PERMISSIBILITY OF LOUD ZIKR IN THE MASJID AND ELSEWHERE
by Moulana Abdun Nabi Hamidi
"Who is more unjust than he who prevents the Name of Allah from being mentioned in the Mosques of Allah?" (Surah Baqarah:114)
All Praises are due to Allah Ta`ala, Choicest blessings and Salutations upon Allah`s beloved Prophet Hazrat Muhammad Mustafa (Salallaho Alaihi Wasallam), his noble family and illustrious 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 of soft Zikr is recommended in some conditions, and similarly, the recitation of loud Zikr is recommended in others. The discussions in this book on Zikr are based on Jahr Motawassat (medium loudness). The quotations which state that loud Zikr is Makrooh or Haraam in fact refers to Jahr Mufrat (excessive loudness), or it is attributed to Zikr which is performed to "show off". 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 Ta`ala says in the Holy Quran: "Then when you have completed the acts of Hajj, remember Allah as you used to remember your fathers". (Surah al-Baqarah: 200)
Mufassireen (Commentators of the Holy Quran) say that in the era of ignorance, it was the practice of the Kufaar, that when they completed their Hajj, they would stand in front of the Ka`bah and praise their forefathers. In this Ayah, Allah Ta`ala says that they should mention Allah Ta`ala instead of mentioning their forefathers. Therefore, it is understandable 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 proofs is the saying of Allah Ta`ala, `Remember Allah as you used to remember your forefathers`". (Ash`atul Lam`aat, Vol. 2, pg. 278)
Allah Ta`ala says in the Holy Quran: "Then, when you have finished your prayer, remember Allah standing, sitting and lying on your sides". (Surah an-Nisa: 103)
Hazrat Abdullah Ibn Abbas (radi Allahu anhu) says in the commentary of this Ayah: "One should make Allah`s Zikr during the day and at night, in water and in the dry, when traveling and when at home, in poverty and in prosperity, in sickness and in health, with softness and with loudness". (Tafseeraat-e-Ahmedia by Mullah Jeewan, pg. 207; Durre Mansoor by Imam Suyutwi Ash Shafi`I, Vol. 2, pg. 214; Ihya ul Uloom by Imam Ghazzali, Vol. 1, pg. 301)
Allah Ta`ala says in the Holy Quran: "Remember Me, I shall remember you". (Surah al-Baqarah: 152)
In this Ayah, Allah Ta`ala has commanded the performance of Zikr. Allah Ta`ala did not mention any conditions with regard to the loudness or softness in the recitation of Zikr. According to the principles of Fiqh Hanafi, unconditional statements 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 following Hadith-e-Qudsi in the commentary of this Ayah: "When he (My servant) remembers Me in his heart, I remember him personally; and when he remembers Me in an assembly, I remember him in an assembly better than his".
This Hadith-e-Qudsi endorses the recitation of both loud and soft Zikrs. Allama Sulaimaan Jumal (radi Allahu anhu) says under the commentary of the very same Ayah that, "When he remembers Me in his heart" it means that one should remember Allah alone even if the Zikr is loud.
PROOFS FROM HADITH SHAREEF ON LOUD ZIKR
Hadith 1: Bukhari and Muslim have reported from Abdullah Ibn Abbas. "Abdullah Ibn Abbas (radi Allahu anhu) said that he used to know that the beloved Rasool (sallal laahu alaihi wasallam) has completed his Salaah when he heard the Takbeer". (Mishkaat, pg. 88)
Explaining this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahu anhu) says: "The Ulama have said that the meaning of `Takbeer` in the above Hadith is unconditional Zikr, as it is recorded in Bukhari and Muslim reported by Ibn Abbas that loud Zikr in the time of beloved Rasool (sallal laahu alaihi wasallam) was well-known. Ibn Abbas (radi Allahu anhu) said that `I used to know that Salaah was completed when I used to hear the Zikr being recited aloud`". (Ash`atul Lam`aat; Vol. 1, pg. 418)
Question: Is this Hadith not Mansookh (cancelled)? Regarding this Hadith, Hazrat Imam Shafi`i (radi Allahu anhu) has said the following: "In my thinking, the narration of Ibn Abbas about loud Takbeer was for a short period of time to educate the people about Takbeer". (Kitaabul Umm, Vol. 1, pg. 110)
Answer: Hazrat Imam Shafi`i (radi Allahu anhu) did not say that this Hadith Shareef is Mansookh (cancelled). He said, "In my thinking ..." According to the Usul of Hadith, a Hadith cannot be regarded as Mansookh just because of someone`s thinking. Imam Shafi`i himself says that if one finds any of his sayings against the Hadith, then one should throw it on the wall. How then can we regard a practice of the period of Rasoolullah (sallal laahu alaihi wasallam) as Mansookh just because of the thinking of Hazrat Imam Shafi`i (radi Allahu anhu)?
