Islamic concept of God

By: sidheeq saqafi


Holy Quran asks men to think about the existence of God and find it out from anything that he is able to see in the universe. Rather than asking men to learn about the creator, the Holy Quran encourages them to logically think about it from wonderful phenomenon like sun, moon, galaxies, animals, sea, and so on.

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidence, signs, etc.) for people of understanding” (Quran 2:164)

The existence of God is absolute, because he is the creator of life and everything in this universe. These sorts of Quran verses were drawn to the attention of those who denied the existence of God by showing them the excellence of the creation in order to awake their hearts and open their minds. We realize that no family would function properly without a responsible head. A city or nation cannot prosperously run without sound administration there. What about the universe? It functions in the most orderly manner. It is the evidence that there is a God, a creator and a controller who functions everything in this world. Here lies the fundamental aspect of Islam regarding God.
Belief in Allah




Muslims believe Allah as creator. He is the eternal power and controller whom Muslims worship and surrender. Belief in Allah is the basic and first of all tenet of Islam. Allah is merciful, generous, the giver of peace, and He only created death and life. Every thing is from Him and will go back to him.

The following verses of Holy Quran help us think of Allah, miracles in this universe and his wise creations..

And it is He Who has created you on the earth, and to Him you shall be gathered back

And it is He Who gives life and causes death, and His is the alternation of night and day Will you not then understand?

Nay, but they say the like of what the men of old said

They said: "When we are dead and have become dust and bones, shall we be resurrected indeed?

"Verily, this we have been promised, we and our fathers before (us)! This is only the tales of the ancients!"

Say: "Whose is the earth and whosoever is therein? If you know!"

They will say: "It is Allâh's!" Say: "Will you not then remember?"

Say: "Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?"

They will say: "Allâh" Say: "Will you not then fear Allâh (believe in His Oneness, obey Him, believe in the Resurrection and Recompense for each and every good or bad deed)"

Say "In Whose Hand is the sovereignty of everything (ie treasures of each and everything)? And He protects (all), while against Whom there is no protector, (ie if Allâh saves anyone none can punish or harm him, and if Allâh punishes or harms anyone none can save him), if you know" [Tafsir Al-Qurtubî, Vol , Page ]

They will say: "(All that belongs) to Allâh" Say: "How then are you deceived and turn away from the truth?"

Nay, but We have brought them the truth (Islâmic Monotheism), and verily, they (disbelievers) are liars

No son (or offspring or children) did Allâh beget, nor is there any ilâh (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allâh above all that they attribute to Him!

All-Knower of the unseen and the seen! Exalted be He over all that they associate as partners to Him!

Say (O Muhammad SAW): " My Lord! If You would show me that with which they are threatened (torment)

(Holy Quran- 23: 78-92).



Oneness of God



Allah is one. God being more than one is not logical and cannot be believed. Oneness of God is the basic concept of Islam regarding God. Religions that say that there are three or hundreds of Gods totally failed to logically explain and convince their argument. Allah is one, who alone controls the whole universe. If there is more than one for controlling universe, it instead, creates troubles, rather than a structural control on this universe. God with partners, or with children concepts are illogic and basically create misunderstanding about true concept of God.



Allah says:

Allah, there is no God but He, the Ever Living, the One Who sustains and protects all that exists Neither slumber, nor sleep overtake Him To Him belongs whatever is in the heavens and whatever is on earth Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter And they will never compass anything of His Knowledge except that which He wills His Kursî extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them And He is the Most High, the Most Great [This Verse : is called Ayat-ul-Kursî]

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Prophet Muhammad (s), A peerless personality

By: Faisal Ahsani


Really, this is a fact. The fact is in the form of an argument. When there is a chance to be counter-crossed, it becomes a challenge. So, it should be discussed in medium temper, being unconditionally free from all prejudices.Quite simply, the fact reads thus: Prophet Muhammad (s)is the greatest of all the leaders in the world!


At a first glance, somebody may tend to think this to be a fanatic statement. But truth should not be concealed simply because, it will cause distaste to the listeners. Nobody is happy to hear the tragic news that a landslide is expected to be in the location where one is living. But, since it is unhappy we should not make it so appreciative as to mislead him. To do so means to cheat. If things are spoken as they are, it will help to provoke thought, to take precautionary steps, and to make a sound enquiry and thus to find the truth. Things are thus, we are compelled to check and test the truthfulness of the above statement. Let us examine it taking two criteria in to consideration. They are (a) Abiding Popularity (b) Comprehensive History.


a. Abiding Popularity

Men are, generally, curious to know what is happening in the surroundings. If one happens to hear a strange noise or a bomb blast, he turns impatient until he is convinced what has taken place. The reason why people are eagerly listening to news is nothing but this. Since things are thus, nobody can abstain from seeking why the name ‘Muhammad’ is frequently announced from every nook and corner of the world.

‘The Adan’, ie the announcement for the obligatory prayer, is made five times from every mosque. The name Muhammad is articulated two times in every ‘Adan’. There are more than fifty Muslim countries in the world. In those countries, there are thousands of mosques. Besides, Muslims and their mosques exist in almost all the countries of the world. Now, it is doubtful, as to whether there is any country where Islam has not entered yet. It follows that the name of Muhammad is announced from every part of the world, regardless of governmental system, despite he being a man lived thousand years back.

Moreover, the mystery of the time schedule of this five Adan has also to be noted. The time fixation is based on the rotation of the earth. Since the earth is round, there would be morning, noon, afternoon, evening, and night at anytime but places being different. It means that, there is subuh, dhuhr, asr, magrib and isha at any time and every time, with the exception that location would be changed one after another in quick succession. From this, one can conclude that the name of Muhammad (s) is announced in this world 24 hours and more than ten thousand times each minute. This announcement is not started before one or two years or decades, but this has been the practice for the last 1400 years, without any least break!

Moreover, special programs for commemorating the ‘meelad’ of prophet are held throughout the world annually. During the hajj season, millions of Muslims gather around the holy tomb of Prophet Muhammad (s). Above all, function for the appraisal of prophet namely ‘Maulid’ is also convened in Muslim houses and mosques intermittently. Rhymes of appraisal flow from the loving and flowery hearts of his followers while from the hearts harder than dry deserts do not!

