Mufti Abdur Raheem Lajpuri rahimahullah on Durood Taj

Recently a question was asked about Durud Naariya and its advisability in reading. I had penned down this fatwa and thereafter saw a barrage of responses on Sunniforum under the discussion titled “The Fatwa of Durood Naariyyah“. I thought of translating/summarizing this fatwa from one of the great luminaries on the issue. Hadhrat Mufti Abdur Raheem rahimahullah has answered the issue of Durood Taj, but while doing so has stipulated many fundamental guidelines to view any non-masnoon Durood. Please keep in mind that the discussion in specific does not entirely revolve around non-masnoon Durood rather such a non masnoon Durood which has contentious wording which are not clear. I hope it will be beneficial. It was appropriate that I also translate the precursor of this fatwa, i.e the Fatwa of prohibition of Durood Taj from Mufti Rasheed Ahmad Gangohi rahimahullah, but delayed it and have added it at the end along with some other fatawa on the issue . May Allah give us tawfeeq to fulfil the requires of deen. Ameen,

Wassalamu Alaykum
-Abuhajira

In the name of Allah, Most Gracious, Most Merciful

The wordings of Durood Taj are neither from Qur’an nor from Hadeeth Shareef. They are not even established from the Sahabah, Tabi’een or the Salafus Saliheen. Durood Taj was penned centuries after the time of the salaf. No durood which has been penned by anyone can compare with the durood wordings which Rasulullah salallahu alayhi wasallam has taught the Sahabah radiallahu anhum (i.e. Durood Ibrahimi). The words uttered by the blessed tongue of Rasulullah salallahu alayhi wasallam and the words coined by any ummati (follower) will have a massive difference in their values, blessings, and effect. The bounties and attraction of the one taught by Rasulullah salallahu alayhi wasallam can never be present in normal words, and more so when the coined wordings are contrary to sunnah. In that case there remains no relation with the legit (teaching from Rasulullah salallahu alayhi wasallam), rather the difference then becomes that of day and night.

It is narrated in one hadeeth that Rasulullah salallahu alayhi wasallam taught a supplication to one of the companions which contained the wordings, “امنت كتابك الذى انزلت و نبيك الذى ارسلت ”. The companion, in his own yearning towards increasing the respect for Rasulullah salallahu alayhi wasallam, changed the term Nabiy to Rasul, i.e. instead of saying “ نبيك الذى ارسلت ” he said “ رسولك الذى ارسلت ”. Rasulullah salallahu alayhi wasallam quickly reprimanded him by striking a hand on his chest and said, “Say و نبيك الذى ارسلت ”. The instruction was clear that you must recite the wordings as being taught, just as it has come forth from the blessed tongue of Rasulullah salallahu alayhi wasallam.

(( قال البراء: فقلت: وبرسولك الذي أرسلت، قال: فطعن بيده في صدري، ثم قال: «وبنبيك الذي أرسلت» ))¹

Mujaddad Alf Thaani rahimahullah says,

The virtue is in following the sunnah, and excellence of rewards is dependant on enacting the shari’ah in it right. For example a siesta (sleeping in the afternoon) which was in accordance with sunnah and was done following it is more virtuous and better than millions of vigil nights (staying awake at night) which was not in accordance with sunnah. Similarly, to abstain from fasting on Eid al Fitr which has been commanded in Shari’ah is better than non Shar’i Siyam ad Dahr (fasting continuously). To spend a single cent in obedience of the order from Shaari’ (i.e. Rasulullah salallahu alayhi wasallam) is better than spending a mountain of gold from one’s own desire. (Maktub #114 1/135)

This is to say, if one were to pay only a cent as a form of zakat which has been ordained in Shari’ah, then this payment will be better and more beneficial in restraining one’s nafs than spending thousands of gold coins. And in repelling desires, an act of eating on the day of Eid will be better than fasting for many years following ones own way. And to pray two rak’aat (of fardh) for morning Salah in congregation, which is a sunnah among many sunnahs, is better than staying awake the whole night spending in nawafil but missing the congregation. (Maktub #52 1/69)

و لقد كان محمد ابن اسلم لا يأكل البطيخ لانه لم ينقل اليه كيفية اكل رسول الله صلى الله عليه وسلم فيه ( اربعين الغزالي ص38 الاصل العاشر فى اتباع السنة)

Muhammad ibn Aslam rahimahullah would not eat a melon because he never obtained a narration explaining the modality of eating a melon from Rasulullah salallahu alayhi wasallam. (al Arba’een al Ghazaali Pg. 38)

Conclusively, one should exert all the effort to recite that Durood which has been established through hadeeth. A durood whose wordings are not established through hadeeth should not be considered Masnoon. And when Rasulullah salallahu alayhi wasallam did not give any teaching regarding it, then it is obvious that no virtues of such a durood were taught. Now if a person does not accept the virtues of such durood and abandons practice on it on this basis, then rebuking such a person is not correct. Durood Taj has the same ruling.

