Extracts from Necklaces of Gems
Part
2
Abu Sa'id al-Mukharrimi
and his schoolhouse [madrasa].
As for
al-Mukharrimi, this is the proper spelling of his name, which indicates his connection
with the quarter of Baghdad called al-Mukharrim. Some of the sons of Yazid ibn
al-Mukharrim settled there, and that is how that quarter of the city acquired
its name.
It was
al-Qadi [the Judge] Abu Sa'id al-Mukharrimi, referred to above, who said:
"'Abd al-Qadir al-Jili wore a patched cloak [khirqa] that he received from
me, and I wore a patched cloak that I received from him, so each of us obtained
blessing by means of the other."
As
related by that highly erudite scholar, Ibrahim ad-Dairi ash-Shafi'i, author of
the compendium entitled "The Beautiful Garden" [ar-Rawd az-Zahir],
Shaikh 'Abd al-Qadir received his introduction to spiritual culture [tasawwuf]
from Shaikh Abu Ya'qub Yusuf ibn Ayyub ibn Yusuf ibn al-Husain ibn Wahra al-Hamadani
az-Zahid [the Ascetic], of whom we shall have more to say in due course. This
was when he (may Allah be well pleased with him) first arrived in Baghdad, and
met a number of the eminent ascetics of the time.
Abu
Sa'id al-Mukharrimi had a well-kept little schoolhouse by the Portico Gate [Bab
al-Azaj]. This building was placed at the disposal of our master, Shaikh 'Abd
al-Qadir, and in it he gave talks to the people, whom he addressed in the
language of religious exhortation [wa'z] and spiritual reminding [tadhkir]. It
soon became apparent that he was endowed with charismatic talents [karamat],
his reputation grew, and he met with wide acceptance. The schoolhouse [madrasa]
soon became too cramped, with so many people thronging to attend his regular
discourse-session [majlis]. To cope with the overcrowding and the lack of
space, he used to address the people while sitting by the wall, leaning on the
door of the guesthouse, which opened onto the street.
Enlargement of the
schoolhouse, in the year [A.H.] 528, to accommodate Shaikh 'Abd al-Qadir's
ever-growing audiences.
The
accommodation was eventually enlarged, by the addition of neighboring houses
and various places in the surrounding area. The rich folk made generous
donations from their assets, to pay for the structural development, while the
poor folk contributed their personal labor.
An
impoverished woman once came to the Shaikh with her husband, who was a member
of the working class, and said to him: "This is my husband, and he still
owes me my marriage-dower [mahr] of twenty dinars in gold coin. I have given
him half of it, but on one condition: he must put in work at your schoolhouse,
to the value of the remaining half." The husband had accepted this offer,
so the woman produced the written agreement and handed it over to the Shaikh.
While employing the man in the schoolhouse, the Shaikh gave him his wage every
other day–recognizing that he was poor and needy, and had not a thing in his
possession–until his work had earned him five dinars. Then the Shaikh (may
Allah be well pleased with him) brought out the written contract and placed it
in his hand, saying: "You are hereby free of any further obligation."
The
reconstructed schoolhouse was completed in the year [A.H.] 528. It came to be
known as Shaikh 'Abd al-Qadir's College, and he presided over its use for
purposes of educational instruction, the formulation of legal opinion [fatwa],
and religious exhortation, along with the exercise of independent judgment
[ijtihad] in matters of knowledge and practice. There he received visits and
pledges of material support from all the towns and countries, near and far. A
congregation of the scholars and the righteous gathered in his presence there,
from all the distant horizons. They relieved him of practical burdens, and
listened to what he had to say. The situation developed to the point where he
was in charge of the training of all the spiritual seekers [muridin] in 'Iraq.
Tongues
were exercised in various ways, in the effort to describe the marvels of his
attributes. Some described him as "Master of the Two Explanations [Dhu
'l-Bayanain]," while others characterized him as "Noble through Two
Grandfathers, and thus on Both Sides of the Family" [Karim al-Jaddain wa
't-Tarafain]." Someone gave him the title "Holder of the Two Proofs
and the Two Mandates [Sahib al-Burhanain wa 's-Sultanain]," while another
called him "The Imam of the Two Parties and the Two Paths [Imam
al-Fariqain wa 't-Tariqain]." He was also named "Master of the Two
Lamps and the Two Routes [Dhu 's-Sirajain wa 'l-Minhajain]."
