Dhikr, the remembrance of Allah, plays a central role in the spiritual life of many Muslims. It is a practice in which believers remember Allah in various ways and recite His name. However, when it comes to performing dhikr, some controversial questions arise: Should dhikr be performed aloud or silently? Is it preferable to perform it alone or in community? And does dhikr in certain forms constitute a bid'ah, a religious innovation?

Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Indeed, Allah, the Blessed and Exalted is He, has angels who are in the ways. They follow the gatherings of dhikr (remembrance of Allah). So when they find a gathering where dhikr is taking place, they sit with them and cover each other with their wings until they fill the space between them and the lowest heaven. Then, when they separate, they rise and ascend to the sky." Then Allah, the Exalted, asks - and He knows best about them - "Where do you come from?" They answer: "We come from your servants on earth who praise you, glorify you, glorify you, worship you and ask you for things." Allah asks further: "What do they ask me?" They answer: "They ask for your paradise." Allah asks, "Have they seen my paradise?" They answer, "No, O Lord." Allah continues: "What would it be like if they saw my paradise?"

They answer, "Do they ask for your favor?" Allah asks, "How do they ask for my favor?" They answer, "They ask to be saved from your Fire, O Lord." Allah asks, "Have they seen my fire?" They answer, "No." Allah continues: "What would it be like if they saw my fire?"

They reply, "They ask for your forgiveness." Allah then says, "I have forgiven them and given them what they ask for and accepted their request for salvation from my Fire." Then they say, "O Lord, among them is so and so, a servant who sins, he just passed by and sat with them." Allah then says, "I have forgiven him, for they are a people with whom the person sitting next to them will not be unhappy."

This hadith was transmitted by Abu Huraira and narrated by Muslim (hadith number 2689).

This authentic hadith points to the virtue of gathering together for dhikr and emphasizes that those who participate in it praise Allah, glorify Him, proclaim His greatness and glorify Him. This happens in the majority, as mentioned in the hadith: "They praise You, glorify You and glorify You." This is how the commentators of this hadith such as Ibn Taymiyyah in al-Fatawa al-Kubra, Imam Nawawi in his commentary on Sahih Muslim and Ibn Hajar in his commentary on Sahih al-Bukhari understood it. Ibn Hajar said, "The gatherings of dhikr refer to gatherings in which the remembrance of Allah takes place in the form of praise, takbir and other forms of dhikr, as well as the recitation of the Book of Allah, asking for blessings for this world and the Hereafter. With regard to entering the school of prophethood, studying religious sciences and discussing them, and praying together the voluntary prayers in these gatherings: It is at the discretion of the people. It seems that this is especially true for gatherings where praise and takbir take place, as well as recitation and the like. Although reading hadiths, studying them and discussing them fall under the category of dhikr, even if it is not explicitly mentioned in the hadith."

Objections to the use of this hadith are based on the fact that the repetition of dhikr with a single voice is not explicitly mentioned. But how can they then argue with the reports mentioned later in the text, which only hint at it and whose chains of transmission are much weaker?

Another tradition says: "Verily, Allah has angels who go about in the ways seeking those who practice dhikr (remembrance of Allah). When they find a group remembering Allah, they call out to each other: 'Come to your need! Then they surround them with their wings to the lowest heaven. Then their Lord asks - and He knows best about them - 'What do My servants say?" They reply, 'They praise You, they glorify You, they praise You and they exalt You in glory...' until the end of the hadith."

This tradition was narrated by Abu Huraira and transmitted by Imam Al-Bukhari (hadith number 6408) and Imam At-Tirmidhi (hadith number 3600).

Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Allah, the Exalted, says: 'I am as My servant thinks of Me, and I am with him when he thinks of Me. If he mentions Me within himself, I mention him within Myself, and if he mentions Me in a gathering, I mention him in an even better gathering'." This tradition was narrated by Imam Al-Bukhari (hadith number 7405), Imam Muslim (hadith number 2675), Imam At-Tirmidhi (hadith number 3603), Imam Ibn Majah (hadith number 3822) and Imam Ahmad (hadith numbers 7115, 8983, 8963), and was narrated by Abu Huraira (may Allah be pleased with him).

The word "mala" (ملأ) in this context means "a gathering in which people speak aloud". See "Al-Fathur-Rabbani wa Ma'ahu Mukhtasarul Amani" (Volume 14, pages 199-200), an interpretation of Musnad Imam Ahmad by Sheikh Ahmad Abdul Rahman Al-Banna (Al-Sa'ati).

Khayr al-Din al-Ramli, al-Suyuti and al-Lakhnawi have stated that dhikr in a congregation can only be done aloud. [12] Al-Suyuti also mentions this interpretation in "Al-Hawi" in the Fatawa (volume 1, page 389), while al-Lakhnawi - in reference to the author of "Al-Fatawa al-Khairiyyah" - mentions this in "Subhat al-Fikr fi al-Jahr bi al-Dhikr" on page 28.

Ibn Abbas (may Allah be pleased with them both) narrated: "Saying the dhikr out loud when people leave the mosque was common in the time of the Messenger of Allah (peace and blessings of Allah be upon him)." This tradition was narrated by Imam al-Bukhari (hadith number 841), Imam Muslim (hadith number 583), Imam al-Nasa'i (hadith number 335), Imam Abu Dawud (hadith number 1002) and Imam Ahmad (hadith numbers 1832, 3289), and was narrated by Ibn Abbas (may Allah be pleased with them both).

Another tradition says: "I knew that the Prophet Muhammad (peace and blessings be upon him) marked the end of the prayer with the takbeer." This tradition was narrated by Imam al-Bukhari (hadith number 842), Imam Muslim (hadith number 583), Imam al-Nasa'i (hadith number 1335), Imam Abu Dawud (hadith number 1003) and Imam Ahmad (hadith numbers 1832, 3298) and was also narrated by Ibn Abbas (may Allah be pleased with them both).

Ibn Hajar said: "By takbir he meant the general dhikr." See "Mirqat al-Mafatih: Sharh Mishkat al-Masabih" by Ali al-Qari (Volume 2, page 18).

Imam al-Ayni said: Some of the Salaf use this as evidence for the recommendation to say takbeer and dhikr aloud after the obligatory prayer. Among the later ones who recommended this is Ibn Hazm.

Al-Tabari said: It is clear that some rulers and governors practiced this by pronouncing takbeer after their prayer and others behind them did likewise. However, some say that they did not find anyone among the fuqaha' who supported this except Ibn Habib in Al-Wadhihah. They recommended takbeer in armies and in messages after the morning and evening prayers. See: "Umdat al-Qari: Sharh Sahih al-Bukhari" by Imam Badr al-Din al-Ayni (Volume 6, page 126).

Abdul Rahman ibn Abzi (may Allah be pleased with him) reported: The Prophet Muhammad (peace and blessings be upon him) used to recite "Glorify the name of your Exalted Lord" (Surat Al-A'la), "Say: O you disbelievers" (Surat Al-Kafirun) and "Say: He is Allah, the One and Only" (Surat Al-Ikhlas) in the Witr prayer. After making the salutation of peace, he said: "Praise be to the King, the Holy One" three times, raising his voice the third time. This tradition was narrated by Imam al-Nasa'i (hadith numbers 1732, 1750, 1751, 1752), Imam Ahmad (hadith numbers 14813, 14816, 14819) and comes from Abdul Rahman ibn Abzi (may Allah be pleased with him).

Another tradition says: "He stretches out his voice the third time and then raises it." This tradition was narrated by Imam al-Nasa'i (hadith number 1753) and Imam Ahmad (hadith number 14814) and was narrated by Abdul Rahman ibn Abzi (may Allah be pleased with him).

Abu Huraira (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Allah, the Exalted, says: 'I am as My servant thinks of Me, and I am with him when he thinks of Me. If he mentions Me within himself, I mention him within Myself, and if he mentions Me in a gathering, I mention him in an even better gathering."

This tradition was narrated by Imam Al-Bukhari (hadith number 7405), Imam Muslim (hadith number 2675), Imam At-Tirmidhi (hadith number 3603), Imam Ibn Majah (hadith number 3822) and Imam Ahmad (hadith numbers 7115, 8983, 8963), and was narrated by Abu Huraira (may Allah be pleased with him).

After mentioning some of these narrations, Imam Ibn Rajab said: "The majority of scholars deduce from the narrated hadiths that it is recommended to gather to study the Quran. The hadiths indicate the recommendation to gather for dhikr (remembrance of Allah), and the Quran is the best type of dhikr."

For further information on the hadiths mentioned, see: "Jam'i al-'Ulum wal-Hikam" (Volume 2, pages 303, 302) by Imam Ibn Rajab.

The Fiqh Encyclopedia Committee in Kuwait has declared the permissibility of this type of dhikr. It said: "The committee is of the view that it is permissible for a group to participate in traditional dhikr, traditional supplication or reciting the Quran together, on condition that it does not disturb those praying or others and does not distract their actions from a legitimate activity. This is especially true if this method contributes to the promotion of activity and the education of the ignorant. However, it is important to note that this method is not considered obligatory or sunnah, but a means of educating the ignorant and working together for good and the fear of God."

The Committee notes that some scholars of the Maliki school of jurisprudence have issued a fatwa on this matter. See volume 1, page 281 of the book "Al-Ma'iyyar Al-Ma'rabi" by Ahmad ibn Yahya Al-Wansharisi, a Maliki scholar.

Saying dhikr (remembrance of Allah) and supplications aloud in public places or in dhikr gatherings is considered honorable by some. However, there are also those who prohibit loud dhikr and supplications. In the following, I will first mention the arguments of those who prohibit loud dhikr and then discuss the evidence given in favor of allowing loud dhikr.

Arguments of those who prohibit loud dhikr:

Those who prohibit loud dhikr refer to the verses of the Quran. For example, they quote Allah's statement in Sura Al-A'raf (7:205): "And remember your Lord in your soul with humility and fear and without loud speech in the morning and evening, and do not be one of the negligent." They interpret this verse to mean that dhikr should take place quietly in the soul and must not be spoken aloud.

They also refer to the verse in Sura Al-Isra (17:110): "And do not pray aloud, nor pray silently, but seek a middle way in between." Loud prayer is forbidden here, and if loud prayer is forbidden, how can loud dhikr be permitted?

The answer to these two verses contains several points:

Firstly, the verse in Surah Al-A'raf is from the Meccan period, as is the verse in Surah Al-Isra (17:110). This verse was revealed when the Prophet Muhammad (peace and blessings be upon him) was reciting the Quran aloud and the kuffar heard him and made fun of the Quran. Allah then ordered the Prophet to stop the loud recitation to prevent an opportunity for the enemies. This is related to the instruction not to insult the idols, as stated in Surah Al-An'am (6:108): "And do not insult those who invoke them besides Allah, otherwise they would insult Allah in revenge without knowledge." The prohibition of loud dhikr thus served here to protect the weakness of Muslims.

Secondly, this matter is neither an obligation nor a recommendation forbidding or disapproving the opposite. Rather, it is an educational guidance as expressed in the statement of Allah (Tadarru'an wa khifatan). This expression means humility and reverence. There is no clear text that forbids loud dhikr. Therefore, it cannot be considered forbidden or undesirable.

According to this interpretation, the verse indicates that both silent dhikr and loud dhikr are permitted. However, the verses emphasize the merits of silent dhikr, which is characterized by humility and reverence.

Those who prohibit loud dhikr also rely on narrations from the Prophet Muhammad (peace and blessings be upon him). One of these narrations states that Abu Musa reported: "I was traveling with the Messenger of Allah (peace and blessings be upon him) when we approached Medina. People began to shout Allah's name loudly and raise their voices. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'O people, you do not call out to one who is deaf or absent.'" This tradition was narrated by various authors, such as Muslim and Abu Dawud. The answer to this narration - as Sheikh Mahmoud Khatib Al-Sabki says - is: It is possible that the people were in the exaggeration of loud dhikr, which is why the Prophet Muhammad (peace and blessings be upon him) admonished them to desist from it in order to give relief and guidance. Otherwise, loud dhikr is permissible and recommended. Al-Munhal al-'Adhb al-Mawrud: Sharh Sunan Abi Dawud" by Sheikh Mahmoud Khatib Al-Sabki (Volume 8, page 188).

The arguments of those who prohibit loud dhikr are based on the narration of Saad ibn Malik, who heard the Prophet Muhammad (peace and blessings be upon him) say: "The best dhikr is the quiet dhikr, and the best wealth is that which is enough."

However, the chain of transmission (Isnad) is classified as weak. See (1477). Osama ibn Zaid al-Laythi is the narrator of this statement. This tradition was narrated by Abd ibn Humaid (137), Al-Bayhaqi in "Shu'ab al-Iman" (552) and Al-Quda'i in "Musnad al-Shihab" (1219), with the Isnad chain of Uthman ibn Umar.

Another counter-argument is: Ibn Abi Shaybah reported (Vol. 5, p. 290): Muawiya ibn Hisham reported to us, he said: Sufiyan reported to us from Saeed al-Jariri from Abu Uthman, he said: a governor wrote to Umar ibn al-Khattab and informed him that a group was gathering and praying for the Muslims and the Amir. Umar wrote back and said, "Accept them and bring them with you." When they arrived at Umar's house, he ordered the gatekeeper to prepare a whip for him. When they came before their amir, he struck them with the whip. They said, "O Umar, we are not among those to whom these people refer. These people are from the East." Muawiya ibn Hisham commented: He was an honest and good narrator, but he was prone to many conceits, especially regarding Sufiyan. Saeed ibn Iyas al-Jariri was considered trustworthy, however, he was somewhat confused in his later life, and the Sufiyan narration from him is authentic.

This weak narration has no relevance to our topic as it contains no mention of dhikr, let alone collective dhikr. Umar ibn al-Khattab rejected their actions because they prayed for the Amir. Many scholars have issued a legal ruling that praying for the amir is an innovation (bid'ah), although it is a controversial matter. Imam al-Shatibi, one of the established scholars in the fields of innovations for the Wahabiya sect, said in his book "Al-I'tisam" (vol. 1, p. 36): "Asbagh was asked whether the prayer of the preacher for the previous caliphs is permissible, and he replied: 'It is an innovation and should not be practiced.' The best thing is for him to pray for the Muslims in general.' Az-Zahid bin Abdul Salam also stated that praying for the caliphs in the sermon is an undesirable innovation." Then al-Shatibi said, "Sometimes I add that it is permissible to go against the rulers, and what they added is only about not mentioning them in the sermon, and mentioning them in it is a recent matter that was not established."

The narrative material concerning Abdullah ibn Mas'ud (may Allah be pleased with him) is weak and has shortcomings in the chains of narration.

