Tuesday, August 28, 2007

The Divine Voice: Habib Syech Assegaf

The long awaited Habib Syech Assegaf "The Best Qasidah vol 01" cd is finally out under Sout Ilaahi rec. It consists of 8 Qasidah singing with the music blending between tradtional and contemporary music. Its unique and yet beautiful. The Qasidah range from the Diwan of Imam Abdullah al Haddad and Diwan of Habib Ali al Habsyi and few more popular Qasidah. Insha'Allah it will be available at few outlet soon.




If you are keen in getting this cd pls call me
at +65 90687106 or email: khalid_ajmain@yahoo.com.sg

Thursday, August 23, 2007

Shaykh Muhammad Hisham Kabbani Series of public lecture

Assalamu'alaikum Warahmatullahi WabarakatuhMasjid Abdul Aleem Siddique (Singapore) will Insha'Allah be organising a lecture series by the eminent scholar, Shaykh Muhammad Hisham Kabbani.

About Shaykh Muhammad Hisham Kabbani
Born into an eminent religious family in Lebanon, Shaykh Hisham Kabbani is a world-renowned Muslim scholar, author, and lecturer. Educated in Shari'ah in Damascus, he also studied Islamic spirituality under renowned spiritual guides like Shaykh Abdullah al-Fa'iz ad-Daghestani and Shaykh Nazim Adil al-Haqqani. Shaykh Hisham Kabbani also studied medicine in Lowain, Belgium.
Shaykh Hisham Kabbani is Chairman of the Islamic Supreme Council of America (ISCA), a non-profit religious organization based in Washington DC. ISCA has spearheaded a number of peace initiatives, hosted notable conferences, actively engages in inter-religious dialogue, and promotes traditional, moderate Islamic views. Shaykh Hisham has addressed numerous world bodies such as the U.N. and continues to advise the U.S. Department of State on issues regarding Islam and religious tolerance.
Shaykh Hisham Kabbani has written numerous books on Islam such as " Encyclopedia of Islamic Doctrine", "Liberating the Soul - A Guide for Spiritual Growth", "Muhammad The Messenger of Allah - His Life and Prophecy ", "Angels Unveiled" and many more.
Details of the lecture series by Shaykh Hisham Kabbani are as follows:
Lecture 1 (Short Talk)
The Saints of Allah Date:
Wednesday 5 September 2007
Time: 12.45 p.m.
Venue: Masjid Hj Muhd SallehMaqam Habib Nuh
37 Palmer Road
Lecture 2
Glimpses of Light - The Blessed Ramadhan
Date: Wednesday 5 September 2007
Time: 7.30 p.m.
Venue: Masjid Abdul Aleem Siddique 90 Lorong K Telok Kurau
Programme begins with Maulid recitation
Lecture 3 (Public Lecture)
Save the Earth - Nature's Plea to Mankind
Date: Friday 7 September 2007
Time: 7.45 p.m.
Venue: Singapore Post AuditoriumLevel 5, Singapore Post Centre 10 Eunos Road 8Next to Paya Lebar MRT .
Admission is FREE for all lectures. All are Welcome. No registration is required. For enquiries, please call Mohamed Nassir at Tel 63460153 or email nassir@aleemsiddique.org.sg

Dede Korkut and the Angel of Death

A prideful warrior learns the lesson of sacrifice.
By Shaykh Muhammad Hisham Kabbani
Excerpt from 'Angels Unveiled' by Shaykh Muhammad Hisham Kabbani, published by KAZI. Reprinted with permission from Naqshbandi Sufi Order Library.

Dede Korkut was the bravest warrior of his time. His exploits reached a point where he considered himself invincible in the land, and challenged all creation to defeat him and his brave young men in combat. God heard his words and was displeased with his pride. So he sent him the Angel of Death to take his soul. Azra'il came to him as he was feasting in his palace and stood before him without saying a word. Dede Korkut said: "I did not see you come in; who are you?" The angel replied: "I am not one to ask permission from the likes of you, and I came to teach you a lesson." The young man immediately rose to his feet and ordered that the visitor be caught, but he changed himself into a bird and flew out through the chimney.

