النص المفهرس

The Book on Sufism
Chapter One: Bay'ah
The reality of bay'ah
Question
I am a murīd of a certain shaykh. Previously my condition was such
that I would perform salah only occasionally. I was in the habit of
vulgar swearing, speaking a lot of lies and taking false oaths. I used to
recite the Qur'an only occasionally in the month of Ramadan. I was not
bothered in the least about differentiating between lawful and
unlawful income. I did not accord any respect at all to my seniors and
elders. I used to fight and argue most of the time with my neighbours.
After pledging bay'ah, all these sins and shortcomings began to be
rectified gradually. Those who have interactions with me also perceive
this difference. I perform salah regularly and - all praise is due to Allah
ta'ala - I am so focussed in it that I feel as if I am in Allah's presence.
When I visit my shaykh and think of my past sins, I cry and am
inspired to seek repentance. I feel that all this is through the blessing
of bay'ah. However, a person said to me that this shaykh/murīd
relationship is a practice of yogis and Buddhists. He says that a shaykh
makes a person carry out more negative actions instead of positive
ones. In fact, he says that they concentrate solely on negative actions
by saying do not do this and do not do that. In this way, they reduce a
person into a paraplegic and one who is suffering from a stroke. In
short, there is no good in this system and it is not even established
from the Qur'an and Sunnah. The bay'ah of Islam is established from
Rasūlullāh sallallahu 'alayhi wa sallam, i.e. unbelievers used to pledge
bay'ah to him and embrace Islam. He did not ask Muslims to pledge
bay'ah to him. I could not give an answer to this person. I certainly
perceive the benefits of bay'ah but do not have the means to reply to
him. I request you to provide me with an answer.
Answer
Tell that person to read the following verse of Surah al-Fath:
إِنَّ الَّذِيْنَ يُبَابِعُوْنَكَ إِنَّمَا يُبَايِعُوْنَ اللهَ.
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Surely those who pledge allegiance to you are actually pledging allegiance to
Allāh.1
A few verses further down, Allāh ta'ālā says:
لَقَدْ رَضِيَ اللهُ عَنِ الْمُؤْمِنِيْنَ إِذْ يُبَايِعُوْنَكَ تَحْتَ الشَّجَرَةِ
Allah was pleased with the believers when they pledged allegiance to you
under the tree.2
Here we see bay'ah being taken from not just believers but from the
most senior Sahābah radiyallahu 'anhum who included those who had
embraced Islam in Makkah Mukarramah and had already borne many
hardships for the sake of Islam. They are listed among the early
Muhājirūn and had continually joined Rasūlullāh sallallāhu 'alayhi wa
sallam in the various battles. This bay'ah was not for embracing Islam.
They had embraced it long before. In fact, their Islam was extremely
strong.
Now read the following from Sūrah al-Mumtahinah:
يَأَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَى أَنْ لَّا يُشْرِكْنَ بِاللهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِيْنَ
وَلَا يَقْتُلْنَ آَوْلَادَهُنَّ وَلَا يَأْتِيْنَ بِيُهْتَانٍ يَّفْتَرِيْنَهُ بَيْنَ آَيْدِيْهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِيْنَكَ فِيْ
مَعْرُوْفٍ فَبَايِعْهُنّ ...
O Prophet! If believing women come to you in order to pledge to you that they
will not ascribe any partners with Allah, they will not steal, they will not
commit adultery, they will not kill their children, they will not fabricate a
slander between their hands and their feet, and that they will not disobey you
in any good deed, then accept the pledge from them ... 3
Allah ta'ālā instructs the acceptance of bay'ah for six things, all of
which are negative. If one ponders carefully, one will deduce that the
sixth point encompasses all positives. That is, they will not disobey
Rasūlullah sallallahu 'alayhi wa sallam in any good deed. This means that
they will obey every order. This appears to be a negative but in reality
it is the greatest positive. Apart from these references, accepting
bay'ah from certain Sahābah radiyallahu 'anhum for specific matters is
also established.
1 Sūrah al-Fath, 48: 10.
2 Sūrah al-Fath, 48: 18.
3 Sūrah al-Mumtahinah, verse 12.
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When the pious elders of Din accept bay'ah, they do not do it in
emulation of yogis and idolaters. Rather, they do it in emulation of
Rasūlullah sallallahu 'alayhi wa sallam. They ask the person to repent
explicitly, prohibit him from all acts of disobedience, and prepare the
person towards the obedience of Rasūlullah sallallahu 'alayhi wa sallam.
This is clearly stated in a Hadith:
عن عبادة بن الصامت رضى الله عنه قال: قال رسول الله صلى الله عليه وسلم قال وحوله
عصابة من أصحابه: بايعونى على أن لا تشركوا بالله شيئا، ولا تسرقوا، ولا تزنوا، ولا تقتلوا
أولادكم، ولا تأتوا ببهتان تفترونه بين أيديكم وأرجلكم، ولا تعصوا فى معروف، فمن
وفى منكم فأجره على الله، ومن أصاب من ذلك شيئا فعوقب فى الدنيا فهو كفارة له، ومن
أصاب من ذلك شيئا ثم ستره الله، فهو إلى الله إن شاء عفا عنه، وإن شاء عاقبه. فبايعناه
على ذلك. (متفق عليه)
'Ubādah ibn as-Sāmit radiyallāhu 'anhu narrates that Rasūlullāh sallallahu
'alayhi wa sallam said while a group of his Companions were around him:
"Pledge allegiance to me that you will not ascribe any partner to Allah, you
will not steal, you will not commit adultery, you will not kill your children, you
will not fabricate a slander between your hands and feet, and you will not
disobey in carrying out any good. Whoever from among you fulfils this shall be
rewarded by Allah. Whoever commits any of these prohibitions and is
punished for them in this world, it will be an atonement for him. Whoever
commits any of them and Allah conceals it [in this world], it is left to Allah to
either pardon him or punish him." We pledged allegiance to him over this.
