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 This Hadith-e-Qudsi endorses the recitation of both loud and soft Zikrs. Allama Sulaimaan Jumal (radi Allahu anhu) says under the commentary of the very same Ayah that, "When he remembers Me in his heart" it means that one should remember Allah alone even if the Zikr is loud. PROOFS FROM HADITH SHAREEF ON LOUD ZIKR Hadith 1: Bukhari and Muslim have reported from Abdullah Ibn Abbas. "Abdullah Ibn Abbas (radi Allahu anhu) said that he used to know that the beloved Rasool (sallal laahu alaihi wasallam) has completed his Salaah when he heard the Takbeer". (Mishkaat, pg. 88) Explaining this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahu anhu) says: "The Ulama have said that the meaning of ‘Takbeer’ in the above Hadith is unconditional Zikr, as it is recorded in Bukhari and Muslim reported by Ibn Abbas that loud Zikr in the time of beloved Rasool (sallal laahu alaihi wasallam) was well-known. Ibn Abbas (radi Allahu anhu) said that ‘I used to know that Salaah was completed when I used to hear the Zikr being recited aloud’". (Ash’atul Lam’aat; Vol. 1, pg. 418) Question: Is this Hadith not Mansookh (cancelled)? Regarding this Hadith, Hazrat Imam Shafi’i (radi Allahu anhu) has said the following: "In my thinking, the narration of Ibn Abbas about loud Takbeer was for a short period of time to educate the people about Takbeer". (Kitaabul Umm, Vol. 1, pg. 110) Answer: Hazrat Imam Shafi’i (radi Allahu anhu) did not say that this Hadith Shareef is Mansookh (cancelled). He said, "In my thinking ..." According to the Usul of Hadith, a Hadith cannot be regarded as Mansookh just because of someone’s thinking. Imam Shafi’i himself says that if one finds any of his sayings against the Hadith, then one should throw it on the wall. How then can we regard a practice of the period of Rasoolullah (sallal laahu alaihi wasallam) as Mansookh just because of the thinking of Hazrat Imam Shafi’i (radi Allahu anhu)? Hadith 2: In Sahih Muslim, it is reported from Abdullah Ibn Zubair (radi Allahu anhu): "When the beloved Rasool (sallal laahu alaihi wasallam) uttered the Salutation at the end of his Salaah, he used to say ‘LA ILAHA ILLALLAHO WAHDA HU LA SHARIKA LAHU’ aloud" (Mishkaat, pg. 88) Commenting on this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahu anhu) says: "This Hadith is categorical proof that Rasoolullah (sallal laahu alaihi wasallam) used to perform loud Zikr". (Ash’atul Lam’aat, Vol. 1, pg. 419) Hadith 3: Abu Hurairah (radi Allahu anhu) reports that Rasoolullah (sallal laahu alaihi wasallam) said that Allah Ta’ala says: "I am close to the thoughts of My servant. When he remembers Me I am with him. When he remembers Me in his heart, I remember him personally, and when he remembers Me in an assembly, I remember him in an assembly better than his". (Bukhari; Muslim; Mishkaat, pg. 196) Sheikh Abdul Haq Muhaddith Dehlawi (radi Allahu anhu) writes in the commentary of this Hadith: "There is proof in this Hadith for loud Zikr". (Ash’atul Lam’aat, Vol. 2, pg. 180) Allama Qastalaani (radi Allahu anhu) writes under the commentary of "Zakrani fi Mala’in": "If My servant remembers me aloud in the assembly". (Irshaadus Saari, Vol. 10, pg. 310, India print) Allama Khairuddin Ramli (radi Allahu anhu) writes: "Zikr, which is performed in an assembly, has to be loud Zikr". (Fatawa Khairia, Vol. 2, pg. 181) Moulana Ashraf Ali Thanwi writes: "Allama Ramli writes in Fatawa Khairia that there are Ahadith which demand loud Zikr, for example, ‘If My servant remembers me in an assembly, I will remember him in an assembly better than his’". (Imdaadul Fatawa, Vol. 4, pg. 44) Sheikh Anwar Shah Kashmiri Deobandi writes under the commentary of this Hadith: "In this Hadith, there is no proof of soft Zikr’s Afdaliyyat (excellence) over loud Zikr". (Faizul Baari, Vol. 4, pg. 518) NooreMadinah Network - http://www.NooreMadinah.net
English Book: LOUD ZIKR in the Masjid Elsewhere Reply to MUFTI ELIAS Hadith 4: Hazrat Abu Qatadah (radi Allahu anhu) reports that on one evening the beloved Rasool (sallal laahu alaihi wasallam) went out. He passed by Hazrat Abu Bakr (radi Allahu anhu) and found him reciting the Holy Quran in a very low tone and found Hazrat Umar’s (radi Allahu anhu) recital to be loud. The next morning, as they gathered in the company of Rasoolullah (sallal laahu alaihi wasallam) the Prophet (sallal laahu alaihi wasallam) questioned their practice. Hazrat Abu Bakr (radi Allahu anhu) replied: "Ya Rasoolallah (sallal laahu alaihi wasallam), I have attained my satisfaction. Whom I desired should hear my recitation, has Heard me". Hazrat Umar (radi Allahu anhu) said, "I