Concluding Discourses — On the Caliphs, Dhikr, and Civilization

آخری صحبتیں

Hazrat Ali's Opinion — Final Statement

Hazrat Ali, Abu Bakr — nothing compared — only that he gave (his own view to take) — meaning: he only temporarily gave the caliphate.

Husn al-Zann (Benefit of Doubt) — Continued

The principle of husn al-zann (charitable interpretation, giving benefit of the doubt) is one of the foundations of Islamic social ethics. When a fellow Muslim's action can be interpreted in multiple ways, we are obliged to choose the most favorable interpretation. This applies especially in the case of the Companions (Sahabah): when their actions in difficult historical situations seem puzzling, we should assume that they acted from sincere motives according to their understanding of the situation.

Mughira ibn Shu'ba — Abdullah ibn Abbas — Hazrat Ali's View

Hazrat discussed these three key figures of early Islam. Mughira ibn Shu'ba was politically shrewd — Muawiya found him invaluable. Abdullah ibn Abbas was the greatest scholar of Quran among the Companions. Hazrat Ali — his quality was: great people — with every large person: you are large — those who are large with large people — those who see everything from their own eyes — those who were impressed by Bahadur Khan — for the same reason — it is the effect of the appearance of personal greatness.

The Benefit of Doubt in the Islamic Court

Hazrat said: The benefit of doubt in the court gives the accused protection — the person with the doubt is caught and released to the superior.

Talha and Zubayr — The Battle of Jamal

In the Battle of Jamal — in the beginning I was on Hazrat Ali's side — Talha and Zubayr were Abu Bakr's companions — they are from the ten (promised paradise) — Zubayr and also from the ten — Asma was Abu Bakr's daughter — the wife of Zubayr ibn al-Awwam — Zubayr ibn al-Awwam is very brave. So all gathered — they said: Do justice — Hazrat Ali, Hazrat Umar, and Abu Bakr came — all gathered — they said: Do justice. One war started — war began (that is: Battle of Jamal became like that). Ali ibn Abi Talib wanted this — but the war was not the wish of Hazrat Ali — all went to fight — they all gathered to fight. Hazrat Umar's time also had no civil war — the reason is that in their time troops' attention was more on the external enemy — in the time of external fighting civil war does not happen — when they sat and relaxed, civil war started — Abu Bakr Siddiq fought the apostates — those who do not give (zakat) — we want to implement one order of the shari'ah.

Mughira ibn Shu'ba — The Removal Issue

Muawiya wanted to remove Mughira. All indications show that Mughira had grown old. The situation was such that if Yazid was not made obedient to Muawiya then Muawiya would kill him. Hazrat Ali refused. People began to say — (all their illegal actions) — Hazrat Ali says: Watch — I remove the right from the apostates — give the zakat to those who do not give — I will implement every order of the shari'ah. People came and said: Uthman's killers cannot escape blood recompense. All gathered — they said: Do justice. Hazrat Ali, Hazrat Umar, Abu Bakr — came — all gathered — they said: Do justice. From different sides — the war started (Battle of Jamal happened). Ali ibn Abi Talib wanted this — the war was not Hazrat Ali's wish — all went to fight — they all gathered to fight.

Hazrat Abu Bakr and Politics — The Nature of Governance

Hazrat said: It is a natural thing that those who are the rulers are those whose officers change — Hazrat Uthman was the khalifa and trusted Banu Umayya's politics — and Ali ibn Abi Talib was in Banu Hashim's environment — so it was thought that Uthman gave nobody in Banu Hashim governance — Hazrat Uthman used to say about giving — gave everything from Bayt al-Mal — Hazrat Ali would come — in self-sacrifice like Hazrat Ali's: Whatever came, he distributed — kept nothing for the government — why keep it? Hazrat Uthman: In Banu Umayya's political environment — because of this the Arabs who had kept the fight going — and the fight on Ali ibn Abi Talib — they had done this — the political account is this: Hazrat Uthman was khalifa and trusted Banu Umayya's policy.

The Rightly Guided Caliphs — The Political Reality

Hazrat said: And both Hazrat Uthman and Ali ibn Abi Talib were law-abiding persons — both were bound by Islamic law — every command that they gave was — obligatory to obey the shari'ah — they would give the advantage of the shubha to the wrongdoer — (those who are obedient to the shari'ah) — they were bound by the law — obligatory — the person bound by the law gives the wrongdoer the advantage of shubha. Hazrat Uthman: He is a person of great personal grandeur and intelligence — in their era this: Abu Dharr Ghaffari and others — their custom was — they did not want capitalism to remain — Abu Dharr Ghaffari and so on not nothing — an Ethiopian, a black man — we are Muslims — this was only one matter of madhab...

On Husn al-Zann — Hazrat Ali and Muawiya

Hazrat said: I watch — those taking Hazrat Ali's name and those taking Muawiya's name — I have a special connection with Hazrat Ali — I am a Shia-friendly person — but condemning any Sahabi to me — comparing Muawiya with Hazrat Ali is itself wrong — Hazrat Muawiya (may Allah be pleased with him) — when we think about niyyat — if in truth Muawiya's niyyat was really good for Muslims — then their view was also right — Hazrat Muawiya (may Allah be pleased with him) speaks as Sahabi — comes with the difficult problem.

