Loud Thikr in the Masjid
Category:
Masjid Matters
According to Madhhab:
Hanafi
Reference:
1440-254
Question:
Is loud halqah zikr
in the masjid bidah ? as it comes in a hadeeth in Sunan Daarmi as follows:
“Al-Hakam Bin Mubaarak narrated to us that Amr Bin Yahya said: ‘I heard my
father narrating from his father who said: ‘We were seated at the door of
Abdullah Ibn Mas’ood before the evening Salaat. When he would come out, we
would walk with him to the Musjid. Then (while we were waiting), Abu Musa
Ash’ari (A Sahaabi) came and said: ‘Has Abu Abdur Rahmaan (i.e. Hadhrat Ibn
Mas’ood) emerged?’ We said: ‘No.’ Then he sat with us until he (Ibn Mas’ood)
came out. When he emerged, we all stood up. Abu Musa said: ‘O Aba Abdir
Rahmaan! I have just now seen in the Musjid an act which is displeasing to me,
(but) Alhamdulillaah, I did not see anything but goodness.’ He (Ibn Mas’ud)
said: ‘And what is that?’ Abu Musa said: ‘You shall soon see. I saw some groups
in the Musjid sitting in a halqah (circle) waiting for the Salaat. In every
halqah there is a man, and in their hands are pebbles. (i.e. in each
group-leader’s hand is a pebble). He says: ‘Recite takbeer 100 times. Then they
will recite takbeer 100 times. Then he says: Recite tahleel 100 times. Then
they recite tahleel 100 times. Then he says: Recite Tasbeeh 100 times. Then
they recite Tasbeeh 100 times.’
Ibn Mas’ood said: ‘What did you say to them?’ Abu Musa Ash’ari said: ‘I said
nothing to them in anticipation of your opinion or your command.’ Ibn Mas’ood
said: ‘Why did you not command them to count their sins (with the pebbles), and
assure them that their virtues would not be ruined (by counting their sins
instead of making Thikr in this way)?’
Then he went and we accompanied him until we came to one of the halqahs. He
stood by them and said: ‘What is this that I am seeing you do?’ They said: ‘O
Aba Abdillaah! These are pebbles with which we count the takbeer, tahleel and
tasbeeh.’ Ibn Mas’ood said: ‘Then count your sins. I assure you that your good
deeds will not be destroyed in the least bit (by counting your sins with the
pebbles). Alas, O Ummah of Muhammad! How swiftly have you been ruined? These
are the Sahaabah of your Nabi (sallallahu alayhi wasallam), who are still
numerous among you. These are his clothes which have as yet not become old.
These are his utensils which are not yet broken. (By this he indicated the
close proximity to the age of Rasulullah – sallallahu alayhi wasallam). I take
oath by That Being in Whose Hand is my life! Are you perhaps on a way which is
more guided than the Millat of Muhammad? Or have you opened a doorway to
deviation (dhalaalah)?’ They said: ‘Wallaah! O Aba Abdir Rahmaan! We intended
nothing but goodness.” Abdullah Ibn Mas’ood said: ‘There were many who intended
goodness which they never attained. Verily, Rasulullah (sallallahu alayhi
wasallam) said to us: “Verily, there will be people who will recite the
Qur’aan, but it will not go beyond their throats.” By Allah, I do not know if
perhaps most of you are from among them.’ Then he turned away from them. Amr
Bin Salmah said: ‘I saw most of the people of these halqahs fighting against us
(the Sahaabah) on the day of the Battle of Nahrawaan with the Khawaarij.” v
and some hanafi kitaabs say loud zikr in the masjid is haraam like: Imaam
Alaauddin Kaasaani (rahmatullah alayh) says in his Badaaius Sanaai’: “According
to Abu Hanifah, raising the voice with takbeer is bid’ah fil asl (i.e.
