Are prayer beads an Innovation? Answered by Sheikh Faraz

‘Are prayer beads an innovation?’

Shaykh Hajj Gibril:

Imâm al-Suyûtî recounted in one of his fatwas entitled al-Minha fîl-Sibha (“The Profit In Dhikr-Beads”) the story of ‘Ikrima, who asked his teacher ‘Umar al-Mâlikî about dhikr-beads. The latter replied that he had also asked about it his teacher al-Hasan al-Basrî who replied: “Something we have used at the beginning of the road we are not desirous to leave at the end. I love to remember Allâh with my heart, my hand, and my tongue.” Al-Suyûtî comments: “And how should it be otherwise, when the dhikr-beads remind one of Allâh Most High, and a person seldom sees dhikr-beads except he remembers Allâh, which is among the greatest of its benefits.” [1] [1]Abû Hurayra possessed a thread with two thousand knots and would not sleep until he had used it all for dhikr. [2] [2]He said: “Verily, I make glorification (tasbîh) of Allâh Almighty everyday according to my ransom (qadardiyyatî), twelve thousand times.” [3] [3]

Sidi Faraz Rabbani:

The tasbih is a means to do dhikr. One should do dhikr in the way that is most conducive to actually doing dhikr, and to maintaining one’s presence of heart with Allah. The generally accepted fiqh principle is that, “Means take the ruling of their ends.” Interestingly, even Wahhabis (such as Shaykh Uthaymin (Allah have mercy on him)) apply this in some spheres.

The position of some Wahhabis that using prayer beads is a bida is a bid`a in itself. All the schools of Sunni Islam allow it. The greatest hadith experts, including giants like Imam al-Nawawi, Imam Ibn Hajar al-Asqalani, Imam Badr al-Din al-`Ayni, and others all explicitly permitted the use of prayer beads. The same applies to great Qur’anic exegetes. If these people did not understand the Qur’an and Sunna, then who did?

The prayer bead’s permissibility is explicitly mentioned in Imam al-Haskafi’s Durr al-Mukhtar, and in the Hashiyas of Imam al-Tahtawi and Ibn Abidin. Imam Abd al-Hayy al-Lakhnawi has an excellent treatise on it, based on a shorter work by Imam al-Suyuti.

Wassalam,
Faraz Rabbani

[1] [1]Al-Suyûtî, al-Hâwî lîl-Fatâwâ. Cf. section on dhikr-beads in al-Shawkânî’s Nayl al-Awtâr (2:316-317) and Zakariyyâ al-Kandihlawî’s Hayât al-Sahâba. Albânî’s astounding claim that whoever carries dhikr-beads in his hand to remember Allâh is misguided and innovating was refuted in Mahmûd Mamdûh’s Wusûl al-Tahânî bi Ithbât Sunniyyat al-Sibha wal-Radd ‘alâ al-Albânî (“The Alighting of Mutual Benefit and the Confirmation that Dhikr-Beads are a Sunna in Refutation of Albânî”). Another refutation was published by Hâmid Mirzâ Khân al-Firghânî al-Namnakânî in the seventh of his al-Masâ’il al-Tis‘ (Madîna: Maktabat al-Îmân, 1985) p. 44-48.

[2] [2]Narrated by Abû Nu‘aym in the Hilya (1:383) and al-Dhahabî in the Siyar (Risâla ed. 2:623) and Tadhkira (1:35)

[3] [3]Narrated by Abû Nu‘aym in the Hilya (1:383), al-Bayhaqî in the Sunan (8:79), Ibn Hazm in al-Muh.allâ (10:396), Ibn al-Jawzî in Sifat al-Safwa (1:691), al-Dhahabî in the Siyar (Risâla ed. 2:610) and Tadhkirat al-Huffâz. (1:35), Ibn Rajab in Jâmi‘ al-‘Ulûm wal-Hikam, and Ibn Hajar in the Isâba (7:442) where he said that Ibn Sa‘d narrates it with a sound chain in his Tabaqât.

Prayer Beads by Maulana Ashraf Ali Thanvi

Keeping a Tasbeeh (Rosary) and Counting with the Joints of the Fingers

By Hakimul Ummat Hadhrat Maulana Ashraf Ali Thanvi (Quddisa Sirruhoo)

Two methods of keeping count of Tasbeeh (saying Subhaanallah), Tahmeed (saying Alhamdulillah) and Takbeer (saying Allahu Akbar) are generally employed. They are:

1) Tasbeeh or Rosary

2) Joints of the fingers

It is necessary to show that these two methods are Masnoon (in conformity with the Sunnat of Rasulullah–sallallahu alayhi wasallam) and to explain the manner of counting with the joints of the fingers.

Let it be known that Abu Dawood, Tirmithi, Nasaai, Ibn Hibbaan and Haakim have narrated from Hadhrat Sa’d Bin Abi Waqqaas that Rasulullah (sallallahu alayhi wasallam) noticed some date-stones or pebbles placed infront of o*ne his wives with which she was making Tasbeeh. (The Hadith continues.)

Abu Dawood and Haakim have narrated from Hadhrat Safiyya (radhiyallahu anha) that Rasulullah (sallallahu alayhi wasallam) came to her while she had heaped infront of her 4,000 date-stones. She was reciting Tasbeeh (Zikr) with the date-stones.

The author of Mirqat (A Hadith Commentary) and the author of Raddul Mahtaar (an authoritative work o*n Hanafi Fiqh) have stated (in exposition of the aforementioned Hadith) that Rasulullah (sallallahu alayhi wasallam) did not prohibit (Hadhrat Safiyya–radhiyallahu anha–from using date-stones to count) after noticing this.

Therefore the validity of the popular tasbeeh (rosary) emerges from a Hadith-e-Taqreeri (a Hadith in which Rasulullah–sallallahu alayhi wasallam–corroborates a statement or action of a Sahaabi / Sahaabiya by his silence). The reason for this validity is that there is no significant difference between date-stones (which is mentioned in the Hadith) and the popular tasbeeh besides o*ne being stringed and the other loose. This difference is no cause for prohibition. Thus, the view of o*ne who says it is a bid’at is unacceptable.

The Honourable Mashaa-ikh (Qaddasaallaahu Sirruhum) have called the tasbeeh ‘Taaziyanah-e-Shaitaan’ or a ‘Whip for Shaitaan’.

Someone saw Hadhrat Junaid Baghdaadi (rahmatullah alayh) with a tasbeeh in his hand and queried:

“What is the need for it (the tasbeeh) when you have ascended to the limits of spiritual progress?”

Hadhrat Junaid (rahmatullah alayh) replied:

“How can we abandon something by virtue of which we have reached Allah?”

The Great Saints of Islam have given it the title Muzakkirah or The Reminder, since having it in the hand reminds o*ne to recite something or the other.

THE JOINTS OF THE FINGERS

To count with the joints of the fingers is likewise Masnoon and this is established through a Hadith-e-Qowli (saying of Rasulullah–sallallahu alayhi wasallam) and Fe’li (deed of Rasulullah–sallallahu alayhi wasallam).

Tirmithi narrates from Hadhrat Yaseera (radhiyallahu anha) that Rasulullah (sallallahu alayhi wasallam) told women: “Engage in tasebeeh, tahleel and taqdees (i.e. engage in various forms of Zikr) and keep count with the joints of the fingers. o*n the Day of Qiyaamah these fingers will be questioned and they will be made to speak.”

Abu Dawood narrates from Hadhrat Abdullah Bin Amr Bin al-‘Aas (radhiyallahu anhu):

“I saw Rasulullah (sallallahu alayhi wasallam) used to keep count of tasbeeh by closing the fingers.”

Ibn Qudaama, o*ne of the narrators in the chain, explains:

“That is, with his (Rasulullah’s–sallallahu alayhi wasallam) right hand.”

However, literally, counting with the finger has a broad meaning. Hence the author of Hirz states:

“Whether o*ne opens and closes the fingers, or fingers are pressed, or the thumb is placed along the tips of the fingers.”

In other words, in whichever manner o*ne counts with the fingers the actual Sunnat is obtained. Determining any particular method is not stipulated. Despite this, it is understood from the Ahaadith that in the time of Rasulullah (sallallahu alayhi wasallam) the manner of keeping count with the fingers was indeed fixed.

Now the zaakir (one who engages in Zikr) has the option, whether to keep a tasbeeh (rosary) in view of the ease in it, or he may count with the fingers since the virtue is greater. Then again he has the option of counting with the finger in the abovementioned (in the kitaab ‘Aqd-e-Anaamil) method or any other method which has reached him via his Mashaa-ikh.

The actual purpose is to ward off negligence as stated towards the end of the Hadith o*n counting with the fingers. The gist of which is:

“Do not be neglectful! Otherwise you will be driven away from (the) Mercy (of Allah Ta’ala).”

http://www.sunnah.org/ibadaat/dhikr.htm

Here are some relevant quotes to this topic Insha’Allah from the link given above:

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Use of prayer-beads (masbaha, sibha, tasbih)

Sa`d ibn Abi Waqqas reported that once the Prophet saw a woman who had some date-stones or pebbles which she was using as beads to glorify Allah. The Prophet said to her, “Let me tell you something which would be easier or more excellent for you than that.” So he told her to say instead:

subhan allahi `adada ma khalaqa fi s-sama’,
subhan allahi `adada ma khalaqa fi al-ard,
subhan allahi `adada ma khalaqa bayna dhalik,
subhan allahi `adada ma huwa khaliq,
Allahu akbaru ‘adada ma khalaqa fi al-sama’,
Allahu akbaru ‘adada ma khalaqa fi l-’ard,
Allahu akbaru ‘adada ma khalaqa bayna dhalik,
Allahu akbaru ‘adada ma huwa khaliq,
al-hamdu lillahi `adada ma khalaqa fi al-sama’,
al-hamdu lillahi `adada ma khalaqa fi l-’ard,
al-hamdu lillahi `adada ma khalaqa bayna dhalik,
al-hamdu lillahi `adada ma huwa khaliq,
la ilaha illallahu `adada ma khalaqa fi al-sama’,
la ilaha illallahu `adada ma khalaqa fi al-ard,
la ilaha illallahu `adada ma khalaqa bayna dhalik,
la ilaha illallahu `adada ma huwa khaliq,
la hawla wa la quwwata illa billahi `adada ma khalaqa fi al-sama’,
la hawla wa la quwwata illa billahi `adada ma khalaqa fi al-ard,
la hawla wa la quwwata illa billahi `adada ma khalaqa bayna dhalik,
la hawla wa la quwwata illa billahi `adada ma huwa khaliq.
“Glory be to Allah as many times as the number of what He has created in Heaven,
Glory be to Allah as many times as the number of what He has created on Earth,
Glory be to Allah as many times as the number of what He has created between them,
Glory be to Allah as many times as the number of that which He is creating.”
and then repeat all of the above four times but substituting “Glory be to Allah” by:
– “Allah is the most great” in the first repetition,
– “Praise be to Allah” in the second repetition,
– “There is no god but Allah” in the third repetition, and
– “There is no change and no power except with Allah” in the fourth repetition. (Narrated by Abu Dawud, Tirmidhi who said it is hasan, Ibn Majah, Ibn Hibban in his Sahih, al-Nasa’i, and al-Hakim, who said it is sahih according to the criterion of Muslim. Dhahabi concurred.)

Safiyya bint Huyayy the Prophet’s wife said: The Prophet came in to see me and in front of me there were four thousand date-stones with which I was making tasbih [counting subhan Allah]. He said: “You make tasbih with so many! Shall I teach you what surpasses your number of tasbih?” She said: “Teach me!” He said: “Say: Subhan Allah `adada khalqihi — Glory to Allah the number of His creation.” Narrated by Tirmidhi who said it is gharib, and both al-Hakim and Suyuti declared it sahih.

Allah says in His Holy Book to His Holy Prophet, “Remind people, for reminding benefits them.” The reminder of Muslims has various forms, public and private. A public form of this reminder is the adhan. The masbaha or sibha or tasbih, or prayer-beads, has had since the earliest Companions the function of a private reminder. It is for that reason that the tasbih was called by them mudhakkir or mudhakkira — “reminder,” and there is a narration traced to the Prophet whereby he said: ni`ma al-mudhakkir al-sibha: “What a good reminder are the prayer-beads!” Shawkani narrates it from `Ali ibn Abi Talib as evidence for the usefulness of prayer-beads in Nayl al-awtar (2:317) from Daylami’s narration in Musnad al-firdaws with his chain, and Suyuti cites it in his fatwa on prayer-beads in al-Hawi li al-fatawi (2:38).

The statement propagated nowadays by “Salafis” whereby counting dhikr on beads is an innovation, is undoubtedly false. The use of beads for counting dhikr is definitely established as a practice allowed by the Prophet and a Sunna of the Companions. This is proven by the sahih hadith of Sa`d ibn Abi Waqqas, who related that the Prophet once saw a woman using some datestones or pebbles (nawan aw hasan), and did not prohibit her to use them. This hadith is found in Abu Dawud, Tirmidhi, Nisa’i, Ibn Maja, Ibn Hibban, and Hakim. Dhahabi declared it sahih. Another sahih hadith to that effect was related by Safiyya, who was seen by the Prophet, Peace be upon him, counting “Subhan Allah” on four thousand date stones. This hadith is found in Tirmidhi, Hakim, and Tabarani, and was confirmed as sahih by Suyuti. It is also related from the Prophet’s freedman, Abu Safiyya, that a mat would be spread for him and a basket made of palm leaves brought which was filled with pebbles with which he would make tasbih until mid-day. Then it would be taken away, and then brought back after he had prayed, and he would make tasbih again until evening. This is narrated in Ibn Hajar’s Isaba (7:106 #652) with his chain, who says that Bukhari narrates it [in his Tarikh], as well as al-Baghawi through two chains. Shawkani cites it, as seen below.

Shawkani said in Nayl al-awtar (2:316-317):

The Prophet justified the counting of dhikr on the fingers by the fact that the fingers will be questioned and will speak, that is, they will witness to that effect. It follows that counting tasbih on them, because of this aspect, is better than using dhikr-beads or pebbles. But the two other hadiths [of Sa`d ibn Abi Waqqas and Safiyya bint Huyayy] indicate the permissibility of counting tasbih with date-stones and pebbles, and similarly with dhikr-beads because there is no distinguishing factor between them in the Prophet’s stipulation to the two women concerning it, and no disapproval of it. As for directing to what is better: this does not negate permissibility (la yunafi al-jawaz). There are reports to that effect.

It is related in Hilal al-Haffar’s monograph through Mu`tamar ibn Sulayman from Abu Safiyya the Prophet’s freedman that a mat would be spread for him and a basket made of palm leaves brought which was filled with pebbles with which he would make tasbih until mid-day. Then it would be taken away, and then brought back after he had prayed, and he would make tasbih again until evening. Imam Ahmad narrates it in Kitab al-zuhd [with his chain].

Ahmad also narrates from al-Qasim ibn `Abd al-Rahman that Abu al-Darda’ had a bag filled with date-stones and that whenever he prayed the noon prayer he would bring them out one by one and make tasbih on them until they were finished.

Ibn Sa`d in his Tabaqat narrates [with his chains] that Sa`d ibn Abi Waqqas used to count tasbih on pebbles, and that Fatima bint al-Husayn ibn `Ali ibn Abi Talib used to make tasbih with a thread stringed with knots, and that Abu Hurayra made tasbih with a string of pebbles (al-nawa al-majmu`).

`Abd Allah the son of Imam Ahmad narrated in Zawa’id al-zuhd that Abu Hurayra had a thread stringed with one thousand knots and that he would not sleep until he had counted tasbih on them.

al-Daylami narrates in Musnad al-firdaws through Zaynab bint Sulayman ibn `Ali, and from Umm al-Hasan bint Ja`far from her father from her grandfather from `Ali, and it is traced back to the Prophet: “What a good reminder are the prayer-beads!”

Suyuti related reports with their chains in his monograph on the subject entitled al-Minha min al-sibha and it is part of his collected fatwas. He says towards the end of it: “It is not related from any one of the Salaf nor the Khalaf that it is forbidden to count tasbih on the sibha (dhikr-beads). On the contrary, most of them used to count tasbih on it, and they did not consider it disliked.”

The Indian hadith scholar Zakariyya al-Khandlawi similarly relates in his book Hayat al-sahaba that Abu Hurayra said: “I recite istighfar (formula of asking forgiveness) 12,000 times daily” and that, according to his grandson, he had a piece of thread with 1,000 knots and would not go to sleep until he had said subhan allah (Glory to Allah) on all of these knots. According to her grand-daughter through Imam al-Husayn, Fatima also used to count her dhikr on a thread with knots.

Mawlana Zakariyya continues, “It is well-known that many other Companions of the Prophet, Peace be upon him, used beads in their private devotions, such as Sa`d ibn Abi Waqqas himself, Abu Safiyya the slave of the Prophet, Abu Sa`d, Abu Darda’, and Fatima, May Allah be pleased with them all. Stringing or not stringing the beads together does not make any difference.”

It is well-established that counting dhikr is a Sunna of the Prophet, Peace be upon him. He himself advised his wives, `Ali, and Fatima to count tasbih (subhan allah), tahmid (al-hamdu lillah), and takbir (allahu akbar) thirthy-three times each before going to bed at night. Ibn `Amr relates that he saw the Prophet, count the times he said subhan allah on his right hand. This does not mean that it is not allowed to use the left also, as the Prophet simply said: “Count [the dhikr] on your fingers.”

Imam Suyuti recounted in one of his fatwas entitled al-Minha fi al-sibha (The profit derived from using dhikr-beads) the story of `Ikrima, who asked his teacher `Umar al-Maliki about dhikr-beads. `Umar answered him that he had also asked his teacher Hasan al-Basri about it and was told: “Something we have used at the beginning of the road we are not desirous to leave at the end. I love to remember Allah with my heart, my hand, and my tongue.” Suyuti comments: “And how should it be otherwise, when the prayer-beads remind one of Allah Most High, and a person seldom sees prayer-beads except he remembers Allah, which is among the greatest of its benefits.”

As for Albani’s statements against the prayer-beads, his rejection of the hadith ni`ma al-mudhakkir al-sibha (see his Silsila da`ifa #83), and his astounding claim that whoever carries dhikr-beads in his hand to remember Allah is misguided and innovating, then we direct the reader to their refutation in Mahmud Sa`id’s Wusul al-tahani bi ithbat sunniyyat al-sibha wa al-radd `ala al-albani (The alighting of mutual benefit and the confirmation that the dhikr-beads are a Sunna, and the refutation of Albani).

As for the idea that the prayer-beads come from Buddhism or Christianity, it was one of the Hungarian scholar Ignaz Goldziher’s (fl. 1897 CE) legacies to orientalism.

Fatwa of Imam Jalaluddin Al-Suyuti on Prayer Beads

Shaykh al-Islam, al-Mujaddid: Jalaluddin al-Suyuti (d. 911 AH) and his fatwa on the permissibility of the Dhikr beads:

