NaqshMuMRa
'NaqshMuMRa' is an abbreviation of the 'Naqshbandiyya- Mujaddadia-Mazahariya-Ramchandriya', a branch of Indian Sufi Order of its Naqshbandiya stream, resulting in the so-named genealogical chain "Shizra Sharif".
Hujur Maharaj, Hazrat Maulana Fazl Ahmad Khan Sahib Rahamatullah Alehi [of Qusba - Raipur, Kaimganj, Farrukhabad, Uttar Pradesh, India] 
was the 35th Sufi Master in this string. Laalaa Ji was 36th, but the 01st Non-Muslim Sufi Master. Mahatma Jagmohan Narain (1901-1944), son of Laalaaji, took its spiritual sequel in this antique string.
Presently, Laalaa Ji's own grandson, Shri Dinesh Kumar Saxena, Rahmat Barqatahu who is the representative of this spiritual stream of Sufism today.
NAQSHBANDIYA SILSILE KI PAVITRA VANSHAWALI
[GOLDEN CHAIN OF NAQSHBANDIYA-MUJADDADIYA-MAZAHARIYA-RAMCHANDERIYA SILSILA]
It is said that the Sufis entered in India in 12 A.D. Subsequently they organized as a religion. Four main Sufi Streams can be seen in India, namely, [01] Chishtiya, [02] Qaadariya, [03] Suharavardiya, and, [04] Naqshbandiya.
The Naqshbandiya Silsila 
is told to be the oldest one, in comparison to all the other silsilas.
Almost all silsilas of Sufism connect their Nisbat or connection from Hazrat Mohammad Mustafa [Sallallahu Allaihi Vasallam]. The Shizra Sharif or family chart of this silsila also begins from the Holy Name of Hazrat Mohammad Mustafa (Sallallahu Allaihi Vasallam) to Samarth Guru Mahatma Ram Chandra [Laalaa Ji] Ji of Fatehgarh UP, numbers from 1 to 36. His younger brother’s name is on Sr. 37, son’s name is on number 38 and two grand son’s names are on no. 39 & 40 respectively.
GOLDEN CHAIN OF NAQSHBANDIYA-MUJADDADIYA-MAZAHARIYA-RAMCHANDARIYA SILSILA :
[01] Hazrat Mohammad Mustafa Sallallahu Allaihi Vasallam.
[02] Hazrat Abu Baqr Siddique [Raji Allahu Anahu]
[03] Hazrat Salman Faarsi [Rahmatullah Alehi]
[04] Hazrat Imam Qasim Bin Mohammad Bin Abu Baqr Siddique [Rahmatullah Alehi]
[05] Hazrat Imam Zafar Saadiq [Rahmatullah Alehi]
[06] Hazrat Bayajid Bistaami [Rahmatullah Alehi]
[07] Hazrat Khwaja Abu Hasan Khirqaani [Rahmatullah Alehi]
[08] Hazrat Khawaja Abul Qaasim Ghurgaani [Rahmatullah Alehi]
[09] Hazrat Sheikh Abu Ali Farmaadi Toosi [Rahmatullah Alehi]
[10] Hazrat Khawaja Yusuf Hamdaani [Rahmatullah Alehi]
[11] Hazrat Khawaja Abdul Khaaliq Gujdwani [Rahmatullah Alehi]
[12] Hazrat Khwaja Mohammad Aarif Revkari [Rahmatullah Alehi]
[13] Hazrat Khwaja Mahmood Anjir Fagnavi [Rahmatullah Alehi]
[14] Hazrat Khwaja Ali Ramtaini [Rahmatullah Alehi]
[15] Hazrat Khwaja Muhammad Samasi [Rahmatullah Alehi]
[16] Hazrat Khwaja Amir Kulal [Rahmatullah Alehi] 
Hazrat Khwaja Bahauddin Naqshaband [Rahmatullah Alehi]
[17] Hazrat Khwaja Bahauddin Naqshaband [Rahmatullah Alehi]
[18] Hazrat Khwaja Alluddin Attar [Rahmatullah Alehi]
[19] Hazrat Maulana Yaaqoob Charkhi [Rahmatullah Alehi]
