Scholarly Pursuits & the Women's Lessons

علمی مشاغل و زنانہ درس

Morning Lesson and Scholarly Pursuits

Religion makes a human being truly civilised — it is, in reality, the jewel of civilisation. Until a person applies its principles fully in their life, and until they conduct themselves before God and before the Seal of the Prophets ﷺ in the manner those principles demand, civilisation can never be perfected. We cannot understand our own nafs (self) without civilisation, nor can we fulfil the rights of those around us without it. Every created thing has a right due to it — every person must render each one its due. God's right over everything is God's right; every creature's right over every other creature is that creature's right. God's own Essence and Attributes have their rights — and to fulfil those rights towards God and towards all beings was the purpose of the life of Ḥaḍrat ʿAbd al-Qādir Ṣiddīqī (naṣab al-ʿayn, i.e. the apple of one's eye).

His vocation was: to discharge every right at its proper time; to keep his original self before him always; to perform his task according to what the moment demanded; to keep both iṭlāq (unrestricted expansiveness) and taqyīd (bounded constraint) in view; to give to trust its due by holding moderation in esteem at all times in Ḥaḍrat's teaching. Zindagī — life — was for Ḥaḍrat to take up his associates and all who walked with him, and through his own words and deeds to make them firm upon these very foundations.

Because Mawlawī Muḥammad ʿAbd al-ʿAzīz Ṣiddīqī, one of Ḥaḍrat's sons, passed away in early youth, Ḥaḍrat's entire attention shifted towards his second son-in-law Mawlawī Muḥammad ʿAbd al-Raḥīm Ṣiddīqī, who was in a position to inherit Ḥaḍrat's masnad (chair of guidance). Ḥaḍrat would address him as "Raḥīm Ṣāḥib" and on public occasions address him in a princely manner. Ḥaḍrat regarded him — whom he addressed as his own son — as a man of vast outward and spiritual accomplishments, and as a figure of settled and gracious disposition.

After Ḥaḍrat left the service of Wāẓifa-e-Ḥasan and settled in Sikandarābād, he resided permanently in Gumbad-e-Mulk and went daily to his home in the locality to spend the evening. He would visit his father's home at night and, after the night prayer, would attend the special lesson Ḥaḍrat held. He took part in it and returned home at the end. Ḥaḍrat would request those present in the lesson to keep note of the last lines he had dictated, keeping them before himself. Raḥīm Pāshā Ṣāḥib had to a large extent memorised these lessons in his own breast. The lesson was especially beneficial for Raḥīm Pāshā Ṣāḥib's numerous disciples and khulafāʾ (spiritual successors). That was the era when Ḥaḍrat was a student — at the time his body was frail and powerless, moulvī-ship was still burgeoning, youthful vigour of spirit was still in full display, and his soul was beheld still in the freshness of youth.

The Lesson at the Daulat Khāna

At the daulat khāna (noble residence), Ḥaḍrat's lesson gatherings were attended by large numbers from Muṣṭafābād and Hyderabad — many scholars, fuqarāʾ (the poor), and mashāʾikh (spiritual masters). I myself, from childhood, had the blessing of being part of these lessons. At some of these lessons I attempted, without success, to express myself in a poem or in verse — but in this lesson the spiritual delights surpassed even the fayḍ (outpouring of grace) of ordinary devotional gatherings.

One day Ḥaḍrat said to me: "Look at Raḥīm Ṣāḥib — I want to see the elders but fondness for them overwhelms me, and from every direction I remain watchful lest any moment he be caught unawares."

On one occasion during the lesson Ḥaḍrat said: "Raḥīm Ṣāḥib is the most important of all those in my presence — and so, on the day when Raḥīm Pāshā Ṣāḥib is not present, Ḥaḍrat would be unable to continue the lesson."

The Morning's Special Lesson

In the morning's special lesson — which began after the dawn prayer and lasted approximately until seven or eight o'clock — Ḥaḍrat would read various books to those present. The lesson began with the Lawāʾiḥ (Gleams of Light) of Muḥyī al-Dīn Ibn ʿArabī, followed by his Fuṣūṣ al-Ḥikam (Bezels of Wisdom). The lesson took place at Ḥaḍrat's madīna mansil (Madīna Residence), the new house built for residency. The outer hall of that house had servants of Ḥaḍrat's household in attendance, and those who came from outside for service meetings would sit there with them. Ḥaḍrat would receive visitors there.

The Fuṣūṣ al-Ḥikam was already more than half completed by some of the distinguished students. In these lessons some delicate and important matters were under mutual discussion. Ḥaḍrat would not observe them in the usual manner — the lesson would continue for two or three days at this pace. One day during the lesson, Ḥabīb ʿAlī Ṣāḥib came to me and began giving away the books, providing the fayḍ as a gift. Three days later the fayḍ came to an end, and only the book moved forward. "Why has the discussion ceased?" I was called into the presence silently. Ḥaḍrat came to the throne and all were watching him. Ḥaḍrat asked Ḥabīb ʿAlī Ṣāḥib: "What did you take from them? What did you indicate with your gesture?" Ḥabīb ʿAlī Ṣāḥib replied: "Nothing, Your Honour." Ḥaḍrat asked again: "Speak, Ḥabīb." This time Ḥabīb ʿAlī Ṣāḥib said the same thing. This time it seemed he wanted to sever the conversation. Ḥaḍrat was annoyed: "I have discovered that you, Sarkār Pāshā, have been giving the book away as a gift and providing the fayḍ — three days the fayḍ has continued and only the book moves forward." Ḥaḍrat then immediately said: "May God keep the fayḍ going — may God keep the fayḍ going." Then he resumed the lesson with the text. They began looking him in the eyes and Ḥaḍrat said: "I am being told what I say to you will be spoken to the people — so this lesson is meant for its special, inner, devotional outpouring. Whatever it says is correct." The lesson's narrative concluded: the inner devotional outpouring of this lesson was a completely unique spiritual designation.

When the Fuṣūṣ al-Ḥikam concluded, Ḥaḍrat moved into his old Madīna Residence and the inner chamber. The outer hall became the residence of Ḥaḍrat's wife, the revered lady (may God have mercy on her). From the outer hall Ḥaḍrat moved to the other side of the compound, and Ḥaḍrat's residential section opened onto a large vestibule.

The servants inside remained there. The house was in Gumbad-e-Bagh area — moving from house to house. The place was a government warehouse formerly, used for rent. This old house had one large room attached to it. A new house was being built and, in the meantime, Ḥaḍrat needed to remain there for a time. During the time of the police election, Ḥaḍrat was in this house — the face of the Blessed Prophet appeared to him in a certain condition. There is a detailed account of this at a particular page. One part of the Madīna Residence is described here — it was a continuous structure. The rooms were painted in a cheerful colour; the courtyards had all types of plants planted in them and several types of trees were prepared, and laurel-jasmine (maulshiri) trees. In the vegetable garden, vegetables were grown at home for daily use. Fruits were used — various types were set in the arable land; fruit trees were grown for use in that orchard and brought for sale. Ḥaḍrat wanted to plant trees with all his heart whenever he recognised a diseased fruit tree or plant — "Give this water, or give it this medicine, give it two pots of water a day." In this way the trees would be refreshed and revived. Even the spirit of plants has a kind of animal vitality — and in the same way as the traits and characteristics of a creature's body, and the traits and characteristics of its type are manifest in it. "For this it is necessary — come forward and look carefully — the eye must be kept open." It would seem to speak of a garden that had grown extensive.

For the ease of movement between the courtyard and the garden the servants of Ḥaḍrat were allowed to enter. For a side entrance a proper door was installed. In place of the old iron mesh grille of the courtyard, a large stone platform was constructed. This had a carpet spread on it, on which Ḥaḍrat would sit. Neem trees around the place gave shade. The shade of those trees was such that in certain gatherings the Qurʾān recitation would take place in that shade. The servants would remain present there a few days. Ḥaḍrat would take rest there in the evenings, pacing a little on the path. In the first night he said: qāla farādā anā Allāh lā ilāha illā Allāh — he would utter the noble names repeatedly — and at intervals he would offer a few phrases.

Al-Tafsīr al-Ṣiddīqī (The Ṣiddīqī Tafsīr)

In connection with writing the Tafsīr Ṣiddīqī (The Ṣiddīqī Qurʾānic Commentary), Ḥaḍrat was sent to write it. The commentary was dictated at his place. Ḥaḍrat would come and sit and begin dictating the tafsīr. He would go from house to house in the Gumbad-e-Bagh area. The tafsīr writing continued for many years, and the binding into book form at Madīna Residence lasted until Maẓhar al-Dīn Ṣāḥib completed it. Ḥaḍrat then commanded: "My hand has come to it — complete the tafsīr already." The complete tafsīr was written this way.

Mīrzā Imām Beg Rawnaqi Qādirī began it with the name "Dars al-Qurʾān" (Lesson of the Qurʾān) for the purpose of the Ṣiddīqī tafsīr and continued the work of having it written. This mahnāma (monthly journal) had also become popular both in India and beyond. The tafsīr was also being published in it — approximately twenty-two (22) or twenty-three (23) sections of the tafsīr were published in the journal until it was discontinued — because of Imām Beg Ṣāḥib's death, the project was halted.

In every session of the Qurʾān lesson from the tafsīr, Ḥaḍrat's children were brought every Sunday and he would dictate the additions necessary. Ḥabīb ʿAlī Ṣāḥib would also participate in the lesson and share with it. Whenever something required addition or correction, Ḥaḍrat would provide further elaboration. Aḥmad Allāh Qādirī took it upon himself to write those explanations. Al-Mahnāma al-Qādir (The Qādir Monthly) was the means through which Ḥaḍrat's thoughts reached the general public over many years. Eventually — "Al-Qādir" — Ḥaḍrat was compelled to close the journal due to the harsh response to it.

