Wednesday, 1 July 2015

Dhikr and Dhikr Gatherings (Loud as well as Silent) : Permissibility and Indepth Analysis

LAST UPDATE: 31/AUGUST/2015
Dhikr and Dhikr Gatherings (Loud as well as Silent) : Permissibility and Indepth Analysis
                   

ENGLISH VIDEO: Merits of Zikr and Zakiriin (Few Hadiths) | 14 MINS 43 SECS

URDU VIDEO: Zikr aur Zakiriin ki fazilat (Hadiths) | 18 MINS 11 SECS

URDU VIDEO: 062 ( Sahih Bukhari) Zikr Me Awaz Ko Buland Karna Jayaz He | 2mins 24secs

URDU VIDEO: Oochi awaz se Salaat padhne per jiska dil jaale vo ghair he | 8 MINS 7 SECS
                       
URDU VIDEO: Zikr awr Zakireen ki Fazilat by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri (Part 1) | 1 HOUR

URDU VIDEO: Zikr aur Zakreen ki Fazeelat (Part 2) by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 51 MINUTES

URDU VIDEO: Zikr Saleheen ki Hikmat by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 44 MINUTES

ENGLISH VIDEO: Remembrance of the righteous is Allah`s Sunnah By Shaykh-ul-Islam Dr M. Tahir-ul-Qadri | 2 HOUR 11 MINUTES


ENGLISH BOOK: Pearls of Remembrance- Precious Treasure of the Virtues of Dhikr & Dhākireen (235 Hadiths) By Dr. Tahir ul Qadri | Pages: 248

URDU BOOK: Pearls of Remembrance- Precious Treasure of the Virtues of Dhikr & Dhākireen (235 Hadiths) By Dr. Tahir ul Qadri | Pages: 256

ENGLISH BOOK: Majlis-Or-Halaqah Its Permissibility Under Different Perspectives | Pages: 80

URDU BOOK: Dhikr bil Jahr (Loud Dhikr) [Refutation of Sarfaraz Deobandi] by Allama Ghulam Rasool Saeedi | Pages: 247

URDU BOOK: Tahqeeq-e-Riwayat-e-Darmi (Research on the Hadith of Ibn Masud(r.a) and Loud Dhikr) by Abdul Majeed Khan | Pages: 88

ENGLISH BOOK: Did Ibn Masud Prohibit Loud Dhikr | Pages: 10

ARABIC + ENGLISH:  A Book on the Permissibility of using  Tasbeeh by Imam JalalUddin Suyuti(rah) | Pages: 18

ENGLISH BOOK: Natījatu al-Fikri Fi al-Jahr Fi al-Dhikr (The Result of Contemplation  On the Issue of Voiced Remembrance and Invocation) by Imam JalalUddin Suyuti(rah) | Pages: 11
this is the book consisting of 25 hadiths on Loud Dhikr

URDU BOOK: Fazilat-ul-Zakireen Fi Jawab-ul-Munkireen | Pages: 58

Virtues of Dhikr

Dhikr - Remembrance of Allah By Ibn Juzayy al-Kalbi

QUESTIONS ON DHIKR (REMEMBRANCE OF ALLAH)

Reciting Quran or doing Zikr of Allah specific ( certain ) number of times allowed

LOUD ZIKR in the Masjid & Elsewhere & Reply to MUFTI ELIAS    by Moulana Abdun Nabi Hamidi

CHAPTER EIGHTEEN PERFORMING ZIKAR LOUDLY | JA AL HAQ

CHAPTER TWENTY-FOUR LOUDLY RECITING THE KALIMA, ETC, WHILE CARRYING THE JANAAZAH | JA AL HAQ

Dhikr "ALLAH, ALLAH"

FORTY HADITHS ON THE MERIT  OF SAYING LA ILAHA ILL-ALLAH



INSHA’ALLAH IN FUTURE I WILL ADD MORE INFO ON IT
MAY ALLAH(SWT) GRANT US THE DEEDAR E MUSTAFA(PEACE BE UPON HIM) BA HALT E BEDARI! AMIIN!
                 
COMPILED BY: MUHAMMAD REHAN SIDDIQUI







Virtues of Dhikr



Qur'an states:


يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا


Translation: O you who Believe, make abundant remembrance of ALLAH!" (33:41)


In Tafsir of this verse Imam al-Qurtubi (rah) mentions the hadith:


وروى أبو سعيد عن النبيّ صلى الله عليه وسلّم: «أكثروا ذكر الله حتى يقولوا مجنون


Translation: Abu Sa'eed al Khudri (ra) narrates from the Prophet (Peace be upon him) who said: Do Dhikr so much that people start calling you Majnoon (mad) [Tafsir ul Qurtubi, Volume No. 14, Page No. 197]


This hadith is narrated in Musnad Ahmed (3/67, 81). Ibn Hibban in his “SAHIHA” (#814). Imam al-Hakim in his Mustadrak ala Sahihayn (1/499)


Imam al-Mundhiri (rah) after narrating it said:

رواه أحمد وأبو يعلى وابن حبان في صحيحه، والحاكم وقال: صحيح الإسناد.

Translation: It is narrated by Ahmed, Abu Ya'la, Ibn Hibban in his "SAHIHA" and al-Hakim after narrating it (Mustadrak 1/499)  said: It has a “SAHIH CHAIN” [at-Targheeb wa Tarheeb, Page No. 280, Published by Dar ul Kitaab al Arabi, Beirut, Lebanon]
Imam Ibn Adi (rah) said:


بهذا الإسناد فليس به باس


Translation: This sanad has "NOTHING WRONG IN IT" [Al-Kamil, Volume No. 4, Page No, 9]


Imam Ibn Kathir (rah) also narrated it in his Tafsir al Quran al Azim and he also showed another hadith:


ابن عباس رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلّم: اذكروا الله ذكراً كثيراً حتى يقول المنافقون إِنكم تراؤون


Translation: Narrated by Ibn Abbas (ra) who said that the Prophet (Peace be upon him) said: Remember Allah in abundance to the extent that Munafiqeen say that you are showing off [Tafsir Ibn Kathir, Volume No. 6, Page No. 384]

We know that Salafis shall as usual call this hadith  "Da'eef" and in research we came across Hukm of Shaykh Shu'ayb al Arna'oot who also erred by calling it Da'eef in his Tehqeeq of Musnad Ahmed bin Hanbal. In reality this hadith is sound due to the fact that many Muhaditheen authenticated it, secondly It has come with different routes like we presented above the hadith from Ibn Abbas (RA) with a slightly different wording but a totally different chain of narrators (thus making Asaneed as "Hasan" due to corroborating chains).  These proofs refute our dear friends called Salafis, who bash the gatherings of Sufis where they do loud dhikr in Hadhra (sufi gatherings of raqs and dhikr) in Arab world, rather the accusers are proven to be Munafiqeen because they call Sufis as mad men (Naudhobillah). What they forget is that we are proud to be called as mad men when hadiths prove us as great followers of Sunnah.


Note: For Shar'i stance on Sufi Raqs read this following article:

http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=92&Itemid=154


There is also no restriction of doing Dhikr alone or only by sitting down, we can stand up and do Dhikr or send Salawat on Prophet (Peace be upon him).


Qur'an states:


الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ


Translation: Who remember Allah while "STANDING" or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire. (al-Qur'an 3:191)


Qur’an states:

فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ


رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ ۙ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ


Translation: In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings.Men whom neither merchandise nor selling diverts from the remembrance of Allah andthe keeping up of prayer and the giving of poor-rate; they fear a day in which the hearts and eyes shall turn about [al-Qur’an 24:36-37]


These verses proves doing Dhikr in “HOUSES” and that too collective dhikr. The first verse is not only restricted to mosques as falsely asserted by some people, rather the wording used in Qur’an is “FI BUYUTINN” meaning houses in general (including mosques)


We only see the Sufis following these glorious verses of Qur’an whereas the Salafis restrict this Dhikr to Salaat only. This is their wrong reasoning because the verses clearly distinguish between Salaat and Dhikr itself. It states: ذِكْرِ اللَّهِ و إِقَامِ الصَّلَاةِ” Allah Himself distinguishes between Dhikr and Standing for prayer by putting a “WA (AND)” in-between the two.



One who remembers Allah (SWT) is alive and one who does not is dead

Hadith #1

عَنْ أَبِي مُوسَى رضي الله عنه قَالَ: قَالَ النَّبِيُّ صلي الله عليه وآله وسلم: مَثَلُ الَّذِي يَذْكُرُ رَبَّهُ وَالَّذِي لَا يَذْكُرُ رَبَّهُ مَثَلُ الْحَيِّ وَالْمَيِّتِ
Translation: Abu Musa (رضی اللہ عنہ) narrates that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, “He who remembers his Lord and he who does not are like the living and the dead.” 

References

► Bukhari, as-Sahih (5:2353#6044)

► Mundhiri, at-Targhib wat-tarhib (2:256#2303)

► Asqalani, Fath-ul-bari (11:210#6044)


Hadith #2

عَنْ أَبِي مُوسَى رضي الله عنه عَنِ النَّبِيِّ صلي الله عليه وآله وسلم قَالَ: مَثَلُ الْبَيْتِ الَّذِي يُذْكَرُ اللَّهُ فِيهِ وَالْبَيْتِ الَّذِي لَا يُذْكَرُ اللَّهُ فِيهِ مَثَلُ الْحَيِّ وَالْمَيِّتِ

Translation: Abu Musa (رضی اللہ عنہ) narrates that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, “The house in which Allah (SWT) is remembered and the one in which Allah (SWT) is not remembered are like the living and the dead.” 

