Twelfth Assembly (Khwan-Pur-Nemat)

The Helpless One said: When the Leader of the Faithful, Abu Bakr, the Just One, brought all his goods and possessions and offered them to the Apostle, did he have a family? The Venerable Master replied: Yes, so the Apostle asked, 'What have you kept for your family? He replied: 'God and His Apostle'.

One enamored of a beautiful woman headed tavern- wards:

He preferred the food of one day to what is eternal.

Again, he asked: In the meantime, what would happen to his wife's right, for she had not renounced anything? He replied: Belief in One God¹ shines out of them, and nothing else! Compared to this, the former (i.e. goods and possessions) are of little value. Wherever you find something similar in connection with the saints, it bears this meaning. And he said:

When dawn comes the lamp departs and recited this couplet:

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

Again, he enquired: Didn't his wife say anything to him in this connection? He replied: God knows whether she did or whether she didn't. He added: Daily sustenance is necessary. If there is an abundance of this, then what? Isn't it fitting that his wife should be friendly and accommodating in this matter?

Again, he asked: Was that the Righteous Abu Bakr's permanent condition, namely that he had nothing to do with goods for the sake of providing for his family? He replied:

Yes, it remained permanent, and he was righteous and had nothing to do with goods. Whatever he used to receive from the Hidden was sufficient for him. After being in that condition, he was related to the Hidden.

The commands of intellect and love cannot mix: There would be an uproar two kings in one country!

Again, he asked: Was there something like these customs which have arisen nowadays with regard to lawful marriages- such as the concourse of men and women-in the time of the Apostle, the companions and the ancient ones? He replied: It all took place, but not to the extent that it occurs nowadays. There was a gathering. Whoever happened to be around was invited. He would sit for a while, then rise up and leave, but it was not on such a lavish scale as nowadays. The reason for this was that they were consumed with grief regarding what was to come. Their hearts were immersed in that. If a son was born to them, no rejoicing on this account could arise together with that. If, after a while, the baby died, neither would that entail a hundred expressions of grief. At every moment and in. every circumstance death, the grave and the Day of Resurrection were before their gaze. Whatever rejoicing or activity arose was driven away. Hence, we could sum up by saying that they were neither at peace nor at rest with anything. People can rejoice in things only as long as they remain unmindful of their end.

The world apportioned sorrow for me: I should eat what has been assigned to me.

Also:

Day's gladness is followed by evening's sorrow: When experiencing the former, remember the latter.

Again, he asked: In the age when men were overcome by this sorrow, did this also apply to women? He replied: It applied to women as well as men. He then recited this couplet:

Anyone unmoved by Your intoxicating magic Is someone not destined for Your world.

He said: In those days the hearts of all were pure. That is why all these sorrows arose. Afterwards he added: That sorrow is not found in the hearts of today. Excess in customs necessarily ensues.

The Helpless One asked: Concerning the conditions of association, it is written that anyone who chooses to associate with this group abandons, first of all, his own portion and lot. This pertains to his worldly goods and possessions, but should it also refer to his destiny in the world to come? He replied: Well, it is also included in worldly Favour and fortune because it is an obstacle included in worldly blessings. If someone lays claim to what is another's, and that person has need of it then, if he does not hand it over, fighting and struggling will arise between them because that thing will not reach the former until it is separated from the latter. Take this sash for example. If someone takes it from me, it becomes separated from me. This is the sort of obstruction found in worldly blessings. If a particular person, however, has many possessions, he does not need them all. If this is the situation, and somebody makes a request of him, he should immediately give. In this giving, even though it does not cost him much, the thing does pass from him. With respect to blessings of the next world, however, there is no obstruction. If they are bestowed, what diminution is there? It does not happen that other-worldly blessings are separated from those who bestow them on others. They remain where they are. There is no constriction in them, nor the obstruction which is inherent in an abundance of worldly blessings. No matter how often other-worldly blessings are given away, they never decrease. Thus, it is that there is no enmity or hostility among the scholars of the world to come, whereas there is contradiction and discord among scholars of this world.

O Saadi, many have travelled the path of the intellect Who knew not the way to the world of madmen.