Mughīra ibn Shuʿba — Further Account

Hazrat said: But it is equity — in the shubha he strikes at Muawiya — people would say: Muawiya should be removed — in those people I also said — it was a situation such that Khalid ibn Walid was also removed — was appointed the sharp — to suspend Hazrat Ali's refusal — the people's coming (all their illegal acts) — Hazrat Ali says: Watch — I take the right from the apostates — give zakat to those who do not give — I implement every shari'ah command — people came and said: Uthman's killers cannot escape blood recompense.

The Battle of Ṣiffīn — The Arbitration Episode

Hazrat said: But it is equity — in this shubha he strikes at Muawiya. People said: Muawiya should be removed. Among them I also said. Then a political maneuver happened — Amr ibn al-As with Muawiya and Abu Musa al-Ash'ari — in the general gathering — they said to both — one person said: — so it became the ruling of dismissal — war started — the opportunity to mourn — people of Mawla said: Who can remove Amr ibn al-As — it is a matter of crowd. Three Khawarij took up arms — Muawiya ibn Abi Sufyan, Amr ibn al-As, and Ali ibn Abi Talib — they would put the fight on them — in the night of God they would place the sword — nothing could be done in front of them. Hazrat Ali was struck — he came — after that Amr ibn al-As came — he was not coming to prayers — both fell.

Imam Ḥasan — The Peace Treaty

Hazrat said: Ḥasan (may Allah be pleased with him) — through the treaty with Muawiya he ceded governance to him — people kept coming and saying — and Ḥasan would reply: You have blackened the face of Muslims. Hazrat Ḥasan then entered into negotiations with Muawiya, stating his conditions: that he be allowed to appoint his own household successors, and that bloodshed cease. [The passage is partially garbled in the source text at this point; the historical record is clear: Imam Ḥasan (may Allah be pleased with him) concluded a peace treaty with Muawiya ibn Abi Sufyan and abdicated the caliphate, ending the civil war — Muawiya then came to be established as ruler. This is entirely distinct from the later events involving Yazid ibn Muawiya, which concern Imam Ḥusayn.] Hazrat Imam Ḥusayn (may Allah be pleased with him) — his position after the treaty of Imam Ḥasan with Muawiya — Hazrat Ḥasan ceded governance through the treaty with Muawiya — Hazrat Ali had been martyred — Muawiya came to be established.

Hazrat Ḥasan’s Abdication — The Caliphate Cannot Remain

As Hazrat Ḥasan proceeded — governance was ceded — Muawiya was established — the result: Hazrat Ali had been martyred — Muawiya became stable. Muawiya came to be stable — Hazrat Ḥasan (may Allah be pleased with him) — the people would come and say: Give governance — and Ḥasan would say: You have blackened the face of Muslims — Hazrat Ḥasan then made his conditions with Muawiya — Hazrat Ḥasan stated his condition that he be permitted to appoint successors within his household — [The source text is garbled here; the historical record is that Imam Ḥasan negotiated terms with Muawiya ibn Abī Sufyān, not with Yazīd.] — Hazrat Ali had been martyred and then came Muawiya — Ḥasan (may Allah be pleased with him): The caliphate (khilāfat) in its fully religious form cannot remain — peace (amān) cannot be established except by concession.

Government Cannot Be Religious

Hazrat said: Government is not for the religious — governance will go to the worldly. Governance will go to the worldly (those who have the full acuteness to fulfill the demands of the world, and shrewdness and agility are necessary for governance).

Prayers for the Rulers of the Muslims

Hazrat said: I pray to Allah that He give us — I pray: Abu Bakr and Umar — they gave us the divine blessings — and as Muawiya and Amr ibn al-As came — they did the governance and management — their governance continued.

Dhikr and Occupation — Body and Divine Attributes (Concluded)

Hazrat said: The body — these two eyes — they see beauty — happiness — will — all visible — what is happening — expressions of the face — the faqirs catch — (meaning: lowly, below the neck, below the sternum) — and this one below — seven attributes are in it — seven attributes: life, knowledge, power, will, hearing, sight, speech — so these come to the body.

Two Ways of Guidance and Mentorship (Irshad)

Hazrat said: Our family's education has two methods — Mawlawi Shuja al-Din Sahib — Hazrat had this habit that if someone came to a point he would at that time give him a thing — when he would arrive he said: Are we lowly? O Allah! — the other way of our family is — our nana Hazrat and Khwaja Mian's father and murshid used to say: Be careful Bakhto! — Allah's ma'rifat — all become familiar — when he comes and becomes a muqarrab — this prayer — Those who come close do not read — those who are close (muqarrab) — the close are those who come to be known — Muqarrab those who come to read namaaz are those who become close to Allah.

