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 EXPLANATION OF THE SECOND VERSE In this verse Dua is meant by the word Zikr. In reality making Du’a softly is better so that the sincerity can be achieved. Tafseer Roohul Bayaan and Khazin have explained the very same meaning of the context of the word Zikr, as it is explained above. Tafseer of the second verse can also be seen in Roohul Bayaan and Khazin. To avoid redundancy we submit the above reference as conclusive. Through the explanation of learned commentators of the Quràan we have learnt that even in the second verse which was presented in the argument by Mufti A.H. Elias loud Zikr is not prohibited unconditionally. EXPLANATION OF THE HADITH This Hadith is related to one of the journey s during Jihad. It was necessary that the Muslim troops enter into Khaiber secretly so that the kuffaar could be surprised and rendered incapable of quick retaliation. Some who said the Takbeer loudly were stopped for this reason alone. It was further, an advice to ease the difficulties of the Muslims who had already been through the difficulty of travelling. In this instance shouting aloud was undesirably inadvisable. This Hadith is explained in Lamàat in the following words. (Lamàat is a commentary of Mishkat. Reference of Lamàat is given here because this Hadith is in Mishkat as well)". In this Hadith there is indication that stopping from loud takbeer is only for the purpose of ease , not because loud Zikr is forbidden. " Sheikh Abdul Haq Muhaddith-e- Dhelvi explains this Hadith in Ashàtul -lamàat ". In this Hadith there is indication that stopping from loud zikr is because of ease, not because loud Zikr is forbidden, and the truth is that loud Zikr is indeed permissible. We have proven it in Risala-e-Owraad (name of book) Mufti A.H. Elias writes: ALLAMA HALBI HANAFI (RAHMATULLAH ALAIHI) HAS WRITTEN: "HADHRAT IMAM ABU HANIFA (RAHMATULLAH ALAIHI) SAID THAT TO MAKE ZIKR LOUDLY IS BIDÀ, AND IT IS CONTRARY TO THE AAYAT OF ALLAH TAÀALA WHEREIN IT IS STATED: "CALL OUT TO YOUR RABB WITH HUMILITY AND IN A SOFT TONE." This text clearly proves that according to Imam Abu Hanifa (rahmatullah Alaihi) that to make Zikr in a loud voice is contrary to the ayat of the Quràan Shareef and it is also Bidà. The irony of the matter is that the other group (i.e. those not practicing loud Zikr) are termed Wahabis and those practicing loud Zikr regard themselves tobe the Ahle-Sunnat. LAHOWLA WA LA QUWATA ILLA BILLA. Hadhrat Mullah Ali Qari (rahmatullah Alaihi) has written: " Some of our Ulama have very explicitly stated that to RAISE THE VOICE IN THE MASJID, EVEN IF IT BE FOR ZIKR, IS HARAAM." Not withstanding that Hadhrat Imam Abu Hanifa (rahmatullah Alaihi) has mentioned loud Zikr to be Bidà and Hadhrat Mullah Ali Qari (rahmatullah Alaihi) has recorded it to be Haraam. This argument is very weak for many reasons 1. Whatever is written from Allama Halbi Hanafi and Mulla Ali Qari is without any reference. Any argument without reference is not worthy of consideration. 2. Whatever is written with reference of Mulla Ali Qari, if we except it to be correct, we must accept it as somewhat blemished because Mulla Ali Qari has used the word "some of" which is the translation of the Arabic word Ba'd, and this is an understood fact amongst the Ulama that whenever a weak opinion has to be quoted the word Ba'd is used. In fact Hazrat Mulla Ali Qari's statement has proven that those who say loud zikr is haraam is set on the basis of a weak argument. 3. As far as Hanafi Mazhab is concerned we would like to present a fatwa of an Aalim who is related to Darul- Uloom Deoband, who also claims to be a Hanafi and is the leader and spiritual guide of Ulama of Deoband. Moulana Rashid Ahmed Gangohi was forwarded a question . . . NooreMadinah Network - http://www.NooreMadinah.net
