Welcome Ramadan

RAMADAN KAREEM!
Young Muslims of Australia (YMA) invites you to a refresher course on the rites, virtues and benefits of the blessed month of Ramadan. If you wish the get the maximum benefit from your time in Ramadan, then this course will be of great value to you. It covers the basics for men and women, and explains some of the hidden virtues that can be taken advantage of by the Muslim who wishes to draw nearer to Allah SWT.
Time: 27th & 28th of July 6:30pm – 9:30pm
Cost: FREE
Registration is essential @ www.yma.org.au
For all those interstate and who cannot attend, please note that this event will be LIVE STREAMED @ www.ymatv.com.
For more information please contact 0426 269 085. 
On the authority of Abi Mas’ood ‘Uqbah bin ‘Amr al-Ansaaree al-Badaree -may Allah be
pleased with him- said: The Messenger of Allah -(saw) said:
“Whoever directs someone to a good, then he will have the reward equal to the doer of the action.” Muslim (1893)

Abdullah Bin Abbas narrates that the Apostle of God (saw) was superior to all men in generosity and the doing of good to the people in general, but in the month of Ramadan his benevolence knew no bounds. In Ramadan, Jibrail (as)  came to him every night and the Prophet (saw) recited the Qur’an to him. During Ramadan the Prophet (saw) appeared to be faster than the wind in generosity and benevolence. [Bukhari and Muslim]

