permissibility of loud zikr in the masjid and elsewhere

8/3/2019 Permissibility of Loud Zikr in the Masjid and Elsewhere

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PERMISSIBILITY OF LOUD ZIKR IN THE MASJID ANDELSEWHEREby Moulana Abdun Nabi Hamidi

"Who is more unjust than he who prevents the Name of Allah from beingmentioned in the Mosques of Allah?" (Surah Baqarah:114)

All Praises are due to Allah Taàla, Choicest blessings and Salutations uponAllah`s beloved Prophet Hazrat Muhammad Mustafa (Salallaho AlaihiWasallam), his noble family and illustrious companions (Radhi AllahuAnhum)

PROOFS FROM THE HOLY QURAN ABOUT LOUD ZIKR

The permissibility of the recitation of both loud and soft Zikr is proven with Sharì

proofs. Certainly, the recitation of soft Zikr is recommended in some conditions, andsimilarly, the recitation of loud Zikr is recommended in others. The discussions in thisbook on Zikr are based on Jahr Motawassat (medium loudness). The quotationswhich state that loud Zikr is Makrooh or Haraam in fact refers to Jahr Mufrat(excessive loudness), or it is attributed to Zikr which is performed to "show off". Thistype of Zikr (to "show off") is not part of our discussion. The recitation of the loudZikr, which we are defending, is that Zikr which is read with a medium tone of voice.

Allah Taàla says in the Holy Quran: "Then when you have completed the acts ofHajj, remember Allah as you used to remember your fathers". (Surah al-Baqarah:200)

Mufassireen (Commentators of the Holy Quran) say that in the era of ignorance, it

was the practice of the Kufaar, that when they completed their Hajj, they wouldstand in front of the Ka`bah and praise their forefathers. In this Ayah, Allah Taàlasays that they should mention Allah Taàla instead of mentioning their forefathers.Therefore, it is understandable that this Zikr, which is performed has to be loud sothat people will be able to listen to it.

Sheikh Abdul Haq Muhaddith Dehlawi (radi Allahu anhu) says: "Undoubtedly, loudZikr is permissible. One of its proofs is the saying of Allah Taàla, `Remember Allahas you used to remember your forefathers`". (Ashàtul Lamàat, Vol. 2, pg. 278)

Allah Taàla says in the Holy Quran: "Then, when you have finished your prayer,remember Allah standing, sitting and lying on your sides". (Surah an-Nisa: 103)

Hazrat Abdullah Ibn Abbas (radi Allahu anhu) says in the commentary of this Ayah:"One should make Allah`s Zikr during the day and at night, in water and in the dry,when traveling and when at home, in poverty and in prosperity, in sickness and inhealth, with softness and with loudness". (Tafseeraat-e-Ahmedia by Mullah Jeewan,pg. 207; Durre Mansoor by Imam Suyutwi Ash ShafiÌ, Vol. 2, pg. 214; Ihya ulUloom by Imam Ghazzali, Vol. 1, pg. 301)

Allah Taàla says in the Holy Quran: "Remember Me, I shall remember you". (Surah


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al-Baqarah: 152)

In this Ayah, Allah Taàla has commanded the performance of Zikr. Allah Taàla didnot mention any conditions with regard to the loudness or softness in the recitationof Zikr. According to the principles of Fiqh Hanafi, unconditional statements shouldbe left as general statements and should not be made conditional. Therefore,

scholars like Imam Jalalluddin Suyutwi, Sulaimaan Jumal, Khazin, and Hafiz IbnKaseer (radi Allahu anhum) have quoted the following Hadith-e-Qudsi in thecommentary of this Ayah: "When he (My servant) remembers Me in his heart, Iremember him personally; and when he remembers Me in an assembly, I rememberhim in an assembly better than his".

This Hadith-e-Qudsi endorses the recitation of both loud and soft Zikrs. AllamaSulaimaan Jumal (radi Allahu anhu) says under the commentary of the very sameAyah that, "When he remembers Me in his heart" it means that one shouldremember 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 IbnAbbas (radi Allahu anhu) said that he used to know that the beloved Rasool (sallallaahu alaihi wasallam) has completed his Salaah when he heard the Takbeer".(Mishkaat, pg. 88)

Explaining this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahuanhu) says: "The Ulama have said that the meaning of `Takbeer` in the aboveHadith is unconditional Zikr, as it is recorded in Bukhari and Muslim reported by IbnAbbas that loud Zikr in the time of beloved Rasool (sallal laahu alaihi wasallam) waswell-known. Ibn Abbas (radi Allahu anhu) said that Ì used to know that Salaah wascompleted when I used to hear the Zikr being recited aloud`". (Ashàtul Lamàat;Vol. 1, pg. 418)

Question: Is this Hadith not Mansookh (cancelled)? Regarding this Hadith, HazratImam Shafiì (radi Allahu anhu) has said the following: "In my thinking, thenarration of Ibn Abbas about loud Takbeer was for a short period of time to educatethe people about Takbeer". (Kitaabul Umm, Vol. 1, pg. 110)

Answer: Hazrat Imam Shafiì (radi Allahu anhu) did not say that this Hadith Shareefis Mansookh (cancelled). He said, "In my thinking ..." According to the Usul ofHadith, a Hadith cannot be regarded as Mansookh just because of someone`sthinking. Imam Shafiì himself says that if one finds any of his sayings against theHadith, then one should throw it on the wall. How then can we regard a practice ofthe period of Rasoolullah (sallal laahu alaihi wasallam) as Mansookh just because ofthe thinking of Hazrat Imam Shafiì (radi Allahu anhu)?

Hadith 2: In Sahih Muslim, it is reported from Abdullah Ibn Zubair (radi Allahuanhu): "When the beloved Rasool (sallal laahu alaihi wasallam) uttered theSalutation at the end of his Salaah, he used to say `LA ILAHA ILLALLAHO WAHDA HULA SHARIKA LAHU` aloud" (Mishkaat, pg. 88)

Commenting on this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radiAllahu anhu) says: "This Hadith is categorical proof that Rasoolullah (sallal laahualaihi wasallam) used to perform loud Zikr". (Ashàtul Lamàat, Vol. 1, pg. 419)


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Hadith 3: Abu Hurairah (radi Allahu anhu) reports that Rasoolullah (sallal laahu alaihiwasallam) said that Allah Taàla 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, Iremember him personally, and when he remembers Me in an assembly, I rememberhim in an assembly better than his". (Bukhari; Muslim; Mishkaat, pg. 196)

Sheikh Abdul Haq Muhaddith Dehlawi (radi Allahu anhu) writes in the commentary ofthis Hadith: "There is proof in this Hadith for loud Zikr". (Ashàtul Lamàat, Vol. 2,pg. 180)

Allama Qastalaani (radi Allahu anhu) writes under the commentary of "Zakrani fiMalaìn": "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 anassembly, 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, Ìf My servant remembers me inan assembly, I will remember him in an assembly better than his`". (ImdaadulFatawa, 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 loudZikr". (Faizul Baari, Vol. 4, pg. 518)

Hadith 4: Hazrat Abu Qatadah (radi Allahu anhu) reports that on one evening thebeloved Rasool (sallal laahu alaihi wasallam) went out. He passed by Hazrat AbuBakr (radi Allahu anhu) and found him reciting the Holy Quran in a very low tone andfound 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 Allahuanhu) replied: "Ya Rasoolallah (sallal laahu alaihi wasallam), I have attained mysatisfaction. 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 causingShaytaan to flee". The beloved Rasool (sallal laahu alaihi wasallam) told Hazrat AbuBakr (radi Allahu anhu) to recite louder and told Hazrat Umar (radi Allahu anhu) thathe should lower his tone to some extent. (Mishkaat, pg. 107, reported by AbuDawood and Tirmizi)

It is inherrant from this Hadith that Rasoolullah (sallal laahu alaihi wasallam) guidedHazrat Umar (radi Allahu anhu) from excessive loudness to medium loudness, and heguided Hazrat Abu Bakr (radi Allahu anhu) from softness to loudness.

To prevent excessiveness we have only mentioned four Ahadith. Proving theexcellence of loud Zikr, Allama Suyutwi (radi Allahu anhu) has recorded 25 Ahadithin his book "Natijatul Fikr" and Moulana Abdul Hai Lakhnowi (radi Allahu anhu) hasrecorded 48 Ahadith in his book "Sabahatul Fikr". Those who are interested tobroaden their knowledge on this topic should study the above mentioned books.

The Deobandi Ulama write:


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Before we even come to a rebuttal of the academic arguments of Molvi Hamidi, wewish to bring to your attention a clear-cut statement of SHIRK made by him. In theconclusion of his pamphlet he states "Allah and His Rosool (sallollahu alaihiwasallam) know best" In the English language, the word "best" is the highest degreeof comparison, for the words, "good`, and "better". If we consider the Arabiclanguage, 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 usedwithout the word "Min" or, if it does not show possession, then it denotes`Superlative degree`. Hence, logically we conclude that the word "best" and itsArabic counterpart "A` lamu`, are words used to show the highest form ofexcellence. In context of Molvi Hamidi`s statement, he is àttributing excellent andPerfect knowledge to Allah Taàla AND Nabi (salallahu alaihi wasallam). Even thevery basic lessons in Aqaaid (Islamic Beliefs) teach us that Perfect and AbsoluteKnowledge is attributed to ALLAH TAÀLA ONLY. We wholeheartedly accept that NabiMuhammed (salallahu alaihi wasallam) is the very best of Allah Taàala`s creations,however, his knowledge is limited to only that which Allah Taàla has taught him.Nabi (salallahu alaihi wasallam) himself said that on the day of Qiyaamah, he will begranted the honour by Allah Taàla, Most-High, to intercede on behalf of thecreation, and that he (salallahu alaihi wasallam) will say such praises that he does

not know of (in this life) - i.e. Allah Taàla will instil in him new words of praise. Thisproves that Nabi (salallahu alaihi wasallam)`s knowledge is limited. Regarding the"Huroofe Muqattaàt` in the Quràan Shareef, like "Alif Laam Meem", "Yaseen" etc.The meanings of these words are ONLY KNOWN TO ALLAH TAÀLA. This also provesthat Nabi (salallahu alaihi wasallam)`s knowledge is limited.

How then can Molvi Hamidi (who proficies to be an Aalim) say that Rasool (salallahualaihi wasallam) knows best? Is this not clear-cut Shirk (i.e. ascribing partnership toAllah Taàla in His Divine Qualities)? Were not the Christians led astray and cursedbecause they did the self-some thing of equating Hadhrat Isaa (alaihi salaam) toAllah Taàla?

