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LOUD ZIKR in the Masjid & Elsewhere & Reply to MUFTIELIAS

by

Moulana Abdun Nabi Hamidi

"Wh o is mor e unju st than he w ho prevents the Name of Allah fr om being ment ioned in th e Mosques of

Allah?" (Surah Baqarah:114)

FOREWORD

On the 12th of May 1999 a friend brought me a leaflet written by Mufti A.H. Elias. In this leaflet, an attempt wasmade to suggest that loud Zikr is Haraam and an evil Bid at. In a polite manner, I removed all doubts andmisunderstandings which were made by Mufti Elias by writing a pamphlet. About five months later, an organisationcalled "International Islamic Research Institute" published a book entitled "Impermissibility of Loud Zikr in the Masjid"in reply to my pamphlet. To my surprise, the book did not display the name of the author and, furthermore nobodyseemed to have heard about this "Institute". Upon reading this book, I concluded that the writer of this book was aDeobandi Aalim. In fact, the compilation of this book was through the collective effort of Deobandi Ulama as the

name of the organisation suggests. Its quite clear that the authors are not sure about the authenticity of their proofsand understanding as the names of the Deobandi Ulama are ommitted. The resultant is that the entire DeobandiUlama has to be addressed. The reader will notice that the Deobandi Ulama have showered me with abusivelanguages on several times in their book, which is evident of their level of politeness.

Mujaahid-e-Ahle Sunnat, Hazrat Sheikh Saeed Ali Chobdat, has shown great devotion to the Maslak (teachings) of theAhlus Sunnah, and is always prepared to serve the Maslak of the Ahlus Sunnah for the sake of Allah with completesincerity. May Allah Taala bless every Sunni Aalim and Murshid (Peer) with the Imaan of serving the Deen, which

Allah Taala has kept in the Sheikhs heart. With the Sheikhs encouragement and support, I will proceed with myreply and for this onus, I am very grateful to him.May Allah Ta ala, in His Infinite Mercy, grant him the best rewardthat is befitting for his efforts.

The learned Hazrat Mufti Naseem Ashraf Habibi (Habibi Darul Ifta), Hazrat Moulana Ismail Peerbhai (of Estcourt) andBr. M. Y. Abdul Karrim from the Imam Ahmed Raza Academy (Durban) have provided me with the Islamic literaturethat was required for compiling my treatise. I am grateful to them and pray that Allah Ta ala grant them success inboth the worlds. Aameen. Br. Yunus Abdul Karrim has offered a very significant service to the Deen by doing thetypesetting of this book. My dear Shaheed Patel, Omar Patel and Shafee Shaikh have assisted me in correcting thegrammatical errors and proof reading of the book. May Allah Ta ala reward them in abundance and increase theirenthusiasm in Deen-e-Islam.

I appeal to the reader to make Du a for me that I must remain in the service of the Deen at all times, Insha-Allah, andmay Allah Taala assist me to do good deeds and make me steadfast and consistent in the service of the Deen.

Aameen.

Faqir Abdun Nabi Hamidi

Imam of Sultan Bahu Jumma Masjid, Mayfair. Johannesburg

English Book: LOUD ZIKR in the Masjid Elsewhere Reply to MUFTI ELIAS

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9 Shabaan 1420, 18/11/1999

PREFACE

Praise be to Allah, Lord of the Worlds, Peace and Blessings upon His Prophet and Messenger Muhammad (sallal laahualaihi wasallam), his Family and Companions. This treatise is a vindication of the permissibility of loud Zikr. This is an

answer to the booklet entitled "Impermissibility of Loud Zikr in the Masjid" written by a certain organisation named"International Islamic Research Institute". That the booklet is written or authored by those who affiliate themselveswith the Deobandi School of Thought is made certain as it is a reply to the writings of Moulana Abdun Nabi Hamidiagainst a pamphlet by Mufti A.H. Elias in which an attempt was made to suggest that loud Zikr is Haraam and an evilBidah. Brief mention is also made against the celebration of Maulud-un Nabi, in response to a booklet written byMoulana Abdun Nabi Hamidi titled, "Yes Meelad Celebration is commendable".

Dhikr of Allah is the most excellent act of Allahs servants and is stressed over and over again in the Holy Quran. Dhikris the most praiseworthy act to earn the Pleasure of Allah, the most effective weapon to overcome the enemy and themost deserving of deeds in reward. It is the flag of Islam, the polish of the heart, the essence of the science of faith,the immunization against hypocrisy, the head of worship and the key of all success. Dhikr is something of tremendousimportance. There is no restriction of the modality, frequency or timing of Dhikr whatsoever. The restriction onmodality pertain to certain obligatory facts which are not the issue here, such as Salaah. The Shari ah is clear andeveryone knows what they have to do. Indeed, the Prophet (sallal laahu alaihi wasallam) said that the people ofParadise will only regret one thing, not having made enough Dhikr in the world. Are those who are making up reasonsto discourage others from making Dhikr, whether loud or silent, not afraid of Allah in this tremendous matter?

We have come to a time in which we hear of too much complaining about the remembrance of the Prophet s (sallallaahu alaihi wasallam) birthday, loud Dhikr being Haraam and a deviation and many other matters. We are living in atime when the enemies of Islam are destroying the Ummah of the Prophet (sallal laahu alaihi wasallam) from withinand without, without showing any mercy. Almighty Allah is ordering the Believers: "Hold fast to the Rope of Allah anddo not separate". (Al-Imraan:103) Yet, in this time, more than any other time, we are finding that the attacks of ourenemies are not the only cause of our suffering. Within our own home, the Ummah is being attacked and harmed

deeply by the people. They are not happy to fight the enemies of Islam, but instead find it necessary to fight Muslimsand the community of Believers throughout the Muslim world. They have nothing to do except to find alleged faultswith the beliefs of other Muslims. They take great pains to find anything that their scholars might consider doubtful asan excuse to deride and denigrate the faith of Muslims, calling them names like "Bidati", "Mushriks", "Qabar Pujaris",etc.

In the book, "Impermissibility of Loud Zikr in the Masjid", the author(s) accuse those who recite loud Zikr individuallyor collectively as a deviation and an act of Bidah. They object because it is loud and they claim that it should besilent. Finally, they accuse those who perform loud Dhikr of innovation and misguidance. In it they have not evenspared their own Ulama who perform loud Dhikr, especially those who are running Sufi Khanqahs under the directionof their Sheikhs. It is regrettable, nay even tragic, that not one of their Ulama attached to these Sufi Khanqahs(affiliated to the Deobandi School of Thought) have picked up the pen in defence of loud Dhikr which perform in their

Khanqahs. Perhaps, they feel it is not worth their energy being wasted to reply to such views from amongst their ownschool of thought. Not writing in defense will result in a direct assault on the concept of Dhikr as a whole and theconsequent impact that these types of books will have on the general public.

But we should have no doubt that these types of publications have a significance which goes beyond the immediateauthor(s) of this booklet and that these types of publications are nothing less than the crystallization of a generalhostility which cannot be ignored. Since most people are apt to be irritated by what they do not understand, any criticof this type, however crude and unintelligent his arguments may be, can be almost certain today that his writings willawaken a chorus of agreement from a large portion of the unsuspecting community, not only those who are anti-religious, but also and perhaps above all, from a certain class of Believers. This is the inherent danger to themainstream thought of the Ahle Sunnat Wal Jamaat.

What is the position of the Ahle Sunnat Wal Jamaat on these points of objection (regarding loud Dhikr)? It is with thisthought in mind that this treatise has been written - to protect the teachings of the Ahle Sunnat Wal Jamaat regardingthis issue. We would like to add that this treatise was not written to cause division and discord, but rather to end the



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arguments revolving around this topic. Let everyone follow his heart and let us unify ourselves and keep Allah s Orderin the Holy Quran to "Hold fast to the Rope of Allah and do not separate".

Moulana Abdun Nabi Hamidi should be congratulated for taking up this challenge and responsibility in writing thistreatise. In it, he has left no doubt as the permissibility of loud Dhikr in the Masjid and elsewhere.

Let us pray for Heavenly support for a better Islamic world in which everyone can find a place for himself or herself,based on the accepted schools of thought and the Ijtihad of scholars.