Scholarly Shaikhs who
became affiliated with Shaikh 'Abd al-Qadir.
As a
result of all this, a large band of religious scholars ['ulama'] became
actively affiliated with him, and no one could ever count the number of people
who enrolled as his students. Here is a list of some of the Shaikhs who
established an affiliation with him, and who received instruction from him in
the various branches of knowledge:
*Shaikh
al-Imam al-Qudwa [the Exemplar] Abu 'Amr 'Uthman ibn Marzuq ibn Hamid ibn
Salama al-Qurashi, who was a settler in Egypt.
Shaikh
'Abd ar-Razzaq once said: "When my father (may Allah the Exalted bestow
His mercy upon him) made the Pilgrimage [Hajj], in the year when I accompanied
him, he got together at 'Arafat with the two Shaikhs, Ibn Marzuq and Abu Madin.
Each of these two received from my father the blessed gift of a patched cloak
[khirqa]. They sat in his presence and listened to some of the stories he had
to tell."
It was
Shaikh Sa'd, the son of the above-mentioned 'Uthman ibn Marzuq, who said:
"My father (may Allah the Exalted bestow His mercy upon him) would often
tell us: 'Our Shaikh, 'Abd al-Qadir, said such-and such, and such-and such. I
once saw our master, Shaikh 'Abd al-Qadir, doing such-and such, together with
that learned Imam and Judge [Qadi], Abu Ya'li Muhammad ibn Muhammad al-Farra'
al-Hanbali.'" It was 'Abd al-'Aziz ibn al-Akhdar who said: "I once
heard Abu Ya'li say: "I often sat in the company of Shaikh 'Abd al-Qadir,
and I was a proponent of what he sought to communicate."
*Shaikh
al-Faqih [the Jurist] Abu 'l-Fath Nasr al-Manni. *Shaikh Abu Muhammad Mahmud
ibn 'Uthman al-Baqqal. *Shaikh al-Imam Abu Hafs 'Umar ibn Abu Nasr ibn 'Ali
al-Ghazali. *Shaikh Abu Muhammad al-Hasan al-Farisi [the Persian]. *Shaikh
'Abdu'llah ibn Ahmad al-Khashshab. *Shaikh al-Imam 'Amr 'Uthman, who was given
honorific surname "The Shafi'i of His Age." *Shaikh Muhammad ibn
al-Kizan. *Shaikh al-Faqih [the Jurist] Raslan ibn 'Abdi'llah ibn Sha'ban.
*Shaikh Muhammad ibn Qa'id al-Awani. *Shaikh 'Abdu'llah ibn Sinan ar-Rudaini.
*Shaikh al-Hasan ibn 'Abdi'llah ibn Rafi' al-Ansari. *Shaikh Talha ibn Muzaffar
ibn Ghanim al-'Athami. *Shaikh Ahmad ibn Sa'd ibn Wahb ibn 'Ali al-Harawi.
*Shaikh Muhammad ibn al-Azhar as-Sairafi. *Shaikh Yahya ibn al-Baraka Mahfuz
ad-Dibaqi. *Shaikh 'Ali ibn Ahmad ibn Wahb al-Azjami. *Shaikh Qadi 'l-Qudah
[the Chief justice] 'Abd al-Malik ibn 'Isa ibn Hirbas al-Mara'i, and his
brother 'Uthman, and his son 'Abd ar-Rahman.
*Shaikh
'Abdu'llah ibn Nasr ibn Hamza al-Bakri. *Shaikh 'Abd al-Jabbar ibn Abi 'l-Fadl
al-Qafasi. *Shaikh 'Ali ibn Abi Zahir al-Ansari. *Shaikh 'Abd al-Ghani ibn 'Abd
al-Wahid al-Maqdisi al-Hafiz [the Qur'an-memorizer]. *Shaikh al-Imam Muwaffaqu
'd-din 'Abdu'llah ibn Ahmad ibn Muhammad Qudama al-Maqdisi al-Hanbali. *Shaikh
Ibrahim ibn 'Abd al-Wahid al-Maqdisi al-Hanbali.