One may refer to any authoritative and reliable Kitaab of Taf seer, Fiqh or Fatwa andone will note the words: "Wallaahu A` lamu" (And Allah Taàla knows best). In factShaami is replete with these words. Nowhere, will one find such words as mentionedby Molvi Hamidi in his pamphlet, except, of course from his cohorts of similarthinking. This explains the corrupt beliefs of this deviant sect - the `Sunnis`.

After looking at the above quotation, one will see that the Deobandi Ulama havepassed a Fatwa of Shirk upon me. Insha-Allah, I will, with reference to PropheticTraditions, prove their Fatwa as incorrect. This would, therefore, mean that theFatwa passed by the Deobandi Ulema would not only uniquely apply to me, but itwould also apply to the Holy Prophet (sallal laahu alaihi wasallam) and his illustriousCompanions (radi Allahu anhum).

One will be astonished at the ignorance of the Deobandi Ulema that I have topresent the following two Ahadith which will prove beyond a shadow of doubt thatthe Deobandi Ulama are wrong. The under-mentioned Ahadith (one of which is thefirst Hadith of Mishkaat and Muslim Shareef, respectively) will prove that it is indeedthe Sunnah of the Sahabah Ikraam (radi Allahu anhum) to say: "Allah and his Rasoolknow best". Not only is it the Sunnah of the Sahabah Ikraam to utter the abovephrase, Rasoolullah (sallal laahu alaihi wasallam) never refuted this statement whenhe heard it. Therefore, this means that Rasoolullah (sallal laahu alaihi wasallam)approved the statement. The Messenger`s (sallal laahu alaihi wasallam) task is to


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establish good and forbid evil. Could it then be possible that Rasoolullah (sallal laahualaihi wasallam) heard "Shirkia statements" and still remained silent? (Reader`sshould note well that if a person passes a Fatwa of Kufr on someone else and if theaccused is proven to be innocent, then the same Fatwa would apply to the accuser,that is, he becomes a Kaafir.)

First Hadith: Hazrat Umar Ibn Khattab (radi Allahu anhu) said: One day, as we weresitting in the company of Allah`s Messenger (sallal laahu alaihi wasallam) thereappeared before us, all of a sudden, a man (dressed) in extremely white clothes withextremely black hair. There seemed to be no sign of fatigue caused by journey onhim and none amongst us ever knew him. At last, he sat near the Prophet (sallallaahu alaihi wasallam). He placed his knees upon the Prophet`s (sallal laahu alaihiwasallam) knees and placed his palms on his thighs and said: "O Muhammad, informme about Islam". He (the Holy Prophet) said: "Islam requires that you testify thatthere is no god but Allah and that Muhammad is His Messenger and, that youestablish prayer and pay Zakaah, observe fast during the month of Ramadaan andperform pilgrimage to the house (Ka`bah) if you have the means". He said: "Youhave told the truth". What was amazing about him was that he would ask a questionand then he himself would testify it to be true. He said: "Inform me about Imaan".

He (the Holy Prophet) said: "You must affirm your faith in Allah, His Angels, HisBooks, His Messengers, in the Hereafter, and in the Divine Decree to good and evil".He said: "You have told the truth". He asked again: "Inform me about Ihsaan". He(the Holy Prophet) said: "Ihsaan is that you worship Allah as if you are seeing Him,(perceive) that He is in fact Seeing you". He said: "Inform me about (the Last)Hour". He (the Holy Prophet) said: "The one who has been inquired about theQiyamah does not know more than the one who is inquiring (it means you know justas myself)". He (the inquirer) said: "Tell me some of it`s indications". He (the HolyProphet) said: "Slave-girls will give birth to their mistress, and you find bare-footed,destitute, shepherds exulting in buildings (palaces)". Then he (the inquirer) made hisway, but I stayed with him (the Holy Prophet) for a long time. He then asked me:"Umar, do you know about this inquirer?" I said: "ALLAHO WA RASOOLO HU A`LAMU

- Allah and His Messenger know best". He (the Holy Prophet) said: "He was Gabriel,he came to you to instruct you on your religion". (Sahih Muslim, Kitaabul Imaan,Hadith no. 1; Mishkaat, Kitaabul Imaan, Section 1, Hadith no. 1)

Second Hadith: Ibn Abbas (radi Allahu anhu) reported that a deputation of the tribeof Abdul Qais came to Allah`s Messenger (sallal laahu alaihi wasallam). Allah`sMessenger (sallal laahu alaihi wasallam) said: "Who are the people, or of whom isthe deputation (constituted)". They said: "(The deputation) of Rabi`a". He (the HolyProphet) said: "Welcome to the people or the deputation that you have come to uswithout feeling any shame or sense of disgrace". They said: "Allah`s Messenger, wedo not find it possible for ourselves to come to you but in the sacred months - (for)between us and you there is a tribe of unbelievers called Mudar. Give us a decisivecommand which we may tell to those behind us and which may entitle us to get into

Paradise", and they also asked him about drinks. He commanded them to observefour things and prohibited them (from four things). He commanded them to affirmfaith in Allah, the One. He said: "Do you know what it means to have faith in Allah?"They said: "ALLAHO WA RASOOLO HU A`LAMU - Allah and his Messenger knowbest". (Sahih Bukhari, Vol. 1, Hadith No. 43; Mishkaat, Hadith No. 17)

Three points are derived from the above two Ahadith. They are:

1. It is indeed the Sunnah of the Sahabah Ikraam (radi Allahu anhum) to say, "Allah


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and his Rasool know best". Those who say "Allah and his Rasool know best" arefollowing in the footsteps of the Sahabah Ikraam (radi Allahu anhum) and are thetrue and real Sunnis. Rasoolullah (sallal laahu alaihi wasallam) said: "Those whofollow my footsteps and the footsteps of my Sahabah are the only Jamaàt which willachieve salvation". Those who put on a faade and claim to be "Sunnis" in order todeceive the people have now been exposed and have also proven that they oppose

the way of the illustrious Sahabah Ikraam (radi Allahu anhum) by saying that it isShirk to say "Allah and his Rasool know best".

2. If it were Shirk to say "Allah and his Rasool know best" then the logic that followswould be that the whole Ummah of Rasoolullah (sallal laahu alaihi wasallam),including Rasoolullah (sallal laahu alaihi wasallam) himself, would become Mushriks(Allah forbid!). The reason for saying this is that Rasoolullah (sallal laahu alaihiwasallam) heard this sentence from the Sahabah (radi Allahu anhum) and did notshow any disagreement with them. To agree with Shirk is in itself Shirk. It wouldimply that if the Sahabah Ikraam (radi Allahu anhum) uttered this "Shirkia sentence"then all those people who learnt, read, heard, and taught these Ahadith would havebecome Mushriks (Allah forbid!). It would also imply that even those who believed inthe correctness of these Ahadith would also have become Mushriks. I question the

Ulama of Deoband: "Do you believe in the correctness of these Ahadith of Bukhariand Muslim Shareef?" If the answer is "yes" then you would become Mushriksaccording to your own Fatwa. If your answer is "no" then we would know that yourassociation with Hadith is merely Taqiyyah ("holy lie"). This, in fact, is part of theShià Mazhab and not in any way a Sunni belief.

3. Deobandi Ulama have said the following in a very boasting fashion: "Nowhere, willone find such words as mentioned by Molvi Hamidi in his pamphlet, except, ofcourse, from his cohorts of similar thinking". (pg. 3)

Alhamdulillah, we have proven, with reference to Prophetic Traditions, that the Fatwapassed by the Deobandi Ulema is nothing but an attempt to split the Ummah. We

have now removed any doubt that may have existed in one`s. We are also honouredthat our "cohorts of similar thinking" are the Sahabah Ikraam (radi Allahu anhum).

HUROOFE MUQATTEÀAT

Deobandi Ulama wrote the following with regard to Huroofe Muqatteàat: "Regardingthe `Huroofe Muqattaàat` in the Quran Shareef, like Àlif Laam Meem``Yaseenètc. the meaning of these words are only known to Allah Taàla. This also provesthat Nabi (sallallahu alaihi wasallam)`s knowledge is limited".

Readers, please note that this is not the opinion of any authentic scholar of Islam. Noreference has been provided to support this belief. While the rest of the Ummah doesnot share this opinion, this is only the opinion of the Deobandi Ulama. This argument

is based totally on ignorance.

In response to this, we are going to quote references from two very authentic bookswhich the Deobandi Ulama have also quoted with pride in their booklet,"Impermissibility of Loud Zikr in the Masjid". These books are "Tafseer RoohulMaàani" and "Noorul Anwaar".

QUOTATIONS FROM "NOORUL ANWAAR"


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Hazrat Hafiz Shaikh Ahmad (radi Allahu anhu) known as "Mulla Jeewan" (passedaway in 1130 A.H) writes: "We do not know the meaning of Mutashaabehaat (wordswhose meaning is unclear), (Huroofe Muqatteàat are also from theMutashaabehaat) before Qiyamah, and after Qiyamah the meaning of these wordswill be unveiled to everyone Insha-Allah. This is what is said in regard to theUmmah. As far as Rasoolullah (sallal laahu alaihi wasallam) is concerned, he knows

the meanings of these words, otherwise, the benefit of addressing will be null andvoid. Just as it would be meaningless addressing an Arab in the Zinji language (anAfrican language)".

Hazrat Mulla Jeewan (radi Allahu anhu) writes further after a few lines, that: "Surelythese (Mutashaabehaat) are the secrets between Allah and His Rasool. No one elseknows these secrets besides Rasoolullah (sallal laahu alaihi wasallam)". (NoorulAnwaar, pg. 93, H. M.Saeed Company, Karachi print)

QUOTATIONS FROM TAFSEER ROOHUL MAÀANI

Allama Abul Fazl Shahaabuddin As Sayyad Mahmood Al Aaloosi Al Baghdadi (radiAllahu anhu), who passed away in 1270 A.H, writes under the commentary of "Alif

Laam Meem", the beginning letters of Surah Baqarah: "And the argument which ispresented earlier `that if the meaning of Muqatteàat is unknown then this will be ameaningless addressing`. We say that if it means that all the people know themeaning of Huroofe Muqatteàat, this we do not accept. If it means that the personaddressed knows the meaning of Horoofe Muqatteàat, in this case who isRasoolullah (sallal laahu alaihi wasallam), no Believer has any doubt in it". (TafseerRoohul Maàani, Vol. 1, pg. 100, 101, Darul Fikr, Beirut print)

The Deobandi Ulama should now worry about their Imaan and see whether they fallin the category of Believers or not, because according to Allama Mahmood Aaloosi(radi Allahu anhu), a Believer cannot possess any doubt in this issue. The DeobandiUlama not only have doubt but they openly refute that Rasoolullah (sallal laahu alaihi

wasallam) knows the meaning of Houroofe Muqatteàat.