المنحة في السبحة

بسم الله الرحمن الرحيم

الحمد لله وسلام على عباده الذين اصطفى وبعد فقد طال السؤال عن السبحة هل لها أصل في السنة فجمعت فيها هذا الجزء متتبعا فيه ما ورد فيها من الأحاديث والآثار والله المستعان: أخرج ابن أبي شيبة وأبو داود والترمذي والنسائي والحاكم وصححه عن ابن عمرو قال رأيت النبي صلى الله عليه وسلم يعقد التسبيح بيده. وأخرج ابن أبي شيبة وأبو داود والترمذي والحاكم عن بسيرة وكانت من المهاجرات قالت قال رسول الله صلى الله عليه وسلم عليكن بالتسبيح والتهليل والتقديس ولا تغفلن فتنسين التوحيد واعقدن بالأنامل فإنهن مسئولات ومستنطقات. وأخرج الترمذي والحاكم والطبراني عن صفية قالت دخل على رسول الله صلى الله عليه وسلم وبين يدي أربعة آلاف نواة اسبح بهن فقال ما هذا يا بنت حيي قلت أسبح بهن قال قد سبحت منذ قمت على رأسك اكثر من هذا قلت علمني يا رسول الله قال قولي سبحان الله عدد ما خلق من شيء – صحيح أيضا. وأخرج أبو داود والترمذي وحسنه والنسائي وابن ماجه وابن حبان والحاكم وصححه عن سعد بن أبي وقاص أنه دخل مع النبي صلى الله عليه وسلم على امرأة وبين يديها نوى أو حصى تسبح فقال أخبرك بما هو أيسر عليك من هذا وأفضل قولي سبحان الله عدد ما خلق في السماء سبحان الله عدد ما خلق في الأرض سبحان الله عدد ما بين ذلك وسبحان الله عدد ما هو خالق الله أكبر مثل ذلك والحمد لله مثل ذلك ولا إله إلا الله مثل ذلك ولا قوة إلا بالله مثل ذلك. وفي جزء هلال الحفار ومعجم الصحابة للبغوي وتاريخ ابن عساكر من طريق معتمر بن سلميان عن أبي بن كعب عن جده بقية عن أبي صفية مولى النبي صلى الله عليه وسلم أنه كان يوضع له نطع ويجاء بزنبيل فيه حصى فيسبح به إلى نصف النهار ثم يرفع فإذا صلى الأولى أتى به فيسبح به حتى يمسي. وأخرجه الإمام أحمد في الزهد ثنا عفان ثنا عبد الواحد بن زياد عن يونس بن عبيد عن أمه قالت رأيت أبا صفية رجل من أصحاب النبي صلى الله عليه وسلم وكان جارنا قالت فكان يسبح بالحصى. وأخرج ابن سعد عن حكيم بن الديلمي أن سعد بن أبي وقاص كان يسبح بالحصى. وأخرج ابن أبي شيبة في المصنف عن مولاة لسعد أن سعدا كان يسبح بالحصى أو النوى. وقال ابن سعد في الطبقات أنا عبيد الله بن موسى أنا إسرائيل عن جابر عن امرأة حدثته عن فاطمة بنت الحسين بن علي بن أبي طالب أنها كانت تسبح بخيط معقود فيها. وأخرج عبد الله بن الإمام أحمد في ؟ من طريق نعيم بن محرر ابن أبي هريرة عن جده أبي هريرة أنه كان له خيط فيه ألفا عقدة فلا ينام حتى يسبح به. وأخرج أحمد في الزهد ثنا مسكين بن نكير أنا ثابت بن عجلان عن القاسم بن عبد الرحمن قال كان لأبي الدرداء نوى من نوى العجوة في كيس فكان إذا صلى الغداة أخرجهن واحدة واحدة يسبح بهن حتى ينفدن. وأخرج ابن سعد عن أبي هريرة أنه كان يسبح بالنوى المجزع. وقال الديلمي في مسند الفردوس أنا عبدوس ابن عبد الله أنا أبو عبد الله الحسين بن فتحويه الثقفي ثنا علي بن محمد بن نصرويه ثنا محمد بن هرون بن عيسى بن المنصور الهاشمي حدثني محمد بن علي بن حمزة العلوي حدثني عبد الصمد بن موسى حدثتني زينب بنت سليمان بن علي حدثتني أم الحسن بنت جعفر بن الحسين عن أبيها عن جدها عن علي مرفوعا نعم المذكر السبحة. وأخرج ابن أبي شيبة عن أبي سعيد الخدري أنه كان يسبح بالحصى. وأخرج من طريق ابي نضرة عن رجل من الطفاوة قال نزلت على أبي هريرة ومعه كيس فيه حصى أو نوى فيسبح به حتى ينفد. وأخرج عن زادان قال أخذت من أم يعفور تسابيح لها فلما أتيت عليا قال أردد على أم يعفور تسابيحها. ثم رأيت في كتاب تحفة العباد ومصنفه متأخر عاصر الجلال البلقيني فصلا حسنا في السبحة قال فيه ما نصه: قال بعض العلماء عقد التسبيح بالأنامل افضل من السبحة لحديث ابن عمرو لكن يقال إن المسبح إن آمن من الغلط كان عقده بالأنامل افضل وإلا فالسبحة أولى وقد اتخذ السبحة سادات يشار إليهم ويؤخذ عنهم ويعتمد عليهم كأبي هريرة رضي الله كان له خيط فيه ألفا عقدة فكان لا ينام حتى يسبح به ثنتي عشر ألف تسبيحة قال عكرمة، وفي سنن أبي داود من حديث أبي بصرة الغفاري قال حدثني شيخ من طفاوة قال تثويت أبا هريرة بالمدينة فلم أر رجلا أشد تشميرا ولا أقوم على ضيف منه قال فبينما أنا عنده يوما وهو على سرير له ومعه كيس فيه حصى أو نوى وأسفل منه جارية سوداء وهو يسبح بها حتى إذا أنفد ما في الكيس ألقاه إليها فأعادته في الكيس فدفعته إليه يسبح قوله تثويت أي تضيفته ونزلت في منزله والمثوى المنزل وقيل كان أبو هريرة رضي الله عنه يسبح بالنوى المجزع يعني الذي حك بعضه حتى أبيض شيء منه وترك الباقي على لونه وكل ما فيه سواد وبياض فهو مجزع قاله أهل اللغة وذكر الحافظ عبد الغني في الكمال في ترجمة أبي الدرداء عويمر رضي الله عنه أنه كان يسبح في اليوم مائة ألف تسبيحة وذكر أيضا عن سلمة بن سبيب قال كان خالد بن معدان يسبح في اليوم أربعين ألف تسبيحة سوى ما يقرأ فلما وضع ليغسل جعل بأصبعه كذا يحركها يعني بالتسبيح. ومن المعلوم المحقق أن المائة ألف بل والأربعين ألفا وأقل من ذلك لا يحصر بالأنامل فقد صح بذلك وثبت أنهما كانا يعدان بآلة والله أعلم وكان لأبي مسلم الخولاني رحمه الله سبحة فقام ليلة والسبحة في يده قال فاستدارت السبحة فالتفت على ذراعه وجعلت تسبح فالتفت أبو مسلم والسبحة تدور في ذراعه وهي تقول سبحانك يا منبت النبات ويا دائم الثبات قال هلمي يا أم مسلم فانظري إلى أعجب الأعاجيب قال فجاءت أم مسلم والسبحة تدور وتسبح فلما جلست سكتت ذكره أبو القاسم هبة الله بن الحسن الطبري في كتاب كرامات الأولياء وقال الشيخ الإمام العارف عمر البزار كانت سبحة الشيخ أبي الوفا كاكيش وبالعربي عبد الرحمن التي أعطاها لسيدي الشيخ محي الدين عبد القادر الكيلاني قدس الله أرواحهم إذا وضعها على الأرض تدور وحدها حبة حبة. وذكر القاضي أبو العباس أحمد بن خلكان في وفيات الأعيان أنه رؤى في يد أبي القاسم الجنيد بن محمد رحمه الله يوما سبحة فقيل له أنت مع شرفك تأخذ بيدك سبحة قال طريق وصلت به إلى ربي لا أفارقه قال وقد رويت في ذلك حديثا مسلسلا وهو ما أخبرني به شيخنا الإمام أبو عبد الله محمد بن أبي بكر بن عبد الله من لفظه ورأيت في يده سبحة قال أنا الإمام أبو العباس أحمد بن أبي المحاسن يوسف بن البانياسي بقراءتي عليه ؟ في يده سبحة قال أنا أبو المظفر يوسف بن محمد بن مسعود الترمذي ورأيت في يده سبحة قال قرأت على شيخنا أبي الثناء ورأيت في يده سبحة قال أنا أبو محمد يوسف بن أبي الفرح عبد الرحمن ابن علي ورأيت في يده سبحة قال أنا أبي ورأيت في يده سبحة قال قرأت على أبي الفضل بن ناصر ورأيت في يده سبحة قال قرأت على أبي محمد عبد الله بن أحمد السمرقندي ورأيت في يده سبحة قلت له سمعت أبا بكر محمد بن علي السلمي الحداد ورأيت في يده سبحة فقال نعم قال رأيت أبا نصر عبد الوهاب بن عبد الله بن عمر للقرى ورأيت في يده سبحة قال رأيت أبا الحسن علي بن الحسن بن أبي القاسم المترفق الصوفي وفي يده سبحة قال سمعت أبا الحسن المالكي يقول وقد رأيت في يده سبحة فقلت له يا أستاذ وأنت إلى الآن مع السبحة فقال كذلك رأيت أستاذي الجنيد وفي يده سبحة فقلت يا أستاذ وأنت إلى الآن مع السبحة قال كذلك رأيت أستاذي سرى بن مغلس السقطي وفي يده سبحة فقلت يا أستاذ أنت مع السبحة فقال كذلك رأيت أستاذي معروف الكرخي وفي يده سبحة فسألته عما سألتني عنه فقال كذلك رأيت أستاذي عمر المكي وفي يده سبحة فسألته عما سألتني عنه فقال كذلك رأيت أستاذي الحسن البصري وفي يده سبحة فقلت يا أستاذ مع عظم شأنك وحسن عبادتك وأنت إلى الآن مع السبحة فقال لي شيء كنا استعملناه في البدايات ما كنا نتركه في النهايات أحب أن أذكر الله بقلبي وفي يدي ولساني فلو لم يكن في اتخاذ السبحة غير موافقة هؤلاء السادة والدخول في سلكهم والتماس بركتهم لصارت بهذا الاعتبار وأكدها فكيف بها وهي مذكرة بالله تعالى لأن الإنسان قل أن يراها إلا ويذكر الله وهذا من أعظم فوائدها وبذلك كان يسميها بعض السلف رحمه الله تعالى. ومن فوائدها أيضا الاستعانة على دوام الذكر كلما رآها ذكر أنها آلة للذكر فقاده ذلك إلى الذكر فيا حبذا سبب موصل إلى دوام ذكر الله عز وجل وكان بعضهم يسميها حبل الموصل وبعضهم رابطة القلوب. وقد أخبرني من أثق بقوله أنه كان مع قافلة في درب بيت المقدس فقام عليهم سرية عرب وجردوا القافلة جميعهم وجردوني معهم فلما أخذوا عمامتي سقطت مسبحة من رأسي فلما رأوها قالوا هذا صاحب سبحة فردوا على ما كان أخذ لي وانصرفت سالما منهم فانظر يا أخي إلى هذه الآلة المباركة الزاهرة وما جمع فيها من خير الدنيا والآخرة ولم ينقل عن أحد من السلف ولا من الخلف المنع من جواز عد الذكر بالسبحة بل كان أكثرهم يعدونه بها ولا يرون ذلك مكروها وقد رؤي بعضهم يعد تسبيحا فقيل له أتعد على الله فقال لا ولكن أعد له والمقصود أن أكثر الذكر المعدود الذي جاءت به السنة الشريفة لا ينحصر بالأنامل غالبا ولو أمكن حصره لكان الاشتغال بذلك يذهب الخشوع وهو المراد والله أعلم. وأخرج ابن عساكر في تاريخه عن بكر بن خنيس عن رجل سماه قال كان في يد أبي مسلم الخولاني سبحة يسبح بها قال فنام والسبحة في يده فاستدارت السبحة فالتفت على ذراعه وجعلت تسبح فالتفت أبو مسلم والسبحة تدور في ذراعه وهي تقول سبحانك يا منبت النبات ويا دائم الثبات فقال هلم يا أم مسلم وانظري إلى أعجب الأعاجيب فجاءت ام سلمة والسبحة تدور تسبح فلما جلست سكنت. وقال عماد الدين المناوي في سبحة:
ومنظومة الشمل يخلو بها * اللبيب فتجمع من همته
إذا ذكر الله جل اسمه * عليها تفرق من هيبته

Hadarah by Sheikh Nuh Ha Mim Keller

The Public Dhikr (Hadra)

© Nuh Ha Mim Keller 1996.

A person coming to the Middle East to learn something about the tariqa is likely, at some point in his visit, to see the brethren in the hadra or “public dhikr” as it has been traditionally practiced by generations of Shadhilis in North Africa under such sheikhs as al-‘Arabi al-Darqawi, Muhammad al-Buzidi, and Ahmad al-‘Alawi before being brought to Damascus from Algeria by Muhammad ibn Yallis and Muhammad al-Hashimi at the beginning of this century.

Upon entering the mosque, one will see circles of men making dhikr (women participants are screened from view upstairs) standing and holding hands, now slightly bowing in unison, now moving up and down with their knees in unison, the rows rising and falling, breathing in unison, while certain of them alternate at pacing around their midst, conducting the tempo of the group’s motion and breathing with their arms and step. Singers near the sheikh, in solo or chorus, deliver mystical odes to the rhythm of the group; high, spiritual poetry from masters like Ibn al-Farid, Sheikh Ahmad al-‘Alawi, ‘Abd al-Qadir al-Himsi, and our own sheikh.

Though a very stirring experience, it is meticulously timed and controlled, and as with all group dhikrs, the main adab or “proper behaviour” is harmony. No one should stand out in any way, but rather all subordinate their movement, breathing, and dhikr to that of the group. The purpose is to forget one’s individuality in the collective sea of spirits making dhikr in unison. Individual motives, thoughts, and preoccupations are momentarily put aside by means of the Sacred Dance, of moving together as one, sublimating and transcending the limitary and personal through the timelessness of rhythm, conjoined with the melody of voices singing spiritual meanings.

It is an experience that joins those travelling towards Allah spiritually, socially, and emotionally. Few forget it, and visitors from the West to whom it is unfamiliar sometimes wonder if it is a bid‘a or “reprehensible innovation,” as it was not done in the time of the earliest Muslims, or whether it is unlawful (haram) or offensive (makruh); and why they see the ulama and righteous attending it in Damascus, Jerusalem, Aden, Cairo, Tripoli, Tunis, Fez, and wherever there are people of the path.

I was one of those who asked our sheikh about the relation of the hadra to the shari‘a or “Sacred Law” which is the guiding light of our tariqa. As Muslims, our submission to the law is total, and there are no thoughts or opinions after legally answering the question “Does the hadra agree with orthodox Islam?”

Because it comprises a number of various elements, such as gathering together for the remembrance of Allah (dhikr), singing, and dancing, we should reflect for a moment on some general considerations about the Islamic shari‘a before discussing each of these separately.

First, the Islamic shari‘a furnishes a comprehensive criterion for all possible human actions, whether done before or never done before. It classifies actions into five categories, the obligatory (wajib), whose performance is rewarded by Allah in the next life and whose nonperformance is punished; the recommended (mandub), whose performance is rewarded but whose nonperformance is not punished; the permissible (mubah), whose performance is not rewarded and whose nonperformance is not punished; the offensive (makruh), whose nonperformance is rewarded but whose performance is not punished; and the unlawful (haram), whose nonperformance is rewarded and whose performance is punished.

Now, Allah in His wisdom has made the vast majority of human actions permissible. He says in surat al-Baqara, “It is He who has created everything on earth for you” (Koran 2:29), which establishes the shari‘a principle that all things are mubah or permissible for us until Allah indicates to us that they are otherwise. Because of this, the fact that the Prophet (Allah bless him and give him peace) did not do this or that particular practice does not prove that it is offensive or unlawful, but only that it is not obligatory.

This is the reason that when shari‘a scholars speak of bid‘a, they do not merely mean an “innovation” or something that was never done before, which is the lexical sense of the word, but rather a “blameworthy innovation” or something new that no legal evidence in Sacred Law attests to the validity of, which is the shari‘a sense of the word. The latter is the bid‘a of misguidance mentioned in the hadith “The worst of matters are those that are new, and every innovation (bid‘a) is misguidance” (Sahih Muslim. 5 vols. Cairo 1376/1956. Reprint. Beirut: Dar al-Fikr, 1403/1983, 2.592: 867), which, although general in wording, scholars say refers specifically to new matters that entail something offensive or unlawful.

Imam Shafi‘i explains:

New matters are of two kinds: something newly begun that contravenes the Koran, sunna, the position of early Muslims, or consensus of scholars (ijma‘): this innovation is misguidance. And something newly inaugurated of the good in which there is no contravention of any of these, and is therefore something which although new (muhdatha), is not blameworthy. For when ‘Umar (Allah be well pleased with him) saw the [tarawih] prayer being performed [in a group by Muslims at the mosque] in Ramadan, he said, “What a good innovation (bid‘a) this is,” meaning something newly begun that had not been done before. And although in fact it had, this does not negate the legal considerations just advanced [n: i.e. that it furnishes an example of something that ‘Umar, who was a scholar of the Sahaba, praised as a “good innovation” despite his belief that it had not been done before, because it did not contravene the broad principles of the Koran or sunna]

(Dhahabi: Siyar a‘lam al-nubala’. 23 vols. Beirut: Mu’assassa al-Risala, 1401/1981, 10.70).

As for the practice of Muslims gathering together for group dhikr or the “invocation of Allah,” there is much evidence of its praiseworthiness in the sunna—aside from the many Koranic verses and the hadiths establishing the general merit of dhikr in every state—such as the hadith related by Bukhari:

Truly, Allah has angels going about the ways, looking for people of dhikr, and when they find a group of men invoking Allah, they call to one another, “Come to what you have been looking for!” and they circle around them with their wings up to the sky of this world.

Then their Lord asks them, though He knows better than they, “What do My servants say?” And they reply, “They say, Subhan Allah (“I glorify Allah’s absolute perfection”), Allahu Akbar (“Allah is ever greatest”), and al-Hamdu li Llah (“All praise be to Allah”), and they extoll Your glory.”

He says, “Have they seen Me?” And they answer, “No, by Allah, they have not seen You.” And He says, “How would it be, had they seen Me?” And they say, “If they had seen You, they would have worshipped You even more, glorified You more, and said Subhan Allah the more.”

He asks them, “What do they ask of Me?” And one answers, “They ask You
paradise.” He says, “Have they seen it?” And they say, “No, by Allah, My Lord, they have not seen it.” And He says, “How would it be, had they seen it?” And they say, “If they had seen it, they would have been more avid for it, sought it more, and been more desirous of it.”

Then He asks them, “From what do they seek refuge?” And they answer, “From hell.” He says, “Have they seen it?” And they say, “No, by Allah, they have not seen it.” And He says, “How would it be, had they seen it?” And they say, “If they had seen it, they would have fled from it even more, and been more fearful of it.”

He says, “I charge all of you to bear witness that I have forgiven them.” Then one of the angels says, “So-and-so is among them, though he is not one of them but only came for something he needed.” And Allah says, “They are companions through whom no one who keeps their company shall meet perdition”

(Sahih al-Bukhari. 9 vols. Cairo 1313/1895. Reprint (9 vols. in 3). Beirut: Dar al-Jil, n.d., 8.107–8: 6408).

The last line of the hadith shows the highest approval for gatherings of dhikr in the religion of Allah. Some other accounts transmit the condemnation of Ibn Mas‘ud (Allah be well please with him) for gathering together to say Subhan Allah (perhaps out of fear of ostentation), but even if we were to grant their authenticity, the above hadith of Bukhari, containing the explicit approval of such gatherings by Allah and His messenger (Allah bless him and give him peace) suffices us from needing the permission of Ibn Mas‘ud or any other human being.

Further, the explicit mention of the various forms of dhikr in the hadith suffice in reply to certain contemporary “re-formers” of Islam, who attempt to reduce “sessions of dhikr” to educational gatherings alone by quoting the words of ‘Ata’ (ibn Abi Rabah, Mufti of Mecca, d. 114/732), who reportedly said,

Sessions of dhikr are the sessions of [teaching people] the lawful and unlawful, how you buy, sell, pray, fast, wed, divorce, make the pilgrimage, and the like. (Nawawi: al-Majmu‘: Sharh al-Muhadhdhab. 20 vols. Cairo n.d. Reprint. Medina: al-Maktaba al-Salafiyya, n.d., 1.21).

Perhaps ‘Ata’ intended to inform people that teaching and learning shari‘a are also a form of dhikr, but in any case it is clear from the Prophet’s explicit words (Allah bless him and give him peace) in the above hadith that “sessions of dhikr” cannot be limited to teaching and learning Sacred Law alone, but primarily mean gatherings of Muslims to invoke Allah in dhikr.

As for dancing, Imam Ahmad relates from Anas (Allah be well pleased with him), with a chain of transmission all of whose narrators are those of Bukhari except Hammad ibn Salama, who is one of the narrators of Muslim, that the Ethiopians danced in front of the Messenger of Allah (Allah bless him and give him peace); dancing and saying [in their language], “Muhammad is a righteous servant.” The Prophet (Allah bless him and give him peace) said, “What are they saying?” And they said, “‘Muhammad is a righteous servant’”

(Musnad al-Imam Ahmad. 6 vols. Cairo 1313/1895. Reprint. Beirut: Dar Sadir, n.d., 3.152).

Other versions of the hadith clarify that this took place in the mosque in Medina, though in any case, the fact that dancing was done before the Prophet (Allah bless him and give him peace) establishes that it is mubah or “permissible” in the shari‘a, for if it had been otherwise, he would have been obliged to condemn it.

For this reason, Imam Nawawi says:

Dancing is not unlawful, unless it is languid, like the movements of the effeminate. And it is permissible to speak and to sing poetry, unless it satirizes someone, is obscene, or alludes to a particular woman”

(Minhaj al-talibin wa ‘umdat al-muttaqin. Cairo 1338/1920. Reprint. Cairo: Mustafa al-Babi al-Halabi, n.d., 152).

This is a legal text for the permissibility of both dancing and singing poetry from the Minhaj al-talibin, the central legal work of the entire late Shafi‘i school. Islamic scholars point out that if something which is permissible, such as singing poetry or dancing, is conjoined with something that is recommended, such as dhikr or gatherings to make dhikr, the result of this conjoining will not be offensive (makruh) or unlawful (haram).

Imam Jalal al-Din Suyuti was asked for a fatwa or formal legal opinion concerning “a group of Sufis who had gathered for a session of dhikr,” and he replied:

How can one condemn making dhikr while standing, or standing while making dhikr, when Allah Most High says, “. . . those who invoke Allah standing, sitting, and upon their sides” (Koran 3:191). And ‘A’isha (Allah be well pleased with her) said, “The Prophet (Allah bless him and give him peace) used to invoke Allah at all of his times” [Sahih Muslim, 1.282: 373]. And if dancing is added to this standing, it may not be condemned, as it is of the joy of spiritual vision and ecstasy, and the hadith exists [in many sources, such as Musnad al-Imam Ahmad, 1.108, with a sound (hasan) chain of transmission] that Ja‘far ibn Abi Talib danced in front of the Prophet (Allah bless him and give him peace) when the Prophet told him, “You resemble me in looks and in character,” dancing from the happiness he felt from being thus addressed, and the Prophet did not condemn him for doing so, this being a basis for the legal acceptability of the Sufis dancing from the joys of the ecstasies they experience

(al-Hawi li al-fatawi. 2 vols. Cairo 1352/1933–34. Reprint. Beirut: Dar al-Kutub al-‘Ilmiyya, 1403/1983, 2.234).

Now, Suyuti was a hadith master (hafiz, someone with over 100,000 hadiths by memory) and a recognized mujtahid Imam who authored hundreds of works in the shari‘a sciences, and his formal opinion, together with the previously cited ruling of Imam Nawawi in the Minhaj al-talibin, constitutes an authoritative legal text (nass) in the Shafi‘i school establishing that circles of dhikr which comprise the singing of spiritual poetry and dancing are neither offensive (makruh) nor unlawful (haram)—unless associated with other unlawful factors such as listening to musical instruments or the mixing of men and women—but rather are permissible.

To summarize, the hadra of our tariqa, consisting of circles of invocation of Allah (dhikr) conjoined with the singing of permissible poetry and dancing, is compatible with the Sacred Law of orthodox Islam; and when the latter elements facilitate presence of heart with Allah (as they do with most people who possess hearts), they deserve a reward from Allah by those who intend them as such. And this is the aim and importance of the hadra in the tariqa.

Loud Dhikr by Sheikh GF Haddad

Sidi Gibril on: The Permissibility of Loud Dhikr

Answered by Shaykh Gibril F Haddad

The Permissibility of Loud Group Dhikr

Salam `alaykum:

Sunan Abu Dawud: Book 25, Number 3659:
Narrated Anas ibn Malik:

The Prophet (peace be upon him) said: That I sit in the company of the people who remember Allah the Exalted from morning prayer till the sun rises is clearer to me than that I emancipate four slaves from the children of Isra’il, and that I sit with the people who remember Allah from afternoon prayer till the sun sets is dearer to me than that I emancipate four slaves.

I have not rechecked Imam al-Lacknawi’s actual words but I am sure he knew that the hadith of Ibn Mas`ud’s supposed blame of loud group dhikr is actually in al-Darimi’s Sunan. However, he did indicate that it is weak and this is what I mentioned in a previous reply on the same hadith appended below. Was-Salam

Hajj Gibril

— Appended reply —

Recently I was shown by somebody a response by some Sheikh Saleem Al-Hilali regarding the Athaar of Ibn Masood. I have read in Sheikh Hishaam Kabaani’s (damatay barka tahoum) book that the athaar from Darimi’s book is WEAK because of Amr Ibn Yahaya al hamdaani. Saleem Al-Hilali says that this ATHAAR IS Saheeh. Because it has come from two chains. And Imaam Bukhari (rahmatullahi alayhi)has confirmed and Ibn Katheer has taken from that narrator and that here is no opposition (JARH). Could you please give details on this athaar.

The report of Ibn Mas`ud comes only through `Amr ibn Yahya al-Hamadani who is da`if.

