Khuluquna Eng Content

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in the name of allah the most compassionate,
most merciful
۬ ُ ۡ َ َ َ َ َُ ۬ َ‫ه‬ َ َ‫َ ۡ أ‬
.‫َو َم ۡن أ َر َاد ٱل ِخ َرة َو َس ىَ ٰع َلا َس ۡع يهَ َ�ا َو ُه َو ُم ۡؤ ِم ٌن فأ ْول ٰٓـ ِٕٮك ڪان َس ۡع يهُ ُ�م َّمشك ًورا‬
But whoever desires the reward of the Hereafter and duly

strives for it with the striving rightfuly due for it, while he is a
believer; it is those, whose effort is ever appreciated [by Allah].
[al-isra`:19]
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‫مج�ع احلبيب‬
‫أ� بكر ب ن� سامل‬ ‫ن‬ ‫ن‬ ‫ن‬ ‫ن‬
‫معر ب� حممد ب� سامل ب� حفيظ ب� الشيخ ب ي‬
Written by
Al-Habib ‘Omar Bin Muhammad Bin Salim
Bin Hafizh
Translated by
Muhammad Hamdan Bin Rahmat
Vetted by
Ustaz Mohammed Iqbal Bin Abdullah

Published by:
By the Hands Of Habaib
First Published: 2018

Second Published: 2019
isbn 978-981-14-3126-5
Cover design & typesetting by:

Muhammadan Press
No part of this book may be reproduced, stored in a retrieval system,

transmitted in any form whether electronic or mechanical, photo-
copied or recorded without the prior permission of the publisher.

‫ال حت� ب ن‬
‫س� العمل ينفع وحده ما مل يتوج ربه بخ�الق‬
‫أ‬
‫فإذا رزقت خلقا حممودة فقد اصطفاك مقمس الرزاق‬
Do not consider knowledge to be of benefit by itself,

if it does not crown its possessor with (good) character
If you have been granted praiseworthy character,

then you have indeed been chosen by the Apportioner of sustenance.

content
Foreword 7
Biography of Habib ‘Omar Bin Hafizh 10
Foreword by Habib ‘Omar Bin Hafizh 16
chapter 1: Our Conduct in Dealings with Allah u 25
chapter 2: Our Conduct in Dealings with Humanity 28
chapter 3: Our Personal Conduct 36

foreword
All praises to Allah u the Creator of the Heavens and Earth, the
One Who Beautifies and Embellishes the creation, Who Praised the
Prophet s in the Noble Qur‘an for his immense character.
Prayers and salutations immaculate be upon our liege-lord Prophet

Muhammad s the best of creation, seal of the Messengers, sent to
perfect the noble character traits.
To proceed, character is an important aspect of human life. It is a

fact of life that people prefer to keep company with a person who
has better character compared to one of poor character even if he
may be knowledgeable. These two qualities, i.e. good character and
knowledge will beautify one’s personality if they are combined in the
heart of a believer.
This book explains in a brief manner how one›s character with Allah
u, amongst His servants and in privacy should be. Each of the
characteristic mentioned in the book as stated by the author, Habib
‘Omar, requires a much more detailed elucidation by verses of the
Qur‘an and Hadith. However, it is only briefly touched upon in this
book to serve as a reminder.
We would like to thank brother Muhammad Hamdan Bin Rahmat

for translating the book into English and our teacher and guider,

Ustaz Mohammed Iqbal Bin Abdullah who went through the trans-
lation and corrected what is needed.
We would also like to thank brother Abdul Khafid Mastan of Mu-

hammadan Press for typesetting this book and designing its cover.
To all of them, we would like to say: Jazakumullahu Khairan Jaza’, and

may this be a reason for us to received intercession of our beloved
Prophet s in the hereafter.
We end by praying to Allah u that He accepts our humble efforts

and may we get the reward even after our death. May He guides us
to the path that will bring us closer to Him and help us to beautify
our character and practiced what was mentioned by Al-Habib ‘Omar
in this book.
publisher

the author: al-habib ‘Omar bin hafizh
His Birth and Lineage
He is the caller to Allah, the erudite scholar, al-Habib ‘Omar the son
of Muhammad, bin Salim, bin Hafiz, bin Abdullah, bin Abu Bakr, bin
Aidarus, bin ‘Omar, bin Aidarus, bin ‘Omar, bin Abu Bakr, bin Aida-
rus, bin Husain, bin Shaykh Abu Bakr, bin Salim, bin Abdullah, bin
Abdul-Rahman, bin Abdullah, bin al-Shaykh Abdul-Rahman al-Saqqaf,
bin Muhammad Mawla al-Dawilah, bin Ali, bin Alawi, bin Al-Faqih
al-Muqaddam Muhammad, bin Ali, bin Muhammad Sahib al-Mirbat,
bin Ali, bin Alawi, bin Muhammad Sahib al-Sawma’a, bin Alawi, bin
Ubaydullah, bin al-Imam al-Muhajir il-Allah (the Migrant to Allah)
Ahmad, bin Isa, bin Muhammad al-Naqib, bin Ali al-Uraydi, bin Ja’far
as-Sadiq, bin Muhammad al-Baqir, bin Ali Zain al-Abidin, bin Husain
as-Sibt, bin Ali, bin Abu Talib and Fatima al-Zahra, the daughter of
our Liegelord, Muhammad, the Seal of the Prophets s.
He was born in Tarim, Hadramaut in the Republic of Yemen, prior

to Fajr on Monday, the 4th of Muharram, 1383 ah, which corresponds
to the 27th of May, 1963. He grew up in Tarim. He memorized the
Magnificent Qur‘an and was reared in a pious fashion, in the care of
his father, in an environment of knowledge, faith and virtuous char-
acter.
His Study of the Islamic Sciences
From an early age he studied the sciences of the pure Sacred Law
including: the Qur‘an, Prophetic Tradition (Hadith), Jurisprudence

(Fiqh), Creed (Tawhid), foundations of Sacred Law (Usul al-Fiqh), the
various disciplines of the Arabic language, and the knowledge of
Spiritual travel from the scholars of Hadramaut. Among the greatest
of them was his father, al-Habib Muhammad bin Salim, the Mufti
of Tarim, as well as virtuous, gnostic scholars such as: al-Habib Mu-
hammad bin Alawi bin Shihab al-Din, al-Habib Ahmad bin Ali Ibn
al-Shaykh Abu Bakr, al-Habib Abdullah bin Shaykh al-Aidarus, the
historian and eminent scholar, al-Habib Abdullah bin Hasan Bil-
Faqih, the historian and linguist, al-Habib ‘Omar bin Alawi al-Kaf,
al-Habib Ahmad bin Hasan al-Haddad, Habib ‘Omar’s older broth-
er, Habib Ali al-Mashhur, al-Habib Salim bin Abdullah al-Shatiri, the
Shaykh and Mufti Fadl bin Abdul-Rahman Ba Fadl, and Shaykh
Tawfiq Aman. He began to teach and invite to Allah when he was 15
years old, while continuing to study and receive lessons.
His Migration to al-Bayda
When the situation became difficult due to the Communist Regime

that existed in South Yemen at that time, Habib ‘Omar migrated to
the city of al-Bayda in North Yemen (not under Communist govern-
ment), at the beginning of Safar 1402 ah (December 1981). There he
persevered in study and invitation to Allah. He resided in the Ribat
of al-Bayda and took knowledge from the Imam, the Gnostic, al-
Habib Muhammad bin Abdullah al-Haddar and the erudite scholar
al-Habib Zain bin Ibrahim Bin Sumayt. He was avid in establishing
lessons and assemblies of knowledge. He would often travel in order
to call to Allah in the various localities of al-Bayda, al-Hudaydah and
Ta`izz. He used to frequently visit Ta`izz in order to take knowledge

from the erudite scholar, the Hadith narrator al-Habib Ibrahim bin
‘Omar bin Aqil.
His Repeated Visits to the two Noble Sacred Precincts of Mecca and Medina
He began to frequent the two Sacred Precincts from the month of