In the last years of his life Ḥaḍrat continued the work of writing and composition unceasingly. At night or late at times, Ḥaḍrat would call Khwāja Niẓām al-Dīn Qādirī, who was well-known and versed in the Mathnawī. He would begin to dictate — the words would come softly, due to weakness. His state was one of fatigue, langour, and powerlessness. Yet Ḥaḍrat's voice was unforgettable. Khwāja Niẓām al-Dīn would be motionless — the pen would be moving — there was no one in between to interrupt — he would dictate and the dictation would continue in the manner he kept it.

You say what I say:
May I be alive, not among the dead
(Ḥaḍrat Ṣiddīqī)

Now Ḥaḍrat would look fully at this side, and Ḥaḍrat would become fully attentive and listen. Khwāja Pāshā would read an excerpt, reciting with full attention. "He changes some words slightly — changes some regularly." By virtue of his continuous presence Ḥaḍrat had come to know Khwāja Pāshā's thoughts and disposition quite fully. Regarding his great age — both the Banwārī and Nīkumal families from Hyderabad, both foster children of Ḥaḍrat's household — Ḥaḍrat would regard their nafs (self) as enemies — the nafs that seeks to cause trouble is worse than Shayṭān. "My difficulty at every step is that the child says to me, 'I am a child.'" However, he remarked, "At this time and this stage there is no capacity for anything else." Ḥaḍrat's greatness was such that he had had relations with Khwāja Pāshā for many years, and his lordly relations were restricted only to Khwāja Pāshā and Khwāja Raḥīm Pāshā.

This Felicity — Beyond Fortune

A short work or letter when completed would be sent to Karnal Ḥabīb ʿAlī Ṣāḥib, who was then living nearby — with the confidence that he would have awaited it. His selected lines of verse would be conveyed to him — one of these citations would be memorised. He would be in charge of printing — Ḥabīb ʿAlī Ṣāḥib would arrange for printing. When a work was ready to print, Ḥabīb ʿAlī Ṣāḥib took great pains so that Ḥaḍrat's collected words would not be lost. Karnal Ḥabīb ʿAlī Ṣāḥib was the only person who could claim: "I am the only person who can travel with Ḥaḍrat." Ḥabīb ʿAlī Ṣāḥib would come along with Ḥaḍrat everywhere. He was the only trustworthy confidant of Ḥaḍrat — he had no hidden matter from Ḥaḍrat. Ḥaḍrat provided him with the silsila (spiritual chain), lessons and teaching, writing and authorship, counsel and guidance. This was the chain of continuity until Ḥabīb ʿAlī Ṣāḥib's passing.

One day in attendance he saw two or three people standing before Karnal Ḥabīb ʿAlī Ṣāḥib — Ḥaḍrat was also present. He was addressing Ḥabīb ʿAlī Ṣāḥib as a companion. People were addressing him and some things were communicated. When he came nearby, Ḥaḍrat began the conversation continuously and said: "Now, Ḥabīb, I will no longer speak of any matter — write it down and keep it — do not keep it with yourself but give it away cheaply to thousands — but Ḥabīb ʿAlī Ṣāḥib could not be seen standing in front — and other people could not look at me with the look I am receiving — for Ḥaḍrat's teaching and guidance are not special invitations, they are general invitations — very near to approaching and obtaining closeness — he has looked towards me and those who come near and go away have returned. The day- and night-comers — whenever I have been in attendance, Ḥaḍrat would rarely converse — and he would give attention only to those people that I am his son."

Printing Work

It was at the beginning of Ḥaḍrat's era that printing was launched through the efforts of Sayyid Maẓhar al-Dīn Qādirī. Thus Ḥaḍrat's writings — Miʿyār al-Kalām (The Standard of Speech) and Rasāʾil Iʿjāz al-Qurʾān (Treatises on the Inimitability of the Qurʾān) and other numerous treatises of Ḥaḍrat in Urdu, Persian, and Arabic — and the collection Nasīm-i ʿIrfān (The Breeze of Gnosis), Zamzama-yi Muḥabbat (The Melody of Love), and Nafaḥāt al-Ashwāq (Wafts of Longing) — were printed.

After that, in the second period, printing work was undertaken through Maẓhar al-Dīn Qādirī. Thus Al-Maʿārif was launched — which contains articles and guidances of Ḥaḍrat compiled by Maẓhar al-Dīn Ṣāḥib and Qāḍī Munīr al-Dīn Ṣāḥib — first and second volumes of Al-Maʿārif were produced, under the editorship of Maẓhar al-Dīn Ṣāḥib, the first volume in 1353 AH and the second in 1357 AH. In Al-Maʿārif, in three sections there are essays and writings included, and contributions which were written for the journal Al-Nūr (The Light) for Ḥaḍrat. This was the journal of Ḥaḍrat's maternal grandfather's great-uncle Sayyid Muḥammad Bāqir Ḥusaynī Ṣāḥib, published under the editorship of Qāḍī Muḥalla Qādir Pūra. The journal Al-Nūr began publication initially, and its materials were later compiled in book form.

During the period when Ḥaḍrat entrusted the printing work to me, Qāḍī Munīr al-Dīn Ṣāḥib wrote with his blessed hand many desired articles and those articles' printing fell to him. In those registers some important fatwas were given by Ḥaḍrat that had not yet been printed — articles still in progress at the time. In those registers Ḥaḍrat had given direction for printing them — oh what a pity that the register became lost! Those articles were important, and given the significance of the articles the need was felt to send a service notice to Ḥaḍrat's granddaughter Masjada Nafshan Ṣāḥib — so that she could reach the unlisted articles and publish them. At this time Ḥaḍrat gave me the name (pen name) Abū al-Ghayth (Father of Rain), commanded me: "Write it — if you find anything beneath the name, write it as Abū al-Ghayth." Thus, in some journals produced under my editorship, the name Abū al-Ghayth is also present.

After the time of Wāẓifa-e-Ḥasan when Ḥaḍrat resided in the Gumbad-e-Bagh area, most of the day's hours were spent in study. During this period Ḥaḍrat's study habit had nothing to do with others in the world — he would sit nearly reclining, a low cushion, a pillow and side bolster, pān leaf, finger-ring, a tobacco pouch in the lap by some accounts, a water pot for the mouth, a pen in hand. He would sit on this cushion and lean against the high wall. In the mouth were pān, teeth and face exposed, looking at the book with both hands. People in his circle with the impression of being there in an irregular manner would pass by and sometimes it would seem as though Ḥaḍrat were not paying attention to the book. Yet Ḥaḍrat's gaze would be on it. But in reality Ḥaḍrat was perfectly engaged in study. However, his true engagement was such that no one could interfere with it. Children and descendants — from their affection — would try to stop their busyness. But the warmth of his sociability did not reach anyone. However, its heat and impact was such that the loneliness of the gathering would not affect him at all.

Transmission of the Ṣiḥāḥ al-Sitta

By now Ḥaḍrat had a new thought: the time was pressing and the work was vast, yet the time for the transmission (riwāya) of the six authentic ḥadīth collections (Ṣiḥāḥ al-Sitta) was very great. Ḥaḍrat's attention turned to selecting ʿAlī Pāshā Ṣāḥib (Ḥaḍrat's third son Mawlawī ʿAbd al-Bāsiṭ Ṣāḥib — may God be pleased with him). He made a request for him to be placed in Shahr-e-Yār for the transfer of residence so that a new channel for the transmission could be established there. Since then the transfer was made, and so through him it became a matter facilitated.

ʿAlī Pāshā Ṣāḥib was Ḥaḍrat's student in ḥadīth. It was no easy task — the Messenger of God ﷺ was most eloquent of the Arabs and non-Arabs. Ḥaḍrat would sometimes need to use the Arabic idiom for the Messenger's ﷺ guidance, at that time looking into the circumstances of the era and the custom of that speech. ʿAlī Pāshā Ṣāḥib was both teacher and guide to him — and he was a person of three noble qualities together. Therefore the work of transmitting ḥadīth had to continue, with advancement — and for this it was not easy for anyone and it could not be done by just anyone. Ḥaḍrat considered the task simple, for he had received the transmission of the Ṣiḥāḥ in Ḥaḍrat's special lesson from ʿAlī Pāshā Ṣāḥib. Ḥaḍrat thus had ʿAlī Pāshā Ṣāḥib begin giving the transmission of ḥadīth in the morning lesson — ʿAlī Pāshā Ṣāḥib had the felicity of receiving it. For the sake of those very small groups whose presence Ḥaḍrat had approved, Ḥaḍrat commanded them to obtain the transmission of ḥadīth from those small groups who came with ʿAlī Pāshā Ṣāḥib. Thus in those groups were those who had obtained this. Ḥaḍrat kept his own presence in the transmission of ḥadīth alive, carried the transmission forward, and blessed it, and those who were absent became numerous.

When the riwāya of the Ṣiḥāḥ al-Sitta had been completed, Ḥaḍrat began dictating his own work — al-Dīn — as a book. When the book was finished, Ḥaḍrat turned to the subjects of taṣawwuf (Sufism, spiritual path) and began to narrate his own investigations and personal experiences openly, laying all of them before everyone, keeping nothing back — stating clearly: "These things I will not tell you for the first time — I am telling the people what has never been spoken to them before."

A Glimpse at the Kernel — Look at the Foundation

Ḥaḍrat would begin the conversation on the subjects of taṣawwuf whenever he had the opportunity during the lesson — one of the attendants once presented himself and told of his service: "Ḥaḍrat, taṣawwuf is a very delicate thing — in taṣawwuf the important and delicate matters are such that to hide them from others is difficult, but to explain these to others is difficult in advance. We are very fortunate among those who are attached to Ḥaḍrat in good fortune. Ḥaḍrat would say in the lesson: 'How many will there be? Two or four? — I will come in the morning and I will give lessons." The night when Ḥaḍrat became available he would give lessons. "I will keep the lessons continuous." Ḥaḍrat, looking at the lessons given to those present: "Actually it is my method from the beginning to use this — that who has come from the later life, it was transmitted to them from the beginning — and thus Ḥaḍrat had arranged that their own benefactor was that of those lessons from the beginning, and the classes of ḥadīth were on an ongoing basis until the last."