References

► Muslim, as-Sahih (1:539#779)
► Ibn Hibban, as-Sahih (3:135#854)
► Abu Yala, al-Musnad (13:291#7306)
► Ruyani, al-Musnad (1:317#473)
► Abu Nuaym, al-Musnad-ul-mustakhraj ala as-Sahih Muslim (2:372#1771)
► Daylami, al-Firdaw bima thur al-khitab (4:143#6442)
► Bayhaqi, Shuab-ul-iman (1:401#536)
► Mundhiri, at-Targhib wat-tarhib (1:170#635)
► Nawawi, Sharh Sahih Muslim (6:68)
► Mubarakpuri, Tuhfat-ul-ahwadhi (2:437)


Allah (SWT) expresses His pride upon Dhakireen in front of angels, and it is recommended to make gatherings of Dhikr unlike some people who consider gathering for dhikr as Bidah (Naudhobillah)


Hadith #3


عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رضي الله عنه قَالَ: خَرَجَ مُعَاوِيَةُ عَلَى حَلْقَةٍ فِي الْمَسْجِدِ، فَقَالَ: ... إِنَّ رَسُولَ اللَّهِ صلي الله عليه وآله وسلم خَرَجَ عَلَى حَلْقَةٍ مِنْ أَصْحَابِهِ، فَقَالَ: مَا أَجْلَسَكُمْ؟ قَالُوا: جَلَسْنَا نَذْكُرُ اللَّهَ وَنَحْمَدُهُ عَلَى مَا هَدَانَا لِلْإِسْلَامِ، وَمَنَّ بِهِ عَلَيْنَا. قَالَ: آللَّهِ مَا أَجْلَسَكُمْ إِلَّا ذَاكَ؟ قَالُوا: وَاللَّهِ مَا أَجْلَسَنَا إِلَّا ذَاكَ. قَالَ: أَمَا إِنِّي لَمْ أَسْتَحْلِفْكُمْ تُهْمَةً لَكُمْ، وَلَكِنَّهُ أَتَانِي جِبْرِيلُ، فَأَخْبَرَنِي أَنَّ اللَّهَ عَزَّ وَجَلَّ يُبَاهِي بِكُمُ الْمَلَائِكَةَ

Translation: Abu Saeed Khudri (رضی اللہ عنہ) narrates that Muawiyah (رضی اللہ عنہ) came to a group of people in the mosque and said, “… The Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) came to a group of his Companions in the mosque and said, ‘Why are you sitting?’ They said, ‘We are sitting remembering Allah and paying our thanks to Him for His favour of guiding us to Islam.’ The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, ‘Do you say that on oath that is what has made you sit here?’ They submitted, ‘By Allah we are sitting here only for this purpose.’ The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, ‘I have not made you take oath for any doubt but the thruth is that Gabriel came and told me that Allah is expressing His pride on you in front of angels.’”

References

►Muslim, as-Sahih (4:2075#2701)
►Tirmidhi, as-Sunan (5:460#3379)
►Nasai, as-Sunan (8:249#5426)
►Ahmad bin Hambal, al-Musnad (4:92)
►Ibn Hibban, as-Sahih (3:95#813)
►Ibn Abi Shaybah, al-Musannaf (6:59#29469)
►Tabarani, al-Mujam-ul-kabir (19:311#701)
►Mindhiri, at-Targhib wat-tarhib (2:259#2317)


Hadith #4

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رضي الله عنهما قَالَ: صَلَّيْنَا مَعَ رَسُولِ اللَّهِ صلي الله عليه وآله وسلم الْمَغْرِبَ، فَرَجَعَ مَنْ رَجَعَ وَعَقَّبَ مَنْ عَقَّبَ، فَجَاءَ رَسُولُ اللَّهِ صلي الله عليه وآله وسلم مُسْرِعًا، قَدْ حَفَزَهُ النَّفَسُ وَقَدْ حَسَرَ عَنْ رُكْبَتَيْهِ، فَقَالَ: أَبْشِرُوا هَذَا رَبُّكُمْ قَدْ فَتَحَ بَابًا مِنْ أَبْوَابِ السَّمَاءِ يُبَاهِي بِكُمُ الْمَلَائِكَةَ، يَقُولُ: انْظُرُوا إِلَى عِبَادِي قَدْ قَضَوْا فَرِيضَةً وَهُمْ يَنْتَظِرُونَ أُخْرَى
Translation: Abdullah bin Amr (رضی اللہ عنھما) narrates, “We offered the sunset ritual prayer with the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) . Those who were to leave left and those desirous to stay back stayed. So swiftly the Holy Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) came that he was breathing heavily and his robe was a little above his holy ankles. He said, ‘Cheer up! This is your Lord Who has opened a door of heavens and is expressing His pride on you before the angels, saying: Look at My servants; after performing an obligatory ritual prayer they are waiting for the next one (prayer).’” 

References

►Ibn Majah, as-Sunan (1:262#801)
►Abu Nuaym, Hilyat-ul-awliya wa tabaqat-ul-asfiya (6:54)
►Mindhiri, at-Targhib wat-tarhib (1:172#646)
►Kinani, Misbah-uz-zujajah (1:102#303)
►Shawkani, Nayl-ul-awtar (2:54)



Angels search streets/roads for Dhikr gatherings.


Hadith #5


عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اللَّهِ صلي الله عليه وآله وسلم: إِنَّ لِلَّهِ مَلَائِكَةً يَطُوفُونَ فِي الطُّرُقِ، يَلْتَمِسُونَ أَهْلَ الذِّكْرِ، فَإِذَا وَجَدُوا قَوْمًا يَذْكُرُونَ اللَّهَ تَنَادَوْا، هَلُمُّوا إِلَى حَاجَتِكُمْ

Translation: Abu Huraira (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “Allah has angels who roam about on roads looking for the love-sick rememberers of Allah. When they find such people, they call out other angels: ‘Come here to your coveted aspiration….’” 

References:
► Bukhari, as-Sahih (5:2353#6045)
► Ibn Hibban, as-Sahih (3:139#857)
► Bayhaqi, Shuab-ul-iman (1:399#531)
► Ibn Rajab, Jami-ul-ulum wal-hikam (1:345)
► Mundhiri, at-Targhib wat-tarhib (2:258#2316)


Hadith #6

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه، عَنِ النَّبِيِّ صلي الله عليه وآله وسلم، قَالَ: إِنَّ لِلَّهِ تَبَارَكَ وَتَعَالَى مَلَائِكَةً سَيَّارَةً فُضُلًا يَتَتَبَّعُونَ مَجَالِسَ الذِّكْرِ، فَإِذَا وَجَدُوا مَجْلِسًا فِيهِ ذِكْرٌ، قَعَدُوا مَعَهُمْTranslation: Abu Huraira (رضی اللہ عنہ) narrates that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, “Surely there are some angels of Allah (SWT) who conduct patrolling in search of remembrance assemblies (A: Majalis al-Dhikr - this proves Group dhikr gatherings held by Sufis). When they find such an assembly, they join and sit with them…”

References:
► Muslim, as-Sahih (4:2069#2689)
► Ahmad bin Hambal, al-Musnad (2:25#7420)
► Ahmad bin Hambal, al-Musnad (2:382#8960)
► Mundhiri, at-Targhib wat-tarhib (2:259#2316)
► Mundhiri, at-Targhib wat-tarhib (4:244#5523)


Hadith #7

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ اللهِ صلي الله عليه وآله وسلم قَالَ: إِنَّ لِلهِ مَلَائِكَةً سَيَّارَةً وَفُضُلاَءَ يَلْتَمِسُونَ مَجَالِسَ الذِّكْرِ فِي الْأَرْضِ
Translation: Abu Huraira narrates (رضی اللہ عنہ) that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “There are angels of Allah (SWT), besides those assigned with usual tasks, who travel round the globe (with a particular aim) and keep looking for remembrance sittings (A: Majalis al-Dhikr - this proves Group dhikr gatherings held by Sufis)..” 

Reference:
Hakim, al-Mustadrak (1:672#1821)




Angels cover remembrance assemblies of Allah with their wings


Hadith #8

عَنْ أَبِي هُرَيْرَةَ وَأَبِي سَعِيدٍ الْخُدْرِيِّ رضي الله عنهما أَنَّهُمَا شَهِدَا عَلَى النَّبِيِّ صلي الله عليه وآله وسلم أَنَّهُ قَالَ: لَا يَقْعُدُ قَوْمٌ يَذْكُرُونَ اللَّهَ عَزَّ وَجَلَّ إِلَّا حَفَّتْهُمْ الْمَلَائِكَةُ، وَغَشِيَتْهُمْ الرَّحْمَةُ، وَنَزَلَتْ عَلَيْهِمْ السَّكِينَةُ، وَذَكَرَهُمْ اللَّهُ فِيمَنْ عِنْدَهُ

Translation: Abu Huraira (رضی اللہ عنہ) and Abu Saeed Khudri (رضی اللہ عنہ) narrate that they visited the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) and he said, “Whenever people sit to remember Allah (SWT), angels cover them (spreading their wings over them) and divine mercy envelops them; inner peace descends on them and Allah (SWT) mentions them to those who are with Him.”

References:
► Muslim, as-Sahih (4:2074#2700)
► Tirmidhi, al-Jami-us-sahih (5:459#3378)
► Ibn Majah, as-Sunan (2:1245#3791)
► Ibn Abi Shaybah, al-Musannaf (6:60#29475)
► Tabarani, al-Mujam-ul-awsat (2:137#1500)
► Ahmad bin Hambal, al-Musnad (3:92#11893)
► Tayalisi, al-Musnad (1:296#2233)
► Tayalisi, al-Musnad (1:314#2386)
► Abu Yala, al-Musnad (2:444#1252)
► Abu Yala, al-Musnad (11:20#6159)


Hadith #9
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه، عَنِ النَّبِيِّ صلي الله عليه وآله وسلم، قَالَ: إِنَّ لِلَّهِ تَبَارَكَ وَتَعَالَى مَلَائِكَةً سَيَّارَةً فُضُلًا يَتَتَبَّعُونَ مَجَالِسَ الذِّكْرِ، فَإِذَا وَجَدُوا مَجْلِسًا فِيهِ ذِكْرٌ، قَعَدُوا مَعَهُمْ وَحَفَّ بَعْضُهُمْ بَعْضًا بِأَجْنِحَتِهِمْ، حَتَّى يَمْلَئُوا مَا بَيْنَهُمْ وَبَيْنَ السَّمَاءِ الدُّنْيَا
Translation: According to Abu Huraira the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, “There are many angels of Allah (SWT), besides those assigned with normal tasks, who travel around looking for remembrance sessions. When they find such a session where remembrance of Allah is in progress, they sit with them and some angels cover the others with their wings ascending one above another until the space between the earth and the lowest heaven gets filled….”

References:
► Muslim, as-Sahih (4:2069#2689)
► Ahmad bin Hambal, al-Musnad (2:252#7420)
► Ahmad bin Hambal, al-Musnad (2:382#8960)
► Mundhiri, at-Targhib wat-tarhib (2:259#2316)
► Mundhiri, at-Targhib wat-tarhib (4:244#5523)


Hadith #10

عَنْ أَنَسٍ رضي الله عنه عَنِ النَّبِيِّ صلي الله عليه وآله وسلم قَالَ: إِنَّ لِلهِ سَيَّارَةً مِنَ الْمَلَائِكَةِ يَطْلُبُوْنَ حِلَقَ الذِّكْرِ. فَإِذَا حَفَوا عَلَيْهِمْ وَأَتَوْا بِهِمْ، ثُمَّ بَعَثُوا رَائِدَهُم إِلَى السَّمَاءِ إِلَى رَبِّ الْعِزَّةِ تَبَارَكَ وَتَعَالَى

Translation: Anas (رضی اللہ عنہ) narrates from the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) that he said, “Some angels of Allah (SWT) remain wandering in search of remembrance circles. When the angels come to them, they cover those people and then send their leader to the heavens in the Divine Presence….