Dede Korkut ordered his horse saddled and everyone rushed in hot pursuit of the strange bird. Soon he found himself lost in the middle of the forest, and the angel suddenly appeared again in front of him. "I got you now!" exclaimed Dede Korkut. "No," said the angel, "I got you," and he brought him down from his horse and stood on his chest, pinning him to the ground. Dede Korkut began to cry and said: "I feel weaker than I ever felt before. What did you do to me?" Azra'il said: "I am the Angel of Death, so prepare yourself to leave this life." He replied: "I beseech you to give me more time and I apologize to you if my boasting offended you." Azra'il said: "Do not apologize to me and do not beseech me. I am a creature like you, and I only follow orders from the Almighty." Dede Korkut said: "Then get out of my way, and stop wasting my time!" And he began to pray to God: "Forgive my boasting, O my God! and give me another chance, as I apologize for offending you. You are the Almighty over your creation."

God liked Dede's words and instructed Azra'il to give him a respite. Azra'il said: "God has decided to let you live on the condition that you find someone else to die in your place." Dede Korkut thought: "I will ask my father, he is old and will not refuse me." He went to him and told him his story, but he replied: "O my son! I slaved my lifelong in order to relish my old age. I am sorry, but I am not ready to die in your place." Dede Korkut thought: "Surely my mother will not refuse me." He went to her but she said: "O my son! I gave my life to you many times already, when I bore you, fed you, raised you and took care of you. Now the rest of my life belongs at your father's side, as company for his old age."

The young man was crestfallen and he went home, resigned to die. When his young wife saw his sadness, she asked what troubled him and he said: "O my beloved wife! the Angel of Death is about to come and take my life unless I find someone else willing to die in my place, and my own father and mother have refused me, so who can I find now?" His wife answered, "O my beloved husband! why didn't you ask me? I am happy to give you what even your father and mother cannot give you. Take my life so that yours can be spared." When Dede Korkut, the Fierce Warrior heard these words, his heart melted and tears came to his eyes. He turned to God and said: "O my Lord! forgive me, take my life and spare my wife, for she is worthier and braver than me." God was again pleased to hear those words, and he decided to spare both Dede Korkut and his wife. Instead, he sent Azra'il to take the life of his parents as they had been blessed with a long and happy life.

God wrote on the palms of the Angel of Death in letters of light: "In the Name of God, Most Merciful, Most Beneficent." He ordered the angel, whenever he had to take the soul of a Knower of God, to show him those letters of light which cause the soul of the Knower to come out of is body like an element attracted to a magnet, or like light returning to its source

Friday, August 17, 2007

Sufi-Salafi Violence in West Africa

As-Salam Alaykum,

Read the following news report, to see the sad state of affairs of our Ummah, due to internal division and hatred caused by narrow-minded people.

The article demonstrates how traditional Sufi and newcomer Wahhabi Muslims in Ghana (West Africa) are at each other's throats.

Ghana: clashes between Sufis and radical MuslimsMoshe Terdman - PRISM6 Aug 2007On 8 April 2007, members of the Wahhabi-oriented Ahl al-Sunnah wal-Jama'ah and members of the Tijaniyyah Sufi order clashed at Ejura, in the Ashanti region of Ghana, over doctrinal differences.

