Supplications at the End of Gatherings of Sacred Knowledge

The following is the last part of the Habib Abdullah bin Hasayn bin Tohir‘s Hadiyah as-Sadiq, commonly read as a closing supplication at gatherings of sacred knowledge (click to listen recitation):

يَا رَبَّنَــا اعْتَرَفْنَـا بِأَنَّنَـا اقْتَرَفْنَـا

وَأَنَّنَـا أَسْـرَفْنَـا عَلَى لَظَـى أَشْـرَفْنَا

فَتُـبْ عَلَيْنَـا تَوْبَـهْ تَغْـسِلُ كُـلَّ حَوْبَـهْ

وَاسْتُرْ لَنَـا العَـوْرَاتِ وَآمِـنِ الرَّوْعَـاتِ

وَاغْفِـرْ لِوَالِـدِينَا رَبِّ و َ مَوْلُودِينَــا

وَالأَهْـلِ وَالإِخْـوَانِ وَسَــائِرِ الْخِــلاَّنِ

وَكُـلِّ ذِي مَحَبَّـهْ أَوْجِيْــرَةٍ أَوْ صُـحْبَهْ

وَالْمُـسْلِمِينَ أَجْمَـعْ آمِــينَ رَبِّ اِسْمَـعْ

فَضَلاً وَجُـودًا مَنَّـا لا بِاكْتِـسَابٍ مِنَّـا

بِالْمُـصْطَفَى الرَّسُـولِ نَحْظَى بِكُـلِّ سُـولِ

صَلَّى وَسَـلَّمْ رَبِّـى عَلَيْـهِ عَـدَّ الْحَـبِّ

وَآلِـهِ وَالـصَّحْبِ عِدَادَ طَشِّ الـسُّحْبِ

وَالْحَمْـدُ لِلإِلَــهِ فِي البِدْئِ وَالتَنَـاهِي

O Lord, we admit that we have committed sins
And that we have exceeded the bounds
(Such that) we are on the brink of a blazing fire
So turn to us with a repentance
That washes away every wrongdoing
And conceal our faults
And calm our fears
And forgive our parents and our children
And our family, our brothers and all our friends
And all those we love and our neighbours and companions
And all the Muslims
Amin! O Lord, hear our petition!
Out of Your grace, Your generosity and Your favor
Not because of our own actions
Through the Messenger, the Chosen One ﷺ
Bless us with all we ask for
My Lord, bestow peace and blessings upon him ﷺ
To the number of every grain
And upon his Family and Companions
As much as rain falls from the clouds
And all thanks and praise be to Allah
In the beginning and the end

ustaz-yasser-masni-ii

Ustaz Yasser Masni reciting the closing supplication from Hadiyah as-Sadiq @ Masjid Mujahidin, Singapura – listen to recitation here

Lessons in Futuwwah: Part 1

EXTRACTS FROM THE BOOK AL-MIR’AH AL-MAJLUWWAH BI MA’ANI AL-FUTUWWAH, THE POLISHED MIRROR – THE MEANINGS OF CHIVALRY, BY HABIB MUHAMMAD BIN ABDULLAH AL-AYDARUSMuhammad Al-Aydarus

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

This book is given the title Al-Mir’ah Al-Majluwwah Bi Ma’ani Al-Futuwwah,  The Polished Mirror – The Meanings of Chivalry, by our shaykh (teacher) and murabbi (spritual guide) Al-Habib Umar bin Muhammad bin Salim bin Hafiz ibn Shaykh Abu Bakr bin Salim, may Allah grant him a long life and benefit us by him.

Futuwwah (Chivalry) in Islam

Allah says in the Qur’an:

إِنَّہُمۡ فِتۡيَةٌ ءَامَنُواْ بِرَبِّهِمۡ وَزِدۡنَـٰهُمۡ هُدً۬ى

Meaning: There were fityah (chivalrous young men) who believed in their Lord so we increased them in guidance. [Surah al-Kahf: 13]

Allah attributed futuwwah (chivalry) to these men because of what has stirred in their souls in seeking for the truth; they believed in Allah and rejected false gods – particularly, Dikyanus, the king who presided over their lands at the time of Ashab al-Kahf. When they drew close to Allah by taking the path of futuwwah, He drew closer to them with increase in His guardianship of them. In doing so, He takes them out of zhulumah an-nafsaniyyah (the egoistical darknesses) into nur ar-ruhaniyyah (light of spiritual enlightenment). When their nafs were illuminated by their lights of their spirits, they find solace in the remembrance of Allah and found intimacy in it, and become estranged from love of the Ahl ad-Dunya (people who are pre-occupied with world matters) and whatever is in the Dunya.

