Nineteenth Assembly (Khwan-Pur-Nemat)

Sheikh Muizzuddin said: It is said that on Thursday evenings the doors of Paradise are flung open. Is this true or not? The Venerable Master replied: It is attested to by sayings and traditions, and it could be true that this is so. What cause for astonishment is there if one day is blessed?

Again, he asked: What is the effect of the doors of Paradise being opened? He replied: When the doors of Paradise are flung open, the result is that the mercy of the Lord descends upon His servants. As a result of this, there is an increase in their acts of devotion and perfections. For example, it is related in a work of exegesis that the angels of heaven call Friday the 'Day of Increase'. Afterwards he added: I had some doubt and anxiety about this question of increase. At that time, I saw, in 'Aqida (The Creed) a discussion on the sinlessness of the prophets. There it was related that the prophets made progress and increased at all times, at each moment and at every breath. It was also related that, in the event that some fault appeared in them then how, in that situation, could there be any progress and increase? In addition, our prophet, on the Night of Ascent, acquired a perfection of increase and progress which was not so for other nights. Hence, how could there be any increase and progress on other nights?

The book contained answers to both these questions. Firstly, with regard to the Ascent he says that what happened to the Apostle on the Night of Ascent remained with him on subsequent nights. It did not depart from him. The other acts of devotion and worship which he performed during subsequent nights were all increase with regard to what happened during the Ascent. Hence there was progress and increase. With regard to faults, the answer is that, although there is no increase or progress in a fault nevertheless, after repenting it, expressing grief and repentance and shedding tears, then this would be progress and increase.

Again, he asked: What is meant by a fault? He replied: A fault is a slip. It is an unintentional lapse. This is what is known as a fault with regard to the prophets. It is not called a sin. A fault is something which, before falling into it, is not intended and, after the fall, there is no acquiescence. For example, when it rains, and the road gets muddy it can happen that someone walking along it might slip in the mud and fall. Before his foot slipped, he had no intention of slipping and falling and, when he falls, he immediately gets up. He does not remain lying there. This is exactly what the faults of the prophets are. They are small, unintentional lapses.

Afterwards he said: In the chapter about Joseph these things are mentioned here and there in 'Aqida. They pose problems which have also been answered very well. Firstly, it is related in the following verse that Joseph said: 'Take this tunic of mine and fling it on my father's face' (Q 12:93). Now he said, 'fling it' meaning 'fling my tunic on my father's face.' He did not say, 'Take this to my father!' What wisdom is contained in this?

He has given a very good reply to this, namely that Joseph knew that, when his tunic reached Jacob, he would be beside himself with joy and, in his joy, would reach the stage of fore- getting what he was about. He would not rub the tunic on his eyes. That is why he said, 'Fling it on my father's face,' so that the tunic might reach the blessed face of the prophet Jacob. His sight was thereupon restored.

On the day of union there is no rest in seeing, In the night of separation there is no repose for me.

And again,

The hour that He thinks of me I forget whether I exist or not.

Again, it is asked therein how Joseph knew that his sight would be restored by sending his tunic. The answer given is that he knew that his blindness too had resulted from his tunic, namely when Joseph's brothers had taken his blood-stained

tunic to the prophet Jacob his sight failed him. Hence, he sent his tunic so that it might result in the restoration of his sight.

Again, it is asked what wisdom is involved in Joseph's sending his own tunic, not something else. The reply given to this is that the difficulty arose from the tunic. Hece he sent it so that relief might also spring from it.

O postman, what news are you bearing to my friend? O that in your stead I had been the one sent!

Again, with regard to this verse, 'I smell the fragrance of Joseph' (Q12: 94) namely, when Joseph removed his tunic from his blessed body the prophet Jacob caught the fragrance of the prophet Joseph. 'It is mentioned that Canaan is eighty leagues from Egypt and mutual knowledge and power is not such that the fragrance of one could reach eighty leagues. This is far from being comprehensible.

One reply is given in this fashion, namely that it could hap- pen because Joseph was extraordinarily handsome. He boasted a beauty that none other, to the eastern or western extremities of the earth, could match. Similarly, his fragrance too was so special that distance was of no consequence. Hence his fragrance reached Jacob.

Every night, desiring you, I trudged around the garden Seeking your fragrance from fresh jasmine and hyacinth.

At this point Qazi Ashrafuddin said: If this were so then, since it reached Jacob, why didn't it reach the others? It should have reached them as well. He replied: This difficulty has been raised in that very place and answered in this fashion, namely that others were heedless of it. That is why they did not catch the fragrance of Joseph. Jacob, however, was in quest of him and also engrossed in him, not remaining at all inattentive. That is why he caught his fragrance. Although it reached others, they failed to perceive it because they were inattentive.

Men of this world traverse desert and garden: For the lively hearted they are the Beloved's lane.

