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Is Congregational a Bid’a ? – Abdullah bin Hamid

Properly Understanding Bid’a

A good believer always tries to avail himself by becoming fully acquainted with both the label he is designating to an act as well as a complete  understanding of the act he is designating the label of innovation to. As discussed in my article “The Absolute Truth About and Bid’a,” it was established that bid’a in the view of the overwhelming majority of scholars is subject to the five legal rulings of : compulsory (wajiba), forbidden (muharrama), disliked (makruha), recommended (manduba), and neutral (mubaha). On this basis and other things, it was established that bid’a divides into two broad categories: good (hasana) and bad (sayi’a), or praiseworthy (mahmuda) and

blameworthy (madhmuma). As in the words of Is Congregational Dhikr a Bid’a ? Shafi’i, “'Innovation is two types (al- By Abdullah bin Hamid Ali bid`atu bid`atan) : approved innovation (bid`a mahmuda) and disapproved innovation (bid`a Last Updated 3 September 2009 madhmuma) . Whatever conforms to the Sunna is approved (mahmud) and whatever opposes it is There are many challenges facing the Muslim abominable (madhmum) .” For the Prophet  today both internally and externally. said, “Whoever introduces into this affair of The external challenges are many and plain for ours what is not from it, it is rejected.” And the eye to see, while the internal challenges are since things that are in conformity with the a bit more insidious and sinister, but also serve aims and objectives of the Shariah are “from it,” the aims and objectives of both the overt and they are not to be declared as being covert enemies of Al-Islam . In particular, what is blameworthy innovations (bida’) even if they most distressing for many is trying to have no established precedent from the early establish in that one’s practice and period of the . Atleast, this is how it was understanding of the religion is one that is understood by the majority. rooted in the long-standing and unbroken tradition. This leads in many cases to the Imam al-Shatibi (d. 790 a.h.), a scholar of Islamic avoidance of any suspect or unfamiliar (), on the other hand, declares practices, ideologies, and slogans that might in his book, al-‘Itisam, that there is no such thing actually bring one’s faith to the brink of as a good innovation (bid’a). Imam al-Shatibi is perdition and destruction. Some accuse others pivotal in modern-day Salafi arguments and of practicing innovation (bid’a) in the religion their insistence on there being only one form of upon hearing a statement or witnessing a bid’a : blameworthy. But as my argument practice that one has never seen before, in spite clarified, the difference between Imam al- of the fact that the greater majority of Muslims Shatibi’s argument and that of the majority was are still ill-educated, mis-educated, or not fully only a matter of semantics, since al-Shatibi acquainted with many of the broad Islamic deems anything originating from one of the teachings. Reservation about apparently novel primary or secondary sources accepted by any practices is the most natural of reactions for of the Four to be in conformity with the any Muslim seeking to ensure that he/she is not Sunnah. Hence, it should not be called a ‘bid’a’ in violation of the Messenger’s commandments (innovation), while the majority classified or his normative and prescribed way of acting. anything happening anew outside of the early However, ignorance or faulty understandings period of the Salaf as either a good or bad should never be granted the authority of a innovation (bid’a). religious verdict, especially when that verdict leads to accusations of sin launched against fellow believers.

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Is Congregational Dhikr a Bid’a ? – Abdullah bin Hamid Ali