The best narration in this regard is the one reported by Imam Abdullah ibn Abdul Rahman ad-Darimi (may Allah have mercy on him) in his work "Sunan" (210) as follows: Al-Hakam ibn al-Mubarak reported that Amr ibn Yahya narrated to us, he said, "I heard my father narrating from his father, he said, 'We were sitting at the gate of Abdullah ibn Mas'ud, may Allah be pleased with him, before the morning prayer. When he came out, we went with him to the mosque. Abu Musa al-Ash'ari came to us and said, 'Has Abu Abdur-Rahman come to you yet?' We replied, 'No, not yet. So he sat down with us until Abdullah came out. When he came out, we all went to him and Abu Musa said to him, 'O Abu Abdur-Rahman, I saw something in the House of Prayer that I found reprehensible, and I did not see it except that it was good.' Abdullah asked: 'What did you see? Abu Musa replied: 'I saw groups of people sitting in circles in the house of prayer, waiting to pray. There was a man in each group and they had small pebbles in their hands. He said: 'Say "Allahu Akbar" a hundred times and they said "Allahu Akbar" a hundred times. He said: 'Say "La ilaha illallah" a hundred times and they said "La ilaha illallah" a hundred times. He said: 'Say "Subhanallah" a hundred times and they said "Subhanallah" a hundred times. Abdullah asked, 'What did you say to them?' Abu Musa replied, 'I did not say anything to them, I was waiting for your opinion or instructions.' Abdullah said, 'Why didn't you instruct them to count their sins and assure them that none of their good deeds will be lost?' Then he walked on and we walked with him until he came to one of those groups. He stopped with them and said, 'What are you doing here?' They replied, 'O Abu Abdur-Rahman, we are counting with the pebbles the takbir, the praise and the praise of God.' He said, 'Then count your sins. I assure you that none of your good deeds will be lost. Woe to you, O Ummah of the Prophet Muhammad (peace and blessings of Allaah be upon him)! How swift your destruction will be! Here are the companions of your Prophet who are still alive. Look at his clothes, they are not worn out, and his vessels are not broken. I swear by Allah, I do not know, perhaps they are better than you in their piety. Then he turned away from them, and Amr ibn Salamah said, 'We have found that most of these groups criticize us on the Day of Nahrwān with the Khawarij.'"

It is unclear how this tradition (which is actually interrupted) Al-Haythami said in his work "Al-Majma'" (1/181):

"Tabarani narrated it in Al-Kabir, and Mujalid ibn Sa'id is mentioned in it. An-Nasai considered him trustworthy, while Al-Bukhari and Ahmad ibn Hanbal considered him weak." was classified in the category of evidence for the inadmissibility of communal dhikr, as it has no relation to our topic. The rejection of Abu Musa al-Ash'ari does not refer to the fact that they thought Allah communally, and I do not know how they believed that. Rather, he refused to count their good deeds for fear that they might be deceived by their deeds. Notice his statement, "Did you not command them to count their bad deeds? I assure you that none of their good deeds will be lost." Likewise, he said, "Count your bad deeds. I assure you that none of your good deeds will be lost." In fact, this tradition serves as an argument against them, as Abu Musa did not mention communal dhikr, but only the counting of it. And furthermore, it is important to mention here that it is the Khawarij who were against the Sahaba. It is important to understand the context that the Khawarij were known to have done much ibadat and saw themselves as the only Muslims, even though the companions of the Prophet were still among them. Ibn Masud's criticism was related to counting their sins in order to bring them back to reality. Of course, this out-of-context tradition suits the opponent, but if you put it back into its context, their argument does not work. The Khawarij were also known to have prayed a lot and the Prophet mentioned it in a negative context, does that mean that prayer is an innovation?

If the chain of transmission of the hadith is trusted, then what I mentioned earlier applies. But what if it is known that the hadith is weak from the beginning? Adh-Dhahabi said in "Al-Mizan" (2/345) about Al-Hakam ibn Al-Mubarak: "Ibn Hibban and Ibn Ma'in have classified him as trustworthy (but both are negligent). As for Ibn 'Adi, he has mentioned in the biography of Ahmad ibn 'Abdul-Rahman al-Wahbi that he is one of those who steal hadiths. But what has been dedicated to him individually in "Al-Kamil" is biographical." Here, "stealing hadiths" means that the narrator hears a hadith transmitted by others and then steals it and adds it to his own chain of traditions in order to elevate it to the status of the Prophet (may Allah bless him and grant him peace). This is a serious accusation that amounts to accusing the narrator of lying and falsifying hadith. As for his teacher Amr ibn Yahya, Ibn 'Adi (5/122) said, "Amr ibn Yahya ibn Amr ibn Salamah, Ibn Abi 'Asimah has reported to us, Ahmad ibn Abi Yahya has reported to us, that he heard Yahya ibn Ma'in say, 'Amr ibn Yahya ibn Salamah is not special.' Ahmad ibn 'Ali reported to us that Al-Layth ibn 'Abdah said: 'I heard Yahya ibn Ma'in say: 'Amr ibn Yahya ibn Salamah, I have heard of him, he was not satisfactory.' This Amr does not have many narrations, and I do not know anything about him, so I mention him." Ibn Hajar narrated in "Lisaan al-Mizan" (4/378) from Ibn Kharash the judgment about him: "He is not acceptable." It is reported that Ishaq ibn Mansur was narrated from Yahya ibn Ma'in that he said: "Amr ibn Yahya ibn Salamah is reliable." Possibly he meant only his righteousness, since Ibn 'Adi quotes the weakness of Ibn Ma'in towards him in two different chains, and Ibn Hajar al-Asqalani also quotes the weakness of Ibn Kharash towards him. So if there are two weaknesses in the chain of transmission of the hadith, there is no doubt that the hadith is weak. It is important to mention that the opponents who misuse this supposed hadith do not accept it by itself, but enhance it by the sum of other traditions.

As for Imam Malik's disapproval of congregational completion of the Quran on a night of Ramadan, I agree with him on that, and that is not the same issue. Imam Malik disapproved of people doing something that was not practiced by the forefathers, such as congregational prayer after completing the Quran. But he himself allowed congregational dhikr, which means that people repeat the takbir of the Imam, on holidays. He mentioned an authentic report in the Muwatta in which it is reported that Umar ibn al-Khattab practiced congregational takbir. Imam Malik accepted this hadith because it agreed with the practice of the people of Madinah. Both the earlier and later Maliki scholars followed him in this matter.

If someone sets a certain time for a certain commemoration without having clear evidence from the Qur'an or Sunnah, then it is a renewal (bid'ah).Depending on whether one accepts good renewals or not, this leads to further discussion. Otherwise it does not. That is why Ibn Taymiyyah himself said: "Communal remembrance of Allah, enjoying His Book and praying together are good deeds and are among the best forms of worship and closeness to Allah at certain times. It is narrated in an authentic hadith that the Prophet (peace be upon him) said: "For Allah there are wandering angels on earth. When they pass by a group remembering Allah, they call out to each other: 'Come to your destination! And the hadith also mentions: "We have found them praising and glorifying You." However, it is appropriate that this takes place at certain times and places and is not considered a permanent Sunnah, except in cases where the Prophet (peace be upon him) established regular practice with regard to the five obligatory prayers in congregation, Friday prayers, festive prayers, etc. As for the individual maintenance of personal worship such as prayer, reading the Qur'an, dhikr and du'a at certain times of the day and on certain nights, this is the Sunnah of the Prophet (peace be upon him) and the righteous servants of Allah both in the past and in the present. What was not practiced in the way of the Prophet (peace be upon him) and the righteous servants of Allah, such as the communal reading of prescribed texts, was not performed in this way. However, what was practiced continuously and individually, such as the regular performance of prayers or the recitation of texts, dhikr or du'a at certain times of the day or on certain nights, was performed in this way." Here we see a very differentiated attitude to this matter than that of his followers. It is due to their lack of intellect or deliberate manipulation. Although they often mention Ibn Taymiyyah as a reference, a close examination of their references reveals a contradiction.

Sheikh al-Dahlawi said: In this hadith there is proof of the legality of performing dhikr aloud, and it is clear and unquestionable in Islam. Nevertheless, it is better to perform dhikr silently. Ali al-Qari quoted al-Muzhir as saying that this indicates the permissibility of loud dhikr, indeed the recommendation of it, as long as one avoids riya (hypocrisy) and shows it as a sign of faith to teach the listeners, to awaken them from inattention and to transfer the blessing of dhikr to everything that reaches the voice of animals, trees and walls. It also serves to encourage others to do good, and it is witnessed by everything wet or dry. However, some scholars prefer the concealment of dhikr as this is further away from riya, and this depends on the intention. See "Subhat al-Fikr fi al-Jahr bi al-Dhikr" by Imam al-Lakhnawi (page 66).

Imam al-Nawawi said in al-Majmu': "It is recommended to raise the voice with the takbeer (saying Allahu Akbar) without any contradiction." The implication I am mentioning here is that speaking loudly is uncontroversial for men. If this is established and we were to say to someone, "Raise your voice in the mosque where others also raise their voices," it is unthinkable for a person to raise his voice alone unless he deliberately opposes the practice. However, if someone follows his natural inclination, he would automatically raise his voice with others. Anyone who is righteous and does not stubbornly cling to his own opinion or adopted views without discernment or reflection would understand this.

Imam al-Shafi'i mentioned in al-Umm (1/231) that Ibn Mas'ud, Urwah ibn al-Zubayr, Abu Salamah, Abu Bakr ibn Abd al-Rahman, Nafi' ibn Jubayr and Ibn Umar raised their voices with the takbeer. The jurist of the Companions, Ibn Umar, raised his voice with praise and takbeer on the days of the Feast of Breaking the Fast and the Feast of Sacrifice until he came to the place of prayer. And Imam al-Shafi'i also said, "When they see the new moon of the month of Shawwal, I want people to say the takbeer collectively and individually in the mosque, in the markets, in the streets, in the houses, when traveling and at home, wherever they are."

"In Sahih Bukhari: "The chapter about takbeer during the days in Mina and when leaving for Arafat. Omar, may Allah be pleased with him, used to say takbeer in his dome in Mina so that the people in the mosque would hear him and say takbeer. The people in the markets did the same until Mina trembled with takbir. Similarly, Ibn Omar used to say takbeer in Mina during these days, after prayers, on his bed, in his tent, in his meeting hall and on his way - on all these days. Maimuna also used to say takbir on the day of sacrifice. And the women used to say takbeer, according to Aban bin Uthman and Umar bin Abdul Aziz, during the Tashreeq nights together with the men in the mosque." This text is in the imperative form and Ibn Hajar received it through various ways, including a hadith transmitted by Al-Bayhaqi: Abu Abdullah Al-Hafiz informed us, Abu Bakr bin Ishaq said that Abu Ubaid narrated to me that Yahya bin Said reported from Ibn Juraij from Ata'a from Ubaid bin Umair from Omar, may Allah be pleased with him: "Then he used to say the takbir in his dome in Mina, so that the people in the mosque heard him and said the takbir, and the people in the market did so until Mina trembled with the sound of takbir. And it is reported that Ibn Omar said takbeer in Mina during those days, after prayers, on his bed, in his tent, in his meeting hall and on his way - all those days. Sunan Al-Bayhaqi Al-Kubra (3|312). And the men of hadith are trustworthy and confirming, and Ibn Juraij is one of the most trustworthy people about Ata'a, especially what Yahya narrated from him, because it is continuous and free from tadlees.

Imam Ibn Hajar Al-Asqalani, the leader of the hadith scholars, said in Fath al-Bari (2|461): "And his word 'trtj'/quake with the emphasis on the 'j' means 'to be restless' and 'to move', and this is an exaggeration of the gathering of raised voices". The Shawkani repeats the same statement in Nail al-Autar (3|388). This is a clear proof of the validity of the common takbir. I do not know why there is so much obstinacy in its rejection and insistence on denying its derivation from the common takbir.

Please tell me, how can the mosque shake if there is no gathering of voices? If everyone said "takbir" on their own, it would seem like an auction and there would be no shaking at all. Can't you see that he is talking about a single takbir? Could there be a clearer text than this?

Al-Bukhari reports in his Sahih: "From Umm 'Atiyya who said: We have been instructed to come out on the day of the festival, even the young girls and the menstruating women, and they should stand behind the people and repeat their takbir and prayers, hoping for the blessings of this day and its purity."

Muslim also reports in his Sahih: "From Umm 'Atiyya who said: We have been instructed to come out on the two holidays, including those who are hiding and the young women. She said: The menstruating women go out and stand behind the people. They make takbir with the people."

Here is a clear statement that they follow the takbir of the men together, and it is not possible for them to follow the takbir if each man says takbir loudly and alone. Instead, they follow the takbir of the men as a whole.

It is stated in the Muwatta of Malik (1|404): "Yahya narrated to me from Malik from Yahya ibn Said that it was narrated to him that Umar ibn al-Khattab went out on the day after the day of sacrifice, when the day had risen a little, and said takbeer, and the people repeated his takbeer. Then during the same day, after the day had risen, he went out again and said takbeer, and the people repeated his takbeer. Then he went out a third time when the sun was lowering, said the takbeer and people repeated his takbeer until the takbeer continued and the house was reached so that it was known that Umar had gone out to throw.

Malik said: The rule with us is that takbeer is said on the days of tashriq after the prayers, and the first of them is the takbeer of the imam and the people with him after the noon prayer on the day of sacrifice, and the last of them is the takbeer of the imam and the people with him after the morning prayer on the last day of tashriq, and then the takbeer is stopped.

Malik said: Takbeer on the days of tashriq is obligatory for men and women, whether they are in a group or alone in Mina or anywhere else. People complete it with the Hajj imam and the people in Mina, because when they return and the pilgrimage is over, they complete it with them until they are in the same situation as them when they are released from the pilgrimage. But those who are not pilgrims only complete it with them in the takbeer of the days of Tashriq.

Malik said: "The counted days are the days of Tashriq."

And the statement of the Imam of Dar al-Hijrah, Malik ibn Anas, "the rule with us" means that this is the teaching of the people of Medina, and thus the teaching of all Maliki. For it was his custom - may Allah be pleased with him - not to act according to a hadith in his muwatta until the actions of the people of Medina in his time agreed with it and he was satisfied with it.

And in the marginal note of As-Sawi it says: "As for takbeer together while sitting in the prayer room, that is what is preferred. Ibn Naji said: The people of Kairouan divided into two groups in the presence of Abu Amr al-Farsi and Abu Bakr ibn Abdul Rahman. When one group finished takbeer, the other would begin. When they were asked about it, they said: This is good. And this is the jurisprudence of the Maliki jurists."

In "Al-Mughni" by Ibn Qudama Al-Hanbali (2|127) it says: "Section: Travelers are just like locals in what we have mentioned. Likewise, women make takbeer in the community, and there are two narrations regarding their takbeer alone, just as there are for men. Ibn Mansur said, "I asked Ahmad, Sufyan said women should not do takbeer on the days of tashriq unless they are in a community. He replied, "That is better". Al-Bukhari said: "The women used to do takbeer behind Aban ibn Uthman and Umar ibn Abdulaziz on the nights of Tashriq together with the men in the mosque. It is advisable that they lower their voices so that the men cannot hear them. There is another narration from Ahmad."