Again, he asked: Which is better: to enquire of sages with both heart and tongue about the blessings to come, or to remain content with their lustre? He replied: There are some who, on occasion, have also made requests, while some others

have not done so. They have proceeded on this supposition: 'If it has been decreed for me in the divine knowledge, it will reach me. They wait for that time to come and consider this sufficient.

I have tried a thousand methods of union with You To what profit? Strength of arm cannot gain this wealth.

Some, in fact, have not made any request because they do not see themselves as worthy of any blessing, neither in this world nor in the next. They question themselves thus: 'Who am I to ask for blessings? I am not worthy of anything, either in this world or the next. This quality overcomes all others. In the light of this they are borne beyond the desire of either world.

How could I be able to read and learn of You? But I can-if You make me worthy of You!

Again, the Helpless One asked: What is needed for this illumination? He replied: He should have become nonexistent and know that he is excluded from the whole world. Afterwards he added: This quality overcomes all others. Let a person acquire such a quality within himself so that he may emerge completely from all thought or desire of self. After- wards he said: It is a good thing to entertain a poor opinion with regard to oneself.

I don't know why I stay on living, captive in this nature: I'm not a Hindu, Muslim, or apostate-just a sinner.

The Helpless One asked: If a discussion about some point of learning or some problem arises in a gathering, and every- body begins to say something about the matter, if something comes to a person's mind, which is better: to speak out, or hold one's peace? He replied: It would be better for him to refrain from speaking. The reason is this: by speaking, first of all he makes a display of himself. This is not the occasion to do so. Moreover, it could happen that he might injure another person. And again, nowadays it is a very rare occurrence that the object of a discussion is to seek the truth in order that some hidden matter may be laid bare. For the most part it is for the sake of self-display or upsetting somebody else.

Debate, discussion and seclusion in a mosque are good, But better far intoxicated cries from an assembly of friends!

Again, the Helpless One asked: Does this mean that it requires a great struggle with one's carnal soul? He replied: It is a great struggle for him to know and yet remain silent, for his carnal soul comes to life when he utters 'I know', yet it is extremely beneficial for him to hide this fact. The Venerable Master praised this virtue and its explanation, lavishing the highest possible encomium upon it. Afterwards he said: This, very point is applicable to all praiseworthy virtues. Keeping hidden and not disclosing anything that might be the fruit of some laudable quality is to pierce one's carnal soul with a sword! It requires great self-control and cannot be too highly praised.

I gaze on the rose: thornless, it would be better!

So too if strangers were not to know the secret thoughts of friends.

Again, he asked: If there is some laudable quality which weighs upon the carnal soul and a person cannot be happy without displaying it, what should he do, since it is a service? He replied: Restraint is necessary and also within his power. Moreover, if he says in front of another, 'I have done this' then this is boasting. Also, in rendering service nothing is absolutely necessary. That is acquisition.

Again, he said: There should be an essential meaning from which various other meanings are derived and which should itself be cultivated at all times. He replied: In each situation there is something of essential significance, just as the Pro pounder of the Law (i.e. Muhammad) has said: 'Hold the command of God Almighty in esteem, for 'Praise is due to the command of God, and mercy to the creatures of God. As far as the rights of the Lord are concerned, they can all be summed up in this single saying: 'Praised be the commands of God.' As regards the rights of men, they can all be summed up in this single expression. 'And mercy to the creatures of God.' These two sayings apply to all situations. In every eventuality one of these two will be applicable in such a way that they can

never both be absent: either a right of the Lord is at stake, or one of man.

Afterwards he related this story: Once somebody came to the Prophet and became a Muslim. The Prophet told a friend to instruct him in the Quran. That friend was teaching him the Quran when he came to the chapter, 'The Earthquake' and read: 'Whoever has done an atom's weight of good shall see it, and whoever has done an atom's weight of evil shall see it also' (Q 99: 7-8). He said: 'That is enough for me.' After a few days the Apostle enquired of his friend how the instruction was going. He replied: 'O Apostle of God, when he reached the verse, 'Whoever has done an atom's weight of good shall see it, and whoever has done an atom's weight of evil shall see it also' (Q 99: 7-8), he said: 'That is enough for me.' He got up and went to his tribe. The Prophet said: 'The man had become a jurisconsult.