ascribed to the passive participle 4. So when it is said, ‘The dhikr of ’ according to the second The Meaning of Dhikr meaning, it is a reference to ‘mention made of Him,’ like the The word, ‘dhikr,’ is an word that servant’s saying, “Subhan Allah! originates from the trilateral verb, ‘dha-ka-ra,’ Wal-Hamdu lillah! Wa La ilaha illa which means ‘to recall, to remind, or to make Allah! Wa Allahu Akbar!” But when mention of something.’ In its original usage it is it is stated according to the first synonymous with the Arabic word ‘sharaf’ meaning, it refers to ‘what He (nobility), as in Allah’s saying, “…And We have makes mention of.’ And it is His elevated for you your mention (dhikr)” [94: 4]. word ()…” 5 It translates as ‘mention, remembrance, or reminder.’ And it is sometimes used as a reference and designation to the Qur’an, as in Quotes from Scripture Allah’s saying, “And ask the People of the Reminder if you know not” [16: 43; 21: 7] And as in His saying, “And We have revealed to you the The Qur’an says, “There is a beautiful example Reminder that you’d clarify to people what has for you in Allah’s Messenger for whomever been revealed to them” [16: 44]. hopes in Allah and The Last Day, and remembers Allah much” [33: 21]. Due to the At any rate, the three basic meanings of the homonymous nature of the word ‘dhikr,’ this word ‘dhikr’ imply [1] the pronouncement of verse could also be translated as, “…and make something on the tongue, [2] calling something mention of Allah much.” The first translation to that one has forgotten or become implies that ‘ dhikr’ is no more than heedless of, and [3] reminding another of remembering in one’s heart and mind who and something. For this reason, Ibn Taymiya said, what Allah is, while the second translation implies that one actually transfers what comes “So when someone asking a to mind to the tongue in the form of words. question means [for us] to specify the thing that the name is being This same probability is found in all of the given to, we make reference to it following statements, with any name that that thing given that [particular] name is “…Those who do dhikr of Allah standing, sitting, known by. The name might be a and while on their sides…” [Koran 3: 191] proper name (‘alam), 1 or it might be a description (sifa), 2 as in the “The world is cursed; cursed is all that is in it except for the dhikr of Allah, and a learned case of one who asks about His 6 saying, “And whoever turns away person and one learning...” from my dhikr …” [20: 124]. [The questioner might ask] What is His “Whoever the Qu’ran and the dhikr of Me busies him from asking Me, I’ll give him the best of ‘dhikr? ’ It is said to him, “It is the 7 Qur’an,” for example, or “It is what I give those who ask.” what He has revealed of Books.” For verily ‘dhikr’ is a ‘masdar’ In each of these cases, the ‘dhikr’ of Allah may be (infinitive). And the ‘masdar’ at construed as meaning either ‘remembering times is ascribed to the active Allah’ or ‘making mention of Allah with the participle 3, and at times it is tongue.’ But this is not the case in the following

4 In this case it would translate as , “And whoever turns away from what I make mention of…” 1 Like the name ‘Mary.’ 5 Ibn Taymiyya, . Majmu’at al-Fatawa, Dar al-Jil, 2 Like the names, ‘Hope,’ ‘Faith,’ ‘Integrity,’ or 1418/1998, 13/179 ‘Felicity.’ 6 Ibn Majah, Kitab Al-Zuhd: 2, and Tirmidhi, Kitab Al- 3 In this case, it would translate as meaning “And Zuhd: 14 whoever turns away from making mention of Me…” 7 Tirmidhi, Thawab al-Qur’an: 25

