VIEWS OF LEADING FUQAHA AND ULAMA ON THE SUBJECT OF LOUD ZIKR
VIEW OF MAULANA ABDUL HAYY (R)
Maulana Abdul Hayy in his Sabahatul-Fikr proves the permissibility of loud Zikr. He writes: “These are authentic Ahadith from which it is established that there is no karahat (aversion or abhorrence) in Islam for loud Zikr. To the contrary, the jawaz or istihbaab (approval) of it is manifest and why would it not be so when loud Zikr has the capacity to soften the heart in a way which soft Zikr cannot do.”
Writing further on, he quotes extensively the statements of Shaikh Abdul Haqq Muhaddith Dehlawi (R) from his work Tawseel-al-Mureed-ilal-Murad:
“It is permissible and allowed to engage in loud Zikr and Tilawah and to congregate for Zikr in Majalis (gatherings) and the Masjids”
VIEW OF ALLAMAH DIMYAATI (R)
Writing at the beginning of his work he quotes Allamah Abdul Mawla Dimyaati (R) from his work Ta’aleequl-Anwaar from the chapter on Ahkaam-al-Masajid in Durrul-Mukhtar where it is stated that loud Zikr is forbidden in the Masjid because of the incident of Hazrat Ibn-Mas’ud (RA) who drove out some persons engaged in loud Zikr from the Masjid stating that they were bidatis (innovators). Allamah Dimyaati clarifies this matter in the following words: But Allamah Hafni states in his work Fadh-Tasbeeh-wat-Tahleel that what is reported from Ibn-Mas’ud (the incident of loud Zikr) in the Masjid is not authentic, the proof of which is an authentic narration of Abu Wa’il (R) (student of Ibn-Mas’ud) in Kitabuz-Zuhd as follows:
“This what people have attributed to Ibn-Mas’ud that he prevented loud Zikr (is incorrect) because whenever I sat with him in any gathering, he always engaged in loud Zikr”. Further on he states: The evidence of the desirability of loud Zikr can also be inferred from the narration of Imam Baihaqi (R) from the incident of the person (Abdullah Zul-Bujadain) who was making loud Zikr in the Masjid when Rasulullah (pbuh) passed by him, referring to him as being an Awwah. From this it is clearly established that loud Zikr is allowed.
VIEW OF ALLAMAH RAMALI (R)
Similarly, Maulana Abdul Hayy quotes in Sabahatul-Fikr from Allamah Khairuddin Ramali Hanafi’s (R) Fatawa-Khairiyya:
“Shaikh Ibrahim from Damascus questioned with regard to the practice of the Sufis making circles of loud Zikr in the Masjid and the loud rendering of gnostic poems. Some people regard this age-old practice of the Sufis as illegal, is this true?”
Allamah Ramali (R) responded:
“The circles of Zikr and the loud Zikr and the rendering of gnostic poems is established from theHadith such as:
an authentic tradition of Bukhari, Muslim, Tirmizi, Nasai, Ibn-Majah, Ahmad. Loud Zikr in a gathering is permitted. Similarly, the circles of Zikr and the surrounding of the angels of these gatherings are all established from the Hadith. Yes the practice of silent Zikr is also established from some traditions. These traditions which support silent or loud Zikr can easily be reconciled in this way that they apply to different persons under different circumstances and states, as is the case of the traditions that support loud or silent Tilawah of the Holy Qur’an. As for the Hadith that states: ÎíÑ ÇáÐßÑ ÇáÎÝí (The best Zikr is silent Zikr) this tradition is also not contradictory of the practice of loud Zikr as it refers to the situation when ostentation or disturbance to musallis or sleeping persons is feared. Some scholars opine that loud Zikr is preferable as it benefits not only the one engaged in Zikr but also serves as encouragement for those around him, thus it is superior”
VIEW OF IMAM SUYUTI (R)
Hafiz Suyuti (R) writes in his work Natijatul-Fikr on the authority of Imam Nawawi (R) that just as the traditions of loud and silent Tilawah maybe combined according to varying circumstances, so too is the case of loud and silent Zikr. In case of fear of riya (show) or disturbance to musallis or sleeping persons, silent Zikr will be preferable; but where such situations to do not exist, loud Zikr will be more estimable and meritorious as loud Zikr arouses others as much as it enlivens the heart of the Zakir, focuses his thoughts, drives away sleepiness and reinvigorates him. Hence it has been recounted from the Sufis that loud Zikr has a very powerful effect in eliminating vile thoughts and evil whisperings from the mind and heart.
Hafiz Suyuti (R) commences his work Natijatul-Fikr with the following lines:
“May Allah honour you! Your question on the practice of the Sufis forming circles of Zikr in the Masjids and reciting the Kalimah in a loud voice refers; is this permitted or not?”
Reply: There is nothing objectionable in this at all; in fact the istihbaab (approval) of loud Zikr can be established from many Ahadith … Thereafter, Imam Suyuti (R) recounts 25 Ahadith with detailed commentary regarding the subject of loud Zikr.
Imam Suyuti has further narrated a tradition from Kitabuz-Zuhd of Imam Ahmad bin Hambal (R) on the authority of Hazrat Thabit al-Bunani (R) that the Zakir sits down (in a gathering of Zikr) with heaps of sins upon his head and leaves the gathering without a single sin (as he is forgiven due to the Zikr -Majlis)
VIEWS OF ALLAMAH IBN ABIDEEN SHAMI (R)
My respected friend, Maulana Nisar Ahmad al-Husaini quotes Allamah Ibn-Abideen Shami (R) from his work Raddul-Muhtar in his important article3 on Majalis-Zikr as follows:
“On the commentary notes of Hamawi it is reported on the authority of Imam Sha’rani (R): The Ulama’, past and present are unanimous upon the Istihbaab (meritoriousness) of Zikr gatherings in Masjids and elsewhere, except if their loud Zikr disturbs the rest of a person, a Musalli or a Qari (Reciter of Qur’an)”
VIEW OF SHAH WALIULLAH (R)
Hazrat Shah Waliullah (R) writes in his renowned Hujjatullah-al-Baalighah:
“There is no doubt that the gathering of Muslims for the purpose of Zikr is a source of blessing, tranquillity and proximity of the angels” (v.2/p.70)
Source: Majalis al Zikr – a book by Deobandi scholar Shaykh Abdul Hafiz al Makki!