This is the method of bay'ah by all the masha'ikh of tasawwuf, viz. the
Chishtīs, Qādrīs, Naqshbandīs and Suhrawardīs. Large numbers of
people acquire spiritual purification through them, realize a bond with
Allāh ta'ālā, have their evil characteristics removed, and embellish
themselves with noble characteristics.
That is all. Allah alone inspires to what He loves and what He is pleased
with.1
Pledging bay'ah to a second shaykh after having pledged to the first one
Question
If a person has pledged bay'ah to one shaykh and pledges to another
one for whatever reason, is it permissible?
1 Fatāwā Mahmūdīyyah, vol. 4, pp. 400-401.
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Answer
It is neither essential to pledge bay'ah to the first one nor to the
second one. He can therefore revert to the second one. There can be a
few reasons for wanting to revert to a second shaykh, e.g. he finds the
first shaykh not adhering to the Shari'ah, he has passed away, or -
although he is qualified - a person is not deriving benefit from him. It
will be correct for the murid to revert to a second shaykh in these
instances. It is not good to revert to a second shaykh in the absence of
a need.
Tanqīh al-Fatāwā al-Hāmidīyyah:
سوال: رجل من الصوفية أخذ العهد على رجل ثم اختار الرجل شيخاً آخر وأخذ عليه
العهد فهل العهد الاول لازم أم الثانى؟ جواب: لا يلزم العهد الاول ولا الثانى ولا أصل
لذلك. (تنقيح الفتاوى الحامدية: ٣٦٩/٢).
Kifāyatul Muftī:
It is not appropriate to pledge bay'ah to a second shaykh while having
pledged to the first one and he is already deriving benefit from the
latter.1
Fatāwā Farīdīyyah:
The jurists and Sufis do not consider it impermissible to pledge bay'ah
to a second person.
قال الشيخ محمد بن عبد الله النقشبندى: وجوزوا التعدد بل في حياة الشيخ الأول إذا رأى
الطالب رشده في موضع آخر يجوز له من غير إنكار لشيخ الأول أن يذب إليه ويأخذ
عليه ويتخذه شيخاً ثانيا. فيجوز استفادة التعليم والصحبة مع مشايخ متعددة وينبغى أن
يعلم أن الشيخ بو الذي يدل المريد على الحق تعالى وأكثر ما يلاحظ بذا المعنى وأوضح في
تعليم الطريقة وشيخ التعليم إستاذ الشريعة ودليل الطريقة ... الخ. (فتاوى فريدي: ٣٧٤/١،
مع الحاشيه).
Hadrat Maulānā Ashraf 'Alī Thanwī rahimahullah writes in Shari'at Wa
Iarīqat:
If a person remains for a considerable period of time in the service of a
shaykh while having good faith in him, but finds no effect in his
1 Kifāyatul Muftī, vol. 2, p. 103.
584

companionship, he must look elsewhere for his objective. This is
because Allah ta'ala is the objective and not the shaykh. However, he
must not have any bad thoughts about the first shaykh. He may be an
expert but the person's wellbeing was not destined at his hands. In the
same way, if a person's shaykh passes away before the former can
realize his objective or there is no hope of meeting him, the person
must look for someone else. He must not think that it is enough to
acquire blessings from the shaykh's grave and there is no need for a
new shaykh. This is because the blessings of training and education
cannot be acquired from the grave. However, a person of affinity
makes progress in his spiritual conditions. So this person is still in
need of tutoring. Had this not been the case, there was no need for him
to pledge bay'ah to anyone in the first place. There are thousands and
thousands of graves of not only the Auliya' but of the Prophets as well.
It is extremely bad to pledge bay'ah to several people. The blessing of
bay'ah is lost, the shaykh's heart becomes turbid towards the person,
there is the fear of being cut off from affinity, and the person becomes
known as a drifter.1
Allāh ta ālā knows best.
Pledging bay'ah by spreading a sheet
Question
Some shaykhs accept bay'ah by spreading a sheet. Is this practice
established from the pious predecessors and prophetic era?
Answer
Bay'ah is really a covenant so a mere verbal pledge is enough.
However, in order to strengthen the bond, satisfy the heart and
because it is Sunnah, the Sufis laid down the practice of placing the
hand in the shaykh's hand. Bearing in mind that it is unlawful to touch
strange women, they introduced the practice of extending a sheet or
cloth for the bay'ah.
