Naqshbandiya Foundation for Islamic Education

The Naqshbandiya Foundation for Islamic Education (NFIE) is a non-profit, tax exempt, religious and educational organization dedicated to serve Islam with a special focus on Tasawwuf(Sufism),

Tuesday, March 2, 2021

Payam e Mashriq- A Message from East: Introduction by Allama Muhammad Iqbal (RA)- Urdu with English Translation

Author's Preface

The impulse that brought forth A Message from the East was provided by the West‐Oestlicher Divan of the German “Philosopher of Life,” Goethe, about which Germany’s Jewish poet,
Heine, writes:
This is a bouquet of acknowledgment by the West to the East... The Divan bears witness to the fact that the West, disgusted with its weak and cold spirituality, seeks warmth from the East’s breast.
What influences and circumstances led to the writing of the poems comprising the Divan—a title chosen by Goethe himself—which are among his best works, is a question for answering which it is necessary to give a brief account of the movement known in the history of German literature as the Oriental movement. It was originally my intention to discuss the said movement in some detail in this Preface, but, unfortunately, much of the material necessary for that purpose was unavailable in India. Paul Horn, the author of A History of Persian Literature, has in an article discussed the question of the extent to which Goethe was indebted to Persian poets, but I was unable to obtain, whether from any library in India or from Germany, the issue of the Nord und Sud in which the article was published. Consequently, I have been compelled to rely in writing this Preface partly on what I retain in my memory from my personal study in the past and partly on Mr. Charles Remy’s brief, but very useful, monograph on the subject. From early youth Goethe’s versatile mind was attracted to Oriental ideas. While studying law at Strasbourg, he met that famous and venerable figure of German literature, Herder, the influence of whose companionship he acknowledges in his autobiography. Herder did not know Persian. Nevertheless, because of his preoccupation with morals, he was profoundly interested in Sa‘di’s writings, so much so that he translated parts of the Gulistan into German. The poetry of Khwajah Hafiz did not appeal to him very much. Drawing the attention of his contemporaries to Sa‘di, he writes: “We have written a lot of poetry in the style of Hafiz. What we now need to do is to follow Sa‘di.” However, despite his interest in Persian literature, there is little trace of the influence of that literature either in his verse or in his prose writings. Similarly, Goethe’s other contemporary, Schiller, who died before the advent of the Oriental movement, is free from Oriental influences, although it should not be overlooked that he borrowed the plot of his drama Turandukht [Turandot in German] from Maulana Nizami’s story about the daughter of the King of the Fourth Realm (Haft Paikar), beginning with a verse which [translated into English] runs thus:

“He said that among Russian lands
There was a city as fair as a bride.”