It was
Shaikh Shamsu 'd-din 'Abd ar-Rahman ibn 'Umar al-Maqdisi who said: "I once
heard my paternal uncle, Shaikh Muwaffaqu 'd-din, say: 'I and al-Hafiz 'Abd al-Ghani
received the patched cloak [khirqa] from the hand of the Shaikh al-Islam, 'Abd
al-Qadir, both of us at the very same time. We studied jurisprudence [fiqh]
under him, listened to his wise advice, and derived great benefit from his
fellowship, although we only knew him for the last fifty nights of his life.
*Shaikh
Muhammad ibn Ahmad ibn Bakhtiyar. *Shaikh Abu Muhammad 'Abdu'llah ibn Abi
'l-Hasan al-Jibani. *Shaikh Khalaf ibn 'Abbas al-Misri. *Shaikh 'Abd al-Mun'im
ibn 'Ali al-Harrani. *Shaikh Ibrahim al-Haddad al-Yamani. *Shaikh 'Abdu'llah
al-Asadi al-Yamani. *Shaikh 'Atif ibn Ziyad al-Yamani. *Shaikh 'Umar ibn Ahmad
al-Yamani al-Hajari. *Shaikh Mudafi' ibn Ahmad. *Shaikh Ibrahim ibn Bisharat
al-'Adl. *Shaikh 'Umar ibn Mas'ud al-Bazzar, and his teacher, Mir ibn Muhammad
al-Jilani. *Shaikh 'Abdu'llah al-Bata'ihi, the settler in Baalbek [Ba'labakk].
*Shaikh Makki ibn Abi 'Uthman as-Sa'di, and his sons 'Abd ar-Rahman and Salih.
*Shaikh 'Abdu'llah ibn al-Hasan ibn al-'Akbari. *Shaikh Abu 'l-Qasim ibn Abi
Bakr Ahmad, and his brothers Ahmad and 'Atiq. *Shaikh 'Abd al-'Aziz ibn Abi
Nasr al-Junayidi. *Shaikh Muhammad ibn Abi 'l-Makarim al-Hujja al-Ya'qubi.
*Shaikh 'Abd al-Malik ibn Dayyal, and his son Abu 'l-Faraj. *Shaikh Abu Ahmad
al-Fadila. *Shaikh 'Abd ar-Rahman ibn Najm al-Khazraji. *Shaikh Yahya
at-Takrini. *Shaikh Hilal ibn Umayya al-'Adani. *Shaikh Yusuf Muzaffar
al-'Aquli. *Shaikh Ahmad ibn Isma'il ibn Hamza. *Shaikh 'Abdu'llah ibn Ahmad
ibn al-Mansuri Sadunat as-Sirifini. *Shaikh 'Uthman al-Basiri. *Shaikh Muhammad
al-Wa'iz al-Khayyat. *Shaikh Taju 'd-din ibn Batta. *Shaikh 'Umar ibn
al-Madayini. *Shaikh 'Abd ar-Rahman ibn Baqa. *Shaikh Muhammad an-Nakhkhal.
*Shaikh 'Abd al-'Aziz ibn Kalaf. *Shaikh 'Abd al-Karim ibn Muhammad al-Misri.
*Shaikh 'Abdu'llah ibn Muhammad ibn al-Walid. *Shaikh 'Abd al-Muhsin ibn
ad-Duwaira. *Shaikh Muhammad ibn Abi 'l-Husain. *Shaikh Dalif al-Huraimi.
*Shaikh Ahmad ibn ad-Dibaqi. *Shaikh Muhammad ibn Ahmad al-Mu'adhdhin [the
Muezzin]. *Shaikh Yusuf ibn Hibatu 'llah ad-Dimashqi. *Shaikh Ahmad ibn Muti'.
*Shaikh 'Ali ibn an-Nafis al-Ma'muni. *Shaikh Muhammad ibn al-Laith ad-Zarir.
*Shaikh ash-Sharif Ahmad ibn Mansur. *Shaikh 'Ali ibn Abi Bakr ibn Idris.
*Shaikh Muhammad ibn Nasra. *Shaikh 'Abd al-Latif ibn Muhammad al-Harrani.
There
are many more besides these, but we cannot possibly mention them all by name in
this summary account, for fear of prolonging it to the point of causing
irritation and discomfort.
Shaikh 'Abd al-Qadir's
physical build and bearing.
