Rady Allahu 'Anh
(1044 - 1132 A.H)

Habib u'l A'zam, The Leader of all the Prophets, Sayyidina Muhammad ibn 'Abdillah
(may peace and blessings of Allah be upon him);
Sayyidatun nisaa Fatima az-Zahra', daughter of Prophet Muhammad,
married to Bab u'l 'Ilm Sayyidina 'Ali al-Murtada;
Sayyidush-shuhadaa Imam Husayn ibn 'Ali ibn Abi Talib;
Imam 'Ali Zaynu'l 'Abidin ibn Husayn;
Imam Muhammad al-Baqir;
Imam Ja'far as-Sadiq;
Imam 'Ali al-'Uraydi;
as-Sayyid al-Habib Muhammad an-Naqib;
as-Sayyid al-Habib 'Isa ibn Muhammad;
as-Sayyid al-Habib Imam Ahmad ibn 'Isa al-Muhajir;
as-Sayyid al-Habib 'Ubaydullah ibn Ahmad;
as-Sayyid al-Habib 'Alawi ibn 'Ubaydullah;
as-Sayyid al-Habib Muhammad ibn 'Alawi;
as-Sayyid al-Habib Imam 'Alawi ibn Muhammad;
as-Sayyid al-Habib 'Ali Khaali' Qassam;
as-Sayyid al-Habib Muhammad ibn 'Ali (Sahib Mirbaat);
as-Sayyid al-Habib 'Alawi ibn Muhammad;
as-Sayyid al-Habib 'Abdur-Rahman ibn 'Alawi;
as-Sayyid al-Habib Ahmad Alfaqih ibn 'Abdur-Rahman;
as-Sayyid al-Habib 'Abdallah ibn Ahmad;
as-Sayyid al-Habib Muhammad ibn 'Abdallah;
as-Sayyid al-Habib Ahmad ibn Muhammad;
as-Sayyid al-Habib AbuBakr al-Tawil ibn Ahmad;
as-Sayyid al-Habib Ahmad al-Haddad;
as-Sayyid al-Habib 'Alawi ibn Ahmad;
as-Sayyid al-Habib Muhammad ibn 'Alawi;
as-Sayyid al-Habib 'Abdallah ibn Muhammad;
as-Sayyid al-Habib Ahmad ibn 'Abdallah;
as-Sayyid al-Habib Muhammad ibn Ahmad;
as-Sayyid al-Habib 'Alawi ibn Muhammad;
Sayyiduna'l Imam Qutb u'l Irshad al-Habib 'Abdallah ibn 'Alawi al-Haddad, may Allah be pleased with them all.

Source: Waseelatu'l 'Ibaad Ilaa Zaadi'l Ma'aad (A Means for People To Provide For The Hereafter, A Compendium of Regulars Devotions of Imam 'Abdallah ibn 'Alawi al-Haddad, may Allah be pleased with him), compiled by al-Habib as-Sayyid 'Alawi bin Muhammad bin Tahir al-Haddad.














A Short Biographical Sketch of
Rady Allahu 'Anhu
(1044 - 1132 A.H)

By: Dr. Mostafa Al-Badawi

The Messenger of God, may blessings and peace be upon him and upon his family, prophesied that in every century God would raise up amongst his nation a man who would renew its religion. Imam 'Abdallah al-Haddad was the renewer, or Mujaddid, of the twelfth Islamic century. He was renowned, and deservedly so, for the breadth of his knowledge and his manifest sanctity. The profundity of his influence on Muslims is reflected by the fact his books are still in print throughout the Islamic world.

He was born in Tarim, in the hills of Hadramaut, one of the southerly regions of the Arabian peninsula, and grew up in an environment where the accent was upon piety, frugality, erudition, and an uncompromising thirst for gnosis (ma'rifa). His lineage is traced back to the Prophet, may blessings and peace be upon him, and his family, through Imam al-Husayn. His illustrious ancestors, the 'Alawi sadat, had for centuries produced generation after generation of great scholars, gnostics, and summoners to the Straight Path.

Imam al-Haddad's writings, if we except a few short treatises, and his volume of poetry, are mostly concerned with establishing within his readers the firmest possible foundations for faith and certainty. He recognised the signs of his times and of the times to come, and observed how people were drawing away from religion, exhibiting a reluctance to study and a diminishing inclination to seek spiritual growth. He therefore endeavoured to produce concise, clear, and uncontroversial texts. His concern for brevity is manifest throughout his books, many of which are abbreviated adaptations of Imam al-Ghazali's monumental Revival of the Religious Sciences (Ihya 'Ulum al-Din). Ghazali had himself been the renewer of the sixth century.