Hadith 2: In Sahih Muslim, it is reported from Abdullah Ibn Zubair (radi Allahu anhu): "When the beloved Rasool (sallal laahu alaihi wasallam) uttered the Salutation at the end of his Salaah, he used to say `LA ILAHA ILLALLAHO WAHDA HU LA SHARIKA LAHU` aloud" (Mishkaat, pg. 88)
Commenting on this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahu anhu) says: "This Hadith is categorical proof that Rasoolullah (sallal laahu alaihi wasallam) used to perform loud Zikr". (Ash`atul Lam`aat, Vol. 1, pg. 419)
Hadith 3: Abu Hurairah (radi Allahu anhu) reports that Rasoolullah (sallal laahu alaihi wasallam) said that Allah Ta`ala says: "I am close to the thoughts of My servant. When he remembers Me I am with him. When he remembers Me in his heart, I remember him personally, and when he remembers Me in an assembly, I remember him in an assembly better than his". (Bukhari; Muslim; Mishkaat, pg. 196)
Sheikh Abdul Haq Muhaddith Dehlawi (radi Allahu anhu) writes in the commentary of this Hadith: "There is proof in this Hadith for loud Zikr". (Ash`atul Lam`aat, Vol. 2, pg. 180)
Allama Qastalaani (radi Allahu anhu) writes under the commentary of "Zakrani fi Mala`in": "If My servant remembers me aloud in the assembly". (Irshaadus Saari, Vol. 10, pg. 310, India print)
Allama Khairuddin Ramli (radi Allahu anhu) writes: "Zikr, which is performed in an assembly, has to be loud Zikr". (Fatawa Khairia, Vol. 2, pg. 181)
Moulana Ashraf Ali Thanwi writes: "Allama Ramli writes in Fatawa Khairia that there are Ahadith which demand loud Zikr, for example, `If My servant remembers me in an assembly, I will remember him in an assembly better than his`". (Imdaadul Fatawa, Vol. 4, pg. 44)
Sheikh Anwar Shah Kashmiri Deobandi writes under the commentary of this Hadith: "In this Hadith, there is no proof of soft Zikr`s Afdaliyyat (excellence) over loud Zikr". (Faizul Baari, Vol. 4, pg. 518)
Hadith 4: Hazrat Abu Qatadah (radi Allahu anhu) reports that on one evening the beloved Rasool (sallal laahu alaihi wasallam) went out. He passed by Hazrat Abu Bakr (radi Allahu anhu) and found him reciting the Holy Quran in a very low tone and found Hazrat Umar`s (radi Allahu anhu) recital to be loud. The next morning, as they gathered in the company of Rasoolullah (sallal laahu alaihi wasallam) the Prophet (sallal laahu alaihi wasallam) questioned their practice. Hazrat Abu Bakr (radi Allahu anhu) replied: "Ya Rasoolallah (sallal laahu alaihi wasallam), I have attained my satisfaction. Whom I desired should hear my recitation, has Heard me". Hazrat Umar (radi Allahu anhu) said, "I was awakening those who were asleep and I was causing Shaytaan to flee". The beloved Rasool (sallal laahu alaihi wasallam) told Hazrat Abu Bakr (radi Allahu anhu) to recite louder and told Hazrat Umar (radi Allahu anhu) that he should lower his tone to some extent. (Mishkaat, pg. 107, reported by Abu Dawood and Tirmizi)
It is inherrant from this Hadith that Rasoolullah (sallal laahu alaihi wasallam) guided Hazrat Umar (radi Allahu anhu) from excessive loudness to medium loudness, and he guided Hazrat Abu Bakr (radi Allahu anhu) from softness to loudness.
To prevent excessiveness we have only mentioned four Ahadith. Proving the excellence of loud Zikr, Allama Suyutwi (radi Allahu anhu) has recorded 25 Ahadith in his book "Natijatul Fikr" and Moulana Abdul Hai Lakhnowi (radi Allahu anhu) has recorded 48 Ahadith in his book "Sabahatul Fikr". Those who are interested to broaden their knowledge on this topic should study the above mentioned books.
The Deobandi Ulama write:
Before we even come to a rebuttal of the academic arguments of Molvi Hamidi, we wish to bring to your attention a clear-cut statement of SHIRK made by him. In the conclusion of his pamphlet he states "Allah and His Rosool (sallollahu alaihi wasallam) know best" In the English language, the word "best" is the highest degree of comparison, for the words, "good`, and "better". If we consider the Arabic language, the word "best" is equated to the Arabic word "A` lamu", which is also a word used as a degree of comparison. However, if the word "A` lamu" is used without the word "Min" or, if it does not show possession, then it denotes `Superlative degree`. Hence, logically we conclude that the word "best" and its Arabic counterpart "A` lamu`, are words used to show the highest form of excellence. In context of Molvi Hamidi`s statement, he is `attributing excellent and Perfect knowledge to Allah Ta`ala AND Nabi (salallahu alaihi wasallam). Even the very basic lessons in Aqaaid (Islamic Beliefs) teach us that Perfect and Absolute Knowledge is attributed to ALLAH TA`ALA ONLY. We wholeheartedly accept that Nabi Muhammed (salallahu alaihi wasallam) is the very best of Allah Ta`aala`s creations, however, his knowledge is limited to only that which Allah Ta`ala has taught him. Nabi (salallahu alaihi wasallam) himself said that on the day of Qiyaamah, he will be granted the honour by Allah Ta`ala, Most-High, to intercede on behalf of the creation, and that he (salallahu alaihi wasallam) will say such praises that he does not know of (in this life) - i.e. Allah Ta`ala will instil in him new words of praise. This proves that Nabi (salallahu alaihi wasallam)`s knowledge is limited. Regarding the "Huroofe Muqatta`at` in the Qur`aan Shareef, like "Alif Laam Meem", "Yaseen" etc. The meanings of these words are ONLY KNOWN TO ALLAH TA`ALA. This also proves that Nabi (salallahu alaihi wasallam)`s knowledge is limited.
How then can Molvi Hamidi (who proficies to be an Aalim) say that Rasool (salallahu alaihi wasallam) knows best? Is this not clear-cut Shirk (i.e. ascribing partnership to Allah Ta`ala in His Divine Qualities)? Were not the Christians led astray and cursed because they did the self-some thing of equating Hadhrat Isaa (alaihi salaam) to Allah Ta`ala?