On the occasion that Ḥaḍrat had more than half completed the Fuṣūṣ al-Ḥikam in these lesson sessions, some distinguished students began debating the text mutually over some delicate and important issues. Ḥaḍrat would not see them in the usual manner. He would continue for two or three days. One day during the lesson Ḥabīb ʿAlī Ṣāḥib came to me and began distributing the books as a fayḍ (spiritual gift). Three days the fayḍ continued and only the book moved. "The discussion has ceased entirely — why?" He was summoned into the presence silently. Ḥaḍrat sat on the throne and everyone was watching. Ḥaḍrat asked Ḥabīb ʿAlī Ṣāḥib: "What did you take from them? And what did you gesture to me?" Ḥabīb ʿAlī Ṣāḥib replied: "Nothing, your honour." Ḥaḍrat asked again: "Speak, Ḥabīb." Ḥabīb ʿAlī Ṣāḥib again said the same — this time it seemed he wished to end the matter immediately. Ḥaḍrat became annoyed: "It appears that Sarkār Pāshā — I have discovered: you have been distributing the books as a fayḍ and giving the fayḍ — three days the fayḍ has continued and only the book keeps moving." Ḥaḍrat then immediately supplicated: "May God keep the fayḍ going — may God keep the fayḍ going." He then resumed the lesson. He looked in the eyes and Ḥaḍrat said: "I have been told that what I say in the lesson is correct — but sitting here: 'so be firm — go ahead, no reason to be uncomfortable.'" Full knowledge came from this lesson's entire situation — the lesson became an order. The unique quality of this lesson's inner spiritual outpouring: within it a complete tarbiyat (spiritual formation) was present, and the inner devotional outpouring was that which completed and firmly established everything.

Some Contemporary Scholars

Ḥaḍrat provided service to contemporary scholars, professors, fuqarāʾ, and mashāʾikh, who all came to attend whenever some matter required it. They had confidence in Ḥaḍrat's knowledge and excellence — not only did they consider themselves fine Muslims in his many spiritual branches but also kept Ḥaḍrat unrivalled and without equal.

Mawlānā Sayyid Muḥammad Bādshāh Ḥusaynī Qādirī Ṣāḥib was an extremely distinguished scholar — a special devotee of Ḥaḍrat, a student of ḥadīth and fiqh — who had participated in these special lessons of Ḥaḍrat regularly and maintained his presence. Many scholars and mashāʾikh of Hyderabad participated and remained in those sessions, stating: "We scholars of this era — Ḥaḍrat ʿulamāʾ-ye kirām who passed away in the presence of God Almighty — are still at the mere shore of those ocean-seas of knowledge at the beginning."

(Taken from Rasāla al-Qādir, page 81)

Professor Ilyās Barnī Ṣāḥib was also a companion of the college, a professor and a secular thinker who would come wherever Ḥaḍrat resided — he was a professor in economics with a very deep gaze — extremely shrewd and a keen observer. He was in fact a close friend of Ḥaḍrat. He would converse about secrets and intimate matters of his own large travelling experience. His discourse of reasoning had come to seem a little flat to him, and he wished to deepen it. He asked Ḥaḍrat to lead those present to a deeper level of understanding and through taṣawwuf — Ḥaḍrat's walk, sulūk (spiritual journey), and the interior mysteries and problems would remain under ongoing discussion.

Barnī Ṣāḥib Mawlānā Shāh Muḥammad Ḥusayn was his special disciple and follower. Muḥammad Ḥusayn Ṣāḥib had an extreme preoccupation with tawḥīd (divine unity). So in the last phase of his life the colour of pure tawḥīd had come to predominate in him — people had become most moved by his thoughts, and so Barnī Ṣāḥib had come to his murshid (spiritual guide) Ḥaḍrat. Ḥaḍrat gave attention to Muḥammad Ḥusayn Ṣāḥib and through him the Allāh al-Ḥamd (Praise be to God) was made firm in him.

Ilyās Barnī Ṣāḥib when he came along with Ḥaḍrat to Ḥajj and Ziyāra intending the journey, his father Muḥammad Ibrāhīm Barnī Ṣāḥib said to him: "Take him with you — may God protect you, you are going with an elder." Barnī Ṣāḥib learnt the tajwīd (Qurʾān recitation rules) with Ḥaḍrat and obtained the transmission from him. He was a great advocate of Ṣirāṭ al-Mustaqīm (the Straight Path) — the first volume of it had sections related to Ḥaḍrat, and the narrative of his inner feelings was promising for the future.

On one occasion Barnī Ṣāḥib came to Ḥaḍrat's service for a meeting — during their conversation Ḥaḍrat said to him in a brief but delightful manner, drawing him near, so that Ḥaḍrat's longing for God's presence and love for God and the Messenger ﷺ would always be renewed. In this way the attachment and passion for the presence of God was boundless, and Ḥaḍrat's shafaqat (tender compassion) without limit would give a new spirit and fresh inspiration to the interlocutor.

Professor ʿAbdullāh Laṭīf Ṣāḥib, an English professor, would come to see Ḥaḍrat frequently and exchange thoughts with him. Dr Ṣāḥib was also engaged in service. His English was being improved by the day. He had come to understand various Islamic matters. When some Qurʾānic verses had a general difference of interpretation among commentators, his own explanation of those verses would arrive — on that point Ḥaḍrat would reassure Dr Ṣāḥib of its doubts and misgivings. He would grant those enquiries a gracious answer, satisfying Dr Ṣāḥib at every step. And on every issue Ḥaḍrat would present his investigations clearly so that it was a great benefit to those present.

Dr ʿAbdullāh Laṭīf Ṣāḥib wrote at one point in a memorandum sent to Ḥaḍrat: "In all my life's matters it seems I am the most fortunate person in my era — in the abundance and excellence of my personality — but someone in front of me, without evaluating and measuring his knowledge and excellence, it would appear to me — the person is of such a nature that during research into any topic on which he has found joy I have not found that happiness — this personality was such that it brings the emotions of the heart, which by its nature was ardent enough to show the Sunna facts, and without the evidence of hearts unmanifest, would leave investigators and sceptics unsettled. At the same time, in a new tone and to sceptics and investigators on any issue, he would give a special opinion."

Once Dr Ṣāḥib asked Ḥaḍrat: "wa ʿafu ʿannā wa-ghfir lanā wa-rḥamnā" — what does one hide and then reveal later? — He would give the past and the future together and conceal the Mollā from the future as well.

Ḥaḍrat had an extremely warm attachment to Dr Ṣāḥib — Dr Ṣāḥib was the one person to whom Ḥaḍrat spoke as his own close friend. Dr Ṣāḥib, in a memorandum written at one juncture in his last meetings, wrote: "My father passed away in the last period, 1925. I am glad to have left Mawlānā's body behind — but the children (meaning Ḥaḍrat himself, with good affection) — I am glad — I have had the friendship of Mawlānā for about forty-five years."

Dr Ṣāḥib arranged the marriage of Ḥaḍrat and the wife of Ḥaḍrat personally accomplished it. And within the heart he expressed: "As long as the Begam Ṣāḥiba was alive, Dr Ṣāḥib remained consistent — as if a family bond had formed between them."

Ḥaḍrat himself was also, said Dr Ṣāḥib, a servant of the khulafāʾ (successors) of God and the greatest of the community's adherents. But Dr Ṣāḥib's preoccupations prevented him from being useful at the time he had a chance. Dr Ṣāḥib's spiritual condition was good, and his acquired learning and ordinary knowledge were of a kind — Dr Ṣāḥib truly benefited by Ḥaḍrat. Dr Ṣāḥib genuinely believed that because in reality the soul of Ḥaḍrat was attached to him, through Ḥaḍrat he had truly come to a knowledge of the soul's reality.

Mawlānā Sayyid Abū al-Aʿlā Mawdūdī Ṣāḥib attended the morning lesson about ten to eleven years for the purpose of benefitting from Ḥaḍrat — that is how he himself indicated it. Ḥaḍrat would reject his research in matters with much opposition and would sometimes barely keep his temper. His scholarly friendship was of such a kind that because during conversation he could not bear for anyone to speak indirectly — a great difficulty was being felt. When any controversial issue of Mawdūdī Ṣāḥib arose in the gatherings, both Ḥaḍrat and Mawdūdī Ṣāḥib would become silent — and when those words ended and they continued, Pakistan would be mentioned. Ḥaḍrat would say to those present: "Father, when you all go to Pakistan let me tell you, do not make any dawʿā (propagation) there — because Punjab is very crude." He said: "Mawdūdī Ṣāḥib — when I was in Hyderabad until now, he published a monthly journal with the name Tarjumān al-Qurʾān (The Interpreter of the Qurʾān)." In Rabīʿ al-Ākhir 1353 AH, Volume 4, Issue 3, Ḥaḍrat published an article on Sūra Fātiḥa. — In January 1938 CE the journal was closed in Hyderabad. When Mawdūdī Ṣāḥib reached Pakistan then he restarted it there — his office being in Pathankot, Punjab.

When people noted that Mawdūdī Ṣāḥib was expressing in his arrangement the impression that he was becoming new, then the fires were added more. So he made his movement very large and prepared a great number of adherents. Then he formed a new community in Islam — and in its charter he announced something: this community is called Jamāʿat-e-Islāmī (Islamic Society). A certain

(Note by Janāb Sayyid Aḥmad Shīr al-Dīn Ṣāḥib: he has extracted this from the collective anthology Muḥabbat — Academy)

person is not included in this declaration — that is, the person who is a Muslim, and the name of this group of Muslims is necessarily "Muslim". In this way nobody could offer any suitable word in the congregation in pure Arabic. (Charter of Jamāʿat-e-Islāmī)

In any case he used his personality to form a large following. And in a particular manner of reasoning he kept the followers and adherents under protection and excluded them from the community. The people for the purpose of education were commanded to be excluded. Harmful innovations, corruption in community social formation — in this way the community was expelled from the gathering. Despite the presence of this community over many years, its temperament did not accept that effect at all.

