Discourses of November 1958

نومبر ۱۹۵۸ء کے مجالس

20 November 1958 — Thursday (8 Jumada al-Awwal 1378 AH)

The Islamic Ruler and the Standard of Testimony

One thing to remember — certain rules do not apply according to general circumstances — in certain circumstances some special rulings come up — for example: a doctor's witness, in front of a person (who alone witnesses) that a man killed his wife's husband with a knife — now two witnesses (one woman, one man) are there — these matters have now all become in the hand of the judge (hakim) — the judge has to take the work of his own discretion — this is my argument to remain — that I will say this that in it the testimony is taken — so that the judge can come to yaqin (certainty) — a non-Muslim single testimony — (even the single testimony of a non-Muslim) naturally accepted — for a specific situation — because the general standard of testimony is not always maintained — for this reason — among the judge's decisions it is a large (great) thing — (meaning: the single testimony of a non-Muslim as a single piece of evidence is naturally accepted for the judge — even though the general standard of testimony requires two men) — however among the specific situations (the specific situations) — specifically in the particular circumstances — one man or one woman is sufficient — specifically in the special circumstances.

The Islamic State and Its Leader's Election and the Right to Opinion

The head of the Islamic state (khalifa or leader) is not elected by chance — and initially is not elected by the people — but the trust of the people (from the people elected) — this is also correct — it is also correct that the khalifa appoints someone himself as his successor — and the people also accept him — (for giving opinion) — the one who gives opinion is a reliable and learned person — a knowledgeable one — whether he is literate or not — but sensible and of good character — (understanding, correct character) — reliable (honest) — must be a Muslim — in our (the question) unusual form sometimes — a Muslim ruler can also take advice from a non-Muslim — and this is my view — the boundary of advice (haq-e-ra'y) is: that from the boundary beyond non-Muslims cannot give — (for the purpose of giving opinion — the current state of the times and the examinations and also) — (meaning: the person of ability (yogita) and trial) 'experience' — the leadership work is what? — it is done — 'who where worked? which task's experience?' — He will tell.

22 November 1958 — Saturday (10 Jumada al-Awwal 1378 AH)

Firing in a Crowd in a Blameless Manner

Firing in a state of excitement in a crowd — (meaning: a condition in which someone makes important sounds being heard unconsciously and gets lost in the senses) — a crime (jurm) becomes a blameless one — for this reason the judge can give some punishment (ta'zeer) — but not qisas — when the judge does not know and is compelled to see (forced by circumstances) — it is not his crime (qisas does not apply) — but there is a penalty — but it is not up to the mark of a crime — the punishment (ta'zeer) is done but the haqq (right of punishment) is not.

In the time of the Messenger of Allah ﷺ — a man and woman mounted on a horse together — the husband saw this and went after them — he killed them both (in a state) — four witnesses were needed and (the woman was one witness (wahid gawah)) and all became a mudmeen (part of the matter) — the Judge said: look — you cannot see the immorality (ghairat) for God's sake — and he wanted both of them to be punished — he said: 'you could not endure and they were killed for immorality — the Messenger of Allah ﷺ said: 'Look at the ghairat (modesty/honour) — and it is the greatest — Allah's modesty — and God wants this — both of them (were killed and the husband should not be punished)' — the woman was killed for immorality.

Reliance on Allah ('I'timad 'Ala Allah)

Reliance on Allah ('i'timad 'ala Allah) is the source of good and blessings — at that time there was no other possibility — whatever is doing good — it is good — this is a divine arrangement — 'this fate being open is a great pleasure for it.'

'Azm (Resolution) and Penalty ('Azm par Saza)

Resolution ('azm) — but on the action there is no great penalty — resolution (meaning: someone's intention/resolve to do something) — the action result is not coming out — nija (result) — not coming out — and the result is not coming — but be ready for God's opposition.

