Memahami Ittiba’ Yang Menyeluruh

PEMAHAMAN TERHADAP KEADAAN ITTIBA’ (MENURUTI SUNNAH RASULULLAH ﷺ) SECARA MENYELURUH DALAM KEADAAN ZAHIR & BATIN SERTA KESANNYA TERHADAP UMMAT

img-20161209-wa0064Segala puji bagi Allah yang menghimpunkan kamu untuk menghadapNya, dengan bimbingan KekasihNya Yang Terpilih, Muhammad ﷺ, petunjuk yang merangkumi segala yang diredhaiNya, yang dikasihiNya daripada (amal bakti) yang disyariatkan untuk kami melalui usaha Baginda yang mulia ﷺ daripada keadaan amalan zahir (kita) dan keadaan batin yakni segala sifat yang berkait dengan hati; (hakikat ini) yang merupakan perkara yang amat dikasihi Allah adalah hasil daripada petunjuk Baginda ﷺ dan melaksanakannya adalah sunnah dan termasuk di dalam amalan menuruti Baginda.

Bukanlah hak sesiapapun untuk mengasingkan antara amalan ibadah yang bersifat zahir dengan perkara batin yang terkait dengan hati daripada perihal kasih, pengharapan dan penghormatan. Bukankah ini sebahagian daripada menuruti Baginda ﷺ? Siapa yang mengatakan bahawa amalan zahir adalah termasuk daripada menuruti Baginda ﷺ tetapi bukan amalan batin? Demi Allah, tidak! Bahkan amalan batin adalah lebih berat timbangannya dan lebih besar ganjarannya di sisi Allah.

Kerana menyintai Baginda ﷺ adalah ittiba’ (sebahagian daripada sunnah), merindui Baginda ﷺ  adalah ittiba’, mengagungkan Baginda ﷺ adalah ittiba’, memuji Baginda ﷺ adalah ittiba’, berselawat ke atas Baginda ﷺ adalah ittiba’, berhimpun untuk berzikir adalah ittiba’, mengalunkan sya’ir yang memuji Baginda ﷺ adalah ittiba’; maka siapakah yang mahu memisahkan perbuatan ittiba’ antara satu dengan yang lain? Siapakah yang mahu memgelirukan orang lain untuk mempercayai bahawa ittiba’ itu melibatkan amalan zahir semata-mata tanpa penghayatan!? Kita tidak menemui keadaan (memisahkan zahir dan batin ittiba’) ini pada kehidupan para sahabat mahupun para tabi’in (generasi mereka yang menuruti para sahabat) dan mereka yang seterusnya mereka dalam kebenaran… adakah (pernah) seorang pun sahabat mengatakan (kepada Baginda ﷺ), “Aku akan menuruti engkau di dalam perlaksanaan perintah dan menjauhi larangan tanpa sebarang perasaan rindu ataupun tawadhu’ di hadapan engkau mahupun kecintaan?”

– dipetik daripada ucapan pada 11hb Rabi’ul Awwal 1438H di Masjid Āl Al-Bait, Oman. Tekan pautan di bawah untuk mendengar ucapan penuh.


