The Bid’ah of Halqah Thikr

[A BAYAAN BY Hadhrat Mufti Sa’eed Palanpuri  Sahib (Shaikhul Hadith of Daarul Uloom Deoband), delivered at Darul Uloom Zakariyya]

“…..The second topic is Ijtimaa’i (congregational) and Haiat Ijtimaa’i (specific/peculiar form of congregation adopted for thikr).  Ijtimaa’ of Thikr (congregation of  Thikr) is mentioned in numerous  Ahaadith. One is: “Whenever  people gather to make the Thikr  of Allah Ta’ala, the Malaaikah  enshroud them…”  This  is Ijtimaa’

What is Haiat Ijtimaa’? I saw this Haiat-Ijtimaa’ in the UK. There is  a Maulana Isma’eel Wadiwala over there. He is a very pious  person; a buzrug. I saw his halqahs (gatherings); a very pious gathering, something to be viewed. Then Maulana would say:  “Laa Ilaaha Illallaah” prompting everyone to repeat in chorus, “Laa Ilaaha Illallaah”. Then all of them  in unison would chant: “Laa Ilaaha Illallaah”. This is Thikr in a  specific congregational form (Haiat-e-Ijtimaa’i Thikr). This is what Hadhrat Ibn Mas’ood  (radhiyallahu anhu) condemned  and this type of Thikr is not correct.

On the other hand we have Thikr  of a congregation, i.e. khalwat  dar anjuman (individual practice in a gathering). For instance, we  all are sitting and individually  engaged in Thikr. Each person is occupied with his own Thikr; this  one with his, that one with his.  This is termed khalwat dar anjuman; and this Khalwat dar  Anjuman Thikr is Thikr of a  congregation (Ijtimaa’i Thikr).  This is masnoon. (Musallis  sitting in a Musjid engaging  silently in their respective thikr,  dua, tilaawat and Nafl Salaat, come within the  scope of individual Thikr in  congregation mentioned in the Nusoos- The Majlis) This is (documentations of the Shariah),  whilst the peculiar/specific congregational form of Thikr  was condemned by Hadhrat Ibn  Mas’ood (radhiyallahu anhu).

Our Hadhrat Maulana (This is a  reference is to Mufti Radhaul Haq  Sahib and his book promoting Halqah Thikr in the Musaajid Translator.) criticized Hadhrat  Ibn Mas’ood in his kitaab. I read  it yesterday. Hadhrat’s criticism  was distasteful to me. (It is in  fact extremely distasteful and shocking since it is a criticism  directed at one of the most seniorSahaabah who had the closest association with Rasulullah sallallahu alayhi wasallam- The  Majlis)

Hadhrat (i.e. Maulana Radhaul  Haq) criticised Ibn Mas’ood  (radhiyallahu anhu) [see: Hadhrat Abdullah Ibn Mas’ood (Radhiyallahu Anhu) and the Incident of Halqah Dhikr] on the assumption that he did not  understand this mas’alah (of  Halqah Thikr). Laa haula walaa quwwata illabillaah! If Ibn  Mas’ood (radhiyallahu anhu)  never understood this mas’alah  then who else is there to  understand it? The two examples  which Hadhrat (i.e. Maulana  Radhaul Haq) proffered in  condemnation of Ibn Mas’ood  (radhiyallahu anhu), viz. tatbeeq (placing the hands together  between the knees in Ruku’)  and  the Imaam positioning musallis  to his right and left are not  correct.

How is it possible for Hadhrat  Abdullah Ibn Mas’ood  (radhiyallahu anhu) who was the Companion of Rasulullah  (sallallahu alayhi wasallam) on  journey and at home, indoors and outdoors, one who kept the  pillow, miswaak, shoes and water  (for Rasulullah sallallahu alaihi wasallam) to be unaware of how  to make Ruku’ and how to  position two musallis!!! How is it possible for one who enjoyed  constant companionship in  journey and at home; that  Sahaabi whom Rasulullah  (sallallahu alaihi wasallam) allowed entry into his home  without taking permission, saying: “My presence at home is  sufficient for you to enter  without formalities”, one who  enjoyed such close contact, not  knowing glaring aspects of Salaat!!! (Indeed such an idea is preposterously absurd-The  Majlis) Some suitable interpretation has to be offered.