Reference:
Haythami, Majma-uz-zawaid (10:77)


Allah (SWT) asks angels about His Dhikr doers.


Hadith #11

عَنْ أَبِي هُرَيْرَةَ أَوْ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رضي الله عنهما قَالَ: قَالَ رَسُولُ اللَّهِ صلي الله عليه وآله وسلم: إِنَّ لِلَّهِ مَلَائِكَةً سَيَّاحِينَ فِي الْأَرْضِ فُضُلًا عَنْ كُتَّابِ النَّاسِ، فَإِذَا وَجَدُوا أَقْوَامًا يَذْكُرُونَ اللَّهَ تَنَادَوْا هَلُمُّوا إِلَى بُغْيَتِكُمْ. فَيَجِيئُونَ فَيَحُفُّونَ بِهِمْ إِلَى السَّمَاءِ الدُّنْيَا، فَيَقُولُ اللَّهُ: عَلَى أَيِّ شَيْءٍ تَرَكْتُمْ عِبَادِي يَصْنَعُونَ؟ فَيَقُولُونَ: تَرَكْنَاهُمْ يَحْمَدُونَكَ وَيُمَجِّدُونَكَ وَيَذْكُرُونَكَ. قَالَ: فَيَقُولُ: فَهَلْ رَأَوْنِي؟ فَيَقُولُونَ: لَا. قَالَ: فَيَقُولُ: فَكَيْفَ لَوْ رَأَوْنِي؟ قَالَ: فَيَقُولُونَ: لَوْ رَأَوْكَ لَكَانُوا أَشَدَّ تَحْمِيدًا وَأَشَدَّ تَمْجِيدًا وَأَشَدَّ لَكَ ذِكْرًا. قَالَ: فَيَقُولُ: وَأَيُّ شَيْءٍ يَطْلُبُونَ؟ قَالَ: فَيَقُولُونَ: يَطْلُبُونَ الْجَنَّةَ. قَالَ: فَيَقُولُ: وَهَلْ رَأَوْهَا؟ قَالَ: فَيَقُولُونَ: لَا. قَالَ: فَيَقُولُ: فَكَيْفَ لَوْ رَأَوْهَا؟ قَالَ: فَيَقُولُونَ: لَوْ رَأَوْهَا لَكَانُوا أَشَدَّ لَهَا طَلَبًا وَأَشَدَّ عَلَيْهَا حِرْصًا. قَالَ: فَيَقُولُ: فَمِنْ أَيِّ شَيْءٍ يَتَعَوَّذُونَ؟ قَالُوا: يَتَعَوَّذُونَ مِنْ النَّارِ. قَالَ: فَيَقُولُ: هَلْ رَأَوْهَا؟ فَيَقُولُونَ: لَا. فَيَقُولُ: فَكَيْفَ لَوْ رَأَوْهَا؟ فَيَقُولُونَ: لَوْ رَأَوْهَا لَكَانُوا أَشَدَّ مِنْهَا هَرَبًا وَأَشَدَّ مِنْهَا خَوْفًا وَأَشَدَّ مِنْهَا تَعَوُّذًا. قَالَ: فَيَقُولُ: فَإِنِّي أُشْهِدُكُمْ أَنِّي قَدْ غَفَرْتُ لَهُمْ. فَيَقُولُونَ: إِنَّ فِيهِمْ فُلَانًا الْخَطَّاءَ لَمْ يُرِدْهُمْ، إِنَّمَا جَاءَهُمْ لِحَاجَةٍ. فَيَقُولُ: هُمْ الْقَوْمُ لَا يَشْقَى لَهُمْ جَلِيسٌ
Translation: Abu Huraira or Abu Saeed Khudri (رضی اللہ عنھما) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “There are many angels of Allah (SWT), other than the ones who record deeds, who wander around on earth. When they find some people performing remembrance of Allah (SWT), they call other angels, saying, ‘Come to what you are looking for.’ So they come and cover those people up to the lowest heaven. Then Allah (SWT) says, ‘What were My servants doing when you left them?’ The angels say, ‘O Lord, we left them praising You, magnifying You and remembering You.’ Allah (SWT) says, ‘Have they seen Me?’ They reply, ‘No.’” The Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “Allah (SWT) says, ‘What would have been their condition if they had seen Me?’ They say, ‘If they had seen You, they would have praised You, magnified You and remembered You far more.’ Allah (SWT) says, ‘What are they asking for?’ They reply, ‘They are asking You for Paradise.’ He says, ‘Have they seen it?’ They reply, ‘No.’ He says, ‘What would have been their state if they had seen it?’ They reply, ‘If they had seen it, they would have asked for it more intensely and desired it more earnestly.’ Allah says, ‘What are they seeking My protection from?’ The angels say, ‘They are seeking Your protection from the Fire.’ Allah (SWT) says, ‘Have they seen it?’ They reply, ‘No.’ Allah (SWT) says, ‘What would have been their condition if they had seen it?’ They reply, ‘If they had seen it, they would have fled from it, feared it and sought Your refuge from it even more intensely.’ Allah says,‘Then bear witness that I have forgiven them.’ They say, ‘There is so and so a great sinner among them; he came only for his personal interest and not to join in remembrance.’ Allah (SWT) says, ‘These are such people that even their companion is not left destitute and unfortunate.’” 

Reference:
Tirmidhi, al-Jami-us-sahih (5:579#3600)


Hadith #12
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ اللَّهِ صلي الله عليه وآله وسلم قَالَ: يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ بِاللَّيْلِ، وَمَلَائِكَةٌ بِالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلَاةِ الْفَجْرِ وَصَلَاةِ الْعَصْرِ، ثُمَّ يَعْرُجُ الَّذِينَ بَاتُوا فِيكُمْ فَيَسْأَلُهُمْ رَبُّهُم وَهُوَ أَعْلَمُ بِهِمْ: كَيْفَ تَرَكْتُمْ عِبَادِي؟ فَيَقُولُونَ: تَرَكْنَاهُمْ وَهُمْ يُصَلُّونَ وَأَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ
Translation: Abu Huraira (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “Angels come among you in turns by night and by day, and they all assemble at the fajr (morning) and asr (afternoon) ritual prayers. Then the ones who visited you ascend and their Lord asks them, although He knows better about them, ‘In what state did you leave My servants?’ The angels reply: ‘They were offering ritual prayer when we left them while they were also praying when we approached them.’”

References
► Bukhari, as-Sahih (1:203#530)
► Muslim, as-Sahih (1:439#632)



Remembrance of Allah is better than fighting in His way


Hadith #13

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رضي الله عنه أَنَّ رَسُولَ اللَّهِ صلي الله عليه وآله وسلم سُئِلَ: أَيُّ الْعِبَادِ أَفْضَلُ دَرَجَةً عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ؟ قَالَ: الذَّاكِرُونَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتُ. قُلْتُ: يَا رَسُولَ اللَّهِ! وَمِنَ الْغَازِي فِي سَبِيلِ اللَّهِ؟ قَالَ: لَوْ ضَرَبَ بِسَيْفِهِ فِي الْكُفَّارِ وَالْمُشْرِكِينَ حَتَّى يَنْكَسِرَ وَيَخْتَضِبَ دَمًا لَكَانَ الذَّاكِرُونَ اللَّهَ أَفْضَلَ مِنْهُ دَرَجَةً


Translation: Abu Saeed Khudri (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) was asked,“Who will be superior in the sight of Allah on the Day of Resurrection?” He said, “The men and the women who remember Allah (SWT) greatly.” The narrator states: I submitted, “O Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) , are they superior even to those who fight in the way of Allah (SWT)?” He said, “Even if he wields his sword among infidels and polytheists until it breaks blood stained, the remembrances of Allah are superior to him in grade.” 

References
► Tirmidhi, al-Jami-us-sahih (5:458#3376)
► Ahmad bin Hambal, al-Musnad (3:75#11738)
► Abu Yala, al-Musnad (2:530#1401)
► Ibn Rajab, Jami-ul-ulum wal-hikam (1:238)
► Ibn Rajab, Jami-ul-ulum wal-hikam (1:444)
► Mundhiri, at-Targhib wat-tarhib (2:254#2296)
► Ibn Kathir, Tafsir-ul-Quran al-azim (3:489)



Hadith #14

عَنْ مُعَاذٍ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صلي الله عليه وآله وسلم: مَا عَمِلَ ابْنُ آدَمَ عَمَلاً أَنْجَى لَهُ مِنَ النَّارِ مِنْ ذِكْرِ اللهِ. قَالَ: يَا رَسُولَ اللهِ! وَلاَ الْجِهَادُ فِي سَبِيلِ اللهِ؟ قَالَ: وَلاَ الْجِهَادُ فِي سَبِيْلِ اللهِ. تَضْرِبُ بِسَيْفِكَ حَتَّى يَنْقَطِعَ ثُمَّ تَضْرِبُ بِسَيْفِكَ حَتَّى يَنْقَطِعَ ثُمَّ تَضْرِبُ بِهِ حَتَّى يَنْقَطِعَ


Translation: Muādh (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “No action of man is more protecting against the Fire (of Hell) than remembrance of Allah.” He (the narrator) submitted, “O Messenger of Allah, not even fighting in the way of Allah?” He said, “No, not even jihad even if you fight so much that your sword breaks, and then you fight again and that sword also breaks, and then you fight on until another sword breaks.”

References:
► Ibn Abi Shaybah, al-Musannaf (6:57#29452)
► Ibn Abi Shaybah, al-Musannaf (7:169#35046)
► Abd bin Humayd, al-Musnad (1:73#127)
► Ibn Abd-ul-Barr, at-Tamhid (6:57)


Hadith #15

عَنْ عَبْدِ اللهِ بْن عَمْرٍو رضي الله عنهما قَالَ: ذِكْرُ اللهِ الْغَدَاةَ وَالْعَشِيَّ أَعْظَمُ مِنْ حِطَمِ السُّيُوفِ فِي سَبِيْلِ اللهِ وَإِعْطَاءِ الْمَالِ سَحًّا

Translation: Narrated from Abdullah bin Amr, he said, “Remembrance of Allah (SWT) morning and evening is superior to breaking swords in fighting for Allah (SWT) and spending generously in His way.” 
References:
►Ibn Abi Shaybah, al-Musannaf (6:58#29456)
► Ibn Abi Shaybah, al-Musannaf (7:170#35047)
► Ibn Mubarak, az-Zuhd (1:394#1116)
► Ibn Abd-ul-Barr, at-Tamhid (6:59)


Remembrance of Allah (SWT) is superior to giving gold and silver in charity


Hadith #16

عَنْ أَبِي الدَّرْدَاءِ رضي الله عنه قَالَ: قَالَ النَّبِيُّ صلي الله عليه وآله وسلم: أَلَا أُنَبِّئُكُمْ بِخَيْرِ أَعْمَالِكُمْ وَأَزْكَاهَا عِنْدَ مَلِيكِكُمْ، وَأَرْفَعِهَا فِي دَرَجَاتِكُمْ، وَخَيْرٌ لَكُمْ مِنْ إِنْفَاقِ الذَّهَبِ وَالْوَرِقِ، وَخَيْرٌ لَكُمْ مِنْ أَنْ تَلْقَوْا عَدُوَّكُمْ فَتَضْرِبُوا أَعْنَاقَهُمْ وَيَضْرِبُوا أَعْنَاقَكُمْ؟ قَالُوا: بَلَى. قَالَ: ذِكْرُ اللَّهِ تَعَالَى. فَقَالَ مُعَاذُ بْنُ جَبَلٍ رضی الله عنه: مَا شَيْءٌ أَنْجَى مِنْ عَذَابِ اللَّهِ مِنْ ذِكْرِ اللَّهِ
Translation: Abu Darda (رضی اللہ عنہ) narrates that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said, “Shall I not inform you the best and the purest of your deed in the sight of your Master, which is the highest in your degrees, is superior to your spending gold and silver in charity, and is better than confronting and fighting against your enemy, cutting one another’s necks?” The Companions submitted, “Yes, indeed!” He said, “It is remembering Allah.” Muādh ibn Jabal (رضی اللہ عنہ) said, “There is nothing more effective to deliver you from the torment of Allah (SWT) than remembrance of Allah (SWT).”