Imam Al-Shafi'i said in Al-Umm (1|231): "People do takbir (shouting Allahu Akbar) at the end of Ramadan when the sun sets on the eve of breaking the fast, both individually and in groups, in every situation, until the imam comes out for the Eid prayer, then they stop shouting." Then he said, "And their imam does takbeer after the prayers, so they do it together and separately, day and night, and in all these situations." Then he said: "And the imam makes takbeer after the prayers as long as he does not get up from his seat. If he gets up from his seat, he does not have to return to his seat and do takbeer. It is preferable for him to do takbeer while he is walking, as it is, or in his place when he is in his place. He said, "And let no one stop making takbeer behind him!" I say this is the understanding of the innovator of the second century, as Imam Ahmad explicitly stated. Will you call him an innovator?

The Hanafi Imams also permitted communal remembrance, as you will find in Al-Bahr Al-Raiq, Durar Al-Ahkam, Hashiyah Ibn Abidin, Mabsut Abu Al-Laith, Al-Zahiriya and Al-Majtuba and other books. These are the statements of the great imams of the four schools among the Sunnis and the community that allow communal remembrance.

Imam Al-Shafi'i, may Allah have mercy on him, said in Al-Umm (1|231): "The takbir (calling Allahu Akbar) is like the takbir of the Messenger of Allah, peace be upon him, in prayer. The imam begins and says Allahu Akbar, Allahu Akbar, Allahu Akbar, until he says it three times. If he adds an additional takbeer, it is good. If he adds and says: Allahu Akbar in great measure, and praise be to Allah in great measure, and praise be to Allah morning and evening. Allahu Akbar, and we worship Allah alone, sincerely dedicating the religion to Him alone, even if the disbelievers hate it. There is no god but Allah alone, He has kept His promise, helped His servant and defeated the parties alone. There is no god but Allah, and Allah is the greatest, it is good. And anything that is added in addition to this remembrance of Allah, I prefer it to begin with three takbirs in a row. If he limits himself to one, it is sufficient. And if he begins with any remembrance before the takbeer or does not perform the takbeer, there is no expiation for him." All of this comes under the common takbeer. As for the claim of specificity, it needs proof, and where did they get that from?

This is what was said in the book "Al-Fatawa Al-Kubra" Taqi al-Din Ibn Taymiyya, about collective memorial gatherings:

Book of remembrance and prayer. A problem of a man who rebukes those who commemorate aloud. 318 - 6 - A question: about a man who rebukes the people of remembrance. He says to them, "This remembrance is an innovation and your loud remembrance is an innovation". And they start with the Qur'an and finish, then they pray for the living and dead Muslims, and they combine Tasbih (glorifying God), Tahmid (thanking God), Tahleel (proclaiming the oneness of God), Takbir (saying Allahu Akbar) and Hawqalah (there is no power except with Allah), and they pray for the Prophet peace be upon him. And the one who rebukes it sometimes repeats the listening by clapping and the remembrance is canceled at the time of listening.

The answer: Gathering together to remember Allah and enjoy His Book and pray is a righteous act, and it is one of the best approaches and worship at times. In the authentic narration from the Prophet, peace be upon him, he said, "For Allah there are angels who travel on the earth, and when they come across people who remember Allah, they call out to each other, 'Come to your need'." And he mentioned the tradition, and in it: "We found them praising you and praising you". But it should be at specific times and places, and it should not be made a regular Sunnah to be observed except what the Messenger of Allah, peace be upon him, prescribed for regular practice, such as the five congregational prayers, Friday prayers, holidays and the like. And as for man's observance of his regular rituals, be they prayers, readings, remembrances or prayers at the beginning and end of the day and at night and beyond, this is the Sunnah of the Prophet (peace be upon him) and the righteous among the servants of Allah, old and new. So what was practiced as a collective act such as the prescribed prayers was done so, and what was practiced as a constant practice in the form of individual rituals was done so. Just as the Companions, may Allah be pleased with them, would sometimes gather together and instruct someone to read while the others listened. And 'Umar ibn al-Khattab used to say, "O Abu Musa, remind us of our Lord," and he would read and they would listen. And there were those among the Companions who would say, "Sit with us so that we may believe for an hour." And the Prophet, peace be upon him, prayed several times voluntarily in a community with his companions. And he came to the Companions from the people of Suffah, and among them was a reader who was reading, and he sat with them and listened.

And what happens during hearing and permissible remembrance, such as the awe of the heart, the tears of the eyes, and the rising of the body, is the best state mentioned in the Book and the Sunnah. But as for extreme agitation, fainting, death and screams, if someone is overcome by them, he will not be blamed for them, as may be the case with the successors and those after them. For its origin is the strength of the impression on the heart with weakness of the heart, and strength and firmness are better, as is the case with the Prophet peace be upon him and the Companions. As for silence, harshness and cold-heartedness, these are reprehensible and there is nothing good in them. As for the hearing that was mentioned, the legitimate one through which hearts are improved and which becomes their means to their Lord through the connection between him and them, that is the hearing of the Book of Allah, which is the hearing of the best of this Ummah, especially since the Prophet peace be upon him said: "He is not of us who does not recite the Qur'an melodiously", and he said: "Embellish the Qur'an with your voices". This is the praised hearing in the Book and the Sunnah. But when a section of the Ummah forgot a portion of this hearing that was brought to their remembrance, enmity and hatred were scattered among them, so some people introduced the hearing of poetry, applause and singing, in imitation of what Allah rebuked, gurgling and belching, and in imitation of what the Christians invented. And they were confronted by people whose hearts were hardened against the remembrance of Allah and what was revealed of the truth, and whose hearts were as hard as stones or harder, in imitation of what Allah reproached the Jews with. And the middle religion is what the best of this Ummah, old and new, practice, and Allah knows best.

The prayer chain (misbaha or subha, as it is called) is a string of beads used for counting dhikr. Many scholars, such as Imam Ibn Taymiyyah and Al-Shawkani, have permitted its use as long as it is not worn out of ostentation towards other people. Ahmad Ibn Taymiyyah said in his collection of fatwas (22|506): "Counting tasbih (praise) with the fingers is a Sunnah, as the Prophet said to the women, count and knot with your fingers, for they will be questioned and speak. Counting with pebbles and the like is good. Some of the Companions, may Allah be pleased with them, did this. The Prophet saw one of his wives doing tasbih with pebbles and he approved of it. It was narrated that Abu Hurairah did this. As for counting with an orderly arrangement of beads and the like, there are those who reject it and those who do not. If the intention is good, then it is good and not reprehensible. But using it without necessity or showing it to other people, like hanging it around the neck or wearing it on the wrist like a bracelet and so on, that is either boasting to people or suspicion of boasting. The first is forbidden and the second is reprehensible in its slightest implications. For boasting to people in special acts of worship such as prayer, fasting, dhikr and recitation of the Qur'an is one of the greatest sins."

In "Questions of Imam Ahmad and Ishaq, reported by Al-Kausaj" (2|601 #3507), it says: "I asked (Imam Ahmad Ibn Hanbal): Can a man make tasbih with pebbles? He said: That is what Abu Hurairah and Saad, may Allah be pleased with them, did, and there is nothing wrong with that, the Prophet counted. Ishaq (Ibn Rahwayh) said: "As he said". Most of the scholars of the peninsula, including Ibn Baz and Ibn Uthaymeen and the standing committee (7|111), support the view that it is not an innovation (bid'a). If you, my brother, do not like it and are an imitator of Al-Albani, is it correct to call someone who uses a misbaha an innovator? Is Ibn Taymiyyah then counted among the innovators?

Remembrance (dhikr) carries all stages, from wakefulness to unity (tawhid), and it carries realizations and states to which seekers strive. There is no way to harvest its fruits except from the tree of remembrance (dhikr). The larger this tree and the deeper its roots, the greater its fruits and benefits.

It is the foundation of every station and the rule on which it is built, like a wall is built on its foundation and like the roof stands on its walls.

If the servant (Abd) does not awaken from his carelessness, he cannot traverse the paths of spiritual progress that lead to the knowledge of Allah - for which man was created. Allah says: "And I have created the jinn and mankind only to serve Me." (Surah 51, verse 56). Ibn Abbas, may Allah be pleased with him, said: "serve", i.e. "recognize". And man awakens only through remembrance (dhikr), for heedlessness is the sleep of the heart or its death.

The Sufis who obey the command of their Lord and recall Him often live like angels. Worldly affairs do not touch their hearts and do not distract them from their Beloved.

"They forgot themselves in their communion with their Lord and were absent from everything else. They were present when they found Him".

"I remember you, not because I forgot you for a moment, but the easiest thing to remember is the memory of my tongue".

A Sufi remembers his Lord in all moments and thereby finds relief of the heart, calming of the mind and elevation of the soul. For he is in communion with his Lord, as it is said: "The people of my remembrance are the people of my communion... The Hadith" (from a sacred Hadith reported by Imam Ahmad in his collection).

The knower who constantly remembers and turns his heart away from the transient pleasures of this world will be protected by Allah in all his affairs. And this is not surprising, for he who is patient will succeed, and he who knocks persistently at the door will soon be admitted.

The holy verses of the Qur'an and the honorable ahadith used the word "dhikr" (remembrance) in several meanings:

• 1. sometimes it refers to the Qur'ân al-kerîm, as in the verse: "Indeed, We have sent down the admonition (the Qur'an), and We are certainly its guardians." (Surah Al-Hijr: 9).
• 2. sometimes it refers to the Friday prayer: "You who believe! When the call to prayer is made on Friday, then hasten to the remembrance of Allah and leave the trade." (Surah Al-Jumu'ah: 9).
• 3. elsewhere it refers to knowledge: "So ask the people of remembrance if you do not know." (Surah Al-Anbiya': 7).
• 4 In most texts, the word "dhikr" refers to praises such as tasbih (praise), tahleel (confession of unity), takbir (exaltation), the prayer for the Prophet (peace and blessings be upon him) and similar forms, as in the verse: "When you have finished the prayer, then remember Allah standing, sitting and lying on your sides." (Surah An-Nisa': 102). And in the verse: "O you who believe, when you encounter a group (of the enemy), then stand firm and remember Allah much." (Surah Al-Anfal: 45). And in the verse: "And remember the name of your Lord and devote yourself to Him with complete devotion." (Surah Al-Muzzammil: 8).
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• Abu Huraira reported that the Prophet (peace and blessings be upon him) said: "Allah the Exalted says: 'I am with My servant when he mentions Me and his lips move. This hadith was reported by Ibn Majah in his book on morals, by Ibn Hibban in his Sahih, by Imam Ahmad in his Musnad and by Al-Hakim, as can be found in "Fayd al-Qadir" volume 1, page 309.
• Abdullah ibn Bisr reported that a man said, "O Messenger of Allah, the demands of Islam are too many for me, so tell me something to hold on to." The Prophet replied: "Let your tongue be constantly filled with the remembrance of Allah." This hadith was narrated by At-Tirmidhi in his Book of Supplications, and he said that it was a good hadith.

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What some say: "Dhikr refers to the knowledge of halal (permissible) and haram (forbidden)", the answer to that would be:

The word "dhikr" is used for knowledge, prayer, Quran as well as for the remembrance of Allah. But what matters with a common term is what is normally meant by it. Other meanings are determined by context or word choice. The term "dhikr" is normally used for the remembrance of Allah in the literal sense. It is not usual for it to be used as a synonym for "knowledge" except in contexts such as in the verse: "So ask the people of remembrance", where it is used to refer to "knowledge" due to the context of the question.

Evidence from the Qur'an and Sunnah:

From the Koran:

1 - Allah says: "So remember Me, that I may remember you" [The Cow: 152].
2 - And He says: "Those who remember God standing, sitting and lying on their sides" [Al-Imran: 191].
3 - And He says: "O you who have believed, remember Allah with frequent remembrance, and praise Him morning and evening" [The Groups: 41-42].
4 - And He says: "And remember your Lord much and praise Him in the evening and in the morning" [Al-Imran: 41].
5 - And He says: "Those who believe and whose hearts are at rest by the remembrance of Allah - indeed, by the remembrance of Allah, hearts are at rest" [The Thunder: 28].
6 - And He also says: "And remember the name of your Lord morning and evening" [Time: 25].
7 - And He also says: "And remember the name of your Lord and devote yourself completely to Him" [The Wrapped One: 8].
8 - And He says, "But the remembrance of Allah is greater" [The Spider: 45].
9 - And He also says: "When you have finished the prayer, then remember Allah standing, sitting and lying on your sides" [The Women: 103].
10 - And He also says: "And when the prayer is finished, then spread yourselves on the earth and seek the favor of Allah and remember Allah much, that you may prosper" [Friday: 10].
11 - And He also says: "And who is more unjust than he who prevents the mosques of Allah from mentioning His name in them" [The Cow: 114].
12 - And He says: "In houses which Allah has permitted to be exalted and in which His name is mentioned" [The Light: 36].
13 - And He also says: "Men who neither trade nor sell divert from the remembrance of Allah" [The Light: 37].
14 - And He also says: "O you who believe, do not let your wealth or your children distract you from the remembrance of Allah" [The Hypocrites: 9].
15 - And He also says: "And the men and women who remember Allah much - for them Allah has prepared forgiveness and a great reward" [The Groups: 35].

Ibn Abbas (may Allah be pleased with him) said:
"What is meant is: They remember Allah after prayers, morning and evening, and every time they wake up from sleep, and every time they leave or return to their homes, they remember Allah, the Exalted." [The Divine Revelations on the Memories of the Nawawi, Volume 1]

The remembrance of Allah is the purifier of hearts, the key to the door of divine influences and the way by which revelations are directed to hearts. It is through it that moral behavior is achieved, not through anything else. Therefore, the seeker will not be affected by sorrow, worry or grief unless he neglects the remembrance of Allah. If he occupies himself with the remembrance of Allah, his joy will last and his heart will be comforted, for remembrance is the key to joy and happiness, while neglect is the key to sorrow and unrest.
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As for the traditions from the Sunnah:

1 - Abū Mūsā al-Ash'arī (may Allah be pleased with him) reported: The Prophet (peace and blessings be upon him) said: "The example of the one who remembers Allah and the one who does not remember Allah is like that of the living and the dead." [Narrated by Al-Bukhārī in his authentic book of hadith].
2 - Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Indeed, Allah, the Blessed and Exalted is He, has angels who are in the ways. They follow the gatherings of dhikr (remembrance of Allah). So when they find a gathering where dhikr is taking place, they sit with them and cover each other with their wings until they fill the space between them and the lowest heaven. Then, when they separate, they rise and ascend to the sky." Then Allah, the Exalted, asks - and He knows best about them - "Where do you come from?" They answer: "We come from your servants on earth who praise you, glorify you, glorify you, worship you and ask you for things." Allah asks further: "What do they ask me?" They answer: "They ask for your paradise." Allah asks, "Have they seen my paradise?" They answer, "No, O Lord." Allah continues: "What would it be like if they saw my paradise?"
They answer, "Do they ask for your favor?" Allah asks, "How do they ask for my favor?" They answer, "They ask to be saved from your Fire, O Lord." Allah asks, "Have they seen my fire?" They answer, "No." Allah continues: "What would it be like if they saw my fire?"
They reply, "They ask for your forgiveness." Allah then says, "I have forgiven them and given them what they ask for and accepted their request for salvation from my Fire." Then they say, "O Lord, among them is so and so, a servant who sins, he just passed by and sat with them." Allah then says, "I have forgiven him, for they are a people with whom the person sitting next to them will not be unhappy."
This hadith was transmitted by Abu Huraira and narrated by Muslim (hadith number 2689).

