Wednesday, 1 July 2015


In some places, Durood Sharif and some Tasbeeh are recited loudly after narnaaz. The opposition call doing so Haraam and try to stop it through numerous chicanery.
One deception used by them is saying that loud Zikr (Zikr bil-Jahr) is an Innovation (Bidat) and contrary to the principles (usool) of the Hanafi Fiqh. People in namaaz are disturbed by it and consequently forget what they are reading. Thus, according to them, this Zikr is Haraarn. Insha-Allah, loud Zikr being permissible (and even necessary at times) shall be proven by us.
Loud zikr is permitted and proven from the Quran, Hadith and rulings of the Learned. The Holy Quran states, “Remember Allahعزوجل just as how you remember your forefathers; and even more than their remembrance.” 18.1 – Surah Baqarah, Verse 200
After completing the Hajj, the Kuffaar of Makkah used to speak about their family virtues and nationalistic greatness in gatherings, Doing so is prohibited in this ayat and making Allah’sعزوجل Zikr instead has been ordered, It is evident that this Zikr will be loud, which is why reading the talbiyah (“Labbaik”, “) loudly is Sunnah, especially when meeting crowds and gatherings of people, Allahعزوجل states, “When the Quran is recited, listen to it and remain silent.” We can deduce from this that reciting the Quran loudly is permitted. Only loud Zikr can be heard, not silent {Zikr-e-Khafi].”-Tafseer Kabeer, under the abovementioned ayat.
Mishkaat Sharif states, “When the Holy Prophetصلی اللہ علیہ وسلم used to complete his Salaah, he would loudly recite, “Laa ilaaha illallaah wahdahu lashareeka lahu.” 18.3 ­Baabuz-Zilcr bad’as-Salaah
Mishkaat also states, “Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ states, “I used to know that the Holy Prophetصلی اللہ علیہ وسلم had completed his Salaah by the sound of Takbeer.” 18.4 – Ibid
Due to his young age, Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ did not attend some namaaz with jamaat. He says, “After Salaah, the Muslims used to recite the Takbeer so loudly that we at home would understand that they have completed it.”
Under this Hadith, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, “Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ was a child at that time. That is why he was not punctual in attending Salaah withjamaat.,,18.5 Lam’oatu-Tanqeeh
Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ himself states, “Making the zikr of Allahعزوجل loudly after completing the Fardh Salaah was practiced in the time of the Holy Prophetصلی اللہ علیہ وسلم 18.5a-Muslim, Vol. 1, Baabuz-Zikr baad’as-Salaah
A Hadith reports Allahعزوجل to have said, “I also remember in my heart the person who remembers me in his heart. For he who makes My Zikr (remembrance) in a gathering, I make his Zikr in a gathering more prestigious than his (i.e. the gathering of the angels).” 18.6 -Mishkaat, Baabu-Zikrullah
Imaam Jalaaluddin Suyuti records the following Hadith, “Hadrat Anas رضی اللہ تعالٰی عنہ reports the Holy Prophetصلی اللہ علیہ وسلم to have said, “Recite “Laa ilaaha illallaah” excessively in a Janaazah,’,18.7 – Jaame-Sagheer
We see in this that to recite the Kalima Sharif or any other Zikr with the Janaazah is permissible in any manner, loudly or silently. The Ustaad in Hadith of Maulwi Rashid Ahmed, Shaikh Muhammad Thaanwi, writes, “The Holy Prophetصلی اللہ علیہ وسلم and Sahaaba used to make Tasbeeh and Tahleelloudly after namaaz.” 18.8 _ Risaalah Azkaar, Pg, 79
Commentating on the ayat, “ربنا ما خلقت ھذا باطلا سبحنک فقنا عذاب النار “18.9 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “To make Zikr loudly is not only permissible, but preferable if there is no show (riya). This is so that the Deen is made visible and apparent. The blessings of Zikr reach both the listeners in the home and those who engage themselves in it after hearing its sound. On the Day of Qiyaamat, every wet and dry object will testify to the Imaan of a person who makes Zikr.” 18.10-Roohul-Bayaan
This confirms that there are many Deeni benefits to loud Zikr. Under the ayat, “و اتینا داود زبورا ” 18.11 Tafseer Khaazin and Roohul-Bayaan, Parah 6, record the following Hadith: The Holy Prophetصلی اللہ علیہ وسلم said to Hadrat Abu Musa Ash’ari رضی اللہ تعالٰی عنہ, “I have listened to your Qiraat. You have been blessed with the voice of Dawood.” He replied, “Oath on Allahعزوجل, if I knew that the Quran Personified (i.e. Rasoolullah صلی اللہ علیہ وسلم) was listing to my recitation of the Holy Quran, I would’ve recited it in a better voice.
