Wednesday, 28 November 2012



We often come across Ghayr Muqalideen/Wahabis saying that:

Imam ash-Shafi'i (rah) and other Imams said that when hadith is proven Sahih then that is my Madhab or When you find a Sahih hadith opposing my opinion then take the hadith and throw away my Qawl etc...

From such quotes of great scholars the
Ghayr Muqalideen/Wahabis/Salafis try to misguide innocent Muslims that this wording applies on all people whether layman i.e. even if a nincompoop like Wahabi sees some sahih hadith and starts acting "ON DHAHIR (APPARENT)" meaning of it then It is fine to reject the Qawl of Imam.

This is the biggest daleel rather Dajl which Wahabis use in order to fool innocent people.

Now here is Mawt-e-Wahabi Ba Zubaan-e-Nawawi (rah)

Explaining this quote from
Imam ash-Shafi'i (rah) Imam al-Nawawi (rah) said:

ما نقل عن الشافعي فيه قول على وفق الحديث: * وهذا الذى قاله الشافعي ليس معناه ان كل أحد رأى حديثا صحيحا قال هذا مذهب الشافعي وعمل بظاهره: وانما هذا فيمن له رتبة الاجتهاد في المذهب

Translation: That which is narrated by
Imam al-Shafi'i (rah) that: My opinion is that which corresponds to Hadith. (Imama al-Nawawi said): This which Imam al-Shafi'i (rah) said does not mean that whosoever sees some sahih hadith then starts saying that it is Madhab of Imam al-Shafi'i (rah) and thus starts following the "DHAHIR OF IT". However the reality is that this saying is about that person who has reached the stage of doing "IJTIHAD IN MADHAB"
[Majmua Sharh al Madhahib (1/64)]

So Shame on
Wahabiyyah who misuse the Aqwaal of great scholars in order to misguide people.

Although I have many more proofs but I want to keep it short and sweet so that many people can benefit from this small post.

By A.Ibrahim

(Edited by ADHM)


Imam Jalal al-Din al-Suyuti (d. 911 AH) said: 
“The difference found in the four Schools of Islamic law (Hanafi, Shafi, Maliki and Hanbali) in this nation is a huge blessing and an enormous virtue. It has a subtle hidden wisdom the intelligent are able to grasp, but the ignorant are blind of. I have even heard some of them say: ‘The Prophet (s) came with one law, so where did the four Madhabs come from?” (Jazeel al-Mawahib, p.4)

Imam al-Haramayn Abu al-Ma‘āli Abd al-Malik bin Yusuf al-Juwayni mous (419-478 AH) writes in his book Al-Burhan:“The expert scholars have agreed that the masses are obligated (‘alayhim) with following the schools of the (four) Imams who thoroughly investigated and researched, who compiled the chapters (of Fiqh) and mentioned the circumstances of the rulings.” (vol. 2, P. 1146)

Shaikh al-Islam Ahmad Ibn Hajr al-Haytami writes in Tuhfa al-Muhtaj fi Sharh al- Minhaj:“The claim the layman has no madh-hab is rejected, rather it is necessary (yalzamuhu) for him to do taqlīd of a recognised school. (As for the claim: scholars did not obligate following one school), that was before the codification of the schools and their establishment.” (Vol.12 p.491-Kitab al-Zakah)

 Imam al-Nawawi writes in Al-Majmu‘ Sharh Al-Muhadhdhab:“The second view is it is obligatory (yalzamuhu) for him to follow one particular school, and that was the definitive position according to Imam Abul-Hassan (the father of Imam al-Haramayn Al-Juwayni). And this applies to everyone who has not reached the rank of ijtihād of the jurists and scholars of other disciplines. The reasoning for this ruling is that if it was permitted to follow any school one wished it would lead to hand-picking the dispensations of the schools, following one’s desires. He would be choosing between Halal and Haram, and obligatory and permissible. Ultimately that would lead to relinquishing oneself from the burden of responsibility. This is not the same as during the first generations, for the schools that were sufficient in terms of their rulings for newer issues, were neither codified nor widespread. Thus on this basis it is obligatory for a person to strive in choosing a madh-hab which alone he follows.” (vol.1 p. 93)

 Shaikh Salih al-Sunusi writes in Fath al-‘Alee al-Malik fil-Fatwa ‘ala madh-hab al-Imam Malik:“As for the scholar who has not reached the level of ijtihād and the non-scholar, they must do taqlīd of the Mujtahid… And the most correct view is that it is obligatory (wajib) to adhere to a particular school from the four schools…” (p.40-41, in Usul al-Fiqh)

Imam Sharani, an undisputed authority in the Shafi school writes in Al-Mizan al-Kubra:“…You (O student) have no excuse left for not doing taqlīd of any madh-hab you wish from the schools of the four Imams, for they are all paths to Heaven…” (p.55 vol.1)

 Imām Shams al-Din Dhahabī (673-748 AH) writes in Siyar A‘lam al-Nubalā under Ibn Hazm Zāhirī’s comment:“I follow the truth and perform ijtihād, and I do not adhere to any madh-hab”, “I say: yes. Whoever has reached the level of ijtihād and a number of imāms have attested to this regarding him, it is not allowed for him to do taqlīd, just as it is not seeming at all for the beginner layman jurist who has committed the Qur’ān to memory or a great deal of it to perform ijtihād. How is he going to perform ijtihād? What will he say? On what will he base his opinions? How can he fly when his wings have not yet grown?” (Vol.18, Pg.191)

 In the famous twelve volume Maliki compendium of fatāwā, Al-Mi‘yar al-Mu‘rib an fatāwā ahl al-Ifriqiyya wa al-Andalus wa al-Maghrib, Imam Ahmad al-Wanshirisi records the Fatwa on taqlīd: “It is not permitted (lā yajoozu) for the follower of a scholar to choose the most pleasing to him of the schools and one that agrees the most with him. It is his duty to do taqlīd of the Imam whose school he believes to be right in comparison to the other schools.” (vol.11 p.163-164)

 The Hanbali scholar Imam ‘Ala al-Din al-Mardawi in his major Juristic compendium Al-Insaf, cites the statement of the famous scholar Imam Al-Wazir ibn Hubaira (died 560 ah):“Consensus has been established upon taqlīd of every one of the Four Schools and that the truth does not lie outside of them.”(Vol.11 p.169, Dar al-Kutub al-‘Ilmiyyah).

