Eighteenth Assembly (Khwan-Pur-Nemat)

He (i.e. Zain) had the good fortune of being invited to a special banquet¹ after the evening prayer. A discussion arose about the fellowship of animals with men. The Venerable Master said: In science it is mentioned that all animals are like man insofar as speech is concerned, for every animal that exists makes a sound which amounts to its form of speech, so that all of them understand the sounds of others of their kind. We simply have not attained that stage.

At this point Sheikh Muizzuddin said: Consider, for example, the crowing of cocks. When one cock crows all the others immediately understand his cry and gather together. The Venerable Master said: Yes, the cry of the cock, which he has mentioned, is a good example. Afterwards he added: As far as their speech is concerned, all the animals enjoy a fellowship with man, as has been mentioned, but not with regard to writing, which pertains specifically to man.

Sheikh Muizzuddin said: It would not be correct to classify them as rational beings for 'man is the rational animal.' Rational speech is proper to man. He said: Yes, it would not be correct to call them rational beings.

A discussion about the intellect arose. He said: Concerning this verse, 'When he reached maturity, we gave him wisdom and knowledge.' (Q 12:22) I have seen, in a work of exegesis, that it is explained thus: 'A child grows to maturity while it is said that a man reaches maturity at forty years.' Whoever reaches maturity has done so through the natural power of his intellect, and whoever has done this has learnt by testing things with his intellect. Man's perceptions are not gained except in these two ways. This is illustrated by: 'the rising sun and the eye of the beholder. In order to attain perception both 'the rising sun and the eye of the beholder' must be pre-

sent. If this is not so, nothing can be perfectly perceived. For example, if the sun has risen yet there is no eye to behold it, no perception occurs, for there is no seeing by any eyes. Hence there is no perfect perception by man apart from these two things, one 'the rising sun' and the other 'the eye of the be- holder'. In other words, these two things are man's natural intellect and his practical intellect.

He (i.e. Zain) had the good fortune of being invited to a special banquet¹ after the evening prayer. A discussion arose about the fellowship of animals with men. The Venerable Master said: In science it is mentioned that all animals are like man insofar as speech is concerned, for every animal that exists makes a sound which amounts to its form of speech, so that all of them understand the sounds of others of their kind. We simply have not attained that stage.

At this point Sheikh Muizzuddin said: Consider, for example, the crowing of cocks. When one cock crows all the others immediately understand his cry and gather together. The Venerable Master said: Yes, the cry of the cock, which he has mentioned, is a good example. Afterwards he added: As far as their speech is concerned, all the animals enjoy a fellowship with man, as has been mentioned, but not with regard to writing, which pertains specifically to man.

Sheikh Muizzuddin said: It would not be correct to classify them as rational beings for 'man is the rational animal.' Rational speech is proper to man. He said: Yes, it would not be correct to call them rational beings.

A discussion about the intellect arose. He said: Concerning this verse, 'When he reached maturity, we gave him wisdom and knowledge.' (Q 12:22) I have seen, in a work of exegesis, that it is explained thus: 'A child grows to maturity while it is said that a man reaches maturity at forty years.' Whoever reaches maturity has done so through the natural power of his intellect, and whoever has done this has learnt by testing things with his intellect. Man's perceptions are not gained except in these two ways. This is illustrated by: 'the rising sun and the eye of the beholder. In order to attain perception both 'the rising sun and the eye of the beholder' must be pre-

sent. If this is not so, nothing can be perfectly perceived. For example, if the sun has risen yet there is no eye to behold it, no perception occurs, for there is no seeing by any eyes. Hence there is no perfect perception by man apart from these two things, one 'the rising sun' and the other 'the eye of the be- holder'. In other words, these two things are man's natural intellect and his practical intellect.