Al-Nūr al-Mubīn

اللَّهُمَّ صَلِّ وَسَلِّمْ وَبارِكْ عَلى النُّورِ المُبين، عَبْدِكَ وَحَبيبِكَ سَيِّدِنا مُحَمَّدٍ الأَمِين، وَعَلى آلِهِ وَصَحْبِهِ،

وَحَقِّقْنا بِحُبِّهِ، وَأكْرِمْنا بِقُرْبِهِ، وَاجْعَلنا مِنْ رُفَقائِهِ يا رَبَّ العالَمِين

Allāhumma ṣalli wa sallim wa bārik `ala an-Nūri‘l-Mubīn ‘abdika wa ḥabībika Sayyidinā Muḥammadin al-Amīn wa ‘alā ālihi wa ṣaḥbihi wa ḥaqqiqnā biḥubbihi wa akrimnā biqurbihi wa-j’alnā min rufaqā’ihi ya Rabbal-‘ālamīn.

O Allāh, bestow prayers, peace and blessings upon the Manifest Light, Your Slave and Your Beloved, our Master Muḥammad the Trustworthy, and upon his Family and Companions, and make us true in his love, honour us with nearness to him, and make us among his companions, O Lord of the Worlds.

The above is a prayer upon the Prophet  composed by Sayyidī al-Ḥabīb `Umar bin Ḥafīẓ.


Khātam Anbiyā’ik

اللَّهُمَّ صَلِّ على سَيِّدِنا مُحَمَّدٍ خَاتَمِ أَنْبِيَائِكَ وسَيِّدِ رُسُلِكَ وأَكْرَمِ خَلْقِكَ وَإِمَامِ أَهْلِ حقِيْقَةِ تَوْحِيْدِكَ

وَ صَفْوَتِكَ مِنْ عِبَادِكَ وَعلى آلِهِ وَصَحْبِهِ وسَلِّمْ تَسْلِيماً وانْصُرْنَا بِهِ وأَصْلِحْ بِهِ شُئُونَنَا وَ شُئُونَ أُمَّتِهِ


Allāhumma ṣalli `alā sayyidinā Muḥammadin khātami anbiyā’ik wa sayyidi rusulik wa imām ahli ḥaqīqati tawḥīdik wa ṣafwatik min `ibādik wa `alā āli wa sabihi wa sallim tasliman w’anṣurnā bihi wa aṣliḥ bihi shu`ūnanā wa shu`ūna ummatihi ajma`īn

O Allāh, bestow prayers upon our Master Muḥammad, the Seal of Your Prophets, the Master of Your Messengers, the Most Noble of Your Creation, the Imām of the people who have realised the reality of Your oneness, the best of Your slaves, and upon his Family and Companions and give us victory through him and rectify through him our affairs and the affairs of his whole Ummah.

The above is a prayer upon the Prophet  composed by Sayyidī al-Ḥabīb `Umar bin Ḥafīẓ.


Habib Umar bin Hafiz

Habib Umar bin Hafiz - Simon Martin

His Lineage

Habib `Umar is a direct descendant of the Messenger of Allah through Imam al-Husayn. His father and his father’s father and all his forefathers were scholars and knowers of Allah. Among his blessed forefathers are Imam `Ali Zayn al-`Abidin as well as the first of the Prophetic Household to settle in Hadramawt, Imam Ahmad bin `Isa al-Muhajir and his noble descendants, al-Faqih al-Muqaddam Muhammad bin `Ali, Shaykh `Abd al-Rahman al-Saqqaf and Shaykh Abu Bakr bin Salim. His full lineage is as follows.

He is al-Habib al-`Allamah `Umar bin Muhammad bin Salim bin Hafiz bin `Abdullah bin Abu Bakr bin `Aydarus bin `Umar bin `Aydarus bin `Umar bin Abu Bakr bin `Aydarus 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 Muḥammad Mawla al-Dawilah, bin `Ali Mawla al-Darak, bin `Alawi al-Ghayur, bin al-Faqih al-Muqaddam Muhammad, bin `Ali, bin Muhammad 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 Birth

Habib `Umar was born in Tarim, in Yemen’s Hadramawt Valley before Fajr on Monday, the 4th Muharram 1383 AH (27th May 1963), and it was there that he grew up. His father, Habib Muhammad, was a great scholar and caller to Allah, and he carefully supervised his son’s upbringing. When he was still very young, his father would take him with him to gatherings of knowledge and on expeditions calling to Allah.

