Hizbul Bahr- The litany of the Sea- Arabic-English-Transliteration-Imam Shadhili Rahimahullah

Hizbul Bahr-  The litany of the sea Arabic only- by Hadhrat Shaykh Imam Shadhili Rahimahullah. Download here: Hizbul Bahr Arabic Text  Hizbul Bahr Arabic-English-Translit Hizbul Bahr Arabic-English-Translit

For Protection agianst any harm, Jinn, Sihr, enemies, evil effects, and for the fullfillment of every lawful need aim and ambition.

Imam Shadhili said about the Hizb ul Bahr:

By Allah, I did not utter it [the Litany of the Sea] except as it came from the Prophet of Allah sallallahu alayhi wasallam ﷺ, from whose instruction I learned it. “Guard it;’ he said to me, “for it contains the Ism al-‘A’dham-Greatest name of Allah:”- It is not recited in any place without security reigning there. If it had been with the inhabitants of Baghdad, the Tatars would not have taken the city. On his death bed Imam Shadhili gave Naseeha-counsel to recite his Litany of the Sea (Hizb ul Bahr) often, and he said, “Teach it to your children for the Ism al-‘Adhim-Greatest name of Allah is in it.”

Shaykh Ali Abul Hasan Ash Shadhuli, may Allah sanctify his secret, spoke of this hizb as “the instrument of protection and prevention.” he said, “ if it is read in any place, that place will be preserved from harm, many jinn are dispelled, the fearful are made secure, the sick are cured, and the anxious one is made peaceful.

If one desires that his supplication be responded to & his lawful needs be satisfied, he should recite this. This wazaifa (spiritual devotional practice) showers the rain of light (Nur) and the hidden secrets (asrar) would be manifest to him. It will also help you Control the heart from temptation of the desire (hawa) and fantasies and will remove difficulties and will grant both worldly and religious success (to the reader).
The story of the Hizbul Bahr

The worthy Shaykh Abu al-‘Aza’im Madi ibn Sultan related to me in the city ofTunis, may Allah the Exalted watch over it, as did also the worthy and blessed Shaykh Sharaf al-Din, son of the Shaykh (al-Shadhili) in the city of Damanhur al-Wahsh of Egypt in the year A.H. 715 that shaykh was on the point of setting out from Cairo to perform the pilgrimage to Mecca a short time after the departure of the pilgrims.

He said, ”I have been divinely ordered to go on pilgrimage this year. So find for us a Nile vessel in which to make the journey by way of Upper Egypt:’ They looked about for a vessel, but found only one belonging to Christians on which was an elderly Christian man with his sons.

He said, “Let us get on board:’ We entered the vessel and set sail from Cairo and traveled for two or three days. Then the wind shifted so that we were sailing into it. So we tied up to the bank of the Nile at an uninhabited spot. We remained there about a week within sight of the hills of Cairo.

One of the pilgrims accompanying us asked, “How is it that the Shaykh says that he was ordered to perform the pilgrimage this year when the time for it has passed? And how long will this journey take? , In the middle of the day the shaykh slept and awoke, and then offered this prayer [known as Litany of the Sea]. “Where is the captain of the vessel?” he inquired.

“Yes” he answered, “here I am:’
“What is your name?” the shaykh asked. “Mismar:’
“O blessed Mismar, unfurl the sail:’ the shaykh ordered.
“O my master:’ the captain objected, “[lf I do that], we shall come again to Cairo by sailing before the wind:’ “We shall again become travelers:’ the shaykh replied, “if God wills:’ Again the captain objected, “This wind will drive us back to Cairo before the end of this day, and, furthermore, with the wind as it is, to get the ship under sail will be absolutely impossible:’ “Unfurl the sail;’ the shaykh ordered him, “with the blessing of God:’ So we unfurled the sail, and God [He is exalted] commanded the wind so that it shifted and filled the sail [so quickly that they] were unable to cast off the rope from the stake. They cut it and we departed under a gentle breeze. The captain converted to Islam, both he and his brother.

Their father did not cease to lament and say, “I have lost my two sons on,
this journey:’ “On the contrary;’ the shaykh said to him, “you have gained them:’ That night the Christian had a vision in which the day of resurrection, as it were, had come, and he was beholding the Garden and the fire. He witnessed the shaykh (al-Shadhili) conducting to the Garden a large crowd of people. Among them were the Christian’s sons. He wanted to follow them, but he was prevented. He was told, “You are not of them until you enter their religion:’ The Christian related that to the shaykh, and he [the Christian] converted to Islam. Then the shaykh told him, “The people whom you saw with me are my companions to the day of resurrection.” We continued our journey easily and successfully with incidents the telling of which would consume a long time. They finished the pilgrimage that year. My master, Madi, related, according to a report from the shaykh, The Christian became one of the great saints of God. Consequently, he sold his vessel and performed the pilgrimage with us, along with his sons. He had a zawiya (worship place) in Upper Egypt and was one of those who were endowed with charismatic powers. This blessed journey was an occasion for the manifestation of such a power. May Allah have mercy on him and be pleased with him.


One person who had pledged on the hands of Maulāna Thānvī Rahmatullah ‛Alayh requested ijāza for the recitation of Hizbul BahrMaulāna answered that there was no need to seek ijāza in this matter. He insisted that he seeks ijāza for barakah. So Maulāna said “Very well, I make duā’ that Allah gives you ability to practice upon it and accept that deed of yours.”

Maulvī Sayyid Ahmed Hassan said, “The intent of people from Ijāza is nothing but duā’ itself.”

Maulāna replied, “No. If only duā’ is made then they are not satisfied. On the other hand if only ijāza is given and no duā’ is made, they are content with it. This shows that the intent is not duā’.”

Maulvī Hassan inquired “If someone believes that if he reads Dalā’il Khayrāt or Hizbul Bahr etc. without any ijāza he will not gain any spiritual barakah from it, then if he does recite without any ijāza would he get any spiritual barakah?”

Maulāna Thanvī responded, “When he thinks that without ijāza he will not gain any blessings, then there will be no barakah from it.

“انا عند ظن عبدي بى” (I am to my slave as he thinks of Me to be)*.

 Malfuzāt Hakīmul Ummat Malfuz # 43 – vol. 18 pg. 43




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