ATHKAR IN JAMMAH AND DUA IN JAMMAH BIDIA? NO, ITS NOT(A MUST SHARE) ------------------------------------------------------------------------- In the name of Allah the beneficent the merciful, it is so delightful bringing forth this topic, interestingly, many of us have been so busy with our little ways of contributing to Islam, even though we are still crawling with our Islamic intellectual adventure. Some of us have tried to impact our little knowledge, and interestingly, it is making a beautiful impact, Alhamdulillah. During our discussions with people, we have got to realise that this issue is gradually becoming a center of discussion.Before I bring forth the evidences, I would appreciate if you can read the points below with an open mind. THE REASON I HAVE CHOSEN TO DISCUSS THE TOPIC ---------------------------------------------------------------- By Allah, the reason I have decided to share what I know on this topic with my brothers and sisters in Islam is because some people have begun to endanger the bond of brotherhood by twisting the genuine content of this topic to suite a selfish interest and to claim a political identity. It is so appalling that some Muslims don’t say teslim to each other anymore just because one of them believes in athkar in Jamaah and dua in jammah and the other does not, this is so pathetic and dangerous to the beautiful UMMAH we are all aspiring to see. It is also important to note that scholars with different opinions have discussed this topic brilliantly in the past that they could not conclude in a unified voice, each had to stick passionately to what he believes without an obnoxious attack on another. It is heart breaking today that this etiquette of moral comportment is gradually fading off amongst the Muslims . I have therefore put forth this compendium to guide your thought in differentiating between the real innovations and the lawful practices which some misguided people have falsely branded as innovations. Before I travel into the intellectual adventure again, let me quickly state my conclusion. MY CONCLUSION: if you like you can do your athkar or your dua in jammah if you don’t like it in jammah you can do it personally. The two are allowed. The most important thing is for you to do dua and athkar. This should not be an issue that should waste peoples time. This UMMAH is facing lot of challenges than labouring on issues that would end up creating enmity amongst Muslims. Our Children can no longer use Hijab in Public Secondary school, our Muslim Professionals are being victimised at their places of work. Muslim are deliberately being barred from employment because they feel he/she is an endangered specie, the cheapest blood in the world is a Muslims blood. A typical Muslim does not know the basics of his or her religion, and he is even shy of identifying himself as a Muslim. Lot of issues call for our concern than wasting time on issues that are fruitless. Now, let us begin. I pray Allah count it as an act of Ibaadah and may He make it beneficial. Please kindly read with a plain mind, this is not intended to be vindictive on anyone, it may take your time a bit, but , you would learn a lot Insha Allah. EVIDENCE OF DUA IN JAMMAH --------------------------------------- Evidence from the QURAN 1. Surat Yunus, 89: {The supplication of the two of you has been answered}. The reports from the Companions and Salaf concur that the modality of this supplication was that Musa - upon him peace - supplicated while Harun - upon him peace - said Amîn, as narrated by the Imams of Tafsir from Ibn `Abbas, Abu al-`Aliya, Abu Salih, Ikrima, Muhammad ibn Ka`b al-Qurazi, al-Rabi` ibn Anas and others. See the Tafsirs of al-Tabari, Ibn Kathir (2:656) and al-Suyutis al-Durr al-Manthur (3:315). Cf. al-Hakim, Ma`rifat `Ulum al-Hadith (p. 91) EVIDENCE FROM THE HADITHS 1. The Prophet said : No group assembles (lâ yajtami`u qawmun/malaun), one of them supplicating while others say Amîn, except Allah answers them. Narrated from Habib ibn Maslama al-Fihri by al-Tabarani in al-Kabir (4:21-22), al-Hakim in al-Mustadrak (3:347=1990 ed. 3:390) and he graded it sahîh, and al-Daraqutni. Al-Haythami in Majma` al-Zawaid (10:170) said: The narrators in its chain are those of al-Bukhari and Muslim except for Ibn Lahi`a and he is fair in his narrations. However, the hadith