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 just a Waswasah (evil suggestion)’" (Irdaa ul Haq, Part 2, Page 67; Ma’arafe Gangohi, pg. 64-5) Four issues are proven from the above statement of Gangohi Sahib: Moulana Gangohi does not take loudness in the meaning of Ismaa’e Nafs (hearing oneself only), but rather regards the meaning of loudness to be "People will know that you are reciting Allah Allah". From the above quotation, and an understanding of Gangohi Sahib’s words, one will see the Deobandi Ulama’s misleading interpretations of the Fatwa passed by Moulana Gangohi with regards to Ismaa’e Nafs - hearing oneself. This is yet another blunt tool of deception, and a trick used to safe-guard them from humiliation. It is openly evident that fear of show is not sufficient grounds for substituting loudness. Therefore, to use the above quote as a reference would be a direct violation to give prominence to soft Zikr. Further to this second point one can easily note that Moulana Gangohi himself regarded that there is a greater possibility of show in soft Zikr. In soft Zikr, a person sometimes falls asleep, thus the purpose of Zikr is lost completely. From an educated understanding and interpretation, it is clear from the Fatawa and Malfoozat of Moulana Gangohi on the issue of loud Zikr that he gives the Fatwa on the saying of Sahebain like the other Hanafi scholars, and he believes in the Jahr Motawassat (medium pitched loudness). Deobandi Ulama write: "Regarding the claim made that this Hadith (quoted above) was said by Nabi (sallallahu alaihi wasallam) so that the loud Zikr made by the Sahabahs was not to alert the enemy. We concede, that this is mentioned in some of the kitaabs as a reason, however, to aver that this is the only reason, is far from the truth, if we keep the words of the Hadith in front of us. Firstly, there are no clear and explicit words of Nabi (sallallahu alaihi wasallam) which indicate that this is the reason for his prohibiting them to recite the Takbeer loudly. In fact, to the contrary, there are definite reasons given in the Hadith by Nabi (sallallahu alaihi wasallam) which indicate the prohibition of loud Zikr, i.e they should have mercy on their souls, their Rabb is neither deaf nor absent, they are calling One who is All-Hearing and close-by, and that that Being (which they are calling to) is with them. Why then, are all these reasons ignored and one remote reason sought to bolster their nefarious purposes? Anyway, what good and need is there to even cite this reason? Secondly, if there was any clear and explicit indication that this Hadith was said by Nabi (sallallahu alaihi wasallam) on or even near the battlefield, where the loud recitation of Takbeer would be heard or alert the enemy, then too we may accept and verify it. However, there is no such indication in the Hadith, in fact this much is proven from the Hadith that it was said whilst they were on the way. This Hadith is reported in Bukhari Shareef five (5) times. In one of the narrations it is stated that Nabi (sallallahu alaihi wasallam) was departing for or (the narrator has a doubt) he was on his way to Khaibar, and when they came to a particular field then the Sahabahs raised their voices in Takbeer [pcige 6051 vol.2]. In another narration, the Sahabah (radi Allahu anhum)s (radhiallahu anhum) mention that they were with Nabi (sallallahu alaihi wasallam) accompanying Him (sallallahu alaihi wasallam) on a journey, and when they ascended a high plain they recited Takbeer (loudly) [page 944 and 1099, vol.21. In another narration, it is reported that Nabi (sallallahu alaihi wasallam) was entering a valley, and another person was also climbing the valley, and he (latter) raised his voice (in Takbeer) [page 948, vol.2]. In another narration it is reported, that we (Sahabahs) were with Nabi (sallallahu alaihi wasallam) on a journey, "Then we began, to recite Takbeer loudly whenever we ascended a high place or descended a low place or into a valley." [page 978, vol.2] Firstly: In this Hadith, Rasoolullah (sallal laahu alaihi wasallam) did not prohibit loud Zikr unconditionally, neither did he prohibited the medium pitched loudness. In fact Mufrat (shriek) in loudness is prohibited here. Moulana Rashid NooreMadinah Network - http://www.NooreMadinah.net
