Category Archives: Contemporaries

The Rays of the Soul


Habib Abd al-Qadir al-Saqqaf (may Allah have mercy on him and benefit us by him) explains how we are affected by the spiritual state of those around us.

Every person has rays which emanate from their soul. You receive these rays when you come close to them or sit in their presence. Each person’s rays differ in strength according to the state of their soul. This explains how you become affected by sitting in the presence of great people. They are people who follow the way of the Prophets in their religious and worldly affairs. When they speak, they counsel people. Their actions guide people. When they are silent they are like sign posts which guide people along the path, or like lighthouses whose rays guide ships. Many of them speak very little, but when you see them or visit them you are affected by them. You leave their gatherings having been enveloped in their tranquillity. Their silence has more effect than the eloquent speech of others. This is because the rays of their souls enter you.

The Shaykh and the Murid

The Shaykh and the Murid

‘The Shaykh and the Murid’ gives a unique insight into the life of one of the heroes of our times, Habib Mundhir al-Musawa, may Allah have mercy upon him. In his short life, Habib Mundhir had a huge impact on thousands, if not millions of people and was a cause of many people returning to Allah.

The film is interspersed with footage of Majelis Rasulullah, the intense gathering which he established in Jakarta, Indonesia. It includes an interview with him shortly before his death. With genuine humility, he describes his early days seeking knowledge and then his first steps in calling to Allah. He talks about the key to his success, his immense attachment to his shaykh, Habib Umar bin Hafiz.

There are many lessons we can learn from the life of Habib Mundhir and it is hoped that this film helps us to do that.



Habib Ali bin Muhammad bin Shihab


The Ummah recently lost another of its great men, the knower of Allah, Habib Ali bin Muhammad bin Shihab.

Thousands turned out for his janazah in Tarim at Asr on Monday 23rd Muharram 1438 / 24th October 2016. Before the prayer, Habib Ali al-Mashhur bin Hafiz spoke briefly about Habib Ali’s patience and perseverance in calling people to Allah, the fruits of which he will now be reaping. Even blindness and frailness did not prevent him from guiding people. At times he would be carried on people’s shoulders to attend the annual visit of Nabi Allah Hud (peace be upon him). He was loved by all, even those who opposed his methodology.

Right until close to the time of his death, he would generously give his time to visitors who came to his humble house in Dammun on the edge of Tarim.

May Allah raise the station of Habib Ali and allow us to follow in his footsteps.



Habib Muhammad Rashad al-Bayti


Habib Muhammad Rashad bin Ahmad al-Bayti was a descendant of Shaykh Abd al-Rahman al-Saqqaf. He was born in 1344 (1926) in the town of Kaninah near Yemen’s Indian Ocean coast. His father died when he was eleven so it was his mother and his paternal uncle who took care of his development. He had a love for knowledge from an early age despite the environment around him in which ignorance prevailed. In fact he rarely mixed with his peers, which led one of his relatives to say to his mother that there was something wrong with him. His mother had great insight, however, and replied that her son would go on to great things, that he would rise far above his peers and that he would one day judge between them, which indeed happened.

He was known for always praying the five prayers in the mosque and reciting the Qur’an between Maghrib and Isha, as is the practice in the mosques of Hadramawt. He began seeking knowledge in earnest and when his shaykh left the town he sought permission from his mother to go to study in Tarim. She said to him: “Who will look after me, an old blind woman? Stay with me and Allah will bring someone to teach you in your home town.” Sure enough, a short time later Shaykh Muhammad al-Amudi arrived in the town and Habib Muhammad spent years learning from him.

Habib Muhammad had always longed to go Tarim and the opportunity finally arose some years later. He visited Habib Mustafa al-Mihdar in Dawan on the way and then spent four months in the Ribat of Tarim while consistently attending the lessons of Habib Alawi bin Shihab. He also learnt from Habib Muhammad bin Salim bin Hafiz and took ijazah from Habib Alawi bin Tahir al-Haddad who happened to visit Tarim at that time. He later visited Tarim a second time and took ijazah from Habib Muhammad bin Hadi al-Saqqaf.

In 1389 (1970) he performed hajj and visited the Prophet ﷺ for the first time. He attended the gatherings of Habib Ahmad Mashhur al-Haddad in Jeddah and met with Sayyid Alawi al-Maliki, Shaykh Hassan Mashat and Sayyid Muhammad Amin Kutbi in Makkah.