In 1812, Von Hammer published a complete translation of the Divan of Hafiz, and it was this event that set on foot the Oriental movement in German literature. Goethe was sixty‐five years old at that time—a time when the decline of the German nation had reached its nadir in every respect. Goethe was not temperamentally attuned to an active part in his country’s political movements. His restless and high‐soaring spirit, tired of the conflicts then endemic in Europe, sought and found a haven for itself in the peace and tranquillity of the Oriental milieu. The music of Hafiz aroused in Goethe’s imagination a mighty storm, which took a permanent shape in the West‐Oestlicher Divan. Von Hammer’s translation, however, was not merely a stimulus for Goethe; it was also the source of his extraordinary ideas. There are passages in the Divan which read like liberal translations of Hafiz’s verses. There are also passages‐ in which his imagination, led on to some new path by a line of Hafiz, throws light on complex and profound problems of life. Goethe’s well‐known biographer, Bielschowsky, writes as follows:
In the songs of the nightingale of Shiraz Goethe perceived his own image. There were times when he experienced the hallucinatory feeling that his spirit had, in an earlier existence, perhaps inhabited the East in the body of Hafiz. There is in him the same earthly joy, the same heavenly love, the same simplicity, the same depth, the same warmth and fervour, the same catholicity, the same open‐heartedness, the same freedom from restrictions and conventions; in short, in everything we find him a second Hafiz. Hafiz was a mouthpiece of the hidden and an interpreter of mysteries, and so is Goethe. Just as there is a world of meaning in the apparently simple words of Hafiz, hidden truths manifest themselves in Goethe’s unstrained utterances. Both elicited admiration from rich and poor alike. Both influenced with their personalities great conquerors of their times (viz. Timur in the case of Hafiz, and Napoleon in that of Goethe,) and preserving their internal peace and composure, in times of general destruction and ravage, succeeded in going on with their singing.
Apart from Hafiz, Goethe is indebted for his ideas to Shaikh ‘Attar, Sa‘di, Firdausi, and Islamic literature in general. He has even written a few ghazals with rhymes and rhymeadjuncts. He freely uses Persian metaphors and images in his verses (e.g. “gems of verse,” “darts of eyelashes,” “curled ringlets”). Indeed, in the ardour of his Persianism he does not refrain even from hinting at pederasty. The names of the different parts of the Divan are Persian, such as ‘Mughanni‐namah,’ ‘Sakinama,’ ‘Ishq‐namah,’ ‘Timur‐namah,’ ‘Hikmat‐namah’. Notwithstanding all this, Goethe is not an imitator of any Persian poet; his poetic genius is completely independent. His singing in the tulip‐fields of the East is purely a temporary phase. He never lets go of his Westernism, and his glance rests only on those Oriental truths which his Western temperament can assimilate. He took no interest whatsoever in Persian mysticism. Although he knew that in the East the verses of Hafiz were interpreted in mystical terms, he himself was dedicated only to the ghazal pure and simple and had no sympathy with the mystical interpretation of Hafiz. Rumi’s philosophical verities and sapiential utterances appeared to him to be merely vague. It, however, seems that he did not study Rumi carefully; for it is impossible that a man who was an admirer of Spinoza (the Dutch philosopher who believed in the unity of being) and who wrote in support of Bruno (Italy’s existential philosopher) should not have acknowledged Rumi, if he had known him well enough.

To sum up, Goethe tried through the West‐Oestlicher Divan to instill the Persian spirit into German literature. Later poets, such as Platen, Rueckert and Bodenstedt, completed the Oriental movement initiated by the Divan. Platen learned Persian for his literary purposes. He composed ghazals and ruba’iyat in which he observed rhymes and rhymeadjuncts and even the rules of Persian prosody. He even wrote a qasidah on Napoleon. Like Goethe, he freely uses Persian metaphors, such as “the rose‐bride,” “the musky ringlet” and
“tulip‐faced,” and he is devoted to the ghazal pure and simple. Rueckert was well versed in Arabic, Persian and Sanskrit. He thought highly of Rumi’s philosophy and wrote most of his ghazals in imitation of Rumi. Since he was a scholar of Oriental languages, the sources of his Oriental poems were also more diversified. He gathered gems of wisdom from wherever he could lay hands on them, as, for example, from Nizami’s Makhzan al‐Asrar, Jami’s Baharistan, Amir Khusrau’s Kulliyat, Sa‘di’s Gulistan, and from Manaqib al‐‘Arifin, ‘Ayar Danish, Mantiq al‐Tair and Haft Qulzum. In fact, he embellishes his writings even with pre‐Islamic traditions and stories of Persia. He has also beautifully narrated some events of Islamic history, such as the death of Mahmüd Ghaznavi, Mahmüd’s assault on Somnat, the deeds of Sultanah Radiyah. The most popular poet of the Oriental movement after Goethe is Bodenstedt, who published his poems under the pseudonym of Mirza Shafi‘. It was a small collection which became so popular that it went through 140 editions within a short period. So perfectly did Bodenstedt assimilate the Persian spirit that for long people in Germany took his poems to be translations of Persian poems. He profited from Amir Mu‘izzi and Anvari as well. I have deliberately refrained from mentioning Goethe’s famous contemporary, Heine, in this connection. Although his collection of poems entitled New Poems bears marked traces of Persian influence and he has very skillfully narrated the story of Mahmud and Firdausi, yet, on the whole, he has no connection with the Oriental movement. In fact, he did not accord much value to German poetry of the Oriental movement outside Goethe’s Divan. However, even the heart of this independent‐minded German poet could not escape the magic charm of Persia. Imagining himself to be a Persian poet exiled to Germany, he writes: “O Firdausi, O Jami, O Sa’di, your brother, confined in a dismal prison, pines for the roses of Shiraz.
Also deserving mention among minor poets of the Oriental movement are Daumer, the imitator of Hafiz, Hermann Stahl, Loeschke, Stieglitz, Lenthold and Von Shack. The last‐mentioned enjoyed a high position in the world of learning. Two of his poems, ‘The Justice of Mahmüd Ghaznavi’ and ‘The Story of Harut and Marut,’ are well known and his poetry, on the whole, bears the impress of ‘Umar Khayyam’s influence. However, a complete history of the Oriental movement and a detailed comparison of German and Persian poets designed to assess the exact extent of Persian influence call for an extensive study, for which I have at my disposal neither the time nor the means. It may be that the brief sketch given here will enthuse someone younger than I am to undertake the necessary research.
I need not say much about A Message from the East, which has been written a hundredodd years after the West‐Oestlicher Divan. My readers will by themselves appreciate that the main purpose underlying it is to bring out moral, religious and social truths bearing on the inner development of individuals and nations. There is undoubtedly some resemblance between Germany as it was a hundred years ago and today’s East. The truth, however, is that the internal unrest of the world’s nations, which we cannot assess properly because of being ourselves affected by it, is the fore‐runner of a great spiritual and cultural revolution. Europe’s Great War was a catastrophe which destroyed the old world order in almost every respect, and now out of the ashes of civilization and culture Nature is building up in the depths of life a new Adam and a new world for him to live in, of which we get a faint sketch in the writings of Einstein and Bergson. Europe has seen with its own eyes the horrible consequences of its intellectual, moral and economic objectives and has also heard from Signor Nitti (a former prime minister of Italy) the heart‐rending story of the West’s decline. It is, however, a pity that Europe’s perspicacious, but conservative, statesmen have failed to make a proper assessment of that wonderful revolution which is now taking place in the human mind.