Moreover, Muslim population is increasing day by day. Islam is spreading rapidly throughout the world. New mosques and institution have been founded in every part of the world, even if the missionary works are fewer as compared to that of Christianity. The totality of all these leads us to assure that, the name of Muhammad is being reminded, spelled, and loudly announced by a massive society, endlessly throughout the world.

The fact that the sun rises in the east needs not to be proved presenting authentic evidence. Likewise, the above-referred facts are as clear as the daylight. Anybody who approaches things straight can make out them as they are. In case, one is enriched with a counter argument that crosses the statement, let him search and suggest another name, instead of Prophet Muhammad (s) that has got these much popularity and worldwide circulation throughout centuries. If one is able to do so he is said to have accepted the challenge.

b. Comprehensive History

It is another factor that holds Prophet Muhammad (s) matchless in his unique biography. There are world-renowned biographies of various leaders and writers. Some of them have had tempestuous impacts upon the public. But, the biography of Prophet (s) surpasses all other biographies in the world in its perfection and well documentation.

This is not as easy to understand as the first. So it has to be discussed in a little detail. Before examining the nature of Prophet’s history we must go through that of the others. Generally the biography of an elite person is written by himself or by a second writer. Most of the biographies consist of the important details of the person regarding his birth, parentage, education and so on. The rest of the book would be entirely devoted to describe his experiences and ideals in an emotional language. This is because, there is no much significance to record each and every minutest details of his day to day life, so far as the reading public are concerned. If it is done so, it would create but sheer boredom to readers.

The life and teachings of Prophet Muhammad (S) cannot be compressed in a book like this. Nor hundreds of this kind will serve the purpose. Books on Prophet are not only written by Muslim authors but by Orientalists, Zionists, Christians and polemic writes as well. Writing biographies is quite common these days. But we should keep in our mind that, prophet lived 1400 years back. Still, the entries events of his life have been more authentically and microscopically recorded than those of a living figure today!

As hinted before each and every minutest detail of prophet’s life is recorded in history. His words, deeds, views, silence, in day and at night, in public and in private, at home and outside, in country and abroad, in war and in peace, in mirth and misery, in health and illness, with wives and companions, with sons and daughters, with children and grownups, with friends and enemies, with kings and ambassadors, with beggars and monarchs, with birds and animals, and so on. His followers as well as his opponents observed every aspect of his life and described to the coming generation. The style of his walking, his brushing, his eating, his smiling, his talking, his bathing, his sleeping, his dressing, his cleaning, and what not. They narrated his speeches, his writings, his messengers, his writers, his servants and assistants, his journeys, his expedition, his vehicles and apartments, his households, his instruments, even his food items, his curry items, his lamps, his mats, his rings, his foot wears, his tooth brushes, his combs, his mirrors, his perfumes, his turbans, and what not. His physical features are described so specifically and elaborately that there remains no aspect to be high-lighted, such as his face, his eyes, his nose, his teeth, his lips, his eyebrows, his hairs, his shoulders, his palms, his legs, his feet, his chest, his breast, his beard, his moustache, his stomach, and his complexion. Even they sharply counted the gray hairs from the rest! When he is in the crowd they reported everything they observed and when he is with his family, the wives and children did the same. He had nothing to conceal from the mass because everything of his life was model to the world, just as the holy Quran said ‘(O Mankind) You have in the messenger of God, a perfect role model’.

We should bear in mind the fact that, these details are not written by a particular historian lived recently using his abundant imagination. But, all those things have been directly observed by the then followers (Sahabies) of the prophet (s). They reported them all to the subsequent generation (Thabien) and they to the next (Thabiuthabieen) and so forth. After one or two centuries the scholars not only studied the text of prophet (s) transmitted orally by the proceeding generation but they devoted their life in studying the life of those reporters as well. From then onwards, the new practice of close and critical study of the reporters become vigilant. Thus a new science called ‘Criticism and justification of Hadith reporters was formed. Thus the complete history of the reports from prophet (s) to that age was clearly collected and recorded.

They accepted the honest and rejected that not only dishonest but even the slightest dubious ones. Some of them are so conscious in this regard that, if the reporter was suspected to have told a lie in the life, they won’t accept his report at all. Numerous works and in a number of volumes have been written on these names of ‘reporters’ alone (Asmaau-Rijaal). Not only they did memorize the texts of Prophet Muhammad (s), but they thoroughly learnt by heart the name-series of the reporters, their birth, education, death, teachers, students, journeys and their complete history as well.

Scholars devoted their lives in specializing the particular aspects of Prophet’s life. Special works on the holy foot-wears of Prophet, on parents on Prophet, on grandfather of prophet, on wives of Prophet, on daughters of Prophet and on followers of Prophet are composed separately not because they have any other personal grandeur but merely they are concerned with prophet Muhammad (s). Who can suggest another name except Prophet Muhammad (s) whose history has been kept, recorded and protected more authentically than this? British writer D.G Hogarth assures having no other instance.

“Serious or trivial, his (Muhammad’s) daily behaviors has instituted the canon which millions observe at this day with conscious memory. No one regard it by any section human right as this perfect man has been imitated so minutely. The conduct of the founder of Christianity has not so governed the ordinary life of his followers. Moreover no founder of religion has been left so solitary an eminence as the Muslim Apostle” (D.G Hogarth, A history of Arabia, p. 52, Oxford Press, 1922)