One may refer to any authoritative and reliable Kitaab of Taf seer, Fiqh or Fatwa and one will note the words: "Wallaahu A` lamu" (And Allah Ta`ala knows best). In fact Shaami is replete with these words. Nowhere, will one find such words as mentioned by Molvi Hamidi in his pamphlet, except, of course from his cohorts of similar thinking. This explains the corrupt beliefs of this deviant sect - the `Sunnis`.
After looking at the above quotation, one will see that the Deobandi Ulama have passed a Fatwa of Shirk upon me. Insha-Allah, I will, with reference to Prophetic Traditions, prove their Fatwa as incorrect. This would, therefore, mean that the Fatwa passed by the Deobandi Ulema would not only uniquely apply to me, but it would also apply to the Holy Prophet (sallal laahu alaihi wasallam) and his illustrious Companions (radi Allahu anhum).
One will be astonished at the ignorance of the Deobandi Ulema that I have to present the following two Ahadith which will prove beyond a shadow of doubt that the Deobandi Ulama are wrong. The under-mentioned Ahadith (one of which is the first Hadith of Mishkaat and Muslim Shareef, respectively) will prove that it is indeed the Sunnah of the Sahabah Ikraam (radi Allahu anhum) to say: "Allah and his Rasool know best". Not only is it the Sunnah of the Sahabah Ikraam to utter the above phrase, Rasoolullah (sallal laahu alaihi wasallam) never refuted this statement when he heard it. Therefore, this means that Rasoolullah (sallal laahu alaihi wasallam) approved the statement. The Messenger`s (sallal laahu alaihi wasallam) task is to establish good and forbid evil. Could it then be possible that Rasoolullah (sallal laahu alaihi wasallam) heard "Shirkia statements" and still remained silent? (Reader`s should note well 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`s Messenger (sallal laahu alaihi wasallam) there appeared before us, all of a sudden, a man (dressed) in extremely white clothes with extremely black hair. There seemed to be no sign of fatigue caused by journey on him and none amongst us ever knew him. At last, he sat near the Prophet (sallal laahu alaihi wasallam). He placed his knees upon the Prophet`s (sallal laahu alaihi wasallam) knees and placed his palms on his thighs and said: "O Muhammad, inform me about Islam". He (the Holy Prophet) said: "Islam requires that you testify that there is no god but Allah and that Muhammad is His Messenger and, that you establish prayer and pay Zakaah, observe fast during the month of Ramadaan 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. He said: "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 the truth". He asked again: "Inform me about Ihsaan". He (the Holy Prophet) said: "Ihsaan is that you worship Allah as if you are seeing Him, (perceive) that He is in fact Seeing you". He said: "Inform me about (the Last) Hour". He (the Holy Prophet) said: "The one who has been inquired about the Qiyamah does not know more than the one who is inquiring (it means you know just as myself)". He (the inquirer) said: "Tell me some of it`s indications". He (the Holy Prophet) said: "Slave-girls will give birth to their mistress, and you find bare-footed, destitute, shepherds exulting in buildings (palaces)". Then he (the inquirer) made 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 and His Messenger know best". He (the Holy Prophet) said: "He was Gabriel, he came to you to instruct you on your religion". (Sahih Muslim, Kitaabul Imaan, Hadith no. 1; Mishkaat, Kitaabul Imaan, Section 1, Hadith no. 1)
Second Hadith: Ibn Abbas (radi Allahu anhu) reported that a deputation of the tribe of Abdul Qais came to Allah`s Messenger (sallal laahu alaihi wasallam). Allah`s 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: "Allah`s 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 to those behind us and which may entitle us to get into Paradise", and they also asked him about drinks. He commanded them to observe four things and prohibited them (from four things). He commanded them to affirm faith in Allah, the One. He said: "Do you know what it means to have faith in Allah?" They said: "ALLAHO WA RASOOLO HU A`LAMU - Allah and his Messenger 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 who follow my footsteps and the footsteps of my Sahabah are the only Jama`at which will achieve salvation". Those who put on a façade and claim to be "Sunnis" in order to deceive the people have now been exposed and have also proven that they oppose the way of the illustrious Sahabah Ikraam (radi Allahu anhum) by saying that it is Shirk 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 whole Ummah of Rasoolullah (sallal laahu alaihi wasallam), including Rasoolullah (sallal laahu alaihi wasallam) himself, would become Mushriks (Allah forbid!). The reason for saying this is that Rasoolullah (sallal laahu alaihi wasallam) heard this sentence from the Sahabah (radi Allahu anhum) and did not show any disagreement with them. 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 have become Mushriks (Allah forbid!). It would also imply that even those who believed in the correctness of these Ahadith would also have become Mushriks. I question the Ulama of Deoband: "Do you believe in the correctness of these Ahadith of Bukhari and Muslim Shareef?" If the answer is "yes" then you would become Mushriks according to your own Fatwa. If your answer is "no" then we would know that your association with Hadith is merely Taqiyyah ("holy lie"). This, in fact, is part of the Shi`a Mazhab and not in any way a Sunni belief.
3. Deobandi Ulama have said the following in a very boasting fashion: "Nowhere, will one find such words as mentioned 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 Ulema is nothing but an attempt to split the Ummah. We have now removed any doubt that may have existed in one`s. We are also 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. This also 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 to support this belief. While the rest of the Ummah does not share this opinion, this is only the opinion of the Deobandi Ulama. This argument is based totally on ignorance.
In response to this, we are going to quote references from two very authentic books which the Deobandi Ulama have also quoted with pride in their booklet, "Impermissibility of Loud Zikr in the Masjid". These books are "Tafseer Roohul Ma`aani" and "Noorul Anwaar".
