The blessed body cast no shadow

According to the Ahl-e-Sunnat, among the virtues of the Master ﷺ is also this: that he had no shadow. This is in fact connected with the point that, according to the Ahl-e-Sunnat wa-l-Jama'at, the Master (peace be upon him) is not merely a human being but is also light (nur). The deniers, who

consider his being a human being like themselves to be the very essence of faith, hold that every human being has a shadow, and therefore he too had a shadow. Read the blessed words of Hazrat Mujaddid (may his secret be sanctified): not only is it stated explicitly that he had no shadow, but he has also explained why he had no shadow. He says:

It has become known through clear unveiling (kashf) that the creation of that Master (upon him and his family be blessings and salutations) arises from that contingency (imkan) which is connected with the relational attributes (sifat-e-idafiyya), not from the contingency that exists in all the other contingent things of the world. However minutely one studies the scroll of the world's contingent things, the existence of that Master is not witnessed there; rather, the source of his creation and contingency (upon him and his family be blessings and peace) is perceived to be the existence of the relational attributes and their contingency. And since the existence of that Master (upon him and his family be blessings and peace) is not in the world of contingent things but above this world, he necessarily had no shadow. Moreover, in the visible world ('alam-e-shahadat) a person's shadow is subtler than the person, and since there is nothing in the world subtler than him, how could he have a shadow? Upon him and his family be blessings and salutations. (Maktub 100, Volume 3)

That is, it has become known through clear unveiling that the birth of the Master ﷺ arises from that contingency which is connected with the relational attributes, not from the contingency that is established in all the contingent things of the world. However minutely the book of the world's contingent things is studied, the existence of the Master ﷺ is not seen there; rather, the source of his ﷺ birth and his contingency is perceived to be the existence of the relational attributes and the contingency of the (divine) state. And since the existence of the Master ﷺ is not in the world of contingent things but above this world, he necessarily will have no shadow. Moreover, in the visible world a person's shadow is subtler than the person, and when there is nothing in the world subtler than him ﷺ, what form could his shadow have?

The words of Hazrat Mujaddid (may his secret be sanctified) are perfectly clear and need no explanation. Just reflect for a moment on what level of crime those people have reached who, by establishing for him a humanity like their own humanity and for him ﷺ a contingency like their own contingency, have ended up establishing for him all those things that were not befitting his loftiness and exalted rank.

The word of Hazrat Mujaddid is decisive. Since his existence is wholly separate from the world of contingent things, how can everything that is established for the world of contingent things be established for him ﷺ? This is a powerful statement regarding the virtues of the Master (peace be upon him). If it is examined with deep insight, from it alone open those luminous paths of faith by walking on which a person can reach Allah, and by which one can keep hold of the hem of courtesy and reverence at every point concerning the Master of the World ﷺ; otherwise there is nothing but ruinous valleys.

The Obligation of Taqlid

Among those who call themselves Muslims a sect has arisen in whose eyes even following (taqlid) a specific school of law (madhhab) could not escape the storms of "polytheism and innovation". This sect is so foul-mouthed and insolent that they consider it a meritorious act to disparage and insult those noble Imams on whose majesty, leadership and independent reasoning (ijtihad) the people of Islam have agreed. Especially regarding the most holy person of Imam-e-A'zam Abu Hanifa (may his secret be sanctified), we have seen that the more ignorant one of them is, the more insolent he is.

For the present I do not wish to undertake any discussion or research on taqlid. From the blessed words of Hazrat Mujaddid (may his secret be sanctified) I wish to bring a few points to the attention of those Muslim brothers of mine in whom the capacity for searching and for accepting the truth still remains. Among

them: first, that not every person can understand every kind of ruling; rather, there is one kind of ruling whose understanding is exclusive to the mujtahids (those qualified for independent reasoning). Second, the loftiness of Imam-e-A'zam's (may his secret be sanctified) rank in ijtihad. Third, the luminosity of the Hanafi school.

Hazrat Mujaddid (may his secret be sanctified) described three kinds of Quranic rulings. The first kind comprises those rulings that are understood from the explicit wording of the text ('ibarat al-nass), the allusion of the text (isharat al-nass), the indication of the text (dalalat al-nass) and the necessary implication of the text (iqtida' al-nass); about these he said that the common people and the elite among those who know the language are equal.

The second kind comprises those rulings that are understood through deduction (istinbat) and ijtihad. This understanding is exclusive to the mujtahid Imams. His words are:

Another kind of rulings is of the sort that is understood through ijtihad and deduction; this understanding is exclusive to the mujtahid Imams.

