Fawaid: Selawat Rabi’ul Awwal 1437H

Sayyidil Habib Umar bin Hafiz hafizahuLlah wa ra’ah berpesan untuk membanyakkan Selawat keatas Baginda Rasulullah ﷺ di bulan Rabi’ul Awwal 1437H ini dengan shighah Selawat dibawah:

اَللَّهُمَّ يَا رَبَّ سَيِّدِنَا مُحَمَّدٍ وَآلِ سَيِّدِنَا مُحَمَّدٍ صَلِّ وَسَلِّمْ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِ سَيِّدِنَا مُحَمَّدٍ، وَأَذْهِبْ حُزْنَ قَلْبِيْ فِيْ الدُّنْيَا وَالْآخِرَةِ، وَأَجْرِ يَا رَبِّ لُطْفَكَ الْخَفِيَّ فِيْ أُمُوْرِنَا وَأُمُوْرِ الْمُسْلِمِيْنَ

Transliterasi: ALLAHumma ya Rabba Sayyidina Muhammad wa Aali Sayyidina Muhammad, Solli wa Sallim ‘ala Sayyidina Muhammad wa ‘ala Aali Sayyidina Muhammad, wa azhib huzna qolbi fid dunya wal akhirah, wa ajri ya Rabbi luthfakal khafiyya fi umurina wa umuril Muslimin.

Makna: Ya ALLAH, wahai tuhan kepada Penghulu kami Nabi Muhammad dan ahli keluarga Penghulu kami Nabi Muhammad, Selawat dan salam keatas Penghulu kami Nabi Muhammad dan Ahli keluarga Penghulu kami Nabi Muhammad, Dan Keluarkanlah kesedihan hatiku di dunia dan akhirat, Dan Kurniakanlah wahai Tuhanku, KelembutanMU yang Maha Halus didalam urusan kami dan urusan kaum Muslimin.

*Selawat ini dibaca paling kurang 10,000 kali dalam bulan Rabi’ul Awwal 1437H.

IMG-20151213-WA0013 (tasykil)


 أوصى الحبيب عمر بن حفيظ  بالإكثار من هذه الصيغة في شهر ربيع الأول ١٤٣٧ه

 اللهم يا ربَّ سيدنا محمد وآل سيدنا محمد صلِّ وسلِّم على سيدنا محمد وعلى آل سيدنا محمد، وأذهِب حزنٓ قلبي في الدنيا

والآخرة، وأجرِ يا رب لطفٓك الخفي في أمورِنا وأمورِ المسلمين

 وأقلها: عشرة ألف مرة

Fawaid: Salutations in Rabi’ul Awwal 1437H

Al-Habib Umar bin Hafiz encourages making lots of this (salutations) formula in the month of Rabi’ul Awwal 1437H:

اَللَّهُمَّ يَا رَبَّ سَيِّدِنَا مُحَمَّدٍ وَآلِ سَيِّدِنَا مُحَمَّدٍ صَلِّ وَسَلِّمْ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِ سَيِّدِنَا مُحَمَّدٍ، وَأَذْهِبْ حُزْنَ قَلْبِيْ فِيْ الدُّنْيَا وَالْآخِرَةِ، وَأَجْرِ يَا رَبِّ لُطْفَكَ الْخَفِيَّ فِيْ أُمُوْرِنَا وَأُمُوْرِ الْمُسْلِمِيْنَ

Transliteration: ALLAHumma ya Rabba Sayyidina Muhammad wa Aali Sayyidina Muhammad, Solli wa Sallim ‘ala Sayyidina Muhammad wa ‘ala Aali Sayyidina Muhammad, wa azhib huzna qolbi fid dunya wal akhirah, wa ajri ya Rabbi luthfakal khafiyya fi umurina wa umuril Muslimin.

Meaning: O Allah, Lord of our Master Muhammad ﷺ and the Family of our Master Muhammad ﷺ, send blessings and peace upon our Master Muhammad ﷺ and the Family of our Master Muhammad ﷺ, and remove the sadness of my heart in this World and the Hereafter, and let flow Your Hidden Gentleness in our affairs, and in the affairs of the Muslims, O Lord.

The minimum of it (recitation in Rabi’ul Awwal): 10,000 times.