Another answer given is that there is such strength that the Oduor, whether offensive or pleasant, is wafted by the wind

from place to place. In this situation what difference does it make whether it is close by or far off? It could have been caught up and carried by the wind.

Between You and me where is the space for 'between'? Between you and me there is no place for 'between'.

It is also mentioned that, when the prophet Joseph removed the veil from his face in front of his brothers, they did not re- cognize him. He returned to the assembly. The prophet Joseph said to his brothers, 'And bring all your people with you' (Q 12:93), namely 'Bring my father and his family to me.'

It is mentioned that the prophet Joseph was the son, and the prophet Jacob was the father. Now a son should go to his father, not a father to his son. The answer given to the difficulty is that Joseph was the beloved and Jacob the lover. The lover seeks while the beloved is sought, and the seeker certainly goes in quest of the sought, not the other way round.

At this point Qazi Ashrafuddin observed that the question pertained to the ambit of the Law, whereas the answer was from the world of longing. The answer, however, should also have pertained to the Law. In answer, he said: There is also an answer based on the Law, namely that Joseph was a king and the responsibility of affairs of state rested upon him. If he himself had gone it could have happened that confusion might have arisen in the affairs of the kingdom. Again, if Joseph had gone himself, he would have travelled with retinue and servants as befitted a king and Jacob would not have been in a position to offer hospitality to so many followers and attendants. It would have proved injurious to him and would necessarily have involved a kind of insult to him. Both of these replies are based on the Law.

Afterwards he said: It is also related with respect to the love of Jacob that he was a prophet as was also Joseph. Although they were prophets, they were also human beings. How could a prophet have so much love for a man, a creature, for everybody knows that love of another involves fragmenting the love of God, and that applies particularly to prophets.

Apart from Your beauty, any sight is a burden for my eyes: Any speech, other than Yours, is forbidden for my ears.

The reply given is that the prophets view all things thoughtfully and with circumspection. Thus, it was that Jacob found a special quality and refinement in all his sons but, when he looked at Joseph, he saw in him so many gifts and benefits, as well as much mercy, and a refinement and beauty not found in his other sons. Thus, Jacob's love was for what was within Joseph, not for Joseph.

Friends, sew up your external eyes: For us a hidden meaning lies therein.

Every time he looked at Joseph those virtues would swim into sight so that, in this verse 'O what sorrow Joseph has the interpretation has been given in this fashion: 'O what sorrow for what is within Joseph.

A short-sighted person looks upon the page of a beloved face: He sees every line and is aware of God's creative pen.

Sheikh Muizzuddin said: It is said that on Thursday evenings the doors of Paradise are flung open. Is this true or not? The Venerable Master replied: It is attested to by sayings and traditions, and it could be true that this is so. What cause for astonishment is there if one day is blessed?

Again, he asked: What is the effect of the doors of Paradise being opened? He replied: When the doors of Paradise are flung open, the result is that the mercy of the Lord descends upon His servants. As a result of this, there is an increase in their acts of devotion and perfections. For example, it is related in a work of exegesis that the angels of heaven call Friday the 'Day of Increase'. Afterwards he added: I had some doubt and anxiety about this question of increase. At that time, I saw, in 'Aqida (The Creed) a discussion on the sinlessness of the prophets. There it was related that the prophets made progress and increased at all times, at each moment and at every breath. It was also related that, in the event that some fault appeared in them then how, in that situation, could there be any progress and increase? In addition, our prophet, on the Night of Ascent, acquired a perfection of increase and progress which was not so for other nights. Hence, how could there be any increase and progress on other nights?

The book contained answers to both these questions. Firstly, with regard to the Ascent he says that what happened to the Apostle on the Night of Ascent remained with him on subsequent nights. It did not depart from him. The other acts of devotion and worship which he performed during subsequent nights were all increase with regard to what happened during the Ascent. Hence there was progress and increase. With regard to faults, the answer is that, although there is no increase or progress in a fault nevertheless, after repenting it, expressing grief and repentance and shedding tears, then this would be progress and increase.

Again, he asked: What is meant by a fault? He replied: A fault is a slip. It is an unintentional lapse. This is what is known as a fault with regard to the prophets. It is not called a sin. A fault is something which, before falling into it, is not intended and, after the fall, there is no acquiescence. For example, when it rains, and the road gets muddy it can happen that someone walking along it might slip in the mud and fall. Before his foot slipped, he had no intention of slipping and falling and, when he falls, he immediately gets up. He does not remain lying there. This is exactly what the faults of the prophets are. They are small, unintentional lapses.

Afterwards he said: In the chapter about Joseph these things are mentioned here and there in 'Aqida. They pose problems which have also been answered very well. Firstly, it is related in the following verse that Joseph said: 'Take this tunic of mine and fling it on my father's face' (Q 12:93). Now he said, 'fling it' meaning 'fling my tunic on my father's face.' He did not say, 'Take this to my father!' What wisdom is contained in this?

