Fortieth Assembly (Khawn-Pur-Nemat)

Maulana Karimuddin said that there was a certain scholar who had a touch of madness. He often came to Maulana Qayamuddin and said that there was a tradition of the Prophet which said, 'Too much of this world is harmful for the next.' Once I asked Maulana Qayamuddin what it meant, and whether it was correct that it was a tradition of the Prophet. Maulana Qayamuddin said: He's a mad fellow. What reliance can you put on his word? The Venerable Master said: God knows best. If it is a tradition, I would explain it as meaning that, if somebody has a sufficiency of this world's goods and yet seeks after more, then those extra things cannot advance the work of the next world. In fact, they would prove harmful for the world to come.

Again, he asked: What could be said if he has more than he needs but does not seek anything else? He replied: Here I would say that the abundance which he possesses will lead to a very comfortable and enjoyable life. To the extent that he gets caught up in an easy and comfortable life, to that extent work geared to the next world is hindered.

The Helpless One said: If he does not derive any advantage from it-it's simply there-how will it be accounted in this situation? He replied: His intention in keeping things is either to raise his standard of living or to meet his expenses. It is not fitting if his intention is to live in a more luxurious fashion. In that instance, what I have just said would apply. If his intention, however, is to meet his necessary expenses then let him go ahead and do so, for his intention is laudable.

A discussion about 'setting aside' arose. He said: The word removal¹ occurs in traditions and in some places, 'the freedom of God' occurs: 'The eighty masters of the freedom of God

Almighty. This is connected with what has been related. What is this? 'They are freed from what has happened and from what they will do, and absolutely.' This is connected with what has been related.

A discussion concerning Sayyid Auhaduddin arose. Maulana Karimuddin said: Who is this noble Sayyid who is visiting the Venerable Master? The Venerable Master replied: He was born of my Sheikh's sister and is the son of Sayyid Alauddin Juri. Syed Alauddin was a religious scholar. He had a command over all branches of knowledge and was also an acknowledged spiritual leader and of sound lineage. My Sheikh studied both Qur'anic exegesis and the traditions of the Prophet with him. Sayyid Alauddin had divided up the whole week. One day was devoted to jurisprudence; another day was devoted to syntax, logic and polemics; another to basic principles and theology; another to Qur'anic exegesis and the study of traditions. In this fashion he taught a particular subject. Now all the theologians, sheikhs and religious leaders of Delhi used to go to the king. The Sayyid was the only one who never went to the king. It reached the point where, on some occasions when it was announced that all the important people in the city were to be present at the royal court, all of them were- except Sayyid Alauddin. He used to say: 'Whatever happens, let it happen, but I shall never go to the door of the king.' This was his mind.

The Helpless One said: It has been heard from the blessed lips of Sayyid Auhaduddin that, 'My mother, and the Venerable Master, the great Sheikh Najibuddin, come from the same mother, whereas Sheikh Ruknuddin and Sheikh Nizamuddin are from another mother. The Venerable Master replied: Yes, in the house of the deceased Imaduddin Firdausi in Nauhatta there were two brothers, Amir Khurd and Amir Buzurg. The former had a daughter. My Sheikh and the mother of Sayyid Auhaduddin are from her.

Later on, he added: Before this time, Sheikh Ruknuddin was enjoying fame and acclaim in this field. He was celebrating the feast days of the saints. Moreover, he it was who introduced the practice into Delhi. At that time Sheikh Nizamuddin had recently arrived at Ghayaspur where he had begun to reside.

At that time he had not yet acquired fame but, day by day, his spiritual riches and blessings went on increasing. Sheikh Ruknuddin used to invite Sheikh Nizamuddin to feast day celebrations and he would participate in them.

The mother of my Sheikh was a remarkable woman. She had been blessed so abundantly that she was referred to as a 'sheikh'. One day she said to Sheikh Ruknuddin: 'What sort of a man is this Nizamuddin Badayuni, living in Ghayaspur, concerning whom people are saying so much, and how could I see him?' Sheikh Ruknuddin replied: 'I shall invite him for a feast day and prepare a special place for him in the house. I shall invite him there. When he arrives there and sits down then, from a place I shall indicate to you, you will see him. I shall be in the gathering. I shall indicate who he is with my finger.'

