LOUD ZIKR in the Masjid & Elsewhere & Reply to MUFTI ELIAS

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English Book: LOUD ZIKR in the Masjid Elsewhere Reply to MUFTI ELIAS Bid'at". (If a Sunnah is not affected by introducing a Bid'ah, then this kind of Bid'ah is not discouraged by Shari'ah) NOTE: It is through this Hadith and it's commentary that we learn that an offensive Bid'ah is that which will eradicate a Sunnat. So to hold gatherings of Moulood Shareef wherein the Holy Prophet (sallal laahu alaihi wasallam) is praised is not Bid'ah because no Sunnat has been erased because of it. Likewise, you may compare other things like Fatiha, Khatam Shareef, Isaale Sawaab, etc. with this principle, and see for yourself if they are Bid'ahs or not. The difference between an offensive Bid'ah and appreciable Bid'ah should be well understood because this is where many get confused. The Deobandi Ulama wrote: "Nevertheless, we say, at your Meelaad and Urs functions, Salaat is discarded by many of the participants, because of their participation (those who attend can bear testimony to this). Shar'ee Hijaab, which is Wajib, is openly violated. All these functions are not proven from the Sunnat of Nabi (sallallaho alaihi wa sallam) and his illustrious Sahabah (radi Allahu anhum). There you have it, a Fardh and Waajib duty is being discarded and an anti-Sunnah act is being perpetrated". Readers, if you carefully read our treatise at the end of this book, which was written in reply to Mufti A. H. Elias, you will find the following lines: "In fact, the Bid'ah which is condemned in Hadith is that Bid'ah which is opposing the Deen. Therefore, Shaikh Abdul Haq Muhaddis Dehlvi explains in the commentary of a Hadith: 'Whoever invents an opinion in the Deen, which is not from the Deen, that opinion is rejected', meaning that which opposes the Deen or changes the Deen". (Ashatul Lamaat, Babul I'tisaam). From the above explanation, we understand that something that has not been mentioned has no basis for it to be considered Haraam or a bad Bid'ah! In fact, the ruling of it being Haraam or a bad Bid'ah will only be justified if it is opposes the Shari'ah or changes it, for example, if it removes any Fardh, Wajib or Sunnah and take its place. This, which is mentioned above, is exactly what we mean when we ask: "Can they prove which Fardh, Wajib or Sunnat has been violated by these practices?" If people start believing that Meelad, Urs, etc. is the substitute for Salaah or any other Wajib or Sunnah practice, then we too believe that this is a violation and a change in the Deen. If people believe that they are no longer duty-bound for certain Fardh, Waajib or Sunnah actions because of their participation in Meelaad, Urs, etc, then this too is a violation and a change in the Deen. People who do not perform their Salaah or do not act on any other Fardh, Waajib or Sunnah actions know that they will be accountable for their actions. One cannot make a function Haraam because individuals are not practicing on that which is Fardh, Waajib or Sunnah. Do you really think that Muslims would believe that they are no longer duty-bound for certain Fard, Waajib or Sunnah practices? Can it really be possible for a Muslim to find a replacement for Salaah (one of the fundermentals of Islam)? Or is this just your attempt to discredit other Muslims because they are expressing their love for their Beloved Prophet (sallal laahu alaihi wasallam)! This is an assumption and a false accusation that the Ahlus Sunnah Wal Jama'at do not read Salaah and ladies do not wear Shar'i Hijaab in Meelad functions. We have answered all these lies in our book "YES! MEELAD CELEBRATION IS COMMENDABLE". Readers are requested to refer to this book, and Insha-Allah, you will find satisfactory answers to all the false accusations. Deobandi Ulama writes: LOUD ZIKR IS HARAAM The following is reported in "Shaami", which is an authoritative Hanafi Fiqh Kitaab: "It is recorded in Fataawa Qaadhi Khaan that to recite Zikr aloud is HARAAM, because Hadhrat Ibn Mas'ood (radi Allahu anhu) ejected a qroup of people from the Musjid as they were reciting La Ilaha Illallahu and Durood aloud. And he (Ibn Mas'ood) remarked: I conclude that you are only BID'ATEES". (pg. 4) The Deobandi Ulama have quoted the statement of "Fatawa Bazazia" from "Fatawa Shaami" and they have conveniently digested the portion which was before and after it. Now, we present the original quotation of "Shaami". Please read the original quotation and pay compliments to the dishonesty of the Deobandi Ulama. NooreMadinah Network - http://www.NooreMadinah.net