Note: In some of the Tafseer books, with regards to Huroofe Muqatteàat, it iswritten that Allah Taàla best knows its meaning. Some people use thesecommentary books and argue that Rasoolullah (sallal laahu alaihi wasallam) does notknow its meaning. We say in response to the argument that "Allah knows best" doesnot mean that Allah Taàla did not teach it to his beloved Rasool (sallal laahu alaihiwasallam). Insha-Allah, one will not find any authentic Tafseer book which statesthat Allah Taàla did not teach the meaning of Huroofe Muqatteàat to his belovedRasool (sallal laahu alaihi wasallam).

PRAISES OF ALLAH TAÀLA ON THE DAY OF QIYAMAH

The Deobandi Ulama argued against the knowledge of Rasoolullah (sallal laahu alaihiwasallam) in the following word: "He (sallal laahu alaihi wasallam) will say suchpraises that he does not know of (in this life) B i.e. Allah Taàla will instil in him newwords of praise. This proves that Nabi (sallal laahu alaihi wasallam)`s knowledge islimited".

There are two answers to this statement:

1. This incident is not against the I`lme Ghaib of Rasoolullah (sallal laahu alaihi


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wasallam) because the Attributes of Allah Taàla are not the incidents of this world,and the knowledge of Rasoolullah (sallal laahu alaihi wasallam) circumferences theincidents of this world and not the Attributes of Allah Taàla. Therefore, thisargument is not against what we believe.

2. We do not say that the knowledge of Rasoolullah (sallal laahu alaihi wasallam) is

unlimited. Allah Taàla gave the knowledge of the entire creation to his belovedRasool (sallal laahu alaihi wasallam). The entire creation is limited, therefore, it isunderstood that the knowledge of creation is also limited. Hence, we agree that theNabi`s (sallal laahu alaihi wasallam) knowledge is limited to the entire creation.Allah`s Knowledge is unlimited, thus there is no comparison to the limited knowledgeof Nabi (sallal laahu alaihi wasallam) and the unlimited Knowledge of Allah.Therefore, to say that the Ahle Sunnah Wal Jamaàt proves that the knowledge ofRasoolullah (sallal laahu alaihi wasallam) is equal to the Knowledge of Allah Taàla,is a sheer lie and a baseless accusation.

The Deobandi Ulama, regarding the "challenge" at the end of their pamphlet, wherethey say: "Those who ask for proof regarding Meelad, Faatiha, Urs and Salaami etc.should try another approach. Can they prove which Fardh, Waajib or Sunnah has

been violated by these practice?` This is an old trick, i.e. avoid the question andwaylay the issue by asking another one. It stands to reason that if a personinnovates something new in the Deen and claims it to be part of the Deen, whichwas unheard of from the predecessors, then he must produce proof to substantiatehis claim. The kitaabs of Fiqh (Islamic Jurisprudence) are replete with proofs forevery Masàla (ruling), further proving that any part of the Deen must besubstantiated.

In the Shariah of Islam, there are four sources of proof: The Quràan Shareef,Sunnat, Ijma (consensus of the Sahabah, Tabièen and the pious predecessors) andQiyaas (Analogy based on sound principles). To date the Sunni sect has not yet beenable to prove any of their evil Bidàs (innovations) from any source. Everyone still

has the right to ask: "What is your proof regarding Meelad, Urs, etc.

Nevertheless, we say, at your Meelad and Urs functions, Salaat is discarded by manyof the participants, because of their participation (those who attend can beartestimony to this). Sharì Hijaab, which is Waajib, is openly violated. All thesefunctions are not proven from the Sunnat of Nabi (salallahu alaihi wasallam) and hisillustrious Sahabah (radi Allahu anhum). There you have it, a Fardh and Waajib dutyis being discarded and an anti-Sunnah act is being perpetrated". (Page 3)

We say in response to this that, Alhamdulillah, we do not "beat around the bush" soto speak. We show the people the straight forward and correct way of finding thetruth. It is the basic rule of Shariàh that "every thing in its Asal (origin) is Mubah(permissible) until there is any Sharì proof against it". (Tafseer Ahmadia, page13;

Tafseer Kabeer, Vol. 4, pg. 201; Mosallamus Suboot, pg. 21; Mirqaat, Vol. 263;Ashàtul Lamàat, Vol. 3, pg. 479; Talveeh, pg. 302)

The Deobandi Ulama regard Meelad, Urs, etc. as Haraam practices, so it is theirresponsibility to furnish categorical Sharì proofs which prohibit Meelaad and Urs.They ask us: "What is your proof regarding Meelad, Urs etc?" Our reply to them isthat our main proof for Meelad, Urs, etc. is that no proof exists against thesepractices in the Shariàh. (N.B. Everything is Jaìz or permissible unless provenotherwise with categorical Sharì proofs).


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"Can one find a single verse of the Quran or Hadith, which says that Meelad or Urs,etc. is prohibited?" On the same token, one has the right to question the DeobandiUlama, "What is your proof for Ijtima, Gusht, Shabguzaari and the present form of`Tableegh` etc.?" We suggest that whatever answers that you will give to defendyourself, you should take the same answer from our side and apply it for the basis

Meelad, Urs, etc. being permissible.

When all else fails, use the word "Bidàte Sai`yya" (an evil innovation)! This is anold trick used by the Deobandis. If something does not comply with their innovations(i.e. Ijtima, Gusht, Shabguzaari, etc.) then it is a Bidàh to them and they attemptto make that which is Jaìz or Mubah, Haraam. They use the excuse that it was notpracticed in the time of Rasoolullah (sallal laahu alaihi wasallam), the Sahabah andthe Tabièen (radi Allahu anhum), etc. even though they themselves do many thingswhich were not practiced in the time of Rasoolullah (sallal laahu alaihi wasallam), theSahabah and the Tabièen (radi Allahu anhum). They themselves not only engagethemselves in such activities, but they also regard such activities as being part of theDeen.

For the benefit of the readers we would like to present a detailed explanation of what"Bidàte Saìyya" really is.

THE TRUE MEANING OF "BIDÀT-E-SAI`YYA"

"Bidàt-e-Sai`yya" is that action which was not in practice in the blessed age of theHoly Prophet (sallal laahu alaihi wasallam) and which contradicts the Holy Quran andthe Sunnah. Bidàt-e-Sai`yya can be Makruh Tanzihi or Makruh Tahrimi or evenHaraam.

The first volume of "Ashiàtul Lamàat" (Babul I`tisaam) speaks about BidàtHasana and Bidàt Sai`yya under the Hadith: "Every Bidàh is misleading". It says

that any Bidàh which is in accordance with the Quranic Law and the Sunnah andhas been deduced by analogy (through Qiyas) from the Quran or Sunnah is Bidàt-e-Hasana and that which is in contrast to the above definition is Bidàt-e-Sai`yya.

A Hadith in "Miskhat" under Babul-I`lm says: "He who sets a good precedent inIslam, there is reward for him for this (act of goodness). There is also reward for himwho acts according to it subsequently without any deduction from their rewards. Hewho sets in Islam an evil precedent there is upon him the burden of that, and thereis also burden upon him who acts upon it subsequently without any deduction fromtheir burdens."

From this Hadith we learn that to introduce a foundation for a good act in Islamwhich is in accordance with the Holy Quran and Sunnah will generate rewards and to

do vice versa will incur punishment.

It is mentioned in the preface of "Fatawa Shaami" under Fazaìl Imam Abu Hanifa(radi Allahu anhu): "The scholars say that these Ahadith are amongst the rules ofIslam. That is, whoever introduces a bad way in Islam, he will be burdened for thesins of all those who act upon it and, whoever introduces a nice way, he will berewarded for all those who act upon it till the Day of Judgement".

An offensive Bidàt is that which contradicts the Sunnah. "Mishkaat" (Babul


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I`tisaam) says: "Whoever introduces something in our religion, which is not of it (i.e.not in accordance with it) is rejected".

The book "Ashiàtul Lamàat" (by Sheikh Abdul Haq Dehlawi) under thecommentary of the same Hadith says, "It means, that thing which is not inaccordance with Islam or which will change the religion".

A Hadith in "Miskhat" (Babul I`tisaam) in the third section says, "People do notintroduce a Bidàh unless a Sunnat of its kind is erased from amongst them, so tohold on to a Sunnat is better than introducing a Bidàt".

Under the commentary of this Hadith, the book "Ashiàtul Lamàat" says, "So, if byintroducing a Bidàth, a Sunnat is removed from among the people, then surelyholding fast to the Sunnat will lead to the annihilation of every Bidàt". (If a Sunnahis not affected by introducing a Bidàh, then this kind of Bidàh is not discouragedby Shariàh)

NOTE: It is through this Hadith and it`s commentary that we learn that an offensiveBidàh is that which will eradicate a Sunnat. So to hold gatherings of Moulood

Shareef wherein the Holy Prophet (sallal laahu alaihi wasallam) is praised is notBidàh because no Sunnat has been erased because of it. Likewise, you maycompare other things like Fatiha, Khatam Shareef, Isaale Sawaab, etc. with thisprinciple, and see for yourself if they are Bidàhs or not. The difference between anoffensive Bidàh and appreciable Bidàh should be well understood because this iswhere many get confused.

The Deobandi Ulama wrote: "Nevertheless, we say, at your Meelaad and Ursfunctions, Salaat is discarded by many of the participants, because of theirparticipation (those who attend can bear testimony to this). Sharèe Hijaab, which isWajib, is openly violated. All these functions are not proven from the Sunnat of Nabi(sallallaho alaihi wa sallam) and his illustrious Sahabah (radi Allahu anhum). There

you have it, a Fardh and Waajib duty is being discarded and an anti-Sunnah act isbeing perpetrated".

Readers, if you carefully read our treatise at the end of this book, which was writtenin reply to Mufti A. H. Elias, you will find the following lines: "In fact, the Bidàhwhich is condemned in Hadith is that Bidàh which is opposing the Deen. Therefore,Shaikh Abdul Haq Muhaddis Dehlvi explains in the commentary of a Hadith:`Whoever invents an opinion in the Deen, which is not from the Deen, that opinion isrejected`, meaning that which opposes the Deen or changes the Deen". (AshatulLamaat, Babul I`tisaam).

From the above explanation, we understand that something that has not beenmentioned has no basis for it to be considered Haraam or a bad Bidàh! In fact, the

ruling of it being Haraam or a bad Bidàh will only be justified if it is opposes theShariàh or changes it, for example, if it removes any Fardh, Wajib or Sunnah andtake its place.

