AN ANALYTICAL STUDY ABOUT THE HISTORY AND

FORMATION OF HADDAD RATHEEB

Degree final year dissertation to Darul Huda Islamic University in

fulfilment of requirements for PG admission

MUHAMMED YASEEN T

Reg.No; 200368

DARUL HUDA ISLAMIC UNIVERSITY

KERALA, INDIA

DECEMBER 2022
AN ANALYTICAL STUDY ABOUT THE HISTORY AND

FORMATION OF HADDAD RATHEEB

BY

MUHAMMED YASEEN T

AD.NO: 764

DARUNNAJATH ISLAMIC COMPLEX VALLAPPUZA

DECEMBER 2022
 DECLARATION OF COPYRIGHT AND AFFIRMATION OF
FAIR USE OF UNPUBLISHED RESEARCH

Copyright © 2022 by MUHAMMED YASEEN T All rights reserved.

AN ANALYTICAL STUDY ABOUT THE HISTORY AND

FORMATION OF HADDAD RATHEEB

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Affirmed by: MUHAMMED YASEEN T

…………………………….. …………………………..
Signature Date
 DECLARATION

I do hereby declare that this dissertation is the result of my own research, except where

otherwise stated. I also declare that it has not been previously or concurrently submitted

as a whole for any other degrees at DNIC or other institution.

NAME OF THE STUDENT: MUHAMMED YASEEN T

AD NO: 764

ADDRESS: THOTTUNGAL (H) KURUVAMBALAM (PO) MALAPPURAM, 679338

E-mail: yaseenmuhammed311@gmail.com

Signature ………………………………. Date…………………………

 APPROVAL CERTIFICATE

I certify that I have supervised and read this study and that in my opinion it

conforms to acceptable standards of scholarly presentation and is fully

adequate, in scope and quality, as a dissertation for the admission for PG.

…………………….

Supervisor

Shafeeq Hudawi

This dissertation submitted to the principal of Darunnajath Islamic Complex

Vallappuza, is acceptable as a dissertation for the PG admission.

………………

Vice pricipal

Shameer Hudawi Melmuri

Received to be sent for evaluation on (………………….)

Office of Academic Affairs (Signature and seal)

 DEDICATION

To my dear parents who teach to walk and teachers who teach to speak.
 ACKNOWLEDGEMENT

In the name of Allah, Full of Compassion, Ever Compassionate.

All praises be to Allah the Lord of the Universe. Let His regards and salutations be upon

the Holy Prophet Muhammad and his family and companions.

For the completion of this thesis, I would like to thank my respected Shafeeq

Hudawi for having given generously of his precious time, guidance and moral support. I

wish to express my special gratitude Syd Hashim Hudawi for the careful attention and his

valuable suggestions and critical assessment and my friends, who helped me in the

fulfilment of my work.

I wish to express the deepest gratitude to all my teachers, parents, well-wishers,

friends and students in Darunnajath Islamic Complex.

Finally, I state that I am alone responsible for the entire faults that remain in this

thesis. May Allah accept this humble attempt and make it fruitful for this life and

hereafter, Amin.
 ABSTRACT

Many of us often recite Surahs and phrases in Arabic without understanding their

meaning. By understanding what you are reciting you can receive the full benefit of the

recitation. Although life can be fast-paced it is good to spend some time reflecting on the

words in the Quran and way of life that is described in the Sunnah. Abdullah ibn Alawi

Al Haddad made the most powerful adhkars for the savings in future for our own soul at

Almighty Allah. There are more features for these adhkars. Dhikr Leads to Allah

Boasting About You to the Angels. The Messenger of Allah came out to a gathering of

his companions and he asked: “What has made you sit (here)?” They replied: “We are

sitting to remember Allah, and to praise Him for guiding us to Islam and blessing us with

it.” The Prophet (PBUH)asked: “By Allah, is that the only reason?” They replied: “By

Allah, we are only sitting for that.” The Prophet (PBUH) said: “Indeed, I did not make

you swear an oath because I doubted you. Rather, Jibrīl came to me and informed me

that Allah the Almighty is boasting about you to the angels.” Dhikr is the Path to

Knowing Allah, Loving Him and Being Loved by our mind and heart. In every need he

will help us with its power and miracle.

 ‫خالصة البحث‬

‫سورا وعبارات باللغة العربية دون أن يفهم معناها‪ .‬من خالل فهم ما تقرأه‬‫يقرأ الكثري منا ً‬
‫ميكنك احلصول على الفائدة الكاملة من التالوة‪ .‬على الرغم من أن احلياة ميكن أن تسري خبطى‬
‫سريعة ‪ ،‬فمن اجليد قضاء بعض الوقت يف التفكري يف كلمات القرآن وطريقة احلياة املوصوفة‬
‫يف السنة‪ .‬قدم عبد اهلل بن علوي احلداد أقوى األذكار لالدخار يف املستقبل لروحنا عند اهلل‬
‫تعاىل‪ .‬هناك املزيد من امليزات هلذه األذكار‪ .‬والذكر يؤدي إىل تفاخر اهلل بك إىل املالئكة‪.R‬‬
‫فخرج رسول اهلل صلى اهلل عليه وسلم إىل مجع أصحابه فقال‪ :‬ما أجلسكم؟ فقالوا‪ :‬جلسنا‬
‫لذكر اهلل وحنمده على هدايةنا لإلسالم وبارك فينا عليه‪ .‬سأل النيب صلى اهلل عليه وسلم‪:‬‬
‫"واهلل أهذا وحده؟" قالوا‪ :‬واهلل إنا جنلس على ذلك‪ .‬قال النيب صلى اهلل عليه وسلم‪" :‬إين مل‬
‫أحلفك بقسم ألنين شككت فيك‪ .‬بل جاءين جربيل وأخربين أن اهلل تعاىل يفتخر بكم‬
‫للمالئكة‪ .‬الذكر هو السبيل إىل معرفة اهلل ‪ ،‬وحبه ‪ ،‬واحملبة بالعقل والقلب‪ .‬يف كل حاجة‬
‫سيساعدنا بقوته ومعجزته‪.‬‬
Contents
DECLARATION....................................................................................................................................IV

‫خالصة البحث‬.............................................................................................................................................IX
CHAPTER ONE.......................................................................................................................................1

INTRODUCTIVE CHAPTER................................................................................................................1

1.4 RESEARCH OBJECTIVES:...............................................................................................................2

1.5 SIGNIFICANCE OF THE STUDY:....................................................................................................2
1.6 SCOPE OF STUDY:............................................................................................................................3
1.7 RESEARCHING METHODOLOGY:.................................................................................................3
1.8 LITERATURE REVIEW:....................................................................................................................4
1.9 CHAPTERIZATION:..........................................................................................................................4
CHAPTER TWO......................................................................................................................................5

2.1 TRADITIONAL AND HISTORICAL REFORMS OF HADDAD RATHEEB..........................5

2.2 REFORMATION OF HADDAD RATHEEB......................................................................................9

2.3 THE ADVANTAGE OF RATHEEH AL HADDAD........................................................................11
CHAPTER THREE................................................................................................................................14

3.1 CONTRIBUTONS OF ABDULLAH IBN ALAWI AL HADDAD.............................................14

3.2 EARLY LIFE.....................................................................................................................................14

3.3 EDUCATION....................................................................................................................................16
3.4 WORKS AND TEACHINGS............................................................................................................17
3.5 LEADERS OF ABDULLAH IBN ALAWI AL HADDAD...............................................................18
3.6 HAJ AND VISIT...............................................................................................................................19
3.7 METHOD:.........................................................................................................................................20
3.8 ABDULLA'S WRITINGS:................................................................................................................21
3.9 ROLE IN SPREADING ISLAM........................................................................................................22
3.10 DEATH............................................................................................................................................22
3.11 AFTER DEATH..............................................................................................................................23
3.12 OUTSIDE HADRAMAWT:............................................................................................................24
CHAPTER FOUR..................................................................................................................................29

4.1 DA’ WA FROM THE COMPANIONS TO IMAM AL-HADDAD............................................29

4.2 THE COMPANIONS.........................................................................................................................30

4.3 DA’WA IN ISLAMIC SCHOLARSHIP............................................................................................33
 CHAPTER ONE

INTRODUCTIVE CHAPTER

1.1 INTRODUCTION:

We know that, world has many types of avrad and adhkar 1 which using in daily life

and too useful yet to the last day. Haddad Ratib is a collection of hymns of praise

recited by Sayyid Abdullah bin Alawi Al-Haddad in Yemen on 1071 AH [Prominent

Islamic scholar and Sufi teacher who lived in Halarmouth, in 1044 AH] It was

validated in 1072 AH by the Sufi community of Babu Swafa in the Masjid al - Haram

in Mecca and the Prophet's Samadhi in Madinah, and later became popular through

the Sufi community, especially through the Halami Sayyids' journey, with Islamic

refinement and preaching. This was an integral part of the daily routine of the

Muslims except after the night (Isha) prayer. Haddad Ratib was also popular in Kerala

through the Ba Alawiyya Sufis who came from Yemen. This Ratheeb is still recited

daily after night prayers in the traditional prayer halls of Kerala.