Imam al-Haddad died on the eve of the seventh of Dhu'l-Qa'da, 1132 A.H. having spent his life bringing people to their Lord through his oral and written teaching, and his exemplary life. He was buried in a simple grave in the cemetary at Tarim.

Dr. Mostafa al-Badawi

Al-Madina al-Munawwara
Ramadan 1408

Source: Imam Abdallah ibn Alawi Al-Haddad, The Book of Assistance, The Quilliam Press, London, 1989, p.vii-viii.

























Rady Allahu Anhu
(1044 - 1132 A.H)

Kwa jinna la Mwenye Ezi Mungu na swala na salamu zimwasilie Wake mkubwa mpenzi pamoja na alize na swahabaze walo azizi. Nani anayemudu zaidi na kuelekea zaidi kumweleza mja wa Mungu wa dhati na kweli isipokuwa mja wa Mungu wa dhati na kweli! Kwa hivyo nani mwengine anayekubalika kumweleza Qutb al-Irshad al-Imam Abdalla bin 'Alawi al-Haddad ila al-Habib 'Ali bin Muhammad al-Habshy, Mungu wape wote radhize, au mtu kama yeye. Na al-Habib 'Ali katika jumla ya aliyoyasema juu ya bwana huyu ni:

Wote waliyofuata twariqa baada yake
wameongozwa na nuru yake iliyozagaa.
Jicho la Tumwa Muhamadi
limetulia juu yake
kwani yeye ni afdhali ya watoto wake.

Nuru inayotajwa hapa ilizaliwa ulimwenguni tarehe tano mwezi wa Safar (mfungo tano) mwaka elfu moja na arubaini na nne katika mji wa Tarim na kwayo al-Imam al-Haddad alipitisha ujana wake kwenye miji ya Tarim, al-Hawi na as-Sabir na akapata malezi mazuri hadi - tafauti kabisa na watoto wa rika lake.

Kwa ufupi yeye ni mmoja katika wale waimamu aliyekusanya tanzu zote na mashina ya utukufu, akatangulia katika ilmu ya ibada zinazomkurubisha mja kwa Mwenye Ezi Mungu wake. Alikuwa na shime ya kulingania watu kwa Mwenye Ezi Mungu hata maimamu wa wakati wake wakamwita Qutb al-Irshad. Katunga vitabu kadha wa kadha, vitabu ambavyo mpaka leo vinadhimishwa na wenye kujua ilmu haswa ndiyo ipi. Ama diwani lake la mashairi, liite bahri na usichelee kuwa utasingiziwa umeitia chumvi.

Shaykh Mohamed Mlamali Adam

What Some of The Mashaayikh and The Muhibbeen say about

Sayyidunal Imam Qutb u'l Irshad
Al-Habib 'Abdallah Ibn 'Alawi al-Haddad
Rady Allahu 'Anhu

He is the descendant of the Holy Prophet Muhammad Sallallahu 'alayhi wa Sallam

Al-Murshid al-Kamil Ali bin Muhammad al-Habshy, may Allah sanctify his secret, has composed verses in tribute to Qutb al-Irshad Abdallah bin Alawi al-Haddad "The Prophet's delight, and one of his excellent sons". Al-Imam al-Haddad belongs to that blessed elite "by whose grace" says another Master, al-Jahbadh 'Alawi bin Tahir al-Haddad "the halting marches on, the straggler gains in pace, the antogonist gives in argument. From their light the bewildered derives guidance, and the very sight of their effort summons Allah-oriented dedication to the flagging of the heart… For their compliance, Allah drew and illuminated them for their actions, and bestowed His love upon them and inspired others to love them because of their turning to Him".

In that sphere of the elect, al-Imam al-Haddad counts among the sovereigns.

He is the famous Imam and Shaykh al-Islam and the leader of the people of at-Tawhid, as-Sayyid ash-Sharif 'Alawi al-Haddad, the Imam of his times, the caller onto Allah both in private and in public, and the fighter for the True Faith, with his pen and his tongue .

He was born in the town of Tarim, Hadhramut on the fifth of Safar, 1044 and grew under the assiduously watchful eye of his father and in the enlightened ambiance - quite different from that of his age-mates.