Two facts emerge from this Hadith,
1. The Sahaaba used to make Zikr so loudly that its sound was heard outside of their homes.
2. Zikrullah and recitation of the Holy Quran is the worship (ibaadat) of Allahعزوجل. The desire of the Sahaaba was to please the Noble Messengerصلی اللہ علیہ وسلم even then!
Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ himself states, “Making the zikr of Allahعزوجل loudly after completing the Fardh Salaah was practiced in the time of the Holy Prophetصلی اللہ علیہ وسلم.”
Once, Rasoolullahصلی اللہ علیہ وسلم came out at night to examine his Sahaaba (i.e. to see what they busied themselves with at night). He saw Hadrat Abu Bakr رضی اللہ تعالٰی عنہ reciting the Holy Quean softly while Hadrat Umar رضی اللہ تعالٰی عنہ was reciting it very loudly. In the morning, when he asked them about their respective actions, Hadrat Abu Bakr رضی اللہ تعالٰی عنہI replied, “Ya Rasoolullah صلی اللہ علیہ وسلم! He who I was reciting for (i.e. Allahعزوجل) has listened to it.” Hadrat Umar رضی اللہ تعالٰی عنہ, “I was waking up those who were sleeping and chasing Shaitaan away,” I8.12b

Subhanallah! Both answers were blessed and the Holy Prophetصلی اللہ علیہ وسلم” didn’t display dissatisfaction to either. Rather, he said, “Abu Bake, raise your voice. Umar, lower yours.” – Mishkaat, Kitaabus-Salaah; Baabu Salaatil-Lail
Hadrat Buraida رضی اللہ تعالٰی عنہ narrates, “lance accompanied the Noble Messengerصلی اللہ علیہ وسلم to the Musjid at the time of Esha and saw a person reciting loudly. I said, “O Prophetصلی اللہ علیہ وسلم of Allahعزوجل, this person is doing it for show {riya].” He replied, “No! He is a Mu’min who repents (tauba).’,18.14 – Mishkaat, Kitaabu Asmaa-illah.
Alamghiri states, “If there is a big gathering of people around a Qaadhi and they collectively recite “SubhanAllahعزوجل” or “Laa ilaaha illallaah” loudly, there is no problem with this.”l8.l5. – Kitaabul-Karaahiyat, Baab jis-Salaah wat-Tasbeeh wa Qiraatil-Quran
It further states, “Besides namaaz, it is better to recite the Holy Quran loudly.” 11.16_Ibid
And, “There is nothing wrong with saying “Subhanallah” or “Laa ilaaha illalllaah”, even if it is said loudly.” 18.17 – Ibid
Shaami states, “The former and latter Ulama have agreed that the loud Zikr of groups in the Musjid is preferable. However, a person recitin the Quran, sleeping or reading namaaz should not be troubled by the loudness.” 8.18 – Vol. 1, Matlab fi Ahkaamil-Musjid
Allama Shaami رضی اللہ تعالٰی عنہ further writes, “Some learned Ulama have said that making audible Zikr is excellent because there is more effort in this and its benefits are gained by the listeners. This type of Zikr also wakes up the hearts of the negligent, attracts their thoughts and ears towards Allah’sعزوجل remembrance, chases away sleep and increases happiness.” 18.19 – Ibid
Durre Mukhtaar states, “The general Muslim public shouldn’t be stopped from making proclamations (naara) of Takbeer in the marketplace during the days of Tashreeq. We choose this as our ruling.” 18.20 – Boabul-Salaatit-Bidein, Discussion on Takbeer-e-Tashreeq
In that time, the Muslim public used to proclaim the Takbeer (naara) in the marketplace during the days of Eid. Although this is an Innovation (Bidat), Shaarni states that it shouldn’t be censored. It explains regarding this extract, “Imam Abu Hanifa رضی اللہ تعالٰی عنہ was asked, “Do the people of Kufa, etc. accept making Takbeer in the marketplace and Musjids during the ten days of Zul-Hijjah to be Mustahab (preferable)?” He answered, “Yes.” Imam Abu Jafar رضی اللہ تعالٰی عنہ, states, “According to me, the public shouldn’t be stopped from this Takbeer because they are originally not drawn towards doing good acts.” We choose this as our ruling., 18.21 – Ibid
This proves that the Takbeers made in the marketplace is Mustahab.