1.2 STATEMENT OF PROBLEM:

Every man kind needs to discover the fact of an element or one thing for the brief

study about it. If we routine good deeds in our life there is no doubt that, the answer

will be positive in every time. It is a common factor. Abdullah bin alawi al haddad

created Haddad ratheeb centring on many goals. So here, the mistake is occurred in

the theory of his centralizing or focusing on the appearing’s of adhkar's which on the

honorable words, for what Abdullah binalawi discovered it for the common people of
1
It is the holly words in Islam

1
the world...? No more discussions discovered on the topic Haddad ratheeb yet this.

But Abdullah bin alawi thought variety because of his power in faith and oneness on

Almighty.

1.3 RESEARCH QUESTIONS:

 What is the specified version on Haddad Ratheeb?

 Is there any relation on adhkar and life of Bin alawi al haddad?

 Is there any religious conflict's for recite the holly words in Haddad Ratheeb?

 What are the companions on Da'wa2 related on Haddad?

1.4 RESEARCH OBJECTIVES:

Haddad Ratheeb is special form other avrads or adhkars. Because on the researching

method the researcher realized that, these honorable words have power from Almighty

for the spellers. Prophet Muhammed [SWA] was creating dignity by his activities. He

was the example of every king and rulers to do something or to order.

So here Abdullah bin alawi take the perfect adhkars from followers or ulamah of the

world which prophet [SWA] was used belong to it. Also, everywhere conflicts are

increased. Like Mujahid, bidhah3 etc are vast and vide on this world now. They

appearing their angry behind there awesome faces. They need to destroy the noblest to

the degrade community especially the poor’s which living on the sight of Almighty

Allah.

1.5 SIGNIFICANCE OF THE STUDY:

2
Seeking people to the real path on region.
3
Regions in Islam with wrong rules and thoughts.

2
Significance of the study of researcher’s subject is, there is no foundations on these

subjects briefly. Because more scholars depended on only adhkars without checking

the historical method or formation of its originality. If we research on this model sure

the readers can to depend the new systematic changes in new generation. More studies

making more morels and strong thinkers. According to the researcher mind, I can say

that, Haddad ratheeb’s historical formation was not clear. But now that argue become

cleared by occurring this analytic study.

1.6 SCOPE OF STUDY:

This is the brief study or an analytic study about Haddad ratheeb as its historical

formation of its originality. Not on the each adhkars on it. Because each honourable

words on Haddad are the reported quotations form prophet [SWA] or his followers.

But this kind of historical occasions proof that it has its own right which the common

people need to know the reality. One of another reality is the best example of spiritual

empowerment for every mankind especially scholars which they seeking paradise. So,

the way of spiritual empowerment is led to oppose the brutal customs and traditions.

Prophet Muhammed [SWA] presented wonderful life for Muslims and non-Muslims.

Rare mankind is rejecting respectable adhkars and avrads, because of their hate of

Islam and Muslims.

1.7 RESEARCHING METHODOLOGY:

There are many kinds of methodology in research like comparison and criticizing. But

me

3
researching methodology is to analysing the history and formation of Haddad ratheeb.

So, it will include the formation of Haddad and historical period on the old and new

centuries. As a researcher I can prove that, this study is need today for realize or to

know the historical formation of Haddad ratheeb because of the next generations, they

didn’t believe in hidden formulas or covered equations. But they will need and ask the

comprehend solutions or valuations of an objective study on the subject which they

want.

1.8 LITERATURE REVIEW:

No more studies occurred on this topic, but in researching method I found some books

and articles written by some scholars as they can possible.

 Haddad ratheeb akavum thikavum4.

 Islamic intellectual history in the seventeenth century.

 Benefits of Haddad ratheeb.

 Abdullah bin alawi al haddad’s life style belong to Haddad5.

1.9 CHAPTERIZATION:

1. Traditional and historical reforms of Haddad ratheeb.

2. Contributions of Abdullah bin alawi al haddad.

3. Da' wa from the Companions to Imam al-Haddad

4
book in Malayalam written by Islamic scholar Mustafa al falily Kareetypparamba.

5
This are articles which some scholars written in their own language.

4
 CHAPTER TWO

2.1 TRADITIONAL AND HISTORICAL REFORMS OF HADDAD

RATHEEB

Ratib al-Haddad is a Zikr to be recited every night after Magrib or Salât al-'Ishâ. It is a

collection of Surahs and verses from the Holy Qur'an Kareem as well as the Kalimaat

(declarations of belief), Tasbeehaat (praise of Allah Ta'ala) and Duas (invocations)

which the beloved Prophet Muhammad Mustafa(S) recommended in his blessed

sayings or Hadith Shareef. Mawlana al-Haddad® has rendered a great service to

Muslims in compiling all these in one small Kitab called Ratib-ush-Shahir, popularly

known as Ratib-al-Haddad. And being mindful of the blessed Prophet's Sunnah of not

over-burdening the Muslims, he has put together just the most basic supplications

which take at most 15 minutes to recite.

This is the Word that the Mureedeen6 receive as Wazifa from their Shaykh when

initiated into Tariqah7. The spiritual rewards of its daily recitation are immense. If

someone is seeking Maghfira8 from Allah, the Glorified and the Exalted, he can be

recommended to recite this, Zikr. If your Shaykh has put you under the canopy of

Mawlana al-Haddad ® are directly linked to his ancestor, prophet Muhammed (SWA).

It starts with Surah al-Fateha, Ayatul Kursi9 and the last two verses of Surah al-

Baqara. Then follow various Kalimaat, Tasbeehaat, Dua, and Salawaat, each to be

recited a specific number of times.

For example:
6
Disciples
7
Spiritual path leading to Almighty Allah.
8
Salvation and permanent forgiveness.
9
Some of holly qura'n

5
“Laa Ilaha Illallahu Wahdahu Laa Sharika Lahu Lahul Mulku wa Lahul HamduYuhyi

wa Yumitu wa Huwa 'Alaa Kulli Shay'in Qadeer”

(There is no one worthy of worship but Allah, he is one. He has no Partner. He has the

Kingdom and he is the Praise, he gives life and causes death and he has power over all

things.)

“Sub'han-Allah wal Haamdu lillah wala ilaaha Illallahu Wallahu Akbar”

(Glory is for Allah and all praise is due to Allah, and there is no one worthy of

worship but Allah, and Allah is Most Great.)

“Sub'han Allahi wa bi-Hamdihi Sub'han Allah-il-'Azeem”

(Glory be to Allah as he himself glorifies and praises himself; Glory be to Allah, the

exalted)

“Rabbanaghfir lana wa tub 'alaynaa Innaka Antat-Tawwaab-ur-Raheem”

(O our LoLord; Forgive us and relent towards us. Truly, you are the Forgiver, the

Merciful.)

“Allahumma Salli 'alaa Sayyidina Muhammad Allahumma Salli 'alayhi wa Sallim”

(O Allah, send blessings on prophet Muhammad; O Allah send blessings and peace on

him.)

There is more than a dozen such Kalimaat, Tasbihaat and Dua to be recited various

number of times among which is Tahlil or the Kalima Tayyiba: Laa Ilaaha Illallah to

be recited from 50 to 1000 times; it is normal practice to recite it 100 times. After this,

Surah Ikhlas is recited 3 times and Surah al-Falaq and Surah An-Naas once each.our

6
This is followed by Fateha for Rasulullah Sallallahu alaihi wa Sallam; for Sayyidina

al-Faqih al-Muqaddam Muhammad ibn Ali Ba-Alawi® the Qutb and Gauth in

Tariqatul Alawiyya; for all the Sufi Mashaaikh (spiritual masters); for Qutb-ul-Irshad

Sayyiduna al-Habib Abdallah bin Alawi al-Haddad® the compiler of the Ratib; for

our parents, our Mashaaikh and all Muslims, men and women.

Ratib al-Haddad ends with the following resounding dua:

“Allahumma Innaa Nas'aluka Ridhaaka wal-Jannah wa na'uzu bika min sakhatika

wannaar”

(O Allah we ask of You Your Good Pleasure and paradise, and seek Your protection

from Your displeasure and the calamity of hell-fire.)

Ratib al-Haddad is universally popular: you see devotees reciting it in the Haramain in

Makkah and Madinah, as well as in Jeddah, Mombasa, Singapore, London and

Toronto; indeed, all over the world. Dr. Mostafa al-Badawi starts his biography of

Mawlana al-Haddad ® by expounding on Ratib al-Haddad. In fact, we find that the

duas in Ratib al-Haddad are the very same duas we pray when doing the Tawaf of the

Ka'ba except for the special duas recited at each of the four corners of the Ka'ba and at

Hajr al-Aswad. So, Ratib al-Haddad can be prayed while doing Tawaf10.