Imam Badr al-Din al-Zarkashi states in Al-Bahr al-Muhit,“There has been established a consensus amongst the Muslims that the truth is restricted to these (four) schools. This being the case it is not permitted to act upon an opinion from other than them. Nor is it permitted for ijtihād to occur except within them (i.e. employing their principles that is the tools of interpretation).” (vol.6 p.209)

 In the commentary of the Shafi text Jam‘ al-Jawami‘, Imam Al-Jalāl Shams al-Din al-Mahalli writes:“And the soundest position (wal-Asahh) is that it is obligatory (yajibu) for the non-scholar/layman and other than him of those (scholars) who have not reached the rank of ijtihād, adherence of one particular school from the madh-habs of the Mujtahid Imams (iltizam madh-hab Muayyan min madāhib al-Mujtahideen) that he believes to be preferable to another school or equal to it.” (Kitab al-ijtihād, p.93)

 Imam Rajab al-Hanbali writes in his book: “Refutation of anyone who follows other than the four schools” [A title that emphatically exposes the deception of the Salafi claim that it is they who represent true Islam]:“…that is the Mujtahid, assuming his existence, his duty (Farduhu) is to follow what becomes apparent to him of the Truth. As for the non-Mujtahid his duty is taqlīd.” Elsewhere having indicated in the latter the rarity of the lofty status of ijtihād, he states: “As for all other people who have not reached this level (of ijtihād), it is not allowed (lā yasau‘hu) for them but to do taqlīd of these Four Imams and to submit to that which the rest of the Ummah submitted to.” (Majmoo‘ al-Rasail Ibn Rajab, vol.2 p. 626 and p.624 respectively).

 In the famous commentary of the treatise of Imam Ibn Abi Zayd al-Qayrawani Al-Risalah, entitled “Al-Fawākih al-Dawāni,” Imam Ahmad al-Nafrawi (died 1126 ah) also confirms the Ijma of all the scholars that following one Imam is obligatory: “The consensus of the Muslims has been established upon the obligation (Wujub) of following one of the four Imams today; Abu anīfa, Malik, Shafi and Ahmad- May Allah be pleased with them… What we explained before, in terms of the obligation of following one of the four Imams, is in relation to those who do not possess the capability of performing ijtihād.” (vol.2 p.574, Bab Fi al-Ruyah wa al-Tathāub, 1997).


Once a young man came to me and asked me:

 Why I did not follow Bukhari and Muslim only, he then told me to only follow them, rather than any Imam and not to be an innovator.

I answered him by showing him two Ahadith, and asked him to tell me what he understood by them?

One narration was from Bukhari and the other was from Muslim.

The young man was determined to prove that his interpretation was better than Imam Abu-Hanifah, and Imam Malik, because in their time there was no computer to compile a database of Ahadith. (Imam Google…lol)

The two Ahadith’s were:

1) Imam Bukhari says that Amar Bin Maymoon said that I saw a monkey who had just capulated with another monkey, and the other monkeys were stoning them, so I also started to throw stones at them. [Bukhari, chapter ‘Ayyamul-Jaheeliyeh’ by Imam Bukhari].

2) Anas (Radiall hu anhu) says: The Prophet (May Allah bless him and grant him peace) told Ali (Radiall hu anhu) to go and execute a Muslim man who was accused by the people of committing adultery with a slave girl. When Ali (Radiall hu anhu) found him he was bathing in a lake. He then called to him, when he came out of the lake he had no clothes on. Ali (Radiall hu anhu) saw that this person could not commit adultery as he was an eunuchap. Ali (Radiall hu anhu) then let him go. (Muslim Shareef, chapter ‘Tawbah’).

His answer was:
It is clear from this narration of Bukhari that animals should be married according to Islam, and if they commit adultery, they should be punished like humans to make their lives more civilized.

Also, from the second hadith, if someone is accused of committing adultery with a woman, he should be killed, but before killing him it should be checked whether he is a eunuch or not.

This is one example of the ijtihaad made by people who encourage others to pick up Muslim and Bukhari and ignore the Imams.


Differences between
al-Albani, Ibn ‘Uthaymin and Ibn Baz
In Fiqh and Aqida

This is a compilation in over 800 pages highlighting both the minor and major differences of opinion that came about from the neo-ijtihadic positions of the three most well known proponents of the modern day “Salafisect – namely, the three recent father figures of the movement:

Nasir al-Albani (d.1999),
‘Abd al-’Aziz ibn Baz (d.1999). 
 Muhammad ibn Salih al-’Uthaymin (d.2001)

All three were (and still are) held in high regard by most forms of contemporary “Salafism”, which itself is a movement that has copious subdivisions and rival factions  - with conflict ridden disunity  ubiquitously present amongst themselves.

They started out (and factions among them still continue) calling for the abandonment of the Four Sunni Schools of Islamic Law, namely, the Hanafi, Maliki, Shafi’i and Hanbali Madhhabs; all of which emanated from the tangible time of the pious predecessors (al-Salaf al-Salihin), and continue to flourish vibrantly right up till this very day, all over the Muslim world, by the decree of Allah ta’ala. 

Indeed, most Sunni scholars and lay people are still attached to these acknowledged Madhhabs that have stood via the test of time.  Most scholars, especially, since the post-Salaf period have also been linked to the adherence of these recognised Sunni Madhhabs.

Their call to abandon taqlid, which is in reality the following of, and placing trust in the qualified scholarship of the leading and recognised Madhhabs (and not simply “blind following” of random or incompetent individuals), has lead them to use the slogan:

 “A return to the Qur’an and the ‘authentic’ Sunna”

 This catchphrase may sound alluring to the laity who have not generally had the intense training to comprehend how major scholars of the past and present came to derive rulings (ijtihad) from the Sources of the Shari’a (Qur’an, Sunna, Ijma’ and Qiyas), or the precise and nuanced methodology (Usul) utilised by the most elite of scholars (Mujtahid Imams).