QUOTATIONS FROM "NOORUL ANWAAR"
Hazrat Hafiz Shaikh Ahmad (radi Allahu anhu) known as "Mulla Jeewan" (passed away in 1130 A.H) writes: "We do not know the meaning of Mutashaabehaat (words whose meaning is unclear), (Huroofe Muqatte`aat are also from the Mutashaabehaat) 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, he knows the meanings of these words, otherwise, the benefit of addressing will be null and void. Just as it would be meaningless 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 the secrets between Allah and His Rasool. No one else knows these secrets besides Rasoolullah (sallal laahu alaihi wasallam)". (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 in 1270 A.H, writes under the commentary of "Alif Laam Meem", the beginning letters of Surah Baqarah: "And the argument which is presented earlier `that if the meaning of Muqatte`aat is unknown then this will be a meaningless addressing`. We say that if it means that all the people know the meaning of Huroofe Muqatte`aat, this we do not accept. If it means that the person addressed knows the meaning of Horoofe Muqatte`aat, in this case who is Rasoolullah (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 or not, because according to Allama Mahmood Aaloosi (radi Allahu anhu), a Believer cannot possess any doubt in this issue. The Deobandi Ulama not only have doubt but they openly refute that Rasoolullah (sallal laahu alaihi wasallam) 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 its meaning. Some people use these commentary books and argue that Rasoolullah (sallal laahu alaihi wasallam) does not know its meaning. We say in response to the argument that "Allah knows best" does not mean that Allah Ta`ala did not teach it to his beloved Rasool (sallal laahu alaihi wasallam). Insha-Allah, one will not find any authentic Tafseer book which states that Allah Ta`ala did not teach the meaning of Huroofe Muqatte`aat to his beloved Rasool (sallal laahu alaihi wasallam).
PRAISES 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 will instil 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 Attributes of Allah Ta`ala are not the incidents of this world, and the knowledge of Rasoolullah (sallal laahu alaihi wasallam) circumferences the incidents of this world and not the Attributes of Allah Ta`ala. Therefore, this argument 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 gave the knowledge of the entire creation to his beloved Rasool (sallal laahu alaihi wasallam). The entire creation is limited, therefore, it is understood that the knowledge of creation is also limited. Hence, we agree that the Nabi`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 unlimited Knowledge 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 baseless accusation.
The Deobandi Ulama, regarding the "challenge" at the end of their pamphlet, where they say: "Those who ask for proof regarding Meelad, Faatiha, Urs and Salaami etc. should try another approach. Can they prove which Fardh, Waajib or Sunnah has been violated by these practice?` This is an old trick, i.e. avoid the question and waylay the issue by asking another one. It stands to reason that if a person innovates something new in the Deen and claims it to be part of the Deen, which was unheard of from the predecessors, then he must produce proof to substantiate his claim. The kitaabs of Fiqh (Islamic Jurisprudence) are replete with proofs for every Mas`ala (ruling), further proving that 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 the Sahabah, Tabi`een and the pious predecessors) and Qiyaas (Analogy based on sound principles). To date the Sunni sect has not yet been able to prove any of their evil Bid`as (innovations) from any source. Everyone still has the right to ask: "What is your proof regarding Meelad, Urs, etc.
Nevertheless, we say, at your Meelad and Urs functions, Salaat is discarded by many of the participants, because of their participation (those who attend can bear testimony to this). Shar`i Hijaab, which is Waajib, is openly violated. All these 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 being perpetrated". (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)
The Deobandi Ulama regard Meelad, Urs, etc. as Haraam practices, so it is their responsibility to furnish categorical Shar`i proofs which prohibit Meelaad and Urs. They ask us: "What is your proof regarding Meelad, Urs etc?" Our reply to 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 the present form of `Tableegh` etc.?" We suggest that whatever answers that you will give to defend yourself, you should take the same answer from our side and apply it for the basis Meelad, Urs, etc. being permissible.
When all else fails, use the word "Bid`ate Sai`yya" (an evil innovation)! This is an old trick used by the Deobandis. If something does not comply with their innovations (i.e. Ijtima, Gusht, Shabguzaari, etc.) then it is a Bid`ah to them and they attempt to make that which is Ja`iz or Mubah, Haraam. They use the excuse that it was not practiced in the time of Rasoolullah (sallal laahu alaihi wasallam), the Sahabah and the Tabi`een (radi Allahu anhum), etc. even though they themselves do many things which were not practiced in the time of Rasoolullah (sallal laahu alaihi wasallam), the Sahabah and the Tabi`een (radi Allahu anhum). They themselves not only engage themselves in such activities, 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 MEANING OF "BID`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 alaihi wasallam) and which contradicts the Holy Quran and the Sunnah. Bid`at-e-Sai`yya can be Makruh Tanzihi or Makruh Tahrimi or even Haraam.
The first volume of "Ashi`atul Lam`aat" (Babul I`tisaam) speaks about Bid`at Hasana and Bid`at Sai`yya under the Hadith: "Every Bid`ah is misleading". It says that any Bid`ah which is in accordance with the Quranic Law and 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 him for this (act of goodness). There is also reward for him who acts according to it subsequently without any deduction from their rewards. He who sets in Islam an evil precedent there is upon him the burden of that, and there is also burden 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 Holy Quran and Sunnah will generate rewards and to do vice versa will incur punishment.