And so, it was done. My Sheikh's mother went to the place from which she was told she would be able to see him, while Ruknuddin himself joined the gathering along with Sheikh Nizamuddin. There he indicated him with his finger. My Sheikh's mother saw him, and then retired to her quarters. Afterwards Sheikh Ruknuddin said to her: 'You have seen Sheikh Nizamuddin. How did he appear to you?' She replied: 'I saw a radiance on his forehead which indicated that he would do something in Delhi the like of which nobody else has ever done.

Afterwards he added: Sheikh Alauddin Jyuri and Sheikh Nizamuddin studied the Mashariq together under Sayyid Sharfuddin. I have heard this from the lips of Khwaja Nizamuddin. He said to me: 'Once I had arrived in Lakhnauti. It so happened that I was going to Delhi. Maulana Badruddin gave me a gold ring, saying: Take this to Sayyid Alauddin Jyuri as a memento from me.' Likewise, three or four others gave me something to carry to him as a memento. I myself set aside something from myself and put it along with the other mementoes.

When I reached Delhi, I went to his residence. It was siesta time. I sat down in his hospice. A servant came to me and asked me where I was coming from. I told him I had come from Bihar but, as it was siesta time, the Venerable Syed

should not be informed, for I had arrived at an inopportunity time. I would wait for a while. Afterwards he could be in- formed. The servant agreed with me. Finally, he got up and went inside about his business.

Now it so happened that the servant entered the area where Sayyid Alauddin was living. He saw that the Sayyid had plastered mud over his hair for his bath. It so happened that he enquired who was in the hospice. The servant replied that a man had arrived from Bihar. The Sayyid said: 'If I complete my bath there will be a delay. The man might be vexed at this.' He told the servant to bring him another robe. The servant brought him one which he tied around his body. So, with his head covered with mud he called him in. The servant came and told me to come inside for he was calling me. I replied: 'I had forbidden you to say anything. Why did you inform him? He explained what had happened. Well, I went inside and embrace him. He said to me: 'I had plastered my head with mud. I heard that you had arrived. I said to myself: 'If I wait till, I am finished with my bath you might be displeased, which should not happen. That is why I called you.'

After that I also asked to be excused and placed each of the items entrusted to me before him. First, I produced the ring, saying that it was a memento from Maulana Badruddin. Then I gave him each of the other items. Finally, I brought forth my own gift, saying that it was from me. Afterwards it occurred to the Syed that, not only had I brought things to him from other people but, on top of that, I had brought something of my own. He asked me if I was anyone's disciple. I said that I was. He asked me whose, and I told him that I was Sheikh Nizamuddin's. As soon as I said that the Sayyid exclaimed: 'So that's where it's from! This quality of his has come to you.' Afterwards he said: 'Listen to this story about him. Your Sheikh and I were both studying the Mashariq under Sayyid Sharfuddin. Whenever Sheikh Nizamuddin came to Sayyid Sharfuddin he would bring something for him. He never appeared empty-handed in front of him. If he came four or five times a day, he would certainly bring something each time. One day it occurred to Syed Sharfuddin that very many students come daily to study with him yet, apart from him,

nobody else thought of this, only he used to bring something whenever he came to him. This thought pleased him, and, in this state, he prayed for the worthy Sheikh in this manner: 'My you be greatly blessed! What you have now received comes from there.'

After this the Venerable Master said: Everybody who has something bestowed upon him certainly will find beforehand a sign within himself by which percipient people distinguish a person destined for good fortune from one destined for ill.

We know what brocade is and striped cloth from Ray: We know what real love is and what is feigned.

At this point a discussion about service arose. He said: Service is a wonderful work. It is one of the doors leading to blessings and mercy. Very many promises are associated with service.

At this stage this Helpless One recited this tradition which is found in the work of the Blessed Master known as Ma'dan-ul-Ma'anito (A Mine of Sublime Realities): 'God looks after the needs of His servant as long as His servant looks after the needs of his brother Muslim.' The Venerable Master asked: What does this mean, that there are innumerable promises? Thereupon he spoke with great earnestness, saying: Service is a wonderful work, a great work: 'the one who served really worked!' Whoever served became a master.

What can I place at the feet of a rival except my head? One craving for a kingdom will kiss the feet of slaves.