This, which is mentioned above, is exactly what we mean when we ask: "Can theyprove which Fardh, Wajib or Sunnat has been violated by these practices?" If peoplestart believing that Meelad, Urs, etc. is the substitute for Salaah or any other Wajibor Sunnah practice, then we too believe that this is a violation and a change in theDeen. If people believe that they are no longer duty-bound for certain Fardh, Waajib


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or Sunnah actions because of their participation in Meelaad, Urs, etc, then this too isa violation and a change in the Deen. People who do not perform their Salaah or donot act on any other Fardh, Waajib or Sunnah actions know that they will beaccountable for their actions. One cannot make a function Haraam becauseindividuals are not practicing on that which is Fardh, Waajib or Sunnah. Do you reallythink that Muslims would believe that they are no longer duty-bound for certain Fard,

Waajib or Sunnah practices? Can it really be possible for a Muslim to find areplacement for Salaah (one of the fundermentals of Islam)? Or is this just yourattempt to discredit other Muslims because they are expressing their love for theirBeloved Prophet (sallal laahu alaihi wasallam)!

This is an assumption and a false accusation that the Ahlus Sunnah Wal Jamaàt donot read Salaah and ladies do not wear Sharì Hijaab in Meelad functions. We haveanswered all these lies in our book "YES! MEELAD CELEBRATION IS COMMENDABLE".Readers are requested to refer to this book, and Insha-Allah, you will findsatisfactory answers to all the false accusations.

Deobandi Ulama writes:

LOUD ZIKR IS HARAAM

The following is reported in "Shaami", which is an authoritative Hanafi Fiqh Kitaab:"It is recorded in Fataawa Qaadhi Khaan that to recite Zikr aloud is HARAAM,because Hadhrat Ibn Masòod (radi Allahu anhu) ejected a qroup of people from theMusjid as they were reciting La Ilaha Illallahu and Durood aloud. And he (IbnMasòod) remarked: I conclude that you are only BIDÀTEES". (pg. 4)

The Deobandi Ulama have quoted the statement of "Fatawa Bazazia" from "FatawaShaami" and they have conveniently digested the portion which was before and afterit. Now, we present the original quotation of "Shaami". Please read the originalquotation and pay compliments to the dishonesty of the Deobandi Ulama.

Allama Shaami (radi Allahu anhu) writes: "I say there is severe uneasiness in thestatement of Bazazia. Firstly he quoted from Fatawa Qazi Khan that loud Zikr isHaraam, because it is proven from a correct narration that Hazrat Ibn Masòod (radiAllahu anhu) ejected a group of people from the Masjid as they were reciting Kalimahand Durood aloud. And he (Ibn Masòod) said that Ì conclude you are onlyBidàtees`.

"Then after that, Allama Bazazi said: Ìt is proven from a correct narration thatRasoolullah (sallal laahu alaihi wasallam) told those Sahabah (radi Allahu anhum)who were making loud Zikr, `Have mercy upon yourselves; you are not calling uponthat Being Who is deaf or absent. You are calling upon that Being Who is All- Hearingand close by, and He is with you". There is a possibility in this Hadith that maybe

Rasoolullah stopped them in such a time when there was no Maslihat (expedience) inloudness, because it is proven that this was said at the occasion of war. Maybeloudness of the voice could have caused harm, and war is a deception. For thisreason it is stopped to ring the bell during war. To make loud Zikr is permissible inany case, as it happens in Azaan, Juma Khutbah and Haj". (Quotation of Bazaziaended) Allama Khairuddin Ramli has discussed this issue in Fatawa Kharia and hhassaid: `Whatever is mentioned in Fatawa Qazi Khan, implies harmful loudness`. Andhe (Allama Ramli) said: `There are several Ahadith which demand loudness, andthere are several other Ahadith which demand softness, and the Tatbeeq (likening)


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in these Ahadith will be in this way, that the loudness and softness changesaccording to the state of the people and the time. When there is fear of showing offand fear of interference in someone`s Salaah or sleep, then softness is preferable.When this fear is not there then loudness is preferable, because listeners benefitfrom it, it awakens the heart of the Zaakir (one who makes Zikr), it directs his braintoward thinking, it directs his listening towards Zikr, and it takes the sleep away and

increases his pleasure`" (Fatawa Shaami, Vol. 5, pg. 350)

Dear readers, this is the complete quotation of "Fatawa Shaami", which the DeobandiUlama presented as their proof for loud Zikr being Bidàh and Haraam. By omittingparts of the quotation from beginning to end, they have made an unsuccessfulattempt to achieve their objective. How could the Deobandi Ulama think that theirdistortion would not be unveiled? Do they think that no one has access to the pagesof "Fatawa Shaami"? "Fatawa Shaami" is not a scarce book. It is readily available. Aweak attempt to fool the people. Nevertheless, with the full quotation of "FatawaShaami" it is obvious that according to "Fatawa Bazazia", "Fatawa Kharia" and"Fatawa Shaami" loud Zikr is permissible unanimously. If there is no fear of show offand causing harm to the Musallies then loud Zikr is even better than soft Zikr.

Deobandi Ulama write:

MOLVI HAMIDI`S ONE-LEGGED EXPLANATION

In his pamphlet, Molvi Hamidi quotes from Tafseer Roohul Bayaan and Khazin, thatthe Aayaat quoted by Mufti Elias Saheb in substantiation of soft Zikr, actually refer toQiraat in Salaat. The two Aayaat are: "And remember your Lord (make Zikr) in yourheart with humility and fear, without raising your voices. " (Surah A`raaf)

"Call out to your Lord with humility and silently. Surely HE does not like thetransgressors". (Surah A `raaf)

In reply to this we quote from two Tafseer kitaabs which are not only completelyaccepted throughout the Muslim world, but they are amongst the most authenticTafseer kitaabs. (Incidently, they are not even written by Deoband Ulama).

TAFSEER IBN KATHEER states: "Allah Taàla is guiding His servants regarding thoseDuàs that they make regarding their worldly and Aakhirah needs. Allah Taàlasays: `Call unto your Rabb with humility and softly`. It is said that the meaning ofthese words are: `to be docile, humble, soft, silently and quietly`. NO MENTION ISMADE TO SALAAT, in the way Molvi Hamidi`s Tafseers do. In fact, under the Tafseerof the Aayat 205 of Surah A`raaf, it is stated in Tafseer Ibn Katheer: "This (Aayat)refers to the era before the five times daily Salaat was ordained on the occasion ofIsraa` (Me`raaj), this is a Macci Aayat..

TAFSEER BAIDHAWI, which is also a widely accepted and authentic Tafseer kitaab,throughout the Muslim World, states with reference to the above Aayaat (55, SurahA`raaf):"That is with humility and softness, because `Surely, softness (in duàa andZikr) is a sign of sincerity".

Regarding Aayat 205, Surah A`raf, it is stated in Baidhawi: "The Aayat Àndremember your Rabb in your hearts` is general in so far as Zikr is concerned, inQiraat, duàa and others besides these, or it applies to the Muqtadi, that he shouldmake soft Qiraat after the Imaam has completed his Qiraat as is the Mazhab of


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Imaam Shaafi (rahmatullahi alaihi)". [Refer Tafseer Baidhawi, pages 342 and 373,vol.1 B Printed by Daarul Kutubul Ilmia- Beirut, Lebanon]

Here also we see that Imaam Baidhawi (who passed away 791 A.H.), does notmention the specific reference to Salaat regarding these Aayaat. In fact he alsoproves from these Aayaat that general duàa and Zikr are referred to in these

Aayaat.

Deobandi Ulama quoted the commentary of the Ayah "WAZKUR RABBAKA FEENAFSEKA TADARROÀOW WA KHEEFATAOW WA DOONAL JAHRE MINAL QOWL". Tomake this commentary of the Ayah exclusive with the disputed issue of Zikr is farfrom the truth. Mufassireen of the Holy Quran have referred to Zikr here as generalZikr.

"Tafseer Baidhawi", which the Deobandi Ulama have so proudly presented, explainsthis Ayah as general in so far as Zikr, Qiraat, etc. is concerned. "Tafseer Baidhawi"does not make any specific mention of whether the recitation is in or out of Salaah orwhether it is loud or soft. How can the Deobandi Ulama make it exclusive to loudZikr? Some of the Mufassereen (eg. "Roohul Bayaan" and "Khaazin") have made it

exclusive to Salaah. If according to you there is prohibition of Zikr here generallythen this does not remain exclusive with the disputed Zikr (loud Zikr) only.

The demand of Taqwa and honesty is this that the Deobandi Ulama should give theFatwa of Bidàh and Haraam on loud recitation of the Holy Quran. Stop theassemblies of Waìz because those gatherings are not empty of Zikrullah. Stop theJahri (with loudness) Salaah as well. If this commentary of the Ayah is not againstWaìz, recitation of the Holy Quran and Jahri Salaahs, how could it then be againstthe disputed issue of Zikr (loud Zikr)? All these are members of general Zikr. Is it notthe highest degree of hypocrisy that you have completely turned a blind eye to thosemembers of Zikr, which are an assurance to protect your job of Imaamat andKhitabat? As Imams you get some type of remuneration for practicing certain types

of loud Zikr (Waìz, loud recitation in Salaah, etc) and if the loud Zikr does notincrease your income then you term it as Bidàh and Haraam!

Two references of Tafseer books are given by the Deobandi Ulema, and none of thebooks give any indication that loud Zikr is Bidàh or Haraam (as is the claim of theDeobandi Ulema). Neither of these books have refuted the sayings of otherMufassireen who said that Zikr, which is meant here, is the Qiraat of the Holy Quranin the Salaah. Alhamdulillah our claim that, according to some great Mufassireen, theZikr in this Ayah refers to the recitation of the Holy Quran by the Muqtadi in theSalaah remains unchallenged.

The Tafseer of Hazrat Ibn Abbas (radi Allahu anhu)regarding this Ayah: "AllamaKhazin writes the Tafseer of Ibn Abbas: Ìbn Abbas (radi Allahu anhu) says that in

this Ayah Zikr means reciting the Quran in the Salaah". (Tafseer Khazin, Vol. 2, pg.160)The Leader of the Wahabi sect, Nawab Siddiq Hasan Bhopaali, writes: "It is said thatthis Ayah is exclusive with the recital of the Quran". (Tafseer Fathul Bayaan, Vol. 3,pg. 420)

We ask the Deobandi Ulama: if this Ayah is against loudness in general, then whydon`t they declare that to read the Holy Quran aloud in Salaah is also Bidàh andHaraam? Why are they corrupting the Salaahs of the people by committing Bidàhs


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in reading the Qiraat aloud, which is also a part of general Zikr?

Even if this Ayah is taken as a reference to the disputed issue of loud Zikr, it is stillnot against that Zikr which is recited with a middle tone of voice.