 Indeed, a little thought would have lead the sound mind to conclude that all the Mujtahid Imams, and their leading followers, not only had full access to the Qur’an and Sunna over time, but also had the acknowledged, qualified scholarship, academic rigour, and piety to extract rulings from the named Sources of Shari’a.

The question is‘Was there ever a need to make an endeavour to try and reinvent the wheel, when more than 1200 years have passed since the inception of the leading Sunni Madhhabs with their affiliated scholarship, century after century?’
The opponents of the Sunni Madhhabs imprudently contend that this is not only a “good idea”, but something which is a must and an absolute necessity. Such a mentality thus leads to the blustering call to abandon taqlid of all the recognised Madhhabs.

The natural and thought provoking question that arises for the advocates of this incongruous call is

 ‘Why do the very authorities you look up to so much – without much analytical verification (tahqiq) on an individual basis – have such a colossal amount of divergence of opinion (ikhtilaf) between themselves, if they are the major references and authorities who promoted this very call of adhering to the “Qur’an and Sunna” in their time?!’

The work below is by proponents linked to Salafism and so it is to be regarded as being an accurate representation of where and why these three named authorities of theirs differed on many legal questions (masa’il) as well as some matters linked to Islamic beliefs (‘aqa’id).

The very fact that these individuals had such a great number of differences in extracting rulings from the Sources of the Shari’a should lead to alarm bells ringing in the inquisitive readers’ minds, for the simple reason that, it has never been possible to unite all Muslim scholars on just one specific, unified opinion, on every single legal question that has ever arisen in the past, or will be in need of answering in the future.

 This call to reject the Sunni Madhhabs and attempt to reformulate all opinions on the mantra of following the “strongest opinion” as propounded by contemporaries attached to “Salafismis thus not only a fallacy but an abysmal failure on their part, and it is in effect a call that was non-existent, even in the time of the pious Imams from the generation of the Salaf as-Salihin.

 Those who are keen to see how and why the major Imams of early times themselves came to derive legal rulings and what lead to agreement or disagreement may consult the work known as Bidayatul Mujtahid wa Nihaytul Muqtasid by Qadi ibn Rushd (d. 595 AH). 

The link provided for the Bidayatul-Mujtahid is to the English, printed edition.  One may wish to read the English rendition of the Bidayatul Mujtahid as uploaded in the public domain by others:

The work showing the vast array of differences between the three named, contemporary head-figures of “Salafism” is called -  al-Ijaz fi ba’dh ma Ikhtalafa fihi al-Albani wa ibn ‘Uthaymin wa ibn Baz

(A Brief Summary with regards to some of that in which al-Albani, ibn ‘Uthaymin, and ibn Baz differed).



Questions for any
la madh-habi 

Q: So you derive correctly from the Qur’an and the Sunnah for yourself right?
DIY: yes akheee, strictly Qur'an and Sunnah, the sources! 

Q: So how do you understand the hadeeth of the Prophet sal Allahu alayhi wasallam when he said “Pray as you have seen me pray?” – Have you seen the Prophet sal Allahu alayhi wassallam pray? How do you know how the Prophet sal Allau alayhi wasallam prayed if you have not seen him?
DIY: The description is given in the hadeeth akheee, we take from the hadeeth to understand the Qur'an

Q: O.K, I agree, the description is within the Ahadeeth, however which Ahaadeeth and did you actually go and find these Ahaadeeth for yourself, or just you just simply pick up the book “Kayfiyyah Salat un-Nabi” i.e. How the Prophet sal Allahu alayhi wasallam prayed authored by ‘Abdul Azeez Bin ‘Abdullah Bin Baz and then make taqleed of it?
DIY: Akhee, I do not do taqleed of nobody, not even 'Abdullah b. Baz

Q: Do you understand ‘Arabic?
DIY: No but I try in sha Allah

Q: Then how do you go to the Ahaadeeth and determine which ahaadeeth are strong, good, weak and fabricated? Or is it a case of Simon says? or better yet – Albaani says? Which, needless to say, would again be taqleed.
DIY: Usul ul-Ahaadeeth Akhee, Bilal Philips wrote a book on the subject and again I do not follow any scholar akhee, just pure Qur'an and Sunnah 

Q: O.k, for arguments sake, its coming up to Salah and we have five minutes. We both agree that purification is a pre-requestite for Salah, and yet my taps are not working and my sink is blocked. The only water I have is a sink full of soapy water, a toilet that flushes and a bottle of diluted orange juice. Which one should I purify myself with and why and what is the evidence for that?
DIY: The ayah from Surat ul-Ma'idah tells us wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. We use clean water!

Q: The only problem is, the ayah from surat ul-Maa’idah that you have quoted does not desribe the wudu as I and and every Muslim knows it, including yourself. For example do you do wudu in the following order? Do you wash your face then your hands? or do you wash your hands then your face? or is there something we are misunderstood here? How do you know which order? How much time do we have left on the clock to decide these matters, hurry, there is six sittah to sort through! which would take somebody months to read, let alone study. Furthermore, do you when washing your hands do it up to the elbow all in the same action before washing the face? and thirdly, I do not see in the Arabic Qur’an the term wash your feet up to the ankles. What I see is the Arabic “wa-amsahuw bi-ru’usi-kum wa arjulakum” in which wa arjulakum litreally means “your legs”. Do you wash your whole legs before Salah? How is this ayah understood and why? What is the evidence? Remember, theres three minutes left to Salah…tick tock.
DIY: Erm, yes I can see why you see this as a dilema, Allah knows best Akhee, we just follow Qur'an and Sunnah and He be pleased with us in sha Allah, we cannot follow no man blindly like our forefathers and the mushrikeen did, it is haram

If you only knew that the four madh-habs have already compiled all of these answers that have left you be-dazzled and struggling to present the masaa’il to my questions sufficiently. You see all a Hanafi has to do is put the Qur’an and kitaab al-Athar down on the table and thats the evidences for his madh-hab right there. The same with the Maaliki, all he has to do is put put the Qur’an and al-Muwatta on the table and thats the evidences for his madh-hab right there. The same with the Shaafi, all he has to do is put the Qur’an and Umdat us-Saalik down on the table and thats the evidences for his madh-hab right there. The same with the Hanbali, all he has to do is place put the Qur’an and Umdat al-Ahkaam down on the table and thats the evidences for his madh-hab right there. What we would have done then is proven our evidences for our madh-hab that are strictly Qur’an and Sunnah, and since all four Imaams and their priciples in deriving from the Qur’an and the Sunnah are from the Salaf, we can also boast we are upon the Qur’an and the Sunnah AND the understanding of the first three generations. Can you boast that, or is your argument destroyed?
DIY: erm akhee ? I .. I ... will ask my teachers and get back to you!!

