The Ruling on Gathering for the Remembrance of Allah
Machine translationRead the Arabic original
Question:
The first message in this episode is from listener Husayn al-Sayyid Hasan from Jordan, the Karak Governorate. Our brother has a lengthy question, but it is an academic discussion. If you would be so kind, O Shaykh, he says: I read in one of the books, namely *Our Spiritual Education*. Its author, after mentioning the hadith narrated by the two Shaykhs (al-Bukhari and Muslim) from Abu Hurayrah from the Messenger of Allah (peace and blessings be upon him), that he said: to the end of what came in this noble hadith.
Then the author of this book commented on this hadith by saying: From this hadith, we realize that the Messenger of Allah (peace and blessings be upon him) encouraged gathering for dhikr and outlined for us the comprehensive principle upon which the circles of dhikr are based, consisting of tasbih, tahlil, takbir, tahmid, and du'a. So if a group gathers to say Subhan Allah, Alhamdulillah, La ilaha illa Allah, and Allahu Akbar, and concludes their session with du'a and seeking refuge, then they have realized the Sunnah of gathering for dhikr as it came in the hadith. And whoever discusses the Sunnah of that, meaning its authenticity in the Sunnah, contradicts the intuitive understanding of this hadith.
And if the Sunnah of gathering for dhikr is established in such an authentic hadith, there are other texts that point to something similar. Among them is what Muslim, al-Tirmidhi, and al-Nasa'i narrated from Abu Sa'id from Mu'awiyah (may Allah be pleased with him) who said:Riyad as-Salihin 1450. And among them is what al-Tabarani narrated in the *Al-Kabir* with a good isnad from the Messenger of Allah (peace and blessings be upon him) who said: — and at the end of the hadith he said: .
The question is: Is the argument for gathering for dhikr in this form correct? And if not, what is your explanation and clarification of these previous hadiths, and what is the prescribed and recommended method of dhikr? May Allah reward you with good.
Answer:
In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may Allah send prayers and blessings upon the Messenger of Allah, and upon his family and his Companions, and upon those who follow his guidance. As for what follows:
There is no doubt that gathering for the remembrance of Allah, reciting the Qur'an, studying Islamic knowledge, and the like, which benefits the gatherers with beneficial knowledge, righteous action, and understanding of the religion, is something required by the Shari'ah. The Prophet (peace and blessings be upon him) encouraged the circles of dhikr and made them desirable. He (peace and blessings be upon him) said:Riyad as-Salihin 1023, which Muslim narrated in his *Sahih*. And likewise the hadith: Jami` at-Tirmidhi 3510Da’if (Darussalam). It was said: O Messenger of Allah, what are the gardens of Paradise? He said: .
The hadiths that came in this chapter, including those mentioned by the questioner and others, all indicate the virtue of gathering for the remembrance of Allah, seeking knowledge, understanding the religion, and discussing what benefits the servant in his religion and his worldly life. All of this is required by the Shari'ah. But what the Sufis do in their private gatherings with a specific voice and specific practices has no basis in the pure Shari'ah. The hadiths of the Prophet (peace and blessings be upon him) are explained by his action (peace and blessings be upon him) and the action of his Companions (may Allah be pleased with them all) . So if the gathering is as it came in the hadiths: in seeking knowledge, discussing knowledge, praising Allah for what He has granted in acquiring knowledge and guidance to Islam, then this is required, and it is what the believer should do with his brothers, such as gathering to read the Book of Allah and study the great Book of Allah, or a reader reciting while they listen, reflect, and contemplate. This is required by the Shari'ah. And likewise the circles of knowledge in studying the Qur'an and its interpretation, and in studying hadiths like *Sahih al-Bukhari* and *Sahih Muslim*, and so on, for the sake of benefit, knowledge, and understanding the religion. All of this is required by the Shari'ah, and by this the hadiths mentioned by the questioner and others are explained.