Regarded from a purely literary standpoint, the debilitation of the forces of life in Europe after the ordeal of the war is unfavourable to the development of a correct and mature literary ideal. Indeed, the fear is that the minds of the nations may be gripped by that slowpulsed ‘Ajamiyat which runs away from life’s difficulties and which fails to distinguish between the emotions of the heart and the thoughts of the brain. However, America seems to be a healthy element in Western civilization, the reason for which perhaps is that it is free from the trammels of old traditions and that its collective intuition is receptive to new ideas and influences.

The East, and especially the Muslim East, has opened its eyes after a centuries‐long slumber. But the nations of the East should realise that life can bring about no revolution in its surroundings until a revolution takes place in its inner depths and that no new world can take shape externally until it is formed in the minds of men. This ineluctable law, which has been stated by the Quran in the simple but eloquent words, “Verily, God does not change a nation until it changes itself” [xiii. 11] governs both the individual and the collective spheres of life; and it is the truth of this law that I have tried to keep in view in my Persian works.

In the present‐day world, and especially in Eastern countries, every effort which aims at extending the outlook of individuals and nations beyond geographical boundaries and at reviving or generating in them a healthy and strong human character is worthy of respect. It is for this reason that I have dedicated these few pages to His Majesty the King of Afghanistan, who appears to be well aware of this fact, thanks to his natural intelligence and keen intellect, and who is specially keeping in view the education and training of the Afghans. May God help him in the fulfilment of this grand mission.

In the end, I must thank my friend, Chaudhry Muhammad Hussain, M. A., who arranged for publication the manuscripts of the poems presented here. Had he not taken the trouble of doing this, the publication of this collection would have been delayed very much.

International Iqbal Society- YouTube Channel-AllamMIqbal:
After successful completion of the Course 1: Bang e Dara, Course 2: Baal e Jibril, Course 3: Zarb e Kaleem Course 4: Persian Language Courses, and Course 5: Armaghan e Hijaz,  
Now we are starting or 6th course on Payam e Mashriq which will also take 6 sessions These courses are organized by the International Iqbal Society in Lahore and our Asatza for this course will be 1) Dr. Moeen Nizami, 2) Dr. Shoaib Ahmad, 3) Dr. Anjum Tahira, 4) Dr. Aqsa Sajid and 5) Dr. Fatima Fayyaz.
Course 6: A Study of Payam e Mashriq - Session 1