Rajab 1402 ah (April 1982) onwards. There he learned from the Imam,
the Gnostic, the Caller to Allah, al-Habib Abdul-Qadir bin Ahmad
Al-Saqqaf and the Gnostic, the Caller to Allah, al-Habib Ahmad
Mashhur bin Tahir al-Haddad, and the Gnostic, the erudite scholar,
al-Habib Abu Bakr al-Attas bin Abdullah al-Habshi. He took license
to narrate from the chains of transmission in Hadith and in other
sciences from the narrator of connected chains, Shaykh Muhammad
Yasin al-Faddani and the erudite scholar, the conveyer of Hadith of
the two Sanctuaries, the noble descendant of the Prophet, Muham-
mad bin Alawi al-Maliki, as well as other scholars.
His Move to the City of Al-Shihr
In the year 1413 ah (1992), he moved to the city of al-Shihr, in the

province of Hadramaut where he taught in the Ribat of al-Shihr for
Islamic Studies, following its reopening after having been dispos-
sessed during the Communist Regime. He resided there for a period
of time, summoning to Allah and teaching. Many students from
various regions of Yemen and parts of South- East Asia sought knowl-
edge from him. He lived, prior to his move to al-Shihr, for a period
of approximately a year and a half in the Sultanate of Oman, inviting
to Allah, teaching, and reminding people about the way of al-Mus-
tafa s.

His Move to the City of Tarim
He then moved from al-Shihr to Tarim, where he settled and received

a number of students from various parts of the world. Dar al-Mus-
tafa for Traditional Islamic Studies was founded in 1414 ah (1994). It
is based on three objectives: the first being learning the sciences of
the Sacred Law and related sciences from those who are apt to impart
them with connected chains of transmission; the second purifying
the soul and refining one’s character and the third conveying benefi-
cial knowledge and calling to Allah, Mighty and Majestic. The official
opening of the Dar al-Mustafa site took place on Tuesday, the 29th
of Dhu’l-Hijjah, 1417 ah, corresponding to the 6th of May, 1997.
Students and visitors continue to flock to it from all around the world.
Graduates of Dar al-Mustafa have opened numerous centers of learn-
ing and invitation to Allah in a number of countries.
Habib ‘Omar has an intense concern to raise religious consciousness

in the City of Tarim. He has established many gatherings, the most
important of which is the weekly Monday gathering, which is con-
ducted in the town square of Tarim and is attended by hundreds of
the city’s inhabitants. He also has made countless visits to the various
regions of Yemen and has conducted many lectures in Yemeni uni-
versities, institutes and organisations.
His Travels
Habib ‘Omar has made numerous journeys summoning to Allah and

spreading knowledge of the Sacred Law to various lands, including
the Gulf States, Syria, Lebanon, Jordan, Egypt, Morocco, Algeria,

Sudan, Mali, Kenya, Tanzania, South Africa, the Comoros Islands,
India, Pakistan, Sri Lanka, Indonesia, Malaysia, Singapore, Brunei,
Australia, Britain, France, Germany, Holland, Belgium, Denmark,
Sweden and Spain. He has connected to the chains of transmission
of the scholars of these regions. He has also participated in many
Islamic conferences.
His Writings and Publications
Habib ‘Omar has many audio and visual publications as well as writ-
ings. Among his works are (the books which have been translated
into English are underlined, others are in the process of being trans-
lated):
• Two collections of hadith: Selections from Shifa al-Saqim (al-Mukhtar

min Shifa al-Saqim) and The Light of Faith From the Speech of the
Beloved of al-Rahman (Nur al-Iman min Kalam Habib al-Rahman)
• Aid to Those Seeking the Pleasure of the Creator Through the

Clarification of Noble Character (Is’af Talibi Rida al-Khallaq bi
Bayan MaKaram al-Akhlaq)
• Advice to Students (Tawjihat al-Tullab)
• Our Traits (Khuluquna)
• Forthpourings of Favor from the Mercy of the Giver of Favors

(Fa’idat al-mann min Rahamat Wahhab al-Minan)
• Directing the Intelligent to the Contentment of the Beneficent

(Tawjih al-Nabih li-Mardat Barih)

• The Glorious Treasure (al-Dhakira al-Musharrafa)
• The Summary of Prophetic Aid, a book of invocations (Khulasa

al-Maddad al-Nabawi fil-Adhkar)
• Two mawlids, celebrating the life of the Messenger of Allah s: The

Shimmering Light Mentioning the Birth of the Interceding Proph-
et (al-Diya al-Lami’ fi Dhikr Mawlid al-Nabi al-Shafi’) and The Pure
Drink Mentioning the Life of the Fullest of Moons (al-Sharab al-
Tuhur fi Dhikri Sirati Badri al-Budur)
• The Forthpouring of Spiritual Aid, a Compellation of Sermons

(Fayd al-Imdad)
• The Preacher’s Refinement (Thaqafat al- Khatib)
• A collection of poetry
Habib ‘Omar has also conducted many programs to raise religious

consciousness as well as numerous lessons and interviews on a num-
ber of satellite channels. He continues to teach, call to Allah, and
expend his utmost in doing so. May Allah give him His enabling
Grace, pardon him, give him His gentleness, and accept from him
his endeavours, and likewise all Muslims.
Extracted and adapted from: http://www.alhabibomar.com

