June – July 1940 — On Hadith, Jurisprudence, and Spiritual Topics
جون – جولائی ۱۹۴۰
Difference among the Imams
The differences among the great Imams of jurisprudence — Imam Abu Hanifa, Imam Malik, Imam al-Shafi'i, Imam Ahmad — are not disagreements in the negative sense. They reflect different applications of sound scholarly methodology to the same sources. Each position has evidence. The layperson follows one imam; the scholar understands all positions.
Raising the Hands in Prayer (Rafa' Yadain)
The question of raising the hands at different points in the prayer is a jurisprudential difference between the schools. In the Hanafi school, the hands are raised only at the opening takbir. The Shafi'i school raises them at multiple points. Both positions have sound hadith evidence. This is a matter of school-following, not a basis for discord.
One Counsel
Hazrat Qibla gave the following counsel to his students: Hold to one school of law consistently. Do not follow scholars from different schools selectively. Maintain the company of a spiritual guide. Never let a day pass without dhikr. These four things protect the seeker.
The Era of the Ghawth
Hazrat Shaykh Abd al-Qadir al-Jilani (may Allah be pleased with him) was the Ghawth — the supreme spiritual pole — of his age. His era was a golden age of tasawwuf. The spiritual chain of the Qadiri order flows from him, and his spiritual assistance (madad) continues for those connected to the chain.
Some Remedies and Spiritual Prescriptions
Hazrat Qibla prescribed various du'as and practices as spiritual remedies for specific ailments — both physical and spiritual. The recitation of particular Quranic verses, specific dhikr formulas, and the du'as of the Prophet (peace be upon him) are the truest of medicines.
Two Types of Qadiri
There are two categories of those associated with the Qādirī order: those who have a real spiritual connection to the chain (nisbat) and those who are merely nominal members by lineage or association. The first type benefits spiritually; the second type may have a formal connection but lacks the inner reality.
Falsehood (Jhoot)
Lying is among the gravest of spiritual diseases. It corrupts the heart and severs one's connection to divine guidance. The spiritual path cannot be walked on a foundation of falsehood. The truthful person's spiritual rank rises; the liar's spiritual state deteriorates.
Treatment of Muslims and Non-Muslims
Islam commands justice toward all people — Muslim and non-Muslim. The non-Muslim citizen (dhimmi) of a Muslim state has rights that must be respected. The principle is justice for all, not discrimination. Where there is a difference in rights, it is based on the covenant structure of the state, not on hatred.
Our Principles (Hamare Usool)
Hazrat Qibla outlined the principles of his teaching lineage: (1) Strict adherence to the Hanafi school. (2) Following the Qadiri spiritual path. (3) Emphasis on correct 'aqida (doctrine). (4) Avoidance of all bid'at (innovation). (5) Love of the Sahabah and the Ahl al-Bayt. (6) Respect for all the Imams. These principles define the path of Bahr-ul-Uloom.
The Compilation of Hadith
The great collections of hadith — al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī, al-Nasāʿī, and Ibn Mājah — represent the most rigorous scholarly effort in human history to preserve and authenticate the sayings and actions of the Prophet (peace be upon him). The science of hadith criticism (rijal criticism) that underlies them is without parallel.
Jurisprudential Schools (Fiqhi Madhabs)
The four major schools of jurisprudence are all valid expressions of the Islamic legal tradition. They agree on the fundamentals and differ only in matters of detail where the evidence allows for different interpretations. The layperson should follow one school; the scholar should know them all.
Differences among the Spiritual Wayfarers (Salikeen)
Just as there are differences among jurists, there are differences among spiritual masters in their methods and emphases. Some emphasize khalwa (retreat), others emphasize ṣuḥba (company), others emphasize intensive dhikr. All are valid paths if they conform to the Sharia.
The Address Style of the Imams
The Imams of the early generations addressed their students and followers in ways suited to their level of understanding. Their words were measured and careful. The transmission of knowledge always involves an element of pedagogical consideration — one does not say everything to everyone.
Compilation and Rejection of Hadith
The scholars of hadith employed strict criteria for accepting or rejecting hadith reports. A narrator's character, memory, and continuity of the chain of transmission were all evaluated. What was accepted after this rigorous process is reliable; what was rejected was done so for sound scholarly reasons.
The Khawarij and the Rawafidh
The Khawarij were those who declared fellow Muslims to be disbelievers on the basis of major sins. The Rawafidh are those who reject the authority of the first three caliphs. Both represent serious deviations from the Sunni mainstream. The Ahl al-Sunnah wa'l-Jama'ah steers between these two extremes.
The Books of the Imams
The Imams left behind great works that continue to guide the Islamic world: the Muwatta of Imam Malik, the Kitab al-Umm of Imam Shafi'i, the Musnad of Imam Ahmad. These are foundational works of Islamic scholarship.
The Madrasa-e-Nizamia Curriculum
The curriculum of the Madrasa-e-Nizamia, established in Baghdad in the 5th century AH, set the pattern for Islamic scholarly education for centuries. While aspects of it have been criticized for excluding certain sciences, it preserved the core of Islamic knowledge through a period of civilizational challenge.