Imam Fakhruddin Raazi (radi Allahu anhu) writes: "The meaning of this Ayah is that

Zikr should be done with a medium tone of voice. As Allah Taàla says `Don`t reciteloud and soft in the Salaah and follow the middle way`". (Tafseer Kabeer, Vol. 4, pg.344)

Hafiz Ibn Kaseer (radi Allahu anhu) writes: "The Mustahab (recommended) way ofZikr is that it should not be in the fashion of calling (shouting) nor should it be withexcessive loudness". (Tafseer Ibn Kaseer, Vol. 4, pg. 284)

It is obvious from the Tafseer of Ibn Kaseer that the loudness itself is not prohibitedin this Ayah, but excessive loudness is being prohibited here. If someone isperforming Zikr with excessive loudness it will not be an evil Bidàh or Haraam asthe Deobandi Ulama claim, but it will be against the Mustahab (recommended way)only. Certainly the Mustahab way is to recite the Zikr with medium loudness.This is

what we say and believe.

A MU`MIN`S CHALLENGE

I challenge the whole Deobandi fraternity to show us a single Ayah of the HolyQuran, which clearly states that to make loud Zikr collectively in the Masjid isHaraam. We say, Insha-Allah, they will never find a clear Ayah or Hadith in thisregard till the Day of Qiyamah.


Imaam Abu Hanifah said that our discussion is not regarding normal Zikr, because

this is, at all times a preferred and encouraged act. In fact our discussion isregarding loud Zikr, and loud Zikr is Bidà, because Allah Taàala says that weshould call unto Him with humility and softly, except on those occasions which theShariah has allowed. Hence, regarding those exceptions, which have conflictingproofs, we use logical reasoning, and practice upon the original (i.e what has beenconclusively proven). This is the precautionary course of action, as here the proofsare conclusive. This much also becomes clear (from this discussion), that there is nobasis for those who prefer the opinion of the Saahibain (Imaams Abu Yusuf andMuhammed) (rahmatullahi alaihima) in this matter. [Ghaniàtul Mustamli, page 531-2 printed by `Rahirnia`, Deoband].

Readers, please look at the sentence below that the Deobandi Ulama quote and notethe Fatwa that follows written by Moulana Rashid Ahmad Gangohi.

"There is no basis for those who prefer the opinion of the Saahibain (Imam AbuYousuf and Imam Muhammad) (rahmatullah alaihima) in this matter".

Fatwa of Gangohi Sahib:

"According to Imam Abu Hanifa (rahmatullah Alai) loud Zikr is Makrooh(undesirable), unless the loudness of the Zikr is proven with Nass (categorical orderof statement) in that occasion. The rest of the Jurists, Muhadditheen and Sahebain


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(Imam Abu Yousuf and Imam Muhammad) regard it as permissible. The way of ourMashaaìkh (spiritual leaders) is the Mazhab of the Sahibain (rahmatullah alaihima)".(Fatawa Rashidia, pg. 252, published by Saeed Company, Karachi, Pakistan)

Two very important points are extracted from the Fatwa of Moulana Gangohi. Theseare:-

1. Moulana Rashid Ahmad Gangohi has based his Fatwa on the opinion of theSahibain, and today`s Deobandi Ulama say that there is no basis for those whoprefer the opinion of the Sahibain. This means that "Fatawa Rashidia" is based onunacceptable and unpopular opinions. Why then do the Deobandi Ulama notannounce that "Fatawa Rashidia" is an unreliable book and should be discarded?

2. We ask the Deobandi Ulama: if it is Bidàh to make loud Zikr according to ImamAbu Hanifah (radi Allahu anhu), are the Sahibain, Muahaddditheen, spiritual leadersof Deoband, Moulana Rashid Ahmed Gangoohi and the rest of the Jurists Bidàtis ornot?

The Deobandi Ulama wrote what suited their desire and hid what did not suite them.

They quoted one of the sayings of Imam Abu Hanifah (radi Allahu anhu) from thebook of Allama Halbi Hanafi and ignored the other saying, which is explained byAllama Halbi Hanafi.

Allama Halbi Hanafi writes:

"On the day of Eid-ul-Adha it is unanimously (Imam Abu Hanifah and Sahibain haveno dispute) permissible to say loud Takbeers on the way to Eid Gah. Imam AbuHanifah said that on the day of Eid-ul-Fitr there should not be loudness in Takbeers,and the Sahibain said that there should be loudness. There is, however, anothernarration from Imam Abu Hanifah which agrees with the opinions of the Sahibainwith reference to Jahr (loudness) on the day of Eid-ul-Fitr as well". (Kabeeri, pg.

566)

Since there are two narrations from Imam Abu Hanifah (radi Allahu anhu), why thendo the Deobandi Ulama take only one narration and not the other, and make theentire Ummah, including their spiritual leaders, Bidàtis and sinners?

Allama Ibn Aabedeen Shaami (radi Allahu anhu) writes:

"According to Imam Abu Hanifah Takbeers will not be recited aloud on the day ofEid-ul-Fitr, and according to Sahibain Takbeers will be recited aloud. This differenceis only in Afzaliyyat (excellence), that is, according to Imam Abu Hanifah it is betternot to recite the Takbeers aloud on the day of Eid-ul-Fitr), and the Karahat(undesirability) is not reported from either side". (Fatawa Shaami, Vol. 1, pg. 778)

It is now clear that loudness in Takbeers is proven without Karahat (undesirability)and it is also proven that loudness is permissible. The Deobandi Ulama insist oncalling this act Bidàh and Haraam. Who has now deviated from the Hanafi Mazhab.Is it us or them?

We would like to present another reference from "Shaami". Allama Shaami Hanafiwrites: "Qohstani has reported two narrations from Imam Abu Hanifah. One shouldmake Zikr soft.One should make Zikr aloud as is the saying of the Sahibain. He


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(Qohstani) said that the second saying is correct as Abu Bakr Razi has said. Thesame thing (one should make Zikr aloud is the correct saying) is mentioned in "Nahr"(name of a book). It is mentioned in "Huliyah" (name of a book) that there is adifference in opinion on Eid-ul-Fitr. According to one narration, Imam Abu Hanifahsaid that there should be loudness in Takbeers. The Sahibain are of the sameopinion, and it is also the choice of Tahaawi. There is another narration from Imam

Abu Hanifah on soft Takbeers as well". (Shaami, Vol. 1, pg. 778)

From the above quotation of "Shaami" it is proven that according to the correctsaying, Imam Abu Hanifah (radi Allahu anhu) believed in loud Zikr as it is mentionedwith the reference of Qohstani. Sahibain, Imam Abu Ja`far Tahaawi, Abu Bakr Razi,author of "Nahr", author of "Hulyah" and Qohstaani all believed in loud Zikr. We nowask the Deobandi Ulama: Is your Fatwa of Haraam and Bidàh upon us only or someshare of it is aslo bestowed upon Imam Abu Hanifah and upon the rest of the abovementioned Jurists (radi Allahu anhum) as well? Please answer carefully.

QUESTION

We agree that it is permissible and proven that one can say Takbeers aloud on the

day of Eid-ul-Adha and Eid-ul-Fitr, and this is the favourite opinion of the Jurists ofthe Hanafi Mazhab. What about the quotation of some of the Hanafi scholars who saythat according to Imam Abu Hanifah (radi Allahu anhu), to say Takbeers aloud inEid-ul-Fitr is Bidàh?

ANSWER

Bidàh has two meanings:

1. Technical meaning: anything which is not proven from Rasoolullah (sallal laahualaihi wasallam) and opposes or changes the Shariàh, and people have taken it aspart of the Deen. This is an evil and offensive Bidàh.

2. Literal meaning: some thing new or novel regardless of whether it has any originin Shariàh or not. In this occasion, Jurists do not mean evil Bidàh by the use of theword Bidàh, because evil Bidàh is that which opposes the Shariàh of the belovedRasool (sallal laahu alaihi wasallam) and loud Takbeer is proven from Rasoolullah(sallal laahu alaihi wasallam) himself. Therefore, it is proven that the use of the wordBidàh here is in the literal meaning (new thing) and not in the technical meaning(evil innovation).

When we go for our daily Salaah,we do not recite the Takbeers, therefore it isregarded as a new thing. On Eid-ul-Adha, the recitation of Takbeers are proven withSunnat, therefore Imam Abu Hanifah (radi Allahu anhu) ordered the loudness. ForEid-ul-Fitr there are two sayings of Imam Abu Hanifah (radi Allahu anhu). One is for

loudness and other is for softness. Jurists have explained the reason for "INNALJAHRA BIZZIKRE BIDATUN" or It is bidàh to make loud Zikr. They say that to reciteTakbeer aloud is a novel way and is not proven on this occasion, therefore softnessis better here. This is the explanation given by the Jurists for Imam Abu Hanifah`s(radi Allahu anhu) saying that soft Zikr is Bidàh.

So, for those who deny the recitation of loud Zikr, there is no proof in theirargument. Qohstaani and Tahaawi have said that the correct saying in this issue isthat Imam Abu Hanifah (radi Allahu anhu) is also in favour of loud Zikr on Eid-ul-Fitr,


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therefore it is proven that the word Bidàt here is used in its literal meaning and notin its technical meaning.

NOTE: There are several other quotations given by the Deobandi Ulama from thebooks of Hanafi scholars, which prove that loud Zikr is Bidàh (in its literal meaning),and soft Zikr is better and preferred. There is a consensus of opinion of the Ulama

that soft Zikr is preferred or the Dùa should be made softly, etc. We say that noneof these quotations give any indication that loud Zikr is an evil Bidàh or Haraam asthe Deobandi Ulama claim. The claim made and the proofs that are provided byDeobandi Ulama do not correspond, and therefore all these arguments are notagainst our practices. Our belief in regard to Zikr is that both loud and soft Zikrs arepermissible. To the Deobandi Ulama we say, you are responsible to give proofsagainst what we believe. If you cannot furnish any proof then do as the learned doand remain silent.

Deobandi Ulama write on page 12 in their booklet: "In those instances where theFuqaha (Islamic jurists) have stated something as Bidà, they intend Bidà Sayyià(evil Bidà)"..

The Deobandi Ulama have failed to provide any reference or proof for this claim. Anevil Bidàh is, no doubt, Haraam, But the Deobandi Ulama made an attempt to provesomething as being Haraam without any proof. In fact, in Shariàh even a Makroohact (undesirable act) cannot be proven without categorical proofs let alone a Haraamact (unlawful act). Allama Shaami (radi Allahu anhu) writes: "No act can be regardedas Makrooh without a proper prohibition, because Karaahat (undesirability) is theHukm (ruling) of Shariàh, and a categorical proof is required for it". (FatawaShaami, Vol. 1, pg.684)

PROOF OF LOUD ZIKR FROM IMAM ABU HANIFAH ON OCCASIONS OTHERTHAN THE PRESCRIBED ONES

In reality, Imam Abu Hanifah (radi Allahu anhu) himself has not clarified at any placethat loud Zikr is Bidàh unconditionally. Certainly, according to one saying heregarded loudness in Eid-ul-Fitr as Bidàh, and he instructed that Takbeers ofTashreeq should be for two days instead of five days. Due to this some of the Juristsunderstood that Imam Abu Hanifah (radi Allahu anhu) only allows loud Zikr wherethe loudness is proven from Rasoolullah (sallal laahu alaihi wasallam), and regardsthe loudness as Makrooh and Bidàh on other occasions. The matter is not like thatin reality. In fact, Imam Abu Hanifah (radi Allahu anhu) believes in the permissibilityof loud Zikr generally. The maximum that can be said here is that where loudness isnot proven from Rasoolullah (sallal laahu alaihi wasallam) Imam Abu Hanifah (radiAllahu anhu) does not regard the loudness as Sunnah on that occasion. This isindeed correct, but something that is not being Sunnah does not necessarily meanthat it is not permissible.