Faqir Saeed Ally Sarw ari Qaderi

17 January 2000

All Praises are due t o Allah Taala, Choicest blessings and Salut at ions upon All ahs beloved Prophet

Hazrat Muham mad Mustafa ( Salallaho Alaihi Wasallam) , his noble family and illustr ious companions

(Radhi Allahu Anhum )

PROOFS FROM THE HOLY QURAN ABOUT LOUD ZIKR

The permissibility of the recitation of both loud and soft Zikr is proven with Shar i proofs. Certainly, the recitation ofsoft Zikr is recommended in some conditions, and similarly, the recitation of loud Zikr is recommended in others. Thediscussions in this book on Zikr are based on Jahr Motawassat (medium loudness). The quotations which state thatloud Zikr is Makrooh or Haraam in fact refers to Jahr Mufrat (excessive loudness), or it is attributed to Zikr which isperformed to "show off". This type of Zikr (to "show off") is not part of our discussion. The recitation of the loud Zikr,which we are defending, is that Zikr which is read with a medium tone of voice.

Allah Taala says in the Holy Quran: "Then when you have completed the acts of Hajj, remember Allah as you used toremember 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, thatwhen they completed their Hajj, they would stand in front of the Kabah and praise their forefathers. In this Ayah,

Allah Taala says that they should mention Allah Ta ala instead of mentioning their forefathers. Therefore, it isunderstandable that this Zikr, which is performed has to be loud so that people will be able to listen to it.

Sheikh Abdul Haq Muhaddith Dehlawi (radi Allahu anhu) says: "Undoubtedly, loud Zikr is permissible. One of its proofsis the saying of Allah Taala, Remember Allah as you used to remember your forefathers ". (Ashatul Lamaat, Vol. 2,pg. 278)

Allah Taala says in the Holy Quran: "Then, when you have finished your prayer, remember Allah standing, sitting andlying 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 Zikrduring the day and at night, in water and in the dry, when travelling and when at home, in poverty and in prosperity,in sickness and in health, with softness and with loudness". (Tafseeraat-e-Ahmedia by Mullah Jeewan, pg. 207; DurreMansoor by Imam Suyutwi Ash ShafiI, Vol. 2, pg. 214; Ihya ul Uloom by Imam Ghazzali, Vol. 1, pg. 301)

Allah Taala says in the Holy Quran: "Remember Me, I shall remember you". (Surah al-Baqarah: 152)

In this Ayah, Allah Taala has commanded the performance of Zikr. Allah Taala did not mention any conditions withregard to the loudness or softness in the recitation of Zikr. According to the principles of Fiqh Hanafi, unconditionalstatements should be left as general statements and should not be made conditional. Therefore, scholars like Imam

Jalalluddin Suyutwi, Sulaimaan Jumal, Khazin, and Hafiz Ibn Kaseer (radi Allahu anhum) have quoted the followingHadith-e-Qudsi in the commentary of this Ayah: "When he (My servant) remembers Me in his heart, I remember himpersonally; and when he remembers Me in an assembly, I remember him in an assembly better than his".



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This Hadith-e-Qudsi endorses the recitation of both loud and soft Zikrs. Allama Sulaimaan Jumal (radi Allahu anhu)says under the commentary of the very same Ayah that, "When he remembers Me in his heart" it means that oneshould remember Allah alone even if the Zikr is loud.

PROOFS FROM HADITH SHAREEF ON LOUD ZIKR

Hadith 1: Bukhari and Muslim have reported from Abdullah Ibn Abbas. "Abdullah Ibn Abbas (radi Allahu anhu) saidthat he used to know that the beloved Rasool (sallal laahu alaihi wasallam) has completed his Salaah when he heardthe Takbeer". (Mishkaat, pg. 88)

Explaining this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahu anhu) says: "The Ulama have saidthat the meaning ofTakbeer in the above Hadith is unconditional Zikr, as it is recorded in Bukhari and Muslimreported by Ibn Abbas that loud Zikr in the time of beloved Rasool (sallal laahu alaihi wasallam) was well-known. Ibn

Abbas (radi Allahu anhu) said that I used to know that Salaah was completed when I used to hear the Zikr beingrecited aloud". (Ashatul Lamaat; Vol. 1, pg. 418)

Question: Is this Hadith not Mansookh (cancelled)? Regarding this Hadith, Hazrat Imam Shafii (radi Allahu anhu)

has said the following: "In my thinking, the narration of Ibn Abbas about loud Takbeer was for a short period of timeto educate the people about Takbeer". (Kitaabul Umm, Vol. 1, pg. 110)

Answer: Hazrat Imam Shafii (radi Allahu anhu) did not say that this Hadith Shareef is Mansookh (cancelled). Hesaid, "In my thinking ..." According to the Usul of Hadith, a Hadith cannot be regarded as Mansookh just because ofsomeones thinking. Imam Shafii himself says that if one finds any of his sayings against the Hadith, then one shouldthrow it on the wall. How then can we regard a practice of the period of Rasoolullah (sallal laahu alaihi wasallam) asMansookh just because of the thinking of Hazrat Imam Shafii (radi Allahu anhu)?

Hadith 2: In Sahih Muslim, it is reported from Abdullah Ibn Zubair (radi Allahu anhu): "When the beloved Rasool(sallal laahu alaihi wasallam) uttered the Salutation at the end of his Salaah, he used to say LA ILAHA ILLALLAHO

WAHDA HU LA SHARIKA LAHUaloud" (Mishkaat, pg. 88)

Commenting on this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahu anhu) says: "This Hadith iscategorical proof that Rasoolullah (sallal laahu alaihi wasallam) used to perform loud Zikr". (Ashatul Lamaat, Vol. 1,pg. 419)

Hadith 3: Abu Hurairah (radi Allahu anhu) reports that Rasoolullah (sallal laahu alaihi wasallam) said that Allah Ta alasays: "I am close to the thoughts of My servant. When he remembers Me I am with him. When he remembers Me inhis heart, I remember him personally, and when he remembers Me in an assembly, I remember him in an assemblybetter than his". (Bukhari; Muslim; Mishkaat, pg. 196)

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

Allama Qastalaani (radi Allahu anhu) writes under the commentary of "Zakrani fi Malain": "If My servant remembersme aloud in the assembly". (Irshaadus Saari, Vol. 10, pg. 310, India print)

Allama Khairuddin Ramli (radi Allahu anhu) writes: "Zikr, which is performed in an assembly, has to be loud Zikr".(Fatawa Khairia, Vol. 2, pg. 181)

Moulana Ashraf Ali Thanwi writes: "Allama Ramli writes in Fatawa Khairia that there are Ahadith which demand loudZikr, for example, If My servant remembers me in an assembly, I will remember him in an assembly better than his ".(Imdaadul Fatawa, Vol. 4, pg. 44)

Sheikh Anwar Shah Kashmiri Deobandi writes under the commentary of this Hadith: "In this Hadith, there is no proofof soft Zikrs Afdaliyyat (excellence) over loud Zikr". (Faizul Baari, Vol. 4, pg. 518)



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Hadith 4: Hazrat Abu Qatadah (radi Allahu anhu) reports that on one evening the beloved Rasool (sallal laahu alaihiwasallam) went out. He passed by Hazrat Abu Bakr (radi Allahu anhu) and found him reciting the Holy Quran in avery low tone and found Hazrat Umars (radi Allahu anhu) recital to be loud. The next morning, as they gathered inthe company of Rasoolullah (sallal laahu alaihi wasallam) the Prophet (sallal laahu alaihi wasallam) questioned theirpractice. Hazrat Abu Bakr (radi Allahu anhu) 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 causing Shaytaan to flee". The beloved Rasool (sallal laahu alaihiwasallam) told Hazrat Abu Bakr (radi Allahu anhu) to recite louder and told Hazrat Umar (radi Allahu anhu) that heshould 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 toloudness.

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 Allahuanhu) has recorded 48 Ahadith in his book "Sabahatul Fikr". Those who are interested to broaden their knowledge onthis topic should study the above mentioned books.

