Thirty-Seventh Assembly (Khawn-Pur-Nemat)

The Venerable Master had come out for a visit to a shrine. From there he came to the garden of Khwaja Mahmud Iwaz. There was a raised platform constructed beneath a tree. He sat down there for some time. As soon as the Khwaja heard of this he came, along with some of his companions. He had the felicity of kissing his feet. After some time, Sheikh Rustum and Sheikh Waheeduddin, disciples of Sheikh Nizamuddin¹ came, and some disciples who were government officials also arrived. He remained there till the time for evening prayer. What came into the defective hearing and shallow understanding of this Helpless One has been recorded.

There was a discussion about the record of Sheikh Usman Haruni-may the mercy of God and an abundance of blessings be upon him-which Khwaja Moinuddin Sanjari had compiled. In the very beginning of that record, it is mentioned that Khwaja Usman Haruni said, on the first day: 'I have caused you to reach God. Khwaja Mahmud Iwaz asked, in this connection, what the meaning of this saying might be, that 'such and such a dervish caused so and so to reach God.'

The Venerable Master explained: First of all it is necessary to know what is meant by 'union' in the terminology of this group and as found in the dictionary. In this way under- standing is possible. The dictionary explains union as a joining of two bodies, or of two substances, but this does not occur between a human being and the Lord. In the terminology of this group, however, separation from what is not God and being united to God in a very close way, is known as 'union with God.' Insofar as a person's heart is separated from what is other than God, to that extent his heart is united to God. In other words, if anybody's heart is preoccupied with God, this is called 'acquisition, for a 'united one' has reached God,

namely he has become separated from other-than-God and united to God to the extent that his entire preoccupation is with God. Everyone whose separation is complete experiences perfect union with God. Hence it is said that whoever is not separated is not united. In the sayings of the sheikhs we read, 'Ablution is separation, while prayer is union.'

So long as we hanker after name and fame Your pain finds no entry to our hearts.

In this matter the Prophet was outstanding for both this world and the next were brought before his blessed gaze. Не was not attracted by anything he saw in either. Inevitably he acquired perfect union.

How can you tell a mediator he hasn't loved? Never has he gambled with this world and the next!

On the 'Night of Ascent he went beyond this created universe--something which never happened to the other prophets. If the Chosen One's attention had rested on anything other than God perfect union would not have been possible. This perfect severing pertained to the Chosen One but not to any other prophet, or to any saint. Thus, it has been said, 'There comes a time when I am so close to God that there is no room for any angel to be nearer, nor any prophet.

The Venerable Master said: Sheikh Usman Haruni said: 'I have caused you to reach God,' meaning that he aroused a firm resolve within the breast of Khwaja Moinuddin. He removed from his heart whatever preoccupation was previously in it for anything other than God and caused it to be absorbed with God. This is the meaning of 'causing someone to reach God,' for the saints are men of supernatural power in the kingdom of Almighty God. They exercise this power for whatever they want in the kingdom of the Lord, and this is lawful for them therein. Sheikh Usman Haruni exercised supernatural power by virtue of his sanctity in the heart of Khwaja Moinuddin so that he was separated from all things other than God and caused him to become absorbed in God. This is called a 'conversion' i.e. he changed from what he was: he was an idol-worshipper and became a worshipper of God.

he was a demon and became a man; he was bronze but became gold, and so forth.

One precondition of being a spiritual guide is that a person should possess supernatural power. In the kingdom of God whoever does not have this power is not fit to be a spiritual guide. Thus, it is that he gives this world to one and the next world to another and, if he wishes, he gives both of them. He will invoke one thing yet reject another. All of this power belongs to him in the kingdom of God. It is also a fact that, whatever he wishes to happen, does.

Someone might object that no creature has the power of getting whatever he wishes. The answer is given in this fashion. The meaning of the saying, 'Whatever he wishes to happen, does' is that he wishes the very thing which God intends to happen, and God's intention in that regard is that the thing should certainly take place. Thus, it happens that, whatever he wishes to happen, does. Here also a difficulty is brought forward: How do they know what God's intention is? They do so by means of the light of sanctity which they possess.