Al-Darimi in the Muqaddima of his Sunan, narrated from al-Hakam ibn al-Mubarak who narrates from `Amr ibn Salama al-Hamadani. This `Amr ibn
Yahya ibn `Amr ibn Salima al-Hamadani is da`if. Ibn Ma`in saw him and said: “his narrations are worth nothing”; Ibn Kharrash: “he is not accepted”; al-Dhahabi listed him among those who are weak and whose hadith is not retained in al-Du`afa’ wa al-Matrukin (p. 212 #3229), Mizan al-i`tidal (3:293), and al-Mughni fi al-Du`afa’ (2:491); and al-Haythami declared him weak (da`if) in Majma` al-Zawa’id, chapter entitled Bab al-`Ummal `ala al-Sadaqa.

As for the claim that Imam al-Bukhari said anything to authentify this report or to declare `Amr reliable, then where did they make such a claim? All Bukhari said in al-Tarikh al-Kabir (6:382 #2708) is: “`Amr ibn Yahya ibn `Amr ibn Salama ibn al-Harith al-Hamadani al-Kufi, he heard hadith from his father, and Sa`id ibn Sulayman heard from him, and he is nicknamed Sinan.” This does not constitute a commendation nor a discreditation. In fact, al-Bukhari was not even clear who this narrator was since he apparently confused him with the trustworthy narrator `Amr ibn Salama ibn al-Kharib al-Hamdani al-Jarmi as shown by the words of Ibn Abi Hatim in al-Jarh wa al-Ta`dil (6:235 #1302): “My father [Abu Hatim] said that al-Bukhari made a mistake over `Amr ibn Salama by confusing him with someone else called by that name whereas the latter is al-Jarmi while this one is al-Hamdani.” This was confirmed by al-Khatib in Mawdi` Awham al-Jam` wa al-Tafriq (1:333), a book on the errors of the hadith masters caused by resemblance in names. Elsewhere (6:169 #1487) Ibn Abi Hatim narrates from his father, from Yahya ibn Ma`in, the grading of thiqa (trustworthy) for him. However, both Ibn al-Jawzi in al-Du`afa’ wa al-Matrukin (2:233 #2601) and Ibn `Adi in al-Kamil fi al-Du`afa’ (5:122 #1287) narrate two opposite verdicts from Yahya ibn Ma`in concerning him, and this is what al-Dhahabi retains in Mizan al-I`tidal (5:352 #6480) and al-Mughni fi al-Du`afa’ (2:491 #4729) as well as Ibn Hajar in Lisan al-Mizan (4:378 #1128). Both ignore Ibn Hibban’s inclusion of `Amr among the trustworthy narrators in al-Thiqat (4:480 #14547).

Further, its authenticity was questioned by al-Suyuti in al-Hawi (2:31); al-Hifni in Fadl al-Tasbih wa al-Tahlil as cited by al-Lacknawi, Sibahat al-Fikr (p. 25 and 42-43);

Further, it is belied by Imam Ahmad’s narration in al-Zuhd from Abu Wa’il who said: “Those who claim that `Abd Allah [= Ibn Mas`ud] forbade dhikr [are lying]: I never sat with him in any gathering except he made dhikr of Allah in it.” Cited by al-Munawi in Fayd al-Qadir (1:457), al-Suyuti in Natijat al-Fikr fi al-Jahr bil-Dhikr in al-Hawi, al-Nabulusi in Jam` al-Asrar (p. 66), al-Hifni in Fadl al-Tasbih wa al-Tahlil as cited in al-Lacknawi, Sibahat al-Fikr (p. 25).

In addition, the narrations affirming loud dhikr are sahih and innumerable, and definitely take precedence over this mawquf report even if we should consider it authentic.

And Allah knows best.
Hajj Gibril

Prayer Beads(Masbahah) are bid’ah??

Salafis LOVE saying that using the prayer beads is BID’AH ! This is in accordance with the fatwa made by the notorious “Sheikhul Hadith” Nasiruddeen Albani. But, interestingly enough, another big wahabi figure said that it isn’t bid’ah and he is none other than Ibn Baz’s student Ibn Uthaimeen. The following are some extracts from an article written by Muhammad Salih Al-Munajjid( http://www.islam-qa.com/index.php?ref=3009&ln=eng ), a popular scholar among wahabis :

“Shaykh Muhammad ibn Saalih al-‘Uthaymeen (al-Liqa’ al-Maftooh, 3/30) was asked whether using the masbahah for tasbeeh is bid’ah, and his reply was: “It is better not to do tasbeeh with the masbahah, but it is not bid’ah, because there is a basis for it, which is the fact that some of the Sahaabah did tasbeeh with pebbles.”

Contrary to this Albani said :

“He also said (1/117): “If there is only one bad thing about the masbahah, which it is that it takes the place of the Sunnah of counting on the fingers, even though all are agreed that counting on the fingers is preferable, then that is bad enough. How rarely I see people counting their tasbeeh on their fingers!”

**Note: Any novice of Ulum Hadith will know that the Sunnah consist of three main categories i.e. Ahkam -> A. Qawl(words) B. Fi’l(acts) C. Taqrir(approval) **Ref. Dr. Imran Ahsan Khan Nyazee, Islamic Jurisprudence pg. 164**
If the Prophet Muhammad s.a.w. did indeed Taqrir or approved the action of doing tasbih with Masbahah of pebbles which will be elucidated in due course, how then can anyone make such a daft claim as “the masbahah takes the place(replace, substitute) of the Sunnah of counting on the fingers” ?

Albani went as far as to even declare it to be bid’ah when he continued saying :
1. “Firstly, the subhah [masbahah] is bid’ah and was not known at the time of the Prophet (peace and blessings of Allaah be upon him).”

2. “Moreover, people have invented so many sophisticated ways of following this bid’ah, so you see the followers of one of the [Sufi] tareeqahs wearing the masbahah around their necks!”

**Question : What the Prophet s.a.w. approved is bid’ah ???
Well…either Albani the so called “Sheikh Al-Hadith” was unaware of such instances where the companions used to do the tasbeeh with masbahah i.e. pebbles(which would make him a very poor “Sheikhul Hadith” indeed) and ignorantly declared the companions to be Ahl Bid’ah(na’udhubillah) or that he did know of the narrations and just had a sick habit of mocking the Sunnah and the Sahabah.

To prove his point that Masbahah is bid’ah he offered this weak hadith :
“The evidence for what I have said is the report narrated by Ibn Waddaah in Al-Bid’ wa’l-Nahy ‘anhaa from al-Salt ibn Bahraam, who said: ‘Ibn Mas’ood passed by a woman who had a [masbahah] with which she was making tasbeeh, and he broke it and threw it aside, then he passed by a man who was making tasbeeh with pebbles, and he kicked him then said, “You think you are better than the Sahaabah, but you are following unjustified bid’ah! You think you have more knowledge than the Companions of Muhammad (peace and blessings of Allaah be upon him)!”’ Its isnaad is saheeh to al-Salt, who is one of the trustworthy (thiqah) followers of the Taabi’een.”

——————————————————————————–

The following is a response to the confusion of the pseudo-salafis :

Using the Masbahah is Sunnah

The following narrations are proofs for the permissibility of using the Masbahah:

First Proof:
“From Sa’ad ibn Abi Waqqaas that he entered with the Messenger of Allah (sallallahu Alayhi Wa Sallam) upon a woman and between her hands was a Nawaa (seeds, pebbles) or Hasaa (stones or pebbles) that she was [counting] tasbeeh with…”

This hadeeth is reported by Imaam At-Tirmithi who said, “Hasan Ghareeb from the hadeeth of Sa’ad”. It is also reported by Imaam Abu Daawood in his Sunan, Imaam An Nasaa’i, Ibn Hibbaan, and Imaam Al Haakim in his Mustadarak who said. “Its isnaad is Saheeh, and [they i.e. Bukhaari and muslim] did not report it” and Imaam Adh-Dhahabi agreed with him.

Second Proof:
From Safiyyah who said, ” The Messenger of Allah (saaws) entered upon me and between my hands were four thousand Nawaah (stones or seeds) [that I was making] tasbeeh with. The Nabi said, “You are making tasbeeh with this?! Shall I not teach you that which is greater than this tasbeeh?!” So I said, “Teach me!” So He said, “Say, Subhaan Allah ‘Adada Khaliqih”.

This hadeeth is reported by Imaam At Tirmithi who said after it, “Ghareeb, I only know the hadeeth of Safiyyah by this direction…”

It was also reported by Imaam Al Haakim in his Mustadarak who said, “[This] Hadeeth is Saheeh and they did not report it.” And Imaam Adh-Dhahabi agreed with him. It was also authenticated by Imaam As-Suyooti.

Imaam Ash-Shawkaani states in his Nayl Al Awtaar that these two ahadeeth are proof of the permissibility of counting the Tasbeeh with seeds, stones, or the likes and that is because of the approval of the Nabi (sallallahu ‘Alayhi Wa Sallam) of these two women using them.

Other proofs from the Sahaba are as follows,

Third Proof:
Imaam Ahmad in his “Zuhd” says: “‘Affaan informed us, Abdul Waahid ibn Ziyaad informed us from Yunus ibn ‘Ubayd, from His mother who said, “I saw Abaa Safiyyah – [who] was a man from the Sahabah of the Messenger of Allah (saaws) and he was a treasurer – She said he would make Tasbeeh with stones.”

Fourth Proof:
Ibn Sa’ad reports from Hukaym ibn Daylami that Sa’ad ibn Abi Waqqaas would make Tasbeeh with stones. [At Tabaqaat Al Kubraa]

Fifth Proof:
Ibn Sa’ad said in At-Tabaqaat, Abdillah ibn Musaa informed us, Israa’eel informed us, from Jaabir from his female servant from Faatimah bint Al Husayn ibn Ali ibn Abi Taalib that she would make Tasbeeh with a string with knots in it. [Tabaqaat Al Kubraa]

Sixth proof:
Imaam Abdillah ibn Imaam Ahmad reports through Abu Hurayrah in Zawaa’id Az Zuhd from Abu Hurayrah that he had a rope with a hundred knots in it, and he would not sleep until he had made Tasbeeh with it.

Seventh Proof:
Imaam Ahmad reports in Az-Zuhd from Al Qaasim ibn Abdur Rahmaan who said that Abi Dardaa’ had seeds from pressed dates in a bag. When he had made morning Salah, he would remove one by one from it (the bag), making Tasbeeh with them, until they had finished. [Az-Zuhd page 205]

Eighth Proof
Ibn Sa’ad reports that Abu Hurayrah would make Tasbeeh with a collection of seeds (or pebbles). [ Tabaqaat 106/3 or 346/6]

Ninth Proof
Imaam Ad-Daylami reports in his Musnad Al Firdaws from the way of Zaynab bint Sulaymaan ibn ‘Ali, from Umm Al Hasan bint Ja’far, from her father, from her grandfather, from Ali ibn Abi Taalib marfoo’an: “Yes! Al Muththakir [I reminder you to use] the Subhah!” [Musnad Al Firdaws bi Ma’thoor Al Khitaab]

Lastly, Imaam As Suyootee said in his section called “Al Manhah fis Subhah”, “And there is nothing transmitted from anyone from the salaf or the khalaf, the forbiddance of the permissibility of counting the Tasbeeh with the Subhah. Rather, many of them turned away from it, but they didn’t see that (using it) as Makrooh.”

Brief response:

Those who state that the Masbahah is bida’ah use the following narration:

قال ابن وضاح القرطبي في البدعوالنهي عنها (ص12) : أنا أسد عن جرير بن حازم عن الصلت بن بهرام قال : مر ابن مسعودبامرأة معها تسبيح تسبح به فقطعه وألقاه ، ثم مر برجل يسبح بحصى فضربه برجله ، ثمقال : لقد سبقتم ، ركبتم بدعة ظلماً ، أو لقد غلبتم أصحاب محمد (ص) علماً.
Narrated by Ibn Waddaah in Al-Bid’ wa’l-Nahy ‘anhaa from al-Salt ibn Bahraam, who said: ‘Ibn Mas’ood passed by a woman who had a [masbahah] with which she was making tasbeeh, and he broke it and threw it aside, then he passed by a man who was making tasbeeh with pebbles, and he kicked him then said, “You think you are better than the Sahaabah, but you are following unjustified bid’ah! You think you have more knowledge than the Companions of Muhammad (peace and blessings of Allaah be upon him)!”‘

This hadeeth is weak due to Inqitaa’ (disconnection) between As-Salt ibn Bahraam and Ibn Mas’ood. As-Salt is from the taabi’t taabi’oon (second generation after the sahabah) and not from the taabi’oon, and this is mentioned in At-Tahtheeb At-Tahtheeb of Ibn Hajr.

Even if this hadeeth were Saheeh, then there is no proof in the action of a Sahabi if it contradicts the Sunnah of Rasoolullah (sallallahu Alayhi Wa Sallam).

Lastly we recommend the book by Sheikh Mahmood Sa’eed Mamdooh titled, Wusooll at-Tahaani bi Ithbaat Sunniyyat al-Subhah wa ar-Radd `alaa al-Albaani : “The Alighting of Mutual Benefit and Confirmation that the Subhah-Beads are a Sunnah in Refutation of al-Albaani”.

Written by The RevivingIslam.com Research Team and Allahu ‘Alim.

Loud Dhikr by Mufti Abdul Wahid

Often you will hear Salafis mocking dhikr made in unison in assemblies. Dhikr in unison as understood my Ahl Sunnah Wal Jama’ah falls under the same category as loud dhikr. Is it bid’ah?

FOREWORD:

Who can deny the virtues of gatherings of Zikr and Durood, which are mentioned in the blessed Ahaadeeth, but their methods have been strictly controlled and regulated by the Hadith, Sunnah and Deen. When the perimeter of these controls and regulations are breached, then the masses become engrossed in ways and methods which are impermissible and disliked. We see today that those differences which separated the permissible from the impermissible are also being set aside, and the understanding and knowledge of their differences is completely being disregarded. Allaah S.W.T. has been kind to us that he gave us the means and the ability to explain the permissibility and impermissibility of gatherings of Zikr with authentic proof. We have also given the answers to some of the questions which have been raised by some circles of Zikr. It is hoped that all these proofs will be seen with an unbiased attempt to seek the truth. If this Treatise is true and correct then it is from Allaah, and if there are mistakes in it, then it is our earnest appeal that that we be informed of such mistakes.

We earnestly pray to Allaah Taala, that He accept this humble effort from us, which is an effort done only to serve His Deen. May Allaah Taala gift the reward of this effort to our Ustaads, and to all those who helped in the publication of this Treatise. May Allaah S.W.T. reward all of them with the blessings of the two Worlds. Aameen.

Muharramul – Haraam, 1422 A.H.
Doctor, Mufti Abdul Waahid,
Jameah Madaniyah.
Lahore- Pakistaan

THE SHAR’EE STATUS OF THE GATHERINGS OF
ZIKR AND DUROOD OF TODAY.
INTRODUCTION:

In the name of Allaah, all praise is for Allaah; we praise Him and seek His assistance. We seek forgiveness, and we believe in Him and put our trust in Him, and we bear witness that Muhammad (S.A.W.) is His slave and messenger. May the peace and blessings of Allaah be upon him, and upon his family and his companions, all of them.

There are many vast and open discussions about the virtues of gatherings of Zikr to be found in the blessed saying of Rasulullah (S.A.W.), therefore there is no ambiguity and doubt in the regality and excellence of such gatherings. But in the present day gatherings a lot of excess and freedom is to be found in the attitude of the people towards such gatherings. Every type of gathering of Zikr, whether it has been publicized and given publicity, or even if they are done wrongly, all such gatherings are regarded to be noble; and because of some external benefits and minute useful advantages the masses are becoming to accept them as good, rewarding and beneficial. Before people can accept such gatherings as good, beneficial and rewarding is for people to take cognizance of the fact that during the time and era of Rasulullah (S.A.W.) who were even more hungry, desirous and yearning to perform deeds than us, what were the conditions and limitations of such gatherings of Zikr. Whatever conditions and limitations they applied, we to should do the same, and whatever conditions and limitations they outlawed we too should exclude and outlaw them, even though we may externally see many benefits in them.

It used to be the practice of the Noble Companions (R.A) of Rasulullah (S.A.W.), Ridwaanullaah……, that they used to remain seated after the Fajr and Asr’ s salaah and engage in Zikr, and at other times too the Noble Companions (R.A.) were found to be engaged in Zikr. Because the Masjid was of vital significance to them, not only was it a centre of learning, the Masjid was also a place of Administrative, Political activities and for settling legal disputes. Similarly the Zaakireen group of Sahabah too used to occupy one portion of the Masjid and form their groups of Zikr. In this manner on their own without any publicity or invitation a gathering of Zikr came into existence without the people calling out to or inviting one another to form gatherings or Halqas of Zikr. Many people fail to understand this aspect of the lives of the Sahabah, that how was this ever possible or conceivable during the era of the Sahabah (R.A.) a lot of people do not accept this as possible because they have lost respect for the Sahabah, and have stated to compare and equate the Noble Companions to the present generation of Muslims.

Further more, in addition to the Sahabah (R.A) not publicizing and calling for public gatherings for assembles of Zikr, the Sahabah never grouped together to form Jama’at and congregations of Zikr; meaning that collective arrangements be made that people gather and collect in a particular place, at a particular time on a particular day for Zikr. This was unheard of and unthought-of during the time of the Noble Companions. Although the Sahabah (R.A.) did form a group in one section of the Masjidun Nabawi (S.A.W.) to make Zikr, everybody in this group made his own individual Zikr, and not all of them together; even if the words of Zikr were the same or different, never was any arrangement made that all of them together made Zikr in an organized display of words. This they regarded as Bid’at and innovation. It is this unlawful method which we (the author of this Treatise) have named as:
i) Zikr in congregation.
ii) or collective gatherings (assemblies) of Zikr.

In our Treatise that follows, these are the two forms of Zikr which is going to be discussed in detail. We divide these two into five sections.

Section One: The virtues of gatherings of Zikr mentioned in the Ahaadeeth.
Section Two: During the best times of Rasulullah (S.A.W.) and the Sahabah, gatherings of Zikr were not publicized.
Section Three: Gatherings for loud (audible) Zikr is Bid’at.
Section Four: Gathering for soft (inaudible) zikr is Bida’at
Section Five: The rulings about the different forms of gatherings of Zikr of today.
SECTION ONE:
THE VIRTUES OF GATHERINGS OF ZIKR MENTIONED IN THE AHAADEETH.

Hadith No. 1: Narrated by Abu Hurairah and Abu Saeed Al-Khudri (R.A.): Allaah’s Messenger (S.A.W.) said, “When a group of people assemble for the remembrance of Allaah, the angels surround them (with their wings), Allaah’s mercy envelops them, Sakinah, or Tranquility descends upon them. Allaah makes mention of them before those who are near Him. (Muslim)

Hadith No. 2: Narrated by Abu Hurairah (R.A.): Allaah’s Messenger (S.A.W.) said, “Allaah the exalted says, and if he (my slave) remembers me in an assembly, I will remember him in a better assembly (i.e. in the assembly of angels). (Al-Bukhari and Muslim)

Hadith No. 3: Narrated by Abu Hurairah (R.A.): Allaah’s Messenger (S.A.W.) said, “Allaah has teams of angels who go about on the roads seeking those who remember Allaah. When they find some people remembering Allaah they call to one another and say, “Come to what you are looking for here”. (Al-Bukhari and Muslim)

Mullah Ali Qari (R.A.) says: The words of the Hadith, “Those who remember Allaah, means all kinds of Zikr. The special words of Zikr to be found in the Ahaadeeth are used as examples. Moreover the virtues of gatherings for Zikr are corroborated by this Hadith.
(Mirqat, Page 56, vol. 5)
Hadith No. 4: Narrated by Anas (R.A.): Allaah’s Messenger (S.A.W.) said, “When you pass the gardens of Paradise, graze to your hearts content.” Someone asked, “O messenger of Allaah (S.A.W.) what is meant by the Gardens of Paradise?” Nabi (S.A.W.) said, “Gatherings of performing Zikr.” (Ahmad and Tirmidhi)

Hadith No. 5: Narrated by Abu Saeed (R.A.), Muaawiya (R.A.) came upon a gathering of people in the Masjid so he asked, why are you people gathered (sitting) here? They said, “We are gathered (sitting) here to perform the Zikr of Allaah.” (For more information of the above, refer to: “Virtues of Zikr” by Hadrat Zakarriyah Kandhalwi (R.A.), Page 42, Hadith No. 9 Translator)

Hadith No. 6: Narrated by Abdur Rahman bin Sahl bin Hanif (R.A), Rasulullah (S.A.W.) was in one of his houses when the verse was revealed upon him:-“And keep yourself bound to the company of those who call upon their Rabb in the morning and evening seeking his countenance. On this revelation Rasulullah (S.A.W.) went out in search of such people; He found a group of people who were engaged in the Remembrance of Allaah. Some of them were with uncombed hair, some covered in dry skin and some covered only in one piece of cloth; on seeing them Rasulullah (S.A.W.) sat down with them and said: “All praise is to Allaah who gave birth to such people in my Ummah in whose company I have been ordered to sit in their company.”

In another Hadith, with a little variation, Allaah’s messenger (S.A.W.) has reported to have said: “I prefer sitting with a group of those who remain busy Remembering Allaah after the Fajr salaah up to sunrise, to the Noble act of setting free four Arab slaves. Similarly I prefer sitting with a group of those who remain busy in Remembrance of Allaah after the Asr salaah up to sunset, to the Noble act of setting free four Arab slaves.”(Virtues of Zikr, Page 71.)

Note: It becomes evident from the above mentioned Ahaadeeth that when a group of people sit down at one place for the Remembrance of Allaah, whether it be in the Masjid or Khanqah; or any place for that matter, and whether they engage themselves in the recitation of Qur’an Kareem, or in the recitation of Tasbeeh, or SubhanAllaah or Alhamduillaah, or in the recitation of Durood Shareef. These sittings will be regarded as a gathering of Zikr, which is a very virtuous and meritorious act. The Noble Companions (R.A.) used to sit in the Masjid after the Fajr and Asr salaahs, and keep themselves busy in Zikr and Tilaawat and during other times as well. Whenever any one of them found it convenient one used to come to the Masjid and engage oneself in learning, teaching or in the Remembrance of Allaah.

SECTION TWO:
THERE WAS NO INVITATION, ANNOUNCEMNTS OR PUBLICITY OR FOR GATHERINGS OF ZIKR DURING THE BEST TIMES.

We have to now see and ascertain that during the period of the Noble Companions (R.A.), for those gatherings and circles of Zikr which were common, were people invited or called to such gatherings, or did they come into existence on their own.

Actually as a matter of fact there is no proof or evidence to be found at all, that such was the case. The Noble Companions (R.A.) hearts were very strongly inclined towards the Aakhirat. They had heard from Rasulullah (S.A.W.) the virtues of gatherings of Zikr, and had also heard the virtues of making Zikr in certain, specific times. There was no necessity or need for them to call and invite people to gather during those times for the performance of Zikr.