Maulana Karimuddin said that there was a certain scholar who had a touch of madness. He often came to Maulana Qayamuddin and said that there was a tradition of the Prophet which said, 'Too much of this world is harmful for the next.' Once I asked Maulana Qayamuddin what it meant, and whether it was correct that it was a tradition of the Prophet. Maulana Qayamuddin said: He's a mad fellow. What reliance can you put on his word? The Venerable Master said: God knows best. If it is a tradition, I would explain it as meaning that, if somebody has a sufficiency of this world's goods and yet seeks after more, then those extra things cannot advance the work of the next world. In fact, they would prove harmful for the world to come.

Again, he asked: What could be said if he has more than he needs but does not seek anything else? He replied: Here I would say that the abundance which he possesses will lead to a very comfortable and enjoyable life. To the extent that he gets caught up in an easy and comfortable life, to that extent work geared to the next world is hindered.

The Helpless One said: If he does not derive any advantage from it-it's simply there-how will it be accounted in this situation? He replied: His intention in keeping things is either to raise his standard of living or to meet his expenses. It is not fitting if his intention is to live in a more luxurious fashion. In that instance, what I have just said would apply. If his intention, however, is to meet his necessary expenses then let him go ahead and do so, for his intention is laudable.

A discussion about 'setting aside' arose. He said: The word removal¹ occurs in traditions and in some places, 'the freedom of God' occurs: 'The eighty masters of the freedom of God

Almighty. This is connected with what has been related. What is this? 'They are freed from what has happened and from what they will do, and absolutely.' This is connected with what has been related.

A discussion concerning Sayyid Auhaduddin arose. Maulana Karimuddin said: Who is this noble Sayyid who is visiting the Venerable Master? The Venerable Master replied: He was born of my Sheikh's sister and is the son of Sayyid Alauddin Juri. Syed Alauddin was a religious scholar. He had a command over all branches of knowledge and was also an acknowledged spiritual leader and of sound lineage. My Sheikh studied both Qur'anic exegesis and the traditions of the Prophet with him. Sayyid Alauddin had divided up the whole week. One day was devoted to jurisprudence; another day was devoted to syntax, logic and polemics; another to basic principles and theology; another to Qur'anic exegesis and the study of traditions. In this fashion he taught a particular subject. Now all the theologians, sheikhs and religious leaders of Delhi used to go to the king. The Sayyid was the only one who never went to the king. It reached the point where, on some occasions when it was announced that all the important people in the city were to be present at the royal court, all of them were- except Sayyid Alauddin. He used to say: 'Whatever happens, let it happen, but I shall never go to the door of the king.' This was his mind.

The Helpless One said: It has been heard from the blessed lips of Sayyid Auhaduddin that, 'My mother, and the Venerable Master, the great Sheikh Najibuddin, come from the same mother, whereas Sheikh Ruknuddin and Sheikh Nizamuddin are from another mother. The Venerable Master replied: Yes, in the house of the deceased Imaduddin Firdausi in Nauhatta there were two brothers, Amir Khurd and Amir Buzurg. The former had a daughter. My Sheikh and the mother of Sayyid Auhaduddin are from her.

Later on, he added: Before this time, Sheikh Ruknuddin was enjoying fame and acclaim in this field. He was celebrating the feast days of the saints. Moreover, he it was who introduced the practice into Delhi. At that time Sheikh Nizamuddin had recently arrived at Ghayaspur where he had begun to reside.

At that time he had not yet acquired fame but, day by day, his spiritual riches and blessings went on increasing. Sheikh Ruknuddin used to invite Sheikh Nizamuddin to feast day celebrations and he would participate in them.

The mother of my Sheikh was a remarkable woman. She had been blessed so abundantly that she was referred to as a 'sheikh'. One day she said to Sheikh Ruknuddin: 'What sort of a man is this Nizamuddin Badayuni, living in Ghayaspur, concerning whom people are saying so much, and how could I see him?' Sheikh Ruknuddin replied: 'I shall invite him for a feast day and prepare a special place for him in the house. I shall invite him there. When he arrives there and sits down then, from a place I shall indicate to you, you will see him. I shall be in the gathering. I shall indicate who he is with my finger.'

