Chapter - 18 : Khilafat [Caliphate]
‘Sayujyata’* is a Vedic term which means a union wherein, there remains no distinction between the two i.e. the seeker and the sought; the fructification of the Supreme desire to return to God. Worldly relations keep on changing. It is only for the spiritual relations for which it can be said that all the distinctions disappear. But the depth of such relations is beyond sensory perceptions and can be experienced ‘within’ only. The disappearance of all distinction is like the dissolution of sugar in water and not oil in water. It depends upon their characteristic qualities whether the two would unite in such a manner that there would remain no difference between the two. It is possible only for a spiritual Master that if he is capable he may pull and throw away the ego [I-ness] from the heart of the disciple and replace it by the divinity residing within the heart of the Master. It is all an internal process which we may call ‘transmission’.
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* Cosmic consciousness [Sayujyata] - Our scriptures hold that God projects everything within. One, therefore, existed first as a part of God and comes here in this world to gain knowledge through one’s own experience and then to return back to God, only. In the case of Lord Krishna, who is reported to have said “when the affairs of the world become rotten, I saw myself in the semblance of somebody.” Here it is the Salik (seeker) that transforms himself mentally or spiritually into another character; so much so, that his essence, attributes and actions become the Essence, Attributes and Actions of God. He is born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth [to bear patiently: tolerate. cannot abide such bigots. : to endure without yielding: withstand. abide the onrush of the enemy.] forever. Fana in its literal sense is the state of a ‘Shay’ [thing], that does not last, i.e. when the permanence of the state comes to an end, it is said to have attained ‘Fana’ [Fanaa (Arabic: فناء fanāʾ ) in Sufism is the "passing away" or "annihilation" (of the self).[1] Fana means "to die before one dies", a concept highlighted by famous notable Persian mystics such as Rumi and later by Sultan Bahoo.[2] There is controversy around what Fana exactly is, with some Sufis defining it as the annihilation of the human ego before God, whereby the self becomes an instrument of God's plan in the world (Baqaa).]. The world will attain the state of ‘Fana’, and the Futurity will remain in ‘Baqa’. Fana is the non-cognizance of one’s attributes as one’s own, and Baqa is the recognition of the same as the attributes of God. So long as one is present in one’s sight, God disappears and when He is present in one’s sight, one disappears. It is said that the question of Khilafat (a special kind of aroma, the source of which is unknown) or successor, in the first instance, is determined as per the awareness of Fana and Baqa.
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There is an ancient story that the great Sage Shwetashavtar
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| Sage Shwetashavtar |
The Sadhana [practice] from the beginning to the end by a seeker to acquire eligibility or to achieve all this is called ‘Suffer’ (journey of a wayfarer) by Sufi saints, for which a special kind of preparation is required.** The essential basic requirements are high character, noble conduct, fearlessness and desire to do good to others. The Yamas (don’ts) and Niyamas (do’s) of Yoga include this all. The Sadhana-Chatushtay of Vedanta [the four-prong practices of Vedanta], Bhakti Shastra [scriptures] and Nishkam Karmyoga (selfless action) all are based on these qualities, but seekers generally forget the importance of acquiring these qualities and start concentrating on Pranayam (breathing exercises) etc. This, therefore, does not help them much in making spiritual progress. When the practices of Sadhan-Chatushtay or Yama-Niyam fully become a part of one’s being, one automatically reaches the heights of spiritual progress and the dormant powers get activated without indulging in any yogic Sadhana. Without these basic qualities, there always exists a danger of falling down in spite of reaching the heights of yogic accomplishments.
——————————————————————————————————————— ** ** Within the eleven commandments of the Naqshbandi Sufi Order, the 3rd one is ‘Safer-dar-
Vatan’ ‘सफर-दर-वतन’ the journey back to home, meaning thereby to travelling from the world of creation to the Creator. ———————————————————————————————————————
Khan Sahib Khaja Khan has written in his book - ’Studies in Tasawwuf on page 21, Chapter - III, ‘Dhat And Sifat’ - “These two terms signify respectively the Essence or Reality, and the attributes, or predicates, of the Divine Being. Dhat is the feminine form of the Arabic word, Dhu [possessor]. Hence ‘Dhat’ is that which possesses ’sifat’, and is feminine in significance; it is that about which something can be predicated, and a predicate is what can be affirmed about ‘Dhat’. This is reasoning in a vicious circle. Indeed, the definition in the Dictionary Al-Mughrab, viz., that ‘Dhat’ is “that by being which a thing is what it is,” is as vague and nebulous as it could possibly be.”
Shaykh Shihabuddin Maqtul has, however, distinctly said: “He is in manifestation” and yet not the Dhat [Zaat] of things, “He is He, and shay is shay”, Ana Ana, wa anta anta [I am I, and thou art thou], i.e., shay has a separate Dhat [read as Zaat] in manifestation.
