Message No : 14Sr.No : 136/725
Question By : Dr. S. M. Javaid Zaidi

Dear Qasmi saheb

Assalam-alaikum

It is strange for me to see that "to recite from the Glorious QurĄŻaan as much as one can and then convey the rewards to whom one wants is the right way and acceptable" but if a group of people recite Quran in mass (be it for Isale-sawab or some other things like for barakah etc.) it becomes unacceptable and against Islam. If an individual act is permissible then why the same act done together by a group of people becomes forbidden or bida etc. Does it sound logical or justified, although it is said that collective actions or prayers in congregations are commended and more blessed than an individual act or the prayers and Islam also lays emphais on community acts such as prayers, e.g. Hajj, congregation prayers, Namaz Janaza etc.What is the harm there if people recite Quran together and then convey the rewards to whom they want, they get blessings from Allah and get sawab.

(the tradition of QurĄŻaan Khwani (mass QurĄŻan reciting arrangement), which is found in Indian Sub-continent, is against the Islamic teachings).
In Islamic sharia (Fiqa and Usoolul-Fiqa) until unless there is evidence in support of prohibition things remain permissible, the prohibition has to be proved from the four sources of Fiqa i.e. Quran, Sunnah, Ijmah and Qiyas. I would love to see if Maulana give evidence from Quran and Hadess-Rasoolullaah Sallalaho-alai-wassallam about the prohibition of QurĄŻaan Khwani before branding it as bid'a or against Islamic teachings. Is there any Quranic ayat or Ahdees or any single example from Hadees which says that QurĄŻaan Khwani is forbidden or not permissible. There are many Fatawas and Ulemas and renowned scholars are of the opinion that QurĄŻaan Khwani is permissible and worthy of blessings, is a scred act (see Encyclopaedia of Islamic Jurisprudence(Bahare-Shariat) by Amjad Ali, Fatawa Razvia, Fatawa Amjadia, Fatawa Ashrafia, Kanzul-Imaan, Ahkame-Shariat, Wiqare-Shariat, Nizame-Shariat to mention a few). How it can be that when individual acts are permissible and when the same act done by some people together in a place becomes forbidden especially when it is about reading Quran and making du'a. Fixing dates is logical and make sense for the events or some meetings, if we don't fix or decide date how things can be planned and arranged, every one is busy or preoccupied with their own business.We fix date and time for the darse-quran and for our religious and social gatherings and business meetings to make easier for the people to attend. There is nothing wrong in it and is not against Islam.

Moreover we take guidance from Quran and Ahadees-Rasoolullaah Sallalaho-alai-wassallam. It is clearly mentioned in the Quran, in the first sura Al-Fatiha

Guide us the right path( Sirate-mustaqeem), it is clarified in the next ayat what is Sirate-mustaqeem
the path of those on whom You have bestowed Your grace and mercy.

At another place in the Quran it clearly mentioned who are the people whom Allah bestowed His grace and mercy
Sura An-Nisa, Ayat no. 69
(Fa ulaika ma'al-lazeena an am-Allaho alaihim minan-nabe'ena, was siddiquena was-shohadae was-swaleheena), meaning
the people whom Allah bestowed His grace are the Prophets, Siddiquen, Martyrs (Shohada) and swaleheen, (the pious and righteouspeople).

We are asked to follow the pious and righteous people. So, if a pious person performs some act, it is not against Islam as he will not do anything which is forbidden in Islam.

(And it is advisable to spend oneĄŻs utmost to remove this concept of mass QurĄŻaanic arrangement from Muslim community following the way of wisdom
Then in my opinion he should also advise to stop praying Qiyamul-lail in congregation prayer (praying in the night during the last ten days of Ramazan in jama't and reciting Quran in it), which is common practice in the Muslim and Arab countries, as it was not practiced by the Propher Sallalaho-alai-wassallam nor advised or asked, Propher Sallalaho-alai-wassallam also did not lead the congregational prayer for the Tarawih nor prayed it regularly(or punctually), it was only during the time of Hazrat Umar RA, so this tradition should also be stopped. Also, the Adhan on Friday before Jum'a khutba was used to be called outside Masjid at the boundary in- front of Imam, now-a- days this Adhan is called inside the Masjid right in the first row which is against Sunnah, this also should be stopped and so on. There are many such acts, so they should also be stopped. One has to be reasonable and judge every action or act with the same yardstick not with different ones.