That is how they will what God does, not that things will take place because of their own desire.

Surely you have heard of the existence of an Unseen Presence?

In the midst of the throng, my heart is elsewhere.

Afterwards he said: Satan was commanded to prostrate himself before Adam, and many masters of hidden meanings, such as 'Ain-ul-Qazaat and others, say that, although he was commanded to prostrate himself, the divine intention was that he should not do so. Satan became aware of this intention and, abandoning the command, acted according to the intention. If he had executed the command on this occasion, it would have shown immaturity, for love cannot allow anything to happen which is against the intention of the Beloved. Love's command is that the lover carry out the wish of the Beloved. The Beloved can both command and desire. In the meantime, the lover was informed that the desire of the Beloved was different from the command. In this situation the demands of love compel one to act according to what is desired and against

what is commanded. Abandoning the former for the sake of the latter would indicate immaturity.

How can poor Sa'di be justly cursed for seeing such a face and stopping, amazed?

He said: Here it is mentioned that the lowest stage of love is agreement so, where there is disobedience there is, of necessity, opposition. The answer given is that this opposition is apparent while, in actual fact, there is agreement, for acting in accordance with the desire of the Beloved is not called 'opposition'. For example, if a father tells his son that he is ashamed of the service he renders him and does not want him to serve him in the future, yet the son does not thereafter abandon serving his father but comes to him and assists him. Who could label this 'disobedience', for he is acting without any command from his father? The desire of the father is that his son should serve him. Apparently, he neglected what was commanded but he has actually acted in accordance with his father's wish. In this fashion nobody will say that he has neglected his father's command.

At this stage he said, in amazement and astonishment: These deep meanings found in Satan have been perceived by such sages. They feel amazed and cry out, 'O God, what is this? What label can we fix to this, that a person gambles with his life but does not deviate in the slightest from the demands of love!

Everybody experiences sorrows, religious and worldly: After the grief of vision, they are fed foolish sorrow.

Since they see this in whatever has been written concerning the demands of love, the result is that they say that a novice should be Satan-like so that he might act like him. Just as he did not act against the desire of the Beloved but gambled with his life, in the same way novices should be straight-forward, ready to risk their necks, and Satan-like. Then they will do some- thing worthwhile. If they see themselves in the middle, however, what will they do? Love does not deviate afterwards, whether one is thrown into hell or raised up to Paradise; whether one is favored or passed over. What is important is that a person should obey the command of love in this manner.

I hold nondear in all the world, except You; Whether You reject what I offer or accept it.

Afterwards he said: It is said that Satan takes as much pride in being cursed as the whole world does in receiving God's mercy. The root of this is said to be that both cursing, and mercy come from the Beloved, and a lover rejoices in whatever comes to him from the Beloved, whether it be cursing or compassion. Indeed, discriminating between one and the other would indicate immaturity, for both emanate from the Beloved. Why differentiate? Whether it be a curse or mercy, it is one and the same. Blame cannot be distinguished from praise. The important thing is that it comes from the Beloved. If He gives a shoe or bestows a crown, it is all the same. It is a memento of the Beloved, whether it be a black blanket or a rosary.

Why do you waste your time speaking intelligently to me? O Un percipient ones, can't you see I'm drunk?

Afterwards he said: It is related that Imam Shibli was jealous, for he said: 'I am jealous that he has borne away the curse.'

I would like someone to love none but me: Woe to you for entering the thoughts of strangers!

At this stage, Sheikh Rustum said: In several places it is mentioned that Khwaja Shibli lived among some hermaphrodites. The Venerable Master said: On several occasions Imam Shibli disappeared. However, many people looked for him they could not find him. After several years he was found among the hermaphrodites with henna-covered hands, collyrium on his eyelashes, and wholly bedecked in the fashion of hermaphrodites. People said: 'O Master of the Way, what are you doing here? Imam Shibli replied: 'Outwardly I appear to be a man, but I am incapable of performing manly deeds. Hence, inwardly I have become a woman. So, my condition is that of a hermaphrodite. Thus, I wished to join the hermaphrodites.