With more and more disciples reciting Ratib al-Haddad, many Ulama (scholars) and

Mashaaikh (spiritual masters) have decided to include it in their kitabs so that it

becomes generally available. Even kitabs of Mawlid of Rasulullah Sallallahu alaihi wa

Sallam inevitably include Ratib al-Haddad. Some of the kitabs which contain the

Ratib are:

10
Rounding Ka'ba in Makkah.

7
• Waseelatul 'Ibaad Ilaa Zaadil Ma'aad, Majmu' Awraad wa Da'waat Wa Salawaat Li'l

Imam Shaykh al-Islam Abdallah bin 'Alawi al-Haddad, published by Maktaba Isha'ah

Al-Islam, Delhi.

• Mukhul 'Ibada Li Ahl-is-Suluk wal Irada, compiled by al-Habib as-Sayyid 'Abdallah

bin Mustafa bin Hasan al-'Aydarus.

• Manba 'al Wurraad Fil Azkaar wal Awraad, compiled by Muhyiddeen bin Abdul

Rahman bin Muhammad Zanzibari, published in Cairo.

• Khulasa Shawaariqul Anwaar Min Ad'iyati-s-Saadatil Akhyaar, compiled by As-

Sayyid Muhammad Bin Alawi al-Maliki al-Hasani.

• Mawlidi Sharaf al-An'aam, published by Sulayman Mar'ee, Singapore.

• Majmua Mushtamilah, of Shaykh Abdulrahman bin Ahmad al-Zayla'iyy, published

by Maktabatul Jundi, Cairo.

• Ratib al-Haddad, printed separately. Biqalam: Sa'eed ibn Shaykh Ali Sa'eed al-Adni,

published by Haji Mohamed and Sons, Mombasa.

May Allah Sub'hanahu wa Ta'ala give us the hidaya (guidance) to recite Ratib al-

Haddad on a daily basis and may he make it a means for our salvation, Aameen Yaa

Rabbal Aalameen.

2.2 REFORMATION OF HADDAD RATHEEB

The Ratib of Imam Abdallah bin Alawi al-Haddad, more commonly known as the

Ratib al-Haddad is a collection of prayers that was inspired to the great Gnostic and

scholar, the renew of the twelfth Islamic century; Imam Abdallah bin Alawi al-

8
Haddadal-Haddad Ratib al-Haddad comprises of verses of the Quran and the

supplications of the Prophet(S). The virtues of the Ratib, both worldly and religious,

material and spiritual, are as the reader will see, immense. The optimal way of its

recitation is once in the morning and once in the evening, although it may be recited

just once in the evening. There is no need for a specific ijaza (permission) to recite it,

as the litany, based upon the Quran and prophetic Hadiths, was not meant for a

particular group of people, but was intended for the entire believing nation.

The Litany came to the Imam through divine inspiration and was composed on the

night of 27th Ramadan 1071 AH, on the Night of Destiny. The stimulus for its

composition was a request by a student of the imam, a man named Amir from the

Bani Sa‘d, who lived in a village near Shibam. His purpose was to have a litany that

would be a protection for all who recited it and that would contain specific items

pertaining to the beliefs of the Ahl as-Sunna wa’l-Jama’a11, to counteract the effect of

the Zaydi invasion of Hadramawt.

Ratib al-Haddad was first instituted in Amir’s village with the Imam’s permission,

then at the Imam’s Mosque at al- Hawi in 1072AH. It was recited regularly in

congregation after the Isha’ prayer, except in the month of Ramadan, when it was

recited before Isha to allow time for the Tarawih pprayers The Imam said that the

Ratib would protect the town where it was recited, and would help people obtain the

fulfilment of their requests from Allah. When he went for the Hajj, he instituted it in

Makka and in Madina. Ever since, its recitation has been established as a daily litany

and is continued every night.

11
Community of Islam.

9
It is related that Allah fulfils the needs of those who recite Ratib al-Haddad according

to the intentions that have been made for its recitation. The accounts of its witnessed

blessings, especially those in relation to the relief of distress, and protection from

calamities are many. The spiritual assistance (madad) that flows from the recitation of

Ratib al-Haddad is due to the fact that these Prophetic invocations were received

through divine inspiration (ilham). When particular invocations are received in this

way, they are filled with baraka that is linked with the spiritual state of the saint. In his

commentary of the Hizb ul-Bahr, Shaykh Ahmad Zarruq rrelates. The litanies of the

masters of the people of perfection are mingled with their spiritual states. They have

originated from their inspirations and are accompanied with miracles. They

encompass the outpouring of their knowledge, the etiquette of their direction, and their

knowledge of the path. They include the indication to the reality, the remembrance of

the grandness, greatness, and exaltedness of Allah, the recollection of the lowliness of

the soul and a recollection of their faults and sins.

Hence, one will find that many benefits are related in reciting the litanies and

invocations compiled by the people of gnosis and sainthood. The majesty of Imam al-

Haddad’s sainthood was manifest in his very being. He was awe-inspiring because of

the spiritual power emanating from him, as he related, ‘Allah, Mighty and Majestic is

He, clothes us with awesome dignity, for in reality we are people of beauty.’ And

Sayyid Ahmad ibn Hashim al-Habashi said, ‘I bear witness that Sayyidi Abdallah is a

spiritual being in whom no trace of humanity remains.’

The Imam once said:

Were all the people of this age, old, young, male female to come to us, they would all

benefit, both in their religious and worldly affairs, their outward and their inward, in

10
the immediate and remote future. There are people whose bodies are in the West but

their spirits are here with us, and there are others whose condition is the opposite of

this.

The spiritual assistance (madad) of the Imam carries the seekers on their ascent,

despite their weaknesses in their hearts. He protects them from their own

imperfections. He would say, ‘Those whom we come to know, we neither abandon

them to shame or the flame.’

The Imam would say, ‘We love and look after everyone whom we see eager to tread

the path to Allah the Exalted. And I rejoice for the seeker who is true with himself, for

he assists me with the blessing of his sincerity to take him along the path. For the

Shaykh’s love will evidently differ in intensity according to the seeker’s sincerity,

conformity and desire.’

The great Gnostic Saint of Allah, and Shaykh of the Ba Alawi tariqa, the late Habib

Ahmad Mashhur al-Haddad X would give special permission to recite Ratib al-

Haddad at particular times, as well as in times of difficulty and stress. When the

reciter comes to the Fatiha, he would say that the spirit of Imam al-Haddad responds

and that the Imam’s spiritual help is present during the supplication that follows to aid

its acceptance.

2.3 THE ADVANTAGE OF RATHEEH AL HADDAD

Ratib Al-Haddad took the name of its author, Imam Abdullah bin Alwi Al-Haddad 12.

A renowned Islamic reformer (mujaddid) of his prayers and dhikr-dhikas, Ratib Al-

Haddad is the most famous and vast. Ratib who was titled "Al-Ratib Al-Syahir" Ratib

12
Born Sabir-Tarim-Hadramaut-Yaman 1044 H.

11
Yang Label was prepared on the basis of inspiration, on the night of Lailatul Qadar 27

Ramadhan 1071 Hijriyah / May 26, 1661. Ratib was arranged to meet the demands of

one of his disciples, 'Amir from the family of Bani Sa' d living in a village in Shibam,

Hadhramaut. Amir's aim was to make a wirid and dhikr for the practice of the

villagers so that they could defend and save themselves from the heretical teachings

that were engulfing Hadhramaut at that time. The first time Ratib was read in the

village of 'Amir himself, that is in the city of Shibam after obtaining permission and

diploma than Al-Imam Abdullah Al-Haddad himself.

After that Ratib was read in Masjid Al-Imam Al-Haddad in Al-Hawi, Tarim in 1072

Hijri together in 1662 AD. In his habit the ratib is read in congregation with prayer

and nafal, after the Isha prayer '. In the month of Ramadan, he is read before the Isha

prayer 'to avoid the narrowness of time to fulfill the Tarawih prayer 13. Followers of

Imam Al-Haddad in the areas where Ratib al-Haddad is lived, with the permission of

Allah the areas are survived more than that heretical influence. When Imam Al-

Haddad set out for Hajj, Ratib Al-Haddad began to be read in Makkah and Medina.

So today Ratib is read every night in Bab al-Safa in Makkah and Bab al-Rahmah in

Medina. Habib Ahmad bin Zain Al-Habsyi once declared that whoever read Ratib Al-

Haddad with full confidence and faith by continuing to read "La ilaha illallah" up to a

hundred times (though in his habit he read fifty times), he may be esteemed by his

experience unexpectedly.

