Discourses of October–November 1958
اکتوبر–نومبر ۱۹۵۸ء کے مجالس
19 August 1958 — Tuesday (3 Safar 1378 AH)
Hazrat Khwaja Qibla Counts His Children in the Hundreds
From our Hazrat — some children are asking — 'how many children are you?' — 'You are always with us and Abd al-Muqtasir Sahib meets us' — 'at least five per day.'
Hazrat Qibla's Guidance — Not Accepting What Does Not Lead to Wellbeing
Allah Most High is such that He is 'not acceptable to anyone's guidance' — and is 'what He wills comes to pass' — 'wama yanthiqu 'an al-hawa' — the Prophet ﷺ's 'O' greatness is seen from this — one remembers that Hazrat Qibla's grandchildren are biggest by the Prophet's memory — and one wanders: Hazrat Muhammad 'Abd al-'Aziz Siddiqui Sahib was sharp in answering, a zirridat (fast-tongued) scholar and a saahibul-hal (one of spiritual states) — and Hazrat Syed Khwaja Muhammad Mahmood Siddiqui's son-in-law Muhammad Siddiq Khwaja who had passed — young in age — then Hazrat Qibla says: those who are a murshid's murshid (murshid's spiritual teacher) should come so he comes — makes a loss — and Sahib Muzaddad are the mureed (disciple) of Hazrat Qibla by this — and the Da'ud (the son-in-law of Hazrat Khwaja Mahmood Siddiqui who has the disciple of Hazrat Qibla) and the son-in-law of Hazrat Qibla's (in his connection) — for this reason his 'rijan' (attraction) became a specific to him — 'Rijjan tafzeeli' became — meaning Hazrat 'Ali was given the fazeelat (virtue) over Abu Bakr — Hazrat Qibla brought his mistake.
A Correction of a Quranic Translation (Ik Quranic Ayat ke Tarjuma ki Tashih)
About one aya of the Holy Quran about whose general translation a mistake has been made, he pointed this out. — The Prophet ﷺ's saying (hadith narrates verse) 5 — 'qawl' meaning 'zubani (verbal) meaning' is — but the word 'rasul' in it has the meaning, and 'kareem (honorable) in sharif' is also a quality — and it is 'God's word (kalam Allah) and the Prophet's tongue' — this aya appears in two places in the Quran: 1. Surah al-Haqqa (69) verse 40, and Surah al-Takwir (81) verse 19 — the translation of this aya is this: — 'that what (i.e. the Quran) has come to reach the people by language of the sarkaar (Prophet ﷺ)' has been said here — and at this place all translators and commentators have translated it — but at the second place in the second aya the translation has been done differently — and for this reason a certain person's opportunity and reliability has been made a foundation — and the translation is: — 'that meaning (the Quran) is "the Mighty Angel's (Jibril)" statement — the word "rasul kareem" (the noble messenger) — some have taken the meaning as "a Mighty Angel" but this has been taken from "rasul's" meaning — "a noble messenger has been found" — so the meaning after it in the coming aya of the translation for it also gives a long chain — this detail of it: Fuyooz-e-Sohbat — Volume 2 — meaning the same book on pages 5-6 can be seen.
The First Heaven (Asman Awwal)
The entire Quran fell on the first heaven from above — they say — 'the first heaven says' — what does the first heaven say? — (meaning in the world of the Prophet ﷺ what happened entirely) — 'Sab'a Qiraat' — this is 'frequently occurring' — on this going to say: it is not like there are seven readings like there are seven seas, seven layers of earth below and so on — the meaning of 'sab'a qiraat' is: from the perspective of the transmitters — it is not the same that there is any one place on seven transmitters' reading — that is why: because the Huffaz of Quraysh from the language of Quraysh is the closest — Quraysh from its language does not have any more doubts (because the huffaz from Quraysh origin in the narration — in their narration) — Imam Malik has two students in it — and those are two students of Abdullah ibn 'Umar.