IMG-20151213-WA0013 (tasykil)


 أوصى الحبيب عمر بن حفيظ  بالإكثار من هذه الصيغة في شهر ربيع الأول ١٤٣٧ه

 اللهم يا ربَّ سيدنا محمد وآل سيدنا محمد صلِّ وسلِّم على سيدنا محمد وعلى آل سيدنا محمد، وأذهِب حزنٓ قلبي في الدنيا

والآخرة، وأجرِ يا رب لطفٓك الخفي في أمورِنا وأمورِ المسلمين

 وأقلها: عشرة ألف مرة

Repent, all of you… to Allah

HU-47The Door of Repentance is Open

A summary of a lecture delivered by Habib Umar bin Hafiz (may Allah preserve him and benefit us by him) in Sultan Mosque, Singapore, 17th November 2015 / 6th Safar 1437.

The Messenger of Allah ﷺ informed us that Allah has opened the door of repentance, a door so wide that it would take seventy years to cross from one side to the other and that it will remain open until the sun rises from the west. Out of His immense generosity, Allah has opened to us this door and invited us to enter.

The disbelievers of Quraysh requested that the Prophet ﷺ ask Allah to turn Mount Safa into gold. Allah gave the Prophet a choice:  He would either turn Safa into gold but if the Quraysh did not then believe, He would punish them in the most severe way, or He would open to the Ummah the door of mercy and repentance. The Prophet chose the latter, because he knew what would be most beneficial for the Ummah. As a result, the Quraysh eventually entered Islam in droves.

Allah has no need of His creation but rather His creation is in desperate need of Him. It is only out of His kindness and compassion that He has given us the opportunity to repent and He promised that if someone sincerely repents He will replace their bad deeds with good deeds. Allah says: You must all repent to Allah, O believers, perhaps that you may succeed.[1] He thus made it obligatory for every person to repent. Even the Prophets and the Siddiqun are in need of repenting to Allah, let alone those who are lower in rank.

Each person’s repentance is according to their knowledge of Allah’s greatness. There are angels who remain in prostration to Allah from the time they were created until the Day of Judgement. When the Day of Judgement comes, they say: “Transcendent are You, O Allah, we have not worshipped You as You are worthy of being worshipped.” No one knows Allah better than the Messenger of Allah ﷺ so he is thus the master of those who repent. He said: “Repent to Allah, for I repent to Allah seventy times a day.”

People’s repentance is of different degrees: there are those who repent from disbelief and accept Islam; there are those who repent from major sins; there are those who repent from minor sins; there are those who repent from things which are disliked or dubious and there are those who repent from being heedless of Allah even for a moment.

It is said that the deeds that the pious consider to be good are considered by those who have been drawn near to be bad deeds. Imam al-Junayd said that he had been seeking forgiveness for thirty years for one word which he said. He sought forgiveness for saying ‘alhamdulillah’ (all praise be to Allah) which is in itself a good deed. However, he felt that he had said it at the wrong time. He was told that a fire had burned down all the shops in the area but when the fire reached his shop it went out and did not burn it. He said ‘alhamdulillah,’ but then realised that he was showing gratitude for other people’s misfortune. For that reason he sought Allah’s forgiveness.

On another occasion he saw a young man begging in the street. A thought crossed his mind that this young man could use his strength to earn a living and thus not need to beg. When he went to sleep that night he saw in a dream that the young man was dead and had been placed in front of him.

A voice said: “Eat from his flesh, for you have backbitten him.”

Imam al-Junayd said: “It was only a thought that crossed my mind.”

The voice said: “Such a thing is not permitted for people like you.”

The scholars are in agreement that if someone sincerely repents from any sin it will be accepted although there is a difference of opinion over the sin of deliberately killing a Muslim. This is due to the fact that a Muslim’s blood is sacrosanct. The Prophet  ﷺ said: “If all the inhabitants of the heavens and earth conspired to wrongly kill a Muslim, Allah would cast them all into the Fire.” The correct opinion, however, is that someone may repent from deliberately killing a Muslim.