‫ هش�ادة‬،‫وأ�د أن ال إهل إال هللا وحده ال رش� يك هل‬ ‫ هش‬،‫قد� إالحسان‬ ّ �‫الكر‬
‫ مي‬،‫املنان‬ ‫احلمد هلل مي‬
ً‫وعظيمنا حممدا‬
َ ‫وأ�د أن ان‬
‫سيد� ونبينا‬ َ ‫عبد‬
‫ هش‬،‫ وافتخر اب�لعبوديةِ هل حقا‬،‫أذعن اب�لربوبية هل صدقا‬ ٍ
ُ
.�‫املستق‬
‫مي‬ ‫وال�ج مي‬
‫ والرصاط‬،�‫القو‬ ‫رسول هللا صاحب الخ لق مي‬
‫ هن‬،�‫العظ‬
All Praise is due to Allah u, the Most Generous, the Munificent,

the Eternally Beneficent. I testify that there is none worthy of wor-
ship except Allah u, the testimony of a slave who truly submits to
His Lordship and who takes real pride in servitude to Him and I
testify that our Master and Prophet and leader Muhammad s is the
Messenger of Allah u, the possessor of sublime character, the guide
to the straightway and true path.
ُ ّ‫دعا� إىل حق حب�ق ن ز‬‫ان‬
‫عليه من الرمحن أفضل دعوة‬ ‫م�ل‬
‫ن أ‬
‫بص�ة‬‫مسعنا أطعنا عن هدى و ري‬ ‫مذعن� لمره‬ ‫ي‬ ‫َأج ْبنا ِقبلنا‬
‫خ� ّملة‬‫و اي� رب أقبضنا عىل ري‬
‫فيا رب ِثبتنا عىل احلق و اهلدى‬
He invited us to truth (Islam) with the revealed truth (revelation) upon

him from the Most Gracious with the best invitation
We have answered and accepted his call in submission to his command. We

have heard and obeyed based upon guidance and clear insight.
O Lord, make us steadfast in observance of the truth and guidance. O Lord,

take our souls as Muslims, observing the best way of life (religion).
ِّ‫م‬
‫وسل أفضل صالة وأزىك سالم عىل حبيبك ان‬ ِّ
‫سيد� حممد وعىل آهل وأحصابه ومن‬ ‫وصل اللهم‬
.‫تبهعم ب إ�حسان‬

O Allah send your immaculate blessings and salutations upon Your beloved,
Our Master Muhammad s and upon his family, companions and those who
follow them in excellence.
I present in these pages, sublime characteristics and noble traits, the

characteristics of the believer who has internalized the realities of
faith, for faith is something which is established in the heart and
verified by deeds. Faith is to rid oneself from blameworthy traits and
to adorn oneself with praiseworthy traits. Since noble character
represents great rank and the greatest of affairs, the sending of the
seal of the Messengers of Allah u was but to complete and perfect
it and fortify its pillars.
َ‫اَ ْ أَ ْ لا‬ ُ‫ْ أ‬ ِّ‫ف قه‬
.‫إ نمَّ َ�ا ُب ِعث ُت ِل تمَِّ� َم َمك ِر َم الخ ِق‬:)‫والسالم‬
ِ ‫ن� هللا (عليه وآهل أفضل الصالة‬
‫ويقول ي� ح�ا ب ي‬
The Prophet s said in its regard, “I have only been sent to perfect good
moral character.” [narrated by imam al-bukhari]
It is obligatory upon the believer to give paramount importance to

noble character for emulation of the Prophet’s way cannot be realised
without it. Nor can one claim to have embraced the principles and
noble characteristics which the Prophet s was sent to perfect with-
out perfecting good conduct. This must be, without doubt, the basis
of our advancement and revival.
ُ‫قه‬ ْ ُ‫ْ م‬ ‫من أ أ‬
ْ ‫الخالق ما‬
ُ ‫أخال�م‬
‫ذهبو‬ ‫ذهبت‬ ‫فإن ُه‬ ‫بقيت‬ ‫و إ�ا المم‬
Communities exist for as long as they possess noble character, if there is deca-
dence in their character, they too will perish.
10

ً
َ ‫تذكرة مب�ا ي ج� ب أن ُن‬ ً ‫وال� َئل العظيمة‬ ‫الكر�ة امش‬ ‫أ‬ ُ �‫مج‬
‫طالب به‬ ‫ساردا هلا لتكون‬ ‫عت هذه الخالق مي‬
َ ‫الخالق هل رش� ٌح يطول َو‬ ‫أ‬ ُ ُ ُّ َ َ �‫و‬‫َ ن‬
‫ورد‬ ِ ‫ ولك خل ٍق من هذه‬،‫ونتعاهد عىل العمل به‬ ‫تمع عليه‬ ‫أنفسنا ج‬
‫حت‬ ُ ِّ ‫ف‬
�َ‫ وعىس ولعل أن � ي ن‬،‫قصد� هاهنا امك قلنا التذكرة‬ ‫ان‬ ‫ منإ�ا‬،‫كر�ة‬ ٌ
‫ي� احلث عليه ايآ�ت وأحاديث مي‬
‫ٌ ف‬
.‫فرصة ي� املستقبل للالكم عىل لك واحد هنم�ا‬
I have compiled these praiseworthy moral and character traits and

related them as a reminder for what we ought to seek for ourselves,
what we should unite upon, and pledge to practice them. Each of
these character traits requires a detailed and thorough explanation
and the encouragement to adorn oneself with them is mentioned in
the verses of the holy Qur‘an and Prophetic traditions. Our aim here,
as afore-mentioned, is only to remind and hopefully there will be an
opportunity to elucidate them one by one in the future.
‫أ‬ ُّ ‫الن أحوج ما يكونون بعد تثبيت عقائدمه إىل‬ ‫آ‬
�ِ ‫والق مَي‬
ِ ‫الكر�ة‬
‫التمسك هب�ذه الخالق مي‬ ‫واملسملون‬
‫ف‬ ‫هن‬ ‫ت‬ ُ ُُ
‫ أو‬،‫ سواء م�م العامل ي� عمله‬،‫تثبيت العقيدة أيضا‬ ِ ‫ال� يه من أهمات أسباب‬ ‫واملثل العليا ي‬
‫ف‬ ‫ف‬ ‫ف‬ ‫ف‬
‫واحد هنم�م‬ ٍ ‫ ولك‬،‫ والعامل ي� همنته‬،‫ والتاجر ي� تج�ارته‬،‫ أو احلامك ي� ُحمكه‬،‫الصانع ي� صناعته‬
.‫مع ربه وإخوانه ونفسه‬
The Muslims today, after making firm their beliefs, are in most need
of holding on firmly to these noble characteristics and lofty principles
and values for they represent the main reason for the entrenchment
of beliefs. This applies equally to the scholar engaged in knowledge,
the worker in his industry, the judge in his judgement, a trader in his
trade، a worker during his work and each one of them when alone
with his Lord and in dealing with his companions and himself.
َ َّ ‫لتفرق‬ ُ َ ُ
ُ ‫جراء‬
‫البعد عنه‬ َّ ‫عانينا من‬ ‫ وطاملا‬،‫والتعادي‬ ‫وكث�ا ما أ ِصبنا بف ِقد هذا الخُ ل ِق مي‬
ُّ �‫الكر� اب‬ ‫ري‬
‫رث‬ ‫رث‬ َ ‫آ ف‬ ‫رت‬ ً
:‫ وأنت ال �ى الن ي� الك�ة الاك� ِة منا إال‬،‫كث�ة‬ ‫أهواال ري‬
11

ً ‫هت‬
‫اس�انة اب�حلقوق‬ .1
‫ُّ ً ف آ‬
‫ وتعصبا ي� الراء‬.2
‫ُّ ف‬
‫ رتو�ف ًعا ي� النفوس‬.3
‫ة‬ ‫ً ف‬
‫املعامل‬ �‫وفسادا ي‬ .4
.�‫العظ‬
‫العل مي‬
‫وال حول وال قوة إال اب�هلل ي‬
We have been afflicted with much disunity and hostility due to the
loss of these noble traits. We are continually suffering from many
calamities due to us being distant from these qualities such that you
find many amongst us currently displaying only the following traits:
1. Belittling the rights of others