Similarly, Hadhrat Ibn Mas’ood’s  condemnation (of Halqah Thikr)  was justified condemnation; it was condemnation of the  peculiar congregational form of  Thikr (which had been innovated -The Majlis). He did not condemn the gathering for Thikr. (Mark and understand the important difference -The Majlis) Gathering  for Thikr is substantiated by the  Qur’aan and Hadith. People get  together and engage in individual  Thikrullah; every person on his  own; Khalwat dar Anjuman. They sit together, whilst each one occupies himself with his own work. This is permissible on the basis of the Nusoos. It is proven  from the Qur’aan and Hadith.  However, a peculiar form of congregational Thikr, like I have  mentioned about Hadhrat Maulana Isma’eel Saheb of the  UK, was condemned by Hadhrat  Ibn Mas’ood.”  (At this stage, Mufti Radhaul Haq  raised an objection).

Mufti Radhaul Haq:  Hadhrat! You  said that I criticised Hadhrat  Abdullah Bin Mas’ood. What I wrote was that it was his personal  view.

Mufti Sa’eed Palanpuri:  That in  fact is criticism. What you had  written is in fact criticism. It has nothing to do with personal view.  It is conspicuously obvious that a  Sahaabi who had such close association with Rasulullah  (sallallahu alaihi wasallam), could  not have been unaware of salient and obvious aspects of Salaat?  How can that be possible? You  will have to offer some interpretation for this. You will  have to proffer a plausible  explanation.

Mufti Radhaul Haq:  Then we will  put it down to azeemat. It was a  matter of azeemat for him.

Mufti Sa’eed Palanpuri:  No! It was  not even azeemat. The reality of  it is that preservation of all the  Ahaadith is compulsory.  Understand this discussion well.  Preservation of all the Ahaadith  is compulsory. However, Hadith is  not hujjat (Proof in the Shariah); Hujjat is the Sunnah. There is a difference between Hadith and  Sunnah. Hadith is: Maa udheefa  ilan Nabiyyi (sallallahu alaihi wasallam) min qualin aw fi’lin aw  sifatin aw taqreerin (a statement  or an action or an attribute condonation by silence ascribed to Nabi (sallallahu alaihi wasallam). This is Hadith.

And Sunnah is: At-Tariqatul Maslookatu Fid Deen or (an  standard practice in the Deen).  Thus, that which was attributed  to Rasulullah (sallallahu alaihi  wasallam) is Hadith, not  necessarily a Sunnah. Those  Ahaadith which speak of an action of Rasulullah (sallallahu  alaihi wasallam) done to merely evince permissibility, are Ahaadith, not Sunnah practices.  Take the once-in-a-lifetime instance of passing urine  standing. It is not Sunnah and,  hence Muslims do not urinate  standing (although reported in the Hadith). 

The specific, isolated action of  Rasulullah (sallallahu alaihi  wasallam) was due to some  exigency. These are Ahaadith, but  they are not the Sunnah.

Now, preservation of all the Ahaadith is necessary, but practice will be on the Sunnah. It  is for this reason that after Kitaabul Imaan etc. in Mishkaat the chapter of Al’Itisaamu  Bil  Kitaabi Was-Sunnah (Holding  Steadfast onto the Qur’aan and  the Sunnah) is mentioned. The  wording is not Bil Kitaabi Wal  Hadith (With the Kitaab and  Hadith).

Further, read the entire chapter  of AlI’tisaamu Bil Kitaabi Was-Sunnah. There are six Ahaadith mentioned. Each one exhorts  holding steadfastly onto the  Sunnah. There is not a single  Hadith in it which instructs  holding firmly onto Hadith. None  of the six Hadith speaks of this.

The virtues of memorizing Hadith,  preserving Hadith, transmitting  Hadith are cited (in the Kutub of  Hadith). However, in so far as  steadfast practical adherence is  concerned, the word “Sunnah” invariably appears. For this  reason we are the Ahlus Sunnah  Wal Jama’ah, not Ahlul Hadith.

There is a group known as Ahlul  Hadith. They feast on every Hadith. Once, Nabi (sallallahu  alaihi wasallam) came with his grand daughter (to the Musjid).  He performed Salaat carrying her.  They called Ahlul Hadith) also  come to the Musjid with their  children. The children run in between the Saffs, jump and play  around. When questioned they  are quick to cite the Hadith. Simpletons! The Hadith merely  indicates permissibility  occasioned by need.

