Originally Posted: 23/11/2012
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
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
----------------------------------------------
Wahhabiyyah
of
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
Wahhabiyyah Salafi/AhlehadithFatwas of the Permanent Committee :
| |
================
Deobandi said: Quote: “ 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”
===================
Quote: “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:
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 ؟
الجواب
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
ما قولكم في تكثير الصلاة على النبي صلى الله عليه و سلم و قراءة ‘دلائل الخيرات ’ أو الأوراد ؟
الجواب
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
Quote:
*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
*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
Q:
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?
Answer:
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?
Answer:
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 prohibited. So 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)
(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. " Here
==================================
Dalail al Khairat and Istighatha
The
founder of the wahabism
in India
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.”
“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.
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 Allah. He 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 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 Allah. He 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’.
‘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 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:
Question:
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
Answer:
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.
---
--------------------------------------
Also
(ADHM)