Once when Sayyiduna `Abdullah Ibn `Abbas was sitting in a gathering a man came and asked him if someone who has committed murder may repent. Ibn `Abbas said yes. Then another man came and asked the same question. Ibn `Abbas said no. The people present were surprised. Ibn `Abbas explained by saying: “I could tell that the first man had already committed murder and wished to repent so I opened the door of repentance to him and thus prevented him from causing more corruption on the earth. I could tell that the second man had been a dispute with someone and was contemplating killing him. I told him that he could not repent so that he would not end up in the Fire.” The found it to be exactly as Ibn `Abbas had said.

From this we learn that giving a religious verdict (fatwa) is a huge responsibility. Today we have people with very little knowledge giving fatwa. They give one opinion in the morning and in the evening they give a contradictory opinion. They give an opinion based on a political or social situation and then the situation changes and they give a different opinion. This is because they follow their caprice and their desires and do not seek Allah’s pleasure. Ibn `Abbas took into account the state of the person asking. Scholars should have compassion for people, want good for them and fear exposing them to the wrath of Allah.

Habib Umar then mentioned the story of the three men who stayed in Madinah and did not go out with the Prophet on the expedition to Tabuk. When Allah eventually accepted their repentance, the Prophet smiled at one of them, Ka`b bin Malik, and said to him: “This is your best day since the day your mother gave birth to you.” This shows the greatness of repentance – it was the best day of his life because it was the day on which Allah accepted his repentance. Allah made it the best day for Ka`b, so make it the best night for us. May Allah allow us to repent to Him sincerely.

The scholars say that sincere repentance is guaranteed to be accepted if it fulfils the conditions, because Allah says: He is the One who accepts the repentance of His slaves.[2]

The most important element of repentance is having remorse for one’s sins. The secret to this remorse is knowing the greatness of the One you have disobeyed. According to your knowledge of His greatness you fear your sins and return to Him.

This is one of the differences between the believer and the hypocrite. Whenever the believer remembers his sins he increases in fear, remorse and pain, whereas the hypocrite may even be proud of his sins. The scholars say that being happy for committing a sin is worse than the sin itself, because such a person has no regard for Allah.

There are things which assist in your repentance being accepted such as making wudu and performing two units of prayer and giving charity. One of the greatest of these things is coming to the Prophet ﷺ , which Allah mentions in His Book.

Al-`Utbi was at the grave of the Prophet when a Bedouin approached and said: “O Allah, You said: If only when they wronged themselves, they came to you and sought Allah’s forgiveness and the Messenger sought forgiveness for them, they would have found Allah Oft-Returning, Most Merciful. [3] I have come to Your Prophet seeking forgiveness, so forgive me.” Al-`Utbi feel asleep and saw the Prophet in a dream. The Prophet told him to tell the Bedouin that Allah  had forgiven him.

On another occasion a Bedouin approached the grave of the Prophet ﷺ and said: “O Allah, this is Your Beloved, the devil is Your enemy and I am Your slave. If You forgive me, Your Beloved will rejoice, Your enemy will grieve and Your slave will be saved. But if You do not forgive me, Your Beloved will grieve, Your enemy will rejoice and Your slave will be destroyed. You are too generous to cause Your enemy to rejoice, Your Beloved to grieve and Your slave to be destroyed.” We ask Allah that He causes His Beloved to rejoice and causes His enemy to grieve by allowing us to repent.

Allah has invited us to repent to Him so no one has any excuse not to enter after the door has been opened. We all have wrong deeds and if You forgive them we will be saved. But how can we meet You if we have even one sin that You have not forgiven? How will you respond if He asks you about that sin?

One of the pious said: “What a disgrace it would be to meet You having committed sins. You may pardon me out of Your bounty but I how can I stand in front of You having disobeyed You?”

Allah rejoices over the repentance of His slave more than a woman who, having despaired of conceiving, is then blessed with a child; He rejoices more than someone who, having lost the most precious thing he possesses, then finds it and He rejoices more than someone who, having been extremely thirsty, then finds water.

How do you see Your Lord? How can you not return to Him? You will stand in front of Him. So prepare now for that time. Repent sincerely by having true remorse and a firm resolve never to return to disobedience.