Professor Dr Sayyid ʿAbdullāh Laṭīf Ṣāḥib, an English professor, would also come frequently and share thoughts with Ḥaḍrat. Dr Ṣāḥib was also in his service. His English was very good now. He had come to understand various Islamic matters. When some Qurʾānic verses had a general difference of interpretation among commentators, those verses' explanations would arrive — on those points Ḥaḍrat would reassure Dr Ṣāḥib of doubts and misgivings. He would give gracious answers to those enquiries, answering Dr Ṣāḥib at every step — and on every issue Ḥaḍrat would present his investigations clearly, which was a great benefit to those present.

Al-Tawḥīd

ʿAbdullāh Khān Ṣāḥib Ṣūba-Dār and Raḥīm al-Dīn Ḥusayn Ṣāḥib together had come to Ḥaḍrat's Madīna Residence for service — they had learnt from Ḥaḍrat. ʿAbdullāh Khān Ṣāḥib would previously come from Ḥaḍrat to read the Mathnawī. Ḥaḍrat said to ʿAbdullāh Khān Ṣāḥib: "Write something in Persian on tawḥīd" — and in this connection a treatise was written, with the name al-Tawḥīd. A draft of it was prepared, and then Ḥaḍrat would say to ʿAbdullāh Ṣāḥib: "It is written for your use — and in it are the addresses to you." He had a second treatise from those lessons of Mawlānā Rūm — the Mathnawī lessons, and from them he became a disciple of Ḥaḍrat. During those lessons ʿAbdullāh Khān Ṣāḥib came somewhat into the spirituality and rūḥāniyyat (spiritual radiance) of Ḥaḍrat. Ḥaḍrat provided him with silsila (chain) and made him truly great. He would remain very cheerful and vibrant in every gathering.

Mawlawī Akbar ʿAlī Ṣāḥib, editor of the journal Ṣaḥīfa, would come to Ḥaḍrat's service as well. At the time Ḥaḍrat was in the Gumbad-e-Bagh area — Mawlawī Akbar ʿAlī Ṣāḥib was extremely dry and blunt. In the period when both Ḥaḍrat was in the area of the Gumbad-e-Bagh residence — ṣawm (fasting) and ṣalāt (prayer) committed, followers of a previous guide — to the level of those who feel the aura in their hearts. A link was also formed with the Prophet ﷺ in closeness — and so he came to be counted among the disciples of Niʿyāz Muḥammad Ṣāḥib. And he then embraced the allegiance to Ḥaḍrat and affirmed it to Niʿyāz Muḥammad Ṣāḥib. Afterwards Niʿyāz Muḥammad Ṣāḥib became Ḥaḍrat's disciple. After that he said in a later meeting: "I myself asked Ḥaḍrat: from you I have heard that the souls closest to the spirit of the Messenger ﷺ were many thousands — the Prophet ﷺ brought them manifest in his era and some companions witnessed this later — those companions will not be able to fulfil it. I am among those companions by myself — Ḥaḍrat told me: the Qurʾān has it — thulla min al-awwalīn wa-qalīl min al-ākhirīn (a multitude from the earlier ones and a few from the later ones) — and he added in an emphatic tone: wa-qalīl min al-ākhirīn."

The essence of this is that Ḥaḍrat set out on the path in which the pace of spirituality was progressing rapidly with every step — an era came. He could not consider those older people or the respect due to them from his presence as small — he went ahead three steps and behind many more — and he was also pulling in the direction. This was his self-raised procession. One could only see Ḥaḍrat if one turned around — there was the glimpse visible at the back. Tawqī-Ilāhī (the divine enabling) had taken hold of him and his companion Ḥabīb ʿAlī Ṣāḥib had given a vivid picture of the beloved walking — the Messenger ﷺ walking in movement:

میں جلوہ محبوب میں بُت بن کے کھڑا ہوں

In the Beloved's manifestation I stand, turned to stone

وہ بھی ہیں کھڑے مجھ تماشا مرے آگے

And He too stands, beholding my spectacle before me

آئینہ رو کے سامنے ہم بن کے آئینہ

Becoming a mirror before the mirror-faced

حیرانیوں کا ایک تماشا کریں گے ہم

We shall enact one spectacle of bewilderments

(Ḥaḍrat Ṣiddīqī)

An Important Address on the Central Subjects of Taṣawwuf: A Key Lecture from the Last Morning Lessons

In his last years Ḥaḍrat chose to transmit the outward and inward knowledge together — and would also speak on certain important topics of taṣawwuf in the morning lesson. In this connection Ḥaḍrat would present his investigations and experiences to those assembled. This address was rendered in a flowing style — it is presented as it is, for it is only for the special use of the heart, from man wa-ḥun (I and He). Note: Ḥaḍrat used to address Karnal Ḥabīb ʿAlī Ṣāḥib in this lesson — and so this address is itself instructive and practical, and useful as a guide.

Ḥaḍrat addressed: "The first quality of all life is ʿilm (knowledge), and with it. This quality, that is, is twofold — fāʿil (agent/knower) and maʿlūm (known/object). That which moves moves along to itself. God moves to God, that which moves moves to it — to what it goes and where it reaches. By its essence: it is called ʿayn thābit al-ilāhiyya (the fixed essence of the divine). Things becoming known is the ʿayn thābit.

"In the way I see myself — these are my hands, my face and so on — so this is my mirror or situation. I see myself in these fixed essences. They are my fixed essences. — I see myself in them, and I am conscious. Am I a thing known? — I knew myself and knew. But in the details there is a kind of detail — for in ʿilm (knowledge), some knowledge comes, some does not. My beard, my knowledge of my beard came — but the details of the nafs are not coming to me — and when they come they go. My knowledge is also in me — this is briefly: 'I am myself the proof of life.'

"Ḥabīb ʿAlī in sum is from the world, and from the eye to the nose, as if the details come — but Ḥabīb ʿAlī is my characteristic of unity, and Ḥabīb ʿAlī's characteristic is the world of unity. But Ḥabīb ʿAlī's world alone is the characteristic of unity without absolute waḥdat (oneness). Ḥabīb ʿAlī's eye from nose to nose is absolute, and the details are capable. Ḥabīb ʿAlī has life — that is motion. This is the characteristic of life. — Ḥabīb ʿAlī can stay alive after death too and go and come. — There is no prior detail, quality, and life. Briefly speaking: 'I myself am the proof of life.'

"Ḥabīb ʿAlī in taking life after keeping alive. — Here are two ways. — That is, only anā (I) is aḥadiyya (absolute singularity), and the quality of 'I' is capable of details — and when details come it is wāḥidiyya (oneness with multiplicity). And oneness for Ḥabīb ʿAlī comes in this capacity only — these details are manifestations of wāḥidiyya. Ḥabīb ʿAlī's eye and nose are absolute — and the wujūd (being) after Ḥabīb ʿAlī upon them: wujūd mutamakkin.

"The concept of attribute is such that it is other from the described — this is its name. — Building up separately — Zayd and ʿAmr are building in two places. — These two places are one and the same in reality. But in name, by the consideration of concept, they are both separate — their concept is one in reality — ʿamal (act) is the same from both sides, the concept of Zayd above and ʿAmr below is the same. Because in the concept of Zayd the concept is one — so Zayd and ʿAmr by name are one in reality. When you look at Wujūd, everything is Ost.

نہ تھا کچھ تو خدا تھا کچھ نہ ہوتا تو خدا ہوتا

When nothing was, God was; had nothing been, God would have been

ڈبویا مجھ کو ہونے نے نہ ہوتا میں تو کیا ہوتا

My very being drowned me — had I not been, what would I have been?

(Ghālib)

"One first sees the wujūd before and taʿyīn (determination) after — looking at the former, the wujūd is mutaʿayyin (determined). And if before looking at the former, too much attention is given not to the mirror but to the taʿyīn to see it — but Ghazālī (i.e., Muḥyī al-Dīn Ibn ʿArabī) says that the thing that is not can be seen in some ways — it is coming as one sees things before — what is ahead, a self is coming. First is said 'first' — then when it is spoken of, the first taʿyīn appears.

"That which is always known and what is known — 'our near ones are ours always' — God is also present. — Taʿyīn (determination) is the name of a root matter — and the reality of taʿyīn is a borrowed thing. — That which is seen as a sticking point by taking possession of it is one — but this taʿyīn is a sustained independent entity. — Its meaning: what is necessary for this? — For ḥawādith (events) — the taking account, the thoughts — events are not accidents. — The thought of the nail going and coming from there is an accident — yet this is one. But this thought is also a sustained entity. There is meaning in it. — The nail is necessary for the duration — and an event of the hand is happening — that is good. — But what went wrong in the nail? — The nail was in the hand and the thought of the nail was outside. — Outside: hand and thought are both the same — yet the hand doesn't go outside, only the thought goes outside — and when the hand comes outside looking, then — the hand is — so in reality the hand is now — only the hand. In reality it did not change. — The nail in the same way is going outside from being ʿilm. — The nail is not an event — the thought of the nail going is what became the event.

"Ḥabīb ʿAlī is one, known by the name of a thing — yet it is one stable unit. But this thought is also a sustained entity for it is necessary. — The nail must be stable — and an event of the hand — what is Ḥabīb ʿAlī what happened? — An event? — Is it necessary? — Events need to be considered. Thought is the taking account — the first thought then the final, and the taking account of temporal occurrence creates a past and a future. And ḥawādith (temporal events) are such: what sits with Ḥabīb ʿAlī's hand, if Ḥabīb ʿAlī presses the hand on it, the thought of it is not a ḥādith (event). — The unit would be gone otherwise — and ḥadath (occurrence) is the ḥadath which goes with the hand going. — And the nail — wujūd and ʿilm — external wujūd — external nothing in the ʿilm-presence — aḥadiyya and wāḥidiyya and wujūd from — come and be heard.