Sometimes it is possible that a  person is in the fields with a  child. To leave the child sitting  aside is potentially dangerous.  Someone may abduct the child.  A wild animal may prey on the  child. Or a woman may have a  child with no one around to look  after the child. What must she  do? In this situation she can  perform her Salaat whilst  carrying the child. It is not  permissible for her to allow her  Salaat to become qadha. The  only condition required is for the  child’s body and clothes to be clean.

Thus, Rasulullah (sallallahu alaihi  wasallam) practically demonstrated this on one occasion for the benefit of all mothers and  fathers of this Ummah. He never  did this to encourage bringing children to the Musjid. If you  happen to bring your kids to the  Musjid then seat them one side. Don’t leave to run helterskelter  in between the saffs. Was this theway of Rasulullah (sallallahu alaihi wasallam), like these ghair  muqallids who read Salaat carrying their kids and then let  them loose to run wildly between  the saffs wreaking havoc to  everyone’s Salaat? (Justifyng  their action they say): “It comes  in the Hadith,” Where does it  come in the Hadith to let  children run a racquet in the  Musjid? Do just as it comes in the  Hadith (i.e. when there is a need  to bring a child to the Musjid  then bring the child, at the same  time overseeing the behaviour of  the child in the Musjid).

Be that as it may, Rasulullah  (Sallallahu alaihi wasallam)  carried out many actions to  demonstrate certain masaa’il.  Consider what would mothers  have done had Rasulullah  (sallallahu alaihi wasallam) not  practically shown what to do  when a person has a child and  there is potential danger to the  child? Rasulullah (sallallahu alaihi  wasallam) demonstrated that the  child should be carried, and l in  that state Salaat should be  performed. There should not be amal-katheer (excessive action).  The child is in one’s arms. When  going into Ruku’, put the child  down to stand next to one. Then  lift it up again.

In any case, there is a difference  between the Sunnah and Hadith.  The Sunnah is: At-Tariqatul Maslookatu Fid Deen (the  authoritative and standard  practice in Deen). Hadith is of  general import. And that was  that age. Today, all the Ahaadith  are preserved in the kutub, even  the mansookh (abrogated)  Ahaadith. The Mansookh Ahaadith are also Hadith, but they are not the Sunnah.

In the first era of Islam, however,  the whole collection of Ahaadith  had to be committed to memory.  The mode of writing was not in  vogue. Now, if it was a case of  memorizing just a statement it  does not register in the mind as  it should. If, however, it was  backed by practice, then based  on the practice a person  remembers the statement.

Once, a Sahaabi called out five  Takbeers in Janaazah Salaat.  People enquired after the Salaat. Hadhrat Anas said that  Rasulullah (Sallallahu alaihi  wasallam) said five Takbeers.  After the burial as people were  returning he (Hadhrat Anas) said:  “Remember this action of mine.  Remember these five Takbeers  which I called out.”

Once, Hadhrat Maalik Bin  Huwairith went to a certain  Musjid. The people requested him  to lead the Salaat. He replied:  “One of you lead the Salaat. And  I will inform you why I am not  going to lead the Salaat”. He then  related to them the Hadith:  “Whoever visits a people he  should not lead the Salaat.  Rather, one of them should step  forward to perform the Salaat”.

Students pose a question here  that the Hadith does draw an  exception when permission is granted. And here they even  requested Hadhrat Maalik to be  the Imaam in Salaat? Why did Hadhrat Maalik not perform the  Salaat as Imaam then? The  answer is that Hadhrat Maalik did not lead the Salaat so that people  may remember the Hadith  through this incident. A  happening facilitates remembrance.

The same is the case with Rafa’  Yadain (lifting the hands during  Salaat). There was Rafa’ in the Salaat of Rasulullah (sallallahu alaihi wasallam). It is not, however, Sunnah.

Aameen loudly was also part of  the Salaat of Rasulullah  (sallallahu alaihi wasallam) as a  means of teaching the Ummah.  When the age of the senior  Sahaabah passed by and the age  of the junior Sahaabah came  people started to forget those  Ahaadith. The junior Sahaabah  gave practical effect to those  Ahaadith for the sake of  preservation. However, everything new is appealing;  some people started regular  practice of those acts. The age of  the Mujtahideen came (and some among them) gave those  practices the status of Sunnah.  Such differences do occur.