*مفهوم الاتباع الشامل لأعمال الجوارح و القلوب و أثره على الأمة*
📢 محاضرة العلامة الحبيب عمر بن حفيظ في الاحتفال بذكرى المولد النبوي في مسجد آل البيت، في مدينة صلالة، سلطنة عمان، ليلة السبت 11 ربيع أول 1438هـ
الحمد لله جامعكم على الوجهة إليه و على الإقبال عليه بهدي حبيبه المصطفى محمد صلى الله عليه وسلم هديه الشامل بكل ما رضيه الحق جل جلاله و أحبه منا و شرعه لنا على يده الكريمة صلوات ربي وسلامه عليه من أحوال وأعمال الجوارح وأحوال وصفات القلوب كل ما كان محبوبا لله من ذالكم فهو هديه و العمل به سنته و متابعته صلى الله عليه وسلم لا يملك أحد أن يفارق في متابعته عليه الصلاه والسلام بين عمل جارحة من مظهر عبادة من العبادات وبين وصف قلب من حب أو شوق أو تعظيم أليس هذا متابعة؟
من يقول إن عمل الجوارح متابعة و أعمال القلوب ليس متابعة؟ لا والله بل أعمال القلوب أعظم ميزانا عند الرب و أجل أجرًا عند الإله. فالمحبة له اتباع و الشوق إليه اتباع و التعظيم له اتباع  ومدحه تباع و الصلاة عليه اتباع و الاجتماع على مجالس الذكر اتباع و إنشاد شعر في مدحه اتباع، فمن يريد أن يفصل أعمال الاتباع عن بعضها البعض ومن يريد أن يصور أن الإتباع بصور الأعمال وأجسامها وبمظاهرها وبحسها دون معانيها؟ ما وجدنا ذلك في حياة أحد من الصحابة و لا التابعين ولا تابعيهم بإحسان. أي صحابة قال أنا أتبعك في إجراء بعض الأوامر التي أمرت والنواهي التي نهيت ولا أعرف الشوق إليك ولا أعرف التذلل بين يديك ولا أعرف المحبة لك

Understanding Comprehensive Ittiba’

UNDERSTANDING COMPREHENSIVE ITTIBA’ (FOLLOWING THE SUNNAH) IN OUTWARD AND INWARD ACTS, AND ITS EFFECT UPON THE UMMAH

img-20161209-wa0064Praise be to Allah, the One Who gathered you to face Him, by the guidance of His Beloved, The Chosen One, Muhammad ﷺ, the guidance which encompasses everything which He is pleased with, which He loves from us, which He has legislated for us upon his noble hand ﷺ from amongst the external states and deeds, and internal states and characteristics of the heart; which are beloved to Allah are from the Prophet’s guidance and performing them is sunnah and part of following him.

It is no one’s authority to separate between the outward acts of worship and the inward matters of the heart from love, longing and exaltation. Are these not part of following him? Who says that the outward acts are part of following his example but the inward acts are not? No by Allāh! Rather the inward acts are greater in weight to the Lord and loftier in reward to Allāh.

For loving him ﷺ  is ittiba’ (part of following the sunnah), longing for him ﷺ is ittiba’, exaltation of him ﷺ is ittiba’, praising him ﷺ is ittiba’, sending blessings upon him ﷺ  is ittiba’, gathering for remembrance is ittiba’, recitation of poetry in praising him ﷺ  is ittiba’; so who then wants to separate the acts of ittiba’ from each other? Who then wants to lead others to believe that ittiba’ is merely outward forms of deeds bereft of internal meanings?! We did not find this in any of the lives of the companions nor the tabi’in (the generation of Muslims after the companions) and those who followed them in righteousness… did any of the companions say, “I shall follow you in the commands and prohibitions without having longing nor humility before you nor love for you (O Prophet)?”

– extracted from Sayidil Habīb Umar Bin Hafidz’s speech on 11th Rabi’ul Awwal 1438H, Masjid Āl Al-Bait, Oman. Click on the link below to listen to full speech.