[20] Hazrat Khwaja Nasirruddin Ubaidullah Ahrar [Rahmatullah Alehi]
[21] Hazrat Khwaja Mohammad Zaahid [Rahmatullah Alehi]
[22] Hazrat Maulana Darvesh Mohammad [Rahmatullah Alehi]
[23] Hazrat Maulana Khawjgi Imaknaki [Rahmatullah Alehi]
Hazrat Khwaja Bahauddin Naqshaband [Rahmatullah Alehi]
| S.No | Name | Period | Samadhi | |
| From | To | |||
| 24 | Hazrat Khwaja Baqi Billah Berang [Rahmatullah Alehi] of Qabul, Afghanistan | 1562 | 1603 | Qutub Road Near Nabi Kareem Idgaah, New Delhi, India |
| 25 | Hazrat Imam Rabbani Mujaddid Alfasani Sheikh Ahmad Farruki [Rahmatullah allah] | 1562 | 1624 | Sirhind [Punjab] India, Near Gurudwara Fatehgarh Sahib |
| 26 | Hazrat Janaab Maasoom Raza Khan [Rahmatullah Alehi] | 1598 | 1668 | Sirhind [Punjab] India, Near Gurudwara Fatehgarh Sahib |
| 27 | Hazrat Sheikh Saiffuddin [Rahmatullah Alehi] | 1640 | 1687 | Sirhind [Punjab] India, Near Gurudwara Fatehgarh Sahib |
| 28 | Hazrat Janaab Noor Mohammad Badayuni [Rahmatullah Alehi] | 1716 | Unknown | Near Nizamuddin- New Delhi, near Funeral ground [Panachpir] |
| 29 | Hazrat Shamsuddin Habibullah Mirza Mazahar Jaan Jaana [Rahmatullah Alehi] | 1696 | 1779 | Near Jama Masjid -Delhi, famous as 'Chitli Kabar' [Shaheed Naqshbandi] |
| 30 | Hazrat Maulvi Shah Naimulla Khan [Rahmatullah Alehi] | 1801 | Unknown | Opposite Govt college, Bahraich [U.P] behind Aradhna Hotel |
| 31 | Hazrat Maulana Shah Muradullah [Rahmatullah Alehi] | 1748 | 1830 | Near old Royal Hotel, Lucknow |
| 32 | Hazrat Maulana Saiyyad Abul Hasan [Rahmatullah Alehi] | 1854 | Unknown | Nasirabad dist. Raibareli. Behind Police Thana, Idgah |
| 33 | Hazrat Maulana Khalifa Ahmad Ali Khan [Rahmatullah Alehi] | 1889 | Unknown | Kaimganj - District Farrukhabad [U.P.] Dr Zakir Hussein Marg, Graveyard, - Nandu Khan. |
| 34 | Hazrat Maulana Shah Fazl Ahmad Khan [Rahmatullah Alehi] | 1857 | 1907 | Raipur Idgah, Kaimganj District - Farrukhabad UP |
| 35 | Hazrat Maulvi Abdul Gani Khan Sahib [Rahmatullah Alehi] | 1867 | 1952 | Bhogaon. Dist. Mainpuri |
| 36 | Samarthaguru Mahatma Ram Chandra Ji [Laalaa Ji] Maharaj [Rahmatullah Alehi] | 1873 | 1931 | 01/114 Navdia [Kanpur Road] Fatehgarh -UP |
| 37 | Santsadguru Mahatma Raghubar Dayal [Chachchaa Ji] Maharaj Rahmatullah Alehi] | 1875 | 1947 | Hamirpur-Road, Kanpur [UP] |
| 38 | Santsadguru Mahatma Jagmohan Narayan Ji [Rahmatullah Alehi] | 1901 | 1944 | 01/114 Navdia [Kanpur Road] Fatehgarh -UP |
| 39 | Sant Sadguru Mahatma Akhilesh Kumar Ji [Rahmatullah Alehi] | 1941 | 1974 | 01/114 Navdia [Kanpur Road] Fatehgarh -UP |
| 40 | Santsadguru Mahatma Dinesh Kumar Saxena, [Daaman-Barqatahu] | 1944 | 'Laalaaji Nilayam', Mahatma Ram Chandra Marg, House No. 01/45-A, Talaiya Lane, Post - Fatehgarh UP 209601 India | |
Note- The authors regret their inability for so many others who have been left to be incorporated but due to the space and the appropriate information about.