Today we have the Qur’an, tafaseer, multiple volumes of ahaadeeth and commentary at the click of a button. We are able to reference like never before. Now, your argument is taqleed is wrong and we should follow the Qur’an and the Sunnah by looking up the evidences for ourselves, yet how did the 4th century plus laymen find such evidences and practice them? As they did not have access to Shaykh ul-Islam
DIY: They would ask the people of knowledge akhee

Good answer, they would ask the people of knowledge, I agree a 100% with that. Your only problem now is explaining to me why these people of Knowledge was upon madh-habs and would teach the laymen the masaa’il from their madh-habs. Can you care to explain this fact.

For example Imaam Quduri was a Hanafi, Imaam Bukhaari was a Shaafi, Imaam Barbahaari was a Hanbali, Imaam Nawawi was a Shaafi, Qadi Iyad ibn Musa was a Maaliki, Shaykh Abd ul-Qaadir, Imaam Abdur Rahmaan ibn al-Jawzi, Imaam Muwaffaq ud-Deen Ibn Qudaamah al-Maqdasi, Ibn Taymiyah, Ibn Qayyum al-Jawzi, Ibn Rajab al-Hanbali are Hanbalis and Ibn Katheer and Imaam Dhahabi are Shaafi. Can you at least explain why such great scholars did taqleed of the four Imaams? Whereas you claim their actions are wrong?

To conclude, this argument with you my brother, is it best to follow the Salaf and the early scholars who all compiled the masaa’il for each madh-hab and the 1400 years of scholarship and knowledge that has been passed unbroken, or is it better to follow somebody who popped his head up in the 11th century and claimed “hey, the true knowledge of Islam has been lost since the first three generations, follow me or be killed as a mushrik”?



Wahhabi say:

We only follow Qur’an and Sunnah directly” ?

Friday, 23 November 2012

Dala’il al-Khayrat by Muhammad ibn Sulayman al-Jazuli (d.870AH/1465CE)

Dala'il al-Khayrat or Dalaail u'l Khayraat Wa Shawaariq u'l Anwaar Fee Zikri's Salaat Alan Nabiyyi'l Mukhtaar
-Meaning the Waymarks of Benefits and the Brilliant Burst of Sunshine in the Remembrance of Blessings on the Chosen Prophet

صلىالله عليه وآله وسلم

Imam al-Jazuli once awoke late for his morning prayers and began to look in vain for pure water to perform ritual ablutions. In the midst of his search al-Jazuli encountered a young girl who was aware of al-Jazuli's famed religiosity and was bewildered on why al-Jazuli could not find pure water.

The girl then spit into a well which miraculously overflowed with pure sweet water for al-Jazuli to perform ablutions. Consequent to performing prayer, al-Jazuli inquired to the means by which the girl achieved such a high spiritual station.

 The girl replied it was simply by "Making constant prayer for God to bless the best of creation by the number of breaths and heartbeats."

 Al-Jazuli then resolved to write a work collecting litanies of prayers asking God to bless and show mercy and kindness to Muhammad صلىالله عليه وآله وسلم

Al-Jazuli then moved East to Medina where he would recite the whole of the Dala’il al-Khayrat twice daily at the Holy Prophet's grave in al-Masjid al-Nabawi. The Dala'il Khayrat has since been seen as a testament of love and passionate longing for Holy Prophet Muhammad  صلىالله عليه وآله وسلم



Najdi Hatred 
Dala’il al-Khayrat

            “ ... he (ibn abd-al Wahhab najdi) burned many books containing prayers for the Prophet, among them Dala'il al-Khayrat and others, similar in content and theme. In this fashion, he destroyed countless books on Islamic law, commentary on the Qur'an, and the science of hadith whose common fault lay in their contradiction of his own vacuous creed. While doing this, however, he never ceased encouraging any follower to interpret Qur'an and hadith for himself and to execute this informed only by the light of his own understanding, darkened though it be through errant belief and heretical indoctrination.” 
Read: Here

Fatwas of the Permanent Committee :

Browse by Volume Number > Group 1 > Volume 1: `Aqidah (1) > Creeds > Tawassul > Reading a book that includes Tawassul through the Prophet and asking for his intercession
Fatwa no. 8879
Q: What is the ruling on reading the book entitled “Dala’il Al-Khayrat” by Imam Muhammad ibn Sulayman Al-Jazuly which contains daily Awrad (oft-recited invocations) that include beseeching and seeking to approach Allah (Tawassul) by means of the Prophet (peace be upon him) and begging him for his Shafa‘ah (intercession), such as saying, “O Muhammad! O our beloved! We are beseeching your Lord in your name, so please intercede for us with the Great Lord” and also, “O Allah! We seek by his virtue his intercession for us with You; for he is the most eminent intercessor with You. We adjure You by him, as he is the greatest one to adjure You by his right. We seek to draw close to You through him, as he is the nearest means to You, descendant of the most noble origin.”

A: If this book includes Tawassul by means of the Prophet (peace be upon him) and seeking his intercession with Allah to have one’s requests granted, it is impermissible for you to read it, as Allah says (what means): Say: “To Allâh belongs all intercession." (Surah Al-Zumar, 39: 44).