The Foundations of Futuwwah

Abu al-Qasim al-Qushari, may Allah be pleased with him, said the following:

أَن يكون العبد أبدا في أمر غيره قال النبي صلى اللَّه عليه وآله وصحبه وسلَّم

Meaning: The foundation of chivalry is that the servant of God always exerts himself in the service of others.

Rasulullah ﷺ says:

لا يزال اللَّه تعالى في حاجة العبد ما دام العبد في حاجة أخيه المسلم

Meaning: Allah will fulfill the needs of the servant for as long as the servant fulfills the needs of his brother. [Muslim]

Futuwwah does not depend on status nor on wealth rather, it is the result of being dignified in one’s work and characteristics. No one has achieved perfection of Futuwwah save for the Prophet ﷺ. On the Day of Judgement everyone will say, “Save me! Save me!” whereas the Prophet ﷺ will say, “Save my ummah (nation)! Save my ummah!”. This is mentioned in the two Sahih books of hadith.

The Definition of Futuwwah

It is said that Futuwwah is:

الفتوّة أداء الإنصاف وترك مطالبة الانتصاف
Meaning: To fulfill one’s liabilities (to others) and to leave (another’s) claims (upon one).

It is mentioned in a narration that:

أشرف الأَعمال ذكر الله عز وجل وإنصاف الخلق من نفسك
Meaning: The most dignified of works are remembrance of Allah, High and Majestic is He, and alleviation of others from your ego.

Others say that Futuwwah is:

أن لا ترى لنفسك فضلا على غيرك
Meaning: That you not see yourself above others.

It is also said that Futuwwah is:

إظهار النعمة وإسرار المحنة
Meaning: Make outcomes known whilst hiding the effort that one puts in to produce it.

الصفح عن عثرات الإخوان
Meaning: Overlooking the shortcomings of one’s brothers.

كَفُّ الأذى وبذلُ الندى
Meaning: Sufficing the oppressor and felicitating the masses.

In summarising all that is mentioned above in defining Futuwwah are the words of ‘Amr bin Uthman al-Makkiy [1], “Futuwwah is excellence of character.”


[1] ‘Amr bin Uthman al-Makkiy, an early sufi and student of the great spritual master, Al-Junayd Al-Baghdadiy


المجلس الأول للفتيان

الحمد لله الذي جعل طريق الفتوّة سميكةَ البُنيان عاليةَ المكان واضحةَ البُرهان نزيهة عن أدران الران فرأسها الأنبياء والمرسلون وخواصها الأولياء والصالحون فهي من بحر النبوّة طافحة ، ولأهل الصديقية والصلاح لائحة ، ولكل من قرع بابها صالحة ، لا يدركها إلا من علت همته، ولا يتركها إلا من بانت خسته

والصلاة والسلام على رأس الفضائل ومقدم الفواضل سيدنا محمد وآله وصحبه الأوائل

أمّا بعدُ

فإنّه لا مزيّة للإنسان إلا بعقله وخلقه، ويظهر كمالهما بحسن معاملته وعشرته ، حتى يؤدي ما عليه على التمام ، ويشرق عليه النور بعد الظلام ، فيعيش على السلام إلى الحِمْام، فيعفو عمن ظلم ويحسن إلى من أجرم ، يرتقب العفو من الرقيب والثواب الجزيل من الحسيب

وهذه رســـالة مختصرة يدور الحديث فيها عن أهم الصفات العلية والكمالات الإنسانية ألا وهي الفتوة التي يدور عليها الشأن في بيان حقيقة الإنسان فالرجاء في الله أن يكتب بها النفع

وقد سماها شيخنا الحبيب العلاّمة الُمربِّي عمر بن محمد بن سالم بن حفيظ بن الشيخ أبي بكر بن سالم أطال الله بقاءه بـ المرآة المجلوّة بمعاني الفتوة

