The ‘trusting’ Sūfī has no thought beyond the present hour. On one occasion Shaqīq asked those who sat listening to his discourse: “If God causes you to die to-day, think ye that He will demand from you the prayers of to-morrow?” They answered: “No; how should He demand from us the prayers of a day on which we are not alive?” Shaqīq said: “Even as He will not demand from you the prayers of to-morrow, so do ye not seek from Him the provender of to-morrow. It may be that ye will not live so long.” In view of the practical consequences of attempting to live ‘on trust,’ it is not surprising to read the advice given to those who would perfectly fulfil the doctrine: “Let them dig a grave and bury themselves.” Later Sūfīs hold that active exertion for the purpose of obtaining the means of subsistence is quite compatible with ‘trust,’ according to the saying of the Prophet, “Trust in God and tie the camel’s leg.” They define _tawakkul_ as an habitual state of mind, which is impaired only by self-pleasing thoughts; _e.g._ it was accounted a breach of ‘trust’ to think Paradise a more desirable place than Hell. What type of character is such a theory likely to produce? At the worst, a useless drone and hypocrite preying upon his fellow-creatures; at the best, a harmless dervish who remains unmoved in the midst of sorrow, meets praise and blame with equal indifference, and accepts insults, blows, torture, and death as mere incidents in the eternal drama of destiny. This cold morality, however, is not the highest of which Sūfism is capable. The highest morality springs from nothing but love, when self-surrender becomes self-devotion. Of that I shall have something to say in due time. [Sidenote: Recollection.]