originally and primarily) because it is a Thikr, and the Sunnah in athkaar is
silence by virtue of the statement of Allah Ta’ala: “Call unto your Rabb with
humility and silently”, and by the Hadith of Rasulullah (sallallahu alayhi
wasallam): “The best dua is silent (dua).” Thus, this (silence) is closest to
humility and respect, and furthest from riya (show). Hence, this asl (primary
principle) will not be abandoned except when there is a daleel-e-mukhassis (to
justify diversion from the fundamental principle of Ikhfa’). For the practice
(of reciting takbeer aloud) from the day of Arafah until Asr of the Day of Nahr
there exists a daleel-e-mukhassis which is the Qur’aanic aayat. Amal on the
Kitaab (i.e. practising according to the Qur’aanic command) is Waajib by Ijma’,
except in exceptions………….. Thus amal on the zaahir text of the Qur’aan is
Waajib when there is a doubt regarding the khusoos (i.e. the daleel which
permits diversion from the fundamental principle)…………Therefore, amal on the
general daleel (daleel-e-umoom – which is the aayat: ‘Call unto your Rabb with
humility and silence’) will not be abandoned. It is thus apparent that ihtiyaat
(the precautionary course) is to abandon (the act which hovers between Sunnat
and Bid’ah) because abandonment of Sunnat is aula (better and more meritorious)
than commission of Bid’ah.” Allaamah Qaadhi Ibraahim narrates as follows:
“I am Abdullah Bin Mas’ood. I take oath by Him (Allah) besides whom there is no
deity. Verily, you have produced a dark bid’ah or you have surpassed the Ashaab
of Muhammad (sallallahu alayhi wasallam).”, i.e. in knowledge and practice”
(Majaalisul Abraar)
Shaikhul Islam Ibn Daqeeq presents the riwaayat as follows: “I am Ibn Mas’ood.
So, whoever knows me, knows who I am. Whoever does not know me, then know that
I am Abdullah Ibn Mas’ood. Do you think that you are more guided than Muhammad
(sallallahu alayhi wasallam) and his Ashaab? Verily, you have innovated a dark
bid’ah, or you have acquired greater status in knowledge than the Ashaab of
Muhammad (sallallahu alayhi wasallam).” Ibn Mas’ood has refuted this act
notwithstanding the probability of it coming within the scope of Thikr in
general.” (Ahkaamul Ahkaam)
in the masjid bidah ? as it comes in a hadeeth in Sunan Daarmi as follows:
“Al-Hakam Bin Mubaarak narrated to us that Amr Bin Yahya said: ‘I heard my
father narrating from his father who said: ‘We were seated at the door of
Abdullah Ibn Mas’ood before the evening Salaat. When he would come out, we
would walk with him to the Musjid. Then (while we were waiting), Abu Musa
Ash’ari (A Sahaabi) came and said: ‘Has Abu Abdur Rahmaan (i.e. Hadhrat Ibn
Mas’ood) emerged?’ We said: ‘No.’ Then he sat with us until he (Ibn Mas’ood)
came out. When he emerged, we all stood up. Abu Musa said: ‘O Aba Abdir
Rahmaan! I have just now seen in the Musjid an act which is displeasing to me,
(but) Alhamdulillaah, I did not see anything but goodness.’ He (Ibn Mas’ud)
said: ‘And what is that?’ Abu Musa said: ‘You shall soon see. I saw some groups
in the Musjid sitting in a halqah (circle) waiting for the Salaat. In every
halqah there is a man, and in their hands are pebbles. (i.e. in each
group-leader’s hand is a pebble). He says: ‘Recite takbeer 100 times. Then they
will recite takbeer 100 times. Then he says: Recite tahleel 100 times. Then
they recite tahleel 100 times. Then he says: Recite Tasbeeh 100 times. Then
they recite Tasbeeh 100 times.’
Ibn Mas’ood said: ‘What did you say to them?’ Abu Musa Ash’ari said: ‘I said
nothing to them in anticipation of your opinion or your command.’ Ibn Mas’ood
said: ‘Why did you not command them to count their sins (with the pebbles), and
assure them that their virtues would not be ruined (by counting their sins
instead of making Thikr in this way)?’