Hadrat Maulānā Ashraf 'Alī Thanwī rahimahullah writes:
To place one's hand in the shaykh's or to extend a cloth in the case of a
woman when she is close by is merely a practice which is considered
to be good for the affirmation of the covenant; it is not an intrinsic
part of it. This is why this practice is not adhered to in the case of a
person who is far away. Because its desirability is to be found in the
1 Sharī at Wa Tarīqat, p. 490.
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Sunnah, the practice of a man placing his hand in the hand of another
is followed. As for holding one end of a cloth [in the case of a woman],
it takes the place of the actual holding of the hand.1
Proof for bay'ah during the prophetic era can be found in the Hadith
collections and biographies. The following is related in Fath al-Bārī:
وكأن عائشة أشارت بذلك إلى الرد على ما جاء عن أم عطية. فعند ابن خزيمة وابن حبان
والبزار والطبري وابن مردويه من طريق إسماعيل بن عبد الرحمن عن جدته أم عطية في
قصة المبايعة قال: فمد يده من خارج البيت ومددنا أيدينا من داخل البيت ثم قال: اللُّهُمَّ
اشهد. وكذا الحديث الذي بعده حيث قال فيه: قبضت منا امرأة يدها. فإنه يشعر بأنهن
كن يبايعنه بأيديهن، ويمكن الجواب عن الأول بأن مد الأيدي من وراء الحجاب إشارة
إلى وقوع المبايعة وإن لم تقع مصافحة، وعن الثاني بأن المراد بقبض اليد التأخر عن
القبول، أو كانت المبايعة تقع بحائل، فقد روى أبو داود في المراسيل عن الشعبي أن النبي
صلى الله عليه وسلم حين بايع النساء أتى ببرد قطري فوضعه على يده وقال: لا أصافح
النساء. وعند عبد الرزاق من طريق إبراهيم النخعي مرسلا نحوه، وعند سعيد بن منصور
من طريق قيس بن أبي حازم كذلك، وأخرج ابن إسحاق في المغازي من رواية يونس بن
بكير عنه عن أبان بن صالح أنه صلى الله عليه وسلم كان يغمس يده في إناء، وتغمس
المرأة يدها فيه. ويحتمل التعدد. وقد أخرج الطبراني أنه بايعهن بواسطة عمر، وروى
النسائي والطبري من طريق محمد بن المنكدر أن أميمة بنت رقيقة - بقافين مصغر -
أخبرته أنها دخلت في نسوة تبايع، فقلن يا رسول الله ابسط يدك نصافحك، قال: إني لا
أصافح النساء، ولكن سآخذ عليكن، فأخذ علينا حتى بلغ: ولا يعصينك في معروف،
فقال: فيما طقتن واستطعتن، فقلن: الله ورسوله أرحم بنا من أنفسنا. وفي رواية الطبري: ما
قولي لمائة امرأة إلا كقولي لا مرأة واحدة. وقد جاء في أخبار أخرى أنهن كن يأخذن بيده
عند المبايعة من فوق ثوب أخرجه يحيى بن سلام في تفسيره عن الشعبي.2
Fayd al-Bārī:
1 Qasd as-Sabil, p. 6.
2 فتح الباري: 63618، وعمد القاري: 396113، وتكملة فتح الملهم: 37913.
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فقبضت امرأة منا يدبا، لا دليل فيه على أن بيعة النساء كانت بقبض الأيدي كيف وقد
صرحت عائشة رضى الله تعالى عنها فى الحديث السابق ما مست يد رسول الله صلى الله
عليه وسلم وسلم يد امرأة إلا امرأة يملكها بل المراد من قبض اليد دون الثوب الذي كان
بينه وبينها. (فيض البارى : ٥٠٤/٤).
The Ta'līqāt of Badhl al-Majhud:
ويشكل عليه ما فى الدر المنثور عن الحاكم من قصة بيعة پند بنت عتبة وفيها فكف يده
وكفت يدبا وفى الدر المنثور أيضاً عن عمر أنه مد يده من خارج البيت ومددنا أيدينا من
داخل البيت ويمكن أن يجاب أنه كان فى الابتداء لما فيه عن الشعبي أنه صلى الله عليه
وسلم كان يبايع النساء ووضع على يده ثوباً فلما كان بعد كان يخبر النساء فيقرأ عليهن بذه
الآية. (التعليقات للدكتور تقى الدين الندوى على بذل المجهود فى حل سنن أبى داود: ١١٩/١٠).
Aujaz al-Masālik:
قلت: وما فى الدر من رواية الشعبى يدل على أن وضع الثوب على يده كان في أول أمره. وما
أفاد الحافظ من احتمال التعدد وبو متعين لا مرية فيه. (اوجز المسالك: ٤٤٠/١٧).
Ar-Raud al-Anif:
وكانت مبايعة للنساء أن يأخذ عليهن العهد والميثاق فإذا أقررن بألسنتهن قال: قد
بايعتكن وما مست يده يد امرأة في مبايعة كذلك قالت عائشة وقد روى أنهن كن
يأخذن بيده فى البيعة من فوق ثوب وبو قول عامر الشعبي ذكر عنه ابن سلام فى تفسيره
والأول أصح. (الروض الأنف: ٢٤٤/٢).
The method of accepting allegiance from women was that Rasūlullah
sallallahu 'alayhi wa sallam used to take a covenant and promise from them.
Once they accepted it verbally, he would say to them: "I have accepted your
pledge." His hand never touched the hand of a woman in accepting a pledge as
stated by 'A'ishah radiyallahu 'anhā. It is related that women used to hold his
hand from over a cloth at the time of pledging allegiance to him. This is the
view of 'Amir ash-Sha'bī as stated by Ibn Salam in his tafsir. But the first
explanation is more authentic.
Hadrat Maulānā Muhammad Idrīs Kāndhlawī rahimahullah writes:
The bay'ah which Rasūlullah sallallahu 'alayhi wa sallam took from
women was solely verbal. His blessed hand never touched any strange
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woman nor did he shake hands with any strange woman. Rather, he
would take a pledge via a length of cloth. In other words, he would
hold one end of a length of cloth while the woman would hold the
other end.1
Allāh ta ālā knows best.