It is mentioned in the preface of "Fatawa Shaami" under Faza`il Imam Abu Hanifa (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 rewarded for 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: "Whoever introduces 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 Dehlawi) under the commentary of the same Hadith says, "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 a Sunnat 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, a Sunnat is removed from among the people, then surely holding fast to the Sunnat will lead to the annihilation of every Bid`at". (If a Sunnah is not affected by introducing a Bid`ah, then thi
by Moulana Abdun Nabi Hamidi
"Who is more unjust than he who prevents the Name of Allah from being mentioned in the Mosques of Allah?" (Surah Baqarah:114)
All Praises are due to Allah Ta`ala, Choicest blessings and Salutations upon Allah`s beloved Prophet Hazrat Muhammad Mustafa (Salallaho Alaihi Wasallam), his noble family and illustrious 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 of soft Zikr is recommended in some conditions, and similarly, the recitation of loud Zikr is recommended in others. The discussions in this book on Zikr are based on Jahr Motawassat (medium loudness). The quotations which state that loud Zikr is Makrooh or Haraam in fact refers to Jahr Mufrat (excessive loudness), or it is attributed to Zikr which is performed to "show off". 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 Ta`ala says in the Holy Quran: "Then when you have completed the acts of Hajj, remember Allah as you used to remember your fathers". (Surah al-Baqarah: 200)
Mufassireen (Commentators of the Holy Quran) say that in the era of ignorance, it was the practice of the Kufaar, that when they completed their Hajj, they would stand in front of the Ka`bah and praise their forefathers. In this Ayah, Allah Ta`ala says that they should mention Allah Ta`ala instead of mentioning their forefathers. Therefore, it is understandable 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 proofs is the saying of Allah Ta`ala, `Remember Allah as you used to remember your forefathers`". (Ash`atul Lam`aat, Vol. 2, pg. 278)
Allah Ta`ala says in the Holy Quran: "Then, when you have finished your prayer, remember Allah standing, sitting and lying on your sides". (Surah an-Nisa: 103)
Hazrat Abdullah Ibn Abbas (radi Allahu anhu) says in the commentary of this Ayah: "One should make Allah`s Zikr during the day and at night, in water and in the dry, when traveling and when at home, in poverty and in prosperity, in sickness and in health, with softness and with loudness". (Tafseeraat-e-Ahmedia by Mullah Jeewan, pg. 207; Durre Mansoor by Imam Suyutwi Ash Shafi`I, Vol. 2, pg. 214; Ihya ul Uloom by Imam Ghazzali, Vol. 1, pg. 301)
Allah Ta`ala says in the Holy Quran: "Remember Me, I shall remember you". (Surah al-Baqarah: 152)
In this Ayah, Allah Ta`ala has commanded the performance of Zikr. Allah Ta`ala did not mention any conditions with regard to the loudness or softness in the recitation of Zikr. According to the principles of Fiqh Hanafi, unconditional statements 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 following Hadith-e-Qudsi in the commentary of this Ayah: "When he (My servant) remembers Me in his heart, I remember him personally; and when he remembers Me in an assembly, I remember him in an assembly better than his".
This Hadith-e-Qudsi endorses the recitation of both loud and soft Zikrs. Allama Sulaimaan Jumal (radi Allahu anhu) says under the commentary of the very same Ayah that, "When he remembers Me in his heart" it means that one should remember Allah alone even if the Zikr is loud.
PROOFS FROM HADITH SHAREEF ON LOUD ZIKR
Hadith 1: Bukhari and Muslim have reported from Abdullah Ibn Abbas. "Abdullah Ibn Abbas (radi Allahu anhu) said that he used to know that the beloved Rasool (sallal laahu alaihi wasallam) has completed his Salaah when he heard the Takbeer". (Mishkaat, pg. 88)
Explaining this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahu anhu) says: "The Ulama have said that the meaning of `Takbeer` in the above Hadith is unconditional Zikr, as it is recorded in Bukhari and Muslim reported by Ibn Abbas that loud Zikr in the time of beloved Rasool (sallal laahu alaihi wasallam) was well-known. Ibn Abbas (radi Allahu anhu) said that `I used to know that Salaah was completed when I used to hear the Zikr being recited aloud`". (Ash`atul Lam`aat; Vol. 1, pg. 418)
Question: Is this Hadith not Mansookh (cancelled)? Regarding this Hadith, Hazrat Imam Shafi`i (radi Allahu anhu) has said the following: "In my thinking, the narration of Ibn Abbas about loud Takbeer was for a short period of time to educate the people about Takbeer". (Kitaabul Umm, Vol. 1, pg. 110)
Answer: Hazrat Imam Shafi`i (radi Allahu anhu) did not say that this Hadith Shareef is Mansookh (cancelled). He said, "In my thinking ..." According to the Usul of Hadith, a Hadith cannot be regarded as Mansookh just because of someone`s thinking. Imam Shafi`i himself says that if one finds any of his sayings against the Hadith, then one should throw it on the wall. How then can we regard a practice of the period of Rasoolullah (sallal laahu alaihi wasallam) as Mansookh just because of the thinking of Hazrat Imam Shafi`i (radi Allahu anhu)?
