Session: 8 August 1959 — Saturday

۸ اگست ۱۹۵۹ء — روز شنبہ

Unity and Attributes — Continued (احدیت اور صفات — جاری)

Continuing the discourse: ahudiyyat (divine absolute unity — the mertaba/station in which no attribute is articulated, only the bare Essence) — this is always the real truth — and this multiplicity: anfa — 'which is always the real truth and anfa is one and is simple' — and this multiplicity comes from it — 'when the owner of Himself reveals Himself, these attributes will come' — one new thing is found — that is there — the multiplicity of attributes is something always elevated — when the owner of attributes reveals: what will appear — what will the multiplicity of attributes produce — ponder — whether without his knowledge it is possible — (milk and milk at their level — without his guidance). The world of life is from 'ilm — and 'ilm's mertaba is with qudrat — these three attributes are fundamental.

The Composite and the Simple (مرکب اور بسیط)

'Shanna' (the Shaykh) — is it simple or composite? — We say it is simple too, it is composite too — because names of Allah are given to it, and those names built upon the attribute of the simple — 'Shanna' is composite — the dhat (essence) of 'Shanna' — in comparison to his attributes they are simple — God is simple or composite? Something does not exist — God is simple (the divine oneness that He has in ahudiyyat is He is composite) — cannot say God is composite — (divine oneness in its consideration is simple, every thing simple is what is there — 'wahda (unity) is a composite concept, a thing — God is simple' — and 'ahudiyyat is one concept' — this remains — not temporal, eternal — (like in a lock the finger's movement and then the finger's movement) — there are two times — but certainly two fingers do not move — because it is one time — this precedence — it is precedence of 'ala (excellence), not zamani (temporal) precedence.

Perception (احساس)

Perception (ihsas) is the highest degree of 'ilm (knowledge) — perception is the 'ilm of the sensible together with the 'ilm of negligence — and the perception of 'ilm is along with it — (ma'rifat) — the 'ilm of negligence is from that: that the meaning is 'al-tahiyyat' — it is not — the perception produces more 'ilm of the parts — kull (the whole) — that is the 'ilm of kull which is all things — knowledge must become clear — but that which is clear, grows — more power — though (meaning: juz'i knowledge: that which is clear — it clearly is the 'ilm of Allah — it is also of the parts. The whole and the parts — 'Ilm of Allah's kull is also of the parts). The 'ilm of the Prophet (peace and blessings be upon him) is that of both kull and juz'i.

The Worshipper and the Gnostic (عابد اور عارف)

What is the difference between 'abid (worshipper) and 'arif (gnostic)? — 'abid is in — 'abid is — 'arif is from the perspective of ghayeriyyat — arif's 'ilm is also total and juz'i — and arif has the natural feeling too — meaning the arif will get what? — arif truly will get — and the 'abid will get what? — the 'abid truly will get — houris and paradise, fruits and gardens — but the 'abid 'actually will get' — and the 'arif will get the divine vision and a truthful tongue — what is the difference between 'abid and 'arif? — From the perspective of the 'abid the word of 'munafiq comes — but one 'abid who is accepted is there — an 'abid who is not accepted — a munafiq 'abid — what is the meaning of 'abid — the worshipper who does worship and the sitting who sits — what is the necessity that the 'arif also be 'abid-maqbul? — his ma'arif (knowledges) are powerful — therefore he is called 'arif — 'arif Muhammadi — in him and 'arif what is the difference? — the 'arif Muhammadi is the one who is the successor — every thing of truth he fulfils — only wali, the absolute 'arif — the absolute 'arif — majdhub also is the one who knows — but 'arif Muhammadi is more forceful.

A Majdhub Gnostic (ایک مجذوب عارف)

One Sahib did not pray — he was a majdhub — Hazrat told him: 'Pray — I am reading it well' — he said: — 'let me say to you — Pray' — but he would not say — 'what will you say?' — 'Recite Surah al-Fatiha — recite until here (here the words come) Iyyaka na'budu wa iyyaka nasta'in — I am not saying this' — 'Yes! I am not saying this' — this too is their malghubal-hal state (state of being overcome) — they are in the state of being overcome — they cannot focus on prayer from that state — they, the arif, those who take the account of ghayeriyyat to mean the dhaat of Allah, they actually understood the concept — this concept is indeed the divine and it creates this and is an attribute — so ghayeriyyat remains but its form changes to ahudiyyat — one's form of ghayeriyyat remains — 'arif's consideration is on its 'ayn (essence).