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Zainuddin Maqdhoom 1 & 2

Zainuddin Maqdhoom 1

Shiekh Ali Ahmed Al Ma’abari was the first to move from the Kayalpattanam area to the Kochangadi in Cochin around the 15th century. His relocation was meant to provide religious education to the many Moplahs in Cochin. Accompanied by brother Sheikh Ibrahim Ibn Ahmed Maabari, they settled down in Kochi. Zainuddin 1 was born to Ali Ahmed around 1465. His full name was Shieh Zainudin ibn Ali Ahmad Al Ma'bari or better known as the Makhdum Thangal 1, Abuyahya or as Zainuddin 1 (Some writers mention Al Malbari but it is actually Al Ma'bari). Zainuddin 1 was brought up by uncle Ibrahim after his father died. They soon moved to Ponnani where Zainuddin mastered the education basics and then moved to Calicut for further studies under Quadi Abubakker Fakhruddin. Later he travelled to Mecca where he continued his education for 7 years. After this his next natural destination was the Al Ahsar University in Egypt. The master finally returned back after spending another 5 years there. His first observation after return was the oppressive atmosphere created by the Portuguese settlers. To counter that in an organized way, he decided to create a place of learning for the youth and that was how the Juma (Juma Ath) mosque and the open Madrassa attached to it in the lines of Al Ahsar Cairo were first created. The people of Ponnani gave him the honorable title Makhdum (acc to Prof Abdu Rahman). Zheikh Zainuddin Makhdum thence became a revered teacher of Malabar and his weapon to the youth was learning. He brought in the 'vilakkiruthal' (sitting by the brass lamp) ceremony to honor the best students who were interested in higher studies. The Vilakkathirikkuka ceremony is when the most learned student or students sit next to the brass lamp in the Juma Masjid and next to the Makhdum himself. Such a chosen person is thence called Musaliyar. As the Portuguese attacks increased Zainuddin worked with the Zamorin in ensuring that there was a united Nair - Moplah response towards them even as a few Moplah traders were happily working purely for profit with the Portuguese traders. The Tahrid jihad war poem was written by him around this period exhorting Moplahs to align themselves with the Zamorin's forces. It was unique in the sense that it was not a religious jihad, but a call for united confrontation towards the Portuguese oppressors. It is believed that Zainuddin 2 also used these verses in his Tuhfat Al Mujahideen which of course obtained much better coverage in later times. A history reader should therefore note that the first record of the times was actually provided by Zainuddin 1 in Tahrid (Tahrid Ahlil Iman ala jihadi abda tilsulban) many years before the Tuhfat was written. These were the writings that prodded the Marakkars forward in their fight against the Portuguese. Zainiddun 1 passed away in 1522, aged 57 and lies buried in the Juma Masjid at Ponnani.


The amicable relations between the Hindu and Muslim communities at that time is exemplified by this interesting observation. The mosque at Ponnani was built for Zainuddin 1 (the big Juma Masjid or Juma Ath mosque) by a Hindu carpenter or Ashari fondly known as Ashari Thangal. Even today you can see his signature on the mosque beam (see picture). The mosque was constructed around 1519-20, and renovated in AD 1753-54. Until the arrival of the Mamburam Thangals (of Sayyed origin) in the 17th century, the Makhdums were the religious leaders of the Moplahs in Malabar. Parallel to the 'wilayat' concept of the Chistis, the Zamorin used to send a ceremonial robe to the Ponnani leaders during the Ariyittuvazhcha or accession ceremony

After Zainuddin, his son Sheikh Abdul Aziz became the Makhdum of Ponnani. This Abdul Aziz was the one who led an attack against the Portuguese at the Chaliyam fort in 1571. His second son Sheikh Ammed Zainuddin ibn Mohammed Al Ghazali was the Quadi in North Malabar – located in the Chombal Mahi area and to him was born Zanuddin 2. As the Zainuddin 2 was from Chombal in Kanchirapalli near Mahe, the Chombal sheikhs or Soubals as Arabs called them are next in importance to Ponnani sheikhs.


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Zainuddin Maqdhoom 2

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Zainuddin 1’s son Muhammad al Ghazali bore Zainuddin 2 into the 16th century, in 1531 to be precise, and the boy quickly followed the footsteps of the illustrious grandfather. His father died when he was young and soon the boy found himself in the care of uncle Abdul Aziz Mukhdam at Ponnani. After primary and Islamic education at Ponnani, he traveled to Mecca where he spent some ten years mastering the religious texts. Coming back to Ponnani he became a revered teacher at the Madrassa, where he taught for another 36 years. He was a skilled orator who always despaired in the fact that the Moplahs never had an Emir to follow, though always working hard with the Zamorin as an emissary in building alliances with the rulers of Turkey, Egypt and neighboring lands such as Bijapur. It was tragic that all these allies were faced with bigger problems of their own around the time Malabar had the Portuguese as foes and could not thus forcefully support the Zamorin against them. But as a historian he was reasonably fair in documenting the times. Let us now take a look at the book. Zainuddin wrote the book sometime before 1583. The text was first translated in 1833 by Lt Rowlandson after a Portuguese translation was made by David lopes. Many other translations followed and today we have the authoritative version by SMH Nainar.




The book details some of the background of the Moplah origins in Malabar, the story of Cheraman Perumal, the arrival of the De Gama and the later fights by the people of Malabar against the Al Afrunj or the franks. (The English were termed Al Inkitar and the Spaniards Al Andaloos, whereas the French were Al Fransawee). In the middle chapters he details the Nair society and the various differences with the Moplah culture.



The Tuhfat is one of Shaikh Zainuddin’s several works, and is the best known among them. A chronicle of the resistance put up by the Muslims of Malabar against the Portuguese colonialists from 1498, when Vasco Da Gama arrived in Calicut, until 1583 when the author died, it describes in considerable detail events, many of which Zainuddin 2 had witnessed and lived through. It was intended, as Shaikh Zainduddin says, as a means to exhort the Malabar Muslims to launch a struggle or jihad against the Portuguese invaders.



Sheikh Zainuddin explains the curious customs of Hindu Malabar to the uninitiated, such as the concept of Koodipaka, where entire generations fight against what they feel is injustice, until death. He also mentions the complete absence of treachery and deceit in Malabar wars, a situation that was used by the Portuguese and the Dutch to their advantage. They brought into the fray the new moral – that nothing is unfair in war. He mentions how the Hindu customs of inheritance and other matters are followed by some Muslim families especially in North Malabar. He mentions how the rule of seniority is strictly followed in ascension to the throne, be the person be an aged person, invalid or mute (Note this is actually jut a figure of speech as I am aware of such a happening only in the case of Mookarasu in nearby Karnataka & not in Malabar. But there have been many aged Zamorins).



The Tuhfat describes how the Zamorins turned down bribes offered by the Portuguese to expel the Muslims, and of how they, along with Nair Hindu and Muslim forces, engaged in numerous battles with the Portuguese, who are said to have singled out the Muslims for attack and persecution.



Shaikh Zainuddin’s observations about the Hindus of Malabar are remarkable for their sense of balance and sympathy. Of the Hindu rulers, he says, ‘There are some who are powerful and some comparatively weak. But the strong, as a matter of fact, will not attack or occupy the territory of the weak’. He continues to show amazement about how nobody usurps the throne by breaking this rule. Zainuddin confirms that the Nairs were a warrior caste and were always involved with such activity. As he writes all this, he clarifies that he is only explaining the communities & their culture and that they have no bearing whatsoever on what is to come or what he has to say, but mainly providing perspective.



