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 Answer: "Both loud and soft Zikrs are permissible according to Hadith. Imam Abu Hanifah has regarded loud Zikr as Bid’ah only in that condition where there is an occasion of Zikr and the loudness is not proven by the Holy Prophet (sallal laahu alaihi wasallam). For example, Zikr while going for Eid-ul-Fitr. He (Imam Abu Hanifah) did not stop loud Zikr unconditionally. Zikr is correct in whichever way it may be". (Fatawa Rashidia, pg. 251, M. H. Saeed Company Karachi, Pakistan) The above Fatwa by Moulana Gangohi is very clear in its meaning. "Qotbe Aalam", as he is regarded by the Deobandi fraternity, has written with decisive words that, according to Imam Abu Hanifah (radi Allahu anhu), loud Zikr is not stopped unconditionally. He (Moulana Gangohi) said that Zikr is correct either way, that is loud or soft. If the Deobandi Ulama give any importance to this Fatwa of Gangohi Sahib then they must at least rule a line of cancellation through one-third of their booklet "Impermissibility of loud Zikr in the Musjid" because one-third of this booklet is based on the impermissibility of loud Zikr according to Imam Abu Hanifah. IMAM ABU HANIFAH AND SALARY Abadah Bin Saamit (radi Allahu anhu) reports that he taught the Holy Quran to some of the Ashaabe Suffah. One of them gave him a bow as a gift. Abadah Bin Saamit (radi Allahu anhu) thought that he would use this bow in the Path of Allah in the time of war. When he asked Rasoolullah (sallal laahu alaihi wasallam) about it. Rasoolullah (sallal laahu alaihi wasallam) replied, "If you want to wear the collar of Hell around your neck, then accept this bow". Abu Dawood and Ibn Majah have reported this Hadith. Hakim has recorded this Hadith in "Mustadrak". This Hadith is reported with correct narrations. (With the reference of Rasaile Ibn Aabedeen Shaami, Vol. 1, pg.154) In another Hadith, Rasoolullah (sallal laahu alaihi wasallam) said: "Recite the Quran and do not make the Quran a business, do not oppress it, do not exaggerate (Ghluww) on it and do not earn in abundance because of it". (Rasail Ibn Aabedeen Shaami, Vol. 1, pg. 154) After studying Ahadith, we see that Imam Abu Hanifah (radi Allahu anhu) has given the ruling that to take salary for teaching the Holy Quran, Darse Hadith, Imamat and Khitabat is Haraam. A person would have no refuge from the Sahebain here, because they are in agreement with Imam Abu Hanifah (radi Allahu anhu) on this issue. Allamah Shaami writes: "To take a salary for teaching the Quran, Hadith, Azaan, and Imamat is permissible according to later Ulama, even though it is against the unanimous Maslak (way) of Imam Abu Hanifah, Imam Abu Yousuf and Imam Mohammad. They regard the accepting of salaries for the above mentioned jobs as Haraam". (Rasail Ibn Aabedeen Shaami, Vol. 2, pg. 126) Dear readers, it is clear that according to correct Ahadith it is prohibited to take a salary for teaching the Holy Quran. Imam Abu Hanifah, Imam Abu Yousuf, Imam Mohammad and all the early Jurists (radi Allahu anhum) have regarded it as Haraam to take a salary for teaching the Holy Quran, making Imamat, etc. If we talk about the general permissibility of loud Zikr according to the one saying of Imam Abu Hanifah (radi Allahu anhu) and according to the saying of Sahebain, we are "out of the Hanafi Mazhab and we are Bid’atis". In their enthusiasm of being paid a salary (for Imamat duties, etc.), The Deobandi Ulama are openly going against the Sahih Ahadith and all the early-recognised Hanafi Imams, and yet they still remain as Hanafi and non- Bid’atis. Subhan- Allah! What criteria do they use? Despite the fact that Imam Abu Hanifah and the Sahebain (radi Allahu anhum) have prohibited taking salaries for certain Islamic duties, it is permissible to take salary according to the Fatwa of latter scholars. If we say that it is generally permissible to make Zikr aloud despite Imam Abu Hanifah’s prohibition (according to one saying), and if we practice upon the Fatwa of the rest of the Hanafi Imams and Sahebain in this regard, then "our ‘sin’ is unforgivable" (according to the Deobandi Ulama).. Deobandi Ulama write: "Abu Ya’ala reports from Hadhrat Aisha (Radhiallahu anha), that she said, Nabi (sallallahu alaihi wasallam) said: ‘The best Zikr is (that) soft Zikr, which even the Angels of protection (i.e. Kiraamin and Kaatibeen) cannot hear, it will be multiplied seventy times, on the day of Qiyaamah’". [Tafseer-e-Mazhari, page 410, vol. 3] NooreMadinah Network - http://www.NooreMadinah.net