References:
► Tirmidhi, al-Jami-us-sahih (5:459#3377)
► Ahmad ibn Hambal, al-Masnad (5:195#21750)
► Hakim declared its chain of transmission sahih (sound) in al-Mustadrak (1:673#1825).
► Bayhaqi, Shuab-ul-iman (1:394#519)
► Mundhiri, at-Targhib wat-tarhib (2:253#2294)
► Haythami, Majma-uz-zawaid (10:73)



Hadith #17

عَنْ مُعَاذِ بن أَنَسٍ رضي الله عنه قَالَ: قَالَ رَسُولُ اللَّهِ صلي الله عليه وآله وسلم: الذِّكْرُ يَفْضُلُ عَلَى النَّفَقَةِ فِي سَبِيلِ اللَّهِ مِائَةَ ضِعْفٍ

Translation: Muādh ibn Anas (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said,“Remembrance of Allah (SWT) is hundred times superior to spending in the way of Allah.”
Reference:
Tabarani, al-Mujam-ul-kabir (20:185#404)



Hadith #18

عَنْ أَبِي مُوْسَى رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صلي الله عليه وآله وسلم: لَوْ أَنَّ رَجُلاً فِي حِجْرِهِ دَرَاهِمَ يُقَسِّمُهَا وَآخَرُ يَذْكُرُ اللهَ، كَانَ الذَّاكِرُ لِلَّهِ أَفْضَلَ

Translation: Abu Musa (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “If someone possesses money and distributes it and some other is engaged in remembrance of Allah (SWT), the one who remembers Allah is superior.” 

References:
► Tabarani, al-Mujam-ul-awsat (6:116#5969)
► Mundhiri, at-Targhib wat-tarhib (2:257#2310)
► Ibn Rajab, Jami-ul-ulum wal-hikam (1:238)
► Haythami, Majma-uz-zawaid (10:74)
► Manawi, Fayd-ul-qadir (5:309)


Remember Allah (SWT) so much that hypocrites call you insane


Hadith #19

عَنْ أَبِي سَعِيْدٍ الْخُدْرِيِّ رضي الله عنه أَنَّ رَسُولَ اللَّهِ صلي الله عليه وآله وسلم قَالَ: أَكْثِرُوا ذِكْرَ اللَّهِ حَتَّى يَقُولُوا مَجْنُونٌ


Translaton: Abu Saeed Khudri (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said,“Remember Allah (SWT) so much that people start saying, ‘He has gone mad.’ (A: The ignorant Salafis bashing the Hadhra gatherings of loud dhikr and Raqs in Arab world should read this hadith)”

References:
► Ahmad ibn Hambal, al-Musnad (3:68#11671)
► Ahmad ibn Hambal, al-Musnad (3:71#11692)
► Ibn Hibban, as-Sahih (3:99#817)
► Abu Yala, al-Musnad (2:521#1376)
► Abd ibn Humayd, al-Musnad (1:289#925)
► Hakim, al-Mustadrak (1:677#1839)
► Bayhaqi, Shuab-ul-iman (1:397#526)
► Daylami, al-Firdaws bima thur al-khitab (1:72#212)
► Ibn Rajab, Jami-ul-ulum wal-hikam (1:444)
► Mundhiri, at-Targhib wat-tarhib (2:256#2304)



Hadith #20

عَنِ ابْنِ عَبَّاسٍ رضي الله عنهما، قَالَ: قَالَ رَسُولُ اللَّهِ صلي الله عليه وآله وسلم: اذْكُرُوا اللَّهَ ذِكْرًا يَقُولُ الْمُنَافِقُونَ: إِنَّكُمْ تُرَاءُونَ


Translation: Abdullah ibn Abbas (رضی اللہ عنھما) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said,“Perform remembrance ofAllah in such a way that hypocrites start saying: ‘He is showing off.’” (A: The ignorant Salafis bashing the Hadhra gatherings of loud dhikr and Raqs in Arab world should read this hadith)”


References:
►Tabarani, al-Mujam-ul-kabir (12:169#12786)
► Abu Nuaym, Hilyat-ul-awliya wa tabaqat-ul-asfiya (3:81)
► Ibn Rajab, Jami-ul-ulum wal-hikam (1:444,448)
► Ibn Kathir, Tafsir-ul-Quran al-azim (3:496)
► Manawi, Fayd-ul-qadir (1:456)

Proof of "LOUD" Dhikr and RAISING VOICE HIGH"

Some people out of their enmity towards the great people of Tassawuf (Sufis) claim that there is no Jawaaz (legitimacy) of performing loud Dhikr. Although collective Dhikr has been proven above but now we would like to establish proof of doing Loud Dhikr. Again this is a norm amongst Sufis only whereas the Wahabbiyyah/Salafis have abandoned this Sunnah and great practice. The editor of this article (Aamir Ibrahim) says boastfully that he has not come across a single Wahabi mosque where people are gathered only to perform dhikr of Allah loudly. Hence It is proven that Wahabis are spreading Bidah whereas Sufis are upholding Sunnah proudly.


Proof # 1


عن عقبة بن عامر: أن رسول الله صلى الله عليه وسلّم قال لرجل يقال له ذو البجادين: إنه أوّاه وذلك أنه رجل كان يكثر ذكر الله بالقرآن والدعاء ويرفع صوته


Translation: From Uqba ibn Aamir (RA): "The Prophet (Peace be upon him) said of a man named Dhu al-bijadayn: "Innahu awwah He is a man who says ah! a lot" This is because he was a man abundant in his dhikr of Allah in Qur'an-recitation, and he would raise his voice high when supplicating.[Musnad Ahmed (5/161), Tafsir Ibn Kathir (4/193)] – Imam al-Haythami (rah) declared it's chain to be “HASSAN” in Majma uz Zawaid (9/616)]


Proof # 2


أخبرني جَابِرُ بنُ عَبْدِ الله ، أوْ سَمِعْتُ جَابِرَ بنَ عَبْدِ الله ، قال: رَأى نَاسٌ نَاراً في المَقْبَرَةِ فَأتَوْهَا فَإذَا رَسُولُ الله صلى الله عليه وسلّم في الْقَبْرِ وَإذَا هُوَ يَقُولُ: نَاوِلُونِي صَاحِبَكُم، فَإذَا هُوَ الرَّجُلُ الَّذِي كَانَ يَرْفَعُ صَوْتَهُ بالذِّكْرِ


Translation: Narrated by Jabir bin Abdullah (RA): The people saw fire (light) in the graveyard and they went there. They found that the Apostle of Allah (peace be upon him) was in a grave and he was saying: Give me your companion. This was a man who used to "RAISE HIS VOICE"  while mentioning the name of Allah. [Narrated Jabir ibn Abdullah Abu Dawood Hadith # 3164, Published by Maktaba al Asriyyah, Beirut, Lebanon]



Imam Hakim has mentioned this in the chapter : “Virtue of raising the voice in Dhikr and he declared it "Sahih on the criteria of Sahih Muslim" [Mustadrak ala Sahihayn (1/522)]


There are many more proofs but due to brevity issue we would like to conclude with the beautiful verdict of Mujaddad of 9th Century i.e. Imam Jalal ud-din Suyuti (Rahimuhullah)


Magnificent verdict of Mujaddad wal Imam Jalal-ud-din Suyuti (rah)



نتيجة الفكر في الجهر بالذكر 
بسم الله الرحمن الرحيم 
الحمد لله وكفى. وسلام على عباده الذين اصطفى. سألت أكرمك الله عما اعتاده السادة الصوفية من عقد حلق الذكر والجهر به في المساجد ورفع الصوت بالتهليل وهل ذلك مكروه أو لا.الجواب - إنه لا كراهة في شيء من ذلك وقد وردت أحاديث تقتضي استحباب الجهر بالذكر وأحاديث تقتضي استحباب الأسرار به والجمع بينهما أن ذلك يختلف باختلاف الأحوال والأشخاص 
.
Translation:

The Result of Contemplation on Loud remembrance
In the name of Allah, Most Gracious, Most Merciful. 


Question:

All praises and thanks are due to Allah & He suffices. Peace be upon His chosen servants. You asked may Allah honor you, concerning "THE SUFI PRACTICE" of setting up circles in the masajid for the purpose of dhikr, in particular the "RAISING OF THEIR VOICES"when reciting La ILaha IL Allah. Is this (practice) hated or disliked (makrūh) or otherwise?