The knowledge that he had gained led the scholars of the region to insist that he be appointed as a judge. He tried to refuse, but he eventually took up the position of qadi in the town of Hajr. Hajr was known for the roughness and tribal mentality of its people but he remained in that position for sixteen years. He was loved and respected by all due to his justice and good character. At one point someone who he had ruled against opened fire on his house but he patiently bore trials such as this and others. After the court in Hajr was closed, Habib Abdullah Mahfuz al-Haddad requested that he come to Mukalla. He was then made qadi in the city of al-Shihr.

The turmoil which followed the Communist take over of the region led him to settle in the Hijaz. His house in Jeddah was always open for students of knowledge and visitors.

Habib Muhammad was extremely humble and would refer to himself as nothing but a bedouin from Hajr. He loved nothing better than discussing fiqh and had a great concern for students of the sacred sciences. He authored a useful commentary on the grammar text ‘al-Ajurrumiyyah’ entitled ‘al-Taqrirat al-Bahiyyah’ published by Dar al-Minhaj.

He passed away in Jeddah on 2nd Muharram 1438 (3rd October 2016) at the age of 93 after a long life in service of Islam. He was bed-ridden for the last eight years of his life but he patiently accepted his state. The death of Habib Abd al-Qadir al-Saqqaf in 1431 / 2010 had a huge spiritual effect upon him.

Habib Ali al-Jifri recalls studying Habib Ahmad bin Zayn al-Habashi’s al-Risalah al-Jamiah with him at a young age, which is traditionally the first text that any student studies. Habib Muhammad would insist that he was not worthy of teaching. Habib Ali maintained his relationship with Habib Muhammad, who would always give him advice and direction. When Habib Muhammad lost the ability to speak he continued to give him advice in writing.

May Allah pour His mercy upon Habib Muhammad, allow us to benefit from him and fill the gap that his death has left in the Ummah.


Focusing on Our Mission


Habib Ali al-Jifri talks about the necessity of focusing on our mission. He cites examples from the sacrifice and steadfastness of Habib Muhammad bin Salim bin Hafiz and his two sons, Habib Mashhur and Habib Umar. Extracts from a speech delivered in Dar al-Mustafa, 1st Muharram 1435/ 3rd November 2013

On a day like today, 29th Dhu’l-Hijjah, Sayyidi Habib Muhammad bin Salim bin Hafiz (may Allah have mercy upon him), the Shaykh of our shaykhs, was abducted. The Valley of Hadramawt at the time was in turmoil. The Communists who were in power were proponents of open disbelief. They were prepared to kill and abduct people and take their property in order to remain in power. The scholars of this city confronted them by calling people to Allah with wisdom and good admonition. They had no desire for any worldly gain or status. Habib Muhammad paid no attention to the threats that he received and he generously sacrificed his life for this cause without any hesitation. One of the final gatherings in which he spoke was the gathering held on the Day of Arafah at Khaylah in Tarim in which people seek Allah’s gifts on that blessed day. Communist militiamen were present with their weapons attempting to scare the scholars and stop them from speaking. Knowing that Habib Muhammad bin Salim’s life was in danger, Habib Muhammad bin Alawi bin Shihab advised him not to provoke any controversy. Habib Muhammad bin Salim, however, was unable to restrain himself. He stood and defended the true beliefs of Islam and clarified the falsehood of un-Islamic ideologies and the wrongs that were being committed. Allah then willed that he be abducted.

Following the abduction, people were too scared to even greet the sons of Habib Muhammad in public. At the time, our shaykh, Habib Mashhur, the current Mufti of Tarim, was in the Dawan Valley several hours from Tarim. His father had given him the responsibility of supervising several schools in the area. His younger brothers, Salim and Abdullah, came to him bearing the news of what had happened. What was Habib Mashhur’s reaction? Before he did anything else, he made sure the affairs of the schools were in order. He could have been excused for neglecting the schools – his father had been abducted and it was not known if he had been killed – but no, his heart was focused on the responsibility that his father had given him. Having checked up on the schools, Habib Mashhur returned to Tarim. People say today: “You people carry on talking about the same things while deliberately ignoring the fire that is burning in the street.” We say: “No, these gatherings were established to extinguish that fire because it will only be extinguished with light and with people whose hearts realise that they have a task to complete. This task cannot be neglected however bad the situation is.”