The Deobandi Ulama w rite:

Before we even come to a rebuttal of the academic arguments of Molvi Hamidi, we wish to bring to your attention aclear-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 theword "Min" or, if it does not show possession, then it denotes 'Superlative degree'. Hence, logically we conclude thatthe word "best" and its Arabic counterpart "A' lamu', are words used to show the highest form of excellence. Incontext 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 AbsoluteKnowledge is attributed to ALLAH TA'ALA ONLY. We wholeheartedly accept that Nabi Muhammed (salallahu alaihiwasallam) is the very best of Allah Ta'aala s creations, however, his knowledge is limited to only that which AllahTa'ala has taught him. Nabi (salallahu alaihi wasallam) himself said that on the day of Qiyaamah, he will be grantedthe 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. Thisproves that Nabi (salallahu alaihi wasallam)'s knowledge is limited. Regarding the "Huroofe Muqatta'at' in the Qur'aanShareef, 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? Isthis 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 findsuch words as mentioned by Molvi Hamidi in his pamphlet, except, of course from his cohorts of similar thinking. Thisexplains 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, meanthat the Fatwa passed by the Deobandi Ulema would not only uniquely apply to me, but it would also apply to theHoly 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 Ahadithwhich will prove beyond a shadow of doubt that the Deobandi Ulama are wrong. The under-mentioned Ahadith (oneof 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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Sahabah Ikraam (radi Allahu anhum) to say: "Allah and his Rasool know best". Not only is it the Sunnah of theSahabah Ikraam to utter the above phrase, Rasoolullah (sallal laahu alaihi wasallam) never refuted this statementwhen he heard it. Therefore, this means that Rasoolullah (sallal laahu alaihi wasallam) approved the statement. TheMessengers (sallal laahu alaihi wasallam) task is to establish good and forbid evil. Could it then be possible thatRasoolullah (sallal laahu alaihi wasallam) heard "Shirkia statements" and still remained silent? (Reader s should notewell that if a person passes a Fatwa of Kufr on someone else and if the accused 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 were sitting in the company of Allah sMessenger (sallal laahu alaihi wasallam) there appeared before us, all of a sudden, a man (dressed) in extremelywhite clothes with extremely black hair. There seemed to be no sign of fatigue caused by journey on him and noneamongst us ever knew him. At last, he sat near the Prophet (sallal laahu alaihi wasallam). He placed his knees uponthe Prophets (sallal laahu alaihi wasallam) 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 that there is no god but Allah and thatMuhammad is His Messenger and, that you establish prayer and pay Zakaah, observe fast during the month ofRamadaan and perform pilgrimage to the house (Ka bah) if you have the means". He said: "You have told the truth".What was amazing about him was that he would ask a question and then he himself would testify it to be true. Hesaid: "Inform me about Imaan". He (the Holy Prophet) said: "You must affirm your faith in Allah, His Angels, His

Books, His Messengers, in the Hereafter, and in the Divine Decree to good and evil". He said: "You have told thetruth". He asked again: "Inform me about Ihsaan". He (the Holy Prophet) said: "Ihsaan is that you worship Allah as ifyou are seeing Him, (perceive) that He is in fact Seeing you". He said: "Inform me about (the Last) Hour". He (theHoly Prophet) said: "The one who has been inquired about the Qiyamah does not know more than the one who isinquiring (it means you know just as 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 inbuildings (palaces)". Then he (the inquirer) made his way, 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 andHis Messenger know best". He (the Holy Prophet) said: "He was Gabriel, he came to you to instruct you on yourreligion". (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 tribe of Abdul Qais came to AllahsMessenger (sallal laahu alaihi wasallam). Allahs Messenger (sallal laahu alaihi wasallam) said: "Who are the people,

or of whom is the deputation (constituted)". They said: "(The deputation) of Rabi a". He (the Holy Prophet) said:"Welcome to the people or the deputation that you have come to us without feeling any shame or sense of disgrace".They said: "Allahs Messenger, we do 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 decisive command which we may tell tothose behind us and which may entitle us to get into Paradise", and they also asked him about drinks. He commandedthem to observe four things and prohibited them (from four things). He commanded them to affirm faith in Allah, theOne. 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 know best". (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 and his Rasool know best".Those who say "Allah and his Rasool know best" are following in the footsteps of the Sahabah Ikraam (radi

Allahu anhum) and are the true and real Sunnis. Rasoolullah (sallal laahu alaihi wasallam) said: "Those whofollow my footsteps and the footsteps of my Sahabah are the only Jama at which will achieve salvation". Thosewho put on a faade and claim to be "Sunnis" in order to deceive the people have now been exposed and havealso 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 follows would be that the wholeUmmah 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 not show any disagreement withthem. To agree with Shirk is in itself Shirk. It would imply 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



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have become Mushriks (Allah forbid!). It would also imply that even those who believed in the correctness ofthese Ahadith would also have become Mushriks. I question the Ulama of Deoband: "Do you believe in thecorrectness of these Ahadith of Bukhari and Muslim Shareef?" If the answer is "yes" then you would becomeMushriks according to your own Fatwa. If your answer is "no" then we would know that your association withHadith is merely Taqiyyah ("holy lie"). This, in fact, is part of the Shi a Mazhab and not in any way a Sunnibelief.

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

Alhamdulillah, we have proven, with reference to Prophetic Traditions, that the Fatwa passed by the Deobandi Ulemais nothing but an attempt to split the Ummah. We have now removed any doubt that may have existed in one s. Weare also honoured that our "cohorts of similar thinking" are the Sahabah Ikraam (radi Allahu anhum).

HUROOFE MUQATTE'AAT

Deobandi Ulama wrote the following with regard to Huroofe Muqatte'aat: "Regarding the 'Huroofe Muqatta'aat' in the

Quran Shareef, like 'Alif Laam Meem''Yaseen' etc. the meaning of these words are only known to Allah Ta'ala. Thisalso proves that Nabi (sallallahu alaihi wasallam)'s knowledge is limited".

Readers, please note that this is not the opinion of any authentic scholar of Islam. No reference has been provided tosupport this belief. While the rest of the Ummah does not share this opinion, this is only the opinion of the DeobandiUlama. This argument is based totally on ignorance.

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

QUOTATIONS FROM "N OORUL ANWAAR "

Hazrat Hafiz Shaikh Ahmad (radi Allahu anhu) known as "Mulla Jeewan" (passed away in 1130 A.H) writes: "We donot know the meaning of Mutashaabehaat (words whose meaning is unclear), (Huroofe Muqatte'aat are also from theMutashaabehaat) before Qiyamah, and after Qiyamah the meaning of these words will be unveiled to everyone Insha-

Allah. This is what is said in regard to the Ummah. As far as Rasoolullah (sallal laahu alaihi wasallam) is concerned, heknows the meanings of these words, otherwise, the benefit of addressing will be null and void. Just as it would bemeaningless addressing an Arab in the Zinji language (an African language)".

Hazrat Mulla Jeewan (radi Allahu anhu) writes further after a few lines, that: "Surely these (Mutashaabehaat) are thesecrets between Allah and His Rasool. No one else knows these secrets besides Rasoolullah (sallal laahu alaihiwasallam)". (Noorul Anwaar, pg. 93, H. M.Saeed Company, Karachi print)

QUOTATIONS FROM TAFSEER ROOHUL MA"AANI

Allama Abul Fazl Shahaabuddin As Sayyad Mahmood Al Aaloosi Al Baghdadi (radi Allahu anhu), who passed away in1270 A.H, writes under the commentary of "Alif Laam Meem", the beginning letters of Surah Baqarah: "And theargument which is presented earlier 'that if the meaning of Muqatte'aat is unknown then this will be a meaninglessaddressing'. We say that if it means that all the people know the meaning of Huroofe Muqatte'aat, this we do notaccept. If it means that the person addressed knows the meaning of Horoofe Muqatte'aat, in this case who isRasoolullah (sallal laahu alaihi wasallam), no Believer has any doubt in it". (Tafseer Roohul Ma'aani, Vol. 1, pg. 100,101, Darul Fikr, Beirut print)

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



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knows the meaning of Houroofe Muqatte'aat.

Note: In some of the Tafseer books, with regards to Huroofe Muqatte'aat, it is written that Allah Ta'ala best knows itsmeaning. Some people use these commentary books and argue that Rasoolullah (sallal laahu alaihi wasallam) doesnot know its meaning. We say in response to the argument that "Allah knows best" does not mean that Allah Ta'aladid not teach it to his beloved Rasool (sallal laahu alaihi wasallam). Insha-Allah, one will not find any authenticTafseer book which states that Allah Ta'ala did not teach the meaning of Huroofe Muqatte'aat to his beloved Rasool(sallal laahu alaihi wasallam).

PRAI SES OF ALLAH TA'ALA ON THE DAY OF QIYAMAH

The Deobandi Ulama argued against the knowledge of Rasoolullah (sallal laahu alaihi wasallam) in the following word:"He (sallal laahu alaihi wasallam) will say such praises that he does not know of (in this life) B i.e. Allah Ta'ala willinstil in him new words of praise. This proves that Nabi (sallal laahu alaihi wasallam)'s knowledge is limited".