Allaamah ibnul-Haaj Maliki (R.A.), mentions in his book Al-Mudkhal, vol. 1, page 75;
“Do you (people) not realize that whatever has been said and written (in books) (whatever information has reached us) about their daily practices of (Zikr, Tilaawat, Tasbihaats and Duaa’s), of the Noble Companions (R.A.) which they had performed after the Fajr and Asr salaahs, was done by them because they spent these two times in the Masjid as if waiting for the Jumma Salaah. Their Zikr etc. during these two times could be heard n the Masjid like the buzzing of Bees.” Today too, we do find some devout servants of Allaah who sit waiting in the Masjid after the Fajr up to the Ishraak salaah, busy engaged in Zikr and Tilaawat. This then makes us fully aware of the extent of the connection the people of the best times had with the Masjid.

Moreover we find the action of Abu Hurairah (R.A.) inviting people in his time to collect and gather in the Masjid for education (teaching and learning), but not for the purpose of Zikr and Remembrance of Allaah.

Again, Allaamah ibnul-Haaj Maliki (R.A.) mention in his book Al-Mudkhal, vol.1, page 82, that:- Hadhrat Abu Hurairah (R.A.) went into the Bazaar of Madinah and said to his people, “O people! What has happened to you that the legacy and inheritance of Rasulullah (S.A.W.) is being distributed to his followers in the Masjid and you are busy in the Bazaar (buying and selling), the people thinking that perhaps some items /articles which Rasulullah (S.A.W.) had left behind, if one could obtain such item and article and keep it as a blessed token or souvenir, he would certainly be blessed, so they rushed to the Masjid and saw in the Masjid groups of people. Some of them were engaged in teaching and learning of the Qur’an, some were busy learning and teaching the Hadith, and others were busy teaching and learning the laws of halaal and haraam. They asked, “O , Abu Hurairah! Where is the legacy and inheritance of Rasulullah (S.A.W.) that you were talking about? He replied, “This, what you see in front of your eyes is it.” The Ambiyaa (A.S.) (prophets) do not leave behind dinars and dirhams (goods) but leave behind knowledge as their legacy and heritance.

In addition, these forms of Zikr and daily practices are voluntary and optional acts for which invitation and publicity is not permissible. Hadrat Moulana Khalil Ahmad Sahaaranpuri (R.A.) (Muhaajire Madinah) has written some controls/restrictions regarding such actions, and says: – “So one must reflect that the mere essence of Zikr of Maulood is optional and laudable but performance of nafil salaah (optional salaah) is more better and virtuous; a more Noble act of worship; one which brings one more closer to Allaah; and a good act of worship; yet for its performance, invitation and publicity has been regarded as Bid’at. Here too, though the Zikr and gatherings Meelad or Maulood is virtuous, but invitation and publicity for its gatherings is nowhere evident in the actions of the previous pious predecessors; so it will become Bid’at. Off-course invitation and publicity for people to attend gatherings of lectures and academic discourses is a proven and established fact of the previous pious predecessors, because they are obligatory like the performance of the five daily salaah.” (Baraaheene – Qaati’ah P.153)

SECTION THREE:
GATHERINGS OF LOUD ZIKR IS BID’AT.

Our implication to collective gatherings/assemblies of Zikr are those types of gatherings where all the people altogether will make the same form of Zikr in the same time, whether they have one to lead them or not.

Allaamah ibnul-Haaj Maliki (R.A.), mentions in his book Al-Mudkhal, vol.1, Page 75; that: – in Hilyatil-Auliyaa etc. it is narrated by Abdul-Baehtari (R.A.), that a man came and informed Abdullah ibne Mas’ood (R.A.) that some people sit together in a group after Maghrib salaah. One man from amongst them says/orders. Recite so many times Takbeer; recite so many times Tasbeeh SubhanAllaah; recite so many times Alhamduillah. Abdullah ibne Mas’ood (R.A.) asked, “Do the people then do this”? Yes, said the man. Ibne Mas’ood (R.A.) told him, “When you see them doing it again, then come and inform me about their gathering. The informant says, “I then came and informed him of the gathering of these people”. Abdullah ibne Mas’ood (R.A.) who was wearing a hooded cloak at the time came to these people and sat down. Then when he heard and saw what they were doing, he stood up in anger because he was a man of high temperament and said to these people,” I am Abdullah ibne Mas’ood (R.A.), I swear on the name of the one Allaah who has no partner that you have done one of two things :- Either you have invented an extremely dark and evil Bid’at (innovation) ; or either you have surpassed the Noble Companions (R.A.) in knowledge, one of the group said by way of apology, “I swear by Allaah we have done nothing of the two. Amru bin Uthba said, “O Abu Abdur Rahman we seek Allaah’s pardon and forgiveness. Ibne Mas’ood (R.A.) then advised them by saying: “hold on firmly onto the practices of the Noble Companions.” “I swear on the name of Allaah, if you continue to do actions such as these then you will be far off the right track.”

In the Mu’jami-Kabeer of Tabarani it is mentioned that Amru ibne Uthba bin Farqad (R.A.) said: “O ibne Mas’ood, I seek repentance before Allaah and his pardon,” then Ibne Mas’ood (R.A.) asked the people to disperse. (Hayatus Sahabah – Vol 3. P247)

Observe that these types of Zikr, the Tasbeeh, the Tahlil and the Tahmeed were all masnoon Zikr’s. They are not prohibited from being said in the Masjid. During the era of the Noble Companions (R.A.) gatherings for performance of such Zikr’s were formed, and these Zikr’s were recited by them without calling people to take part in them, as we have already mentioned above. If only loud Zikr was disallowed then Abdullah ibne Mas’ood (R.A.) would have stopped that as well, but what he stopped and disallowed was the collective and combined method of performance of the Zikr. The strong and clear proof of this is given by Tabarani is that: He ordered the people to disperse (and leave the Masjid).

Note: in the above incident the mode of Zikr acted upon by the group of people was not in conformity with the practice of the Noble Companions (R.A.) that is why it was stopped Ibne Mas’ood (R.A.). (Translator)

SECTION 4
GATHERING FOR SOFT (INAUDIBLE) ZIKR IS BIDA’AT

Here is another example which strongly condemns any action which is not done according to the way of the Noble Companions (R.A.).

The incident is mentioned in Sunan of Darimi by the narrator that we were a group who used to come and wait outside the door of Abdullah ibne Mas’ood (R.A.) before the Fajr salaah. When he came out then all of us together used to proceed to the Masjid to read the Fajr salaah. One day Abu Musa Ash’ari (R.A.) came to us and asked, “Has Abu Abdur-Rahman ibne Mas’ood (R.A.) come out yet?” We said, “No.” So he sat down with us. When Ibne Mas’ood came out of his door, we all stood up facing him, and Abu Musa Ash’ari (R.A.) said, “O Abu Abdur-Rahman! I saw just now something very bad happening in the Masjid, which I very much disliked, and praise be to Allaah my intention is good.” “What have you seen?” asked Ibne Mas’ood (R.A.). Abu Musa Ash’ari (R.A.) said, “If you live a little longer you will see that thing with your own eyes.” “I have seen various different groups of people grouped together waiting to perform the Fajr salaah. In the mean time these people are making Zikr in the following manner. They have in their hand small stones, and a leader from each group says loudly, “Read a hundred times Takbeer and the people do so.” Then he calls out loudly, “Read a hundred times Laa ilaaha-Illallaah,” and the people do so, then for a third time he calls out loudly, “Read SubhanAllaah a hundred times”, and the people do so. On hearing this Ibne Mas’ood (R.A.) asked, “So what did you tell them?” Abu Musa Ash’ari (R.A.) replied, “I told them nothing, because I wanted to consult you first.” To this Ibne Mas’ood (R.A.) replied, “Why did you not tell them to count their sins on those stones; and give them the assurance that if they do that then Allaah would not take their good deeds away. The narrator then says, we proceeded and then entered the Masjid, where Ibne Mas’ood then stood by one of these groups. Then he enquired of them, “What do I see you people doing?” They replied, “We are counting the numbers of the amount of Takbir, Tahlil and Tasbeeh we are reciting. Ibne Mas’ood (R.A.) said, “Count your sins on these stones and I guarantee you that none of your past good deeds will be taken away.” “O Ummah of Muhammad (S.A.W.), woe to you. How quickly decline and degeneration has come upon you. Many of the Noble Companions of your Nabi (S.A.W.) are still alive amongst you; the blessed clothes of the Nabi (S.A.W) have not yet become ragged; his cups and utensils have yet not broken; I swear in the name of Allaah in whose hands is my life, either you are following a Deen (religion) more better than the Deen of Muhammad (S.A.W.) , or you have opened up a door of great error and sin” The people replied, “O Abu Abdur-Rahman we have intended only to do good.” Ibne Mas’ood (R.A.) replied, “There are many people whose intention is to do good, but they have not reached that goodness, because they deviated from the path of the Noble Companions (R.A.). Rasulullah (S.A.W.) had informed us; many people would read the Qur’an but the Qur’an would not go down their throats, (i.e. they would not practice upon it). “I swear on Allaah’s name, I do not know whether many of them are from amongst you or not?” Then Ibne Mas’ood (R.A.) turned away from them (and took his position in the Masjid). Umar bin Muslimah (R.A.) says, “Many people of these groups later joined up with the Kwaarij (The Revolters) and fought against us in the Battle of Nahriwan. (Sunan Duarmi – Vol 1 P60)

The above incident is not the same as the one told by ‘Hilyatil-Auliyaa’ for that incident occurred after the Maghrib salaah, and this one of Sunani Darimi took place before the Fajr salaah. But the common factor in both these incidents is that the form and mode of Zikr done by both groups were against the norm and practice of the Noble Companions (R.A.).”

COLLABORATION BY THE WORDS OF HADHRAT MOULANA HUSSAIN AHMAD MADHANI (A.R)

Once a Mureed (disciple), of Shaikul Islaam, Hadrat Moulana Hussain Ahmad Madani (R.A.) questioned the above incident of Sunani Darimi. The Noble Shaikh gave the following reply the gist of which is: – That Ibne Mas’ood (R.A.) did not stop the people for grouping together to make Zikr or because such groupings and gatherings of Zikr were banned by Rasulullah (S.A.W.) and the Noble Companions (R.A.). This was not the case for such gatherings are laudable and approved, but Ibne Mas’ood (R.A.) saw something happening in these groups which did not happen in the Noble period, and that could only be as we have already mentioned, that their form and mode of Zikr was against the norm and practice of the Noble Companions (R.A.). They were making something necessary, which was not necessary, which is object able and this special method is reject able on which prohibition comes. That is why Hadhrat Abdullaah bin Mas’ood (R.A) ordered them to disperse.

COLLABORATION FROM THE FATAWA OF MOULANA ABDUS SATTAAR.

The Fatwa of Moulana Abdus-Sattaar Madda Zillahil in Khairul-Fataawa, page no. 708, volume 2, further more gives support to what we have just said; The Honorable Mufti says in his Fatwa: – Hadrat Abdullah ibne Mas’ood (R.A.)’S rejection was on the basis of some peculiar outward form or style, and not on the basis of the collective gathering of people for Zikr. One form and style of collective gathering is intentionally raise their voices and utter the same words of Zikr. Another form and style of people making loud Zikr together is for one to call out and instruct in a loud voice for the people to make Zikr of the same word and they obey; like how a teacher in class teaches his pupils to repeat after him words and numbers. Both the above forms of Zikr are questionable and doubtful. A third form and style of people grouping and collecting for Zikr is for the people to get together on their own (without being told) in one place and one time, and everybody makes his own Zikr without paying attention or listening to the Zikr of the others. In appearance and likeness because of the singleness of time and place this is also a collective gathering of Zikr; but in reality and purpose this form and style of Zikr is individual Zikr which is acceptable. So it is possible that Abdullah ibne Mas’ood (R.A.)’s rejection and denial of these people was on the basis of the first two forms and style of Zikr.
(Khairul-Fataawa, p. 708)

SECTION 5
COLLECTIVE GATHERINGS OF ZIKR IS BID’AT.

All collective gatherings of loud Zikr in any form is Bid’at. Allaamah ibnul-Haaj Maliki (R.A.), mentions the following in his Al-Mudkhal, vol. 1, page 93. During this era it is necessary for the Aalim/Ulama’a, in fact it is obligatory upon him (upon them) that he gives cognizance to the customs which are in vogue today, or which people in the past have been following, because some or many of them came into vogue through ignorance, negligence and mistake, but the Aalim/Ulama’a must have his sight on the first era and period of the Muslims. If any such Aalim/ Ulama’a have adopted the custom of the past because of some benefit and advantage suited to that time then he must explain to the people in full as to why and for what purpose he has adopted such a custom, and also at the same time acknowledge that the custom he has adopted is a Bid’at. This is obligatory upon him.

Sayyid Abu Muhammad Mirjani (R.A.) used to practice these forms and methods of Zikr and Waseefas in the gatherings of his Mureeds (or in a gathering with his Mureeds) after the Asr and Fajr salaahs, and this practice remained with him until his death, but he used to tell his Mureeds/disciples that this form and method of Zikr was Bid’at, and he has only adopted them for a specific need, and the reason /need is that the spirit and resolutions of the people have become so weak that there are very few Sufis who remain engaged in Zikr and Tilaawat of Qur’an after the performance of Fajr and Asr salaahs.
The General condition of the people is that they sleep away after the Fajr salaah, and spend the time after Asr salaah in frivolous and pointless talks, discussions and activities with only be done by them if they are not involved in other things such as back biting, gossip, Slander and Scandal Mongering. When Abu Muhammad Mirjani (R.A.) saw the people engaged in these types of illegal and unlawful pursuits, so in order to remove them from such unlawful pursuits he engaged such people in the lesser degree of Haraam which is Makrooh and undesirable. For the commission and perpetration of the makrooh acts is better/Afzal than the commission and perpetration of haraam and unlawful acts. In fact it is obligatory to do so. In the same way the commission and perpetration of makrooh acts is necessary for the protection and preservation of Sunnah acts.

Therefore it is necessary for the Aalim or Shaikh who invites and collects the people to take part collectively in gatherings of loud Zikr, to inform the people that these methods are not Sunnah, and they have been adopted for a specific need and purpose. Because the people have not been told this, they have made the wrong judgment into believing that such gatherings of loud Zikr are the Sunnah practice of the pious Sahabah (R.A.), and the pious Mashaaikh and Ulama’a of the past. People have the tendency to believe that whatever their pious predecessors did was always right. They never went against the Sunnah, and always adhered very strongly to the Sunnah and detested all kinds of Bid’at. It has been even said to the extent by people, that whoever does not accept the mistake of his Mentor as correct will never benefit from his Shaikh and Teacher; that is why people regard every action and saying of their Shaikhs to be the command of Allaah and the Sunnah of Rasulullah (S.A.W.).

Ponder and reflect for a moment here, as to how Ibnul-Haaj Maliki (R.A.) without any hesitation or denial over the saying of Abu Muhammad Mirjani (R.A.) says that collective crowd’s gatherings of loud Zikr and Waseefas are Bid’at and undesirable. We wish essentially to put forward three advices on the above.
Warning No. 1: – When Sunnah and Bid’at come face to face on opposite sides, Then Sunnah will mean an action for which there is some proof in the Deen; and Bid’at will mean that action for which there is no proof in Deen. It must be understood that when Sunnah is spoken of against Bid’at, then it means a thing or act for which there is some proof in the Shari’ah /Deen.

Hadrat Moulana Khalil Ahmad Sahaaranpuri (R.A.), mentions in his famous book Baraaheene-Qaati’ah, page 32 … But that Sunnah only means that thing or action which was found to be present during the three guided periods (periods of the Sahabah, Taabe’een, Taeb’e-Taabe’een) and that thing or action which was not present in the Shari’ah /Deen at that time is Bid’at. Now listen and understand that the meaning of “Being present in the Deen” and in the terminology of the principles of Fiqh (jurisprudence) is meant to be that thing or action which can not be known but by the teaching and instruction of the legislator of the Shari’ah /Deen. Sentiments and opinion has no access or intrusion into its legislation, but its legislation is based only on the information and teaching of the legislator; whether that information and teaching is direct /open and specified, or it is by gesture /sign or proof /evidence. Thus when the existence and legislation of this thing has become permissible through any of the above type of information and teaching, then that thing has become part of the Shari’ah /Deen, although this class has not become apparent yet. And it must also be kept in mind that the proof and verification of any command can only come about through the Qur’an and Sunnah, and (Qiyaas) Analogy is the mark /display /appearance a command of the affirmation or proof of a command, but whatever command of the Shari’ah is proven by analogy, such a command is regarded as proven /affirmed by the Qur’an and Sunnah.

Furthermore the Moulana says: – “And anything that has no proof of its permissibility, even though that thing existed during the three Righteous Periods in any outward form, all of it is misleading Bid’at.” (Baraaheene-Qaati’ah, page 32)

Now, when it has become clear that collective gatherings of Zikr in any form is in fact Bid’at and undesirable (makrooh), and it has no proof and basis in the Shari’ah /Deen. In fact there is decisive proof of its new permissibility in the Shari’ah, therefore those people who are inclined to think that they are not doing these collective gatherings of loud Zikr as Fard, waajib or Sunnah can not deny or dispel the fact that they are certainly doing these gatherings, thinking them to be mustahab, and permissible; and mustahab and permissible actions / things are only those things / actions in Shari’ah for which there is a Shar’ee / religious proof and basis. Very few people can be counted as doing the right thing otherwise as Allaamah ibnul-Haaj Maliki (R.A.) has clarified that the majority of ordinary people strongly believe such gatherings of loud Zikr as Sunnah, meant to be the Sunnah of Rasulullah (S.A.W.) or the practice of the Noble Companions (R.A.).

This is such an enormous corruption / rot that a thing or action which is makrooh and Bid’at is believed to be a Sunnah. Whereas it becomes obligatory upon the people to abandon a permissible or optional Sunnah act or thing which becomes a fixed / firm belief of the people. When this is so then it would become to a greater extent more obligatory for people to abandon a makrooh and Bid’at act or things which have become a firm believe of the people.

Hadrat Hakimul-Ummat, Moulana Ashraf Ali Thanvi (R.A.) explains the following conditions regarding permissible and mustahab actions: – If any corruption or evil enters into an obligatory established command /order of the Shari’ah, then such corruption and evil is rectified and corrected; but in a permissible and mustahab command /order, if rectification and correction is difficult, then the actual permissible and mustahab action /command will be abandoned. This will even apply to optional Sunnah acts, when there is strong possibility and likelihood of evil and corruption entering into them, then such optional Sunnahs too will be abandoned more so. All these rules have been clearly written and explained in books of Fiqh which contain the principle rules and laws of the Shari’ah. Perhaps a doubt may arise that only those people who go to the extreme should be stopped from such actions, but those people who are careful and their believes are correct, why should such people be stopped from such actions. Then the answer to this is inevitable, then it also becomes obligatory on one to save oneself from a harm which is inevitable, then it also becomes obligatory on one to save oneself from a harm which will be forthcoming. In all likelihood a man may have done an action with great care and caution, but those who will see him doing such action will consider his action as proof, and start doing this action haphazardly and carelessly, then it is clear that evil and corruption is sure to follow.

I wish to explain here an example to support the claim we have made above: – It is Sunnah to make sajda of Shukar according to the Hadith on hearing the news of having received a new or fresh bounty from Allaah, but our Imam Abu Hanifa (R.A.) has termed this sajda of Shukar as makrooh. Why? The reason given in the books of Fiqh as given by Allaamah Shaami (R.A.) is only one, and that is, that the common masses may not regard is as a Sunnah to be practiced constantly. Now because of the possibility of this wrong belief of the common masses this act will become makrooh for the chosen and selected people as well. Although it is permissibility has been sanctioned in the Shari’ah with clear proof, and has been accepted as a Sunnah, but it is an optional Sunnah and not a Sunnah to be practiced constantly. Because of the difference in belief the action has been termed as makrooh and undesirable.

Another example is the example of the two rak’ats of nafil salaah read between the Adhan and Iqaamat of Maghrib. Its performance has been established by the Hadith, but Imam Abu Hanifa (R.A.) regards it as Makrooh. Its undesirability is also based on the same belief that an optional may become consistent Sunnah practice. Its dislike has also been mentioned in the Hadith itself, for in the same Hadith in which the performance of this nafil salaah is mentioned, Rasulullah (S.A.W.) also mentions in the end; “Whosoever wants to read it can read it.” The narrator of the Hadith then mentions as to why Rasulullah (S.A.W.) mentioned the words “Leman shaa’a” only because of the undesirability of this salaah becoming a consistent Sunnah with the people.

A third example is the example of Salaatul-Janaaza, to read Suratul Faatiha in Salaatul-Janaaza is established from the Ahaadeeth. Imam Abu Hanifa (R.A.) disallows it. The reason here is that the Salaatul-Janaaza in actual fact is a Duaa, and Nabi (S.A.W.) read Suratul Faatiha in Janazah salaah in the form of Tilaawat, then it will become makrooh. (Bad). The only thing that separates the two is that if anything is recited as a duaa, and someone reads that something in the form of Tilaawat then Kabahat (badness) comes into that thing. So not only has one person been stopped from reading Surah Faatiha in Janazah salaah, but its reading has been totally banned for all Hanafis so that this habit does not spread.

There are many more such examples in Fiqh. In all of them the fact becomes clear as the day becomes clear by the sun, that just as it becomes important for one to safeguard his own Deen, Imaan and Beliefs. It becomes important upon a man to safeguard the Deen, Imaan and beliefs of the common masses as well. It is possible that some careful and learned people may practice upon such examples, but the common masses who are the followers and adherents of such people, are totally ignorant of the wrongs of such practices; nor are they careful and heedful in their performance; nor do they protect themselves from the harms that can spread by the performance of such actions; nor do they know the difference between their actions and those of those of their elders. They only want to see that because some of their elders are doing them, they too can do so in any way they want. (Manwaazi-Meelaadun-Nabi, Pages 243 \ 244)

This whole discourse of Hadrat Hakimul-Ummat (R.A.) only explains in detail the harms of permissible and mustahab actions; and says nothing about the evils of makrooh and Bid’at which are widespread and far-reaching. Shaikh Abu Muhammad Mirjani (R.A.) went to the extent that he boldly instructed his disciples that we are openly including in an act which is makrooh and Bid’at, at a time when his Mureeds /disciples did not have the care-free and negligent and corrupt beliefs like the people of today. Today there are many such Mashaaikh who do not have the wisdom insight and sound judgment to think and know that the action which they have adopted, what is the Shar’ee /religious /legal status of such action; when they themselves are not aware of its status, then how, why and when would they inform their adherents of its status; or have the courage to boldly state to their adherents, that these actions and programs are actually Bid’at but we have only adopted them temporarily for a specific reason. Though the belief of Shaikh Abu Muhammad Mirjani (R.A.) is in itself weak and lame, as we will explain in the following warning.