The third kind comprises those rulings whose understanding is beyond human capacity; these rulings cannot be understood [by reasoning]. This special knowledge is exclusive to the Prophet (peace be upon him). These are the rulings that are called Sunnah. From this classification by Hazrat Mujaddid (may his secret be sanctified) it is quite evident that the second kind of rulings of the Noble Quran cannot be understood by anyone except the mujtahids; even in the rulings of the first kind, the elite and the common are equal only when they are among those who know the language; otherwise the rulings of the Quran cannot be understood merely by looking at a translation of the Quran. Among the non-conformists (ghayr muqallid), even the most ignorant of people claims to understand the rulings; all the ignorant claim that they understand the rulings directly. To this day we have not been able to understand what understanding they have. The emergence of this sect too is a sign of the nearness of the coming of the Dajjal. They regard the success of their school as lying in speaking ill of the mujtahid Imams and diminishing their stature. Obviously, until they prove them to be without knowledge like themselves,

how will the importance and worth of their own ijtihad and deduction become like the ijtihad and deduction of those mujtahids? Their aim is precisely this: just as we are without knowledge, so were they; and if their ijtihad is accepted, ours should be too.

This castle in the air will remain imaginary; such a dream will never be fulfilled.

The Loftiness of Imam-e-A'zam's Rank in Ijtihad

In this same letter, discussing ijtihad, he says that a later Sunnah of our Master (peace be upon him) can abrogate an earlier Sunnah, and that Hazrat 'Isa (upon our Prophet and upon him be blessings and peace), who after his descent will follow this very Shari'ah, will also follow the Sunnah of the Prophet, the Master of the Universe ﷺ, because the abrogation of this Shari'ah is not permissible. It is likely that the scholars of the outward will deny the sources of the ijtihad-based rulings (mujtahadat) of Hazrat 'Isa (upon our Prophet and upon him be blessings and peace) because of their extreme subtlety and hiddenness, and will consider them contrary to the Book and the Sunnah.

The case of Hazrat Ruhullah (peace be upon him) is like the case of Imam-e-A'zam of Kufa (may Allah have mercy on him), who, through the blessing of scrupulousness and God-fearing (wara' and taqwa) and the wealth of following the Sunnah, attained such a lofty rank in ijtihad and deduction that others are incapable of understanding it and fall short of it; because of the subtlety of the meanings they consider his ijtihad-based rulings contrary to the Book and the Sunnah, and regard him and his companions as "people of opinion" (ashab al-ra'y). All this is because they have not reached the depth of his knowledge and perception and have no awareness of his understanding.

Imam Shafi'i's discernment grasped a slight glimpse of the subtlety of Imam-e-A'zam's jurisprudence, and he said: "All the jurists are the children of Abu Hanifa." Alas for the audacity of these short-sighted ones, who attribute their own shortcoming to others! His words are:

Like Ruhullah is Imam-e-A'zam of Kufa (may Allah have mercy on him), who, through the blessing of scrupulousness and God-fearing and the wealth of following the Sunnah, attained the highest rank in ijtihad and deduction, such that others are incapable of understanding it and fall short of it; and because of the subtlety of the meanings they consider his ijtihad-based rulings contrary to the Book and the Sunnah, and suppose him and his companions to be "people of opinion". All of that is due to not reaching the reality of his knowledge and comprehension and not being aware of his understanding. Imam Shafi'i, with his discernment, perceived a glimpse of the subtlety of his jurisprudence (may Allah be pleased with him), and said: "The jurists are all dependants of Abu Hanifa." Alas for the audacity of the short-sighted, who attribute their own shortcoming to another!

The Luminosity of the Hanafi School

Hear what the Hanafi school is in the lofty view of Hazrat Mujaddid Sahib: It is said without any trace of affectation or partisanship that the luminosity of this Hanafi school appears, to the eye of unveiling, like a mighty ocean, while the other schools appear like ponds and streams. And outwardly too, when it is observed, the great majority (sawad-e-a'zam) of the people of Islam are followers of Abu Hanifa (may Allah be pleased with them). Despite the great number of its followers, this school is distinguished from the other schools in its principles and branches (usul and furu'), and has a separate method of deduction; and this points to a reality.

It can be said without any trace of affectation or partisanship that the luminosity of this Hanafi school appears, in the vision of unveiling, like a mighty ocean, and the other schools appear like ponds and small streams. And outwardly too it is observed that the great majority of the people of Islam follow Abu Hanifa. Despite the abundance of its followers, this school is distinguished from the other schools in principles and branches and has its own separate way in deduction. This points to a reality.

Who can deny the complete mastery of Hazrat Mujaddid (may his secret be sanctified) in the outward and inward sciences?