1 Sīratul Mustafa, vol. 3, p. 57.
588

Chapter Two: Forms of Dhikr
Loud dhikr
Question
Some people are of the view that loud dhikr - i.e. the Sufis' repetition
of the name Allah - is a bid'ah, there is no evidence for it and no
reward for it. Is this correct?
Answer
The following is stated in Kifayatul Muftī:
Audible dhikr is permissible. It is a practice of the Sufis which has
come down from generations. It is proven from many Ahadith. There
can be no objection whatsoever to those instances wherein the
Sharī'ah itself stipulates audible dhikr, e.g. adhan, iqāmah, talbiyah
during hajj, takbir-e-tashrīq and so on. These are all forms of dhikr and
have to be said loudly. Instances where there is no proof from the
Shari ah and there is no temporary reason for its prohibition, then the
original ruling of permissibility will apply. Temporary reasons for its
prohibition include the following: it disturbs a sleeping person or a
person performing salah, or the person engaging in the dhikr feels
that it is necessary and essential for him to engage in loud dhikr.
Audible dhikr will be permissible but silent dhikr is preferable in
instances where these obstacles are not found.1
Fatāwā Mahmūdīyyah:
The dhikr of Allah ta'ala is in itself a very meritorious act which is
profusely encouraged in the Qur'an and Hadith. There are many
virtues for repeating the words which are mentioned in the question
(Sub-hanallah, al-Hamdulillāh, Lā Ilāha Illallah). They can be read silently
and loudly, but it is better to read them silently.2
The following is also stated in Fatāwā Mahmūdīyyah:
أما الذكر في قوله تعالى: "فإذا قضيتم الصلاة فاذكروا الله قياماً وقعوداً وعلى جنوبكم" هو
الصلاة ولكنه على أحد الوجهين اما الذكر بالقلب وهو الفكر فى عظمة الله تعالى وجلاله
وقدرته في خلقه وصنعه من الدلائل عليه وحكمه وجميل صنعه والذكر الثانى: الذكر
باللسان بالتعظيم والتسبيح والتقديس وروى عن ابن عباس رضى الله عنهما قال أحد فى
1 Kifāyatul Muftī, vol. 2, p. 77.
2 Fatāwā Mahmūdīyyah, vol. 15, p. 102.
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ترک الذكر الا تعلو باعلى عقله. (احكام القرآن ٣٢٣/٢) قال أبو سعود فى قوله تعالى:
"فاذكروا الله قياماً وقعوداً وعلى جنوبكم" أى فداوموا على ذكر الله تعالى وحافظوا على
مراقبته ومناجاته ودعائه في جميع الأحوال حتى في حال المسابقة والقتال كما في قوله تعالى:
"إذا لقيتم فئة فاثبتوا واذكروا الله كثيرا لعلكم تفلحون. (تفسير أبي السعود: 913. فتاوى
محمودية: 3916).
Imdād al-Fatāwā:
Question: What do the respected scholars and muftīs of the Din say
about making loud dhikr and repetition of the phrase aul YI ? Is it
permissible? I hope that after explaining this matter, you will issue a
fatwa that is backed by proofs from the Qur'an or Hadith. May Allah
make it a means of great reward for you. With that being said, I want
to clarify that the question is specifically regarding the permissibility
of the dhikr and repetition of the phrase aul YI and not regarding the
audibility of the dhikr.
Answer: This particular dhikr and repetition of the phrase aul YI is
permissible because the objective of the phrase aul Yl is to omit the
and this type of grammatical expression لا اله and that is مستثنى منه
(leaving out the مستثنى or the مستثنى منه when there is a قرينة) was
common in the speech of the most eloquent of mankind, Rasūlullah
sallallahu 'alayhi wa sallam.
As for leaving out the sims this has been narrated by Ibn Majah on
the authority Ibn 'Abbas radiyallahu 'anhu:
أما حذف المستثنى فما أخرج ابن ماجه عن ابن عباس رضي الله عنه قال قال رسول الله
صلى الله عليه وسلم كذلك لا يجتنی من قربهم الا قال محمد بن الصباح كأنه يعنى الخطايا
كذا في المشكوة وقع كلامه صلى الله عليه وسلم بلا ذكر المستئى لكمال ظهوره فألحقه
محمد كذا في المرقاة،
Leaving out the مستثنى منه has been narrated by Bukhari and Muslim on
the authority of Ibn 'Abbas radiyallahu 'anhu:
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أما حذف المستثنى منه فما أخرج الشيخان عن ابن عباس رضي الله عنه فقال العباس یا
رسول الله إلا الإذخر فإنه لقينهم ولبيوتهم، فقال إلا الإذخر الحديث.
In the utterance of the phrase of الا الله the قرينة is obvious (i.e. is
referring to aul YI all Y) due to the fact that either verbally it is always
uttered as such or due to the fact that it is the accepted belief of every
Muslim to negate all false gods.1
Ma'ārifal-Qur'an:
"Remember the name of your Sustainer." This verse confines the
remembrance of Allah ta'ālā to His "name". Allah ta'ālā did not say;
"Remember your Sustainer." This makes reference to the fact that we
are also required to repeat the name of the Sustainer, i.e. we must say
Allah, Allāh. (Mazharī). We learn from this that some 'ulama' who claim
that mere repetition of the name of Allah is a bid'ah are wrong in their
claim.2
Refer to Dhikr Ijtimā'ī Wa Jahrī Sharī'at Ke A'īnah Mei for additional
details.