Demonstration in Accra, Ghana - © 2006 Peeter Viisimaa (via iStockPhotos) .
The Tijaniyyah accused Ahl al-Sunnah of preaching against them. Soon after, they attacked the Ahl al-Sunnah members and inflicted various degrees of injury on ten of them, four of whom were in a critical condition. [1] This clash has been only one in a series of recent ongoing bloody clashes between missionary-minded Muslim groups inspired by Wahhabism, and the majority of traditional Ghanaian Muslim groups.
Ghana has an estimated population of 18 million people, comprising about 64 different language and ethnic groups. Christianity, traditional religions and Islam are the three dominant religions. According to the latest survey, conducted in 1993, Christians comprise approximately 62 per cent of the population, traditional religious practitioners comprise approximately 20 per cent, and Muslims comprise about 16-17 per cent of the population. These figures are highly criticized by Ghanaian Muslims, who place their version of this figure at closer to 30 per cent, and in some extremes, as high as 45 per cent. Broadly speaking, the Muslim population is more concentrated in the Northern region and in the Upper East and Upper West, while Christians are predominant in the southern regions. [2]
Amongst the Muslim population of Ghana there are various Islamic orientations, with different influences emanating from several sources. Sufism is the dominant form of Islam prevalent in Ghana, especially the Qadiriyyah and Tijaniyyah orders, which are prominent in the north and in the major cities of the south. Sufism was spread from other parts of West Africa, principally from northern Nigeria by the Hausa and from the Mali-Mauritania and Niger region by the Wangarawa, Mandi and Dyula. Hausa and Dyula cultures have especially influenced Islamic practices in Ghana. The Hausa influence is manifested in Islamic education, which is conducted in the Hausa language. Therefore, Hausa is the lingua franca of most Ghanaian Muslim communities. Zongos - the name by which satellite communities throughout Ghana, originally established by migrants from other parts of West Africa, are known - sustain some of the links to Muslims in other parts of the region, even though most inhabitants of these Zongos have now been in Ghana for two, three or more generations. [3]
The Qadyani faction of the Ahmadiyyah Movement is also very active in Ghana. The movement was invited into Ghana in 1921 by a section of coastal (Fanti) Muslim converts. Membership and leadership of the sect remains in the hands of the Fanti and Asante ethnic groups. Thus, this faction has come to be known locally as 'Fanti or Asante Islam', in contradiction to Sunni or mainstream Islam, which is dominated by northern Ghanaians and other West African nationals. The movement is known for its anti-Christian as well as for its anti-mainstream Muslim polemics in its public preaching. [4]
Since independence, however, the most significant focus on Islam in Ghana has been the strengthening of links with the Middle East. This came primarily with the opening of embassies in Ghana by Egypt in 1957, Saudi Arabia in 1962 and Iran in 1982. Thus, in the last three decades, there has been a significant increase in Islamist and Wahhabist activity in Ghana, resulting in a spread of radical Islamic organizations. Several organizations were established during the 1970s and 1980s to champion the cause of Wahhabism and Islamism. First and foremost among them was a Muslim missionary organization known as the Islamic Reformation and Research Center, which was founded in Accra in 1971. Activists of the centre refer to it as a Wahhabi-influenced missionary organization. It is financed by the Dar al-Iftaa of Saudi Arabia, and has since its founding produced hundreds of students who have studied at Arab universities. This and numerous other Muslim groups and organizations, such as the Supreme Council for Islamic Affairs and the Islamic Charity Center for Women Orientation, carry out missionary activities. They undertake to establish schools and other social services, and carry out public preaching within the urban centres in order to propagate Islam. In 1997, the Ahl al-Sunnah wal-Jama'ah was established as an umbrella organization for all Wahhabi organizations active in Ghana. [5]
Parallel to the increase in the activity of the Wahhabi-oriented organizations in Ghana was a similar increase in the number of Muslim non-governmental organizations (NGOs) active there. Muslim NGOs that have been involved in social and economic development have emerged in Ghana since the 1970s. The Islamic Council for Development and Humanitarian Services was founded in 1982 and is tied mainly to the Kuwaiti Zakat Fund. The Centre for the Distribution of Islamic Books was founded in 1988 and is the Ghanaian representative of the World Assembly of Muslim Youth, a Saudi-based organization, as well as the International Islamic Federation of Student Organizations in Kuwait, and the Islamic Development Bank Scholarship Scheme. The African Muslim Agency (AMA) was also established in Ghana in 1988, and is an offshoot of Direct Aid International with its headquarters in Kuwait. [6] The Imam Husayn Foundation was founded in 1988, and comprises a branch of an international organization based in Iran. In 1992, the Kuwaiti government established the Revival of Islamic Heritage Society. Other international Muslim charitable organizations active in Ghana are the Saudi-funded and UK-based Muntada Islamic Trust, also known as al-Muntada al-Islami or al-Muntada Educational Trust, as well as the Saudi- and Kuwaiti-financed Al-Huda Islamic Society. [7]