*مفهوم الاتباع الشامل لأعمال الجوارح و القلوب و أثره على الأمة*
📢 محاضرة العلامة الحبيب عمر بن حفيظ في الاحتفال بذكرى المولد النبوي في مسجد آل البيت، في مدينة صلالة، سلطنة عمان، ليلة السبت 11 ربيع أول 1438هـ
الحمد لله جامعكم على الوجهة إليه و على الإقبال عليه بهدي حبيبه المصطفى محمد صلى الله عليه وسلم هديه الشامل بكل ما رضيه الحق جل جلاله و أحبه منا و شرعه لنا على يده الكريمة صلوات ربي وسلامه عليه من أحوال وأعمال الجوارح وأحوال وصفات القلوب كل ما كان محبوبا لله من ذالكم فهو هديه و العمل به سنته و متابعته صلى الله عليه وسلم لا يملك أحد أن يفارق في متابعته عليه الصلاه والسلام بين عمل جارحة من مظهر عبادة من العبادات وبين وصف قلب من حب أو شوق أو تعظيم أليس هذا متابعة؟
من يقول إن عمل الجوارح متابعة و أعمال القلوب ليس متابعة؟ لا والله بل أعمال القلوب أعظم ميزانا عند الرب و أجل أجرًا عند الإله. فالمحبة له اتباع و الشوق إليه اتباع و التعظيم له اتباع  ومدحه تباع و الصلاة عليه اتباع و الاجتماع على مجالس الذكر اتباع و إنشاد شعر في مدحه اتباع، فمن يريد أن يفصل أعمال الاتباع عن بعضها البعض ومن يريد أن يصور أن الإتباع بصور الأعمال وأجسامها وبمظاهرها وبحسها دون معانيها؟ ما وجدنا ذلك في حياة أحد من الصحابة و لا التابعين ولا تابعيهم بإحسان. أي صحابة قال أنا أتبعك في إجراء بعض الأوامر التي أمرت والنواهي التي نهيت ولا أعرف الشوق إليك ولا أعرف التذلل بين يديك ولا أعرف المحبة لك

Fawaid: Azkar for Protection of Infants

Habib Umar recommends reading the following doa to infants each morning and evening:

أُعِيذُكَ بِكَلِمَاتِ اللَّهِ التَّامَّةِ

I protect you by invoking the complete kalimāt (words) of Allāh

مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ

from every devil and venomous creature

وَمِنْ كُلِّ عَيْنٍ لامَّةٍ

and from every evil eye

حَصَّنْتُكَ بِالْحَيِّ الْقَيّومِ

I fortify you by invoking Al-Hayy (The Ever Living) and Al-Qayyum (The Self Subsisting) by Whom all things subsist

الَّذِي لَا يَمُوت أَبَدًا

who never ever dies

وَدَفَعْتُ عَنْكَ السُّوء

and I avert from you evil

بِأَلْفِ أَلْفِ لَا حَوْلَ وَلَا قُوَةَ إِلَّا بِاللهِ الْعَلِيِّ الْعَظِيمِ

by invoking  a million “lā hawla wa la quwwata illa billāh al-‘Aliy al-‘Azhīm” (tr: there is no turning away (of harm) or power (to confront it) but by Allāh Most High, Most Great)”

Then read the following from the śalihūn (the pious people):

اَللهُمَّ بَارِكْ لَنَا

O Allāh! Give us barakah

فِي أَزْوَاجِنا وَاَهلِنَا وَاَولَادِنَا

in our spouses, family, and children,

وَلا تَضُرُّهُم

and do not harm them,

وَوَفِِّقْنَا وَوَفِِّقْهُم لِطَاعَتِكَ

and direct us and them to the right course of obedience to You,

وَارْزُقْنَا بِرَّهُم

and give us portion of their benevolence.

And finally close with the following doa from the Quran:

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ

Our Lord! Gift us from our spouses and offsprings coolness to our eyes

وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

and make us imāms for the muttaqūn (the people of taqwa).

img-20161212-wa0034


Download audio file

Counsels: Connection with Allah

From the words of Sayyidil Habib Umar bin Hafiz, may Allah preserve him:

Do we not passionately love this God (Al-Ilah)? Do we not yearn for this God? This is your God, O my beloved brothers, what has distracted us from Him?! What has cut us off from Him?! What has come between us and Him? The whole creation fades away upon the mention of the Creator. Your God, O dear friend is better for you!

وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ

Meaning: And who is truer to his covenant than Allah? (9:111)

 فاستَبشِرُوا بِبَيْعِكُمُ الَّذِى بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

Meaning: So rejoice in your transaction, which you have contracted. And it is that which is the great attainment. (9:111)

And of their characteristics we read (in the following verse):

التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ وَبَشِّرِ الْمُؤْمِنِينَ

Meaning: Such believers are] the repentant, the worshippers, the praisers [of Allah ], the travelers [for His cause], those who bow and prostrate [in prayer], those who enjoin what is right and forbid what is wrong, and those who observe the limits [set by] Allah . And give good tidings to the believers (9:112)

The tongue of the Chosen One ﷺ recited these verses, upon the hearts and intellects of the companions till they were moved  and filled with delight and declared: “A profitable transaction indeed! We will never revoke nor demand its cancellation!” They fulfilled their promise (May Allah be pleased with them).

May Allah make us see their blessed faces on the day of judgement in the home of honour, may Allah not separate us from them in that home for indeed He is the most Noblest and Merciful of those who show mercy.

ibtihal

*من كلام الحبيب عمر بن حفيظ حفظه الله*
أما نعشق هذا الإله؟ أما نحب هذا الإله؟ إلهكم أحبابي، إلهكم إخواني، ما الذي يلهينا عنه!؟ ما الذي يقطعنا عنه!؟ ما الذي يحول بيننا وبينه؟ اضمحلَّت الأكوان إذا ذُكر المكوِّن، إلهك يا هذا خيرٌ لك – وَمَنْ أَوْفَىٰ بِعَهْدِهِ مِنَ اللَّهِ
النتيجة :
 (فاستَبشِرُوا بِبَيْعِكُمُ الَّذِى بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ)
وصفاتهم نقرأ: التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ وَبَشِّرِ الْمُؤْمِنِينَ
 تلاها لسانُ المصطفى على قلوب الصحابة وعقول الصحابة، فطربوا، وامتلأوا وأعلنوا: ربح البيع فلا نقيل ولا نستقيل، ووفوا عليهم رضوان ربي، والله يرينا وجوههم يوم القيامة، الله يرينا وجوههم في دار الكرامة، الله لا يفرِّق بيننا وبينهم في تلك الدار إنه أكرم الأكرمين وأرحم الراحمين.
🔹🔹🔹🔹🔹

Khuluqunaa 2016

SAYYIDIL HABIB UMAR BIN HAFIZ ON INTERACTION WITH THE PIOUS PEOPLE OF KNOWLEDGE

The Pious People  of Knowledge

The People of Iman (faith) and Yaqin (certitude) are those who rush to goodness. The elect from this group are the pious people of knowledge; the people of knowledge who put what they know into practice. It is obligatory for us to support the pious in their works.

The basis for this is Allah (ﷻ)’s words in the Qur’an:

إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُ ۥ وَٱلَّذِينَ ءَامَنُواْ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَهُمۡ رَٲكِعُونَ

Meaning: Your help is with  Allah ﷻ, His Messenger ﷺ, and the Believers; those who establish the solah and pay the zakah, and make ruku’ i.e. bowing down in humility. [Al-Ma’idah: 55]

By extension, this category of people include those who are ‘alim (the people of knowledge), those who engage in ta’allum (learning) and ta’lim (teaching), and those who partake in da’wah (callling others to Allah). It is obligatory to cooperate and support them to the best of our abilities.

The knowledge of the pious is hikmah (wisdom) from Allah ﷻ, as mentioned in His words:

يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ

Meaning: He gives hikmah to whoever He wishes [Al-Baqarah 269]

From the meanings extracted from the hadiths of our Prophet ﷺ; the similitude of one who helps others in goodness (general goodness other than teaching) compared to those who teach (including those who assist in teaching) is like a spit compared to a vast ocean.

The companion, Sayyidina Ibnu Mas’ud, says that whosoever leaves his home in search of knowledge without manifesting (the rewards and blessings of) fi sabilillah (being in the path of Allah); he would have been from amongst those who were aberrant in viewing knowledge.