Allāh ta'ālā knows best.
Durūd-e-Tāj
Question
How is it to read Durūd-e-Taj? What do we know about its author?
Answer
The following is stated in Kifayatul Muftī:
The chain of transmission for Durud-e-Taj and Ganj al-'Arsh is baseless.3
Durūd-e-Tāj is not a durūd which has been reported from Rasūlullah
sallallahu 'alayhi wa sallam. Furthermore, the meanings of some of its
sentences are objectionable. It is better to read those duruds which are
reported from Rasūlullah sallallahu 'alayhi wa sallam, e.g. the durūd
which is read in our salah - it is one of the most superior forms of
1 Imdad al-Fatawā, vol. 5, p. 223-224. This is a translation of a Persian fatwa. It
was translated by Shaykh Tameem. (translator)
2 Ma'ārif al-Qur'an, vol. 8, p. 594.
Kifāyatul Muftī, vol. 2, p. 99, Dār al-Ishā at.
591

durūd. It is not a sin to read Durud-e-Taj but other forms which have
come down to us are superior.
Fatāwā Rashīdīyyah:
Whatever virtues some ignorant people mention about this durūd are
absolutely wrong. It is impossible for Rasūlullah sallallahu 'alayhi wa
sallam to have said them. It was compiled hundreds of years after
Rasūlullah sallallahu 'alayhi wa sallam. How, then, can it be worthy of
reward. To cast aside the authentic forms of durud which are found in
authentic Ahadith and to place hopes of many rewards in this durūd
[Durūd-e-Taj] is nothing but deviation and a bid'ah. Furthermore,
because it contains polytheistic words, there is the fear of the masses
going astray. It is therefore prohibited to read it. To teach people to
read Durūd-e-Taj is synonymous to giving them a fatal poison because
many people get caught up in corrupt beliefs and results in their
destruction.1
Fatāwā Mahmūdīyyah:
It is not known who invented this durud. Its virtues which the masses
speak of are absolutely baseless and wrong. The different forms of
durud which are found in the Ahadith are most certainly superior to
Durūd-e-Tāj. Furthermore, it contains certain polytheistic words. It
should therefore be abandoned. Whatever is written in Fatawa
Rashīdīyyah with regard to it is correct.2
Fatāwā Rahīmīyyah:
The words contained in Durud-e-Taj are not from the Qur'an and
Hadith; and the Sahabah, Tabi'in and pious predecessors reading it is
not established. Durud-e-Taj is an invention after many hundreds of
years. No newly-invented durūd can ever compare with the different
forms of durud which Rasulullah sallallahu 'alayhi wa sallam taught to
the Sahābah radiyallahu 'anhum (e.g. Durūd-e-Ibrāhīm). There is a
world of difference between the words which emanated from the
blessed mouth of Rasūlullah sallallahu 'alayhi wa sallam and those
invented by any of his followers. The blessings and appeal which are to
be found in the blessed words which were taught by Rasūlullah
sallallahu 'alayhi wa sallam can never be found in the words of any other
human. And if these other words are in conflict with the Sunnah, then
1 Fatāwā Rashīdīyyah, p. 143; Ta'līfāt-e-Rashīdīyyah, p. 149.
2 Fatāwā Mahmūdīyyah, vol. 1, p. 222.
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there remains no comparison whatsoever. The difference between the
two will be like light and darkness.
The gist of the fatwa is that the virtues of Durud-e-Taj as explained by
the ignoramuses are baseless; they are not proven from the Ahadith. It
is impossible to know the virtues and extent of reward for a certain
action without Rasūlullah sallallahu 'alayhi wa sallam having informed
us. Durud-e-Taj was invented hundreds of years after the era of
Rasūlullāh sallallahu 'alayhi wa sallam; so who explained its virtues and
extent of reward, and when did they do it? To cast aside the different
forms of durud mentioned in authentic Ahadith and to read other non-
prescribed forms while expecting such high rewards for them and
considering their repetition to be essential all amount to bid'ah.
Furthermore, the masses do not understand those words in it which
make reference to the repulsing of calamities and so on. Thus, to ask
them to read it is equivalent to instructing them to commit acts of
polytheism. It is neither fard, wajib nor masnun to read Durūd-e-Tāj.
How, then, can it be just to cast aside masnun forms of durud and read
Durūd-e-Taj and make it the criterion of īman and kufr !? 1
We learn from the above-quoted texts that it is not correct to read
Durūd-e-Tāj. Rather, it is better to read those forms of durūd which are
mentioned in the Ahadith. We do not know anything about the author
of Durūd-e-Tāj.
Allāh ta'ālā knows best.
Duʼāʼ-e-Jamīlah
Question
The masses circulate a collection of supplications known as Du'a'-e-
Jamīlah. Who or what is Jamilah? Who is this du'a' attributed to? Is it
correct or not? Are its words objectionable or commendable? Kindly
explain, you will be rewarded.