The Protected and Protected (Ma'soom aur Mahfooz)

The Prophets' hearts move toward the good of Allah's creation — the Imams and so on are also protected — but the Prophets in this way assumed their protection — and there (meaning: Imam Hazrat has) — 'possibility (imkaan)' is not — the Prophets and Imams are protected (mahfooz) — and all are responsible for Allah's protection — but one thing is an exception — a Prophet never acts against a command — Yunus 'alayhis salam had — the 'khatra (thought)' — (sin, not) — remember this: I say I acknowledge the Prophets — even frightened of them falling (being scared) — you cannot catch up to them by fear — fear will also come — and then Allah is God — the Prophets can also look at these — and on these there is also a return (tawba) — the Prophets' direction — 'the khatra (thought) also comes to them' — when 'hiyal (stratagems)' are not valid — 'wadhara' — the path of hiyal bazi (stratagems) doesn't work — He — 'wadhara' — this prevents — we should also go from this — (meaning: the Prophets themselves also have the khatra (thought/temptation) — and on these there is also tawba (return) and the return (tawba) — because the Prophets also can see their issues — and on the things they see also there is return — 'the things among the Prophets for them also come to the surface (nature raised) — their return is there too — al-'amal al-kabir al-Hiyal — 'hiyal (stratagems) are not valid.'

25 November 1958 — Tuesday (13 Jumada al-Awwal 1378 AH)

Looking Without Intention (Be Iraada Cheena)

I am seeing without intention — I see with my own eyes — one looking without intention comes from it.

The Servant Has Nothing Before the Master (Banda ke Paas Kuch Nahin)

The servant's relationship with the Master — what does the servant have to do with completeness (kamal)? (the completeness is of course for Allah's sake — it is all the completeness of the imperfect servant) — we have no doubt about it — our Lord — I cannot find you — where should I bring you from — wherever it is from — it is from Him — 'He has everything — and we have nothing — where do you want me to bring you? — with whom it is there — it is with Him.

The Feeling of Existence (Wujood ka Ihsas)

Feeling (ihsas) of existence (wujud) is of such a kind — the feeling of non-existence is also something — (meaning: the feeling of one's own existence has a reality to it — non-existence — the awareness of nonexistence) — you feel with force over your ihsas (sensation) — look upward and see what is — (meaning: not toward the thoughts — but feeling force — not toward the thoughts but feeling rather).

The Difference Between Maulvi and Faqeer (Maulvi aur Faqeer mein Farq)

The difference between a maulvi and a faqeer is only a difference of intention — the maulvi calls Allah 'his (the servant's) actual being' — 'hypothetically' — 'the faqeer is imaginary and Allah's is reality — they consider Allah 'actually' and the faqeer calls Allah and himself 'actually.'

The Reality of 'Shar' ('Shar' ki Haqiqat)

Omar Khayyam said: Allah is absolutely good (khayr) — your (definition's) direction — every person's direction becomes more determined — from the direction of that person becoming more determined — the more a personality is determined — the farther it becomes from it — it will go farther — and the farther the personality is the closer (to it) the death will come. This 'shar' came from where? — only from me — it comes only from me — not from Allah — the opposite of mine is the other thought — other thoughts are leaving — the other thoughts will be left behind — 'meri chhutti angli achi apni achi buri hai — bad (evil/shar) is in one thought — angli (finger) is one angli — the thought is 'shar — evil' — from my own other thoughts — the other thoughts will leave — 'shar is in one thought — my own angli — the thought of 'shar (evil)' is — in my own thought — in the other direction the thought of 'shar' is not found yet — from 'adm (nothingness)' the 'shar' is — it actually means 'adm (non-existence)'.

29 November 1958 — Saturday (13 Jumada al-Awwal 1378 AH)

Kaifiyat (Inner States) — 'Rabbana la tu'akhidh na'

رَبَّنَا لَا تُؤَاخِذْنَا

"Our Lord, do not take us to account" (Quran 2:286) — (Our Lord — seize us by Your nurturing and grace, raise, nurture, care for us) — (meaning: very gracious mercies and kindnesses — 'I am not Your bound slave' (meaning: 'you hold me by a (good) grip') — and he has not grasped things in a grip — I am saying 'I am — I am speaking truthfully, going and coming — not holding — I am going — am being' — people will praise (ta'reef) to me — they will praise me to you — are! I am seeing people you do not see these — therefore my ta'reef (praise) comes — 'for you (your sake) my ta'reef is coming — not that I myself — not that I am myself looking' — people said while praising me: (meaning Hazrat Qibla with regard to Hazrat Allah Sahib says) 'they have no complaint — no doubt (about me)'.