پہلے ہم تھے وحدت میں

Before, we were in oneness

اب تو ہم وحدت ہے

Now, thou art our oneness

(Ḥaḍrat Ṣiddīqī)

"Fanāʾ (annihilation) is not needing absolutely anything — so this quality of dhāt (essence) is that it does not need the characteristic of anything — all existents are self-sufficient through it. — Allāhu al-ṣamad al-ghanī ʿan al-ʿālamīn (God is the Eternal, Self-Sufficient, Independent of all creation) — (al-ʿAnkabūt: 6).

"Ḥabīb — are you going or sitting? — Are you in need of looking yourself? — No. But when you take your own measure — then you yourself are the one to see.

"The judgements and rulings of ʿilm are not upon the outer wujūd but on a higher level — going and thinking the mind does not break the chain — rather it increases them. The level of the outer existence, eye, the level of outer existence is also a thing. — And those levels are also not manifest. — 'When outer existence comes, it is said to be one object-entity.' — Those are things that from the eye-side come as things — no outer addition. — External is also such — External does not change. — This says the same — judgements and rulings on the external — external judgements are on a level.

"If going old and going young, the side changes, so from this the relations of Zayd and ʿAmr become different — but in this relation of the reality of Zayd and ʿAmr, there is no difference in true attributes. — The apparent and absolute are not in the absolute sense revealed. Absolute is something that cannot be taken in the form of the absolute. But the absolute is self-sufficient. — Absolute self-sufficiency from both sides is the need — but the absolute demands it from one side only. The absolute can take thousands of forms — such as the hand and its movement, and its movement in the hand is not a necessary movement —

وحدت میں تیری مرف، دونی کا نہ آکے

In Thy oneness — the direction — the second does not come

آئنہ کیسا محبل جو صورت دکھاکے

What mirror — the gathering — which shows an image

"Leaving aside: the command of the absolute is separate, and what is absolute is separate. — Wujūd itself eats the absolute, the path is separate. At this moment humans and angels are bowing. — Shayṭān is also coming at this time.

عالم کب سے چلا ہے معلوم نہیں

Since when the world has been moving, no one knows

کب اس کی انتہا ہے معلوم نہیں

When its end is, no one knows

"Absolute one and many remain. — Absolute cannot be made from any complete muqayyad (bound) — several muqayyad can be taken as the foundation. And the muqayyad cannot be left aside — take one, leave the second — meaning muqayyad is the foundation of the absolute. The muqayyad changes to the other — and the absolute muqayyad is all bound ones' qibla — the one who is self-sufficient does not need a guide. — And the wujūd cannot express its expression:

ہم سے تم کو سینکڑوں اور تم تم کو ایک

From us you become hundreds, and from you to yourself you become one

"Absolute desires no complete muqayyad — but rather, by the approach of the absolute, the first is left and the second — the muqayyad does not change — and since the absolute muqayyad does not require anything — the one who is self-sufficient does not need a key, a commentary, a guide — and the wujūd cannot express its expression —

بربادی عاشق سے کب رہی ہے معشوقی

From the ruin of the lover, when has the beloved ever been spared?

سب دم سے ہمارے ہے معشوقی و شیدائی

All breath from us is the state of love and passion

(Ḥaḍrat Ṣiddīqī)

"Who is the second? — Who is it whose lover? — God has two sides in it — ijmāl (summary/unity) and tafṣīl (detailed/multiplicity). And I desire to see myself in the ijmāl. And the ijmāl desires tafṣīl. — The ijmāl is the beauty of God's seeing the details of the divine — and in ijmāl is His beloved who calls it: 'Is there anyone to see me?'

دریا پکارتا ہے ادھر دیکھو اے حباب

The ocean calls: look this way, O bubble

تیرے لئے میں تیری طرح بے قرار ہوں

For your sake I am restless in the way you are

(Ḥaḍrat Ṣiddīqī)

"And in every tafṣīl after it says: 'I am your ʿāshiq (lover).'

کونی شے ہے نہیں جو مجھ میں

No worldly thing is there in me

اک ظلمات کا پلّا ہوں میں

I am one nursed in darknesses

وہی ظاہر ہے وہی باطن ہے

He is the manifest and He is the hidden

وہی سب کچھ ہے تو پھر کیا ہوں میں

He is everything — then what am I?

(Ḥaḍrat Ṣiddīqī)

"You call the present existence shirk fī al-wujūd (associating something in being). — Things, their essence and wujūd. — Two results. — At the time when they are called existing, they exist. — Against this truth, in the meantime there will be some ʿilm ilāhī (divine knowledge). — And when the ʿilm ilāhī becomes the knowledge of truth, some rulings and effects will take place. — External wujūd is there, but it is affecting the external. — But who is it on? — The external wujūd on what — when the reality is affected by external wujūd. — But what is wujūd called? — It is the deity according to the forms of ʿilm. — What is the meaning of truth in me? — It has been shaped according to God's knowledge — (in the language of the mystic). — The external wujūd — (in the language of the mawlawī) — wujūd is one that is more visible because of the aʿyān (fixed essences) that are apparent yet whose wujūd is not existent, whose reason is not seen —

میں دیکھا کہ لاکھوں نمائشیں ہوں ہمیشہ پردہ راز میں

I saw that hundreds of thousands of manifestations are always behind the veil of mystery

(Ḥaḍrat Ṣiddīqī)

"That is, even now the ʿilm ilāhī is manifest in being present in the hidden. — The hidden ʿilm — what is it what became apparent? — Is it man, crocodile? — What is ʿilm ilāhī? — If this ʿilm disappears from the world, God forbid, then God forbid there would be no knowledge —

taʿyīn wujūd — the name of taʿyīn is crocodile —
wujūd mutaʿayyin — crocodile appeared outside —
ḥaqīqat shayʾ — in the divine knowledge —
taʿyīn wujūd — determination of wujūd occurred —
wujūd mutaʿayyin — appeared outside.

"What is truth? — Is it that the wujūd will be reality for some — taʿyīn is a borrowed thing and its wujūd is truly a real thing. — That which in becoming stable becomes visible and external — this is one real thing — the second is an assumed thing from the side of real. — So the assumed thing is what is visible from the side of real: an iʿtibārī (relational/attributed) thing — yet this iʿtibārī thing in truth looks like a real thing. Two iʿtibārī become apparent from the reality — that is, the apparent being real, visible as wujūd mutaʿayyin. And the second iʿtibārī is what appears as external wujūd.

"We see it to be apparent — God to be assumed. We see it to be wujūd because it is truly wujūd — every step has wujūd and taʿyīn. — Or does taʿyīn of wujūd become external? — We know: are we two from one — or one iʿtibārī? — Of the two kinds: comes — Ḥabīb ʿAlī first looks at wujūd and then at taʿyīn — second: after Ḥabīb ʿAlī is wujūd mutamakkin.

"Attribute — the concept from the described, but other it is — this is its name. —

"Two separate, both in the same place — Zayd and ʿAmr are both in the same place. — These two are both one reality. — But in concept from the attribute, they are both separate — but the concept of attribute is one in reality — ʿamal (act/function) from both sides is one, the concept of Zayd is above and ʿAmr below, the concept is the same. — Because the concept of Zayd's concept is one — so Zayd and ʿAmr are one reality by name. When you look at wujūd, everything is Ost (He, Persian).

"And if first be looked at on a crocodile, not seen as a mirror but wujūd taʿyīn — so wujūd of crocodile is mutaʿayyin (determined). — And if first is seen, the queue also first by looking — in it —

"Shaykh (Muḥyī al-Dīn Ibn ʿArabī) says that things that are not can be seen in some ways — it is coming as the one who sees before — those who are present, a self is coming. First say 'first' — then when spoken of, the first taʿyīn appears.

"What is always known and that which is known — 'Our near ones are ours always' — God is also present — taʿyīn is the name of a root matter — and the reality of taʿyīn is a borrowed thing. — What is seen as a sticking point is one — but this taʿyīn is a stable independent thing — its meaning: is its necessity for something? — For its events — account taken, ideas — events are not in ʿilm wujūd. — The nail is going outside as a taʿyīn from ʿilm. — The nail is not an event, the thought of the nail going is what became an event.

"Ḥabīb ʿAlī is one, that which is known by the name of a thing is a stable entity — and this thought is also a stable entity because it is necessary. — The nail must be stable. — And of the hand — what happened to Ḥabīb ʿAlī? — An event? — It's necessary? — Events need account. — A thought is account-taking — first thinking then final, and account-taking creates the temporal link between first and last. And ḥawādith — what if Ḥabīb ʿAlī's hand presses — then the thought of it would not be a ḥādith. — Otherwise there would be no unit — and ḥadath is the ḥadath which went with the hand's going. — And ḥadath — wujūd and ʿilm — external wujūd — nothing external in the presence of ʿilm — aḥadiyya and wāḥidiyya and from wujūd — come and be heard:

پہلے ہم تھے وحدت میں

Before, we were in oneness

اب تو ہم وحدت ہے

Now thou art our oneness

(Ḥaḍrat Ṣiddīqī)

"The absolute muqayyad quality is the first — the lāṭaʿīn is first without limits and every quality free from all qualification — first mertaba: the quality free of all constraint and iʿtibār — this is unconstrained — the character of the absolute and free from every qayyid. The second mertaba: taʿyīn jāmiʿ (comprehensive determination) — that which makes both effective and real qualities join together — that is, God is found in one place, a slave is found in one place, and one creature — and it is: 'He is a slave and God both are one.' — By the iʿtibār of 'shān al-ulūhiyya' (the characteristic of divinity)— By accepting the iʿtibār of 'shān ʿubūdiyya' (the characteristic of servanthood) — The one who kills is also the same, the one who gives life is also the same — The second mertaba of this taʿyīn is jāmiʿ — this means all effective taʿyīnāt-e-fiʿliyya (dynamic determinations) and existential determinations which are realised — such as Maʿbūd (the Worshipped), Razzāq (the Provider) etc. — And jāmiʿ here includes all taʿyīnāt that come from motion and those that remain potential, and this mertaba is called the first taʿyīn.