Hadith 2: In Sahih Muslim, it is reported from Abdullah Ibn Zubair (radi Allahu anhu): "When the beloved Rasool (sallal laahu alaihi wasallam) uttered the Salutation at the end of his Salaah, he used to say `LA ILAHA ILLALLAHO WAHDA HU LA SHARIKA LAHU` aloud" (Mishkaat, pg. 88)
Commenting on this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahu anhu) says: "This Hadith is categorical proof that Rasoolullah (sallal laahu alaihi wasallam) used to perform loud Zikr". (Ash`atul Lam`aat, Vol. 1, pg. 419)
Hadith 3: Abu Hurairah (radi Allahu anhu) reports that Rasoolullah (sallal laahu alaihi wasallam) said that Allah Ta`ala says: "I am close to the thoughts of My servant. When he remembers Me I am with him. When he remembers Me in his heart, I remember him personally, and when he remembers Me in an assembly, I remember him in an assembly better than his". (Bukhari; Muslim; Mishkaat, pg. 196)
Sheikh Abdul Haq Muhaddith Dehlawi (radi Allahu anhu) writes in the commentary of this Hadith: "There is proof in this Hadith for loud Zikr". (Ash`atul Lam`aat, Vol. 2, pg. 180)
Allama Qastalaani (radi Allahu anhu) writes under the commentary of "Zakrani fi Mala`in": "If My servant remembers me aloud in the assembly". (Irshaadus Saari, Vol. 10, pg. 310, India print)
Allama Khairuddin Ramli (radi Allahu anhu) writes: "Zikr, which is performed in an assembly, has to be loud Zikr". (Fatawa Khairia, Vol. 2, pg. 181)
Moulana Ashraf Ali Thanwi writes: "Allama Ramli writes in Fatawa Khairia that there are Ahadith which demand loud Zikr, for example, `If My servant remembers me in an assembly, I will remember him in an assembly better than his`". (Imdaadul Fatawa, Vol. 4, pg. 44)
Sheikh Anwar Shah Kashmiri Deobandi writes under the commentary of this Hadith: "In this Hadith, there is no proof of soft Zikr`s Afdaliyyat (excellence) over loud Zikr". (Faizul Baari, Vol. 4, pg. 518)
Hadith 4: Hazrat Abu Qatadah (radi Allahu anhu) reports that on one evening the beloved Rasool (sallal laahu alaihi wasallam) went out. He passed by Hazrat Abu Bakr (radi Allahu anhu) and found him reciting the Holy Quran in a very low tone and found Hazrat Umar`s (radi Allahu anhu) recital to be loud. The next morning, as they gathered in the company of Rasoolullah (sallal laahu alaihi wasallam) the Prophet (sallal laahu alaihi wasallam) questioned their practice. Hazrat Abu Bakr (radi Allahu anhu) replied: "Ya Rasoolallah (sallal laahu alaihi wasallam), I have attained my satisfaction. Whom I desired should hear my recitation, has Heard me". Hazrat Umar (radi Allahu anhu) said, "I was awakening those who were asleep and I was causing Shaytaan to flee". The beloved Rasool (sallal laahu alaihi wasallam) told Hazrat Abu Bakr (radi Allahu anhu) to recite louder and told Hazrat Umar (radi Allahu anhu) that he should lower his tone to some extent. (Mishkaat, pg. 107, reported by Abu Dawood and Tirmizi)
It is inherrant from this Hadith that Rasoolullah (sallal laahu alaihi wasallam) guided Hazrat Umar (radi Allahu anhu) from excessive loudness to medium loudness, and he guided Hazrat Abu Bakr (radi Allahu anhu) from softness to loudness.
To prevent excessiveness we have only mentioned four Ahadith. Proving the excellence of loud Zikr, Allama Suyutwi (radi Allahu anhu) has recorded 25 Ahadith in his book "Natijatul Fikr" and Moulana Abdul Hai Lakhnowi (radi Allahu anhu) has recorded 48 Ahadith in his book "Sabahatul Fikr". Those who are interested to broaden their knowledge on this topic should study the above mentioned books.
The Deobandi Ulama write:
Before we even come to a rebuttal of the academic arguments of Molvi Hamidi, we wish to bring to your attention a clear-cut statement of SHIRK made by him. In the conclusion of his pamphlet he states "Allah and His Rosool (sallollahu alaihi wasallam) know best" In the English language, the word "best" is the highest degree of comparison, for the words, "good`, and "better". If we consider the Arabic language, the word "best" is equated to the Arabic word "A` lamu", which is also a word used as a degree of comparison. However, if the word "A` lamu" is used without the word "Min" or, if it does not show possession, then it denotes `Superlative degree`. Hence, logically we conclude that the word "best" and its Arabic counterpart "A` lamu`, are words used to show the highest form of excellence. In context of Molvi Hamidi`s statement, he is `attributing excellent and Perfect knowledge to Allah Ta`ala AND Nabi (salallahu alaihi wasallam). Even the very basic lessons in Aqaaid (Islamic Beliefs) teach us that Perfect and Absolute Knowledge is attributed to ALLAH TA`ALA ONLY. We wholeheartedly accept that Nabi Muhammed (salallahu alaihi wasallam) is the very best of Allah Ta`aala`s creations, however, his knowledge is limited to only that which Allah Ta`ala has taught him. Nabi (salallahu alaihi wasallam) himself said that on the day of Qiyaamah, he will be granted the honour by Allah Ta`ala, Most-High, to intercede on behalf of the creation, and that he (salallahu alaihi wasallam) will say such praises that he does not know of (in this life) - i.e. Allah Ta`ala will instil in him new words of praise. This proves that Nabi (salallahu alaihi wasallam)`s knowledge is limited. Regarding the "Huroofe Muqatta`at` in the Qur`aan Shareef, like "Alif Laam Meem", "Yaseen" etc. The meanings of these words are ONLY KNOWN TO ALLAH TA`ALA. This also proves that Nabi (salallahu alaihi wasallam)`s knowledge is limited.
How then can Molvi Hamidi (who proficies to be an Aalim) say that Rasool (salallahu alaihi wasallam) knows best? Is this not clear-cut Shirk (i.e. ascribing partnership to Allah Ta`ala in His Divine Qualities)? Were not the Christians led astray and cursed because they did the self-some thing of equating Hadhrat Isaa (alaihi salaam) to Allah Ta`ala?