Ramadan Spirit

Fiqh of Fasting

Fasting in the month of Ramadan is one of the five pillars of Islam.
Fasting in the month of Ramadan is fard upon every Muslim, male and female, who is sane and mature.
Almighty Allah has promised great reward for those that fast, whilst severe punishment is in store for those who do not fast in the month of Ramadan.
Fasting has many physical, moral and social benefits. However, Allah has made fasting compulsory so that we become pious, God-fearing and God-conscious.
Fasting in Islam means to stay away from eating, drinking and cohabitation from true dawn (subh sadiq, beginning of fajr time) to sunset with an intention of fasting.
TYPES OF FAST
There are eight types of fasting. They are as follows:
Specific obligatory (fard) fast: Fasting for the whole month of Ramadan once a year.
Non-specific obligatory (fard) fast: The duty upon one to make up a fast missed in the month of Ramadan with or without a valid reason.
Specific necessary (wajib) fast: To vow to keep a fast on a specific day or date for the sake of Allah, upon the fulfillment of a wish or desire (nadhr)
Non-specific necessary (wajib) fast: To vow or pledge to keep a fast without fixing any day or date, upon the fulfillment of a wish (nadhr). Those fasts which are kept for breaking one’s qasm (oath) also fall under this category.
Confirmed sunna fast: Those fasts which the Messenger of Allah (Allah bless him and give him peace) kept and encouraged others to keep. E.g., fasting on the 9th and 10th of Muharram, and the 9th of Dhul Hijja, etc.
Recommended fast: All fasts besides fard, wajib, and sunna are mustahabb. E.g., fasting on Mondays and Thursdays.
Disliked fast: Fasting only on the 9th or 10th of Muharram or fasting only on Fridays. Some scholars hold it permissible to fast on the 9th and 10th of Muharram since distinguishing our fast from that of the Jews no longer applies, as the Jews no longer fast on those days.
Impermissible fast: It is haram to fast on five days during the year. They are: `Eid al-Fitr, `Eid al-Adha, and three days after `Eid al-Adha.
THE INTENTION (Intention)
The intention of fasting is necessary. If a person stays away from all those things that break one’s fast without an intention, the fast will not be valid.
It is not necessary to express the intention verbally as intention simply means to intend. Thus, the firm determination of the heart will suffice. However, it is better to express the intention verbally also: Bi sawmi ghadin nawaytu (‘And I intend to fast tomorrow’)
The time for intention lasts up to midday for specifically obligatory, specifically necessary, sunna and recommended fasts. This is mid-way between the beginning of fajr time to sunset (the beginning of maghrib time).
The intention for non-specifically obligatory and non-specifically necessary fasts must be made before the beginning of fajr time.
[F: The time for intention starts from Maghrib time of the night before.]
DU`A AT THE TIME OF BREAKING FAST
Allahumma inni laka sumtu wa bika amantu wa `ala rizqika aftartu or
Allahumma laka sumtu wa bika amantu wa `alayka tawakkaltu wa `ala rizqika aftartu
(‘O Allah, I have fasted for You, believed in You, placed my trust in You, and broken my fast on your provision’)
MUSTAHABBS IN FASTING
To partake of the pre-dawn meal (suhur) before fajr time enters.
To delay this meal to a little before fajr time.
To break the fast immediately after sunset.
To break one’s fast with dry or fresh dates if available. If dates are not available, then with water.
To make the intention at night.
THINGS DISLIKED WHILE FASTING
To chew gum, rubber, plastic items or other such things (F: which are chewed, but not swallowed, and nothing reaches the stomach, for otherwise the fast would be broken).
To taste any article of food or drink and spit it out (F: without anything being swallowed). If a woman has a very ill tempered husband, it is permissible for her to taste the food, provided it does not go down her throat.
To collect one’s saliva in the mouth and then to swallow it, trying to quench thirst.
To delay a bath that has become obligatory intentionally until after fajr time.
To use paste or tooth powder to clean one’s teeth. It is permitted to use a miswak of any permissible fresh branch or root (tooth stick). [If one wishes to use toothpaste, one should brush one’s teeth before the fast begins.]
To complain of hunger and thirst.
To take the water too much up the nostrils when cleaning the nose.
To gargle more than necessary (f: because if any water goes down the throat, even accidentally, the fast is invalidated).
To quarrel, argue, use filthy or indecent words.
To backbite, tell a lie and swear are sinful acts even when one is not fasting. Therefore they become even worse when fasting.
THINGS THAT BREAK ONE’S FAST
Things that break one’s fast are of two kinds. Some make only a makeup necessary, whilst others make both a makeup and expiation (kaffara) compulsory.
(A) Makeup: To keep one fast in place of one that breaks, or is broken intentionally.
(B) Expiation: To fast for sixty consecutive days.
However, if a person is genuinely unable to keep these 60 fasts, for a truly valid reason, such as continuous sickness (F: based on reasonable surety, which requires either clear signs, relevant past experience, or the reporting of a qualified and upright Muslim doctor), then one has the option of choosing from one of the following four:
Feed sixty poor people to their fill for two meals, or
Feed one poor person two meals a day, for sixty days; or
Give sixty poor persons 3 lbs. (approx. 1.6 kg.) of wheat or its value in cash or food grains;
Give to one poor person not less than 3.5 lbs. of wheat, rice or food grains, etc. or its value in cash for sixty days.
THINGS THAT BREAK ONE’S FAST BUT REQUIRE ONLY A MAKEUP
Anything put by force into the mouth of a fasting person.
Water going down the throat whilst gargling, (whilst being conscious of one’s fast).
To vomit mouthful intentionally or to return vomit down the throat.
Intentionally swallowing a pebble, piece of paper or any item that is not used as food or medicine.
Swallowing something edible, equal to or bigger than a grain of gram which was stuck between the teeth. However if it is first taken out of the mouth and swallowed, it will break the fast whether it is smaller or bigger than the size of a gram.
Dripping oil into the ear canal (F: such that it goes beyond the ear drum).
Inhaling snuff into the nostrils.
Swallowing the blood from the gums if the color of the blood is more than the saliva with which it is mixed.
To eat and drink forgetting that one is fasting and thereafter thinking that the fast is broken, to eat and drink again. [F: There are three ways something can enter your body cavity while fasting:
Deliberately. This breaks the fast;
Forgetfully. This does not, because of the Prophetic (Allah bless him & give him peace) guidance that it does not. (Otherwise, legal reasoning (qiyas) alone would have indicated that it does.)
Mistakenly/Accidentally. This breaks the fast. An example: what you mentioned; or if one ate thinking that fajr time had not come in or maghrib time come in, when the contrary was true.]
10. To eat and drink after subha sadiq or to break the fast before sunset due to a cloudy sky or a faulty watch, etc., and then realizing one’s fault.
N.B. Any fast other than a Ramadan one, whether broken intentionally or with a good and valid reason, makes only a makeup necessary [F: this is true even for non-obligatory fasts, because of the legal principle in the Hanafi school that, ‘. There is no kaffara for breaking any fast besides that of Ramadan.
THINGS THAT MAKE BOTH MAKEUP AND EXPIATION NECESSARY (WAJIB)
(Note that this applies only to a current Ramadan fast only)
Intentionally eating, drinking or breaking the fast in any other manner, such as smoking, without a valid reason (f: that is, deliberately, while aware) will make both qada and kaffara necessary (F: unless there is a legal excuse that wards off the necessity of expiation, such as it not being a complete offense, such as in the case of ejaculation through any means other than actual intercourse).
Applying kohl (antimony or surma) into the eye or rubbing oil on the head and then, thinking that the fast is broken, to eat and drink intentionally.
To drink any kind of medicine intentionally (when one is not seriously sick).
THINGS THAT DO NOT BREAK THE FAST
To eat and drink something unintentionally.
A mosquito, fly or any other object going down the throat unintentionally.
Water entering the ears.
Dust or dirt going down the throat.
Swallowing one’s own saliva.
Taking an injection.
Applying of surma (kuhl: antimony) into the eyes.
Taking a bath to keep cool.
Rubbing oil onto the body or hair.
To vomit unintentionally.
Applying itr or perfume. It is not permitted to inhale the smoke of loban or agar batti whilst fasting. It is also not permitted to smoke cigarettes or inhale its smoke.
Brushing the teeth without tooth paste or powder, e.g., using a miswak, etc.
A dream which makes ghusl wajib (necessary) does not break the fast.
PEOPLE EXEMPTED FROM FASTING IN RAMADAN
Sick people when their health is likely to be badly affected by fasting. (F: This needs to be established by reasonable surety of one’s actual or effective inability through manifest signs, relevant past experience, or the medical advice of a qualified and upright Muslim doctor.) They should make up the loss, a day for a day, when they recover after Ramadan.
A traveller (one who is undertaking a journey of more than 77 kms (48 miles) and does not intend staying more than 14 days at his destination). However, it is better for him to fast in Ramadan than to fast later, provided the journey is not a demanding one.
If it is feared that hunger or thirst will lead (F: during the fast) to death (F: or harm, by reasonable surety, as described above), it is permitted to break one’s fast.
It is necessary (wajib) to makeup of a nafl fast that was broken before completing it.
THE EXPIATORY PAYMENT (FIDYA) FOR FASTING
A very old person who does not have the strength to fast or a very sickly or diseased person who has no hope of recovering after Ramadan must make an expiatory payment for each fast missed in Ramadan.
The expiatory payment for a fast is similar to that of a missed obligatory or necessary prayer:
To give 3 lbs (approx. 1.6 kg) of wheat or 7 lbs (approx. 3.2 kg) of barley.
Or the equivalent of the above in cash or kind.
If, however, an old or sick person gains strength or recovers after Ramadan, he must keep the missed number of fasts and whatever was given as fidya will be a reward for him from Allah Most High.
No one is allowed to fast for another (sick or fit) person. [Hajj can be made for another person (F: under certain conditions), but one it is not valid to pray or fast for another person.]
NB: Children should be encouraged to fast, but should not be forced to complete the fast up to sunset if they are unable to bear the hunger or thirst.
I`TIKAF (retreat)
I`tikaf means to enter the masjid with the intention of remaining therein (f: in worship).
Mu`takif: One who makes i`tikaf.
TYPES OF I`TIKAF: WAJIB, SUNNA & MUSTAHABB
WAJIB: To vow or pledge to make i`tikaf (on a fixed day) for the sake of Allah upon the fulfillment of some wish or desire. The least duration of a wajib i`tikaf is one day and night and it must be accompanied by a fast.
SUNNA MU’AKKADA: To reside the last ten nights and days of Ramadan in the masjid is sunna mu’akkada `ala kifaya, i.e. If a person from the community fulfils the obligation of i`tikaf the entire community will be absolved of this sacred duty. Otherwise all the residents will be sinful of neglecting this sunna of our Prophet (Allah bless him and give him peace).
MUSTAHABB OR NAFL: This i`tikaf can be for any amount of time, even for a few minutes.
No fast is conditional for mustahabb or nafl i`tikaf.
CONDITIONS OF I`TIKAF:
Islam.
Sanity i.e. a person should not be mad.
Tahara – to be free from hadath akbar (major impurity).
Intention – intention.
It is makruh to remain silent intending it to be a form of worship.
A woman’s i`tikaf is in her area of prayer and `ibada (musalla) in her home. The middle of the house is better than the front part, and the back is better than the middle.