Monday, March 1, 2021

Miraj-un-Nabi (saws) Conference,Saturday July 18,2009, Northeastern Illinois University,Chicago,Il, sponsored by Naqshbandiya Foundation for Islamic Education ( )

1-Quranic Recitation-Qari Hafiz Fazalullah Khan

2-Urdu Lecture-Miraj-un-Nabi (saws) Maulana Professor Hafiz Mohammad Mahmood Hussain Siddiqui- Director, Seerat e Tayyaba Chair,University of Karachi,Pakistan

3- Urdu Lecture- Miraj-un-Nabi (saws)Maulana Syed Badaruddin Qadri Aljeelani. Hyderabad,India

4- Urdu Lecture- Welcome Address-Professor Dr.Abdul Sattar Naqshbandi, Former,Head of Arabic at Osmania University, Hyderabad, India

5-English Lecture- Miraj-Significance and Virtues- Shaykh Muhammad Bin Yahya al-Husayni al-Ninowy

6- Q & A with Shaykh Muhammad Bin Yahya al-Husayni al-Ninowy

7-Naat /Nasheed- Alhaj Noor Mohammad Jarral

8- Naat /Nasheed- Syed Salahuddin Sikander

9- Naat / Nasheed- Alhaj Noor Mohammad Jarral

10- Salat-o- Salam- Faaiz Biabani, Faseeh Biabani, Alhaj Noor Mohammad Jarral

11- Dua - Professor Mohammad Mahmud Hussain Siddiqui- Director, Seerat e Tayyaba Chair,University of Karachi,Pakistan,

Shaykh Muhammad Bin Yahya's Lecture Youtube Videos

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NFIE1 YouTube Channel :

Sunday, February 28, 2021

Hazrat Syed Ali Hamdani (RA) in poetry of Dr. Allama Muhammad Iqbal

Hazrat Syed Ali Hamdani in poetry of Dr. Allama Muhammad Iqbal

Hazrat Syed Ali Hamdani was a saint of great spiritual eminence. He was born at Hamadan in Iran in 1314 AD. In 1373 along with a number of scholars and other followers the saint came to Kashmir. The ruler of Kashmir Sultan Shahabuddin welcomed him and offered him all facilities. The saint established his Khanqah in Srinagar and organized a campaign for the promotion of Islam. It was through the efforts of the saint and his followers that most of the non-Muslims In Kashmir were converted to Islam. The saint died in 1385.

In “Javid Nama in the course of their celestial journey Rumi and Iqbal meet the spirit of Hazrat Syed Ali Hamdani. Rumi introduces the saint Hazrat Ali Hamdani in the following terms:

“The Syed sublime, noble of nobles,
Ghazali himself learned the lesson of ‘God is He’
And drew meditation and thought from his stock,
Guide he of that emerald land,

Counsellor of prince and dervish and sultan;

A king ocean-munificent, to that vale
He gave science, crafts, education, religion,
That man created a miniature Iran With rare and heart-ravishing arts;
With one glance he unravels a hundred knots.”

As Hazrat Ali Hamdani can unravel a hundred knots with one glance, Rumi advises Iqbal to put his difficulties before the saint and seek his advice. Iqbal asks Hazrat Ali Hamdani:

“How is it that God wants us to do good, and at the same time he created Satan who presents the evil in a beautiful form and tempts us to do evil and disobey God? O saint, tell me, why did God create Satan?”

Hazrat Ali Hamdani replies to the question as follows:

“God has created Satan, so that Man may resist his blandish¬ment, and as a result realise his ‘Self’. If a man falls a victim to the blandishments of Satan he is undone, but he who can wrestle with Satan wins glory. Man is like sword, and Satan is like whetstone. You should strike against Satan with full force, and the harder the stroke the sharper will be your sword. It is thus because of Satan that Man can realise his ‘self’, and rise to perfection.”

Syed Hamdani and Allama Iqbal

Syed Hamdani and Allama Iqbal 

Then Iqbal talks to Hazrat Ali Hamdani about Kashmir and its people. Iqbal says that his soul burns for the people of Kashmir. They are a clever and handsome people. Their dexterity is proverbial. Yet they have lost their selfhood and have become strangers in their own land. Through servitude their aspirations have died, but they were not always like that. At one time they were very valiant, heroic, and ardent in battle.