"And the third mertaba of aḥadiyya is one — and it is all effective taʿyīnāt-e-fiʿliyya's ulūhiyya and it is the effective — the fourth mertaba is the detailed tafṣīl of ulūhiyya. In this is the ijmāl and the tafṣīl of ulūhiyya coming — the fourth mertaba is tafṣīl — here God comes into being — wājib al-wujūd (Necessary Being) comes — and the fourth mertaba at this juncture has the shān al-ulūhiyya's tafṣīl, such as khāliq (Creator), razzāq (Provider), karīm (Generous) and so on.

"Since the names and attributes of God are outside Him and God is outside — the attributes of the dhāt (Essence) are outside — for the dhāt is outside — muntaziʿ ʿanhā (abstracted from it) is outside — it is outside for us — it is above our comprehension — and comes to our understanding — and the sky above us — or the sky is above and the earth below the sky too is below outside. — That which is comprehensible and external is external from the mind and external from wujūd and external and existing. — The slave of it is the meanings — this is without all the total characters of external — those that are external from transcendence — transcendence is truly external. — Not only in ʿilm: in ʿilm those that are external are external from the transcendence — that is truly external from the transcendence. — What happens with ʿilm? — The effective attributes are applied — then that too is existing outside. — Those people have the stable essences (aʿyān and so on) — they are not existing outside — those are the negative known things. — They are told not to exist, not to be proved — and the wujūd cannot express the appearance.

"Ḥabīb ʿAlī says that now it is sitting in the room — outside the external wujūd was — now it appeared in the room. — God I understand that which is outside in two colours as one attribute dhāt being — the sky — both colours then God is the apparent colour too and external — yet this external did not come as an internal yet.

"Inside — still outside. — It hasn't come inside yet. — But who — still the crocodile came inside. — Who is this? — The same. — Its external comes — not but yet as its external came inside — yet that's coming outside — still pure transcendence — being in the outside but internal didn't come yet.

"The acting dhāt is and an affected one is a thought. — In this ʿilm the situation that is external is changed to ʿilm or to what is called external — thoughts are changing — external is not, mental and rational — outside in it — all of the relations by name are not external — but they are also present near the external — the hand and approaching the head's hand and near — relations external not but on account of those relations, external wujūd comes as it were through a thought. — Added to this: ḥabīb ʿAlī in fact is coming outside in thought — and when the hand came outside looking — then — the hand is — so in reality the hand is now only the hand. Reality did not change. — The nail is outside the ʿilm in the same way as the nail is not an event — the thought of the nail going is what became the event.

"Ḥabīb ʿAlī is one, named by one thing — but this thought is also a stable sustained entity because it is necessary — the nail must be stable — and of the hand an event — what happened to Ḥabīb ʿAlī? — An event? — Is it necessary? — Events need to be accounted for. — Thought is accounting — first thought and final, and the accounting creates the temporal relation between first and last. And ḥawādith — that which sits in Ḥabīb ʿAlī's hand, and if Ḥabīb ʿAlī presses the hand on it, the thought of it would not be a ḥādith. — Otherwise there would be no unit — and ḥadath is the ḥadath which went with the hand going. — And ḥadath — wujūd and ʿilm — external wujūd — nothing external in ʿilm — aḥadiyya and wāḥidiyya and from wujūd — come and hear —

دائرہ سے مُنتَزِع ہیں مرکز و قطر و محیط

Abstracted from the circle are the centre, the diameter, and the circumference

شانِ وحدت سے ہوئی ہے شانِ کثرت آشکار

Through the character of oneness the character of multiplicity became manifest

(Ḥaḍrat Ṣiddīqī)

"It is one thing — but from it multiple ideas can be extracted. — Yet they are multiple ideas which do not jump and are correct. — What is necessary? — It is necessary for God to keep it like this: tawba, Naʿūdhu billāh — it is not fitting for God to do anything unworthy of Him. — So from all of these things that pass, the things to which God Pāk (Pure) is related are — and what is not becoming of Him is what is left —

"Attributes are changing — that is, one quality is coming and another departing. — One thing and one word must be remembered — the one that exists at this time must not be forgotten — existing — because this is the reason it exists at this moment; existence has to be accepted because of this reason. — This is like God is his own right at the time (Ḥaḍrat Ṣiddīqī).

یہ ثلاثے سے لگے گی ہے بلانے آسمانی

From the trinity comes the celestial summons

مرا اعتبار حسرت مرا اعتبار ہوتا

My measure of longing — my measure it would be

"Why are there meanings? — Some things are visible and some not — those who are visible and those who are not visible are called non-existent. — Meaning is called ẓāhir wujūd (manifest being) from meaning. — The circle and the boundary and the iʿtibārāt — it does not want to change the relations and the things of the dhāt as a circle. — One quṭr (diameter) also appears and muḥīṭ (circumference) also —"

"Going towards the old and ʿAmr's side, then the two relations of Zayd and ʿAmr come apart — but in this the relation of the real of Zayd and ʿAmr's attributes are all the same. — The way of divine reality in matters does not cause any loss — absolutely without restriction and revealing — the absolutely unrestricted cannot take the form of the absolute. — The absolutely absolute is self-sufficient. — The absolutely unrestricted self-sufficient demands from two sides — but the absolutely absolute demands from one side only. The absolutely absolute can take thousands of forms — such as the hand, its movement, and the movement of the hand is not a necessarily-required motion —

"World without measure, not of the external wujūd but on a level — a mind does not break the chains — rather increases them. The level of external existence, the eye — the level of outer existence is also a thing. And those levels are also not manifest. — 'When the outer existence comes, it is said to be one object entity.' — Those are things that come from the eye as things — no outer addition. — External is also the same as — external doesn't change. — This says the same — the judgements on the external, external judgements are on a level."

The first mertaba of tawḥīd is truly the position of ulūhiyya, and the second ṣūrat of ʿubūdiyya in truth. — The asmāʾ wa-ṣifāt ilāhiyya (divine names and attributes) are truly there, the asmāʾ wa-ṣifāt ilāhiyya are simple, basīṭ, — and their rays fall on us. — The creatures are temporary events and muntāziʿ from them — and they come through them from the eye as in the form of something — so these asmāʾ wa-ṣifāt in the ʿilm are truly not a creature but a point — the first mertaba is the truly existing tawḥīd — its lack of knowledge is the great wretchedness — and it can lead those who know it not to be distressed in the ṣifāt iʿtibārī (attributed qualities).

The second mertaba: taʿyīn jāmiʿ — that which makes both effective and real qualities join together — that is, God is found in one place, a slave found in one place — and it is: 'He is a slave and God both are one.' By the consideration of 'shān al-ulūhiyya' — by accepting the consideration of 'shān ʿubūdiyya' — the one who kills is the same, the one who gives life is the same.

The second mertaba of taʿyīn is jāmiʿ — and it is all effective taʿyīnāt-e-fiʿliyya (dynamic determinations) and realised existential determinations — such as Maʿbūd (the Worshipped), Razzāq (the Provider) and so on. And jāmiʿ here includes all taʿyīnāt that come from motion and those that remain potential — and this mertaba is called the first taʿyīn.

The third mertaba is aḥadiyya — one — and it is all effective taʿyīnāt-e-fiʿliyya's ulūhiyya — and it is effective — a fourth mertaba is the detailed tafṣīl of ulūhiyya. In it: ijmāl and tafṣīl of ulūhiyya coming — the fourth mertaba is tafṣīl — here God is born — wājib al-wujūd comes into being — and this fourth mertaba at this point has the tafṣīl of the shān al-ulūhiyya, such as Khāliq (Creator), Razzāq (Provider), Karīm (Generous) and so on.

Since the names and attributes of God are outside God and God is outside, the attributes of the dhāt are outside — because the dhāt is outside — muntāziʿ ʿanhā is outside — it is outside for us — our comprehension — and comes to understanding — the sky is above us — the sky is above and the earth below the sky too is below, outside — that which is comprehensible and external is external from mind and external from wujūd and existing and external. — The slave of it is the meanings — this is without all total characters of external — those external from transcendence — transcendence is truly external — not only in ʿilm — those external in ʿilm are external from transcendence — truly external from transcendence. — What happens in ʿilm? — Effective attributes are applied — then that too existing outside. — Those people have the aʿyān (fixed essences) — they are not existing outside — those are the negative known things. — Said not to exist, not to be proved — and wujūd cannot express its expression.

Ḥabīb ʿAlī says: "Now I am sitting and it was outside in external wujūd — but now it appeared in the room. — God I understand to be outside in two colours as one attribute dhāt — the sky — both colours — then God is the apparent colour too and external. — But that external did not become internal yet.

"Inside — still outside. — It has not come inside yet. — But who — the crocodile has come inside. — Who? — The same. — Its external comes. — But yet as the external came inside — yet it is going outside — still pure transcendence — existing outside, the interior has not come yet.

"The effective dhāt is, and the affected is a thought. — In this ʿilm the external situation changes to ʿilm or to the so-called external — thoughts change — external is not mental and rational — outside in it — all the relations by name are not external — yet they are present near external — the hand is approaching the head's hand near — the relations are external not but on account of those relations the external wujūd comes as a thought. — Extra: Ḥabīb ʿAlī actually in thought is coming outside — and when the hand came outside looking — then — the hand is — in reality the hand is now only the hand. Reality did not change. — The nail in the same way is going outside from ʿilm — the nail is not an event — the thought of the nail going is what became an event.

"Ḥabīb ʿAlī is one — known by a thing's name — but this thought is also a stable sustained entity because it is necessary — the nail must be stable — and the hand's event — what happened to Ḥabīb ʿAlī? — An event? — Is it necessary? — Events need account. — A thought is accounting — first thought and final — and accounting creates the temporal relation between first and last. And ḥawādith — that which sits in Ḥabīb ʿAlī's hand, if Ḥabīb ʿAlī presses the hand on it, the thought is not a ḥādith. — Otherwise there would be no unit — and ḥadath is what goes with the hand going. — And ḥadath — wujūd and ʿilm — external wujūd — nothing external in the ʿilm — aḥadiyya and wāḥidiyya and from wujūd —

When from the external the ḥaqq (truth) becomes apparent, that ḥaqq ʿālam (world of truth) in which loss is gained — and if people and worlds go from there the mertaba of ijmāl will be apparent in truth.