masters have said that Ibn Lahi`as narrations are sound (sahîh) if he narrates from certain narrators, among them `Abd Allah ibn Yazid al-Muqri as is the case here (see Ibn Hajar, Tahdhib al-Tahdhib 5:378 and al-Arnaut, Tahrir al-Taqrib 2:258-259 #3563). So the hadith is sahîh as stated by al-Hakim and clearly stipulates that the collective du`â has better chances of being accepted by Allah Most High than the individual du`â. On the basis of this hadith and the ruling based on it. Whoever bans or opposes collective supplication is opposing the Sunna and committing bid`a. 2. Zayd ibn Thabit said: While I, Abu Hurayra, and a third man were in the mosque one day, supplicating Allah Most High and remembering our Lord, the Prophet came out to us and sat with us. When he sat we fell silent. He said: Continue what you were doing. So I supplicated, then my friend, before Abu Hurayra, while the Prophet said âmîn to our supplication. Then Abu Hurayra supplicated saying: O Allah! I ask you all that my two friends asked of you and I ask you for knowledge that shall not be forgotten. The Messenger of Allah said âmîn. We said: O Messenger of Allah! We, too, ask for knowledge that shall not be forgotten. He replied: The boy from Daws asked for it before you (sabaqakumâ / sabaqakum ghulâmu daws / al-ghulâmu al-dawsî). Narrated by al-Tabarani in al-Awsat with a chain of trustworthy narrators except for Qays al-Madani who is of unknown reliability as indicated by al-Haythami in Majma` al-Zawaid (9:361); al-Bayhaqi in al-Sunan al-Kubra (3:440) both with the same chain, which Ibn Hajar declared good (jayyid) in al-Isaba (7:438 #10674) - citing al-Nasais Sunan as he does in Tahdhib al-Tahdhib (12:291) - and al-Hakim (3:508=1990 ed. 3:582) with a chain he declared sound (sahîh) while al-Dhahabi cited the weakness of one of its narrators - Hammad ibn Shu`ayb - but in the Siyar (4:197=al-Arnaut ed. 2:616) he cites Qayss chain [cf. al-Mizzi in Tahdhib al-Kamal (24:94)] with al-Fadl ibn al-`Ala in lieu of Hammad, adding: Ibn al-`Ala is truthful (sadûq), which makes this a fair (hasan) narration in shâ Allâh. Ibn Hajar also cites it in Fath al-Bari (1959 ed. 1:215). 3. From Abu Shaddad while `Ubada ibn al-Samit was present and confirmed him: We were in the house of the Prophet when he said: Is there any stranger among you? He meant one of the People of the Book. We said, No, O Messenger of Allah. He ordered for the door to be shut and said: Raise your hands and say Lâ ilâha illAllâh. We raised our hands and said Lâ ilâha illAllâh for a while. Then he lowered his hand and said: Glory and praise to Allah! O Allah, my Lord! Truly You have sent me with this phrase and commanded me to say it and promised me Paradise for it. Truly You do not break the tryst. Then he said: Be glad, for Allah has forgiven you! Al-Haythami in Majma` al-Zawaid (1:18-19) said: Ahmad, al-Tabarani [in al-Kabir (7:290 #7163) and Musnad al-Shamiyyin (2:158 #1104)], and al-Bazzar narrated it and its narrators have been declared trustworthy. Elsewhere (10:81) he said: Ahmad narrated it and its chain contains Rashid ibn Dawud who was declared trustworthy by more than one [authority] although there is some weakness in him, and the rest of its narrators are trustworthy. Al-Hakim narrated it (1:501=1990 ed. 1:679) grading it sahîh but al-Dhahabi disagreed because of Rashid, while al-Mundhiri in al-Targhib (2:330 #2288) and Zayn in his edition of the Musnad (13:271 #17057) both declared its chain fair (hasan) but Shaykh Shu`ayb al-Arnaut in his edition (28:348-349 #17121) said its chain was weak (da`îf) due to the same narrator. Also narrated by al-Dulabi in al-Kuna (1:93) 4. From Anas - Allah be well-pleased with him - in al-Bukharis Sahih: A desert Arab came to the Messenger of Allah the Day of Jumu`a saying: O Messenger of Allah, the beasts of burden are dying, the dependents are dying, the people are dying! Whereupon the Messenger of Allah raised his hands in supplication and the people raised their hands in supplication with the Messenger of Allah .. Al-Bukhari adduced this narration as a proof for the desirability of raising ones hands in supplication in general, not only during khutba. By the same token, collective supplication is lawful both inside and outside khutba. 