Nisbat
[INTUITION]
So far as the word - 'Intuition' is concerned, it is simple, which means as per 'Webster' - "The power or faculty of knowing things without conscious reasoning". This power, in Sufism, in the Initiated ones, is transmitted by the Spiritual-Master through a very subtle-spiritual-touch (Tawajjoh or attention supported with love).
According to Jalaluddin Rumi, the greatest virtue is 'love', by which spiritual sentiment is purified and the vision of the Supreme object of love attained. Religious rituals and prayers are good, but the dwelling of the beloved is not in the masque, temple or church; it is in a pure heart. The essential object is self purification through faith and prayer. Evil is in creatures and not in the creator. Man's chief idol is his animal-soul. He sees his own evil reflected in others and without looking at the 'evil' in himself is ready to criticize the evil in others. He admits that man in a way is free willed, though his will is subordinate to the Divine Will. If human action was not his, he would not have felt repentance and shame. Perfect love is perfect freedom, causing the union of human will to the Divine Will. Jalaluddin is at his best while describing love or unity of the Divine Being, and appears inspired by higher sources. No reader can doubt the sincerity of his attachment not only to the Creator but to his friends and disciples. Many commentaries have been written on the Mansnavi in various languages, but his ideas are are so numerous interwoven in to each other that many more can be easily written."- Idries Shah (The Sufi Mystery).
In SVETASVATARA UPANISAD, its shlok - 21 it says;
"tapah-prabhabad deva-prasadac ca,brahma ha svetasvataro'tha vidvan
atyasramibhyah paramam pavitram, provaca samyag-rsi-samgha-justam."
[By the power of austerity and the grace of God, the wish Svstasvatara in proper manner spoke about Brahman, the Supreme, the pure, to the advanced ascetics, what is pleasing to the company of seers. By the power of austerity and the grace of God : the grace of God does not suspend the powers of the soul but rises them to their highest activity. The supernatural intensifies the natural. There is nothing magical which interferes shish the life of man. We are persons, not things. Our freedom cannot be obliterated by divine grace. By his own free action man makes his own the ideal which he seeks.]
[Shlok - 22]; "vedante paramaam guhyam purakalpa pracoditam
naprasantaya datavyam naputrayasisyaya va punch."
(This highest mystery in the Vedanta which has been declared in a former age should not be given to one whose passions are not subdued nor again to one who is not a son or a pupil. It should not be taught to a son or a puppy, if his passions are not subdued.]
[Shlok 23]; "Yasya deve para bhaktir yatha deva tatha gurau,
tasyaite kathita hy arthah, prakashante mahatmana, prakasante mahatmanah."
These subjects which have been declared shine forth to the high soiled one who has the highest devotion for God and for his spiritual teacher as for God. Yea they shine forth to the high souled one].
“Nisbat”, the most common and frequent use of this word denotes ‘relation’, ’connexion’, ’affinity’, ‘alliance’,etc. However, Sufi terminology makes its usage for- a quality ascribed to any person, as an essential characteristic, to impute as belong or due to. In fact, “Nisbat” is intelligible only to the initiated ones into some order of Sufism. In ‘Raadhaa Swami Faith’ this is achieved into two stages, i.e. 1st is “Premi Abhyasi”- an ardent devotee with some intuitive attainments, and in 2nd stage, he achieves the physical- resemblance of his Spiritual Master, in their terminology, called as “Deh- Swarup”, thus the incarnate form of the “Satguru”. To me this is, one of the four “Mokshasa” (liberation), called “Tadrupa” OR 'SAAYUJJYATAA'.
The Arabic word, “Insaan” i.e. ‘man’ can be derived from (i) ‘uns’ (love) (ii) ‘nas’ (forgetfulness), because, life on earth begins in forgetfulness and ends in forgetfulness, and (iii) ‘ayn san’, i.e. like the eye (of God). Now it should be clear that the ‘man’ is the ‘Nexus’ between God and His creation. If one is able to realize ‘Laalaaji Nilayam’ as a living force, then only it can become a Nexus (connecting link) between a ‘pathfinder’ and the esoteric-side of Param Pujya Laalaaji’s doctrine of ‘Sadeh Mukti’ or ‘Liberation from the physical bondage’.