25 September 1958 — Thursday (10 Rabi' al-Awwal 1378 AH)
The Quran and Seven Readings
Sometimes it is not even like this — that a single aya never took seven forms — (meaning: the Qiraat are not like this — that one aya has become seven different forms — what is the reason that Huffaz kept their Quranic reading records separately?) — the reason is: that is Quraysh's language — from Quraysh's language the closest is — the Huffaz of Quraysh have no more doubts in their reading (the huffaz from Quraysh by narration — in their narration) — so Imam Malik's two disciples, and those two disciples are Abdullah ibn 'Umar.
22 August 1958 — Friday (23 Safar 1378 AH)
The Dignity of Knowledge and Knowledge's Worth
The worth of knowledge ('ilm) is known to be like honour — as you will know the world of the same degree — Allah's tajalliyat (manifestations) and their secrets — looking at them and the one who gives a look — the two will be equal? — (meaning: through kashf or through unity of action — the heart of the person takes in the words of people) — and generally knowing these people is capable of giving respect and admiration — but except fraud and trickery — nothing against it — the knowledge and tajalliyat of Allah's beloved servants — they are of greater awareness and more deserving of respect.
Types of the Unseen (Ghayb ki Aqsam)
The 'ghayb' has categories: 1. One kind of ghayb is that — 'it is the reality of Allah' — no one knows it — when the accounting (hisaab) happens — then all things go away in it — 2. The second type: the ghayb that Allah's Prophets come to know by revelation — this is also a ghayb of 'ilm — 3. The third is: 'yu'minoon bil-ghayb' — the people who bring iman on ghayb — based on the talk — the ignorant (be-waquf) — they are the ones who say: 'the ghayb of a particular thing is known' — calling it shirk — 'these are our means' — they know — and we say: 'who does not know the ghayb, he is not a Muslim' — why? because on Judgment Day, on the angels, on ghayb-based belief — those people say: 'you say ghayb cannot be known — and we say: 'the knowledge of ghayb whose is it, those who tell: "he is not a Muslim" — 'I say to them: 'what does shirk mean?" — that 'the one who comes to know (through intermediaries)' — they are in the means — 'they say: (something) there is no guarantee of — and we say: "the knowledge of ghayb is Allah's alone — don't give it to any — that is shirk" — (but how are these people saying it is shirk — because they say 'ghayb ka 'ilm kisi ko nahin' — the knowledge of ghayb is for no one).
Having No Material ('Mada-Bevalam')
My state is 'mada be-'ilm' — I have no materials — knowledge comes from the spirit (ruh) — everywhere each moment (junction) comes a new state and a new kind arises — 'irada' — 'wama tashaaoon illa an yasha Allah' — (and you do not will except what Allah wills) — that is this: that Allah wills — you cannot will — how is your will? — what can we not say? — from Him a single word comes not: when whatever is near Him when it comes from Him — and what He says outwardly and He stays always and in accordance with it what appears — and that too is He — known also to me.
Attraction Among Stars and Particles (Sitaaron ke Darmiyan aur Zaraat ke Darmiyan Kashsh)
The original question is: that the Greek origin — what was it? — this Greek origin — these atoms pull toward each other (jawazib) and these ones also pull toward each other (nahin — and the one who pulls going behind) — these particles (zarat) are also of a human body — among them there is one with the other a 'nisba (relation)' — such as how the bodies of stars come into view — among them there is this 'kashsh (attraction)' — the pull of the star from one to the other — this pull is also there — the human body's particles (ajza') are also like atoms — among them is this 'kashsh (gravitational attraction)' — but for some reason this pull is not like this — rather the 'kashsh' of the atoms is a type of connection (ittisal) and the distance (duri) is in between — after (later) also — and still the body is speaking — the two particles — one from the other grew — being grown — they are thousands — and we are also thousands — and of these each one among the others is also there — an atom pulling another combines them — by this (the atom's pull) the hand's (from the pull's perspective) each speaks to it — 'ek atom ka hukm alag alag hai (each atom's rule is separate)' — but one thing is there: (it turns toward each other — i.e., Atom 'Yani Jazba' — and for this reason there is a new research made — meaning in the atoms there is distance (duri) and pull (kashsh) both — and the pull is from the connection — after the atom there is the other atom — that despite the difference and distance of ours (atoms) — there is this pull — and I have given this a new name — (modern research — i.e., in the atoms there is a distance and pull both — and the pull is of such kind — that in between —).