Answer:


In fact, "THERE IS NOTHING DISLIKED IN IT AT ALL" Many hadiths of the Prophet (Peace be upon him) have actually suggested that open and loud dhikr (al jahr bi al-dhikr) is preferred. There are also those ahadīth that justify silent dhikr. Both these views are correct in relation to the varying nature of individuals. [As-Suyuti in Al Hawi lil Fatawi, Volume # 1, Page No. 422]





Wahabis quote following Fabricated [mawdoo] hadith against sufi and ahlus sunnah too prove loud zikr is haram. Here is full refutation of it inshallah
Then Ibn Mas’ud said: ‘What did you tell them?’ He said: 'I didn't say anything; I waited to hear your
opinion.’ Abdullah Ibn Mas’ud (ra) said: ‘Could you not order them to count their evil deeds,
and assured them of getting their rewards.’ Then Abdullah Ibn Mas’ud went ahead and we
accompanied him. As he ap...... lose anything of your rewards (Hasanat). Woe unto
you, people of Muhammad, how quickly you go to destruction! Those are your Prophet's
companions available, these are his clothes not worn out yet, and his pots are not broken
yet. I swear by Whom my soul is in His Hands that you are either following a religion that is
better than the Prophet's religion or you are opening a door of misguidance.’ They said: ‘We
swear by Allah (jj) oh, Abu Abdurrahmaan, that we had no intention other than doing good
deeds.’ He said: ‘So what? How many people wanted to do good deeds but never got to do
them? RasulAllah (saw) has told us about people who recited the Qur'an with no effect on
them other than the Qur'an passing through their throats. I swear by Allah, I am almost sure
that most of you are from that type of people.’ Then he left them. Umar Ibn Salamah (the
sub narrator) said: ‘We saw most of the people of those circles fighting against us with the
Khawaarij in the battle of An-Nahrawan’.” (Darimi; Abu Nu'aym, with an authentic chain of
narrations.)
,
Hadith is Daeef 
,
One narrator is Amr ibn Salima al-Hamadani who is daeef 
,
Ibn Ma`in saw him and said: "his narrations are worth nothing" 
,
Ibn Kharrash said "he is not accepted 
,
Imam Dhahabi said He is listed among the most daeef and his hadith is not retained
,
[ in al-Du`afa' wal-Matrukin (p. 212 #3229) Mizan al-I`tidal (3:293), and al-Mughni]
,

Imam Jalal ud din Suyuti Questioned the hadith authenticity [ in al-Hawi (2:31); al Hifni in Fadl al-Tasbih wal-Tahlil as cited by al-Lacknawi, Sibahat al-Fikr (p. 25 and 42-43)]
,
Imam Ahmad Bin hanbal deemed the hadith Daeef and Lie He said narration in al-Zuhd from Abu Wa'il who said: "Those who claim that `Abd Allah [= Ibn Mas`ud] forbade dhikr [are wrong]: 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 fil-Jahri bil-Dhikr in al-Hawi, 
,
►al-Nabulusi in Jam` al-Asrar (p. 66),
,
► al-Hifni in Fadl al-Tasbih wal- Tahlil as cited in al-Lacknawi, Sibahat al-Fikr (p. 25)

al-Haythami declared him weak (daif)[ in Majma` al-Zawa'id, chapter entitled Bab al-Umma ala al-Sadaqa.]
,
Ibn al-Jawzi in Declared him Daeef and said hadith is not retained 
[in al-Duafa wa al-Matrukin (2:233 #2601) ]
,
Ibn Adi too declaired him and his Hadiths Daeef [ in al-Kamil fi al-Duafa 5:122 number1287]
,
And Ibn Hajar Declaired him among Daeef narrators [ in Lisan al-Mizan (4:378 #1128)]
,
Also 
,
He was unknown to Imam Bukhari himself who never knew him and mentioned some one else in place of him by mistake due to hisunknowness 
,

So majority of narrators declaired him and his daeef 


from Sahih hadiths now refuting the Daeef hadith

*** Hadith #1 On Loud Zikr 
,

عَنْ أَبِي سَعِيْد رضي الله عنه عَنْ رَسُولِ اللهِ صلي الله عليه وآله وسلم قَالَ: يَقُولُ الله عزوجل: سَيَعْلَمُ أَهْلُ الْجَمِيعِ الْيَومَ مَنْ أَهْلُ الْكَرَمِ. فَقِيْلَ: مَنْ أَهْلُ الْكَرَمِ، يَا رَسُولَ الله؟ قَالَ: أَهْلُ مَجَالِسِ الذِّكْرِ فِي الْمَسَاجِدِ,

Abu Saeed narrates that the Messenger of Allah (peace be upon him) said, “Allah (SWT) says, ‘The people assembling on the Day of Resurrection will come to know who the generous people are.” The Holy Prophet (peace be upon him) was asked,, “Who are the generous people, O Messenger of Allah (peace be upon him) ?” He replied, “Those who hold remembrance sessions in mosques.”

رَوَاهُ أَحْمَدُ وَابْنُ حِبَّانَ وَصَحَّحَهُ

Imam Hiban and Ahmad Said: This Hadith is "Sahih"
,
[Ahmad ibn Hambal, al-Musnad Volume 003, Hadith Number 11670] 

,
*** Hadith #2 On Loud Zikr 
,
Sahih Bukhari Book 12 Hadith 802 
Narrated Abu Ma'bad: 

the freed slave of Ibn 'Abbas) Ibn 'Abbas told me, "In the lifetime of the Prophet it was the custom to celebrate Allah's praises aloudafter the compulsory congregational prayers." Ibn 'Abbas further said"When I heard the Dhikr, I would learn that the compulsory congregational prayer had ended." 



*** Hadith #3 On Loud Zikr in Circles 
,

Sahih Muslim Book 35 Hadith 6521 
,
Abu Sa'id Khudri reported that Mu'awiya went to a circle in the mosque and said: What makes you sit here? They said: We are sitting here in order to re- member Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose)? They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah's Messenger (may peace be upon him) is the narrator of so few ahadith as I amThe fact is that Allah's Messenger (may peace be upon him) went out to the circle of his Companions and said:What makes you sit? They said: We are sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and He conferred favours upgn us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, 
,
whereupon he (the Messenger) said: I am not asking you to take an oath because of any allegation against you but for the fact that Gabriel came to me and he informed me that Allah, the Exalted and Glorious, was talking to the angels about your magnificence.
,
*** Hadith # 4 On Loud Zikr 
,

Abu Sa’eed Khudri (RA) narrates that Prophet(صلى الله عليه وآله وسلم) said: Engage so excessively in Zikr until they (wicked people) say He is mad!
,
[Narrated by Ahmad, Abu Ya’la, Haakim, Ibn-Hibban ]


*** Hadith # 5 on loud Zikr 
,

Zaid bin Aslam reports from a Sahabi (RA) that one night I walked with Rasulullah (صلى الله عليه وآله وسلم) 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 (R) 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)
,

*** Hadith # 6 on Zikr of Allah Allah 
,
,
The Prophet upon him peace - said as narrated from Anas:

"The Hour will not rise until ALLAH, ALLAH is no longer said on the earth."

Through another chain from Anas, Allah be well-pleased with him:

"The Hour will not rise on anyone saying: ALLAH, ALLAH."
,
[Muslim narrated both in his "Sahih," Book of Iman (belief), chapter 66 titled (by al-Nawawi): "The Disappearance of Belief at the End of Times."]
,

*** Hadith # 7 on Zikr of Allah Allah 
,
The Prophet said, upon him blessings and peace:
,
"ALLAH, ALLAH! Fear Him with regard to my Companions! Do not make them targets after me! Whoever loves them loves them with his love for me; and whoever hates them hates them with his hatred for me. Whoever bears enmity for them, bears enmity for me; and whoever bears enmity for me, bears enmity for Allah. Whoever bears enmity for Allah is about to perish!"
,
►Narrated from `Abd Allah ibn Mughaffal by al-Tirmidhi who said: gharîb (single-routed), 
,
►by Ahmad with three good chains in his Musnad,
,
► al-Bukhari in his Tarikh,
,
► al-Bayhaqi in Shu`ab al-Iman

► Al-Suyuti declared it hasan in his Jami` al-Saghir (#1442).


*** Hadith # 5 on loud Zikr and saying ALLAH ALLAH 
,
Asma' bint `Umays the wife of Abu Bakr and mother of `Abd Allah ibn Ja`far ibn Abi Talib - Allah be well-pleased with all of them! - said:
,
"The Messenger of Allah - upon him blessings and peace - taught me words for me to say in times of duress: 'ALLAH, ALLAH is my Lord nor do I associate with him anything!'
,
[Dawud Book 8 Hadith 1520 and Ibn Majah ]



Here is hadith al Qudsi from Sahih Bukhari, I hope wahabis would know what hadith al Qudsi is!! 

Hadith al-Qudsi # 14:

On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (glorified and exalted be He) has supernumerary angels who rove about."SEEKING OUT GATHERINGS IN WHICH ALLAH'S NAME IS BEING INVOKED":they sit with them and fold their "WINGS ROUND EACH OTHER" filling that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (the Prophet p.b.u.h.) said: Then Allah (mighty and sublime be He) asks them - [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth"THEY WERE GLORIFYING YOU (SUBHANA LLAH), EXALTING YOU (ALLAHU AKBAR), WITNESSING THAT THERE IS NO GOD BUT YOU (LA ILAHA IL ALLAH),PRAISING YOU (AL-HAMDU LILLAH), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? ...


They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet p.b.u.h) said: Then He says:. I have forgiven them and I have bestowed upon them what they have asked for,and I have granted them sanctuary from that from which they asked protection. He (the Prophet p.b.u.h) said: They say: O Lord, among them is So-and-so"A MUCH SINNING SERVANT, WHO WAS MERELY PASSING BY AND SAT DOWN WITH THEM" He (the Prophet p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.-- It was related by Muslim

(also by al-Bukhari, at-Tirmidhi, and an-Nasa'i)


excessive zikr of Hadrat Abu huraira [rah]


Prophet [saleh alawaalihi wasalam ] used to ask forgiveness 70 times a day, Now if some one asks 100 times or 200 times it doesn't makes it a haram act 
,
Abu Hurayrah Used to Ask Forgiveness 12000 times a Day 
,

حدثنا أبو بكر بن مالك، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، وإبراهيم بن زياد، قالا: حدثنا إسماعيل بن علية، عن خالد الحذاء، عن عكرمة. قال: قال أبو هريرة: إني لأستغفر الله وأتوب إليه كل يوم اثنى عشر ألف مرة، وذلك على قدر ديني، أو قدر دينه
,
From ‘Ikrimah that Abu Hurayrah said: “Verily, I turn to Allah asking forgiveness and repenting to Him 12,000 times every day.
,
►This hadith is reported by Abu Nu’aym this way in his Hilyat Al-Awliyaa’ 1/383, 
,
►mentioned by Ibn Hajr Al-’Asqalaani in his Isaabah as being reported by Ibn Sa’ad. Al-Hafith declared this athar Sahih. A review of the chain will attest to such a grading:
,
Analyzing chain 
,
,
حدثنا أبو بكر بن مالك، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، وإبراهيم بن زياد، قالا: حدثنا إسماعيل بن علية، عن خالد الحذاء، عن عكرمة. قال: قال أبو هريرة

,
Ibrahim Ibn Ziyaad was declared Thiqah (impeccably trustworthy) by Ibn Ma’in, Abu Zura’ah and others. Ahmad said, “ There is nothing wrong with him. 
,
Next in the chain is Isma’il ibn ‘Ulayyah. He was a Hafith of his time.
,
Shu’bah said of him, “… the master of the Muhadditheen.
,
Ibn Hajr said of him“Thiqah, a specialist of hadith (Hafith).
,
The next in the chain is Khalid Al-Haththa’. He is Khalid ibn Mihraan Abul Manaazil Al-Haththa’.
,
Ibn Ma’in, Nasaa’I, Al-‘Ijli, all deemed him thiqah
,
Ahmad said of him, “Established” 