(Part No. 1; Page No. 522)

Allah also says: Who is he that can intercede with Him except with His Permission
(Surah Al-Baqarah, 2: 255).
He also says: Have they taken (others) as intercessors besides Allâh?
Say: "Even if they have power over nothing whatever and have no intelligence?
(Surah Al-Zumar, 39: 43).

Say: “To Allâh belongs all intercession."
Adherence to reciting the Qur’an and the Adhkar (supplications) authentically reported from the Prophet (peace be upon him) is enough, so you need not read the Awrad in such books as “Dala’il Al-Khayrat” and its like. The authentic Adhkar are numerous, and they can be found in books such as “Riyad Al-Salihin” and “Al-Adhkar Al-Nawawiyyah” by Imam Al-Nawawy , “Al-Kalim Al-Tayyib” by Ibn Taymiyyah , “Al-Wabil Al-Sayyib” by Ibn Al-Qayyim (may Allah be merciful to them all), and other books written by Ahl Al-Sunnah (those adhering to the Sunnah).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Fatwas of the Permanent Committee :
The book "Dala'il Al-Khayrat" and the Bid`ahs it contains
(Part No. 2; Page No. 166)
the book "Dala'il Al-Khayrat" and the Bid`ahs (innovations in religion) it contains
Fatwa no. 15880

Q: I hope you will issue a Fatwa concerning this book. Is it permissible to read and keep it?

Here are some sentences from the book:

 "The purpose of this book is to mention the way and virtue of invoking Allah's peace and blessings upon the Prophet (peace be upon him).
We mention them without their Sanad (chain of narrators), so that the reader can easily memorize them.
It is of the most important tasks for whoever wants to draw closer to Allah (Exalted be He).
I entitled it Dala'il Al-Khayrat Wa Shawariq Al-Anwar Fi Dhikr Al-Salah `Ala Al-Naby Al-Mukhtar."

It was reported that the Prophet (peace be upon him) said:
“Verily, there will come to the Cistern on the Day Resurrection people whom I will only know by their frequent supplication for peace and blessings upon me.”

This is a copy of a page of this book: "Bismillah Al-Rahman, Al-Rahim [In the Name of Allah, the Most Gracious, the Most Merciful], O Allah, for the sake of your prophet Muhammad (peace be upon him), Your Love for him and his for You, and the secret kept between You and him, ... etc."

"O Allah, confer peace and blessings upon Muhammad and his family whose light is of Your Light and whose power of light revealed all secrets."

A: The book in question entitled ''Dala'il Al-Khayrat''
(Part No. 2; Page No. 167)
is known by trustworthy scholars as misleading, for it over-praises the Messenger (peace be upon him), and includes supplications by calling upon him and claiming that his light is of Allah's Light, and that his light revealed all secrets as quoted by the questioner. Such praying and over-praising are baseless.

People should not be deceived by this book. It should not be read, except by someone who wants to refute and warn against it. There are many authentic books that explain how to invoke Allah's peace and blessings upon the Prophet (peace be upon him) such as Jala' Al-Afham Fi Al-Salah Wa Al-Salam `Ala Khayr Al-Anam by Ibn Al-Qayyim.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta'



Deobandi akabir Asraf ali Thanawi said,
I find it better to spend that much time in reciting the words of Durud and Salam narrated in Hadith than recitingmanzil of Dala'il al-Khayrat.”


Deobandi said:
“ I called Mufti Saeed Khan Sahib asking for the reference of what he attributed to Imam Gangohi regarding Dala'il al-Khayrat. He said the view of Imam Gangohi is mentinoed in Tazkirah al-Rashid by Mawlana Muhammad 'Ashiq Ilahi. 

Mufti Saeed Khan Sahib mentioned there are certain wordings in Dala'il al-Khayrat that are objectionable unless some sort of tawil is made. He said it is better we stick to the Qur'an, Sunnah, and the mujtahid imam rather than read something written centuries later by a non-mujtahid.

As it was mentioned earlier, Mawlana Thanawi also doesn't recommend it.”

End of Quote


In Al-Muhannad  (book written to please the Sunni Arab scholars) :
While answering question number seven in his book,  Khaleel Ambethvi writes:
In our view it is very rewarding and mustahab to send durood (blessings) upon prophet, whether it is dalail al khairat or other compiled books of durood….”

A little further he writes:

My teacher Hazrat [ Rashid Ahmed] Gangohi and other scholars( mashaykh) used to read dalail al khairat. And Mawlana Hazrath Haji Imdadullah  Shah Muhajir Makki has written and said that disciples should regularly recite Dalail al Khairat. And Mawlana [ Rashid] Gangohi used to give permission to his students to recite Dalail Al Khairat”



“Thus the book Al-Muhannad should not be available to the general public.
OR Change the following to that he only gave ijazat to khawas.

Here's what Al-Muhannad says:
السؤال السابع
ما قولكم في تكثير الصلاة على النبي صلى الله عليه و سلم و قراءة ‘دلائل الخيرات ’ أو الأوراد ؟
يستحب عندنا تكثير الصلاة على النبي صلى الله عليه و سلم و هو من أرجى الطاعات و أحب المندوبات ، سواء كان بقراءة الدلائل و الأوراد الصلوتية المؤلفة في ذلك أو بغيرها ، و لكن الأفضل عندنا ما صح بلفظه 
صلى الله عليه و سلم ، و لو صلى بغير ما ورد عنه صلى الله عليه و سلم لم يخل عن الفضل و يستحق بشارة
من صلى علىّ صلاة صلى الله عليه عشراً 
و كان شيخنا العلامة الكنكوهي يقرأ الدلائل ، و كذلك المشايخ الأخر من ساداتنا ، و قد كَتب في إرشاداته مولانا و مرشدنا قطب العالم حضرة الحاج إمداد الله قدس الله سره العزيز و أمَر أصحابه بأن يحزبوه ، و كانوا يروون الدلائل رواية ، و كان يجيز أصحابه بالدلائل مولانا الكنكوهي رحمة الله عليه 
*He says that Kasrat of Durood is mustahab whether its from dalaail or any other book but Afzal is the durood that came in Ahadith.