The Helpless One said: When the Leader of the Faithful, Abu Bakr, the Just One, brought all his goods and possessions and offered them to the Apostle, did he have a family? The Venerable Master replied: Yes, so the Apostle asked, 'What have you kept for your family? He replied: 'God and His Apostle'.

One enamored of a beautiful woman headed tavern- wards:

He preferred the food of one day to what is eternal.

Again, he asked: In the meantime, what would happen to his wife's right, for she had not renounced anything? He replied: Belief in One God¹ shines out of them, and nothing else! Compared to this, the former (i.e. goods and possessions) are of little value. Wherever you find something similar in connection with the saints, it bears this meaning. And he said:

When dawn comes the lamp departs and recited this couplet:

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

Again, he enquired: Didn't his wife say anything to him in this connection? He replied: God knows whether she did or whether she didn't. He added: Daily sustenance is necessary. If there is an abundance of this, then what? Isn't it fitting that his wife should be friendly and accommodating in this matter?

Again, he asked: Was that the Righteous Abu Bakr's permanent condition, namely that he had nothing to do with goods for the sake of providing for his family? He replied:

Yes, it remained permanent, and he was righteous and had nothing to do with goods. Whatever he used to receive from the Hidden was sufficient for him. After being in that condition, he was related to the Hidden.

The commands of intellect and love cannot mix: There would be an uproar two kings in one country!

Again, he asked: Was there something like these customs which have arisen nowadays with regard to lawful marriages- such as the concourse of men and women-in the time of the Apostle, the companions and the ancient ones? He replied: It all took place, but not to the extent that it occurs nowadays. There was a gathering. Whoever happened to be around was invited. He would sit for a while, then rise up and leave, but it was not on such a lavish scale as nowadays. The reason for this was that they were consumed with grief regarding what was to come. Their hearts were immersed in that. If a son was born to them, no rejoicing on this account could arise together with that. If, after a while, the baby died, neither would that entail a hundred expressions of grief. At every moment and in. every circumstance death, the grave and the Day of Resurrection were before their gaze. Whatever rejoicing or activity arose was driven away. Hence, we could sum up by saying that they were neither at peace nor at rest with anything. People can rejoice in things only as long as they remain unmindful of their end.

The world apportioned sorrow for me: I should eat what has been assigned to me.

Also:

Day's gladness is followed by evening's sorrow: When experiencing the former, remember the latter.

Again, he asked: In the age when men were overcome by this sorrow, did this also apply to women? He replied: It applied to women as well as men. He then recited this couplet:

Anyone unmoved by Your intoxicating magic Is someone not destined for Your world.

He said: In those days the hearts of all were pure. That is why all these sorrows arose. Afterwards he added: That sorrow is not found in the hearts of today. Excess in customs necessarily ensues.

The Helpless One asked: Concerning the conditions of association, it is written that anyone who chooses to associate with this group abandons, first of all, his own portion and lot. This pertains to his worldly goods and possessions, but should it also refer to his destiny in the world to come? He replied: Well, it is also included in worldly Favour and fortune because it is an obstacle included in worldly blessings. If someone lays claim to what is another's, and that person has need of it then, if he does not hand it over, fighting and struggling will arise between them because that thing will not reach the former until it is separated from the latter. Take this sash for example. If someone takes it from me, it becomes separated from me. This is the sort of obstruction found in worldly blessings. If a particular person, however, has many possessions, he does not need them all. If this is the situation, and somebody makes a request of him, he should immediately give. In this giving, even though it does not cost him much, the thing does pass from him. With respect to blessings of the next world, however, there is no obstruction. If they are bestowed, what diminution is there? It does not happen that other-worldly blessings are separated from those who bestow them on others. They remain where they are. There is no constriction in them, nor the obstruction which is inherent in an abundance of worldly blessings. No matter how often other-worldly blessings are given away, they never decrease. Thus, it is that there is no enmity or hostility among the scholars of the world to come, whereas there is contradiction and discord among scholars of this world.

O Saadi, many have travelled the path of the intellect Who knew not the way to the world of madmen.