Zainuddin 2 also despaired about the lack of coordinated support by the various Muslim leaders in the plight of Malabar - He says as follows on the contrast between the response of the Zamorins to the plight of the Malabar Muslims with that of several Muslim Sultans in other parts of India, who were approached for help in expelling the Portuguese. ‘The Muslim-friendly Zamorin’, he writes, ‘has been spending his wealth from the beginning’ for the protection of the Malabari Muslims from the depredations of the Portuguese. On the other hand, he rues, ‘The Muslim Sultans and Amirs—may Allah heighten the glory of the helpful among them—did not take any interest in the Muslims of Malabar’.

Interestingly Zainuddin chose Adil Ali Shah as his patron for some special reason. Whether it was due to increased monetary support is not clear and it is even more strange that Zainuddin, obviously a Sunni found support from a Shiah ruler in this cause.



As the book blurb puts it - In appealing to the Malabari Muslims to launch jihad against the Portuguese, Shaikh Zainuddin makes clear that this struggle is purely a defensive one, directed at only the Portuguese interlopers and not the local Hindus or the Hindu Zamorins, for whom he expresses considerable respect. Nor is it, he suggests, a call to establish Muslim political supremacy and control. Jihad, then, for Shaikh Zaiuddin, was a morally just struggle to restore peace in Malabar and expel foreign occupiers, to return to a period when Muslims and Hindus in the region lived together in harmony.



He died in 1583 AD and lies buried in Chombal. The death at a critical juncture robs historians of a perspective of the times when the Zamorin established a treaty with the Portuguese and the period of his estrangement with the Kunjali marakkar.



Even though small in size, the text provides much information of the medieval period in Malabar history, when the Zamorins grip on Malabar weakened and when the age old culture was overrun by the Portuguese, hastening the curtain drop on the 500 odd years period during which the Zamorins had nurtured Malabar. But the Portuguese were to be overrun soon by the Dutch, followed by the Mysore forces who rode down to wreak havoc and finally the English would rang the death knell to that period of Malabar’s glory.

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Al-Habib `Abd al-Qadir al-Saqqaf - (Marhoom)

The Passing of a Great Scholar, Caller, and Saint


Al-Habib `Abd al-Qadir bin Ahmad bin `Abd al-Rahman al-Saqqaf was born in Seiyun, Hadramawt in 1331. The great Imam, al-Habib `Ali bin Muhammad al-Habshi, in the final years of his life, named him and gave good tidings of the future that was awaiting this child. He was given the best of upbringings by his father, the great scholar and caller to Allah, al-Habib Ahmad. He memorized the Qur’an in his early years and began the pursuit of knowledge at the hands of his father and the Mufti of Hadramawt, al-Habib `Abd al-Rahman bin `Ubaydullah al-Saqqaf, as well as al-Habib Muhammad bin Hadi al-Saqqaf. Amongst his teachers were the Imams of his time, al-Habib `Alawi bin `Abdullah Bin Shihab, al-Habib Ja`far bin Ahmad al-`Aydarus and al-Habib `Abdullah bin `Umar al-Shatiri.He began teaching publicly in Seiyun at a young age and students of knowledge flocked to benefit from him. However, when the Socialist regime in South Yemen began persecuting scholars he left Yemen in 1393, going first to Singapore and then Indonesia. He then headed to the Hijaz, where he was to settle in Jeddah. He established gatherings of knowledge and remembrance in his house in Jeddah attended by numerous scholars and visitors.

He made trips to various countries calling to Allah and visiting the scholars and Muslims in those places. Amongst the places he visited were Syria, Lebanon, Egypt, Iraq, the United Arab Emirates, Oman, the Comoros Islands (where he visited al-Habib `Umar bin Ahmad bin Sumayt in the company of al-Habib Ahmad Mashur al-Haddad) and East Africa. He visited North Yemen and returned to visit Hadramawt after the unification of North and South Yemen but did not resettle there.

He was loved by all those that came into contact with him. He had immense concern for every member of this Umma, regardless of their race or rank and he would stop at nothing to attend to people’s needs and deal with their requests. Countless people benefitted from his knowledge and from his gatherings, which were gatherings of connection to Allah, His Messenger and the Imams of this deen.


When al-Sayyid Salim bin Abdullah al-Hamid requested counsel from Habib `Abd al-Qadir he wrote the following:

After praising Allah and sending blessings upon the Messenger of Allah he advised him to hold fast to taqwa of Allah. He said that the people of taqwa are of varying levels and taqwa itself has no end, since it is in reality a divine outpouring which people receive according to the readiness of their hearts. Those who have attained these stations are with the people with their physical bodies but with Allah with their hearts and souls.
So be avid, my brother, to reach these realms in which you witness the greatness of Allah’s signs. This is to be achieved through inward and outward purity and protecting one’s limbs from committing acts of disobedience. If the slave uses his limbs in the service of his Lord, Allah will protect him from Shaytan: truly you (Iblis) have no power over My slaves.


Fulfil the rights of your parents, your relatives, your spouse, your children, your neighbours and all the people of la ilaha ill’Allah. Observe the prayer, for in the prayer you give greetings to all the pious slaves of Allah. Thus whoever neglects the prayer neglects the rights of all the people of la ilaha ill’Allah. Perform the sunnas and the adhkar pertaining to the prayer, because every pious action entails a specific reward and a specific divine gift and connection. Whoever pleases his lord through serving Him, seeks to draw close to Him by obeying His commands and realises that he is a slave whose role it is to stand at the door, Allah will enshroud him with the cloak of His love and bring him close until “I become the hearing with which he hears, the vision with which he sees…”

Seek constantly the descent of Allah’s mercy through calling upon Him in a state of brokenness and lowliness, as nothing is more conducive to bringing forth His mercy than the slave’s recognition of His own weakness, and Allah is more merciful to His slaves than a mother is to her child.

