|12-26-2010, 09:37 AM||#1|
Join Date: Aug 2005
Location: Toronto, Canada
Gatherings of Dhikr
After reading his answer, I would like to understand what are the acceptable practices and the unacceptable practices when we are in the gatherings of Dhikr. If I were to engage in dialogue with Muslims from SunniPath, what are the unacceptable practices of Dhikr that I should specifically address?
Last edited by Alima; 12-28-2010 at 10:45 PM. Reason: Don't wanna use names, in sha Allah :)
|12-31-2010, 03:25 AM||#2|
Join Date: Apr 2009
Re: Gatherings of Dhikr
Wa Alaikum Assalam Warahmatullah
In my opinion, for any discussion with people from such sects to be productive and bring about any benefit, it has to be about the differences in the basic fundamentals of how each group derives Islamic knowledge and rulings.
For example, if you are trying to debate the ruling on an act of worship which is a clear innovation and has no proof or basis from the sunnah of the Prophet peace be upon him or from the actions of the companions may Allah be pleased with them, if the other person thinks that there is such a thing as a "good innovation" then there is no point in trying to discuss the proof (or lack thereof) for this certain act specifically, and what should be discussed is the basic way of understanding our deen and the Islamic texts. In reality, there is no such thing as a "good innovation" in Islam, as Imam Malik (may Allah have mercy on him) said: "Whoever introduces an innovation into Islam and thinks it is good is claiming that Muhammad betrayed the message entrusted to him, because Allah says (interpretation of the meaning):
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”[al-Maa'idah 5:3]
So whatever was not part of the religion of Islam at that point should never be part of the religion of Islam today."
Ibn Mas’ood may Allah be pleased with him said: "Follow and do not innovate, for you have been sufficed, and every innovation is a misguidance."
Ibn Umar may Allah be pleased with them both said: "Every innovation is a misguidance, even if the people see it (as something) good."
The great early scholar Sa’eed ibn al-Musayyib (may Allah have mercy on him) once saw a man praying more than two rak’ahs after dawn (i.e., Fajr) had come in, and he told him not to do that. The man said, “O Abu Muhammad, will Allah punish me for praying?!” He said, “No, but He will punish you for going against the Sunnah.”
Look at the understanding of this great Tabi’i, may Allah have mercy on him. That is because the regular sunnah is to pray only two rak’ahs after Fajr has come in, not more than that, then to pray the obligatory prayer of Fajr.
It was also narrated from Imam Malik (may Allah have mercy on him) that a man came to him and said: “O Abu ‘Abd-Allah, from where should I enter ihraam?”
Imam Malik said, “From Dhu’l-Hulayfah, from where the Messenger of Allah (peace and blessings of Allah be upon him) entered ihraam.”
The man said, “I want to enter ihraam from the Masjid, from near the grave (meaning the grave of the Prophet peace and blessings of Allah be upon him).”
Imam Malik said, “Do not do that, for I fear fitnah (trial, affliction) for you.”
The man said, “What fitnah is that? It is just a few miles I am adding.”
Imam Malik said, “What fitnah is greater than your thinking that you have found something good that the Messenger of Allah (peace and blessings of Allah be upon him) failed to do?! I heard the saying of Allah (interpretation of the meaning):
‘And let those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his sunnah, orders, acts of worship, statements) beware, lest some Fitnah (disbelief, trials, afflictions) should befall them or a painful torment be inflicted on them’ [al-Noor 24:63].”
The Prophet (peace and blessings of Allah be upon him) said: “There is nothing that will bring you closer to Paradise except that I have commanded you to do, and there is nothing that will bring you closer to Hell but I have forbidden it to you."
So if there is something which is not from the sunnah and which the Prophet peace be upon him have not commanded us to do, then there is no good in it and it will not bring us closer to Allah nor closer to paradise!
Even if the deviant sects some times quote verses and ahadith as "proof" of their actions and statement, but usually it is their understanding of those texts which is not correct rather than the texts themselves.