O Allah, enable our eyes to repent so that we never look at that which is forbidden, so that we do not look at another Muslim with contempt and so that we do not look at worldly things with veneration as long as we live. Allow us then to see the face of Your Beloved on the Day of Judgement, to see Paradise and to gaze upon Your noble countenance

O Allah, enable our ears to repent so that we do not listen to anything which is forbidden. Allow us then to hear the good tidings of the angels at the point of death, to hear the speech of Your Prophets on the Day of Judgement, and to hear Your words of pardon.

On that day, there are those You do not gaze upon and do not speak to. There are others who You veil so that no one, not even the angels, can hear what You are saying to them. You remind them of their sins and they are certain that they will be doomed but then You say: “I concealed it during your life and today I forgive you.”

When Muslims repent they show the world the beauty of Islam and they make it a safer place, because they take themselves to account out of fear of their Lord. O Allah, fill our hearts with veneration for You.

Allow us to prepare for times which are approaching us all:

The first is when our souls leave our bodies. Give us the best of endings. May our faith not be removed at this point.

The second is when we are placed in our graves. Give us comfort in our graves and make them gardens of Paradise.

The third is when we are called by name to stand in front of Allah, the Knower of all things, the One Who has power over all things. Show us mercy and compassion at that time so that we hear the good tidings: “You have attained everlasting felicity.”

The fourth is when our actions are weighed upon the Scales. May Allah make our good deeds weighty on that day.

The fifth is when we receive the books in which our deeds are recorded. May we receive our books in our right hands.

The sixth is when we are commanded to cross the bridge (Sirat) which passes over the Fire. Allow us to cross the Bridge with the Prophet ﷺ and enter Paradise with him, for he will be the first to enter.

Our Lord, we have wronged ourselves and if You do not forgive us and show us mercy we will among the losers. Only You may forgive us. O Allah, truly You are all-Pardoning, You love to pardon, so pardon us. You said in the hadith qudsi: “My slaves, you commit sins in the day and the night and I forgive all sins, so seek forgiveness and I will forgive you.”

Video link: https://www.youtube.com/watch?v=a1Ji7aj_ms0


[1] Al-Nur, 24:31

[2] Al-Shura, 42:25

[3] Al-Nisa’, 4:64

Profile: Ustaz Amin Buxton

Buxton Da'wah - ZoomUstaz Amin Buxton hails from the United Kingdom. He converted to Islam in 1999 and graduated with a bachelor’s degree in Arabic and Islamic Studies from the famed School of African and Oriental Studies (SOAS), London, in 2003. Thereafter, Ustaz Amin enrolled at the prestigious Darul Mustafa Institute of Islamic Sciences, Tarim, Hadramawt, studying the sacred sciences at the feet of the scholars of Tarim. Today, Ustaz Amin continues to study at Darul Mustafa whilst carrying out teaching and translation duties at the same institution. Ustaz Amin also performs live Arabic-English translations of Sayyidil Habib Umar bin Hafiz’s speeches at various events, and has travelled to across Europe to teach Islam, both as a daiy (caller) in his own right, and as a translator for the likes of Habib Umar bin Hafiz, Habib Kazim As-Seggaf, and others.

Ustaz Amin is the main administrator and writer at Muwasala.org which functions as, amongst other things, an English-language da’wah (missionary) platform in the manhaj (methodology) of the School of Hadramawt.

He has translated several classical and contemporary Islamic literature into English including Qutbul-Irshad Imam Al-Haddad’s poem “If You Wish For Felicity”, and Shaykh Umar bin Hussein al-Khatib’s “Prophetic Guidance”. He is also author of “Imams of the Valley”.

Majlis Al-Muwasolah Singapura wishes Ustaz Amin Buxton every success in his da’wah efforts.

Adab Perbincangan Antara Kumpulan-Kumpulan Islam

Habib at MuisAdab Perbincangan Antara Kumpulan-Kumpulan Islam: Kepentingan Membuat Rujukan Dengan Ahli Ilmu dipetik dari kitab “Adab Hiwar” susunan Sayyidil Habib Umar bin Muhammad bin Salim bin Hafiz

Tidak dapat dinafikan, adalah menjadi suatu kepayahan untuk mendapatkan hakikat kebenaran dan dapat melihat sesuatu dengan ilmu pengetahuan berdasarkan sumber-sumber informasi dari media yang wujud zaman sekarang.