Answer
We do not know anything about the Jamilah who is mentioned in the
booklet which is published as Du'a'-e-Jamilah. We do not know who or
what it is. It could be used to mean beautiful du'a's. However, its
virtues as explained at the beginning of the book are as follows:
The one who reads it after the fajr salah shall receive the reward of
performing hajj 300 times equal to the hajj of Hadrat Adam 'alayhis
1 Fatāwā Rahīmīyyah, vol. 2, p. 296.
593

salām. The one who reads it after the zuhr salah shall receive the
reward of performing hajj 500 times equal to the hajj of Hadrat
Ibrahim 'alayhis salām. The one who reads it after the 'asr salah shall
receive the reward of performing hajj 100 times equal to the hajj of
Hadrat Yunus 'alayhis salam. The one who reads it after the 'isha salah
shall receive the reward of performing hajj 1 000 times equal to the
hajj of Hadrat Mūsa 'alayhis salam. The one who reads it after the
tahajjud salah shall receive the reward of performing hajj 100 000
times equal to the hajj of Hadrat Muhammad Rasūlullah sallallahu
'alayhi wa sallam. If a person doubts this, he will not derive any benefit.
One narration states that Rasūlullah sallallahu 'alayhi wa sallam was
sitting in Masjid-e-Nabawī when Hadrat Jibra'īl 'alayhis salām came and
said: "O Rasūlullah! Allah ta'ālā conveys salam to you and He sent this
Du'a'-e-Jamīlah for your ummah." Rasūlullah sallallahu 'alayhi wa sallam
asked: "What is the reward for reading it?" Jibra'īl 'alayhis salām said:
"The one who reads it and keeps it with him shall be pardoned by
Allāh ta'ālā even if his sins are equal to the foam of the oceans, the
grains of sand in the deserts and the leaves on the trees. When he
departs from this world, Allah ta'ala will enable him to depart with
īman, and when he is in his grave, an angel will be appointed to guard
him until the day of Resurrection. The one who reads it at the time of
opening the fast of the 15th of Ramadan or - in the case of not being
able to read it - merely holds it in his hand, and reads the following
durūd 11 times while in a state of wudu', shall receive unlimited
rewards and Allah ta'ala will fulfil all his needs.
اللُّهُمَّ صل على سيدنا محمد وعلى آل سيدنا ومولانا محمد وبارك وسلم برحمتك يا أرحم
الراحمين.
If he reads it just once in his life or keeps it with him, he will pass the
Sirat easily on the day of Resurrection and enter Paradise.
Hadrat Jibra'īl 'alayhis salām added: O Rasūlullah! Warn your ummah of
the punishment of the Hell-fire. If you were to explain the virtues of
this du'a' to your followers, they will all give up performing salah and
keeping fast. Whoever reads it or keeps it with him will not be affected
by black magic and his enemies will be turned into friends. Whoever
reads it or keeps it with him shall have a shining face like the full
moon on the day of Resurrection. It will be an expiation for missed
salahs and he will not feel lazy in performing salah while on a journey.
When he gets up from his grave on the day of Resurrection, people will
ask: "Which Prophet is this?" Allah ta'ala will say: "He is not a Prophet.
594

He read Du'a'-e-Jamilah with a sincere heart in the world, this is why he
is being conferred this favour and mercy today." Allah ta'ala will admit
him into Paradise.1
Attributing these virtues to Rasūlullah sallallahu 'alayhi wa sallam is not
correct. It is fabricated. It is not permissible to read this du'a' while
thinking of these virtues. Although this du'a' does not contain any
objectionable word nor anything which smacks of polytheism, one
should pay particular attention to the prescribed supplications of the
Qur'an and Hadith.
Shaykh Ibrahim Halabī (d. 956 A.H.) writes with reference to
supplications of this nature:
موضوع باطل لا أصل له ولا يجوز العمل به ولا نقله إلا لبيان بطلانه كما بو شأن
الأحاديث الموضوعة ويدلك على وضعه ركاكته والمبالغة الغير الموافقة للشرع والعقل فإن
الأجر على قدر المشقة شرعاً وعقلاً وأفضل الأعمال أحمزيا وإنما قصد بعض الملحدين بمثل
بذا الحديث إفساد الدين وإضلال الخلق وإغراءبم بالفسق وتثبيطهم عن الجد فى العبادة
فيغتر به بعض من ليس له خبرة بعلوم الحديث وطرقه ولا ملكة يميزيا بين صحيحه
وسقيمه، قال الربيع بن خيثم: إن للحديث ضوء مثل ضوء النهار يعرفه وظلمة كظلمة
الليل تنكره. وقال ابن الجوزى: إن الحديث المنكر يقشعر من جلد الطالب للعلم وينفر
من قلبه فى الغالب انتهى. (شرح منية المصلى، ص ٦١٧، فصل فى مسائل شتى، ط: سهيل).
The same booklet [Du'a'-e-Jamilah] contains a du'a' at the end. It is
called: du'a' for repulsing calamities. Muftī Kifayatullah Sahib
rahimahullāh (1292-1372 A.H.) writes in this regard:
These words are most probably composed by the Shi'ah. Sunnī
Muslims must abstain from them because they smack of polytheism.2
He writes at another place:
It is certainly a product of the Shi'ah sect. Its subject matter is not in
line with the beliefs of the Ahl as-Sunnah.3
Allāh ta'ālā knows best.
1 Du'ā'-e-Jamīlah.
2 Kifāyatul Muftī, vol. 9, p. 58.
3 Ibid. vol. 9, p. 63, Dār al-Ishā'at.
595

Reading Dalā'il al-Khayrāt as a wazīfah
Question
How is it to read Dala'il al-Khayrāt as a wazīfah?
Answer
Imdad al-Fatawā contains the following:
Question: Is it necessary to obtain permission to read Dala'il al-Khayrāt
or to ask others to read it? What instruction do you have for the one
who reads it or asks others to read it without having obtained
permission or a chain of transmission?