Our statement is backed with the following quotation of "Raddul Mukhtaar": "It issaid in `Mujtaba` (name of a book) that Imam Abu Hanifah was asked, `Should thepeople of Kufa and other places recite Takbeers in the Masjid and bazaars during thedays of Tashreeq?` He replied, `Yes`".(Raddul Mukhtaar, Vol. 1, pg. 787)(Remember: Takbeers are recited aloud during the days of Tashreeq)

It is obvious from the above statement that Imam Abu Hanifah regards loud Zikr asbeing permissible Alal Omoom (generally), otherwise he should have not given


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permission unconditionally.

In further support of our argument we present the Fatwa of Moulana Rashid AhmadGangohi:

Question: Is it that loud Zikr is proven from Quran and Sunnat or have the Sufis

prescribed it on their own accord? Zaid says loud Zikr is Bidàh according to ImamAbu Hanifah. Amar says that if loud Zikr is Bidàh, then why do the many greatHanafi Ulama permit loud Zikr?

Answer: "Both loud and soft Zikrs are permissible according to Hadith. Imam AbuHanifah has regarded loud Zikr as Bidàh only in that condition where there is anoccasion of Zikr and the loudness is not proven by the Holy Prophet (sallal laahualaihi wasallam). For example, Zikr while going for Eid-ul-Fitr. He (Imam AbuHanifah) did not stop loud Zikr unconditionally. Zikr is correct in whichever way itmay be". (Fatawa Rashidia, pg. 251, M. H. Saeed Company Karachi, Pakistan)

The above Fatwa by Moulana Gangohi is very clear in its meaning. "Qotbe Aalam", ashe is regarded by the Deobandi fraternity, has written with decisive words that,

according to Imam Abu Hanifah (radi Allahu anhu), loud Zikr is not stoppedunconditionally. He (Moulana Gangohi) said that Zikr is correct either way, that isloud or soft. If the Deobandi Ulama give any importance to this Fatwa of GangohiSahib then they must at least rule a line of cancellation through one-third of theirbooklet "Impermissibility of loud Zikr in the Musjid" because one-third of this bookletis based on the impermissibility of loud Zikr according to Imam Abu Hanifah.

IMAM ABU HANIFAH AND SALARY

Abadah Bin Saamit (radi Allahu anhu) reports that he taught the Holy Quran to someof the Ashaabe Suffah. One of them gave him a bow as a gift. Abadah Bin Saamit(radi Allahu anhu) thought that he would use this bow in the Path of Allah in the time

of war. When he asked Rasoolullah (sallal laahu alaihi wasallam) about it.Rasoolullah (sallal laahu alaihi wasallam) replied, "If you want to wear the collar ofHell around your neck, then accept this bow". Abu Dawood and Ibn Majah havereported this Hadith. Hakim has recorded this Hadith in "Mustadrak". This Hadith isreported with correct narrations. (With the reference of Rasaile Ibn AabedeenShaami, Vol. 1, pg.154)

In another Hadith, Rasoolullah (sallal laahu alaihi wasallam) said: "Recite the Quranand do not make the Quran a business, do not oppress it, do not exaggerate(Ghluww) on it and do not earn in abundance because of it". (Rasail Ibn AabedeenShaami, Vol. 1, pg. 154)

After studying Ahadith, we see that Imam Abu Hanifah (radi Allahu anhu) has given

the ruling that to take salary for teaching the Holy Quran, Darse Hadith, Imamat andKhitabat is Haraam. A person would have no refuge from the Sahebain here, becausethey are in agreement with Imam Abu Hanifah (radi Allahu anhu) on this issue.

Allamah Shaami writes: "To take a salary for teaching the Quran, Hadith, Azaan, andImamat is permissible according to later Ulama, even though it is against theunanimous Maslak (way) of Imam Abu Hanifah, Imam Abu Yousuf and ImamMohammad. They regard the accepting of salaries for the above mentioned jobs asHaraam". (Rasail Ibn Aabedeen Shaami, Vol. 2, pg. 126)


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Dear readers, it is clear that according to correct Ahadith it is prohibited to take asalary for teaching the Holy Quran. Imam Abu Hanifah, Imam Abu Yousuf, ImamMohammad and all the early Jurists (radi Allahu anhum) have regarded it as Haraamto take a salary for teaching the Holy Quran, making Imamat, etc.

If we talk about the general permissibility of loud Zikr according to the one saying ofImam Abu Hanifah (radi Allahu anhu) and according to the saying of Sahebain, weare "out of the Hanafi Mazhab and we are Bidàtis". In their enthusiasm of beingpaid a salary (for Imamat duties, etc.), The Deobandi Ulama are openly goingagainst the Sahih Ahadith and all the early-recognised Hanafi Imams, and yet theystill remain as Hanafi and non- Bidàtis. Subhan-Allah! What criteria do they use?

Despite the fact that Imam Abu Hanifah and the Sahebain (radi Allahu anhum) haveprohibited taking salaries for certain Islamic duties, it is permissible to take salaryaccording to the Fatwa of latter scholars. If we say that it is generally permissible tomake Zikr aloud despite Imam Abu Hanifah`s prohibition (according to one saying),and if we practice upon the Fatwa of the rest of the Hanafi Imams and Sahebain inthis regard, then "our `sin` is unforgivable" (according to the Deobandi Ulama)..

Deobandi Ulama write: "Abu Yaàla reports from Hadhrat Aisha (Radhiallahu anha),that she said, Nabi (sallallahu alaihi wasallam) said: `The best Zikr is (that) softZikr, which even the Angels of protection (i.e. Kiraamin and Kaatibeen) cannot hear,it will be multiplied seventy times, on the day of Qiyaamah`". [Tafseer-e-Mazhari,page 410, vol. 3]

This is the version of Qaadhi Thanaawullah or Abu Ya`la. Shah Abdul Aziz MuhaddithDehlwi (radi Allahu anhum) reports this Hadith in different words. He writes: "TheZikr which the Angels of protection hear is multiplied seventy times compared to theZikr they cannot hear". (Fatawa Azizia, Vol. 1, pg. 17)

This Hadith is another proof of loud Zikr. It is proven that even in this quotation of"Tafseer Mazhari" there is no proof to substantiate the claim of Deobandi Ulama thatloud Zikr is Haraam.


Regarding the Fatwa presented by Molvi Hamidi, as mentioned earlier, is the trait ofthe "Sunni" bida`tees. He presented the Fatwa of Moulana Rashid Ahmed Gangohi(rahmatullahi alaihi) in an extremely misleading and incomplete fashion. The correctFatwa of Hadhrat Moulana Gangohi (rahmatullahi alaihi) is presented in contexthereunder:

Question: Is loud Zikr according to the Hanafi Mazhab permissible or

impermissible?

Answer: "There is a difference in opinion with regard to loud Zikr in the books ofHanfi Fiqh. Some regard it as Makrooh, on such occasions where it is not warranted,while others regard it as Jaaìz and this is the preferred option. It would not bebeneficial to seek the proof for this, as there is a difference of opinion, so who candraw an opinion from here? However, the proof (for loud Zikr) is this, that AllahTaàla says: `Remember your Rabb in your heart, with humility and softly, and donot be loud.` The words `do not be loud` also refer to loud Zikr, but of a lower


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intensity. Rasoolullah (sallal laahu alaihi wasallam) said: `Have mercy upon yoursouls`".

In the above text, Moulana Rashid Ahmed Gangohi (rahmatullahi alaihi) refers to thedifference of opinion amoungst the Hanafi Ulema, and he also clarifies this point thatthe loud Zikr which is proven (by some) from this Aayat is (not very loud nor

medium pitch in loudness), in fact it is that loudness which is of the lowest intensity.

The renowned Imaam Abul Hasan Ubaidullah bin Hussein Karghi Hanafi (rahmatullahialaihi) (passed away 340 A.H.) states: "The lowest (intensity of) Loud Zikr, is suchthat one can hear himself". [Hidaya, page 98, vol. 1]

N0TE: WHEREVER THERE APPEARS A PERMISSIBILITY OF LOUD ZIKR FROM THETEXTS OF MOULANA RASHID AHMED GANG0HI (rahmatullahi alaihi), WE NOTE FROMHIS OWN CLARIFICATIONS THAT HE IS REFERRING TO THE LOWEST PITCH OFLOUDNESS. WHOEVER WISHES TO INTERPRET HIS FATWAS TO THE CONTRARY (I.E.GENERAL LOUDNESS), THEN THIS IS THE RESULT OF THEIR OWN IMPRUDENCE,AND IS DONE TO SUIT THEIR OWN WHIMS, WHICH IS NOT EVEN WORTH THECONSIDERATION OF THE TRUE KNOWLEDGEABLE ONES. MUFTI GANG0HI

(rahmatullahi alaihi) HAS ALSO, IN THIS WAY RECONCILED THE (SLIGHT)DIFFERENCE OF OPINION BETWEEN THE FUQAHA." [Page 15, Impermissibility ofloud Zikr]

Deobandi Ulama have falsly accused me of being misleading by saying the following:"He has presented the Fatwa of Moulana Rashid Ahmad Gangohi in an extremelymisleading and incomplete fashion".

They further write on page 4 of their booklet, "Impermissibility of loud Zikr in theMasjid": "It is surprising to note that an old and already worn-out trick of Bareilvis isused, that is to quote statement out of context and quote only portion of a text andleave out the rest".

In gentleman`s language, I will only say the following with regards to theaccusation: If the Deobandi Ulama can prove that I have presented the Fatwa ofMoulana Gangohi in a "misleading and incomplete fashion" in reply to Mufti Ilias`spamphlet, I am prepared to apologise publicly. Now, the ball is in your court. If theycannot furnish proofs for their claim, then it would be clearly evident that they arethe misleading ones.

A CLEAR EXAMPLE OF DISHONEST, DECEPTIVE AND COWARDLY BEHAVIOUR

The Deobandi Ulama have presented the Fatwa of Moulana Gangohi, and have againdigested the last few sentences of the Fatwa. Those sentences are completely in ourfavour and are against their claim, therefore they have omitted them. By doing so

they have proven how "honest" and "brave" they are.

