Are there any good innovations in Islam (eg. using tasbih beads, having zikr gatherings, having madressahs)?

1. To introduce something which is not part of Deen into Deen and engage in it as part of Deen or to regard something that is not compulsory in Deen as compulsory is Bid'ah. If it is considered as a practice of Deen or it is regarded as necessary, it will be Bid'ah. Hadhrat Aaisha (Radhiallaahu Anha) narrates that Rasulullah (Sallallaahu Alayhi Wasallam) said, 'Whosoever initiated in this matter of our (Deen) that which is not part of it, is rejected.' (Mishkaat)
2. The idea is to count the Dhikr. Be it counted with the fingers or with beads, both are permissible. It is recorded in Abu-Dawood Shareef that some Sahaaba (Radhiallaahu Anhu) had beads (seeds) which they used to use to count Dhikr.
3. Kindly refer attached - Dhikr.
4. The first Madrasah was established by Rasulullah (Sallallaahu Alayhi Wasallam) and the students (his Sahaaba) at that Madrasah were known as As-haabus-Suffa. Therefore, the concept of a Madrasah is not Bid'at.

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai
FATWA DEPT.

In the recent past, some Ulama of our country have commenced special types of Dhikr programmes in Masaajids. Since our community was not previously exposed to these special types of Dhikr propgrammes, the Madrasah has been inundated with calls regarding the Shar'ee status of such programmes. Hereunder is a detail understanding on the issue.

Dhikr in the Qur'aan
O You who believe! Remember Allah abundantly . (Ahzaab)

Dhikr in the Hadith
Abdullah ibn Busr (Radhiallaahu Anhu) narrates that one person said, 'O Rasulullah (Sallallaahu Alayhi Wasallam) the laws of Islam are many, inform me of only one thing that I may follow.' Rasulullah (Sallallaahu Alayhi Wasallam) said, 'Keep your tongue moist in the Dhikr of Allah.' (Ibn Majah vol.4 pg.244)

Soft and Individual Dhikr
Abu Hurayra (Radhiallaahu Anhu) narrates that Rasulullah (Sallallaahu Alayhi Wasallam) said that Allah Ta'ala said, 'I deal with my slave according to the thought he has of Me, I am with him when he remembers Me. If he remembers me individually, I remember him individually.' (Bukhari)

Collective Dhikr
Hadhrat Anas bin Maalik (Radhiallaahu Anhu) narrates that Rasulullah (Sallallaahu Alayhi Wasallam) said, 'No group of people gather to make Dhikr of Allah Ta'ala with sincerity except that a caller from the skies announces after the Dhikr. Leave in the condition that you have been forgiven of your sins and your evils being converted to virtue.' (Musnad Ahmad 9864)

Dhikr in the Musjid
Hadhrat Abu Hurayra (Radhiallaahu Anhu) narrates that Rasulullah (Sallallaahu Alayhi Wasallam) said, 'When you pass the gardens of paradise, pluck the fruits.' Rasulullah (Sallallaahu Alayhi Wasallam) was asked, 'What are the gardens of paradise O Rasulullah (Sallallaahu Alayhi Wasallam).' He said, 'The Masaajid.' He was asked about plucking its fruits, he said, 'Subhaanallah, Alhamdulillah, Laa Ilaaha illa Allaahu and Allaahu Akbar.' (Mishkaat pg.70; Qadeemi)

Loud Dhikr in the Masjid
Ibn Abbaas (Radhiallaahu Anhu) narrates that loud Dhikr after Fardh Salaat was the practice during the time of Rasulullah (Sallallaahu Alayhi Wasallam). (Bukhari vol.1 pg.116)

>From the above quotations, the following is proven:
1. Importance of Dhikr
2. Soft and individual Dhikr
3. Collective Dhikr
4. Dhikr in the Musjid
5. Loud Dhikr in the Musjid

The special types of Dhikr conducted by certain Ulama are not exactly proven from the Qur'aan and Ahaadith but not prohibited too. These types of Dhikr are adopted as a spiritual remedy and for spiritual upliftment. Some foods are consumed for medical purposes and administered by a Physician as a physical remedy. Similalr,y Dhikr is also administered by spiritual leaders according to the spiritual needs of the individual. A child in the Madrasah is taught Nourani Qaaidah to enable him to recite the Qur'aan. Just as no proof is required for the specifics of administering medication and teaching Nourani Qaaidah, similarly, no profession and as long as there is no express or indicative prohibition in Shari'ah, it will be permissible, just as administering medication and teaching Nourani Qaaidah are permissible.

Consider the following conclusion of Moulana Zafar Ahmad Thanwi: It is clear to follow the part proven from Nabi (Sallallaahu Alayhi Wasallam) and the Sahaaba (Radhiallaahu Anhum) is more virtuous, although Dhikr is permissible in every language, way and form. (I'ilaaus Sunan vol.17 pg.452)

However, in order to avoid imitating a musical chorus, the gathering should not make Dhik in unison. (Fataawa Mahmoodiya vol.15 pg.102)

>From the aforegoing discussion, apart from Dhikr being encouraged and meritorious from the administrative point of view, the specific types of Dhikr in the Masaajid, at most is Mubaah and the Shar'ee principles surrounding a Mubaah act must be adhered to. Firstly, it is not correct to impose or prohibit one another from a Mubaah act. Imposing will be purporting the act to be compulsory and prohibiting it will be purporting it to be prohibited. Any Mubaah act being purported as compulsory or prohibited projects an incorrect and unbalanced view, thus, creating the possibility of distortion in Deen. Therefore, those participating in programmes should not regard the specific programme as Fardh, Waajib or Sunnah or should not impose on others to participate. Similarly, those who do not participate should not condemn those participating in programmes. Secondly, the Mubaah act should not be of any inconvenience to another person. It should not disturb a person performing Salaat, reciting the Qur'aan or a Mu'takif sleeping in the Musjid. (Shaami vol.1 pg.488; Pakistan). Since disturbing others could lead to a dispute the trustees should efficiently exercise their authority in regulating such affairs. Just as it is Mubaah to recite the Qur'aan audibly in the Musjid, the reciter would be restricted to do so during the congregational Salaat. Likewise, just as is Mubaah to conduct the Tabligh programmes in the Musjid, it is regulated by the Trustees according to the circumstances surrounding the Musjid. Similarly, Dhikr programmes are Mubaah and must be regulated by the Trustees in order to avoid any possible disputes. The Aalim and his followers are bound to respect the administration principles of the Musjid and if they do not abide by the principles set out by the Trusees, the Trustees can terminate such programmes. Such restriction will not fall within the parameters of oppressing and restricting one from taking the name of Allah in the Musjid as the Trustees will not be prohibiting them from performing their Fardh Salaats and remembering Allah therein.

Thirdly, if a dispute arises between the husband and the wife in participating in such a programme, the wife is bound to respect her husband' s view.

However, the Dhukr should be conducted by a learned Aalim.