Similarly, tatbeeq (placing the hands  between the knees in Ruku’) was part of Rasulullah’s Salaat. Hadhrat Sa’d Bin Waqqas’s  statement that it is mansookh conveys that it was part of Salaat.
There are two people; two  muqtadis and no place to stand  in front or behind, or not just  two but ten and no place either  in front or at the back, then how  should they stand? Hadhrat Ibn  Mas’ood explained the mas’alah  that in this case, not only if there  happens to be just two muqtadis,  even if there are ten muqtadis  they could stand to the right and  to the left of the Imaam. And  that action of Hadhrat Ibn Mas’ood which Hadhrat Sa’d  commented of being a former  practice of the Sahaabah, Hadhrat  Ibn Mas’ood carried it out for  students of the Deen to  remember it. The action will thus  be instilled into their minds. This  is the reality of that practice,  otherwise it just cannot be  accepted that a Sahaabi who had  permission to enter the home (of  Rasulullah sallallahu alaihi wasallam) at all times and whose  title was, “The keeper of the pillow, water and shoes”, was  unaware of the manner of making  Ruku’. How can that be possible?  If Ibn Mas’ood did not know then  no Sahaabi in the world knew.

And if he did not know how to  stand in Salaat then no Sahaabi  knew. Such a view is erroneous. A  suitable explanation has to be  searched for. There must have  been some reason for him to do  so. And the condemnation he  levelled was not at a gathering of  Thikr; his condemnation was  directed at the specific form of  congregational Thikr, and his condemnation was correct.

Question: In Pakistan Hadhrat  Maulana Ihtishaamul Haq would  recite Laa ilaaha Illallaah, whereupon the whole gathering would repeat in chorus.

Mufti Sa’eed Sahib: This is that  peculiar form of congregational  Thikr which Hadhrat Ibn Mas’ood  (radhiyallahu anhu) censured. I  have mentioned that in the UK  Maulana Isma’eel Wadiwala also  makes Thikr in this fashion. (Maulana Ehtishaamul Haq’s  peculiar act of thikr is not  a  daleel. His personal practice  being in conflict with the Shariah,  has to be set aside. The attempt  was made to even scuttle the  action of Hadhrat Ibn Mas’ood.  By what stretch of logic then is  Maulana Ehtishamul Haq’s  personal practice proffered as  Shar’i proof? –The Majlis)

The Thikr of our Akaabir was khalwat dar anjuman. Each person would be engaged in his own Thikr. No one had anything to take from another.” [End of Maulana’s Bayan]

Loud Dhikr and the Arguments of Ahle Shirk

(Maulana Sarfaraz Khan Safdar rahimahullah)

The thikr of Allaah Ta’ala is one  great act of ibaadat. To make dua  (supplicate) is also a noble deed  and means of gaining proximity  to Allaah Ta’ala. However, all this  has to be done in the manner  which the Shariah has ordained. Wherever the Shariah has  ordained that thikr be made loudly, like on the days of Tashreeq or the Talbiya of Hajj, then it will be Sunnah to make it  loudly on these occasions. However, where the Shariah has  not ordained thikr be made loudly, then on those occasions  it is best to make is softly. In this  way will the object of the Shariah  be fulfilled. The same ruling applies to dua

Although Saahibain (Imaams Abu  Yusuf and Muhammad) had  preferred that on some occasions  thikr be made loudly, and Imaam  Ibn Hazm (rahmatullah alayh) and  other Sufiya had preferred on  most occasions that Thikr be  made loudly, they all, nonetheless, never censured those who did not do so, or ever  called them ‘Wahaabis’.  Nevertheless, if we cast a glance  at the proofs, then the truth of  the matter is that the best form  for thikr and dua is that it be  made softly. This is the view and  opinion of Imaams Abu Hanifah,  Shaafi’, Maalik and Ahmad bin  Hambal (rahmatullah alayhim).    When all the four Imaams are unanimous on the same ruling,  then one can be pretty certain that the Haqq is on their side.

If nowadays, loud thikr is preferred and practiced and on the other hand silence is  maintained regarding the  opposite view, that is one issue,  but the moot point of contention here is that those who do not  participate in loud thikr are branded as ‘Wahaabis’, etc., etc.  and vile epithets are being hurled.  Nowadays, people only regard  you as a Muslim and part of the  Ahle Sunnat Wal Jamaat if you  participate in loud-group thikr. If  you join in then you are a Sunni,  otherwise you are a ‘wahaabi’. It is  for this reason that this Mas’alah requires further dilation and study. We will briefly present some proofs.