The mountains of Kashmir are clothed with snow. The chinar trees are red. In the spring time the valley is drenched in colour. Iqbal tells the saint that he happened to visit the beautiful Nishat garden in Srinagar. There he saw a bird perched on a tree which sang that because of the servitude of the people the spring was not worth a penny. Then Iqbal sighs and says that all such servitude is because the British sold the land of Kashmir by the treaty of Amritsar to Gulab Singh for a paltry sum of Rs. fifty lakh. Addressing the wind Iqbal says:

“Zephyr, if you should pass over Geneva Speak a word from me to the League of Nations:
They have sold farmer and cornfield, river and garden,
They have sold a people, and at a price how cheap.”

Shah-i-Hamdan addresses Iqbal as follows:

“My son, I will tell you of a subtle mystery. The body is of clay, and it must perish some time. The soul is an illumination; it is from God, and it will not perish. If you suppress the soul, you die even when you are alive. If your soul is illumined with vision you live even after your death. The people who are in bondage have their souls suppressed. If you want to break these chains, let your soul assert itself.”

The message that the saint gives is ‘Discover your self”. He says:

“Not to discover one’s self is not to exist,
To discover is to bestow the self on the Self.”

Then Iqbal puts another question to the saint. The question posed

“We are poor men, and the ruler demands tribute;
What is the origin of the sanction of throne and crown?”

Shah-i-Hamdan says that the origin of authority Is either the con¬sent of the people or conquest in war. Shah-i-Hamdan praises Iqbal for his stimulating poetry, and gives a message of hope. He says: 

“Your cry is a bell urging the caravans;
Why then do you despair of the dwellers of the vale?
Their hearts are not dead in their breasts;
Their embers are not extinguished in the ice;
Wait till you see, without the sound of the Trumpet;
A nation rising out of the dust of the tomb.”

Shah-i-Hamadan assesses Iqbal and his poetry in the following words;

“Though your lancet has pierced men’s hearts,
None has perceived you as you truly are;
Your melody springs from a poet’s song,
But what you utter transcends poetry.”

Javid Nama English Translation by Arberry:


Javid Nama Wikipedia:

Excellent Article:

Sufism and the Emergence of Islamic Identity in Kashmir:

                            A M I R - E - K A B I R   S Y E D   A L I   H A M A D A N                            :                                                  post/2016/09/27/hazrat-shah-e-hamadan-ra-socio-political-views

                              https ://

    English Translation Javid         Nama:        English-Translation/dp/150085977X

Saturday, February 27, 2021

The 3 Integrals of a True Scholar - Tahajjud, Ijtehad & Jihad :Sayyid Muhammad Alawi alMaliki (RA), Minhaj ul Quran University, Lahore, Pakistan-1995

 Youtube Link to Lecture in Arabic with English Subtitles

Detailed Biography at Imam Ghazali Institute.

Al-Sayyid Muhammad bin ‘Alawi bin Abbas al-Maliki al-Hasani was one of the foremost traditional Islamic scholars of contemporary times, and without doubt, the most highly respected and loved scholar of the holy city of Mecca and the entire Hijaz region (Western Arabia).

The Shaykh is a grandson of the Prophet ﷺ, a leader of the Ahl al-Bayt, the Imam of Hadith in our age, an authority of the four Madhhabs, a spiritual leader of the highest calibre, a caller to Allah par excellence, and unparalleled in his standing in the world of traditional Islamic scholarship.

Visiting him was considered imperative for the Ulama who would visit Mecca.

His Writings & Publications

The Sayyid was a prolific writer and produced close to one hundred works. He has written on a variety of religious, legal, social and historical topics and many of his books are considered masterpieces on the subject and are prescribed textbooks in Islamic institutes around the world.

We mention here some selected works on various subjects: 


  • Mafahim Yajib ‘an Tusahhah (Notions that Must Be Corrected), perhaps the most important contemporary statement of Ahl al-Sunna on the “Salafī” heresy. In this book Shaykh Muḥammad ibn ‘Alawi establishes the proofs and positions of the Imams of Ahl al-Sunna on the topics of taṣawwuf, tawassul, the Prophet’s s intercession, the celebration of his birthday (mawlid), the Ash’ari School, etc. with extensive documentation including the sources claimed as authoritative by the “Salafīs” themselves -Ibn Taymiyya, Ibn al-Qayyim, Ibn ʿAbd al-Wahhab.