There are two answers to this statement:

1. This incident is not against the I'lme Ghaib of Rasoolullah (sallal laahu alaihi wasallam) because the Attributesof Allah Ta'ala are not the incidents of this world, and the knowledge of Rasoolullah (sallal laahu alaihiwasallam) circumferences the incidents of this world and not the Attributes of Allah Ta'ala. 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 Ta'ala gavethe knowledge of the entire creation to his beloved Rasool (sallal laahu alaihi wasallam). The entire creation islimited, therefore, it is understood 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 knowledge of Nabi (sallal laahu alaihi wasallam) and the unlimitedKnowledge of Allah. Therefore, to say that the Ahle Sunnah Wal Jama'at proves that the knowledge of

Rasoolullah (sallal laahu alaihi wasallam) is equal to the Knowledge of Allah Ta'ala, is a sheer lie and a baselessaccusation.

The Deobandi Ulama, regarding the "challenge" at the end of their pamphlet, where they say: "Those who ask forproof 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 and waylay theissue by asking another one. It stands to reason that if a person innovates something new in the Deen and claims itto be part of the Deen, which was unheard of from the predecessors, then he must produce proof to substantiate hisclaim. The kitaabs of Fiqh (Islamic Jurisprudence) are replete with proofs for every Mas'ala (ruling), further provingthat any part of the Deen must be substantiated.

In the Shariah of Islam, there are four sources of proof: The Qur'aan Shareef, Sunnat, Ijma (consensus of theSahabah, Tabi'een and the pious predecessors) and Qiyaas (Analogy based on sound principles). To date the Sunnisect has not yet been able to prove any of their evil Bid'as (innovations) from any source. Everyone still has the rightto ask: "What is your proof regarding Meelad, Urs, etc.

Nevertheless, we say, at your Meelad and Urs functions, Salaat is discarded by many of the participants, because oftheir participation (those who attend can bear testimony to this). Shar'i Hijaab, which is Waajib, is openly violated. Allthese functions are not proven from the Sunnat of Nabi (salallahu alaihi wasallam) and his illustrious Sahabah (radi

Allahu anhum). There you have it, a Fardh and Waajib duty is being discarded and an anti-Sunnah act is beingperpetrated". (Page 3)

We say in response to this that, Alhamdulillah, we do not "beat around the bush" so to speak. We show the people

the straight forward and correct way of finding the truth. It is the basic rule of Shari'ah that "every thing in its Asal(origin) is Mubah (permissible) until there is any Shar'i proof against it". (Tafseer Ahmadia, page13; Tafseer Kabeer,

Vol. 4, pg. 201; Mosallamus Suboot, pg. 21; Mirqaat, Vol. 263; Ash'atul Lam'aat, Vol. 3, pg. 479; Talveeh, pg. 302)



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The Deobandi Ulama regard Meelad, Urs, etc. as Haraam practices, so it is their responsibility to furnish categoricalShar'i proofs which prohibit Meelaad and Urs. They ask us: "What is your proof regarding Meelad, Urs etc?" Our replyto them is that our main proof for Meelad, Urs, etc. is that no proof exists against these practices in the Shari'ah.(N.B. Everything is Ja'iz or permissible unless proven otherwise with categorical Shar'i proofs).

"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 Deobandi Ulama, "What is your proof for Ijtima, Gusht, Shabguzaari and thepresent form of 'Tableegh' etc.?" We suggest that whatever answers that you will give to defend yourself, you shouldtake the same answer from our side and apply it for the basis Meelad, Urs, etc. being permissible.

When all else fails, use the word "Bid'ate Sai'yya" (an evil innovation)! This is an old trick used by the Deobandis. Ifsomething does not comply with their innovations (i.e. Ijtima, Gusht, Shabguzaari, etc.) then it is a Bid'ah to themand they attempt to make that which is Ja'iz or Mubah, Haraam. They use the excuse that it was not practiced in thetime of Rasoolullah (sallal laahu alaihi wasallam), the Sahabah and the Tabi'een (radi Allahu anhum), etc. eventhough they themselves do many things which were not practiced in the time of Rasoolullah (sallal laahu alaihiwasallam), the Sahabah and the Tabi'een (radi Allahu anhum). They themselves not only engage themselves in suchactivities, but they also regard such activities as being part of the Deen.

For the benefit of the readers we would like to present a detailed explanation of what "Bid'ate Sa'iyya" really is.

THE TRUE MEANI NG OF "BI D'AT-E-SAI'YYA"

"Bid'at-e-Sai'yya" is that action which was not in practice in the blessed age of the Holy Prophet (sallal laahu alaihiwasallam) and which contradicts the Holy Quran and the Sunnah. Bid'at-e-Sai'yya can be Makruh Tanzihi or MakruhTahrimi or even Haraam.

The first volume of "Ashi'atul Lam'aat" (Babu l I'tisaam) speaks about Bid'at Hasana and Bid'at Sai'yyaunder the Hadith: "Every Bid'ah is misleading". It says that any Bid'ah which is in accordance with the Quranic Lawand the Sunnah and has been deduced by analogy (through Qiyas) from the Quran or Sunnah is Bid'at-e-Hasana and

that which is in contrast to the above definition is Bid'at-e-Sai'yya.

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

From this Hadith we learn that to introduce a foundation for a good act in Islam which is in accordance with the HolyQuran and Sunnah will generate rewards and to do vice versa will incur punishment.

It is mentioned in the preface of "Fataw a Shaami" under Faza'il Imam Abu Han ifa (radi Allahu anhu):

"The scholars say that these Ahadith are amongst the rules of Islam. That is, whoever introduces a bad way in Islam,he will be burdened for the sins of all those who act upon it and, whoever introduces a nice way, he will be rewardedfor all those who act upon it till the Day of Judgement".

An offensive Bid'at is that which contradicts the Sunnah. "Mishkaat" (Babul I'tisaam ) says: "Whoeverintroduces something in our religion, which is not of it (i.e. not in accordance with it) is rejected".

The book "Ashi'atul Lam 'aat" (by Sheikh Abdul Haq Dehlaw i) under the commentary of the same Hadithsays, "It means, that thing which is not in accordance with Islam or which will change the religion".

A Hadith in "Miskhat" (Babul I 'tisaam) in the third section says, "People do not introduce a Bid'ah unless aSunnat of its kind is erased from amongst them, so to hold on to a Sunnat is better than introducing a Bid'at".

Under the commentary of this Hadith, the book "Ashi'atul Lam'aat" says , "So, if by introducing a Bid'ath, aSunnat is removed from among the people, then surely holding fast to the Sunnat will lead to the annihilation of every



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Bid'at". (If a Sunnah is not affected by introducing a Bid'ah, then this kind of Bid'ah is not discouraged by Shari'ah)

NOTE: It is through this Hadith and it's commentary that we learn that an offensive Bid'ah is that which will eradicatea Sunnat. So to hold gatherings of Moulood Shareef wherein the Holy Prophet (sallal laahu alaihi wasallam) is praisedis not Bid'ah because no Sunnat has been erased because of it. Likewise, you may compare other things like Fatiha,Khatam Shareef, Isaale Sawaab, etc. with this principle, and see for yourself if they are Bid'ahs or not. The differencebetween an offensive Bid'ah and appreciable Bid'ah should be well understood because this is where many getconfused.

The Deobandi Ulama w rote: "Nevertheless, we say, at your Meelaad and Urs functions, Salaat is discarded bymany of the participants, because of their participation (those who attend can bear testimony to this). Shar'ee Hijaab,which is Wajib, is openly violated. All these functions are not proven from the Sunnat of Nabi (sallallaho alaihi wasallam) and his illustrious Sahabah (radi Allahu anhum). There you have it, a Fardh and Waajib duty is beingdiscarded and an anti-Sunnah act is being perpetrated".

Readers, if you carefully read our treatise at the end of this book, which was written in reply to Mufti A. H. Elias, youwill find the following lines: "In fact, the Bid'ah which is condemned in Hadith is that Bid'ah which is opposing the

Deen. Therefore, Shaikh Abdul Haq Muhaddis Dehlvi explains in the commentary of a Hadith: 'Whoever invents anopinion in the Deen, which is not from the Deen, that opinion is rejected', meaning that which opposes the Deen orchanges the Deen". (Ashatul Lamaat, Babul I'tisaam).

From the above explanation, we understand that something that has not been mentioned has no basis for it to beconsidered Haraam or a bad Bid'ah! In fact, the ruling of it being Haraam or a bad Bid'ah will only be justified if it isopposes the Shari'ah or changes it, for example, if it removes any Fardh, Wajib or Sunnah and take its place.