Al-Imam al-Haddad excelled and inspired admiration in many areas indeed, in actions, in 'ilm and upbringing, in guiding people and calling them to Allah, and in his sublime station as the quintessential Shaykh. However, his foremost vocation was as a caller onto Allah par excellence, and a caller to the path of the virtuous predecessors so much so that leading men of his times named him as Qutb al-Irshad.

Indeed it has been said that there are three grades of calling people to Allah, His Book and the Sunnah of His Prophet. By one's tongue, one's pen and one's foot. Al-Imam al-Haddad surpassed in all these domains - in speech, in writing and while on foot.

Suffice it to say that his books contain the very essence of the Qur'an and the Sunnah, and that his writings have always been beyond criticism. As for his anthology, call it an ocean and fear no hyperbole. Indeed, someone has said: "I have cast mine eye in the anthologies of men, and have found none more useful and abundant in guidance than that of al-Qutb al-Haddad". Now, say the same about his Risalas and his letters and his comprehensive litanies - printed and reprinted time and again in Egypt, India, Hijaz, Turkey and Java.

By: Shaykh Mohamed Mlamali Adam, U.K






















What Some of The Mashaayikh and The Muhibbeen say about

Sayyidunal Imam Qutb u'l Irshad
Al-Habib 'Abdallah Ibn 'Alawi al-Haddad
Rady Allahu 'Anhu

Based on the Qur'an and Sunnah

Imam al-Haddad's purpose in The Lives is to remind Muslims of the fact of death and the Judgement, but it is also written to help us remind ourselves. It is not simply a list of the delights and suffering which lie beyond death, or a moralizing condemnation of sin. It is far more intelligent, and far more human.

Imam al-Haddad was a teacher, who was visited everyday by students, and ordinary people from every walk of life. He knew their problems, both the outward ones and those of the soul. In particular he knew about the qalb (the 'heart'), which, as the Qur'an tells us, is an instrument of perception granted man by Allah:

He it is who created you, and gave you ears and eyes and hearts. (67:23)

He knew that a man might know every detail about the next life, and yet remain in a stage of forgetfulness and distraction, because his qalb has hardened. In speaking of the Hereafter, the Imam chooses the material which is best calculated to awaken the heart, and fill it with the purifying fear of Allah, and hope for His mercy. The works of Imam al-Haddad share in a trait of al-Ghazali's writings in that one cannot read them casually. To open any page, even at random, is to have the attention caught and the heart engaged.

In these pages the reader will not find the colorful and exotic stories of the Hereafter common in many other works. There is poetry, but it is there for its effect on the soul, not because it elucidates some rare point of grammar. There is no trace of egotism or opinion. All the Imam does is to deploy the devastating Qur'anic and authentic hadith texts which serve the aim of his book In short, this is Islamic scholarship at its most rigorous and effective.

By: Abdal Hakiim Murad
London, 1411

Source: Imam 'Abdallah ibn 'Alawi al-Haddad, The Lives of Man, part of the "Editor's Preface", p. ix-x, The Quilliam Press, London, 1411/1991






























What Some of The Mashaayikh and The Muhibbeen say about

Sayyidunal Imam Qutb u'l Irshad
Al-Habib 'Abdallah Ibn 'Alawi al-Haddad
Rady Allahu 'Anhu

He is a spiritual Physician

The compiler of this text (Wird al-Latif) is the great Imam, Shaykh 'Abdallah ibn 'Alawi al-Haddad, a direct descendant of the Prophet Muhammad, peace be upon him, as well as the well-known and loved clan of Ba 'Alawi of Hadramawt, Yemen. Our Prophet, peace be upon him, said, "Toward the end of time, take to the people of Sham (Greater Syria) and if not them, then to the people of Yemen." Today it is acknowledged that the last two great bastions of traditional Islam on the Peninsula of Arab Felix are Yemen and Sham. While there are great scholars left in the Indian Subcontinent and in the Western Lands of Islam, such as Chinqit (Sub-Saharan Africa) and Mali, the majority of traditional scholars lie buried in the earth, and their books remain grossly neglected.

This text is small but powerful in that it draws its words from the pure sunna (words, deeds, and actions) of the Prophet Muhammad, peace be upon him, who remembered Allah in all of his states. The Qur'an, in turn, praises those who remember Allah: Remember Me, I will remember you, (2:152) Those who neither buying or selling divert them from the remembrance of Allah…Allah shall reward them for the best of what they did, and increase them in reward from His bounty, (24:37-38) and The believers are those, who when Allah is mentioned, their hearts tremble…they will have degrees with their Lord, and forgiveness and generous provision. (8:2-4) There is not a page in the entire Qur'an that does not have some reminder for us; indeed the entire Qur'an is a reminder.