Dear readers, we would like to present the complete Fatwa, which includes thosesentences that the "honest" Ulama have deliberately omitted. To make it easy for thereaders to understand I will underline those sentences.

Fatwa

"There is a difference in opinion with regard to loud Zikr in the books of Hanafi Fiqh.


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Some regard it as Makrooh, on such occasions where it is not warranted, whileothers regard it as Ja`iz, and this is the preferred option. It would not be beneficialto seek the proof for this as there is a difference of opinion, so who can draw anopinion from here? However, the proof (for loud Zikr) is this, that Allah Ta`ala says:`Remember your Rabb in your heart, with humility and softly, and do not be loud`.The words `do no

t be loud` also refer to loud Zikr, but of a lower intensity. Rasoolullah (sallal laahualaihi wasallam) said: `Have mercy upon your souls...` This also includes loud Zikrwhere Rifq (mildness) is advised and Galo Phaarna (Shriek) is stopped. There aremany Mutlaq (unconditional) verses of the Quran and the Hadithes, which denote thepermissibility (of loudness)." (Fatawa Rashidia, pg. 252, H.M.Saeed Company,Karachi print)

Two very important points are proven from these underlined sentences of "FatawaRashidia". These are:

1. Shrieking is stopped in the Zikr, not general loudness. This is an undisputed issue.This was the point that the Deobandi Ulama wanted to hide, but they failed again,and2. Moulana Gangohi means "medium loudness" by the word "lower intensity"because he has mentioned it in contrast to shrieking.

The Deobandi Ulema are guilty of the same crime that they have falsely accused meof comitting. A thief always regards everyone else as thieves!

DISCUSSION ON THE LOWEST INTENSITY OF LOUD ZIKR

The Deobandi Ulama wrote the following regarding the lowest intensity of loud Zikr:

"The renowned Imam Abul Hasan Ubaidullah Bin Hussain Karkhi Hanfi (rahmatullah

Alai) (passed away 340 A.H) states: the lowest (intensity of) loud Zikr, is such thatone can hear himself. (Hidaya, page 98, vol. 1)"

We checked page 98 of "Hidaya" but failed to find this quotation. The quotationwhich is presented by the Deobandi Ulama is on page 117 of "Hidaya" (MaktabahShirkate Ilmiah, Multan print) in the section of Qiraat (recitation of the Quran inSalaah). Recitation of the Holy Quran in Salaah has got nothing to do with thedisputed subject of loud Zikr. Once again, the Deobandi Ulama have failed toconvince us that loud Zikr is Haraam.

Even if one has to understand the quotation of Imaam Karkhi as quoted by theDeobandi Ulama above, it becomes relatively clear that the lowest intensity refers tosoftest tone which is permissible. This would then mean that specific restriction is

imposed upon softness, while none has been imposed on loud recitals. Therefore, inour opinion, the readers of this article can clearly identify that the Deobandi Ulama,who ascribe recognition to Moulana Gangohi, are poor students who intentionallyinterpret their leader`s teaching in order to satisfy their malicious agenda and notthe Shariah..

We have proven above using strong Qrain (circumstantial evidence) that GangohiSahib means "medium pitch in loudness" by the word "Adna Jahr or lower intensity"because he uses lower intensity in contrast to shrieking. Therefore, the Deobandi


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Ulama have tried to deceive the readers by translating the word "Adna Jahr" as"softness".

PROOF OF MEDIUM LOUDNESS FROM GANGOHI SAHIB

Gangohi Sahib writes in "Fatawa Rashidia":

Question: What is the ruling according to Muhadditheen and the Four Jurists(Imams) about loud Zikr, loud Dua` and loud Durood, whether the loudness is gentleor severe, is it permissible or not?

Answer: "According to Imam Abu Hanifah (rahmatullah alai) loud Zikr is Makrooh(undesirable) unless the loudness of the Zikr is proven with the Nass (categoricalorder of statement) in this occasion. The rest of the jurists, Muhaddeseen andSahebain (Imam Abu Yousuf and Imam Muhammad) regard it as permissible. Theway of life of our spiritual leaders is the Mazhab of Sahebain (R.A)". (FatawaRashidia, pg. 252, H. M. Saeed Company, Karachi)

Gangohi Sahib has made this point very clear that loud Zikr is permissible, whether

the loudness is light or severe. Leave alone the medium pitch in loudness, GangohiSahib has in fact also proven that severe loudness in Zikr is permissible. How can theDeobandi Ulama still think that the word Jahr (loudness) in the Fatwa of GangohiSahib is attributed to soft Zikr when he (Gangohi Sahib) answers a question on thepermissibility of light or severe loudness with regard to Zikr?

Another Fatwa of Gangohi Sahib

Question: When reciting Zikr aloud, how hard can one strike on one`s heart with theword Allah? Can the strike be so severe that one loses his voice?

Answer: "Such Shiddat (severity) is unnecessary". (Fatawa Rashidia, pg. 252-3, H.

M. Saeed Company, Karachi)

It means that Zikr should be recited with a loud tone of voice, but the loudness mustnot be so severe that the person loses his voice. In other words, there should not beexcessive loudness, instead medium loudness.

Another Fatwa of Gangohi Sahib

Question: Through Zikr, the idea is created in the heart that everyone will regard meas a pious person. What is the remedy to remove this boastfulness? Nowadays, myvoice is lost. If instructed, can I start reciting Zikr softly until such time that myvoice returns, then I will recite Zikr aloud?

Answer: "If the Zikr is being recited for the purpose of public attention, then recite`La Howla` to remedy that. However, it is not suitable to discard loudness for thatreason. Certainly for the reason of sickness it is suitable to abandon loudness andadopt softness till the sickness is gone". (Fatawa Rashidia, pg. 251, H.M. SaeedCompany, Karachi)

We learn from the above answer of Gangohi Sahib that he used to instruct hisMureeds to recite with such severe loudness that they used to lose their voice.Despite the fear of boastfulness, he still used to instruct them to recite loud Zikr. Is


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it still correct to say that wherever Moulana Gangohi used the word Jahr (loudness),it means softness of the Zikr?

THE FEAR OF SHOWING OFF CANNOT BE THE REASON FOR ABANDONINGLOUDNESS

Moulana Ashraf Ali Thanwi writes with reference to Moulana Gangohi`s Malfoozaat(sayings): "Hazrat Moulana Gangohi instructed a person to recite Zikr aloud, he (theperson) said: `There will be showing off in this (loud Zikr), should I recite Zikrsoftly?` Moulana inquired: Ìn soft Zikr there will be no showing off?` After askingthe person to sit, Moulana answered,`That in fact in soft Zikr there will be moreshowing off. In loud Zikr people will know that you are reciting Allah Allah, but (insoft Zikr) when one sits putting his head down, people may think that he might bevisiting the Arsh and Kursi, even though the person is sleeping.`

"Moulana (Gangohi) further related: `When we were in Thana Bhoon in the serviceof Haji Sahib, a Naqshbandi Shaikh was also living there. During the nights we usedto make loud Zikr, and this Naqshabandi Shaikh used to make soft Zikr, but he usedto complain in the morning that because sleep got the better of him, only half of his

Zikr was recited. We all used to complete our practices.`

"Moulana Gangohi further educated the person: Ìn soft Zikr a person falls asleep,and people might think that this person is in meditation. This is a good prevention ofshow that the very object of Zikr is not even fulfilled? This is just a Waswasah (evilsuggestion)`" (Irdaa ul Haq, Part 2, Page 67; Maàrafe Gangohi, pg. 64-5)

Four issues are proven from the above statement of Gangohi Sahib: MoulanaGangohi does not take loudness in the meaning of Ismaaè Nafs (hearing oneselfonly), but rather regards the meaning of loudness to be "People will know that youare reciting Allah Allah". From the above quotation, and an understanding of GangohiSahib`s words, one will see the Deobandi Ulama`s misleading interpretations of the

Fatwa passed by Moulana Gangohi with regards to Ismaaè Nafs - hearing oneself.This is yet another blunt tool of deception, and a trick used to safe-guard them fromhumiliation.

It is openly evident that fear of show is not sufficient grounds for substitutingloudness. Therefore, to use the above quote as a reference would be a directviolation to give prominence to soft Zikr.

Further to this second point one can easily note that Moulana Gangohi himselfregarded that there is a greater possibility of show in soft Zikr. In soft Zikr, a personsometimes falls asleep, thus the purpose of Zikr is lost completely.

From an educated understanding and interpretation, it is clear from the Fatawa and

Malfoozat of Moulana Gangohi on the issue of loud Zikr that he gives the Fatwa onthe saying of Sahebain like the other Hanafi scholars, and he believes in the JahrMotawassat (medium pitched loudness).


"Regarding the claim made that this Hadith (quoted above) was said by Nabi(sallallahu alaihi wasallam) so that the loud Zikr made by the Sahabahs was not toalert the enemy. We concede, that this is mentioned in some of the kitaabs as a


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reason, however, to aver that this is the only reason, is far from the truth, if we keepthe words of the Hadith in front of us.

Firstly, there are no clear and explicit words of Nabi (sallallahu alaihi wasallam)which indicate that this is the reason for his prohibiting them to recite the Takbeerloudly. In fact, to the contrary, there are definite reasons given in the Hadith by Nabi

(sallallahu alaihi wasallam) which indicate the prohibition of loud Zikr, i.e they shouldhave mercy on their souls, their Rabb is neither deaf nor absent, they are calling Onewho is All-Hearing and close-by, and that that Being (which they are calling to) iswith them. Why then, are all these reasons ignored and one remote reason sought tobolster their nefarious purposes? Anyway, what good and need is there to even citethis reason?

Secondly, if there was any clear and explicit indication that this Hadith was said byNabi (sallallahu alaihi wasallam) on or even near the battlefield, where the loudrecitation of Takbeer would be heard or alert the enemy, then too we may acceptand verify it. However, there is no such indication in the Hadith, in fact this much isproven from the Hadith that it was said whilst they were on the way. This Hadith isreported in Bukhari Shareef five (5) times. In one of the narrations it is stated that

Nabi (sallallahu alaihi wasallam) was departing for or (the narrator has a doubt) hewas on his way to Khaibar, and when they came to a particular field then theSahabahs raised their voices in Takbeer [pcige 6051 vol.2].

In another narration, the Sahabah (radi Allahu anhum)s (radhiallahu anhum)mention that they were with Nabi (sallallahu alaihi wasallam) accompanying Him(sallallahu alaihi wasallam) on a journey, and when they ascended a high plain theyrecited Takbeer (loudly) [page 944 and 1099, vol.21.

In another narration, it is reported that Nabi (sallallahu alaihi wasallam) was enteringa valley, and another person was also climbing the valley, and he (latter) raised hisvoice (in Takbeer) [page 948, vol.2].