In the first case, the Dhat [read as Zaat] is above all conditions; imagination cannot soar up to it. In the second, its existence is implied without further assertion. Third, something could be asserted about it. The second assertion gave rise to the sect of Mu’tazilites, founded by Wasil ibn al-‘Ata, who asserted that Dhat [read as Zaat] is predicate less and rejected separate attributes. The assertion of predicates militates against the Oneness of God. Abdul Karim Jili in his book ‘Insanul-ul-Kamil’ [at page 61] says that sifat [sifat. सिफ़तصفت attribute, praise, qualities.]are always hidden in Dhat [read as Zaat ज़ात]. For if sifat appear by themselves, they become separate entities. They are that which convey knowledge to understanding. Benevolence is never seen as an entity, but it is only the ‘Dhat’ [Zaat], I.e. benevolent. The predicates are His essence itself. The first four suppositions in the Dhat [read as Zaat], namely, ‘ilm [knowledge], nur # [light], wujud [existence], and ’shuhud’ $ [self-consciousness], are essence itself and not superimposition on the essence. In manifestation, the attribute of existence was superimposed by God on the pre-existing atoms, i.e., on centres in the unlimited expanse of consciousness. Nazzam, the disciple of Abu Huzal-Allaf, who flourished in the middle of the ninth century, called these by the name of wujub [modes] of the Divine being. These are the believers in the Doctrine of immanence, i.e., that Dhat [read as Zaat] pervades and permeates the whole creation.
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# “Nūr (Arabic: النور) is a term in the Islamic context referring to the "cold light of the night" or "heat-less light" i.e. the light of the moon. This light is used as a symbol for "God's guidance" and "knowledge", a symbol of mercy in contrast to Nar, which refers to the diurnal solar "hot light" i.e. fire. In the Quran, God is stated to be "the light of the heavens and the earth" (Verse of Light). Many classical commentators on the Quran compare this to God illuminating the world with understanding, not taken literally.[citation needed] The first and foremost to representatively stand to the concept of Nur Muhammad (the essence of Muhammad) being the quintessence of everything was Sayyid Abdul Qadir Gilani, who described this idea in his book Sirr ul Asrar. This concept was then preached by his disciples. One of Sayyid Abdul Qadir Gilani's disciples was the Andalusian scholar Abu Bakr ibn al-Arabi, who categorized nūr into different levels of understanding from the most profound to the most mundane.[citation needed] Shias believe nūr, in the sense of inner esoteric understanding, is inherited through the Imams, who in turn communicate it to the people.”
@ Wujūd (Arabic: وجود) is an Arabic word typically translated to mean existence, presence, being, substance, or entity. However, the religion of Islam, it tends to take on a deeper meaning. It has been said that everything gains its wujūd by being found or perceived by God. For those of the Sufi tradition, wujūd has more to do with the finding of God than the existence of God. Although wujūd is commonly translated as "existence", its original meaning is "being found". This "being found" is sometimes described as the final stage of fanaa in which one is immersed in the existence or finding of God while all else is annihilated.
"For a Sufi, beyond the realization of the annihilation of the state of nonexistence, there is nothing except existence. There is nothing beyond this nothingness except survival and nothing in death but life. This annihilation implies eternal reunion, as well as existence in full positivity and glory.
$ In Shaykh Aḥmad Sirhindī
…instead advanced the notion of waḥdat ash-shuhūd (the concept of the unity of vision). According to this doctrine, any experience of unity between God and the world he has created is purely subjective and occurs only in the mind of the believer; it has no objective counterpart in the real world.…
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In astrology, the influence of heavenly bodies on the destiny of man is calculated. Man is a conglomeration of all the asma’, each heavenly body is a manifestation of a particular ism [name] and so the position or as it is called the sight, of a particular heavenly body has an influence on the destiny of a particular individual at a particular time. In theurgy [‘Ilm-i-taksir] again the influence of each of the 28 Arabic letters has an effect at a particular time. In the statement subjoined to the diagram,
it will be seen that each ism is represented by a particular letter. When the Divine One emerged from self-absorption, He became aware of Himself - this is the stage of Self-Love. [Fa ahbubtu-an-urifa. - He loved to be known.] vibrations brought about by Love gave rise to sounds which were the sounds of letters, and these sounds manifested themselves as asma’ -i-llahi Like in the case of heavenly bodies in astrology, each sound, ergo, each letter of the Arabic alphabet represents an ism. If therefore, an amulet is prepared, consisting of particular letters, the asma’ represented by these letters must find their manifestation. The idea, therefore, is that a theurgist or Mashshayikh who has selflessly practiced this art can bring about a particular desired effect, by the manipulation of Arabic letters. He is supposed to have permission from his Pir [Peer or Pir (Persian: پیر, lit. 'elder') is a title for a Sufi spiritual guide.] who grants him the same after he is fully satisfied with the moral character or selflessness of his murid; the same precaution as is taken in the case of teaching Hypnotism or Mesmerism.