The RAWHA with Habib Umar July 2011

‘Nasim Hajir’ of Imam al-Haddad

 

http://www.flickr.com/people/ziarah_yemen/

The centre-piece of the Dowra is the Rawha. The word “rawha” linguistically is applied to an excursion at any time from midday until nightfall, as in the hadith narrated by al-Bukhari and Muslim: “An excursion in the morning (ghadwa) or an excursion in the latter part of the day (rawha) in the path of Allah is better than this world and everything it contains.” The word also has a connection to the ruh, the spirit. The scholars of Hadramawt traditionally used the name rowha for the lessons they would give after `Asr in which they would focus upon teaching the sciences of the heart and reading the books of the Imams of Tasawwuf. Imam al-Haddad says in his Adab Suluk al-Murid (translated as “Good Manners”): “the time following the `Asr prayer, if kept alive, has a powerful affect in attracting provision for the heart.”

In this year’s Dowra Habib `Umar bin Hafiz (may Allah preserve him) continues the commentary which he began two years ago on Qut al-Qulub, Imam Abu Talib al-Makki’s foundational work in the science of Tasawwuf. He will also comment on the poem of Imam `Abdullah ibn `Alawi al-Haddad, entitled “Nasim Hajir.” Using the book and the poem Habib `Umar lays out the foundations which every seeker needs on the path to Allah. He emphasises the importance of sincerity in seeking spiritual process during these lessons and often repeats that by reading the words of these great scholars we are in fact sitting in their presence.

The gathering is usually rounded off with the recitation of some of the poetry of the great Imams of the Path, and then with the poetic supplication mentioned in these pages. Those attending the session then shake hands with the Shaykh and with each other, physically reinforcing the bonds that have been established during the gathering.

What follows is a rough translation of Imam al-Haddad’s poem, along with the Arabic text, followed by a brief explanation. The explanation is mostly taken from Habib Ahmad bin Abu Bakr bin Sumayt’s commentary on the poem, al-Kawkab al-Zahir.

Imam al-Haddad needs little introduction. Born in 1044 Hijri, he was widely regarded as being the foremost scholar and spiritual guide of his time, and subsequently as the renewer of the 12th Islamic Century. His da`wah, his teachings in the form of poetry and prose, and his invocations spread far and wide during his lifetime and continue to spread to this day.  He died in 1132 and was buried in the Zanbal Graveyard in Tarim. In this poem he expresses some of his love and longing for Allah and His Messenger (saw) and alludes to the stations of certainty that he has attained.     