Tasawwuf is Faith (Tasawwuf Iman Hai)

Hazrat said: Tasawwuf is what is faith — it is faith — first faith — then practice will come too — Pasha-i-Jahan Sahib (Hazrat's nana and Khwaja Mian's father and murshid) used to say: Hey Bakhto! — from our nana Hazrat's sahib-zadahs, the big sahib-zadahs cannot do it — the big sahib-zadahs of Hazrat Khwaja Mian sitting there — and they gained it themselves — so from there — as you (Pasha Mian Sahib's sahib-zadahs) — similarly all your brothers — from yourself — so it happened that Pasha Mian Sahib: His sahib-zadahs could not — as many big sahib-zadahs of Hazrat Khwaja Mian — sitting there — and they received blessings themselves from sitting there — and khilafat and anything else also.

January 2, 1941 — Wednesday — Mutawatir and Yaqin (Certain)

Hazrat said: 'Actions are according to intentions' — hadith of Umar (may Allah be pleased with him) — narrated by many — so it is called ahad — this is why it is called 'ahad' — I will stay near this — narrating by literal word — will stay near — narrating by meaning — what will become mutawatir — mutawatir by the literal word — those who narrate — to those who bow in Zuhr's four rak'ahs and so forth — and where this came from — this depends on who comes along — one person said a thing — second said a thing — a third said it such that it became certain — a mutawatir hadith — to try to achieve certainty — I will not fight with the people's words — I will use ijtihad — when this is against the terminology it becomes wrong — I say this 'mutawatir' is 'not mutawatir' — why 'not mutawatir'? — because 'mutawatir' is 'certainly according to meaning' — 'mutawatir by the literal word' is 'means certainty.'

A pregnant woman was taken to a room — and after that a child was born — a nurse came and said: Your baby has been born — congratulations! — Is it a boy or a girl? — Two men came — a Muslim — where are all of these — this is a general state — this is a special state.

January 3, 1941 — Wednesday — Causes of Imam Shafi'i

Hazrat said: One thing to remember — a point — Habib Sahib's time — when Hyderabad came — he was reading Tarawi behind us — when the Hanafi madhab's time came, the Shafi'i madhab people started standing separately — and the others started standing separately — I was not feeling that I should say a word on the heart and feelings — but people said: When Shafi'i people read two rak'ahs after Zuhr — Hanafi people say they have finished — he turns once — then for another salam he turns another rak'ah — he comes and does one hadith — he acts on one hadith — (Jama'at is the hand of Allah on them — approval) — I do not act on this hadith — they (Shafi'i people) have already read.

Sitting Together — Niyad se Uthne ki Tarkib

Hazrat said: Our experience is — Mawlawi Shuja al-Din Sahib — Hazrat's habit was that if a person came he would at that time give him a point — when he arrived he said: Are we lowly? O Allah! — the other way of our family — our nana Hazrat and Khwaja Mian's father and murshid used to say: Be careful Bakhto! — Allah's ma'rifat — everyone becomes familiar — when he comes and becomes a muqarrab — this prayer — those who come close do not read — close (muqarrab) — close are those who come to be known — Muqarrab: those who come to read prayer become those close to Allah — the close person understands it and comes close — muqarrab.

Tashfi' al-Witr (Completing the Witr Prayer)

Hazrat said: This is not a jurisprudential error — it was the Messenger of Allah's (peace be upon him) habit — Mawlawi people reading behind him were ignorant of what the Sunna is — people would read the tashfi' al-Witr and say: What is this? — tashfi' al-Witr — after the three rak'ahs the Messenger of Allah would sit — and then after sitting he would read — where does the Messenger of Allah read after that?

Du'a-e-Qunoot (Continued)

Hazrat said: In the Shafi'i school there is a difference — in the Hanafis there is one difference — Shafi'i people read Qunoot in the Fajr prayer — I was seven years in Shafi'i — seven years ago — the one who prayed behind us — was reading the prayer in a loud voice — so with hearing the Quran from them and also reading Qunoot with them — Qunoot is three narrations: (1) Hazrat Umar's narration, (2) Hazrat Abdullah ibn Mas'ud's narration (Hanafi), (3) Hazrat Imam Hasan's narration (Shafi'i).

August 30, 1941 — Civilization (Tamaddun) — Final Sitting

Hazrat said: How did civilization arise? It arose from need — food, clothing, shelter, knowledge. Because of four things a person needs another — so hunger arose — the need of the mother arose — the necessity of the mother arose, her need became a necessity — as it grows larger it also fulfills others — and then grows with those four necessities — more things are produced — for eating: agriculture, herding — for clothing: crafts — for shelter: a builder, architect — and for justice there is a court — and justice is a more important need — if we think the world ends here and the afterlife does not exist — then this need of mine would have ended — and if this world does not end and the hereafter also exists — then for its necessities the need arose — and the prophet's need arose — (in this way the world's sciences are also three things worth considering) — (civilization is the distribution of work) — this is wrong in civilization: that a single person can do all things. He said: What is a good civilization? — one that provides each person their right.