                          الفــــتــوّة

قَالَ اللَّه تَعَالَى: ({إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى} نسبهم إلى الفتوة لما خاطروا بأرواحهم في طلب الحق وآمنوا بالله وكفروا بطاغوت دقيانوس فلما تقربوا إلى الله بقدم الفتوة تقرب إليهم بمزيد العناية فأخرجهم من ظلمات النفسانية إلى نور الروحانية فلما تنورت أنفسهم بأنوار أرواحهم اطمأنت إلى ذكر الله وآنست به واستوحشت عن محبة أهل الدنيا وما فيها )

 من كتاب

 المرآة المجلوة

بمعاني الفتوة

 محمد بن عبد الله بن علي العيدروس

——————————————-

المجلس الثاني للفتيان

أصل الفتوة

قال  عنها  أبو القاسم  القشيري رحمه الله

 أَن يكون العبد أبدا في أمر غيره قال النبي صلى اللَّه عليه وآله وصحبه وسلَّم : لا يزال اللَّه تعالى في حاجة العبد ما دام العبد في حاجة أخيه –  المسلم

 والفتوة لا تتوقف على الجاه والمال وإنما على شرف الأعمال والخصال . وهذا الخلق لا يكون كماله إلا لرسول اللَّه صلَّى اللَّه عليه وآله وصحبه وسلَّم فإن كل أحد في القيامة يقول: نفسي نفسي وهو صلَّى اللَّه عليه وآله وصحبه وسلَّم يقُول: أمتي أمتي كما في الصحيحين

 تعريف الفتوّة

قيل : الفتوّة أداء الإنصاف وترك مطالبة الانتصاف. فقد روي –  أشرف الأَعمال ذكر الله عز وجل وإنصاف الخلق من نفسك

وقيل   : الفتوّة أن لا ترى لنفسك فضلا على غيرك

وقيل  : الفتوّة إظهار النعمة وإسرار المحنة

 وقيل   : الفتوّة الصفح عن عثرات الإخوان

وقيل لبعضهم  : ما الفتوّة فقال: أن لا يميِّز بين أن يأكل عنده ولي أو كافر

وقال محمَّد بن علي الترمذي رحمه الله : الفتوة أَن تكون خصماً لربك على نفسك

وقال الجنيد رحمه الله    : الفتوّة كَفُّ الأذى وبذلُ الندى

وخلاصة الأقوال في تعريف الفتوّة ما قال عمرو بن عثمان المكي

 الفتوّة حسن الخلق

من كتاب

 المرآة المجلوة

بمعاني الفتوة

محمد بن عبد الله بن علي العيدروس

Haul al-Habib Muhammad bin Salim al-Attas: Tausiyah TG Syeikh Hafiz bin Selamat al-Jenderami

5 Perkara Penting daripada tausiyah Tuan Guru Syeikh Hafiz bin Selamat hafizahullah ketika Majlis Haul al-Habib Muhammad bin Salim al-Attas rahmatullahi alaih Yang Ke-42 pada Khamis 26 Januari 2017

1. Berhimpun Kerana Berterima Kasih

Antara sebab utama kita digalakkan berhimpun di majlis-majlis seperti majlis haul adalah sebagai tanda berterima kasih di atas tunjuk ajar, doa dan pengorbanan para auliya’, ulama’, dan solihin.

Ia juga mengingatkan kita tentang kewajipan berterima kasih kepada guru-guru kita.

2. Kepentingan Mengenang Jasa Kedua Ibu Bapa

Imam Burhanuddin az-Zarnuji rahmatullahi alaih menyebutkan di dalam kitabnya yang masyhur, Ta’lim Muta’allim, bahawa sebab utama seseorang mencapai maqam yang tinggi di sisi Allah ialah disebabkan keberkatan para guru dan kedua ibu bapa.

Seandainya ibu bapa bukan daripada golongan orang yang baik-baik, tidak mungkin kita akan dapat duduk di dalam majlis-majlis yang baik dan terpuji di sisi syarak.

3. Belajar Daripada Sifat Saling Berkasih-Sayang Para Ulama’

Syeikh Hafiz Bin Selamat Al-Jenderami turut mengajak kita mengambil contoh daripada kasih sayang al-Habib Hassan bin Muhammad bin Salim al-Attas hafizahullah kepada ayahnya, al-Habib Muhammad bin Salim al-Attas rahmatullahi alaih dan juga kasih sayang al-Habib Muhammad kepada al-Habib Hassan sendiri.