His Study of the Islamic Sciences

At an early age, Habib `Umar memorised the Qur’an and began studying the Islamic sciences under his father and many of the great scholars of Tarim of the time. Among them were Habib Muhammad bin `Alawi bin Shihab, Habib Ahmad bin `Ali Ibn Shaykh Abu Bakr, Habib `Abdullah bin Shaykh al-`Aydarus, Habib `Abdullah bin Hasan Balfaqih, Habib `Umar bin `Alawi al-Kaf, Habib Ahmad bin Hasan al-Haddad, Habib Hasan bin `Abdullah al-Shatiri and his brother, Habib Salim, the Mufti, Shaykh Fadl bin `Abd al-Rahman Ba Fadl, and Shaykh Tawfiq Aman. He also studied under his older brother, Habib `Ali al-Mashhur, who is now the Mufti of Tarim.

His Migration to al-Bayda’

In 1387 (1967), a socialist government came to power in South Yemen which attempted to eradicate Islam from society. Scholars were persecuted and religious institutions were forcibly closed. In spite of this, Habib `Umar’s father, Habib Muhammad, fearlessly continued calling people to Allah. He was required to register with the security forces on a regular basis so that they could check on his whereabouts. Thus, on Friday morning on 29th Dhu’l-Hijjah 1392 (1973) he left Habib `Umar, then only nine years of age, in the mosque before the Friday prayer and went to register. He was never seen again. Habib `Umar remained in Tarim under the care of his blessed mother, Hababah Zahra bint Hafiz al-Haddar and his older brother, Habib `Ali al-Mashhur. The situation in Hadramawt became increasingly difficult and thus in Safar 1402 (1981), Habib `Umar migrated to the city of al-Bayda’ in North Yemen, safe from the socialist regime in South Yemen.

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He resided in the Ribat1 of al-Bayda’ and studied at the hands of the founder of the Ribat, the great Imam, Habib Muhammad bin `Abdullah al-Haddar, as well as Habib Zayn bin Ibrahim bin Sumayt, the Ribat’s main teacher. Habib Muhammad held him in high regard and could see the future that was awaiting him. He duly married his daughter to him. Habib `Umar inherited his father’s passion for teaching people and calling them to Allah, and he had begun this noble work at the age of fifteen, but it was in al-Bayda that he had the opportunity to work freely. He had a great impact on the youth of the city and was a means for many of them to become students in the Ribat and then scholars and callers to Allah. He established a number of weekly lessons and gatherings of knowledge. He would often travel in order to call to Allah in the area around of al-Bayda’, just as he would travel further afield to al-Hudaydah and Ta`izz. He used to frequently visit Ta`izz in order to take knowledge from the great scholar, Habib Ibrahim bin `Aqil bin Yahya.

His Repeated Visits to the Hijaz

During his time in al-Bayda’, Habib `Umar made frequent visits to the Hijaz. There he learnt from the great Imams of the time: Habib `Abd al-Qadir al-Saqqaf, Habib Ahmad Mashhur al-Haddad, and Habib `Abu Bakr al-Attas al-Habashi. He took license to narrate from the chains of transmission in Hadith and in other sciences from Shaykh Muhammad Yasin al-Faddani and the Hadith scholar of the Two Sanctuaries, Sayyid Muhammad bin `Alawi al-Maliki, as well as other scholars.

His Move to Oman and al-Shihr

After the fall of the socialist regime in 1410 (1990) and the unification of North and South Yemen, Habib `Umar returned to Hadramawt. He visited Tarim, and then settled with some of his students in city of Salalah in the Sultanate of Oman. For a year and a half he called people to Allah in the region and then in 1413 (1992) he moved to the city of al-Shihr, which lies on the Indian Ocean in the province of Hadramawt. The Ribat of al-Mustafa had recently been reopened after closure during the days of the socialist regime. Habib `Umar began teaching in the Ribat and reviving its traditions. Many students from different regions of Yemen and parts of South-East Asia came to seek knowledge from him.