*“He says that Allama Gangohi (RA) used to read dalaail and our other Mashaaikh. Maulana Gangohi (RA) has written in his sayings that *Our Murshid Haji Imdadullah (RA) used to tell his Ashaab (mureeds) to read its manzils. And Maulana Gangohi (RA) used to give ijazat of dalaail to his mureeds.” 
End of Quote

^*Note what he said above 

 Durud Taaj

What do scholars of religion, Allah have mercy upon you, say about the proof, virtues and reward for Durud Taaj?

It is generally famous among the laity and particularly the ignoramus and whether the following words of it are affiliated towards Holy Prophet (Allah bless him and give him peace); dafi’ al-bala’ (remover of distress), wa al-waba’ (and epidemic), wa al-kaht (and drought), wa al-mardh (and ailment), wa al-‘alm (and agony).

Now whether reciting it and having the belief of its virtues and reward is established and correct from legal proofs or not or is it shirk and bid’ah? 


Whatever virtues of this durud are mentioned by some ignoramus are false and its status is impossible to know except that from Holy Messenger (Allah bless him and give him peace) himself, and this durud was written after passing of [many] centuries. So how can these wordings of [this] durud can be considered as rewarding?

 So to leave the wordings that have appeared in authentic narrations and to expect abundance of reward in this [Durud Taaj] and to recite it is innovation of deviancy. And because it contains words that are shirkiyyah (polytheistic) and there is fear for corruptness of belief of laity hence its recital is prohibitedSo to instruct Durud Taaj is akin to giving poison to laity. Because many people fall into prey of polytheistic beliefs and it becomes a cause of their peril. 

And Allah knows best.

(Fatawa Rashidiyyah, Kitab al-’Ilm; p.169, Dar al-Isha’at)


Quote :
deobandi said: “Mufti Taqi Usmani on Durud Taaj, etc.
Invented duruds, e.g. Durud Taaj contain words contrary to Shari'ah and many such duruds also contain polythestic words. "

Dalail al Khairat and Istighatha

The founder of the wahabism in India, Ismaeel Dehalvi writes:
To repeat the names, is one of those acts which Allah sahib has ordered only for for His respect. It it is done for someone else, then it is shirk”
[ Taqwiyatul Iman, page 44, Maktaba Mercantile, Delhi]

(“naam japna, unhee kamon mein say hai ki Allah sahib nay khaas apani taazeem kay liye tahraein hain aur kisi say yeh mamla karna shirk hai”)

He also writes in the same book:
“The one whose name is Mohammed or Ali DOES NOT HAVE ANY AUTHORITY OVER ANYTHING”

Please calling Muslims as  mushriks and bidatis is a hall mark of Wahabi sect.

Ashraf Ali thanvi  al deobandi  wrote went one step ahead and wrote something which shows his knowledge in aqida issues.

He wrote that tying of  sehra ( flower in front face at the time of marriage) is shirk.

“To call someone from a distance and to think that he has received the message, to ask for fulfillment of desires from someone, to bow down before someone or to stand like a picture before someone, to put floral sehra over the head of a bridegroom, to keep the names of Ali Bakhsh, Husain Bakhsh, Abdul Nabi, etc., to say that if Allah and His Messenger (Sallallahu Alayhi Wasallam) wills, this work will be done.”
[ Ashraf ali Thanvi Behishti Zevar, Part 1, pp/3 7, Under the description of the things of Polytheism and Infidelity.

In order to confuse Arabic speaking Sunni scholars, wahabis (Deobandi scholar) wrote al muhannad alal mufannad.

While answering question number seven in this book,  Khaleel Ambethvi writes:
“In our view it is very rewarding and mustahab to send durood (blessings) upon prophet, whether it is dalail al khairat or other comliled books of durood….”

A little further he writes:
“ My teacher Hazrat [ Rashid Ahmed] Gangohi and other scholars( mashaykh) used to read dalail al khairat. And Mawlana Hazrath Haji Imdadullah  Shah Muhajir Makki has written and said that disciples should regularly recite Dalail al Khairat. And Mawlana [ Rashid] Gangohi used to give permission to his students to recite Dalail Al Khairat”

It is seen that wahabi scholars like Rashid Gangohi did not have any problem in supplicating:

O Mercy of Allah. I am afraid filled with fear
O Grace of Allah. I am ruined, so help me.
And I have no good acts with which to meet The All Knowing.
But great love for you and my faith.
Be my protection from the evil of life and from
The evil of death and from the burning of my mortal frame.
And fulfill my every need saving me from ruin.
And be my release from the fetters of disobedience.
If Istighatha is  shirk, let these wahabis pass the fatwa of shirk upon Gangohi and company!.

For we sunni muslims will continue to recite dalail al khairat as long as we are alive!

Let us read  a paragraph( part) from dalail al Khairat and feel the love of Prophet ( sal allahu alayhi wa sallam)

“ Ya Allah And bless him in every year, in every month, in every week, in every day, in every night in every hour, in every sniff, in every breath, in every blink and in every glance, for ever and ever, for the duration of this world and the duration of the next world, and for longer then this, with a beginning that never ends and an end witch never finishes! Ya Allah, bless our master Muhammad (Sollallahu ‘Alaihi Wasallam) as much as Your love for him! Ya Allah, bless our master Muhammad (Sollallahu ‘Alaihi Wasallam) as befits his legitimate rank! Ya Allah, bless our master Muhammad (Sollallahu ‘Alaihi Wasallam), with blessings, which serve as a sanctuary for us from all terrors, and oppression, which settle all our affairs.

Abdullah Sabri Chsiti
1 Rajab 1431

14th June 2010 Here

 Questions & Answers:  Here and Here

The Story of Dala’il al-Khayrat

Dala’il al-Khayrat, the most celebrated manual of Blessings on the Prophet (Allah bless him and give him peace) in history, was composed by the Sufi, wali, Muslim scholar of prophetic descent, and baraka of Marrakesh Muhammad ibn Sulayman al-Jazuli (d. 870AH/1465CE).