You are required to fulfil the rights of Allah and the rights of His slaves and this is only possible firstly by seeking the assistance of Allah and secondly by organising your time so that you give every individual his or her right. Fulfil the rights of the people of la ilaha ill’Allah by attending funerals, visiting the sick and assisting the helpless. Treat them in the best possible way, as you would love to be treated, because mercy entails mercy and “those who show mercy are shown mercy by the All-Merciful.”

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Al-Habib Umar bin Muhammad bin Hafiz

Al-Imam Al-'Arifbillah Musnid Al-Al-Al-Mufassir Hafizh Al-Habib Umar bin Muhammad bin Hafidh. He is al-Habib 'Umar son of Muhammad son of Salim the son of Hafiz the son of Abd-Allah, son of Abi Bakr the son of dari'Aidarous son of al-Hussain the son of al-Shaikh Abi Bakr the son of Salim the son of' Abd-Allah son of 'Abd-al-Rahman, son of' Abd-Allah, son of al-Shaikh 'Abd-al-Rahman al-Saqqaf, son of Muhammad Maula al-Daweela son of' Ali, son of 'Alawi the son of al-Faqih al- Muqaddam Muhammad son of 'Ali son of Muhammad Sahib al-Mirbat son of' Ali Khali 'Qasam son of' Alawi the son of Muhammad son of 'Alawi the son of' Ubaidallah son of al-Imam al-Muhajir to Allah Ahmad the son of Jesus son of Muhammad son of 'Ali al-'Uraidi son of Ja'far al-Sadiq son of Muhammad al-Baqir, son of' Ali Zain al-'Abidin son of Hussain sang grandson, the son of the couple 'Ali, son of Abu Talib and Fatima al-Zahra daughter of Prophet Muhammad


He was born in Tarim, Hadramaut, one of the oldest cities in Yemen, which became very popular in the world with berlimpahnya scientists and scholars who made this city for centuries. He grew up in families with a tradition of Islamic scholarship and moral rectitude to his father who was a famous fighter martir, Intellectual Sang, Sang Da'i General, Muhammad bin Salim bin Hafiz bin Shaikh Abu Bakr bin Salim. His father is a scholar of Islamic intellectuals who devoted their lives to spreading Islam and the teaching of the Holy Law and the rules of Islamic holy. He was a tragic kidnapped by communist groups and estimated the dead, may Allah forgive his sins. His grandfather was the second so, al-Habib Salim bin Hafiz and Habib al-Hafiz bin Abd-Allah is the most respected Muslim intellectual the Muslim scholars and intellectuals at the time. God seems to complete the appropriate conditions for al-Habib 'Umar in the case of relations with the Muslim intellectual and glory surrounding the show from his own family and from within the community where he grew up

He was able to memorize the Holy Qur'an at a very young age and it is to memorize a variety of core texts in fiqh, hadith, Arabic and various religious sciences, including the ring making it held firmly by the knowledge that so many traditional scholars such as Muhammad bin 'Alawi bin Shihab and al-Shaikh Fadl Baa Fadl and the other scholars who teach in Ribat, Tarim is famous for. But he also learned all kinds of things, including religious spiritual knowledge from his father who died in battle, al-Habib Muhammad bin Salim, who recovered from it a deep love and attention on da'wah and religious guidance or guidance by Allah swt Her father, she's seen 'Umar always small in the presence of his father in the circle of knowledge and dhikr.

However, the tragic, when al-Habib 'Umar were to accompany his father to prayer Sunday, his father was kidnapped by the communists, and sang' Umar to return to a small private home is still owned by his father to bring shale, and since that time his father was never seen again . This led to 'Umar stated that the responsibilities of young people to continue the work done in the field of Da'wah his father as though his father would wrap a flag given to them in a small time before his martyrdom. Since then, the high-sang dikibarkannya flag high, it started, a vibrant, challenging journey, gather the people, forming Majelis-majelis and da'wah. Struggle and hard effort to extend the work of his father began to bear fruit. Classes begin now open to young people and parents at local Mosques which offered many opportunities to memorize the Holy Quran and to study the traditional sciences.

It is indeed truly understand the Scriptures until he was given a special from God while still a young age. However, this effect will lead to safety concerns and ultimately decided the city was sent to al-Bayda ', located at the place called North Yemen, which makes it far from the reach of those who wish to harm the young Sayyid sang.

There begins an important new chapter in his development. Log in school Ribat al-Bayda 'he began studying traditional sciences under the supervision of a member of the noble al-Habib Muhammad bin' Abd-Allah al-Haddar, may Allah forgive, and also under the guidance of scholars Habib al-Shafi'i sect Zain bin Sumait, may Allah protect him. Finally fulfilled his promise when it listed as a teacher soon after. It also continues to pursue his cause of tiring in the field of Da'wah.

This place is al-Bayda 'and cities and villages around it. None of the delay in its efforts to re-introduce you love Allah and His Messenger's on their minds entirely. Classes and majelis established, the teaching begins, and those led. His efforts are so hard cause lack of sleep and a break from the big show for those affected by its teachings, especially the youth that has been slipping in life is empty and superficial, but now has undergone profound changes, until they realize that life has a purpose, they proud of their new indentitas as Muslims, to impose sorban / Muslim scarf and began to focus their attention received honorable qualities and character of the Messenger of Allah's Messenger Sang

Since then, a large group of people who have influenced him began to gather around him and assist in the struggle for Da'wah and the strength of his teaching in a variety of large and small cities in North Yemen. At this time, he started visiting many cities and communities across Yemen, from Ta'iz city in the north, to learn from Ta'iz mufti al-Habib Ibrahim bin Aqil ibn Yahya that began showing on his attention and love large as they get equal treatment from the Shaikh al-Habib Muhammad al-Haddar until it gave daughters to dinikahi after he saw that inside there are the qualities of honesty and great intelligence.

Soon after, he traveled to perform Hajj tiring in Mecca and visiting the tomb of Rasul Allah in Madinah. In his journey to the Hijaz, he blessed the opportunity to learn a few books from famous scholars there, especially from al-Habib 'Abdul Qadir bin Ahmad al-Saqqaf who saw that in itself' Umar young, young people are the spirit of love to God and Allah and His Messenger indeed lost in the dissemination of knowledge and justice for his fellow men so beloved of al-Habib Abdul Qadir is a great teacher. Similarly, he was blessed to receive knowledge and guidance from the Pillars of justice in the Hijaz, which al-Habib Ahmed Mashur al-Haddad and al-Habib 'Attas al-Habashi.