The Specific and Non-Specific Knowledge

Specifically, the knowledge made reference to here is Al-‘ilm ash-Shari’y (Sacred Knowledge) which can be broken down into the three sciences of Qur’an, Hadith, and Fiqh, which can be further broken down into the following six branches of knowledge:

  1. The Qur’an
  2. Usul al-Qur’an i.e. the sciences of the Qur’an
  3. The Hadiths
  4. Usul al-Hadith i.e. the sciences of Hadith like mustolah hadith (hadith nomenclature), riwayah (narration), and dirayah (morphology)
  5. Fiqh (law)
  6. Usul al-fiqh (jurisprudence)

The essential outputs of these six branches of knowledge are the three pillars of the religion; Islam, Iman, and Ihsan.

The science of Islam is known to us today as fiqh whilst Iman is what we make iqtiqad upon upon i.e. the science of aqidah. Aqidah is what is taught about beliefs by the Messenger ﷺ to his companions who in turn taught the generations that follow in excellence, preserving them until two figures (in the history of Islam) who preserved Iman for the later generations emerged namely, Abu Hassan Al-Ash’ariy and Abu Mansur Al-Marturidiy.

The third knowledge is Ihsan whose objective is the cleansing of one’s soul and witnessing (the majesty of Allah ﷻ) as mentioned in the hadith:

أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ

Meaning: … that you worship Allah as though you see Him and if you don’t see Him, know that He sees you.

The science of Ihsan is known to us today as tasawwuf.

The realities of tasawwuf are based upon the Qur’an and the Sunnah of the Messenger ﷺ, and they cannot be realised except with the prerequisites of Islam and Iman. One can only reach the sullam (staircase) of Ihsan through the sullam of Islam and Iman, and the fruit of Ihsan is knowing and loving Allah.

In regards to knowledge which are not specifically from Al-‘ilm ash-Shari’y; there are those that are considered to be Al-‘ilm an-Nafi’ (beneficial knowledge) as they benefit mankind broadly. Al-‘ilm an-Nafi’ includes engineering and others like it. If one seeks and implements it with the right intention, the output (blessings, rewards) of these types of knowledge would also be considered to be from Islam, Iman, and Ihsan.

Each of the groups mentioned above deserve our assistance and support, and doing so puts us and them into a single category – we would be considered part of them. Each of these groups may have different ways of benefiting mankind; using different wasilah (tools and devices) but they are a single group in goodness.

The variation in wasilah of knowledge is like the ijtihad (endeavour) which brings about the variation we find in schools of thought in fiqh and tasawwuf, and it is not permitted for anyone from any of these schools to frown upon or curse one another.

The Connection of the People of Knowledge with Each Other

Imam Abu Hanifah (founder of the Hanafi school of fiqh) and Imam Malik (founder of the Maliki school of fiqh) both took knowledge from Imam Ja’far as-Sodiq, the son of Muhammad al-Baqir bin Ali Zainal Abidin bin Hussein bin Ali bin Abi Talib and Fatimah bint Rasulullah ﷺ.

Imam Malik was known to be someone whose face became cheerful whenever the Prophet ﷺ was mentioned in front of him due to his love for the Prophet ﷺ. Some of his students had asked him about this and he said, “If only you saw how our teachers were when the Prophet ﷺ was mentioned in front of them, you would not find this to be anything of significance.” Then he told of how his teachers would cry loudly whenever the Prophet ﷺ was mentioned in front of them. The face of Imam Ja’far as-Sodiq in particular would light up in honour of and love for his ascendant, the Prophet ﷺ.