was awakening those who were asleep and I was causing Shaytaan to flee". The beloved Rasool (sallal laahu alaihi wasallam) told Hazrat Abu Bakr (radi Allahu anhu) to recite louder and told Hazrat Umar (radi Allahu anhu) that he should lower his tone to some extent. (Mishkaat, pg. 107, reported by Abu Dawood and Tirmizi) It is inherrant from this Hadith that Rasoolullah (sallal laahu alaihi wasallam) guided Hazrat Umar (radi Allahu anhu) from excessive loudness to medium loudness, and he guided Hazrat Abu Bakr (radi Allahu anhu) from softness to loudness. To prevent excessiveness we have only mentioned four Ahadith. Proving the excellence of loud Zikr, Allama Suyutwi (radi Allahu anhu) has recorded 25 Ahadith in his book "Natijatul Fikr" and Moulana Abdul Hai Lakhnowi (radi Allahu anhu) has recorded 48 Ahadith in his book "Sabahatul Fikr". Those who are interested to broaden their knowledge on this topic should study the above mentioned books. The Deobandi Ulama write: Before we even come to a rebuttal of the academic arguments of Molvi Hamidi, we wish to bring to your attention a clear-cut statement of SHIRK made by him. In the conclusion of his pamphlet he states "Allah and His Rosool (sallollahu alaihi wasallam) know best" In the English language, the word "best" is the highest degree of comparison, for the words, "good', and "better". If we consider the Arabic language, the word "best" is equated to the Arabic word "A' lamu", which is also a word used as a degree of comparison. However, if the word "A' lamu" is used without the word "Min" or, if it does not show possession, then it denotes 'Superlative degree'. Hence, logically we conclude that the word "best" and its Arabic counterpart "A' lamu', are words used to show the highest form of excellence. In context of Molvi Hamidi's statement, he is 'attributing excellent and Perfect knowledge to Allah Ta'ala AND Nabi (salallahu alaihi wasallam). Even the very basic lessons in Aqaaid (Islamic Beliefs) teach us that Perfect and Absolute Knowledge is attributed to ALLAH TA'ALA ONLY. We wholeheartedly accept that Nabi Muhammed (salallahu alaihi wasallam) is the very best of Allah Ta'aala’s creations, however, his knowledge is limited to only that which Allah Ta'ala has taught him. Nabi (salallahu alaihi wasallam) himself said that on the day of Qiyaamah, he will be granted the honour by Allah Ta'ala, Most-High, to intercede on behalf of the creation, and that he (salallahu alaihi wasallam) will say such praises that he does not know of (in this life) - i.e. Allah Ta'ala will instil in him new words of praise. This proves that Nabi (salallahu alaihi wasallam)'s knowledge is limited. Regarding the "Huroofe Muqatta'at' in the Qur'aan Shareef, like "Alif Laam Meem", "Yaseen" etc. The meanings of these words are ONLY KNOWN TO ALLAH TA'ALA. This also proves that Nabi (salallahu alaihi wasallam)'s knowledge is limited. How then can Molvi Hamidi (who proficies to be an Aalim) say that Rasool (salallahu alaihi wasallam) knows best? Is this not clear-cut Shirk (i.e. ascribing partnership to Allah Ta'ala in His Divine Qualities)? Were not the Christians led astray and cursed because they did the self-some thing of equating Hadhrat Isaa (alaihi salaam) to Allah Ta'ala? One may refer to any authoritative and reliable Kitaab of Taf seer, Fiqh or Fatwa and one will note the words: "Wallaahu A' lamu" (And Allah Ta'ala knows best). In fact Shaami is replete with these words. Nowhere, will one find such words as mentioned by Molvi Hamidi in his pamphlet, except, of course from his cohorts of similar thinking. This explains the corrupt beliefs of this deviant sect - the 'Sunnis'. After looking at the above quotation, one will see that the Deobandi Ulama have passed a Fatwa of Shirk upon me. Insha-Allah, I will, with reference to Prophetic Traditions, prove their Fatwa as incorrect. This would, therefore, mean that the Fatwa passed by the Deobandi Ulema would not only uniquely apply to me, but it would also apply to the Holy Prophet (sallal laahu alaihi wasallam) and his illustrious Companions (radi Allahu anhum). One will be astonished at the ignorance of the Deobandi Ulema that I have to present the following two Ahadith which will prove beyond a shadow of doubt that the Deobandi Ulama are wrong. The under-mentioned Ahadith (one of which is the first Hadith of Mishkaat and Muslim Shareef, respectively) will prove that it is indeed the Sunnah of the NooreMadinah Network - http://www.NooreMadinah.net
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LOUD ZIKR in the Masjid & Elsewhere & Reply to MUFTI ELIAS

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