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 عنہ were 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 وسلم and 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?