Imam ash-Shafi’i, founder of the Shafi’i school of fiqh, said that every student of fiqh is indebted to Imam Abu Hanifa. He had so much respect and honour for Imam Abu Hanifah that he prayed the Subuh prayers at the mosque of Imam Abu Hanifah without reciting the basmalah (reciting bismillahi rahmanir rahim) loudly and the qunut (making du’a in the last i’tidal of the Subuh prayers) i.e. in contrary to his own ijtihad. When asked about this, Imam ash-Shafi’i said he did so as part of his adab to Imam Abu Hanifah.

Imam ash-Shafi’i would say:

إذا ذكر العلماء فمالك النجم

Meaning: When the scholars were mentioned, Imam Malik was most exalted above them all.

It is related that Imam Ahmad bin Hanbal, founder of Hanbali school of fiqh, never left making du’a for Muhammad bin Idris (Imam ash-Shafi’i) after every solat. One day his son asked, “Who is this person you always make du’a for?” Imam Ahmad said, “He is like the sun to our world, or good health to one’s body!”

When Imam ash-Shafi’i was living in Baghdad, he was known to be regular in his visits to Imam Ahmad bin Hanbal and likewise Imam Ahmad was known to be regular in his visits to his teacher, Imam ash-Shafi’i.

Imam Shafi’i mentioned in some lines of poetry:

قالوا يزورك أحمد وتزوره * * * قلت الفضائل لا تفارق منزله

The people say, you visit Ahmad and he visits you.

I say, honouring does not negate stations.

إن زارني فبفضله أو زرته * * * فلفضله فالفضل في الحالين له 

If I visit him, it is because of his honour. If he visits me, it is also because of his honour.

In both situations, the honour is his (Imam Ahmad’s).

When these lines reached Imam Ahmad he said, “The honour is yours O Muhammad bin Idris.”

One day, Imam Ahmad fell ill and visited Imam Shafi’i him. Soon afterwards, Imam Ahmad recovered and Imam Shafi’i fell ill but recovered after Imam Ahmad visited him.

So, Imam Shafi’i composed the following lines of poetry:

مرض الحبيب فعدته * * * فمرضت من خوفى عليه

I became ill because my beloved (Imam Ahmad) was ill 

فأتى الحبيب يزورنى * * * فبرءت من نظرى اليه

When my beloved recovered and visited me, I became well at the sight of him being well.

These are some examples of how the pious people of knowledge, from the imams of the various schools of fiqh, respected one another. How then could the followers of these imams have animosity towards each other when the imams have done otherwise?

Interacting with the Pious People of Knowledge

Summarily, the Pious People of Knowledge are the people of knowledge, the true students of knowledge, and the true teachers of knowledge, who practice their knowledge. They hold on to the two schools of aqidah; Asha’irah, and Maturidiyyah, the four mu’tabar (known, considered) schools in fiqh; Hanafi, Maliki, Shafi’y, and Hanbali, and any of the valid paths of Ihsan. These people deserve the support of Muslims in their works.

May Allah gather us all with the pious! Amin.

– This is the first of four groups of people Habib spoke about in the Dars Fajr, 3 November 2016, Masjid Aal Abdul Razak, Singapura

khuluqunaa


Watch Dars Fajr: https://www.youtube.com/watch?v=1Hx5sfFlySg

Moderation in Islam

Remembrance, Al-Khannas and The Blameworthy Soul

baalawiOne of the names that have been given to the shayatin (sgl. shaytan) is al-khannas. This is so because when the heart of a person is in a state of remembrance of Allah High and Exalted is He, the shaytan will withdraw himself away from such a heart and he will be unable to come near such a person. However, what remains with such a person are the whisperings of his own soul that will distract him from that state of remembrance. It is thus said in a (famous) text that one is to be careful of his own soul and its evil whisperings because a blameworthy soul is worse than 70 shayatin.

May Allah protect us all from the whisperings of the shayatin and the evil whispers of our souls.

– Extracted from the speech of Sayyidil Habib Umar bin Hafiz at Majlis Ratib Al-Attas on 3 November 2016 @ Masjid Ba’alawi, Singapura