Some customs can be found in some of Haddad's ratib prints especially after the last

Fatihah. Some prayers are added by readers. Al-Habib Ahmad Masyhur bin Taha Al-

Haddad gave a diploma to read this ratib and suggested that it be read at a later time

13
One of prayer which seens in Ramadhan.

12
than the one above and also time in trouble. Hopefully whoever reads this ratib is

saved from God rather than danger and distress. Know that every verse, prayer, and

name of Allah mentioned in this ratib has been plucked from the Qur'an and the hadith

of the Prophet sallallahu alaihi Wassalam. The translation made in this ratib, is

succinct. The reading number of each prayer is made three times, because it is an odd

number (witr). This is based on Imam Al-Haddad's suggestion. He composed short

dhikrs that are read over and over again, and thereby facilitate his readers. This short

dhikr, if practiced always by istiqamah, is better than the lengthy dhikr made

periodically Ratib is different from the other ribbis of Imam al-Haddad's composition

because the al-Haddad ratib is arranged to be read by ordinary by collection or jama

'Ah. May our efforts be blessed by God.

13
 CHAPTER THREE

3.1 CONTRIBUTONS OF ABDULLAH IBN ALAWI AL

HADDAD14

Imam Sayyid Abdullah ibn Alawi al-Haddad (born in 1634 CE) was a Yemeni Islamic

scholar. He lived his entire life in the town of Tarim in Yemen's Valley of

Hadhramawt and died there in 1720 CE (1132 Hijri). He was an adherent to the

Ash'ari Sunni Creed of Faith 15, while in Islamic jurisprudence16 , he was a Sunni

Muslim of Shafi'i school. Despite being a major source of reference among the Sunni

Muslims (especially among Sufis), only recently have his books began to receive

attention and publication in the English-speaking world. Their appeal lies in the

concise way in which the essential pillars of Islamic belief, practice, and spirituality

have been streamlined and explained efficiently enough for the modern reader.

Examples of such works are The Book of Assistance, The Lives of Man, and

Knowledge and Wisdom.

3.2 EARLY LIFE

Abdullah® was born on Sunday night, 5th Safar, 1044 AH (1634 CE) in al-Subayr, a

village on the outskirts of Tarim in Hadhramawt. His father was Alawi bin

Muhammad al-Haddad, a pious man of taqwa, from the people of Allah. Imam al-

Haddad's paternal grandmother, Salma, was also known to be a woman of gnosis and

Sainthood. His mother was Salma bint Aydarus bin Ahmad al-Habshi. His maternal

14
Born 30 july (1634) Tarim, Yemen.
15
Aqeedha
16
Fiqh

14
great-grandfather, Ahmad al-Habshi, met his father, before he was to meet his future

wife, Abdullah's mother and he said to Imam al-Haddad's father, "Your children are

my children, and there is a blessing in them".

His lineage is recorded as follows: He is Abdullah bin Alawi, bin Muhammad, bin

Ahmad, bin Abdullah, bin Muhammad, bin Alawi, bin Ahmad al-Haddad, bin Abu

Bakr, bin Ahmad, bin Muhammad, bin Abdullah, bin Ahmad, bin Abd al-Rahman, bin

Alawi Amm al-Faqih, bin Muhammad Sahib al-Mirbat, bin Ali Khali Qasam, bin

Alawi al-Thani, bin Muhammad Sahib al-Sawma'ah, bin Alawi al-Awwal, bin Ubayd

Allah, bin Ahmad al-Muhajir, bin Isa al-Rumi,bin Muhammad al-Naqib, bin Ali al-

Uraydi, bin Ja’far al-Sadiq, bin Muhammad al-Baqir, bin Ali Zayn Al-Abidin, bin

Husayn, bin Ali bin Abi Talib and Fatimah al-Zahra, the daughter of Muhammad.

The first person of Ba ‘Alawi sada to acquire the surname al-Haddad 17 was Imam Al-

Haddad’s ancestor, Sayyid Ahmad bin Abu Bakr. The Sayyid, who lived in the ninth

century of the Hijra, took to sitting at the ironsmith’s shop in Tarim much of the time,

hence he was called Ahmad al-Haddad (Ahmad the Ironsmith). The Imam was tall and

fair skinned. Smallpox blinded him for life before the age of five. This does not seem

to have affected his personality or scholarship, in memorizing the whole Qur’an or

even his look, as no scars remained on his face. “In my childhood,” he testifies, “I was

never treated like one who didn’t see, neither in walking nor in playing.” From a

young age, he was trained as a religious scholar as he was given to very intense

worship and spiritual struggle as a child. He also chose the ascetic path, “In the

beginning, I spent a long period subsisting on coarse food and wearing rough clothes.”

17
The Ironsmith

15
Imam al-Haddad would perform recitation a quarter juz 18 of the Quran practice alone

in his youth, prior to the age of 17 in the desert canyons around Tarim. Sometimes he

would do this with one of his friends. In Ramadan 1061 A.H (1650 C.E.) while he was

still only 17, the Imam entered khalwa (spiritual seclusion), in a zawiyah of the Masjid

al-Wujayrah mosque in Tarim. He also married in this same year. He would spend his

time in khalwa (prayer) during the day and then leave to be with his wife at night, at

the home of his wife’s family. At night, his servant would lead him to various

mosques in Tarim where it is reported he would pray up to 700 Rakat19 per night.

Among the nicknames of Imam al-Haddad was the axis of invitation and spiritual

guidance (Al-Qutb at Dawati wal Irshaad). He was also known as the “blacksmith of

hearts20”. A possible meaning for this would be that they would take a rusted or

corroded piece of metal and transform it into a shiny well-formed piece of metal

making it like new.

3.3 EDUCATION

Imam al-Haddad studied with many of the scholars of his time in Hadhramaut, one of

them is his own father. Before he reached the age of 15, his father advised to

memorize a book called al-Irshad, an extremely abridged work in Shafi'i fiqh, but later

requested that he would prefer to study the book Bidayat al-Hidayah 21instead of

concentrating on jurisprudence. Amongst the foremost of his other teachers was al-

Habib al-Qutb Umar bin Abd al-Rahman al-Attas. Imam Abd al-Rahman al-Attas is

known to be the teacher that allowed him to develop some of his spiritual opening as a

student. He also studied under several other Ulama of Ba 'Alawi sada, such as al-
18
Portions in holly Qur'an between 20 pages.
19
Ritual prayer unit.
20
Haddadul quloob (in arabic).
21
Begning of guidence

16
Habib Aqil bin Abd al-Rahman Al-Saqqaf, Al-Habib Al-’Allamah Abd al-Rahman

bin Shaykh Aidid, Al-Habib Al-’Allamah Sahl bin Ahmad Bahsin Al-Hudayli

Ba’alawi and the great scholar in Mecca, Al-Habib Muhammad bin Alawi Al-Saqqaf,

and several other Ulama.

As a very young man when Imam al-Haddad would recite Surah Yaseen, he would

start crying and be overcome with crying. It is believed that his spiritual opening was

through Surah Yaseen. He studied Bidayat al-hidayah (Beginning of Guidance, By

Imam Ghazali) under the guidance of a scholar, al-Faqih ba-Jubayr. He also studied

Ihya' 'ulum al-din (Revival of Religious Sciences) by Imam al-Ghazali under the

scholar.Some of Imam al-Haddad‘s students were his sons, Hasan and Husayn al-

Haddad, as well as al-Habib Ahmad bin Zayn al-Habshi. al-Habib Ahmad bin Zayn

al-Habshi became Imam al-Haddad’s successor in leading the Sufism after his death.

3.4 WORKS AND TEACHINGS

Earning his livelihood from the plantations he owned, his life was devoted to teaching

and writing. Imam al-Haddad began to teach shortly after he entered khalwa 22. Among

the books he taught was Awaarif al-Ma’arif which is a classical work in tasawwuf by

Abu Hafs Umar al-Suhrawardi. He did this approximately for 11 years until 1072

A.H. (1661 C.E.). Even the Sultans of his day received letters of admonition and

counsel from him. He spent most of his life in Hadhramawt where he taught Islamic

jurisprudence and classical Sufism according to the Ba 'Alawiyya Sufi order (tariqa).

His works revolve around the attainment of certainty (yaqin), the degree of

unshakeable faith in Allah and prophet Muhammad. They are void of investigative or

dogmatic debates. Furthermore, he does not bring up legal rulings (ahkam fiqhiyya),
22
Seclusion

17
which would necessitate that his readership be limited to the adherents of his school of

law Shafi®23. Thus, his works are very well suited, if not purposely designed, for mass

readership. His writings are brief because he judged that coming generations would

not have time to read large volumes."Yaqin" is attained by proper practice of the

"Sunnah" in fulfilling obligatory worships and avoiding prohibitions along with

sincerity and truthfulness to God. There should be no barriers between the outward

forms, the inward essence, and practical applicability of the Islamic teachings. Thus,

whoever has knowledge, according to Imam al-Haddad, must teach it to those who

need it.