Warning No. 2: THE RULE OF CONDUCT OF SOME ELDERS WHO BELIEVE THAT IS PERMISSIBLE TO ADOPT MAKROOH ACTIONS IN ORDER TO SAVE PEOPLE FROM THE HARAAM ACTIONS OR FOR THE ATTAINMENT OF A HIGHER GOAL.

Although some Elders regard such a way and conduct as permissible with certain conditions, as Allaamah ibnul-Haaj Maliki (R.A.) has mentioned citing the example of Shaikh Abu Muhammad Mirjani (R.A.) , but in the path of spiritual link and succession of Sayyid Ahmad Shaheed (R.A.) and the Elders of Deoband (R.A.), view and judgment is different.

Hadrat Hakimul-Ummat Moulana Thanvi (R.A.) in his correspondence once wrote to Hadrat Moulana Rashid Ahmed Gangohi (R.A.) who was his senior at the time: – “And the thought comes to mind that with the commission of a makrooh act if the Fard and waajib acts of other Muslims are protected then there is hope with Allaah that Allaah will forgive such an act, —– at any rate in my opinion these actions are less then preferable, but for the affairs of Deen there is latitude for them—–.”
Hadrat Moulana Rashid Ahmed Gangohi (R.A.)’s reply: – “In actual fact, a good action which is obtained through an unlegislated action itself becomes unlawful”

It is on this basis that in the Khanqahs (religious /spiritual centers) of the Elders of Deoband at Gangoh, Thaana-Bavanand Raipur that no gatherings of collective Zikr ever took place; nor was a makrooh and Bid’at adopted for a temporary short need or experience; and the Maslak (way of conduct) of our Elders is the most safe and precautionary one, on which experience and observation is sufficient proof. Besides that in it there is absolute practice and adherence to the Sunnah and total avoidance of Bid’at.

ONE DOUBT (PROBLEM) AND ITS SOLUTION

From all the above warnings, the full and comprehensive answer is also given to the doubts and proofs of some people who claimed that collective gatherings of Zikr and recitation of Durood Shareef upon Nabi (S.A.W) used to take place in the sittings and gatherings of some Elders. We do not entertain any bad thoughts about these Elders /Mashaaikh, but with the proof and evidence before us, and in the light of the way and conduct of Hadrat Sayyid Ahmed Shaheed (R.A.) and the Elders of Deoband, we think and regard their action as intensely damaged and weak.

SECOND DOUBT AND ITS SOLUTION

Some people are of the opinion that in view of the following Ahaadeeth collective gatherings of Zikr out of the Masjid is permissible: –

Hadith No. 1: Shaddard bin Aus (R.A.) narrates that we were in the company of the Messenger (S.A.W.) when he said to us, “Lift /raise your hands and say Laa ilaaha illallaah” and we did so. Then the Messenger (S.A.W.) said; (speaking to Allaah), “O Allaah! You sent me with this Kalimah and ordered me to act upon it, and in return you promised me Jannah. Indeed you do not turn away from Your promise. Then the Messenger (S.A.W.) said to us: O people! Receive the glad tidings that Allaah has forgiven all of you.”
(Al-Haavi Lil Fataawa vol. 1)

We say that to use the above Hadith as proof for performance of loud Zikr in a gathering is not correct as the Messenger (S.A.W.) did not ask the people to raise up their hands and recite the Kalimah as a form of Zikr; but he did so that the people may give loudly the Shahada and Testimony of their believe in the Kalimah. In this way he made them refresh their Imaan and Faith in the Kalimah and then gave them the glad tidings of Jannah for the fresh renewal of their Faith.

Hadith No. 2: Imam Ahmad reports on the authority of Thaabit (R.A.) who narrates that once Hadrat Salman (R.A.) was sitting with a group of people who were engaged in the Zikr of Allaah. The Messenger (S.A.W.) came upon this group and they became quite /silent. The Messenger (S.A.W.) asked: “What were you people doing /saying /reading? They replied, “We were busy making the Zikr of Allaah.” The Messenger (S.A.W.) said to them, “I saw Allaah’s mercy descending upon you people, so I decided to join you.” Then the Messenger (S.A.W.) praised and glorified Allaah by saying: “All praise is for Allaah who has made amongst my followers such with whom I have been ordered to be with.”

Nowhere in the above Hadith are we told that these group of people were ordered or invited to collect collectively for the performance of loud Zikr; nor is there any proof that the members of this group were making Zikr altogether of the same word or sentence. When these two above objections are absent or missing in any type of Zikr gathering then such gatherings of Zikr are permissible and not objectionable at all. Thus this Hadith too can not be cited as proof for the permissibility of gatherings of loud Zikr.
We present the verbatim translation Photostat copy of a Fatwa (religious ruling) of Hadrat Moulana Mufti Sayyid Abdus-Shakeer Tirmidhi (A.R) verbatim which has reached us via one link.

According to the thinking of this unworthy slave; the gatherings of Zikr initiated by the great Mashaaikh were initiated as a form of remedy and cure, and these gatherings of Zikr were a form of Spiritual training and upbringing. That’s why they existed with some and did not exist with others, because the methods of Spiritual training and upbringing were not the same everywhere, but each Shaikh had his own methods of cure and treatment. Mashaaikh who do so as a cure and remedy find such methods are not practical and useful. In other places such methods are not to be done by the people on their own.

These practices are the practices of the Mashaaikh, and not taken to be the Sunnah. (Of the Messenger (S.A.W.)

To enact and authorize collective gatherings of loud Zikr by invitation and publicity as part of the Sunnah, is makrooh and Allaah knows best. (Fatwa given on Safar 22nd, 1415 A.H.)

We would like to further elucidate matters: –

a) In the first place the Most Honorable Mufti (A.R.) has also rejected the Zikr gatherings of the Mashaaikh to be masnoon, which means that according to the regulations mentioned above, that there is no sanction or proof of its permissibility in the Shari’ah at all; or the least that could be said about them is that they are not in any way copied or mirrored from the action of Rasulullah (S.A.W.) and from the Sahabah (R.A.). It becomes therefore very clear that the gatherings of Zikr mentioned in the Ahaadeeth were different from the practices of the Mashaaikh, and the difference comes from the fact that during the period of the Noble Sahabah (R.A.) there were no congregational ceremonies of Zikr; and whoever did so were immediately stopped and censored. (Reprimanded and stopped).

b) Secondly, the Honorable Mufti Saheb (A.R) has also regarded the Ta-daa’ee (invitation and call) of such gatherings as makrooh; and this is exactly what we are trying to prove and establish.

c) The third point we would like to clarify about the above Fatwa of the Honorable Mufti Saheb (A.R.) is that he has not stressed upon to explain the nature of the Zikr gatherings and practices of the Mashaaikh. We would like to throw the following more light on them:-

Hadrat Moulana Rashid Ahmed Gangohi (R.A.) writes in one of his letters to Hadrat Moulana Ashraf Ali Thanvi (R.A.);

“Think carefully that the restrictions, limitation and specifications attached to the practices of the Mashaaikh are not Bid’at; they are methods used for the attainment and acquisition of forming a link /relationship with Allaah, and turning one’s attention and direction towards Allaah are things which are commissioned by Allaah. During the Golden period of the Noble Companions (R.A.) the mere performance of fasting, salaah, tilaawat of Qur’an and Zikr mentioned in the Ahaadeeth were sufficient to obtain this type of link and relationship, and attentions with Allaah. Though these methods were permissible in those days, they were not needed. When a time came when the relationship of the people with Allaah and attention and thought of Allaah took a turn, and the nature, character and temperament of the people completely changed from the days of goodness, it became very difficult for the Ulama’a and Mashaaikh to turn the people attention and direction towards Allaah and form a relationship with him; therefore the doctors and physicians of the heart (the Mashaaikh) in order to cure the people from this sickness, added restrictions, limitations and specification to these practices of Zikr; sometimes even increasing or decreasing its volume; as if the restrictions, limitations and specification became the basis and groundwork of obtaining such means.

Here Hadrat Moulana Gangohi (R.A.) has very clearly stressed the limitations and restrictions attached to the Zikr practices and activities of the Mashaaikh are not Bid’at but are actually permissible. In other words we can clearly say that the Mashaaikh will only adopt for themselves such practices and activities which are not Bid’at at all but are permissible; therefore when we have learnt that collective gatherings of Zikr is Bid’at, and not permissible, so the Mashaaikh who will make such gatherings of Zikr a routine and daily practice of their activities, but will also consider them to be Bid’at.

Even to use such methods as treatment will not be permissible.

Off course as a positive step if the Mashaaikh adopt the following treatment method: – That he calls some of his Mureeds /disciples who need to be treated and diagnosed into the Khanqah, or asks them to seclude themselves in one portion of the Masjid; and prescribes for each one of them a method of Zikr and its application, and each one of them without forming a group and circle acts upon the method and prescription shown to him. In this way the people will be gathered and the treatment will be effected, such a gathering will also not be regarded as Bid’at, but will resemble a gathering of Zikr which was in operation during the time of the Noble Companions (R.A.).

Then if we accept also the word of those who say that it is permissible to commit a makrooh act in times of need, then it must be understood that the commission of such a makrooh act must be according to the need and not more. Therefore the Mashaaikh will first have to ascertain and identify as to who among the disciples is in need of collective gathering of Zikr, and who is not in need. Then he will have to ascertain, about those who are in need of Therapy through gatherings of Zikr, how many people are required to join such collective gatherings. One person, or two or three persons, therefore the gathering of Zikr should only be formed with the amount required and not more. To allow invite and include everybody to such a gathering will not be allowed and permissible in the eyes of these Mashaaikh at all.
The Conclusion of all the Above Sections:

Are the following points:

Ta-daa’ee;

1) Invitation and call for gatherings of Zikr is not allowed but
makrooh.

2) Collective gatherings of Zikr, when members of such gatherings make the arrangement that all of them will make the same Zikr at the same time; then whether this gathering is a gathering of loud Zikr or silent Zikr will be Bid’at and Makrooh; whether it takes place inside the Masjid or outside the Masjid.

3) For the purpose of Teaching and instruction; gatherings of collective Zikr can be formed and initiated according to the extent of the need; but to include them into the practices and activities of the Mashaaikh is not correct, because only those things can be included into the practices and activities of the Mashaaikh which are permissible and not Bid’at.

4) Those gathering of Zikr which are free from Ta-daa’ee (invitation) and call; and in which arrangement have not been made for the performance of the same Zikr; then if the Zikr of each individual is separate or coincidently the same; such gatherings of Zikr are allowed. The Ahaadeeth sanction such gatherings. The shape and the form of the collective gatherings of Zikr of the Noble Companions (R.A.) conformed to these Ahaadeeth. Maximum spiritual benefits can be obtained from such gathering without falling into any kind of evil and Bid’at.
5) For the removal of calamities, sickness and other types of natural disasters like Famines and Droughts etc. to form and assemble people for collective Zikr; for the recitation of the Qur’an; Khatme Khajaghaan; Khatam of Bukhari Shareef etc. is allowed and permissible, for these types of gatherings are not done to obtain sawaab and reward, but they are done to alleviate and lesson the hardships and difficulties of the whole creation. But to make such gatherings a regular habit and must for the people and promote such will not be allowed.

CHAPTER 5:
THE LAW REGARDING THE PRESENT DAY COLLECTIVE GATHERINGS OF ZIKR:

1) To gather people for the purpose of reciting the Qur’an as a means of duaa /supplication.

It is mentioned on page 209 of Imdaadul-Muftiyeen: – A man asked Hadrat Hasan Basri (R.A.) the following, he said, “O Abu Saeed! What is your opinion of such gatherings of ours, who belong to the group of Ahlus-Sunnah wal Jama’at, and who do not reproach and abuse (those before us), gather today in one home, and the next day at another person’s home, and so forth, to read the Qur’an and thereafter collectively make duaa for all Muslims?” The Narrator of this incident says that Hadrat Hasan Basri (R.A.) very strongly condemned him and told him to stop doing this. These types of confrontations have been linked to Hadrat ibne Abbas and Hadrat Talhah (R.A.). (Imdaadul-Muftiyeen, Page 209)

2) Gatherings of Durood Shareef:

These gatherings too if are done through Ta-daa’ee (invitation) and call will be Bid’at and Makrooh. A person by the name of Abdur-Rashid Pani Pati sent the following letter seeking legal advice from Hadrat Moulana Yusuf Ludhanvi (R.A.): – I put in writing to you that Hadrat Aqdas—— Saheb Madda-Zillahu (here the author of this Book has left the name of Hadrat Aqdas out as a result of respect) who is the authorized Khalifa of Hadrat Moulana Zakarriyah Saheb (R.A.) has given the following instructions to the people: – These times are times of great trials and tribulations. The practices of the Pious Elders has always been, that whenever difficulties and trails have raised their head, then they made duaa through the Waseela /medium of Rasulullah (S.A.W.) and increase recitation of duroods in abundance on him. This is the reason (for this reason) specifically that books like Dalaailul-Khairaat, and Hisne-Haseen, and the Qaseedah Burdah were compiled and written; so Hadrat Aqdas has requested the people to increase recitation of Durood abundantly; and form groups /assemblies in the homes and Masjids for recitation of Durood in order to remove and withdraw the anger and displeasure of Allaah. For this reason we have started a gathering in our Masjid in Shukar for the recitation of Durood Shareef. We have fixed the day of Jumma for this gathering so that it would be easy for all to gather. In this gathering all the people read Durood on the pits of dates (date-stones); then a collective duaa is made. The benefit of this gathering is that even the Bid’ati Bareilvi group have also joined us, and their believes have also become correct. Then we started a same type of gathering in another Masjid in the area, after Esha salaah on Mondays; it is our firm belief and admission that our Elders will not order us to do anything that is Bid’at. Because of such gatherings our friends and companions have read Durood Shareef many, many thousands of times.” (End of Letter)

Here follows the reply of Hadrat Moulana Yusuf Ludhanvi (R.A.). (The Moulana replied): – “Our reply to your letter is that the basis and foundation laid here is for something else. The basis and foundation laid here is: – Making duaa through the Waseela of Nabi (S.A.W.) and recital of abundant Durood upon him; and the construction erected on this foundation is for people to hold collective gatherings in homes and Masjids for recitation of Durood; whereas for making duaa through the Waseela of Nabi (S.A.W.) and recitation of abundant Durood is not dependent and subject to collective gatherings of people. This can be done at anytime, and at any place by the people individually, and independency, (it does not have to be done like you are doing it). In this way Hadrat Aqdas has started a chain and series of collective gatherings of Durood Shareef, which even brings people of correct beliefs very much closer to Bid’at and people of Bid’at. People should be on guard and be careful of such things.

3) Some people have adopted the following method for reciting Durood Shareef; on the day of Jumma after the Salaam of Fard salaah of Asr, everybody including the Imam, or the Majority or some of the Muqtadees, with the Tasbihaats that are read after the Fard salaah, read 80 times the following Durood and then make a collective duaa.

The Durood is: ﺍﺍﻠﻠﻫﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻣﺪ ﺍﻟﻨﺑﻰ ﺍﻸﻣﻰ ﻮﻋﻠﻰ ﺍﻠﻪ ﻮ ﺴﻟﻢ ﺘﺴﻠﻴﻣﺎ

This practice should also be abandoned under compulsion because in it is addition and extension to the Deen. The Zikr’s and utterances which the Shari’ah has stipulated for reading after the fard salaahs, recitation of this Durood Shareef is not included among them. Books of Fiqh and Jurisprudence bear testimony to this. The recitation of this Durood has been recommended in the Ahaadeeth, to be read after the duaa by the people individually and separately. To make it part of the Salaah and to make it collectively in congregation, which people have done is a corrupt and evil Bid’at.

4) To form gatherings for the recitation of the Qur’an on the
launching and inauguration of a new home or shop.

Because of the evils mentioned above, that is; for people to gather for collective gatherings of Zikr through invitation and call, and also because such gatherings for inauguration of homes, shops and businesses were not done during the Golden period of Sahabah (R.A.), such gatherings too are not correct. Without people gathering, if Qur’an is recited for the sake of Barakaah will surely be beneficial.
5) In the Masjids of some places, on the Day of Jumma, after the Azaan of Jumma, people congregate and read Surah Kahf in the following manner, that one person from the group reads one ruku loudly for the others listen, and then another person reads one ruku loudly and the others listen, until the whole Surah Kahf is read in this manner. This practice also interferes with the salaah and practices of the other musallis. This type of practice too is wrong and un-desirable. If everyone reads his Surah Kahf and other practices individually and in such a manner that it does not interfere with other peoples Zikr and practices, then there is no harm in doing so. Allaamah ibnul-Haaj Maliki (R.A.) in his Mudkhal mentions about this practice of the people: – People should be stopped from reading Surah Kahf loudly in a group, because it is a Bid’at.
(Mudkhal, vol. 2, page 81)
(Fataawa Rahimiyyah, vol.1, page 247)

6) Some Elders have initiated the practice of gathering their Mureeds for a gathering in which one person recites Durood and Salaawat loudly and the others listen. This practice too is wrong because such gatherings can only be formed for the listening of the Tilaawat and Recitation of the Qur’an, and not for recitation and listening of other types of Zikr and for singing Allaah’s praises.
Forming Gatherings for Reciting Zikr for Removing Calamities and Disasters:

Hadrat Moulana Mufti Mahmoodul-Hasan Gangohi (R.A.) writes about such gatherings: – The Khatam Shareef which is made for the removal of calamities and disasters is not as a form of Ibaadat but done as a form of remedy and cure; whether the Khatam is of the verses of the Qur’an, or the Kalimah Tayyibah or the Ayatul-Kursi. When the status of such a gathering is of therapy and cure, then the question of Bid’at completely falls away. Similarly the Khatam of Bukhari Shareef is also done as a cure and remedy, and not as a form of Ibaadat.

Many Mashaaikh, Ulama’a and pious people have read the Bukhari Shareef for the fulfillment of their wants and needs; and for the removal of hardships and difficulties; and for the removal of worries and fears; and for the removal of calamities and disasters, and in times of wants and necessities, through the Khatam and recitation of Bukhari Shareef these pious people obtained success and found this practice to be extremely propitious. This is a fact which has reached a very high degree of fame and credibility in the eyes of scholars of Hadith. (Fataawa Mahmoodiyah, page 144, vol. 12)

Similarly the recitation in gatherings of Qur’an Shareef, 41 times Surah Yaseen Shareef or 125 000 a certain verse of the Qur’an is allowed as Hadrat Moulana Mufti Rashid Ahmed Ludhanvi (R.A.) has ruled: – Because the intention of such practices is therapy and cure, and not Ibaadat and reward; therefore in spite of non evidence of it in the Hadith it will not be harmful to do so. (Ahsanul-Fataawa, page 36, vol. 1)
Gatherings for Recitation of Qur’an and Zikr for the Isaale-Sawaab of the Dead:

These types of gatherings are divided into two kinds: –

a) The first types are those gathering which are convened after the burial of the deceased person around and with the family of the deceased. Whenever and at whatever time they are convened, all such gatherings are unanimously without exception totally impermissible and Makrooh. Hadrat Jabir bin Abdullah (R.A.) reports on the authority of ibne-Maajah, page 117: –

“We the Noble Companions (R.A.) regarded gathering at the home of the deceased and preparing food there lamentation (Nauha).”

Hadrat Moulana Khalil Ahmad Sahaaranpuri (R.A.), Muhaajire-Madinah gives the following explanation of the above Hadith: –
“The word “IJTIMAA” used in this Hadith is used in a general and broad sense so it includes /covers all types of gatherings at the home of the deceased; whether it be for offering condolence to the bereaved family for a second time; or for recitation of Qur’an, now to limit and restrict something that is general and broad according to ones own opinion is Haraam (unlawful). (Baraaheene-Qaati’ah, p 104)

The Author of Safrus-Sa’aadah explains: – It was not the habit of the Noble Companions (R.A.) to gather for the deceased (at his home), and to read Qur’an or to make any kind of Khatams at the graveside or anywhere else, because all these types of gatherings were Bid’at.”
(Translated from Persian to English)

Hadrat Shaikh Abdul Haq Muhaddith Dehelvi (R.A.) says the same thing. (Raahe-Sunnah, page 266)

Hadrat Moulana Khalil Ahmad Sahaaranpuri (R.A.) explains about the view expressed by the Author of Safrus-Sa’aadah, that it was not the habit of the Sahabah (R.A.) to gather and collect for the Mayyit; when these Sahabah (R.A.) who were hungry and insatiable for all kinds of goodness /reward; and had the zeal and enthusiasm for every kind of good deed. When they left this type of action out thinking it to be bad, then for another person to carry out such an act, will it then not be a Bid’at. (Baraaheene-Qaati’ah, p 106)

One more thing that needs clarification is whenever a group of people gather by the family of the Mayyit to read Qur’an, is every such gathering Makrooh or not?

Hadrat Moulana Khalil Ahmed Sahaaranpuri (R.A.) gives the following answer to this question: – “It has been narrated in Sharah Minhaaj: “IJTIMAA” at the grave of the deceased on the third day; and the distribution of flowers and fragrance at the graveside or elsewhere; the feeding of people on specific days like the 3rd day, 5th day, 29th day and 40th day; and feeding of people on the 6th month or on the first anniversary; is forbidden and Bid’at.”
The actual basis of this ruling is the Hadith of Jabir (R.A.) in which all types’ gatherings at the home of the deceased are banned, and in it no fixed time, day or place has been specified, therefore all types of gatherings at the home of the decease for whatever purpose will be Bid’at. This prohibition will be applied by the people of every country according to the customs prevailing there. The Author of Sharhe-Minhaaj mentions “The gathering of the people at the Qabr on the Third day” etc. in other countries people gather at the home of the deceased, or gather for the deceased, or at the home of some family member on the 3rd, or 7th or 40th day etc. at any rate all types of gatherings whether it be on the 3rd or any other day, at home or at the grave is prohibited by the Hadith of Jabir (R.A).
(Baraaheene-Qaati’ah, page 129)
One objection:

There is a Hadith in Mishkaat Shareef in which it has been narrated by Hadrat Jabir bin Abdullah (R.A.) that when Sa’ad bin Muadh (R.A.) was buried, then Rasulullah (S.A.W.) stood by the graveyard and recited loudly SubhanAllaah, for a long time, we did the same.

Then Rasulullah (S.A.W.) read loudly Allaahu Akbar for a long time and we did the same. Then Rasulullah (S.A.W.) was asked as to why he had done so. He replied: “The grave had pressed him hard so through recitation of the Tasbeeh and Takbir the grave became spacious for him on all sides.