It is not correct to say that the tradition of QurĄŻaan Khwani (mass QurĄŻan reciting arrangement) is found in Indian Sub-continent only. For your information (I have seen being in Canada and USA), people from Arab countries such as Algeria, Morroco, Tunisia, Jordon, Syria, Labanon, Iraq, Kurdish and Turkish people, Bosnian, people from African countries etc. follow this tradition of QurĄŻaan Khwani. When some one dies they also arrange QurĄŻaan Khwani and make du'a. The names are different for this in their language. I also have discussion on this topic and like with people from these countries esp. people from Turkey, Jordon, Morroco, Labanon, Bosnia etc., they do the same as we do QurĄŻaan Khwani. So it is wrong to say that this tradition is only in the Indian sub-continent and is bid'a.

Unfortunately some people recently started a campaign to brand the pious acts of Muslims and the swaleheen ( the pious people) as bid'a or shirk or haram etc. to sow discord and divide the community. We have to counter this campaign with wisdom in order to save us from breaking-up into different groups. In this crucial time we badly need unity not discord and divisions when our enemies are busy in evil designs and conspiracies against the Muslim Ummah and trying their utmost.

In the end I pary to Allah SWT to guide us the right path and the path of those Whom He bestowed his mercy.

Wa ma toufiqi-iIllahbillah

Wassalam and regards,

Javaid Zaidi

======================================
Dr. S. M. Javaid Zaidi
Asst. Professor
Chemical Engineering Department
King.Fahd. University of Petroleum & Minerals
Dhahran-31261

 

Reply By : Mohd. Shihabuddin Qasmi
Designation : Mufti, ODI, MMERC, Mumbai 

Dear Javiad Zaidi Saheb and all

Assalamu Alaikum

The reply is delayed de to my absence for a long time and it is regrated. Hope the details presented by Mufti Shihabuddin Qasmi saheb will help all of us.

MB Qasmi.

In the name of Allah, All Gracious, All Merciful

Assalamo Alaikum

Dear Brother in Islam,

The following details may clarify your doubts:

Before going to detail, I would like to tell you the status of Isale thawab in the view of Shariah. Isale thawab is no more than Mustahab (desirable) and Mustahsan (commendable). A Mustahab is permissible as long as its status is maintained. But this becomes forbidden if it is given more value than that of respect given by the Shariah such as following a Mustahab for the same purpose as Farayez and Wajibaat are supposed to be followed. This crossing the limitation of Mustahab can be realized by oneĄŻs action. Isale thawb for instance, is allowed but if somebody shows his anger to one who does not carry it out, participate or tells the right way of it to the extent that he does not show towards one who leaves Farayez or Wajibaat. In such a condition, this Mustahab will be prohibited. This kind of examples are found in the books of the Ahadith. Hazrat Anas (RA) reported that time and again he saw the Prophet of Islam (SAW) sitting facing the right side after making the Salam of Farz Salaah. Therefore, Fuqaha and Muhadditheen say that it is desirable to sit towards right side after making Salam of Fajr and Asr Salaah. But a well-known Sahabi Hazrat Abdullah Bin MasĄŻood says that one who considers sitting towards right side after making Salaam necessary, should know that he includes Satan in his Salaah. Therefore, Ulama say that the Mustahab becomes prohibited if it is given more value than it has in the Shariah.