His Return to Tarim

Habib `Umar then returned to his home city and immediately began to breathe new life into the religious life of the region. His tireless work led to the establishment of Dar al-Mustafa in 1414 (1994). Dar al-Mustafa is a centre for traditional Islamic learning based upon three foundations: the first is `ilm (knowledge), learning the sciences of the Sacred Law from those who are qualified to impart them through connected chains of transmission; the second is tazkiyah, purifying the soul and refining one’s character and the third is da`wah, calling to Allah and conveying beneficial knowledge. Dar al-Mustafa began in Habib `Umar’s house next to the Mawla `Aidid mosque and a batch of students from South East Asia came to study with him, as well as students from Tarim and other parts of Yemen. As the number of students increased, the need for a purpose-built building became clear. Land was duly purchased and building started. Dar al-Mustafa was officially opened in 1417 (1997). Habib `Umar honoured his father’s sacrifice by making the opening date 29th Dhu’l-Hijjah, the day on which Habib Muhammad was abducted. Although Dar al-Mustafa was established recently, it is intimately connected to the illustrious legacy of the scholarly tradition of Hadramawt, which stretches back more than a thousand years. In this we witness the renewal of the religion (tajdid) that is taking place at the hands of Habib `Umar.

Dar al-Zahra’ was opened in 1422 (2001) to provide learning opportunities for women as well. A number of branches of Dar al-Mustafa have since been opened in Hadramawt and South East Asia. A branch has been opened in the Yemeni capital, San`a’, and older ribats have also been revived, such as the ribats of al-Shihr, Mukalla’ and `Aynat. Dar al-Mustafa and its branches continue to grow and receive students from all corners of the earth.

His Travels

Habib `Umar constantly travels to convey the Prophetic message and to call people to Allah. He delivers regular lectures and khuṭbahs within Hadramawt and often makes trips abroad. His travels have taken him to almost all the Arab states, East and South Africa, South East Asia and Australia, the Indian Subcontinent, Western Europe and Scandinavia and North America. He has connected to the chains of transmission of the scholars of these regions and has also participated in many Islamic conferences.

His Writings and Publications

Although Habib `Umar is best known for his speeches and lessons, he has authored several works. Among them are al-Dhakirah al-Musharrafah,2 which contains personally obligatory knowledge for every Muslim, and three short hadith compilations, Mukhtar al-Hadith, Nur al-Iman and Qutuf al-Falihin. His Qabas al-Nur al-Mubin is a summarised version of the third quarter of Imam al-Ghazali’s Ihya’ `Ulum al-Din and is an expression of his concern for curing the ailments of the heart. It also reflects the love and respect that the Ba `Alawi scholars have traditionally had for Ihya’ `Ulum al-Din. A selection of Habib `Umar’s speeches and wisdoms have been collected in Tawjihat al-Tullab and Tawjih al-Nabih, and some of his khutbahs have been collected in Fayd al-Imdad. Khulasat al-Madad al-Nabawi is Habib `Umar’s compilation of adhkar for the seeker to recite on a daily basis. It contains Prophetic invocations and the litanies of many of the great Imams. His mawlid compositions, al-Diya’ al-Lami’ and al-Sharab al-Tahur are recited in gatherings throughout the world, as are his poems.

His Students

Habib `Umar’s students can be found throughout the world calling people to Allah. Many have opened their own institutions. Habib `Ali al-Jifri has made numerous expeditions around the world and established the Tabah Foundation in Abu Dhabi. Habib Kazim al-Saqqaf, Habib Muhammad `Abd al-Rahman al-Saqqaf and Habib Husayn al-Saqqaf are well known for their efforts calling people to Allah. Shaykh `Umar Husayn al-Khatib, through his teaching role in Dar al- Mustafa and through his travels, has benefited countless people. Habib `Umar’s students have also had a big impact in South East Asia. This is reflected by the thousands of people that attend the gatherings of the late Habib Mundhir al-Musawa (may Allah have mercy on him) in Jakarta. Habib `Umar’s students are also benefiting communities in the West, Australia and East and South Africa.

Projects He Supports

Habib `Umar lends his support to numerous religious and social projects throughout the world. He established al-Ra`fah Foundation in 1418 (1998), which sponsors students of sacred knowledge, teachers, orphans and widows and assists the poor and needy in the Hadramawt region. When severe floods struck Hadramawt in 2008, al-Ra`fah played a key role in relieving the suffering of those who lost their homes and property.

Habib `Umar joined with the world’s leading Muslim scholars to sign ‘A Common Word,’ a document that aims to build bridges between Muslims and Christians. In 2008 he attended the ‘Common Word’ conference chaired by the Archbishop of Canterbury at Cambridge University, and delivered a speech on the need to facilitate inter-faith dialogue. He is currently promoting the use of permaculture to revive agriculture in Hadramawt and elsewhere.