Born and raised among the Gazulah Berbers of the Sus region in southern Morocco, he studied the Qur’an and traditional Islamic knowledge before travelling to Fez, where he memorized the four-volume Mudawwana of Imam Malik and met scholars of his time such as Ahmad Zarruq, and Muhammad ibn ‘Abdullah Amghar, who become his sheikh in the tariqa or Sufi path.

Amghar traced his spiritual lineage through only six masters to the great founder of their order Abul Hasan al-Shadhili and thence back to the Prophet (Allah bless him and give him peace). After initiating Jazuli into the way, he placed him in a khalwa or solitary retreat, where he remained invoking Allah for some fourteen years, and emerged tremendously changed. After a sojourn in the east and performing hajj, Jazuli himself was given permission to guide disciples as a sheikh of the tariqa.

Imam Ahmad al-Sawi relates that one day Jazuli went to perform his ablutions for the prescribed prayer from a nearby well but could not find any means to draw the water up. While thus perplexed, he was seen by a young girl who called out from high above, “You’re the one people praise so much, and you can’t even figure out how to get water out of a well?” So she came down and spat into the water, which welled up until it overflowed and spilled across the ground.

 Jazuli made his ablutions, and then turned to her and said, “I adjure you to tell me how you reached this rank.
She said, “By saying the Blessings upon him whom beasts lovingly followed as he walked through the wilds (Allah bless him and give him peace).”

 Jazuli thereupon vowed to compose the book of Blessings on the Prophet (Allah bless him and give him peace) which came to be known as his Dala’il al-Khayrat or “Waymarks of Benefits.”

His spiritual path drew thousands of disciples who, aided by the popularity of his manual of Blessings on the Prophet (Allah bless him and give him peace), had a tremendous effect on Moroccan society. He taught followers the Blessings upon the Prophet (Allah bless him and give him peace), extinction of self in the love of Allah and His messenger, visiting the awliya or saints, disclaiming any strength or power, and total reliance upon AllahHe was told by the Prophet (Allah bless him and give him peace) in a dream,

 “I am the splendor of the prophetic messengers, and you are the splendor of the awliya.”

Many divine signs were vouchsafed to him, none more wondrous or unmistakable than the reception that met his famous work.

Its celebrity swept the Islamic World from North Africa to Indonesia. Scarcely a well-to-do home was without one, princes exchanged magnificently embellished copies of it, commoners treasured it. Pilgrims wore it at their side on the way to hajj, and a whole industry of hand-copyists sprang up in Mecca and Medina that throve for centuries. Everyone who read it found that baraka descended wherever it was recited, in accordance with the Divine command: “Verily Allah and His angels bless the Prophet: O you who believe, bless him and pray him peace” (Qur’an 33:56).

In the post-caliphal period of the present day, Imam Jazuli’s masterpiece has been eclipsed by the despiritualization of Islam by “reformers” who have affected all but the most traditional of Muslims. As the Moroccan hadith scholar ‘Abdullah al-Talidi wrote of the Dala’il al-Khayrat: “Millions of Muslims from East to West tried it and found its good, its baraka, and its benefit for centuries and over generations, and witnessed its unbelievable spiritual blessings and light.

 Muslims avidly recited it, alone and in groups, in homes and mosques, utterly spending themselves in the Blessings on the Most Beloved and praising him—until Wahhabi ideas came to spread among them, suborning them and creating confused fears based on the opinions of Ibn Taymiya and the reviver of his path Muhammad ibn ‘Abd al-Wahhab of Najd. After this, Muslims slackened from reciting the Dala’il al-Khayrat, falling away from the Blessings upon the Prophet (Allah bless him and give him peace) in particular, and from the remembrance of Allah in general” (al-Mutrib fi awliya’ al-Maghrib, 143–44).

[Sheikh Nuh Keller]


The article below is from the biographical work on the Sufi’s of the Maghrib called 
‘Al-Mutrib bi Mashahir Awliyah al-Maghrib’ by the contemporary Shadhili scholar Shaykh Abdullah al-Talidi described by some as a ‘Salafi Sufi’. 

I wanted to post something from his entry from Imam al-Jazuli, the author of the famous manual of sending blessings upon the Prophet (Allah bless him and give him peace), the ‘Dalail al-Khayrat’.  The biographical entry below is adapted/extracted from his entry which starts at p.143 of the aforementioned work.  I have quoted Shaykh al-Talidi directly verbatim at some points of relevance.  May Allah have mercy on all those mentioned in this post, all those who have read the ‘Dalail’ and may He (the Exalted) enable us to finally meet and benefit from Shaykh al-Talidi who is currently living in Tangiers.

Sayyidi Muhammad bin Sulaiman al-Jazuli

He is the Shaykh, the scholar, the gnostic, pious friend of Allah, the barakah of the city of Marrakesh:  Sayyidi Muhammad Fatha bin Abd al-Rahman bin Sulaiman al-Jazuli.  He was of noble lineage and was born is his city of Jazula in Sus.  It was there where he was raised and where he studied the Quran, then began his quest for seeking knowledge.  He also travelled to Fes where he stayed for a time, and where he met the gnostic Sayyidi Ahmad Zarruq.

Imam al-Jazuli was firmly grounded in the fiqh of the Maliki school, and it was said that he had memorized the ‘al-Mudawwanah’ and other works.  However he focussed away from all of this and busied himself with the worshipping of Allah (the Most High) practising abstinence and devoting himself to the sending of Salutations and blessings upon the Beloved al-Mustafa (Allah bless him and give him peace).  He withdrew himself from the company of his friends and other people and restricted himself to his home.

Excellence Of The Dalail And a Defence

Shaykh al-Talidi said (p.144):
What is meant is that the ‘Dalail al-Khayrat’ is priceless and there is nothing similar to it in its genre, the writer of these words is from those who has witnessed and experienced its blessings.  The book by the praise of Allah (the Most High) does not contain that which the author can be criticized for except for some hadith which are fabricated or have no basis.  And this is what a book is not free of whose author does not possess knowledge of hadith. 

As for that which they criticised it for such as his words: ‘And send blessings upon our Master Muhammad by the number of your knowledge’…it is interpreted and understood in a good way as is known from the answer of Abul Mahasin Sayyidi Yusuf al-Fasi as in ‘Mumti al-Asma’ and ‘Mirah al-Mahasin’. 