Dan perumpamaaan orang yang mendalaminya seperti orang yang menyelami di pangkal lautan.

Manusia berbicara tentang laut. Semua manusia memang tahu tentang sebahagian dari ciri-ciri yang ada pada laut, tetapi yang masuk menyelam ke dalam laut hal mereka berbeza ketika mereka berbicara tentangnya, dan tentu sekali hasil yang mereka bawa bersama mereka berbeza sama sekali.

Dan ke atas mereka yang takut untuk menyelami ke pangkal lautan, sekurang-kurangnya jangan pula mendakwa dirinya telah melihat dan memahami setiap inci batu-batu mutiara dan permata, memilikinya dan telah mengambilnya sendiri dengan tangan mereka.

Jika terdapat padanya mutiara, maka hendaklah sekurang-kurangnya mengaku yang mutiara tersebut dierima dari tangan si penyelam, dan bukanlah langusung dari usaha tangannya sendiri. Sesungguhnya mutiara tersebut sampai kepada dirinya mungkin menerusi hartanya (membeli), atau pemberian orang kepadanya atau dengan cara-cara lain.

Begitulah juga halnya dengan lautan ilmu, pendapat-pendapat dan cara-cara untuk memahami dalil-dalil di dalam Al-Quran dan Hadis. Sesungguhnya Allah telah mempersiapkan para penyelam untuk tujuan itu.

Sepertimana Allah subhanahu wa ta’ala telah berfirman:

 وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ

“Padahal kalau mereka kembalikan sahaja hal itu kepada Rasulullah dan kepada Uulil-Amri (orang-orang ang berkuasa) di antara mereka, tentulah hal itu dapat diketahui oleh orang-orang yang layak mengambil keputusan mengenainya di antara mereka.” (Surah An-Nisa:83)

Sekiranya kalian hendak mengeluarkan batu-batu mutiara maka ambillah, kerana ianya tidaklah diharamkan ke atas kalian. Tetapi sekiranya kalian takut, atau tidak mampu, atau tidak mempunyai keupayaan dan kebolehan untuk menyelam di pangkal lautan, maka serahkanlah urusan ini kepada ahlinya, kemudian dapatkanlah mutiara-mutiara tersebut darinya sekembalinya dia dari penyelamannya.


أدَبُ الــحِــــوَارِ بَــيْــنَ الــجَــمَــاعَــاتِ وَالــفِــرَقِ الإِسْــلامِــيّــة

للحبيب عمر بن محمد بن حفيظ

الجزء : أهميّــة الرّجــوع إلــى أهــل العلــم

مِن غير شك أنه من الصّعب أن تَرد أمثال هذه الحقائق وتُبصَر بالقوى الإعلامية الموجودة اليوم عندنا، ومثال الغوص عليها كمَن يغوص في البحر.. الناس يتكلمون عن البحر، والكلّ يعرف بعض خصائص البحر ، لكن الغَوص فيه والدخول فيه شأنُه آخر، والتحصيل من هذا الغوص شأنه يختلف تماماً

والذي يتهيَّب دخول البحر عليه أقل شيء أن لا يدَّعي احتواءه على الجواهر، ومُلكَه لها وأخذَها بيده ؛ فإن وُجدت عنده جوهرة فَعَليه أقلّ شيء أن يعترف أنها جاءت على يَد غوَّاص ، وليست على يده هو، إنما توصَّل إليها بوسيلة من ماله أو من هبةِ ذاك له أو غير ذلك، كذلك شأن بحور الأفكار والعلوم والاهتداء إلى حقائق الدّلالات في الكتاب والسنة ، أقام الله عليها غوَّاصين، قال تعالى: ﴿ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ﴾  [النساء:83]

فإذا أخرجوا الجواهر فخُذْها فليست محرّمةً عليك، وإن أنت جبُنت أو عَجِزت، وليست عندك الإمكانيّة والقدرة على أن تغوص في البحر فسلِّم للغوّاص واستلم الجوهرة منه حين يأتي لك بها بعد غوصه