In this hadith lies the merit of the gatherings of remembrance and those who remember Allah, as well as the merit of gathering for them. Even the one who sits with them is included in whatever honor their Lord bestows on them, even if he does not participate in the actual remembrance. Through his company with them he becomes happy, for he who sits with someone becomes like them - provided the intention is sincere.
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3 - Anas ibn Malik (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: "When you pass by the Gardens of Paradise, dwell in them." They asked, "O Messenger of Allah, what are the Gardens of Paradise?" He replied: "The circles of dhikr (remembrance of Allah)" [Reported by at-Tirmidhi in his book on prayers and considered valid].
4 - Abu al-Darda (may Allah be pleased with him) reported that the Messenger of Allah (blessings and peace of Allah be upon him) said: "Allah will surely raise communities on the Day of Resurrection whose faces will shine, they will sit on platforms of pearls, and people will envy them, even though they are neither prophets nor martyrs." A Bedouin knelt down and asked: "O Messenger of Allah, describe them to us so that we can recognize them!" He replied: "They are those who love each other for Allah, even though they come from different tribes and countries. They meet to remember Allah and praise Him." [Reported by at-Tabarani with a good chain of narration, as stated in "at-Targhib wa at-Tarhib", volume 2, page 406].
5 - Abu Huraira (may Allah be pleased with him) reported: The Messenger of Allah (blessings and peace of Allah be upon him) was walking on a path near Makkah and passed a mountain called Jumdan, then he said, "Hurry up, this is Jumdan, the loners are ahead." They asked, "And who are the loners, O Messenger of Allah?" He replied, "Those who constantly remember Allah, their remembrance lightens their burdens so that they will be light in weight on the Day of Resurrection." [Reported by Muslim in his book on dhikr and at-Tirmidhi in his book on prayers]. "The ever-memorable" are those who devote themselves to dhikr and practice it consistently without caring what is said about them or what happens to them.
6 - Abu al-Darda, may Allah be pleased with him, reported: The Messenger of Allah, may Allah bless him and grant him peace, said: "Shall I not inform you of your best deeds, which are purest with your king, highest in your ranks, and better for you than spending gold and silver, and better for you than hitting your enemies and striking their necks and they strike your necks? They replied, "Yes, please." He said, "The remembrance of Allah, the Most High." Mu'adh ibn Jabal (may Allah be pleased with him) said: "There is nothing that protects from the punishment of Allah better than the remembrance of Allah." [Reported by at-Tirmidhi in the Book of Prayers, chapter on the value of dhikr, and by Ibn Majah in "Adab" on the value of dhikr].
7 - Abu Huraira (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: Allah, the Most High, says: "I am as My servant thinks of Me, and I am with him when he mentions Me. If he mentions Me within himself, then I mention him within Myself, and if he mentions Me in a gathering, then I mention him in a gathering that is better than it. And if he approaches Me by a hand's breadth, I approach him by an arm's length. And if he approaches Me by an arm's length, I approach him by a thread's length. And when he comes to Me by walking, I come to him by running." [Reported by Muslim in his book on dhikr, Bukhari in his book on monotheism, at-Tirmidhi in his book on prayers, an-Nasa'i and Ibn Majah].
8 - Abu Sa'id al-Khudri (may Allah be pleased with him) reported that the Messenger of Allah (blessings and peace of Allah be upon him) said: "Allah, the Exalted and Mighty, will say on the Day of Resurrection: 'The congregation will know who the honorable ones are. They asked, "And who are the honorable ones, O Messenger of Allah?" He replied, "The people who gather in the mosques to remember Allah." [Reported by Ahmad, Abu Ya'la, Ibn Hibban in his Sahih, al-Bayhaqi and others. "At-Targhib wa at-Tarhib", volume 2, page 404].
9 - Anas ibn Malik (may Allah be pleased with him) reported that the Messenger of Allah (blessings and peace of Allah be upon him) said: "There is no community that gathers to remember Allah, the Exalted and Glorious, and does so only for His sake, without being asked: 'Stand up, you are forgiven, your bad deeds have been turned into good deeds'." [Reported by Imam Ahmad, and the narrators are the narrators of Sahih, according to "Majma' az-Zawa'id", volume 10, page 76].
10 - Abu Sa'id al-Khudri, may Allah be pleased with him, reported that the Messenger of Allah, may Allah bless him and grant him peace, said: "The Lord, blessed and exalted be He, says: 'Whoever is too busy by reading the Qur'an and My remembrance to ask Me for anything, I will give him the best of what I give to those who ask.'" [Reported by at-Tirmidhi in his book "The Merits of the Qur'an", he said: This is a good hadith, and by ad-Darimi and al-Bayhaqi].

This and all that has been reported about the merits of dhikr and the congregation for it, as well as the saying of it aloud and silently, are proofs of its legitimacy.

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The statements of the scholars about the benefits of dhikr (remembrance of Allah):

'Abdullah ibn 'Abbas, may Allah be pleased with them, said: "Allah the Exalted has not imposed any duty on His servants without setting a known limit for it. Then He excuses people in certain circumstances, except for dhikr (remembrance of Allah). For He did not set a limit for that and did not excuse anyone for his neglect unless he was mentally overwhelmed. And He commanded them to remember Him in all conditions. So He, the Exalted, said: 'So remember Allah standing, sitting and lying on your sides. [The women: 103]. And He the Exalted said: 'O you who believe, remember Allah in abundance. [The Allies: 41]. This means day and night, on land and sea, on journeys and at home, in prosperity and poverty, in health and sickness, secretly and publicly, in every state." ["The Light of Inquiry" p. 147].

Sidi Ibn Ata' Allah al-Sakandari said: "Remembrance (dhikr) is getting rid of negligence and forgetfulness through constant presence of the heart with the truth. It has been said: The repetition of the name of Allah with the heart and tongue, or the repetition of one of His attributes, or a judgment from His judgments, or an action from His actions, or anything else by which one approaches Allah." ["The Key to Success" p.4 by Ibn Ata' Allah al-Sakandari,].

Imam Abu al-Qasim al-Qushayri, may Allah be pleased with him, said: "Remembrance (dhikr) is the banner of sanctity, the beacon of unification, the realization of the will, the sign of a sound beginning and the symbol of the end. There is nothing beyond remembrance; and all praiseworthy qualities lead back to remembrance and arise from remembrance." He also said: "Remembrance is a strong support on the path to truth, indeed, it is the foundation of this path. No one reaches Allah, the Exalted, except through constant remembrance." ["The Qushayri Message" p.110].

Ibn Qayyim al-Jawziyyah said: "There is no doubt that the heart rusts, just as copper, silver and others rust. Its luster comes from remembrance, for it polishes it until it becomes like a white mirror. If it is neglected, it rusts. When it remembers, it becomes polished. The heart rusts through two things: negligence and sin; and it is polished through two things: forgiveness and remembrance. Someone whose negligence prevails most of the time has an accumulated rust on his heart, and his rust corresponds to his negligence. When the heart rusts, the images of information are not properly reflected in it; thus one sees the false in the form of the true, and the true in the form of the false. For when the rust accumulates, it becomes dark and the true images do not appear as they are. When the rust accumulates and it becomes dark and corrupt, its perceptions and understanding are corrupted so that it does not accept the truth and does not reject the false. This is the greatest punishment of the heart. The origin of this is negligence and following one's desires, for they veil the light of the heart and blind its vision. Allah the Exalted said: 'And do not follow the one whose heart We have diverted from the remembrance of Us, and who follows his desires, and whose affair degenerates.' [The Cave: 28]." ["The Abundant Rain from the Good Words" by Ibn Qayyim al-Jawziyyah)

The scholar Fakhr al-Din al-Razi said in his interpretation of the statement of Allah: "(And Allah has the most beautiful names...)" [The Heights: 180]: "What leads to Hell is negligence in the remembrance of Allah. What saves from the punishment of Hell is the remembrance of Allah. Those who have taste and vision feel in their souls that this is true. For when the heart becomes negligent in the remembrance of Allah and turns to the world and its desires, it falls into the trap of greed and the icy coldness of deprivation. It constantly shifts from one desire to the next, from one striving to the next, from one darkness to the next. When the heart opens itself to the remembrance of Allah and the knowledge of Allah, it is freed from the fires of disease and the regrets of loss, and it becomes aware of the knowledge of the Lord of heaven and earth." [Fakhr al-Razi Interpretation vol.4/p.472].

Ahmad Zarruq, may Allah bless him, says in his principles: "The qualities are firmly anchored in statements, actions and things, and the greatest of these are the qualities of remembrance (dhikr). For there is no action that saves man from the punishment of Allah more than the remembrance of Allah. Allah has given them to things like drinks and ointments in their benefits; to each He has given what is proper to him. Therefore, it is necessary to pay attention to the general in its generality and to the particular in that which corresponds to the condition of the person." ["The Rules of Sufism" by Ahmad Zarruq, p.37].

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Ahmad ibn Ajiba said: "The opening to the realization of the servant in the position of contentment can only come after his realization in three things in his beginning:

1 - The immersion in the individual names of Allah (this is especially for those who are allowed to remember the name of a perfect leader).
2 - His company of those who remember.
3 - His adherence to the righteous deen that is not associated with any disease, that is adherence to the Islamic Shariah." ["Simplification of the Explanation of Ajrumiyyah" by Ibn Ajiba, p.29].

Summary:
All the perfect educators and guides have advised the seekers on their path to Allah and made it clear to them that the practical way to approach Allah and please Him is to remember Allah frequently, in all states and in the company of those who remember. For the breath of those who remember cuts through the desires of the sinful soul.

The categories of dhikr (remembrance of Allah):

A. Dhikr in secret and loud form:
Remembrance of Allah is recommended both in secret and aloud. The Prophet Muhammad (peace be upon him) encouraged dhikr in both forms, except when it involves hypocrisy or when it disturbs someone, be it a person praying, reading or sleeping. However, the scholars of Islamic law have ruled that loud dhikr is preferable if it is free of hypocrisy and does not hurt or disturb anyone. This is based on some authentic narrations of the Prophet Muhammad (peace be upon him), such as:

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Indeed, Allah, the Blessed and Exalted is He, has angels who are on the paths. They follow the gatherings of dhikr (remembrance of Allah)."
This hadith was transmitted by Abu Huraira and narrated by Muslim (hadith number 2689).

• 5 Zaid ibn Aslam (may Allah be pleased with him) reported that Ibn Ad-Dar (may Allah be pleased with him) said: "I was accompanying the Prophet (peace be upon him) one night and we passed a man in the mosque who raised his voice. I said, 'O Messenger of Allah, could this be a sign of hypocrisy?' He replied, 'No, he is admonishing himself. (Reported by Al-Bayhaqi and Al-Hawi li'l-Fatawi from As-Suyuti, vol. 1, p. 391).
• 6 Ibn 'Abbas (may Allaah be pleased with them) reported that raising the voice loudly in dhikr after the end of the congregational prayer was common in the time of the Prophet Muhammad (peace be upon him). Ibn Abbas said: "I knew that they had finished when I heard this." (Reported by Al-Bukhari) This means that he knew that they had finished the prayer when he heard the dhikr. This shows that the dhikr was loud.
• 7 As-Saib (may Allah be pleased with him) reported that the Prophet Muhammad (peace be upon him) said: "Gabriel came to me and said: 'Encourage your companions to raise their voices with takbeer (Allahu Akbar)'." (Reported by ImamAhmad, Abu Dawud, At-Tirmidhi and by As-Suyuti in the book "Al-Hawili'l-Fatawi", vol. 1, p. 389).
• 48 Shaddad ibn Aus (may Allaah be pleased with him) reported that the Prophet Muhammad (peace be upon him) said: "Raise your hands and say: 'There is no god but Allaah. We did so, and he said, 'O Allah, you have sent me with this word, commanded me and promised me Paradise. You keep your promises. Then he said, 'Rejoice, for Allah has forgiven you. (Reported by Al-Hakim, as also in the above-mentioned source, vol. 1, p. 391).

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There are many traditions on this subject, and the prominent scholar Jalal ad-Din as-Suyuti has collected twenty-five hadiths in a treatise entitled "The Result of Reflecting on the Loud Dhikr". He said, "Alhamdulillah and enough, peace be upon His servants whom He has chosen. You asked me about the practice of the Sufi masters of congregational dhikr in the mosques and the loud utterance of dhikr, whether it is frowned upon or not."

The answer is: there is no frowned upon in all of this, and there are ahadith that indicate that saying dhikr aloud is recommended, as well as ahadith that indicate that keeping it secret is recommended. The union of the two practices depends on the circumstances and the people. I will explain this in detail.

He then quoted all the relevant ahadith and said: "If you look at the ahadith we have mentioned, you will realize that there is no frowning at all on saying dhikr aloud. On the contrary, there are indications that it is recommended, whether explicitly or implicitly, as we have indicated. The hadith that criticizes saying dhikr aloud can be compared to the hadith that compares saying the Quran aloud to charity. Imam an-Nawawi has reconciled them by saying that concealing the dhikr is better if one fears that there will be hypocrisy or if praying or sleeping people will be disturbed by it. Saying it out loud is better in other cases as it involves more actions and its benefits go beyond hearing. It wakes up the reciter, focuses his mind on the dhikr, directs his hearing to it and drives away sleep, leading to increased activity. Some say: Saying some parts of the dhikr aloud and concealing other parts is recommended, as concealing can sometimes become boring, and one is enlivened by saying it aloud, and saying it aloud can sometimes be exhausting, and one finds rest by concealing it. The same applies to dhikr in general, and through this breakdown a unification of ahadith is achieved. When you say: Allah says: "And remember your Lord within yourselves, in humility and fear and without speaking aloud" (Surah Al-A'raf 7:205). My answer to this consists of three aspects:

First: These verses are from Mecca, similar to the verse of the Night Journey: "And do not pray aloud in your prayer, nor pray too softly, but seek a middle way" (Surah Al-Isra 17:110). It was revealed when the Prophet Muhammad (peace be upon him) recited the Qur'an aloud and the polytheists insulted the Qur'an and its Revealer. He was commanded to refrain from reciting aloud in order to avoid an opportunity to criticize, similar to the prohibition against denigrating the idols, as stated in the verse: "Do not revile those who invoke them besides Allah, lest they revile Allah in their ignorance" (Surah Al-An'am 6:108). However, this meaning no longer exists, and Ibn Kathir indicated this in his tafsir.