Once again, I would like to repeat that there is no example of QurĄŻan Khwani in the books of the Ahadith and the Fiqh. For the time being, if we consider QurĄŻan Khwani permissible according to the rule of Fiqh, Ą°Everything itself is permissibleĄ± but due to several unnecessary and unreligious points this QurĄŻan Khwani became prohibited. Take the example of collective DuĄŻa. Though there is no example of collective DuĄŻa after the Salaah of Eidain, Tarawih and before the breaking of Fast etc, is permissible if people perform it occasionally but if it is performed as a tradition and considered as necessary as Farayes and Wajibaat then this DuĄŻa will be forbidden. Today some people arrange the QurĄŻan Khwani considering this a tradition, which is necessary to perform while other people manage this QurĄŻaan Khwani to save themselves from the criticism. In this regard, I would like to quote a paragraph from Shami, a well-know and authentic book of Hanfi school of thought. The author writes about QurĄŻaan Khwani and the other similar traditions, Ą°All these traditions are only for fame and name. Therefore, these traditions should be avoided. For, people do not practise these for the sake of Allah AlmightyĄ±. (Shami V: 1 P: 603) Besides, people generally do not care about the rules of recitation in QurĄŻan Khwani and recite so first that the recitation causes the wrath of Allah Almighty instead of His pleasure. To recite the Glorious QurĄŻaan following all the rules and the regulations of the recitation is necessary. The Lofty QurĄŻaan says, Ą°And recite the QurĄŻan in slow, measured rhythmic tonesĄ± (Suratul Muzzammil 73 V: 4) Moreover, people generally recite aloud in QurĄŻaan Khwani and the voice resounds which amounts the disrespect of the recitation. One should keep silence and listen to the recitation when the Glorious QurĄŻan is recited. The Lofty QurĄŻaan says, Ą°When the QurĄŻan is read, listen to it with attention, and hold your peace: that you may receive mercyĄ± (Suratul AĄŻraf: 7 V: 204) Therefore, it is written almost in all the authentic books of Fiqh that reciting the Glorious QurĄŻan altogether in loud voice is Makrooh. A part from the unreligious point of view QurĄŻan Khwani is to serve food or sweet after the recitation and give money to those who have recited, as I myself have seen in some part of India. Mostly people come to QurĄŻan Khwani for eating and earning money. As per the experience, none goes to such QurĄŻan Khwani where there is neither food nor money. This kind of bargaining is prohibited in the view of Shariah. Moreover, in such a case, the person who arranges the QurĄŻan Khwani and those who recite it will earn the wrath of Allah Almighty rather to receive His pleasure. As a result, what will they convey to other?

I do believe that Islam gives much emphasis on offering obligatory prayers in congregation. Offering Salaah alone is not allowed, without any proper necessity. But I also know that there is neither congregation nor invitation for optional prayers and Mustahabbaat. Invitation (Azan) and congregation (JamaĄŻh) are Sunnat-e- Muyakkadah (according to Hanfi school of thought) for only obligations and prohibited for the optional and Mustahabbaat. And thatĄŻs why Fuqaha say that inviting people to offer optional prayer in congregation such as Tahajjud is Makruh-e-Tahrimi (forbidden).

You might have confused about the definition of BidĄŻah. Every innovation is not BidĄŻah. However, the innovation in religion is BidĄŻah while the innovation for the religion is not BidĄŻah but desirable. Any invented act or path in the religion that is followed for the same purpose as Shariah supposed to be followed while it has no basis in the religion such as Azaan and Iqamah for the prayers of Eidain, offering optional prayers in congregation and so on is BidĄŻah. But the innovation made for strengthening the teachings of Islam such as compiling the Glorious QurĄŻan, Ahadith and the books of Fiqh etc is not BidĄŻah but commendable.

You referred QurĄŻan Khwani to Tahajjud, Tarawih, second Azaan of JumoĄŻh and so on. This process is known as Qias in the terms of Fiqh. There are some rules and conditions for the Qias. One of them is to refer an issue to a similar one. Both the issues must have the same value and quality. Otherwise, the Qias will be rejected. To refer QurĄŻan Khwani to offering Tahajjud in congregation is absolutely correct. And I already have expressed that inviting people to offer Tahajjud in congregation and follow it for the same purpose as Farayeez or Wajibaat are supposed to be followed is Makruh-e-Tahrimi (forbidden). The same rule will be applied for QurĄŻan Khwani too. But to refer QurĄŻan Khwani to Tarawih and the second Azan of JumoĄŻh is not correct. For, these are not of the same rank: QurĄŻan Khwani is Mustahab and Tarawih is Sunnat-e-Muykkadah. Besides, there are four principles of Shariah. One of them is IjmaĄŻ. The congregation of Tarawih and the second Azan of JumoĄŻh are proved by the IjmaĄŻ (unanimous opinions) of Sahaba (RA).