Qiyamat (The Day of Judgment)
Your natural system will be destroyed and it is necessary that the other system also be established — 'Qiyamat' — the same sun that you are under the system of — the other (suns) will be destroyed with it — what did Allah know? — 'our side are thousands of suns and each sun under its system are several worlds.'
A Great Elder (Ik Buzurg)
Hazrat 'Abd al-Razzaq Hawnswi (of the rank of the great elders) were — they used to write but to read them came — so for this reason he came to inform them — the incident of one of theirs is: that in a book in which the Quran and hadith and the other Arabic passage was there — people used to ask them what this is: 'you say it is the word of God' — and we also consider this — they used to say and they asked — so in their view the Quran is not better than hadith — and this too is the same — the Quran's Noor (light) goes climbing toward the Arsh — hadith's light also goes to the Arsh — the rest to the Sky — what is the reason then?
25 September 1958 — Thursday (10 Rabi' al-Awwal 1378 AH)
Ihsan — The Doer of Good Is Loved More
The doer of good (muhsin alayh) is loved more — the one to whom a favour is done — love is more — in the same way parents have more love for children — children have more love for their parents than children.
Elders and the Murshid's Love and Service of Children (Buzurgon aur Murshid ki Awlaad se Muhabbat aur Khidmat)
We get this to know (milta hai), from the love of grandsons — I will make the children of your children happy — I will also want you naturally — and you will also want me naturally — 'I also became a guest (mushaa'ir)', this thought came to my mind — we remember (i.e., our own elders and the murshid's lineage) — we remember this — we think our own elders and the murshid come to mind — from the thought of the 'big city' (yaani apni buzurgi aur murshid ki nisbat ka khyal).
Dr Qasim Ali had come at night that night for the Ambassador's ambulance — fallen down — Royal honours and position were always with him — and in this way the daily wage comes from here — and sometimes a 'big position' — so one who does the work for a position gets the position — all of this will come: (Dr Qasim Ali Sahib is Hazrat Qibla's murid and Faqeer Paasha Khwaja's small grandsons' nephew and Hazrat Qibla's son-in-law)
Doubt and Certainty (Shakk aur Yaqeen)
Doubt (shakk) never came to Abu Bakr al-Siddiq and certainty (yaqin) never came to Abu Jahl and Hisham.
Surah al-Kawthar — A Circumstance (Surah al-Kawthar ka Ik Manzar)
The Prophet ﷺ's great enemy was Walid ibn Mughira — and Walid used to say to him (to the Prophet ﷺ) that he has no children so — he has no one — 'the person's name lives through children' — but Muhammad ﷺ and Muslim's name has only children — (meaning Sadat are not the children left) — but in the prayer they are considered like children — (meaning they stand in the prayer rows — (meaning the Ahl-e-Sadat also pray and sacrifice) — look! (meaning yes!) — ten lakhs (one million) people of this in it are taking the name of Allah — 'the zakat of only prayer and sacrifice (hajj) — why should you remember? — '— Zakat, Namaz and Sacrifice (Hajj) keep giving in your sight — and Roza (fasting) too is there — to do the prayer — so how — the name of Walid (meaning the enemy of the Messenger of Allah) who is with us today — only because of the enmity with the Prophet ﷺ — (enmity's nisbat — so love and hate are both there) — I say: and for this too they are the ones — 'Fassal — Lak — the enemy — your enemy (the Prophet's enemy) is the one without a child — he has no trace remaining — 'and your enemy (your children — meaning the Sadat — will go on praying and sacrificing to see) and (that) the enemy of the Messenger of Allah has no trace remaining — 'Inna Shani'aka Huwal Abtar' — so — 'we have given you abundant good — so pray to your Lord and sacrifice — and your enemy — your enemy is the tailless (cut off) one.'
إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ فَصَلِّ لِرَبِّكَ وَانْحَرْ إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
"Indeed, We have granted you al-Kawthar (abundant goodness). So pray to your Lord and sacrifice. Indeed, your enemy is the one who is cut off." (Quran 108:1-3)
Fa-Ṣallī li-Rabbika wa-Anhar (Pray to Your Lord and Sacrifice)
'Fa-ṣallī li-Rabbika wa-anḥar' — 'ten lakh (one million) people' of this taking the name of Allah — 'the zakat of only prayer and sacrifice' — why should you remember? — the enemies of the Prophet ﷺ today — how are they? — 'Fassal — Lak' — the enemy — your enemy is the one who has no children.
The Difference Between the Miracles of Other Prophets and of the Prophet ﷺ
The miracles of other Prophets were limited in time — they were shown for the moment, and then they ended. For this reason their miracles were also limited to the specific time of witnessing. But the Prophet ﷺ's miracle is the Quran — which endures until Judgment Day — and the power of its miracle will always be visible.
1 August 1958 — Friday (13 Muharram 1378 AH): Surah al-Ma'un
Din and Greatness (Din aur Jurra)
What I am understanding — the 'qanoon-e-majazat' not being capable — the meaning (of din) also of 'debt/obligation' is not possible. Remember one point: God says His permission — you do something and it is God's permission — not His permission — Allah's is greatness.
19 August 1958 — Tuesday (3 Safar 1378 AH)
Hazrat Khwaja Qibla Counts Children in Hundreds
From our Hazrat some children are asking — 'How many children are yours?' — 'You are always with us and Abd al-Muqtasir Sahib meets us' — 'at least five per day.'
Hazrat Qibla's Guidance — Not Acceptable to Guidance
Allah Most High is such that he is 'not acceptable to guidance of anyone' — 'wama yantiq 'an al-hawa — the Prophet's ﷺ and 'O what greatness is visible from this' — worth remembering is that Hazrat Qibla's biggest grandsons are the Prophet's (memory) — and the Hazrat Syed Khwaja Muhammad Mahmood Siddiqui's son-in-law who had passed — young in age — then Hazrat Qibla — those who are a murshid's murshid's student to him come — makes a loss — and Sahib is the mureed of Hazrat Qibla by this — and the Da'ud (the son-in-law of Hazrat Khwaja Mahmood Siddiqui who has the disciple of Hazrat Qibla) and the son-in-law of Hazrat Qibla's (in his connection) — for this reason his 'rijjan' (attraction) became the specific — 'rijjan tafzeeli' became — meaning Hazrat 'Ali was given fazilat over Abu Bakr — Hazrat Qibla showed the mistake.
20 October 1958 — Monday (7 Rabi' al-Thani 1378 AH)
Fana'iyyat se Qareeb ki Halat: Mansur's Kaifiyat
Near fana' the human being is in a state — between heaven and earth — it lowers them to the ground — the state near fana' is a transient state — fana' is not 'Mansur's state' — people near fana' are such people — they speak while looking at their own zat — their own zat is also still with them.
Allah's Love for Servants (Allah ko Bandon se Muhabbat)
Allah Most High loves with undoubted love (hubb-e-zati) — a hadith says that they (the hypocrites) will remain in Hell — but there (in the second way) a river of its own kind (khayr or its kind, meaning its own kind of khayr) will appear — in them (they who are destined for Hell — some kind of comfort after pain) — they too will have a kind of comfort — after passing the long time (of Hell) this state will come.