His Attributes

Only a knower of Allah can truly describe another knower of Allah. That said, anyone that spends time in the company of Habib `Umar will witness his complete emulation of his grandfather, the Messenger of Allah and also his emulation of his predecessors among the Ba `Alawi Imams. Whether it be in his acts of worship, in his dealings with people, in receiving his guests, in the words that he speaks or in his smile, his every action is an expression of his Prophetic inheritance. He shows utmost mercy to every creature and desires goodness and elevation for every human being. He invites non-Muslims to accept Islam, calls Muslims to increase in faith and to benefit others and he assists spiritual seekers on the path to Allah. His concern above all is the Ummah of our Master Muhammad and playing his part in the renewal of Islam.

May he be blessed with the highest level of the pleasure of Allah and His Messenger . May Allah bestow His enabling grace upon him in all of his affairs and benefit us immensely by him in this life and the next.

Image courtesy of Simon Martin Photography.

1 A ribat is a religious school

2 Translated under the title “The Glorious Treasure” by Mohammad Ahmad Mbaye


Habib Kazim al-Saqqaf

Habib Kaẓim al-Saqqaf - Simon Martin Photography

Habib Kazim bin Ja`far bin Muhammad al-Saqqaf traces his lineage back through the great Imams, Shaykh `Abd al-Rahman al-Saqqaf and al-Faqih al-Muqaddam Muhammad bin `Ali to the Prophet Muhammad .

He was born in Tarim, in Yemen’s Hadramawt Valley in 1967. He memorised the Qur’an under the tutelage of Habib Sa`d bin `Alawi al-`Aydarus at the renowned school of Imam Muhammad Abu Murayyam. He also studied at the prestigious Ribat of Tarim and took knowledge from the main scholars of the city.

Habib Kazim then left Tarim to study under Habib Muhammad bin Abdullah al-Haddar at his Ribat in al-Bayda’ in Northern Yemen. He also studied under Habib Zayn bin Ibrahim bin Sumayt in the same Ribat and Habib Ibrahim bin `Aqil bin Yahya in Ta`izz.

He later returned to Hadramawt to assist Habib `Umar bin Hafiz in his efforts calling people to Allah and reviving Islam in a region which had suffered greatly under the oppression of the socialist regime in South Yemen. He served as the director of the Ribat of al-Shihr for six years and then as the director of the Ribat of al-Mukalla’ for a further two years.

A highly-respected scholar, Habib Kazim is considered an expert in many areas of the sacred sciences including Jurisprudence (Fiqh), the Prophetic Biography (Sirah), Creed (`Aqidah), Principles of Jurisprudence (Usul) and in particular, Hadith and its related sciences.

Habib Kazim has made numerous expeditions calling to Allah. He travels regularly to South East Asia and the United Kingdom has visited Australia, Canada and several European countries. Wherever he goes, he touches people’s hearts with his compassion and humility. He stops at nothing to fulfil the needs of anyone that comes to him. His unique oratory fills the hearts of his audiences with love for Allah and His Messenger and the desire to do good and benefit society.

When he is not travelling, he teaches and sits on the Council for Legal Verdicts at Dar al-Mustafa in Tarim.

Image courtesy of Simon Martin Photography.


اللَّهُمَّ صَلِّ على سَيِّدِنا مُحَمَّدٍ صَلاةً تَفْتَحُ لَنَا بِها بَابَ المُوَاصَلة و عَلى آلِهِ و صَحْبِهِ أَهْلِ الصِّفاتِ الكامِلَةِ بِعَدَدِ عِلْمِكَ و دَوَامِ مُلْكِكَ و سَلِّمْ تَسْلِيماً كَثِيرَاً

Allāhumma ṣalli `alā sayyidinā Muḥammadin ṣalātan taftaḥu lanā bihā bāb al-muwāṣalah wa `alā ālihi wa ṣaḥbihi ahli-ṣifāti’l-kāmilah bi`adadi `ilmika wa dawāmi mulkika wa sallim tasliman kathīran

O Allāh, bestow prayers upon our Master Muḥammad, which open for us the doors of connection, and upon his Family, the possessors of perfect attributes, prayers as numerous as that which the knowledge of Allah encompasses, remaining as long as the dominion of Allah remains, accompanied with abundant peace.