Then he went and we accompanied him until we came to one of the halqahs. He
stood by them and said: ‘What is this that I am seeing you do?’ They said: ‘O
Aba Abdillaah! These are pebbles with which we count the takbeer, tahleel and
tasbeeh.’ Ibn Mas’ood said: ‘Then count your sins. I assure you that your good
deeds will not be destroyed in the least bit (by counting your sins with the
pebbles). Alas, O Ummah of Muhammad! How swiftly have you been ruined? These
are the Sahaabah of your Nabi (sallallahu alayhi wasallam), who are still
numerous among you. These are his clothes which have as yet not become old.
These are his utensils which are not yet broken. (By this he indicated the
close proximity to the age of Rasulullah – sallallahu alayhi wasallam). I take
oath by That Being in Whose Hand is my life! Are you perhaps on a way which is
more guided than the Millat of Muhammad? Or have you opened a doorway to
deviation (dhalaalah)?’ They said: ‘Wallaah! O Aba Abdir Rahmaan! We intended
nothing but goodness.” Abdullah Ibn Mas’ood said: ‘There were many who intended
goodness which they never attained. Verily, Rasulullah (sallallahu alayhi
wasallam) said to us: “Verily, there will be people who will recite the
Qur’aan, but it will not go beyond their throats.” By Allah, I do not know if
perhaps most of you are from among them.’ Then he turned away from them. Amr
Bin Salmah said: ‘I saw most of the people of these halqahs fighting against us
(the Sahaabah) on the day of the Battle of Nahrawaan with the Khawaarij.” v
and some hanafi kitaabs say loud zikr in the masjid is haraam like: Imaam
Alaauddin Kaasaani (rahmatullah alayh) says in his Badaaius Sanaai’: “According
to Abu Hanifah, raising the voice with takbeer is bid’ah fil asl (i.e.
originally and primarily) because it is a Thikr, and the Sunnah in athkaar is
silence by virtue of the statement of Allah Ta’ala: “Call unto your Rabb with
humility and silently”, and by the Hadith of Rasulullah (sallallahu alayhi
wasallam): “The best dua is silent (dua).” Thus, this (silence) is closest to
humility and respect, and furthest from riya (show). Hence, this asl (primary
principle) will not be abandoned except when there is a daleel-e-mukhassis (to
justify diversion from the fundamental principle of Ikhfa’). For the practice
(of reciting takbeer aloud) from the day of Arafah until Asr of the Day of Nahr
there exists a daleel-e-mukhassis which is the Qur’aanic aayat. Amal on the
Kitaab (i.e. practising according to the Qur’aanic command) is Waajib by Ijma’,
except in exceptions………….. Thus amal on the zaahir text of the Qur’aan is
Waajib when there is a doubt regarding the khusoos (i.e. the daleel which
permits diversion from the fundamental principle)…………Therefore, amal on the
general daleel (daleel-e-umoom – which is the aayat: ‘Call unto your Rabb with
humility and silence’) will not be abandoned. It is thus apparent that ihtiyaat
(the precautionary course) is to abandon (the act which hovers between Sunnat
and Bid’ah) because abandonment of Sunnat is aula (better and more meritorious)
than commission of Bid’ah.” Allaamah Qaadhi Ibraahim narrates as follows:
“I am Abdullah Bin Mas’ood. I take oath by Him (Allah) besides whom there is no
deity. Verily, you have produced a dark bid’ah or you have surpassed the Ashaab
of Muhammad (sallallahu alayhi wasallam).”, i.e. in knowledge and practice”
(Majaalisul Abraar)
Shaikhul Islam Ibn Daqeeq presents the riwaayat as follows: “I am Ibn Mas’ood.
So, whoever knows me, knows who I am. Whoever does not know me, then know that
I am Abdullah Ibn Mas’ood. Do you think that you are more guided than Muhammad
(sallallahu alayhi wasallam) and his Ashaab? Verily, you have innovated a dark
bid’ah, or you have acquired greater status in knowledge than the Ashaab of
Muhammad (sallallahu alayhi wasallam).” Ibn Mas’ood has refuted this act
notwithstanding the probability of it coming within the scope of Thikr in
general.” (Ahkaamul Ahkaam)
Answer:
We are Muqallids and followers of the Hanafi Madhab. Due to the fact that we have handed ourselves over to the Fuqaha of the Hanafi Madhab we follow the rulings that they have extracted directly from the Quraan and Hadith in the form of Fiqh. It is for this reason that there is no need for us to extract rulings from the Quraan and Hadith, nor do we possess the necessary expertise to do so. We will therefore present the ruling of one the leading jurists of the Hanafi Madhab Allama Shaami Rahimahullah in regards to this matter.