Sayyidi Habib Umar was around nine years old at the time. He witnessed his father place his shawl in the mosque before the Friday prayer. He gave him the keys to the house which was not something he normally did.  He glanced at his son. Today we continue to reap the fruits of that glance. He then went to register with the security forces (as he was obliged to do so that they could check on his whereabouts). And that was their final meeting in the physical realm.

Think about what state the children (most of whom were still young) were in when Habib Mashhur returned to the house: their father had disappeared and their mother had gone to perform hajj and people were too scared to help them. Someone might ask: how could this family ever have a role in serving Islam? But their hearts and minds were focused on their mission. What had been placed in their hearts was so strong that they were able to change their situation. Change can only be brought about by people with this inner strength. Not physical strength or financial muscle. Not political organisation or strategy. Yes, we take the means and we do not negate them, but what we are talking about is hearts completely focused on their mission.

Habib Mashhur carried on teaching at a time in which someone carrying a book containing Islamic knowledge could be beaten or imprisoned. Some of the scholars and callers to Allah present today – the likes of Habib Kazim al-Saqqaf, Shaykh Umar bin Husayn al-Khatib, Habib Ali bin Abu Bakr and Sayyid Abu Bakr Balfaqih – used to go out before dawn with their books hidden in their clothing or in baskets used for carrying vegetables from the market place. They would go secretly to Habib Mashhur’s house to study the Sacred Law. Why did Habib Mashhur continue to place himself in danger when things were still in turmoil and no-one knew where his father was? He could easily have said: “My father is the priority at the moment.” This was enough of an excuse in front of Allah, let alone in front of people, but no, he continued to teach.

At the same time, he went from prison to prison, from place to place, searching for his father. He went as far as the Island of Socotra because he heard that his father may have been taken there. This was his father’s right. But none of this prevented him from focusing on the greater mission for which Habib Muhammad had given his life.

It is a blessing that no one can say for certain where Habib Muhammad was buried. It is as if Allah is saying to us: the question is not where and when he was buried. The question is what cause was he struggling for (that was the reason for his abduction) and when will we struggle for the same cause? Habib Mashhur realised this and we are now benefiting from his steadfastness. I am not here to list the merits of my teachers although they are worthy of having their merits listed. I am talking about understanding the current state of affairs, something everyone is talking about today. The sons of Habib Muhammad understood what their priorities were. They saw that their father had made sacrifices and they too decided to make sacrifices. Unlike most of us, they did not allow events to get the better of them but instead they got the better of those events.

Habib Umar began to give public reminders at the age of fifteen or sixteen in places like Masjid al-Nur. The authorities realised that he was a potential threat so they tried to clamp down on him and draft him into the army. After the death of his shaykh, Habib Muhammad bin Alawi bin Shihab, he made istikharah and then left Hadramawt. He went first to Aden, hoping to get to the Hijaz where he could seek knowledge and earn a living so that he would not be dependent on anyone. He left Tarim with the paltry sum of three hundred shillings. He had no financial support from anyone – no sponsor, no endowment – and he did not ask anyone for money. He decided to go to al-Bayda on his way to the Hijaz to visit the knower of Allah, Habib Muhammad al-Haddar (may Allah have mercy upon him). Habib Muhammad al-Haddar was a close friend of his father and they had studied together and worked together in the service of the religion. Habib Muhammad told him to stay in al-Bayda to study and teach and he did so. What was he concerned with? The same mission that his father was concerned with: seeking and conveying knowledge, travelling the spiritual path and calling to Allah.

Hb Ali Jifri 1

Think about the years that passed in which he was unable to travel to Tarim where his older brother and his mother were. Some of his other brothers were in the Hijaz and he was in al-Bayda. And worse than that – the whereabouts of his father were still unknown. But all of this did not stop him from sitting and teaching his students: “There are six integrals of wudu.. four things invalidate one’s wudu..” We hear people today saying mockingly: “The Ummah is in a state of crisis and you are sitting talking about the rulings of wudu and menstruation!” Yes, we are talking about those things because this is the legacy of our Prophet ﷺ . We study these things, we strive to purify our hearts and we sacrifice whatever we can – even if it is our souls – to teach people and call them to Allah. At the same time we stop ourselves from competing with people over worldly things – this is our methodology.

