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

More documents

Recommendations

Info

English Book: LOUD ZIKR in the Masjid Elsewhere Reply to MUFTI ELIAS loudness in Takbeers, and the Sahibain said that there should be loudness. There is, however, another narration from Imam Abu Hanifah which agrees with the opinions of the Sahibain with reference to Jahr (loudness) on the day of Eid-ul-Fitr as well". (Kabeeri, pg. 566) Since there are two narrations from Imam Abu Hanifah (radi Allahu anhu), why then do the Deobandi Ulama take only one narration and not the other, and make the entire Ummah, including their spiritual leaders, Bid’atis and sinners? Allama Ibn Aabedeen Shaami (radi Allahu anhu) writes: "According to Imam Abu Hanifah Takbeers will not be recited aloud on the day of Eid-ul-Fitr, and according to Sahibain Takbeers will be recited aloud. This difference is only in Afzaliyyat (excellence), that is, according to Imam Abu Hanifah it is better not to recite the Takbeers aloud on the day of Eid-ul-Fitr), and the Karahat (undesirability) is not reported from either side". (Fatawa Shaami, Vol. 1, pg. 778) It is now clear that loudness in Takbeers is proven without Karahat (undesirability) and it is also proven that loudness is permissible. The Deobandi Ulama insist on calling this act Bid’ah and Haraam. Who has now deviated from the Hanafi Mazhab. Is it us or them? We would like to present another reference from "Shaami". Allama Shaami Hanafi writes: "Qohstani has reported two narrations from Imam Abu Hanifah. One should make Zikr soft.One should make Zikr aloud as is the saying of the Sahibain. He (Qohstani) said that the second saying is correct as Abu Bakr Razi has said. The same thing (one should make Zikr aloud is the correct saying) is mentioned in "Nahr" (name of a book). It is mentioned in "Huliyah" (name of a book) that there is a difference in opinion on Eid-ul-Fitr. According to one narration, Imam Abu Hanifah said that there should be loudness in Takbeers. The Sahibain are of the same opinion, and it is also the choice of Tahaawi. There is another narration from Imam Abu Hanifah on soft Takbeers as well". (Shaami, Vol. 1, pg. 778) From the above quotation of "Shaami" it is proven that according to the correct saying, Imam Abu Hanifah (radi Allahu anhu) believed in loud Zikr as it is mentioned with the reference of Qohstani. Sahibain, Imam Abu Ja’far Tahaawi, Abu Bakr Razi, author of "Nahr", author of "Hulyah" and Qohstaani all believed in loud Zikr. We now ask the Deobandi Ulama: Is your Fatwa of Haraam and Bid’ah upon us only or some share of it is aslo bestowed upon Imam Abu Hanifah and upon the rest of the above mentioned Jurists (radi Allahu anhum) as well? Please answer carefully. QUESTION We agree that it is permissible and proven that one can say Takbeers aloud on the day of Eid-ul-Adha and Eid-ul-Fitr, and this is the favourite opinion of the Jurists of the Hanafi Mazhab. What about the quotation of some of the Hanafi scholars who say that according to Imam Abu Hanifah (radi Allahu anhu), to say Takbeers aloud in Eid-ul-Fitr is Bid’ah? Bid’ah has two meanings: ANSWER 1. Technical meaning: anything which is not proven from Rasoolullah (sallal laahu alaihi wasallam) and opposes or changes the Shari’ah, and people have taken it as part of the Deen. This is an evil and offensive Bid’ah. 2. Literal meaning: some thing new or novel regardless of whether it has any origin in Shari’ah or not. In this occasion, Jurists do not mean evil Bid’ah by the use of the word Bid’ah, because evil Bid’ah is that which opposes the Shari’ah of the beloved Rasool (sallal laahu alaihi wasallam) and loud Takbeer is proven from Rasoolullah (sallal laahu alaihi wasallam) himself. Therefore, it is proven that the use of the word Bid’ah here is in the literal meaning (new thing) and not in the technical meaning (evil innovation). When we go for our daily Salaah,we do not recite the Takbeers, therefore it is regarded as a new thing. On Eid-ul- Adha, the recitation of Takbeers are proven with Sunnat, therefore Imam Abu Hanifah (radi Allahu anhu) ordered the loudness. For Eid-ul-Fitr there are two sayings of Imam Abu Hanifah (radi Allahu anhu). One is for loudness and other NooreMadinah Network - http://www.NooreMadinah.net