The World's Field and the Hereafter's Enlargement (Duniya Aakhrat ki Kheti aur Aakhrat Duniya ka Enlargement)
One view is that it is: this world is 'the field of the Hereafter (mazra'at al-akhira)' — what grows (crops) in it will be harvested at the Hereafter — and in the Hereafter the same will appear — more — but the original thing — what will be known — for example: in this world there is the illicit earning of money — a snake, scorpion in those shapes will come at the Hereafter — these people say: 'wujada Jahannam 'Indha — wherever there is — also there (the Hereafter has been) — I have said several times that the world for the Hereafter — is an 'Enlargement (expansion)' — 'Enlargement' is the thing that is inside — the same is given outwardly in pictures that appear in (the Hereafter).
In Hell There is Tumult (Dozakh mein Dhamal)
Once there happened: at the time a poet — Hazrat's verse — what is it? — 'In hell there is tumult (dhamal = a game) — in hell dhamal is the game for the faqeer to go there — so the faqeer said — 'You all! You are throwing him into Hell — you have very great power! Come — you are a faqeer — where do you stand?' 'I am a faqeer! — where does my faqeeri stand?' — 'There — for the sake of Allah's power, for the sake of God's wrath you can make the faqeer cross — so the big power of that Allah to put down — (yaani faqeer apni khubi aur apni nisbat ko imagine karta hai) — the faqeer imagines his own good quality and his own nisbat' — 'jaza'ya mu'mina fan noor yatfannani (the light of the believer's reward will come to me) — I am the maw'us — I have this quality of Allah — so the manifestation of 'mawm' — be it — 'when you were also Allah's and your own personality (person) became its attribute's manifestation — then if it (the fire) came near it too would be extinguished — Hazrat said — 'Allah ka naam hai Mu'min — the attribute of mu'min is Allah's — when the manifestation of mu'min 'bi-zat (intrinsically)' comes — first is the manifestation of mu'min — so cultivate it and when (Hell) comes — 'I am like this' — and 'I am thinking of my good quality and my own nisbat' — 'kuda ke rahm ke age (in front of God's mercy) — if God uses God's anger on God's anger — God's anger can be cooled.'
30 October 1958 — Thursday (14 Rabi' al-Thani 1378 AH)
The Affair of Allah and Servants (Allah Miyan ka Mu'amala)
Sometimes it happens to me — it is — 'miyan ruk jaati' (staying with Miyan / with Allah) — you do not know a good matter — what is it? Allah Miyan is becoming known to you — in them is 'mahbubiyat (belovedness)' — they will harass their enemy? — Allah Miyan has knowledge — we have sensation (ehsas).
Allah's Love for Servants (continued)
Allah Most High loves without doubt (hubb-e-zati) — a hadith says they will remain in Hell — but there a river of its own will form — their kind of comfort — they will also have some kind of comfort — after the long time (of hell) this state will come.
31 October 1958 — Friday (14 Rabi' al-Thani 1378 AH): Halisa se par Hameer
The Meaning of 'Ma' in Surah al-Kafirun
'Haafiza mat lagao (Hafiza — do not put to mind)' — table of contents meaning 'not' — to the table of contents one says — 'do not apply to the barrier' — in the table of contents (in it) you can put water — there is a basin and water in the table of contents you can put — 'are! our Lord is not with us?' — Surah al-Mu'mineen shafa (Surah al-Mu'mineen is the intercession) — (hadith says) — the congregation of Muslims who gather — the intercession is given — these homes of Miyan (Allah's) — in the era of their followers (abida'in) who had gathered — these 'abida'in' (sincere worshippers) do not have the opportunity in this era — (meaning: the permission of Allah is not given to them — rather Allah's permission is the giving of intercession — not to the servants of Allah) — and 'abida'in are given more — the need is that more 'jungli (jungle-like)' than the followers — (meaning: more in need than them) — the followers there need more than them — and the followers (and their 'abida'in) are there — too much 'jungli (wilderness-dwelling)' has now come.