The global dimension of Islam in Ghana is perhaps best manifested by the arrival in 1996 of the American Nation of Islam in Ghana. The movement was invited into the country in the early 1990s by the then Provisional National Defence Council military junta. In October 1996 the movement, which, however, has little following by way of membership in Ghana, organized a national convention. [8]
In light of the diverse Islamic orientations and influences mentioned above, there have been many cases of tension and violent clashes between different Muslim groups in Ghana, especially between Ahmadis and mainstream Muslims in the 1930s. These bloody clashes have largely given way to mutual suspicion, contempt and non-cooperation. Another level of tension is prevalent between indigenous Ghanaian Muslims and other West African nationals over leadership. The latter see themselves as the rightful custodians of the Islamic tradition and resent taking subordinate roles to indigenous Ghanaian Muslims. This has resulted in a number of violent clashes during Friday prayers, and the closure of mosques by the authorities. Another level of tension, which sometimes even becomes violent, is prevalent between Muslims with Tijaniyyah inclinations and those of the Qadiriyyah persuasion. In 1999 numerous public appeals from government officials, traditional rulers and leading Muslims have helped in reducing the tension between Muslim groups in the country. [9]
More recently, there have been a number of bloody confrontations between missionary-minded Muslim groups, comprising graduates from Arab universities, and the majority traditional Ghanaian Muslim groups. The most notorious of these groups is what is locally known as the Ahl al-Sunnah, a Saudi-trained Wahhabi-inspired group. Its members attack and publicly condemn traditional Muslim practices like production of charms and wearing of amulets as un-Islamic. The brand of Islam they see as 'pure' or 'orthodox' is Wahhabism or Salafism, to which they were exposed to in Saudi Arabia or other parts of the Arab Muslim world. [10]
In this context, it should be noted that despite all the abovementioned clashes and confrontations between the various Muslim groups, they comprise only a minority in Ghana, and their political impact is marginal. Another reason for this is the fact that the majority of Muslims live in the northern parts of the country. Northern Ghana has been functioning as a labour reservoir for the south and has remained an economic backwater since the colonial period. Islam has, on the other hand, had some impact at the cultural level. Islamic features like Muslim offices, festivals, calendar and certain ceremonies - especially those relating to naming, marriage and death - were added to the traditional system. Thus, in the north, some of the chiefs have become at least nominal Muslims and some of the ceremonies associated with the chiefs themselves were modified along Islamic lines. However, although a chief might recite the Muslim prayers, neither the chiefs nor any other member of the ruling estate would attend the Friday sermon in the mosque. Most chiefs have their own ritual practices, which are unacceptable to Islam, and they rule over Muslims and non-Muslims alike. [11]
Against this background, there has been a steady process of Islamization in contemporary northern Ghana, especially since the 1983 famine. Muslim countries poured aid into northern Ghana at that time, and thus strengthened the Muslim's position and organizations there. Muslim NGOs have since then established social and educational institutions, almost all of which have been financed through aid from foreign Muslim countries and organizations. As a result of their intensive welfare work, the word circulated in 1985 around the north that all Dagbambas, Gonjas, Mamprungus and Nanumbas who wished to succeed in politics and business had to convert to Islam. As a result, the Northern Region, and especially Dagbon, has since become known as a Muslim region. [12]
To sum up, the disunity of the Muslims in Ghana has been further stressed and enhanced through the entrance of various Islamist and Wahhabi-oriented groups, especially Ahl al-Sunnah wal-Jama'ah, into the north and other areas inhabited by Muslims in Ghana since the 1970s. It has further fuelled anti-Christian, anti-minority (stateless people) and militantly pro-Islamic feelings, as well as conflicts among the various Muslim sects, especially between the Sufis and Wahhabis. In the short run, it seems that disunity trends within the Muslims in Ghana are much stronger than unifying trends. That is why it is quite improbable that the Muslims in Ghana will be able to unite under one leadership in order to care for their own common interests. This applies even in circumstances where it is necessary for representatives from all the Muslim sects to unite for a particular Islamic purpose, as happens nowadays with the heated debate over the issue of who will be in charge of organizing the Hajj from Ghana this year. Last year, the National Hajj Council failed to organize the Hajj, and a new body, called the Ghana Pilgrimage Organization, was established by Ghana's chief imam to handle this issue more successfully this year. [13]