Imam Nawawi رضی اللہ تعالٰی عنہstates, “Reciters of Hadith, etc. should recite Salaat and Salaam loudly when making the Zikr of the Holy Prophetصلی اللہ علیہ وسلم .Our Ulama have explained that Durood should be read audibly on Sayyiduna Rasoolullahصلی اللہ علیہ وسلم in the Talbiya (“Labbayk … “},” 18.22 _ Kitaabul-Azkaar, Kitaabus-Salaah alan-Nabi صلی اللہ علیہ وسلم.
There are various other Ahadith and rulings of the Jurists that can be produced, but we make do with this. Alhamdulillah, the leader of the opposition. Maulwi Rashid Ahmed, agrees with us on this matter. He was asked if Zikr, Dua or Durood read loudly is permissible or not, with the loudness either slight or strong. He replied, “Loudly reciting any type of Zikr is Makrooh according to Imam Abu Hanifa رضی اللہ تعالٰی عنہ except for those circumstances wherein loudness is established from explicit proofs. The Saahibain (Imam Abu Yusuf رضی اللہ تعالٰی عنہ and Muhammad رضی اللہ تعالٰی عنہ) and other Jurists and Muhadditheen rule making Zikr loud to be permissible. The practice of our Mashaaikh is based on the acceptance of the Saahibain’s ruling.” – Fataawa Rashidia, Vol. 4, Kitaabul-Hazr wal-Ibaahah
Now no Deobandi or Wahabi has the right to stop Sunni Muslims from audibly making Zikr because its permissibility, without any dislike, is proven by their leader.
Rationally speaking, loud Zikr should also be permissible for various reasons,
1. It is a rule in Shariah that reward is attained according to strife. This is why making Wudhu, going to the Musjid for jarnaat on a dark night and coming to it from far is a means of extra reward!’ – Mishkaat, etc.
In comparison to silent (khufi) Zikr, loud Zikr has more labour. Thus, it is more excellent.
2. The Hadith state that all the trees, grass, leaves, linn and humans, in the area where the Azaan of the Muazzin is heard, will testify for his Imaan on the Day of Qiyaamat.” – Mishkaat, Kitaabu/-Azaan
So, this benefit is hoped from loud Zikr as well.
3. Silent Zikr only benefits the person reciting it, but loud Zikr benefits the person reciting it and those listening. Through the concentration (zarb) of the Kalima, etc, the heart is awakened for both parties. It is possible that the listeners will also make Zikr after hearing it. Even if they don’t, there is reward in listening to it.
4. Shaitaan runs away from the sound of Azaan. – Mishkaat, Baabul-Azaan
We have just quoted the answer of Hadrat Umar رضی اللہ تعالٰی عنہ in which he said,
I was chasing Shaitaan away,” proving that sleep, laziness and negligence is removed through loud Zikr. Generally, people sleep away while making Zikr silently.

It must be remembered that this discussion concerns the situation wherein the entire Zikr is not made for show (riya). If show is intended, then making muraaqiba and even Narnaaz will be a sin. The Mashaaikh of the Naqshbandi Silsila practice and have perfected silent Zikr, while the Mashaaikh of other Silsilas practice loud Zikr and engage them selves in it.
Both are beloveds of Allahعزوجل. The Naqshbandis create a world in concealment while -the others create seclusion even while being amongst many people. Still, “Allahعزوجل has promised Jannat to all of them.” 18,23
This difference of theirs does not pertain to permissibility and prohibition. It is only their personal choice. Neither should those who make loud Zikr taunt those who don’t, and vice-versa. This discussion is directed towards those Deobandis, etc. who rule prohibition on loudness. The saying of Mujaddid Alf-e- Thaani “Neither do I do this nor do I reject it,” is blessed indeed.
OBJECTION 1: The Holy Quran states, “Remember your Lord in your heart with humility, fear and without taking out a sound at morning and at night.” 11.24 This proves that Allah’s عزوجلremembrance (Zikr) should be made at heart. Making His Zikr loudly is prohibited.