On condition that “ دافع البلاء والوبا والقحط والمرض والالم ” should be left out, or cosider Allah as the real remover of afflictions. If one considers Rasulullah salallahu alayhi wasallam to be a means (and the the doer) of removing afflictions, pain, calamity etc. then it is correct, but the masses do not understand. Hence ‘ulama’ do not give permission for it. The being that removes affliction is only Allah. To believe a creation to be a real remover of affliction and other things is against the Aqeedah of Ahl Sunnah Wal Jama’ah.

Hadrat Aqdas Sheikh Abdul Qadir al Jilani rahimahullah says,

Abandon ascribing creation to Allah Ta’ala and believe in Allah Ta’ala as unique. He is the one who gives life to everything. Everything is in His power. O you who seeks from besides Allah! You are foolish and void of any intellect. Is there anything that is not within the treasures of Allah? Allah Ta’ala says that there is not a single thin except that we have treasures of it. (Fath al Rabbani Pg.5)

All of the creation is helpless. Neither can anyone benefit you nor harm you. (Fath al Rabbani Pg.89)

‘It is narrated on authority of ibn Abbad radiallahu anhu that he say that I was companion wit Rasulullah salallahu alayhi wasallam when he said to me. O boy, Keep your eyes on Allah and He shall protect you. Rely on Allah and you shall find Him. When you want to ask, ask Allah and when you wish to seek aid, then seek it from Allah. Whatever is to happen, has been written and the pen has dried. If people wish to benefit you with which Allah has not destined for you, or wish to harm you with something which Allah has not not destined for you, they will have no power whatsoever.’ Every mu’min should reflect upon this hadeeth into their hearts and use it to envelope themselves and should only talk on this and mold their talks and actions according to this hadeeth so that they remain safe in this world and akhirah and gain respect in both worlds. (Futuh al Ghayb Pg115-116)²

Do not take your consideration towards creation to repel an affliction as this is ascribing partners to Allah. None has any ownership in anything along with Him. Neither in benefiting someone, nor harming, neither removing anything nor calling something, neither in causing someone sickness nor removing that sickness and neither to give any respite. Is there anyone besides Him? (Futuh al Ghayb Pg. 150)

Sayyid Ahmad Kabeer al Rifa’i rahimahullah mentions,

To believe in affect of other than Allah, whether little or more, complete or incomplete, is a part of Shirk. (Ruh al Tasawwuf)

O intelligent one! What will you get by alligning to other than Allah? To believe in the affect of other than Allah, whether less or more, full or deficient is a part of Shirk. (al Bayan al Mushayyad)

If you seek respect from anyone else bu Allah, then you will be dishonored (Ruh al Tasawwuf)

These are the beliefs of Ahl Sunnah Wal Jama’ah. Read them again and again and ponder. The summary of the fatwa of Maulana Gangohi rahimahullah is that the benefits of Durud Taaj which the massess have promoted are without basis and support. They are not established through hadeeth shareef. It is impossible to learn about virtues and rewards of any act without explanation of Rasulullah salallahu alayhi wasallam. Durood Taj itseld is penned centuries afterwards, then when and who explained the rewards and bounties?

To leave the masnoon and established durood and adopt those durood which are not established through ahadeeth and establish an aqeedah of promise of numerous rewards on such non masnoon words is bid’ah. Moreover, in these wordings the general people do not understand the difference of attribution of Dafi’ ul balaa. Hence to give such a durood to read is akin to afflict them towards shirk. If Durood Taj is not fardh, wajib or sunnah, then why would one leave out masnoon durood and hold on to this. (Not only that) they even make granting permission or prohibition of it as the deciding factor for a person correctness of Imaan and aqeedah. Is this even justifiable?