It is said that the question of ‘Khilafat’ was, in the first instance, determined by the answer given to the question of ‘Fana’ [fana, Arabic fanāʾ (“passing away,” “ceasing to exist,” or “annihilation”), the complete denial of self and the realization of God that is one of the steps taken by the Muslim Sufi (mystic) toward the achievement of union with God. Fana may be attained by constant meditation and by contemplation on the attributes of God, coupled with the denunciation of human attributes.]and ’Baqa’ [Baqaa (Arabic: بقاء baqāʾ ), with the literal meaning of subsistence or permanency, is a term in Sufi philosophy which describes a particular state of life with God, through God, in God, and for God. It is the summit of the mystical manazil, that is, the destination or the abode.]. when it was announced that the Prophet [Peace be on Him] had departed this life, the people gathered together at Thaqifa Bani Sa’ida, [The Saqifa (Arabic: سَّقِيفَة, romanized: Saqīfah) of the Banu Sa'ida clan refers to the location of an event in early Islam where some of the companions of the Islamic prophet Muhammad pledged their allegiance to Abu Bakr as the first caliph and successor to Muhammad shortly after his death in 11 AH (632 CE). The Saqifa meeting is among the most controversial events in early Islam, due to the exclusion of a large number of Muhammad's companions, including his immediate family and notably Ali, his cousin and son-in-law. The conflicts after Muhammad's death are considered the roots of the current division among Muslims. Those who accepted Abu Bakr's caliphate were later labelled Sunnis, while the supporters of Ali's right to caliphate went on to form the Shia.] and went up to Ali his cousin and son-in-law [husband of his beloved daughter, Fatima], and said: “what is your vision of God?” He said: “I do not see shay, but I see only God.” Then they went to Othman, another son-in-law and put the same question to him. He said: “I do not see shay, but I see God after it.” Then to Umar. He said: “I do not see shay, I see God before it.” Then they went to Abu Bakr. He said: “I do not shay but I see God along with it.” Now about the time of the Demise of the Prophet, there were 144,000 companions, [according to the article on “Ashab” in Hughes’ “Dictionary of Islam”]. The electorate thought that although the “vision of God” of ‘Ali was the most perfect, yet was too impracticable to steer the ship of the state, and so they elected Abu Bakr, who had both Rabb and ‘abd in view at the same time, to be the first Caliph of Islam.
Real spiritualism is that condition of mind in which one sees all the creatures in Self and Self in all the creatures i.e. he sees the same soul manifesting in all beings with duality completely disappearing from his mind. In such a state the seeker feels the hunger of another hungry man, the sin of a sinner and the sorrow of a man in difficulty. The basis of such spirituality is love.
Knowing the One, retaining His consciousness and feeling His continuous presence is spirituality. Sant Kabir has said – “NA PAL BICHUDE PIYA HUMSE, NA HUM BICHHUDE PIYA SE”
As the Hindu scriptures mention Karmkand (observing rituals), Upasana–Kand (Worship), Gyan-Kand [Knowledge] and Siddhavastha [Perfection], similarly, Sufi-saints also describe four states of wayfarers i.e. Shariat, Tariqat, Haqiqat and Marfat. Hindu devotees also think of ‘Brahman’ [God] as the beloved, who is treasure of all beauties and qualities. The ‘Analhaq’ [I am the Truth] of the Sufis is the same as ‘Aham Brahmasmi’ mentioned in the Hindu Scriptures. In the state of complete surrender, the devotee gets totally absorbed in his Lord and he assumes His form, His identity and becomes One with Him. This state of a complete merger is described in detail in Sufism.
‘Fana’ [merger in the beloved, i. e., God] is that state in which the seeker loses the sense of his separate existence. ‘Faqad’ is a later state in which the ego [I-ness] completely vanishes. ‘Sukra’ [or the state of Love] is that state in which the seeker loses the consciousness of his individual existence and sees his Beloved everywhere and forever and he gets lost in this eternal love. This is the path of sacrifice. In the ‘Praapti Paksha’ [acquisition] these matters are described in a different manner. There it is ‘Baqa’. It is that state in which the seeker with complete faith and devotion in the Supreme Being gets established in the ‘One’. After this, he realities the God, which Sufi saints call ‘Wajad’ [Wajd or wajad is a Sufi term for the religious ecstasy induced by dhikr (the remembrance of God) by means of sama, listening to the measured recitation, signing or chanting of spiritual verses or poetry] and the last state is known as “Shavha” meaning thereby complete peace.
