Sittings of September 1959 — Part II

مجالسِ ستمبر ۱۹۵۹ — حصہ دوم

Topics 57–65: The Caliphs Passage; Debate with Mahdavi Scholars; Levels of Knowledge; Divine Manifestations; Schools of Wahdat al-Wujud and Wahdat al-Shuhud

Hazrat discussed a passage from the Qur'an that refers to the successors and caliphs — those entrusted with guiding the community after the Prophet. He stressed that the Companions of the Prophet were the best of generations and that their virtues must be understood in their historical context.

On one occasion, scholars from the Mahdavi sect (followers of Sayyid Muhammad Jawnpuri, who claimed to be the Mahdi) came to debate with Hazrat. Hazrat engaged them with the Qur'an and the Sunnah, showing the differences between their position and the mainstream Sunni tradition. The Mahdavis had no formal school of jurisprudence and followed their own elders in legal matters.

Knowledge has levels: there is the knowledge of the outward sciences ('ulum al-zahir), the knowledge of the inner realities ('ulum al-batin), and above all, the direct knowledge of the Real (ma'rifa). Each level opens a new dimension of understanding, and the path of the Sufi is to ascend through these levels under proper guidance.

The Divine Manifestations (tajalliyat al-Ilahi) vary in their intensity and character according to the preparedness of the heart that receives them. Each 'evening' — that is, each period or moment — has its own type of divine manifestation. The heart of the wayfarer must be cleansed and polished to receive these manifestations in the fullest measure.

The two great schools of Islamic metaphysics are: Wahdat al-Wujud (Oneness of Being) — associated with the great Andalusian mystic Ibn 'Arabi — and Wahdat al-Shuhud (Oneness of Witnessing) — associated with Shaykh Ahmad Sirhindi (Mujaddid Alf Thani). Those of the Wahdat al-Wujud school say: 'Nothing exists but Allah (la mawjud illa Allah).' Those of the Wahdat al-Shuhud school say: 'Nothing is witnessed but Allah (la mashhud illa Allah).' Hazrat explained that both schools, at the highest level, are pointing to the same reality — the absolute transcendence and exclusive sovereignty of Allah — though they express it differently. Both schools should be respected, and their great masters honoured.

Topics 67–70: The Shaykh as Manifestation; Mention of the Compiler's Shaykh

The shaykh, in the teaching of the Sufi path, is one of Allah's manifestations (tajalliyat) — a point through which the Divine Light reaches the disciple. This does not mean the shaykh is divine; rather, he serves as a transparent mirror reflecting the Divine Light. Through love and attachment to the shaykh, the disciple's heart is drawn toward Allah.

The compiler records with great emotion: After this sitting, Hazrat Qibla entered a period of intensive spiritual guidance. The compiler notes that Hazrat's gatherings continued with the same depth and intensity, and that the seekers who attended were profoundly blessed.