It was
Shaikh Muwaffaq ad-din ibn Qudama al-Maqdisi (may Allah the Exalted bestow His
mercy upon him) who said:
"Our
Shaikh Muhyi 'd-din 'Abd al-Qadir (may Allah be well pleased with him) was of
slender build, of medium height, and broad in the chest. He had a full beard,
which was brown throughout its length, and his eyebrows were joined, though
almost imperceptibly. He was endowed with a clearly audible voice, a dignified
bearing, a noble character, and a total comprehension. May Allah be well
pleased with him."
Shaikh 'Abd al-Qadir's
preeminent position in Baghdad.
In his
book the Bahja, that highly erudite scholar, Shaikh al-Imam Abu 'l-Hasan 'Ali
al-Muqri ash-Shattanawfi al-Misri, provides many reports concerning our own
master and Shaikh, the Reviver of the Sunna and the Religion [Muhyi 's-Sunna wa
'd-Din], Shaikh 'Abd al-Qadir al-Jili, including accounts of his marvelous
exploits and his charismatic talents (may Allah be well pleased with him). He
attributes the following report to Qadi 'l-Qudah [Chief Justice] Abu 'Abdi'llah
Muhammad, the son of Shaikh al-'Imad Ibrahim 'Abd al-Wahid al-Maqdisi:
"I
heard our Shaikh, Muwaffaq ad-din ibn Qudama, say: 'We entered Baghdad in the
year [A.H.] 561, and we found that leadership there had accrued to Shaikh 'Abd
al-Qadir, in the domains of religious knowledge and practice, spirituality
[hal], and legal consultation [istifta'], to such a degree that no seeker of
knowledge would need to go looking for anyone other than him. This was due to
his mastery of a vast array of the sciences, his inexhaustible patience with
serious students, and the breadth of the feeling within his breast. He was the
source of complete satisfaction, and Allah had made him the repository of
beautiful qualities and precious states of being. I have never seen the like of
him again."
Another
reporter said: "His silence was more typical of the Shaikh (may Allah be
well pleased with him) than his talking. When he did speak, it was to give
utterance to spontaneously received ideas ['ala 'l-khawatir]. He was totally
accessible, for he never left his schoolhouse, except to attend the Friday
prayer in the congregational mosque [jami'], or to spend some time in his
guesthouse [ribat].
"The
bulk of the people of Baghdad repented their sins at his hands, and the
majority of the Jews and Christians embraced Islam. He used to proclaim the
Truth from the pulpit, without reservation, and he would not soften his
reproachful criticism of those who were on friendly terms with tyrannical
wrongdoers. When al-Muqtafi bi-Amri'llah, the Commander of the Believers [Amir
al-Mu'minin], appointed Abu 'l-Wafa Yahya ibn Sa'id ibn al-Muzaffar, commonly
known as Ibn al-Mizham az-Zalim [Son of Push-and-Shove, the Tyrant], to the
office of judge, the Shaikh addressed him from the pulpit, saying: 'You have
set in authority over the Muslims the most tyrannical of tyrants. What
explanation will you give tomorrow [on the Day of Resurrection], in the
presence of the Lord of All the Worlds, the Most Merciful of the merciful?' On
hearing this, the Caliph shook and trembled, then burst into tears. He promptly
dismissed the judge concerned."
In his
Ta'rikh [History], al-Hafiz Abu 'Abdi'llah Muhammad ibn Ahmad ibn 'Uthman
adh-Dhahabi tells the reader: "It was Abu Bakr ibn Tarkhan who informed us
that Shaikh al-Muwaffaq once told him, in response to a question about Shaikh
'Abd al-Qadir (may Allah be well pleased with him): 'We came in contact with
him during the latter part of his life, so he invited us to make ourselves at
home in his schoolhouse, where he took good care of us. He sometimes sent his
son, Yahya, to see to the lighting of our lamp, and he sometimes sent us food
from his own kitchen. He used to join us in performing the obligatory ritual
prayer [farida], acting as prayer leader [imam]. In the morning, I used to
recite to him, relying on my memory, from "The Book of the Patched
Cloaks" [Kitab al-Khiraq], and al-Hafiz 'Abd al-Ghani would recite to him
from "The Book of Guidance concerning The Book [of Allah]" [Kitab
al-Hidaya fi 'l-Kitab]. No one read to him at that time, apart from the two of
us. We stayed with him for a month and nine days, then he died, and we
performed the funeral prayer for him at night, in his schoolhouse.'
