Fatwa #643522 August 2002Australia
I am looking for as many Qur'an, Hadeeth & Math-hab references concerning the validity of saying thikr loud and in congregation i)after salaat and ii)during any other non specified time
Question
Part 1)I am looking for as many Qur'an, Hadeeth & Math-hab references concerning the validity of saying thikr loud and in congregation i)after salaat and ii)during any other non specified time. iii) Also what are ALL the things one can say after salaat, aloud, in congregation be it Masnoon or otherwise -and please clarify whether it is Masnoon or not. iii)If the Prophet(saws) did not practice something in his (saws) time..does that then result in rejection of the particular act. I'm not referring to bid'a in salaat or other fiqh issues etc..Its things like, to use an extreme example, reciting the name of Allah(swt) 10,000 times a day etc... There are brothers who insist that we cannot say thikr out loud nor in congregation. I find this attitude to be disturbing and against the spirit of Islam. They also use the argument that if the Prophet (saws) didnt do something then its an outright bid'a and should be avoided but i dont think we can use a "blanket bid'a" approach.
Answer
1. With regards to saying Dhikr aloud and in congregation, there are many%0D%0Averses of the Qur'aan and Ahaadith to establish its permissibility. Suffice%0D%0Ato mention just a few, Allah Ta'ala says, 'O you who believe! Remember Allah%0D%0ATa'ala abundantly.' (Surah Ahzaab). 'Remember me and I will remember you.'%0D%0A(Baqarah). 'Certainly, the rememberance of Allah Ta'ala is the greatest.'%0D%0A(Ankaboot)%0D%0AAs far as Ahaadith are concerned, Nabi (Sallallaahu Alayhi Wasallam) is%0D%0Areported to have said, 'Allah Ta'ala says, O my servant, you remember alone,%0D%0AI will remember you alone. And if you remember me in a gathering, I remember%0D%0Ayou in a gathering more better.' (Tirmidhi).%0D%0AAnother narration mentions that 'an angel announces after the gathering%0D%0Awhich was busy in the rememberance of Allah Ta'ala that your sins have been%0D%0Apardoned.' (Musnad Ahmad).%0D%0AIbn Abbaas (Radhiallaahu Anhu) narrates that loud Dhikr after Fardh Salaat%0D%0Awas the practice during the time of Nabi (Sallallaahu Alayhi Wasallam).%0D%0A2. There are many Du'aas that are established from Ahaadith to be recited%0D%0Aafter the Fardh Salaat. However, to recite these specific Du'aas aloud in%0D%0Acongregation is not permissible unless the Imaam of a Musjid does this with%0D%0Athe congregation to teach them these Du'aas. However, when these Du'aas are%0D%0Alearnt, this practice must stop. (Ahsanul Fataawa vol.3 pg.67)%0D%0A3. Any action that was not prevalent during the time of Nabi (Sallallaahu%0D%0AAlayhi Wasallam) and Sahaaba (Radhiallaahu Anhum) will be termed as Bid'at.%0D%0AHowever, the fact that it is Bid'at does not necessarily render it forbidden%0D%0Anot not permissible. there are various such examples. This type of Dhikr is%0D%0Aalso one such example. The special types of Dhikr conducted by certain Ulama%0D%0Aare not exactly and directly proven from Qur'aan or Hadith not were they%0D%0Aprevalent during the time of Nabi (Sallallaahu Alayhi Wasallam). these types%0D%0Aof Dhikr are adopted as a spiritual remedy for spiritual upliftment. The%0D%0Aconstant rendition of certain Dhikrs like 'Allaahu' is for the very same%0D%0Areason. Since this although it is an innovation, however, it enables one%0D%0Again spiritual upliftment and in doing so it is not in conflict with any%0D%0Aother law of Shari'ah, hence, permissible.%0D%0A%0D%0Aand Allah Ta'ala Knows Best%0D%0A%0D%0AMufti Ebrahim Desai