Sittings of September–October 1959
مجالسِ ستمبر — اکتوبر ۱۹۵۹
14 September 1959
Topics 79–84: 'I', Existence, Abstractions; Obligatory Belief and Practice; The Beard; Prohibition of Mut'a
The concept of 'I' (ana) in Islamic metaphysics refers to the consciousness of one's own existence. Hazrat explained that the true 'I' belongs to Allah alone; the human 'I' is a borrowed, relational existence. The work of the spiritual path is to move from the false 'I' of the ego to the recognition of the true 'I' — 'Ana al-Haqq' in its proper Sufi interpretation means not that the mystic claims divinity, but that he has annihilated his own ego in the overwhelming recognition of Divine reality.
Hazrat distinguished between 'fard i'tiqadi' (obligatory in creed — that which must be believed) and 'fard 'amali' (obligatory in practice — that which must be performed). Both are necessary for a complete and sound Islamic life.
Regarding the beard: the Prophet, peace be upon him, commanded the growing of the beard. According to the Hanafi school, a beard of at least one fist's length is the minimum required. Trimming it shorter than this is disliked or impermissible.
Mut'a — the temporary marriage practiced in pre-Islamic Arabia and permitted briefly early in Islam — was definitively prohibited by the Prophet himself, peace be upon him, and this prohibition stands until the Day of Judgement. Hazrat cited the historical incident of Caliph al-Ma'mun and noted that the mainstream Sunni schools are unanimous on this prohibition.
Topics 85–95: Bride and Wife; Jinn, Devils and Humans; The Majdhub and the Salik; Qur'an in Prayer; Levels of Existence
The distinction between 'bride' (dulhan) and 'wife' (biwi) was discussed in a light-hearted yet instructive way, illustrating how the relationship between the disciple and the shaykh begins like a bride's unfamiliarity and matures into the deeper bond of the wife's loyalty and belonging.
Jinn, devils (shayatin), and humans are the three categories of beings addressed by the Shari'a. Jinn are created from smokeless fire; they may be Muslim or non-Muslim, and they too are subject to the commands of Allah. The shayatin are those jinn who have turned to evil and who seek to lead humans astray.
The majdhub is one who is spiritually 'drawn' — seized by divine attraction, often in a state of apparent intoxication or ecstasy, sometimes appearing to ignore the outer forms of the law. The salik is the methodical wayfarer who proceeds step by step under the guidance of a shaykh. Both are on the path to Allah, but by different routes. The salik's path is safer and more reliable for the generality of seekers.
Regarding the Qur'an in prayer: there is a minimum that must be recited in each unit of prayer, and there is a recommended amount. Hazrat clarified the Hanafi school's position on this.
The three levels of existence — the World of Witnessing (alam al-shahada), the Isthmus (alam al-barzakh), and the World of Souls (alam al-arwah) — each have their own laws and conditions. The souls in the barzakh are not annihilated but continue in a form of conscious existence, able to perceive spiritual realities though separated from the physical world.
October 1959
Topics 96–104: Divine Will; Man's Conscience; Sacrifice; Transmission of Reward; Compulsion and Destiny
Every act of will — including the human will — ultimately traces back to Allah's Will. This does not remove human responsibility; rather, it places it within a larger framework. Allah wills that humans act through their own choices, and He holds them accountable for those choices.
Man's conscience (damir) is a divine gift — an inner guide that recognizes truth and recoils from falsehood. In Islamic ethics, the conscience is to be cultivated and refined through the Shari'a and the spiritual path, so that it becomes an accurate guide to the Real.
The issue of animal sacrifice (qurbani): Hazrat discussed the rulings of Eid al-Adha sacrifice, including who is obligated to sacrifice, the conditions for valid sacrifice, and the distribution of the meat.
The transmission of spiritual reward (isal al-thawab) to the deceased — through recitation of Qur'an, charity, and supplication — is established in the Sunni tradition and is a valid and recommended practice.
Hazrat addressed the relationship between divine compulsion (jabr) and human free will, concluding with the classical Sunni position: Allah does not compel anyone to sin, but His knowledge and will encompass all things. Human beings act through genuine choice and are therefore responsible for those choices.
Destiny (taqdir) is the divine ordering of all things. It is the framework within which the universe operates. Everything that happens is within the Divine Knowledge and Will, yet causes and means must be used. The seeker should trust in Allah while fulfilling the outward requirements of effort and striving.
لَّهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ
(Surah al-Zumar 39:63) — 'In His Hand are the keys of the heavens and the earth.' Everything is under divine control and governance.
The Perfect Servant ('abd al-kamil) occupies a unique station — he is the mirror of the Divine, the one in whom the highest Divine Names are fully manifested. Through this servant, divine blessings flow to the rest of creation.