General Mercy (Rahmat 'Aam)

About Allah's general mercy Allah said two kinds: (1) rahmat ibtida'i = without asking to give — 'rahmat wujubi (grace-mercy)' — meaning a good action for which there is no return — not that it was obligatory on Him — (to keep this in a statement is not consistent — it is Allah's right that His mercy has no obligation) — we had the first mercy on the first side — life, water, food, all things — 'rahmat ibtida'i' is the first — and every first kindness is also the last — (2) rahmat wujubi = voluntary — meaning a good deed's return — in the language from asking — this can also be verbal — and by fitra (natural disposition) also — whoever gives it to others by fitra — (meaning: by nature too this asking can be) — its companion (sathi) is preventing it from stealing — a man is about to steal — and he — his wife comes forward to prevent it — and if he has given the theft to the wife — it will not be possible — he will become miserly — he will be a miser — meaning.

Pardon, Forgiveness, and Mercy (Mu'afi, Maghfirat aur Rahm)

وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا

"And pardon us, forgive us, and have mercy on us." (Quran 2:286) — Allah in three ways calls forgiveness: pardoning (maaf karna), hiding (chhupaadena), and the future (mustaqbil) — pardoning: the past (maadi) — hiding: the present (haadira) — and 'rahmat' is for the future — the covering: the past (wuqu') is not given — but the present hidden: the occurrence of the past is given — and the future is covered — 'wa'afu 'ana wa-ighfir lana wa-rahmaana' — so after giving — mercy is given — then forgiveness will be in it — and then charity will follow. One who pardons him is the one who does not give 'qadar (what is deserved)' — another will not come — 'the crime is yours — how will he (God) give if so? — you will turn it toward your own pardoning — toward God — then Allah from this sin — (meaning: in which you have a sin) — you will not pardon — 'kuch nahin (nothing)' — (meaning: your sin is still not pardon if you pardon others) — an outcome for the person who is impoverished and the woman who will come out to steal — if she gives — she will prevent the person and the woman's impossibility (needing of it) — and it was too difficult for her — and those cases — pardon — she wanted to prevent — but she was helpless — and even if she wanted to prevent something — she cannot — 'wafu' — pardon — 'this is so — it is necessary' — Doctor Lateef comes out for those for whom the sarkaar will open.

29 November 1958 — Saturday (14 Jumada al-Awwal 1378 AH): Final Discourse

This World — Allah's Knowledge (Duniya Allah ka 'Ilm hai)

This world!! — 'it is knowledge (ilm)' — one kind of knowledge is this: that it is a field going toward Allah — it is 'in knowledge (ilm)' — in this world you find it (the world is also there in knowledge) — it appears in the world in outward form — and this very stamp of it — it is — 'in this stamp — kun fayakun' — he will — the outward (zahir) coming out of it in an orderly way is happening — linked with all the worlds — this orderliness — taqdir (divine decree) — 'those who are thinking — god is saying — think — connecting — going — know and join — (in a way) say.'

Kufr and Shirk — The Basis of Disbelief (Kufr wa Shirk wa Zandaqa)

Kufr and Shirk — the basis of disbelief and Islam — 'biz-zat (intrinsically)' — 'Allah Miyan is something close to us — He is like our companion — eating, sleeping, drinking — and 'zindaqa (zindiq/heresy)' is — 'we are His deputies — 'zindaqa' is — 'its force is like this — they say 'shirk.'

Love, Tawhid, 'Ubudiyya (Muhabbat, Tawhid, 'Ubudiyyat)

'Muhabbat (love)' — the 'Shahanshahe Moosa 'alayhis salam' — the 'Tawhid' of Shahanshahe Moosa 'alayhis salam and the ''Ubodiyyat (servitude)' of Muhammad Rasulullah ﷺ.

Imam Ja'far Sadiq and Imam al-A'zam

Imam Ja'far Sadiq asked Imam al-A'zam: what things should I not do, what things should I do? What did Imam al-A'zam say? What things should I refrain from — Imam Ja'far Sadiq said: to save (protect) him from it — from those things in which he (the one seeking guidance) is embarrassed — Imam Ja'far Sadiq saved from it (rest of the pages are remaining — referring to the next pages of the book or remaining discussions).