He authored several books in the area of Sufism as well as books of dhikr such as the

Ratib al-Haddad (Arabic: ‫ الحداد راتب‬,Known as the “Gadat” in the local dialect) and

Wird al-Lateef (Arabic: ‫ اللطيف الورد‬.(He also authored books such as a ten-volume

series of his short treatises, his volume of poetry, a compilation of his sayings,

Risaalat al-Mu`awanah 24, An-Nasaih al-Diniyyah wal-Wasaya al-Imaniyyah25.As a

Sayyid, his sanctity and direct experience of God are clearly reflected in his writings,

which include several books, a collection of Sufi letters, and a volume of mystical

poetry.

3.5 LEADERS OF ABDULLAH IBN ALAWI AL HADDAD

Abdullah ibn alawi AL jaddad studied with a number of scholars who exceeded one

hundred and fourty, among the most famous of them:

• Omar bin Abdul Rahman Al-Attas

23
Born:767 CE 150 AH Gaza
24
The book of assistence
25
Religios counsles and faith-based advaices

18
• Abdul Rahman bin Sheikh Aideed

• Sheikh bin Abdul Rahman bin Sheikh Aideed

• Aqeel bin Abdul Rahman Al-Saqqaf

• Abu Bakr bin Abdul Rahman bin Shihab al-Din

• Omar bin Ahmed Al-Hadi bin Shihab Al-Din

• Sahel bin Ahmed Bahsan Al-Hudayli

• Ahmed bin Nasser bin Sheikh Abi Bakr bin Salem

• Sheikhan bin Hussein bin Sheikh Abi Bakr bin Salem

• Muhammad bin Alawi Al-Saqqaf.

3.6 HAJ AND VISIT

He went out for Hajj in the year 1079 AH, and first went to Bandar al-Shihr , and

stayed there for about half a month, then traveled to Bandar Aden . His entry into the

honorable Mecca was the first day of the month of Dhul-Hijjah, and he stayed in the

house of Sheikh Hussein bin Muhammad with Fadl, and it was agreed that year to

stand at Arafah on Friday. It affects that he led the people as an imam in the Great

Mosque of Mecca, the dawn prayer on Friday, the first of Muharram in the year 1080

AH. After completing the pilgrimage and performing all the rituals, he traveled to

Medina to visit his grandfather, the Chosen One, peace be upon him, and stayed in the

hospitality of Omar Amin Al-Mahdali, and they entered the Prophet’s Mosque and

prayed in the pure Rawdah.

From Abdullah®’s word:

19
He was asked about Islam, faith and charity: “Islam is just work only, and faith is just

knowledge and ratification, and charity is common to both of them. The first is in the

limbs, the second is in the heart, and the third is in both. The first is the outward

appearance of the second, the second is the inward, and the third is their purification,

which is the purpose of faith and Islam. If they meet, they become benevolence.

He said in hadeeth about Zamzam water 26 when it was drunk for it: “It means

whoever drank it for a disease that God healed, or for a hunger that God fulfilled, or

for a need that God fulfilled, because it was originally to seek help with which God

helped Ismail, peace be upon him.” And many imams have tried it in the demands,

and they found it correct from his experience, peace and blessings be upon him, but it

requires the intention and sincerity of what is for all people.

Also, he said regarding the remembrance: “The rituals do not benefit except with

permanence and do not affect except with the presence, and as for the abundance of

the rituals with haste and heedlessness and the lack of attendance with God Almighty,

its benefit is little, and it is not devoid of benefit and payment, God willing, by his

great grace and the blessing of his honourable Messenger upon him and his family is

better.”

3.7 METHOD:

The method of Al-Sada Al-Ba’alawi is one of the Sufi orders whose features were

established by Muhammad bin Ali Ba’alawi, and then it was renewed by Abdullah bin

Alawi Al-Haddad. It started mainly in Hadramout, eastern Yemen, and has a wide

spread in the countries of Southeast Asia, East Africa and some Arab Gulf countries.

The jurisprudential school on which the method is based is the Shafi’i school, and the
26
Zamzam is holly water in Makkah by the holly foots of prophet Ismaeel (PBUH)

20
doctrinal school is the Ash’ari 27 school. It should be noted that the methodology of the

Al-Ba’alawi family and its attribution to them does not mean that it is limited to them,

especially to their families. Rather, others have merged with it, as the names of many

non-Alawi Hadrami families shone in this method.

3.8 ABDULLA'S WRITINGS:

He has wisdom poems collected in a printed collection, and one of his poems called

“Al-Ainyah” was explained by his student Ahmed bin Zain Al-Habashi , as Ahmed

bin Abi Bakr bin Samit explained in Zanzibar one of his poems, and others explained

what they explained of his poems, salary, or veins. Al-Haddad left a number of books,

some of which were printed and translated into many languages, and the most famous

of these books are:

1) Religious advice and commandments of faith

2) The Creed of the People of Islam

3) The Complete Call and the General Remembrance

4) The message of help, demonstration and support for the believers who

desire to follow the path of the Hereafter

5) The Message of Studying with the Loving Brothers from the People of

Goodness and Religion

6) The Message of the Behaviour of the Disciple

7) The questioner’s honesty in answering questions

8) The way to remember and consider what passes through a person and

passes him from life

27
Abu hasan al Ash'ari, born in 260 AH (A Muslim scholar, one of the most prominent Muslim and to
him the Ash'ary school is attributed.

21
 9) Scientific Chapters and Judicial Principles

10) The Noblest Nobles in Sufi Issues

3.9 ROLE IN SPREADING ISLAM

The Al-Baalawi method was the cause of the spread of Islam over a wide geographical

area, across India to the Malay Peninsula, Burma, the Philippines and Sri Lanka, as

well as Southeast Asia to Indonesia, Malaysia and Singapore, and the coast of East

Africa in Kenya and Tanzania. The masters of the Alawites and other civilizations, in

their trade across the seas to those countries, were the complete example of a

righteous, scholarly, and working Muslim, so they attracted people with their morals,

etiquette, and knowledge, so they were a picture of the integrated Muslim personality

in religion and in the world. Historian Muhammad bin Abd al-Rahman bin Shihab al-

Din says: “The Hadrami Arabs, led by the Alawite masters, had frequencies to

Malabar , Gujarat , and Calicut .And other Indian countries, and they have commercial

and religious centers there, and many of the Alawis had open ties to the seekers of

knowledge, and the ships used to go from the coast of Hadhramaut to Milibar, and

then take east on the Indian coasts, and from there to Sumatra and the countries of Ash

, including Falemban and Java » . Java is considered one of the largest countries in

which their impact appeared

3.10 DEATH

Imam al-Haddad died in his home in al-Hawi, Tarim on Monday night 7th or 8th Dhu

al-Qadah, 1132 AH (1720 C.E.) and buried at Zanbal cemetery in Tarim. His grave is

one of the main DEA destinations many people visited when they do a religious tour

to Hadhramaut. Imam al-Haddad was survived by six sons. His first son was Zayn al-

22
Abidin, the second son Hasan, died in Tarim in 1188 AH, the third one was Salim, the

fourth one was Muhammad, whose descendants are in Tarim. The fifth Alawi, died in

Mecca in 1153 AH and his descendants live in Tarim. The last one Husayn, died in

Tarim in 1136 AH. His descendants live in Gujarat.

3.11 AFTER DEATH

One of the indicators that Imam al-Haddad was honoured as an Imam during his

lifetime was that a manscib was attributed to him. A manscib refers to a position or

informal office or base of operation. Upon an important imam’s death, the mcinscib

would be established for the sake of continuing that particular shaykh’s function. In

Imam al-Haddad’s case, his fourth son al-Hasan was commissioned for the post by the

Imam himself on his death bed. Imam had a total of six sons; three resided in Tarim

while three moved, lived, and died abroad (to Mocha, Makkah and Oman). Between

his sons and his students, two individuals stand out, namely his son al-Hasan and his

student Ahmad ibn Zayn al-Habashi (d. 1145/1733). These two, more than any others

advanced the Imam’s teachings to the next generation.

