Durood Tunajjeena

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#1 [Permalink] Posted on 10th August 2015 18:18

DUROOD E TUNAJJEENA
A Buzurg who is very steadfast on sunnah, Sahibe Nisbat, Syyed Buzurg saw rasoolullah (saw)

in his dream. Rasoolullah (saw)

said (mafhoom): Spread well the wazeefa (durood e tunajjeena) of my beloved "HUSSAIN AHMED MADANI", specially recite this wazeefa with special diligence for the situation that is in PAKISTAN. Then He (saw)

said that tell AZIZ UR REHMAN HAZARWI to spread this wazeefa in his Halqa and people.

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#2 [Permalink] Posted on 10th August 2015 21:07

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#3 [Permalink] Posted on 11th August 2015 03:03

jazakallahu khayran. maaf if i'm being be-adab, who is the shaykh who saw the dream?

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"We prick our fingers and we want our names to be amongst those of the Shuhada" - Maulana Talha Khandelwi hafizahullah

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#4 [Permalink] Posted on 11th August 2015 07:36

kanzoorbhai wrote:

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Hazrat Azizrur Rehmaan Hazarwi db ajal khalifa of Hazrat Sheikhul Hadees Moulana Zakaria RhA, whose name is mentioned in this dream, himself told us. Mostly the name of the person who sees the dream isn't mentioned for ikhfa and so that this blessing doesn't stop. As is experienced by ahlullah that these type of mubashiraat stop in case of mentioning it in public.

The photo I have posted is of the copy that he himself distributed after bayan.

So no problem in its authenticity.

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#5 [Permalink] Posted on 11th August 2015 07:48

The basic principle regarding durood sharif is that most afzal/preferable is the one that we read in Salah and than those that are mentioned in ahadees. The duroods that are not mentioned in ahadees, they can also be recited if they don't contain any Shirkiya Phrases. So no problem in reciting this durood, instead a lot of blessings, as the meaning is very comprehensive.

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#6 [Permalink] Posted on 11th August 2015 08:31

Originally posted Here

The following is being posted for academic interest.. to clear any further doubts regarding the Permissibility of Durood which are derived from Dhaef Ahadith..also those given by the Noble Prophet (saw)

in dreams.. those which are ilhami.. , recited by Sahabah .. Ta’baeen.. Ulema and mashaikh..Rahmatullahi alaihi ajma'een..

The excerpts are taken from the book Zariyatul Wusool Ila Janaab-ir-Rasool Authored By Allamah Makhdum Muhammed Hashim Sindhi sahab رحمة الله عليه who was -

“The Imam of Tafseer and Hadith.., Fiqh and usool.. Kalam and Tasawwuf.. Seerah wa Tareekh..Sha'er wa Adab.. and who spent most of his life in Taleem wa Tadrees.., Tasneef wa taleef, wa'az wa Irshad..Ih'ya sunnat and Radd e Bid'at.. and a contemporary of Hazrat Shah Waliullah Muhaddith Dehlvi sahab رحمة الله عليه "

As mentioned on P:8 by Hazrat Maulana Muhammed Yousuf Ludhyanwi Shaheed رحمة الله عليه Who is also its compiler & has penned the Muqaddamah of the book..

This is the copy.. and amongst the Must have books on Durood shareef..

contd..

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#7 [Permalink] Posted on 11th August 2015 08:51

بسم الله الرحمن اللرحيم

P:13

بسم الله الرحمن اللرحيم

(After Hamd and Salaat)

The weak bondsman hopeful of the Almighty Emperor’s Mercy, Muhammed Hashim son of late Abdul Ghafoor Sindhi ( May the Rabb have Mercy on both of them, cover their defects, without doubt He is Ar-Raheem and Al-Ghani ), state that this is a brief Periodical, consisting of the blessed wordings of Durood shareef and its qualities..expressed in the noble Ahadith of the Prophet (saw)

, also which appeared in the Athar ( Qawl of sahabah) of sahabah & Taba’een (radh) , and those accounts shall also be narrated which are contained in Dhaeef Ahadith.

As in case of Virtues of Amaal,… Dhaeef, Mursal, Munqat’a and Ma’dhal Hadeeth are also acted upon, Since Shaikh Ibn Hajar Makki رحمة الله عليه has explained in “Fatawa Hadeeth”.

The work on this Risalah (Periodical) commenced on Wednesday,2nd Rajab 1133 Hijri, and was completed on 17th Rajab even in the presence of some hurdles and illness..

contd..

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#8 [Permalink] Posted on 11th August 2015 08:59

بسم الله الرحمن اللرحيم

P:14

بسم الله الرحمن اللرحيم

Thus named it as “Zariyatul Wusool Ila Janaab-ir-Rasool (saw)

”. It contains those Durood shareef which are generic and those that are meant for specific intervals. There are five chapters in this Risalah:

Chapter 1- Accounts (of Durood) as narrated by Hazrat Nabi kareem (saw)

and towards the end of this chapter are the accounts of those Durood which have been ruled as ‘Maudhu’ & ‘without proof’ by some ulema and Muhadditheen.

Chapter 2- The wordings and accounts narrated by Nabi kareem (saw)

in dreams..or those presented in the service of Nabi kareem (saw)

in dreams.

Chapter 3- The words of Durood recited (& narrated) by the Noble sahabah (radh) and Taba’een رحمة الله عليه

Chapter 4- Those words and accounts (of Durood) as (recited &) narrated by ulema and saliheen apart from the Sahabah (radh) and Taba’een رحمة الله عليه ..

Chapter 5- The exposition on the most preferred wordings of Durood and Ikhtilaaf of the ulema..

It should be known that a large Jamat of ulema of old have written Rasail on this subject..

(I,dr76, shall mention the list at the end of my post insha Allah

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#9 [Permalink] Posted on 11th August 2015 09:09

بسم الله الرحمن اللرحيم

P:74

Chapter II

The mention of those wordings of Durood shareef which the Prophet (saw)

had taught in dreams, or those presented in the service of in dreams. And their number is eight, which shall be seen later on.

A Mas’ala (Injunction) has been stated in this chapter which is pertinent at this point:

Beneficial note:

Question: if it is said that the Ulema have explained about someone who dreams about the Prophet (saw)

instructing him and he doesn’t execute the action, not due to casting doubts on the dream itself, but due to the fact that the dreams or Ilham of those other than Ambiya cannot be taken as a means (or proof) for Shar’i injuctions..

Answer: Allamah Fahamah Mir Jamaluddin Muhaddith رحمة الله عليه says in “Raudhat al Ahbab”:

“The one who dreams when advised on Ahkam (shari’I injuction) by Nabi kareem shall not act upon it”

To place the restriction of Ahkam is a proof by itself that to act upon Ghair Ahkam ( that which is not a Shari’i injuction) is Permissible, like in case of Virtues (Fadhail) of A’maal.

Since Fiqhi narrations sealed with restrictions are a proof that in the absence of these restrictions the ruling of impermissibility is not applied.

contd later إن شاء الله ..

duas..

wa Assalam..

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