Again, he asked: Which is better: to enquire of sages with both heart and tongue about the blessings to come, or to remain content with their lustre? He replied: There are some who, on occasion, have also made requests, while some others

have not done so. They have proceeded on this supposition: 'If it has been decreed for me in the divine knowledge, it will reach me. They wait for that time to come and consider this sufficient.

I have tried a thousand methods of union with You To what profit? Strength of arm cannot gain this wealth.

Some, in fact, have not made any request because they do not see themselves as worthy of any blessing, neither in this world nor in the next. They question themselves thus: 'Who am I to ask for blessings? I am not worthy of anything, either in this world or the next. This quality overcomes all others. In the light of this they are borne beyond the desire of either world.

How could I be able to read and learn of You? But I can-if You make me worthy of You!

Again, the Helpless One asked: What is needed for this illumination? He replied: He should have become nonexistent and know that he is excluded from the whole world. Afterwards he added: This quality overcomes all others. Let a person acquire such a quality within himself so that he may emerge completely from all thought or desire of self. After- wards he said: It is a good thing to entertain a poor opinion with regard to oneself.

I don't know why I stay on living, captive in this nature: I'm not a Hindu, Muslim, or apostate-just a sinner.

The Helpless One asked: If a discussion about some point of learning or some problem arises in a gathering, and every- body begins to say something about the matter, if something comes to a person's mind, which is better: to speak out, or hold one's peace? He replied: It would be better for him to refrain from speaking. The reason is this: by speaking, first of all he makes a display of himself. This is not the occasion to do so. Moreover, it could happen that he might injure another person. And again, nowadays it is a very rare occurrence that the object of a discussion is to seek the truth in order that some hidden matter may be laid bare. For the most part it is for the sake of self-display or upsetting somebody else.

Debate, discussion and seclusion in a mosque are good, But better far intoxicated cries from an assembly of friends!

Again, the Helpless One asked: Does this mean that it requires a great struggle with one's carnal soul? He replied: It is a great struggle for him to know and yet remain silent, for his carnal soul comes to life when he utters 'I know', yet it is extremely beneficial for him to hide this fact. The Venerable Master praised this virtue and its explanation, lavishing the highest possible encomium upon it. Afterwards he said: This, very point is applicable to all praiseworthy virtues. Keeping hidden and not disclosing anything that might be the fruit of some laudable quality is to pierce one's carnal soul with a sword! It requires great self-control and cannot be too highly praised.

I gaze on the rose: thornless, it would be better!

So too if strangers were not to know the secret thoughts of friends.

Again, he asked: If there is some laudable quality which weighs upon the carnal soul and a person cannot be happy without displaying it, what should he do, since it is a service? He replied: Restraint is necessary and also within his power. Moreover, if he says in front of another, 'I have done this' then this is boasting. Also, in rendering service nothing is absolutely necessary. That is acquisition.

Again, he said: There should be an essential meaning from which various other meanings are derived and which should itself be cultivated at all times. He replied: In each situation there is something of essential significance, just as the Pro pounder of the Law (i.e. Muhammad) has said: 'Hold the command of God Almighty in esteem, for 'Praise is due to the command of God, and mercy to the creatures of God. As far as the rights of the Lord are concerned, they can all be summed up in this single saying: 'Praised be the commands of God.' As regards the rights of men, they can all be summed up in this single expression. 'And mercy to the creatures of God.' These two sayings apply to all situations. In every eventuality one of these two will be applicable in such a way that they can

never both be absent: either a right of the Lord is at stake, or one of man.

Afterwards he related this story: Once somebody came to the Prophet and became a Muslim. The Prophet told a friend to instruct him in the Quran. That friend was teaching him the Quran when he came to the chapter, 'The Earthquake' and read: 'Whoever has done an atom's weight of good shall see it, and whoever has done an atom's weight of evil shall see it also' (Q 99: 7-8). He said: 'That is enough for me.' After a few days the Apostle enquired of his friend how the instruction was going. He replied: 'O Apostle of God, when he reached the verse, 'Whoever has done an atom's weight of good shall see it, and whoever has done an atom's weight of evil shall see it also' (Q 99: 7-8), he said: 'That is enough for me.' He got up and went to his tribe. The Prophet said: 'The man had become a jurisconsult.