2. Intolerance in opinions
3. Arrogance
4. Corruption in dealings
And there is no strength and no power save by Allah the Exalted and
Great.
We know with certainty that without unity, mutual assistance and

co-operation, success is beyond us in all fields. The importance of
adhering to and propagating Islamic values that Islam exhorts among
our children and the common body of Muslims cannot be over-
stated, especially since most of them have become victims of op-
pression in recent times. Negative external influence has succeeded
in making Muslims abandon their religious values and even led some
to display hostile behavior towards Islam and fellow Muslims.
A true believer does not abandon the commandments of Allah u
12

and shows concern for the well-being of his religion and the plight
of the Muslims. Some call themselves Muslim but do nothing more
than the performance of some cycles of prayer, which he prays with-
out understanding, fasts if it is convenient, gives zakat and performs
hajj if his desires permit and this is the extent of his attachment to
Islam. Some of us even feel embarrassed to practice and uphold the
teachings and values of Islam in certain situations. Some others
consider them as backward and unsuitable in modern society and
feel that they should be abandoned.
Islam is a complete way of life, a complete religion, a great set of

principles, a comprehensive methodology which was revealed by the
Lord of the Heavens to guide the affairs of mankind and their ac-
tivities in every aspect of life. After this realization, it is not right
that only some or a few internalize its teachings while many of the
Muslims who number a billion or more have been deluded to become
victims of the erosion of Islamic values such that they have become
preoccupied with the vanities of the world and are satisfied with the
satiation of their base desires. This has led to immoral behavior and
the commitment of abominable acts which are totally opposed by
Islam teachings.
O Ummah of Muhammad has the time not come for us to awake

from our slumber and heedlessness? We are obliged to understand
the meaning of our affiliation to the religion of Allah u and our
adherence to the tenet that there is none worthy of worship save
Allah and that Muhammad s is the messenger of Allah. By Allah, it
(La ilaha illa Allah) is not a mere verbal utterance, but a great pledge
13

of allegiance to Allah and a great and binding covenant.
ً َ َ‫َّ ْ ا‬
.‫ِإن العهَ ْ َد كن َم ْس ُؤوال‬
Surely the slave of Allah would be held answerable for every covenant (on
the Day of Judgement). [al-isra’: 34]
Verily, La ilaha illa Allah means to submit in obedience to Allah u.

The Messenger of Allah u spent years struggling to propagate this
covenant and faced opposition and enmity from those who refused
to embrace it.
If it was just a mere verbal statement with no profound significance,

they would have acceded to it and the Prophet s would have en-
countered no such problems. However, they knew the extent of its
meaning and the reality of its implications. Hence, their reluctance
and opposition to its utterance and acceptance. They knew that it
entails total submission to the One God in whatever He commands
and prohibits.
Yes, dear Muslims, understand what you utter for La Ilaha Illa Allah
embodies the secret of our strength and spirit of our greatness. It is
absolute freedom from submitting and bowing down to any other
than the Creator, Exalted is He.
‫ن مف‬ ‫ف‬ ُ ُ ‫ولذا هن‬
‫حص� �ن قال‬
‫ي‬ ‫ ال إهل إال هللا‬: ‫القدس‬
‫ي‬ ‫ امك ورد ي� احلديث‬،‫أمانه‬
ِ ‫حصن هللا وساحة‬ ‫فإ�ا‬
.�‫عذا‬ ‫حص� ومن دخل ن‬ ‫ال إهل إال هللا فقد دخل ن‬
‫حص� أمن من ب ي‬
‫ي‬ ‫ي‬
It is for this reason described as the fortress of Allah u and the
domain of His clemency as transmitted in a Divinely revealed pro-
14

phetic tradition (Hadith Qudsi): “La ilaha illa Allah is my fortress, and
whosoever enters it, is safe from My punishment.”
ِّ َ
‫أهل ال إهل إال هللا ماذا معلنا بال إهل إال هللا؟ مالنا إذا ُدعينا إىل نرص ي ن‬
‫والذب عن‬ ‫د� هللا‬ ‫فيا‬
‫آ‬ َ ْ َ َّ‫ثا‬
.‫ أرضينا اب�حلياة الدنيا من الخرة‬،‫رش� يعته وإعالء راية ال إهل إال هللا ا�قلنا‬
O people of La ilaha illa Allah, what have we done with the statement
La ilaha illa Allah? Why do we find it heavy and difficult to act when
we are called to support the religion of Allah u and defend His law?
Is it because we prefer the life of this world to the hereafter?!
ٌ َ َّ‫ا‬ َ‫ُّ ۡ فىِ ۡ أ‬ ۡ‫لح‬ َ‫فم‬
.‫ٱلدن َيا � ٱل ِخ َر ِة ِإل ق ِليل‬ ‫َ�ا َم َت ٰـ ُع ٱ َ َي ٰو ِة‬
But little is the enjoyment of this life, as compared to the Hereafter. [at
tawbah: 38]
I feel that this is sufficient as an introduction and so let me begin

with what Allah has made easy for me regarding the compilation of
these lofty virtues and characteristics which are incumbent upon us
to adorn ourselves with in our dealings with our Lord, His servants,
and ourselves. Success is from Allah alone and upon Him do we rely
for guidance and assistance.
‫الفاروق حممد سامل‬

‫أ‬
‫ ه‬1403 ‫ من ربيع الول سنة‬22
Al-Faruq Muhammad Salim

22 Rabiul Awal 1403 Hijrah
Note: Some of the original Arabic text has been removed for brevity sake.
15

16

‫مع هللا‬
‫أ‬
‫الحوال أكننا هل هشن�د‪ ،‬ن خ‬ ‫َ ف‬
‫و�لص هل اميف� هظ�ر وما بطن‪.‬‬ ‫هللا ي� مج�يع‬ ‫‪ .1‬رن�اقب‬
‫والتد�‪.‬‬ ‫العز� مع احملافظةِ عىل هف ُّ‬

‫الت�م‬ ‫يوميا من كتابه ي ز‬ ‫‪ .2‬ونتخذ ً‬
‫وردا ًّ‬
‫رب‬
‫ف‬ ‫حن‬
‫نصل إال مج�اعة ما مل تتعذر‪.‬‬
‫‪� .3‬رص عىل حضور قلوبنا ي� الصالة هل‪ ،‬وال ي‬
‫ف‬
‫‪ .4‬نستصغر لعظمته ونقوم هل ي� جوف الليل وظملته ونستغفره ونسعد مب�ناجاته‪.‬‬
‫َ ٱ ۡ أَ حۡ َ مُ‬ ‫َ‬ ‫َّ‬ ‫اَ ُ ْ َ ً۬‬ ‫اَ ُ ْ َ َ َ َ محُ‬
‫س ِار ۡه‬ ‫ إ نہَّ ُ� ۡم كنوا ق ۡبل ذ ِلك ۡ ِس ِن ي نَ� (‪ )١٦‬كنوا ق ِليال ِّم َن ٱل ۡي ِل َما يہَ ۡ� َج ُعون (‪ )١٧‬و ِب�ل‬
‫َِ ۡ َ ۡ ُ َ‬
‫يستغ ِفرون (‪)١٨‬‬
‫‪ .5‬أول ما َّنت ُ‬
‫جه إليه عند لك صدمة‪.‬‬
‫أ‬ ‫ف‬
‫المور َوو ُ‬
‫حده‪.‬‬ ‫‪َّ .6‬نتلك عليه ي� مج�يع‬
‫نك� من ذكره وشكره‪ُ ،‬‬