Allaah Ta’ala states, “And make  Thikr of your Rabb in your hearts,  humbly, with fear and without  loudness in speech.” [Para 9, Surah A’raaf, Aayat 24]

Elsewhere, Allaah Ta’ala says,  “Call unto your Rabb with humility  and fear. Indeed He does not love  those who transgress the limits.” [Para 8, Surah A’raaf, ruku 7]

In these noble Aayaat, there are  two conditions for thikr and dua.  One is that thikr and dua be  made with utmost sincerity,  humility, modesty and meekness,  and the second is that it be made  with softness, because Allaah  Ta’ala does not love those who  transgress the limits. Nabi (sallallaahu alayhi wasallam) once  came across some Sahaabah (radhiyallahu anhum) making  thikr loudly. On that occasion he  admonished them saying, “O  People! Have mercy on your  souls. Indeed you are not calling  out to a deaf one neither to one  who is not present. Indeed you  are calling out to The One Who  Listens and is close by. He is with  you.” [Bukhaari, vol. 2, page 605  / Muslim, vol. 2, page 346]

From this narration we realise  that Nabi (sallallaahu alayhi wasallam) preferred soft thikr by  preventing them from making  loud thikr. In this regard, Imaam  Nawawi (rahmatullah alayh)  states, “In this narration (is proof)  for it being Mustahab to lower  the voice with thikr, as long as  there is no need to raise it.” [Sharah Muslim, vol. 2, page 346]

Haafidh Ibn Katheer (rahmatullah  alayh) states that Imaam Ibn  Hazam Zaahiri (rahmatullah alayh)  [passed away 456 A.H.], etc.  regarded as Mustahab the  recitation of loud thikr after  Salaat, but, “Ibn Battaal (rahmatullah alayh) said that the  ruling of the four Math-habs is to  the contrary (i.e. that it is not  Mustahab).”  [Al-Bidaaya wan  Nihaaya, vol.1, page  270/ Also in  Haashiya of Bukhaari, vol.1, page 116]

The proof of Imaam Ibn Hazam  (rahmatullah alayh) and others  lays in the narration of Hadhrat  Abdullaah Ibn Abbaas (radhiyallahu anhu), “Indeed  raising of the voices in thikr upon completion of Fardh Salaat was  in vogue amongst the people  during the era of Nabi (sallallahu  alayhi wasallam).” [Muslim, vol.1, page 217]

Hadhrat Imaam Nawawi  (rahmatullah alayh), explains this narrations thus, “Ibn Battaal and  others have narrated that the  Aimmah of the Math-habs, which  most people follow (i.e. the four  Imaams) and others also, are  unanimous that it is not  Mustahab to make loud thikr and  Takbeer. Imaam Shaafi’  (rahmatullah alayh)  explains this  narration of Ibn Abbaas (radhiyallahu anhu) thus that the  loud thikr was only made for a  short duration of time, in order to  teach the masses. It was not done perpetually.” [Sharah Muslim, vol. 1, page 217]

This view appears most correct  and balanced. If this was not the  case,  then it would most certainly have been the constant  practice of all the Sahaabah (radhiyallahu anhum) to make  loud thikr, and also a high-ranking Sahaabi like Ibn Mas’ood (radhiyallahu anhu) would not  have castigated the group of  people making loud thikr in the  Masjid and he would not have  told them that they are brining  darkness upon the Ummat right  in the midst and presence of the  Sahaabah (radhiyallahu anhum)  of Nabi (sallallaahu alayhi wasallam), by introducing this  bid’ah. This loud recitation was  done by Nabi (sallallaahu alayhi wasallam) as a means of teaching  the Sahaabah (radhiyallahu anhum), just like he would recite ‘Bismillah’ loudly, to teach them.  These acts were not carried out  subsequently. To perpetuate  these practices is bid’ah,  as  reported by Ibn Mughaffal (radhiyallahu anhu). Similar is the  case with the mas’alah of loud  thikr. Allamah Halbi Hanafi writes,  “It is reported from Abu Hanifah  that to raise the voice in thikr is  bid’ah, which is in diametric  opposition to the Aayat of Allaah  Ta’ala, ‘Call unto your Rabb…’” [Kabeeri, page 566]

It is abundantly clear from this  text that it is the view of Imaam  A’zam (rahmatullah alayh) that to  make thikr loudly is both, in  conflict with the Aayat of Allaah  Ta’ala and also a bid’ah. It is  indeed a shame that the  perpetrators of this bid’ah label  others ‘Wahaabi’, and that they  deem loud thikr  as a sign of the  Ahle Sunnah. Laa Howla Wa Laa Quwwata.