Answer – There are a few answers to this,
1. The Zikr in this ayat refers to while in Salaah. It means that the silent Salaah (Zohr and Asr), qiraat or the At-Tahiyaat in every narnaaz should be read silently by the follower (muqtadi) of the Imam in jamaat, or that the Imam should not raise his voice unnecessarily. Allama Ismail Haqqi writes in the commentary of this verse, “The Imaam who leads a jamaat in an audible namaaz shouldn’t raise his voice in qiraat. Rather, the loudness should be enough for the people behind him to hear. Kashf states that a person shouldn’t raise his voice more than necessary, otherwise he will be sinful.” 18.25 – Roohul-Bayaan
Imam Raazi رضی اللہ تعالٰی عنہ writes under this ayat, “It means that Zikrullah should be made between loudness and mildness.,,18.26 – Tafseer Kabeer
Tafseer Khaazin states under this ayat, “Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ stales that Zikr in this ayat refers to the recitation of the Holy Quran in namaaz. Its aim is to make people recite at heart.” 18.27
The Holy Quran itself explains this at another juncture, “In your namaaz, do not read it with a very raised voice or absolutely silent. Find a way between these two things.,,18.28 -Surah Israa, Verse 110
In the introduction of this book, we have already proven that the commentary of the Quran by the Quran itself has authority over everything else.
2. The object of the ayat is that the Zikr shouldn’t be made only by mouth, but that the heart should be included as well. Without the heart being included, Zikr is useless. Khaazin states under this ayat, “It has been said that making Zikr in your heart means that the greatness of Allahعزوجل should be present in your heart.,,18.29
The same Tafseer further states, “Making Zikr by mouth alone and without the heart being present is pointless because the benefit of Zikr is in making the heart present and concentrating the greatness of Allahعزوجل within it.,,18.30 _ Khaazin
This means that, sometimes, Zikr at heart is better than loud Zikr. This is a command of preferability which is not applicable every time, only in certain situations. That is why this ayat follows the quoted verse, “ ” – Surah Aaraaf, Verse 55
By joining both ayats, we can conclude that the remembrance of Allahعزوجل ­(ZikruUahlZikr-e-IIaahi) must sometimes be made loudly and sometimes softly.
When the Zikr is loud, listen to it, and when soft, reflect and ponder on it. If there is a fear of show in the loudness then silence is better, but if chasing away Shaitaan, waking up the sleeping, making the heart conscious and for all things to give testimony on the Day of Qiyaamat for the person making Zikr are intended, then loudness is definitely better. Under this ayat, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, ‘This refers to silent Zikr because softness is a greater part of sincerity and closer to be accepted. This Zikr encompasses all Zikrs, Qitaat and Duas.” 18.31 – Roohul-Bayaan
He further writes, “Soft Zikr is better when there is a fear of show or if people reading namaaz or sleeping are troubled by it. Besides these situations, loud Zikr is better because there is extra effort in it and its benefits reach the people listening as well. It is also better because it awakens the heart of the person making Zikr, gathers his though to concentrate and causes his ears to pay.
OBJECTION 2: The Holy Quran states, “Make dua to your Lord softly and sincerely. Verily, He doesn’t appreciate those who transgress.” 18.33 This proves that making Zikr in loud voice is disliked by Allahعزوجل.
Answer – There are a few replies to this as well,
1. This ayat refers to dua, not to every form of Zikrullah, and making dua softly is truly better so that sincerity is reached. Commentating on this ayat, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “Dua should be made with sincerity, humility and softly so that it nears acceptance, because it is proof of sincerity and far from show.,18.34 – Tafseer Roohul-Bayaan
Tafseer Khaazin states under this verse. “It has been said that the ayat actually refers to dua, and this is correct because dua is a form of request and a form of worship.” 1 8.35
The same Tafseer further states. ”The method of dua is that it should be made softly. Based on this ayat, Hasanرضی اللہ تعالٰی عنہ has said, “A dua made with a faint voice is equal to 70 duas made loudly.” 18.36

2. The ayat could mean that making the remembrance (Zikr) of Allahعزوجل a in a soft voice is better in some situations. ‘Udoo’ refers to every Zikr of Allahعزوجل.