‫ونثق بوعده ونرصه‪.‬‬ ‫‪ .7‬رث ُ‬
‫ف‬
‫نك� الت�رض َع واال هتب�ال إليه ي� الرساء وال�رض اء‪.‬‬
‫‪ .8‬رث‬
‫ُ‬
‫لومة مئ‬ ‫شعا�ه وحرماته‪ ،‬ال ت أ� ان‬ ‫ِّ‬
‫نعظم رئ َ‬
‫ال�‪.‬‬ ‫خذ� فيه‬ ‫‪ .9‬‬
‫حق احلياء‪ (:‬من استحيا من هللا حق احلياء فليحفظ الرأس‬ ‫ �ىع حدوده ونستح� منه َّ‬‫‪ .10‬رن‬
‫رت َ‬ ‫آ‬ ‫َ‬ ‫يي‬
‫والبال‪ ،‬ومن أراد الخرة �ك زينة احلياة الدنيا)‪.‬‬
‫ليذكر املوت ِ‬
‫وما وىع‪ ،‬والبطن وما حوى‪ ،‬و ِ‬
‫‪17‬‬
‫‪khuluquna_eng_content.indd 17‬‬ ‫‪18/9/2019 1:37:50 PM‬‬

our conduct in dealings with allah u
1. We must have vigilant awareness of Allah u as if we witness Him

in all situations. To be sincere toward Him inwardly and out-
wardly.
2. To have a set of daily litany of the Qur‘an which we recite with
reflection and contemplation.
3. To maintain presence of heart in our prayers and observe the

obligatory prayers in congregation except if there is an excuse for
not doing so.
4. To feel small and insignificant in His exalted presence, standing

in prayer in the depths of the night, seeking forgiveness and find-
ing joy in supplicating to Him.
Verily, they were before this doers of good; they used to sleep but little by

night [invoking their Lord (Allah) and praying, with fear and hope];
And in the hours before dawn, they asked Allah for forgiveness. [adz
dzariyaat: 16-18]
5. He is the first one we turn to when we face a calamity or diffi-

culty.
6. We rely upon Him and trust Him in all situations.
7. Remember him a lot and thank Him much and have certitude
regarding His promises and help.
18

8. To always implore and ask from Him in ease and difficulty.
9. To magnify the signposts of His religion without paying attention

to critics.
10. We abide by His ordinances and are ashamed before Him as His
Majesty deserves it. “Whoever is ashamed before Allah as He right-
fully deserves it, let him guard his intellect and what it bears, his stomach
and what it contains and let him remember death and decomposition, and
whoever desires the hereafter, let him leave the adornments of this life.”
[hadith narrated by at-tirmidzhi]
19

‫مع عباده‬
‫أ‬ ‫حن‬ ‫حن‬
‫عبد آمن اب�هلل ما � ُّب لنفسنا‪.‬‬
‫‪� .1‬ب للك ٍ‬
‫ُ‬
‫عل�م و�رنمحهم‪.‬‬
‫‪ .2‬نشفق هي‬
‫الكب�‪.‬‬
‫‪ .3‬نوقر ري‬
‫‪ .4‬رن�أف اب� ري‬

‫لصغ�‪.‬‬
‫ن‬
‫و�ازي عليه‪.‬‬
‫‪ .5‬نقبل إالحسان ج‬
‫‪ .6‬ونتجاوز عن إالساءة ونصفح‪.‬‬
‫ان‬
‫ورضا� هل‪.‬‬ ‫‪ .7‬ال نغضب ألنفسنا بل ن ج�عل َ‬
‫غضبنا هلل‬
‫أحد من الخ لق‪.‬‬

‫إحسان ٍ‬
‫ِ‬ ‫‪ .8‬وال َّ‬
‫تتشوق أنفسنا إىل‬
‫ف‬
‫‪ .9‬وال مي�نعنا اعتداؤمه علينا من إالخالص ي� النصح هلم وإسداء إالحسان هيإل�م‪.‬‬
‫هن‬ ‫حن‬ ‫َّ‬

‫نسء هب�م الظن‪.‬‬
‫‪ .10‬نت هيق�م و�ذر م�م‪ ،‬وال ي‬
‫ف‬ ‫حن ف‬
‫‪� .11‬ب ي� هللا ونبغض ي� هللا‪.‬‬
‫ين�‪ ،‬ال رن� ىض� دون الج نة‬

‫هت‬ ‫ان لخ ُ‬
‫‪ .12‬نتساىم عن املصاحل واملطامع الشخصية‪ ،‬مراد� ا الد دون ما ي‬
‫بثمن‪.‬‬
‫وال�غيب رت‬
‫وال�هيب والقول والعمل‪،‬‬ ‫والل� رت‬
‫والخالص والرفق ي ن‬
‫‪ .13‬ندعوا العباد إىل هللا اب�لصدق إ‬
‫هن‬ ‫رن‬ ‫هت‬ ‫ً‬ ‫ُ‬ ‫ف‬
‫نبذل ي� ذلك غاية الج هد وال ندع فرصة لدعو�م إىل موالمه إال اغتنمناها‪ .‬ال � يد م�م‬
‫‪20‬‬

‫أجر� إال عىل الذي ان‬
‫فطر�‪.‬‬ ‫جزاء وال شكورا‪ .‬إن ان‬
‫َ ٓ َ ۡ ُ ٓ ْ لىَ هَّ َ لىَ ٰ َ َ َ ناَ ۟ َ َ َّ َ َ ن َ ُ ۡ َ ٰ َ هَّ ٓ َ ۟‬ ‫ُۡ‬

‫ٱلل َو َما أ ناَ� ِم َن‬ ‫ٱللۚ‌ ع ب ِص ري� ٍة أ� وم ِن ٱتبع�‬
‫ىِ‌ۖ وسبحـن ِ‬ ‫ِ‬ ‫ قل َه ٰـ ِذ ِهۦ س ِبيلىِ أدعوا ِإ‬
‫لمۡ �شرۡ‬
‫ٱ ُ ِ ِك ي نَ� (‪)١٠٨‬‬
‫َ‬
‫‪ .14‬نتصدق لك يوم مب�ا تيرس وإن قل‪.‬‬
‫َّ َ‬ ‫َ‬
‫االهتداء إىل سبيل احلق بل تسلط‬ ‫ون�ك مج ادلة من ال يكون قصده‬
‫‪ .15‬نتناقش ونتباحث‪ ،‬رت‬
‫أيه همما اكن‪.‬‬
‫عليه هواه فال ري� يد إال أن ينترص لر ِ‬
‫‪ .16‬والناس أمامنا واحد من أربعة‪:‬‬