  • Manhaj al-Salaf fi Fahm al-Nusus  (“The Methodology of the Predecessors in Understanding the Texts: Theory and Practice”), his latest work, a continuation and update of the Mafahim.

  • Al-Tahzir min al-Takfir 

  • Huwa Allah (“{He is Allāh} (112:1)”), a statement of Sunni doctrine in refutation of the aberrations of anthropomorphism

  • Qul Hadhihi Sabili (“{Say: This Is My Way} (12:108)”), a concise manual of Islamic doctrine and morals.

  • Sharh ‘Aqidat al-’Awwam 


  • Zubdat al-Itqan fi ‘Ulum al-Qur'an 

  • Wa-Hiwa bil Ufuq al-A’la  (“{When He was on the uppermost horizon} (53:7)”), the most comprehensive commentary to date on the Prophet’s ﷺ night journey and ascension, summing up over forty works devoted to the subject. A companion to the Shaykh’s al-Anwar al-Bahiyya, the book contains a detailed commentary of the verses that pertain to the vision of Allah and a full documentation of the authentic relevant narrations.

  • Al-Qawa’id al-Asasiyya fi ‘Ulum al-Qur'an (“Basic Foundations in the Sciences of the Qur’ān”), a useful primer and introduction to Dr. Nūr al-Dīn ʿItr’s ‘Ulum al-Qur’an al-Karim (“The Sciences of the Noble Qur’an”).

  • Hawl Khasa'is al-Qur'an 


  • Al-Manhal al-Latif fi Usul al-Hadith al-Sharif 

  • Al-Qawa’id al-Asasiyya fi ‘Ilm Mustalah al-Hadith 

  • Fadl al-Muwatta wa-Inayat al-Umma al-Islamiyya bihi 

  • Anwar al-Masalik fi al-Muqaranat bayna Riwayat al-Muwatta lil-Imam Malik 


Shaykh GF Haddad’s translation  “The Prophet’s Night Journey & Heavenly Ascent” , republished by IGI in Rajab 1442/2021, is an excerpt from the Sayyid’s  al-Anwar al-Bahiyya w’al-Mi’raj Khayr al-Bariyya

Shaykh GF Haddad’s translation “The Prophet’s Night Journey & Heavenly Ascent”, republished by IGI in Rajab 1442/2021, is an excerpt from the Sayyid’s al-Anwar al-Bahiyya w’al-Mi’raj Khayr al-Bariyya


  • Al-Qawa’id al-Asasiyya fi Usul al-Fiqh (“Basic Foundations in the Principles of the Law”), a useful primer and introduction to Dr. Wahba al-Zuhayli’s two-volume Uṣul al-Fiqh al-Islami

  • Sharh Manzumat al-Waraqat fi Usul al-Fiqh 

  • Mafhum al-Tatawwur wa al-Tajdid fil Shari’ah al-Islamiyya (“What is Meant by Growth and Renewal in Islamic Law”)


The Sayyid’s work on the legality of the Mawlid has been translated by IGI as  On Celebrating the Birth of the Prophet ﷺ

The Sayyid’s work on the legality of the Mawlid has been translated by IGI as On Celebrating the Birth of the Prophet ﷺ

  • Al-Risalat al-Islamiyya Kamaluha wa-Khuluduha wa-‘Alamiyyatuha (“The Message of Islam: Its Perfection, Immortality, and Universality”).

  • Labbayk Allahumma Labbayk 

  • Al-Ziyarat al-Nabawiyya bayn al-Shari’a wa-al-Bid’iyya 

  • Shifa' al-Fu'ad bi-Ziyarat Khayr al-’Ibad  (“The Healing of Hearts Concerning the Visitation of the Best of Human Beings”) which establishes the proofs and positions of the Imams of Ahl al-Sunna on the subject of travelling to visit the Prophet ﷺ in order to obtain blessings (tabarrukan) and inter-cession (tashaffuʿan)

  • Hawl al-Ihtifal bi-Zikra al-Mawlid al-Nabawi al-Sharif (On Celebrating the Birth of the Prophet ﷺ) a meticulous summation of the proofs adduced by the scholars for the permissibility of celebrating the mawlid.