As for people gathering for dhikr with one voice, a collective voice that they repeat as the Sufi groups do, this has no basis in the pure Shari'ah. Rather, what is well-known is that they gather to discuss knowledge, research knowledge, and to glorify, praise, and declare the oneness of Allah. Each person glorifies his Lord, each praises Him according to his capacity and according to what is easy for him in his place, in his row, in his circle of knowledge which Allah has granted him, with his brothers discussing knowledge: What is the meaning of this verse? What is the meaning of this hadith? What is the meaning of the scholars' words on such and such? Academic lessons and circles of knowledge from which the one sitting benefits, the listener benefits, and the researcher benefits...
This is how the people of knowledge were in the circles of knowledge, researching what the verses indicate and researching what the hadiths indicate, and discussing knowledge. This is what is required, and this is what the hadiths came with. And in that there is tasbih, tahlil, sending blessings upon the Prophet (peace and blessings be upon him), and remembrance of Allah (Glorified and Exalted is He) and praise of Him when reading the verses, when hearing the verses, and when hearing the hadiths from the Messenger of Allah (peace and blessings be upon him), along with what is in this of seeking knowledge, understanding the religion, advising one another to truth and patience upon it. This is what is prescribed for the people of faith, and this is what the Salaf did in their mosques, in their homes, in their schools, and in the circles of knowledge they established. The purpose of all of that is understanding the religion, gaining insight into the religion of Allah, cooperating in righteousness and piety, understanding the meaning of the words of Allah and the words of His Messenger (peace and blessings be upon him), and reminding of the blessings of Allah upon His servants... and whatever falls within this meaning.
As for the tasbih being done in the manner that some Sufis do with collective voices, a specific method, and a specific system, this has no basis. We ask Allah for success and guidance for everyone. Yes.
The presenter: O Allah, amen. What are the best places for circles of dhikr, O Shaykh Abdul Aziz?
The Shaykh: Mosques. Mosques are the best. And if it is done in the house or in the school, all of that is good.
The presenter: Does this mean that the mosques must be open so that Muslims can gather for the remembrance of Allah and the study of the Qur'an?
The Shaykh: They should be opened and the establishment of circles of knowledge in them should be facilitated. And if there is something to be feared, it should be handled by the guard, by one of the mosque employees, a mu'adhdhin or a servant... and the like. They take charge of guarding it from what is feared.
The presenter: As for it remaining closed like this... does it not prevent people from the remembrance of Allah?
The Shaykh: This is not the work of the people of Islam. Rather, the work of the people of Islam is to facilitate the establishment of academic circles in the mosques, to cooperate in righteousness and piety, to teach the ignorant and educate them... and so on from the aspects of teaching, especially the circles of the Qur'an and the circles of the Sunnah for the children and those who desire to acquire knowledge. Yes.
The presenter: May Allah bless you. With this, the role of the mosque becomes clear, O Shaykh Abdul Aziz?
The Shaykh: Yes, yes. And by this, the function of the mosque is known and it is achieved as it was in the time of the righteous Salaf. And what a person fears, what is feared now, is what has happened in the mosques regarding the carpets and sound amplification devices... and the like. So it is possible to secure what is feared through the guard, the servant, and the mu'adhdhin, so that what is warned against does not occur. Yes.
The presenter: Good... Good. May Allah bless you.
The first message in this episode is from listener Husayn al-Sayyid Hasan from Jordan, the Karak Governorate. Our brother has a lengthy question, but it is an academic discussion. If you would be so kind, O Shaykh, he says: I read in one of the books, namely *Our Spiritual Education*. Its author, after mentioning the hadith narrated by the two Shaykhs (al-Bukhari and Muslim) from Abu Hurayrah from the Messenger of Allah (peace and blessings be upon him), that he said:
Indeed, Allah has angels who move through the paths seeking the people of dhikr. If they find a group remembering Allah the Exalted, they call out: Come to your need. So they cover them with their wings up to the lowest heaven. Then their Lord asks them, and He knows them best: What are My servants saying? They say: They are saying: We glorify You, we magnify You, we praise You, and we exalt You. He says: Have they seen Me? They say: No, by Allah, they have not seen You. He says: How would it be if they saw Me? They say: If they saw You, they would be more devoted in worship to You, more praising of You, and more glorifying of You...