‫حت‬ ‫ًّ ف‬ ‫ًّ‬
‫مطمئنا َّ‬ ‫موقنا َّ‬
‫ا‪� .‬شخ ص آمن ً‬
‫جادا ي� طريق ميإ�انه و�قيق مبدئه‪،‬‬ ‫وهب يعمل‬ ‫وصدق‬ ‫ ‬
‫ف‬ ‫حن‬ ‫هف‬ ‫ً‬
‫اب�ذال غاية الج هد وأقىص املستطاع‪� ،‬و منا و�ن منه نعاضده ونضع أيدينا ي� يده‬
‫أ‬ ‫أ‬
‫سا� ي ن� عىل هنم�ج الرعيل الول‪ .‬ولن يصلح آخر هذه المة إال مب�ا صلح به أوهلا‪.‬‬
‫رئ‬
‫احلق وآمن به إال إنه ميإ�ان ان� مئ ٌ� رت ٌ‬

‫فا� يثقل عليه العمل مب�قتضاه ويشق‬ ‫ب‪� .‬شخ ص عرف َّ‬ ‫ ‬
‫ف‬ ‫هف‬ ‫ف‬
‫عليه البذل ي� سبيهل‪� ،‬ذا ندعوه إىل العمل والج د ي� سبيل مبدء احلق الذي آمن‬
‫ف‬ ‫ن‬ ‫ُ ِّ ن‬
‫لتم�‪ ،‬ولكن ما وقر ي� القلب وصدقه العمل‪.‬‬ ‫به وارتضاه مبي ين� هل أنه ‪ :‬ليس إال مي�ان اب� ي‬
‫هف‬
‫فإن أفاق من غفلته واستيقظ ِمن ُسباته فذاك ما رن� يده هل‪ ،‬وإال �و ان‬
‫أخو� عىل لك‬
‫حال نسأل هللا لنا وهل اهلداية‪.‬‬
‫معوق َ‬ ‫كِّ ٌ‬ ‫ �شخ‬

‫طريق‬ ‫ج‪ .‬ص متشك ال هي�تدي سبيال‪ ،‬أو مكذب ريغ� أنه ليس مب�حارب وال ِّ ٍ‬ ‫ ‬
‫ُ‬ ‫لة ت‬ ‫ُ‬ ‫هف‬
‫نس� بنور‬‫أحسن‪ ،‬ري‬ ‫ل� يه‬‫الدعوة إىل ف هللا اب�حلمكة واملج اد اب� ي‬ ‫الدعوة‪� ،‬ذا بيننا وبينه‬
‫�رش ف‬ ‫ّ‬ ‫ُّ‬ ‫حن‬
‫احلق وراء ا�رافات أفاكره وتقل هب�ا ي� الظالم عىس هللا أن ينور عقهل وي ق ي� قلبه‬
‫َ‬
‫ضياء اهلدى‪.‬‬
‫َ‬
‫اً ي‬
‫معاد� حي�اول إسقاط راية اهلدى واحلق‬ ‫يكتف اب�لكفر والتكذيب بل ظل‬ ‫د‪� .‬شخ ص مل ِ‬ ‫ ‬
‫ِّ‬ ‫هف‬
‫الفرص للنيل من إالسالم وأههل‪� ،‬ذا ليس يصلح هل إال حد السنان ىت‬ ‫َ‬ ‫َّ ي ن‬
‫ح�‬ ‫ويتح�‬
‫في�ء إىل أمر هللا أو يق�ض َ هللا ً‬
‫أمرا اكن مفعوال‪.‬‬ ‫ي‬ ‫ي‬
‫‪21‬‬

‫َ َ َ صرُ َ َّ هَّ ُ َ َ صرُ ُ ُ ۤ َّ هَّ َ َ َ‬
‫ٱلل لق ِو ٌّى َع ِز ي زٌ� (‪)٤٠‬‬ ‫ولين ن ٱلل من ين ه ۥ‌ۗ ِإن‬ ‫ ‬
‫أحد من أعداء هللا َيد العون أو‬ ‫َّ‬ ‫ والؤ� ملن والىَ َ‬
‫هللا‪ِ ،‬وع ان‬
‫داؤ� ملن عاداه‪ ،‬وللك َمن مد إىل ٍ‬ ‫‪ .17‬ان‬
‫َ‬
‫ساندمه‪.‬‬
‫أ‬ ‫ن‬
‫ان‬
‫وشعار�‪.‬‬ ‫‪ .18‬ج�اهد ف ي� سبيل هللا ب�قوالنا وأفعالنا وأموالنا وأنفسنا وذاك هو طريقنا‬
‫‪ .19‬هن� مت� رتب� بية أبنائنا وبناتنا وأزواجنا وأهلينا عىل وفق هنم�ج رتال� بية القرآنية والنبوية‪.‬‬
‫َّ‬ ‫ري َ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫ف‬
‫وتصغ� ما صغر هللا‪ ،‬نكون‬ ‫وتعظيمهما وما عظمه هللا‪،‬‬ ‫قلو�م حمبة هللا ورسوهل‬‫‪ .20‬نغرس ي� هب‬
‫والتعل� والداللة‬ ‫درك اب� رئ‬ ‫ٌ‬
‫أمور نظرية ُت َ‬ ‫أ‬
‫التعل� والداللة اب�لقوال ٌ‬ ‫ً‬
‫مي‬ ‫لبصا�‪،‬‬ ‫هلم قدوة صاحلة‪ ،‬إذ ٌ مي‬
‫أ‬
‫بصار‪.‬وأر� ُب البصار رث‬ ‫أ‬ ‫بد�ية ُت َ‬ ‫اب� ألفعال ٌ‬
‫وأ� النفس مب�ا رت�ى وتشاهد‬‫أك�‪ ،‬رث ُ‬ ‫اب‬ ‫درك اب�ل‬ ‫أمور هي‬
‫َّ‬
‫وتتخيل‪.‬‬ ‫أك� ُ‬
‫وأمعق من رثأ�ها مب�ا تسمع‬ ‫رث ُ‬
‫‪ .21‬نستفيد ِمن ِّ‬