Profile: Sayyidi Al-Habīb Umar bin Muhammad bin Salim bin Hafiz

Sayyidil HabibHis Birth and Lineage

He is the caller to Allah, the erudite scholar, al-Habib Umar the son of Muhammad, bin Salim, bin Hafiz, bin Abdullah, bin Abu Bakr, bin Aidarus, bin Umar, bin Aidarus, bin Umar, bin Abu Bakr, bin Aidarus, bin Husain, bin Shaykh Abu Bakr, bin Salim, bin Abdullah, bin Abdul-Rahman, bin Abdullah, bin al-Shaykh Abdul-Rahman al-Saqqaf, bin Muhammad Mawla al-Dawilah, bin Ali, bin Alawi, bin Al-Faqih al-Muqaddam Muhammad, bin Ali, bin Muhammad Sahib al-Mirbat, bin Ali, bin Alawi, bin Muhammad Sahib al-Sawma’a, bin Alawi, bin Ubaydullah, bin al-Imam al-Muhajir il-Allah (the Migrant to Allah) Ahmad, bin Isa, bin Muhammad al-Naqib, bin Ali al-Uraydi, bin Ja’far as-Sadiq, bin Muhammad al-Baqir, bin Ali Zain al-Abidin, bin Husain as-Sibt, bin Ali, bin Abu Talib and Fatima al-Zahra, the daughter of our Liegelord, Muhammad, the Seal of the Prophets (Peace and blessings be upon him).

He was born in Tarim, Hadramaut in the Republic of Yemen, prior to Fajr on Monday, the 4th of Muharram, 1383 AH, which corresponds to the 27th of May, 1963. He grew up in Tarim. He memorized the Magnificent Quran and was reared in a pious fashion, in the care of his father, in an environment of knowledge, faith and virtuous character.

His Study of the Islamic Sciences

From an early age he studied the sciences of the pure Sacred Law including: the Qur’an, Prophetic Tradition (Hadith), Jurisprudence (Fiqh), Creed (Tawhid), foundations of Sacred Law (Usul al-Fiqh), the various disciplines of the Arabic language, and the knowledge of Spiritual travel from the scholars of Hadramaut. Among the greatest of them was his father, al-Habib Muhammad bin Salim, the Mufti of Tarim, as well as virtuous, gnostic scholars such as: al-Habib Muhammad bin Alawi bin Shihab al-Din, al-Habib Ahmad bin Ali Ibn al-Shaykh Abu Bakr, al-Habib Abdullah bin Shaykh al-Aidarus, the historian and eminent scholar, al-Habib Abdullah bin Hasan Bil-Faqih, the historian and linguist, al-Habib Umar bin Alawi al-Kaf, al-Habib Ahmad bin Hasan al-Haddad, Habib Umar’s older brother, Habib Ali al-Mashhur, al-Habib Salim bin Abdullah al-Shatiri, the Shaykh and Mufti Fadl bin Abdul-Rahman Ba Fadl, and Shaykh Tawfiq Aman. He began to teach and invite to Allah when he was 15 years old, while continuing to study and receive lessons.

His Migration to al-Bayda

When the situation became difficult due to the Communist Regime that existed in South Yemen at that time, Habib Umar migrated to the city of al-Bayda in North Yemen (not under Communist government), at the beginning of Safar 1402 AH (December 1981). There he persevered in study and invitation to Allah. He resided in the Ribat of al-Bayda and took knowledge from the Imam, the Gnostic, al-Habib Muhammad bin Abdullah al-Haddar and the erudite scholar al-Habib Zain bin Ibrahim Bin Sumayt. He was avid in establishing lessons and assemblies of knowledge. He would often travel in order to call to Allah in the various localities of al-Bayda, al-Hudaydah and Ta`izz. He used to frequently visit Ta`izz in order to take knowledge from the erudite scholar, the Hadith narrator al-Habib Ibrahim bin Umar bin Aqil.

His Repeated Visits to the two Noble Sacred Precincts of Mecca and Medina

He began to frequent the two Sacred Precincts from the month of Rajab 1402 AH (April 1982) onwards. There he learned from the Imam, the Gnostic, the Caller to Allah, al-Habib Abdul-Qadir bin Ahmad Al-Saqqaf and the Gnostic, the Caller to Allah, al-Habib Ahmad Mashhur bin Tahir al-Haddad, and the Gnostic, the erudite scholar, al-Habib Abu Bakr al-Attas bin Abdullah al-Habshi. He took license to narrate from the chains of transmission in Hadith and in other sciences from the narrator of connected chains, Shaykh Muhammad Yasin al-Faddani and the erudite scholar, the conveyer of Hadith of the two Sanctuaries, the noble descendant of the Prophet, Muhammad bin Alawi al-Maliki, as well as other scholars.