إن لله ملائكة يطوفون في الطرق يلتمسون أهل الذكر فإن وجدوا قومًا يذكرون الله تعالى تنادوا هلموا إلى حاجتكم، فيحفونهم بأجنحتهم إلى السماء الدنيا، فيسألهم ربهم وهو أعلم بهم: ما يقول عبادي؟ قالوا: يقولون: يسبحونك ويكبرونك ويحمدونك ويمجدونك، فيقول: هل رأوني؟ فيقولون: لا والله ما رأوك، فيقول: كيف لو رأوني؟ فيقولون: لو رأوك كانوا أشد لك عبادة وأشد لك تحميدًا وأكثر لك تسبيحًا..Then the author of this book commented on this hadith by saying: From this hadith, we realize that the Messenger of Allah (peace and blessings be upon him) encouraged gathering for dhikr and outlined for us the comprehensive principle upon which the circles of dhikr are based, consisting of tasbih, tahlil, takbir, tahmid, and du'a. So if a group gathers to say Subhan Allah, Alhamdulillah, La ilaha illa Allah, and Allahu Akbar, and concludes their session with du'a and seeking refuge, then they have realized the Sunnah of gathering for dhikr as it came in the hadith. And whoever discusses the Sunnah of that, meaning its authenticity in the Sunnah, contradicts the intuitive understanding of this hadith.
And if the Sunnah of gathering for dhikr is established in such an authentic hadith, there are other texts that point to something similar. Among them is what Muslim, al-Tirmidhi, and al-Nasa'i narrated from Abu Sa'id from Mu'awiyah (may Allah be pleased with him) who said:
The fact is that the Messenger of Allah (ﷺ) went out to a circle of his Companions and said, 'What has made you sit there?' When they replied that they are sitting together to remember Allah and to praise Him for guiding them to Islam and bestowing favours on them
خرج رسول الله ﷺ على حلقة من أصحابه فقال: ما أجلسكم؟ قالوا: جلسنا نذكر الله ونحمده على ما هدانا للإسلام ومن به عليناAllah will surely bring forth a group of people on the Day of Resurrection with light on their faces...
ليبعثن الله أقوامًا يوم القيامة في وجوههم النور..They are those who love one another for the sake of Allah, from various tribes and various lands, who gather to remember Allah and they remember Him.
هم المتحابون في الله من قبائل شتى وبلاد شتى يجتمعون على ذكر الله يذكرونهThe question is: Is the argument for gathering for dhikr in this form correct? And if not, what is your explanation and clarification of these previous hadiths, and what is the prescribed and recommended method of dhikr? May Allah reward you with good.
Answer:
In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may Allah send prayers and blessings upon the Messenger of Allah, and upon his family and his Companions, and upon those who follow his guidance. As for what follows:
There is no doubt that gathering for the remembrance of Allah, reciting the Qur'an, studying Islamic knowledge, and the like, which benefits the gatherers with beneficial knowledge, righteous action, and understanding of the religion, is something required by the Shari'ah. The Prophet (peace and blessings be upon him) encouraged the circles of dhikr and made them desirable. He (peace and blessings be upon him) said:
Any group of people that assemble in one of the Houses of Allah to recite the Book of Allah, learning and teaching it, tranquility will descend upon them, mercy will engulf them, angels will surround them and Allah will make mention of them to those (the angels) in His proximity.
ما اجتمع قوم في بيت من بيوت الله يتلون كتاب الله ويتدارسونه فيما بينهم إلا نزلت عليهم السكينة وغشيتهم الرحمة وحفتهم الملائكة وذكرهم الله فيمن عندهWhen you pass by the gardens of Paradise, them feast.
إذا مررتم برياض الجنة فارتعواCircles of dhikr.