The jurists would not reach conclusion in any matter by merely coming across a single Hadith of Rasulullah Sallallahu Alaihi Wasallam or a verse of the Quraan Sharif, but after studying the various narrations on that particular subject matter they would reach conclusion. The rulings of the Hanafi Madhab in particular would not just be documented as ‘law’ in the books of jurisprudence until scrutinized thoroughly by about forty Muftis. When approved by these senior Muftis then only was it regarded as ‘law’ and entered in the books of Fiqh. It is for this reason that we as Muqallids place our reliance and confidence in the Imaams of Fiqh and in fact follow them blindly without requesting them to present their proofs, although the proofs are all available for our perusal.
Now, after understanding the position of Fiqh and the position of the Hanafi Madhab, we will quote the ruling of the Hanafi Fuqaha in regards to loud Zikr in congregation in the Masajid which should suffice as ample proof for us.
1. Allama Shami Rahimahullah states, The scholars are unanimous that the gatherings of Zikr are desirable in the Masjid and elsewhere on condition that it does not disturb anyone sleeping or performing Salaah or reciting the Quraan-e-Kareem etc. Thus if these conditions are adhered to, Zikrullah in the Masjid will be permitted without any form of abhorrence. (This obviously refers to loud congregational Zikr, else silent Zikr carried out individually will not be a disturbance to others.)
2. It must not be done for Riyaa.(show)
3. It must not be too loud. Making Zikrullah very loudly is against the etiquettes of Zikr. Allah Ta'aala mentions in the Quraan,
"دون الجهر من القول"
(Make Zikr of your Rabb) in a manner that is not very loud.
4. Zikrullah should not be done together in one voice (i.e. in a chorus form). Hazrat Mufti Mahmood Saheb Gangohi Rahimahullah has written that Zikrullah should be made individually even when sitting collectively in a Zikr Majlis. (Re:- Fataawa Mahmoodiyyah pg.102 vol.15)
Allama Khair-ud-Deen Ramali Rahimahullah writes in Fataawa Khairiyya, that Sheik Ibrahim Rahimahullah from Damascus questioned him with regards to the practice of the Sufi’s making circles of loud Zikr in the Musjid. Some people regard this old age practice of the Sufis as illegal, is this true?
Allama Ramali Rahimahullah responded, “The circles of Zikrullah and loud Zikr are both established from many Ahadith recorded in Bukhari, Muslim, Tirmidhi, Nasaee, Ibn Majah, Ahmad, hence loud Zikr will be considered as permissible. (Re:- Fataawa Khairiyya – Extracted from Darul ifta archives).
Mufti Muhammad Shafi Saheb Rahimahullah, the grand Mufti of Pakistan has written in his famous Tafseer Ma’ariful Quraan that silent Zikr is superior to loud Zikr. He further states that the Mashaaikh of the Chistia Silsila engage their followers who have newly entered the Silsila in loud Zikr as treatment, as loud Zikr is effective in removing negligence and laziness and the heart is ultimately connected to Zikrullah. Thereafter, Hadrat Mufti Saheb Rahimahullah goes on to state that loud Zikr is not a requirement according to the Chistia, but loud Zikr is permissible and its permissibility is proven from the Ahadith of Rasulullah Sallallahu Alaihi Wasallam. However, he states that loud Zikr is permissible with the proviso that it is free of ostentation. [Re:- Ma’ariful Quraan pg.578/578 vol. 3] From the above we understand that loud Zikr is totally permissible, although silent Zikr is superior.
And AllahTa'aala knows best
ANSWERED BY: Mufti Mohammed Desai
CHECKED AND APPROVED BY: Mufti Muhammed Saeed Motara Saheb D.B
Date: 11 Jumadal Ula 1440 English Date: 18 January 2019