This text is a wird, which is commonly translated as "litany". Wird literally means "a place of water", and this meaning is telling. A watering place is visited regularly, not out of mere fondness but out of necessity. The spiritual aspirant should approach this wird with the same intense thirst and regularity as he would his watering place. As water satisfies the body's physical demands, so too does the wird bring the soul to a state of contentment and, eventually, delight. The Qur'an is itself a wird, a portion of which should be recited by Muslims daily.

This edition is distinguished by the fact its translator, Dr. Mosfata al-Badawi, spent a large part of his adult life in the company and under the guidance of Shaykh Ahmad Mashhur al-Haddad, who was a direct descendant of the compiler of this wird and also himself a master of the inner and outer sciences of Islam. While this is a general wird that can be used without the supervision of a spiritual physician, I personally had the blessing from taking this wird from Shaykh Ahmad al-Haddad, may Allah be pleased with him, during his blessed life of scholarship and spiritual guidance. In one blessed gathering held by the Shaykh may Allah be pleased with him, he told me that now is the age of hawsat. I did not know the meaning of this word and asked him what it meant. He replied, "Mental instability as a result of leaving the remembrance of Allah."

This wird is a healing and prophetic medicine from a doctor of the hearts, Imam 'Abdallah al-Haddad, who learned his craft from true scholars of knowledge and deeds, until he himself became a master. According to an authentic hadith, "Scholars are the inheritors of the Prophets", and an inheritor, as any Islamic jurist knows, is able to use the inheritance according to his own discretion. Thus, the scholars of this Islamic community are the inheritors of the last of Allah's Prophets, the paragon of His creation, our master Muhammad, peace and blessings of Allah be upon him. Imam al-Haddad was such an inheritor and has presented this text, blessed by virtue of being composed entirely of Divine and Prophetic revelation, and arranged as none but a master physician could be trusted to arrange. What is left for us is only to take the medicine.

It is as the poet said: We heal ourselves with Your remembrance, and should we forget we are in relapse.

By: Shaykh Hamza Yusuf.


What Some of The Mashaayikh and The Muhibbeen say about

Sayyidunal Imam Qutb u'l Irshad
Al-Habib 'Abdallah Ibn 'Alawi al-Haddad
Rady Allahu 'Anhu

He is Qutb ul Irshad (Pole of spiritual guidance)

The author of this treatise (Adab Suluk al-Murid) is the famous Imam, the Shaykh of Islam, the foremost of the people of unification, the noble descendant of the Prophet, Allah's blessings and peace be upon him, and of the Imam Alhussein, may Allah be pleased with him, the Shaykh AbdAllah ibn Alawi Alhaddad Alalawi, may Allah reward him for us with the best rewards He gives those of His people who guide to Him.

He was born in Tarim, in Hadramaut (South Yemen), on the night of 5th Safar of the year 1044 of the hijrah. He grew up in an enlightened environment, was taught originally by his father, and was never seen to show recklessness of other children. He gathered as he grew up the best of knowledge and spirituality, and became outstanding in knowledge, guidance, calling people to Allah, and being a Shaykh in the most perfect sense of the word. He was given the title 'Qutb ulirshad' (pole of guidance) by the greatest of the people of knowledge in his time and thereafter until today.

Some have said that there are three ranks in calling to Allah, according to whether it was done by pen, tongue, or foot (travelling). All three were combined to perfection in the Imam Alhaddad, may Allah shower His mercy on him. His books are still in print in Egypt, India, Hijaz, Istanbul, and Java. His fame spread throughout the Muslim world and his writings which were clearly based on the Qur'an and Sunna were never criticized nor thought to be controversial.

He died on the night of the seventh of Dhul-Qi'da of the year 1132 of the hijra, and was buried in a simple grave in Tarim. May Allah show mercy on him and reward him abundantly, Ameen.

By: Dr. Mostafa al-Badawi, Madina.

Source: Imam Abdallah bin Alawi al-Haddad, "Introduction" to The Book of The Mourid, translated by Dr. Mostafa al-Badawi, n.p., n.d.






