Since that is the name of al-Habib Umar bin Hafiz from widespread, especially because of his hard work in the renewed appeal of Islam and the teachings of the traditional early. But a great popularity and fame is not in the least reduce his teaching efforts, but otherwise, this made for additional resources which the other noble goals can be maintained. No waste time in vain, all the time filled with the remembrance of Allah in various manifestasinya, and in many different situations and locations. They have the depth of faith, especially in developing those didekatnya, has become one of his best behavior to make clear his name spread even to reach the New World.



Oman country will be the next fase in the movement to reform the 15th century. Having welcomed the invitation from a group of Muslims who have the desire and willingness menggebu to receive benefits from his teaching, he left the land of his birth and not return until several years later. Seedlings of teaching and also cultivated in the city of glory Shihr in eastern Yemen, the first town in Hadramaut disinggahinya while back, Yemen. There he began the teachings of embedded and enshrined in the development of al-Mustafa Ribat. This is a major point of return and can sign more than one way, in case of complete theoretical aspects of this effort and to create concrete evidence that can represent the teaching-learning in the future.

Return to Tarim be a sign of a fundamental change from the years he spent in studying, teaching, developing mental religious people around him, spreading the call and call the right and forbid the wrong. Dar-al-Mustafa was a gift to the world, and in the pesantren world pulalah call. In a considerably short so people will see the Tarim berkumpulnya on students from different regions together in a remote city that nearly forgotten when he was master of the communist opposition. Students from Indonesia, Malaysia, Singapore, Comoro Islands, Tanzania, Kenya, Egypt, Britain, Pakistan, U.S. and Canadian union, as well as other Arab countries and countries in the Arab section will be supervised directly by Habib Umar. They will be the representative and the continuation of what now has become a genuine struggle for the renewal of traditional Islam in the 15th century after the resurrection. The establishment of many similar Islamic institutions in Yemen and other countries under the management of al-Habib Umar will be a mainstay in the dissemination of knowledge and character behavior and provide an opportunity for the public the opportunity to once was confiscated from them.

Habib 'Umar now lives in Tarim, Yemen where he oversees the development of the Dar al-Mustafa and the many other schools that were built under his management. He still holds an active role in the spread of Islam, so he is actively taking up most of the year to visit many countries around the world to do the activities mulianya


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Imaam Muhammad ibn Idriss ash-Shafi'ee

Abu Abdullah Muhammad ibn Idriss descended from the Hashimi family of the Quraysh tribe to which the Prophet, sallallahu 'alayhi wa sallam, belonged. He was born in Ghazzah, Palestine in 150 AH / 767 CE, and became famous as Imam ash-Shafi’ee.

His father died when he was very young and he was brought up by his mother in a very poor home. Thinking his relatives would help her raise him to be a good Muslim, she took him to Makkah. He spent a lot of his time among the Bedouins as he mastered Arabic and acquired great knowledge of Arabic poetry.

At the age of twenty, he went to Madinah and remained there as a student of Imam Maalik till the latter’s death in 796CE. He spent a total of nine years with Maalik during which he managed to learn everything Maalik had to offer. He also came into contact with other learned men from whom he acquired more knowledge of the Qur’ân and the Sunnah. Imaam ash-Shafi’ee possessed a very sharp memory and knew all of Imaam Maalik’s Muwatta by heart.

But, acquiring the knowledge of the scholars in Madinah was only the start for ash-Shafi’ee because he travelled extensively to most of the places known for knowledge at the time. In 187AH / 804CE, he visited Syria and from there proceeded to Egypt where he settled. As a student of Imam Maalik, he was received with great honour and respect by the people and scholars of Egypt. And, in 810CE he went to Baghdad and there he was surrounded by a large number of students who were eager to acquire knowledge of the faith and practices of Islam from him. One important student there was Imam Ahmed ibn Hanbal.

The ash-Shafi’ee school of Fiqh (Jurisprudence) emerged from these students who practised and propagated the views and rulings of Imaam ash-Shafi’ee through their writings and preaching.

Imaam ash-Shafi’ee wrote several books, the most well known of which is called al-Umm, which is a collection of writings and lectures of the Imam. A number of his students have also collected his writings, lectures and rulings in the form of books, or quoted him in their books.

Baghdad, Iraq and Cairo, Egypt were the chief centres of Imam ash-Shafi’ee’s activities. It is from these two cities that the teachings of the Shafi’ee school spread in the 9th century CE. During the time of sultan Salahuddin, the Shafi’ee Madhhab (or school of Jurisprudence) was the most prominent in Egypt, and to this day the Imaam of the Al-Azhar Masjid is always a Shafi’ee and the ash-Shafi’ee Madhhab is industriously studied along with that of the other three schools of the Sunnis.

Imaam ash-Shafi’ee was a man of strong and vigorous mind, better acquainted with the world than Imaam Abu Hanifah and Imaam Maalik. He formed, from the materials furnished by Imaam Jaafar as-Sadiq, Imaam Maalik and Imaam Abu Hanifah, an eclectic school, which found acceptance chiefly among the middle classes. Ash-Shafi’ee Madhhab has followers in Northern Africa, parts of Egypt, in Southern Arabia, and the Malayan Peninsula, and among the Muslims of Ceylon and the Bombay State in India.

During his life Imaam ash-Shafi’ee also suffered from political intrigues. For instance, after studying under Imaam Maalik in Madinah he was sent to fill an office Yemen, where he was accused of political involvement which resulted in his arrest. He was taken as prisoner to Haroon ar-Rasheed. The Khalifah, however, found him innocent and the Imaam was honourably released. Imam ash-Shafi’ee died in the year 820CE in Egypt.

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Dr.Shaik Muhammad Alavi Al Maliki

Dr.Shaik Muhammad Alavi Al Maliki Makkah 1947-2004

The Sayyid is a descendent of the prophet Muhammad (Blessings and Salutations of peace upon Him) through Imam Hasan, a grand-son of the prophet. He is a contemporary Saudi Arabian scholar of Tafseer (interpretation of the Qur’an), Hadith (the sayings of the Prophet), Fiqh (Islamic law), `Aqeedah (tenets of faith) and Seerah (Prophetic biography). He is the most highly acclaimed and respected scholar (Shaykh) in Makkah (Mecca). He was born to a family of traditional Maliki scholars of ancestral residence in the Holy City. His grandfather was the Qadi (Chief Judge) of Makkah and an Imam of the Holy Mosque, the site of the Ka’bah.