To understand precisely the word ‘Nisbat’, the fallowing couplet can be a good means to understand, truly-
"Fana itnaa main ho jaaun Teri zaat-e-aali mein;
Mujhe dekh le koi aur tera deedaar ho Jae”.
(Let me annihilate to such an extent in thy glorious reality that if one looks at me, catches the glimpses of thee).
Resorting into the same context let me add one instance of Mahatma Dr. Chaturbhuj Sahay, 
the founder Saint of ‘Ramashram Satsang Mathura’, one of the adherent disciples of Param Pujya Laalaa Ji Sahib, who has written (as narrated by Dr. Chaturbhuj Sahai's middle son, Shri Hemendra Kumar Ji) that it so happened that once, Doctor Sahib was sitting in the main room (used exclusively for the Sat-sang) in the house of Laalaa Ji Maharaj in Fatehgarh (UP). Meanwhile a man to whom Doctor Sahib had not seen earlier, entered in and asked him for the pending claim of two installments, which were lying unpaid in his accounts, from the loan amount Laalaaji had taken for the house-building purpose. Doctor Sahib was not aware about this and as a result, both of them were looking at the faces of each other. Soon after Laalaaji Saahib entered in and addressed the person who was a money lender, from whom he had taken a loan of Rs. 500/- (five hundred) for the construction of his house. He regretted for the said two unpaid installments of the loan amount. In fact, Doctor Sahib was lost in the contemplation of the countenance of his Sat-guru and, as a result, he had developed the incarnate form of his Spiritual Master. This had made the whole scene upside-down for the moneylender and for Doctor Chaturbhuj Sahay, as well.
My true Supreme Guide and Preceptor in human form, Dr. Shyaam Laal Ji (another trusted disciple of Pujya Laalaaji Saahib) often used to say that the Saints are the embodiment of Truth. “The wisdom of enlightenment is inherent in all of us. It is only due to the delusions under which our minds work; we fail to realize it in our lives. It is the Saints alone who wipe- off all such illusions and delusions which had ensnared with and thus they rejoin the missing link with the creator one”. He always used to say that this house (renamed as Laalaaji Nilayam) is not merely a house of bricks and cement but a cloister of truth, itself. He repeatedly used to say- “this is the real abode of the supreme being, where the emanation of the Supreme Spiritual Current is alive and constantly present, even for quite new entrant”.
The word, ’Nisbat’ replaced with “Intuition” is only because of the reason that it has another version of “TAWHID”, literally denotes for oneness, oneness between worshipers and the worshiped. There is subtle-connection between man and God; maarifat or cognition in fact is the realization of a man towards his incapability of knowing God. Hazrat Abu Bakra Siddiq (Rahamat Ullah Alehi), has said, “Inability to comprehend God is the true comprehension. He is Holy who has not kept any line of communication open for His creatures, except by way of realization about their incapability to know Him. Moreover, for this, the deity is, True Supreme Guide and Preceptor in human form, i.e. incarnation of Supreme Being is a Guru.”
He further says that when love dominates the mystic, yearning for nearness and communion with upward Spiritual Masters grows more and more intense in his soul. This state gradually over powers him. In this connection, he attains to the stages of annihilation and resuscitation (Fanaa and Baquaa). Thus his condition becomes that of a piece of iron, thrown in to the flagrance, and fire permeates in to its very being and to such an extent that it acquires all the characteristics of fire, even its appearance becomes that of fire. While in this condition, the peace of iron would, if it could speak, claim that it was fire itself. How ever, the fact remains that it has not become fire. It is still iron as it was before. This is how one can understand the reality of ‘oneness’ and ‘annihilation’.
the founder Saint of ‘Ramashram Satsang Mathura’, one of the adherent disciples of Param Pujya Laalaa Ji Sahib, who has written (as narrated by Dr. Chaturbhuj Sahai's middle son, Shri Hemendra Kumar Ji) that it so happened that once, Doctor Sahib was sitting in the main room (used exclusively for the Sat-sang) in the house of Laalaa Ji Maharaj in Fatehgarh (UP). Meanwhile a man to whom Doctor Sahib had not seen earlier, entered in and asked him for the pending claim of two installments, which were lying unpaid in his accounts, from the loan amount Laalaaji had taken for the house-building purpose. Doctor Sahib was not aware about this and as a result, both of them were looking at the faces of each other. Soon after Laalaaji Saahib entered in and addressed the person who was a money lender, from whom he had taken a loan of Rs. 500/- (five hundred) for the construction of his house. He regretted for the said two unpaid installments of the loan amount. In fact, Doctor Sahib was lost in the contemplation of the countenance of his Sat-guru and, as a result, he had developed the incarnate form of his Spiritual Master. This had made the whole scene upside-down for the moneylender and for Doctor Chaturbhuj Sahay, as well.