A biography of


Naf'anAllahu Bih

By : Sayyidunal Imam al-Habib Ahmad Mash-hur bin Taha al-Haddad

Naf'anAllahu Bih

Translated by: Shaykh Muhammad Mlamali Adam

[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 Naf'anAllahu Bih (1044-1132 A.H). An 'ayniyyah is a qasida (eulogy) all of whose verses end and rhyme in the letter 'ayn. Mawlana al-Haddad's 'Ayniyyah consists of 140 such verses. We are fortunate that Sayyidi wa Murshidi al-Habib Ahmad Mash-hur bin Taha al-Haddad Naf'anAllahu bih (1325-1416 A.H) has left this biography of al-Habib Ahmad bin Zayn al-Habshi for posterity. May Allah Sub'hanahu wa Ta'ala make us benefit from them all, Aameen. Editor]

In the name of Allah, the Infinitely Merciful, the Compassionate. The Laud is Allah's the Laud of the grateful, the Laud that is equal to His bounty and sufficing to His increment thereto. And blessings and peace be upon the Lord of Prophets and the Beloved of the Creator and Sustainer and Nourisher of the worlds, and may Allah be pleased with his kinsmen and companions and successors? Says the said as-Sayyid Ahmad:

As for the author of an-Nafahat as-Sirriyyah (that is the Commentary on al-Ayniyya), he is the all round Imam, a deep ocean, who dispenses graced wisdom both comprehensively and in detail, assembles diverse gnoses and who is an heir to Masters of sactified secrets al-Habib Ahmad bin Zayn al-Habshy of the town of Ghurfa in the Valley of Hadhramawt.

He was born in the year 1069 Hijriyya and grew up in the best 'Alawiyya surroundings, and traces his line to al-Mustafa -- the Prophet, upon whom be blessings and peace of Allah.

He worked hard in searching for 'ilm from his very youth; learnt the Qur'an by heart and acquired various kinds of 'ilm from the 'ulamaa of his home area, except that he did not find everything he wanted in his town of al-Ghurfa. He travelled to Seyun and Tarim. Dates were his only provision. He used to frequent the 'ulamaa and attend their darsas and pick up their priceless pearls. He attached himself to al-'Arif Billahi 'Abdalla bin Ahmad Balfaqih and studied under him many titles of Sacred Law and Gnosis. He also studied under as-Sayyid al-Imam Ahmad bin 'Umar al-Hinduwan who gave him magnificent predictions about the future at the mountain path of the tomb of Prophet Hud, upon whom be peace. He had contacts with many of the 'Ulamaa of Hadhramawt and Yaman and al-Haramayn (the Sacred Sanctuaries of Makka and al-Madina). He exhausted all the 'ulum they had. And the last to whom he attached himself exclusively at the end was Qutb al-Irshad al-Habib 'Abdalla bin 'Alawi al-Haddad. He befriended him for about 40 years and received his infinite 'ulum and gnoses, and he never ceased studying under him. In fact he died when al-Habib Ahmad was reading to him al-Muwatta of Imam Malik and Sharh as-Sunnah --- the Commentary on the Sunnah -- of al-Imam al-Baghwy. And he used to revere and venerate him and urge people to study under him.

As for veneration for his Shaykh, that was beyond words. Indeed he took him as proof for everything. He used to say : "What we believe and dedicate ourselves to Allah upon, is that our Shaykh al-Haddad has inherited the states of all saints, predecessors and the successors alike. We have seen that both with our physical eyes and through revealed knowledge." And for this reason he surrendered himself totally to him. Indeed, he quotes his Shaykh, namely al-Haddad as saying : We do not say anything other than what Abul-Hasan ash-Shadhili said: "Whosoever finds a source of water sweeter that this one should accordingly quench his thirst there." For this reason he stopped at his Shaykh's water source and drank and drank, and consequently became The Shaykh of the People, and caravans headed for him.

His Knowledge
He devoted his whole time acquiring both inner and outer 'ulum. Therefore he said: After I was 70 years of age I had no other desire except 'ilm. Indeed, he looked at about 100 books around him and said: "Were all these books to be destroyed , I would reproduce them from my heart." He studied most of the highly regarded books of ash-Shafi'i and others on the subject of exegesis and the Hadith and instrumental subjects and recitations and medicine and mathematics and engineering, the 'ulum of the Folk and Subleties as you may well observe in his all-comprehensive Safinah which runs to 25 volumes.

He was given the gift of brevity and the facility of easy exposition understood by the brilliant of mind and slow of wit, the near and the far. He had a grip on the hearts of listeners and the ability to move them to the manifest truth. And when he expounded on the hidden gnoses and ma'arif, he had the ocean at the tip of his tongue. And when he ventured into fine subtleties, it was as if he was picking roses. There he was among the guiding inviters to Allah, reaching the ears and removing rust from hearts.