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Is Congregational Dhikr a Bid’a ? – Abdullah bin Hamid Ali quote from the divine , which quotes also led him to avoid a number of matters that Allah as saying, he suspected as being innovated practices in Islam, since they were uncommon in . 10 “If he does dhikr of Me in an assembly, I’ll do Among the things Imam Malik disliked and dhikr of him in an assembly better than it.” 8 suspected as being innovations were: [1] group Meaning, “If he mentions Me…, I’ll mention recitation of the Qur’an 11 , [2] initiating a second him…” It must be translated this way, because congregational in a with a nothing else would be sensible. 9 But in the other regular designated Imam 12 , [3] raising the hands cases, one particular translation cannot be declared unequivocally to be correct, except 10 Al-Shatibi states in Al-‘Itisam [Dar Ibn ‘Affan that it would be preferred to translate dhikr 1418/1997 edition, 1/449], under all circumstances as ‘mention with the tongue,’ since a person only mentions “And Malik used to disapprove of something after he remembers and recalls what every innovation (bid’a) even if it was he wants to mention. And such a translation regarding something good. And [he did] all of that as a means to prevent would encompass all of the meanings of the something that isn’t a Sunnah from word at once. being taken as a Sunnah, or [to keep] something that is not known from Imam Malik and the Practice of Medina being taken as something that has been legislated. And Malik used to Imam Malik was a very devout Imam and disapprove of visiting the holy places unanimously accepted by Muslims as being a of [Bayt al-Maqdis] out of fear that it would be taken as a true champion of the Sunnah. No one can Sunnah. And he disapproved of question Imam Malik’s tenacity and fervor for visiting the graves of the martyrs, following the Sunnah, especially since much of and he disapproved of visiting his is rooted in the views and [masjid] Quba out of fear of that practices of the two Companions known to be [being taken as a Sunnah], in spite of most strict in their adherence to the Sunnah: the encouragement of doing such ‘Umar b. al-Khattab and his son, ‘Abd Allah b. things that has come in the ‘Umar. Imam Malik actually was a pupil of Nafi’, [different] reports. But, when the the freed-slave of ‘Abd Allah b. ‘Umar. And via scholars feared the consequence of that, they abandoned it.” this chain, Imam al-Bukhari established what he called ‘The Golden Chain’ that he considered to 11 Imam Nawawi said in Sharh Sahih Muslim while be the most authentic chain of transmission: commenting on the Prophet’s  statement, “No Malik from Nafi’ from Ibn ‘Umar from the people gather in one of the houses of Allah reciting Messenger of Allah . the Book of Allah and studying it with one another except that mercy covers them…” Malik’s fervor about the Sunnah not only led him to consider the agreed upon actions of the “And in this there is evidence for the scholars of Medina during his time as being virtue of gathering on the recitation of the Qur’an in the masjid. And it is more authoritative and producing more our view and the view of the certainty than even certain sahih . It overwhelming majority. But Malik said: “It is disliked.” [9/19] 8 Bukhari , Kitab al-, Chapter 15 9 In other words, to translate the hadith as meaning 12 Ibn Qasim, ‘Abd Al-Rahman. Al-Mudawwana al- “If he remembers me in an assembly, I will remember Kubra , Beirut: Dar al-Fikr: 1419/1998, 1/122-123. It is him in an assembly better than it…” would not make also worthy of note here that Salafis at one time much sense, because the words “in an assembly” is a considered it (forbidden) for a group of qualifier that makes it clear that the intent is to Muslims to repeat a congregational prayer in the ‘mention..’ What sense is there in saying “in an masjid, using as proof that the Salaf didn’t do it. Later assembly” if all the person has to do is “remember or they changed their view to make it conform with the recall?” And there is no such thing as ‘congregational position of Imam Ahmad based on the hadith that remembering’ in the sense that a group of people grades congregational prayer as being superior to sitting in one place happen to recall something they prayer by one’s self. This is important because it forgot at the same time. So, it is clear that the intent shows an inconsistent methodological approach, is that a person is rewarded for making mention of since they sometimes use as proof that something Allah in a public gathering. shouldn’t be done the fact that the Salaf didn’t do it,

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Is Congregational Dhikr a Bid’a ? – Abdullah bin Hamid Ali during supplication, 13 [4] any form of group Malik’s partialness toward Medinite customs led supplication or [5] group dhikr .14 Furthermore, him as well as many other scholars of Medina to even reject the authenticity of hadiths that did not originate from Medina 15 . and other times they use a hadith to permit or forbid something, even though they claim to place nothing Here, it is important to mention that Imam al- before the sahih narrations. This is also important here, because they will Shatibi in his attempts to be sincere in condemn Sufis and their likes for doing things not following his Imam (Malik), adopted the same reported from the Salaf, and refuse to accept their views about the aforementioned matters. citations of general verses from the Qur’an or Hadith Hence, he declared them all to be innovations in in support of their positions. But when Salafis are his book, al-‘Itisam , a declaration that led to a found doing something that hasn’t been reported major contradiction to his accepted definition from the Salaf, like praying multiply congregational of bid’a as being in short, ‘Anything that doesn’t in one mosque that has a regular Imam, they originate from the primary or secondary take refuge to general verses and hadiths as the Sufis sources established by the Four Imams’ or and others do. And everyone is supposed to accept 16 this, even though it is a double standard. ‘Anything that doesn’t have a valid legal basis.’ 13 The reference for this will be mentioned later. The Salafis have also gone back and forth about the the issue. So Malik’s condemnation of innovated nature of raising the hands in it happened during his time, as did supplication. At one time they said that it was an Tartushi’s condemnation in his time. innovation and impermissible, since the Salaf didn’t And his companions followed this. do it. Later, when some of them made mention of the Then Al-Qarafi considered that hadiths related to the topic, many of them changed among the disliked innovations (bid’a and said that it was not an innovation and hence makruha) according to the madhhab permitted, but that a person had to raise his hands so of Malik. And it was accepted. And high that his armpits can be seen. And now today, the people of his time raised no there remain a great many —if not majority —of objection to him —to the extent of my Salafis who still refuse to raise their hands during knowledge —in spite of his claim that supplication, and claim that it is an innovation, in there are innovations that are good.” spite of the existence of numerous sound reports of the Prophet  doing this. This shows that such 15 Ibn Wahb reports that Imam Malik said, Salafis are insincere in their claims to place nothing before the authentic reports. “Whatever the people relate that is 14 Have a look at Al-‘Itisam 1/452-465 where Al-Shatibi the same as what we relate, then we deals with the matter of group dhikr and du’a . On and they are equal in it. And page 458 he mentions the following about the great whatever we relate exclusively, then , Ibn Battal in condemnation of the practice of we are more knowing of it than they group du’a led by the Imam after Salat while having are.” [Al-Mudawwana Al-Kubra, Kitab the followers say ‘Amin’ after each individual al-Manaqib: 2/546] request, It is also reported that Shaykh Rabi’a said, “And Ibn Battal related the condemnation of that and the harsh “Malik said to a man from the people criticism of it against those who do of Kufa: “The first of us did not take that from the scholars of the Salaf in from the first of you. Likewise, the a manner that is sufficient.” last of us will not take from the last of you.” Then Al-Shatibi says, Ibn Shihab Al-Zuhri said, “This is what the Shaykh related — after he declared supplication (du’a) “The hadith comes from our midst after Salat in congregation on a (Medina) a hand span. Then it returns regular basis —as being a deplorable to an arm span.” [ Ibid. p. 549] innovation…” 16 Al-Shatibi translates Bid’a as, And on the following page, he says, “An approach in the religion () “…Rather, the Imams still object to that is invented that resembles the them. And Tartushi related in that approach that has been legislated. regard about Malik things that serve The thing intended by it is the same