‘Nisbat’ is an Arabic word of feminine gender. It denotes for nuptial relationship, specially used to distinguish a particular woman along with her husband’s name. However, in Sufi terminology, the words are insufficient to convey conviction. In the realm of Sufism, it comes within the esoteric sense of knowledge that is intelligible only to the initiated ones, in sequence of some religious rites, such as ‘Bay’t’. It is an abstract relationship between the Spiritual Master and his adherent disciple. This is beyond reason and more or less like a chemical equation.
In fact, the endowed ones, with divine nature and good character alone can become successors of a ‘wali’ (mystagogue) and worth occupying his place. His teachings alone are perfect, and he considers the scriptures as the main thing. Rev. Laalaaji Maharaaj has established those scriptures as maxims of NaqshMuMRa Nexus. The esoteric transmission of this lineage is abundantly flowing for the all-round good of the humanity, through the Spiritual-teachers authorized by the Dean of the seat of the time who works under his direct control and the directions. The link between the ‘Satguru’ (mystagogue) and the disciple means ‘Nisbat’ (occult touch) a relation quite identical to conjugal coherence. This establishes after the ceremony of Bay’t (oath of allegiance) after the mystagogical rites, as prescribed in the theology of the ‘Tariquat’ (system). This works like a small drop of curd converts the milk into the curd. In this process the ‘Tawajjoh’ (esoteric transmission) of the Spiritual Master changes the internal condition of the devotee and immediately he achieves the state of the embodiment of the Spiritual Master himself. Although the outer form or the gross body remains unchanged but the casual or the mystic body promotes to the state of the Supreme Being.
Although, it is true that the soul is neither male nor female, but as written in the Holy- scriptures the creator, creates the soul, two thousand years before the body. The gender comes into its form, few months after coming into the womb of the mother, which is the ‘gross form’ (sthool shareer). There are three such bodies that come into the human form. The first one is “Kaaran Shareer” (instrumental form or astral body). The astral body, first takes its form into the mind of the ‘father’. Between these two, there is another one, which is “Sukshma Shareer” or ‘subtle form’. This is a copy of the ‘physical’ or ‘gross’ body, and does not die, even after the death of the ‘gross body’ and remains alive until ‘Total- Liberation’ or ‘emancipation’. Thus, there is a complete circle, from God to human- being, and again from human being to become the part of God.
“O God! Thou art the real goal of human life”.
The circle begins from the existence of a human-being from a part of God and he/she has come here in the world through ‘experience’ and manifested his/her powers and again he/she has, ultimately, goes back to become the part of God. Thus, every body has to complete this circle.
The awakened souls, when come into the bodies, allotted form and promote through the esoteric practices under the patronage of their Spiritual Masters, they acquire the possessions of the following attainments- (1) “Praatibh”, (2) “Shravan”,(3) “Vedan”,(4) “Aaswaad”, (5) “Aadarsh” and (6) “Vaartaa”. These are the attainments, through which the exercitant completes the Path, known as “Paraasiddhi”. Amongst all these, the first one, i.e. “Praatibh”, in English we can call it “intuition” may be the substitute of the word- “Nisbat”.
To establish “Nisbat”, between the Master and the disciple, there are many practices, like ‘constant remembrance’, ’shaghal-e-rabitah, i.e. to imagine or gaze the face of the Master in the heart, etc. Above all the attention of the Master is must, without the “Bay’t”, it is impossible to establish it, and the upward journey is doubtful.
Continued ... ... ...
servus servorum Dei,
Dinesh Kumar Saxena [Grandson, spiritual and de jure heir of H. H. Mahatma Ram Chandra Ji (Laalaa Ji) Maharaj of Fatehgarh (UP) India.]
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