Ḥaḍrat's property business — collecting money in the bank, creating a bank, watching over the descendants and reporting finances — Professor Naṣrullāh Ṣāḥib was one of those attendants. Naṣrullāh Ṣāḥib was one of the morning lesson attendants, his English was now very good — and he tried to translate some of Ḥaḍrat's texts into English correctly. And under his religious zeal he tried to bind the people of Europe and America into religious circles. Naṣrullāh Ṣāḥib also obtained Ḥaḍrat's khilāfa (spiritual succession). He was also now carrying on the service of propagating religion. Many men and women had accepted Islam at his hands and through him had strengthened their relationship with it — he had become not merely the attendant of Naṣrullāh Ṣāḥib but rather of Naṣrullāh Ṣāḥib's disciples as well.

During the lessons for further understanding there was only one person daring enough to ask questions — Shāh Allāh Khān Ṣāḥib Qādirī — who was a strange kind of questioner and would trigger astonishment at times. Some of the time his questions would trouble Ḥaḍrat, who from his face expressed evident displeasure — but Shāh Allāh Khān Ṣāḥib would arrive somewhat earlier than the arrival time of the lesson, coming before time bringing something and serving. He would sometimes make Ḥaḍrat annoyed in the lesson. Ḥaḍrat once said to him: "Our young companion Shāh Allāh Khān Ṣāḥib — I am now approaching ninety — your age is almost forty-five. You are in no way prepared to produce anything further. You should be silent." All those present listened and from their expressions Ḥaḍrat's displeasure was evident — but Shāh Allāh Khān Ṣāḥib would not be deterred in the least.

On Discourse with the Attendants

Ḥaḍrat was frequently asked by those present in the lesson to be daring and from the attendants there was the desire to ask. Ḥaḍrat would say to them at times in the lesson. For example, once in the morning lesson Ḥaḍrat addressed the attendants and said: "I am seated weeping — you are sitting here — why do you weep little? — Because you all come to weep. My soul: a hundred sorrows are nearby —

کیوں بیٹھے ہو خودکشی کو تیار

Why sit you, prepared for self-annihilation

اے مرد خدایہ کیا سامانی

O man of God, what provision is this?

دیکھا تو وہ چیز اور ہی تھی

What I saw was a thing quite other

کچھ اور ہی تھی سنی سنائی

What was heard and told was something else entirely

حسرت مرے پاس کیا دھرا ہے

What longing has placed before me?

اک جان سو دہ بھی ہے پرانی

One hundred lives — and these too are old

مجھ کو میسری بندگی مبارک

Blessed is my humble servanthood

تجھ کو تیری شانِ کبریائی

Thine is Thy majesty and grandeur

اے دیکھنے والو! مجھے بس بس کے نہ دیکھو

O those who gaze — cease staring at me so

تم کو بھی محبت بس بس کے نہ بنادو

That the love of it not confine you either

"A lion has claws and fangs — oh come with the lion — you must not fall prey to it — and we are among those things — and God also helps us — their contact with them — looking at them is destined — and we quickly move ahead bringing them — what is the detail? — It shall be told to you in detail shortly. — Habīb — what did you say?"

"I am in cheerfulness — to stay in the world — not a good person — yet those of goodness whose generosity renders all guardianship —

اگرچہ توپچھے غفلت نشانِ رحمت ہے

Though thou ask of heedlessness, it bears the mark of mercy

ہم غفلت کی وجہ سے ہی غفلت نہ ہوجاتے

We would not have sunk into heedlessness by reason of heedlessness

"People try and struggle for knowledge — we try with the means of ʿilm. — You want to learn ʿilm from me? — You all come here to me — look I know ʿilm here (meaning ʿilm is lost here). — Cleverness — all are clever — (with hand touching gently) — but this cleverness is destructive —

کچھ نشہ نہیں ہوتا ساقی سے خالص

Nothing pure comes from the cup-bearer

اب ساغر و مینا میں کچھ زہر ہی لوادے

Now into the cup and vessel bring but a little poison

(Ḥaḍrat Ṣiddīqī)

"Those compelled to destroy when they find they cannot destroy — they are like snakes eating them and then dying from it —

"I feel pity for these children — clever children — what has befallen their intelligence? — ʿilm is coming, ʿilm is being lost — this ʿilm of God — whose is it? — All ʿilm is coming from God — it is always correct. — And this ʿilm is never wrong —

جیسی اب ہے تیری محفل کبھی ایسی تو نہ تھی

Such as Thy gathering is now, it was never thus before

"Who has come? — who is the unsteady one? — oh and wrong! — my wrong — 'is this wrong?' — wrong — our wrong here — is there any wrong thing at all? — it is coming — here: Ḥafīẓā Qaṣīl — he read the hemistich — 'pāybast-e-khāk shudan naqshe qadam ne sāzad' — Naqshe qadam has gone away somewhere — he is nowhere in between — they should be able —

"Once in the lesson he said: 'Some shop or store in the town might have arrived — someone becoming a buyer —

مسافر گر مِن دل کسی نے لے لیا

If some traveller took something from my heart

کیا تماشا میں تماشا ہوگیا

What a spectacle became the spectacle in spectacle

رہ گئے حسرت کلیجہ تھام کر

Ḥasrat remained, clutching his heart

بیٹھے بیٹھے تم کو یہ کیا ہوگیا

What has happened to you as you sat there?

(Ḥaḍrat Ṣiddīqī)

"O sun, slowly come — the dark Mora Bālā who walks to awaken —"

At this time when Ḥaḍrat would write from his own blessed hand, one of Ḥaḍrat's khalīfas was Qāḍī Munīr al-Dīn Farūqī — Qāḍī and Chief Justice of Hyderabad Muḥāfaẓ al-ʿAdāla — living in the Gumbad-e-Bagh area with brothers who were companions. His task was that Ḥaḍrat's memoranda and writings be preserved. Thus the Ḥaḍrat's khilāfa letter was being registered in a Ḍhīmm register prepared there. In it the information of the court was present. Ḥaḍrat was handed an Arabic book being written by Qāḍī Ṣāḥib — al-Dīn. From his khilāfa he was also served — in him where the head was all that was tender and gentle as far as generosity was concerned — extremely generous by nature. — Khilāfa Ṣāḥib would come to him when funerals passed by — Ḥaḍrat would look over them and come back from the funeral without giving away empty-handed at the gate — and Ḥaḍrat said to him: "Such generosity will not come to you now."

This was a period when Ḥaḍrat would write himself to his lesson attendants and to those in close vicinity for service: Professors Naṣrullāh Ṣāḥib Qādirī deceased — being ahead, yet — religious scholars and ʿulamāʾ were in a period when printing in those days lacked the backing of God — rupeе alone — this series of their personality is praiseworthy and unforgettable.

Once during the lesson a service fee was presented before Ḥaḍrat, and Ḥaḍrat's indication was sought: "For what reason?" They said: "Tafsīr Laṭīfī's printing is lagging." He said: "Give the fee (literally the whisper) — do so." When they were coming back later something occurred to them to serve Ḥaḍrat — he was present. Ḥaḍrat's indication: "Ṣamdānī Bābā (that is Ṣamdānī Aḥqar) — give it to them — my fee is my money." Ḥaḍrat said: "Ṣamdānī Bābā, I am your reliable one." Ḥaḍrat was about to take the pen to write — from their nearness Ḥaḍrat began to be extremely tender and affectionate towards them. Later they came to him because he had been after Ḥaḍrat's passing a disciple of Ṣubāḥ al-Dīn Ṣāḥib — he also gave khilāfa to those who came to Ḥaḍrat — to his khilāfa. And for them Ḥaḍrat had granted the khilāfa from his own presence of ḥadīth's transmission — the procedure had been carried out, and those present became complete.

The Women's Lessons (Zanāna Dars)

Women had been pressing for at least one day a week to be designated for them — they were very eager to be appointed. Thus after much deliberation it was determined: since women also obtain religious knowledge every day from men's lessons, the Saturday lesson of Ḥaḍrat was set aside for them. Every evening Ḥaḍrat would come to their lesson — and attend the service of the daulat khāna. In the evenings his daughters-in-law and other wives were present nearby. This is to be noted, for it was at that time that Ḥaḍrat's blessed age had exceeded eighty years.

In that lesson Ḥaḍrat would read some of his previously written treatises. In addition to those women who were there, he would also address them on their specific matters — the delicacies and subtleties of their position, the purposes and benefits of their creation, and the situations and morals of their social life. He would have them memorise hadīth — especially he had them memorise forty hadīths verbally. He would illuminate their lives with the light of the Prophet's Companions ﷺ and some Companions' wives, especially the lives of the two Mothers of the Believers — Bībī ʿĀʾisha Ṣiddīqa and Bībī Umm Salama (may God be pleased with them) — and the Prophet's ﷺ daughter Sayyida Fāṭima al-Zahrāʾ (may God be pleased with her). He would set before women the example of the qualities and character of those women as wives, and their life and conduct, and through the personality of Ḥaḍrat Fāṭima al-Zahrāʾ he would encourage women to establish their bond and relationship. He would begin with the invocation: al-Salāmu ʿalayki yā Sayyidata al-nisāʾ al-ʿālamīn (Peace be upon you, O Mistress of the Women of the Worlds).

(One mertaba he said: Bībī Khadīja and Bībī ʿĀʾisha are both eminent in faith. Bībī Khadīja is eminent in love — Bībī ʿĀʾisha is eminent in love's unfolding.)

He would strongly exhort women not to engage in unnecessary formalities and extravagance — counselling them that they should compete with one another in mutual excellence and be better women for one another.