English Book: LOUD ZIKR in the Masjid Elsewhere Reply to MUFTI ELIAS is for softness. Jurists have explained the reason for "INNAL JAHRA BIZZIKRE BIDATUN" or It is bid’ah to make loud Zikr. They say that to recite Takbeer aloud is a novel way and is not proven on this occasion, therefore softness is better here. This is the explanation given by the Jurists for Imam Abu Hanifah’s (radi Allahu anhu) saying that soft Zikr is Bid’ah. So, for those who deny the recitation of loud Zikr, there is no proof in their argument. Qohstaani and Tahaawi have said that the correct saying in this issue is that Imam Abu Hanifah (radi Allahu anhu) is also in favour of loud Zikr on Eid-ul-Fitr, therefore it is proven that the word Bid’at here is used in its literal meaning and not in its technical meaning. NOTE: There are several other quotations given by the Deobandi Ulama from the books of Hanafi scholars, which prove that loud Zikr is Bid’ah (in its literal meaning), and soft Zikr is better and preferred. There is a consensus of opinion of the Ulama that soft Zikr is preferred or the D’ua should be made softly, etc. We say that none of these quotations give any indication that loud Zikr is an evil Bid’ah or Haraam as the Deobandi Ulama claim. The claim made and the proofs that are provided by Deobandi Ulama do not correspond, and therefore all these arguments are not against our practices. Our belief in regard to Zikr is that both loud and soft Zikrs are permissible. To the Deobandi Ulama we say, you are responsible to give proofs against what we believe. If you cannot furnish any proof then do as the learned do and remain silent. Deobandi Ulama write on page 12 in their booklet: "In those instances where the Fuqaha (Islamic jurists) have stated something as Bid’a, they intend Bid’a Sayyi’a (evil Bid’a)".. The Deobandi Ulama have failed to provide any reference or proof for this claim. An evil Bid’ah is, no doubt, Haraam, But the Deobandi Ulama made an attempt to prove something as being Haraam without any proof. In fact, in Shari’ah even a Makrooh act (undesirable act) cannot be proven without categorical proofs let alone a Haraam act (unlawful act). Allama Shaami (radi Allahu anhu) writes: "No act can be regarded as Makrooh without a proper prohibition, because Karaahat (undesirability) is the Hukm (ruling) of Shari’ah, and a categorical proof is required for it". (Fatawa Shaami, Vol. 1, pg.684) PROOF OF LOUD ZIKR FROM IMAM ABU HANIFAH ON OCCASIONS OTHER THAN THE PRESCRIBED ONES In reality, Imam Abu Hanifah (radi Allahu anhu) himself has not clarified at any place that loud Zikr is Bid’ah unconditionally. Certainly, according to one saying he regarded loudness in Eid-ul-Fitr as Bid’ah, and he instructed that Takbeers of Tashreeq should be for two days instead of five days. Due to this some of the Jurists understood that Imam Abu Hanifah (radi Allahu anhu) only allows loud Zikr where the loudness is proven from Rasoolullah (sallal laahu alaihi wasallam), and regards the loudness as Makrooh and Bid’ah on other occasions. The matter is not like that in reality. In fact, Imam Abu Hanifah (radi Allahu anhu) believes in the permissibility of loud Zikr generally. The maximum that can be said here is that where loudness is not proven from Rasoolullah (sallal laahu alaihi wasallam) Imam Abu Hanifah (radi Allahu anhu) does not regard the loudness as Sunnah on that occasion. This is indeed correct, but something that is not being Sunnah does not necessarily mean that it is not permissible. Our statement is backed with the following quotation of "Raddul Mukhtaar": "It is said in ‘Mujtaba’ (name of a book) that Imam Abu Hanifah was asked, ‘Should the people of Kufa and other places recite Takbeers in the Masjid and bazaars during the days of Tashreeq?’ He replied, ‘Yes’".(Raddul Mukhtaar, Vol. 1, pg. 787) (Remember: Takbeers are recited aloud during the days of Tashreeq) It is obvious from the above statement that Imam Abu Hanifah regards loud Zikr as being permissible Alal Omoom (generally), otherwise he should have not given permission unconditionally. In further support of our argument we present the Fatwa of Moulana Rashid Ahmad Gangohi: Question: Is it that loud Zikr is proven from Quran and Sunnat or have the Sufis prescribed it on their own accord? Zaid says loud Zikr is Bid’ah according to Imam Abu Hanifah. Amar says that if loud Zikr is Bid’ah, then why do the many great Hanafi Ulama permit loud Zikr? NooreMadinah Network - http://www.NooreMadinah.net
Page 1 and 2: English Book: LOUD ZIKR in the Masj
Page 13: English Book: LOUD ZIKR in the Masj

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

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?