As for that which it contains of intercession by means of the Messenger of Allah (Allah bless him and give him peace), seeking a means by him and calling out to him by his name ‘Ya Sayyidina Muhammad’.  The objection to this is from the whisperings of the Wahabi’s and their false drivel (tarhatuhum al-batilah).  And in the pure sunnah and language of the Arabs is that which is evidence for this as is known by the people of the correct knowledge and is mentioned in the books in refutation of the Wahabi’s and their followers.

Shaykh al-Talidi continued by saying:
I sincerely advise all Muslims to regularly recite the ‘Dalail al-Khayrat’ for the one who regularly (recites it) along with reflection on the greatness of the noble Messenger and with love towards him will be successful if Allah (the Most High) wills.

Spiritual Path And Training Of Others

Imam al-Jazuli after his authoring the Dalail met the gnostic Sayyidi Muhammad bin Abdullah Amghar, from whom he took the spiritual path and entered the spiritual retreat (khalwa) where he remained for 14 years. His litany was thousands of ‘basmalah’ and a number of complete recitals of the Dalail and a quarter of the Noble Quran every day and night.  After this he set out in his effort of guidance and spiritual training of others, and with the generosity of Allah (the Most High) received a large number of students which some such as Sayyidi Mahdi al-Fasi in ‘Mumti al-Asma’ put at 12,656 disciples (murid’s).

His Passing Away

Sayyidi Muhammad al-Jazuli also travelled to the East, performed the pilgrimage rites and spent some time there during which he met some of the notable scholars of that time.  After this he returned to his homeland and took the city of Asfa as his residence.  However its inhabitants showed him emnity whose end result was his having to leave it.  He then returned to homeplace of jazulah and remained there till his passing away in the year 870 Hijri, may Allah the Most High be pleased with him.  77 years after his death his body was transported to Marrakesh and buried there.

Some Of His Excellent Virtues

Imam Abu Abdullah al-Qassar (Allah have mercy on him) said: Our Shaykh, Sayyidi Muhammad al-Jazuli al-Shadhili had immense love for him (Allah bless him and give him peace).  It was said to him: I have excelled/given preference to you above your contemporaries due to the large amount of your sending blessings upon my beloved Muhammad (Allah bless him and give him peace).

And in ‘al-Mumti’ he (Allah be pleased with him) said:  I saw the Prophet (Allah bless him and give him peace) and he said to me:  I am the adornment (zayn) of the Messengers, and you are the adornment of the friends of Allah (awliyah).

The Transfer of His Body to Marrakesh 77 Years After his Death

Ahmad Baba and al-Fasi mention in ‘al-Mirah’ that when they exhumed and transported him to Marrakesh  which was 77 years after his death and burial in Jazulah, they found that there no change had occured to his body and it has not decomposed.  Such that the traces from the shaving of his head were still apparent on his body in the same way as they had been the day he passed away.  One of the people pressed his finger on his face and the blood beneath the pressed skin of Imam al-Jazuli’s face was seen to move, when the man lifted his finger the blood was seen returning back just as it would with a living person.  Sayyidi al-Mahdi explained this in ‘al-Mumti’ by saying that Imam al-Jazuli was poisoned and therefore was deserving of being considered a martyr.

Shaykh al-Talidi said:
The ‘Dalail al-Khayrat’ is recited by him throughout the day, and next to him is a masjid in which where the daily prayers are offered.  People set out to visit him and seek blessings by giving him greetings and by supplicating (by his tomb).  Allah عز و جل has honoured me -and to Allah belongs all praise- to visit his tomb many times.

An Incident With His Father

Shaykh al-Talidi said:
They mention that when he was in Fes secluding himself in his home for worship he wrote on the walls of the place the word ‘death’.  When he withdrew from people and his friends one of the students mentioned to his father- who was in Marrakesh- that your son practises alchemy (al-Kimiya) so his fathered travelled to him.  When he entered upon him and saw what was written on the walls of the house…he left and went back reprimanding and blaming himself for what he had done.

Sayyidi al-Jazuli (Allah be pleased with him) has another work called ‘Subhan al-Daaim’ which he compiled for his children and women folk of his family.  This is regularly recited by the ‘Isawiyyun’ the followers of Sayyidi Muhammad bin Isa who is from the students of the students of al-Jazuli.


- Dalail al Khayrat - 

Shaykh Muhmmad al Yaqoubi

Watch video: Here

Dalail al Khayrat 1 MONDAY

Dalail al Khayrat 2 TUESDAY

Dalail al Khayrat 3 WEDNESDAY

Dalail al Khayrat 4 THURSDAY

Dalail al Khayrat 5 FRIDAY

Dalail al Khayrat 6 SATURDAY

Dalail al Khayrat 7 SUNDAY

Dalail al Khayrat 8 MONDAY

Read in English Here:

I will be grateful if you could help me in my reading of “Dalail ul Khairath“.  I am a bit confused as to how to read it. There are two Mondays and I wanted to know if I read the Mondays together – Chapter One and Eight together on the same Monday, or Chapter One the first Monday and then Chapter Eight the week after? Please advise

Every time one reads the Dala’il one begins with the Beautiful Names of Allah followed by the beautiful Names of the Prophet, followed by the weekly segment of the Dala’il. Monday’s two parts can be read on Sunday night after maghrib and on Monday in the daytime respectively. The latter, which is part 2 or ‘chapter eight’, is meant to be followed up with the khatm of the Dala’il (Allahumma ighfir li-mu’allifihi...) and success is from Allah.

Shaykh HGF Haddad

" Dala'il al-Khayrat " Video Here

A beautiful, moving recitation of an excerpt of the Dalail al-Khayrat, Imam Jazuli's majestic poem in honour of the Prophet Muhammad, by Shaykh Idris Watts and the munshids of Keighley and Bradford Sharif.


Guide to Goodness
(Dalail al-Khayrat):



Shah Waliullah Muhaddith Dahlawi (ra)
 ‘Al Intibah fi Salasil ul Auliaullah’