LOUD ZIKR in the Masjid & Elsewhere & Reply to MUFTI ELIAS

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
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