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ

"Nasim Hajir"

Imam al-Haddad (may Allah have mercy upon him) said:

نَسِيمْ حَاجِرْ يا نَسِيمْ حَاجِرْ      هَلْ مِنْ خَبَرْ تَشْفِي بِهِ الخَواطِرْ

عَنْ جِيرَةِ الحَيِّ الّذِي تُجَاوِرْ      فَالشَّوْقُ قَدْ أَرْبَى عَلَى السَّرائِرْ

1. O breeze of Hajir, O breeze of Hajir,      will you bring me news that heals my troubled soul?

News of those that live in proximity to him,      for intense longing has overcome my heart

In the opening verses Imam al-Haddad addresses the breeze (nasim) which blows from Hajir, which is a place on the road to Mecca. In mentioning Hajir there is an indication that he is addressing the Messenger of Allah (saw). We see this at the beginning of poems such as the Burda of Imam al-Busayri, where the poet mentions places in the vicinity of Mecca and Medina that point to the Beloved (saw). The Imam addresses the breeze because when it blows it brings with it the scent of the beloved. We see this in the Qur’an when Sayyiduna Ya`qub says: I do indeed scent the presence of Yusuf.(as)

The commentators say the wind carried the scent of Yusuf to him from a great distance. The Imam asks if this breeze bears any news of those that live in the proximity of the Beloved because his longing has become so intense he is unable to conceal it.

وَافَيْتَ رَبْعِي يا نَسِيمْ الأَسْحَارْ     مِنْ بَعْدِ ما نَامَتْ عُيُونُ الأَغْيَارْ

عَسَى مَعَكْ لِي يا نَسِيمْ أَخْبَارْ      عَنِ الحَبِيبِ النَّازِحْ المُهَاجِرْ

2. You came to my resting place, O breeze of the pre-dawn       after all other things had slept

Perhaps, O breeze, you have news for me                of the Beloved who left and emigrated

The Imam once again addresses the breeze. The pre-dawn is significant because it is the time at which Allah manifests Himself to those seeking Him and answers their supplications. For most it is a time of deep sleep and heedlessness and it only the true seekers who are awake. The people of Allah use the word aghyar or “other things” to refer to veils in the heart that prevent the slave from witnessing his Lord and being present with Him. When these veils are absent the heart is ready to be illuminated. The Imam likens these other things to people with vigilant eyes trying to cut the slave off from his Lord. Thus when those eyes are closed there is no barrier between the slave and his Lord. The “Beloved” referred to in the next verse is the Prophet Muhammad (saw) who said: “Truly I am the Beloved of Allah, and this is not a boastful claim.” He is al-Muhajir, who emigrated from Mecca to Medina.

حُبُّ الأَحِبَّةْ فِي الفُؤَادْ خَيَّمْ     لاَ بَلْ جَرَى مِنِّي مَجارِيَ الدَّمْ

وكُلَّما بَرْقُ الحِمَى تَبَسَّمْ        فاْضَتْ دُمُوعُ العَيْنْ فِي المَحاجِرْ

3. The love of the Beloved is firmly planted in my heart     Or rather it flows in my veins like blood

Whenever lightning strikes in the valley (of the Beloved)   it brings forth floods of tears from my eyes

The Imam describes the extent of his love for the Beloved which he says has become inseparable from his flesh and blood. In the Arabic the plural is used referring to the Beloved, which could used be out of veneration of the Prophet (saw), or it could imply his love for the Prophet (saw) and those beloved to him among his Companions and inheritors.  Even the sight of lightning bolts striking in the valley of the Beloved causes him to remember him and he cannot restrain his tears. (See appendix on Allah’s love for His slave and the slave’s love for Allah)

مَضَى زَمَانِي فِي الجَفا ودَهْرِيْ      ومَدْمَعِيْ قَد خَانَنِي وصَبْرِي

وَضَاقَ بِالفُرْقَةْ فَسِيحُ صَدْرِي       ما حِيلَتِيْ كَمْ شَا أَكُونُ صَابِرْ

4. My time has passed and all I have experienced is harshness      so I have been unable to remain patient and withhold my tears

Being apart has constricted my chest...          what can I do and how long can I remain patient?

Here the Imam complains of the bitterness of not attaining what he wishes for from his Beloved. He is thus unable to restrain his tears, remain patient and prevent anxiety filling his heart.

عَسَى عَسَى يا ساكِنِينْ نَعْمَانْ         أَنْ يَنْثَنِي حالُ الصَّفا الّذِي كَانْ

ويَنْكَشِفْ حالُ الأَسَى والأَشْجَانْ     بِوَصْلِ لَيْلَى بَهْجَةِ المَسَامِرْ

5. Perhaps, perhaps O inhabitants of Na`man     the time of purity will return as it once was

To remove the sadness and sorrow                with a gift from Layla, a delight to the eyes

Here the Imam addresses the inhabitants of the Valley of Na`man, which is situated near the Valley of `Arafah. It was the valley in which Allah assembled the progeny of the Prophet Adam (as) in their spiritual state before those spirits were joined with their bodies. The inhabitants which he addresses are probably the pure spirits with he finds comfort and affinity. The Knowers of Allah use the name “Layla” to refer to their love for the Divine. In the famous Arab story it was the love of Layla that drove Majnun almost to insanity. The intense passion that he possessed was then used to measure the love of those that claim to love Allah, since his love was for a created being whereas the Creator is worthy of being shown much more intense love. Amongst the gifts referred to is for Allah to unveil realities to the slave and enable him to witness Him.