Sunday, August 12, 2007

Never blame Decree (Qadr) when you sin

Be cautious that when you commit a sin, never ever should you blame it on the decree (qadar) of Allah which causes you to sin, and say that it all happens because it was written as such for yourself, in which you have no control over it. The above-mentioned is considered an invalid excuse that would not benefit you. On the contrary, such an action could endanger yourself and causes you to distant yourself from Allah Most High, that the effect would be you being condemned by Allah and being distant from His mercy.

Affirm that believing in the decree, the good of it or bad of it, is obligatory upon the basis of belief (aqidah) and protesting toward Allah Most High is not permissible. In actual fact, it is considered among acts that greatly endangers oneself and a major sin. As long as man could choose within his control, then there is no basis for him to abandon any of the commands of Allah or to commit any of that which He prohibited. Thus, it is obsolete to say: O, this has already been decreed by God to happen unto me! Or, this has already been written upon me! In fact, from which source is it that he knows all that?!

It is true that the topic of decree is indeed very difficult to be understood in totality, being a very complicated concept, that it is difficult to know the branches of it (even) by the elites of the scholars, what then for the masses.

- Translated from the Malay translation (by Syed Ahmad Semait) of al-Imam al-Habib ‘Abdullah al-Haddad’s Ad-Da’wah At-Tammah

Etiquettes of Fasting

Every fasting person should abide to its etiquettes, as the fast is not whole without them.

Among the etiquettes, the one with utmost importance, is to safeguard the tongue from lying, cursing and swearing people, interfere with the personal lives of others, safeguard the eyes and ears from seeing and hearing things of unlawful nature, and that of which has nothing to do with himself.

Following that, it is necessary to protect the stomach from eating forbidden food, or those of syubhat nature, especially during the breaking of fasts; it is required of him to strive and look for that of which is halal as supplements for breaking the fast.

Some of the salaf said: If you are fasting, be mindful of the thing you break your fast with, and whose place you are breaking it. This matter encourages us to be mindful and be concerned towards the food for our breaking of fast.
Furthermore, every fasting person should protect all his organs from committing sins, and repel from every matter that does not involve him. With that, then only will his fast be whole and pure. How many people, who fast, tiring their body because of hunger and thirst then lets his organs sin. It spoils his fast and the tiredness would be in vain, like that explained by the Messenger of Allah, peace and blessings be upon him: “How many people who fast, (but) does not get anything from his fast but hunger and thirst.”

Abandoning the prohibited has been an obligation at all times upon peoples either fasting or not. But for those who are fasting, it is more enforced to protect themselves, as to him it is very much encouraged and promoted.
The Messenger of Allah, peace and blessings be upon him, said: “Fasting is a fortress, and if one of you is fasting, it is required that he not speak dirty, not act unpleasant, and not transgress a ruling; if people curse him, or tempt an argument, he must say: Verily I am fasting.”

Among the other etiquettes of fasting are; it is essential that a fasting person not sleep too much during the day, and eat too much during the night. It is encouraged to be average in the two matters mentioned above, so that he feels the agony of hunger and thirst, then with it that his self could be disciplined, his lusts could be diminished and his heart would be enlightened. Here is where the secrets and intentions of fasting really are.

In addition, it is required that he abandon every wealth in every sense, and make it a habit to have food and drinks that builds appetites and that are delicious, as that which we had explained earlier. The least is that he does not exceed in spending for food in the month of Ramadhan, or even match that of his normal spending in other months. That is the least that he is to do. Otherwise, in disciplining the self by refraining from every desire would leave a positive mark in forming the light of enlightenment to the heart, and this could only be accomplished only in the month of Ramadhan.

For those who treat Ramadhan as a tradition and habit for feasting and fulfill every desire and accomplishing every lust that was never attended to in other months, then they have been deceived by syaitan that has always bear grudge against humanity, up to the point that every blessings of fasting has been lost, and thus not leaving any effects of the fast in enlightenment and unveiling, humbleness towards Allah Most High and modesty in His presence, enjoying requesting to Him and reading His words in His Book and remembering Him at all times.

When living Ramadhan, the salaf rahmatullahi-‘alaihim makes it a habit to minimize their daily (worldly) practice, suppressing the yearning of their desires and craving of their lusts. In addition to that, they constantly increase their devotional practices specifically in the month of Ramadhan, when they are already well-known for their devotions at all times.

Among the other etiquettes are that one should not get too involved in the worldly matters in the month of Ramadhan. On the contrary, he should concentrate in devotion towards Allah as much as possible, and making remembrance of Allah at every opportunity he has. Not to exert into worldly matters save that for his own needs and the needs of his dependents; like his wife and child etc. This is for the reason that Ramadhan when compared to other months, is like that Friday is compared to other days. Thus it is only proper that every believers single out Friday and the month of Ramadhan for his preparations of the Last Day.

Among that which is supererogatory for those who are fasting is to hasten the breaking of the fast (when it is time). It is highly recommended that it is commenced with dates, if not available, with water. The Prophet, peace and blessings be upon him, breaks his fast prior to performing his Maghrib prayers. He said: “My community would always be in goodness, when they haste in breaking their fast and delaying in eating sahur (supper prior to fasting).”
It is clear from this tradition that delaying the supper meal of those who fasts is also a recommended act.