The above is a prayer upon the Prophet  composed by Sayyidī al-Ḥabīb `Umar bin Ḥafīẓ.


Uniting under the Banner of the Beloved ﷺ

Sayyidi Habib Umar bin Hafiz (may Allah protect him and benefit us by him) calls us to unite under the Banner of the Beloved ﷺ .  Extracts from a talk in the mawlid in Dar al-Mustafa, Rabi al-Awwal 1433 / January 2012.

The name of Muhammad is written on the Throne, so let it be written in your heart. If his name is written along with the name of Allah in your heart then your heart resembles the Throne and it is connected to the Lord of the Throne. But if this name has been erased from someone’s heart then they will be in a terrible state on the Day of Judgement. They will be in a terrible state when they die and for eternity. If this name has been inscribed with the name of Allah in someone’s heart they will be in the same state as our Master Bilal when he was about to die.

His wife said: “O what a calamity!”

He said: “O what a delight – tomorrow I will meet my loved ones – Muhammad and his Companions!”

Everyone at death will either say: “O what a calamity!” or: “O what a delight!”

If the name of Muhammad has not been inscribed on someone’s heart then there will be no delight for him, because he found delight in things which Allah does not love: money, status, power and other things. He found no delight in that which Allah ordered him to find delight in: Say: “In the bounty of Allah and in His mercy – in that let them rejoice! That is better than the wealth they amass.”1 I praise Allah Who has gathered you together under the banner of His love. This love brought us together and removed the barriers between us, and this is what it does if it is firm in people’s hearts. The Devil put barriers between Muslims, between the people of la ilaha ill`Allah by means of people’s caprice and lower selves and by means of people’s engrossment in fulfilling their desires and by means of people’s base ephemeral cravings. If a person’s heart has been made pure by the love of his Lord and His Messenger then there are no barriers between him and the believers which prevent him from loving them and taking them as friends for the sake of Allah.

On those who believe and do good works the Most Compassionate will bestow love.2

The believers are nothing less than brothers to one another.3

Your real friends are only Allah, His Messenger and the believers – those who establish the prayer and pay zakat and bow down humbly in worship.4

Those who turn for friendship to Allah and His Messenger and the believers – it is the party of Allāh that must certainly triumph.5

There are many people calling on the earth, many organisations, many opinions. They call us to dispute amongst ourselves, to hate each other. They are all cut off from Allah and connected to the enemy of Allah. This, however, is the call of Allah and His Messenger: Allah revealed to me: be humble, such that no person oppresses another, no person shows arrogance to another. Be brothers, O slaves of Allah.” “The believers are to one another like one building or like the fingers of one hand – they support each other.” “The believers in the love, mercy and compassion they show one another are like the body. If one part of it suffers from an ailment the rest of the body complains of insomnia and fever.”

We believe in this, O Lord, so allow us to attain true faith. We ask that through Your call and the call of Your Messenger the darkness of all those that call to division is removed.


1Yunus, 10:58

2 Maryam, 19:96

3 Al-Hujurat, 49:10

4 Al-Ma’idah, 5:55

5 Al-Ma’idah, 5: 56


Insights into Bestowing Prayers Upon the Prophet ﷺ

Sayyidi Habib Umar bin Hafiz (may Allah protect him and benefit us by him) provides some valuable insights into bestowing prayers upon the Prophet ﷺ. Extracts from a lesson during the Dawah Conference, Dar al-Mustafa, Muharram 1433 / December 2011.

The Reality of Bestowing Prayers upon Him

Allah ordered us to bestow prayers upon the Prophet ﷺ but we are certain that we are unable to do anything of our own accord, so instead of attempting to do so we request that Allah Himself bestows prayers on the Prophet. He called this request of ours prayers from us and said: Bestow prayers and peace upon him in abundance. (Al-Ahzab, 33:56) In reality, however, these prayers are from Him as we are incapable of bestowing them ourselves. That is why if we wish to bestow prayers upon the Prophet we say ‘O Allah,’ or ‘O Lord, bestow prayers upon him.’