This, which is mentioned above, is exactly what we mean when we ask: "Can they prove which Fardh, Wajib orSunnat has been violated by these practices?" If people start believing that Meelad, Urs, etc. is the substitute forSalaah or any other Wajib or Sunnah practice, then we too believe that this is a violation and a change in the Deen. Ifpeople believe that they are no longer duty-bound for certain Fardh, Waajib or Sunnah actions because of theirparticipation in Meelaad, Urs, etc, then this too is a violation and a change in the Deen. People who do not performtheir Salaah or do not act on any other Fardh, Waajib or Sunnah actions know that they will be accountable for theiractions. One cannot make a function Haraam because individuals are not practicing on that which is Fardh, Waajib orSunnah. Do you really think that Muslims would believe that they are no longer duty-bound for certain Fard, Waajib orSunnah practices? Can it really be possible for a Muslim to find a replacement for Salaah (one of the fundermentals ofIslam)? Or is this just your attempt to discredit other Muslims because they are expressing their love for their BelovedProphet (sallal laahu alaihi wasallam)!

This is an assumption and a false accusation that the Ahlus Sunnah Wal Jama'at do not read Salaah and ladies do notwear Shar'i Hijaab in Meelad functions. We have answered all these lies in our book "YES! MEELAD CELEBRATION ISCOMMENDABLE". Readers are requested to refer to this book, and Insha-Allah, you will find satisfactory answers to all

the false accusations.

Deobandi Ulama w rites:

LOUD ZIKR IS HARAAM

The following is reported in "Shaami", which is an authoritative Hanafi Fiqh Kitaab: "It is recorded inFataawa Qaadhi Khaan that to recite Zikr aloud is HARAAM, because Hadhrat Ibn Mas'ood (radi Allahu anhu) ejecteda qroup of people from the Musjid as they were reciting La Ilaha Illallahu and Durood aloud. And he (Ibn Mas'ood)remarked: I conclude that you are only BID'ATEES". (pg. 4)

The Deobandi Ulama have quoted the statement of "Fataw a Bazazia" from "Fatawa Shaami" and theyhave conveniently digested the portion which was before and after it. Now, we present the original quotation of"Shaami". Please read the original quotation and pay compliments to the dishonesty of the Deobandi Ulama.



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Allama Shaami (radi Allahu anhu) w rites: "I say there is severe uneasiness in the statement of Bazazia. Firstlyhe quoted from Fatawa Qazi Khan that loud Zikr is Haraam, because it is proven from a correct narration that HazratIbn Masood (radi Allahu anhu) ejected a group of people from the Masjid as they were reciting Kalimah and Duroodaloud. And he (Ibn Masood) said that I conclude you are only Bidatees.

"Then after that, Allama Bazazi said:It is proven from a correct narration that Rasoolullah (sallal laahu alaihiwasallam) told those Sahabah (radi Allahu anhum) who were making loud Zikr, Have mercy upon yourselves; you are

not calling upon that Being Who is deaf or absent. You are calling upon that Being Who is All- Hearing and close by,and He is with you". There is a possibility in this Hadith that maybe Rasoolullah stopped them in such a time whenthere was no Maslihat (expedience) in loudness, 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 this reason it is stopped to ring the bellduring war. To make loud Zikr is permissible in any case, as it happens in Azaan, Juma Khutbah and Haj". (Quotationof Bazazia ended) Allama Khairuddin Ramli has discussed this issue in Fatawa Kharia and hhas said: Whatever ismentioned in Fatawa Qazi Khan, implies harmful loudness. And he (Allama Ramli) said: There are several Ahadithwhich demand loudness, and there are several other Ahadith which demand softness, and the Tatbeeq (likening) inthese Ahadith will be in this way, that the loudness and softness changes according to the state of the people and thetime. When there is fear of showing off and fear of interference in someones Salaah or sleep, then softness is

preferable. When this fear is not there then loudness is preferable, because listeners benefit from it, it awakens theheart of the Zaakir (one who makes Zikr), it directs his brain toward thinking, it directs his listening towards Zikr, andit 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 Deobandi Ulama presented as their prooffor loud Zikr being Bidah and Haraam. By omitting parts of the quotation from beginning to end, they have made anunsuccessful attempt to achieve their objective. How could the Deobandi Ulama think that their distortion would notbe unveiled? Do they think that no one has access to the pages of "Fatawa Shaami"? "Fatawa Shaami" is not a scarcebook. It is readily available. A weak 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 ispermissible unanimously. If there is no fear of show off and causing harm to the Musallies then loud Zikr is evenbetter than soft Zikr.

Deobandi Ulama w rite:

MOLVI HAM IDI'S ONE-LEGGED EXPLANATION

In his pamphlet, Molvi Hamidi quotes from Tafseer Roohul Bayaan and Khazin, that the Aayaat quoted by Mufti EliasSaheb in substantiation of soft Zikr, actually refer to Qiraat in Salaat. The two Aayaat are: "And remember your Lord(make Zikr) in your heart 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 the transgressors". (Surah A 'raaf)

In reply to this we quote from two Tafseer kitaabs which are not only completely accepted throughout the Muslimworld, but they are amongst the most authentic Tafseer kitaabs. (Incidently, they are not even written by DeobandUlama).

TAFSEER IBN KATHEER states: "Allah Ta'ala is guiding His servants regarding those Du'as that they makeregarding their worldly and Aakhirah needs. Allah Ta'ala says: Call unto your Rabb with humility and softly . It is saidthat the meaning of these words are: to be docile, humble, soft, silently and quietly. NO MENTION IS MADE TOSALAAT, in the way Molvi Hamidi's Tafseers do. In fact, under the Tafseer of the Aayat 205 of Surah A'raaf, it isstated in Tafseer Ibn Katheer: "This (Aayat) refers to the era before the five times daily Salaat was ordained on theoccasion of Israa' (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, Surah A raaf):"That is with humility and softness, because Surely,softness (in duaa and Zikr) is a sign of sincerity".



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Regarding Aayat 205 , Surah Araf, it is stated in Baidhaw i: "The Aayat And remember your Rabb in yourhearts is general in so far as Zikr is concerned, in Qiraat, duaa and others besides these, or it applies to the Muqtadi,that he should make soft Qiraat after the Imaam has completed his Qiraat as is the Mazhab of 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 not mention the specific reference toSalaat regarding these Aayaat. In fact he also proves from these Aayaat that general du aa and Zikr are referred to inthese Aayaat.

Deobandi Ulama quoted the commentary of the Ayah "WAZKUR RABBAKA FEE NAFSEKA TADARROAOW WAKHEEFATAOW WA DOONAL JAHRE MINAL QOWL". To make this commentary of the Ayah exclusive with the disputedissue of Zikr is far from the truth. Mufassireen of the Holy Quran have referred to Zikr here as general Zikr.

"Tafseer Baidhaw i", which the Deobandi Ulama have so proudly presented, explains this Ayah as general in so faras Zikr, Qiraat, etc. is concerned. "Tafseer Baidhawi" does not make any specific mention of whether the recitation isin or out of Salaah or whether it is loud or soft. How can the Deobandi Ulama make it exclusive to loud Zikr? Some ofthe Mufassereen (eg. "Roohul Bayaan" and "Khaazin") have made it exclusive to Salaah. If according to you there isprohibition of Zikr here generally then 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 the Fatwa of Bidah and Haraam onloud recitation of the Holy Quran. Stop the assemblies of Wa iz because those gatherings are not empty of Zikrullah.Stop the Jahri (with loudness) Salaah as well. If this commentary of the Ayah is not against Wa iz, recitation of theHoly Quran and Jahri Salaahs, how could it then be against the disputed issue of Zikr (loud Zikr)? All these aremembers of general Zikr. Is it not the highest degree of hypocrisy that you have completely turned a blind eye tothose members of Zikr, which are an assurance to protect your job of Imaamat and Khitabat? As Imams you get sometype of remuneration for practicing certain types of loud Zikr (Waiz, loud recitation in Salaah, etc) and if the loud Zikrdoes not increase your income then you term it as Bidah and Haraam!

Two references of Tafseer books are given by the Deobandi Ulema, and none of the books give any indication thatloud Zikr is Bidah or Haraam (as is the claim of the Deobandi Ulema). Neither of these books have refuted thesayings of other Mufassireen who said that Zikr, which is meant here, is the Qiraat of the Holy Quran in the Salaah.

Alhamdulillah our claim that, according to some great Mufassireen, the Zikr in this Ayah refers to the recitation of theHoly Quran by the Muqtadi in the Salaah remains unchallenged.

The Tafseer of Hazrat Ibn Abbas (radi Allahu anhu)regarding this Ayah: "Allama Khazin writes the Tafseer ofIbn Abbas: Ibn 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 H asan Bhopaali, writes: "It is said that this 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 why don t they declare that to read theHoly Quran aloud in Salaah is also Bidah and Haraam? Why are they corrupting the Salaahs of the people bycommitting Bidahs 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 still not against that Zikr which isrecited with a middle tone of voice.