Answer: Although it is permissible, the benefit that could be derived
for reading it after obtaining permission would not be derived. If a
person reads it or teaches it to others with permission, it will not be
devoid of benefit. That is all. Allah ta'ala knows best. Rashid Ahmad
Gangohī.
An explanation of the above answer: There are two types of benefits:
(1) reward and recompense, (2) internal spiritual feeling. There is no
decrease whatsoever in the reward when it is read without permission,
however there is a difference in the internal spiritual feeling. This is
the explanation to Hadrat Maulana's [Rashid Ahmad Gangohī's]
answer. Allah ta'ala knows best. Written by Muhammad Ashraf 'Alī,
may Allah pardon him. 2 Muharram 1323 A.H.1
We learn from the above that it is permissible to read Dala'il al-Khayrāt
as a wazīfah.
Allāh ta'ālā knows best.
Reading Sūrahs al-Baqarah and Al 'Imran in a new house
Question
How is it to read Surahs al-Baqarah and Al 'Imran in a new house as a
way of attracting [Allah's] blessings?
Answer
The following is contained in Tafsir Ibn Kathir:
وفي مسند أحمد وصحيح مسلم والترمذى والنسائى من حديث سهيل بن أبي صالح عن
ابيه عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: لا تجعلوا
1 Imdād al-Fatāwā, vol. 3, p. 140.
596

بيوتكم قبوراً فإن البيت الذى تقرأ فيه سورة البقرة لا يدخله الشيطان. وقال الترمذى
حسن صحيح.
... Abū Hurayrah radiyallāhu 'anhu narrates that Rasūlullāh sallallahu 'alayhi
wa sallam said: Do not turn your houses into graves. Surely Satan does not
enter a house in which Sūrah al-Baqarah is recited.
عن عبد الله بن مسعود رضي الله عنه قال: إن الشيطان يفرّ من البيت يسمع فيه سورة
البقرة، ورواه النسائى فى عمل اليوم والليلة واخرجه الحاكم فى مستدركه من حديث
شعبة ثم قال الحاكم صحيح الإسناد ولم يخرجاه.
'Abdullah ibn Mas'ūd radiyallāhu 'anhu said: Satan flees from a house in
which he hears Surah al-Baqarah recited.
ثم ذكر ما ورد فى فضلها مع آل عمرن:
عن أبى أمامة قال سمعت رسول الله صلى الله عليه وسلم يقول: اقرؤا القران فإنّه شافع
لأهله يوم القيامة، اقرؤوا الزهراوين البقرة وآل عمران فانهما ياتيان يوم القيامة كانّهما
غمامتان أو كانهما غيابتان او كانهما فرقان طير صواف يحاجان عن اهلهما يوم القيامة.
(تفسير ابن كثير: ٣٥،٣٦/١).
Abū Umāmah radiyallāhu 'anhu said: I heard Rasūlullāh sallallahu 'alayhi wa
sallam saying: Read the Qur'an because it will intercede in favour of its
companions on the day of Resurrection. Recite the two luminous sūrahs: al-
Baqarah and Al 'Imran for they shall certainly come on the day of Resurrection
like two clouds, two canopies or like two sections of a bird whose wings are
spread out in flight. They shall advocate on behalf of their companions.
Majma' az-Zawā'id:
عن سهل بن سعد قال: قال رسول الله صلى الله عليه وسلم انّ لكل شىء سناماً وان سنام
القرآن سورة البقرة، ومن قرأها فى بيته ليلة لم يدخل الشيطان ثلاث ليال ومن قرأبا فى
بيته نهاراً لم يدخله الشيطان ثلاثة ايام. رواه الطبرانى، قال الهيثمى: فيه سعيد بن خالد
الخزاعى المدنى وهو ضعيف. (مجمع الزوائد: ٣١١/٦، ومسند ابى يعلى: ٥٠٧/٦، وصحيح ابن
حبان: رقم٧٨٠، قال شعيب الأرناؤوط: اسناده ضعيف).
Sahl ibn Sa'd radiyallāhu 'anhu narrates that Rasūlullah sallallahu 'alayhi wa
sallam said: Everything has a high point and the high point of the Qur'an is
597

Sūrah al-Baqarah. The one who recites it at night, Satan will not enter his
house for three nights. The one who recites it during the day, Satan will not
enter his house for three days.
أخرج الحاكم (٢٠٦٠/٧٣٢/١) من طريق عمرو بن قيس عن عاصم بن ابى النجود عن أبى
الأحوص عن عبد الله بن مسعود رضي الله عنه موقوفاً ومرفوعاً بلفظ: إن لكل شىء سناماً
وسنام القرآن سورة البقرة وإن الشيطان إذا سمع سورة البقرة تقرأ خرج من البيت الذى
يقرأ فيه سورة البقرة. وقال صحيح الإسناد ووافقه الذبى.
قلت: فيه عاصم، فی حفظ شيء وہو حسن الحديث.
... 'Abdullah ibn Mas'ūd radiyallāhu 'anhu said: Everything has a high point
and the high point of the Qur'an is Sūrah al-Baqarah. When Satan hears it
recited in a house, he flees from it.
وأخرج الحاكم أيضاً (٢٠٦٣) من طريق زائدة عن عاصم عن أبى الأحوص عن عبد الله
عن النبي صلى الله عليه وسلم مرفوعاً بلفظ: اقرأوا سورة البقرة فى بيوتكم، فإن الشيطان
لا يدخل بيتاً يقرأ فيه سورة البقرة. وقال: بذا حديث صحيح الإسناد ولم يخرجاه.
