Session: 3 August 1959 — Monday

۳ اگست ۱۹۵۹ء — روز دو شنبہ

The Seat of Bilqis According to Ibn 'Arabi (تخت بلقیس کی منتقلی)

Ibn 'Arabi (may Allah have mercy on him, the Shaykh Muhyi al-Din Ibn 'Arabi) wrote that what was happening in its place was the tajallī (manifestation) of Sulayman (Solomon, peace be upon him) — and that tajallī transferred itself to his presence — and the tajallī coming to Bilqis's place ended there. (In every tajallī to a thing, the rahmaniyya (divine mercy) gives from the 'ata' (gift) of existence and the 'qahariyyat (divine dominance) takes the character of fanāʾ (annihilation) — and as a result of this continuous sequence all forms and existences remain in place — one look gives hundreds of thousands, millions of tajallīyat — the tajallī was lost because when the tajallī of qahariyyat captured the seat of Bilqis in its place and transferred the existing tajallī of rahmani to Sulayman's presence, Bilqis's throne was transferred — and the 'ilm al-kitab (the knowledge of the book) is the cause of this — and also says 'We will not fail' — and they were saying 'we extend hands to each other — we will tell you how it will happen' — (action and effort are necessary) — and the Arabic verse: والذين جاهدوا فينا لنهدينهم سبلنا — 'And those who strive for Us — We will surely guide them to Our paths' (al-'Ankabut 29:69).'

Writing the Ta'widh (تعویذ لکھنا)

Writing of ta'widh (protective amulets with Qur'anic verses and divine names) in Arabic letters and in Hindi script — what does it do? It is related to the batini (esoteric, inner) dimension — it is in the inner — the outer strengthens by means of this inner — a single letter, for which there is a question of whose zad (provision) it is in the writing, then the writing of that letter becomes its provision. The inner power of the letters corresponds to their outer form.

The Excellences of the Shaykh's Path (کمالات کی سیر)

The path of spiritual excellences (kamalat): from the station of the Shaykh — then from the Shaykh to the station of Allah — then from Allah to the Messenger of Allah — then again from the Messenger of Allah to Allah — then from Allah to the Shaykh — In truth in all the Shaykhs is Fanāʾ — meaning to see none — Truly it is the Shaykh — thereafter the Shaykh's kamalat are related to the Messenger of Allah's kamalat — Shaykh-Messenger of Allah — Shaykh to Allah's kamalat — and then Rasul Allah understood them as Shaykh — just as the Shaykh understood in earlier Shaykhs — they said and saw: 'I am something' — and I say 'I am from the Shaykh and greater' — (meaning this misunderstanding happened).