His father Sayyid Alawi taught and lectured in the precints of the Holy Mosque for 30 years until he passed away in 1971, his funeral being the biggest one in the area in the present era. Sayyid Muhammad was educated by his eminent father from childhood and was authorised to teach every book he studied with him. He also learnt at the feet of prominent scholars of Makkah such as Shaykh Say-yid Ameen Kutbi, Shaykh Hassan Masshat, Shaykh Muhammad Nur Sayf, Shaykh Saeed Yamani and many others.

At the age of 25 he received his Phd from from the esteemed Al Azhar university of Egypt. His thesis - on Hadith (the sayings of the Prophet) - was rated excellent and highly praised by the ‘ulama (learned elders) there at the time such as Imam Abu Zahra. During his never-ending quest for knowledge he has travelled extensively to north Africa, Egypt, Syria, Turkey, Yemen and the Indo-Pak sub-continent to gather Hadith, collect manuscripts, visit scholars, saints and benefit from their wisdom.

Apart from the ‘ulama of the Hijaz (Arabian Peninsula) he has got "Sanad" or "‘Ijazah" (lineage of authority to teach and guide) in the theological and spiritual sciences from eminent savants all over the Islamic world. The great Da’ee (spreader of the religion) and Imam of Yemen, Imam Habib Ahmad Mashur al-Haddad , Shaykh Hasnayn Makhluf the great Mufti of Egypt, Shaykh al Ghimari of Morrocco , Shaykh Diauddin Qadiri of Madinah and numerous others have given him their ‘ijazah.
In 1970 he was appointed professor of Islamic studies at the Umm-ul-Qurra university in Makkah. In 1971, after his father’s death, the scholars of Makkah asked him to accept his father’s position as a teacher in the Holy Mosque, which he did. Hundreds of students have learnt at his feet and have become savants of Islamic knowledge and spirituality in their countries, particularly Indonesia, Malaysia, Egypt, Yemen and Dubai. Since 1983 he has concentrated on research and teaching . He also gives classes at his home and mosque on al Maliki street in the Rusayfa district of Makkah. He is highly respected by the Saudi government and was nominated head judge at the international Qira’at (Qur’anic reading) competition in Makkah three times. He is also the author of close to one hundred books.

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Ali Zainul Abideen al Jifri And Al-Habib Abdur Rahman Assaqqaf

Shaik  Ali Zainul Abideen Al  Jifri

Ali Zain al-Abidin son of Abdul-Rahman son of Ali son of Muhammad son of Alawi son of Ali son of Alawi son of Ali son of Ahmed son of Alawi son of Abdul-Rahman Mawlah al-Arsha s of Muhammad son of Abdullah al-Tarisi son of Alawi al-Khawas son of Abu Bakr al-Jifri son of Muhammad son of Ali son of Muhammad son of the Ahmed son of the al-Faqih al-Muqaddam Muhammad son of Ali son of Muhammad Sahab Murbat son of Ali Khali` Qassam son of Alawi son of Muhammad son of Alawi son of Ubaidullah son of the Ahmed al-Muhajir ila Allah (trans: the one who made an exodus to the Divine presence) son of Isa son of Muhammad al-Naqib son of Ali al-Uraidhi son of Jafar al-Sadiq son of Muhammad al-Baqir son of Ali Zain al-Abidin son of Hussein (the grandson of the Messenger of God blessings & peace be upon him) son of Ali son of Abu Taleb, may God ennoble his countenance, the husband of Fatimah al-Zahra daughter of the Messenger of God blessings & peace be upon him.

His noble mother is Marumah daughter of Hassan son of Alawi son of Hassan son of Alawi son of Ali al-Jifri.on

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Al-Habib Abdur Rahman bin Muhammad Assaqqaf (Tarim)

 



















One of the guardians and scholars from Ahlil Bait Ba'alawi which is bertabur karamah Habib Abdurrahman bin Muhammad As-Saqqaf. He got As-Saqqaf surname, which means the roof of the guardian and the people in the era Salih

Scholars of Tarim, Hadramaut this is known as a guardian bertabur karamah. One is often seen many people being present at important places in Makkah. Ulama is also known as a strong bermujahadah scholars. He had not slept for 33 years. Dikabarkan, he often met with the Prophet SAW and friend in the awake every Friday night, Monday and Thursday, ongoing.

Habib Abdurrahman As-Saqqaf is a great theologian, a noble guardian, the priest role models and teachers for the large auliya al-'arifin. He was born in the city of Tarim, Hadramaut in the 739 H. She called her mother bint Abi Bakr Ahmad Ibn al-Faqih al-Muqaddam.

One day, one of the santri named Muhammad bin Hassan Jamalullail at the mosque was very hungry once. That time, the santri ashamed to say about the circumstances of the stomach rumbling. Apparently the teacher will know the circumstances santrinya. He then called for the santri ride up to the mosque floor. Strangely, before he terhidang food is delicious.

"Where to get the food?" Ask Muhammad bin Hassan Jamalullail.

"Kudapati meal from a woman," answered the runaway. In fact, the sepengetahuan santri, not one entry in the mosque.

When the night has arrived, people who view them as long to travel out at night, as the long night of prayer that he did. Together with friend, Fadhl, never to worship in the cemetery near the U.S. Nabiyallah him many months. He and the friend of friendship that closely tied. They both together to study and discuss each other sciences that are useful.

Many auliyaillah and the sholihin glamourize Habib Abdurrahman As-Saqqaf. He did not decide a case against someone, but after hearing from the signaling of the Right to do something. Said As-Sayyid Al-Jalil Muhammad bin Ahmad bin Abubakar Ba'alawy, "When Habib Abdurrahman have decided a matter for me, then immediately hilanglah me love the world and the nature of blame, switch to the nature of commendable."