I do remind you a basic and important rule of quotation. The references particularly for the religious issues are always given from the authentic books. The books you referred to your questions are not authentic for quotation amongst the Ulama.

We never disrespect ancestors, pious and righteous people. We would rather sacrifice our lives to protect their honour, but we do not compromise with wrong deeds too. The Prophet of Islam is reported as having said, Ą°The obedience to the creature disobeying the Creator is forbiddenĄ± Muslims are prohibited to comply with the unreligious practice of an Alim or pious person. The Prophet of Islam says, Ą°If anyone of you sees a wrong thing should stop it by his hands if not then by his tongue and if even not then by his heart. This is the weakest form of ImanĄ± Therefore, disregarding the unreligious practice of ancestors does not amount disrespecting them. One who has the sentiment of love and reverence in oneĄŻs heart to the Prophet (SAW) will practise the Sunnah of the Prophet (SAW) in each and every facet of oneĄŻs life.

A true believer is one who submits oneĄŻs will before the will of Allah Almighty and follows the paths of the Prophet (SAW) and his companions leaving the unreligious traditions of oneĄŻs ancestors.

It should be noticed that the mental and spiritual capacity of a Human being is limited. However, the teachings of Islam are as large as ocean. It is not the business of everybody to reach its depth. Although the Glorious QurĄŻan and the Ahadith are in front of every Muslim but to interpret the injunctions of Allah Almighty and acquire the contextual knowledge of Islam are difficult not only for common Muslims but for Ulama also who have not the ability of Ijtihad (interpretation). Allah Almighty showers this ability on those whom He wishes to show His kindness. It also requires many long years of study and erudition and a great deal of exertion in acquiring a mastery of the various Islamic sciences. Only to memorize the Ahadith and understand their obvious meanings are not enough for understanding the injunctions of Islam. Imam Abu Usoof, the prominent jurist of the Hanafi school of thought says, Ą°Once Imam AaĄŻmash, the well-known Muhaddith, asked me about a religious issue. Having listened to the answer he was surprised and asked, Ą°How did you come across this issueĄ±? I replied, Ą°Through the Hadith you told meĄ± AaĄŻmash said, Ą°I have known this Hadith for as long as you live, but only today I discovered its meaningĄ±. Most often, memorizing some Ahadith without understanding the contextual meanings causes to commit blunder. Allamah Ibn-e-Jawzi wrote in his book Ą°Talbeesul IbleesĄ± about Allamah Khattabi. He said, Ą°A Shaikh reported the Hadith that the Prophet of Islam (SAW) prohibited to shave the head on Friday before the Salaah. The Shaikh added saying, Ą°Practising this Hadith I have never shaved my head before the Friday prayer since forty yearsĄ±. Khattabi said that he told the Shaikh the meaning of the Hadith is, Ą°The assembly of education or dialogue is not allowed before JomoĄŻah, because it is the time to offer Salaah and listen to the ceremony. Having listened to the meaning, the Shaikh became gratified and said, Ą°You made the Masala easy for meĄ±. Therefore, Imam Muslim narrates on the authority of Abdullah Ibne MusoĄŻd, Ą°The Hadith will cause mischief when you present it before the people who canĄŻt digest the meaningĄ±. (Muslim Sharif) Sufian Bin Uaina, the teacher of Imam Bukhari and Muslim says, Ą°Hadith misleads save Muslim JuristsĄ±. And the Glorious QurĄŻaan also says, Ą°By it He causes many to stray, and many He leads onto the right pathĄ±. (Suratul Baqarah 2: V: 26) I invoke the mercy of Allah Almighty to save all the Muslim br

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