‫أي ذي فكر أو حمكة أو موهبة ونستثمر بهَ‬
‫مواه�م‪.‬‬
‫ً‬ ‫حن‬
‫امرئ من ال�رش أن حي� ِقر أخاه املسمل‪.‬‬
‫‪ .22‬وال �تقر ِمن خلق هللا أحدا‪ .‬حبو�سب ٍ‬
‫‪22‬‬

our conduct in dealings with humanity
1. We love for every person, what we love for ourselves.
2. We show concern for them and display mercy in our dealings with
them.
3. We show respect to the old.
4. We show compassion towards the young.
5. We appreciate all good done to us and reciprocate it.
6. We forgive all bad deeds towards us and overlook them.
7. We do not get angry for our own sake but for the sake of Allah
u and our pleasure is for His sake alone.
8. We do not look forward to the favours of anyone from creation.
9. The wrongdoing of others towards us shall not prevent us from

giving them sincere advice and doing good to them.
10. We shall not let our guard down and neither shall we have ill
thoughts about them.
11. We love for the sake of Allah u and hate for His sake.
12. We elevate ourselves above personal goals and interests. Our goal
is the eternal not the ephemeral. We are not content with anything
except paradise.
13. We invite people to Allah u with truthfulness and sincerity,
23

compassion and gentleness, through awakening desire (for rewards)
and instilling dread (for punishment), by our words and deeds,
expending all our capacities, seizing every opportunity to call
them to their Lord. We do not seek any reward from them, but
our reward shall be on the One Who created us.
Say, “This is my way; I invite to Allah with insight, I and those who
follow me. And exalted is Allah; and I am not of those who associate
others with Him.” [yusuf: 108]
14. We give in charity everyday with whatever we can afford even if
it is little.
15. We engage in discussions and dialogue. However, we will not

debate with one whose aim is not to seek the truth and is a victim
of his own whims and whose sole aim is to defend his opinion.
16. People whom we encounter are of four types:
a. A person who believes with certainty and attests to the truth

without doubt. He sets out to practice his faith in earnest and
in fulfilment of its principles. He expends all his efforts and
abilities in its cause. Such is from us and we are of him. We
support such a person and display allegiance towards him in
imitation of the way of our predecessors. The last of this com-
munity will not be set aright except through observance of
that which was reason for the good of the first of them.
b. A person who recognized the truth and believed in it except

that his faith is dormant and weak. It is difficult for him to act
24

according to his beliefs and expend anything in its cause. For
such a person, we call him towards practicing and striving in
the path of truth which he has believed in and accepted, ex-
plaining to him that, “Faith is not by mere wishing but it is that
which is firmly established in the heart and whose truthfulness is
attested to by deeds.” [narrated by ad-dailami]. If he awakens
from his heedlessness and slumber, then that is what we desire
for him. Otherwise, he is still our brother and we seek guidance
from Allah u for him and us.
c. A person who harbour doubts and does not know the true path
or a person who denies the truth but does not oppose nor
hinder the path of da’wah. As for such a person, we call him
to Allah u with wisdom and present to him the best of argu-
ments. We pursue the correction of his deviant beliefs and
seek to remove his uncertainties with the light of truth. Per-
chance, Allah may illuminate his intellect and cast the light of
guidance into his heart.
d. A person who is not content with disbelief and denial but re-
lentlessly tries to topple the banners of guidance and truth out
of enmity and seeks every opportunity to attack Islam and
Muslims. The designs of such a person are to be countered
until he returns to the path of Allah and Allah executes what
He has predestined for him.
And Allah will surely support those who support Him. Indeed, Allah

is Powerful and Exalted in Might. [al-haj: 40]
25

17. Our loyalty and support are for those who are loyal to Allah u
and our enmity is towards those who oppose Him and whoever
assists and supports the enemies of Allah.
18. We strive to the utmost in the path of Allah u with our words,
actions, wealth and selves. This is our way and motto.
19. We take the education of our children, wives and family seri-
ously adopting the methodology of the Qur‘an and Sunnah.
20. We inculcate in their hearts, the love of Allah u and His Mes-
senger s and reverence for them and whatever Allah u has re-
vered and sanctified, and abasement for that which Allah u has
abased. We act as good role models for them for teaching and
guidance through words is a theoretical matter which is grasped
by the intellect. On the other hand, teaching and guiding through
deeds are intuitive matters perceived by observance through sight.
The people who can do so are greater in number. That which one
sees and witness, has a greater and more profound impact upon
the soul than that which it hears and imagines.
21. We take benefit from every thinker, man of wisdom and talent
and we develop and expand on it.
22. We do not look down upon any of the creation of Allah u. “It is
sufficient evil for a man to look down upon his Muslim brother.” [abu
dawood]
26

‫مع أنفسنا‬
‫أ‬ ‫و� ّك هي�ا ّ‬
‫ونطهرها وال ن� هنم�ا‪.‬‬ ‫ �� َ‬
‫أنفسنا ن ز‬ ‫رن‬
‫‪ .1‬ب ي‬
‫� َور َها َو َت ۡق َوٮهٰ َ ا (‪َ )٨‬ق ۡد َأ ۡف َل َح َمن َز َّكٮهٰ َ ا (‪َ )٩‬و َق ۡد َخ َ‬ ‫َ‬
‫اب َمن‬ ‫ و َن ۡف ۬س َو َما َس َّوٮهٰ َ ا (‪َ )٧‬فأ هۡ َل َم َها فُ ج ُ‬
‫َ‬
‫ٍ‬
‫َد َّسٮهٰ َ ا (‪)١٠‬‬
‫ُ‬ ‫َ‬ ‫أ‬ ‫َ‬
‫أخبث من ي ن‬
‫سبع� شيطا�‬ ‫فالنفس‬ ‫النفس ال ت� َم ْن غوائلها ‬
‫َ‬ ‫ت َع َّر ِف‬ ‫ ‬
‫ف أ‬
‫‪ .2‬ال نرسف ي� ال لك وال�رش ب‪.‬‬
‫‪ .3‬وال ُن رث‬
‫ك� املنام‪.‬‬
‫أفاكر ان�‪.‬‬
‫ونعمق َ‬
‫مفاهيمنا‪ِّ ،‬‬
‫َ‬ ‫ننم معلوما ِتنا‪ِّ ،‬‬
‫ِّ‬ ‫ً‬ ‫ن خ ِّ‬
‫ونوسع‬ ‫‪� .4‬صص جزءا ِمن أوقاتنا لملطالعة‪ ،‬ي‬
‫ف‬ ‫َ‬ ‫ُ‬
‫ونلتقط برَ َ‬
‫والتجارب ِمن لك ما مي�ر بنا ي� حياتنا‪.‬‬ ‫ظات‬ ‫الع� ِ‬
‫والع ِ‬ ‫‪ .5‬نستفيد‬
‫َ فهَ ف‬ ‫َ‬ ‫ِّ ٌّ‬ ‫ِّ‬

‫ليضمن رص�ا ي� املاكن املناسب ويرصفه اميف� هو أوىل‪.‬‬ ‫‪ .6‬ري�تب وينظم لك َّمنا مصارف دخهل‬
‫ُ‬ ‫ُ‬
‫‪ .7‬ن ِبعد النظر‪ ،‬ن ُّعد لملستقبل‪.‬‬
‫‪ .8‬ال رت‬
‫نغ� مب�قدرة أو منصب أو جاه أو مال أو ثناء أو نرص‪.‬‬
‫‪ .9‬ال نيأس وال رب َّ‬

‫نت�م بفقر أو شدة أو ابتالء أو مي‬
‫هز�ة‪.‬‬
‫ُ‬
‫استناد ان�‪.‬‬ ‫اع� ُد ان� وإليه‬
‫‪ .10‬عىل هللاِ وحده امت‬
‫ف‬ ‫ف‬ ‫‪ّ .11‬‬