English Book: LOUD ZIKR in the Masjid Elsewhere Reply to MUFTI ELIAS Allama Shaami (radi Allahu anhu) writes: "I say there is severe uneasiness in the statement of Bazazia. Firstly he quoted from Fatawa Qazi Khan that loud Zikr is Haraam, because it is proven from a correct narration that Hazrat Ibn Mas’ood (radi Allahu anhu) ejected a group of people from the Masjid as they were reciting Kalimah and Durood aloud. And he (Ibn Mas’ood) said that ‘I conclude you are only Bid’atees’. "Then after that, Allama Bazazi said: ‘It is proven from a correct narration that Rasoolullah (sallal laahu alaihi wasallam) told those Sahabah (radi Allahu anhum) who were making loud Zikr, ‘Have mercy upon yourselves; you are not calling upon that Being Who is deaf or absent. You are calling upon that Being Who is All- Hearing and close by, and He is with you". There is a possibility in this Hadith that maybe Rasoolullah stopped them in such a time when there was no Maslihat (expedience) in loudness, because it is proven that this was said at the occasion of war. Maybe loudness of the voice could have caused harm, and war is a deception. For this reason it is stopped to ring the bell during war. To make loud Zikr is permissible in any case, as it happens in Azaan, Juma Khutbah and Haj". (Quotation of Bazazia ended) Allama Khairuddin Ramli has discussed this issue in Fatawa Kharia and hhas said: ‘Whatever is mentioned in Fatawa Qazi Khan, implies harmful loudness’. And he (Allama Ramli) said: ‘There are several Ahadith which demand loudness, and there are several other Ahadith which demand softness, and the Tatbeeq (likening) in these Ahadith will be in this way, that the loudness and softness changes according to the state of the people and the time. When there is fear of showing off and fear of interference in someone’s Salaah or sleep, then softness is preferable. When this fear is not there then loudness is preferable, because listeners benefit from it, it awakens the heart of the Zaakir (one who makes Zikr), it directs his brain toward thinking, it directs his listening towards Zikr, and it takes the sleep away and increases his pleasure’" (Fatawa Shaami, Vol. 5, pg. 350) Dear readers, this is the complete quotation of "Fatawa Shaami", which the Deobandi Ulama presented as their proof for loud Zikr being Bid’ah and Haraam. By omitting parts of the quotation from beginning to end, they have made an unsuccessful attempt to achieve their objective. How could the Deobandi Ulama think that their distortion would not be unveiled? Do they think that no one has access to the pages of "Fatawa Shaami"? "Fatawa Shaami" is not a scarce book. It is readily available. A weak attempt to fool the people. Nevertheless, with the full quotation of "Fatawa Shaami" it is obvious that according to "Fatawa Bazazia", "Fatawa Kharia" and "Fatawa Shaami" loud Zikr is permissible unanimously. If there is no fear of show off and causing harm to the Musallies then loud Zikr is even better than soft Zikr. Deobandi Ulama write: MOLVI HAMIDI'S ONE-LEGGED EXPLANATION In his pamphlet, Molvi Hamidi quotes from Tafseer Roohul Bayaan and Khazin, that the Aayaat quoted by Mufti Elias Saheb in substantiation of soft Zikr, actually refer to Qiraat in Salaat. The two Aayaat are: "And remember your Lord (make Zikr) in your heart with humility and fear, without raising your voices. " (Surah A’raaf) "Call out to your Lord with humility and silently. Surely HE does not like the transgressors". (Surah A 'raaf) In reply to this we quote from two Tafseer kitaabs which are not only completely accepted throughout the Muslim world, but they are amongst the most authentic Tafseer kitaabs. (Incidently, they are not even written by Deoband Ulama). TAFSEER IBN KATHEER states: "Allah Ta'ala is guiding His servants regarding those Du'as that they make regarding their worldly and Aakhirah needs. Allah Ta'ala says: ‘Call unto your Rabb with humility and softly’. It is said that the meaning of these words are: ‘to be docile, humble, soft, silently and quietly’. NO MENTION IS MADE TO SALAAT, in the way Molvi Hamidi's Tafseers do. In fact, under the Tafseer of the Aayat 205 of Surah A'raaf, it is stated in Tafseer Ibn Katheer: "This (Aayat) refers to the era before the five times daily Salaat was ordained on the occasion of Israa' (Me'raaj), this is a Macci Aayat.. TAFSEER BAIDHAWI, which is also a widely accepted and authentic Tafseer kitaab, throughout the Muslim World, states with reference to the above Aayaat (55, Surah A’raaf):"That is with humility and softness, because ‘Surely, softness (in du’aa and Zikr) is a sign of sincerity". NooreMadinah Network - http://www.NooreMadinah.net
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LOUD ZIKR in the Masjid & Elsewhere & Reply to MUFTI ELIAS

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