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 the quotation of "Fatawa Kharia" and says: "This whole discussion is about that Zikr, which is performed with excessive loudness and with harmful loudness". (Fatawa Kharia, Vol. 2, pg. 281-2) Now let us have a look at what Imam Qazi Khan himself has to say about the loud Zikr: "(There is) nothing wrong in reciting Tasbeeh and Kalimah with the loud voice". (Fatawa Qazi Khan, Vol. 1, pg. 162). This quotation of Imam Qazi Khan shows that he is not against loud Zikr unconditionally. The prohibition from loud Zikr is attributed to excessive loudness as Allama Khairuddin Ramli has explained. Deobandi Ulama write: Finally, Molvi Hamidi quotes from Mufti Mahmood Hassan Gangohi (rahmatullahi alaihi): "To invent anything against the truth which has been proven from the Holy Prophet (sallallahu alaihi wasallam) according to knowledge, practice or condition is called bidat." Thereafter, Molvi Hamidi states:"According to this definition if something is not against what has been proven from the Holy Prophet (sallallahu alaihi wasallam) is not bidat, even though it did not exist in the first three periods of Islam". A good play of words, but not convincing. Rather interpret Mufti Mahmood (rahmatullahi alaihi)'s words like this: "For an act NOT to be called a Bid'a, prove that it is according to the knowledge, practice and condition of Nabi (sallallahu alaihi wasallam)". The interpretation given by Molvi Hamidi, will apply to anything which is not part of or believed to be an integral part of Deen. For example, we cannot say that it is Sunnah to drive a car, because it did not exist during the time of Nabi (sallallahu alaihi wasallam). On the other hand, we will not say that it is Haraam or a Bid'a to drive a car, because we do not regard driving a car as part of the Deen, nor do we claim any reward (Thawaab) for driving. Yes, if an act is believed to be part of the Deen, as the 'Sunni' clique regard their Meelad, Urs, Faatiha etc., because they anticipate reward thereby, then we say this is HARAAM and a BID'A, because it neither existed during the time of Nabi (sallallahu alaihi wasallam), nor the Sahabah (radhiallahu anhum), nor the Taabi'een (rahmatullahi alaihim). Because an act did not exist during these golden eras, notwithstanding that conditions for carrying out these acts were there, for example, the Sahabah (radi Allahu anhum)’s could have celebrated the anniversary of Nabi (sallallahu alaihi wasallam) - Meelad - if they wished, but this is NOT proven from any source, that such acts were in fact practised or sanctioned, explicitly or by implication, hence they are Bid'a. There are two answers to this: The Deobandi Ulama said: that to drive a car is not Bid’ah. This statement is completely baseless, Rasoolullah (sallal laahu alaihi wasallam) said: "KULLO MOHDASIN BID’ATUN" or "Every new thing is Bid’ah" (Mishkaat, Babul I’tesaam). Therefore, to drive a car will be regarded as Bid’ah, but a permissible Bid’ah. Every Bid’ah is not a bad or evil Bid’ah. in fact, Bid’ah is of five types: Bid’at Waajib, Bid’at Haraam, Bid’at Mustahab, Bid’at Makrooh and Bid’at Mubah (Mirqaat, Babul I’tesaam Bil Kitaabe Was Sunnah; Shaami, Vol.1 Kitabus Salaah Babul Imamat) The principle which the Deobandi Ulama use to make Meelad, Urs and Fatiha Haraam is also applicable to their Ijtema, Gusht, Shab Guzaari and ladies Ta’leem, etc. as well. If an act is believed to be part of the Deen, as the Deobandi/Tablighi Jamaat regard their formation of Tableeghi Jamat, Ijtima, Gasht, Shab Guzaari and ladies Ta’leem, etc. because they anticipate reward thereby, then we say that according to the very same principle of the Deobandi Ulama, this is Haraam and an evil Bid’ah, It neither existed during the time of Nabi (sallal laahu alaihi wasallam), nor the Sahabah and the Taabi’een (radi Allahu anhum). A REPLY TO MUFTI A.H. ELIAS IS LOUD ZIKR PERMISSIBLE? All praises are due to Almighty Allah, Choicest blessings and Salutations upon Allah`s beloved Prophet Hadhrat Muhammad Mustafa (Sallal Laahu Alayhi Wa Sallam), his noble family and illustrious companions (Radi Allahu NooreMadinah Network - http://www.NooreMadinah.net
