Thirty-Fifth Assembly (Khwan-Pur-Nemat)

Sheikh Muizzuddin said: If a person acts according to the opinion of an authoritative interpreter of the Law but another one holds a different opinion, what should he do? The Venerable Master replied: In such a situation caution has to be exercised in such a way that there may be an accord between both opinions because, if a person acts on the opinion of one interpreter, he can argue, in the next life, for the correctness of his action based on the truth of the opinion. It is possible that, in the next life, the truth of the other opinion is establish- ed. Consider, for example, the rubbing of the head during the ablution for prayer. The Great Imam¹ considers that a quarter of the head has to be rubbed, while Imam Malik thinks that the whole head has to be rubbed. Hence, in this matter, one has to be cautious. A person has to harmonize the two opinions and will rub the whole head.

At this stage Sheikh Muizzuddin again said: Each person follows his own rite. Everyone who adheres firmly to his own rite will act according to its dictates. He replied: Generally the founders of rites know that they have to be very cautious when it comes to the question of worship. Moreover, truth is one and, although people firmly believe that their rite is correct, they know error is also possible. Likewise, the adherents of other rites think it is erroneous but bearing the possibility of being correct. Hence the need for caution. This is the reason why it so happens that one must reconcile the differing opinions because, in this matter, if the next world shows that the injunction of Imam Malik is correct then the opinion of the Great Imam will naturally be erroneous. It will not be a matter of opinion there-it will be absolute. A person should perform his duties in a realistic manner so that the Law will have no handle to beat him within the next life. This occurs when, in the matter of worship, a person acts in harmony with all the authoritative opinions.

Again, Sheikh Muizzuddin said: It is written that rubbing the whole head is approved. From the point of view of caution, it should have been written that it was necessary. He replied: The principle is that caution is needed in the matter of worship. This is taken for granted. All the rites are in agreement on this. As for saying that it is approved in their own rite, they say that rubbing the whole head is approved in their rite.

He was asked: Why do worldly theologians abandon all of

this and pay no attention to it? He replied: Externalist theologians stand in need of a concern for the work of religion. This feeling has departed from them and a concern for rank and position has descended upon them. The sheikh and religiously committed theologians, however, experience this concern all the time, thinking 'What have I done? How have I done it?' The sheikhs insist that a person should act in such a way as to be in harmony will all opinions, so much so that they hold that a person who touches his sexual organ after ritual ablution breaks his state of ritual purity and has to renew it.

The Helpless One said: People praying behind a prayer- leader are prohibited from reciting the Fatiha along with him. What should be done? He replied: Let them recite the Fatiha. All the sheikhs do. As for the prohibition in this matter, 'Let there be dust in the mouth of anyone who recites behind a prayer-leader,' it is possible that the intention is to insert an- other Quranic chapter, but how can it be certain that an independent recital is intended? Afterwards he added: Each authoritative teacher is obliged to act according to his own interpretation, but in this matter, he also has to observe caution, harmonizing his own opinion with that of other interpreters. It cannot therefore be said that he has turned aside from his own opinion and followed that of another because he knows very well that the command of the Law is that caution is necessary in matters of worship. This is why he seeks harmony, not because he is abandoning his own opinion in order to follow that of another. When it comes to practice, one who interprets is equal to one who does not.

Sheikh Muizzuddin said: If a person acts according to the opinion of an authoritative interpreter of the Law but another one holds a different opinion, what should he do? The Venerable Master replied: In such a situation caution has to be exercised in such a way that there may be an accord between both opinions because, if a person acts on the opinion of one interpreter, he can argue, in the next life, for the correctness of his action based on the truth of the opinion. It is possible that, in the next life, the truth of the other opinion is establish- ed. Consider, for example, the rubbing of the head during the ablution for prayer. The Great Imam¹ considers that a quarter of the head has to be rubbed, while Imam Malik thinks that the whole head has to be rubbed. Hence, in this matter, one has to be cautious. A person has to harmonize the two opinions and will rub the whole head.

At this stage Sheikh Muizzuddin again said: Each person follows his own rite. Everyone who adheres firmly to his own rite will act according to its dictates. He replied: Generally the founders of rites know that they have to be very cautious when it comes to the question of worship. Moreover, truth is one and, although people firmly believe that their rite is correct, they know error is also possible. Likewise, the adherents of other rites think it is erroneous but bearing the possibility of being correct. Hence the need for caution. This is the reason why it so happens that one must reconcile the differing opinions because, in this matter, if the next world shows that the injunction of Imam Malik is correct then the opinion of the Great Imam will naturally be erroneous. It will not be a matter of opinion there-it will be absolute. A person should perform his duties in a realistic manner so that the Law will have no handle to beat him within the next life. This occurs when, in the matter of worship, a person acts in harmony with all the authoritative opinions.

Again, Sheikh Muizzuddin said: It is written that rubbing the whole head is approved. From the point of view of caution, it should have been written that it was necessary. He replied: The principle is that caution is needed in the matter of worship. This is taken for granted. All the rites are in agreement on this. As for saying that it is approved in their own rite, they say that rubbing the whole head is approved in their rite.

He was asked: Why do worldly theologians abandon all of

this and pay no attention to it? He replied: Externalist theologians stand in need of a concern for the work of religion. This feeling has departed from them and a concern for rank and position has descended upon them. The sheikh and religiously committed theologians, however, experience this concern all the time, thinking 'What have I done? How have I done it?' The sheikhs insist that a person should act in such a way as to be in harmony will all opinions, so much so that they hold that a person who touches his sexual organ after ritual ablution breaks his state of ritual purity and has to renew it.

The Helpless One said: People praying behind a prayer- leader are prohibited from reciting the Fatiha along with him. What should be done? He replied: Let them recite the Fatiha. All the sheikhs do. As for the prohibition in this matter, 'Let there be dust in the mouth of anyone who recites behind a prayer-leader,' it is possible that the intention is to insert an- other Quranic chapter, but how can it be certain that an independent recital is intended? Afterwards he added: Each authoritative teacher is obliged to act according to his own interpretation, but in this matter, he also has to observe caution, harmonizing his own opinion with that of other interpreters. It cannot therefore be said that he has turned aside from his own opinion and followed that of another because he knows very well that the command of the Law is that caution is necessary in matters of worship. This is why he seeks harmony, not because he is abandoning his own opinion in order to follow that of another. When it comes to practice, one who interprets is equal to one who does not.