In another narration it is reported, that we (Sahabahs) were with Nabi (sallallahualaihi wasallam) on a journey, "Then we began, to recite Takbeer loudly wheneverwe ascended a high place or descended a low place or into a valley." [page 978,vol.2]

Firstly: In this Hadith, Rasoolullah (sallal laahu alaihi wasallam) did not prohibit loudZikr unconditionally, neither did he prohibited the medium pitched loudness. In factMufrat (shriek) in loudness is prohibited here. Moulana Rashid Ahmad Gangohiexplains the very same Hadith: "Shriek is prohibited in this Hadith". (FatawaRashidia, pg. 252, H.M. Saeed Company, Karachi).

Secondly: Medium loudness is supported with many other proofs. Therefore, the

Hadith that one should not put one`s self into difficulty because of loudness. Thesentence "IRBA`OO ALA ANFOSEKUM" or "Be kind upon yourselves" is evident onthis.

Thirdly: Loudness must not be such a nature as if the person or listener is hard ofhearing. The sentence "ANNAKUM LA TAD`OONA ASAMMA" or "You are not callingupon that being who is deaf" provides the necessary evidence.

Fourthly: One must not produce such loudness as in the manner of calling out for a


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lost person. The word "WA LA GHAAIBAN" or "Not calling an absent" supports thisstatement.

Fifthly: Loudness must not be maintained at such a level as if you want to invokeAllah`s attention, implying that He cannot Hear you if you do not shout. Thesentence "ANNA KUM TADÒONA SAMEEÀN" or "You are calling upon that Being

Who is All-Hearing" is self-explanatory.

Sixthly: One must not incur such loudness that will conjure thoughts that Allah is farfrom one and that by shouting one`s voice will travel the distance. The sentence"WA HOWA MAÀ KUM" or He is with you" explains this to us.

Seventhly: This Hadith is attributed to such conditions when harm may be incurreddue to the loudness. Therefore, scholars of Islam said: "This Hadith is related to oneof the journeys of Jihad". (Fatawa Shaami, Vol. 5, pg. 350). It was necessary thatMuslim troops enter into Khaibar secretly so that the Kuffar be surprised andrendered incapable of quick retaliation.

Readers please think deeply! Even in the words of Hadith there are enough

evidences to prove that this Hadith does not unconditionally prohibit the loud Zikr.

One will not understand anything if one displays hostility. Unfortunately, we do nothave a remedy for hostility. Our task is to deliver the Truth and we have done so.

Let us see what the great scholars of Islam and the Deobandi elders say with regardsto this Hadith. Allama Mahmood Aaloosi Baghdadi says: "The prohibition, which isunderstood from the commanding verb AIRBAÒO (be kind upon yourselves) meansMufrat (excessive) loudness". (Tafseer Roohul Maàni, Vol. 16, pg. 163)

Allama Khairuddin Ramli says: "If you say that it is clear in Fatawa Khania, that loudZikr is Haraam because Rasoolullah (sallal laahu alaihi wasallam) said those people

who were making loud Zikr `you are not calling upon deaf or Absent One` and he(the Holy Prophet) said soft `Zikr is the better Zikr`, because it is far from show off,I will say, this discussion is about that Zikr which is with excessive and harmfulloudness". (Fatawa Kharia, Vol. 2, pg. 281-2)

Hazrat Shah Waliùllah writes in description of "Ashghaale Qaadriah": "The firstthing, which Qaadri Shaikhs advise, is the loud Zikr. Loudness, which is meant here,is that which is not Mufrat (excessive), therefore this loud Zikr is not contrary to thatHadith in which it is said, `be kind to yourselves`". (Al Qowlul Jameel, pg. 49-50)

Surely, without any need for further elaborations one can deduce from the statementof Shah Waliùllah (radi Allahu anhu) that Zikr with a medium voice is permissible,and loudness, which is prohibited in Hadith, is Mufrat (excessive loudness).

Moulana Abdul Hai Lakhnawi writes: "The commanding verb in IRBAÒO (be kind toyourselves) is not for compulsion, so that the loudness can be regarded as Makroohor Haraam, because the word kindness is in the meaning of ease. Therefore, ShaikhAbdul Haq Muhaddith Dehlwi has said in his commentary of Lamàat that theloudness was stopped because of ease and not because loudness is impermissible.The maximum one can prove from this Hadith is that soft Zikr is Mustahab, and thisis undisputed matter". (Sabahatul Fikr Fil Jahre Biz Zikr, page 57)


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Moulana Abdul Hai farther writes: "A third answer is this, that if Rasoolullah (sallallaahu alaihi wasallam) did not stop the Sahabah (radi Allahu anhum), they wouldhave thought that it is Sunnah to make loud Zikr with distinction when travelling orclimbing on a high place. Sunnat, as it is proven from the sayings and actions,similarly it is proven from not stopping as well. For the reason of ease on theUmmah, Rasoolullah (sallal laahu alaihi wasallam) stopped them from loudness.

Therefore unconditional prohibition of loud Zikr is not proven". (Sabahatul Fikr, pg.57-8)

Moulana Ashraf Ali Thanwi writes: "Answer to this Hadith is given with these words`mildness and ease is commanded, loudness is not stopped unconditionally`".(Fatawa Imdadia, Vol. 4, pg. 45)

Moulana Shabbir Ahmad Usmani Deobandi writes: "According to me this Hadith isattributed to Mufrat (excessive) loudness". (Fathul Mulham, Vol. 2, pg. 172)

The references which we have quoted above prove that in this Hadith only Mufrat(excessive) loudness is being prohibited. Please take a look at these referencesagain. Are these personalities incorrect - Allama Aaloosi, Allama Khairuddin Ramli,

Shaikh Abdul Haq Mohaddith Dehlawi, Shah Waliùllah Mohaddith Dehlawi, MoulanaAbdul Hai Lakhnawi, Moulana Rashid Ahmad Gangohi, Moulana Ashraf Ali Thanwi andMoulana Shabbir Ahmad Usmani?


RAISING OF THE VOICE IN THE MUSJID

(1) Hadhrat Saaìb bin Yazid (radi Allahu anhu) says that once he was sitting inMusjid-e-Nabawi (sallallahu alaihi wasallam) when someone threw a few pebbles inhis direction. When he looked up he saw that it was Hadhrat Umar (radi Allahuanhu), who told him to call a certain two persons to him. When the two were brought

in front of him, they were asked from which tribe and family they belonged. (Thenarrator doubts, and says that they were probably) asked from where they came.They said that they were inhabitants of Taaif. Hadhrat Umar (radi Allahu anhu) toldthem that if they were from Madinah Tayyibah, then he would have punished them,because: "You raised your voices in the Musjid of Nabi (sallallahu alaihi wasallam)".[Bukhari Shareef, page 67, vol.11

(2) Hadhrat Abu Huraira (radi Allahu anhu) narrates a Hadith where Nabi (sallallahualaihi wasallam) stated 15 signs of Qiyaamah, and he (sallallahu alaihi wasallam)said that they (these signs) will surely transpire. One of these signs are: "Voices willbe raised in the Masaajid." [Mishkaat Shareef, page 470, vol.2 - from Tirmidhi, page44, vol.2]

(3) Regarding this Hadith, Mullah Ali Qaari Hanafi (rahmatullahi alaihi) (passed away1014A.H.), made the following commentary: "Some of our Ulama have clearly statedthat to raise the voice in the Musjid is HARAAM, even if it is for Zikr." [Mirqaat, page171, vol.1 B Multan print]

(4) Allaama Alaùd Deen Muhammed bin Ali Hanafi (rahmatullahi alaihi) (passedaway 1088 A.H.), writes the following under the Adaabs (etiquettes) of the Musjid:"To ask (for something) in the Musjid is HARAAM, and to give (something) isMakrooh. Similarly, to look for a lost item in the Musjid (is Makrooh). To recite


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poems in the Musjid is also Makrooh, unless they are for advice. Similarly, to reciteloud Zikr in the Musjid is HARAAM, except for those who are seeking Ilm or Fiqh (i. e.for students of Deen, if they are learning in the Musjid)." [Durrul Mukhtaar with theSharah Raddul Mukhtaar, page 617, vol.1, Misr print]

(5) Hadhrat Maàz bin Jabal (radi Allahu anhu) reported that Nabi (sallallahu alaihi

wasallam) said: "Keep your children and your insane persons from the Masaajid, also(keep) your buying, selling, quarrels and RAISED VOICES (away from theMasaajid)". [AI-Kabeeri, page 566-7-Musannif Abdur Razzak, page 442, vol.1 -Beirut print]

(6) Alaama Sayyid Mahmood Aaloosi Hanafi (rahmatullahi alaihi) (passed away 1270A.H.), mentioned the following regarding loud Zikr: "You see many persons, fromamongst your era, who yell when they make duàa, especially in gatherings (in theMasaajid), to such an extent that they make them (duàas) poetic. They holler tosuch an extent that ears even get clogged. They are (blissfully) unaware that theyhave perpetrated two (2) Bidàs. One is to raise the voice in the Musjid". [RoohulMaàani, page 139, vol. 8]

In the 1st, 2nd and 5th points mentioned above, just the raising of the voice in theMasjid is being condemned. There are no indications of the loud Zikr being Haraamin the Masjid. The raising of the voice does not necessarily means it is the Zikr ofAllah that is being conducted with a loud voice. It could mean the raising of the voicefor anything other than the Zikr. The Deobandi Ulama claim that loud Zikr isHaraam, so they must present specific proof against loud Zikr. Their claim and proofdo not correspond.

We do agree that the voice should not be raised in the Masjid other than for the Zikrof Allah Taàla. It is mentioned in "Fatawa Alamgiri": "No voice should be raised inthe Masjid besides the Zikr of Allah Taàla". (Fatawa Alamgiri, Vol. 4, pg. 94)

In the 6th proof, Allama Aaloosi firstly talks about Duà, therefore his discussioncentres around the boundaries of Duà and not the disputed issue of loud Zikr.Secondly, his discussion is directly refuting excessive loudness. Surely, anyone withsome type of intellectual capacity can understand these words: "They holler to suchan extent that ears even get clogged".

In the 3rd proof it is written, with the reference of Hazrat Mulla Ali Qari, "To raise thevoice in the Masjid is Haraam, even if it is for Zikr". We will, Insha- Allah, explainwhat is meant by Mulla Ali Qari`s quotation, but first we would like to present whatMullah Ali Qari believes in regard to loud Zikr.

Mullah Ali Qari (radi Allahu anhu) writes: "Mazhar said that this Hadith denotes onthe permissibility of loud Zikr, rather on the Istehbaab (desirability) of loud Zikr,

when it is free from show, so that the Deen maybe proclaimed, listeners areeducated

permissibility of loud zikr in the masjid and elsewhere

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