You can all see the fruits of these sacrifices clearly in front of you and what is to come is even greater with Allah’s permission. This is because Allah has decreed that if someone focuses their heart on their mission they will accomplish that mission. It is now down to us to focus our hearts on Allah and on that same mission.

Gaining Acceptance through the Prayers of the Pious | Wisdoms of Habib Ahmad Mashhur al-Haddad

Words of wisdom from Habib Ahmad Mashhur al-Haddad (may Allah have mercy upon him and benefit us by him)

In al-Salat al-Ibrahimiyyah we say: “O Allah, bestow prayers upon our Master Muhammad just as You bestowed prayers upon our Master Ibrahim.”

In the dua of qunut we say: “O Allah, guide us among those You have guided.”

In the Qur’an, Sayyiduna Sulayman says: “Admit me, through Your mercy, to the ranks of Your pious slaves.” (27:19)

What these prayers have in common (and other similar prayers) is that they are based upon a prayer that has previously been answered. The person hopes that by making these prayers he will be accepted by Allah just as those who made them previously were accepted. He hopes that Allah will bestow His generosity upon him just as He bestowed it upon those who came before.

He follows in the footsteps of those who reached Allah and he hopes to be considered one of those people, among whom are the Prophets, the martyrs, the siddiqun and Allah’s pious slaves. Making these prayers assist him in attaining sincerity, for those people’s prayers were only accepted due to their sincerity and truthfulness. Not only does he follow them but his aspirations are raised and he finds comfort in doing so.

Habib Muhammad al-Haddar

His Lineage

He is al-Habib al-`Allamah Muhammad bin `Abdullah “al-Haddar” bin Shaykh bin Ahmad bin Muhsin bin `Ali bin Salih bin Muhammad bin Salih bin Ahmad bin al-Husayn bin al-Shaykh al-Fakhr Abu Bakr bin Salim bin `Abdullah bin `Abd al-Rahman bin `Abdullah bin Shaykh `Abd al-Rahman al-Saqqaf bin Shaykh Muhammad Mawla al-Dawilah, bin `Ali Mawla al-Darak, bin `Alawi al-Ghayur, bin al-Faqih al-Muqaddam Muḥammad, bin `Ali, bin Muḥammad Sahib Mirbat, bin `Ali Khali` Qasam, bin `Alawi, bin Muhammad Sahib al-Sawma`ah, bin `Alawi, bin `Ubaydullah, bin al-Imam al-Muhajir il-Allah Ahmad, bin ` Isa, bin Muhammad al-Naqib, bin `Ali al-`Uraydi, bin Ja`far al-Sadiq, bin Muhammad al-Baqir, bin `Ali Zayn al-`Abidin, bin Husayn al-Sibt, bin `Ali bin Abi Talib and Fatimah al-Zahra’, the daughter of our Master Muhammad, the Seal of the Prophets .

His Life

Habib Muhammad was born in the village of `Azzah near the city of al-Bayda’ in the North of Yemen in the year 1340 (1921). His great, great grandfather Sayyid Muhsin had left Hadramawt and settled in al-Bayda’ around the beginning of the 13th Hijri century. He was given the best of upbringings by his father, who had devoted him to the service of Allah while he was still in his mother’s womb. His father hoped that Allah would in turn make him a scholar. His mother was Nur bint `Abdullah Ba Sahi, an extremely pious woman known for her worship and charity. She would spend from dawn to dusk in her kitchen cooking for the hungry, especially at the time of famine in Yemen during the Second World War. In his childhood, Habib Muhammad learnt the Qur’an and the foundational Islamic sciences from his father and the scholars of al-Bayda’. In one of the last nights of Ramadan while in the mosque, he witnessed a brilliant light. When he informed his father of this, he said to him: “Perhaps it is Laylat al-Qadr, so ask Allah to make you one of the scholars that act according to their knowledge.”

