Escolar Documentos
Profissional Documentos
Cultura Documentos
Introduction
The remembrance of Allah is the key to spiritual development. It often finds expression in gatherings of dhikr. This brief essay explores some of the different aspects of dhikr as based on the Holy Quran and the Sunnah. Our noble predecessors based their practices on the permissibility as allowed by these authentic texts. Often when one is exposed to something new, our first reaction is to denounce the new as innovation and impermissible. Our Dn is vast and what is new to some may not necessarily be new to the Dn. We therefore call towards tolerance when dealing with each other as ridicule without inquiry is of no benefit at all. This brief document outlines succinct references as well as a point that argues on the basis of The origin in all things is permissibility. It establishes the necessary clarity for the seeker regarding some of the key activities relating to the dhikr practices. We pray that through it,
we all gain a better understanding of each other and an appreciation for the spiritual dimensions of Islam.
Contents
Spirituality is an important part of the Dn of Islam. .............................................................................. 2 The development of spiritual paths ........................................................................................................ 3 Proofs for the legality of dhikr gatherings .............................................................................................. 4 The permissibility of making dhikr aloud ................................................................................................ 5 The permissibility of making dhikr whilst standing and in other postures ............................................. 6 The permissibility of moving / swaying during dhikr .............................................................................. 6 The permissibility of more intensified movements, like jumping .......................................................... 7 What is the Hadrah? ............................................................................................................................... 8
All praise is to Allah. Salutations on the beloved of Allah, our leader and guide, Muhammad , his family, companions and all who follow his guidance.
The narration conveys the origin of the science of Islamic belief known as Aqdah or Imniyyt and we understand that it stems from the question What is Imn?. The origin of the science and field of Fiqh/ Islamic Jurisprudence stems from the question What is Islm?
The science of Islamic spirituality known as Tasawwuf, Tazkiyah or Ilm al-Akhlq stems from the question What is Ihsn?.
All these questions were posed by Jibril . The Prophet answered them and in conclusion stated that, via these questions, Jibril was sent to teach us our Dn.
The Islamic way of life (the Dn) is therefore based on all three aspects i.e. Imn, Islm as well as Ihsn. The narration shows that our way of life is not only one of theory and ritual but also one of feeling and spirituality.
Those focusing on Ihsn were concerned about the internal state and spiritual concerns of the Dn. They sought to understand Ihsn better and realized that the external practices are of no consequence if the self does not improve. Their concern was not only to complete the rituals of Dn but to gain maximum benefit thereof. They wanted their hearts cleansed through it and wanted to gain closeness to their Creator. These various paths operate under the banner of Tasawwuf, Tazkiyah, Ilm al-Akhlq or the science of Ihsn.
In the past as well as the present, the various spiritual paths have utilized different techniques in their quest for Ihsn. And throughout this quest, the Holy Quran and the prophetic Sunnah have undeniably been the primary sources wherefrom guidance and inspiration have been sought and derived.
Everything has to be based on the Holy Quran and the prophetic Sunnah. Anything that does not stem from the Holy Quran and the prophetic Sunnah is rejected. Thus, it is to be understood that the primary sources frames our Dn and it therefore excludes any personal or emotional preferences.
Herewith, be enlightened regarding the legality and permissibility of dhikr gatherings, the Hadrah and related issues which stem from the primary texts.
e. Al-Imam at-Tirmidhi (hadith no.3510), Ahmad (hadith no. 12462) and others document the narration where the Prophet instructs the companions to graze in the gardens of paradise whenever they pass by it. When they inquired as to what the gardens of paradise were, he informed them that it was the gatherings of dhikr!
