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 Wahabies because according to their definition Wahabi means A follower of sunnat and a believer. Why should they get frustrated by the word wahabi ? Writing LA HOWLA WALA QUWATA ILLA BILLA in capital letters is making the frustration very obvious and clear . Mufti A.H.Elias writes : "There remains now the argument presented by Mufti Ahmed Yaar Khan that `Shaami` has stated :"The past and present Ulama reached a consensus that it is mustahab for a jamaat in a masjid to raise their voices in Zikr, but their loudness should not be such that it causes a disturbance to one who may be sleeping in a Masjid or to one reading Namaaz or to the Qaari. " ( Jaa-al-Haq pg 332) This argument of his is not worth any consideration. FIRSTLY , since the Quràan Shareef and Ahaadith have ordered Zikr to be made softly, can the practice of any person to the contrary be taken as proof ? SECONDLY , the four Aaimma of Mazhab have stated loud Zikr as NOT being Mustahab and Imam Abu Hanifa (rahmatullahi alaihi) has branded it as Bidà and he has pointed out that it is contrary to the Aayat of the Quràan Shareef. When the four Imams of Mazhab have reached a cocensus AGAINST the permissibility of loud Zikr, then how can there be any consensus granting its permissibility ? And are the four great Imams not from amongst the past Ulama (Mutaqaddimeem) ? THIRDLY , there is most certainly not a consensus amongst the present Ulama (Mutaàkhireen) that loud Zikr is Mustahab. All Ulama from all the Mazaahib have rejected it. Even the Sufia-e Kiraam have not reached a consensus on loud Zikr. Refer to the writings of Hadhrat Mujaddid Alf Thaani (rahmatullahi alaih) . Similarly, refer carefully to the kitaabs of other Ulama and Fuqaha. By merely freely stating the word Ìttifaaq` (consensus) this masàla cannot be solved. In the above paragraph Mufti Ahmed Yaar Khan Naeemi`s one statement is mentioned and is refuted with three arguments. Here follows the reply to all three arguments. RESPONSE TO THE FIRST ARGUMENT We have already proved that establishing the meaning of ayat and Hadith (according to the commentators of Quràan and Hadith) is not m erely taking the outward meaning while ignoring other proofs and circumstances which are necessary for commentary, and thorough understanding. RESPONSE TO THE SECOND ARGUMENT If there is consensus of Imams of the Mazahib against the permissibility of loud Zikr show us the proof ! According to Moulana Rashid Ahmed Gangohi besides Imam Abu Hanifa (rahmatullahi alai) all other Imams of Mazahib believed that loud Zikr is permissible .Imam Abu Hanifa`s view that loud Zikr is Makrooh is also explained in detail. Was Moulana Gangohi unaware of the `consensus` of the Imams ? If there was such a "consensus` If he was aware then why did he give a Fatwa of different opinion to the `consensus"? Why did the other Ulama who followed the same school of thought not refute his Fatwa since it was supposedly against the Truth ? RESPONSE TO THE THIRD ARGUMENT If the Sufia-e-Kiraam have not reached a consensus in favour of loud Zikr it does not mean that they have reached a consensus on it being Haraam or, bidat. Wha t benefit could you derive out of this argument? We have already said that both loud Zikr and soft Zikr are correct. Whatever Mufti Ahmed Yaar Khan Naeemi has said, he has infact qouted FATAWA SHAAMI .So these are not his own words. We respectfully submit that you have not done justice in criticizing Mufti Ahmed Yaar Khan - rather you should have directed your criticism to ALLAMA IBN AABEDEEN SHAAMI, on the evidence of your argument. NooreMadinah Network - http://www.NooreMadinah.net
English Book: LOUD ZIKR in the Masjid Elsewhere Reply to MUFTI ELIAS Mufti A.H. Elias writes : However Mufti Ahmed Yaar Khan says : "The opposition say it (loud Zikr) is Haraam, and they use different schemes in order to prevent it - one of their schemes is to brand loud Zikr Bidà and contrary to the Usool (principle) of Imam Abu Hanifa (rahmatullahi alaihi)."(Jaa-al-Haq pg 329)In all fairness we ask :"Who has branded it (loud Zikr) Haraam and Bidà ? Has Imam Abu Hanifa and Mullah Ali Qaari (rahmatullahi alaihima) also joined the ranks of the òpposition` ? Are they also amongst those who are plotting and planning schemes to prevent it ? Answer intelligently Imam Abu Hanifa (rahmatullahi alai) has not regarded loud Zikr as Haraam or Bidat, a detailed explanation has already been mentioned. Mullah Ali Qaari explaining the Hadith of Muslim has only said that : "It is better to make soft Zikr" We fail to understand conclusively from which source these people have derived that loud Zikr is Haraam and Bidat Mufti A.H. Elias writes : The subject regarding loud Zikr and Soft Zikr has been dealt with in detail in this book, `Hukmus-Zikr bil Jahr` authored by this writer (Abu Zahid Muhammed Sar Faraaz Safdar) - one may refer to it and study the same. Allama Ghulaam Rasool Saeedi has given a crushing reply to Moulana Sarfaraaz Safdar`s book which remains unrivalled till today. Allama Saeedi`s book is titled `ZIKR BIL JAHR`, Fareedia Bookstall Lahore has published this book. Any person interested to know more about this topic must view Allama Saeedi`s book. Mufti A.H. Elias writes : The article to follow is from a book entitled "Minhaj-ul-Wazaai" or" Rai-e- Sunnat" by Allama Abu Zar Muhammed Sarfaras Khan and its validity, correctness and authentic nature has been testified by: a. Qari Muhammed Tayob (R.A.)- rector of the Darul Uloom Deoband. b. Moulana Mufti Sayed Mahdi Hassan (R.A.) -head Mufti of Darul Uloom Deoband. c. Moulana Shamul-Haqq Afgani (R.A.)- Sheikul - Tafseer - Darul Uloom Deoband. Mentioned above are some of the big names of Deoband who regard loud Zikr as Haraam and Bidat. We fail to understand how Moulana Gangohi says that loud Zikr is the way of life of our spiritual leaders, " and yet his followers say it is Haraam and Bidat. Which one should we take as right or wrong? Who should we regard as Aalim and who as Jaahil? Who should we regard as guided and whoas misguided ? Please consider carefully ! Mufti A.H. Ellias writes: A bidat is a bidat irrespective of who commits it. There is no concept of holy sin or holy bidat. We are going to analyse one particular sentence of Mufti Elias " There is no concept of holy sin or holy bidat" Hazrat Mulla Ali Qari writes in Mirkat Babul I'tisam bil kitaabe wassunnah: "Bidat sometimes is waajib ( compulsory) for example to learn Arabic grammar and rules of Fiqh and sometimes it is Haraam, for example Mazhab of Jabria ( or any other sect which is opposed to the beliefs of Ahlussunnah Wal Jama'h) sometimes bidat is Mustahab (recommended) for example to establish guest houses and madressahs and every other good thing which was not in previous times, and sometimes it is Makrooh (disliked) for example to decorate musjids with pride, and sometimes bidat is jaiz (permissible) for example shaking hands after fajr salaah, or increase in good food and drinks." NooreMadinah Network - http://www.NooreMadinah.net
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LOUD ZIKR in the Masjid & Elsewhere & Reply to MUFTI ELIAS

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