The majority deem him thiqah.
,
Imam Adh-Dhahabi says in his Mizan,


Imam Adh-Dhahabi says in his Mizan,
,
وكان ثقة مهيبا كثير الحديث

“And he was thiqah, awe-inspiring, with many hadith.” He reports this from ‘Ikrimah. He is the well known Barbari, mufassir, student of the Sahaba, and former servant of Ibn ‘Abbas. There is agreement of all Muslim scholars regarding his impeccable trustworthiness, righteousness, and fiqh. .
,
So hadith is Sahih , 



Even Hadrat Umar [ra] used to fast whole year 

,Hadith states `Abd Allah, the freed slave of Asma' the daughter of Abu Bakr, the maternal uncle of the son of `Ata', reported:
Asma' sent me to Abdullah ibn `Umar saying: "The news has reached me that you prohibit the use of three things: the striped robe, saddle cloth made of red silk, and fasting the whole month of Rajab." Abdullah said to me: "So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting? And so far as what you say about the striped garment, I heard `Umar ibn al-Khattab say that he had heard from Allah's Messenger: "He who wears a silk garment, has no share for him (in the Hereafter)." And I am afraid that stripes were part of it. And so far as the red saddle cloth is concerned, here is Abdullah's saddle cloth [=his] and it is red. I went back to Asma' and informed her, so she said: "Here is the cloak (jubba) of Allah's Messenger," and she brought out to me that cloak made of Persian cloth with a hem of (silk) brocade, and its sleeves bordered with (silk) brocade, and said: "This was Allah's Messenger's cloak with `A'isha until she died, then I took possession of it. The Apostle of Allah used to wear that, and we washed it for the sick so that they could seek cure with it."[Muslim relates it in the first chapter of Kitab al-libas, and Ibn Majah in the book of Fasting]
,
Nawawi commented on the above:
,
Ibn `Umar's reply concerning fasting in Rajab is a denial on his part of what Asma' had heard with regard to his forbidding it, and it is an affirmation that he fasted Rajab in its entirety as well as fasting permanently, i.e. except the days of `Id and [tashriq.
,
[in Ayyam al-tashriq are the Days of drying the meat after the sacrifice of `Id al-Adha = 11, 12, and 13 of Dhu al-hijja.]
__________________






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 themmudhakkir 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 tasbihagain 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.






CHAPTER EIGHTEEN
PERFORMING ZIKAR LOUDLY
In some places, Durood Sharif and some Tasbeeh are recited loudly after narnaaz. The opposition call doing so Haraam and try to stop it through numerous chicanery.
One deception used by them is saying that loud Zikr (Zikr bil-Jahr) is an Innovation (Bidat) and contrary to the principles (usool) of the Hanafi Fiqh. People in namaaz are disturbed by it and consequently forget what they are reading. Thus, according to them, this Zikr is Haraarn. Insha-Allah, loud Zikr being permissible (and even necessary at times) shall be proven by us.
PROOF OF LOUD ZIKR
Loud zikr is permitted and proven from the Quran, Hadith and rulings of the Learned. The Holy Quran states, “Remember Allahعزوجل just as how you remember your forefathers; and even more than their remembrance.” 18.1 – Surah Baqarah, Verse 200
After completing the Hajj, the Kuffaar of Makkah used to speak about their family virtues and nationalistic greatness in gatherings, Doing so is prohibited in this ayat and making Allah’sعزوجل Zikr instead has been ordered, It is evident that this Zikr will be loud, which is why reading the talbiyah (“Labbaik”, “) loudly is Sunnah, especially when meeting crowds and gatherings of people, Allahعزوجل states, “When the Quran is recited, listen to it and remain silent.” 18.la We can deduce from this that reciting the Quran loudly is permitted. Only loud Zikr can be heard, not silent {Zikr-e-Khafi].”-Tafseer Kabeer, under the abovementioned ayat.
Mishkaat Sharif states, “When the Holy Prophetصلی اللہ علیہ وسلم used to complete his Salaah, he would loudly recite, “Laa ilaaha illallaah wahdahu lashareeka lahu.” 18.3 ­Baabuz-Zilcr bad’as-Salaah
Mishkaat also states, “Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ states, “I used to know that the Holy Prophetصلی اللہ علیہ وسلم had completed his Salaah by the sound of Takbeer.” 18.4 – Ibid
Due to his young age, Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ did not attend some namaaz with jamaat. He says, “After Salaah, the Muslims used to recite the Takbeer so loudly that we at home would understand that they have completed it.”
Under this Hadith, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, “Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ was a child at that time. That is why he was not punctual in attending Salaah withjamaat.,,18.5 Lam’oatu-Tanqeeh
Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ himself states, “Making the zikr of Allahعزوجل loudly after completing the Fardh Salaah was practiced in the time of the Holy Prophetصلی اللہ علیہ وسلم 18.5a-Muslim, Vol. 1, Baabuz-Zikr baad’as-Salaah
A Hadith reports Allahعزوجل to have said, “I also remember in my heart the person who remembers me in his heart. For he who makes My Zikr (remembrance) in a gathering, I make his Zikr in a gathering more prestigious than his (i.e. the gathering of the angels).” 18.6 -Mishkaat, Baabu-Zikrullah
Imaam Jalaaluddin Suyuti records the following Hadith, “Hadrat Anas رضی اللہ تعالٰی عنہ reports the Holy Prophetصلی اللہ علیہ وسلم to have said, “Recite “Laa ilaaha illallaah” excessively in a Janaazah,’,18.7 – Jaame-Sagheer
We see in this that to recite the Kalima Sharif or any other Zikr with the Janaazah is permissible in any manner, loudly or silently. The Ustaad in Hadith of Maulwi Rashid Ahmed, Shaikh Muhammad Thaanwi, writes, “The Holy Prophetصلی اللہ علیہ وسلم and Sahaaba used to make Tasbeeh and Tahleelloudly after namaaz.” 18.8 _ Risaalah Azkaar, Pg, 79
Commentating on the ayat, “ربنا ما خلقت ھذا باطلا سبحنک فقنا عذاب النار “18.9 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “To make Zikr loudly is not only permissible, but preferable if there is no show (riya). This is so that the Deen is made visible and apparent. The blessings of Zikr reach both the listeners in the home and those who engage themselves in it after hearing its sound. On the Day of Qiyaamat, every wet and dry object will testify to the Imaan of a person who makes Zikr.” 18.10-Roohul-Bayaan
This confirms that there are many Deeni benefits to loud Zikr. Under the ayat, “و اتینا داود زبورا ” 18.11 Tafseer Khaazin and Roohul-Bayaan, Parah 6, record the following Hadith: The Holy Prophetصلی اللہ علیہ وسلم said to Hadrat Abu Musa Ash’ari رضی اللہ تعالٰی عنہ, “I have listened to your Qiraat. You have been blessed with the voice of Dawood.” He replied, “Oath on Allahعزوجل, if I knew that the Quran Personified (i.e. Rasoolullah صلی اللہ علیہ وسلم) was listing to my recitation of the Holy Quran, I would’ve recited it in a better voice.
Two facts emerge from this Hadith,
1. The Sahaaba used to make Zikr so loudly that its sound was heard outside of their homes.
2. Zikrullah and recitation of the Holy Quran is the worship (ibaadat) of Allahعزوجل. The desire of the Sahaaba was to please the Noble Messengerصلی اللہ علیہ وسلم even then!
Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ himself states, “Making the zikr of Allahعزوجل loudly after completing the Fardh Salaah was practiced in the time of the Holy Prophetصلی اللہ علیہ وسلم.”
Once, Rasoolullahصلی اللہ علیہ وسلم came out at night to examine his Sahaaba (i.e. to see what they busied themselves with at night). He saw Hadrat Abu Bakr رضی اللہ تعالٰی عنہ reciting the Holy Quean softly while Hadrat Umar رضی اللہ تعالٰی عنہ was reciting it very loudly. In the morning, when he asked them about their respective actions, Hadrat Abu Bakr رضی اللہ تعالٰی عنہI replied, “Ya Rasoolullah صلی اللہ علیہ وسلم! He who I was reciting for (i.e. Allahعزوجل) has listened to it.” Hadrat Umar رضی اللہ تعالٰی عنہ, “I was waking up those who were sleeping and chasing Shaitaan away,” I8.12b