Secondly: A group of exegetes, including Abd ar-Rahman ibn Zaid ibn Aslam, a well-known Malikite scholar, and Ibn Jarir, interpreted this verse as an instruction to the reciter during the recitation of the Qur'an and a request to raise their voices in order to strengthen the connection between them and the following verse: "And when the Qur'an is recited, listen to it and keep silent" (Surah Al-A'raf 7:204). It seems that the Prophet Muhammad (peace be upon him) feared that the believers might fall into complete passivity, and therefore they were told that although they should remain silent with their mouths, the duty to occupy the heart with dhikr remains, lest they be distracted from the remembrance of Allah. For this reason, the verse concluded with the words, "And do not be one of those who are heedless" (Surah Al-A'raf 7:205).

Thirdly: What the Sufis say is that this instruction in the verse is specifically for the perfect and complete Prophet Muhammad (peace be upon him), while others who are prone to doubts and evil thoughts are obliged to say the dhikr aloud, as this has a stronger impact on dispelling these thoughts.

I say: This is supported by a hadith narrated by al-Bazzar in which Mu'adh ibn Jabal (may Allah be pleased with him) said: The Prophet Muhammad (peace be upon him) said: "Whoever of you prays at night should say his recitation aloud, for the angels pray with him and hear his recitation, and the believing jinn who are in the air and his neighbors pray with him and hear his recitation. By saying the recitation aloud, he will be driven out of his house and the surrounding buildings, and the evil jinn and devils will be chased away."

When you say: Allah says: "Call upon your Lord humbly and in secret. He does not love those who practice intemperance" (Sura Al-A'raf 7:55). This instruction has been applied by some commentators to saying the prayer aloud.

I say: The answer to this has two aspects:

The first aspect is that the prevailing view regarding the interpretation of the verse is that it is a transgression of what was commanded, or the fabrication of an invocation that has no basis in the Shari'ah. This is supported by the hadeeth narrated by Ibn Majah and al-Hakim in his Mustadrak, in which Abu Nu'mah (may Allah be pleased with him) narrates: 'Abdullah ibn Maghfal heard his son say, "O Allah, I ask You for the white castle on the right side of Paradise." He then said, "I heard the Prophet Muhammad (peace be upon him) say, 'There will be people in this Ummah who exaggerate in their supplications.'" This is a statement from a companion of the Prophet Muhammad (peace be upon him), and he knows best what is meant.

The second aspect is based on an interpretation of the verse that says that the instruction is related to supplication and its specifics. It is best to do this in secret, as this is closer to an answer. For this reason, Allah says: "When he called to his Lord in secret" (Surah Maryam 19:3). For this reason, keeping the taking of refuge in prayer secret is considered recommended, as it is a prayer of supplication.

When you say: It is narrated that Ibn Mas'ud (may Allah be pleased with him) saw people cheering loudly in the mosque and he said: "I only see you as innovators until I drive them out of the mosque." I say: This narration of Ibn Mas'ud needs a close examination of its chain of narration. Some of the great scholars have mentioned it in their books. However, if its authenticity is confirmed, it contradicts the numerous authentic earlier ahadith that are considered to take precedence over it. This is a reason for reservation when it comes to this statement of Ibn Mas'ud. Imam Ahmad ibn Hanbal said in his book Az-Zuhd: "It was narrated from Husayn ibn Muhammad, who was narrated from al-Mas'udi, who was narrated from Amir ibn Shuqayq, who was narrated from Abu Wail: 'Those who claim that Abdullah (Ibn Mas'ud) forbids uttering dhikr, whenever I sat with Abdullah, he always uttered dhikr.'" Ahmad ibn Hanbal also narrated in his book Az-Zuhd from Thabit al-Bunani that he said, "The people who devote themselves to the dhikr of Allah sit down to the dhikr of Allah even when they are laden with sins like mountains, and they stand up to remember Allah with nothing left for them."

The great scholar Sheikh Mahmoud al-Alusi said in his tafsir: "It is said that the prohibition of saying the dhikr and supplications aloud is not absolute. It should not be applied without restriction. According to some scholars, it is permissible to say dhikr aloud to a reasonable extent, and saying it aloud as required falls within what is recommended. It is even better than concealing the dhikr according to the madhhab of Imam Shafi'i, and it is the apparent opinion of Imam Ahmad. It is also one of the two narrations from Imam Malik, as mentioned by Ibn Hajar al-Asqalani in Fath al-Bari. This is the opinion of Qadi Khan in his fatawa about the manner of recitation and his statement about washing the dead: "Saying the dhikr aloud is rejected." It seems obvious that this applies to those going with a funeral, as the madhhab of the Shafi'iyyah states, but not in general.

" Sheikh al-Alusi also said: "Some of the critical scholars have expressed the opinion that by 'without loud utterance' is meant that one should not be excessively loud, and moderate loud utterance is within the realm of what is prescribed. In fact, there are over twenty ahadith in which it is reported that the Prophet Muhammad (peace be upon him) often pronounced dhikr loudly. It is also reported by Abu Zubair that he heard Abdullah ibn Zubair say: "When the Prophet Muhammad (peace be upon him) finished his prayer, he said in his loudest voice: 'There is no god but Allah, He is the only One, He has no partner, to Him belongs the kingdom and to Him belongs the praise, He has power over all things, there is no power and no strength except through Allah, we serve none but Him, to Him belong the favor and the grace."

Sheikh Ibrahim al-Kurani dealt with the issue of reciting dhikr in a loud voice in two important treatises he wrote. The first is called "Nathr az-Zahr fi adh-Dhikr bil-Jahr" and the second is called "Ittihaf al-Munib al-Awah bi Fadl al-Jahr bi Dhikr Allah."

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The benefits of the loud dhikr:

The scholar al-Tahawi said in his commentary on "Maraqi al-Falah": "There is disagreement as to whether silent dhikr (israr) is better. Some say yes, based on many traditions, including 'The best dhikr is silent dhikr' and 'The best sustenance is that which is sufficient'. Silent dhikr is more perfect in sincerity and closer to the fulfillment of supplications. Others say that the loud dhikr is better, based on numerous traditions, such as the tradition of Ibn Zubair, which states that the Prophet Muhammad (peace be upon him) said in a loud voice after prayer: 'There is no god but Allah, He is the only One, He has no partner, to Him belongs the kingdom and to Him belongs the praise, He has power over all things, there is no power and no strength except through Allah...'. This tradition was narrated by Muslim in his Sahih, in the book on mosques and places of prayer, and by Tirmidhi in the book on prayer. The Prophet Muhammad (peace be upon him) also ordered those who recited the Quran in the mosque to make their recitation audible. Ibn Umar commanded those who recited and listened to him and his companions to do so because it requires more action and is more effective in reflection and has a comprehensive benefit in awakening the hearts of the indifferent."

It has been stated that the traditions concerning this matter depend on the people and the circumstances. If one wants to avoid consideration for fame or hurting someone, silent dhikr is better. However, if these reasons are not present, loud dhikr is better. In "al-Fatawa" it says: "It is not forbidden to say dhikr aloud in the mosques to avoid the prohibition, as it says in the verse: 'Who is more unjust than the one who prevents mentioning the mosques of Allah and saying His name in them?" (Surah al-Baqarah 2:114)." This was mentioned by al-Bazzazi.

The famous commentary by Ibn Abidin states: "In the good fatawa, the concern regarding the disliked and the recommended in ahadith has been stated aloud, such as 'If someone remembers me in a gathering, I will remember him in an even better gathering' (narrated by the two Shuyukh). However, there are narrations that prefer silence. There is a combination between the narrations that it depends on the people and the circumstances, similar to the narrations about reciting the Quran loudly or quietly. This does not contradict the statement 'The best dhikr is silent dhikr', because if fame is avoided or someone who is sleeping, praying or reciting the Quran is disturbed, then silent dhikr is better. When these circumstances are not present, loud dhikr is better because it requires more action and its benefits are extended to the listeners. It awakens the heart of the memorizer, draws attention to him, dispels sleep and increases activity." This has been dealt with thoroughly in the context. In al-Hamawi's commentary on al-Sharani, it says: "The scholars are unanimous that common dhikr is recommended in mosques and elsewhere without disapproval, unless it disturbs a sleeper, a person praying or a person reciting Quran." (Source: "Hashiyat al-Tahawi 'ala Maraqi al-Falah" p. 208, "Hashiyat Ibn Abidin" vol. 5, p. 263)

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The distinction between the dhikr of the tongue and the dhikr of the heart:

The scholar Abdulwahhab al-Sha'rani said: "I heard my brother, the greatest scholar, may Allah have mercy on him, say: 'Dhikr with the tongue is obligatory for the great and the small, for the greatness of Allah does not exalt itself above anyone, not even the prophets. Therefore, there must be a veil, but it is only lightly touched.'" (Source: "Al-Mizan" by Abdulwahhab al-Sha'rani, vol. 1, p. 160)

The scholar Imam al-Nawawi said: "The scholars are unanimous that dhikr with the heart and tongue is permissible for the hadith scholar, the conditional, the menstruant and the weekly liquid, whether in praise of Allah, takbir, salutations to the Prophet Muhammad, supplication and the like." (Source: "Al-Fatawa al-Khayriyyah" by Imam al-Nawawi, vol. 1, pp. 106-109)

Al-Nawawi also said: "Dhikr can be done with the heart and with the tongue, and the best form is when both the heart and the tongue are involved. However, if one of the two is omitted, the heart is preferable. However, dhikr with the tongue should not be omitted when the heart is involved for fear of being accused of seeking fame. Instead, both the tongue and the heart should be involved and pursued with the intention of Allah." (Source: "Al-Fatawa al-Khayriyyah" by Imam al-Nawawi, vol. 1, pp. 106-109)

Fudayl ibn Iyad said: "Abandoning deeds for the sake of people is hypocrisy. Even if someone had the opportunity to attract people's attention and escape the errors of their imagination, he would be neglecting a large part of religious duties and denying himself something important. This is not the way of the cognizant." (Source: "Al-Fatawa al-Khayriyyah" by Imam al-Nawawi, vol. 1, p. 127)

The heart of an indifferent person is veiled, so its owner finds no sweetness in dhikr or other forms of worship. Therefore, it is said, "There is no good in a dhikr with an absent heart." However, this does not mean giving up dhikr while being indifferent. Instead, someone with high aspirations strives, repeatedly monitors his heart and transitions from dhikr to presence, much like a shooter who misses the target on the first attempt but continues on the next attempts until he masters it and hits it. This is how a person deals with his heart. He tries to switch it repeatedly between dhikr and contemplation until the heart becomes accustomed to being present with Allah.

Al-Ghazali said: "Know that it has been revealed to the owners of insight that dhikr is the best deed. But it also has three shells, one of which is closer to the core than the other, and there is a core behind the three shells. The top shell is the dhikr of the tongue alone. The second is the dhikr of the heart, when the heart needs its consent to be present with the dhikr. When the heart is neglected and sealed, it wanders through the valleys of thought. The third bowl is when the dhikr conquers and dominates the heart so that it requires effort to distract it from other things. Similar to the second case, it requires effort to confirm it with the heart and remain in it. The core is the fourth shell, where the mentioned conquers the heart and the dhikr is hidden and veiled. This is the desired core. In this stage, he turns neither to the dhikr nor to the heart, but immerses himself completely in the mentioned one. Whatever becomes visible in the meantime and draws his attention to the dhikr is a distracting veil. This is the state that the cognizers describe as the loss of the self..." (Source: "Al-Arba'in fi Usul al-Din" by al-Ghazali, pp. 52-55)

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The benefits of individual dhikr and community dhikr:

Worship in community - including the dhikr of Allah - is more meritorious than worship in solitude. For in the community hearts meet, cooperation and reaction arise, the weak draw from the strong, the ignorant from the knowledgeable, the afflicted from the enlightened, and so on.

Anas reported that the Prophet Muhammad (peace be upon him) said: "When you pass by the Gardens of Paradise, enter them." They asked, "What are the Gardens of Paradise?" He replied, "The circles of dhikr." (Reported by At-Tirmidhi in the chapter on prayers and supplications)
The scholar Ibn 'Alan, who explained the adhkar, commented on this hadith as follows: "The meaning is that when you pass by a group who are remembering Allah, then attend or listen to their adhkar. For they are in the Gardens of Paradise, whether near or far. Allah says: 'For him who fears the position of his Lord, there are two Gardens. (Quran 55:46)" (Source: "Al-Futuhat ar-Rabbaniyya 'ala al-Adhkar an-Nawawiyya" vol. 1, p. 94)

Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Indeed, Allah, the Blessed and Exalted is He, has angels who are in the ways. They follow the gatherings of dhikr (remembrance of Allah). So when they find a gathering where dhikr is taking place, they sit with them and cover each other with their wings until they fill the space between them and the lowest heaven. Then, when they separate, they rise and ascend to the sky." Then Allah, the Exalted, asks - and He knows best about them - "Where do you come from?" They answer: "We come from your servants on earth who praise you, glorify you, glorify you, worship you and ask you for things." Allah asks further: "What do they ask me?" They answer: "They ask for your paradise." Allah asks, "Have they seen my paradise?" They answer, "No, O Lord." Allah continues: "What would it be like if they saw my paradise?"
They answer, "Do they ask for your favor?" Allah asks, "How do they ask for my favor?" They answer, "They ask to be saved from your Fire, O Lord." Allah asks, "Have they seen my fire?" They answer, "No." Allah continues: "What would it be like if they saw my fire?"

They reply, "They ask for your forgiveness." Allah then says, "I have forgiven them and given them what they ask for and accepted their request for salvation from my Fire." Then they say, "O Lord, among them is so and so, a servant who sins, he just passed by and sat with them." Allah then says, "I have forgiven him, for they are a people with whom the person sitting next to them will not be unhappy."
This hadith was transmitted by Abu Huraira and narrated by Muslim (hadith number 2689).

Abu Huraira and Abu Sa'id al-Khudri reported that the Prophet Muhammad (peace be upon him) said: "When a group of people remember Allah, the angels surround them, mercy envelops them, tranquility descends upon them, and Allah mentions them to those who are with him." (Reported by Muslim in the chapter on dhikr)
Mu'awiya reported that the Prophet Muhammad (peace be upon him) came to a group of his companions and asked, "What brings you here together?" They replied, "We are gathering to remember and praise Allah." Then he said, "Indeed, Gabriel came to me and told me that Allah praises you to those who are with Him." (Reported by Muslim in the chapter on dhikr)

The scholar Ibn Abidin commented on the mention of Allah in congregation: "Imam al-Ghazali compared individual dhikr to the individual and congregational dhikr to the congregational prayer. He said: 'Just as the voices of the muezzins in congregation penetrate more molecules of air than the voice of an individual muezzin, the dhikr in congregation has a greater effect on a heart to remove the dense veils of the dhikr of an individual person'." (Source: "Hashiyat Ibn Abidin" vol. 5, p. 263)

Al-Tahawi said in his commentary: "The scholar al-Sha'arani said: 'All scholars are agreed, both earlier and later, that communal remembrance of Allah in mosques and elsewhere is recommended without objection, unless it disturbs the sleeper, the worshipper or the reader of the Qur'an, as stipulated in the books of law'." (Source: "Hashiyat al-Tahawi 'ala Maraqi al-Falah" p. 208)
As for individual dhikr, it has an effective effect on the purification and awakening of the heart, on the believer's habit of rejoicing with his Lord and enjoying His closeness. It is necessary for the believer to sit in one sitting and remember Allah alone after examining himself and recognizing his faults and wrongdoings. If he sees something bad, he seeks forgiveness and repents, and if he sees a mistake, he strives to overcome it.