He would say to them: begin with good conduct towards the other — do not attach yourself to him except out of love — do not give up your relatives — call them by their proper names — and name them by their good names — make repentance for their faults. Search not for their faults. Do not dig up the wrongs of your people. He would instruct them: do not give anyone food or drink as bribery — do not be greedy for money — do not be taken in by charity that comes with conditions attached. In them instilling love for God and the Messenger ﷺ: creating that motivation in them, to instil in them the desire and importance of reading Qurʾān and hadīth, making them observe: dhikr (remembrance), ṣalāt (prayer), ṣawm (fasting), daily observance, service to husbands and children, friendship with neighbours — and counselling them to find happiness with one another and find goodness in life.

He would address women generally: "Several shameless men and women, and uncivilised people too, are touching the devils. — In them in the name of the shayāṭīn they give away their faith — this is shirk (associating partners with God) and kufr (disbelief) — it is necessary to be saved from it — save your faith from them — God alone is the keeper of this — those words of guidance — from those words one is being led. — Child! Shayṭān also educates — this one is possessed by a terrible spirit — sick, falling apart — there will be no children — marriage doesn't happen — don't give anything in the name of Shayṭān — God is the keeper of all — do not put God to any use — do not allow it — do your tawba (repentance) — God our Lord, please fulfil our needs through your du'ā (supplication). 'You, Ḥaḍrat, make in your darbār (court) supplication on our behalf that our purpose be fulfilled.'"

Ḥaḍrat would counsel women (original works, good thoughts, so good deeds take place as well). — Shayṭān puts evil thoughts into the heart. — Evil thoughts lead to evil. — When Shayṭān goes to work against us, it stops being mindful and remembers God. — Who are they? — They are our sisters! — What can they teach us? — They will lead us into sin and into debt to people. — Our lawful needs will be lacking. — Relatives are kept away — they will lead to accepting bribery. — People, do not eat bribery — do not accept charity. — Today all sorts of shamelessness is everywhere — drinking wine, illicit love, gossip — unlawful relations, progressive relations — increasing.

He said: "If a man and a woman separate in public and reveal the other's faults, then discord and love will begin between them — quarrel is the beginning of backbiting, backbiting is very bad — love is the enemy of backbiting. — A person thinks it a sin and backbiting is bad for it — one does not repent for it — from it a person derives benefit from the people — the backbiting of others is of no benefit to you — blacken your own actions — repent — do not make your record black. Astaghfiru Allāha al-ʿAẓīm (I seek forgiveness from God the Most Great)."

Ḥaḍrat also said: "Tell no lies — from them a person is led on. — With the tongue remaining in constant use and more talk there is a tendency — and a person's heart is softened — when we can take God's name it is useful to do so — to God comes benefit — God —

He would give women two things in their duty: working at home and providing income. He would encourage women to work — spinning, weaving, cooking, tailoring. — Season by season they prepare food — some women are tailors, skilled in needle and thread — some women would take on garment work. He encouraged embroidery and tailoring — he appointed his disciple Sayyid Jaʿfar Ṣāḥib as dedicated to teaching them ṣawm (fasting) and ṣalāt (prayer) from a sewing-related training. And a Tailoring Farm was operational — and a Ladies' Tailoring Club was running.

Through the name of the false freedom of women, Ḥaḍrat would hold the weight of men's responsibility in every woman's matter — because it was that the policies and livelihood that every man was prepared to take responsibility for, were greater than what women bore. Ḥaḍrat said: a man has one coin and a woman has two to spend — so two women were needed for expenses. So an appropriate understanding and proper management was needed. — What is the right occasion for this and what manner of riding is its symptom.

He said: "Were large — large, unmanaged households." From Ḥaḍrat's first period of service, women's education was a necessary duty for him, from his duties and obligations, and he came to firmly believe that in this era of material progress — Ḥaḍrat said: "Women are sharper in mind than men, they cannot be denied the opportunity of higher education. Women can fully carry out their duties for their own sake and not just for the sake of a male guardian. Pious women deserve to acquire higher education — so that they obtain the highest education to become fine, religious women, to serve God, to produce worthy children and raise them, to serve the nation and the country, and to give guidance to their families. But with Ḥaḍrat the conviction grew to such an extent that — if a woman exceeds her own limits it will reveal a form of individual delight and comfort — rather the wishes of individual ease and comfort in a Muslim household — but she will not be able to fulfil the duties of a Muslim wife — and this dissolution of the duties of a Muslim wife is the greatest danger for all of humanity."

Ḥaḍrat said about the new civilisation: "Today's complete civilisation is telling women to be new — oh, if a woman falls ill: 'Are you coming to the government hospital?' or 'Is this domesticity or ruin?'"

"Today a woman's education: a woman does not want to breastfeed her own child so that its youth and beauty may not be affected. In this regard in the lesson Ḥaḍrat's guidance was given from each person's character and personality. If a non-Muslim woman came she would be the more deeply moved and affected by love — she would bring her child to her breast for milk and raise it." He said once: "A child is sent to the nursery for animal milk — but human milk will not be like animal milk in what way?"

Ḥaḍrat would strongly emphasise women's observance of parda (modest covering) because when they fall to the burden of men, they work badly together and speak carelessly. Some women complained: "Our husband is not at fault — he is present, unable to take responsibility. — Ḥaḍrat gave the answer: 'If spectacles are not available — then apply antimony (surma) to the eyes — (original spectacles give the proper view of the eye) — because some spectacles were put onto women and some women began wearing them — and some women took their veil away.'"

He said once: "Lowering eyes no. 3 — it is not proper to sit a low-placed woman with men of honour for dishonour — this is against the dignity of the noble holy cities — a sacred city in the holy cities in the sight of God, all being watched — this is the result of abandonment and immodesty."

He said: "Women do not need to be raised for any progress. — Rather the type of progress that exalts them against the will of those outside." "Women are mortal — women too. — The life: man is the life of —"

Ḥaḍrat said to women: women must keep the parda — the necessity and importance of it for them — when they fall to men's burdens and work badly together then it is the greatest disservice. Women have been given natural responsibility by God — so that she can carry out her natural duties with the different abilities with which a man differs from her — in order to progress through her own efforts step by step.

Women's clothing: it was bothersome to Ḥaḍrat's temperament to be dressed in white like a sunn-hemp (sāgun) cloth. For this he would emphasise wearing colourful clothes. He said: one who wears white clothes to dress like a widow — the head to foot in black clothes is a resemblance of the Rāfiḍī women (i.e., Shīʿī mourning dress). He would say: women should avoid wearing red and saffron-coloured garments — because Ḥaḍrat ʿĀʾisha's (may God be pleased with her) example is that for women the saffron-coloured garment is liked. One occasion Ḥaḍrat said once: "Ḥaḍrat ʿĀʾisha put on a fine thin garment and she would have it thrown off and immediately a silken scarf woven decoratively." In another place — "Once in the occasion when it was said: Little is written, and the heart cannot be content." He said: "Of a girl fifteen years old to a woman twenty years old — the girl of forty-five years is our guidance." Ḥaḍrat would give the lesson of tafsīr to women — suitable for them — the tafsīr of Sūra Fātiḥa and the Pāra ʿAmm — Tafsīr Laṭīfī — in its name also giving the lesson.

In connection with the printing of Tafsīr Laṭīfī, a second edition of the Islamic wisdom additions came to mind, and the printing was before — the tafsīr was being produced with the additions. Ḥaḍrat said in the morning lesson, also addressing Karnal Ḥabīb ʿAlī Ṣāḥib: both books had to be discussed. Karnal — mentioning first the books and seeking advice — Karnal Ḥabīb ʿAlī Ṣāḥib took advice from some of the lesson participants and then made the request. "What is your view — should the Ḥikmat Islāmiyya be printed first?" And Ṣamdānī Pāshā: "Should the Tafsīr Laṭīfī be printed first?"

Ḥaḍrat asked the audience: "Now Ḥabīb ʿAlī — tell us why the Ḥikmat Islāmiyya should be printed first? And why Ṣamdānī Pāshā says the Tafsīr Laṭīfī should be printed first?"

Ḥabīb ʿAlī Ṣāḥib replied: "Ḥikmat Islāmiyya is a small-sized book and is a textbook on taṣawwuf. It is a masterpiece — the edition is running out. Of people's views, the importance of the book — it should be printed first." Ḥaḍrat said: "Now Ṣamdānī Pāshā — tell the case." "I said: Ḥikmat Islāmiyya has been printed already but the Tafsīr Laṭīfī has not been printed with additions — and the Tafsīr Laṭīfī's special quality is that Ḥaḍrat for it has wanted to address not just men but women too — because in the same way the Qurʾān must be understood by women not just by men — it is as necessary for women to understand the Qurʾān and act on it. And this is the first tafsīr of its type that looks at women's special circumstances and concerns, which it has found to be an appropriate solution."

Ḥaḍrat gave the instruction: "Present your opinion — purify it." Ḥaḍrat then said from the lesson's attendants when those addressed Ṣamdānī Pāshā said: "The Tafsīr Laṭīfī has already gone to print." And its printing had thus been done.

Indeed the reality is that Ḥaḍrat had in mind the observation of the manner and style of women's presentation and their role in upbringing, and in Ḥaḍrat's mind the need for the Qurʾān and hadīth was always present — the ḥikmat (wisdom) to bring them near to the Qurʾān and the Qurʾān's effort and striving — this was the aim and purpose of being fully prepared to offer everything.

Ḥaḍrat wherever he would teach his children Qurʾān with tajwīd, he would teach the Urdu script and would have them read in a singsong manner — and they would say about this: "See how well-sounding — children say it too and get habituated in this way — well — children and order and discipline in this way going — they sit in the right direction towards the qibla — and sleep on the side — and every sewing implement: it is feared the eye will come towards the needle — and he would specify in every needle's connection: this needle is what the eye goes to and from where it is replaced."

Surprise at this is: that Ḥaḍrat had drawn a forged sample and had given it to his beloved Raḥīm Pāshā Ṣāḥib — the honoured revered lady. He claimed that the task of forgery according to that sample would require such deception. They had included in the matter of Ḥaḍrat's dear, sensitive, delicate taste in those measures and vision — extreme beyond measure — and expressing wonder at this in the session they expressed amazement.