Hizb al-Bahr makes various requests to Allah including for protection, steadfastness, victory over enemies, and subjection of the seas.
It cites verses reminding believers of trials and steadfastness in faith.
Hizbul Bahr (Arabic: حِزْبُ الْبَحْرِ), translated as the ‘Litany of the Sea’ is an invocation related by Imam Abul Hasan ash-Shadhili X. The great Imam, on his way to perform the pilgrimage, was taught the litany by the Prophet ﷺ in a dream after his voyage had been delayed by poor winds. It has a number of benefits and is used for warding off harm as well as other purposes, dependent on intention and spiritual aspiration.
Recitation of Hizbul Bahr
It is recited individually as well as in a group, for general benefit or for specific aims. The following advice is found in Sea Without Shore – A Manual of the Sufi Path by Shaykh Nuh Ha Mim Keller ash-Shadhili ق:
Hizb al-Bahr or ‘The Litany of the Sea’ is recited after the mid-afternoon prayer (‘asr). Some read it at sunrise, at which time it possesses particular properties, and it is also read whenever one is in particular need of something, in which case one makes one’s intention at the words wa sakhkhir lana hadha l-bahr (“and subject to us this sea”). Like all of the hizbs of the tariqa, it should be memorised and recited from one’s heart as if it were one’s own words, with complete attention to whom one is addressing it. It is not a magic wand, but an expression of slavehood and poverty. In a general way, the purpose of these wirds is not only to train the heart in dua but to eventually eliminate one’s absentmindedness from Allah, and one must strive in them to have presence of heart. Though memorised, they are not rote.
Sidi Ahmad Zarruq ash-Shadhili wrote the following about Hizbul Bahr in his commentary:
As for how to use the Litany, it differs according to intention and spiritual aspiration. It is used for the purpose of bringing benefit and warding off harm, and the specific intention should be made at the words and subject to us this sea.
This is what Ibn ‘Abbad (may Allah have mercy on him) said, as I have seen in his own handwriting, and it is correct. Ibn Ata’Allah said in Lata’if al-Minan, ‘It is a wird for after the afternoon [‘asr] prayer, while the Great Litany is for after the dawn prayer.’ I might add to this that the Munajat [concluding prayers] of the Hikam of Ibn Ata’Allah should be read in the final part of the night before dawn. Each of them has its own secret, as the one who sticks to them will discover in no short time if he holds to piety and righteousness without taking on too much; and Allah knows best.
#dua, #quranicverses,#quran,#surahyasin
It cites verses reminding believers of trials and steadfastness in faith.
Hizbul Bahr (Arabic: حِزْبُ الْبَحْرِ), translated as the ‘Litany of the Sea’ is an invocation related by Imam Abul Hasan ash-Shadhili X. The great Imam, on his way to perform the pilgrimage, was taught the litany by the Prophet ﷺ in a dream after his voyage had been delayed by poor winds. It has a number of benefits and is used for warding off harm as well as other purposes, dependent on intention and spiritual aspiration.
Recitation of Hizbul Bahr
It is recited individually as well as in a group, for general benefit or for specific aims. The following advice is found in Sea Without Shore – A Manual of the Sufi Path by Shaykh Nuh Ha Mim Keller ash-Shadhili ق:
Hizb al-Bahr or ‘The Litany of the Sea’ is recited after the mid-afternoon prayer (‘asr). Some read it at sunrise, at which time it possesses particular properties, and it is also read whenever one is in particular need of something, in which case one makes one’s intention at the words wa sakhkhir lana hadha l-bahr (“and subject to us this sea”). Like all of the hizbs of the tariqa, it should be memorised and recited from one’s heart as if it were one’s own words, with complete attention to whom one is addressing it. It is not a magic wand, but an expression of slavehood and poverty. In a general way, the purpose of these wirds is not only to train the heart in dua but to eventually eliminate one’s absentmindedness from Allah, and one must strive in them to have presence of heart. Though memorised, they are not rote.
Sidi Ahmad Zarruq ash-Shadhili wrote the following about Hizbul Bahr in his commentary:
As for how to use the Litany, it differs according to intention and spiritual aspiration. It is used for the purpose of bringing benefit and warding off harm, and the specific intention should be made at the words and subject to us this sea.
This is what Ibn ‘Abbad (may Allah have mercy on him) said, as I have seen in his own handwriting, and it is correct. Ibn Ata’Allah said in Lata’if al-Minan, ‘It is a wird for after the afternoon [‘asr] prayer, while the Great Litany is for after the dawn prayer.’ I might add to this that the Munajat [concluding prayers] of the Hikam of Ibn Ata’Allah should be read in the final part of the night before dawn. Each of them has its own secret, as the one who sticks to them will discover in no short time if he holds to piety and righteousness without taking on too much; and Allah knows best.
#dua, #quranicverses,#quran,#surahyasin
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