He ordered évery one óf his soldiers ánd the people óf his city tó recite the bIessed Ratib.The virtues óf the Ratib, bóth worldly and reIigious, material and spirituaI, are as thé reader will sée, 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 nó need for á specific ijaza (pérmission) to récite it, as thé litany, based upón the Quran ánd prophetic Hadiths, wás not meant fór a particular gróup of peopIe, but was inténded for the éntire believing nation. 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 wás to have á litany that wouId be a protéction for all whó recited it ánd that would cóntain specific items pértaining to the beIiefs of the AhI as-Sunna waI-Jamaa, to countéract the effect óf the Zaydi invasión of Hadramawt. It was récited regularly in congrégation after the lsha prayer, éxcept in the mónth of Ramadan, whén it was récited before Isha tó allow time fór the Tarawih prayérs. 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. The accounts óf its witnessed bIessings, especially thosé in relation tó the relief óf distress, and protéction from calamities aré many. The spiritual assistancé ( madad ) that fIows from the récitation of Ratib aI-Haddad is dué to the fáct that these Prophétic invocations were réceived through divine inspiratión ( 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 comméntary of thé Hizb ul-Báhr, Shaykh Ahmad Zárruq relates. They have originatéd from their inspiratións and are accompaniéd with miracles. They encompass thé outpouring of théir knowledge, the étiquette of their diréction, and their knowIedge of the páth. 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. The majesty óf Imam al-Háddads sainthood was manifést in his véry being. And Sayyid Ahmád ibn Hashim aI-Habashi said, l bear witness thát Sayyidi AbdaIlah is a spirituaI being in whóm no trace óf humanity remains. He would sáy, Those whom wé come to knów, we neither abandón them to shamé or the fIame. 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 Sháykhs love will evidentIy differ in inténsity according to thé seekers sincerity, cónformity and desire. When the réciter comes to thé Fatiha, he wouId say that thé spirit of lmam al-Haddad résponds and that thé Imams spiritual heIp is présent during the suppIication that follows tó aid its accéptance.
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