If all your good actions were placed on one side of the scales and one prayer from Allah was placed on the other, the prayer from Allah would outweigh them all. Your actions cannot be compared to the actions of the Lord of the Worlds. In fact were not only your actions, but all the good actions of the whole of creation from the time of Adam to the Day of Judgement placed on one side of the scales and one prayer from the Lord of the Worlds was placed on the other, the prayer from Allah would outweigh all those actions. This is one prayer so what about ten prayers that Allah bestows in exchange for one prayer upon the Prophet Muhammad ﷺ?

How to Bestow Prayers Upon Him and their Effect

Bestowing prayers upon the Prophet ﷺ strengthens your connection with Allah and His Messenger since in doing so you are remembering both Allah and His Messenger. This is especially true if you do it in a state of intense love, longing and veneration. You should be aware while doing so that the source of every blessing which Allah has bestowed upon you and the whole of creation is Muhammad and that his sublime light was the beginning point of creation. Also try to picture him in front of you while you bestow prayers upon him (especially if you have seen him previously) or picture your shaykh or his blessed Masjid or his Rawdah or his Shubbak (the screen in front of his blessed grave). Bestow prayers upon him as if you were there until the door is opened to you and the veil is lifted.

If you bestow prayers upon him in this state it will bring limitless benefits and will bear fruits that none of your actions could bring. It will be a means of purification and will assist you in your journey to Allah. If you do not have a shaykh, it will be a cause of you being united with him; if you already have a shaykh, it will strengthen your spiritual connection to him so that the door to the Prophet can be opened more swiftly.

The hadith of Ubbay bin Ka`b is sufficient evidence of the benefits of bestowing prayers upon the Prophet. He said to the Messenger of Allah ﷺ:

“I bestow prayers upon you and do so in abundance. How many of my prayers should I make for you?”

One meaning of this is ‘how much of my time should I spend bestowing prayers upon you?’

Another meaning, which is closer to the wording of the hadith, is ‘how much of the reward of the prayers should I donate to you?’

He asked: “How much of my prayers should I make for you? A quarter?”

The Messenger of Allah replied: “If you wish, and if you do more it is better for you.”


If you wish, and if you do more it is better for you.”

Two thirds?”

If you wish, and if you do more it is better for you.”

In that case I will make all of my prayers for you.”

If you do that, your worries will be removed and your sins will be forgiven.” (Narrated by Ahmad, al-Tirmidhi and al-Hakim)

If someone’s worries have been removed and his sins have been forgiven then he has attained felicity in this life and the next. May Allah remove our worries and forgive our sins through His Beloved, the healer of our hearts.

The Relationship between Bestowing Prayers upon the Prophet and Calling to Allah

We must allot a portion of time in which we bestow prayers on the Chosen One. No-one can be a caller to Allah if they do not spend some time bestowing prayers upon the one who first called to Allah and guided people to Him. In reality, no-one calls to Allah except as a representative and deputy of him.

When someone bestows prayers upon the Prophet ﷺ and then calls people to Allah, a light emanates from his mouth which reaches the people that are listening. The people are thus affected directly by the Prophet and by the light of the prayers, not by the speaker himself. Thus if someone bestows abundant prayers upon the Prophet and then calls people to Allah his words have a great effect on those he is calling.

Those calling to Allāh have received many openings after repeating the prayer which Sayyiduna Muhammad al-Bakri and others received from the Prophet ﷺ:

اللَّهُمَّ صَلِّ وسَلِّمْ وبَارِكْ على سَيِّدِنا مُحَمَّدٍ الفَاتِحِ لِما أُغْلِقَ الخَاتِمِ لِما سَبَقَ نَاصِرِ الحَقِّ بِالخَقِّ و الهادِي إلى صِراطِكَ المُسْتَقِيمِ صلى اللهُ عَلَيْهِ وعلى آلِهِ و صَحْبِهِ حَقَّ قَدْرِهِ و مِقْدَارِهِ العَظِيم

Allah inspired in the Companions, those that came after them and the knowers of Allah, amazing prayers upon the Prophet which have a great effect upon and illuminate the one reading them. You should read a portion of these prayers regularly because they are prayers that emanated from those who are in his presence ﷺ. Those who composed them or received them have knowledge of him which cannot be described and which you cannot come close to. If you pray with the prayers that emanated from their hearts you will receive precious gifts from them. It will be a cause for you to be swiftly brought close and to reach lofty stations. O Allah, do not deprive us of all the goodness that You possess because of the evil that we possess!