As Ibn Taymiyah rahimahullah stated a principle that every proof which the people of innovation use (as evidence to support their innovation), that same "proof" that they used has evidence in of itself that refutes that innovation of theirs and refutes their use/understanding of it. A great principle from a great scholar which a person can use to refute all the innovations of the deviant sects by simply using this principle!
The key aspect when it comes to understanding our texts is that it is based on the understanding of the companions and the early scholars of Islam. You will find that this aspect is where all the deviant sects are lacking. They try to understand the texts using their own perspective and arriving at conclusions that conflict with the understanding of the companions and early scholars of those texts. Who knows more of what the proper meaning of those texts mean and who has a better understanding of them, the companions who were there with the Prophet peace be upon him and heard his words and understood his teachings and they witnessed the revelation of the Quran and the reasons behind which certain verses were revealed and what is the proper meaning of the Quran, or do those people from the deviant sects who came decades and centuries after the companions and derived a different understanding of those texts than that understanding of the companions? No doubt the companions had the proper understanding of Islam and its teachings and practices, and anyone who wants to have the proper understanding of the teachings of Islam and be guided to the straight path has to follow the Prophet peace be upon him and the companions and their understanding and practice of Islam.
This is the crux of the matter, and what really needs to take place are discussions between the Shuyookh of Ahl Al-Sunnah Wal-Jama'ah and the Shuyookh of the other sects, discussions about those fundamentals and basic way of understanding the texts, using the understanding of the companions as the reference criteria.
As ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him) said: “Whoever among you wishes to follow (someone), let him follow one who has died, for the one who is still alive is not safe from fitnah. The companions of Muhammad (peace and blessings of Allah be upon him) were the best of this ummah, the most righteous of heart and the deepest in knowledge and the most straightforward, people whom Allah chose to accompany His Prophet and establish His religion. So acknowledge their virtue and follow in their footsteps, and adhere as much as you can to their morals and religion, for they were following right guidance. (Narrated by Ibn ‘Abd al-Barr in al-Jaami’, no. 1810.)
Allah, may He be glorified and exalted says (interpretation of the meaning):
“And the foremost to embrace Islam of the Muhajiroon and the Ansar and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success” [al-Tawbah 9:100]
Otherwise, I think that if you do try to discuss this issue of gatherings of dhikr with such people, no real benefit will come out, and Allah knows best, because if our differences with them is in the basic fundamentals of how we understand the texts and Islamic teachings, then we won't agree on the fiqh ruling of a certain sub-section which is really dependent on that understanding of the fundamentals.
The following story which happened during the time of the companions and after the Prophet peace be upon him have passed away, truly shows how crucial it is to have the proper understanding of the teachings of Islam and its texts, and it is not enough for some one to want to do good or that he intends good with his action to make that action correct!
Narrated by al-Darimi (204) from ‘Amr ibn Salamah who said: We were sitting at the door of ‘Abd-Allah ibn Mas’ood before Fajr prayer, as we used to wait for him to come out and we walk with him to the masjid, then Abu Moosa al-Ash’ari came to us and said: Has Abu ‘Abd al-Rahman come out to you yet?
We said: No. So he sat with us and waited until he came out, and when he came out we all stood up.
Abu Moosa said to him: O Abu ‘Abd al-Rahman, just now I saw something in the masjid that I have never seen before, but I do not think it was anything but good.
Ibn Mas'ood said: What was it?
Abu Moosa said: If you live, you will see it. He continued: In the masjid I saw some people sitting in circles waiting for the prayer. In every circle there was a man, and in their hands they had pebbles. The man would say: Say Allahu akbar one hundred times, and they would say Allahu akbar one hundred times. The man would say: Say Laa ilaha ill-Allah one hundred times, and they would say Laa ilaha ill-Allah one hundred times. The man would say: Say Subhan-Allah one hundred times, and they would say Subhan-Allah one hundred times.
Ibn Mas'ood said: What did you say to them?
Abu Moosa said: I did not say anything to them; I was waiting to see what you think and I waited for your command.
Ibn Mas'ood said: Why did you not tell them to count their bad deeds and guarantee to them that their good deeds would not be wasted?