Al-Hasan ibn 'Abd Allah al-Haddad (d. 1188/1697) studied under his father, and while

he was not the only son to do so, he was the most capable in carrying on his father’s

function. He may thus be known as the ‘full inheritor.’ Upon the Imam’s death, al-

Hasan took up residence in the house in al-Hawi and likewise inherited the Imam’s

students and disciples (imunds). The lessons the An Imam used to give were given by

al-Hasan, who became known as Sahib al-Hawi, ‘The Man of al-HawI.’After him, his

son Ahmad (d. 1204/1790) appeared as the most capable to fill the role.268 Ahmad

advanced in jurisprudence (fiqh) until he became known as (dlim tarim, ‘The Scholar

of Tarim.’) His son, in turn, 'Alawi ibn Ahmad al-Haddad (d. 1232/1817) was the next

23
successor of the Haddad! mansab, He is also noteworthy for authoring over one-

hundred books, arguably the most of all the Al Ba 'Alawi. Because the works of these

scholars have not been published, it is hard to discern the direction of Imam al-

Haddad’s legacy in the given century. Nonetheless, it is not likely that it diverged

from the standard of the Al Ba 'Alawi in doctrine, law, and ethics. The Al Ba 'Alawi,

as we have seen, were preservers more than anything else.

Outside of al-Hawi, Ahmad ibn Zayn al-Habashi 28 was the Imam’s closest student and

disciple, being his son-in-law as well. He studied with the Imam for forty years and

read with him over seventy texts, fully inheriting the outward and inward

knowledge.270 Although he spent much time in Tarim, his base was in Khala' Rashid

in Hadramawt, where he had his own mansab. We can assume, therefore, that that

region was a second hub where Imam al-Haddad’s teachings flourished. Until today,

al-Habashi is esteemed among the Al Ba 'Alawi and is cited often by their scholars. In

Barawa, Somalia, his diwan is more popular than 971 any other.

3.12 OUTSIDE HADRAMAWT:

Outside of Hadramawt, Imam al-Haddad’s teachings spread rapidly along the ancient

trade routes that branched south-west from Hadramawt to East Africa (mainly Kenya

and Somalia) and south-east to Indonesia and Malaysia. Southern Arabia, East Africa,

and South East Asia form a triangle that naturally developed commercial bonds. Upon

the advent of Islam, the relations between the three (with Yemen as the link between

East Africa and South East Asia) expanded beyond commerce to the traffic and

exchange of students and scholars. For the most part, Hadramawt, and Tarim in

28
Al-Habib Ahmad bin Zayn al-Habshi Naf’anAllahu Bih (1069-1145 A.H) is most well-known for his
sharh (commentary) on the ‘Ayniyyah of his Shaykh, Sayyidunal Imam al- Habib ‘Abdallah bin ‘Alawi al-
Haddad.

24
particular, served as the fountain head and pivot point. Having eventually developed

their own scholarly heritage to which the Hadramis themselves often travelled for

knowledge (for example, Habib Ahmad Mashhur al-Haddad, below), the East

Africans and Indonesians do acknowledge that much of their Islamic knowledge came

from Tarim. In the transmission of Islamic knowledge throughout this triangle, Imam

al-Haddad represents a very significant link.272 Large populations in both East Africa

and South East Asia look back upon our subject as their qutb and grand imam. Besides

Imam al-Haddad’s presence in the chains of transmission nothing suggests this more

than the recitation of Rdtib al-Haddad in those two regions, a phenomenon noted by

Syed Naguib al 'Attas29

There are many types of rat lbs. In Malaya, the most well-known rdtibs are those of

the 'Alawiyyah Order, such as the rdtibs of al-Haddad, al-'Attas, and al-'Idrus.

Sensibly, most of the interaction between Hadramawt and East Africa took place

along the coastal cities of Lamu, Mombasa, Zanzibar, and Barawa. While least known

commercially and politically, Barawa is the most important for us. This city, located

between Mogadishu and Chismayu (see Appendix D), was home of the famed HatimI

family/tribe, descendant of the chivalrous Arabian legend, Hatim al-Ta’i.274 The

Hatimls are one of the families that can boast of many notables in Islam. The Ta’I

family arrived at Somalia after a long journey 275 literally across the Muslim world

and back. From the Central Arabian Companion 'Adi ibn Hatim (d. 68/687 at Kufa

and whose sister Saffana was also a Companion) the line went, interestingly, down to

29
Muḥammad Naqīb al-Attas; (born 5 September 1931) is a Malaysian Muslim philosopher. He is
one of the few contemporary scholars who is thoroughly rooted in the traditional Islamic
sciences and studies theology, philosophy, metaphysics, history, and literature. He pioneered
the concept of Islamic knowledge. Al-Attas' philosophy and methodology of education have
one goal: Islamisation of the mind, body and soul and its effects on the personal and collective
life on Muslims as well as others, including the spiritual and physical non-human environment.

25
Tarim with one named 'Abd al-'Azim al-Tarlml, then eventually west to Muhyiddn Ibn

'Arab! of Andalucia, then east again when Ibn 'Arab! relocated to Damascus, then

south to Somalia, and by Imam al-Haddad’s time, the Hatimls were well established in

the small coastal city, Barawa.

In Barawa, during the Twelfth/Eighteenth Century yet another important HatimI

figure lived, that being Muhammad al-Hadl al-Hatiml, better known in Barawa as

Shaykh Nur Chandl, ‘Light of the Moon,’ (d. ca. 1750/1163). According to my

interviewee Muhammad al-Hatimi, al-Hadl al-Hatimi was a scholar and imam in

Barawa’s central mosque built by the Hatimls and named al-Masjid al-Hatimi 30. When

something of a dispute arose between him and some community members and it

reached its climax, the shaykh was publicly humiliated: his staff was pulled out from

underneath him whilst giving the Friday khutba. This being the case, he decidedly left

Somalia for Tarim and spent the next seventeen years with Imam al-Haddad.277 This

is what makes him very relevant to us.It is certainly not safe to say that Muhammad

al-Hadl was the first Somalian to seek Tarim for knowledge, for there was always

traffic between East Africa and Yemen and it is reasonable to hold that some of that

was for a religious purpose. However, no relationship, according to my interviewee,

had as lasting an impact in the relations between the two locations as much as this one

between al-Hatimi and Imam al-Haddad. The given history says that the former

returned to Barawa upon Imam al-Haddad’s death and was received warmly by his

people, and that he taught from Imam al-Haddad’s books. From his time until today,

every generation of the HatimI family-maintained contact with the Haddad family.

30
Hatem Mosque is one of the most famous and historically oldest mosques in the Smouha
neighborhood of Alexandria. The mosque is located on a street bearing its name, “Hatem Mosque
Street.” It is relatively large and has stairs, a courtyard, and a building belonging to it.

26
The second of the two trade directions were South East Asia. There is considerably

more literature on Islam there than in Somalia. A rather broad term, South East Asia

consists of ‘mainland’ and ‘coastal.’ The former regards Burma, Vietnam, Laos,

Cambodia, and North Thailand, while the latter is Indonesia, Malaysia, South

Thailand, and the Philippines. When speaking of Hadramis in South East Asia, it is

the coastal part which is intended. One of the older theories on why Hadramis

penetrated the southern coastal regions rather than the northern mainland says that it

was due to the expediency of reaching the former, as opposed to the latter.280

Originally, the first eastward stop for HadramI traders was India via the Arabian Sea.

From there, it was much easier to follow the Southern tip of India on to Indonesia and

Malaysia, than to round it and turn north again through the Bay of Bengal to the

mainland countries (Burma, Thailand,Cambodia, etc.) (See Appendix E). As a result,

HadramI communities developed in Aceh, Sumatra, Java, and Singapore. The most

densely populated area was Java.

The Philippines was the only coastal South East Asian country which Hadramis did

not travel. Moving on to the important questions: what was the nature of the Al Ba

'Alawi relationship with the South East Asians, and what impact did Imam al-

Haddad’s teachings have? In general, the Arabs were comfortable in the region,

establishing wealthy businesses. In time, members of the Al Ba 'Alawi rose through

the political ranks as viziers and even kings. One example of a high-ranking Hadrami

scholar was Sayyid Ahmad Ba Faqlh who “was engaged as an instructor for the

children of the sultan, a task which he carried out for twenty-five years. “When they

intermarried, their children were known as “muwallads31” the child of an Arab who

married a non-Arab, or a full Arab born and raised abroad, falling short of proper
31
Arabs engaging with non-Arabs.

27
Arabic speech. The term entered into use after Arabs emerged as the ruling class of

non-Arab societies, and married into the indigenous populations. Other examples

include Spain. These muwallads had important roles in maintain the connection

between South East Asia and Hadramawt. Like East Africa (and most of the Pre-

Modem Muslim world), the educational system of South East Asia was oral more than

it was written. Arabic was learned and books were memorized.

28
 CHAPTER FOUR

4.1 DA’ WA FROM THE COMPANIONS TO IMAM AL-HADDAD

In a speech given in the year 2000 at California’s Zaytuna Institute, Professor

Abdullah ibn Bayyah of the King Abdel Aziz University (Jeddah, KSA), spoke of

three epochs of Islamic knowledge:

 oral transmission

 collecting and copying

 organizing and analyzing

The transitions from phase to phase came about due to crises that faced each

respective generation. In the first age, that of oral transmission, the Companions and

the Successors received and transmitted knowledge by simply listening and speaking.