Imam Fakhruddin Raazi (radi Al lahu anhu) writes: "The meaning of this Ayah is that Zikr should be done witha medium tone of voice. As Allah Taala says Dont recite loud and soft in the Salaah and follow the middle way".(Tafseer Kabeer, Vol. 4, pg. 344)

Hafiz Ibn Kaseer (radi Allahu anhu) w rites: "The Mustahab (recommended) way of Zikr is that it should not bein the fashion of calling (shouting) nor should it be with excessive loudness". (Tafseer Ibn Kaseer, Vol. 4, pg. 284)



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It is obvious from the Tafseer of Ibn Kaseer that the loudness itself is not prohibited in this Ayah, but excessiveloudness is being prohibited here. If someone is performing Zikr with excessive loudness it will not be an evil Bidah orHaraam as the Deobandi Ulama claim, but it will be against the Mustahab (recommended way) only. Certainly theMustahab 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 Holy Quran, which clearly states that tomake loud Zikr collectively in the Masjid is Haraam. We say, Insha-Allah, they will never find a clear Ayah or Hadith inthis regard 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 andencouraged act. In fact our discussion is regarding loud Zikr, and loud Zikr is Bid'a, because Allah Ta'aala says that weshould call unto Him with humility and softly, except on those occasions which the Shariah has allowed. Hence,regarding those exceptions, which have conflicting proofs, we use logical reasoning, and practice upon the original (i.e

what has been conclusively proven). This is the precautionary course of action, as here the proofs are conclusive. Thismuch also becomes clear (from this discussion), that there is no basis for those who prefer the opinion of theSaahibain (Imaams Abu Yusuf and Muhammed) (rahmatullahi alaihima) in this matter. [Ghani'atul Mustamli, page531-2 printed by 'Rahirnia', Deoband].

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

"There is no basis for those who prefer the opinion of the Saahibain (Imam Abu Yousuf 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 Zikris proven with Nass (categorical order of statement) in that occasion. The rest of the Jurists, Muhadditheen andSahebain (Imam Abu Yousuf and Imam Muhammad) regard it as permissible. The way of our Mashaa ikh (spiritualleaders) is the Mazhab of the Sahibain (rahmatullah alaihima)". (Fatawa Rashidia, pg. 252, published by SaeedCompany, Karachi, Pakistan)

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

1. Moulana Rashid Ahmad Gangohi has based his Fatwa on the opinion of the Sahibain, and todays DeobandiUlama say that there is no basis for those who prefer the opinion of the Sahibain. This means that "Fatawa

Rashidia" is based on unacceptable and unpopular opinions. Why then do the Deobandi Ulama not announcethat "Fatawa Rashidia" is an unreliable book and should be discarded?

2. We ask the Deobandi Ulama: if it is Bidah to make loud Zikr according to Imam Abu Hanifah (radi Allahuanhu), are the Sahibain, Muahaddditheen, spiritual leaders of Deoband, Moulana Rashid Ahmed Gangoohi andthe rest of the Jurists Bidatis or not?

The Deobandi Ulama wrote what suited their desire and hid what did not suite them. They quoted one of the sayingsof Imam Abu Hanifah (radi Allahu anhu) from the book of Allama Halbi Hanafi and ignored the other saying, which isexplained by Allama Halbi Hanafi.

Allama Halbi Hanafi w rites:

"On the day of Eid-ul-Adha it is unanimously (Imam Abu Hanifah and Sahibain have no dispute) permissible to sayloud Takbeers on the way to Eid Gah. Imam Abu Hanifah said that on the day of Eid-ul-Fitr there should not be



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loudness in Takbeers, and the Sahibain said that there should be loudness. There is, however, another narration fromImam Abu Hanifah which agrees with the opinions of the Sahibain with reference to Jahr (loudness) on the day ofEid-ul-Fitr as well". (Kabeeri, pg. 566)

Since there are two narrations from Imam Abu Hanifah (radi Allahu anhu), why then do the Deobandi Ulama take onlyone narration and not the other, and make the entire Ummah, including their spiritual leaders, Bid atis and sinners?

Allama Ibn Aabedeen Shaami (radi Allahu anhu) w rites:

"According to Imam Abu Hanifah Takbeers will not be recited aloud on the day of Eid-ul-Fitr, and according toSahibain Takbeers will be recited aloud. This difference is only in Afzaliyyat (excellence), that is, according to Imam

Abu Hanifah it is better not to recite the Takbeers aloud on the day of Eid-ul-Fitr), and the Karahat (undesirability) isnot 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 loudnessis permissible. The Deobandi Ulama insist on calling this act Bid ah and Haraam. Who has now deviated from theHanafi Mazhab. Is it us or them?

We would like to present another reference from "Shaami". Allama Shaami Hanafi writes: "Qohstani has reported twonarrations from Imam Abu Hanifah. One should make Zikr soft.One should make Zikr aloud as is the saying of theSahibain. He (Qohstani) said that the second saying is correct as Abu Bakr Razi has said. The same thing (one shouldmake Zikr aloud is the correct saying) is mentioned in "Nahr" (name of a book). It is mentioned in "Huliyah" (name ofa book) that there is a difference in opinion on Eid-ul-Fitr. According to one narration, Imam Abu Hanifah said thatthere should be loudness in Takbeers. The Sahibain are of the same opinion, 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 correct saying, Imam Abu Hanifah (radiAllahu anhu) believed in loud Zikr as it is mentioned with the reference of Qohstani. Sahibain, Imam Abu Ja farTahaawi, Abu Bakr Razi, author of "Nahr", author of "Hulyah" and Qohstaani all believed in loud Zikr. We now ask the

Deobandi Ulama: Is your Fatwa of Haraam and Bidah upon us only or some share of it is aslo bestowed upon Imam

Abu Hanifah and upon the rest of the above mentioned 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 of the Hanafi Mazhab. What about the quotation of some of the Hanafischolars who say that according to Imam Abu Hanifah (radi Allahu anhu), to say Takbeers aloud in Eid-ul-Fitr isBidah?

ANSWER

Bid ah has two meanings:

1. Technical meaning: anything which is not proven from Rasoolullah (sallal laahu alaihi wasallam) and opposes orchanges the Shariah, and people have taken it as part of the Deen. This is an evil and offensive Bidah.

2. Literal meaning: some thing new or novel regardless of whether it has any origin in Shariah or not. In thisoccasion, Jurists do not mean evil Bidah by the use of the word Bidah, because evil Bidah is that whichopposes the Shariah of the beloved Rasool (sallal laahu alaihi wasallam) and loud Takbeer is proven fromRasoolullah (sallal laahu alaihi wasallam) himself. Therefore, it is proven that the use of the word Bid ah here isin 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 is regarded as a new thing. On Eid-ul-Adha, the recitation of Takbeers are proven with Sunnat, therefore Imam Abu Hanifah (radi Allahu anhu) ordered theloudness. For Eid-ul-Fitr there are two sayings of Imam Abu Hanifah (radi Allahu anhu). One is for loudness and other



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is for softness. Jurists have explained the reason for "INNAL JAHRA BIZZIKRE BIDATUN" or It is bid ah to make loudZikr. They say that to recite Takbeer aloud is a novel way and is not proven on this occasion, therefore softness isbetter here. This is the explanation given by the Jurists for Imam Abu Hanifah s (radi Allahu anhu) saying that softZikr is Bidah.

So, for those who deny the recitation of loud Zikr, there is no proof in their argument. Qohstaani and Tahaawi have

said that the correct saying in this issue is that Imam Abu Hanifah (radi Allahu anhu) is also in favour of loud Zikr onEid-ul-Fitr, therefore it is proven that the word Bidat here is used in its literal meaning and not in its technicalmeaning.

NOTE: There are several other quotations given by the Deobandi Ulama from the books of Hanafi scholars, whichprove that loud Zikr is Bidah (in its literal meaning), and soft Zikr is better and preferred. There is a consensus ofopinion of the Ulama that soft Zikr is preferred or the Dua should be made softly, etc. We say that none of thesequotations give any indication that loud Zikr is an evil Bid ah or Haraam as the Deobandi Ulama claim. The claim madeand the proofs that are provided by Deobandi 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 are permissible. To the DeobandiUlama we say, you are responsible to give proofs against what we believe. If you cannot furnish any proof then do asthe learned do and remain silent.

Deobandi Ulama write on page 12 in their booklet: "In those instances where the Fuqaha (Islamic jurists) have statedsomething as Bida, they intend Bida Sayyia (evil Bida)"..