Abu Huraira reported that the Prophet Muhammad (peace be upon him) said: "There are seven kinds of people whom Allah will protect under the shadow of His Throne on a day when there will be no shadow except His shadow... And among them is a person who remembers Allah so that his eyes overflow with joy." (Reported by al-Bukhari in the chapter on congregational prayer and by Muslim in the chapter on zakat)

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Etiquette of the individual dhikr:

The one practicing dhikr should be in a state of complete surrender. He should sit towards the qibla, humbly and reverently, with calmness and dignity, his head bowed. If he is practicing dhikr in other circumstances, it is permissible and there is no rejection towards him. However, it would be better if he were to refrain from it in such circumstances. The place where dhikr is practiced should be clean and free, as this contributes to the appreciation of dhikr and the commemorated. That is why dhikr has been praised in mosques and holy places. The mouth should be clean and if there are any alterations, they should be removed with a siwak twig.

When it comes to the sensual purity to which we have been called, the purity of the heart, which is the place of observation of the Lord, is of greater importance. It must be cleansed of its blemishes, such as resentment, pride, avarice, hypocrisy and worldly attachments, so that it becomes worthy to dwell near the truth and abide in the highest splendor.
Dhikr is praiseworthy at all times, and the goal of dhikr is the presence of the heart. Therefore, the practitioner of dhikr should pay attention and understand the meanings of what he recites. When he asks for forgiveness, his heart should have the desire for forgiveness and mercy from Allah present. When he praises the Prophet Muhammad (peace be upon him), he should have the sublimity of the Prophet present with his heart. When he utters the attribute of the uniqueness of Allah, "La ilaha illa Allah", he should deny everything that distracts him from Allah. However, no one should give up dhikr with the tongue just because the heart is not present. This is because a person's inattention to dhikr is a complete turning away from Allah, and in the presence of dhikr there is a certain affection. When the tongue is preoccupied with the dhikr of Allah, it adorns itself with obedience to Allah, and when the dhikr is neglected, it is prone to engage in various kinds of verbal sins such as backbiting and gossip.

Ibn Ata Allah al-Sakandari says: "Do not leave dhikr because of the absence of your heart in the presence of Allah, for your inattention to the existence of His dhikr is more serious than your inattention to His existence. Perhaps He will raise you from dhikr with some inattention to dhikr with vigilance, then from dhikr with vigilance to dhikr with presence, and from dhikr with presence to dhikr with absence of everything except remembrance, and that is not difficult for Allah." (From "Iqaz al-Himam fi Sharh al-Hikam" by Ibn 'Ajibah, vol. 1, p. 79).

Man should maintain dhikr with the tongue until the heart opens and the dhikr passes to the heart, so that he becomes one of those who are in the presence of Allah.

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Etiquette of public dhikr in the community:

The public dhikr has three types of labels: preparatory labels, comparative labels and subsequent labels. Each of these categories has an outer and an inner meaning.

1. external preparatory etiquette:

• The dhikr practitioner should wear clean clothes, smell nice and have washed himself. His income and food should be free from haram.

2. internal preparatory label:

• He should purify his heart through sincere repentance, rid himself of all heart diseases, distance himself from external affairs and his own power, and seek the mercy and favor of Allah with devotion and neediness.

3. external comparative labeling:

• If the brothers are in a sitting position, the dhikr practitioner should sit at the edge of the circle. If they are standing, he should stand behind them and do dhikr together with them until the next person becomes aware of him and makes room for him to join them and sit in their circle. If he needs to leave the circle for an urgent reason, he should move gently between the people on either side and leave the circle without disturbing them in their dhikr. He should adjust himself in their posture without deviating from them, and he should make an effort to hide his voice in their voice so that he does not stand out from them. He should close his eyes so as not to be distracted by anyone else from being his heart in the presence of Allah.

4. internal comparative etiquette:

• He should strive to dispel the temptations of the devil and the worries of his own soul and not occupy his heart with worldly affairs. He should concentrate on participating in dhikr and supplication with his heart and energy and be ready to receive the manifestations of Allah's grace.

5. external following label:

• After dhikr, he should listen to ten verses of the Quran and the teachings of the scholar. He should receive advice and guidance from him and remain silent in worldly affairs and other matters while he is in his place of dhikr. He should avoid actions that contradict the labels. After completing the teaching and supplications, he should shake hands with his scholar and brothers or kiss their hands to show respect.

There are two types of dhikr: limited dhikr and absolute dhikr.

The limited dhikr is that which the Prophet Muhammad (peace be upon him) asked us to do at specific times or places. These include dhikr after every prayer, such as praises and takbir, dhikr supplications for travelers, when eating and drinking, dhikr supplications for marriage, in times of difficulty, to avert calamities and tragedies, during illness and death, and in other situations. There are also specific dhikr supplications after Friday prayers, at the sighting of the moon, at the breaking of the fast, during the various rites of pilgrimage and in the morning and evening. There are also supplications at bedtime and upon awakening, dhikr in connection with jihad in the way of Allah and various other dhikr supplications, such as pronouncing blessings at cockcrow or calling a donkey, as well as dhikr supplications when encountering illness or other trials.

These are just a few examples of limited dhikr supplications. If you want to learn more about this, you should consult the books on dhikr.

Absolute dhikr, on the other hand, is not bound to specific times, places, situations, standing or sitting. It is the endeavor of a believer to remember Allah in all circumstances so that his tongue always remains moist with the remembrance of Allah. There are many verses in the Quran that encourage us to remember Allah frequently and without restrictions, such as the verse: "Remember Me, and I will remember you" (Surah Al-Baqarah, 2:152) and "They glorify Allah by day and by night without ceasing" (Surah Al-Anbiya, 21:20). There are also traditions in which the Prophet Muhammad (peace be upon him) urged us to remember Allah in all situations and at all times.

'Abdullah ibn Basr (may Allah be pleased with him) reported that a man asked the Prophet Muhammad (peace be upon him): "O Prophet of Allah, the rules of Islam have become numerous for me. Give me some simple advice that I can follow." The Prophet (peace be upon him) replied: "Do not let your tongue stop remembering Allah." (Reported by At-Tirmidhi)

Aisha (may Allah be pleased with her) described the Prophet Muhammad (peace be upon him) with the words: "The Prophet of Allah remembered Allah at all times." (Reported by Muslim)

Allah has not only obligated us to certain dhikr formulas, but has also called us to remember Allah frequently in all situations and at all times. The believer should always carry Allah in his heart and express his remembrance of Allah in all situations.

There is also the limited dhikr with a fixed number of repetitions, and there is the absolute dhikr without such a limit. In the limited dhikr, for example, there is the recommendation to say "Subhanallah" (Praise be to Allah), "Alhamdulillah" (Thanks be to Allah) and "Allahu Akbar" (Allah is greatest) a hundred times after each prayer.
The Prophet Muhammad (peace be upon him) said: "Whoever praises, glorifies and exalts Allah thirty times after every prayer, a thousand good deeds will be credited to him or a thousand sins will be blotted out from him." (Reported by Muslim)
Prophet Muhammad (peace be upon him) also said, "Whoever says "La ilaha illallah wahdahu la sharika lah, lahul-mulku wa lahul-hamdu wa huwa 'ala kulli shayin qadir" a hundred times a day, ten good deeds will be credited to him, ten sins will be erased from him, and it will be a shield for him from the devil as long as the day lasts. No one will come to me with better deeds than one who has done more than that." (Reported by Al-Bukhari)
It is also permissible and even recommended for a spiritual leader to encourage his student to perform a certain number of dhikr repetitions in order to strengthen his resolve and avoid negligence and laziness, and to be among those who frequently remember Allah.
However, it is important to note that there is no set limit to absolute dhikr. The higher a believer's devotion and love for Allah is, the more he will remember Allah, beyond any restrictions.

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The different forms of commemoration and their effect

The remembrance of Allah in all its forms is a cure for the diseases of the heart and soul. These forms include saying the Shahada (profession of faith: "La ilaha illallah" - There is no god but Allah), saying blessings for the Prophet Muhammad (peace be upon him), asking for forgiveness (Istighfar) and some of the beautiful names of Allah, such as the single name "Allah". All these medicines come from the pharmacy of the Quran and Ahadith.

The specific words and phrases of remembrance of Allah have a special effect on the heart and a specific psychological effect. The Sufi leaders, the doctors of the heart and the heirs of the Prophet Muhammad (peace be upon him) in terms of invitation, guidance and education, allow their students specific forms of remembrance that suit their conditions and needs. These specific formulations of dhikr serve to move people forward on the path to the satisfaction of Allah.

Similar to how a physical doctor prescribes different types of medicines and treatments to a patient according to their illnesses and ailments, spiritual guides customize appropriate forms of dhikr for disciples. They monitor the progress of the disciples and adjust the forms of remembrance accordingly. Therefore, it is important for the seeker who is progressing on the path to have a close relationship with his spiritual guide. The seeker should consult him and tell him about the spiritual benefits, the states of the heart and the psychic experiences he experiences through the remembrance of Allah. In this way, the seeker can further his progress on the spiritual path and attain higher ethical perfection and divine knowledge.

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The permissibility of commemorating with the single name "Allah"

Remembering Allah with the single name "Allah" is permissible, based on the verse: "And remember the name of your Lord and turn to Him in sincere devotion" (Surah Al-Muzzammil, 73:8) and the verse: "And remember the name of your Lord in the morning and in the evening" (Surah Al-Insan, 76:25).

In the narrated hadith reported by Anas ibn Malik, the Prophet Muhammad (peace be upon him) said: "The Hour will not come until it is no longer said on earth: 'Allah, Allah'" (Reported by Muslim in his Sahih in his book on faith, by At-Tirmidhi in his book on fitnah, and he said: a good hadith, and by Imam Ahmad in his Musnad). In this hadith, the single name "Allah" is mentioned repeatedly.

In another narration from Anas (may Allah be pleased with him) it is reported that the Prophet Muhammad (peace be upon him) said: "The Hour will not come while someone on earth is saying: 'Allah, Allah'" (Narrated by Muslim in his Sahih in his book on faith, by At-Tirmidhi in his book on fitnah, and he said: a good hadith, and by Imam Ahmad in his Musnad). Al-Qari commented on this hadith as follows: "This means that remembrance of Allah is necessary for wisdom to abide in. Through this it becomes clear that the continuation of the world is ensured by the blessings of the learned practitioners, the pious worshippers and the believers in general. This is what At-Tayyibi (may Allah bless him) meant when he said: 'Until no more [Allah, Allah] is said', meaning that the name of Allah is not mentioned and worshipped) (Source: "Murqat al-Mafatih Sharh Mishkat al-Masabih" by Al-Qari, vol. 5, p. 226).

The noble verses of the Quran and the narrated sayings of the Prophet Muhammad (peace be upon him) that recommend remembrance are general and not limited to a specific form of remembrance. There is no religious passage that forbids remembrance with the single name "Allah".

Therefore, it is clear that some rash people who object to commemorating with the single name "Allah" and claim that there is no text in the Book and Sunnah, the passages mentioned are clear and explicit, as we have explained.

Some of them have also objected to the commemoration with the single name "Allah", arguing that it does not form complete and meaningful sentences, as is the case in our sentence "Allah is exalted", for example.

The answer to this is that the one who remembers with this single name is not speaking to a creation, so his words must be complete and meaningful. He is commemorating Allah, the All-Knowing, who has knowledge of his inner self and grasps his heart. The majority of scholars have confirmed the permissibility of commemorating with the single name "Allah". Here are some of their statements:

The scholar Ibn Abidin writes in his famous commentary on the Basmala and his search for the term "Allah": "Hisham reported from Muhammad, from Abu Hanifa, that 'Allah' is the greatest name of Allah, and so said At-Tahawi and many scholars and most of the connoisseurs. Among them there is no remembrance higher than the remembrance of Allah Himself, as stated in 'Sharh al-Tahrir' by Ibn Amir Haj" (Source: "Hashiya Ibn Abidin, vol. 1, p. 5).

The scholar Al-Khadimi said: "And know that the Name of Exaltedness 'Allah' is the greatest Name after Abu Hanifa, Al-Kisa'i, Ash-Sha'bi, Ismail ibn Ishaq, Abu Hafs and other scholars. This is the conviction of the majority of the Sufi masters and the realizers among the scholars. For there is no remembrance that is higher among them than the remembrance of Allah Himself. Allah said to His Prophet (peace be upon him): 'Say: Allah, then leave them.' (Sura Al-An'am, 6:91)" (Source: "Fayd al-Qadir Sharh al-Jami' al-Saghir" by Al-Munawi, vol. 2, p. 309).

The hadith scholar Al-Manawi commented on the hadith of the Prophet Muhammad (peace be upon him): "Allah the Exalted says: 'I am with My servant as long as he mentions Me in his heart and his lips move' (Narrated by Imam Ahmad in his Musnad, Al-Hakim in his Mustadrak and Ibn Hibban in his Sahih of Abu Huraira). With regard to this hadith, he said: 'He is with those who remember Him with their hearts and with those who remember Him with their tongues, but His assistance is more complete in remembering with the heart. The tongue is specifically mentioned to understand the entry of the Most High through the first. But His love and remembrance for what has taken possession of Him, His heart and soul, and whoever is with Him and is His companion. Prayer, the pillar of those who are on the way to Allah, consists of three kinds: the remembrance of the common with the tongue, the remembrance of the special with the heart, and the remembrance of the special of the special when they have left their existence, by their remembrance of them at their appearance. Thus the truth is witnessed for them in every situation. They said: For the traveler to Allah, nothing is more beneficial in his approach than the decisive remembrance that is done by the strangers, and that is 'Allah'. It was said with regard to the reality of remembrance and its manifestations, which only those who have the subtle intuition can understand)" (Source: "Tajrid Ibn 'Ajiiba 'ala Sharh Matn al-Ajrumiyyah", p. 15).

Therefore, O sincere seeker, hold on to the remembrance of the single name "Allah" if you have been authorized to do so by a perfect guide. It will free you from the entanglements of the self faster than a sharp knife.

What the seeker experiences at the beginning of his journey, such as heat and narrowness, is because his self has no part in this remembrance. For this name removes the knowledge of creation from the heart and empties it of the creatures.