"I
never heard more accounts of anyone's charismatic talents [karamat], than those
related about him. I never saw anyone else receive more veneration from the
people, for the sake of the religion. Yet we have heard only a few bits and
pieces about him."
In
Ta'rikh al-Islam [The History of Islam], we read: "Shaikh Abu Muhammad
Muhyi 's-Sunna wa 'd-Din 'Abd al-Qadir ibn Abi Salih 'Abdi'llah ibn Janga Dost
al-Hanbali az-Zahid [the Ascetic] was the rightful owner of charismatic talents
and spiritual stations. He was the Shaikh of the Islamic jurists [fuqaha'] and
of the paupers [fuqara']. He was the Leader [Imam] of his age, the Cardinal
Pole [Qutb] of his era, and the Shaikh of the Shaikhs of his time, beyond any
contention."
At the
end of the section devoted to his biography [tarjuma], the author says:
"Shaikh 'Abd al-Qadir (may Allah be well pleased with him) was a chieftain
in knowledge and practice, and indeed in all respects. His charismatic talents
were repeatedly manifested in abundance, and there has been no one like him to
take his place after him."
In Sirat
an-Nubala' [Biography of the Nobles], the author refers to Shaikh 'Abd al-Qadir
as follows:
"The
Shaikh, the Leader [al-Imam], the Scholar [al-'Alim], the Ascetic [az-Zahid],
the Knower by Direct Experience [al-'Arif], the Exemplary Model [al-Qudwa], the
Shaikh of Islam, the Signpost of the Saints ['Alam al-Awliya'], the Crown of
the Chosen [Taj al-Asfiya'], the Reviver of the Sunna [Muhyi 's-Sunna], the
Killer of Heretical Innovation [Mumit al-Bid'a], the Stronghold of Knowledge
[Ma'qil al-'Ilm], the Noble Chieftain [as-Sayyid ash-Sharif], the Highly
Esteemed Patrician [al-Hasib an-Nasib], the Memorizer of the Traditions [Hafiz
al-Ahadith]-whose ancestor was the Chieftain of the Messengers [Sayyid
al-Mursalin], Muhammad (Allah bless him and give him peace)-Shaikh Muhyi 'd-Din
Abu Muhammad 'Abd al-Qadir ibn Salih al-Jili al-Hanbali, the Shaikh of Baghdad
and other cities. May Allah be well pleased with him." (This concludes the
abridged quotation.)
In
al-'Ibar [Noteworthy Examples], the author describes him as:
"Shaikh
'Abd al-Qadir ibn Abi Salih 'Abdu'llah ibn Jangi Dost al-Jili, the Shaikh of
Baghdad, the Ascetic, the Shaikh of the Era, the Exemplary Model of Those who
Know by Direct Experience [Qudwat al-'Arifin], the Rightful Owner of Spiritual
Stations and Charismatic Talents [Sahib al-Maqamat wa 'l-Karamat], Professor of
the Jurists of the Hanbali School [Mudarris al-Hanabila], the Reviver of the
Religion [Muhyi 'd-Din]. Preeminence eventually accrued to him in the domain of
religious and spiritual exhortation [wa'z], and in the expression of
spontaneously received ideas [kalam 'ala 'l-khawatir]. May Allah be well
pleased with him."
The
following quotation is from the Ta'rikh [History] of al-Hafiz Abu Sa'id
al-Karim ibn Muhammad ibn Mansur as-Sam'ani:
"Abu
Muhammad 'Abd al-Qadir was from the people of Jilan. He became the Leader of
the Jurists of the Hanbali School [Imam al-Hanabila] and their Shaikh in his
era. He was a righteous legal expert [faqih] and a good servant of the
religion. He was devoted to the frequent practice of remembrance [dhikr],
constantly engaged in contemplation, and easily moved to tears." (Here
ends the passage I have excerpted.)
In
another Ta'rikh [History], this one by Muhibbu 'd-Din Muhammad ibn an-Najjar,
the author states:
"'Abd
al-Qadir ibn Abi Salih 'Abdu'llah ibn Janga Dost az-Zahid was from the people
of Jilan. He was one of the leaders of those Muslims who put their knowledge
into active practice, and he was manifestly endowed with charismatic talents
[karamat]. He is said to have entered Baghdad in the year [A.H.] 488, when he
was eighteen years of age. He studied Islamic jurisprudence [fiqh], mastering
the roots and branches of the subject, as well as the differences of opinion
among the experts. He attended classes on the Prophetic Tradition [Hadith]. He
also made a serious study of religious exhortation [wa'z], to the point where
he excelled therein.