Who can deny the soundness of his unveilings and witnessings (mukashafat and mushahadat)? Who does not acknowledge his lofty reach in the gnosis of the created realm and the divine realities? His blessed tongue declares that the source of Imam-e-A'zam's deduction and ijtihad is very subtle and profound, and that his ijtihad-based rulings are very subtle, beyond the reach of most people; that the light of the Hanafi school is a mighty ocean, while the other schools are small streams and ponds; and that its principles and branches are the loftiest and most distinguished of all. May Allah send down thousands of mercies upon the most pure resting place of Hazrat Mujaddid (may his secret be sanctified), who showed us, the deficient and the superficial, the trace of reality and granted our hearts contentment. How blessed are those people who have been granted the wealth of following such a school and such a great leader! However much thanks is offered for this supreme blessing of the Most Holy Lord, it is too little. Now come, let us show you the cruelty that the people of the age have committed against the great guide and leader of this Ummah which has been shown mercy. Hazrat Mujaddid says: It is a strange matter: Imam Abu Hanifa is foremost of all in following the Sunnah; he considers hadiths with an incomplete chain (mursal) worthy of being followed like those with a connected chain (musnad), and gives them precedence over his own opinion; and likewise he gives the saying of a Companion precedence over his own opinion because of the honour of the Companion's company with the Best of Mankind (upon him and upon them be blessings and salutations); and the others (the mujtahid Imams) are not like this. Despite this, his opponents regard Imam-e-A'zam as a "man of opinion" and attribute to him words that suggest disrespect, although all people acknowledge the perfection of his knowledge and the abundance of his scrupulousness and God-fearing. May Allah Most High grant them the ability not to harm the chief of the foundation of the religion and of the people of Islam, and not to hurt the great majority of the people of Islam.

یُرِیۡدُوۡنَ اَنۡ یُّطْفِـُٔوۡا نُوۡرَ اللہِ بِاَفْوَاہِہِمْ (التوبۃ: ۸؍۳۲)

They wish to extinguish the light of Allah with their mouths. (At-Tawbah 9:32)

Translation: They wish to extinguish the light of Allah with their mouths.

Those who consider these great figures of the religion to be "people of opinion", if they believe that these people judge by their own opinion and do not follow the Book and the Sunnah, then by their corrupt supposition the great majority of the people of Islam would be misguided and innovators; indeed, they would be outside the community of Islam. No one will hold this belief except an ignorant person who is unaware of his own ignorance, or a heretic (zindiq) whose aim is to invalidate half (shatr) of the religion. A few deficient people have memorised a few hadiths and have confined the rulings of the Shari'ah to them; they deny whatever lies beyond what they know, and whatever has not been established in their view they treat as non-existent:

Like that worm which lies hidden inside a stone:Its earth and its sky are that very stone.

Alas, a thousand times alas, for the cold prejudices and corrupt views of these deficient people! The founder of jurisprudence (fiqh) is Abu Hanifa; three quarters of fiqh have been acknowledged as his, and in the remaining quarter all others share with him.

In fiqh he is the master of the house and all the others are his dependants. Despite my adherence to this Hanafi school, I have, as it were, a personal love for Imam Shafi'i and regard him as great; for this reason I follow his school in some supererogatory acts. But what can I do? Despite their abundance of knowledge and perfection of God-fearing, I find the others, beside Imam Abu Hanifa, like children. And the matter rests with Allah, Glorified is He.

Since the passage was long, I have quoted its translation; whoever wishes to see the original text should consult Maktub 55, Volume 2, in which all these discussions are found.

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The worm that lives inside stones: its earth and sky are nothing but that stone.

The words of Hazrat Mujaddid (may his secret be sanctified) are very clear and plain and call for no elaboration or explanation. An ordinary person can understand well what he said by reading or hearing it. See for yourself: what Hazrat Mujaddid (may his secret be sanctified) said about four hundred years ago applies fully to today's non-conformists; indeed, the non-conformists of today are miles ahead. The cruelty of those of whom Hazrat Mujaddid complains extended only to Hazrat Abu Hanifa and his followers, whereas for the people of the present, insulting the Messenger has become their distinguishing mark.

Each of them, after hearing translations of hadith from his own maulvi, memorises a deficient understanding of just those few narrations that suit the desires of his self, and whose practice causes his self not the slightest hardship; everything else is weak in his eyes. Then, translations of Bukhari, Muslim and others are now available; if he can read Urdu, that alone is enough for ijtihad. To keep this inner wickedness of his concealed, he has made himself known as Ahl-e-Hadith and a monotheist (muwahhid).

