Sittings of October 1959
مجالسِ اکتوبر ۱۹۵۹
13 October 1959
Topics 105–109: Treatment with 'Kach'; Allah's Drama; Good and Evil
Hazrat mentioned a traditional cure for skin conditions using a substance called 'kach' (a natural mineral compound used in folk medicine). This was mentioned in the context of the Shaykh's care for the physical wellbeing of those around him.
Hazrat spoke of 'Allah Mian ka Drama' — Allah's great drama or cosmic play. He described four types of people within this drama: those who are completely awake and aware, those who are partially aware, those who are asleep and heedless, and those who have gone beyond the drama entirely through complete union with the Real.
On the question of good and evil: everything in creation ultimately traces back to Allah, who is the All-Good. Yet within the created world, there is an apparent opposition of good and evil. This apparent opposition is part of the divine wisdom — through the contrast of opposites, the qualities of mercy, justice, and beauty are made manifest.
15 October 1959
Topic 110: Correct Belief Regarding Allah's Beloved, the Ghawth al-Waqt and the Perfect Servant
The correct belief regarding the great Friends of Allah — the Ghawth al-Waqt (the Spiritual Pole of the Age) and the Perfect Servant — is that they are extraordinary human beings who have attained nearness to Allah through complete submission and purification of the heart. They are not to be raised to the level of prophethood or divinity, nor are they to be dismissed or disrespected.
Hazrat cited the verse:
قُل لَّا أَعْلَمُ مَا يُفْعَلُ بِي وَلَا بِكُمْ
(Surah al-Ahqaf 46:9) — 'Say: I do not know what will be done with me or with you.' This verse establishes that even the Prophet himself did not claim independent knowledge of the unseen; all such knowledge belongs to Allah alone. The Friends of Allah, too, possess only what Allah grants them.
14–19 October 1959
Topics 111–115: Imamate and Shi'a Beliefs; Sensing the Shaykh; Endowment
Hazrat addressed Shi'a beliefs regarding the Imamate — the doctrine that religious and political leadership after the Prophet belongs exclusively to 'Ali and his descendants. He engaged this with the relevant Qur'anic evidence:
وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِن ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ
(Surah al-Baqara 2:124) — 'And when his Lord tested Ibrahim with commands, and he fulfilled them. He said: I am making you a leader (imam) for the people. Ibrahim said: And from my descendants? He said: My covenant does not extend to the wrongdoers.' Hazrat noted that the mainstream Sunni view is that the Imamate is established by competence and community consensus, not exclusively by bloodline.
The seeker on the path can, with sufficient progress and purification of the heart, sense the spiritual presence of the shaykh even at a distance. This 'sensing' (mahsus karna) is a sign of the strength of the spiritual connection between disciple and shaykh.
A 'waqf' (religious endowment) is the dedication of property or wealth for a charitable or religious purpose in perpetuity. Hazrat discussed the conditions and rulings related to waqf according to Islamic law.