"He
then felt the need to withdraw, in order to practice seclusion [khalwa],
spiritual training [riyada], traveling [siyaha], intense concentration on the
inner struggle [mujahada], the experiencing of difficult states and conditions,
the tackling of tough problems in opposition to the lower self [nafs], the
constant endurance of sleeplessness and hunger, and learning how to survive in
the wasteland and the deserts.
"He
became the pupil of Shaikh Hammad ad-Dabbas az-Zahid [the Ascetic], from whom
he acquired knowledge of the Spiritual Path [Tariqa]. Then Allah presented him
to the people, his fellow creatures, and caused him to experience a magnificent
reception from both the elite and the general mass." (End of quote.)
In the
Tabaqat [Generations] of al-Hafiz Zaidu 'd-Din ibn Rajab, we read: "'Abd
al-Qadir ibn Abi Salih 'Abdu'llah ibn Janga Dost ibn Abi 'Abdi'llah al-Jili
(al-Baghdadi at a later stage) az-Zahid [the Ascetic] was the Shaikh of the
Age, the Erudite Scholar of the Era ['Allamat al-Hin], the Exemplary Model of
Those who Know by Direct Experience [Qudwat al-'Arifin], the Sultan of the
Shaikhs, the Chieftain of the People of the Spiritual Path [Sayyid Ahl
at-Tariqa], the Reviver of the Religion [Muhyi 'd-Din], Abu Muhammad..."
Further
along in this biographical account [tarjuma], the author tells us:
"He
finally became available to the people, and was accorded a complete acceptance.
The advocates of the noble Sunna were greatly helped by his appearance in the
public arena, while it spelled grave disappointment for the proponents of
heretical innovations and sectarian tendencies [ahl al-bida' wa 'l-ahwa'].
"He
became famous for his spiritual states [ahwal], his sayings and talks [aqwal],
his charismatic talents [karamat] and his illuminating disclosures
[mukashafat]. Requests for legal pronouncements [fatawi] came to him from all
the countries and districts, and he was viewed with awe and dread by the
Caliphs, the government ministers, the kings, and their subordinates."
(Here ends this abridged excerpt from the work cited above.)
This
next quotation is from the Ta'rikh [History] of Qadi 'l-Qudah [Chief Justice]
Muhibbu 'd-Din al-'Ulaimi:
"Our
master, Shaikh 'Abd al-Qadir (may Allah be well pleased with him) was the
Leader of the Jurists of the Hanbali School [Imam al-Hanabila] and their Shaikh
in his era. His the author of a book entitled 'Sufficient Provision for Seekers
of the Path of Truth' [al-Ghunya li-Talibi Tariq al-Haqq], and of another book
called 'Revelations of the Unseen' [Futuh al-Ghaib]."
In the
book entitled "The Baghdadi Shaikhdom" [al-Mashyakhat
al-Baghdadiyya], by ar-Rashid ibn Maslama, the following statement is
attributed to al-Imam al-Hafiz Abu 'Abdi'llah Muhammad ibn Yusuf ibn Muhammad
al-Barzali al-Ishbili (may Allah the Exalted bestow His mercy upon him):
"'Abd
al-Qadir al-Jilani was the expert jurist of the Hanbali and Shafi'i schools
[faqih al-Hanabila wa 'sh-Shafi'iyya] in Baghdad, and the Shaikh of both those
communities. He was accorded complete acceptance by the jurists [fuqaha'], the
spiritual paupers [fuqara'], and all the common people. He was one of the
supporting pillars of Islam, and the source of benefit to both the elite and
the ordinary folk. He was someone whose prayer was sure to be answered, readily
moved to tears, constant in the practice of remembrance [dhikr], frequently
engaged in contemplation, tenderhearted, always of good cheer, kindly by
disposition, generous of hand, remarkable for knowledge, noble in traits of
character, and noble by lines of descent, as well as having a firm foothold in
worshipful service ['ibada] and the exercise of independent judgment
[ijtihad]."