As the auliya in Hadramaut, he also loves to worship self-exile in the hills An alley-Nu'air at once and also berziarah to tomb of Prophet Hood AS. The other a student named Ali bin Syeikh Abdurrahim preacher said, "At a time sepulangnya we berziarah to the tomb of Prophet Hood as Habib Abdurrahman together, he said, "We will not except in the Maghrib prayer Fartir Rabi '. We are very astonished with his speech. When the sun was almost down the distance that must be our of the very remote. He told us just keep running while berzikir to Allah SWT. We arrived on time in Fartir Rabi ', the sun began to sink. So we believe that with the sun until karamahnya inclined to bottle up before he reached the place that ditujunya. "

Diriwayatkan also on a day he was sitting in front of his disciples. Suddenly he saw lightning. He said to them: "Bubarlah you soon will be a flood in this valley." What is spoken by as he was told that.

A time-Habib Abdurrahman As-Saqqaf visit one of his wife who is in a village, said on his wife who are pregnant, "You will bear a male child on the day and so will die right on the day of so and so, soon mayatnya gift-wrap the shroud is .

Habib Muhammad bin Abdurrahman As-Saqqaf and provide piece of cloth. With the permission of Allah, his wife giving birth puteranya on the specified days and not longer a new born baby that died on the day spoken by him before.

Once upon a time, there is a boat full of passengers and goods suddenly leaking sink only. All passengers who have the boat in the panic. Some have a beristighatsah (resort) on the part of carers diyakininya with his name. Some others who have beristighatsah the name of Habib Abdurrahman As-Saqqaf. People who mention the name of Habib Abdurrahman As-Saqqaf is to see his dream being to cover the hole the boat almost sinking it with his leg, to the survivors. Story is heard by people who do not believe in coincidences Abdurraman Habib As-Saqqaf.

Lapse of some time after the incident on the person who does not believe that Habib Abdurrahman was lost in a journey for three days. All food and drink supply runs out. It was almost desperate. Fortunately he still remembers the stories his istighatsah with Habib Abdurrahman As-Saqqaf, who once didengarnya some time ago. Then he mentioned the name beristighatsah with him. And he vowed that if Allah SWT be saved in this way it will be abiding with Habib Abdurrahman As-Saqqaf. His name has not been selesaimenyebut suddenly there came a man who gave him the dates and water. Then he indicated the way out to avoid hazards.



Karamah another's Habib Abdurrahman As-Saqqaf, also evidenced by a house servant. One was a waitress in the middle when dihadang travel by footpad. Kendaraannya and perbekalannya then seized by a family from Al-Katsiri. Servants who are afraid that soon beristighatsah the name of Habib Abdurrahman ask for help with loud voice. When people who seize the vehicle and stores the waitress will be touch and kenderaan goods perbekalannya suddenly stiff hands can not be moved a bit. See a critical situation that the prowler said the servant who seized the vehicle and perbekalannya.

"I promised to restore the barangmu this if you beristighatsah once again to syeikhmu you mention his name before," said the brigand.

The waitress immediately beristighatsah please hand the man in order to recover as they are. With the permission of Allah, the prowler was immediately healed and that the goods seized be returned to the waitress. Time waitress was met with Habib Abdurrahman As-Saqqaf, he said, "If you do not need to beristighatsah loud voice, because we also hear it."

That is some karamah addressed to scholars called complete Habib Abdurrahman As-Saqqaf Al-Muqaddam Ats Tsani-Maulad Dawilah bin Muhammad bin Ali bin Alwi Shahibud Dark Al-Ghuyur bin al-Faqih al-Muqaddam Muhammad bin Ali bin Muhammad bin Ali Shohib Mirbath Khali 'Qasam bin Alwi bin Muhammad bin Alwi bin Ubaidillah bin Al-Imam Al-Muhajir bin Isa Ahmad, and continue until nasabnya prolonged Rasulullah SAW.

As-Saqqaf nickname comes from the word as-saqfu (roof), which means the roof of the guardian and the people Salih on time. That will signal the height of knowledge and a high maqam, and even exceeded the ulama-ulama of the time. He also received the nickname Syeikh Al-Wadi Al-Ahqaf and Muqaddam Ats-Tsani Lis Saadaati Ba'alwi (Al-Muqaddam second after Al-Faqih al-Muqaddam). Since then, the title given to the Assaqqaf he and all his descendants.

Since he was a small steep range of science and dive into a range of knowledge, both oriented aql (intellect) or naql (religious reference). He memorize Al-Qur'an from Syeikh Ahmad bin Muhammad Al-preacher, and learn science and Tajwid Qira'at. He also act to asy-Syeikh Muhammad Ibn Sa'id Basyakil, Syeikh Muhammad Ibn Abi Bakr Ba'ibad, Syeikh Muhammad Ibn Sa'id Ka'ban, Syeikh Ali Salim Ibn Ar-Rakhilah, Syeikh Abu Bakr Ibn Isa Bayazid, Syeikh Umar Ibn Sa'id Ibn Kaban, Syeikh Imam Abdullah Ibn Thohir Addu'ani and others.

He learned the book At-Tanbih and al-Abi Isaac Muhadzdzab essay. He also like the book Ar-tract-Al and Al Qusyairiyah 'As-Awarif paper Samhudi. He also never missed the books to learn composition Al-Imam Al-Ghazali as Basith, Al-Wasith, Al-Wajiz, Khulashoh and Al-Ihya Ulumiddin. And the book-length Imam Ar-Rofi'iy such as Al-'Aziz Al Syarh-Wajiz and Al-Muharror.

Habib Abdurrahman As-Saqqaf always read Al-Qur'an every day and night with 8 times khataman, 4 in the evening and 4 in the afternoon. At the time of the day he read it 2 times last from dawn until after the Dhuhur, 1 from the last time until Dhuhur Ashar (the dibacanya in 2 rakaat prayer), and 1 time after khataman prayer Ashar.

Each time to plant palm trees, he read a letter Yasin for each tree. Once again it is 1 khataman Al-Qur'an for each tree. Then given a new date palm trees to the children.

He died in the city of Tarim on Thursday, 23 Sya'ban year 819 H (1416 M). When they want to turn his face to the direction, the face is turned to its own direction. Jasad he be buried on Friday morning, in the graveyard Zanbal, Tarim. He left 13 sons and 7 daughters.

Disarikan from Syarh Al-Ainiyyah, Nadzm Sayyidina Al-Qutub Al-Habib Abdullah bin Alwi Alhaddad Ba'alawy, the work of Al-Allamah al-Habib Ahmad bin Zain Alhabsyi Ba'alawy

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