Aniy Shata'n (My Two Field-Crops)
نِسَاؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ
"Your wives are your fields — so come to your field however you wish." (Quran 2:223) — Taking the meaning of this aya — meaning: 'zawjaniya (wifely)' comes to meaning — 'zaaniya (adulteress)' — not that a woman commits adultery — rather the aya gives her an 'opportunity (mawqi')' — she is an 'active partner (fa'il tamam mard)' — 'zaaniya (adulteress)' — 'the word was said to the adulteress' — in the form (like this) that a woman wants to commit adultery — (an aya in such a form says — who the woman who gives the matter a thousand times — wants) — the aya then of Hazrat Qibla — the interpretation of 'anaa' the two forms of meaning from it come — 'ab (now) anaa' — they are two forms of meaning — meaning: 'tu jis taraf chahao (go in whichever direction you want)' and 'jis taraf se chahao (from whichever direction you wish)' — meaning: free choice is given — (the point being: this meaning of the aya is the explanation of free choice in the approach — which is not in the context of the overall qur'anic guidance or the makhaalifa — they also have opposition from it) — and for this reason one cannot apply the aya to it — after the verb comes its 'anaa' — they say: 'whatever time you come it is time' — Hazrat Qibla gave the meaning of 'anaa shaa'a (whenever He wills)' — and after the verb comes its 'anaa' — 'after the next verb comes its 'maana (meaning)' — (you are going in it — so tell me what the thing is that after the aya means — meaning in it) — the second meaning of 'shita'n' is not the same — meaning: I give it always separately (for the word is I remain the meaning of indefinite (majhul)) — the one after the aya I say for that is 'I remain in the meaning of 'Indefinite (Majhool) forever'.
Hazrat Qibla's Capabilities (Hazrat Qibla ka Ikhtiyar)
I have two things at hand — one is 'logical (mantiqui)' and the other — 'manners and literature (adab per ghoor)' — logic and literature.
1 November 1958 — Saturday (18 Rabi' al-Thani 1378 AH)
Knowledge Comes from Above ('Ilm Uper se Aata Hai)
Matter (mada) has no quality in knowledge — it is only knowledge — knowledge comes from above — it comes from Allah — but according to his (the individual's) condition (kaifiyat) — but according to the condition it becomes.
Al-Zani wa al-Zaniya (The Adulterer and the Adulteress)
Take the meaning of this aya — that: 'zaniya (adulteress)' = 'providing (makanat)' not 'committing adultery' but 'providing (consent/opportunity)' is — (providing = providing) — the woman who commits adultery is not spoken of — rather the aya says that 'zaani (the adulterer) a 'complete active man (fa'il tamam mard)' — 'the word was said to the adulteress' — in the form that the woman wants to provide a thousand times — the aya then of Hazrat Qibla — the meaning of 'anaa' two meanings come — 'ab anaa' — they are two meanings — meaning: 'you go in whichever direction you want' and 'from whichever direction you wish' — meaning: you are given free choice.
Divorce and the Right of Return (Talaq, Ruju' ka Ikhtiyar)
Just as a man can take a return (ruju'), so too can a woman take a return — it is not the case — rather the man's ruju' — 'this is not so' — 'talaq ba'in (irrevocable divorce) is in 'me (that)' — the woman does not have the right (haq) to not accept the return (staying with him in a new nikah) — (meaning the meaning of 'talaq ba'in' is that 'it is the woman's right' — and the manner of 'ibadat and living together' comes — 'talaq raji'i (revocable divorce)' and 'talaq ba'in (irrevocable divorce)' are in the language — their 'force of words' is in them — one man said 'syre upe — and then it was done' — (meaning the man above the other) — so 'syre upe' is the same as this — because there are expressions 'mahawarat (idioms)' and the one who says the expression sometimes — some think the meaning is always separation — it is not like this — the separation is not always.