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Is Congregational Dhikr a Bid’a ? – Abdullah bin Hamid Ali

In spite of this, we find that all of the things (Subh and Maghrib), as well as after the mentioned above do have a valid legal basis afternoon prayer (‘Asr) in some places. 18 either from the Qur’an or Sunnah. As for praying a second congregation in a For instance, [1] the following hadith is support mosque that houses a regular Imam, Imam for the permissibility or favorableness of Malik, Shafi’i, and Abu Hanifa all considered reciting Qu’ran in a group, this to be disliked. Imam Malik’s view was substantiated mainly by the fact that this was “No people come together in any not a practice in Medina. But in spite of all of one of the houses of Allah reciting this, Imam Ahmad b. Hanbal and Ibn Hazm Al- the book of Allah and studying it 19 considered such a thing to be favorable with one another, except that mercy covers them…” 17 18 who may be stricter about adherence to the And the fact that they ‘come together’ while standard views found in the Maliki might find problem with this position. And some, who don’t ‘reciting the book of Allah’ is proof enough to seem to give much consideration to the validate this practice in spite of the fact that it circumstantial change of the rulings of and cling didn’t exist during the time of the Salaf. Due to merely to what is found in the books, have accused this, most of the Malikis of the country of the Moroccan scholars of not being true Malikis for have chosen not to stick to the this and for not praying with their hands at their position of their Imam. So anyone who visits sides. However, if we take into account the fact that the country will find that practically every one of the principles of the Maliki School is the mosque has a tradition of reciting the Qur’an in principle of ‘al-masalih al-mursala’ (Unspecified congregation after the and sunset prayers Interests), which is a rule that justifies new or unpopular occurrences due to the change of circumstances, the Moroccans can be cleared of any thing intended by the approach that guilt, since the recitation of the Qur’an in has been legislated.” [p. 51] congregation has a number of benefits. And those benefits that are produced by it remove certain Then on page 52 he says when speaking harms that result from not utilizing the House of about the science of Kalam and considering it Allah for its intended purposes. For instance: among the matters that are not innovations, a) Group recitation helps to reinforce and preserve the Qur’an in a society where “And the same applies to the many people rarely find time to review Foundations of the Din (Usul al-Din) — what they memorized years ago. that is, ‘Ilm al-Kalam.’ The summary of b) Since the recitation is done in the rendition it is no more than an affirmation of of Imam Warsh from Nafi’, group recitation the proofs of the Qur’an, the Sunnah, is instrumental in teaching some of the what originates from it with respect basic rules of this recitation to the masses, to Tawhid , and what is connected and helps them to learn how to read a with it, just as Fiqh is an affirmation mushaf written according to the rules of of its proofs in the branches of this rendition. worship. So if it is said: “Then its c) Group recitation in the mosque produces publication in that manner is the appropriate peace and serenity that innovated (mukhtar’a), then the should exist in , and lessens the answer would be that it has a basis number of conversations about worldly (asl) in scripture…” matters, which are to be kept out of the mosque. And this statement that “…it has a basis in Another point worth mentioning is that the long scripture,” leads to a contradiction in Al- standing tradition of Morocco and some of its Shatibi’s judgments, since it means that as neighbors endures without any of the reputable long as something has a valid legal basis from Maliki scholars of the country speaking in Qur’an, Sunnah, Ijma’, Qiyas, Istihsan, condemnation of the practice. If we take all of this Masalih Mursala, Shar’ man Qablana, Qawl or into account, we can justifiably say that the Maliki Fi’l Al-Sahaba, etc., then it is not a bid’a even scholars of Morocco in their initiation of and support if it didn’t exist in the period of the Salaf. So for this practice are well within the parameters of when he considers congregational dhikr and the Maliki School. And Allah knows best. du’a to be a bida ,’ it shows inconsistency in 19 Al-Zahiri, ‘Ali b. Ahmad ibn Sa’id b. Hazm. Al-Muhalla his understanding and definition. bi al-Athar, Dar al-Fikr: 1405/1984, pp. 154-155, 17 Reported in Sahih Muslim. Mas’alat #495.