His Move to the City of Al-Shihr

In the year 1413 AH (1992), he moved to the city of al-Shihr, in the province of Hadramaut where he taught in the Ribat of al-Shihr for Islamic Studies, following its reopening after having been dispossessed during the Communist Regime. He resided there for a period of time, summoning to Allah and teaching. Many students from various regions of Yemen and parts of South- East Asia sought knowledge from him. He lived, prior to his move to al-Shihr, for a period of approximately a year and a half in the Sultanate of Oman, inviting to Allah, teaching, and reminding people about the way of al-Mustafa (peace and blessings be upon him).

His Move to the City of Tarim

He then moved from al-Shihr toTarim, where he settled and received a number of students from various parts of the world. Dar al-Mustafa for Traditional Islamic Studies was founded in 1414 AH (1994). It is based on three objectives: the first being learning the sciences of the Sacred Law and related sciences from those who are apt to impart them with connected chains of transmission; the second purifying the soul and refining one’s character and the third conveying beneficial knowledge and calling to Allah, Mighty and Majestic. The official opening of the Dar al-Mustafa site took place on Tuesday, the 29th of Dhu’l-Hijjah, 1417 AH, corresponding to the 6th of May, 1997. Students and visitors continue to flock to it from all around the world. Graduates of Dar al-Mustafa have opened numerous centers of learning and invitation to Allah in a number of countries.

Habib Umar has an intense concern to raise religious consciousness in the City of Tarim. He has established many gatherings, the most important of which is the weekly Monday gathering, which is conducted in the town square of Tarim and is attended by hundreds of the city’s inhabitants. He also has made countless visits to the various regions of Yemen and has conducted many lectures in Yemeni universities, institutes and organisations.

His Travels

Habib Umar has made numerous journeys summoning to Allah and spreading knowledge of the Sacred Law to various lands, including the Gulf States, Syria, Lebanon, Jordan, Egypt, Morocco, Algeria, Sudan, Mali, Kenya, Tanzania, South Africa, the Comoros Islands, India, Pakistan, Sri Lanka, Indonesia, Malaysia, Singapore, Brunei, Australia, Britain, France, Germany, Holland, Belgium, Denmark, Sweden and Spain. He has connected to the chains of transmission of the scholars of these regions. He has also participated in many Islamic conferences.

His Writings and Publications

Habib Umar has many audio and visual publications as well as writings. Among his works are (the books which have been translated into English are underlined, others are in the process of being translated):

  • Two collections of hadith: Selections from Shifa al-Saqim (al-Mukhtar min Shifa al-Saqim) and The Light of Faith From the Speech of the Beloved of al-Rahman(Nur al-Iman min Kalam Habib al-Rahman)
  • Aid to Those Seeking the Pleasure of the Creator Through the Clarification of Noble Character (Is’af Talibi Rida al-Khallaq bi Bayan MaKaram al-Akhlaq)
  • Advice to Students (Tawjihat al-Tullab)
  • Our Traits (Khuluquna)
  • Forthpourings of Favor from the Mercy of the Giver of Favors (Fa’idat al-mann min Rahamat Wahhab al-Minan)
  • Directing the Intelligent to the Contentment of the Beneficent (Tawjih al-Nabih li-Mardat Barih)
  • The Glorious Treasure (al-Dhakira al-Musharrafa)
  • The Summary of Prophetic Aid, a book of invocations (Khuslasa al-Maddad al-Nabawi fil-Adhkar)
  • Two mawlids, celebrating the life of the Messenger of Allah (peace and blessings be upon him): The Shimmering Light Mentioning the Birth of the Interceding Prophet (al-Diya al-Lami’ fi Dhikr Mawlid al-Nabi al-Shafi’) and The Pure Drink Mentioning the Life of the Fullest of Moons (al-Sharab al-Tuhur fi Dhikri Sirati Badri al-Budur)
  • The Forthpouring of Spiritual Aid, a Compellation of Sermons (Fayd al-Imdad)
  • The Preacher’s Refinement (Thaqafat al- Khatib)
  • A collection of poetry

Habib Umar has also conducted many programs to raise religious consciousness as well as numerous lessons and interviews on a number of satellite channels. He continues to teach, call to Allah, and expend his utmost in doing so. May Allah give him His enabling Grace, pardon him, give him His gentleness, and accept from him his endeavours, and likewise all Muslims.