قلت: پذا إسناد رجاله ثقات غير عاصم وہوحسن الحديث.
... 'Abdullah narrates that Rasūlullāh sallallahu 'alayhi wa sallam said: Recite
Sūrah al-Baqarah in your homes because Satan does not enter a house in
which Surah al-Baqarah is recited.
أخرج سعيد بن منصور في سننه (٩٥/٣)، والحميدى في مسنده (٩٩٤)، والحاكم (٢٠٥٩)
وعبد الرزاق في مصنف (٦٠١٩) من طريق حكيم بن جبير عن أبي صالح عن أبي بريرة رضي
الله عنه عن النبي صلى الله عليه وسلم مرفوعاً بلفظ: إن لكل شيء سناماً وسنام القرآن
سورة البقرة وفيها آية سيدة آي القرآن لا تقرأ في بيت فيه شيطان إلا خرج منه. وبذا
اللفظ لابن منصور.
قلت: فی حکیم بن جبير وہو ضعیف.
... Abū Hurayrah radiyallāhu 'anhu narrates that Rasūlullāh sallallahu 'alayhi
wa sallam said: Everything has a high point and the high point of the Qur'an is
Sūrah al-Bagarah. It contains a verse which is the chief of the verses of the
Qur'an. When it is read in house, Satan most certainly flees from it.
598

Reading Sūrah al-Baqarah to draw Allah's blessings is established from
the Ahadith. The virtues of Surah Al 'Imran are also related in Ahadith.
We also learn from them that Satan does not enter a house in which
Sūrah al-Baqarah is recited. However, there is no such explicit virtue
for Sūrah Al 'Imran. If a person reads Surahs al-Baqarah and Al 'Imran
in a new house with the intention of blessings, there is leeway to do
this, but Sūrah al-Baqarah should specifically be recited because there
are explicit Ahadith making reference to this virtue. Since Sūrah Al
'Imran is also a part of the Qur'an, we can say that reading it will dispel
Satanic influences but this is not for a new house only.
Allāh ta ālā knows best.
The reason for not being protected against evil despite reading du'a's for this
purpose
Question
A person reads du'a's for protection against evil but is still not
protected against it. What is the reason for this?
Answer
Having noble thoughts about and conviction in Allah ta'ala play a
major role in the acceptance of du'a'. Rasūlullah sallallahu 'alayhi wa
sallam said: You must supplicate to Allah ta'ala in such a way that you
have conviction in its acceptance.
عن عبد الله بن عمر أن رسول الله صلى الله عليه وسلم قال: القلوب أوعية بعضها من
بعض فإذا سألتم الله عز وجل أيها الناس فسلوه وأنتم موقنون بالإجابة فإن الله لا
يستجيب لعبد دعاه عن ظهر قلب غافل. [رواه أحمد وإسناده حسن]. (مجمع الزوائد:
١٤٨/١٠).
'Abdullah ibn 'Umar radiyallāhu 'anhu narrates that Rasūlullāh sallallahu
'alayhi wa sallam said: The hearts are like vessels. O people! When you ask of
Allah ta'ālā then ask while having full conviction of acceptance because Allah
ta'ala does not respond to a servant who calls to Him with a negligent heart.
Another Hadith states that every du'a' of a person is accepted provided
he is not hasty. Someone asked: What is the meaning of being hasty?
He replied: It refers to a person thinking to himself: I made many
599

supplications but they are just not being accepted. He gets tired and
gives up supplicating altogether.1
Hadrat Maulānā Ilyas Sahib rahimahullah made the following
statement:
The reality of du'a' is to present your needs in a high court. The higher
the court, the more the heart must be focussed to it, and the words
must be uttered with humility and submission. You must have full
conviction about the acceptance of your du'a' because the One whom
you are asking is extremely generous and kind. He is most Merciful to
His servants. All the treasures of the earth and skies are in His control.2
The following is contained in Ap Ke Masa'il Aur Oen Kā Hull:
Question: Why is it that the prescribed du'a's are not effective?
Answer: The teachings of Rasūlullah sallallahu 'alayhi wa sallam are
genuine and true, but the presence of mind which we ought to have at
the time of making these du'a's is not there. Sometimes our evil
actions come as barriers to the realization of our objective. This is
similar to physicians' explaining the specific use of a certain medicine
which has been tried and tested. Sometimes, the desired effect of that
medicine is not seen. It does not mean that it is not effective. Rather,
there is an obstacle which is preventing it from having the desired
effect.3
Another point which must be borne in mind is that there is not only
one form of acceptance of a du'a'. A Hadith of Musnad Ahmad reads as
follows:
Rasūlullāh sallallahu 'alayhi wa sallam said: Whenever a Muslim servant
makes du'a', Allah ta'ālā most certainly grants him one of three things
by virtue of his du'a': (1) He receives whatever he asked for. (2) It is
stored for him in the Hereafter. (3) A calamity is averted from him by
virtue of it.
Sometimes he receives something better than what he asked for, e.g.
Hadrat Maryam's mother had asked for a son who would serve Bayt al-
Maqdis. She was given Hadrat Maryam who was far superior to an
attendant.
1 Narrated by Muslim (2735).
2 Malfūzāt Hadrat Maulānā Muhammad Ilyās Sahib, p. 55.
3 Ap Ke Masa'il Aur Oen Kā Hull, vol. 8, p. 329.
600