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Is Congregational Dhikr a Bid’a ? – Abdullah bin Hamid Ali on the basis of the hadith wherein the Prophet The point is that practically every issue  said, mentioned above that Imam Malik or others raised any contention with has some form of “Prayer in congregation is more textual evidence to support it. 23 On that basis, it superior than prayer as in would fail the litmus test for bid’a as defined individual by 27 grades.” Or as in both by the majority of scholars and as defined another narration “by 25 times.” 20 by Al-Shatibi, in spite of the fact that the latter (Al-Shatibi) falls into contradiction with his As for raising the hands in supplication [3] own stipulations for bid’a , since he refused to besides in the (istisqa), 21 Malik also abandon the positions of his Imam. disliked it, and said that it wasn’t one of the actions of the learned (fuqaha). 22 However, those who do raise their hands in supplication have numerous hadiths of various narration Dhikr in Congregation found in the 6 Books (Bukhari, Muslim, Abu Dawud, Tirmidhi, Nasa’i, and Ibn Majah) that A believer must be honest and ask himself, support their actions. A number of these “Why do I object to congregational dhikr ?” And, hadiths can be found mentioned in my article “What is the harm in it?” If we are sincere and entitled, “Raising Hands During Supplication.” honest, we’d know that the only reason so many One of them is the hadith reported by Bukhari of us object to such a practice is that we have on the authority of Abu Musa Al-Ash’ari who been thoroughly inundated with material that said, encourage us to be opposed to anything that resembles ‘what the Sufis do.’ I mean, we have “The Prophet  supplicated. Then all been affected by the pseudo-Salafi neo- he raised his hands. And I saw the Wahhabi thought. whiteness of his armpits.” I, myself, am not a Sufi and the number of times Textual evidence for group supplication (du’a) that I’ve involuntarily 24 been in attendance at any and dhikr [4 – 5], for starters, can be found in group dhikr sessions I can count on one hand. the report that was already mentioned wherein However, this is about defending and it is said that the Prophet  said that Allah said, manifesting the truth about a particular religious matter, not about bashing or aiding “Whoever makes mention of Me any particular faction of Muslims. in an assembly, I’ll make mention of him in a assembly better than Dhikr is no more than the mention of Allah or it…” one of his names on our tongues a specific number of times in hopes to be rewarded immensely, and to come closer to our Creator. This is like what we customarily do at the end of 20 Bukhari. Kitab al-, Chapter 30 21 Ibn Al-Qasim relates in Al-Mudawwana Al-Kubra that 23 In spite of there being textual evidence to support it was related to him that Malik was seen raising his this practice and those that will be mentioned later, hands during the rain prayer (istisqa). Other than one should not understand that I have abandoned that, it was common knowledge to his companions the Maliki School or even disagree with the standard that he disliked raising the hands in supplication or and commonly accepted views of Imam Malik. I am in any other place other than the opening takbira of merely attempting to make an argument for those the Salat. [Refer to Al-Mudawwana al-Kubra : 1/107- who accept these practices, and show that they have 108] ample evidence from the hadiths that substantiate 22 Ibn Hajar Al-‘Asqalani said, their arguments according to their principles and methodological approaches, even if these things are “Ibn Al-Tin mentioned about ‘Abd disliked according to Maliki principles. Allah b. ‘Umar b. Ghanim that he 24 I place emphasis here not to condemn the acts of related about Malik that raising the the Sufis, but to stress that there is a strong basis for hands in du’a is not of the affair of accepting that my intention from writing this essay the jurists (fuqaha).” [Fath Al-Bari is not driven by a desire to champion any personal or Sharh Sahih Al-Bukhari 12: 430] group position. So the argument needs to be given close and sincere consideration.