He has given a very good reply to this, namely that Joseph knew that, when his tunic reached Jacob, he would be beside himself with joy and, in his joy, would reach the stage of fore- getting what he was about. He would not rub the tunic on his eyes. That is why he said, 'Fling it on my father's face,' so that the tunic might reach the blessed face of the prophet Jacob. His sight was thereupon restored.

On the day of union there is no rest in seeing, In the night of separation there is no repose for me.

And again,

The hour that He thinks of me I forget whether I exist or not.

Again, it is asked therein how Joseph knew that his sight would be restored by sending his tunic. The answer given is that he knew that his blindness too had resulted from his tunic, namely when Joseph's brothers had taken his blood-stained

tunic to the prophet Jacob his sight failed him. Hence, he sent his tunic so that it might result in the restoration of his sight.

Again, it is asked what wisdom is involved in Joseph's sending his own tunic, not something else. The reply given to this is that the difficulty arose from the tunic. Hece he sent it so that relief might also spring from it.

O postman, what news are you bearing to my friend? O that in your stead I had been the one sent!

Again, with regard to this verse, 'I smell the fragrance of Joseph' (Q12: 94) namely, when Joseph removed his tunic from his blessed body the prophet Jacob caught the fragrance of the prophet Joseph. 'It is mentioned that Canaan is eighty leagues from Egypt and mutual knowledge and power is not such that the fragrance of one could reach eighty leagues. This is far from being comprehensible.

One reply is given in this fashion, namely that it could hap- pen because Joseph was extraordinarily handsome. He boasted a beauty that none other, to the eastern or western extremities of the earth, could match. Similarly, his fragrance too was so special that distance was of no consequence. Hence his fragrance reached Jacob.

Every night, desiring you, I trudged around the garden Seeking your fragrance from fresh jasmine and hyacinth.

At this point Qazi Ashrafuddin said: If this were so then, since it reached Jacob, why didn't it reach the others? It should have reached them as well. He replied: This difficulty has been raised in that very place and answered in this fashion, namely that others were heedless of it. That is why they did not catch the fragrance of Joseph. Jacob, however, was in quest of him and also engrossed in him, not remaining at all inattentive. That is why he caught his fragrance. Although it reached others, they failed to perceive it because they were inattentive.

Men of this world traverse desert and garden: For the lively hearted they are the Beloved's lane.

Another answer given is that there is such strength that the Oduor, whether offensive or pleasant, is wafted by the wind

from place to place. In this situation what difference does it make whether it is close by or far off? It could have been caught up and carried by the wind.

Between You and me where is the space for 'between'? Between you and me there is no place for 'between'.

It is also mentioned that, when the prophet Joseph removed the veil from his face in front of his brothers, they did not re- cognize him. He returned to the assembly. The prophet Joseph said to his brothers, 'And bring all your people with you' (Q 12:93), namely 'Bring my father and his family to me.'

It is mentioned that the prophet Joseph was the son, and the prophet Jacob was the father. Now a son should go to his father, not a father to his son. The answer given to the difficulty is that Joseph was the beloved and Jacob the lover. The lover seeks while the beloved is sought, and the seeker certainly goes in quest of the sought, not the other way round.

At this point Qazi Ashrafuddin observed that the question pertained to the ambit of the Law, whereas the answer was from the world of longing. The answer, however, should also have pertained to the Law. In answer, he said: There is also an answer based on the Law, namely that Joseph was a king and the responsibility of affairs of state rested upon him. If he himself had gone it could have happened that confusion might have arisen in the affairs of the kingdom. Again, if Joseph had gone himself, he would have travelled with retinue and servants as befitted a king and Jacob would not have been in a position to offer hospitality to so many followers and attendants. It would have proved injurious to him and would necessarily have involved a kind of insult to him. Both of these replies are based on the Law.

Afterwards he said: It is also related with respect to the love of Jacob that he was a prophet as was also Joseph. Although they were prophets, they were also human beings. How could a prophet have so much love for a man, a creature, for everybody knows that love of another involves fragmenting the love of God, and that applies particularly to prophets.

Apart from Your beauty, any sight is a burden for my eyes: Any speech, other than Yours, is forbidden for my ears.

The reply given is that the prophets view all things thoughtfully and with circumspection. Thus, it was that Jacob found a special quality and refinement in all his sons but, when he looked at Joseph, he saw in him so many gifts and benefits, as well as much mercy, and a refinement and beauty not found in his other sons. Thus, Jacob's love was for what was within Joseph, not for Joseph.

Friends, sew up your external eyes: For us a hidden meaning lies therein.

Every time he looked at Joseph those virtues would swim into sight so that, in this verse 'O what sorrow Joseph has the interpretation has been given in this fashion: 'O what sorrow for what is within Joseph.

A short-sighted person looks upon the page of a beloved face: He sees every line and is aware of God's creative pen.