The Sahaba Preformed Group Thikr

Bukhari Volume 1, Book 12, Number 802: Narrated Abu Ma’bad:

(the freed slave of Ibn ‘Abbas) Ibn ‘Abbas told me, “In the lifetime of the Prophet it was the custom to celebrate Allah’s praises aloud after the compulsory congregational prayers.” Ibn ‘Abbas further said, “When I heard the Dhikr, I would learn that the compulsory congregational prayer had ended.”


8 responses to “The Sahaba Preformed Group Thikr

  1. Never mind after the prayer, what about within it when they exclaimed Ameen in unison. Imagine that!


  2. Abu Maha Hussain

    I recall reading this too. It would be interesting what the ibn Hajar (rh) and others have said regarding this hadith.

    Also, does the hadith imply that the Sahaba were performing Group Dhikr, or merely doing loud invidual dhikr?

    Is there not another hadith where the Prophet(saw) walked into the masjid and saw 2 gatherings, one where there was Athkaar being recited and the other where Deen was being taught. And the Prophet preferred the latter and sat with them, hence, validating both approaches.

  3. Subhana Allah!

    May Allah protect us from being misguided and misguiding others! Ameen!

    Is it for the likes of you and I to give legal verdicts regarding the practices of the Sahaba in the presence of our beloved Prophet (saw)?

    This hadith does not justify group dhikr as it can be interpreted (as Abu Maha pointed out) that it was simply the murmur of the various voices raised in dhikr. Not that they were dhikring in “one voice”.

    Let us take recourse to the rightly guided Ulema before we come to a conclusion on behalf of the Ummah. It is well know that there is khilaf on the issue but lets leave law in the hands of those that are qualified.

    Your brother,


  4. The hadith of Ibn Abbas (r) is abrogated as recorded by Imam Abi Jamra as Sufi al Maliki (r) in his Sharh of Bukhari -Bahajatu an Nufoos (vol. 1). Imam Abi Jamra said that the practice of out loud group dhikr is not allowed and out loud dhikr is allowed with the intent of instructing others in the how and way to make certain prescribed dhikr.

    The issue of the legitimacy of making out loud group dhikr is discussed by Imam Nawawi (r) in his Sharh of Sahih Muslim. In this Magnum Opus under the section: Recommendation to lower one’s voice in dhikr.

    Imam Nawawi (r) says that it is recommended to make dhikr in a low voice except on the occassions wherein the Shar’iah justifies the practice of out loud dhikr (Vol 17-18 Dar al Marifat Print).

    When studying the hadith above with my teacher the Muhaddith Sa’ad al Jawesh al Azhari (h) he mentioned that Imam Nawawi (r) in another section treats this topic in more depth and is favorable to out loud group dhikr. I myself have not read the opinion.

    On the other hand, this issue is treated by the scholar of Usul al Fiqh in two ways. Either, it is subsumed under the principle of nawafil acts and allowed under the general command to make dhikr or it is condemned and considered bi’dah because worship is considered a fixed set of practices (tauqifi) that does not allow for change neither in the way of addition nor in the way of subtraction from it. So the Ulema differ on the matter.

    The reality of the issue, Islamically, is not arrived at easily not by quoting a hadith or ayat (translated) nor by calling on the practice of people. It is a matter that remains controversial in the Ummah.

    The question of import is whether we have acted upon all that is wajib, sunnah and clearly defined as nawafil? The fiqh of priorities demands that we ask are we fulfilling what is obligatory in the most perfected form and are we abiding by the Sunnah. The early Sufis took to strict practice of the Shar’iah.

    The Imams took to read the Qur’an daily and finish it once, twice or thrice monthly plus had a regime of night prayer. Do we? We talk about group dhikr –for or against–but honestly most of us have not built our Deen on a solid foundation in the way of the Imams of this Ummah.

    Wa Allahu Alam Wa Al’aa

  5. Keep in mind my objective here was not to prove anything except that loud thikr is unobjectionable. In terms of whether loud group thikr is objectionable or not, the best available answer is Sheik Abdullah bin Bayyah’s.
    None of us are qualified to make ijtihad but he is.

  6. AS
    Juhah, the person you named yourself after is a person of reknown in Arabic literature and folklore.

    One thing of concern is that you took a hadith and gave it a title. This is the method of Imam Bukhari in brining out the Fiqh of hadith or interpreting a hadith. And this is what you did you interpreted the hadith by giving it a title and you made it speak to stand in favor of an act deemed controversial by some and favorable by others.

    The best thing would have been to post Shaikh Ibn Bayyah’s (h) opinion or some other scholar of great standing and leave it at that. In order to know who is qualified to make ijtihad and who is not assumes knowledge of what a mujtahid is and does and to be within the loop of the people of knowledge.

    Leave the issue alone bro. You made your point no need to go out with a punch. Let us learn and keep learning. These type issues are controversial if the Ummah did not resolve them we will not resolve them easily among our selves but we can like each other though.

    The thing is to look to the Ulema and learn how to differ.

    Love you for Allah

  7. I do recognize both opinions on group thikr as valid. However, what I see is many ignorant people going around and cursing people who preform group thikr. And I was hoping, by posting this, that maybe they would stop cursing people. I want to promote tolerance within the bounds of Sharia and helping people move in the direction of learning how to differ. That was my objective. Perhaps I did not do the best of jobs that I could have.

  8. you point is well taken, it is clear now…

    “We live in the age of partisanship” (Shaikh Muhammad Ddo (h))

    It is not easy to deal for us to deal with each other and it seems like we do not allow Islam to help us in the process. I feel deeply for the struggling Muslim and the convert and he or she that seeks to find direction and common ground and respectfully disagree. There seems to be no place for these people in a polarized da’wah scene. In any case the patience of the Prophet of Ayub (a) is demanded here and the Mercy and Compassion of the Prophet (a) Muhammad .
    Is surely is not easy to deal with people today if we are not ready to negotiate a little for the truth instead of negotiate on what is truth..

    Ma Salaama
    Your Brother In Islam

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