This is a command of preferrability (Istihaabi Arm) and that too only in relation to some circumstances. Tafseer Khaazin states, “Based on this ayat, some Mufassireen are of the opinion that making ibaadat discreetly is better than making it openly. This is also far from show. Some other Mufassireen state that making ibaadat openly is better so that people see and follow him in performing it. Some Ulama state that to? Perform obligatory ibaadat is better than completing it discreetly.”
OBJECTION 3: Allahعزوجل states, “O My Beloved When My servants ask you about Me, it should be said that I am near and I accept the dua or the person who called out to Me.” 18.38 –Surah Baqarah, Verse 186
We see in this ayat that Allahعزوجل is near to us and hears the thoughts and discreet desires of the heart. Therefore, calling out loudly is absurd.
Answer – This ayat refutes the thinking of those who make loud Zikr believing Allahعزوجل to be far from them, and that He cannot hear them unless they raise their voices. This thinking is sheer ignorance. Loud Zikr is made to wake up an inattentive heart. Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes in the commentary of this ayat, “The cause behind this ayat being revealed is that a Bedouin asked the Holy Prophetصلی اللہ علیہ وسلم “Is Allahعزوجل near so that we may make discreet supplications (Munaajaat) to Him or is He far so that we have to scream to Him?” Upon this, the ayat was revealed.” 18.39 – Tafseer Roohul-Bayaan
We learn that calling out to Allahعزوجل £ thinking that He is far is incorrect. In another narration, it has been reported that this ayat was revealed before the Battle of Khaibar. Some people wanted to proclaim (Naara) the Takbeer whilst the Messengerصلی اللہ علیہ وسلم wished to reach there discreetly so that the Kuffaar were not informed of their approach. Tafseer Roohul-Bayaan further states. “When the Noble Messengerصلی اللہ علیہ وسلمwas approaching Khaibar, some people climbed a high place and screamed the Takbeer loudly. He said, “Be compassionate to yourselves. You are not calling out to someone deaf or absent.” Sayyiduna Rasoolullahصلی اللہ علیہ وسلم said this according to the situation and circumstances and to remove thoughts of the unaware regarding loud Zikr.” 18.40
OBJECTION 4: A Hadith states, “When people began to say the Takbeer in a raised voice, the Prophetصلی اللہ علیہ وسلم replied, “O People! Be merciful to yourselves. Neither are you addressing someone deaf nor someone absent. You are calling out to He Who is All-Hearing, All-Seeing and constantly with you. He Who you are calling out to is closer to you than the necks of your rides.” 18.41-Mishkaat, Kitaabul-Asmaa, Baabu Thawaabit-Tasbeeh wat-Tahmeed
This Hadith establishes that loud Zikr is prohibited and is disliked by the Holy Prophetصلی اللہ علیہ وسلم.
Answer – The reply to this has already been given (briefly) in the answer to Objection 2 (concerning a journey during a Jihad). At that time, it was required for the Muslim army to enter Khaibar undetected so that the Kuffaar could not prepare for war. Some people made Takbeer loudly. Due to it possibly jeopardizing this strategy, it was stopped. The beginning of this Hadith confirms this, “We were with the Holy Prophetصلی اللہ علیہ وسلم” on a journey when people began making Takbeerloudly …. “ 18.42
Or, this was also said by the Prophetصلی اللہ علیہ وسلم in advising easiness to the Muslims, i.e. “You are enduring the hardships of traveling, so do not take on the difficulty of screaming as well.” Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, “This Hadith gestures towards the fact that this prohibition of loudness is merely for dexterity, not because loudness is completely censored:’ 18.43 ­Lam ‘aatun- Tanqeeh
He writes in his Persian (Farsi) annotation of Mishkaat, “The Hadith gestures that this censoring of audibility is for easiness, not because loudness is prohibited unconditionally. The truth of the matter is that loud Zikr is definitely instituted by the Shariah, but for a reason. I have proven this in the treatise ‘Awraad’.”­Ashiatul-Lam ‘aat Sharah Mishkaat
OBJECTION 5: Hidaaya states, “Imam Abu Hanifa رضی اللہ تعالٰی عنہ has adopted the ruling of taking the minimum by Sayyiduna Abdullab ibn Mas’ood because saying the Takbeer in a raised voice is an Innovation (Bldat).” IUS_ Vol. 1, Section on the Takbeers of Tasltreeq
Adopting the least amount of Bldat is better. According to Imam Abu Hanila ., Takbeer on the days of Tashreeq begins from the Fajr Salaah of the 9th of Zul-Hijjah to the Asr namaaz on the 10th, but according to tbe Saabibain (Imam Abu Yusuf رضی اللہ تعالٰی عنہ and Muhammad), it must begin from the Fajr of the 9th Zul-Hljjah and end on the Asr of the 13th Imam Abu Hanlfa states that Takbeer must be said on two days because loud Takbeer is an Innovation and selecting the minimum amount in an Innovation is better (This also proves that loud Zikr is considered an Bldat), Hidaaya further slates, “This is because saying the Takbeer loudly is contrary to the Sunnah and its command is only with the gathering of these conditions.” 18.46 –Ibid
Answer – The difference between Imam Abu Hanifa رضی اللہ تعالٰی عنہ and the Saahibain concerns the obligation of Takbeer-e-Tashreeq, not its permissibility.