  • Al-Madh al-Nabawi bayn al-Ghuluww wal-Ijhaf  (“The Panegyric of the Prophet ﷺ Between Extremism and Fairness”), a study of the genre with examples from the Qur’ān, ḥadīth, commentaries, and poetry showing that praising the Prophet ﷺ is part of the perfection of one’s Islam and not, as some enviers have claimed, a contravention of the ḥadīth: “Do not over-extol me (lā tuṭrūnī) the way Christians over-extolled ʿĪsā ibn Maryam e; [i.e. by divinizing him].”


  • Al-Mukhtar min Kalam al-Akhyar 

  • Abwab al-Faraj (“The Gates of Deliverance”), a descriptive manual of supplications and devotions for various occasions from the Qur’an, the Sunna, and the Imams of Islam together with a description of the manners of supplicants. It contains a valuable prescription for reciting the Fatiḥa frequently.

  • Shawariq al-Anwar min Adiyat al-Sadah al-Akhyar (“The Epitome of the Rising Lights Taken From the Supplications of the Elect Masters”), a manual of devotions taken from the Sunna and the Imams of Islam. It contains, among other precious supplications, the devotion (ḥizb) of Imam al-Nawawi which begins with the words:

“In the name of Allāh, Allāh is greatest! I say upon myself, my Religion, my spouses, my children, my property, my friends, their Religion and their property, a thousandfold “There is no change nor power except with Allāh the Exalted, the Almighty.”

  • Al-Husun al-Ma’niyya (“The Invincible Forts”), a booklet of personal devotions selected from the Sunna and the practice of the Salaf.

  • Mukhtasar Shawariq al-Anwar 

  • Azkar Nabawiyya wa-’Adiyyat Salafiyya 

  • Al-Bayan wal-Ta’rif fi Dhikra al-Mawlid al-Sharif (“The Exposition and Definition of the Celebration of the Noble Birthday”), a concise anthology of texts and poems related to the subject.


  • Fi Rihab al-Bayt al-Haram (History of Mecca) 

  • Al-Mustashriqun Bayn al-Insaf wa al-’Asabiyya (“The Orientalists Between Fairness and Prejudice”), a brief survey of the pitfalls of literature on Islam by non-Muslims.

  • Nazrat al-Islam ila al-Riyada (Sports in Islam) 

  • Al-Qudwat al-Hasana fi Manhaj al-Da'wah ila Allah (“The Excellent Examplar in the Method of Calling Others Unto Allah”). 

  • Ma La ‘Aynun Ra'at (Description of Paradise) 

  • Nizam al-Usra fi al-Islam (Islam and Family) 

  • Kashf al-Ghumma (Virtues of helping fellow Muslims) 

  • Al-Da’wat al-Islahiyya (Call for Reform) 

  • Al-Muslimun bayn al-Waqi' wa al-Tajriba (Contemporary Muslim world) 

  • Fi Sabil al-Huda wal-Rashad (Collection of speeches) 

  • Sharaf al-Ummat al-Islamiyya (Superiority of the Muslim Umma) 

  • Usul al-Tarbiyyat al-Nabawiyya (Prophetic methods of education) 

  • Nur al-Nibras fi Asanid al-Jadd al-Sayyid ‘Abbas (Set of Grandfather's Ijazahs) 

  • Al-’Uqud al-Lu'liyya fil Asanid al-’Alawiyya (“The Pearl Necklaces: ‘Alawi’s Transmission Chains”), in which the Shaykh lists the transmission chains he received from his father, Sayyid ‘Alawi ibn ‘Abbas. 

  • Al-Tali’ al-Sa’id al-Muntakhab min al-Musalsalat wal Asanid (“The New Moon of Happiness: A Selection of Similarly-Narrated Ḥadiths and Chains”). 

  • Al-’Iqd al-Farid al-Mukhtasar min al-Athbat wa al-Asanid (Set of Ijazahs) 

This is a selected list of the published works of the Sayyid. There are many other publications that were not mentioned and many works that are still to be published.

We also did not mention the numerous important classical works that the Sayyid has located, researched and published for the first time, with notes and commentary. All together, the Sayyid's contribution in this field has been great.

Many of the Sayyid's works have also been translated into foreign languages.