English Book: LOUD ZIKR in the Masjid Elsewhere Reply to MUFTI ELIAS QUESTION: What is the ruling of loud Zikr and loud Durood, and if the loudness is light or severe as in the Salaah. According to Muhadditheen and four Jurist Imams - is it permissible or not? ANSWER: According to Imam Abu Hanifa (rahmatullahi alai) loud Zikr is makrooh (undesirable) unless the loudness of the zikr is proven with Nass (categorical order of statement) in that occasion. The rest of the jurists, Muhadditheen and Sahebain (Imam Abu Yusuf and Imam Muhammad) regard it as permissible. The way of life of our spiritual leaders is the mazhab of the Sahebain (R.A.) (Fatawa Rashidia page 252 published by Saeed Company Karachi) Moulana Rashid Ahmed Gangohi has made it very clear in this Fatwa that besides Imam Abu Hanifa (rahmatullahi alai) (he also does not regard loud Zikr as makrooh unconditionally), all other jurists and Muhadditheen regard loud Zikr as Ja’iz (permissible) and he also made it clear that his spiritual leaders practice upon it. In Fatawa Rashidia there are eight questions with regard to loud Zikr and Moulana Gangohi replied to each one proving that loud Zikr is jaiz (permissible) . A question still remained unanswered as to why Imam Abu Hanifa regarded loud Zikr as makrooh ? Moulana Gangohi`s reply : " Both loud Zikr and soft Zikr are Jaiz according to Hadith. Imam Abu Hanifa has regarded loud Zikr as bidat only in that condition where there is an occasion of Zikr and the loudness is not proven by the Holy Prophet (sallallaahu alaihi wasallam) For example, Zikr while going for Eid-ul-Fitr. He did not stop loud Zikr unconditionally. Zikr is correct in whichever way it may be. (Fatawa Rashidia page 251) We are surprised that the ulama who are proud to be linked with the ulama of Deoband are totally unaware of the teachings of their elders. As far as labelling someone as Wahabi is concerned, I say that no one has ever branded a person Wahabi merely because of practicing soft Zikr. This is a false allegation. We believe that both loud and soft Zikr are correct. Yes we term somebody Wahabi only when we find him approving and appreciating the beliefs of the Wahabies, and showering the fatwas of shirk and bidat on every little thing, without acceptable proof. It is not hidden from anybody that Ulama affiliated to Darul Uloom Deoband are very enthusiastic in giving the Fatwas of shirk and bidat on the common practices of Muslims just as the Wahabi Ulama do. The ulama-e-Deoband have approved and appreciated the teachings of Muhammad Bin Abdul Wahab Najdi. Moulana Rashid Ahmed Gangohi writes in praise of the Wahabies : " Muhammad Bin Abdul Wahab is called a Wahabi by the people. He was a good man. I have heard that he followed the Hambaly Mazhab. He used to practice upon Hadith and used to stop people from bidat and shirk. But he had strictness in his temperament. " " Followers of Muhammad Bin Abdul Wahab are called Wahabies, their beliefs were excellent and they followed the Hambaly Mazhab" ( Fatawa Rashidia page 280 ) In the above two Fatwas the following good things are mentioned about Muhammad Bin Abdul Wahab : 1. He was a good man. 2. He was a follower of Imam Ahmed Bin Hambal 3. He used to practice upon Hadith. 4. He used to prevent from bidat and Shirk. 5. His, and his followers beliefs were excellent. After mentioning all these praises Moulana Rashid Ahmed Gangohi writes " In these times, in our surroundings, a follower of Sunnah and a believer is called Wahabi" (Fatawa Rashidia page 110) Those Ulama who are affiliated with Darul Uloom Deoband should express joy and happiness when they are called NooreMadinah Network - http://www.NooreMadinah.net
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LOUD ZIKR in the Masjid & Elsewhere & Reply to MUFTI ELIAS

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