Meaning, Takbeer-e-Tashreeq is necessary only for two days according to Imam Abu Hanifa رضی اللہ تعالٰی عنہ but for 5 days according to the Saahibain. When calling it an Innovation (bidat) and contrary to the Sunnah, Imam Sahib is refuting its obligation. In the previous chapter, we have already written that Imam Abu Hanifa رضی اللہ تعالٰی عنہ himself permitted the people of Kufa to proclaim (Naara) the Takbeer in the marketplace. If he thought that loud Zikr was wrong, why did he allow it here? Discussing Eidul-Eitr, Shaami states, “Difference pertains only to reference. With regards to Dislike (Karaahat), no one has given such a ruling.” 8.47 _ Baabu Salaatil-Eidain
The same book further states, ”To proclaim (naara) the Takbeer during other days besides the days of Tashreeq is not Sunnah except for when encountering enemies or thieves. Some have deduced (qiyaas) and ruled that proclamations (naara) of Takbeer can also be given at a fire or whilst encountering any fearful thing. Qahistaani has added that it can be said when climbing as well.” 18.48 -Ibid
Durre-Mukhtaar states, “These rules are for the Khawaas (Learned). The general public shouldn’t be stopped form making Takbeer or Nafl.” 18.49-Baabdul-Eidain.
In short, it has been proven that the entire discussion of Hidaaya pertains to the Takbeer being Sunnah, not to its permissibility. Also, the ruling of the Saahibain is acted upon in relation to the Takbeer of the days of Tashreeq. In the chapter prior to this, we have quoted the verdict of Maulwi Rashid Ahmed Gangohi about loud Zikr being permissible. If these ayats and Ahadith are not interpreted in this manner, they will even be contrary to the opposition, because they too make some Zikrullah loudly, e.g. Azaan, the Takbeers of Tashreeq during Eidul-Adha, Talbiyah in Hajj, Naaras of Takbeer during functions, shoutings of “Long live..” (zindabaad) for a particular person, etc. The proofs of the opposition unconditionally prohibit loud Zikr, and it is an established principle that Quranic ayats cannot be restricted by single (Ahad) narrations of Hadith. Thus, they cannot claim, “These things (i.e the abovementioned examples of loud Zikr performed by the opposition) are permitted because loud Zikr on these occasions is proven from the Hadith, for where is it allowed to limit Quranic ayats through the Hadith?

OBJECTION 6: Fataawa Bazaaziya states, “It has been quoted from the Fataawa of Qaadhi Sahib that making Zikr loudly is Haraam. This is based on a Sahih (sound) narration in which it is proven that Hadrat Abdullah ibn Mas’ood رضی اللہ تعالٰی عنہ chased a group of people out of the Musjid on the sole reason that they were loudly reciting “ Laa ilaaha illallah” and Durood Sharif. He also said to them, “You people are Innovators (Bidatis) in my view.”-Pg.378
This shows that loudly making the Zikr of Allahعزوجل and reciting Durood Sharif collectively in a group is Harraam. These people were reciting the same and were called Innovators by Hadrat Ibn Mas’ood رضی اللہ تعالٰی عنہ and even chased out of the Musjid! Unfortunately, today, those who do not make loud Zikr are called Wahabies. This is a true reflection of the change in times. Imman has become infidelity (kufr) and infidelity has become Imaan.