Extracted and adapted from: http://www.alhabibomar.com

Fawaid: Recommended Recitation from 1 to 10 Zulhijjah

Kanzul NajahExtracts from Shaykh Abdul Hamid bin Muhammad Ali Quds Al-Makkiy Ash-Shaf’iy’s Kanz an-Najah wa as-Surur (Treasures of Success and Felicity)

It is recommended to recite the following azkar 10 times each day from the 1st to the 10th of Zulhijjah:

لا إله إلا الله عَدَدَ اللَّيالِيْ والدُّهُورْ

“There is none worthy of worship other than Allah” equal to the number of the nights and the times

لا إله إلا الله عدد اْلأياَّمِ والشُهورْ

“There is none worthy of worship other than Allah” equal to the number of the days and the months

لا إله إلا الله عدد أمْواجِ الْبُحُورْ

“There is none worthy of worship other than Allah” equal to the number of the waves of the seas

لا إله إلا الله عدد أضْعافِ الأُجُورْ

“There is none worthy of worship other than Allah” equal to the number of the commensuration of rewards

لا إله إلا الله عدد الْقَطرِوالْمَطَرْ

“There is none worthy of worship other than Allah” equal to the number of the droplets and the rain

لا إله إلا الله عدد أَوْراقِ الشَّجَرْ

“There is none worthy of worship other than Allah” equal to the number of the leaves of trees

لا إله إلا الله عدد الشَّعْرِ والْوَبَرْ

“There is none worthy of worship other than Allah” equal to the number of hairs and furs

لا إله إلا الله عدد الرَّمْلِ والْحَجَرْ

“There is none worthy of worship other than Allah” equal to the number of sand and stone

لا إله إلا الله عدد الزَّهْرِ والثَّمَرْ

“There is none worthy of worship other than Allah” equal to the number of flowers and fruits

لا إله إلا الله عدد أنْفاسِ الْبَشَرْ

“There is none worthy of worship other than Allah” equal to the number of the breathes of Man

لا إله إلا الله عدد لَمْحِ الْعُيُونْ

“There is none worthy of worship other than Allah” equal to the number of blinks of the eyes

لا إله إلا الله عدد ماكانَ ومايَكونْ

“There is none worthy of worship other than Allah” equal to the number of all that exist and will exist

لا إله إلا الله تَعالٰى عَمَّا يُشْرِكُونْ

“There is none worthy of worship other than Allah”, Exalted above what they associate (Him with)

لا إله إلا الله في اللَّيْلِ إذا عَسْعَسْ

“There is none worthy of worship other than Allah” in the night when it departs

لا إله إلا الله في الصُبْحِ إذا تَنَفَّسْ

“There is none worthy of worship other than Allah” in the day when it breathes

لا إله إلا الله عدَدَ الرِّياحِ في الْبَرارِي والصُّخُورْ

“There is none worthy of worship other than Allah” equal to the number of breezes that blow on land

لا إله إلا الله مِن يَوْمِنا هذا إلى يوم يُنْفَخُ في الصُّورْ

“There is none worthy of worship other than Allah” from this day of ours till the day the Horn is blown

لا إله إلا الله عَدَدَ خَلْقِهِ أجْمَعِين

“There is none worthy of worship other than Allah” equal to the number of all of His creations

لا إله إلا الله مِن يَوْمِنا هذا إلى يَوْمِ الدِّينِ

“There is none worthy of worship other than Allah” from this day of ours till the Day of Reckoning

[عَدَدَ خَلْقِهِ وَرِضَى نَفْسِه وَزِنَة عَرْشِه وَمِِدادَ كَلِماته]

Sayyidil Habib Umar bin Hafiz adds on prefixes and suffixes to the above azkar for completeness – click here to download pdf.