I was inclined towards asceticism and repentance: Love came and said: Don't peddle hypocrisy!

Maulana Waheeduddin quoted: And surely My curse is upon you until the Day of Judgement (Q38: 78). It applies till the Day of Judgement. What has been ordained for after- wards? He replied: Whatever is fixed on the Day of Retribution is intended for all eternity. In other words, the curse will remain upon him forever. In the commentary of Zahid this is also mentioned.

Qazi Ashrafuddin said: What does this saying mean, which comes from a holy man: 'For thirty years I carried out what- ever I was commanded: now He does whatever I say. The Venerable Master replied: Whoever obeys what God commands and abstains from what He has forbidden has been promised God's good pleasure. Anyone who has become acсер- table to God is not pleased with any grandeur which is opposed to what He has said, just as He is not pleased with anything contrary to what He has commanded or prohibited. Nothing will be found on his tongue which is not in accord with the will of God. That is why he said: 'He does whatever I say.' 'Be faithful to your covenant with Me and I will fulfil My coven- ant with you' (Q2: 40). One explanation of this has been given in the following words: 'If someone is for God, then God is for him.' From this the same meaning emerges. He recited this couplet:

This saying of yours is as bright as the day, even if, like Sa'di, you wander in the dark.

He said: O brother, the wealth and blessing of this Sufi group cannot be contained in writing or talking. He recited the couplet:

Where I to take a century to tell love's story I would not have to parrot a word from any book.

Qazi Minhajuddin had brought his sons along to kiss the Master's feet. The Venerable Master, with his own blessed hand, placed a cap on the head of each. The Helpless One said: When both of them grow up, will they have to pledge fealty and submission? Will this be considered enough? He replied: No, for they have not yet reached the age of responsibility and discretion. This is a blessing. It is hoped that they

will receive an abundance of the divine mercy. If, however, they afterwards become acquainted with this state and embrace it and openly profess it, then this would come about, for they would say: 'We have obtained this for ourselves. Having reached the age of responsibility and discretion we have obtain- ed it once again from him.*

The Venerable Master had come out for a visit to a shrine. From there he came to the garden of Khwaja Mahmud Iwaz. There was a raised platform constructed beneath a tree. He sat down there for some time. As soon as the Khwaja heard of this he came, along with some of his companions. He had the felicity of kissing his feet. After some time, Sheikh Rustum and Sheikh Waheeduddin, disciples of Sheikh Nizamuddin¹ came, and some disciples who were government officials also arrived. He remained there till the time for evening prayer. What came into the defective hearing and shallow understanding of this Helpless One has been recorded.

There was a discussion about the record of Sheikh Usman Haruni-may the mercy of God and an abundance of blessings be upon him-which Khwaja Moinuddin Sanjari had compiled. In the very beginning of that record, it is mentioned that Khwaja Usman Haruni said, on the first day: 'I have caused you to reach God. Khwaja Mahmud Iwaz asked, in this connection, what the meaning of this saying might be, that 'such and such a dervish caused so and so to reach God.'

The Venerable Master explained: First of all it is necessary to know what is meant by 'union' in the terminology of this group and as found in the dictionary. In this way under- standing is possible. The dictionary explains union as a joining of two bodies, or of two substances, but this does not occur between a human being and the Lord. In the terminology of this group, however, separation from what is not God and being united to God in a very close way, is known as 'union with God.' Insofar as a person's heart is separated from what is other than God, to that extent his heart is united to God. In other words, if anybody's heart is preoccupied with God, this is called 'acquisition, for a 'united one' has reached God,

namely he has become separated from other-than-God and united to God to the extent that his entire preoccupation is with God. Everyone whose separation is complete experiences perfect union with God. Hence it is said that whoever is not separated is not united. In the sayings of the sheikhs we read, 'Ablution is separation, while prayer is union.'

So long as we hanker after name and fame Your pain finds no entry to our hearts.

In this matter the Prophet was outstanding for both this world and the next were brought before his blessed gaze. Не was not attracted by anything he saw in either. Inevitably he acquired perfect union.