Answer- There are two replies to this objection (Ilzaami and Tahqeeqi),
1. Based on this, you too are Innovators and have committed Haraam because during your political rallies gatherings of lecturers, shouts of Takbeer and ‘Zindabaad’ are made. This happens daily in Musjids but you neither stop these loud Zikrs nor do you issue verdicts on them. Is only reciting Durood loudly in the Musjid Haraam, whereas all of your other functions and Naaras permissible?
2. The scholarly (Tahqeeqi) response to this is what has been said by Fataawa Bazaazia and Shaami. Unfortunately, you didn’t quote the complete extract. If you did, you would have found the answer to your objection. The book Shaami states, “To make Zikr loudly is permissible just as how it occurs in the Azaan of the Jumuah Khutba and in Hajj. This issue has been clearly elucidated in Fataawa Khairiaa. Whatever is in Fataawa Qaadhi refers to harmful loudness.”
It is established by this that those people who were called Innovators by Hadrat Ibn Mas’ood رضی اللہ تعالٰی عنہwere making loud Zikr at the time of the firstjamaat Namaaz, i.e. while it was still being read. Either this loud Zikr of theirs truly jeopardized the people’s Salaah or another deem ill was found in their action. In. short, harmful loudness was censored here. Another reason why Hadrat Ibn Mas’ood رضی اللہ تعالٰی عنہ did so is given in Fataawa Bazaaziya, “Hadrat Abdullah ibn Mas’ood’s رضی اللہ تعالٰی عنہ, chasing them out oftbe Musjid could also have been due to a belief of theirs that this loudness was an act of worship (ibaadat). Thus, he did this to explain to people that this belief is an Innovation. A permissible action can sometimes become impermissible due to a temporary reason.”
The opposition has only three logical objections to this Zikr,
OBJECTION 1: Allahعزوجل is near, so why should we read loudly?
Answer – The reply to this has already been given. The raising of voice is not for Allahعزوجل to hear but for other benefits, just as how Azaan, etc. is said loudly.
OBJECTION 2: The Durood ‘SalaUaahu Alaika Wa Salaamu Ya Rasoolallah صلی اللہ علیہ وسلم is not proven from the Hadlth, Thus, it is impermissible.
Answer – This objection has already been answered in a previous chapter. A specific quotation and reference from a proof of Shariah is not necessary for the recitation of Durood and dua. Rather, whatever doesn’t reach the level of impermissibility is allowed. Refer to my book, Shaane-Habibur-Rahman, for the discussion on which Durood is the best.
OBJECTION 3: The loud Durood that is read after Namaaz is a disturbance and harm to the people In Salaab because they lose their concentration. Thus, it is impermissible.
Answer – There are a few replies to this,
I. This objection is not in keeping with your claim. You say that loud Zikr is unconditionally prohibited, but now you say that it is only prohibited when it affects people in Salaah, otherwise not. For this reason, it should be allowed when no one is performing Salaah.
2. Nonetheless, it has been noticed that this Zikr generally takes place when people have already completed their Salaah anyway.
3. In the previous chapter, we have already presented the Ahadith which state that the Prophetصلی اللہ علیہ وسلمand Sahaaba used to make Zikr loudly after Namaaz. Even today, there are Musjids wherein Madrassahs teaching the Quran are found. In them, students loudly recited the Holy Quran after Esha Salaah. Sometimes, deeni functions are held in Musjids after Esha Salaah and lectures and Naaras are given in them. During Eidul­Adha, inunediately after completing the Fardh Salaah in jamaat, people begin to loudly read the Takbeer of Tashreeq.
Through all of these Zikrs, is the concentration of the Namaazi broken or not? Do you now say that these actions are also forbidden?

The Jurists state, “If loud Zikr is troublesome to the Narnaazi, it is prohibited.” The meaning and object to this is visible, that at the time of jamaat, when people are engaged in Namaaz, making this loud Zikr is censored. It doesn’t mean that when people have finished their Namaaz and have commenced Zikr and recitation, a person may now say (using his Salaah as an excuse), “O those making Zikr or explaining the Quran and Hadith! Keep quiet because I want to read Namaaz now.” It should be bared in mind” that the initial jamaat is given special attention in Musjids. There are many rules of Shariah that apply to this. Tawaaf is stopped in Makkah Sharif only for the first jamaat. After it is completed, Tawaaf begins. There is so much noise due to the Tawaaf and duas that a person can’t hear anything without being spoken to in his ear. What ruling does this loud Zikr have there? Will the Tawaafbe stopped due” to the Namaaz being disturbed?


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