Subhanallah! Both answers were blessed and the Holy Prophetصلی اللہ علیہ وسلم” didn’t display dissatisfaction to either. Rather, he said, “Abu Bake, raise your voice. Umar, lower yours.” – Mishkaat, Kitaabus-Salaah; Baabu Salaatil-Lail
Hadrat Buraida رضی اللہ تعالٰی عنہ narrates, “lance accompanied the Noble Messengerصلی اللہ علیہ وسلم to the Musjid at the time of Esha and saw a person reciting loudly. I said, “O Prophetصلی اللہ علیہ وسلم of Allahعزوجل, this person is doing it for show {riya].” He replied, “No! He is a Mu’min who repents (tauba).’,18.14 – Mishkaat, Kitaabu Asmaa-illah.
Alamghiri states, “If there is a big gathering of people around a Qaadhi and they collectively recite “SubhanAllahعزوجل” or “Laa ilaaha illallaah” loudly, there is no problem with this.”l8.l5. – Kitaabul-Karaahiyat, Baab jis-Salaah wat-Tasbeeh wa Qiraatil-Quran
It further states, “Besides namaaz, it is better to recite the Holy Quran loudly.” 11.16_Ibid
And, “There is nothing wrong with saying “Subhanallah” or “Laa ilaaha illalllaah”, even if it is said loudly.” 18.17 – Ibid
Shaami states, “The former and latter Ulama have agreed that the loud Zikr of groups in the Musjid is preferable. However, a person recitin the Quran, sleeping or reading namaaz should not be troubled by the loudness.” 8.18 – Vol. 1, Matlab fi Ahkaamil-Musjid
Allama Shaami رضی اللہ تعالٰی عنہ further writes, “Some learned Ulama have said that making audible Zikr is excellent because there is more effort in this and its benefits are gained by the listeners. This type of Zikr also wakes up the hearts of the negligent, attracts their thoughts and ears towards Allah’sعزوجل remembrance, chases away sleep and increases happiness.” 18.19 – Ibid
Durre Mukhtaar states, “The general Muslim public shouldn’t be stopped from making proclamations (naara) of Takbeer in the marketplace during the days of Tashreeq. We choose this as our ruling.” 18.20 – Boabul-Salaatit-Bidein, Discussion on Takbeer-e-Tashreeq
In that time, the Muslim public used to proclaim the Takbeer (naara) in the marketplace during the days of Eid. Although this is an Innovation (Bidat), Shaarni states that it shouldn’t be censored. It explains regarding this extract, “Imam Abu Hanifa رضی اللہ تعالٰی عنہ was asked, “Do the people of Kufa, etc. accept making Takbeer in the marketplace and Musjids during the ten days of Zul-Hijjah to be Mustahab (preferable)?” He answered, “Yes.” Imam Abu Jafar رضی اللہ تعالٰی عنہ, states, “According to me, the public shouldn’t be stopped from this Takbeer because they are originally not drawn towards doing good acts.” We choose this as our ruling., 18.21 – Ibid
This proves that the Takbeers made in the marketplace is Mustahab.
Imam Nawawi رضی اللہ تعالٰی عنہstates, “Reciters of Hadith, etc. should recite Salaat and Salaam loudly when making the Zikr of the Holy Prophetصلی اللہ علیہ وسلم .Our Ulama have explained that Durood should be read audibly on Sayyiduna Rasoolullahصلی اللہ علیہ وسلم in the Talbiya (“Labbayk … “},” 18.22 _ Kitaabul-Azkaar, Kitaabus-Salaah alan-Nabi صلی اللہ علیہ وسلم.
There are various other Ahadith and rulings of the Jurists that can be produced, but we make do with this. Alhamdulillah, the leader of the opposition. Maulwi Rashid Ahmed, agrees with us on this matter. He was asked if Zikr, Dua or Durood read loudly is permissible or not, with the loudness either slight or strong. He replied, “Loudly reciting any type of Zikr is Makrooh according to Imam Abu Hanifa رضی اللہ تعالٰی عنہ except for those circumstances wherein loudness is established from explicit proofs. The Saahibain (Imam Abu Yusuf رضی اللہ تعالٰی عنہ and Muhammad رضی اللہ تعالٰی عنہ) and other Jurists and Muhadditheen rule making Zikr loud to be permissible. The practice of our Mashaaikh is based on the acceptance of the Saahibain’s ruling.” – Fataawa Rashidia, Vol. 4, Kitaabul-Hazr wal-Ibaahah
Now no Deobandi or Wahabi has the right to stop Sunni Muslims from audibly making Zikr because its permissibility, without any dislike, is proven by their leader.
Rationally speaking, loud Zikr should also be permissible for various reasons,
1. It is a rule in Shariah that reward is attained according to strife. This is why making Wudhu, going to the Musjid for jarnaat on a dark night and coming to it from far is a means of extra reward!’ – Mishkaat, etc.
In comparison to silent (khufi) Zikr, loud Zikr has more labour. Thus, it is more excellent.
2. The Hadith state that all the trees, grass, leaves, linn and humans, in the area where the Azaan of the Muazzin is heard, will testify for his Imaan on the Day of Qiyaamat.” – Mishkaat, Kitaabu/-Azaan
So, this benefit is hoped from loud Zikr as well.
3. Silent Zikr only benefits the person reciting it, but loud Zikr benefits the person reciting it and those listening. Through the concentration (zarb) of the Kalima, etc, the heart is awakened for both parties. It is possible that the listeners will also make Zikr after hearing it. Even if they don’t, there is reward in listening to it.
4. Shaitaan runs away from the sound of Azaan. – Mishkaat, Baabul-Azaan
We have just quoted the answer of Hadrat Umar رضی اللہ تعالٰی عنہ in which he said,
I was chasing Shaitaan away,” proving that sleep, laziness and negligence is removed through loud Zikr. Generally, people sleep away while making Zikr silently.


It must be remembered that this discussion concerns the situation wherein the entire Zikr is not made for show (riya). If show is intended, then making muraaqiba and even Narnaaz will be a sin. The Mashaaikh of the Naqshbandi Silsila practice and have perfected silent Zikr, while the Mashaaikh of other Silsilas practice loud Zikr and engage them selves in it.
Both are beloveds of Allahعزوجل. The Naqshbandis create a world in concealment while -the others create seclusion even while being amongst many people. Still, “Allahعزوجل has promised Jannat to all of them.” 18,23
This difference of theirs does not pertain to permissibility and prohibition. It is only their personal choice. Neither should those who make loud Zikr taunt those who don’t, and vice-versa. This discussion is directed towards those Deobandis, etc. who rule prohibition on loudness. The saying of Mujaddid Alf-e- Thaani “Neither do I do this nor do I reject it,” is blessed indeed.
OBJECTIONS and ANSWERS TO LOUD ZIKR
OBJECTION 1: The Holy Quran states, “Remember your Lord in your heart with humility, fear and without taking out a sound at morning and at night.” 11.24 This proves that Allah’s عزوجلremembrance (Zikr) should be made at heart. Making His Zikr loudly is prohibited.
Answer – There are a few answers to this,
1. The Zikr in this ayat refers to while in Salaah. It means that the silent Salaah (Zohr and Asr), qiraat or the At-Tahiyaat in every narnaaz should be read silently by the follower (muqtadi) of the Imam in jamaat, or that the Imam should not raise his voice unnecessarily. Allama Ismail Haqqi writes in the commentary of this verse, “The Imaam who leads a jamaat in an audible namaaz shouldn’t raise his voice in qiraat. Rather, the loudness should be enough for the people behind him to hear. Kashf states that a person shouldn’t raise his voice more than necessary, otherwise he will be sinful.” 18.25 – Roohul-Bayaan
Imam Raazi رضی اللہ تعالٰی عنہ writes under this ayat, “It means that Zikrullah should be made between loudness and mildness.,,18.26 – Tafseer Kabeer
Tafseer Khaazin states under this ayat, “Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ stales that Zikr in this ayat refers to the recitation of the Holy Quran in namaaz. Its aim is to make people recite at heart.” 18.27
The Holy Quran itself explains this at another juncture, “In your namaaz, do not read it with a very raised voice or absolutely silent. Find a way between these two things.,,18.28 -Surah Israa, Verse 110
In the introduction of this book, we have already proven that the commentary of the Quran by the Quran itself has authority over everything else.
2. The object of the ayat is that the Zikr shouldn’t be made only by mouth, but that the heart should be included as well. Without the heart being included, Zikr is useless. Khaazin states under this ayat, “It has been said that making Zikr in your heart means that the greatness of Allahعزوجل should be present in your heart.,,18.29
The same Tafseer further states, “Making Zikr by mouth alone and without the heart being present is pointless because the benefit of Zikr is in making the heart present and concentrating the greatness of Allahعزوجل within it.,,18.30 _ Khaazin
This means that, sometimes, Zikr at heart is better than loud Zikr. This is a command of preferability which is not applicable every time, only in certain situations. That is why this ayat follows the quoted verse, “ ” – Surah Aaraaf, Verse 55
By joining both ayats, we can conclude that the remembrance of Allahعزوجل ­(ZikruUahlZikr-e-IIaahi) must sometimes be made loudly and sometimes softly.
When the Zikr is loud, listen to it, and when soft, reflect and ponder on it. If there is a fear of show in the loudness then silence is better, but if chasing away Shaitaan, waking up the sleeping, making the heart conscious and for all things to give testimony on the Day of Qiyaamat for the person making Zikr are intended, then loudness is definitely better. Under this ayat, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, ‘This refers to silent Zikr because softness is a greater part of sincerity and closer to be accepted. This Zikr encompasses all Zikrs, Qitaat and Duas.” 18.31 – Roohul-Bayaan
He further writes, “Soft Zikr is better when there is a fear of show or if people reading namaaz or sleeping are troubled by it. Besides these situations, loud Zikr is better because there is extra effort in it and its benefits reach the people listening as well. It is also better because it awakens the heart of the person making Zikr, gathers his though to concentrate and causes his ears to pay.
OBJECTION 2: The Holy Quran states, “Make dua to your Lord softly and sincerely. Verily, He doesn’t appreciate those who transgress.” 18.33 This proves that making Zikr in loud voice is disliked by Allahعزوجل.
Answer – There are a few replies to this as well,
1. This ayat refers to dua, not to every form of Zikrullah, and making dua softly is truly better so that sincerity is reached. Commentating on this ayat, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “Dua should be made with sincerity, humility and softly so that it nears acceptance, because it is proof of sincerity and far from show.,18.34 – Tafseer Roohul-Bayaan
Tafseer Khaazin states under this verse. “It has been said that the ayat actually refers to dua, and this is correct because dua is a form of request and a form of worship.” 1 8.35
The same Tafseer further states. ”The method of dua is that it should be made softly. Based on this ayat, Hasanرضی اللہ تعالٰی عنہ has said, “A dua made with a faint voice is equal to 70 duas made loudly.” 18.36