أَنَا الّذِي فِي حُبِّها مُتَيَّمْ      مَحْزُونْ مَشْجُونُ الفُؤَادِ مُغْرَمْ

فَهَلْ تَراها يا نَدِيمْ تَعْلَمْ       بِما بِقَلْبِيْ مِنْ هَوَىً مُخَامِرْ

6. I am overcome by my love for her              saddened, forlorn, completely absorbed

Do you think, my friend, she knows           the love which is infused in my heart?

Here the Imam describes how his love for “Layla” has dominated his heart. He asks despondently whether she knows of his love in the knowledge that only the one experiencing these emotions truly knows them.

يا ساكِنِينَ السَّفِحْ مِنْ فُؤَادِي       وادِيْ النَّقا يا خَيْرَ كُلِّ وادِي

حَيْثُ المُنادَِي يَسْمَعُ المُنادِي         يَا أهْلَ البَصائرِ حَدِّقُوا البَصائِرْ

7. O inhabitants of the canyon of my heart      the valley of purity, the best of all valleys

Where the caller hears the caller              O people of insight, fix your gaze

The Imam likens those that he loves to inhabitants of a valley or canyon which is in his heart to convey how deeply rooted his love for them is. The valley referred to is either the valley in which Mecca lies or the valley in which Medina lies, or both, since both were ennobled by the presence of the Messenger of Allah (saw). The caller referred to is the one who calls people to Allah, the first of whom was the Messenger of Allah (saw), who is referred to in the verse: Our Lord, we have indeed heard the call of the one calling us to faith, saying: 'Believe in your Lord' and we believed. Then those that respond to the call become themselves callers. Another interpretation is that the caller is Allah, who calls out to His slaves in the pre-dawn, as in the hadith: “Is there anyone seeking forgiveness?” In that case the verse would read: “The one called upon hears the Caller.”

هَذا جَمالُ الحَقِّ قَدْ تَجَلَّى      ولَمْ يَكُنْ مَحْجُوبْ قَبْلُ كَلاّ

لَكِنَّ قَلْبَ العَبْدْ حِينَ يُجْلى     شَاهَدْ وكَانَتْ مِنُّهُ السَّواتِرْ

8. The beauty of the Real has become manifest      although it was not veiled before that, never!

But when the heart of the slave is polished       it witnesses – the veils were on the heart of the slave

The Imam indicates that Allah has manifested Himself to his heart and he has thus witnessed His greatness and His attributes of beauty. The Knower of Allah can be defined as the one Allah has permitted to witness His essence, attributes, actions and names. The fact that Allah has manifested Himself does not mean that He was veiled before that. Rather it is the heart of the slave which is veiled from witnessing him due to the attributes of the lower self. Ibn `Ata’illah says in the Hikam: “the Real is not veiled but you are the one who is veiled from seeing Him.” The unveiling of the heart occurs when it is purified of base attributes and then beautified with praiseworthy attributes. The slave is then able to perceive Allah with his inner sight and reaches the station of witnessing or ihsan. When the Imam refers to “the slave” here he is referring to himself, announcing the bounty which Allah has bestowed upon him and thanking him for it – as for the blessings of Your Lord – proclaim them!

طُورُ التَّجَلِّيْ قَلْبُ كُلِّ عَارِفْ      ومَهْبِطُ الأَسْرارْ واللَّطائِفْ

والنَّفِسْ  مُوسَى تَشْهَدُ المَعارِفْ    مَهْما تَجَلَّتْ واثْبِتِ الظَّواهِرْ

9. The mountain of manifestation is the heart of every knower       the point on which secrets and subtleties descend

The self, like Musa, witnesses realities      when they become manifest.. but confirm the apparent meaning

The heart of the Knower of Allah is the place in which Allah manifests Himself. The meaning of manifestation is for the lights of the unseen to be unveiled to the heart. Here the Imam likens the heart of the Knower to a mountain upon which the secrets and subtleties of Allah descend. It was to the mountain that Allah manifested Himself at the request of Musa in the Qur’an so the heart is likened to a mountain and the self to Musa who witnessed that manifestation. Allah says: When his Lord manifested Himself to the mountain He turned it to dust and Musa fell down unconscious.#  Another interpretation is that the mountain referred to is Mount Sinai or Tur Sina’, the mountain upon which the Tawrah was revealed to Musa.

Then the Imam alerts the reader that he has used Musa and the mountain merely as a metaphor, whereas the manifestation of Allah to the mountain at the request of Musa in the Qur’an should be taken literally. This is why he says: “confirm the apparent meaning.” In other words, confirm the literal meaning as it has been revealed in the Qur’an and do not fall into the error of denying the literal meaning and replacing it with a figurative interpretation. The Batiniyya sect deviated in this respect which led them to deny many of the outward obligations of the religion. As for the Sufi interpretations of the Qur’an, they do not deny the apparent meaning of the text, but rather affirm it while pointing to other meanings to which the apparent meaning points. Habib `Ali bin Muhammad al-Habashi said:

Its meanings continue to be revealed to the scholars although its revelation has ended
 

والنَّفِسْ مِغْناطِيسْ أَمْرْ الإلْهَامْ      والرُّوحُ  مِغْناطِيسْ كَونْ الأَجْسامْ

وذاكَ مِنْ بَعدِ التَّوَجُّهِ التَّامْ          بِكُلِّ باطِنْ وبِكُلِّ ظاهِرْ

10. The self is the magnet which attracts inspiration   while the spirit is the magnet which pulls the body

This is only after absolute focus                         with both the inner and the outer

Here the Imam likens the self (nafs) to a magnet since it is pulled towards its inclination in the same way that iron is pulled towards a magnet. Allah says of the self: Then He inspired in it the ability to distinguish between corruption and piety.The self may either be animalistic, leaning towards bestial desires, or it may be angelic, leaning towards knowledge and lofty things. 