How can you tell a mediator he hasn't loved? Never has he gambled with this world and the next!

On the 'Night of Ascent he went beyond this created universe--something which never happened to the other prophets. If the Chosen One's attention had rested on anything other than God perfect union would not have been possible. This perfect severing pertained to the Chosen One but not to any other prophet, or to any saint. Thus, it has been said, 'There comes a time when I am so close to God that there is no room for any angel to be nearer, nor any prophet.

The Venerable Master said: Sheikh Usman Haruni said: 'I have caused you to reach God,' meaning that he aroused a firm resolve within the breast of Khwaja Moinuddin. He removed from his heart whatever preoccupation was previously in it for anything other than God and caused it to be absorbed with God. This is the meaning of 'causing someone to reach God,' for the saints are men of supernatural power in the kingdom of Almighty God. They exercise this power for whatever they want in the kingdom of the Lord, and this is lawful for them therein. Sheikh Usman Haruni exercised supernatural power by virtue of his sanctity in the heart of Khwaja Moinuddin so that he was separated from all things other than God and caused him to become absorbed in God. This is called a 'conversion' i.e. he changed from what he was: he was an idol-worshipper and became a worshipper of God.

he was a demon and became a man; he was bronze but became gold, and so forth.

One precondition of being a spiritual guide is that a person should possess supernatural power. In the kingdom of God whoever does not have this power is not fit to be a spiritual guide. Thus, it is that he gives this world to one and the next world to another and, if he wishes, he gives both of them. He will invoke one thing yet reject another. All of this power belongs to him in the kingdom of God. It is also a fact that, whatever he wishes to happen, does.

Someone might object that no creature has the power of getting whatever he wishes. The answer is given in this fashion. The meaning of the saying, 'Whatever he wishes to happen, does' is that he wishes the very thing which God intends to happen, and God's intention in that regard is that the thing should certainly take place. Thus, it happens that, whatever he wishes to happen, does. Here also a difficulty is brought forward: How do they know what God's intention is? They do so by means of the light of sanctity which they possess.

That is how they will what God does, not that things will take place because of their own desire.

Surely you have heard of the existence of an Unseen Presence?

In the midst of the throng, my heart is elsewhere.

Afterwards he said: Satan was commanded to prostrate himself before Adam, and many masters of hidden meanings, such as 'Ain-ul-Qazaat and others, say that, although he was commanded to prostrate himself, the divine intention was that he should not do so. Satan became aware of this intention and, abandoning the command, acted according to the intention. If he had executed the command on this occasion, it would have shown immaturity, for love cannot allow anything to happen which is against the intention of the Beloved. Love's command is that the lover carry out the wish of the Beloved. The Beloved can both command and desire. In the meantime, the lover was informed that the desire of the Beloved was different from the command. In this situation the demands of love compel one to act according to what is desired and against

what is commanded. Abandoning the former for the sake of the latter would indicate immaturity.

How can poor Sa'di be justly cursed for seeing such a face and stopping, amazed?

He said: Here it is mentioned that the lowest stage of love is agreement so, where there is disobedience there is, of necessity, opposition. The answer given is that this opposition is apparent while, in actual fact, there is agreement, for acting in accordance with the desire of the Beloved is not called 'opposition'. For example, if a father tells his son that he is ashamed of the service he renders him and does not want him to serve him in the future, yet the son does not thereafter abandon serving his father but comes to him and assists him. Who could label this 'disobedience', for he is acting without any command from his father? The desire of the father is that his son should serve him. Apparently, he neglected what was commanded but he has actually acted in accordance with his father's wish. In this fashion nobody will say that he has neglected his father's command.

At this stage he said, in amazement and astonishment: These deep meanings found in Satan have been perceived by such sages. They feel amazed and cry out, 'O God, what is this? What label can we fix to this, that a person gambles with his life but does not deviate in the slightest from the demands of love!

Everybody experiences sorrows, religious and worldly: After the grief of vision, they are fed foolish sorrow.