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Is Congregational Dhikr a Bid’a ? – Abdullah bin Hamid Ali every congregational prayer when we say ‘Subhan Allah’ 33 times, ‘’ 33 times, place, where he sat, and where he and ‘Allah Akbar’ 33 times, etc. It is also like walked during all of those days. And when we say in ’ ‘Subhan Al-‘Azim,’ or Maymuna [bint Harith] (the Prophet’s in sajda , ‘Subhan Rabbi Al-‘Ala.’ But these are wife) used to recite the takbira on the Day of the Sacrifice. And the women times of individual dhikr. used to recite the takbira behind Aban b. ‘Uthman [b. ‘Affan] and ‘Umar b. If we really think hard, we’ll realize that [1] ‘Abd Al-‘Aziz during the days of there is really no harm in congregational dhikr , immolation (tashriq) with the men and [2] we are already engaged in it on a regular inside the masjid.” basis. And if that is so, we need to see that there is a great sense of inconsistency in our behavior Then he reports in hadith #971 on the when we come out to condemn those we label authority of Umm ‘Atiya who says, as Sufis when they decide to do the same. “We were ordered to come out on the

day of the ‘Id and even bring out the For instance, Muslims on are regularly unmarried woman (bikr) from her involved with reciting the Talbiya . And by the protected secrecy (), and yet talbiya, I mean the words, “Labbayk Allahumma even [to bring out] those who were Labbayk! Labbaka La Sharika laka Labbak! Innal- menstruating. Then they’d be behind Hamda wan-Ni’mata laka wal-Mulk! La Sharika lak!” the men (nas), and then they (the We say this in congregation. And it is group women) would recite the along dhikr . with their takbir and supplicate with their supplication, hoping for the On the day of the ‘Id, Muslims come together to blessing of that day and its purity.” recite the takbira . And the takbira is to say, Abu Dawud also reports that Mujahid (the student of “Allahu Akbar Allahu Akbar Allahu Akbar! La Ilaha Illa Allah! Allahu Akbar Allahu Akbar! Wa lillahil- Ibn ‘Abbas) said, 25 Hamd! ” And that is group dhikr. “Abu Hurayra and Ibn ‘Umar used to come to the market place during the [first] ten days, and they would recite 25 In case someone says that reciting the Takbira of the takbira and the people would the ‘Id in unison is a bid’a as many Salafis say in spite recite the takbira along with them. And of the fact that they claim not to place anything they came out for no other reason before the Qur’an and the authentic hadiths, consider than for that.” the following: As for the words of the takbira as reported from some Imam al-Bukhari said in his Sahih in Kitab al-‘Idayn, of the Salaf, Imam Ja’far Al-Faryabi reports in his Chapter 11, book, Kitab Al-‘Idayn , “Ibn ‘Umar and Abu Hurayra used to go out to the market place during the first 10 days [of Dhu al-Hijja], and “Ishaq b. Rahuwayh stated to us — they would recite the takbira , and the Jarir informed us —on the authority people recited the takbira with them...” of Yazid b. Abi Ziyad that he said,

Then he reports the following in Chapter 12, “I witnessed Sa’id b. Jubayr, “’Umar [ibn Al-Khattab] used to recite Mujahid, and ‘Abd Al-Rahman the takbira in his tent in Mina. So the people in the masjid would hear him. b. Abi Layla —or two of the Then, they’d recite the takbira , and three of them —as well as then the people in the market places would recite the takbira until Mina what I witnessed from the was shaking with takbir . learned people saying during And Ibn ‘Umar would recite the takbira in Mina on those days [of the ten days [of Dhu al-Hijja] Hajj], after the prescribed prayers, is: [while] on his mat in his camping