English Book: LOUD ZIKR in the Masjid Elsewhere Reply to MUFTI ELIAS Anhum). On the 12/05/99 a friend brought me a publication in which an attempt was made to suggest that loud Zikr is Haraam and Bidat. The author of this leaflet Mufti A.H. Elias has based his assumption on the book "Minhaj-ul-Wazaai" by Mowlvi Sarfraz Khan. Browsing through, I found the argument to be very weak and put it aside. Then a thought came to my mind that this leaflet may spread some misguidance so I felt it my religious duty to correct the misconception. I pray to the Creator of all the worlds to make this humble effort beneficial to all Muslims and may the Almighty Allah remove all those doubts and whispers which some people are trying to spread (Ameen). Mufti A.H. Elias argues against loud Zikr: Hereunder follows a brief presentation of the dalaail (proofs). Reflect carefully. Allah Taàala has stated: "And remember your Rabb (make zikr) in your heart with humility and fear, without raising your voices." (Surah A`raaf) "Call out to your Rabb with humility and silently. Surely HE does not like the transgressors." (Surah A`raaf) In these noble Aayaat (verses) of the Quràan Shareef there are two conditions for making Zikr and Duàa. One is that Zikr and duàa are to be made with utmost sincerity and humility, and the second condition is that it is to be recited softly and in a low voice, because Allah Taàala does not like those who transgress the bounds of the Shariah. Once the Sahaba (radi Allahu anhum) were making Zikr in a loud voice and Rasulullah (sallallaahu alaihi wasallam) prevented them b saying : "Oh people! 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 (all the time) ." (Bukhari 605 vol. 2, Muslim page 346, vol. 2)." Above, two verses of the Quràan and one Hadith is presented whereby an attempt has been made to prove that loud Zikr has no legitimate place in Shari’ah and those who perform loud Zikr are Transgressors. We will explain the true understanding of both the Verses and the Hadith separately and, Insha-Allah, intelligent people will have no difficulty in understanding the Truth. EXPLANATION OF THE FIRST VERSE In this verse Zikr in the state of Salaah is meant. It means that, in the Salaah of Ikhfa (those Salaah in which recitation of the Quràan is made softly). Recitation of the Quràan which is Zikr of Allah should be done softly, or it means that the Imam should not raise his voice more than what is necessary. Allama Ismail Haqqi annotates the very same verse in Tafseer Roohul Bayaan: "A person who leads the congregation in Jahri Salaah (in which the recitation of the Quràan is made loudly) should not raise his voice very much. Rather he should keep his voice to the level which is easily heard by his followers". The very same verse is explained in Tafseer Khazin:" Hadhrat Ibn Abbas (R.A.) says that the meaning of Zikr in this verse is recitation of the Quràan in Salaah" Through the above explanation we learn that in this verse loud Zikr is not being prohibited unconditionally, instead the prohibition is for loud reciting in Salaah of Ikhfa. Both loud and soft Zikr are permissible. No proof exists in Shariah against any Zikr. Yes, both loud and soft Zikr due to change of circumstances, can have degrees of excellence interchangeably over each other. It is stated in Tafseer Roohul Bayaan under the commentary of this that : "Soft Zikr is better where there is fear of show or a possibility of disturbing those who are in prayer or asleep, except for this, loud Zikr is better, because there is more effect in it. Listeners also benefit from it, and it awakens the heart of the Zaakir (one who makes Zikr), causes concentration and draws the attention of the ears towards the Zaakir." NooreMadinah Network - http://www.NooreMadinah.net
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LOUD ZIKR in the Masjid & Elsewhere & Reply to MUFTI ELIAS

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