Some people take this Hadith as proof for gathering at the Qabr of the deceased, they say that although Rasulullah (S.A.W.) had not recited Qur’an at the graveside, but he had at least made Zikr with a group of people for the Mayyit. So one example is sufficient to prove its permissibility according to the Jurists.
The Answer:

The conclusion and summary of the answer to the above objection which Hadrat Moulana Sahaaranpuri (R.A.) has given on Page 107 of Baraaheene-Qaati’ah is as follows: –

1) The gatherings which are prohibited and are Bid’at are those gatherings which are assembled after the Burial of the deceased for a second time for the recitation of Qur’an, whether assemblies take place at the deceased home or elsewhere; whereas the gathering mentioned in the above Hadith was a gathering for the burial of the deceased which is Fardhe-Kifaayah.

2) The Loud Zikr which Rasulullah (S.A.W.) made with the group of Companions (R.A.) was not for the purpose of duaa or Ithaale-Sawaab.

3) The gatherings which takes place at the time of Burial are not gatherings called for making Zikr of Allaah, but are gatherings solely for the purpose of Burial which is a meritorious permissible act.

4) Rasulullah (S.A.W.)’s purpose was not recitation of Zikr, but when Rasulullah (S.A.W.) saw the difficulty of the deceased Sahabah (R.A.) in the grave, he started reciting Tasbeeh and Takbir in order to remove his difficulty and the Noble Companions followed his example.

b) The second type are those gatherings which take place for the deceased at some other place or in another country etc.
Some Ulama’a say that they are permissible and some say that they are not permissible.

i) Those who say that they are not permissible cite and advance the following proof: – It was not the practice of Rasulullah (S.A.W.) and the Noble Companions (R.A.). During the Battle of Muttah when Nabi (S.A.W.) heard about the Sahabah and martyrdom of Zaid bin Haaritha (R.A.), Abdullah bin Rawahah (R.A.), and Ja’far Tayyaar (R.A.), Nabi (S.A.W.) remained seated in the Masjid sad and depressed, with a group of Sahabah (R.A.), but Nabi (S.A.W.) did not gather or call the people for reciting Qur’an and Zikr for the Isaale-Sawaab of these Sahabah. Nor did he do this when he received information of the martyrdom of the Shuhadaa of Bire-Ma’unah. Nor did Nabi (S.A.W.) and the Noble Companions (R.A.) gather at any time or on the occasion of the death of anyone or after death of anyone for the recitation of Qur’an or Zikr for the Isaale-Sawaab of that dead person.

ii) Those who say that it is permissible cite and advance the following proof: – Hadrat Allaamah Aini (R.A.), in the commentary of Hedaayah in the Chapter “Making Hajj on behalf of another” says: – Without any doubt, Muslims have at all times and periods, have always gathered to recite Qur’an for the Isaale-Sawaab of their dead relatives and passed on the reward of these recitations to their dead relatives. This is the unanimous and united practice of all the righteous and true Jurists of all the Madh Habs, whether they be Maliki, Shafee or others; and no one has objected to this practice. We have mentioned this just to clarify the actual ruling of the Jurists.

Otherwise our argument and claim is that whenever people will fall into error and deviation through the forming of such types of gathering as mentioned above, then to stop people from falling into error and deviation, even optional permissible Sunnah acts also have to be obligatorily left out.

The Summary and conclusion of the above therefore is: –

i) Gatherings for the Isaale-Sawaab at the deceased home, at all times are unanimously Makrooh and Impermissible.

ii) Any gathering for the Isaale-Sawaab of the deceased at another place by invitation or call too is unanimously impermissible.

iii) Any gathering for the Isaale-Sawaab of the deceased, if it is not by invitation and call, nor is it at his home but at another place, according to some Ulama’a is permissible and according to others is not permissible. But if through such types of gatherings people will fall into error and deviation, and chance their beliefs, then it would become necessary to abstain from such gatherings as well.

(And Allaah knows Best.)
Translation Edited by :
Mufti Afzal Hoosen Elias
1424/ 2003

Loud Dhikr by Sheikh Abdul Hafiz Makki

An Analysis of the evidence supporting the permissibility of Majalis (gatherings) of Zikr in the MasajidBy Shaykh Abd al-Hafiz Makki, translated by Mufti Zubair Bhayat

Submitted by Shaykh Ashraf Dockrat

The subject of this paper, which analyses the permissibility of loud Zikr gatherings in Masajid, is a subject that has become a matter of substantial interest and discussion in the recent past. The visit of Mashaikh (Sufi Shaikhs) and their disciples to this country in the recent years, particularly the visit of Maulana Shaikh-al-Hadith Muhammad Zakariyya Saharanpuri ®, has given a great impetus to the establishment of Majalis-Zikr in various Masajid throughout the country. These Sufi Shaikhs have placed great emphasis on the importance and need for the establishment of Zikr gatherings in every Muslim locality and Masjid. The sources of the Qur’an and Sunnah, as well as the writings of the scholars of Islam, past and present, will be studied to understand their position on this issue. As many of the relevant texts of Qur’an, Ahadith and the practice of Sahabah (RA) and the Salaf-as-Saliheen (pious elders) as possible would be presented on this subject. Whilst it is conceded that some scholars have raised objections against the Majalis-Zikr, this paper sets out to review the subject of loud Zikr Majalis (gatherings) in the Masajid in the light of Shari’ah-based evidence.

ÇáÍãÏ ááå æÍÏå æÇáÕáæÉ æÇáÓáÇã Úáí ãä áÇ äÈí ÈÚÏå æÚáí Çáå æ Ç ÕÍÇÈå ÇÌãÚíä – ÇãÇ ÈÚÏ

All praises belong solely to Allah Ta’ala and salutations and peace be upon the final Messenger and upon all his family and companions. Amma-b’adu:

VERSES OF THE HOLY QUR’AN RELATING TO ZIKR

Many verses in the Qur’an exhort towards the Zikr of Allah, and they are Mutlaq (unrestricted). They encompass all types and forms of Zikr; whether individual or collective, loud or silent, in the Masjid or elsewhere. Some of these verses are quoted below:

Verse 1:

ÝÇÐßÑæäì ÇÐßÑßã æ ÇÔßÑæÇ áì æáÇ ÊßÝÑæä

“So remember Me (with Zikr) and I will remember you and be grateful unto Me and do not be ungrateful.” 2:152

Verse 2:

ÇáÐíä íÐßÑæä Çááå ÞíÇãÇ æ ÞÚæÏÇ æÚáí ÌäæÈåã æíÊÝßÑæä Ýí ÎáÞ ÇáÓãæÇÊ æ ÇáÃÑÖ

“(The intelligent ones are) Those who remember Allah standing and sitting and reclining and they ponder in the creation of the skies and the earth.” 3:191

Verse 3:

ÇáÐíä ÂãäæÇ æÊØãÆä ÞáæÈåã ÈÐßÑ Çááå ÇáÇ ÈÐßÑ Çááå ÊØãÆä ÇáÞáæÈ

“Those who believe (in Allah) and their hearts acquire tranquility with the remembrance of Allah. Hear well! It is only through the remembrance of Allah that hearts acquire tranquility.” 13:28

Verse 4:

ÑÌÇá áÇ Êáåíåã ÊÌÇÑÉ æáÇ ÈíÚ Úä ÐßÑ Çááå

“(People of perfect Iman are those) Men whom trade or business does not distract from the remembrance of Allah.” 24:37

Verse 5:

íÇ ÇíåÇ ÇáÐíä ÂãäæÇ ÇÐßÑæÇ Çááå ÐßÑÇ ßËíÑÇ æÓÈÍæå ÈßÑÉ æÃÕíáÇ

“O Believers remember Allah in great abundance and glorify Him morning and evening.” 33:41/42

Verse 6:

æ ãä íÚÔ Úä ÐßÑ ÇáÑÍãä äÞíÖ áå ÔíØÇäÇ Ýåæ áå ÞÑíä

“And as for him who (purposely) ignores the remembrance of Rahman, We assign a devil for him who is his (constant) companion.” 43:36

Verse 7:

Çáã íÇä ááÐíä ÂãäæÇ Çä ÊÎÔÚ ÞáæÈåã áÐßÑ Çááå

“Has the time not dawned for the people of faith that their hearts should submit to the remembrance of Allah?” 57:16

Verse 8:

íÇ ÃíåÇ ÇáÐíä ÂãäæÇ áÇ Êáåßã ÇãæÇáßã æáÇ ÃæáÇÏßã Úä ÐßÑ Çááå æ ãä íÝÚá Ðáß ÝÃæáÆß åã ÇáÎÇÓÑæä

“O Believers let not your wealth and your children distract you from the remembrance of Allah. Those who do so, they are certainly great losers.” 63:9

Verse 9:

ÇÓÊÍæÐ Úáíåã ÇáÔíØÇä ÝÇäÓåã ÐßÑ Çááå ÃæáÆß ÍÒÈ ÇáÔíØÇä ÃáÇ Çä ÍÒÈ ÇáÔíØÇä åã ÇáÎÓÑæä

“Shaitaan has overpowered them (the hypocrites) and hence made them forget the remembrance of Allah. They are the gang of Shaitaan and know well! The gang of Shaitaan are the (real) losers.” 58:19

Verse 10:

æÇÐÇ ÞÇãæÇ Çáí ÇáÕáæÉ ÞÇãæÇ ßÓÇáí íÑÇÁæä ÇáäÇÓ æáÇ íÐßÑæä Çááå ÃáÇ ÞáíáÇ

“And when they (hypocrites) stand up to offer Salah, they stand up with lethargy. They put up a show before the people (of offering Salah) and do not remember Allah but very little.” 4:142

These and other verses regarding Zikr have been enumerated by many scholars on their works on the virtues and meritoriousness of Zikr, especially Shaikh Zakariyya ® has accumulated many such verses in his work Fadhail-al-Zikr. A study of this work will present many other verses on this subject.

ZIKR IN THE LIGHT OF PROPHETIC TRADITIONS ( AHADITH)

After having enumerating certain verses of the Holy Qur’an, mention is now made of certain Ahadith relating to the subject of Zikr some of which are of a general nature (whether loud/soft, masjid/home, etc.) and some are quite specific i.e. Zikr in the Masjid or loud Zikr, which will be alluded to under the explanation of the said Ahadith. Ten Ahadith have been selected for this section.

Hadith 1:

Abu Hurairah (RA) narrates from Rasulullah (Õáí Çááå Úáíå æÓáã) that there is a group of angels who patrol the earth and wherever they find any gathering of Zikr they call out to each other and form a circle around this gathering that reaches to the sky. When this gathering disperses, they return to the sky where they are questioned by Allah Ta’ala, although He is All-knowing: Where have you come from? They reply: We come from a gathering of Your servants who are engaged in Tasbeeh, Takbeer and Tahmeed. Allah Ta’ala asks them: Have they seen Me? The angels reply: No. Allah Ta’ala asks: And what if they had seen Me? They reply: Then they would have engaged even more excessively in Your Ibadah and in Tasbeeh (glorifying of) You. Allah Ta’ala says: What are they asking for? They reply: They ask of You Jannah. Allah Ta’ala then asks: Have they seen Jannah? The angels reply: No. Allah Ta’ala asks: And what if they had seen Jannah? They reply: Then they would have been even more desirous, eager and keen for it. Allah Ta’ala says: What are they seeking refuge from? They reply: They ask refuge from the Fire (of Hell). Allah Ta’ala asks: Have they seen the Fire? The angels reply: No. Allah Ta’ala asks: And what if they had seen it? They reply: Then they would have tried harder to escape from it and they would have been more fearful of it. Allah Ta’ala says: I make you witness that I have pardoned them. One angel exclaims: A certain person was not from them. He came (coincidentally) for some work. Allah Ta’ala says: They are such a people that even those who sit with them (for other work) will not be deprived.

– Narrated by Bukhari, Muslim, Baihaqi

Shaikh Zakariyya’s ® commentary on this Hadith:

This subject has also been narrated in numerous other traditions that the angels look for, listen to and sit with the ’gatherings‘ of Zikr.

Hadith 2:

Mu’awiyah (RA) narrates that Rasulullah (Õáí Çááå Úáíå æÓáã) once came forth to meet a group of the Sahabah (RA). He said: What has caused you to congregate here? They replied: We have congregated here to remember Allah Ta’ala and to praise Him for guiding us to Islam and blessing us with it. He said: By Allah! Is this the only reason for your gathering? They replied: By Allah! This is the only reason for our gathering. He said: I had not made you swear an oath because I disbelieved you but Jibraeel came to me and informed me that Allah Ta’ala is boasting about you before the angels.

– Narrated by Muslim, Tirmizi, Nasai, Ibn-Abi-Shaibah, Ahmad

Shaikh Zakariyya’s ® commentary:

Mulla Ali Qari ® explains that Allah boasts about these people because despite having worldly engagements, natural desires, temptations and the shaitaan trying to mislead them, they do not neglect and turn away from My remembrance; then the Zikr of the angels who are faced with none of these obstacles is no comparison to their Zikr.

Hadith 3:

Abu Hurairah (RA) narrates that Rasulullah (Õáí Çááå Úáíå æÓáã) said that Allah Ta’ala says: I treat my servant according to his opinion of Me and I am with him when he remembers Me; if he remembers Me privately, I remember him privately and if he remembers Me in public, I remember him in a gathering (of the angels which is) better than his gathering

– Narrated by Bukhari, Muslim, Tirmizi, Nasai, Ibn-Majah, Ahmad

Hadith 4:

Abu Hurairah and Hazrat Abu Sa’eed (RA) testify (upon oath) that Rasulullah (Õáí Çááå Úáíå æÓáã) said:

Any group of people who engage in the Zikr of Allah, the angels envelop them and mercy cascades upon them, tranquillity descends upon them and Allah remembers them in the presence of those who are by Him.

– Narrated by Muslim, Tirmizi, Ibn-Abi-Shaibah

It should be noted that this Hadith applies to Zikr in the Masjid and elsewhere

Hadith 5:

Anas (RA) narrates that Rasulullah (Õáí Çááå Úáíå æÓáã) said: When you pass the gardens of paradise then graze well. They asked: What are the gardens of paradise? He replied: The gatherings of Zikr

Shaikh Zakariyya’s ® commentary:

It means that the fortunate one who has an opportunity of reaching such a gathering must feel privileged that he had an opportunity of going into a ‘garden of Paradise’ in this world. ‘Graze well’ means that just as an animal enjoys grazing in a pasture and cannot be moved away easily even if it is beaten by the owner, so too the person ‘grazing’ in the ‘gardens of paradise’ must not be quickly distracted by worldly concerns or fears but should try to remain there as long as possible. Just as Jannah is a place that is free from all sorts of calamities, so too the gatherings of Zikr are ‘safe-havens’; free from all worldly calamities. This Hadith is general and applies to a Masjid or any where else

Hadith 6:

Abdur Rahman bin Sahl bin Haneef (RA) reports that Rasulullah (Õáí Çááå Úáíå æÓáã) was in one of his homes when the following verse of the Qur’an was revealed:

æÇÕÈÑ äÝÓß ãÚ ÇáÐíä íÏÚæä ÑÈåã ÈÇáÛÏÇÉ æÇáÚÔí

“and attach yourself with those who call out to their Rabb morning and evening” 18:28

Rasulullah (Õáí Çááå Úáíå æÓáã) came forth in search of the people mentioned in this verse. He found a group of engaged in the remembrance of Allah; among them were those with disheveled hair and parched skin and dressed only with a single garment. He came close to them and sat down among them exclaiming: All praise belongs to Allah for having made in my Ummah such people whom (even) I have been instructed to sit with.

– Narrated by Tabrani, Ibn-Jareer

Shaikh Zakariyya’s ® commentary:

In one Hadith it has been narrated that he searched for them and found them at the back of the Masjid, engaged in the remembrance of Allah. He stated similar words to the above Hadith and said: You (really) are my companions in life and after death. Shaikh Ibrahim Nakhai ® says: ÇáÐíä íÏÚæä refers to those who are engaged in Zikr.

Hadith 7:

Abu Darda (RA) narrates that Rasulullah (Õáí Çááå Úáíå æÓáã) said: On the Day of Qiyamah certain people will be raised by Allah Ta’ala in such a manner that their faces will be illuminated and they will be seated upon thrones of pearls, envied by the people; they will neither be Messengers or Martyrs. A bedouin exclaimed: Describe them to us so that we may recognise them. He replied: Those who love each other for Allah’s sake, coming from diverse tribes and different places, they gather for the remembrance of Allah.

– Narrated by Tabrani (as reported in Targheeb and Durr)

Shaikh Zakariyya’s ® commentary:

These days, lots of criticisms are hurled against people who spend time in the Khanqah (centers for Zikr and spiritual training). Let the critics condemn as much as they wish, but tomorrow when people’s eyes will open, will they realise the value of the people of the Khanqahs who will be sitting on thrones made of pearls.

In one Hadith it has been narrated that the building wherein the Zikr of Allah is done, begins to shine for the inhabitants of the sky just as the stars shine for the people on earth. Abu Razeen (RA) a companion narrates that Rasulullah (Õáí Çááå Úáíå æÓáã) said: I will show you such a thing which will strengthen you in your Deen thereby causing you to succeed in both worlds; hold fast to the gatherings of Zikr and when you are in privacy, continue to engage in Zikr.

The virtues of the gatherings of Zikr have been mentioned in numerous Ahadith. In one Hadith it has been narrated that the best safeguard is Salaah and Majalis-Zikr. All of these Ahadith are mutlaq (non-specific); they could refer to Zikr gatherings in the Masjid and elsewhere.

Hadith 8:

Abu Sa’eed Khudri (RA) narrates that Rasulullah (Õáí Çááå Úáíå æÓáã) said: Engage so excessively in Zikr until they (wicked people) say He is mad!

– Narrated by Ahmad, Abu Ya’la, Haakim, Ibn-Hibban

Shaikh Zakariyya’s ® commentary:

In another Hadith it has been narrated that engage so excessively in Zikr that the hypocrites call you an ostentatious person. From this Hadith it is clear that the hypocrites or foolish people may refer to you as a madman but this should not stop you from this wealth of Zikr. In fact, it is only loud and excessive Zikr that it will cause ignorant persons to regard him as a ‘madman’. Silent Zikr will not lead to this situation.

Hazrat Abdullah bin Abbas (RA) narrates that Allah did not make anything compulsory without setting a limit for it or accepting an excuse for it except Zikr. As for Zikr, there are no limits and no excuses are acceptable until a person is sane; hence Allah Ta’ala mentions that engage excessively in the ‘ Zikr of Allah’ this is under all possible circumstances.

Hadith 9:

Anas (RA) narrates that Rasulullah (Õáí Çááå Úáíå æÓáã) said: To sit with a group of people who engage in Zikr after Fajr until sunrise is more beloved to me than all that upon which the sun rises (i.e. all the things of this world) and from after Asr to sun set is more beloved to me than the whole world and whatever it contains.

– Narrated by Baihaqi, Isbahani

Hadith 10:

Abu Sa’eed Khudri (RA) narrates that Rasulullah (Õáí Çááå Úáíå æÓáã) said: Allah Ta’ala will say on the Day of Judgment: Today the multitudes shall know who are the people of esteem and honour. It was asked: Who are the people of honour O Messenger of Allah? He replied: The Majalis (gatherings) of Zikr in the Masjid – reported by Imam Suyuti in Natijatul-Fikr and Allamah Lucknowi in Sabahatul-Fikr on the authority of Ahmad, Abu-Ya’la and Ibn-Hibban

LOUD ZIKR IN THE MASJID FROM THE HADITH

After enumerating the above Ahadith on the subject of Majalis-Zikr, one Hadith that is specific to the subject of loud Zikr in the Masjid follows:

Zaid bin Aslam reports from a Sahabi (RA) that one night I walked with Rasulullah (Õáí Çááå Úáíå æÓáã) when he passed by a person in the Masjid who was engaged in loud Zikr. I said: O Messenger of Allah perhaps he is showing-off! He replied: No but in fact he is an Awwaah.

– Narrated by Baihaqi

Allamah Hafni ® explains: Awwaah is that person who experiences pangs of pain in the heart due to overwhelming and ardent love for Allah. The name of that Sahabi was Abdullah Zul-Bujadain (RA)

Shaikh Zakariyya ® comments on the incident narrated in this Hadith in greater detail. He states: Abdullah Zul-Bujadain (RA) was a Sahabi who became orphaned and was brought up by his uncle when he surreptitiously accepted Islam. When the uncle gained knowledge of this, he drove his nephew out of the house without a stitch of clothing on. His mother was equally angry at him but she was after all his mother so she spared him a coarse sheet to cover himself. Cutting the sheet into two pieces, he tied one around his waist and the other he draped around his shoulders and migrated to Madinah. Here he spent his days lying at the doorstep of Rasulullah (Õáí Çááå Úáíå æÓáã) engaging in excessive Zikr in a loud voice. Umar (RA) remarked that he was insincere. Rasulullah (Õáí Çááå Úáíå æÓáã) replied in the negative saying he was from the Awwaheen (check explanation above). He passed away at the occasion of Tabuk. Sahabah (RA) saw a light burning close to the grave and Rasulullah (Õáí Çááå Úáíå æÓáã) inside the grave, instructing Abu Bakr and Umar to pass the body of the deceased companion over to him. Thereafter, he prayed to Allah: “O Allah! I am pleased with him, You too be pleased with him.” Observing this honour Ibn-Mas’ud (RA) exclaimed: I wish I was in his place.

Some people opine that loud Zikr is an innovation and forbidden in Islam. This is due to unawareness of the Hadith corpus. Maulana Abdul Hayy Lucknowi ® has enumerated close onto fifty Ahadith on this subject in his work Sabahatul-Fikr which establishes the permissibility of loud Zikr. However, it is necessary to uphold the conditions and limits of the Shari’ah so that a person may not cause inconvenience to anyone ( Faza’il-Zikr)

VIEWS OF LEADING FUQAHA (JURISTS) ON THE SUBJECT OF LOUD ZIKR

VIEW OF MAULANA ABDUL HAYY ®

The Ahadith cited in the previous pages have been recorded by Maulana Abdul Hayy in his Sabahatul-Fikr whereby he proves the permissibility of loud Zikr. He writes: “These are authentic Ahadith from which it is established that there is no karahat (aversion or abhorrence) in Islam for loud Zikr. On the contrary, the jawaz or istihbaab (approval) of it is manifest and why would it not be so when loud Zikr has the capacity to soften the heart in a way which soft Zikr cannot do.”

