Session: 28 July 1959 — Additional Discourses

۲۸ جولائی ۱۹۵۹ء — اضافی

Ghawth Waqt and the Past Gathering of Qutbs (غوث وقت اور گزشتہ اقطاب)

Sahib waqt (the Sahib of the present time) — they say even here to be the 'khalifa fi al-ard (vicegerent on earth)' — he is becoming, and the past connection stays — the past Qutb's connection to the Ghawth stays and the present Sahib of the time is there — 'the level of the elders of the religion is above you' — 'Sahib waqt is the highest station (aqṣā al-ʿulūw)' — our Hazrat's detail is known to all those Sahaban (Companions) of whom he is aware — Habib! One Sahib, look — one person's table was large on all sides — there were big addresses — one Sahib — (this is Hazrat himself who is Khwaja Miyan, the companion who is Ghawth waqt) was staying in — one Sahib was commanded by Hazrat Qibla himself — 'go to Zakariyya Multani's presence and say to them — they are calling you' — 'they are calling' — so he said 'I am saying Assalam Alaykum! You have given a command' — then he said — 'I say, the one who accepts command and you do it, fighting, arguing, will not be shared' — then he went and said, 'they are fine here, go to Khwaja Hazrat's remaining presence, go' — went and called — 'Hazrat — you are being remembered, come, walk' — 'no, I am not coming, walk' — who will come and call? — Hazrat said, 'from Hazrat's command I have come — you will have to go.' — Fighting began and those who came, those disbelievers — they went — 'Allah did not give my hand, he came' — they went — 'Hazrat, walk! O man! I have already eaten! Is there still anything to eat?' — 'It will be eaten at that time, but since they gave their command, I will not abandon its fulfilment until his end. What to do!' — thus — 'I am doing — I sit pressing and raising the hand (pointing above) — he gives to me, I go to eat, eating, to eat — he says: pointing' — 'Shahawi is progressing — you are in my murshids.'

The Evil of Nature (فطرت کی برائی)

After people die, although they come to full truth — but their inherent nature (fitra) does not change — (outwardly the person appears good but in some form the inner is revealed in their face) — a great Hakim (wise man) had become without religious affiliation it had been said — another person saw him and said: 'this is a great Hakim — who is talking to him? — O rascal! this is a great Hakim!' — he said: 'wrong — this is an excellent Hakim — who is talking?' — he said, 'stealing others' verse (poetry) and adding his own name to them — (meaning: the theft of the poetry — that is his nature — stealing others' poetry and adding his own name). Even learning and intelligence do not change the fundamental nature that a person was born with.

Every Person Has a Hamzad and a Wakil (ہمزاد اور موکل)

Every person has a hamzad (double or twin spirit) born with him — a Hamzad is produced at each moment — it is not established in a religious sense — and practically, a Qur'anic verse comes about it: each gives its zakah — when a Hamzad appears to the vision, it is and 'tell me the task done is the task completed — and every desire is satisfied — (meaning: it serves every means of the jinn and like the lamp and candle, every means of every desire is fulfilled) — this is not personal experience — people say so and I will keep saying — the wakils are also being mentioned — they are also a world in themselves, born and dying from among them — (like the world of humanity, the world of animals, the world of jinn and the world of angels from the jinn world are the means of humans' service and humans' and jinn's skills come into service — and jinn's capabilities are different from humans' and from jinn their own wakils also come) — and like these they are created and they end and it is the same.

What Is the Difference Between 'Amal Mesmerism and Karamat? (عمل مسمریزم اور کرامت)

What is the difference between karamat (miraculous gift) and 'amal (practice)? In 'amal and in mesmerism — mesmerism uses personal psychological power — every human being is given some powers in him — developed, they give them advancement — some people's nafs do not understand — they do 'amal with names and Arwah Tayyiba (pure souls) and they help him — and some such people exist — and they do not take help from anyone — but Allah has over them a grace — it is — people do not take it as karamat but consider the un-ordinary things from those — this is karamat — some: 'God be told sometimes, what Allah has advised' — 'It is not a karamat, it is not a grace, it is not a blessing for that purpose — since I also say good things to it, I call it a good 'amal — but even for that purpose I do good 'amal, he is not a karamat — because his intention is not there — since I also say it is a good thing — it is not karamat for that purpose — because karamat is that which is done for Allah, and they show unusual things to the people — this is karamat — some time, ask God, what Allah has advised.'