‫نتعرف إليه ي� الرخاء فيعرفنا ي� الشدة وهو حسبنا ونعم الوكيل‪.‬‬
‫‪27‬‬

our personal conduct
1. We educate ourselves, purify our souls, cleanse our hearts and do
not feel safe from the evil machinations of the desires.
And [by] the soul and He who proportioned it. And inspired it [with

discernment of] its wickedness and its righteousness. He has succeeded
who purifies it, And he has failed who instills it [with corruption]. [ash
shams: 7–10]
You must know the nafs and not feel safe from its plots and evil
schemes. The nafs is more evil than seventy devils.
2. We do not eat and drink excessively.
3. We do not sleep excessively.
4. We allocate part of our time to revise and learn, to increase our
knowledge, widen our understanding and deepen our knowledge.
5. We take benefit and counsel and derive lessons, reminders and
experience from everything that occurs in our lives.
6. We plan and organize as to how we spend our income to ensure

that it is spent in the best and most appropriate way.
7. We should be far sighted and prepare ourselves for the future.
8. We shall not be deluded by our abilities, rank, status, wealth, praise
and achievements.
28

9. We do not despair nor discontent due to poverty, difficulty, trials
or defeat.
10. Upon Allah u alone do we rely and depend upon.
11. We build bonds with Allah u in times of ease and comfort (so
that) He would remember us when we are afflicted, and He Alone
is sufficient for us and He is the Best Disposer of Affairs.
َّ �‫وأعا هن�م عليه ِّوفقنا للخ‬
َ
�‫للخ‬ ‫َّ َ َ لخ‬
.‫وأعنا عليه‬ ِ ‫ري‬ ِ ‫اللهم اي� من وفق أهل ا ري� ري‬
O Allah! Who grants taufiq to the righteous to do righteous deeds and helps
them in these deeds, grant us taufiq to perform righteous deeds and aid us in
it.
َ ‫ال ِخ َر ِة َح َس َن ًة َو ِق َنا َع َذ‬

َّ ‫اب‬
.‫الن ِار‬
‫َ َّ َ َ ف ُّ ْ َ َ َ َ ً َ ف ْ آ‬
�‫ر بنا آ ِتنا ِ ي� الدنيا حسنة و ِ ي‬
Our Lord, give us in this world [that which is] good, and in the Hereafter
[that which is] good and protect us from the punishment of the Fire. [al-
baqarah: 201]
َ‫لىَ ْ َ ْ ا‬ ْ َْ َ َ ‫َ ف‬ ُُ َ ْ
.�َ‫َر َّب َنا اغ ِف ْر ل َنا ذن َوب َنا َو ِإسرْ َ اف َنا ِ ي� أ ْم ِر ناَ� َوث ِّب ْت أق َد َام َنا َوانصرُ ْ ناَ� َع الق ْو ِم الك ِف ِر ي ن‬
Our Lord, forgive us our sins and the excess [committed] in our affairs and
plant firmly our feet and give us victory over the disbelieving people. [ali
‘imran: 147]
Salutations and Peace be upon the one who possesses the greatest
and most noble character, the beloved of the Creator, and upon his
family, companions and all those who follow his way.
29

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khuluquna_eng_content.

indd 1 18/9/2019 1:37:49 PM

But whoever desires the reward of the Hereafter and duly

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khuluquna_eng_content.indd 3 18/9/2019 1:37:49 PM

First Published: 2018

Cover design & typesetting by:

No part of this book may be reproduced, stored in a retrieval system,

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Do not consider knowledge to be of benefit by itself,

If you have been granted praiseworthy character,

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Biography of Habib ‘Omar Bin Hafizh 10

Foreword by Habib ‘Omar Bin Hafizh 16

chapter 1: Our Conduct in Dealings with Allah u 25

chapter 2: Our Conduct in Dealings with Humanity 28

chapter 3: Our Personal Conduct 36

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Prayers and salutations immaculate be upon our liege-lord Prophet

To proceed, character is an important aspect of human life. It is a

We would like to thank brother Muhammad Hamdan Bin Rahmat

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We would also like to thank brother Abdul Khafid Mastan of Mu-

To all of them, we would like to say: Jazakumullahu Khairan Jaza’, and

We end by praying to Allah u that He accepts our humble efforts

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He was born in Tarim, Hadramaut in the Republic of Yemen, prior

His Study of the Islamic Sciences

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His Migration to al-Bayda

When the situation became difficult due to the Communist Regime

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He began to frequent the two Sacred Precincts from the month of

His Move to the City of Al-Shihr

In the year 1413 ah (1992), he moved to the city of al-Shihr, in the

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He then moved from al-Shihr to Tarim, where he settled and received

Habib ‘Omar has an intense concern to raise religious consciousness

Habib ‘Omar has made numerous journeys summoning to Allah and

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His Writings and Publications

• Two collections of hadith: Selections from Shifa al-Saqim (al-Mukhtar

• Aid to Those Seeking the Pleasure of the Creator Through the

• Advice to Students (Tawjihat al-Tullab)

• Our Traits (Khuluquna)

• Forthpourings of Favor from the Mercy of the Giver of Favors

• Directing the Intelligent to the Contentment of the Beneficent

khuluquna_eng_content.indd 7 18/9/2019 1:37:49 PM

• The Summary of Prophetic Aid, a book of invocations (Khulasa

• Two mawlids, celebrating the life of the Messenger of Allah s: The

• The Forthpouring of Spiritual Aid, a Compellation of Sermons

• The Preacher’s Refinement (Thaqafat al- Khatib)

Habib ‘Omar has also conducted many programs to raise religious

Extracted and adapted from: http://www.alhabibomar.com

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All Praise is due to Allah u, the Most Generous, the Munificent,

He invited us to truth (Islam) with the revealed truth (revelation) upon

We have answered and accepted his call in submission to his command. We

O Lord, make us steadfast in observance of the truth and guidance. O Lord,

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I present in these pages, sublime characteristics and noble traits, the

It is obligatory upon the believer to give paramount importance to

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• Two collections of hadith: Selections from Shifa al-Saqim (al-Mukhtar

• Aid to Those Seeking the Pleasure of the Creator Through the

• Advice to Students (Tawjihat al-Tullab)

• Our Traits (Khuluquna)

• Forthpourings of Favor from the Mercy of the Giver of Favors

• Directing the Intelligent to the Contentment of the Beneficent

• The Summary of Prophetic Aid, a book of invocations (Khulasa

• Two mawlids, celebrating the life of the Messenger of Allah s: The

• The Forthpouring of Spiritual Aid, a Compellation of Sermons

• The Preacher’s Refinement (Thaqafat al- Khatib)

1. We must have vigilant awareness of Allah u as if we witness Him

3. To maintain presence of heart in our prayers and observe the

4. To feel small and insignificant in His exalted presence, standing

5. He is the first one we turn to when we face a calamity or diffi-

6. We rely upon Him and trust Him in all situations.

9. To magnify the signposts of His religion without paying attention

‫‪ .16‬والناس أمامنا واحد من أربعة‪:‬‬

‫معوق َ‬ ‫كِّ ٌ‬ ‫ �شخ‬

9. The wrongdoing of others towards us shall not prevent us from

13. We invite people to Allah u with truthfulness and sincerity,

15. We engage in discussions and dialogue. However, we will not

a. A person who believes with certainty and attests to the truth

b. A person who recognized the truth and believed in it except

6. We plan and organize as to how we spend our income to ensure