Keberkatan daripada ikatan kasih sayang terzahir pada anak cucu al-Habib Muhammad bin Salim al-Attas rahmatullahi alaih yang meneruskan tunjuk ajarnya.

4. Rasulullah ﷺ Sebagai Contoh Terbaik Di Dalam Menunjukkan Kepentingan Mengingati Perjuangan Orang Yang Lebih Tua.

Diriwayatkan bahawa Rasulullah ﷺ menziarahi pemakaman Uhud bukan sahaja untuk menziarahi para sahabatnya, tetapi juga untuk menziarahi pamannya, Saidina Hamzah bin Abdul Muttalib radhiyallahu ‘anhu.

Maka jika Baginda mengenang akan jasa perjuangan pamannya, betapa pula kita perlu mengenang jasa dan ibu bapa kita?

5. Beberapa Saranan Bagi Mengenang Jasa Ibu Bapa Kita Yang Telah Kembali Ke Rahmatullah 

Seandainya mengadakan majlis besar-besaran sebagaimana majlis haul itu menjadi kesulitan buat diri kita, maka memadailah dengan bacaan tahlil, mengirim bacaan Al-Qur’an, dan menziarahi kubur ibu bapa kita sebagai mengenang jasa mereka.

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Hawl Al-Allamah Ash-Shaykh bin Abdullah Al-Khatib 2017: “Lessons from the Life of Shaykh Umar”, Tazkirah Habib Murtada bin Tohir

Excerpts from the address of Habib Murtada bin Tohir at the Hawl of Al-Allamah Ash-Shaykh Umar bin Abdullah al-Khatib on 29 January 2017:

Introduction

The person we are commemorating is Al-Allamah Ash-Shaykh Umar bin Abdullah bin Ahmad bin Salim al-Khatib. May Allah reward him and preserve his family, and may Allah reward his parents for raising him in a manner most pleasing to Allah. And may the mercy of Allah descend upon us all as it is said:

عند ذكر الصالحين تنزل الرحمة

Allah’s mercy descends at the mention of the solihin (the pious).

Shaykh Umar’s Upbringing20170131_170942

Shaykh Umar (b. 1326H) was born and raised in the blessed city of Tarim, Hadramaut, a city known to cultivate and produce the ulama’ (scholars) of Islam as how trees are cultivated and produced from the planting of seeds in the ground.

Shaykh Umar’s parents were known to be religious and had taken great care to impart to Shaykh Umar and his siblings some of the most important things parents should be imparting to children in their most formative years – Islamic belief and good manners. In his early prepubescent  years, Shaykh Umar was under the personal tutelage of his parents and his uncle.

Thereafter, at the age of 9, Shaykh Umar was sent to memorise the Quran at Qubbah Abu Murayyam, a famous school for Quran memorisation in Tarim, wherein he had memorised the entire Quran in a short span of time. Following that, Shaykh Umar was enrolled in Rubat Tarim, the foremost Islamic studies seminary in Tarim, where he had shown exceptional ability and excelled in his studies, earning him the praise of his teachers and contemporaries.

He mastered the Islamic sciences of fiqh (Islamic law) and nahu (Arabic grammar) at a young age and his counsel in matters of religion was much sought after, even at an early age.

His Knowledge and Good Manners

It is said in some lines of poetry:

ما الفخــــر إلا لأهل العلم إنهم *** على الهدى لمن استهدى أدلاء
There is no pride (in anyone) except for the Ahl al-‘Ilm (People of Knowledge).
Verily, they guide whosoever seeks guidance

وقدر كل امرئ ما كان يحسنه *** والجاهـلون لأهل العـلم أعداء
and apportion to one in accordance to what is good for him.
As for the Jahilun (People of Ignorance); they are the ones who opposed the Ahl al-‘Ilm.

فـفـز بعلم تعش حيـا ً به أبــدا *** الناس موتى وأهل العلم أحياء
So strive in seeking knowledge for one lives on with it eternally,
for everyone dies whilst the Ahl al-‘Ilm live on.

Shaykh Umar held the outward appearance of an Ahl al-‘Ilm but beyond that, Shaykh Umar was also a symbol of tawadhu’ (humility) and husn al-khuluq (good manners). It is known that he fled the qudha’ (being appointed a seat in judiciary) as he did not want to be associated with authority and power (ed. he rejected worldly gains from sacred knowledge).