In the second half of the verse the Imam likens the spirit (ruh) to a magnet since it has a magnetic pull over the body. This only occurs, however, after intense inward and outward struggle, which the Imam refers to in the second verse. Inwardly the seeker must attain abstinence (zuhd) and remove any attachment in his heart to material things. He must purify his heart of blameworthy traits and replace them with praiseworthy ones. Outwardly he must strive against the body’s physical desires, reducing his sleep, food and mixing with people and being in a constant state of remembrance of Allah (dhikr) and being consistent in regular acts of devotion (awrad).  At this point his spirit becomes dominant over his body.  

اللهُ أَكْبَرْ هَذِهِ الحَقِيقَةْ            قَدْ أَشْرَقَتْ مِن مَشْرِقِ الطَّرِيقَةْ

فَامْسِكْ أَخِي بِالعُرْوَةِ الوَثِيقَةْ    وهِيَ اتِّباعُكْ سَيِّدَ العَشَائِرْ

11. Allah is most great! This is the reality which has shone forth from the spiritual path

So hold fast, my brother, to the most trusty handhold which is following the Master of all peoples

The “reality” referred to by the Imam is haqiqah, or witnessing the Devine essence, names and attributes in every created thing. This is knowledge which Allah gives directly to His slaves without any intermediary: attain taqwa of Allah and Allah will teach you.The haqiqah can only reached by means of the tariqah or the spiritual path which in turn can only be taken after first submitting to the dictates of the shari`ah or Sacred Law. For this reason the Imam says in the first verse that the reality “has shone forth from the spiritual path.” 

Imam Malik said: “Whoever acts upon his knowledge Allah bestows upon him knowledge which he did not previously possess.” In this statement we find shari`ah, which is knowledge, tariqah, which is acting upon that knowledge and finally haqiqah, which is the bestowal of new knowledge. The Prophet (saw) is the one who reached the highest of spiritual stations and attained all aspects of human perfection and he is the medium in attaining all goodness in this life and the next. He is the only door through which one can enter the Devine presence. Thus in the second verse the Imam enjoins the seeker, if he wishes to attain the stations previously mentioned, to follow him. Allah says to His Messenger (saw): Say: if you love Allah then follow me, and Allah will love you. The love of Allah, which is the goal of every seeker, is attained by following the Beloved (saw)  and it is thus “the most trusty handhold.” The one who holds fast to it attains the highest levels of felicity. Through it the path is illuminated and the way is open to reaching the haqiqah.

مُحَمَّدَ المَبْعُوثْ بِالهِدايَةْ         والحَقِّ والتَّحْقِيقِ والوِلاَيَةْ

إنْسَانَ عَيْنِ الكَشْفْ والعِنايَةْ    وَرُوْحْ مَعْنَى جُمْلَةِ المَظاهِرْ

12. Muhammad, the one sent with guidance, truth, clarification and high station

The pupil of the eye of unveiling and divine care   and the spirit of every created thing

The Messenger of Allah (saw) was sent with guidance, as Allah says: He is the One Who sent His Messenger with guidance and the religion of truth. This guidance is of two types. The first is  general guidance for the majority of people which is following the Sacred Law which the Prophet (saw) outwardly embodied. The second is special guidance for the elite which is travelling the spiritual path which the Prophet (saw) inwardly followed. The second cannot be attained without attaining the first. What is meant by “truth” is the Qur’an or literal truth, the opposite of falsehood. “Affirmation” or tahqiq is affirming facts and supplying evidence to support them. This was the role of the Prophet (saw) – affirming the realities of the existence of Allah and the resurrection which he did by reciting to them the Book of Allah: He is the One Who sent amongst the unlettered ones a Messenger from amongst them who recites to them His verses, purifies them and teaches them the Book and the Wisdom. “High station” refers to the special station of the Prophet (saw) in the sight of his Lord, which no other prophet, let alone ordinary human, can come close to. Then he approached and came closer, and was at a distance of two bow-lengths or closer. Then He revealed to His slave what He wished to reveal.  In fact all the Prophets and saints receive their spiritual assistance and sustenance directly from the Prophet (saw)

Imam al-Busayri says in the Burda:

All of them are seeking from the Messenger of Allah
A handful from the ocean or a sip from the rain

In the second verse the Imam likens the Prophet (saw) to the pupil of the eye to which realities are unveiled. The use of the pupil is appropriate because it is the opening in the eye which allows light to enter. Just as physical things are perceived by the eye, likewise the Prophet (saw)witnessed unseen things: He alone knows the unseen and He does not make anyone acquainted with His secrets except a Messenger whom He has chosen.

Along with receiving the greatest portion of unveiling he(saw) also received the greatest portion of Divine care, manifested in the stations to which Allah raised him.