c. Al-Imm al-Hkim documents, in his al-Mustadrak (hadith no. 1844), the unique occurrence where the Prophet asked the companions if there were any strangers amongst them. When they responded that there were not, he asked them to lock the door. He then told them to raise their hands and say L ilha illallh!. This they did, raising their hands for a while, until he dropped his and then thanked Allah for guiding him to this Kalimah (phrase) and for promising paradise as a result of it. d. The Talbiyah is a unique phrase of dhikr said during Hajj. Nonetheless, it is dhikr and we are instructed to say it out loud. The Imams Ab Dwd (hadith no.1811), an-Nasi (hadith no.2752) and ibn Mjah (hadith no.2922) the Prophet saying: Jibrl came to me and said: Instruct your companions to raise their voices with Talbiyah!" The point is that saying dhikr aloud is not foreign to Islam. e. As for the verse in surah al-Arf (ch.7 v.205) instructing us to remember Allah within ourselves and without raising the voice - the following issue pertaining to this verse should be understood and noted The chapter in which this verse appears was revealed in Mecca when the Muslim community was small and under a lot of pressure. This verse as well as another verse (Surah al-Isr - ch.17 v. 110) was revealed after the Prophet was reciting the Holy Quran out loud and as a result, the pagans swore at it and slandered him. To protect the sanctity of the Book, Allah instructed, for that period of prophethood, that he recites it softly at times so as not to draw unnecessary negative attention to himself and the sacred text.
This does not refer to the various postures of Salh as2. Allah also says: So, when you have completed your prayer (Salh), then remember Allah whilst standing, sitting and on your sides... The verses are motivating that remembrance be done in different postures and they are not restrictive in the least.
3. Al-Imam Muslim (hadith no.373), Ab Dwd (hadith no.18) and others document a narration by Aishah where she states that the Prophet would remember Allah in all of his conditions.
4. Last but not least is the famous narration as documented by the Imams alBukhri (hadith no.950), Muslim (hadith no.892 and the four versions thereafter), Ahmad (hadith no. 12479) and others concerning the Abyssinian group who performed a dance and song for the Prophet and his companions in the Masjid an-Nabawi.
7
What is mentioned is that they were singing whilst dancing and that they were playing with their weapons. They were being watched by the Prophet who even encouraged them with the words Dnakum y ban Arfadahh (Take hold! O children of Arfadah!). He allowed Aishah to lean on his shoulder and watch them as well. When he asked as to what they were singing, he was told that amongst the things they were saying was Muhammad is a pious servant. In addition to the abovementioned, a more beautiful and noteworthy statement is found in Fath al-Bri (vol.2 pg.631). When Umar wanted to reprimand them, the Prophet told him to leave them and said as reported by Aishah : (Leave them) So that the Jews may know that there most certainly is Inclusion (and expanse) in our Dn (i.e. there is room for differences) and that I have been sent with a compassionate monotheistic way of life."
students through the training that he himself endured which is filled with dhikr and devotion and is entirely based on love and gratitude. The Hadrah is not taught or practiced as being compulsory, but rather as being permissible. It is merely a permissible act used as a method of boosting the self, from time to time, toward a heightened sense of spirituality. Considering the aforementioned prophetic narrations, the Hadrah gives one the unique opportunity to practice on narrations (ahdth) that one normally does not get the opportunity to practice on. As for its name and where it originated from? When the Prophet jumped at Badr, when Ali, Jafar and Zaid jumped around him and when the Abyssinians were jumping in the Masjid, there was no official name for the action. We do know that the Prophet was not deterred by the situation and was, in spirit, connected to His Creator. The name originated from the reason for the action and not the action itself. As previously mentioned, Hadrah means being in the presence of your Creator, metaphorically, i.e. in thoughts and in heart.
In the same manner, the science of Tajwid was named long after the Prophets demise even though he was reciting with it during his lifetime. The same goes for Fiqh, Tafsir and other sciences and activities of Dn. The name is not an issue. The significance of the action and its aim is.
When an authentic text instructs us or states that a particular action is liked then such an action is either deemed compulsory (Fard) or recommended (Mandb/ Sunnah). When a text prohibits us or states that something is disliked then such a thing is either deemed unlawful (Harm) or offensive (Makrh).