Writing further on, he quotes extensively the statements of Shaikh Abdul Haqq Muhaddith Dehlawi ® from his work Tawseel-al-Mureed-ilal-Murad:

ÇáÌåÑ æÇáÇÚáÇä ÈÇáÐßÑ æÇáÊáÇæÉ æÇáÇÌÊãÇÚ ááÐßÑ Ýí ÇáãÌÇáÓ æÇáãÓÇÌÏ ÌÇÆÒ æãÔÑæÚ

“It is permissible and allowed to engage in loud Zikr and Tilawah and to congregate for Zikr in Majalis (gatherings) and the Masjids”

VIEW OF ALLAMAH DIMYAATI ®

Writing at the beginning of his work, he quotes Allamah Abdul Mawla Dimyaati ® from his work Ta’aleequl-Anwaar from the chapter on Ahkaam-al-Masajid in Durrul-Mukhtar where it is stated that loud Zikr is forbidden in the Masjid because of the incident of Hazrat Ibn-Mas’ud (RA) who drove out some persons engaged in loud Zikr from the Masjid stating that they were bidatis (innovators). Allamah Dimyaati clarifies this matter in the following words: “But Allamah Hafni states in his work Fadhl-Tasbeeh-wat-Tahleel that what is reported from Ibn-Mas’ud (the incident of loud Zikr) in the Masjid is not authentic, the proof of which is an authentic narration of Abu Wa’il (student of Ibn-Mas’ud) in Kitabuz-Zuhd as follows:

“This what people have attributed to Ibn-Mas’ud that he prevented loud Zikr (is incorrect) because whenever I sat with him in any gathering, he always engaged in loud Zikr”. Further on he states: The evidence of the desirability of loud Zikr can also be inferred from the narration of Imam Baihaqi ® from the incident of the person (Abdullah Zul-Bujadain) who was making loud Zikr in the Masjid when Rasulullah (Õáí Çááå Úáíå æÓáã) passed by him, referring to him as being an Awwah. From this it is clearly established that loud Zikr is allowed.

VIEW OF ALLAMAH RAMALI ®

Similarly, Maulana Abdul Hayy quotes in Sabahatul-Fikr from Allamah Khairuddin Ramali Hanafi’s ® Fatawa-Khairiyya:

“Shaikh Ibrahim from Damascus questioned with regard to the practice of the Sufis making circles of loud Zikr in the Masjid and the loud rendering of gnostic poems. Some people regard this age-old practice of the Sufis as illegal, is this true?”

Allamah Ramali ® responded:

“The circles of Zikr and the loud Zikr and the rendering of gnostic poems is established from the Hadith such as:

æÇä ÐßÑäí Ýí ãáà ÐßÑÊå Ýí ãáà ÎíÑ ãäå

– an authentic tradition of Bukhari, Muslim, Tirmizi, Nasai, Ibn-Majah, Ahmad.

Loud Zikr in a gathering is permitted. Similarly, the circles of Zikr and the surrounding of the angels of these gatherings are all established from the Hadith. Yes the practice of silent Zikr is also established from some traditions. These traditions which support silent or loud Zikr can easily be reconciled in this way that they apply to different persons under different circumstances and states, as is the case of the traditions that support loud or silent Tilawah of the Holy Qur’an. As for the Hadith that states: ÎíÑ ÇáÐßÑ ÇáÎÝí (The best Zikr is silent Zikr) this tradition is also not contradictory of the practice of loud Zikr as it refers to the situation when ostentation or disturbance to musallis or sleeping persons is feared. Some scholars opine that loud Zikr is preferable as it benefits not only the one engaged in Zikr but also serves as encouragement for those around him, thus it is superior”

VIEW OF IMAM SUYUTI ®

Hafiz Suyuti ® writes in his work Natijatul-Fikr on the authority of Imam Nawawi ® that just as the traditions of loud and silent Tilawah maybe combined according to varying circumstances, so too is the case of loud and silent Zikr. In case of fear of riya (show) or disturbance to musallis or sleeping persons, silent Zikr will be preferable; but where such situations to do not exist, loud Zikr will be more estimable and meritorious as loud Zikr arouses others as much as it enlivens the heart of the Zakir, focuses his thoughts, drives away sleepiness and reinvigorates him. Hence it has been recounted from the Sufis that loud Zikr has a very powerful effect in eliminating vile thoughts and evil whisperings from the mind and heart.

Hafiz Suyuti ® commences his work Natijatul-Fikr with the following lines:

“May Allah honour you! Your question on the practice of the Sufis forming circles of Zikr in the Masjids and reciting the Kalimah in a loud voice refers; is this permitted or not?”

Reply: There is nothing objectionable in this at all; in fact the istihbaab (approval) of loud Zikr can be established from many Ahadith … Thereafter, Imam Suyuti ® recounts 25 Ahadith with detailed commentary regarding the subject of loud Zikr.

Imam Suyuti has further narrated a tradition from Kitabuz-Zuhd of Imam Ahmad bin Hambal ® on the authority of Hazrat Thabit al-Bunani ® that the Zakir sits down (in a gathering of Zikr) with heaps of sins upon his head and leaves the gathering without a single sin (as he is forgiven due to the Zikr -Majlis).

VIEWS OF ALLAMAH IBN ABIDEEN SHAMI ®

Maulana Nisar Ahmad al-Husaini quotes Allamah Ibn-Abideen Shami ® from his work Raddul-Muhtar in his important article on Majalis-Zikr as follows:

æ Ýí ÍÇÔíÉ ÇáÍãæì Úä ÇáÃãÇã ÇáÔÚÑÇäí ÇÌãÚ ÇáÚáãÇÁ ÓáÝÇ æ ÎáÝÇ Úáí ÇÓÊÍÈÇÈ ÐßÑ ÇáÌãÇÚÉ Ýí ÇáãÓÇÌÏ æ ÛíÑåÇ ÃáÇ Çä íÔæÔ ÌåÑåã Úáí äÇÆã Ãæ ãÕá Ãæ ÞÇÑÆ

“On the commentary notes of Hamawi it is reported on the authority of Imam Sha’rani ®: The Ulama’, past and present are unanimous upon the Istihbaab (meritoriousness) of Zikr gatherings in the Masajid and elsewhere, except if their loud Zikr disturbs the rest of a person, a Musalli or a Qari (Reciter of Qur’an)”

VIEW OF SHAH WALIULLAH ®

Hazrat Shah Waliullah ® writes in his renowned Hujjatullah-al-Balighah:

áÇ Ôß Çä ÇÌÊãÇÚ ÇáãÓáãíä ÑÇÛÈíä ÐÇßÑíä íÌáÈ ÇáÑÍãÉ æÇáÓßíäÉ æ íÞÑÈ ãä ÇáãáÇÆßÉ – Ì.2 – Õ.70

“There is no doubt that the gathering of Muslims for the purpose of Zikr is a source of blessing, tranquility and proximity of the angels” (v.2/p.70)

VIEWS OF THE LEADING ULAMA (SCHOLARS) OF DEOBAND ON THE SUBJECT OF LOUD ZIKR

In this section, the incidents and viewpoints of the leading scholars of the renowned institution of Deoband are recounted:

ZIKR OF HAZRAT MAULANA RASHID AHMAD GANGOHI ®

Maulana Aashiq-Ilahi Meeruti ® writes in Tadhkiratur-Rasheed (p.48) regarding the initial meeting of Maulana Gangohi with his spiritual guide, Hajee Imdadullah Makki Farouqi ®. Describing the first evening, he writes:

“Finally, he awoken, performed wudhu and entered the Masjid where Hajee Sahib was already engaged in his spiritual occupations in one corner of the Masjid. Maulana Gangohi went to the other corner, offered his Tahajjud (night prayers) and engaged in loud Zikr of the Kalimah ( Nafi-Ithbaat)”

Maulana Gangohi ® explaining the above incident in his account states: “Finally, I commenced the loud Zikr. My voice was clear and good, my body healthy and strong. That morning Hajee Sahib retorted: Your Zikr was very much like that of an accomplished, old-time Zakir. From that day on, I developed a deep attachment for loud Zikr that I never felt inclined to discarding, nor is there any Shari’ reason of prohibition that I came to know of for leaving it. When an attendant asked Maulana what happened then? He replied with an amazing reply: “After that I was annihilated.”

This incident is clear evidence of Maulana Gangohi’s love for loud Zikr from the very inception, his lifelong devotion to it and the effect it had upon him. This love for loud Zikr is a common heritage of all his followers, disciples and admirers.

In one of his discourses, Qari Tayyib ® stated that outside the Khanqah of Maulana Gangohi ® there was a large pond. On the opposite side of this pond was a little Masjid where Maulana Yahya (father of Shaikhul-Hadith) used to live with a few associates. In the latter part of the night, loud Zikr used to start-up in the Khanqah as well as the Masjid of Maulana Yahya ®. The entire environs and surroundings of the pond area used to reverberate with the sound of loud Zikr. Such was the effect of this Zikr that the washer men around the lake also used to join in and it became their lifelong practice to make loud Zikr while occupied in their work of washing clothes.

A similar version has been written Maulana Zakariyya ® in his impressive work Shariat-wa-Tariqat-ka-talazum (p.4):

“Even the most unlettered persons among the disciples of Maulana Gangohi adhered strictly to the Sunnah. They were so steadfast on the practice of Tahajjud that such firmness I did not encounter even among great men. Even the fifty to sixty washer men around the pond of the Khanqah would engage in loud Zikr in the latter part of the night instead of making other noises or sounds.”

ZIKR AT BANGLA-WALI MASJID, TABLIGH JAMAAT HEAD-QUARTERS AT NIZAMUDDIN, NEW DELHI

There numerous accounts from many persons who had met Hazrat Maulana Ilyas ® that it was the standing practice at Bangla-Wali Masjid in Nizamuddin for the people to awaken in the latter part of the night to offer their Tahajjud Salaah and then engage in loud Zikr in the Masjid and the courtyard, right until the time of Fajr Jamaat.

In 1959 and 1960, in the era of Maulana Yusuf ®, I personally witnessed many people engaging in loud Zikr before the Fajr Jamaat inside and outside the Masjid. The entire Masjid area would reverberate with the sound of their loud Zikr.

ZIKR AT KHANQAH IMDADIYYAH ASHRAFIYYA IN THANABHAWAN

In his article entitled Khanqah Ashrafiyyah Imdadiyyah Mufti Abdur-Rauf Sukkarwi describes the details of the Khanqah under different headings. He writes under the sub-heading ‘Practices of the people of the Khanqah’:

“The people would recite their Wazaif in the Masjid after Fajr and some would recite the Holy Qur’an, while others would engage in loud Zikr until sunrise. Then lessons would commence.”

Hajee Farouq ® writes in his Majalis-Zikr (p.3): “When Maulana Thanwi would engage in his Zikr after Tahajjud, Khwaja Sahib and others would join him in his Zikr; Maulana would not prevent them from doing so.”

Mufti Shafi ® writes in his work Aadabul-Masajid: “It is impermissible to make loud Zikr in the Masjid and to recite the Qur’an loudly.. ”

At the time of the second edition, Mufti Shafi ® requested Maulana Thanwi ® to review certain sections ear-marked for this purpose. Maulana Thanwi undertook the reviewing and wrote an addendum to this entitled Da’bul-Masajid-fi-Aadabil-Masajid. In this section he comments on this mas’ala: “It is impermissible to make loud Zikr in the Masjid and to recite the Qur’an loudly…” There are numerous views on this issue. The summation of all of these views is what has been mentioned by Allamah Ibn-Abideen Shami ® as follows:

æ Ýí ÍÇÔíÉ ÇáÍãæì Úä ÇáÇãÇã ÇáÔÚÑÇäí ÇÌãÚ ÇáÚáãÇÁ ÓáÝÇ æ ÎáÝÇ Úáí ÇÓÊÍÈÇÈ ÐßÑ ÇáÌãÇÚÉ Ýí ÇáãÓÇÌÏ æ ÛíÑåÇ ÇáÇ Çä íÔæÔ ÌåÑåã Úáí äÇÆã Çæ ãÕá Çæ ÞÇÑÆ

“On the commentary notes of Hamawi it is reported on the authority of Imam Sha’rani ®: The Ulama’, past and present are unanimous upon the Istihbaab (meritoriousness) of Zikr gatherings in Masajid and elsewhere, except if their loud Zikr disturbs the rest of a person, a Musalli or a Qari (Reciter of Qur’an).”

In the above synopsis, all views are covered and those who have prohibited it, have most probably done so on the basis of saddan-lil-baab (as a preventative measure) – this prohibition applies to the Masjid particularly. As for loud Zikr by itself, the preferable view is it is allowed if it is not excessively loud. And Allah knows best.

ZIKR OF MAULANA FAQEER MUHAMMAD ® AT KHANQAH ASHRAFIYYAH IN PESHAWAR

Maulana Thanwi’s ® senior Khalifa, Maulana Faqeer Muhammad ®, like Shaikh Zakariyya ® was greatly concerned in the latter years about the revitalisation of the Khanqah system. Hence in his Khanqah-Ashrafiyya in Peshawar, the Majalis of loud Zikr were commenced in his lifetime and continue even after his demise. Maulana used to participate himself and used to encourage others also. Maulana Azizur-Rahman Hazarwi, Khalifah of Shaikh Zakariyya ® narrates: “Mufti Mukhtar, Prof. Masarrat Hussain and myself would go together to visit Maulana at his Khanqah. He would inquire if we had completed our Zikr and we would reply in the affirmative. He would urge us to make more Zikr and he would also join us in Zikr. At times he would call upon the students to join in and at times he would get the students and Musallis to join him in loud Zikr after Fajr Salaah. Once Maulana ® went to Rawalpindi to visit Maulana Najmul-Hasan ®. Prof. Masarrat Shah was with him. He called for me and in that one day, loud Zikr-Majlis was held in three Masajid. After Fajr at Masjid-Siddiq, after Zuhr at Saddar Masjid and after Asr at Wah Cantt. After Zuhr there was a huge gathering and Hazrat had the entire congregation join him in Barah-Tasbeeh Zikr. Maulana then emphasised upon me and Maulana Najmul-Hasan to continue this practice here and called upon the gathering to continue inviting us to conduct such Zikr-Majlis programs.”

Once Maulana was engaged in loud Zikr in the Haram of Makkah, when some person tried to prevent him from doing so, he recited the verse:

æãä ÇÙáã ããä ãäÚ ãÓÇÌÏ Çááå Çä íÐßÑ ÝíåÇ ÇÓãå æÓÚí Ýí ÎÑÇÈåÇ

“Who can be a greater oppressor than the person who prevents the Zikr of Allah’s name in the Houses of Allah” 2:114

VIEW OF MAULANA MADANI ®

An article appeared in the monthly journal Anwar-Madinah entitled: The Shari’ position of Zikr Majalis in the light of a letter of Maulana Madani ® from Maktoobat v.2/p.11. We reproduce this letter here due to its general benefit:

Question: A narration of Abdullah bin Abbas (RA) in Musnad Darimi (p.38) states:

“We used to sit at the door of Ibn-Mas’ud (RA) before Fajr to accompany him to the Masjid for Fajr Salaah. One day, Abu Musa Ash’ari (RA) suddenly arrived appearing disconcerted and perturbed, enquiring if Ibn-Mas’ud had already left for the Masjid or not? We said he had not left as yet. When Ibn-Mas’ud appeared, Abu Musa explained: I have just come from the Masjid-Nabawi and I observed an innovated practice there, though superficially it appeared to be good. I saw a number of people seated in circles, awaiting Salaah, with pebbles in their hands (for Zikr); one person in each circle would call out: Read a hundred Takbeers and they would do so. Then he would call out: Read a hundred Tahleel and they would do so and he would say: Read a hundred Tasbeehs and they would follow. Ibn-Mas’ud asked what he said to them. He replied that he said nothing as he was awaiting Ibn-Mas’ud to address them. When they arrived at the Masjid, they found the group engaged in their Zikr as described by Abu Musa. Ibn-Mas’ud asked them what they were doing. They replied that they were counting their Zikr on the pebbles. He said to them: Instead of counting Zikr rather count your sins on these pebbles. Lamentable is your situation, O Ummah of Muhammad (Õáí Çááå Úáíå æÓáã)! How quickly have you deviated! The companions of Rasulullah (Õáí Çááå Úáíå æÓáã) are still in your midst in large numbers! The utensils of Rasulullah (Õáí Çááå Úáíå æÓáã) have not as yet broken! Have you gone on a way that is better and more rightly-guided than that of Muhammad (Õáí Çááå Úáíå æÓáã)? The people apologised profusely for their action, saying: By Allah! We had not intended anything but good! Ibn-Mas’ud retorted: How many desire good but are unable to attain good!”

(The purpose of posing this question to Maulana Madani ® was to get clarification regarding the many practices of the Sufis which appear to be innovations in the light of the above Hadith. Maulana responded in a manner that dispels all misgivings surrounding the practices of the Sufis)

Answer: Maulana Madani quotes three narrations; Hadith 1 & 3 of this booklet and a third narration of Darimi as follows:

Úä ÚÈÏ Çááå Èä ÚãÑæ Çä ÑÓæá Çááå Õáí Çááå Úáíå æÓáããÑ ÈãÌáÓíä Ýí ãÓÌÏå ÞÇá ßáÇåãÇ Úáí ÎíÑ æÇÍÏåãÇ ÇÝÖá ãä ÕÇÍÈå ÇãÇ åÆæáÇÁ ÝíÏÚæä Çááå æíÑÛÈæä Èå ÝÇä ÔÇÁ ÇÚØÇåã Çä ÔÇÁ ãäÚåã æÇãÇ åÆæáÇÁ ÝíÊÚáãæä ÇáÝÞå æÇáÚáã æ íÚáãæä ÇáÌÇåá Ýåã ÇÝÖá ÅäãÇ ÈÚËÊ ãÚáãÇ Ëã ÌáÓ Ýíåã

Abdullah bin Amr (RA) narrates that Rasulullah (Õáí Çááå Úáíå æÓáã) passed by two groups of people in his Holy Masjid and stated: Both of them are meritorious but one group is superior to the other. This group is engaged heart and soul in Dua (supplication) to Allah Ta’ala; if He wishes, He may grant them and if He wishes, He may withhold from them. As for the other group, they are engaged in learning and understanding (of Islam) and teaching the ignorant, they are superior, and I have only been sent as a teacher. Saying so, he sat down with them (the group engaged in teaching and learning). Thereafter, Maulana Madani ® writes:

“These (three) and numerous other traditions of this nature are narrated by Shaikhain (Imams Bukhari & Muslim) and others. In the light of these authentic Marfu’ (prophetic) traditions, what is the merit of the Mua’quf traditions of Darimi cited by you, more so when the narrators are not even unanimously accepted? Even if the narrators are considered authentic, on a comparative basis, the above narrations will certainly be given preference, moreover when these traditions are endorsed by verses of the Holy Qur’an such as the verse:

ÇáÐíä íÐßÑæä Çááå ÞíÇãÇ æ ÞÚæÏÇ æÚáí ÌäæÈåã æíÊÝßÑæä Ýí ÎáÞ ÇáÓãæÇÊ æ ÇáÃÑÖ

“(The intelligent ones are) Those who remember Allah standing and sitting and reclining and they ponder in the creation of the skies and the earth” 3:191; and the verse:

íÇ ÃíåÇ ÇáÐíä ÂãäæÇ ÇÐßÑæÇ Çááå ÐßÑÇ ßËíÑÇ æÓÈÍæå ÈßÑÉ æÃÕíáÇ

“O Believers! remember Allah in great abundance and glorify Him morning and evening” 33:41/42 from which the individual and collective and all other forms of Zikr are established. If an attempt is made to reconcile this narration (of Daarimi) with the Qur’anic verses and authentic Ahadith, then it could be surmised that these leading companions noticed some abnormality or deviation from the norm which prompted their censure of this group, not the fact that collective Zikr itself was the action worthy of censure. If it is not understood in this light (above explanation) then would it not lead to a situation where verses of the Holy Qur’an and confirmed Ahadith will have to be rejected and renounced? This prohibition (of the two Sahabah) will thus be taken on the basis of some unusual misdoing of these people that they observed. And Allah knows best.” – Hussain Ahmad, 22/11/1370

ZIKR OF MAULANA GHULAM MUHAMMAD DEENPURI ®

Hafiz Nisar Ahmad, Khalifa of Qazi Zahid al-Hussaini ® writes in his article Majalis-Zikr regarding Maulana Deenpuri ®:

He was rated among the senior Awliya (saints). He played an invaluable role in the Reshmi Rumal movement of Shaikhul-Hind ®. He was the spiritual mentor of Maulana Ubaidullah Sindhi ®. Maulana Madani ® was honoured with Khilafah (spiritual vicegerency) by him. Maulana Ahmad Ali Lahori ® was his Khalifah. In his Khanqah at Deenpur, a Zikr-Majlis used to be held daily. Haami Ubaidi writes in his biography:

“After Maghrib Maulana Deenpuri used to conduct the loud Zikr-Majlis on the Qadiriyyah method which is referred to as Halqa-Zikr. Maulana used to participate in this gathering himself, at home and on journey. The duration was between twenty to twenty-five minutes. In Ramadhan, after every four Rak’ats of Taraweeh Salaah, one Tasbeeh (count of hundred) used to be completed. Upon the completion of the Zikr-Halqa, Muraqabah (contemplation) and Dua used to take place” – Yade-Baidhaa

ZIKR OF MAULANA AHMAD ALI LAHORI ®

Maulana Lahori ® is regarded among the senior saints of this era. In the Deeni, political and other fronts, he was an acclaimed guide of the Ummah. He was the Khalifah of Maulana Deenpuri ®. Thousands of Ulama and laymen were spiritually linked to him. On the pattern of his Shaikh he held a loud Zikr-Majlis every Thursday evening after Maghrib Salah. This was his lifelong practice. He established numerous such Zikr-Majalis on his authority, and even to this day, besides Indo-Pak, his silsilah (spiritual following) is found in the Middle-East and Europe.

After his demise, his spiritual successor (and his son), Maulana Ubaidullah Anwar ® continued with the Zikr-Majlis every Thursday in the Sherawala-Masjid and this humble one also had on several occasions joined his Zikr gathering in which about two hundred people participated.

ZIKR OF MAULANA QAZI MUHAMMAD ZAHID AL-HUSAINI ®

Hafiz Nisar Ahmed writes: Maulana Qazi Muhammad Zahid al-Husaini Sahib ® is regarded among the leading scholars of this era. He was the student of Maulana Madani ® and the Khalifah of Maulana Lahori ®. He combined in himself the sciences of Shari’ah and Tariqah and was equally adept at writing and oratory, in which his services will always be remembered. Excessive Zikr was ingrained in his life and he always impressed this upon his disciplines as well. He considered Zikr and Majalis-Zikr as the panacea of all evils in this era and was very active in establishing the Zikr-Majlis. The Madinah Masjid, Attock is witness to his engrossment with Zikr. He used to regard the Zikr-Majlis as the cure for all spiritual and social maladies. Towards the latter part of his life, he was very active in the propagation of Zikr-Majalis.

THE DAILY ZIKR-MAJALIS OF SHAIKH MAULANA ZAKARIYYA ®

Maulana Zakariyya ®, in the years of his teaching, used to engage in writing from seven to eleven in the morning, in his upstairs room. In the courtyard, outside his room, floor mats were laid out, on which various persons used to come and complete their stipulated Zikr.