O people, the true and right path is the one by walking on which people became saints (awliya) and attained union with Allah; their arrival is the proof of its truthfulness. After the statements of a great one and Imam like Hazrat Mujaddid, who reached Allah, there remains no need for the sayings of anyone else; but for further reassurance, accounts of a few great figures are presented to the readers. These are such great ones that whoever accepts them and walks in their footsteps does not go astray. The Imam of the Ahl-e-Sunnat, A'la Hazrat (may his secret be sanctified), says:

The footprints of your servants are the path to Allah;

How can he go astray who walks following this trail?

1. The Qutb al-Irshad, Hazrat Sayyiduna Khwaja Baqi Billah (may his secret be sanctified), the honoured spiritual guide (murshid) of Hazrat Mujaddid Sahib (may his secret be sanctified), says that the command to recite Surah al-Fatiha behind the imam appears outwardly from a few narrations; so, thinking that no aspect of acting on the Sunnah should be left out, he decided to recite Surah al-Fatiha behind the imam for some days. Only a few days had passed when he saw, in a spiritual vision (waqi'a), the Imam of Imams, the Lamp of the Ummah, Sayyiduna Imam-e-A'zam Abu Hanifa (may his secret be sanctified), reciting an ode (qasida) in his own praise, from which it was understood that in his school there have been a great many noble saints who did not recite Surah al-Fatiha behind the imam. After this incident he never again recited Surah al-Fatiha behind the imam. (This incident is given in detail in Barakat-e-Ahmadiyya.)

2. The Qutb of his age, Hazrat Sa'in Tawakkul Shah Ambalawi Mujaddidi (may his secret be sanctified) (d. 1315 AH), is a famous and well-known great figure of the exalted Naqshbandi Mujaddidi order of the fourteenth century. In keeping with his lofty rank, his unveiling and witnessing (kashf and mushahada) were also of a very high level. A few of his unveilings are presented here. Concerning the issue under discussion, Allama Nur Bakhsh Tawakkuli writes in Tazkira-e-Mashaikh-e-Naqshbandiya that at one time the non-conformists of Ambala had begun debating and disputing with the Ahl-e-Sunnat who follow the schools (muqallidin), and discord had grown greatly. Hazrat Sa'in Sahib (may Allah have mercy on him) related the story of those days to me as follows: The thought came to me that, since the non-conformists act upon the hadith of the Messenger of Allah ﷺ, why are they opposed? And I was anxious that whatever was the truth about this should become known to me.

At last, one night I saw this dream: the Holy Prophet ﷺ was gracing an enclosure with his presence. This enclosure had only one door, and its wall was covered in dust. Outside the wall

Christians too were standing, but their backs were towards the Prophet ﷺ. The non-conformists were also outside the wall of the enclosure; their faces were indeed towards the Prophet ﷺ, but they could not find the door to go inside, and they stood outside the wall of the enclosure. And the Ahl-e-Sunnat wa-l-Jama'at, the followers of Hazrat Imam-e-A'zam (may Allah have mercy on him), went in through the door without any difficulty and presented themselves in the service of the Holy Prophet ﷺ. Having seen this dream, Shah Sahib (may Allah have mercy on him) became reassured that the followers of Imam-e-A'zam and the followers of the other Imams are on the truth, and that the non-conformists are in error.

Describing the vastness of Imam-e-A'zam's knowledge, Shah Sahib said: Once we were in meditation (muraqaba) and saw a very large pool whose water was green in colour and extremely deep. We dived in many times and strove very hard, but could not find its bottom at all. Then we saw that some canals had been drawn out of this pool, and many water-wheels were fitted around the edges of the pool. Water was flowing out through the canals and was also being drawn by the water-wheels, and besides these, thousands upon thousands of people were drawing water, yet the water never ran out.

We asked whose pool this was. We were told that it is the pool of the knowledge of Hazrat Imam-e-A'zam (may Allah have mercy on him); even if it were drawn from like this for a whole lifetime, it would never run out. We also saw the pools of knowledge of Hazrat Imam Shafi'i, Hazrat Imam Ahmad ibn Hanbal and Hazrat Imam Malik (may Allah have mercy on them); they were close by. Although they are very large in their own measure, compared with this pool they appear very small. Since that day we have come to love Hazrat Imam-e-A'zam (may Allah have mercy on him) so much that we cannot express it. When we asked about the canals, the answer came: this is the canal of Imam Muhammad, this is that of Imam Abu

Yusuf, this is that of Imam Zufar, and so on. Since the water of the pool was green, from this we understood that the light of the entire Shari'ah of the Messenger of Allah ﷺ has come there.