5. From al-Aswad ibn Hilal al-Muharibi: When `Umar was made Caliph he stood on the pulpit and said: O people! I am going to invoke Allah, therefore say âmîn (hayminû)! O Allah, my Lord! I am coarse, so make me soft, and I am stingy, so make me generous, and I am weak, so make me strong. 6. Narrated by Abu Nu`aym in Hilyat al-Awliya (1985 ed. 1:53) and Ibn Sa`d in al-Tabaqat al-Kubra (3:275). Where are those who would tell `Umar that collective du`â is banned in Islam? THERE ARE LOTS OF EVIDENCES, LET ME QUICKLY MOVE TO ATHKAR IN JAMMMAH, YOU CAN TAKE A CUP OF WATER IF YOU ARE GETTING DEHYDRATED. EVIDENCES FOR THAKAR IN JAMMAH 1. It is so interesting to start with the narration of our beloved prophet in Sahih Bukhari Vol. 9, Number 502.(Note, SAHIH BUKHARI) The Prophet said, Allah says: I am just as My slave thinks I am, (i.e. I am able to do for him what he thinks I can do for him) and I am with him if He remembers Me. If he remembers Me in himself, I too, remember him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than they; and if he comes one span nearer to Me, I go one cubit nearer to him; and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running. 2. The hadith master al-Mundhiri devoted a section to what he titled The Encouragement to Attend the Gatherings of Dhikr and Assembling for the Purpose of Remembering Allah Most High (al-Targhib fi Hudur Majalis al-Dhikr wal-Ijtima` `ala Dhikr Allah Ta`ala). He cited narrations, among them that narrated by al-Bukhari and Muslim from Abu Hurayra that the Messenger of Allah said: Allah has angels roaming the roads to find the people of dhikr, and when they find such a group of people, they call each other and encompass them in layers until the first heaven.... [ending with the words:] They are the folk [= the true believers] and even those that sit with them shall obtain felicity. Similarly, [al-Tirmidhi (hasan gharîb), Ahmad,] Ibn Abi al-Dunya, Abu Ya`la, al-Bazzar, al-Tabarani, al-Hakim - he declared it sahîh - and al-Bayhaqi narrated: ...What are the groves of Paradise? to which he replied: The gatherings of dhikr. There might be in the gathering a righteous servant because of whom Allah answers the supplication of the gathering. The Ulema of the Muslim cities used to gather in the mosques the night before `Arafa for du`â and dhikr. Imam Ahmad approved of this, saying, I hope there is no harm in it, several [of the Salaf] did it. Its basis in the Sunna is the encouragement towards du`â and dhikr in the days of fragrant Divine gifts and the seasons that are righ in acts of worship and obedience. The hadith mentions: Truly your Lord gives, on certain of your days, fragrant gifts. Lo! Avail yourselves of the fragrant gifts of your Lord. 3. Shahr ibn Hawshab relates that one day Abu al-Darda entered the Masjid of Bayt al-Maqdis (Jerusalem) and saw people gathered around their admonisher (mudhakkir) who was reminding them, and they were raising their voices, weeping, and making invocations. Abu al-Darda said: My fathers life and my mothers be sacrificed for those who moan over their state before the Day of Moaning! Then he said: O Ibn Hawshab, let us hurry and sit with those people. I heard the Prophet MHMD say: If you see the groves of Paradise, graze in them, and we said: O Messenger of Allah, what are the groves of Paradise? He said: The circles of remembrance, by the One in Whose hand is my soul, no people gather for the remembrance of Allah Almighty except the angels surround them closely, and mercy covers them, and Allah mentions them in His presence, and when they desire to get up and leave, a herald calls them saying: Rise forgiven, your evil deeds have been changed into good deeds! Then Abu al-Darda made towards them eagerly and sat with them. The hafiz Ibn al-Jawzi relates it with his chain of transmission in the chapter entitled: Mention of those of the elite who used to attend the gatherings of story-tellers of his book al-Qussas wa al-mudhakkirin (The Story-tellers and the Admonishers) ed. Muhammad Basyuni Zaghlul (Beirut: dar al-kutub al-`ilmiyya, 1406/1986) p. 31. The above shows evidence for the permissibility of loud dhikr, group dhikr, and the understanding of dhikr as including admonishment and the recounting of stories that benefit the soul. And Allah knows best.
Posted on: Fri, 17 Jan 2014 18:00:09 +0000
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