The second half of the verse points to the fact that the essence of the Prophet (saw) permeates all created things just like the spirit permeates the body. This can be understood from the hadith which `Abd al-Razzaq narrates on the authority of Jabir who asked the Prophet (saw) about the first thing that Allah created. He replied  “O Jabir, truly Allah created before all other things the light of your Prophet from His light.” Allah then proceeded to create all things from that light. In this sense he is the “spirit of every created thing.”

May Allah send endless peace and blessings upon him and his family and Companions and all those that follow him until the Last Day. Give us the ability to hold fast to his handhold and enable us through him to attain the highest of stations. All praise is due to Allah Lord of the Worlds.

Appendix

Allah’s Love for His Slave and the Slave’s Love for Allah

It is inconceivable that Allah’s love be in any way similar to human love, which may be defined as tenderness in the heart. Some scholars say Allah’s love is expressed in His actions such as showing His favour and bounty to His slave, or showing His slave special care by protecting him and drawing him close.

As for the slave’s love for Allah it is expressed initially in his submission to Him, in his seeking Allah’s pleasure and in avoiding all that displeases Him. At a higher stage it is a lofty station that words cannot express, the product of the purification of the soul from all worldly attachments. Someone who has reached this stage is unable to part with his Beloved and finds comfort in constant remembrance of Him. 

The means of attaining this love are numerous. Here are some of them:

• Reflecting upon Allah’s generosity in bestowing His blessings upon His slave, forgiving his wrongdoings and enabling him to do good works.
• Not relying upon one’s actions and witnessing one’s shortcomings.
• Striving to perform compulsory and supererogatory actions to the best of one’s ability in accordance with the Sunnah until one attains the proximity mentioned in the hadith qudsi – “My slave continues to draw close to Me by performing supererogatory actions until I love him.”
• Remembering Allah and standing in prayer in the pre-dawn in a state of neediness, seeking the gifts that Allah bestows at such a time. The hadith tells us that Allah has “breezes” which He sends at blessed times and that we should expose ourselves to those breezes, at whatever time they may blow.
• Making abundant supplication, manifesting one’s neediness, in obedience to Allah’s command: Call upon Me and I will surely answer you.# As the hadith says: “Supplication (du`a) is the essence of worship,” since the person calling upon Allah has given up hope in all other than Him. He thus realises the oneness of Allah and attains true sincerity, which together are the greatest form of worship.

Allah is displeased if you do not ask Him

Whereas the small child of Adam becomes angry when you ask him

• Attempting to imitate the lovers of Allah and their states by, amongst other things, reading their works.

• Keeping a good opinion of Allah, which is a noble station and one of the stations of certainty (yaqin). The elect have a good opinion of Allah due to His possessing sublime attributes whereas the ordinary believers have a good opinion due to the blessings they receive from Him. If the believer is unable to reach the rank of the elect then he should witness the blessings that Allah bestows upon him, and trust that Allah will benefit him and deflect harm from him while being extremely hopeful that Allah will accept his actions and forgive his wrongdoings. The believer should have an especially good opinion of Allah at the time of death, since the Prophet said (saw): “Let none of you die except having the best opinion of Allah.” Allah says in the hadith qudsi: “I am as my slave believes Me to be, so let him believe what he wishes.”
• Taking oneself to account and repenting from all wrongdoings since repentance (tawbah) is the first station of the path to Allah. The seeker should seek much forgiveness from Allah and weep over the time that he has wasted.
• Being constantly aware of Allah in all states.

Habib Ahmad bin Abu Bakr bin Sumayt

Habib Ahmad bin Abu Bakr bin Sumayt , who wrote al-Kawkab al-Zahir, the commentary on Imam al-Haddad’s poem to which we are referring, was born in 1277 Hijri (1861 CE) in the Comoros Islands. The Bin Sumayt clan is one of the branches of the Ba `Alawi Sayyids, who trace their lineage back to `Alawi, the grandson of Imam al-Muhajir (died 345/956). Imam al-Muhajir was the first of the descendants of the Prophet (saw) to settle in Hadramawt, and his progeny then spread widely in Hadramawt, East Africa and South East Asia. Habib Ahmad received his early education from his father and then travelled to Hadramawt in search of knowledge in 1298. He lived in the city of Shibam and would make regular visits to Tarim and Seiyun and other parts of Hadramawt. He received inward and outward knowledge from masters such as Habib `Aydarus bin `Umar al-Habashi, Habib Ahmad bin Hasan al-`Attas, Habib `Abd al-Rahman bin Muhammad al-Mashhur, Habib `Ubaydullah bin Muhsin al-Saqqaf and Habib `Ali bin Muhammad al-Habashi, who was the shaykh from whom he received his opening. In 1300 he travelled to Zanzibar, where he was appointed Qadi by the Sultan. 

However, he had a longing to travel the earth and in 1303 he left Zanzibar, going first to Istanbul, where he was graciously received by Sultan `Abd al-Hamid, and then to Egypt, the Hijaz, Java and India. In 1305 he returned to Zanzibar and was reinstated as Qadi. He once again visited Hadramawt in 1316 but lived out the rest of his days in Zanzibar, where he died in 1343 (1924). He authored a number of works, some of them commentaries on the works of Imam al-Haddad, and some of his fatwas were collected. His son Habib `Umar went on to become a great scholar and caller to Allah. May Allah benefit us by Habib Ahmad and his progeny. 