The Deobandi Ulama have failed to provide any reference or proof for this claim. An evil Bid ah is, no doubt, Haraam,But the Deobandi Ulama made an attempt to prove something as being Haraam without any proof. In fact, in Shari aheven a Makrooh act (undesirable act) cannot be proven without categorical proofs let alone a Haraam act (unlawfulact). Allama Shaami (radi Allahu anhu) writes: "No act can be regarded as Makrooh without a proper prohibition,because Karaahat (undesirability) is the Hukm (ruling) of Shariah, and a categorical proof is required for it". (FatawaShaami, Vol. 1, pg.684)

PROOF OF LOUD ZIKR FROM IM AM AB U HANIFAH ON OCCASIONS OTHER THANTHE PR ESCRIB ED ONES

In reality, Imam Abu Hanifah (radi Allahu anhu) himself has not clarified at any place that loud Zikr is Bid ahunconditionally. Certainly, according to one saying he regarded loudness in Eid-ul-Fitr as Bid ah, and he instructedthat Takbeers of Tashreeq should be for two days instead of five days. Due to this some of the Jurists understoodthat Imam Abu Hanifah (radi Allahu anhu) only allows loud Zikr where the loudness is proven from Rasoolullah (sallallaahu alaihi wasallam), and regards the loudness as Makrooh and Bid ah on other occasions. The matter is not likethat in reality. In fact, Imam Abu Hanifah (radi Allahu anhu) believes in the permissibility of loud Zikr generally. Themaximum that can be said here is that where loudness is not proven from Rasoolullah (sallal laahu alaihi wasallam)Imam Abu Hanifah (radi Allahu anhu) does not regard the loudness as Sunnah on that occasion. This is indeed

correct, but something that is not being Sunnah does not necessarily mean that it is not permissible.

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

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

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

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 Bidah according to Imam Abu Hanifah. Amar says that if loud Zikr is Bid ah, then why do themany great Hanafi Ulama permit loud Zikr?



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Answer: "Both loud and soft Zikrs are permissible according to Hadith. Imam Abu Hanifah has regarded loud Zikr asBidah only in that condition where there is an occasion of Zikr and the loudness is not proven by the Holy Prophet(sallal laahu alaihi wasallam). For example, Zikr while going for Eid-ul-Fitr. He (Imam Abu Hanifah) did not stop loudZikr unconditionally. Zikr is correct in whichever way it may be". (Fatawa Rashidia, pg. 251, M. H. Saeed CompanyKarachi, Pakistan)

The above Fatwa by Moulana Gangohi is very clear in its meaning. "Qotbe Aalam", as he is regarded by the Deobandifraternity, has written with decisive words that, according to Imam Abu Hanifah (radi Allahu anhu), loud Zikr is notstopped unconditionally. He (Moulana Gangohi) said that Zikr is correct either way, that is loud or soft. If theDeobandi Ulama give any importance to this Fatwa of Gangohi Sahib then they must at least rule a line of cancellationthrough one-third of their booklet "Impermissibility of loud Zikr in the Musjid" because one-third of this booklet isbased 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 some of the Ashaabe Suffah. One ofthem 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 laahualaihi wasallam) replied, "If you want to wear the collar of Hell around your neck, then accept this bow". Abu Dawoodand Ibn Majah have reported this Hadith. Hakim has recorded this Hadith in "Mustadrak". This Hadith is reported withcorrect narrations. (With the reference of Rasaile Ibn Aabedeen Shaami, Vol. 1, pg.154)

In another Hadith, Rasoolullah (sallal laahu alaihi wasallam) said: "Recite the Quran and do not make the Quran abusiness, do not oppress it, do not exaggerate (Ghluww) on it and do not earn in abundance because of it". (RasailIbn Aabedeen Shaami, Vol. 1, pg. 154)

After studying Ahadith, we see that Imam Abu Hanifah (radi Allahu anhu) has given the ruling that to take salary forteaching the Holy Quran, Darse Hadith, Imamat and Khitabat is Haraam. A person would have no refuge from theSahebain here, because they 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, and Imamat is permissible accordingto later Ulama, even though it is against the unanimous Maslak (way) of Imam Abu Hanifah, Imam Abu Yousuf andImam Mohammad. They regard the accepting of salaries for the above mentioned jobs as Haraam". (Rasail Ibn

Aabedeen Shaami, Vol. 2, pg. 126)

Dear readers, it is clear that according to correct Ahadith it is prohibited to take a salary for teaching the Holy Quran.Imam Abu Hanifah, Imam Abu Yousuf, Imam Mohammad and all the early Jurists (radi Allahu anhum) have regardedit as Haraam to 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 of Imam Abu Hanifah (radi Allahu

anhu) and according to the saying of Sahebain, we are "out of the Hanafi Mazhab and we are Bidatis". In their

enthusiasm of being paid a salary (for Imamat duties, etc.), The Deobandi Ulama are openly going against the SahihAhadith and all the early-recognised Hanafi Imams, and yet they still remain as Hanafi and non- Bid atis. Subhan-Allah! What criteria do they use?

Despite the fact that Imam Abu Hanifah and the Sahebain (radi Allahu anhum) have prohibited taking salaries forcertain Islamic duties, it is permissible to take salary according to the Fatwa of latter scholars. If we say that it isgenerally permissible to make Zikr aloud despite Imam Abu Hanifahs prohibition (according to one saying), and if wepractice upon the Fatwa of the rest of the Hanafi Imams and Sahebain in this regard, then "our sin isunforgivable" (according to the Deobandi Ulama)..

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



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This is the version of Qaadhi Thanaawullah or Abu Ya la. Shah Abdul Aziz Muhaddith Dehlwi (radi Allahu anhum)reports this Hadith in different words. He writes: "The Zikr which the Angels of protection hear is multiplied seventytimes compared to the Zikr 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 proofto substantiate the claim of Deobandi Ulama that loud Zikr is Haraam.


Regarding the Fatwa presented by Molvi Hamidi, as mentioned earlier, is the trait of the "Sunni" bida tees. Hepresented the Fatwa of Moulana Rashid Ahmed Gangohi (rahmatullahi alaihi) in an extremely misleading andincomplete fashion. The correct Fatwa 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 of Hanfi Fiqh. Some regard it as

Makrooh, on such occasions where it is not warranted, while others regard it as Jaaiz and this is the preferred option.It would not be beneficial to seek the proof for this, as there is a difference of opinion, so who can draw an opinion

from here? However, the proof (for loud Zikr) is this, that Allah Ta ala says: Remember your Rabb in your heart, withhumility and softly, and do not be loud. The words do not be loud also refer to loud Zikr, but of a lower intensity.Rasoolullah (sallal laahu alaihi wasallam) said: Have mercy upon your souls".

In the above text, Moulana Rashid Ahmed Gangohi (rahmatullahi alaihi) refers to the difference of opinion amoungstthe Hanafi Ulema, and he also clarifies this point that the loud Zikr which is proven (by some) from this Aayat is (notvery 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 (rahmatullahi alaihi) (passed away 340 A.H.)states: "The lowest (intensity of) Loud Zikr, is such that one can hear himself". [Hidaya, page 98, vol. 1]

N0TE: WHEREVER THERE APPEARS A PERMISSIBILITY OF LOUD ZIKR FROM THE TEXTS OF MOULANA RASHIDAHMED GANG0HI (rahmatullahi alaihi), WE NOTE FROM HIS OWN CLARIFICATIONS THAT HE IS REFERRING TO THELOWEST PITCH OF LOUDNESS. WHOEVER WISHES TO INTERPRET HIS FATWAS TO THE CONTRARY (I.E. GENERALLOUDNESS), THEN THIS IS THE RESULT OF THEIR OWN IMPRUDENCE, AND IS DONE TO SUIT THEIR OWN WHIMS,WHICH IS NOT EVEN WORTH THE CONSIDERATION OF THE TRUE KNOWLEDGEABLE ONES. MUFTI GANG0HI(rahmatullahi alaihi) HAS ALSO, IN THIS WAY RECONCILED THE (SLIGHT) DIFFERENCE OF OPINION BETWEEN THEFUQAHA." [Page 15, Impermissibility of loud Zikr]

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

They further write on page 4 of their booklet, "Impermissibility of loud Zikr in the Masjid": "It is surprising to note thatan old and already worn-out trick of Bareilvis is used, that is to quote statement out of context and quote only portionof a text and leave out the rest".