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Is Congregational Dhikr a Bid’a ? – Abdullah bin Hamid Ali

Muslims who decide to meet in their homes and When we are in Salat, and the Imam comes to elsewhere with a group of believers to do the end of Al-Fatiha by saying, “Ghayril-Maghdubi something similar? ‘alayhim wa lad-Dallin.’ We all say in congregation, ‘Amin.’ And that is group dhikr , What is so evil about this practice? Are they especially since in one view, ‘Amin’ is one of the chanting something that would be equivalent to names of Allah. 26 And according to the stronger kufr ? If so, what words are those? Even if they view, ‘Amin’ means ‘O Allah! Answer our happen to publicly make a du’a for a person who prayer!’ And that would make this a group du’a is deceased by name, like ‘Abdul-Qadir al-Jilani (supplication). 27 or Bawa Muhayyadeen 29 , what kufr is in that?

When the Imam moves from one position to another in Salat, after he says ‘Allahu Akbar,’ most or all of us say ‘Allah Akbar’ in unison. And The portion of the hadith that is pertinent to this that is congregational dhikr . And when he ends discussion is when she says, “…and then they (the women) would recite the takbir along with their the prayer by saying ‘As-Salamu ‘alaykum wa takbir and supplicate with their supplication…” rahmatullah [twice],’ all of us follow suit and say the same thing in unison. And that is a group supplication. So if they “supplicated with their supplication,” this means that the du’a (supplication) was one carried The point in the end is that our actions clearly out in congregation. And for those who champion the show that we are accepting of congregational hadith, they’d have to yield to the indications of this du’a and dhikr .28 So why do we lambaste those hadith, and allow for Muslims to supplicate Allah in a group, just as they allow for people to repeat a congregational prayer in a masjid after the Imam’s prayer based on the hadith dealing with the virtue of Allahu Akbar, Allahu praying in congregation already cited. 29 The Bawa Muhayyiddeen Masjid is a mosque and Akbar, Allahu Akbar, La multi-faith fellowship organization located in ilaha illa Allahu, Philadelphia, PA. The Muslim custodians of the mosque and members consider themselves to be wAllahu Akbar, Allahu Sufis of the Qadari Order. For years, most of the Akbar, wa lillahil- attendees of other mosques have avoided any interaction with them, due to the decades old Sufi- hamd .” Phobic attitudes of most Muslims living in the city. Rumors for years have been that the Muslims who attend the fellowship and who pray in the mosque are guilty of beliefs in the universality of all religions 26 Qadi Ibn Al-‘Arabi mentions this view in i.e. they supposedly believe that a Christian and Jew his Al-Qur’an but rebuffs it as being weak. do not have to accept Islam in order to make it to [1/12]. after death. Another rumor circulated was 27 Ibid. that they do incantations after Salat, which include 28 The following hadith already cited can also be use prayers directed to the Shaykh. In other words, they as proof for the validity of group supplication, pray to the Shaykh instead of praying to Allah. I’m not a Sufi. I’m not a member of any particular Bukhari reports in hadith #971 on the Sufi order. And I am not a member of the Bawa authority of Umm ‘Atiya who says, Muhayyiddeen Masjid/Fellowship. But I do pray there occasionally. And I’m close to some of those “We were ordered to come out on the who are members. In my experience and from my day of the ‘Id and even bring out the conversations with those who have been members of unmarried woman (bikr) from her the mosque/fellowship since the time of Bawa, none protected secrecy (khidr), and yet of the claims listed above can be substantiated. even [to bring out] those who were Furthermore, they are just outright slander! The menstruating. Then they’d be behind unfortunate thing is that the Muslims typically the men (nas), and then they (the believe slanderous accusations like these launched women) would recite the takbir along against other Muslims without any hard proof, even with their takbir and supplicate with though the Qur’an tells us that if anyone judges by their supplication, hoping for the other than what Allah has revealed, then he is an blessing of that day and its purity.” unbeliever () [Qur’an 5:44]. And to accept one Muslim’s word about another Muslim without

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Is Congregational Dhikr a Bid’a ? – Abdullah bin Hamid Ali