His thirst for knowledge then led him to attempt to travel to Tarim at the age of seventeen. After travelling by sailboat from Aden to al-Mukalla’, he was unable to go any further due to political strife and thus returned home. Not deterred, he then travelled by land. His father accompanied him on the first leg of the journey. When the time came for them to part company his father faced the qiblah with tears in his eyes and said: “O Allah, people are sending their children to America and other places to earn them money and I am sending him to learn, so give him an opening and make him one of the scholars that act according to their knowledge.” In spite of almost dying of thirst on a mountain path between Say’un and Tarim, Habib Muhammad finally arrived safely in Tarim, and headed straight for its famous Ribat, where he was met by Habib `Abdullah bin `Umar al-Shatiri.

Habib Muhammad spent the next four years in the Ribat in the pursuit of knowledge. His efforts were immense. He would prepare for each lesson by reading the subject material at least eighteen times and would only sleep around two hours in the day and night. So engaged was he in his studies that he did not once enter the room of the student in the room next door to him and did not open letters that were sent to him from al-Bayda’. Habib `Abdullah recognized his ability and gave him special attention and responsibility, leaving the Ribat in his hands when he left Tarim. He studied at the hands of, among others, Habib `Alawi bin `Abdullah bin Shihab, Habib Ja`far bin Ahmad al-`Aydarus and Shaykh Mahfuz bin Salim al-Zubaydi. After the death of Habib `Abdullah in 1361 (1941), Habib Muhammad returned home, his heart full with desire to spread his knowledge and guide people to the path of Allah. In 1362 (1942), he established a school in his birthplace, `Azzah. He would also go out to the people, travelling from village to village reminding people of their duties. He would address the crowds that gathered for the weekly market in the city of al-Bayda’ and played an important role in resolving tribal conflicts.

He was briefly imprisoned by the British in Aden, although he had not committed any crime. When Habib `Alawi bin Shihab was informed of his imprisonment he was happy as he considered it a sign of prophetic inheritance. He had previously been concerned that Habib Muhammad had met much success in calling people to Allah and had not been tested by a misfortune such as this.

He travelled on foot to perform hajj in 1365 (1945). On his return, he spent some time in Ta`izz studying at the hands of Habib Ibrahim bin `Aqil bin Yahya. In 1375 (1955) he performed hajj for the second time and from that year on, he would make hajj almost every year – while, at the same time, taking knowledge from the scholars of the Hijaz, among them Sayyid `Alawi bin `Abbas al-Maliki.

In 1370 (1950), he travelled to Somalia and was made Imam of Masjid Mirwas in Mogadishu. He remained there for a year and a half, during which time Habib Ahmad Mashhur al-Haddad visited him. He taught constantly and oversaw the establishment of a ribat in the town of Baidoa.

Many years before, Habib `Abdullah bin `Umar al-Shatiri had told Habib Muhammad that he would establish his own ribat in the city of al-Bayda’, and he strove to make this a reality. He sought financial support in Aden and Ethiopia, and preliminary construction was completed in 1380 (1960). Many people saw the Messenger of Allah in their dreams giving good tidings of the success of the Ribat. Someone saw him planting his blessed foot in the Ribat saying: “This will remain as long as my Ummah remains.” Habib Muhammad was in need of a teacher so he requested that Habib Muhammad bin Salim bin Hafiz send someone from Tarim. Habib Muhammad selected Habib Zayn bin Ibrahim bin Sumayt, who became the Ribat’s greatest teacher and remained in al-Bayda’ for around twenty years. In 1402 (1981), Habib `Umar bin Muhammad bin Salim bin Hafiz left a troubled Hadramawt and came to al-Bayda’. He spent ten years taking knowledge from Habib Muhammad, who married his daughter to him. Habib `Umar also taught in the Ribat and expended great efforts calling the people of the region to Allah and His Messenger . All of this was the best preparation for his return to Hadramawt after the fall of the socialist regime and his eventual establishment of his own ribat, Dar al-Mustafa.


Habib Muhammad was staunch in his opposition to the socialist government that came into power in South Yemen in 1387 (1967) which led to his imprisonment in al-Mukalla’ on a visit to Hadramawt in 1390 (1970). But this did not prevent him from calling to Allah and, in his time there, the prison was transformed. The five prayers were established in congregation and Habib Muhammad delivered lectures and lessons to the inmates. Due in part to the intercession of Habib `Abd al-Qadir al-Saqqaf and Habib Ja`far al-`Aydarus, he was eventually released and he returned to al-Bayda’. He thanked them for their efforts and warned the scholars of Tarim and Say’un of the danger of remaining in Hadramawt.