They did not write down what they heard into books, but simply passed it on orally.

Eventually, as the number of Muslims increased, fabrications about the Prophet’s

sayings began to arise. As a solution to this, Caliph 'Umar ibn ' Abd al-'Aziz (d.

99/717) commanded Ibn Shihab al-Zuhri (d. 124/742) in 99/717 to write down the

authentic sayings of the Prophet in one bound book. This initiated ‘The Age of

Collecting and Copying.’ Although the order was to al-Zuhri, the first book to go into

circulation was the Muwatta32 of Malik (d. 179/795). Many such books followed,

culminating in the codification of the hadith science, including ‘the science of

transmitters. Two authoritative men of this knowledge were al-Bukhari and Muslim

32
Muwatta of Imam Malik (711–795) written in the 8 th-century, is one of the earliest collections of
hadith texts comprising the subjects of Islamic law, compiled by the Imam, Malik ibn Anas. Malik’s
best-known work, Al-Muwatta was the first legal work to incorporate and combine hadith and fiqh

29
who both authored SahJh collections. As a result of the amount of knowledge that was

now at people dispense, continues Ibn Bay yah, another crisis arose.

This time, it was about how to handle all of this hadlth knowledge with respects to

making legal rulings. One of the foremost individuals to handle this situation was

Imam al-Shafi'I (d. 204/820), who authored the Al-Risala 33 (The Treatise), founding

the new subject of usul al-fiqh or legal philosophy. Ibn Bay yah defines this subject as

“how to handle proof-texts, such as Qur’anic verses and Prophetic hadlths.” Given this

background, if we were to do our study of da'wa in Islamic scholarship by researching

the books or selections written about the topic, we would inevitably have to skip over

the Companions and the Successors, for they lived prior to ‘The Age of Organizing

and Analysing’ (jll al-fiqh) in which ‘thought’ (fikr) began and books were written.

But what we have instead are anecdotes about how these early Muslims did da'wa.

4.2 THE COMPANIONS

The Companion who was best known for da'wa was Abu Bakr in Makka. Zubayr ibn

al-'Awwam, 'Uthman ibn 'Affan, Sa'd ibn Abi Waqqas, and 'Abd al-Rahman ibn 'Awf

believed as a result of Abu Bakr’s da'wa in almost every case of Abu Bakr’s da'wa, it

was at the individual level, what contemporary authors term al-da'wa al-fardiyya.

Alluding to his role in dawa, “he was the man of his age in this art,” says al-Sallabi34, a

contemporary author. Ibn Hisham emphasizes that it was not so much as what Abu

Bakr said, as who he was, namely, “of easy company...of good manners, wise. a

successful merchant... completely QurayshI” The home was a predominant place for

da'wa. Tulayb ibn 'Umayr was a relative of the Prophet who became Muslim and
33
(Arabic: ‫ )كتاب الرسالة في أصول الفقه‬book of the communication on the foundations of comprehension
(i.e., Islamic jurisprudence) is a seminal text on the principles of Islamic jurisprudence.
34
Dr. Ali Muhammad al-Sallabi, or al-Salabi. (Arabic): ‫ ;علي محمد الصالبي‬born 1963 in Benghazi, is a
Muslim historian, religious scholar and Islamist politician from Libya.

30
brought his mother into the faith.Umm Sulaym represents another case of da'wa

within the household. She requested that faith be the dowry of her fiance Abu Talha.

Abu Hurayra too struggled with his mother for a lengthy period before she became

Muslim. In a semi-domestic case, 'Umar ibn al-Khattab did da'wa to his slave Astaq,

but the latter chose to remain Christian:

'Umar came to me and said, “If you become Muslim, I will entrust you with that with

which I am entrusted, for it would not be appropriate for me to charge you with

Muslims’ possessions whilst you are not on their faith.” But I desisted and he said,

“There is no compulsion in religion.” Then he freed me and said, “Go where you

wish.”

Perhaps the first ambassador of the Prophet to an entire city was Mus'ab ibn 'Umayr

who was sent to Yathrib before the Hijra. There, he lodged with As'ad ibn Zurara,

taught Islam, sought out new Muslims, and led the prayers. Another such ambassador

was Mu'adh ibn Jabal who was sent to Yemen by the Prophet to spread Islam. Yet

another da l sent to the central/southern part of Yemen was Zayd ibn Labld; he too

lodged with te Muslims there, taught them, sought new converts, and led the prayers.

Thus, these daises did da'wa as imams of satellite Muslim communities. Their work

involved individualized da'wa towards non-Muslims, as in the case of Mus'ab ibn

'Umayr with Asid ibn Hudayr and Sa'd ibn Mu'adh. It also involved teaching

knowledge, and as the numbers of Muslims increased, they became responsible for

settling disputes and making legal judgements, as was required of Mu'adh in Yemen.

In some cases, they became governors that collected the zakdt and led armed forces,

such as Zayd ibn Labld who fought the first apostasy (ridda) battles against those who

withheld their zakdt, there is also the case of a tribal chief who entered into Islam and

31
sought to bring in his flock. This was Sa'd ibn Mu'adh (unrelated to Mu'adh ibn Jabal

above).

After declaring his belief to Mus'ab ibn 'Umayr, he turned to his people, swearing that

he would never talk to them until they believed in Allah and His Messenger. Hardly

had the evening of that day arrived when all the men and women of that group of

Arabians embraced Islam with the exception of one, Al-Usairim, who hung back until

the Day of Uhud. After the expansion of Muslim territory when the number of

Muslims swelled, 'Umar initiated the dispatching of official Didcot. These were not

governors or administrators, but Companions given stipends from Medina to simply

live in one of the outlying cities and teach Islam. Their title was Let us look at some

examples. During the caliphate of 'Umar, Yazid ibn Abi Sufyan, governor of Syria

wrote to Umar saying, “The people of Syria have become numerous and have filled

the cities. They need those who can teach them the Qur’an and give them

understanding in the religion.” 'Umar then called for the five Companions who

collected written copies of the Qur’an during the time of the Prophet: Abu al-Darda’,

Ubay ibn Ka’b, Abu Ayyub al-Ansarl, Mu'adh ibn Jabal, and 'Ubada ibn al-Samit.

While Ubay ibn Ka’b and Abu Ayyub al-Ansarl were unable to travel, the remaining

three traveled to Hems and from there Abu al-Darda’ went to Damascus, Mu'adh to

Palestine, and 'Ubada stayed in Hems. Their duties were simply to teach people the

Qur’an. As Zayd ibn Labld was upgraded from ambassador to governor, likewise were

'Umar’s official teachers promoted in some cases. Mu'adh became governor while

Abu al-Darda’ became judge.

Lastly, Companions lived out their lives after the Prophet’s demise, travelling from

city-to-city campaigning with the armies of Abu Bakr, then 'Umar, then 'Uthman.

32
Bilal al-Habashi was one of these saying, “I wish to guard the borders (urabit) until I

pass away.” Abu Sufyan ibn Harb, likewise spent his last days as a soldier, first at

Hunayn where he lost one eye, then at Yarmuk where he lost the other eye. Outside

the old walls of Istanbul, the tomb of Abu Ayyub al-Ansarl lies, him having arrived

there as a senior in the Syrian regiment of Yazld ibn Abl Sufyan. In sum, the

Companions provide a variety of methods of da'wa. Abu Bakr was calm and did not

pressure others. The disbelievers of Makka found his inspiring appearance when

enraptured in prayer a danger to their order, to the point that, as Aisha says, “Quraysh

said to Ibn al-Dughunna to ‘tell Abu Bakr to pray in his home as he likes and recite

there what he wishes. So, he built a small masjid in his courtyard, and soon it was

crammed with women and children’s onlookers from among the non-believers

observing in wonder at his prayer. Then there 'Umayr ibn Wahb who said, “I returned

to Makka (as a Muslim) and began calling the people; if anyone disobeyed me, I

harmed him a great deal.” Tufayl ibn 'Amr al-Dawsi, upon returning to his family said

to his father;

“I have nothing to do with you and you have nothing to do with me.” “Why my son,

what has happened?” replied his shocked father. “I have entered the din of

Muhammad and until you enter it as well, there is no talking between you and me.”

So, his father became Muslim. Then, Tufayl went and did the same thing to his wife

until she too became Muslim. We have already mentioned Sa'd ibn Mu'adh who did

the same thing to his entire tribe. Thus, the Companions offer a wide spectrum of

means to doing da'wa between gentle and rough.

4.3 DA’WA IN ISLAMIC SCHOLARSHIP

33
In this section, we seek to examine how the Muslim scholars have handled the topic of

da'wa up to the time of Imam al-Haddad. Unlike the above section, we do not look for

where or how da'wa has been practiced throughout Islamic history, for such would be

for the discipline of ‘history’ not ‘religious studies.’