And so, it was done. My Sheikh's mother went to the place from which she was told she would be able to see him, while Ruknuddin himself joined the gathering along with Sheikh Nizamuddin. There he indicated him with his finger. My Sheikh's mother saw him, and then retired to her quarters. Afterwards Sheikh Ruknuddin said to her: 'You have seen Sheikh Nizamuddin. How did he appear to you?' She replied: 'I saw a radiance on his forehead which indicated that he would do something in Delhi the like of which nobody else has ever done.

Afterwards he added: Sheikh Alauddin Jyuri and Sheikh Nizamuddin studied the Mashariq together under Sayyid Sharfuddin. I have heard this from the lips of Khwaja Nizamuddin. He said to me: 'Once I had arrived in Lakhnauti. It so happened that I was going to Delhi. Maulana Badruddin gave me a gold ring, saying: Take this to Sayyid Alauddin Jyuri as a memento from me.' Likewise, three or four others gave me something to carry to him as a memento. I myself set aside something from myself and put it along with the other mementoes.

When I reached Delhi, I went to his residence. It was siesta time. I sat down in his hospice. A servant came to me and asked me where I was coming from. I told him I had come from Bihar but, as it was siesta time, the Venerable Syed

should not be informed, for I had arrived at an inopportunity time. I would wait for a while. Afterwards he could be in- formed. The servant agreed with me. Finally, he got up and went inside about his business.

Now it so happened that the servant entered the area where Sayyid Alauddin was living. He saw that the Sayyid had plastered mud over his hair for his bath. It so happened that he enquired who was in the hospice. The servant replied that a man had arrived from Bihar. The Sayyid said: 'If I complete my bath there will be a delay. The man might be vexed at this.' He told the servant to bring him another robe. The servant brought him one which he tied around his body. So, with his head covered with mud he called him in. The servant came and told me to come inside for he was calling me. I replied: 'I had forbidden you to say anything. Why did you inform him? He explained what had happened. Well, I went inside and embrace him. He said to me: 'I had plastered my head with mud. I heard that you had arrived. I said to myself: 'If I wait till, I am finished with my bath you might be displeased, which should not happen. That is why I called you.'

After that I also asked to be excused and placed each of the items entrusted to me before him. First, I produced the ring, saying that it was a memento from Maulana Badruddin. Then I gave him each of the other items. Finally, I brought forth my own gift, saying that it was from me. Afterwards it occurred to the Syed that, not only had I brought things to him from other people but, on top of that, I had brought something of my own. He asked me if I was anyone's disciple. I said that I was. He asked me whose, and I told him that I was Sheikh Nizamuddin's. As soon as I said that the Sayyid exclaimed: 'So that's where it's from! This quality of his has come to you.' Afterwards he said: 'Listen to this story about him. Your Sheikh and I were both studying the Mashariq under Sayyid Sharfuddin. Whenever Sheikh Nizamuddin came to Sayyid Sharfuddin he would bring something for him. He never appeared empty-handed in front of him. If he came four or five times a day, he would certainly bring something each time. One day it occurred to Syed Sharfuddin that very many students come daily to study with him yet, apart from him,

nobody else thought of this, only he used to bring something whenever he came to him. This thought pleased him, and, in this state, he prayed for the worthy Sheikh in this manner: 'My you be greatly blessed! What you have now received comes from there.'

After this the Venerable Master said: Everybody who has something bestowed upon him certainly will find beforehand a sign within himself by which percipient people distinguish a person destined for good fortune from one destined for ill.

We know what brocade is and striped cloth from Ray: We know what real love is and what is feigned.

At this point a discussion about service arose. He said: Service is a wonderful work. It is one of the doors leading to blessings and mercy. Very many promises are associated with service.

At this stage this Helpless One recited this tradition which is found in the work of the Blessed Master known as Ma'dan-ul-Ma'anito (A Mine of Sublime Realities): 'God looks after the needs of His servant as long as His servant looks after the needs of his brother Muslim.' The Venerable Master asked: What does this mean, that there are innumerable promises? Thereupon he spoke with great earnestness, saying: Service is a wonderful work, a great work: 'the one who served really worked!' Whoever served became a master.

What can I place at the feet of a rival except my head? One craving for a kingdom will kiss the feet of slaves.