In 1395 (1974), he went to the Comoros Islands to visit Habib `Umar bin Sumayt and then to Kenya to visit Habib Ahmad Mashhur al-Haddad. Habib Muhammad had established a close bond with Habib `Abd al-Qadir al-Saqqaf and they travelled together to Iraq and Syria in 1396 (1975). Habib `Abd al-Qadir al-Saqqaf also twice visited al-Bayda’ and Habib Muhammad’s Ribat. Habib Muhammad had great respect for the Tabligh movement and, in 1402 (1981), he headed to Pakistan, Bangladesh, Thailand and Malaysia to visit the movement’s scholars and attend their gatherings.

From the time he rose for the night prayer, his waking moments were filled with the remembrance of Allah. He would complete the recitation of the Qur’an every week. He would teach daily from books such as Sahih al-Bukhari, Ihya’ `Ulum al-Din, Qadi `Iyad’s al-Shifa and Minhaj al-Talibin of Imam al-Nawawi. He never left the congregational prayer from his childhood to his old age. He would sit daily to resolve people’s problems and receive their questions. Due to his immense legal knowledge, he was appointed mufti of the province of al-Bayda’.

He compiled a number of collections of adhkar to be read during the day and night (al-Fawa’id al-Ithna `Ashar, Nashi’at al-Layl) and on journeys (Jawahir al-Jawahir). The many adhkar that are read today in Dar al-Mustafa are merely a selection of some of his daily awrad. He also compiled collections of adhkar and supplications for Ramadan (al-Nafahat al-Ramadaniyyah) and for hajj (Miftah al-Hajj). He wrote a treatise on the attainment of noble character (`Ajalat al-Sibaq), a treatise on the performance of hajj (Risalat al-Hajj al-Mabrur) and compiled a selection of hadith entitled Shifa al-Saqim. Through his numerous poems, many written in colloquial Arabic, he called people to fulfill their duties towards Allah and warned them against disobeying Him.

Habib Muhammad suffered for many years from serious illness and towards the end of his life he moved to Makkah, where the climate suited his condition. He would travel regularly to visit his grandfather, the Messenger of Allah , where he would stand for hours in front of the Blessed Chamber. He would also go often to Jeddah to attend the gatherings of Habib `Abd al-Qadir al-Saqqaf  and would likewise attend the gatherings of Habib Abu Bakr al-`Attas al-Habashi in Makkah. His son said of him that he did not waste a moment of his life. Due to his incapacity as death approached, he had one of his relatives make tayammum for him. His last words were the words he would repeat frequently throughout his life:

لا إِلَهَ إِلاّ الله أَفْنِي بِها عُمْري

لا إِلَهَ إِلاّ الله أَدْخُل بِها قَبْري

لا إِلَهَ إِلاّ الله أَخْلو بِها وَحْدي

لا إِلَهَ إِلاّ الله أَلْقى بِها رَبِّي

la ilaha ill’Allah – with it I end my life

la ilaha ill’Allah – with it I enter my grave

la ilaha ill’Allah – with it alone I isolate myself

la ilaha ill’Allah – with it I meet my Lord1

He then fell into prostration and his soul departed from his body. It was the 8th Rabi` al-Thani 1418 (1997). As his body was carried to its resting place in the Ma`la Cemetery, Makkah was filled with the loud recitation of la ilaha ill’Allah, a fitting end to a man who had said: “Our flesh and blood is infused with la ilaha ill’Allah.” He was buried in the proximity of his mother, the Mother of the Believers, al-Sayyidah Khadijah al-Kubra and Habib Ahmad Mashhur al-Haddad. May Allah continue to benefit us by him and may his memory live on.

