Aslam

Know, O dear readers, that after the Prophet, the rightly-guided Caliphs were the leaders of the learned in the science of God. They were the eyes of knowledge and were experienced in the legal decisions. They did not take the help of jurisprudents except in cases where consultation was necessary. They decided on the strength of Ijtihad and their decisions were recorded in their lives.
After their death, Caliphate went to those who were not so experienced in legal matters and administrative affairs. They were compelled to seek the aid of jurisprudents. At that time, a band of Tabeyins (successors of companions) were alive and they persisted in following strictly the injunctions of religion. Whenever the Caliphs called them, they fled. But some learned men used to mix with the Caliphs and consequently became humiliated. Therefore there were differences of opinions among the learned men and there grew different Mazhabs or sects as a result. There were argumentations and disputations over the intricate questions of religion. They composed also many works on these subjects. This induced the people to take the controversies and disputations.

52 THE BOOK OF WORSHIP Vol-I

THERE ARE EIGHT CONDITIONS OF DEBATES

(1) The first condition is that where debate for search of truth is one of Farze Kefayah duties, one who has not already fulfilled his part in duties of Farze Ain should not engage himself in the debates even for searching truth.

(2) The second condition is that one should not consider debates more important than Farze-Kefayah duties.

He commits sin who does other works leaving aside a more important Farze Kefayah duty. He is like a man who does not give water to drink to people who are thirsty and facing death even though he has got power to do so, beacause he remains then busy in giving lesson of cupping. Once the Prophet was asked :
When will the people give up enjoining good and fobidding evil?
The Prophet said : When flattery will grow in good people among you, kingdom will go to the meanest of you and theology to those who will be corrupt.

(3) The third condition which justifies debate is that the debater should have ability and give decision on his own responsiblility without referring to the opinion of Imam Abu Hanfia or any other Imams. He who has not the ability of independent interpretation should not express his opinion but should refer it to an Imam.

(4) The fourth condition which justifies debate is that the subject for decision should be about actual cases that crop up, for example, the question of inheritance and not about future cases.
The companions also held consutations as questions arose or were likely to arise in order to arrive at truth.