Hadhrat Mullah Ali Qaari  (rahmatullah alayh) states, “It has  been reported from some of our  Ulama that to raise the voice in  the Masjid, even if it be for thikr,  is Haraam.” [Mirqaat, vol. 2, page 470]

You have noted that Imaam Ibn  Hanifah (rahmatullah alayh)  regards loud thikr as a bid’ah, and  that it has been reported from  Mullah Ali Qaari as being Haraam. However, Mufti Ahmad Yaar  Khaan (the mubtadi Molvi) avers,  “The opposition say it (loud  thikr) is Haraam, and they employ various tactics to prevent it. One  of their ploys is to say that loud  thikr is a bid’ah, that it is  contrary to the principles of the Hanafis…”   [Jaa-al Haqq, page 329]

Let us now be fair—who exactly  has referred to it as being a  bid’ah and Haraam? Do you now  brand Imaam A’zam and Mullah  Ali Qaari also as part of your  opposition? Are they also  amongst those who employ various tactics to prevent loud  thikr? Come to your senses and  give an unbiased reply.

Imaam Nawawi writes, “There is  no difference of opinion that dua  be made softly.”  [Sharah  Muslim,  vol. 1, page 311]

Imaam Sirajuddeen Hanafi and  Mullah Ali Qaari (rahmatullah  alayh) state, “Softness is  Mustahab in dua, and to raise the  voice in dua is a bid’ah.”  [Fataawa Siraajia, page 72 / Moudo’aat-e-Kabeer, page 17]

All these references are as clear  as daylight insofar as their import  is concerned. This view is the  better one and closer to the spirit of the Shariah

Now remains the one reference  made by Mufti Ahmad Yaar  Khaan which he cites from  Shaami that,“The Mutaqaddimeen and Muta-akhireen are unanimous that it is Mustahab for a group to make loud thikr in a Masjid, provided it  does not disturb one who is  sleeping, performing Salaat or  reciting Qur’aan Majeed.” [Jaa-al Haqq, page 332]

This is most certainly not worth  paying any attention to, because  firstly, when the Qur’aan Majeed  and Hadith Shareef have  explicitly forbidden loud thikr,  then can the action and  statement to the contrary of any  person be used as a proof?    Secondly, all four Imaams of Fiqh  have stated that loud Thikr is not  Mustahab and Imaam Saheb has labelled it a bid’ah. He also further  states that this is contrary to the  explicit Command of Allaah  Ta’ala.  When all four Imaams are  unanimous on the impermissibility of loud thikr,  how then can there be unanimity  on its permission? Are the  Aimmah-e-Arba’a not amongst  the Mutaqaddimeen?

Thirdly, even the Ulama-e-Muta’akhireen are not unanimous  on loud thikr  being Mustahab.  The Ulama of all four Math-habs have objected to it. Even the  Sufiya are not unanimous  regarding it. Look at the  Maktoobaat of Mujaddid Alfe  Thaani (rahmatullah alayh). In  similar vein study the kitaabs of  other Fuqahaa, Ulama and Muhadditheen on this subject.  This mas’alah will not be resolved  unless one studies it with an  open an unbiased mind.

Mufti Ahmad Yaar Khaan citing  from Sheikh Muhammad Saheb  Thaanwi (rahmatullah alayh), “Nabi (sallallaahu alayhi wasallam)  would recite Tasbeeh and Tahleel  in a loud voice, after Salaat, with  the Sahaabah (radhiyallahu anha).” [Jaa-al Haqq, page 330]

This proof is also not very  weighty, because, firstly, if this narration cannot be proven to be  authentic via the normal channels  of Hadith Usools, how then can it  be used as a proof? Secondly, if it  can be proven to be authentic,  then too, we can present the  explanation of Imaam Shaafi’ (rahmatullah alayh) which he  gave for the narration of Ibn Abbaas (radhiyallahu anhu) that  this was only done as a means of  teaching, and it was only carried  out for a limited period and not continuously. If it was done  continuously, then the Aimmah-e-Arba’a would never have ruled  that loud thikr is not Mustahab.  This is an obvious fact, which  cannot be disputed.


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