Therefore, we see that the perfect educators instruct their students at the beginning of their journey to practice the remembrance of "La ilaha illallah" (There is no god but Allah). When the denial and affirmation is firmly established in their hearts, they guide them to the remembrance of the single name "Allah" and encourage them to hold on to it and fight their nafs to endure its bitterness.

However, if they do not endure this bitterness at the beginning of their journey and neglect the remembrance of the single name and remain stagnant in their journey, they will be denied great rewards due to the weakness of their resolve and weak willpower.

However, if they are determined to remember this name, show perseverance and hold on to it, this name will become anchored in their hearts and carelessness will depart from them. The Name will circulate in their veins and mingle with their souls. Then they will be able to be present when people are heedless. In this state, they will reach the state of ihsan (excellence) to which the Prophet Muhammad (peace be upon him) referred when he said, "Ihsan is to serve Allah as if you see Him..."

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Warning against giving up the remembrance of Allah

Allah Almighty has warned His servants in His Noble Book and through the mouth of His Messenger, peace be upon him, against neglecting His remembrance. Likewise, those who know Allah have warned their students and followers against abandoning the remembrance of Allah.

In the Noble Qur'an, Allah says: "And whoever turns away from the remembrance of the Most Merciful, We will place a Satan by his side, and he will be his companion. And they prevent them (people) from finding the right path. They think they are guided." (Sura Az-Zukhruf, 43:36-37) And He says: "And remember your Lord in your soul in humility and fear, without loud speech, morning and evening, and do not be one of the negligent." (Sura Al-A'raf, 7:205) And in condemnation of the hypocrites He says: "They remember Allah but little." (Surah An-Nisa, 4:142)

In the Sunnah of the Prophet Muhammad, peace be upon him:

• It was narrated from Abu Huraira that the Messenger of Allah said: "There are no people who sit in an assembly in which they do not remember Allah or send blessings on their Prophet without it causing them remorse on the Day of Resurrection." (Narrated by Abu Dawud and Al-Hakim and he said: "Authentic according to the conditions of Muslim." As in "At-Targhib wa At-Tarhib" volume 2, page 410.)
• It was also narrated from Abu Huraira that the Messenger of Allah said: "Whoever sits down without recalling Allah will have an affliction imposed on him, and whoever lies down without recalling Allah will have an affliction imposed on him, and no one takes a single step without recalling Allah without having an affliction imposed on him." (Narrated by Abu Dawud in his Sunan, and also by Imam Ahmad, Ibn Abi Ad-Dunya, An-Nasai and Ibn Hibban in their authentic narrations, and the wording is from Abu Dawud. Affliction here refers to lack, regret and remorse).
• And it was narrated from Mu'adh bin Jabal that the Messenger of Allah said: "The inhabitants of Paradise will regret nothing more than a moment in which they did not remember Allah." (Narrated by At-Tabarani and Al-Baihaqi with good chains of narration).

As for the statements of those who know Allah:
Sahl said: "I know of no sin more shameful than giving up the memory of this Lord."

Abu Hassan Ash-Shadhili said: "A sign of hypocrisy is the heaviness of remembrance on the tongue. Return to Allah, the Exalted, so that the remembrance of Him becomes light on your tongue." ("Rawdat An-Nazirin", page 44)
It seems that he has taken this from the description Allah gives to the hypocrites: "The hypocrites deceive Allah, and He leaves them in their deceit. And when they stand for prayer, they stand idle and make a show of themselves before men and remember Allah but little." (Surah An-Nisa, 4:142)
It was also said: "Everything has a punishment, and the punishment for the one who abandons remembrance is the severing of the connection with Allah."
The wise person should pay attention to his negligence and earnestly endeavor to awaken his heart with the remembrance of his Lord. He should endeavor to adopt the trait of the believing servants who remember Allah often and keep away from the trait of the hypocrites who remember Allah little.

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Movement during the dhikr

It is recommended to move during dhikr (remembrance of Allah) as this activates the body for the worship of dhikr. It is also religiously permissible, as narrated by Imam Ahmad in his Musnad and al-Hafiz al-Maqdisi in his book "Rijal al-Sahih" in a hadith by Anas ibn Malik. In this hadith it is reported that some Abyssinians danced before the Prophet Muhammad (peace be upon him) and said words such as "Muhammad Abdus Salih" (Muhammad, the righteous servant). The Prophet asked what they were saying, and when he was told that they were saying Muhammad Abdus Salih, he did not contradict them, but confirmed them. It is known that the religious rulings are derived based on the statements, actions and approvals of the Prophet Muhammad (peace be upon him). If the Prophet confirmed them in their actions and did not contradict them, this shows that it is permissible.

This hadith shows the legitimacy of the combination of permissible movement (dance) and the praise of Prophet Muhammad (peace be upon him). Shaking in dhikr is not referred to as forbidden dance, but as permissible, as it activates the body for dhikr and helps the heart to be in the presence of Allah, provided the intention is pure. Actions are judged according to their intentions, and each person is attributed what he intended.

Let us now hear how Imam Ali (may Allah be pleased with him) describes the companions of the Prophet Muhammad (peace be upon him). Abu Arakah reports: "I prayed the morning prayer with Ali. When he turned to the right, he stopped as if petrified. When the sun was on the wall of the mosque, he prayed two rak'ahs and then turned his hand and said: 'By Allah, I have seen the companions of the Prophet Muhammad, but I see nothing like them today. They were disheveled and covered with dust in the early hours of the morning. Between their hands they were like the camel riders of the M'azza tribe. They prayed and prostrated before Allah, reciting the Book of Allah and touching the ground between their feet with their foreheads. When they woke up in the morning, they moved in dhikr, like the trees on a windy day. Their eyes were red until their clothes became wet - by Allah.'" [Al-Bidayah wa An-Nihayah by Imam Ismail ibn Kathir, vol. 8, p. 6; also narrated by Abu Nu'aym in "Al-Hilyah", vol. 1, p. 76].

From the words of Imam Ali (may Allah be pleased with him) it should be noted: "They moved in dhikr like the trees on a windy day". This clearly shows the movement in the dhikr. It refutes the claim that it is a forbidden innovation and confirms the unrestricted permissibility of movement in dhikr. Sheikh Abdul Ghani An-Nablusi quoted this hadith in one of his letters as evidence for recommending movement in dhikr and said: "This is clear evidence that the Companions (may Allah be pleased with them) had intense movement in dhikr. However, a man will not be held accountable if he moves, stands up or sits down, as long as he does not commit a sin and does not intend to commit it, as we have mentioned.

It is unfortunate that some who claim to be scholars have attacked the dhikr circles without distinguishing between these deviant intruders and the honest and sincere worshippers who are established in faith by the remembrance of Allah and show sincerity in their behavior and have exemplary ethics and serenity in their hearts.

However, there are righteous scholars who distinguish between the sincere Sufis who walk in the footsteps of the Prophet Muhammad (peace be upon him) and the deviant intruders and have clarified the judgment of Allah on dhikr. This includes the scholar Ibn Abidin in his work "Shifa al-'Alil". He condemns the invaders of Sufi practices, mentions their innovations and abominable acts in dhikr, and warns against them and against meeting with them. Then he says: "We have nothing to say against the sincere Sufis, our masters, who are free from any defect. Imams of the two communities, Jundīd, was asked: 'There are people who gather and dance.' He replied: 'Let them be with Allah, they are happy about it. They are people whose insides are torn, whose hearts are torn and who are constricting. They are in a tight situation, and there is no objection to them if they find healing for their condition through their breathing. If you knew their taste, you would excuse them...' Then he said: 'Similar to Imam Jundīd, the scholar al-Nahrawālī also replied when he was asked'" (translation of part of the poem):

"If you don't have any difficulties due to the movement
And no shortcomings if you are sincere,
Then you get up and walk on someone,
Who was called by his Lord to go on the way."

The permission in the mentioned situations, during dhikr and listening to the recognized and devoted worshippers, is based on the best actions of those who have kept their self-control over reprehensible states. They listen only to the call of Allah and yearn only for Him. When they remember Him, they lean towards Him, when they thank Him, they acknowledge Him, when they feel His presence, they awaken, and when they experience His nearness, they relax. When euphoria reigns over them and they drink from the fountains of His will, there are those among them whose euphoria has crossed the threshold and who freeze in awe and dissolve. There are also those whose hearts are stirred by the sparkling rays of gentleness and who rise up and rejoice. And there are those for whom love from the source of closeness rises, they become drunk and enraptured. This is what is known to me in the answer, and Allah knows best what is right. He also says: "We have no connection with those who emulate them, drink from their cup, and feel longing and love in the majesty of the Exalted Ruler. Rather, our conversation is with these mean, sinful people..."

From this we see that Ibn Abidin (may Allah have mercy on him) makes presence and movement in dhikr permissible, and that his fatwa gives permission. The restrictive texts that he mentions in his famous commentary in the third part refer to inappropriate actions, such as the use of instruments of entertainment, forbidden singing, hitting with sticks, meeting with the events, lowering meanings to certain qualities and flattering them, and other offenses.

Those who rely on the statements of Ibn Abidin only adhere to their own opinion because they have not studied his statements in his collected writings. In it, he distinguishes between the intruders and the sincere worshippers, and he allows the presence of the recognized and attained worshippers as well as those who follow them in their faith. Check the sources and it will clarify the truth for you.

There is no doubt that the presence is an effort for the appearance and manifestation of euphoria without there being true euphoria. If the intention is correct, there is no objection to it, as the scholar Ibn Abidin says in his commentary:

"If you don't have any difficulties due to the presence
And no shortcomings if you are sincere,
Then you get up and go to someone,
Who was called by his Lord to go on the way."

So if attendance is allowed according to the Shariah and there are no objections to it, as the jurists have stated, then the euphoria of the Sufis is a spark of what the companions of the Prophet Muhammad (peace be upon him) had.

The great scholar Ahmed Zaini Dahlan, the Grand Mufti of the Shafi'i in Mecca, mentions a scene from their conditions in his famous book on the life story of the Prophet Muhammad (peace be upon him) and comments on it as follows: "After the conquest of Khaybar, Ja'far ibn Abi Talib (may Allah be pleased with him) arrived from Abyssinia along with sixteen other Muslims. The Prophet (peace be upon him) received Ja'far, kissed his forehead, embraced him and stood up for him - just as he did for Safwan ibn Umayya when he met him, and for Adi ibn Hatim (may Allah be pleased with him). Then the Prophet (peace be upon him) said to Ja'far, 'You resemble me in your appearance and behavior. Thereupon Ja'far (may Allah be pleased with him) began to dance with joy, and the Prophet (peace be upon him) did not rebuke him for his dance. This became the origin of the dance of the Sufis when they were seized by the joy of the rites in the gatherings of dhikr and hearing."

The scholar Al-Alusi mentions in his tafsir, when he talks about the passage: "Those who remember Allah in an upright position, sitting and lying on their sides" (Surah Al-Imran, 3:191), that it was narrated that Ibn Umar, Urwa ibn Zubair and other companions went out and went to the place of prayer on the day of the feast, where they remembered Allah. One of them said: "Have we not heard the verse: 'Those who remember Allah, whether they are standing, sitting or lying on their sides'?". Thereupon they began to remember Allah standing. By doing so, they wanted to gain blessings through a kind of agreement with the statement of the verse, which refers to an aspect of the content of the statement.

My honored Sheikh Abu Madyan (may Allah be pleased with him) also said:

"Tell those who speak out against the euphoria,
If you don't know the taste of the drink of love, then leave us alone.
When souls tremble with longing to meet,
Then yes, the spirits dance, oh ignorant of the meaning.
Look at the birds in the cage, oh young man,
When they are reminded of their homeland, they long to sing.
With their twittering, they free what is in their hearts,
And the senses and meaning are thrown into turmoil.
So are the souls of lovers, O young man,
They are shaken by longings for the highest world.
We can urge them to be patient while they are longing,
Can patience be commanded to someone who has seen the meaning?
O leader of lovers, stand up and be steadfast,
Speak the name of the Beloved for us and refresh us."

The bottom line is that movement in dhikr is permissible according to Shariah. This is in line with the fact that the command of dhikr is general and encompasses all states. If a person remembers Allah standing, sitting, walking or resting, he has fulfilled his duty and carried out the divine command. Those who claim that movement is forbidden or frowned upon in dhikr must prove this, as they are specifically restricting certain general states.

The goal of a Muslim when joining dhikr groups is to practice dhikr. Movement in doing so is not a requirement, but a means to be active in this worship and be similar to those who feel euphoria when the intention is right.

Try to be like them if you are not like them,
Because imitating the nobles is truly success.

Singing and listening to poems in the mosque:

• Narrated Abu bin Ka'b (may Allah be pleased with him), the Prophet Muhammad (peace be upon him) said: "Verily, there is wisdom in some poetry." (Narrated by Al-Bukhari in his Sahih and by Muslim in the Book of Jihad).
• Anas (may Allah be pleased with him) reported that the Prophet Muhammad (peace be upon him) was with the people building the mosque and they were reciting poetry. (Ibn Athir commented: "Rajz is a well-known form of poetry, and one type of it consists of single verses called 'Aradshiz'. It is similar to the form of rhyme, but with a different metrical structure of the poem.") They said:

"O Allah, there is no life except the life of the Hereafter,
Support the Ansaar (supporters) and Muhajirun (emigrants)."
(Reported by Al-Bukhari in his Sahih and by Muslim in the Book of Jihad).

• Aisha (may Allah be pleased with her) reported that the Prophet Muhammad (peace be upon him) set up a pulpit in the mosque for Hassan, on which he stood and recited poetry about the Prophet. The Prophet (peace be upon him) said: "Allah supports Hassan with the Holy Spirit as long as he recites poetry for the Prophet Muhammad (peace be upon him) or brags about it." (Narrated by Muslim in his Sahih in the Book of the Virtues of the Companions, and the hadith begins with: "Verily, the Holy Spirit...").

"O Allah, if it were not for you, we would not have found guidance,
We would not have become truthful and would not have prayed.
So forgive us for what we have done,
And strengthen our steps when we meet.
And send down peace upon us,
When we are called, we come.
But when they scream, they turn away from us."

Thereupon the Prophet Muhammad (peace be upon him) asked: "Who is this poet?" They replied, "Amr ibn Al-Akwa'". The Prophet said, "May Allah have mercy on him." A man from the community said, "By Allah, you have done something great that pleases us." (Reported by Al-Bukhari in his Sahih and by Muslim in the Book of Jihad).