It is advised for fasting people to make it a habit to eat a small amount, not eating too much, so that the effect of fasting could be experienced upon him, then would he receive the secrets and intentions of fasting; i.e. disciplining the self and diminishing the desires and lust. It is because that hunger and the emptying of the stomach leaves positive marks to enlighten the heart and providing strength to the limbs of the body to perform devotional practices. On the contrary, a full-stomach (satiety) is the cause for all heedlessness and unmindful heart, and causing the laziness to perform devotional practices.
The Prophet, peace and blessings be upon him, had said: “There is no other container that is filled by the children of Adam worse than that of his stomach. Sufficient is for the children of Adam a few feedings to sustain his life. If this is not enough, then let a third (of the capacity of his stomach) be for his food, a third for his drink and a third for his breathing.”

It is said by some philosophers: When the stomach it full, then hungry is the rest of the limbs. And when the stomach is hungry, then full (energized) are the rest of the limbs.

I say: If the limbs feel hungry, then it implies that it would request and give priority to fulfilling desires and lusts. During which, the tongue wants to speak, the eyes wants to see and the ears want to hear, and likewise to the rest of the limbs, each wanting to fulfill their desires and lusts when the stomach is full. But when the stomach is empty, the limbs would be at peace, as which was linked to the fullness of the limbs earlier. Events like these are constantly happening and thus are self-evident enough. And God know best!

Among that which is highly recommended is to invite others (who are fasting) for the breaking of fast, even with just a few dates or some water.

The Prophet, peace and blessings be upon him, had said: “Whoever invites fasting person to break their fast, then for him the rewards of a fasting person; not less than the reward even a little.”

That is: A person who invites another to break the fast would receive rewards equivalent to the fasting person invited. And the reward is only for the person who invites to break the fast only, even with a glass of water. As for those who invite after the breaking of fast at other times, then he is not entitled to the enormous reward mentioned above. He would only receive the rewards for inviting to a meal only, and the rewards for which is also huge. The rewards of feeding a fasting person, with whatever food, until the fasting person overcomes his hunger; there is a huge and numerous rewards.

-Translated from the Malay Translation by al-Ustadz Ahmad bin Semait of An-Nashaaih Ad-Diniyah Wal-Washaaya Al-Imaaniyah by Imam ‘Abdullah ibn ‘Alwi al-Haddad

Habib Esa al Haddad

Habib Esa was born in 1870 and returned to Tarim in 1874 for his studies. After completing his studies at Rubaat Tarim, he came to Indonesia to settle the affairs of his father, henceafter returned to Tarim. He then traveled to Singapore and set-up an office at 13 Armenian Street. He represented his father in establishing another trust in Singapore for Rubaat Tarim with the Alsree and Aljunied. Because of his honesty and religious practices, the Arabs and traders trusted him. They hand over their financial affairs and properties to him either for management or to wakaf fisabilillah.

Habib Esa bin Abdulkader Alhadad traveled to the two kharamains, Mecca and Medina for ibadah and ziarah. In one of his visits to Medina he met the young Sheikh Umar bin Abdullah Alkhatib whose family he knew very well. Sheikh Umar had left Tarim to avoid being appointed as Qahdi. Habib Esa invited Sheikh Umar Alkhatib to follow him to Singapore. Together with Habib Abdulkader bin Abdulrahman Aljunied, they traveled to Batavia (today’s Jakarta) then to Singapore.

He was meticulous in all transactions; this was well recorded. In his will, he directed the transactions to be returned to their rightful owners. Habib Esa returned to Tarim in 1925 with his sons Alwi (age 7), Muhammad (5) and Ali (3). They all attended school at Rubaat Tarim. Habib Esa passed away in Hawi on Sunday 29th Rejab 1354 or 27th October 1935. He was buried on that very day at the Zanbal burial ground at Tarim. Habib Esa devotion to Imam Al-Haddad was reflected by the ‘niat’ of his wakaf.
Amongst them are to:

1st) provide the maintenance for the three mosques of Imam Abdullah Al-Haddad at Hawi, Masjid Al Awabin and Masjid Hajirah.
2nd) provide for the Poor in Hawi, Tarim,
3rd) look after Habib Abdullah Alhadad’s maqam at Assageefah
4th) support of Rubaat Tarim and its students.
In the Salsila of the Habaib, he was called the “Alalamah Dunia wa Din”, meaning the learned of this life and the religion.