Fuqaha’ have summarized that if a mustahab is given undue importance, such that its level increases from Istihbab, then it will become Makruh.

و استنبط منه ان المندوب ينقلب مكروها اذا خيف ان يرفع عن رتبته (مجمع البحار 2/224)

حتى افتى بعض الفقهاء حين شاع صوم ايام البيض فى زمانة بكراهية لئلا يؤدى الى اعتقاد الواجب مع ان صوم ايام البيض مستحب ورد فيه اخبار كثيرة فما ظنك بالمبح و ما ظنك بالمكروه

So much so that some Fuqaha’, when they saw the custom of fasting the Ayaam al Beedh in their time (i.e. being given extra significance), then they gave the fatwa of Makruh for it, so that people do not consider it to be wajib. This was despite the fact that fasting of the ayaam al beedh is mustahab and there are many narrations about it. If this were the case for mustahab, then what do you think would be the case for something mubah or something makruh? (Majalis al Abrar Pg.299)

An Arab poet says,

قد نقر الناس حتى احدثوا بدعة
فى الدين بالراى لم تبعث به الرسل

People kept scratching until they invented in Deen with their
own views, not the ones revealed through messengers

حتى تخففوا بدين الله اكثرهم
و فى الذى حملوا من دينه شغل

So much so that majority of them belittled the religion in jest
and those which were to be done in their right from deen were left aside

And Allah Ta’ala Knows Best
(Fatawa Raheemiyyah 2/82-86)

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Translation of the Fatwa from Mufti Rasheed Gangohi rahimahullah on Durood Taj (Ta’leefat e Rasheediya Pg. 149)

Question : O Ulama of Deen, May Allah Ta’ala bless you. What do you say about Durud Taj, its virtues and rewards. It is famous among many especially the masses (juhala’) and the following description is attributed to Rasulullah salallahu alayhi wasallam : “Dafi’ al Bala wa Waba’ wa Qaht wa Maradh wa Alam”. Is it okay to read this Durood and keep a blief of these rewards and virtues thereof? Is it established through Shar’i evidence or not? Is it shirk or bid’ah?

Answer: Some of the virtues which the ignorant masses explain are all incorrect and it is impossible to know of its status except if Shaari’ alayhi salaam (i.e. Rasulullah salallahu alayhi wasallam) were to explain them to us.

This durood has been coined centuries later, hence how can these wordings be deemed as rewarding. To leave out the wording which have come in Saheeh ahadeeth and to deem these (later duroods) to be rewarding and to make recital (wird) of it is deviation and bid’ah. And since there are shirkiya wordings in this durood as well, there is a possibility of corrupting the aqeedah of the masses, hence it is impermissible to recite this durood.

Hence to teach Durood Taj is like giving a fatal poison to the masses, because many a people get entangled in the shirkiya aqa’id and it becomes a means of their doom.

Wallah Ta’ala A’lam.

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Translation of Fatwa on Durood Taj by Mufti Mahmud Hasan Gangohi rahimahullah (Fatawa Mahmudiyyah 3/122)

First of all it is not known who wrote it. The virtues which are mentioned about it are incorrect and futile. The durood which have been reported in ahadeeth is definitely more virtuous. Moreover, it (durood taj) has some shirkiya word (*) , hence it should be avoided. All that has been written about it in Fatawa Rasheediyyah is correct. Wallahu A’lam

(*) The shirkiya wordings refers to such wordings which have a apparent connotation of shirk in them even if some interpretation is made for such wordings, the wahm and doubt it may instill in those who do not know the interpretation will remain. This is a major reason Muftiyan have given fatwa of impermissibility. (-abuhajira)

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Translation of Fatwa on Durood Taj by Mufti Kifayatullah rahimahullah (Kifayatul Mufti 2/101)

Question : What is the basis for Durood Taj, Durood Lakki, Dua e Ganj al `arsh etc?
Answer : The sanad of Durood Taj and Dua Ganj al `arsh are baseless with no sanad.

Question : Is there any basis in hadeeth for Durood Taj?
Answer : Durood Taj is not something which has been narrated from Rasulullah salallahu alayhi wasallam, and some of its wordings is objectionable. Hence those durood which are established from Rasulullah salallahu alayhi wasallam are better than this, like the ones we read in Salah.

Question : What is your view in reciting Durood Taj?
Answer : It is not sinful to recite Durood Taj, however other masnoon duroods are better than it.

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