Can it be said that someone is praying to dead they declare Your majesty.” He people, when all they are doing is making a (Allah) says: “Have they ever seen prayer for them? Me?” They say: “No! By Allah! They have not seen You!” Then Allah, in numerous occasions, calls us to make He says: “What if they saw Me?” regular mention of Him. Consider the following They say: “If they saw You, they verses, would be more intense in [their] service to You, more intense in “O You who believe! Make much dhikr (mention) of praise of You, and more intense Allah. And declare His innocence from imperfection in glorification of You.” Then He by morning and evening.” [Qur’an 33: 41] says: “What do they ask of Me?” One replies: “They ask of You “There is a beautiful example for you in Allah’s Paradise.” He says: “And have Messenger for whomever hopes in Allah and The Last they seen it?” One replies: “No! Day, and does much dhikr (mention) of Allah.” By Allah, O Lord! They have not [Qur’an 33: 22] seen it!” He then says: “What if they had seen it?” They say: “If And from the Sunnah, I’ll close with the they had seen it, they’d be more following hadith related by Imam Bukhari in his intense in eagerness for it, more Sahih , intense in seeking it, and greater in their desire for it.” He then On the authority of Abu Hurayra, the Messenger says, “Then from what do they of Allah  said, seek refuge?” They say: “From the Fire.” He says: “And have they “Verily Allah has who seen My fire?” They say: “No! By travel back and forth on the roads Allah, O Lord! They have not seen seeking out the People of Dhikr . it!” He then says: “And what if And when they find a people they had seen it?” They say: “If making mention of Allah, they they saw it, they’d be most call out: “Come to your need!” He intense in flight from it, and more (the Prophet) [then] said, “Then vehement in fear of it.” Then He they encircle them with their says: “Then I make you all witness wings [all the way] to the Lowest to that I have forgiven them.” Heaven.” He said, “Then their Then an from the angels Lord  asks them [about it], even says: “But So-and-So is amongst though He knows better than them, who is not from them. He they do how His slaves will only came for some need he had!” respond. One says: “They declare He (Allah) responds: “They are Your innocence from those who sit, with whom the one imperfection. They declare Your who sits doesn’t suffer greatness. They praise You. And, misfortune.” 30

substantiation is judging by other than what Allah has revealed. I have not read much of what has been attributed to Ibn Hajar Al-‘Asqalani says about this hadith, Shaykh Bawa Muhayyiddeen. So I can neither confirm nor deny any claims of heretical ideas or “And in the hadith there is [an beliefs attributed to him. But what I do know for a allusion to] the virtue of the fact is that the slanderous accusations launched sittings (majalis) for dhikr and against the Muslims of the mosque are unjustified. I [the virtue] of those who do dhikr , can also testify to the fact that the dhikr and prayers along with the virtue of coming the worshippers do after each Salat do not contain anything objectionable or even close to being or kufr as the usual people claim. They do not pray to Bawa. They pray for him and for Shaykh ‘Abd Al- Qadir Al-Jilani. 30 Bukhari . Kitab al-Da’awat, Chapter 66

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Is Congregational Dhikr a Bid’a ? – Abdullah bin Hamid Ali

together as a group for that [aim]…” 31

And this is one of the clearest proofs for the permissibility of congregational dhikr and the virtue of those involved in it. For, all of this is said with respect to people who gather upon the remembrance of Allah.

“Verily Allah has angels who travel back and forth on the roads seeking out the People of Dhikr …”

And one cannot say that ‘Dhikr’ is a reference to religious classes or lectures instead of ‘making mention of Allah in unison,’ since the statement that,

“They declare Your innocence from imperfection. They declare Your greatness. They praise You...” is a reference to saying ‘Subhan Allah! Allahu Akbar! Alhamdulillah!’ as indicated by the Arabic wording, ‘yusabbihunaka, wa yukabbirunaka, wa yahmadunaka, wa yumajjidunaka.’

And none of this is said to say that it is ‘compulsory’ for Muslims to be involved in group dhikr and du’a. It is only meant to show that those who do it are upon firm grounding. So if someone still has an aversion to this practice, he has every right to avoid it. But he has no right to condemn those who are involved in it also. Allah distinguished us from the animals through reason. So let us be reasonable.

Abdullah bin Hamid Ali

31 Al-‘Asqalani, Ibn Hajar. Fath Al-Bari Sharh Sahih Al- Bukhari, Dar al-Fikr 1446/1996, Beirut, : 12/513.

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