Then every Friday, between Asr and Maghrib, Shaikh Zakariyya’s practice was to sit for I’itikaaf (seclusion) in the Masjid. At this time, many of his associates and disciples used to join him. Most of them used to engage in loud Zikr at this time as a result of which the Masjid used to reverberate with the sound of their Zikr. It was common knowledge that Shaikh Zakariyya used to dedicate this time in the Masjid every week and as such many people from all over used to join him. Lecturers and students from Deoband used to come and Mufti Mahmood Gangohi ® used to attend with utmost punctuality. This after Asr gathering of loud Zikr in the Masjid on Fridays continued all year round. The leading Ulama and Muftiyan of India (and elsewhere) used to occasionally attend these gatherings and none is reported to have objected to it at any time.

The time fixed for loud Zikr during the period of I’itikaaf of Shaikh Zakariyya’s ® Ramadhan Khanqah Program used to be between Zuhr and Asr. Leading Ulama, Muftis, Mashaikh and luminaries used to participate in this gathering of loud Zikr in the Masjid. The Ramadhan of 1400 was spent at the Masjid of Mufti Zainul-Aabideen in Faisalabad, Pakistan. On this occasion, besides the multitudes of common people, great personalities such as Mufti Mahmood Gangohi, Mufti Wali Hasan ® and other great persons were not only present but actively participated in the loud Zikr-Majalis.

In 1968, Shaikh Zakariyya ® gave up teaching and commenced his travels the year after this, right until his demise on 1 Shabaan 1403 (1982). In this entire duration, it was his heart-felt desire and burning concern that somehow, the gatherings of Zikr must become established everywhere so that people could move away from materialism and carnality towards the Zikr and obedience of Allah.

Not only did Shaikh Zakariyya ® consider this practice to be extremely beneficial for the Awaam (general public), but he also considered it important for the Khawaas (the elite) and the Madaris (Institutes of higher learning). The Shaikh was not only a great Alim and Mudarris (teacher), but he was a patron and benefactor of innumerable Madaris, he therefore, drew the attention of the leading authorities of his time towards this.

SHAIKH ZAKARIYYA ® MEETS MUFTI SHAFI ® IN PRIVACY TO EXPRESS HIS CONCERNS

In this respect, he once met privately with Mufti Shafi ® and expressed his concerns in this regard which was recorded by the son of Mufti Shafi, Mufti Rafi Usmani, present Rector of Darul-Uloom, Karachi under the heading An important advice of Hazrat Shaikh. He writes: “It was the norm with Shaikh ® that whenever he came to Karachi, there would be huge multitudes of people around him at all times. He however, emphasised to his attendants to set aside some time for a visit to Darul-Uloom Karachi. On his last visit to Karachi, he requested a private meeting with my father (Mufti Shafi). The room was cleared and they held their private meeting. After he left, my respected father told me: Shaikh ® mentioned to me that the practice of Zikr and Shagl (spiritual exercises) was almost extinct in the Madaris resulting in Fitnahs, power-struggles and in-fighting. It is my humble appeal that just as you have arranged for the board and lodge of students here, also make similar arrangements for your spiritual disciples to come and stay over here so that they could engage in Zikr and Shagl and for a short period daily, even the Asaatiza (lecturers) and students should participate in the Zikr program” – Akabir-ka-Ikhlas p.33

Similarly, Shaikh’s ® letters to Maulana Binnori in this respect have been printed in al-Bayyinat and in his Aap-Beti. It appears as though it was Shaikh’s mission now to re-establish the decrepit Khanqahs, to establish new ones and in the interim period, to at least establish daily or weekly Zikr-Majalis in Masjids or homes even. Shaikh used to weep sorrowfully upon the opposition or disinterest shown to the importance of Khanqah and Zikr-Majalis from opponents, but more so, even from certain associates and friends. He used to engage in lots of Dua upon this. This matter has been covered in captivating detail by Sufi Iqbal Muhajir-Madani ® in his Majalis-Zikr-aur-Hazrat-Shaikh.

THE VIEW OF SHAIKH ZAKARIYYA ® ON THE IMPORTANCE OF THE MAJALIS-ZIKR

The views of Shaikh Zakariyya ® and his untiring efforts for the establishment of the Zikr-Majalis is known and was witnessed by hundreds of his disciples and servants. Shaikh Zakariyya ® was eager and desirous for the chronicles of his journeys ( Safarnamah) should be published for this very reason (that the main purpose of his journeys must become known). In the introduction of his Safarnamah, his letter to the compiler, Mufti Muhammad Shahid of Karachi is included. An extract of his letter is quoted here:

“It is a source of happiness that the Safarnamah is being published. May Allah allow it to reach completion. Innumerable requests for me to spend the coming Ramadhan are being received by me in Madinah from many people. My dear ones! For how long are you people going to drag this old man along all over? Now all of you should start the work off in your own centres, establish the gatherings of Zikr, and get down to work. After all, it is you people who now have to take over this work.”

SHAIKH ZAKARIYYA’S LETTER TO MAULANA ABUL HASAN ALI NADWI ®

“It is my firm conviction that the remedy for all evils is the Zikr of Allah. For this very aim I am wandering from country to country, because the Khanqahs have become extinct all over the world.” These types of letters were written in large numbers to many persons in different countries of the world. When ever a reply came that Majalis-Zikr was established in a certain place, Shaikh Zakariyya ® would write a letter to the people there, expressing his immense joy and blessing them with Duas. There are several hundred such letters.

THE VIEW OF MAULANA YUSUF LUDHIANWI ON THE REASONS FOR SHAIKH ZAKARIYYA’S ® ZEAL FOR THE ESTABLISHMENT OF ZIKR-MAJALIS

Maulana Yusuf Ludhianwi writes in the Safarnamah that in the modern times, due to the preponderance of materialism, Beliefs have become shaky, the value of righteous deeds have dwindled and the attributes of Yaqeen, Ikhlas, Ihsaan and Zikrullah have all but departed from the hearts of people. The Khanqahs are vacant and forsaken, as a result of which the Ummah is deprived not only of the wealth of Ta’alluq-ma’allah (attachment with Allah) but even in the external forms of dress, appearance, mannerism, social customs, practices, ideology and thoughts; it has become difficult to distinguish between a Muslim and non-Muslim. This pitiable and miserable condition of the Ummah is sufficient to fill the heart of every sensitive person with worry and concern for the Ummah. What could then be said about the extent of grief and worry for the Ummah of that person who was the carrier of the combined spiritual force of the Akaabireen (spiritual elders) and their spokesperson, Shaikh Zakariyya ®? Like an expert specialist doctor, he was able to diagnose the spiritual diseases and disorders of the Ummah and prescribe its effective treatment and cure. Therefore, in the latter part of his life, he was passionately consumed by the mission of reviving the system of Zikrullah and to join the broken ties of the creation with the Creator. This was the actual panacea of this spiritual sickness. It was for this purpose that Shaikh Zakariyya ® undertook his arduous journeys; this was the main topic of discussion in his gatherings, the primary subject of all his letters and correspondences; all of this was to enliven the Majalis of Zikr and to get maximum participation of people for these gatherings of Zikr.

THE ESTABLISHMENT OF MAJALIS-ZIKR IN SOUTH AFRICA

At one instance he writes regarding the establishment of Zikr Majalis in South Africa as follows: “A substantial amount of time was spent in South Africa (by Shaikh Zakariyya). Even Ramadhan was spent in the Masjid of Stanger. In Ramadhan and especially during I’itikaaf, Shaikh Zakariyya used to intensely dislike any unnecessary talk; announcements were regularly made that ‘eat as much as you wish, sleep as you like, read as much as you want, but do not speak at all. I have only one restriction – Do not talk!’ Despite this, in the last ten days of I’itikaaf, Shaikh Zakariyya instructed all of his South African Khulafa to be gathered (for consultation) to set up the system of Majalis-Zikr in the country; where will these be held, who will attend, how these gatherings will be established and strengthened, etc. These consultation gatherings continued for four nights and up to two hours per session were spent for these. Shaikh Zakariyya used to be informed regularly about the outcome of these consultations, which he listened to very attentively and used to express happiness and give lots of Dua for it. The following six noteworthy gatherings were setup out of these consultations:

Stanger Jami Masjid – Maulana Yusuf Tootla
Isipingo, Durban – Mufti Basheer
Newtown Masjid Jhb – Maulana Sulaiman Pandor
Lenasia Jami Masjid – Maulana Ibrahim Mia
Mafikeng & White River – Maulana Muhammad Gardee
Germiston – Maulana Moosa Pandor
At these places, daily Majalis-Zikr were decided and besides these, another seven places also indicated similar intentions.

ZIKR-MAJALIS OF MUFTI MAHMOOD GANGOHI ®

Despite the extensive journeys of Shaikh Zakariyya ® and his concern and personal involvement in establishing the Zikr-Majalis in various countries of the world, no word of protest or objection was ever raised against this mission of his, though senior Muftis and ‘Ulama’ always accompanied him and were part of his entourage. A steady stream of these learned scholars were always coming to meet him, yet never was any objection raised before him about the Zikr-Majalis in the Masajid, but in fact approval and praises were heaped upon him from all sides for the benefit that was being witnessed from these Majalis.

From the senior and accomplished ‘Ulama’ who were associated with him, the name of Mufti Mahmood Hasan Gangohi ® tops the list. Previously it was mentioned (p.41-42) that Mufti Mahmood, accompanied by a group of lecturers and students of Darul-Uloom Deoband, used to regularly visit Shaikh Zakariyya ® every Friday in Saharanpur and participate in the loud Zikr-Majlis that used to take place in the Masjid of the old Madrasah from Asr till Maghrib.

After the demise of Shaikh Zakariyya ®, Mufti Mahmood’s practice remained the same as that of Shaikh Zakariyya ® in his Ramadhan I’itikaaf programs. In this program, after Zuhr, all the Mu’takifeen and other persons used to engage in loud Zikr in the Masjid with intense engrossment.

During the rest of the year, this loud Zikr-Majlis used to be held daily in the Chattha Masjid in Darul-Uloom Deoband. Upon enquiry from the Khadime-Khaas (Personal attendant) of Mufti Mahmood, Maulana Ibrahim Pandor, it was learnt that in the beginning the Zaakireen were not that many, so the Zikr-Majlis used to be held in Mufti Mahmood’s chambers (adjacent to the Masjid), but as the number of persons grew towards the last three years of his life, the crowd could not be accommodated in his quarters so all the Zaakireen used to congregate in the Masjid for the daily loud Zikr-Majlis. During Mufti Mahmood’s extensive journeys, Zikr-Majalis were held daily where ever he used to go, at times in Masajid and at times elsewhere.

Locally and abroad, Zikr-Majlis was the constant practice of Mufti Mahmood. In Darul-Uloom, he would be based at the Chattha Masjid where daily after Fajr, the Zikr-Majlis would be held with utmost regularity. His very being and personage was ‘a mobile Khanqah’.

The editor of Darul-Uloom Monthly Journal writes: “Even towards the latter part of his life, lengthy ilmi (academic) and islahi (reformatory) Majlis-sessions were conducted by Mufti Mahmood. Wa’z (Discourses) and Majlis-Zikr were a regular feature. Long and short journeys would also be undertaken during which the administrators and management of numerous Madaris and spiritual associates and disciples would be met. Huge Ijtimas (gatherings) would also be addressed. It has been the outstanding feature of Darul-Uloom that from its very inception, effort was expended on both the branches of Ilm and Zikr. Until the era of Maulana Madani ®, without any type of interruption or deficiency, this blessed arrangement and system continued at the Darul-Uloom. Upon the arrival of Mufti Mahmood in Darul-Uloom, this system has once more been revived and Chattha Masjid, Mufti Mahmood’s residence at Darul-Uloom has become transformed into a Khanqah. In the last ten to fifteen years, such has been the attraction of people towards Mufti Mahmood that Chattha Masjid virtually echoes continuously with the Zikr of Allah.” (p.10-12)

From these instances, it is understood without doubt that it was the consensus of the senior scholars that they regarded the loud Zikr-Majalis in the Masajid as not only permissible but in fact, Mustahab (meritorious).

Furthermore, it is to be noted that the actual objective is the establishment and setting-up of Majalis-Zikr which has been emphasised in Qur’an and Sunnah. As has been stated previously, it is better to establish these in homes or private venues due to certain factors, but if this is not possible due to space restrictions or other reasons, as is commonly the case, then there is absolutely no prohibition of holding loud Zikr sessions ( Majalis) in the Masjid, but is in fact deemed to be Mustahab (preferable) as has been substantiated from the research and findings of the experts and authorities of Ifta. However, it is necessary to uphold all the conditions stipulated for loud Zikr in the Masjid at all times, which however are easy and simple, and to the best of our knowledge are being complied with. An appeal is also being directed towards them to further ensure that all the conditions are complied with greater regularity, as the objective is to acquire the pleasure of Allah and may it not be that due to contravention of the etiquette of the Masjid the reward of this act is diminished in anyway or in fact, total deprivation of rewards occur.

THE ZIKR-MAJALIS OF KHANQAH OF RAIPUR

Regarding the nights and days of this Khanqah and the resonance of Zikrullah here, Maulana Abul Hasan Ali Nadwi ® writes under the chapter, “The Khanqah of Raipur Shareef” in the biography of Maulana Raipuri ®: “In the silent atmosphere of the jungles of Raipur, the sounds of the Zikr of Allah would permeate the air and according to their abilities and propensities, people would derive great benefit from this. A general sense and feeling of spiritual joy would prevail. At such a time, everyone would be free to be occupied in his own world, none would intervene with another at this time.”

Writing further on, Maulana Nadwi ® states:

“The first, foremost and most conspicuous thing that would assail the first time or frequent visitor to Raipur would be the abundance of Zikr. It would appear as if the sound of Allah’s Zikr was emanating from every leaf and twig of every tree. Hardly any time of day or night would pass when the sound of Zikrullah could not be heard.” (p.121)

Maulana Nadwi records an important advice of Maulana Raipuri ® on the account of Maulana Abdul Waheed: “I advise you with just one advice; Hold fast onto the Zikr of Allah with utmost firmness, do not listen to anyone in this regard no matter how much proof they may present to you (to the contrary). Take my personal experience to be your guide in this matter.” (p.338)

THE BENEFITS OF MAJALIS-ZIKR ACCORDING TO OTHER ‘ ULAMA’

Maulana Ashraf Ali Thanwi ® writes in at-Takashshuf (p.329): Imam Abu Da’ud records from Abu Hurairah (RA) that Rasulullah (Õáí Çááå Úáíå æÓáã) said: Never do a people gather in a house of Allah (Masjid) to recite the Book of Allah (Qur’an) and to learn and teach each other but that peace of heart, special mercies and Angels envelop them and Allah Ta’ala speaks of them before the angels.

N.B. The ‘gatherings of Zikr’ where numerous Zaakireen are gathered, increases the keenness for Zikr, the Anwaar (effulgence) of hearts are reflected upon each other and enthusiasm, punctuality and determination grows; while lethargy is removed and other benefits are achieved. These gatherings are referred to as ‘ Zikr-Halqa’ which is mentioned in this and other Ahadith.

Shaikh Zakariyya ® writes in Fadhail-Zikr that the accumulation of hearts has a special effect in drawing the help and mercy of Allah just as Salaah with Jama’ah (congregation) and the gathering of Hajees in Arafah does. This theme has been expounded in numerous places by Shah Waliyullah ® in his Hujjatullah-al-Baalighah.

No special place is required for the gatherings of Zikr. The objective is simply to establish the Zikr-Majlis (gathering) whether it be in a home or Masjid. In some senses, a home is a better place, but there is no prohibition if it is established in a Masjid; in fact it is proven to be Mustahab as established by the findings of the great scholars in the light of Qur’an and Sunnah. Sufi Iqbal also throws some light on this matter as we will now quote from his work.

MAJALIS-ZIKR IN THE MASJID

The establishment of Masajid for the purpose of Allah’s remembrance and obedience is evident; which includes actions such as Salaah, Tilawah, Azkaar, Wa’z, Dars, etc. Congregational Salaah is offered on fixed times, but the rest of the time, the Masjid is free for the performance of any Nafl Ibadah (voluntary acts). However, since the Masjid is a public place, it is regulated by certain etiquette in order to ensure that no person is disturbed by another in anyway. The Hadith clearly states that a true Muslim is one who does not cause inconvenience to the next Muslim by way of his tongue or hand.

The desirability of Zikr, whether individually or collectively has been established from the Ahadith. If the Majlis-Zikr is arranged in such a way so as not to cause inconvenience to those performing I’itikaaf or Salaah, there is no harm in it. This is documented by Maulana Khalil Ahmad ® in his Fatawa-Khaliliyyah. In the annexture of Aadaabul-Masajid Maulana Thanwi ® relates the famous view of Imam Sha’rani ®:

Úä ÇáÇãÇã ÇáÔÚÑÇäí ÇÌãÚ ÇáÚáãÇÁ ÓáÝÇ æ ÎáÝÇ Úáí ÇÓÊÍÈÇÈ ÐßÑ ÇáÌãÇÚÉ Ýí ÇáãÓÇÌÏ æ ÛíÑåÇ ÇáÇ Çä íÔæÔ ÌåÑåã Úáí äÇÆã Çæ ãÕá Çæ ÞÇÑÆ

“It is reported on the authority of Imam Sha’rani ®: The Ulama’, past and present are unanimous upon the Istihbaab (meritoriousness) of Zikr gatherings in Masjids and elsewhere, except if their loud Zikr disturbs the rest of a person, a Musalli or a Qari (Reciter of Qur’an).”

In summation, if a suitable room or building or even a private home is not available for the establishment of Zikr-Majalis then any Masjid of the locality where the conditions are fulfilled (of not disturbing the Musallis, etc.) is suitable for this purpose. If it is not possible to arrange for this in the Masjid of one’s own locality it should be arranged in the Masjid of another locality respecting the rules of the other Masjid.

SUMMARY

Sufi Iqbal ® summarises at the end of his work the importance of Majalis-Zikr:

1. The primary objective is to develop a special Ta’alluq (relationship) with Allah Ta’ala which requires purity and sincerity of intention which is not easily attainable without special training, as a person is easily mistaken in these matters; sincerity and purity of intention is not merely attained by wishful thinking or mere words, but it is a great spiritual deed which is not possible to achieve without rectifying the heart.

2. The way of reforming the heart is the companionship of saintly, pious persons and great abundance of Zikr

3. During these times, certain forms of service to Deen and certain movements for reformation of the Ummah, this important aspect (of spiritual reformation) is being entirely neglected. In fact Zikrullah is being opposed, resulting in a variety of fitnah and fasaad (corruption and degeneration) assailing these efforts.

4. Just as Madaris are essential for the acquisition of Ilm (knowledge), similarly, Khanqahs are essential for the establishment of Zikr, which have been generally neglected. For the establishment of Khanqahs, the first step is the establishment of Zikr-Majalis (gatherings) in homes and Masajid and these can in a sense serve as a substitute or proxy for the Khanqah.

5. In conclusion it can be stated that observing the total decimation of the spirit of Islam, Shaikh Zakariyya ® strongly emphasized the system of Majalis-Zikr and understanding the burning need of the Ummah at this time, emphatically advised the Ummah in the correct direction and even commenced the practical implementation of this during his lifetime.

Movement in Dhikr

Another Issue in dhikr which is made controversial by the pseudo-salafis is that of the action of moving during dhikr majalis. As always, they will deem such things as innovation and deviant. Is it true?

Movement in Dhikr

Allah s.w.t. says :

Al-Ladheena YadhkuroonAllah Qiyamau Wa Qu’oo Daw Wa’Ala Junoo Biheem.
“Those who remember Allah, while standing and sitting and lying.
(Al-Imran 191)

Thus, there is no argument as to the permissibility of different positions in dhikr.

Is it permissible to move about while doing dhikr?
According to our Sacred Law, there isn’t any problem in it as proven by a narration by Imam Ahmad in his Musnad and also by Al-Hafiz Al-Maqdisi from Anas r.a. :

“Ka natil Habashah YarQusoona Bayna Yaday Rasulullah Sallalahu ‘alaihi wasallam, wayaquloon bikalimeen lahoom, Muhammadun ‘Abdun Salih, Faqala Sallallahu ‘Alaihi wasallam : Madha Yaquloon, Faqeela Innahum Yaquloon : Muhammad ‘Abdun Saleeh. Falamma Raahim fi Tilkal Halah Lam Yunkir ‘Alaihim Wa Aqarrahum ‘Ala Dhalik”

“Once, the Abyssinians were dancing in front of the Messenger of Allāh sallallāhu `alahi wa-sallam , saying in their language: ‘Muhammad is a righteous servant.’ He sallallāhu `alahi wa-sallam said: “What are they saying?” It was said: “[They are saying] Muhammad is a righteous servant.” When he saw them in that state, he did not censure them. Rather, he approved of their act.”

As we know, whatever that is approved by the prophet s.a.w. will remain valid until Yaumul Qiyamah. Here we have clear evidence of him approving salawat which is also a form of dhikr while it is done with dancing(or jumping up and down).

Below is an extract from http://www.sunnah.org/ibadaat/dhikr.htm :

Movement during dhikr
We have already mentioned above the version of the hadith of Muslim whereby the Prophet praised the mufarridun or those who are single-minded in their remembrance of Allah: Nawawi said: Another narration has: “They are those who shake or are moved at the mention or remembrance of Allah (hum al-ladhina ihtazzu fi dhikrillah), that is, they have become fervently devoted and attached to His remembrance.”

Imam Habib al-Haddad said in Key to the Garden (p. 116):

Dhikr returns from the outward feature which is the tongue to the inward which is the heart, in which it becomes solidly rooted, so that it takes firm hold of its members. The sweetness of this is tasted by the one who has taken to dhikr with the whole of himself, so that his skin and heart are softened. As Allah said: “Then their skins and their hearts soften to the remembrance of Allah” (39:23).

The “softening of the heart” consists in the sensitivity and timidity that come as a result of nearness and tajalli [manifestation of one or more divine attributes]. Sufficient is it to have Allah as one’s intimate companion!

As for the “softening of the skin.” this is the ecstasy and swaying from side to side which result from intimacy and manifestation, or from fear and awe. No blame attaches to someone who has reached this rank if he sways and chants, for in the painful throes of love and passion he finds something which arouses the highest yearning….

The exhortation provided by fear and awe brings forth tears and forces one to tremble and be humble. These are the states of the righteous believers (abrar) when they hear the Speech and dhikr of Allah the Exalted. “Their skins shiver” (39:23), and then soften with their hearts and incline to dhikr of Him, as they are covered in serenity and dignity, so that they are neither frivolous, pretentious, noisy, or ostentatious.

There is no shubuhat about the issue of moving during dhikr among Ahl Sunnah Wal Jama’ah. The above clarification is for those who have been confused by the salafi movement.
For further clarification about the issue refer to this link http://www.marifah.net/articles/movementdhikr-abdalqadirisa.pdf by Al-Sheikh Abdul Qadir Isa Al-Halabi

Wallahu’alam Bisawab