In gentlemans language, I will only say the following with regards to the accusation: If the Deobandi Ulama canprove that I have presented the Fatwa of Moulana Gangohi in a "misleading and incomplete fashion" in reply to MuftiIliass pamphlet, I am prepared to apologise publicly. Now, the ball is in your court. If they cannot furnish proofs fortheir claim, then it would be clearly evident that they are the misleading ones.

A CLEAR EXAM PLE OF DISHONEST, DECEPTIVE AND COWAR DLY BEHAVI OUR

The Deobandi Ulama have presented the Fatwa of Moulana Gangohi, and have again digested the last few sentencesof the Fatwa. Those sentences are completely in our favour and are against their claim, therefore they have omittedthem. By doing so they have proven how "honest" and "brave" they are.



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Dear readers, we would like to present the complete Fatwa, which includes those sentences that the "honest" Ulamahave deliberately omitted. To make it easy for the readers 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. Some regard it as Makrooh, on

such occasions where it is not warranted, while others regard it as Ja iz, and this is the preferred option. It would notbe beneficial to seek the proof for this as there is a difference of opinion, so who can draw an opinion from here?However, the proof (for loud Zikr) is this, that Allah Ta ala says: Remember your Rabb in your heart, with humilityand softly, and do not be loud . The words do not be loud also refer to loud Zikr, but of a lower intensity. Rasoolullah(sallal laahu alaihi wasallam) said: Have mercy upon your souls... This also includes loud Zikr where Rifq (mildness)is advised and Galo Phaarna (Shriek) is stopped. There are many Mutlaq (unconditional) verses of the Quran and theHadithes, which denote the permissibility (of loudness)." (Fatawa Rashidia, pg. 252, H.M.Saeed Company, Karachiprint)

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

1. Shrieking is stopped in the Zikr, not general loudness. This is an undisputed issue. This was the point that theDeobandi Ulama wanted to hide, but they failed again, and

2. Moulana Gangohi means "medium loudness" by the word "lower intensity" because he has mentioned it incontrast to shrieking.

The Deobandi Ulema are guilty of the same crime that they have falsely accused me of comitting. A thief alwaysregards 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 that one can hear himself. (Hidaya, page 98, vol. 1)"

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

Even if one has to understand the quotation of Imaam Karkhi as quoted by the Deobandi Ulama above, it becomesrelatively clear that the lowest intensity refers to softest tone which is permissible. This would then mean that specificrestriction is imposed upon softness, while none has been imposed on loud recitals. Therefore, in our opinion, thereaders of this article can clearly identify that the Deobandi Ulama, who ascribe recognition to Moulana Gangohi, arepoor students who intentionally interpret their leaders teaching in order to satisfy their malicious agenda and not theShariah..

We have proven above using strong Qrain (circumstantial evidence) that Gangohi Sahib means "medium pitch inloudness" by the word "Adna Jahr or lower intensity" because he uses lower intensity in contrast to shrieking.Therefore, the Deobandi Ulama have tried to deceive the readers by translating the word "Adna Jahr" as "softness".

PROOF OF MEDIUM LOUDNESS FROM GANGOHI SAHIB

Gangohi Sahib w rites in "Fatawa R ashidia":

Question: What is the ruling according to Muhadditheen and the Four Jurists (Imams) about loud Zikr, loud Dua and



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loud Durood, whether the loudness is gentle or severe, is it permissible or not?

Answer: "According to Imam Abu Hanifah (rahmatullah alai) loud Zikr is Makrooh (undesirable) unless the loudnessof the Zikr is proven with the Nass (categorical order of statement) in this occasion. The rest of the jurists,Muhaddeseen and Sahebain (Imam Abu Yousuf and Imam Muhammad) regard it as permissible. The way of life ofour spiritual leaders is the Mazhab of Sahebain (R.A)". (Fatawa Rashidia, 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, Gangohi Sahib has in fact also proven that severe loudness in Zikr ispermissible. How can the Deobandi Ulama still think that the word Jahr (loudness) in the Fatwa of Gangohi Sahib isattributed to soft Zikr when he (Gangohi Sahib) answers a question on the permissibility of light or severe loudnesswith regard to Zikr?

Another Fatw a of Gangohi Sahib

Question: When reciting Zikr aloud, how hard can one strike on one s heart with the word Allah? Can the strike be sosevere 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 must not be so severe that the personloses his voice. In other words, there should not be excessive loudness, instead medium loudness.

Another Fatw a of Gangohi Sahib

Question: Through Zikr, the idea is created in the heart that everyone will regard me as a pious person. What is theremedy to remove this boastfulness? Nowadays, my voice is lost. If instructed, can I start reciting Zikr softly until suchtime that my voice 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 that reason. Certainly for the reason of sickness it is suitable toabandon loudness and adopt softness till the sickness is gone". (Fatawa Rashidia, pg. 251, H.M. Saeed Company,Karachi)

We learn from the above answer of Gangohi Sahib that he used to instruct his Mureeds to recite with such severeloudness that they used to lose their voice. Despite the fear of boastfulness, he still used to instruct them to reciteloud Zikr. Is it still correct to say that wherever Moulana Gangohi used the word Jahr (loudness), it means softness ofthe Zikr?

THE FEAR OF SHOWIN G OFF CANNOT BE THE REASON FOR ABANDON ING LOUDNESS

Moulana Ashraf Al i Thanwi w rites with reference to Moulana Gangohis Malfoozaat (sayings): "HazratMoulana Gangohi instructed a person to recite Zikr aloud, he (the person) said: There will be showing off in this (loudZikr), should I recite Zikr softly? Moulana inquired: In soft Zikr there will be no showing off? After asking the personto sit, Moulana answered,That in fact in soft Zikr there will be more showing off. In loud Zikr people will know thatyou are reciting Allah Allah, but (in soft 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 service of Haji Sahib, a NaqshbandiShaikh was also living there. During the nights we used to make loud Zikr, and this Naqshabandi Shaikh used to makesoft Zikr, but he used to complain in the morning that because sleep got the better of him, only half of his Zikr wasrecited. We all used to complete our practices.

"Moulana Gangohi further educated the person:In soft Zikr a person falls asleep, and people might think thatthis person is in meditation. This is a good prevention of show that the very object of Zikr is not even fulfilled? This is



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just a Waswasah (evil suggestion)" (Irdaa ul Haq, Part 2, Page 67; Ma arafe Gangohi, pg. 64-5)

Four issues are proven from the above statement of Gangohi Sahib: Moulana Gangohi does not take loudness in themeaning of Ismaae Nafs (hearing oneself only), but rather regards the meaning of loudness to be "People will knowthat you are reciting Allah Allah". From the above quotation, and an understanding of Gangohi Sahib s words, one willsee the Deobandi Ulamas misleading interpretations of the Fatwa passed by Moulana Gangohi with regards to

Ismaae Nafs - hearing oneself. This is yet another blunt tool of deception, and a trick used to safe-guard them from

humiliation.

It is openly evident that fear of show is not sufficient grounds for substituting loudness. Therefore, to use the abovequote as a reference would be a direct violation to give prominence to soft Zikr.

Further to this second point one can easily note that Moulana Gangohi himself regarded that there is a greaterpossibility of show in soft Zikr. In soft Zikr, a person sometimes falls asleep, thus the purpose of Zikr is lostcompletely.

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 on the saying of Sahebain like the other Hanafi scholars, and hebelieves in the Jahr Motawassat (medium pitched loudness).


"Regarding the claim made that this Hadith (quoted above) was said by Nabi (sallallahu alaihi wasallam) so that theloud Zikr made by the Sahabahs was not to alert the enemy. We concede, that this is mentioned in some of thekitaabs as a reason, however, to aver that this is the only reason, is far from the truth, if we keep the words of theHadith in front of us.

Firstly, there are no clear and explicit words of Nabi (sallallahu alaihi wasallam) which indicate that this is the reasonfor his prohibiting them to recite the Takbeer loudly. 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 should have mercy ontheir souls, their Rabb is neither deaf nor absent, they are calling One who is All-Hearing and close-by, and that thatBeing (which they are calling to) is with them. Why then, are all these reasons ignored and one remote reason soughtto bolster their nefarious purposes? Anyway, what good and need is there to even cite this reason?

Secondly, if there was any clear and explicit indication that this Hadith was said by Nabi (sallallahu alaihi wasallam) onor even near the battlefield, where the loud recitation of Takbeer would be heard or alert the enemy, then too wemay accept and verify it. However, there is no such indication in the Hadith, in fact this much is proven from theHadith that it was said whilst they were on the way. This Hadith is reported in Bukhari Shareef five (5) times. In oneof 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 the Sahabahs 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 wasal

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