One may refer to any authoritative and reliable Kitaab of Taf seer, Fiqh or Fatwa and one will note the words: "Wallaahu A` lamu" (And Allah Ta`ala knows best). In fact Shaami is replete with these words. Nowhere, will one find such words as mentioned by Molvi Hamidi in his pamphlet, except, of course from his cohorts of similar thinking. This explains the corrupt beliefs of this deviant sect - the `Sunnis`.
After looking at the above quotation, one will see that the Deobandi Ulama have passed a Fatwa of Shirk upon me. Insha-Allah, I will, with reference to Prophetic Traditions, prove their Fatwa as incorrect. This would, therefore, mean that the Fatwa passed by the Deobandi Ulema would not only uniquely apply to me, but it would also apply to the Holy Prophet (sallal laahu alaihi wasallam) and his illustrious Companions (radi Allahu anhum).
One will be astonished at the ignorance of the Deobandi Ulema that I have to present the following two Ahadith which will prove beyond a shadow of doubt that the Deobandi Ulama are wrong. The under-mentioned Ahadith (one of which is the first Hadith of Mishkaat and Muslim Shareef, respectively) will prove that it is indeed the Sunnah of the Sahabah Ikraam (radi Allahu anhum) to say: "Allah and his Rasool know best". Not only is it the Sunnah of the Sahabah Ikraam to utter the above phrase, Rasoolullah (sallal laahu alaihi wasallam) never refuted this statement when he heard it. Therefore, this means that Rasoolullah (sallal laahu alaihi wasallam) approved the statement. The Messenger`s (sallal laahu alaihi wasallam) task is to establish good and forbid evil. Could it then be possible that Rasoolullah (sallal laahu alaihi wasallam) heard "Shirkia statements" and still remained silent? (Reader`s should note well 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`s Messenger (sallal laahu alaihi wasallam) there appeared before us, all of a sudden, a man (dressed) in extremely white clothes with extremely black hair. There seemed to be no sign of fatigue caused by journey on him and none amongst us ever knew him. At last, he sat near the Prophet (sallal laahu alaihi wasallam). He placed his knees upon the Prophet`s (sallal laahu alaihi wasallam) knees and placed his palms on his thighs and said: "O Muhammad, inform me about Islam". He (the Holy Prophet) said: "Islam requires that you testify that there is no god but Allah and that Muhammad is His Messenger and, that you establish prayer and pay Zakaah, observe fast during the month of Ramadaan 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. He said: "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 the truth". He asked again: "Inform me about Ihsaan". He (the Holy Prophet) said: "Ihsaan is that you worship Allah as if you are seeing Him, (perceive) that He is in fact Seeing you". He said: "Inform me about (the Last) Hour". He (the Holy Prophet) said: "The one who has been inquired about the Qiyamah does not know more than the one who is inquiring (it means you know just as myself)". He (the inquirer) said: "Tell me some of it`s indications". He (the Holy Prophet) said: "Slave-girls will give birth to their mistress, and you find bare-footed, destitute, shepherds exulting in buildings (palaces)". Then he (the inquirer) made 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 and His Messenger know best". He (the Holy Prophet) said: "He was Gabriel, he came to you to instruct you on your religion". (Sahih Muslim, Kitaabul Imaan, Hadith no. 1; Mishkaat, Kitaabul Imaan, Section 1, Hadith no. 1)
Second Hadith: Ibn Abbas (radi Allahu anhu) reported that a deputation of the tribe of Abdul Qais came to Allah`s Messenger (sallal laahu alaihi wasallam). Allah`s 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: "Allah`s 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 to those behind us and which may entitle us to get into Paradise", and they also asked him about drinks. He commanded them to observe four things and prohibited them (from four things). He commanded them to affirm faith in Allah, the One. He said: "Do you know what it means to have faith in Allah?" They said: "ALLAHO WA RASOOLO HU A`LAMU - Allah and his Messenger 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 who follow my footsteps and the footsteps of my Sahabah are the only Jama`at which will achieve salvation". Those who put on a façade and claim to be "Sunnis" in order to deceive the people have now been exposed and have also proven that they oppose the way of the illustrious Sahabah Ikraam (radi Allahu anhum) by saying that it is Shirk 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 whole Ummah of Rasoolullah (sallal laahu alaihi wasallam), including Rasoolullah (sallal laahu alaihi wasallam) himself, would become Mushriks (Allah forbid!). The reason for saying this is that Rasoolullah (sallal laahu alaihi wasallam) heard this sentence from the Sahabah (radi Allahu anhum) and did not show any disagreement with them. 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 have become Mushriks (Allah forbid!). It would also imply that even those who believed in the correctness of these Ahadith would also have become Mushriks. I question the Ulama of Deoband: "Do you believe in the correctness of these Ahadith of Bukhari and Muslim Shareef?" If the answer is "yes" then you would become Mushriks according to your own Fatwa. If your answer is "no" then we would know that your association with Hadith is merely Taqiyyah ("holy lie"). This, in fact, is part of the Shi`a Mazhab and not in any way a Sunni belief.
3. Deobandi Ulama have said the following in a very boasting fashion: "Nowhere, will one find such words as mentioned 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 Ulema is nothing but an attempt to split the Ummah. We have now removed any doubt that may have existed in one`s. We are also 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. This also 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 to support this belief. While the rest of the Ummah does not share this opinion, this is only the opinion of the Deobandi Ulama. This argument is based totally on ignorance.
In response to this, we are going to quote references from two very authentic books which the Deobandi Ulama have also quoted with pride in their booklet, "Impermissibility of Loud Zikr in the Masjid". These books are "Tafseer Roohul Ma`aani" and "Noorul Anwaar".