He would end his gatherings and prayers in the last portion of the night with these words:

وَامْنُنْ إِلَهِي بِالقَبُولِ لأعْمَالِنَا وَالدَّعَوَات ،

نَدْخُل مَعَ طَهَ وَآلِه فِي الصُّفُوفِ الأَوَّلات ،

مَعَهُمْ وَفِيهِمْ دَائِماً فِي الدَّارِ ذِه وَالآخِرَات ،

وَاغْفِرْ لِنَاظِمِهَا وَلِلْقَارِينَ هُمْ وَالقَارِيَات ،

وَمَنْ سَمِعهَا أَوْ نَشَرهَا وَكَاتِبِينَ وَكَاتِبَات ،

وَارْحَمْ وَوَفِّقْ أُمَّةَ أَحْمَد وَاهْدِ وَاصْلِحْ لِلنِّيِّات ،

عَلَيْهِ صَلَّى اللَّهُ وَسَلَّمَ عَدَّ ذَرِّ الكَائِنَات ،

وَآلِه وَكُلّ الأَنْبِيَاء وَالصَّالِحِينَ وَالصَّالِحَات ،

فِي كُلِّ لَحْظَةٍ أَبَدًا عَلَى عِدَادِ اللَّحَظَات ،

وَالحَمْدُ لِلَّهِ كَمَا يُحِبُّ عَدَّ النّعمَات ،

My Lord grant our actions and supplications acceptance

Let us enter (paradise) along with Taha and his Family in the first row

Let us be with them always in this abode and in the next

Forgive the poet and those reading this poem, male and female

And anyone that hears it and spreads it and those that write it male and female

Have mercy and grant grace to the Ummah of Ahmad, guide its members and rectify our intentions

May peace and blessings be upon him, the number of atoms in creation

And upon his Family and all the Prophets and the pious men and women

In every instant, forevermore, the sum of all innumerable moments

And all praise belongs to Allah, equal to His infinite grace and bounty, as He loves to be praised.

  1. From the `Aqidah of Shaykh Ali bin Abu Bakr al-Sakran

All Good is Contained in Two Rakats

Al Habib Muhammad Bin Abdullah Al Haddar

Habib Muhammad al-Haddar (may Allah have mercy upon him and benefit us by him) alerts us to the significance of every prayer we pray.

All you have to do is to pray two rakats, for in them Allah has combined all good things. Firstly in doing so you visit Allah, for when the Prophet ﷺ visited his Lord on the Night of the Mi`raj he addressed Him by saying:

التَّحيِّاتُ المبُارَكاتُ الصَّلواتُ الطَّيِّبَاتُ لِلَّه


‘Greetings, blessings and the best of prayers to Allah.’ If you say this you will be given the reward of making Hajj.

Secondly you visit your Prophet for you say:

السَّلامُ عَلَيْكَ أَيُّها النَّبِيُّ و رَحْمَةُ اللهِ و بَركاتُه


‘Peace be upon you, O Prophet and the mercy and blessings of Allah.’ Think of how much good you gain when you visit the Prophet.

Then you say:

السَّلامُ عَلَيْنا و على عِبادِ اللهِ الصَّالِحين


‘Peace be upon us and upon all of Allah’s pious slaves.’ This is what the Prophet said when Allah greeted him. He wished to include all pious people. These words reach every single pious person in the heavens and earth, those who are alive and those who are dead, and every single one of them will respond to your greeting. There is, however, a group of them who do not return your greeting because they are completely absorbed with the worship of their Lord and witnessing Him, so Allah responds on their behalf. One of the scholars said: “If only none of them responded so that Allah Himself would respond on behalf of all them, for nothing is greater than that.”

Then you finish by giving greetings of salam to those on your right, firstly the recording angel and then all the pious people in the heavens and the earth. Then you give greetings to those on your left, firstly the recording angel and then all the pious people in the heavens and the earth. Allah then records for you good deeds according to the number of pious people. All of this is in two rakats! If your heart and mind are present you will gain so much!

So all praise is due to Allah for the blessing of Islam, the blessing of following the Messenger, and the blessing of being members of his Ummah. We should rejoice for the good which Allah has prepared for us and this rejoicing is only complete when we die upon la ilaha ill’Allah.


Ten Benefits of Salawat


By Habib `Abd al-Qadir al-Saqqaf (may Allah have mercy on him and benefit us by him)

Whoever bestows abundant prayers upon the Prophet ﷺ will be guaranteed ten things:

1. They will receive what they ask for

2. They will die upon la ilaha illa Allah

3. They will see the Prophet ﷺ

4. They will have felicity in this life

5. Their children will be blessed

6. Their provision will be made easy

7. They will be protected from suffering in this life

8. They will be close to the Prophet ﷺ

9. They will receive the greatest type of care from Allah

10. Allah and the Prophet ﷺ will be pleased with them

May Allah Most High make us of those who send abundant salawat upon His Beloved ﷺ