English Book: LOUD ZIKR in the Masjid Elsewhere Reply to MUFTI ELIAS This is the version of Qaadhi Thanaawullah or Abu Ya’la. Shah Abdul Aziz Muhaddith Dehlwi (radi Allahu anhum) reports this Hadith in different words. He writes: "The Zikr which the Angels of protection hear is multiplied seventy times compared to the Zikr they cannot hear". (Fatawa Azizia, Vol. 1, pg. 17) This Hadith is another proof of loud Zikr. It is proven that even in this quotation of "Tafseer Mazhari" there is no proof to substantiate the claim of Deobandi Ulama that loud Zikr is Haraam. Deobandi Ulama write: Regarding the Fatwa presented by Molvi Hamidi, as mentioned earlier, is the trait of the "Sunni" bida’tees. He presented the Fatwa of Moulana Rashid Ahmed Gangohi (rahmatullahi alaihi) in an extremely misleading and incomplete fashion. The correct Fatwa of Hadhrat Moulana Gangohi (rahmatullahi alaihi) is presented in context hereunder: Question: Is loud Zikr according to the Hanafi Mazhab permissible or impermissible? Answer: "There is a difference in opinion with regard to loud Zikr in the books of Hanfi Fiqh. Some regard it as Makrooh, on such occasions where it is not warranted, while others regard it as Jaa’iz and this is the preferred option. It would not be beneficial to seek the proof for this, as there is a difference of opinion, so who can draw an opinion from here? However, the proof (for loud Zikr) is this, that Allah Ta’ala says: ‘Remember your Rabb in your heart, with humility and softly, and do not be loud.’ The words ‘do not be loud’ also refer to loud Zikr, but of a lower intensity. Rasoolullah (sallal laahu alaihi wasallam) said: ‘Have mercy upon your souls’". In the above text, Moulana Rashid Ahmed Gangohi (rahmatullahi alaihi) refers to the difference of opinion amoungst the Hanafi Ulema, and he also clarifies this point that the loud Zikr which is proven (by some) from this Aayat is (not very loud nor medium pitch in loudness), in fact it is that loudness which is of the lowest intensity. The renowned Imaam Abul Hasan Ubaidullah bin Hussein Karghi Hanafi (rahmatullahi alaihi) (passed away 340 A.H.) states: "The lowest (intensity of) Loud Zikr, is such that one can hear himself". [Hidaya, page 98, vol. 1] N0TE: WHEREVER THERE APPEARS A PERMISSIBILITY OF LOUD ZIKR FROM THE TEXTS OF MOULANA RASHID AHMED GANG0HI (rahmatullahi alaihi), WE NOTE FROM HIS OWN CLARIFICATIONS THAT HE IS REFERRING TO THE LOWEST PITCH OF LOUDNESS. WHOEVER WISHES TO INTERPRET HIS FATWAS TO THE CONTRARY (I.E. GENERAL LOUDNESS), THEN THIS IS THE RESULT OF THEIR OWN IMPRUDENCE, AND IS DONE TO SUIT THEIR OWN WHIMS, WHICH IS NOT EVEN WORTH THE CONSIDERATION OF THE TRUE KNOWLEDGEABLE ONES. MUFTI GANG0HI (rahmatullahi alaihi) HAS ALSO, IN THIS WAY RECONCILED THE (SLIGHT) DIFFERENCE OF OPINION BETWEEN THE FUQAHA." [Page 15, Impermissibility of loud Zikr] Deobandi Ulama have falsly accused me of being misleading by saying the following: "He has presented the Fatwa of Moulana Rashid Ahmad Gangohi in an extremely misleading and incomplete fashion". They further write on page 4 of their booklet, "Impermissibility of loud Zikr in the Masjid": "It is surprising to note that an old and already worn-out trick of Bareilvis is used, that is to quote statement out of context and quote only portion of a text and leave out the rest". In gentleman’s language, I will only say the following with regards to the accusation: If the Deobandi Ulama can prove that I have presented the Fatwa of Moulana Gangohi in a "misleading and incomplete fashion" in reply to Mufti Ilias’s pamphlet, I am prepared to apologise publicly. Now, the ball is in your court. If they cannot furnish proofs for their claim, then it would be clearly evident that they are the misleading ones. A CLEAR EXAMPLE OF DISHONEST, DECEPTIVE AND COWARDLY BEHAVIOUR The Deobandi Ulama have presented the Fatwa of Moulana Gangohi, and have again digested the last few sentences of the Fatwa. Those sentences are completely in our favour and are against their claim, therefore they have omitted them. By doing so they have proven how "honest" and "brave" they are. NooreMadinah Network - http://www.NooreMadinah.net
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LOUD ZIKR in the Masjid & Elsewhere & Reply to MUFTI ELIAS

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