Rather we are looking at how it has been written about; in other words, theory not

practice. In particular, we look for anything to do with inviting the people to good by

speaking to them, afterall, this was al-Zabld's definition for da'wa. Another question

that may come up, regards the fact that our search is based upon the use of the term

‘da'wa’ as opposed to the

notion or the essence of the term’s meaning. This is a sensible question that ultimately

goes back to the fact that the study is about the literature, not the deeds. It is

reasonable to hold that many of the scholars wrote works with the intention of da'wa.

However, that is not something concrete enough to be presented here. Certain

concepts that the scholars have written about, like commanding the right and

forbidding the wrong, story-telling35, and exhortation36 are essentially, da'wa, even if

the word itself is not utilized. We give attention to these, but it must be recalled, they

are not the focal point of the dissertation. The study of any science usually begins with

its first author. The Islamic sciences are no different and in fact fit very well in this

methodology, since it is the practice of Islamic scholars to mention the founder (wadi')

of a branch of knowledge before writing or teaching about it. For example, the first to

write on

35
‫القصص‬
36
‫الوعض‬

34
the Prophet’s biography37 was Muhammad ibn Ishaq (d. 150/767), the first to write on

usul al-fiqh was Imam Muhammad ibn Idris al-Shafi, and likewise for the majority, if

not all Islamic sciences; they can be traced back to their respective founders. From

this starting point, the development and evolution of the science can be studied as well

as the various agreed upon and/or problematic issues 38 that have manifested within it

over time by examining the books of that given science century after century up to the

present time. Da'wa does not fit so simply in the traditional mold of studying a science

mentioned above. Da'wa was not counted among the technical sciences of Classical

Islamic scholarship, like hadith, legal philosophy39, or grammar40, not having one

specific founder (wadi') and recognized masters and schools of thought. This means

that it did not develop a ‘tradition’ as did the other sciences. This is the challenge

facing anyone who seeks to navigate the development of da'wa in Islamic scholarship.

Still, however, the task is possible by searching through the books of the scholar’s

century by century down to our subject Imam al-Haddad. For our sake, we will look at

the major scholars of each period. The first centre of Islamic scholarship was

naturally, Medina, the city of the Prophet and his Companions.

In the Second/Eighth Century, Imam Ja'far al-Sadiq (d.

148/765) resided and spread his knowledge there.631 For our sake, he made

statements and authored a work surrounding exhortation and giving counsel (wa'?).

His work Misbdh al-SharVa (The Lanter of the Path) is a compilation of short

chapters of advice on various subjects ranging from proper practice to spirituality to

doctrine to manners in dealing with others. Some chapters for example are: on fear,

37
‫سيرة‬
38
‫مسألة‬
39
‫أصول‬
40
‫نحو‬

35
hope and love; on intention on fasting on conceit on brotherhood. One short section is

entitled Ma'via41 and says: The best form of exhortation is when words used do not go

beyond the limits of truth, and the actions performed do not go beyond the limits of

sincerity. The warner and the warned are like someone awake and someone asleep:

whoever awakes from the slumber of his heedlessness, opposition and rebellion does

good to awaken others from that sleep. “To awaken others from that sleep” is a

reference to doing da'wa. The guidelines for the one who does it are simply honesty in

speech and sincerity in action. Further advice to those who speak to the people in

counsel and teaching are his sayings: “When the scholar does not act upon what he

teaches the people, his advice pours off their hearts just as rain water pours off a

smooth rock” It does not settle upon it. In another, he says, “Be callers to the people

with other than your tongues. Let them see your scrupulousness and your striving,

your prayer and goodness. Verily, this is an invitation.” In yet another, the same idea

of da'wa by example is evident: “Be callers (du'at)...by avoiding Allah’s prohibitions

and sins, and following what pleases Him, for if [we] are like that, the people, to us,

will flock.” In sum, the crux of Imam al-Sadiq’s da'wa method is action rather than

words, but if one speaks, it should be only the truth, without exaggeration or

falsehood.

Al-Sadiq’s thought on da'wa can also be sought in his fiqh related to jihad. For this,

we have Muhammad Jawad Mughniyya’s Fiqh al-Imdm Ja'far al-Sadiq, a

contemporary multi-volume work about the Imam’s Shari'a rulings. Although the

words are not exactlty al-Sadiq’s, the work claims to represent his thought, which is

useful for our cause. In reference to seeking the caliph’s permission for jihad, he says,

“In defending Islam, the Muslim countries or people, no permission is needed.

41
Exhortation

36
However, jihad for the sake of da'wa to Islam and spreading it, permission is

required.” For us, the concern is not the caliph’s permission42 but rather the statement,

“jihad for the sake of da'wa to Islam and spreading it.” In another section, he breaks

down jihad as having three versions. “Fighting them is obligatory for the sake of the

deen because of their disbelief and shirk, not for the sake of enslaving them or

conquering thier lands.” Mughniyya says, that Imam Rida, grandson of al-Sadiq said,

“The Prophet peace be upon him did not fight the polytheists after receiving his

mission of prophet hood for thirteen years and then nine months in Madma, because

of the lack of supporters to do so.” If they accept the religion, then restraint is

obligatory. However, no non-Muslim tax (jizyci) is acceptable from them which says,

“Fight those...of the People of the Book until they give the jizya, while humbled.”

This jihad is likewise for religious reasons and is obligatory if the Muslims are strong

enough. If Islam is accepted or the jizyci is paid, then restraint is obligatory. The third

and last form of jihad revolves around transgression of justice .and has nothing

whatsoever to do with religious beliefs or shirk; its Qur’anic basis is (al-Hujurdt). In

the case of conflict, Mughniyya holds that “a third party is formed of the prudent and

sensible to reconcile between them and avoid the spilling of blood...Then if one of the

two parties’ refuses, its rebellion and aggression must be quelled with the sword.” In

sum, jihad is waged for three reasons, two of them being for da'wa while the third for

justice.

Moving on to Abu Hanifa43 , his opinions are found with his student Muhammad ibn

al-Hasan al-Shaybam44. Again, the discussion of da'wa is in the context of jihad.

42
‫اذن‬
43
Abu Hanifah al-Nu`man bin Thabit bin Marzuban al-Kufi (80-150 AH / 699-767 AD) is a jurist and
Muslim scholar, the first of the four imams according to Ahl al-Sunnah wal-Jama’ah , and the owner of
the Hanafi school of Islamic jurisprudence .
44
Muhammad ibn al-Hasan al-Shaibani (131 AH – 189 AH) is a Muslim scholar, jurist, hadeeth and
linguist, the companion of Imam Abu Hanifa al-Numan , and the publisher of his doctrine. He is called

37
“Before the battle,” says al-Shaybam, “invite them if they do not know...this is the

opinion of Abu Hanifa...If they recieved the message already, then da'wa is

optional...this is the opinion of Abu Hanlfa.” 654 Then there is an interesting

statement in which Abu Hanifa's opinion is, in the words of al-Shaybanl, “If the

enemy is vulnerable or surrounded, then call them to Islam and monotheism 45.” What

is interesting about this is that it implies a stoppage in fighting as soon as the enemy

realizes what may befall them of harm, because how else could they be “vulnerable or

surrounded” except through fighting? Facing this scenario, they may choose to submit

after all and so “if the enemy is vulnerable or surrounded, then call them to Islam.”

But again, we emphasize that this is an implication derived from the statement, and

neither al-Shaybanl not Abu Hanifa outrightly spoke of the stoppage of fighting in

order to re-give the da'wa.

“the companion of Abu Hanifa, and the jurist of Iraq.

45
‫اتحاد‬

38
 CONCLUSION

Dhikr is a very direct and powerful way of strengthening your relationship with God,

as you begin to depend on Allah for all things and not depend on other people. Allah

loves the one who praises and glorifies him, and His love for you increases. It is

through Allah’s love and mercy towards you that your duas are answered.

I hope that readers find this article helpful and benefit on a spiritual level from the

constant recitation of Allah’s beloved phrases. Our levels of belief can fluctuate dur-

ing the day and this is an immediate way to remember Allah. Life can be complex and

hectic but Islam fundamentally is very simple and easy to implement in our lives if we

make the effort and have sincere intentions. Whilst we still have to take care of mat-

ters of the world, we can escape now and again in a sort of meditative form of worship

that is dhikr and try to balance the amount of time we spend on deen and world.

39
 BIBLIOGRAPHY

 Islamic intellectual history in the seventeenth century.

 Haddad ratheeb akavum thikavum.

 Abdullah bin alawi al haddad’s life style belong to Haddad

 Benefits of Haddad ratheeb.

 Rathib al-Haddad, The litany of al-Haddad

 Sincere Religios advices from An-Nasa-ih Din-niyyah

 The begning of the spiritual path Risalathul Adabi Suluk-il Mourid. (The book

of Mourid)

40