In the absence of any text the above principle is implemented i.e. The origin of all things is permissibility. This stems from ch. 2 v. 29 of the Holy Quran. In the event that the proofs are disregarded, one should consider the above principle and avoid unnecessary argumentation considering that the Messenger said: Verily, Allah has remained silent regarding certain things as a mercy to you (Sunan ad-DraQutni vol. 4 pg 183/4 and listed as hadith no. 30 in the collection of forty Ahdth by al-Imm an-Nawawi)
10
Remember too that Abdullah bin Masud said as reported by al-Imm al-Hkim in his al-Mustadrak (hadith no. 4465): What the Muslims see as good then by Allah it is good!...
2. What is new to you is not necessarily wrong. We should remember that there are communities who have never heard of a Hadrah before or even these Prophetic narrations wherefrom it stems. Despite it being a novel practice to them, does not mean that it is wrong. It is merely that they were not exposed to it due to their circumstances and surroundings. The method of instruction in any Zawiyah (spiritual school) is called a Tarqah which is translated as order, path or way and no Tarqah is given preference over another. It is simply different and the methodology of aiding spiritual development varies from one to the other. The goal, however, remains the same. It is aimed at gaining true knowledge of the Creator, beautifying and cleansing the spiritual heart, improving ones character, detaching from this world, subduing the ego, fighting temptation, developing pure love for Allah and His beloved and reaching the highest levels of quality in servitude. Islam in South Africa was brought on the hands of scholars associated with spiritual paths other than that of the Shadhili order. The spiritual activities and methodologies of training on the spiritual path therefore differ. Those who were decreed to come to the Cape were followers of the Qdiri, Khalwati, B Alawi, Chisti and Rifi orders emanating from Asia and parts of the Arab world like Yemen. The Shdhili Tarqah and its teachings are prevalent all over North Africa, from Morocco to Egypt, and it is also found in Jordan, Syria, Palestine and even in Spain. It stands to reason that people from these areas of the world would not be familiar with some of the activities of the other orders. Likewise, it is not expected of people here to be familiar with the Shadhili teachings. The fact that it is new to our community does not, however, mean that it is wrong.
The great scholar, Jurist and Muhaddith, al-Imam Jalal ad-Dn as-Suyuti wrote a book of more than 100 pages clarifying and supporting the Shadhili order titled Tayd alHaqiqah al-Aliyyah wa Tashyd at-Tarqah ash-Shdhiliyyah. The well-known Ghumri brothers of Morocco were all reputed scholars of Hadith and were all Shadhilis. Scholars from all over the world went to Morocco to learn from them and
11
receive Ijzah. Nuh Ha Mim Kellar is the translator of the famed book of Jurisprudence Reliance of the Traveller. He is a Shadhili and has written a beautiful book on the Shadhili Tarqah and its teachings titled Sea without shore. He is currently based in Jordan.
All the aforementioned references have been quoted and listed in a specific manner so as to encourage further research and thought.
We pray for guidance, knowledge and clarity and that the Almighty grants us all the ability to see this beautiful way of life in its complete form, as important facets of one D n and that we have the strength and determination to implement all its teachings to the best of our ability. We pray that He blesses the Ummah, grants it relief and unites it in all possible ways. Amn.
Ismail Londt
12
Bibliography
Fath al-Bri bi Sharh Sahih al-Bukhari - Dr Misr, 2001 edition Sahih Muslim bi Sharh an-Nawawi - Dr al-Hadth, Cairo, 2001 edition Sunan an-NasI bi Sharh al-Immayn as-Suyti wa as-Sindi - Dr al-Hadth, Cairo, 1999 edition Awn al-Mabd Sharh Sunan Ab Dwd - Dr al-Hadth, Cairo, 2001 edition Sunan ibn Mjah - Dr al-Hadth, Cairo, 1998 edition Sunan at-Tirmidhi - Dr al-Hadth, Cairo, 1999 edition Al-Musnad li al-Imam Ahmad - Dr al-Hadth, Cairo, 1995 edition Al-Mustadrak al as-Sahhain - Dr al-Kutub al-Ilmiyyah, 2002 edition Sunan ad-Daraqutni - Alam al-Kutub, 1993 edition Al-Bidyah wa an-Nihyah - Dr at-Taqw, 1999 edition Hilyah al-Awliy wa Tabaqt al-Asfiy- Maktabah al-Imn, 2007
13