To illustrate the point, Habib `Umar then read two of Habib `Ali al-Habashi’s prayers:

اللَّهُمَّ صَلِّ وَسَلِّمْ عَلَى سَيِّدِنَا مُحَمَّدٍ مِفْتَاحِ بَابِ رَحْمَةِ اللَّهِ، عَدَدَ مَا فِي عِلْمِ اللَّهِ، صَلاةً وَسَلامًا دائِمَيْنِ بِدَوَامِ مُلْكِ اللَّهِ، وَعَلَى آلِهِ وَصَحْبِهِ

اللَّهُمَّ صَلِّ و سَلِّمْ و بَارِكْ على سَيِّدِنا مُحَمَّدٍ أَوَّلِ مُتَلَقٍّ لِفَيْضِكَ الأَوَّل، وأَكْرَمِ حَبِيبٍ تَفَضَّلْتَ عَلَيْهِ فَتَفَضَّلَ وعلى آلِهِ و صَحْبِهِ و تَابِعِيهِ و حِزْبِهِ ما دَامَ تَلَقِّيِهِ مِنْكَ و تَرَقِّيِهِ إِلَيْكَ و إِقْبالُكَ عَلَيْهِ و إِقْبَالُهُ عَلَيْكَ و شُهُودُهُ لَكَ وانْطِراحُهُ لَدَيْكَ صَلاةً نَشْهَدُكَ بِها مِنْ مِرَآتِهِ و نَصِلُ بِها إلى حَضْرَتِكَ مِنْ حَضْرَةِ ذاتِهِ قائِمِينَ لَكَ و لَهُ بِالأَدَبِ الوَافِرِ مَغْمُورينَ مِنْكَ ومِنْهُ بِالمَدِدِ البَاطِنِ و الظَّاهِرِ.

Shaykh Yusuf bin Isma`il al-Nabahani collected many of the prayers of the Knowers of Allah. They can be found in Afdal al-Salawat and Sa`adat al-Darayn.

May Allah benefit us by bestowing prayers upon His Beloved.

Translation of the Three Prayers Mentioned

  1. O Allah, bestow Your prayers and peace upon our Master Muhammad, the one who opens that which is closed, the seal of those that came before, the defender of truth with truth and the guide to Your straight path (and upon his Family and Companions), in accordance with the greatness of his rank.

  2. O Allah, bestow Your prayers and peace upon our Master Muḥammad, the key to the door of the mercy of Allah, prayers and peace as numerous as that which the knowledge of Allah encompasses, remaining as long as the dominion of Allah remains, and upon his Family and Companions.

  3. O Allah, bestow Your prayers, peace and blessings upon our Master Muhammad, the foremost receiver of your first outpouring, the most noble beloved, upon whom You have bestowed Your favour and he thus excelled; and upon his Family, Companions, his followers and those loyal to him, [prayers, peace and blessings] lasting as long as his receiving from You and his ascent towards You, and Your approach to him and his approach to You, and his witnessing of You and his humble prostration before You. By this prayer we shall witness You through his mirror and enter into Your presence through his presence, displaying to You and him the best etiquette, fully enveloped in inward and outward spiritual assistance from You and him. 

The Light of Guidance

Sayyidi Habib Umar bin Hafiz (may Allah protect him and benefit us by him) gives good tidings of the spread of the light of guidance. Extracts from a talk on a visit to the Prophet Hud (peace be upon him) 4th Muharram 1433 / 29th November 2011.

One thousand four hundred and thirty three years have passed since the Hijrah and one thousand four hundred and twenty three years since his death and the effects of renewal1 are such that it is as if Muhammad is amongst us. The only ones who cannot see this are those who are deluded or those who witness the effects without the Cause, those that witness the creation and not the Creator. The one who is connected to the Living, the Eternal, witnesses that the light of the Prophet is in every atom of creation. After hundreds of years we now see his light spreading in the East and the West.

May Allah make your hearts and feet firm on the Straight Path, so you can be the best ambassadors who spread good tidings and warn people, who are the means of purification. By you may Allah purify people from the darkness of disbelief, the darkness of disobedience and the darkness of heedlessness.

I always repeat that gatherings such as this cause people that have not yet believed to believe.2 Some have already come and more will come in the future. This is because the da`wah of Muhammad is awesome, firm, noble—all falsehood and oppression will turn into nothing.

He said ﷺ: “I am the Messenger of Allah and I will not disobey Him, since He is my supporter.”