Du`a at the end of the Rawha

This is the du`a which is read at the end of the Rawha, followed by its translation:#

رَبَنَا انْفَعْنَا بِمَا عَلَّمْتَنَا رِبِّ فَقِهْنَا وَفَقِهْ أَهْلَنَا		رَبِّ عَلِّمْنَا الَّذِي يَنْفَعُنَا وَقَرَابَاتٍ لَنَا فِي دِيْنَنَا
مَعَ أَهْلِ القُطْرِ أُنْثَى وَذَكَر
رَبِّ وَفِقْنَا وَوَفِقْهُمْ لِمَا وَارْزُقِ الْكُلَّ حَلاَلاً دَائِمًا		تَرْتَضِي قَوْلاً وَفِعْلاً كَرَمًا وَأخِلاءَ أَتْقِيَاءَ عُلَمَاء
نَحْظَى بِالْخَيرِ وَنُكْفَى كُلَّ شَرٍ
رَبَنَا أصْلِحْ لَنَا كُلَّ الْشُّئونِ وَاقْضِ عَنَّا رَبَنَا كُلَّ الْدِّيُونِ		وَأقِرَّ بِالْرَضَا مِنْكَ الْعُيُونِ قَبْلَ أَنْ تَأتِيَنَا رُسْلِ الْمَنُونِ
وَاغْفِرْ وَاسْتُر أَنْتَ أكْرَمُ مَنْ سَتَر
وَصَلاةُ اللهِ تَغْشَى الْمُصْطَفَى بِكِتَابٍ فِيهِ لِلنَّاسِ شِفَاء		مَنْ إِلَى الْحَقِّ دَعَانَا وَالْوَفَا وَعَلى الآلِ الْكِرَامِ الشُّرَفَاء
وَعَلَى الصَّحْبِ الْمَصَابِيحِ الغُرَر

اللَّهُمَّ أهْدِنَا بِهُدَاكَ ، وَاجْعَلَنَا مِمَنْ يُسَارِعُ فِي رِضَاكَ ، وَلا تُولِّنَا وَلِيًّا سِوَاكَ ، وَلا تَجْعَلْنَا مِمَنْ خَالَفَ أمْرَكَ وَعَصَاكَ ، وَصَلَّى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَآلِهِ وَصَحْبِهِ وَسَلّمَ ، وَالْحَمْدُ للهِ رَبِّ الْعَالَمِيْنَ .

يَا رَبَّنَــا اعْتَرَفْنَـا وَأَنَّنَـا أَسْـرَفْنَـا فَتُـبْ عَلَيْنَـا تَوْبَـهْ وَاسْتُرْ لَنَـا العَـوْرَاتِ وَاغْفِـرْ لِوَالِـدِينَا وَالأَهْـلِ وَالإِخْـوَانِ وَكُـلِّ ذِي مَحَبَّـهْ وَالْمُـسْلِمِينَ أَجْمَـعْ فَضَلاً وَجُـودًا مَنَّـا بِالْمُـصْطَفَى الرَّسُـولِ صَلَّى وَسَـلَّمْ رَبِّـى وَآلِـهِ وَالـصَّحْبِ وَالْحَمْـدُ لِلإِلَــهِ

بِأَنَّنَـا اقْتَرَفْنَـا عَلَى لَظَـى أَشْـرَفْنَا تَغْـسِلُ كُـلِّ حَوْبَـهْ وَآمِـنِ الرَّوْعَـاتِ رَبِّ وَ مَوْلُودِينَــا وَسَــائِرِ الْخِــلاَّنِ أَوْجِيْــرَةٍ أَوْ صُـحْبَهْ آمِــينَ رَبِّ أَسْمَـعْ لا بِاكْتِـسَابِ مِنَّـا نَحْظَى بِكُـلِّ سُـولِ عَلَيْـهِ عَـدَّ الْحَـبِّ عِدَادَ طَشِّ الـسُّحْبِ فِي البِدْئِ وَالتَنَـاهِي

Our Lord benefit us by that which you have taught us
Our Lord teach us that which benefits us
Our Lord give us and our families and our relations
And the people of the region male and female
Understanding in our din

O Lord give us and them the tawfiq to do and say
What pleases You out of Your generosity
And give all of us lawful provision always
And give us God-fearing knowledgeable friends
Grace us with goodness and protect us from all evil

Our Lord rectify all our affairs
And grant us the joy of Your pleasure
And settle all our debts
Before the Angel of Death and his helpers come to us
And forgive and conceal our faults, O Most Generous of Concealers!

And may the blessings of Allah cover al-Mustafa
The one who called us to the truth and good faith
With a Book in which there is healing for people
And may His blessings cover his honoured and noble family
And the Companions, the shining torches

O Allah grant us Your guidance
And make us amongst those who hasten to seek Your pleasure
And do not entrust us to a guardian other than You
And do not make us amongst those who disobey Your commands.
Peace and blessings be upon our Master Muhammad and upon his family and Companions. Allah praise is due to Allah Lord of the Worlds.

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
Which 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 listen to us!
Out of Your grace, Your generosity and Your favour
Not because of our own actions
Through the Messenger al-Mustafa
Grace us with all we ask for
My Lord send peace and blessings upon him
The number of every grain
And 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.

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