His Writings
He had well-rounded titles on intelligible and received subjects, and they all point to his vast and deep scholarship, the first and the most deserving of mention being Sharh al-'Ayniyya which is called: An-Nafahatu as-Sirriyah wa-n-Nafahat al-Amiriyyah, and al-Mawaridi al-Haniyyah: Sharh al-Qasida al-Baiyya whose openings lines are : Here is my counsel O man of distinction and becoming deportment -- composed by al-Imam al-Haddad, and Sabil ar-Rushd wal-Hidaya -- the Sharh of Qasida an-Nuniyyah whose opening is: Be counselled to adhere to Taqwa both in private and in public, and al-Jadhabat ash-Shawqiyyah and ar-Rawdh an-Nadhir -- and they are all commentaries on the Qasaid of al-Imam al-Haddad. Also among his works are: al-Maqasid as-Swaliha, and Turyaq al-Asrar, and al-Qawl ar-Raiq and al-Maslak as-Sawiyy and Fat-hu al-Hayyi al-Qayyum and al-Isharat as-Suffiyah and ar-Risalat al-Jami'ah on the theme of 'Ibadah and an opuscule in explanation of the Tariqa of the Sadat Abi 'Alawi. He also has beautiful poetry which is highly regarded, and this huge as-Safinah al-Jami'ah which runs to over 20 volumes in which he amassed the sciences of exegesis of the Qur'an and Hadith and other Sufi 'ulum and astronomy as stated when discussing his scholarship. The sum of things is that he was a veritable unfathomed ocean. And what a Safinah his book is : full of divine adab and prophetic wisdoms.

His acts of worship and strivings
He was, may Allah show him mercy, all oriented to his Lord. His pre-occupations did not stop him from writing on 'ilm diffusing it among seekers; he had many 'Ibadat, hardly an hour passed which did not find him engaged in act of obedience to his Lord. He was ardently anxious in adhering to the model of his grandfather, upon whom be blessings and peace of Allah, the Qur'an being constantly in front of him and acting as his leader. He was frequent of invocation of the Word of at-Tawhid, invoking it 70,000 times on each occasion and dedicated on congregational prayers and enduring difficulties in the pursuit of the Rida of his Lord. Acts which please Allah and the love of Allah overpowered him as indeed he said in one of his qasidas :

What aspiration have I
What desire
Except seeking nearness to the Lord
That He may look at me with mercy
That day when I meet Him
Well pleasing to Him
Also He with me
His zuhud in the world and the wordly

He was a zahid -- renouncer of the world -- avoiding it as a matter of choice, lifting up his aspirations away from it and its people. And he used to say : "The people of Allah did not descend upon it." His student, namely, al-Habib Muhammad Zayn bin Sumayt said: "We sat with him for many years but I never heard him mentioning the world nor incline to its people. He used to look at its people with lack of appreciation, and to the renouncers of the world and people of contentment which high regard and veneration. In addition, he used to undertake enormous religious activities like renewing sacred sites, zawiyas, constructing mosques in different parts of the country, mosques which are still there now; and they are in active use with congregational prayers and darsas and invocations of the Name of Allah -- dhikr. He used to spend large amounts of money on them, seeking thereby to be near Allah and upholding the Word of the Exalted: "By no means shall ye attain righteousness unless ye give freely of that which ye love" ('Aal-i 'Imran: 92).

His adabs and nature
None except those who witnessed him and sat with him can adequately describe them: There he was among his friends and his students, a veritable kindly father and a beautiful garden full of fruits, liberal of nature to close intimates as well as strangers, extremely humble and compassionate, patient, forgiving, modest and awe-inspiring. He covered people with his 'ilm and his good nature and enveloped them with his generosity and loving kindness. Full of acknowledgement that he has not discharged the divine obligations, all the time in a state of indigence to his Lord. These are the distinctions which mark him out and with them he ascended to lofty position, and his benefits include both the town and desert. He soared to the station of as-Siddiqiyyah on the testimony of his Shaykh al-Haddad. And he became a place of homage, the destination of students and visitors to his protected town of al-Hawtah until he died in the year 1145 Hijriyyah. He was succeeded in his station by his son, the very learned Ja'afar bin Ahmad, then his sons who came after -- all committed to the 'Alawi Path until our own day. May Allah infuse all of us with his imdadat via their intercession, - Amin.