Since they see this in whatever has been written concerning the demands of love, the result is that they say that a novice should be Satan-like so that he might act like him. Just as he did not act against the desire of the Beloved but gambled with his life, in the same way novices should be straight-forward, ready to risk their necks, and Satan-like. Then they will do some- thing worthwhile. If they see themselves in the middle, however, what will they do? Love does not deviate afterwards, whether one is thrown into hell or raised up to Paradise; whether one is favored or passed over. What is important is that a person should obey the command of love in this manner.

I hold nondear in all the world, except You; Whether You reject what I offer or accept it.

Afterwards he said: It is said that Satan takes as much pride in being cursed as the whole world does in receiving God's mercy. The root of this is said to be that both cursing, and mercy come from the Beloved, and a lover rejoices in whatever comes to him from the Beloved, whether it be cursing or compassion. Indeed, discriminating between one and the other would indicate immaturity, for both emanate from the Beloved. Why differentiate? Whether it be a curse or mercy, it is one and the same. Blame cannot be distinguished from praise. The important thing is that it comes from the Beloved. If He gives a shoe or bestows a crown, it is all the same. It is a memento of the Beloved, whether it be a black blanket or a rosary.

Why do you waste your time speaking intelligently to me? O Un percipient ones, can't you see I'm drunk?

Afterwards he said: It is related that Imam Shibli was jealous, for he said: 'I am jealous that he has borne away the curse.'

I would like someone to love none but me: Woe to you for entering the thoughts of strangers!

At this stage, Sheikh Rustum said: In several places it is mentioned that Khwaja Shibli lived among some hermaphrodites. The Venerable Master said: On several occasions Imam Shibli disappeared. However, many people looked for him they could not find him. After several years he was found among the hermaphrodites with henna-covered hands, collyrium on his eyelashes, and wholly bedecked in the fashion of hermaphrodites. People said: 'O Master of the Way, what are you doing here? Imam Shibli replied: 'Outwardly I appear to be a man, but I am incapable of performing manly deeds. Hence, inwardly I have become a woman. So, my condition is that of a hermaphrodite. Thus, I wished to join the hermaphrodites.

I was inclined towards asceticism and repentance: Love came and said: Don't peddle hypocrisy!

Maulana Waheeduddin quoted: And surely My curse is upon you until the Day of Judgement (Q38: 78). It applies till the Day of Judgement. What has been ordained for after- wards? He replied: Whatever is fixed on the Day of Retribution is intended for all eternity. In other words, the curse will remain upon him forever. In the commentary of Zahid this is also mentioned.

Qazi Ashrafuddin said: What does this saying mean, which comes from a holy man: 'For thirty years I carried out what- ever I was commanded: now He does whatever I say. The Venerable Master replied: Whoever obeys what God commands and abstains from what He has forbidden has been promised God's good pleasure. Anyone who has become acсер- table to God is not pleased with any grandeur which is opposed to what He has said, just as He is not pleased with anything contrary to what He has commanded or prohibited. Nothing will be found on his tongue which is not in accord with the will of God. That is why he said: 'He does whatever I say.' 'Be faithful to your covenant with Me and I will fulfil My coven- ant with you' (Q2: 40). One explanation of this has been given in the following words: 'If someone is for God, then God is for him.' From this the same meaning emerges. He recited this couplet:

This saying of yours is as bright as the day, even if, like Sa'di, you wander in the dark.

He said: O brother, the wealth and blessing of this Sufi group cannot be contained in writing or talking. He recited the couplet:

Where I to take a century to tell love's story I would not have to parrot a word from any book.

Qazi Minhajuddin had brought his sons along to kiss the Master's feet. The Venerable Master, with his own blessed hand, placed a cap on the head of each. The Helpless One said: When both of them grow up, will they have to pledge fealty and submission? Will this be considered enough? He replied: No, for they have not yet reached the age of responsibility and discretion. This is a blessing. It is hoped that they

will receive an abundance of the divine mercy. If, however, they afterwards become acquainted with this state and embrace it and openly profess it, then this would come about, for they would say: 'We have obtained this for ourselves. Having reached the age of responsibility and discretion we have obtain- ed it once again from him.*