QUOTATIONS FROM "NOORUL ANWAAR"
Hazrat Hafiz Shaikh Ahmad (radi Allahu anhu) known as "Mulla Jeewan" (passed away in 1130 A.H) writes: "We do not know the meaning of Mutashaabehaat (words whose meaning is unclear), (Huroofe Muqatte`aat are also from the Mutashaabehaat) 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, he knows the meanings of these words, otherwise, the benefit of addressing will be null and void. Just as it would be meaningless 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 the secrets between Allah and His Rasool. No one else knows these secrets besides Rasoolullah (sallal laahu alaihi wasallam)". (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 in 1270 A.H, writes under the commentary of "Alif Laam Meem", the beginning letters of Surah Baqarah: "And the argument which is presented earlier `that if the meaning of Muqatte`aat is unknown then this will be a meaningless addressing`. We say that if it means that all the people know the meaning of Huroofe Muqatte`aat, this we do not accept. If it means that the person addressed knows the meaning of Horoofe Muqatte`aat, in this case who is Rasoolullah (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 or not, because according to Allama Mahmood Aaloosi (radi Allahu anhu), a Believer cannot possess any doubt in this issue. The Deobandi Ulama not only have doubt but they openly refute that Rasoolullah (sallal laahu alaihi wasallam) 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 its meaning. Some people use these commentary books and argue that Rasoolullah (sallal laahu alaihi wasallam) does not know its meaning. We say in response to the argument that "Allah knows best" does not mean that Allah Ta`ala did not teach it to his beloved Rasool (sallal laahu alaihi wasallam). Insha-Allah, one will not find any authentic Tafseer book which states that Allah Ta`ala did not teach the meaning of Huroofe Muqatte`aat to his beloved Rasool (sallal laahu alaihi wasallam).
PRAISES 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 will instil 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 Attributes of Allah Ta`ala are not the incidents of this world, and the knowledge of Rasoolullah (sallal laahu alaihi wasallam) circumferences the incidents of this world and not the Attributes of Allah Ta`ala. Therefore, this argument 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 gave the knowledge of the entire creation to his beloved Rasool (sallal laahu alaihi wasallam). The entire creation is limited, therefore, it is understood that the knowledge of creation is also limited. Hence, we agree that the Nabi`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 unlimited Knowledge 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 baseless accusation.
The Deobandi Ulama, regarding the "challenge" at the end of their pamphlet, where they say: "Those who ask for proof regarding Meelad, Faatiha, Urs and Salaami etc. should try another approach. Can they prove which Fardh, Waajib or Sunnah has been violated by these practice?` This is an old trick, i.e. avoid the question and waylay the issue by asking another one. It stands to reason that if a person innovates something new in the Deen and claims it to be part of the Deen, which was unheard of from the predecessors, then he must produce proof to substantiate his claim. The kitaabs of Fiqh (Islamic Jurisprudence) are replete with proofs for every Mas`ala (ruling), further proving that 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 the Sahabah, Tabi`een and the pious predecessors) and Qiyaas (Analogy based on sound principles). To date the Sunni sect has not yet been able to prove any of their evil Bid`as (innovations) from any source. Everyone still has the right to ask: "What is your proof regarding Meelad, Urs, etc.
Nevertheless, we say, at your Meelad and Urs functions, Salaat is discarded by many of the participants, because of their participation (those who attend can bear testimony to this). Shar`i Hijaab, which is Waajib, is openly violated. All these 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 being perpetrated". (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)
The Deobandi Ulama regard Meelad, Urs, etc. as Haraam practices, so it is their responsibility to furnish categorical Shar`i proofs which prohibit Meelaad and Urs. They ask us: "What is your proof regarding Meelad, Urs etc?" Our reply to 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 the present form of `Tableegh` etc.?" We suggest that whatever answers that you will give to defend yourself, you should take the same answer from our side and apply it for the basis Meelad, Urs, etc. being permissible.
When all else fails, use the word "Bid`ate Sai`yya" (an evil innovation)! This is an old trick used by the Deobandis. If something does not comply with their innovations (i.e. Ijtima, Gusht, Shabguzaari, etc.) then it is a Bid`ah to them and they attempt to make that which is Ja`iz or Mubah, Haraam. They use the excuse that it was not practiced in the time of Rasoolullah (sallal laahu alaihi wasallam), the Sahabah and the Tabi`een (radi Allahu anhum), etc. even though they themselves do many things which were not practiced in the time of Rasoolullah (sallal laahu alaihi wasallam), the Sahabah and the Tabi`een (radi Allahu anhum). They themselves not only engage themselves in such activities, 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 MEANING OF "BID`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 alaihi wasallam) and which contradicts the Holy Quran and the Sunnah. Bid`at-e-Sai`yya can be Makruh Tanzihi or Makruh Tahrimi or even Haraam.
The first volume of "Ashi`atul Lam`aat" (Babul I`tisaam) speaks about Bid`at Hasana and Bid`at Sai`yya under the Hadith: "Every Bid`ah is misleading". It says that any Bid`ah which is in accordance with the Quranic Law and 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 him for this (act of goodness). There is also reward for him who acts according to it subsequently without any deduction from their rewards. He who sets in Islam an evil precedent there is upon him the burden of that, and there is also burden 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 Holy Quran and Sunnah will generate rewards and to do vice versa will incur punishment.
It is mentioned in the preface of "Fatawa Shaami" under Faza`il Imam Abu Hanifa (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 rewarded for 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: "Whoever introduces 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 Dehlawi) under the commentary of the same Hadith says, "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 a Sunnat 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, a Sunnat is removed from among the people, then surely holding fast to the Sunnat will lead to the annihilation of every Bid`at". (If a Sunnah is not affected by introducing a Bid`ah, then thi
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