Then Ibn Mas'ood moved on and we moved on with him until he came to one of those circles, and he stood over them and said: What is this that I see you doing?
They said: O Abu ‘Abd al-Rahman, these are stones with which we count the takbeers (Allahu akbar), tahleel (La ilaha illa-Allah) and tasbeeh (Subhan Allah).
Ibn Mas'ood said: Count your bad deeds, for I guarantee to you that none of your good deeds will be lost. Woe to you, O ummah of Muhammad! How quickly you have become doomed! His companions are still alive and his cloak has not worn out, and his vessel is not yet broken. By the One in Whose hand is my soul, you are either following a way that is more guided than the way of Muhammad or you are opening the door to misguidance.
They said: By Allah, O Abu ‘Abd al-Rahman, we intended nothing but good.
Ibn Mas'ood said: How many of those who intend good do not achieve it. The Messenger of Allah (peace and blessings of Allah be upon him) told us that some people would recite the Quran and it would not go any further than their collarbones. By Allah, I do not know, perhaps most of them are from among you. Then he turned away from them.
‘Amr ibn Salamah said: I saw most of those circles on the side of the Khawarij fighting us on the day of al-Nahrawan.
|01-05-2011, 04:50 AM||#3|
Join Date: Aug 2005
Location: Toronto, Canada
Re: Gatherings of Dhikr
Jazakallah khairan katheeran!
Thank you for explaining to me the source and root of the reason for the differences in understanding the texts of the Quran and Sunnah.
From what I can understand of the hadith by Abu AbdurRahman ibn Masud is that what these man was teaching in the mosque was never taught by the Messenger of Allah (may Allah's peace and blessings be upon him) in the perfect religion of Islam. And this teaching can be carried on as if it is a part of Islam when there is no proof for it. There are so many praises of Allah that the Messenger of Allah has taught to the Ummah that have merits and rewards for reciting them or repeating them a certain number of times, this is from our Sunnah. The man can teach from the Sunnah and gain the reward from Allah?
|01-05-2011, 09:02 PM||#4|
Join Date: Apr 2009
Re: Gatherings of Dhikr
Right, for every act of worship to be accepted by Allah, it has to meet two conditions:
1) The intention has to be sincere for the sake of Allah alone.
2) It has to be according to the sunnah.
If one or both of these conditions are not met, the act won't be accepted.
These two conditions are mentioned in the following verse:
“So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord” [al-Kahf 18:110]
Ibn Katheer (may Allah have mercy on him) commented on this verse: “ ‘So whoever hopes for the Meeting with his Lord’ means His reward; ‘let him work righteousness’ means actions that are in accordance to the sharee'ah of Allah; 'and associate none as a partner in the worship of his Lord' means actions done for the sake of Allah alone, with no partner or associate. These two factors form the basis for an acceptable deed: it must be done sincerely for the sake of Allah alone, and it must be correct and in accordance with the sharee’ah of the Messenger of Allah (peace and blessings of Allah be upon him).”
And those two conditions are also mentioned in the following 2 ahadith:
1) It was narrated from Abu Hurayrah may Allah be pleased with him that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah, may He be blessed and exalted, says: ‘I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.’” (Narrated by Muslim)
2) It was narrated that the Prophet (peace and blessings of Allah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours (i.e. Islam), will have it rejected.” (Narrated by Muslim)
Ibn Rajab (may Allah have mercy on him) said: “This hadeeth forms one of the most important principles of Islam. It is like a scale for weighing up deeds according to their outward appearance, just as the hadeeth ‘The reward of deeds depends upon the intentions’ is the means of weighing up the inner nature of deeds. Just as every action which is not intended for the sake of Allah brings no reward to the one who does it, so too every deed which is not in accordance with the command of Allah and His Messenger will also be rejected and thrown back at the one who does it. Everyone who innovates in Islam something for which Allah and His Messenger have not granted permission, that thing has nothing to do with Islam.
(Jaami’ al-‘Uloom wa’l-Hukam, part 1, p. 176)
For more info refer to fatwa No. 14258 on Islamqa.
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