2. The ayat could mean that making the remembrance (Zikr) of Allahعزوجل a in a soft voice is better in some situations. ‘Udoo’ refers to every Zikr of Allahعزوجل.
This is a command of preferrability (Istihaabi Arm) and that too only in relation to some circumstances. Tafseer Khaazin states, “Based on this ayat, some Mufassireen are of the opinion that making ibaadat discreetly is better than making it openly. This is also far from show. Some other Mufassireen state that making ibaadat openly is better so that people see and follow him in performing it. Some Ulama state that to? Perform obligatory ibaadat is better than completing it discreetly.”
OBJECTION 3: Allahعزوجل states, “O My Beloved When My servants ask you about Me, it should be said that I am near and I accept the dua or the person who called out to Me.” 18.38 –Surah Baqarah, Verse 186
We see in this ayat that Allahعزوجل is near to us and hears the thoughts and discreet desires of the heart. Therefore, calling out loudly is absurd.
Answer – This ayat refutes the thinking of those who make loud Zikr believing Allahعزوجل to be far from them, and that He cannot hear them unless they raise their voices. This thinking is sheer ignorance. Loud Zikr is made to wake up an inattentive heart. Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes in the commentary of this ayat, “The cause behind this ayat being revealed is that a Bedouin asked the Holy Prophetصلی اللہ علیہ وسلم “Is Allahعزوجل near so that we may make discreet supplications (Munaajaat) to Him or is He far so that we have to scream to Him?” Upon this, the ayat was revealed.” 18.39 – Tafseer Roohul-Bayaan
We learn that calling out to Allahعزوجل £ thinking that He is far is incorrect. In another narration, it has been reported that this ayat was revealed before the Battle of Khaibar. Some people wanted to proclaim (Naara) the Takbeer whilst the Messengerصلی اللہ علیہ وسلم wished to reach there discreetly so that the Kuffaar were not informed of their approach. Tafseer Roohul-Bayaan further states. “When the Noble Messengerصلی اللہ علیہ وسلمwas approaching Khaibar, some people climbed a high place and screamed the Takbeer loudly. He said, “Be compassionate to yourselves. You are not calling out to someone deaf or absent.” Sayyiduna Rasoolullahصلی اللہ علیہ وسلم said this according to the situation and circumstances and to remove thoughts of the unaware regarding loud Zikr.” 18.40
OBJECTION 4: A Hadith states, “When people began to say the Takbeer in a raised voice, the Prophetصلی اللہ علیہ وسلم replied, “O People! Be merciful to yourselves. Neither are you addressing someone deaf nor someone absent. You are calling out to He Who is All-Hearing, All-Seeing and constantly with you. He Who you are calling out to is closer to you than the necks of your rides.” 18.41-Mishkaat, Kitaabul-Asmaa, Baabu Thawaabit-Tasbeeh wat-Tahmeed
This Hadith establishes that loud Zikr is prohibited and is disliked by the Holy Prophetصلی اللہ علیہ وسلم.
Answer – The reply to this has already been given (briefly) in the answer to Objection 2 (concerning a journey during a Jihad). At that time, it was required for the Muslim army to enter Khaibar undetected so that the Kuffaar could not prepare for war. Some people made Takbeer loudly. Due to it possibly jeopardizing this strategy, it was stopped. The beginning of this Hadith confirms this, “We were with the Holy Prophetصلی اللہ علیہ وسلم” on a journey when people began making Takbeerloudly …. “ 18.42
Or, this was also said by the Prophetصلی اللہ علیہ وسلم in advising easiness to the Muslims, i.e. “You are enduring the hardships of traveling, so do not take on the difficulty of screaming as well.” Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, “This Hadith gestures towards the fact that this prohibition of loudness is merely for dexterity, not because loudness is completely censored:’ 18.43 ­Lam ‘aatun- Tanqeeh
He writes in his Persian (Farsi) annotation of Mishkaat, “The Hadith gestures that this censoring of audibility is for easiness, not because loudness is prohibited unconditionally. The truth of the matter is that loud Zikr is definitely instituted by the Shariah, but for a reason. I have proven this in the treatise ‘Awraad’.”­Ashiatul-Lam ‘aat Sharah Mishkaat
OBJECTION 5: Hidaaya states, “Imam Abu Hanifa رضی اللہ تعالٰی عنہ has adopted the ruling of taking the minimum by Sayyiduna Abdullab ibn Mas’ood because saying the Takbeer in a raised voice is an Innovation (Bldat).” IUS_ Vol. 1, Section on the Takbeers of Tasltreeq
Adopting the least amount of Bldat is better. According to Imam Abu Hanila ., Takbeer on the days of Tashreeq begins from the Fajr Salaah of the 9th of Zul-Hijjah to the Asr namaaz on the 10th, but according to tbe Saabibain (Imam Abu Yusuf رضی اللہ تعالٰی عنہ and Muhammad), it must begin from the Fajr of the 9th Zul-Hljjah and end on the Asr of the 13th Imam Abu Hanlfa states that Takbeer must be said on two days because loud Takbeer is an Innovation and selecting the minimum amount in an Innovation is better (This also proves that loud Zikr is considered an Bldat), Hidaaya further slates, “This is because saying the Takbeer loudly is contrary to the Sunnah and its command is only with the gathering of these conditions.” 18.46 –Ibid
Answer – The difference between Imam Abu Hanifa رضی اللہ تعالٰی عنہ and the Saahibain concerns the obligation of Takbeer-e-Tashreeq, not its permissibility.
Meaning, Takbeer-e-Tashreeq is necessary only for two days according to Imam Abu Hanifa رضی اللہ تعالٰی عنہ but for 5 days according to the Saahibain. When calling it an Innovation (bidat) and contrary to the Sunnah, Imam Sahib is refuting its obligation. In the previous chapter, we have already written that Imam Abu Hanifa رضی اللہ تعالٰی عنہ himself permitted the people of Kufa to proclaim (Naara) the Takbeer in the marketplace. If he thought that loud Zikr was wrong, why did he allow it here? Discussing Eidul-Eitr, Shaami states, “Difference pertains only to reference. With regards to Dislike (Karaahat), no one has given such a ruling.” 8.47 _ Baabu Salaatil-Eidain
The same book further states, ”To proclaim (naara) the Takbeer during other days besides the days of Tashreeq is not Sunnah except for when encountering enemies or thieves. Some have deduced (qiyaas) and ruled that proclamations (naara) of Takbeer can also be given at a fire or whilst encountering any fearful thing. Qahistaani has added that it can be said when climbing as well.” 18.48 -Ibid
Durre-Mukhtaar states, “These rules are for the Khawaas (Learned). The general public shouldn’t be stopped form making Takbeer or Nafl.” 18.49-Baabdul-Eidain.
In short, it has been proven that the entire discussion of Hidaaya pertains to the Takbeer being Sunnah, not to its permissibility. Also, the ruling of the Saahibain is acted upon in relation to the Takbeer of the days of Tashreeq. In the chapter prior to this, we have quoted the verdict of Maulwi Rashid Ahmed Gangohi about loud Zikr being permissible. If these ayats and Ahadith are not interpreted in this manner, they will even be contrary to the opposition, because they too make some Zikrullah loudly, e.g. Azaan, the Takbeers of Tashreeq during Eidul-Adha, Talbiyah in Hajj, Naaras of Takbeer during functions, shoutings of “Long live..” (zindabaad) for a particular person, etc. The proofs of the opposition unconditionally prohibit loud Zikr, and it is an established principle that Quranic ayats cannot be restricted by single (Ahad) narrations of Hadith. Thus, they cannot claim, “These things (i.e the abovementioned examples of loud Zikr performed by the opposition) are permitted because loud Zikr on these occasions is proven from the Hadith, for where is it allowed to limit Quranic ayats through the Hadith?


OBJECTION 6: Fataawa Bazaaziya states, “It has been quoted from the Fataawa of Qaadhi Sahib that making Zikr loudly is Haraam. This is based on a Sahih (sound) narration in which it is proven that Hadrat Abdullah ibn Mas’ood رضی اللہ تعالٰی عنہ chased a group of people out of the Musjid on the sole reason that they were loudly reciting “ Laa ilaaha illallah” and Durood Sharif. He also said to them, “You people are Innovators (Bidatis) in my view.”-Pg.378
This shows that loudly making the Zikr of Allahعزوجل and reciting Durood Sharif collectively in a group is Harraam. These people were reciting the same and were called Innovators by Hadrat Ibn Mas’ood رضی اللہ تعالٰی عنہ and even chased out of the Musjid! Unfortunately, today, those who do not make loud Zikr are called Wahabies. This is a true reflection of the change in times. Imman has become infidelity (kufr) and infidelity has become Imaan.
Answer- There are two replies to this objection (Ilzaami and Tahqeeqi),
1. Based on this, you too are Innovators and have committed Haraam because during your political rallies gatherings of lecturers, shouts of Takbeer and ‘Zindabaad’ are made. This happens daily in Musjids but you neither stop these loud Zikrs nor do you issue verdicts on them. Is only reciting Durood loudly in the Musjid Haraam, whereas all of your other functions and Naaras permissible?
2. The scholarly (Tahqeeqi) response to this is what has been said by Fataawa Bazaazia and Shaami. Unfortunately, you didn’t quote the complete extract. If you did, you would have found the answer to your objection. The book Shaami states, “To make Zikr loudly is permissible just as how it occurs in the Azaan of the Jumuah Khutba and in Hajj. This issue has been clearly elucidated in Fataawa Khairiaa. Whatever is in Fataawa Qaadhi refers to harmful loudness.”
It is established by this that those people who were called Innovators by Hadrat Ibn Mas’ood رضی اللہ تعالٰی عنہwere making loud Zikr at the time of the firstjamaat Namaaz, i.e. while it was still being read. Either this loud Zikr of theirs truly jeopardized the people’s Salaah or another deem ill was found in their action. In. short, harmful loudness was censored here. Another reason why Hadrat Ibn Mas’ood رضی اللہ تعالٰی عنہ did so is given in Fataawa Bazaaziya, “Hadrat Abdullah ibn Mas’ood’s رضی اللہ تعالٰی عنہ, chasing them out oftbe Musjid could also have been due to a belief of theirs that this loudness was an act of worship (ibaadat). Thus, he did this to explain to people that this belief is an Innovation. A permissible action can sometimes become impermissible due to a temporary reason.”
The opposition has only three logical objections to this Zikr,
OBJECTION 1: Allahعزوجل is near, so why should we read loudly?
Answer – The reply to this has already been given. The raising of voice is not for Allahعزوجل to hear but for other benefits, just as how Azaan, etc. is said loudly.
OBJECTION 2: The Durood ‘SalaUaahu Alaika Wa Salaamu Ya Rasoolallah صلی اللہ علیہ وسلم is not proven from the Hadlth, Thus, it is impermissible.
Answer – This objection has already been answered in a previous chapter. A specific quotation and reference from a proof of Shariah is not necessary for the recitation of Durood and dua. Rather, whatever doesn’t reach the level of impermissibility is allowed. Refer to my book, Shaane-Habibur-Rahman, for the discussion on which Durood is the best.
OBJECTION 3: The loud Durood that is read after Namaaz is a disturbance and harm to the people In Salaab because they lose their concentration. Thus, it is impermissible.
Answer – There are a few replies to this,
I. This objection is not in keeping with your claim. You say that loud Zikr is unconditionally prohibited, but now you say that it is only prohibited when it affects people in Salaah, otherwise not. For this reason, it should be allowed when no one is performing Salaah.
2. Nonetheless, it has been noticed that this Zikr generally takes place when people have already completed their Salaah anyway.
3. In the previous chapter, we have already presented the Ahadith which state that the Prophetصلی اللہ علیہ وسلمand Sahaaba used to make Zikr loudly after Namaaz. Even today, there are Musjids wherein Madrassahs teaching the Quran are found. In them, students loudly recited the Holy Quran after Esha Salaah. Sometimes, deeni functions are held in Musjids after Esha Salaah and lectures and Naaras are given in them. During Eidul­Adha, inunediately after completing the Fardh Salaah in jamaat, people begin to loudly read the Takbeer of Tashreeq.
Through all of these Zikrs, is the concentration of the Namaazi broken or not? Do you now say that these actions are also forbidden?
The Jurists state, “If loud Zikr is troublesome to the Narnaazi, it is prohibited.” The meaning and object to this is visible, that at the time of jamaat, when people are engaged in Namaaz, making this loud Zikr is censored. It doesn’t mean that when people have finished their Namaaz and have commenced Zikr and recitation, a person may now say (using his Salaah as an excuse), “O those making Zikr or explaining the Quran and Hadith! Keep quiet because I want to read Namaaz now.” It should be bared in mind” that the initial jamaat is given special attention in Musjids. There are many rules of Shariah that apply to this. Tawaaf is stopped in Makkah Sharif only for the first jamaat. After it is completed, Tawaaf begins. There is so much noise due to the Tawaaf and duas that a person can’t hear anything without being spoken to in his ear. What ruling does this loud Zikr have there? Will the Tawaafbe stopped due” to the Namaaz being disturbed?

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