English Book: LOUD ZIKR in the Masjid Elsewhere Reply to MUFTI ELIAS Ahmad Gangohi explains the very same Hadith: "Shriek is prohibited in this Hadith". (Fatawa Rashidia, pg. 252, H.M. Saeed Company, Karachi). Secondly: Medium loudness is supported with many other proofs. Therefore, the Hadith that one should not put one’s self into difficulty because of loudness. The sentence "IRBA’OO ALA ANFOSEKUM" or "Be kind upon yourselves" is evident on this. Thirdly: Loudness must not be such a nature as if the person or listener is hard of hearing. The sentence "ANNAKUM LA TAD’OONA ASAMMA" or "You are not calling upon that being who is deaf" provides the necessary evidence. Fourthly: One must not produce such loudness as in the manner of calling out for a lost person. The word "WA LA GHAAIBAN" or "Not calling an absent" supports this statement. Fifthly: Loudness must not be maintained at such a level as if you want to invoke Allah’s attention, implying that He cannot Hear you if you do not shout. The sentence "ANNA KUM TAD’OONA SAMEE’AN" or "You are calling upon that Being Who is All-Hearing" is self-explanatory. Sixthly: One must not incur such loudness that will conjure thoughts that Allah is far from one and that by shouting one’s voice will travel the distance. The sentence "WA HOWA MA’A KUM" or He is with you" explains this to us. Seventhly: This Hadith is attributed to such conditions when harm may be incurred due to the loudness. Therefore, scholars of Islam said: "This Hadith is related to one of the journeys of Jihad". (Fatawa Shaami, Vol. 5, pg. 350). It was necessary that Muslim troops enter into Khaibar secretly so that the Kuffar be surprised and rendered incapable of quick retaliation. Readers please think deeply! Even in the words of Hadith there are enough evidences to prove that this Hadith does not unconditionally prohibit the loud Zikr. One will not understand anything if one displays hostility. Unfortunately, we do not have a remedy for hostility. Our task is to deliver the Truth and we have done so. Let us see what the great scholars of Islam and the Deobandi elders say with regards to this Hadith. Allama Mahmood Aaloosi Baghdadi says: "The prohibition, which is understood from the commanding verb AIRBA’OO (be kind upon yourselves) means Mufrat (excessive) loudness". (Tafseer Roohul Ma’ani, Vol. 16, pg. 163) Allama Khairuddin Ramli says: "If you say that it is clear in Fatawa Khania, that loud Zikr is Haraam because Rasoolullah (sallal laahu alaihi wasallam) said those people who were making loud Zikr ‘you are not calling upon deaf or Absent One’ and he (the Holy Prophet) said soft ‘Zikr is the better Zikr’, because it is far from show off, I will say, this discussion is about that Zikr which is with excessive and harmful loudness". (Fatawa Kharia, Vol. 2, pg. 281-2) Hazrat Shah Wali’ullah writes in description of "Ashghaale Qaadriah": "The first thing, which Qaadri Shaikhs advise, is the loud Zikr. Loudness, which is meant here, is that which is not Mufrat (excessive), therefore this loud Zikr is not contrary to that Hadith in which it is said, ‘be kind to yourselves’". (Al Qowlul Jameel, pg. 49-50) Surely, without any need for further elaborations one can deduce from the statement of Shah Wali’ullah (radi Allahu anhu) that Zikr with a medium voice is permissible, and loudness, which is prohibited in Hadith, is Mufrat (excessive loudness). Moulana Abdul Hai Lakhnawi writes: "The commanding verb in IRBA’OO (be kind to yourselves) is not for compulsion, so that the loudness can be regarded as Makrooh or Haraam, because the word kindness is in the meaning of ease. Therefore, Shaikh Abdul Haq Muhaddith Dehlwi has said in his commentary of Lam’aat that the loudness was stopped because of ease and not because loudness is impermissible. The maximum one can prove from this Hadith is that soft Zikr is Mustahab, and this is undisputed matter". (Sabahatul Fikr Fil Jahre Biz Zikr, page 57) NooreMadinah Network - http://www.NooreMadinah.net
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LOUD ZIKR in the Masjid & Elsewhere & Reply to MUFTI ELIAS

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