You told the truth, my beloved, my healer. He is the one who healed the Companions, and raised them. He is the healer of everyone that wishes to be healed in our time. He is the only that purifies others, as Allah said in His Book. Those that were purified only attained purification through him. He is the true purifier—his Household, his Companions and his inheritors are but his tools.

You are members of the Ummah of the Seal of the Messengers. You represent those who are absent from the people of la ilaha ill’Allah and you are responsible for calling those who have not yet believed in la ilaha ill’Allah to believe in it.

Show us the fulfillment of Your promise to him that there will not remain a house of mud, hair, stone or wood except that his religion will enter it. Make us means of the spread of this amazing goodness.


1 This is the tajdid which Prophet promised would occur in each generation. 

2 Habib Ahmad bin Hasan al-`Attas said that the gatherings of the pious cause clouds to gather which then send forth spiritual rain upon the hearts of people in distant places causing them to be guided.


Possessing a Little is Possessing Everything

A reminder from Sayyidi Habib Umar bin Hafiz (may Allah protect him and benefit us by him). Extracts from a lesson in Ihya Ulum al-Din in Dar al-Mustafa, Dhu’l-Qa`dah 1432 / October 2011

The Messenger of Allah ﷺ said: 

“If any one of you wakes up with a healthy body; in a state of safety; possessing his day’s provision, it is as if he possesses the whole world and everything in it.1

This is a message from the one who does not speak from his own caprice. If you receive this message you will save yourself from numerous problems which befall the people of this world. Those that do not accept truths such as this live their lives as prisoners to their illusions. Iblis and his troops from among men and jinn strive to make people compete in amassing worldly possessions. As a result of this much corruption is spread.

If any one of you wakes up with a healthy body” – praise be to Allah, all of us have healthy bodies. May Allah bless us with continuous health and wellbeing.

In a state of safety” day and night we move about from place to place in safety. Where did this safety come from?

Possessing his day’s provision” – which one of us does not possess any provision? Which one of us is clutching his stomach out of hunger, unable to find even a single date to eat?

Great wealth—in excess of a day’s provision—will only be of harm to those who possess it, as they will have to account for it in this life and the next.

The wise used to say: “If all you want from this worldly life is what suffices you, then a small amount will suffice you. However, if you want more than what suffices you then everything that the world contains will not suffice you.”

As the hadith states: “Had the son of Adam possessed a valley of gold he would only wish for another, and had he had another he would wish for a third. The only thing that will fill his stomach is earth and Allah will turn to the one who turns to Him.”2

This is one of the realities that the Best of Creation spoke of:

“If any one of you wakes up with a healthy body; in a state of safety; possessing his day’s provision, it is as if he possesses the whole world and everything in it.

He spoke the truth—his Companions were the kings of this life and the next, may Allah be pleased with them, and often they did not even possess a day’s provision!

1 Narrated by al-Tirmidhi and Ibn Majah.

2 Narrated by Ahmad and al-Bayhaqi.


The Believer is like a Bee


Sayyidi Habib `Umar bin Hafiz (may Allah protect him and benefit us by him) reflects upon a beautiful hadith in a lesson in Dar al-Mustafa, 9th Shawwal 1432 / 7th September 2011

Let us reflect upon the following beautiful hadith, narrated by Imam Ahmad on the authority of `Abdullah bin `Amr.

قال رسول الله ﷺ : و الذي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنَّ مَثَلَ المؤمِنِ كَمَثَلِ النَّحْلَةِ أَكَلَتْ طَيِّبَاً و وَضَعَتْ طَيِّبَاً و وَقَعَتْ فَلَمْ تَكْسِرْ و لَمْ تُفْسِدْ

The Messenger of Allah ﷺ said: “By the One in whose hand is the soul of Muhammad, the believer is like a bee which eats that which is pure and wholesome and lays that which is pure and wholesome. When it lands on something it does not break or ruin it.”

  • The bee only eats from flowers which are tayyib (pure and wholesome). It is not attracted to repulsive things, unlike other insects. Likewise the believer only eats that which is pure and wholesome.

  • The bee lays or excretes honey which is also tayyib. Likewise only that which is good and wholesome comes forth from the believer, whether it be his words, his intentions or his actions.

  • The bee is light and nimble and does not break the flowers upon which it lands, nor does it ruin them. Likewise the believer is gentle in his dealings with the creation and does not harm or ruin any human or animal or plant.