حلق الذكرThe hadiths that came in this chapter, including those mentioned by the questioner and others, all indicate the virtue of gathering for the remembrance of Allah, seeking knowledge, understanding the religion, and discussing what benefits the servant in his religion and his worldly life. All of this is required by the Shari'ah. But what the Sufis do in their private gatherings with a specific voice and specific practices has no basis in the pure Shari'ah. The hadiths of the Prophet (peace and blessings be upon him) are explained by his action (peace and blessings be upon him) and the action of his Companions (may Allah be pleased with them all) . So if the gathering is as it came in the hadiths: in seeking knowledge, discussing knowledge, praising Allah for what He has granted in acquiring knowledge and guidance to Islam, then this is required, and it is what the believer should do with his brothers, such as gathering to read the Book of Allah and study the great Book of Allah, or a reader reciting while they listen, reflect, and contemplate. This is required by the Shari'ah. And likewise the circles of knowledge in studying the Qur'an and its interpretation, and in studying hadiths like *Sahih al-Bukhari* and *Sahih Muslim*, and so on, for the sake of benefit, knowledge, and understanding the religion. All of this is required by the Shari'ah, and by this the hadiths mentioned by the questioner and others are explained.
As for people gathering for dhikr with one voice, a collective voice that they repeat as the Sufi groups do, this has no basis in the pure Shari'ah. Rather, what is well-known is that they gather to discuss knowledge, research knowledge, and to glorify, praise, and declare the oneness of Allah. Each person glorifies his Lord, each praises Him according to his capacity and according to what is easy for him in his place, in his row, in his circle of knowledge which Allah has granted him, with his brothers discussing knowledge: What is the meaning of this verse? What is the meaning of this hadith? What is the meaning of the scholars' words on such and such? Academic lessons and circles of knowledge from which the one sitting benefits, the listener benefits, and the researcher benefits...
This is how the people of knowledge were in the circles of knowledge, researching what the verses indicate and researching what the hadiths indicate, and discussing knowledge. This is what is required, and this is what the hadiths came with. And in that there is tasbih, tahlil, sending blessings upon the Prophet (peace and blessings be upon him), and remembrance of Allah (Glorified and Exalted is He) and praise of Him when reading the verses, when hearing the verses, and when hearing the hadiths from the Messenger of Allah (peace and blessings be upon him), along with what is in this of seeking knowledge, understanding the religion, advising one another to truth and patience upon it. This is what is prescribed for the people of faith, and this is what the Salaf did in their mosques, in their homes, in their schools, and in the circles of knowledge they established. The purpose of all of that is understanding the religion, gaining insight into the religion of Allah, cooperating in righteousness and piety, understanding the meaning of the words of Allah and the words of His Messenger (peace and blessings be upon him), and reminding of the blessings of Allah upon His servants... and whatever falls within this meaning.
As for the tasbih being done in the manner that some Sufis do with collective voices, a specific method, and a specific system, this has no basis. We ask Allah for success and guidance for everyone. Yes.
The presenter: O Allah, amen. What are the best places for circles of dhikr, O Shaykh Abdul Aziz?
The Shaykh: Mosques. Mosques are the best. And if it is done in the house or in the school, all of that is good.
The presenter: Does this mean that the mosques must be open so that Muslims can gather for the remembrance of Allah and the study of the Qur'an?
The Shaykh: They should be opened and the establishment of circles of knowledge in them should be facilitated. And if there is something to be feared, it should be handled by the guard, by one of the mosque employees, a mu'adhdhin or a servant... and the like. They take charge of guarding it from what is feared.
The presenter: As for it remaining closed like this... does it not prevent people from the remembrance of Allah?
The Shaykh: This is not the work of the people of Islam. Rather, the work of the people of Islam is to facilitate the establishment of academic circles in the mosques, to cooperate in righteousness and piety, to teach the ignorant and educate them... and so on from the aspects of teaching, especially the circles of the Qur'an and the circles of the Sunnah for the children and those who desire to acquire knowledge. Yes.
The presenter: May Allah bless you. With this, the role of the mosque becomes clear, O Shaykh Abdul Aziz?
The Shaykh: Yes, yes. And by this, the function of the mosque is known and it is achieved as it was in the time of the righteous Salaf. And what a person fears, what is feared now, is what has happened in the mosques regarding the carpets and sound amplification devices... and the like. So it is possible to secure what is feared through the guard, the servant, and the mu'adhdhin, so that what is warned against does not occur. Yes.
The presenter: Good... Good. May Allah bless you.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.