When we look back at the biographies of the people whose lives we have been commemorating these past few days – Habib Muhammad bin Salim al-Attas, Habib Nuh bin Muhammad al-Habshi, and now Al-Allamah Ash-Shaykh Umar bin Abdullah al-Khatib – we see something in common in all of them; how they honoured others and beauty in the manner they interacted with people. We learn interpretation of the sunnah of the Prophet ﷺ in day to day dealings from their lives. It is well-known that Shaykh Umar mastered the outward fiqh but beyond that, he also mastered the inward fiqh and this was evident from the many anecdotes from Shaykh Umar’s life that have been related to us; people were drawn to him as he interacted with sincerity and love.

His Love for the Ahl Al-Bayt

Shaykh Umar was also known to have immense love for the Ahl al-Bayt (the members of the household of the Prophet ﷺ); his love of the Ahl al-Bayt gained him the love of his Lord and this love increased the blessings that have been bestowed upon Shaykh Umar.

Closing Supplications

We ask Allah to reward Shaykh Umar; place him in Jannah and increase him in blessings, and we ask that Allah gathers us with him in Jannah in the Hereafter. May Allah reward Shaykh Umar’s parents for raising him in a manner most pleasing to Him.

We also ask that Allah preserves the Habaib and Mashyaykh present with us in this blessed gathering.

And we ask Allah to preserve Shaykh Yahya and Shaykh Ali, the sons of Shaykh Umar, and the rest of his children and offspring.

May Allah benefit all of us through him and grant us a portion of his knowledge. Amin.

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Hawl Al-Allamah Asy-Syeikh Umar Al-Khatib 2017: Tazkirah Habib Alwi As-Seri

Fawaid: Ratib Al-Fatihah of Imam Al-Haddad after Solah Fardh

ratib-fateha-imam-al-haddad-croppedRatib Al-Fatihah of Imam Al-Haddad after Solah Fardh

The following Ratib Al-Fatihah, composed by Imam Al-Haddad, is one of many versions recited in mosques in Singapore and elsewhere; after the regular wirid (remembrance) and doa (supplications) following the obligatory solah (prayers) before the closing doa:

We recite Surah Al-Fatihah with the hope: that Allah accepts our solah and our doa, that it be (a blessing) for the souls of our parents and yours, that it be (a blessing) upon our wealth and yours, that it be (a reason for forgiveness) upon our deceased (relatives), your deceased relatives, and upon all deceased Muslims generally; may Allah cloak them all with His rahmah (mercy) and maghfirah (forgiveness), and may He place them all in Jannah, and may He give us and give you a good ending (khusnul khotimah) in excellence, gentleness, and wholesome wellness, and upon the hadrah of our Prophet ﷺ… Al-Fatihah (recite Surah Al-Fatihah from start to end).

Fawaid: Amalan Penyebab Kekuatan Taqwa dan Pengundang Rezki

WASIAT HABIB ZAIN BIN SEMAIT

Jagalah amalan membaca ayat ini (dikenali juga dengan gelaran “Ayat Seribu Dinar”) selepas Solat Fardhu Subuh dan Solat Fardhu Maghrib tujuh (7) kali. Ia adalah penyebab utama kekuatan Taqwa, mengundang rezki hissi (metarial) dan maknawi (kerohanian). Bacaan ini menunaikan hajat,  memudahkan urusan,  dan melapangkan kesulitan.

Ayatnya adalah firman Allah ta’ala dari Surat At-Talaq Ayat 2 dan 3:

  وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا ¤ وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا

Makna ayat: Dan sesiapa yang bertaqwa kepada Allah (dengan mengerjakan suruhanNya dan meninggalkan laranganNya), nescaya Allah akan mengadakan baginya jalan keluar (dari segala perkara yang menyusahkannya). Serta memberinya rezeki dari jalan yang tidak terlintas di hatinya. Dan (Ingatlah), sesiapa berserah diri bulat-bulat kepada Allah, maka Allah cukuplah baginya (untuk menolong dan menyelamatkannya). Sesungguhnya Allah tetap melakukan segala perkara yang dikehendakiNya. Allah telahpun menentukan kadar dan masa bagi berlakunya tiap-tiap sesuatu.

Saya berwasiat agar anda memelihara amalan ayat ini dan berterusan dalam pengamalannya. Jangan meninggalkan amalan ini; semoga Allah memberi petunjuk kepada anda semua. Amin.

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