• Sa'id ibn Al-Musayyib said: "Umar walked through the mosque while Hassan was reciting poetry. Umar looked at him disapprovingly. Then he turned to Abu Huraira and said, "I ask you by Allah, have you ever heard the Prophet Muhammad (peace be upon him) say, 'Answer for me, O Allah, support him with the Holy Spirit?'" Abu Huraira replied, "Yes". (Narrated by Al-Bukhari in his Sahih in the Book of Prayer and Tradition beginning with "O Hassan, answer for the Prophet Muhammad, O Allah, support him with the Holy Spirit"). Muslim narrated it in his Sahih in the chapter on the merits of Hassan ibn Thabit).
• Aisha (may Allah be pleased with her) reported that the Prophet Muhammad (peace be upon him) set up a pulpit in the mosque for Hassan, on which he stood and recited poetry about the Prophet. The Prophet (peace be upon him) said: "Allah supports Hassan with the Holy Spirit as long as he recites poetry for the Prophet Muhammad (peace be upon him) or brags about it." (Narrated by Muslim in his Sahih in the Book of the Virtues of the Companions, and the hadith begins with: "Verily, the Holy Spirit...").

The scholar As-Saffarini explained in his interpretation of "Munzumat al-Adab": "According to the tradition of Abu Bakr ibn al-Anbari, Ka'b ibn Zuhair recited his famous poem when he returned repentant:

"Today the happiness is obvious, my heart is thrilled,
I am so stunned by his influence that my head is not confused.
Verily, the Messenger is a sword that shines with the Holy Spirit,
It is like a mighty sword from India.

The Prophet Muhammad (peace be upon him) threw him the cloak he was wearing and Muawiyah offered him ten thousand (dinars) for it. The Prophet (peace be upon him) said, "I would not have favored anyone over the cloak of the Prophet Muhammad (peace be upon him)." After Ka'b died, Muawiyah sent twenty thousand (dinars) to his heirs, but they refused the offer... etc."

In summary, it can be said that reciting poetry is generally permitted. It is also permissible to listen to poetry in mosques. This has been confirmed by the statements of the Prophet Muhammad (peace be upon him) and the actions of the Companions. he that it amuses itself by pursuing its whims.

O companion of evil, what is this youth,
Life has changed so much, I play.
Youth has passed and passed,
Before I enjoyed them.
I have nothing else to expect after her but the end,
The burden of old age is my only desire.
Oh my soul, I will never see you again,
In a beauty or decency.
A soul that neither you nor passion,
Watch the Lord, be in awe of Him and fear Him."
'Umar (may Allah be pleased with him) replied:
"A soul that neither you nor passion,
Watch the Lord, be in awe of Him and fear Him."

Then Umar (may Allah be pleased with him) said: "Based on that, keep singing whoever sings." (Source: "Al-I'tisam" by Imam Ash-Shatibi, volume 1, page 220)

Imam Ash-Shafi'i (may Allah be pleased with him) said: "Poems are words, their beauty is beautiful and their ugliness is ugly." (The hadith was narrated by Al-Bukhari in his work "Al-Adab Al-Mufrad", narrated by Abdullah ibn Amr).

The scholar Ibn Hajar Al-Asqalani explained in his commentary on Al-Bukhari: "Ibn Battal said: 'Qawarir' refers to women who were ridden on camels at that time. Therefore, the Holy Prophet (peace be upon him) commanded him (Umar) to perform the chant (al-Hadda) with caution because it drives the camels and makes them accelerate. If they are sped up, there is a danger that the women will fall off. If they go slowly, the women are protected from falling... etc."

In summary, it can be said that singing poetry is generally permitted as long as it does not contain bad content. This has been confirmed by the traditions and statements of the scholars. Singing poetry and haddah was also practiced by some of the Companions of the Prophet (peace be upon him) and was permitted by Umar ibn Al-Khattab (may Allah be pleased with him). However, it is important to note that the poems should be in accordance with the principles of Islam and ethical values.

Imam Ash-Shatibi mentioned the following in his book "Al-I'tisam": Abu Al-Hasan Al-Qarafi, a Sufi, reported from Al-Hasan Al-Basri (may Allah have mercy on him) that a group came to Umar ibn Al-Khattab (may Allah be pleased with him) and said, "O Amir al-Mu'minin, we have an imam who sings after his prayer." Umar (may Allah be pleased with him) asked, "Who is this imam?" The man was named and Umar said, "Let us go to him. If we approach him, he will think that we are spying on his affair. Umar (may Allah be pleased with him) and a group of companions of the Prophet (may Allah bless him and grant him peace) set out until they found the man in the mosque. When he saw Umar, he stood up and greeted him. Umar asked, "O Amir al-Mu'minin, what is your request? What has brought you here? If it is about us, we would have more right to come to you, but if it is about Allah, the one who is the successor of the Messenger of Allah (may Allah bless him and grant him peace) has more right." Umar asked him: "Without rebuking you, have I heard that you have gone too far in your worship?" The man replied, "No, Amir al-Mu'minin, it is an admonition with which I admonish my own soul." Umar said, "Tell me, if it is a good wording, I have said it with you, and if it is inappropriate, I have warned you against it." The man said:

"And whenever I reprimand him,
it is left out in the distance,
I only see him play,
and his youth has disappeared.
I only hope for death after him,
because ageing limits me,
woe to my soul, I never see it
in beauty or virtue.
This soul that neither you nor passion,
observes the Lord and fears Him."

'Umar (may Allah be pleased with him) said, "Woe is me! I have heard from you what has grieved me." The man asked, "What is it, O Amir al-Mu'minin?" Umar replied: "Have you separated yourself from us in your worship?" The man replied, "No, O Amir al-Mu'minin, it is not separation, but an admonition with which I admonish my own soul." 'Umar (may Allah be pleased with him) said, "Say it, for if it is a good wording, I have said it with you, and if it is inappropriate, I have warned you against it." The man repeated his verses:

"And whenever I reprimand him,
it is left out in the distance,
I only see him play,
and his youth has disappeared.
I only hope for death after him,
because ageing limits me,
woe to my soul, I never see it
in beauty or virtue."

'Umar (may Allah be pleased with him) said: "This is how someone who has sung should sing." [From "Al-I'tisam" by Imam Ash-Shatibi, volume 1, page 220]

Imam Ash-Shafi'i (may Allah have mercy on him) said: "Poems are words; their beauty is in their beauty, and their ugliness is in their ugliness." [The hadith was mentioned by Imam Ibn Hajar al-Asqalani in the commentary on Sahih Al-Bukhari, volume 10, page 443]

Al-Imam An-Nawawi said: "It is permissible to recite poetry in the prayer room if it contains praise of Prophethood, Islam, wisdom, noble character or renunciation and similar types of goodness." [From "Sharh Sahih Muslim" by Imam An-Nawawi, volume 16, page 45]

Abu Bakr Ibn Al-'Arabi al-Maliki, who wrote the "Sharh Sunan At-Tirmidhi", said: "It is permissible to recite poetry in the prayer room if it contains the praise of religion and the upholding of the Shari'ah." [From "Tuhfat Al-Ahwadhi Sharh Sunan At-Tirmidhi", volume 2, page 276]

Imam Al-Ghazali mentioned the following in his work "Ihya Ulum ad-Din": "The use of poems and chants continued both in the time of the Prophet (may Allah bless him and grant him peace) and in the time of the Companions (may Allah be pleased with them). These are merely poems recited with pleasant voices and harmonious melodies. It is not reported that any of the Companions rejected this." [From "Ihya Ulum ad-Din" by Imam Al-Ghazali, volume 2, page 242]

It was also narrated that the Prophet (may Allah bless him and grant him peace) said to a Companion named Anjasha: "Be gentle with the vessels when you carry them." [Reported by al-Bukhari in his Sahih, Book of Etiquette, and by Muslim in his Sahih, Book of the Virtues of the Companions]

Anas (may Allah be pleased with him) reported: "The Prophet (may Allah bless him and grant him peace) had a servant named Anjasha who dealt in camels. The Prophet (may Allah bless him and grant him peace) said to him, "Be careful, Anjasha, when you transport the vessels." Abu Qalaba said: "That means the weaker women." [Reported by Al-Bukhari in his Sahih, Book of Etiquette]

Ibn Hajar al-Asqalani explained in his commentary on Sahih Al-Bukhari: "Ibn Batal said: The vessels refer to the women who sat on the camels and were transported. Umar (may Allah be pleased with him) told Anjasha to be careful with them because the camels tended to run faster. If they walk faster, there is a risk of the women falling off. If they walk at a moderate pace, it is safe for the women." [From "Fath al-Bari Sharh Sahih al-Bukhari" by Hafiz Ibn Hajar al-Asqalani, volume 10, page 442]

Safarini mentioned the following in his work "Munyat al-Adaab": "According to the traditional reports and traditions, singing poems and leading camels (in the sense of the poem) is permitted." [From "Ghada' al-Albab Sharh Munyat al-Adaab" by Safarini, volume 1, page 145]

To summarize, singing poems and leading camels (in the sense of the poem) was practiced in the presence of the Prophet (may Allah bless him and grant him peace) and his companions (may Allah be pleased with them). These are poems recited with pleasant voices and harmonious melodies.

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The scholar Khalil al-Nahlawi al-Dimashqi said in his book "Al-Hazr wa al-Ibahah" (Prohibition and Permission) in Chapter Seventy: Singing and Listening. In "Al-Fatawa al-Khairiya" (Volume 2, page 167), after quoting the opinions of the scholars and their differences of opinion on this matter, he said: "As for listening to the Sufi masters (may Allah be pleased with them), this is beyond this difference of opinion and is not only on the level of permission, but even on the level of recommendation, as some of the scholars have stated." [From "Al-Durar al-Mubahah fi al-Hazr wa al-Ibahah" by Fakih Shaykh Khalil bin Abdul Qadir al-Shaibani, also known as al-Nahlawi, page 93].

Since the aim of chanting is the guidance, sermons and benefits, since listening to it appeals to the hidden desires and arouses the hearts, including the joy of the Holy Presence and the desire for the Prophetic Light. This has been understood by our Sufi masters who are not distracted by the voices but are in a state of contemplation while people are in a different state. The secret is that they have heard what people have not heard, and they have recognized what people have not recognized. Their listening awakens their good states, makes their devotion appear and awakens the silent desire and moves the heart. Since their hearts are attached to their Lord and focus on Him and stand near His presence, listening waters their souls and accelerates their path to Allah the Exalted. It is the opposite of listening to the sinful foolish who gather for pleasure and entertainment and musical instruments, which awakens the bad and sinful in their hearts and makes them forget their duties to Allah the Exalted.

Therefore, the righteous cannot be equated with the wicked, and the righteous cannot be equated with the evildoers.

In the context of the benefits of listening to our Sufi masters, it pleases the soul to mention some of the examples that have been passed down, including:

What Mus'ab al-Abbadani said: "Salih al-Murri, Utbah al-Ghulam, Abdulwahid ibn Zaid and Muslim al-Aswari came to us and spent the night on the coast. I prepared food for them and invited them. They came to me and when the food was in front of them, one of them said:
It is the pleasures that distract you from your eternal home,
and the pleasure of the soul is useless.
Utbah al-Ghulam exclaimed loudly and fainted, and the people cried. I removed the food from them and they did not taste it." [From "Al-Ihya" (Volume 2, page 152)].

Abu Uthman al-Naysaburi said: "A singer stood before Harith al-Muhasibi and sang the following verses:

I cry in a foreign land what the eyes of the stranger did not cry,
When I left my hometown, it was a disaster.
It's amazing for me and for my separation,
a place where my beloved is.
Harith then stood up, felt moved and wept, and everyone present felt sorry for him."
_{[From "Al-Ihya" (Volume 2, page 250)].}

It was narrated that when Dhu al-Nun al-Misri came to Baghdad, some Sufi singers came to him and asked him for permission to sing. He gave them permission and one of them sang:

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"The sweetness of your love has tantalized me, what will it be like when you approach me?
You awakened a love in my heart that was always there.
Will you not grieve for a dejected man when he laughs, he cries?
Dhu al-Nun then stood up and fell on his face."
_{[From "Al-Ihya" (Volume 2, page 250)].}

It is reported: "When Abu al-Husayn al-Nuri was in a meeting, knowledge was being discussed and Abu al-Husayn remained silent. Then he raised his head and sang:

"How many drops fall from the cliffs at dawn,
the cries of a lover echoing in the depths.
I have mentioned and still mention thousands of good times,
and out of sadness I cry, my grief has awakened.
My crying may have awakened her grief,
and through her weeping my sorrow may have been awakened.
Although I complain, I don't understand them,
and although she complains, I don't understand her.
But I know their grief through suffering,
and she knows my sorrow even through suffering."

There was no one left of the congregation who did not stand up and get excited, and they had such a spiritual experience as they had never had before in knowledge. And the knowledge was sincere and true." [From "Al-Ihya" (Volume 2, page 263)].

As-Safarini said in "Ghada' al-Albab" (Food for the Hearts): "Listening stimulates what is in the hearts, it moves what is in them. Since people's hearts are filled with the remembrance of Allah, free from the opacities of desires and burning with love for Allah, without anything else in them, the desire, excitement, agitation and restlessness hidden in their hearts are kept like a fire in the kindling. They occur only by meeting what resembles them. The aim of people in hearing is to strike what is in their hearts in order to arouse it with a shock and feel the power of their dominion. The hearts are unable to remain steadfast when confronted with it. The limbs are activated by movements, screams and electrifying outbursts to make what is in the hearts erupt. But listening causes nothing in the hearts.

That is why Abu al-Qasim al-Junayd (may Allah be pleased with him) said: "Listening does not cause anything in the hearts, but it excites what is in them. You see them excited by what they encounter, and they speak from where they aim, and they are present in the places where their secrets are hidden, not in the places where the poet speaks. They do not pay attention to the words because understanding precedes what the spirit imagines. An example of this is narrated: Abu Hakam al-Sufi heard a man say, 'Ya Sa'atr Bari' (O Sa'atr, my counselor). He fell down and lost consciousness. When he regained consciousness, he was asked about it and he said, 'I heard him say, 'Is'a Tura Bari' (Get up, O Sa'atr). Do you not see that the movement of his being comes from where he is, not from the words of the speaker or his intention?

The one who is filled with love for Allah does not let the dense words prevent him from understanding the subtle meanings as long as he is not attached to a particular sound or looking at a particular image. So whoever thinks that listening is due to the subtlety of the meaning or the pleasant melody is far from the actual listening.

They said: "Listening is a divine and subtle reality, a spiritual experience that pours from the hearer to the listener through the subtleties of the gifts and lights to free the heart from what is not in it and to leave in it what it still is. It is listening in truth and truthfulness from the right that belongs to the right."

They also said: "As for the states experienced by those present, they result from the weakness of their own states in dealing with the one who arrives, and this happens due to the profusion of the lights of subtleties that collide upon entering the gate of the heart. This creates stupefaction that plays with the limbs, and he comes to rest in a state of shock, gasping and gasping. This usually happens with beginners. As for the advanced ones, silence and steadfastness usually prevail for them, which leads to an expansion of their chest and an opening of their secrets to what arrives. They are moved in their stillness and restless in their steadfastness, as it was said to Abu al-Qasim al-Junayd (may Allah be pleased with him): 'Why do we not see you moved in listening?' He replied: 'And you see the mountains as you see them frozen, while they pass by like the clouds' [Adapted from "Ghada' al-Albab" (Volume 1, page 137)].