This facet of love, as much it appears to be simple in saying, in reality, it is equally difficult. It is a matter of life and death. It is said – “SEES UTARE BHUIN DHARE, TA PAR RAKKHE BANDH.” "सीस उतारै भुइँ धरै, ता पर रक्खै बाँध।" Here ‘I’ and the ‘God’ cannot Co-exist. To reach God, ‘I’ would have to cease to exist.
Much contextual to the subject under reference, is an important incident is worth mentioning here to be quoted from the biographical sketch of Laalaa Ji Maharaj. This incident relates to the occasion when Huzur Maharaj, Janab Maulvi Sahib had fallen seriously ill. Since the treatment in Farrukhabad did not come fruitful, he was shifted to Kanpur and was being treated in Kanpur those days. Every Saturday evening Laalaa Ji used to move to Kanpur by evening train. After spending the day in the service of his Guru Maharaj, he used to return to Farrukhabad by the corresponding train. This had become his routine during those days. In the Panda Bagh - Railway Road, Nala Machratta, palla, Farrukhabad, Uttar Pradesh 209625 - area on Railway Road in Farrukhabad city, one Shah Sahib used to live. Shah Sahib was widely known as a saint possessing miraculous powers but in fact, he was very licentious and sectarian. He was unhappy with Huzur Maharaj as to why he was imparting the esoteric knowledge received by him from the [Muslim] Sufi Order to the Hindus, like Laalaa Ji without the considerations of communal obligations of so-called Islam, ignoring many Muslim friends like him [aforesaid Shah Sahib]. Many times Shah Sahab used to expel them from his company and used to discard them. He had a special eye on Laalaa Ji. Looking at his divine affection, kindness and elderly attention by Huzur Maharaj on Laalaa Ji, he [Shah Sahib] used to feel very upset.
During that period once when Laalaa Ji was proceeding towards Farrukhabad Railway Station on a Saturday evening, suddenly Shah Sahab along with some of his disciples came out of a street onto the Railway Road. Out of courtesy Laalaa Ji saluted him and wished to move away quickly, but Shah Sahab stopped him intentionally and embraced him clinching close to his chest and kept on pressing Laalaa Ji close to him repeatedly. And then he allowed him to go saying to his disciples that – “He is the disciple and Khalifa [successor] of Hazrat Maulana Shah Fazl Ahmad Khan Sahab Naqshbandi – Mujaddidi – Mazhari, and it is he who is Ramchandra.” Laalaa Ji came to know afterwards that it was well known about him that he had acquired such a miraculous power through which he used to squeeze and empty out the spiritual vitality of others and used to snap the divine link established between them and their Masters [Ruhani Nisbat Salb Kar Lete the]. Perhaps he did the same with Laalaa Ji by embracing him. He [Laalaa Ji] did not give much heed at that time and went on. Later on, he came to know that from that moment Shah Sahab had ascended unbearable pain in his chest, which was not subsiding even after lots of treatment on the contrary it was worsening. At last, the next day in the morning at about 04.00 O'clock he asked one of his close disciples – “Take me immediately to Maulana Sahab [Huzur Maharaj] at Kanpur, otherwise, I would die of this pain; I cannot bear it anymore. One, whose disciple is so elevated, he himself is the Qutub i.e. he is certainly the spiritual Governor of the Present time. This Ramchandra is a disciple of that Hazrat with whom I indulged in such stupidity and attempted to squeeze his link with his Master. But the tables have turned. He has deprived me of my Nisbat [spiritual link]. This pain is because of that and if you want to see me alive do not wait any more and take me immediately to Kanpur.”
"इतने सिजदे किये नक़्श-पाँ पर तेरे। कि जबीं पर मेरे नक़्श-पाँ बन गया।"
Shah Sahab was taken to Kanpur by the first available train in the morning – and was brought before Huzur Maharaj. After an exchange of formal salutations etc., Shah Sahab started crying and genuflected before Huzur Maharaj. Looking at his condition, a cot चारपाई was called for and he was made to lie down on it. In the meantime, Laalaa Ji after buying some fruits from the market reached Huzur Maharaj. He also spotted Shah Sahab who was crying due to pain. On seeing Laalaa Ji, Shah Sahab again cried and started saying to Huzur Maharaj– “Hazrat! I have seen many disciples who have completely merged their identity with their Masters [Fana-Fi-Shaikh = means assimilation or ego-self effacement in the living personality of the teacher.] but such disciples are to be seen rarely in whom their Masters get merged [Fana-Fi-Murid]. And verily dear Ram Chandra is one, who has been so fortunate to receive the grace of Hazrat [you]. He deserves to be called ‘Fana-Fi-Murid’. May it be auspicious to him, as well.” And he continued to speak about his [of Laalaa Ji] revered Master and his kind-heartedness. Shah Sahab had not yet finished that, Huzur Maharaj addressed – “Janab Shah Sahab! Please do not worry. Be comfortable. Here is your spiritual wealth, this is lying safely under my pillow”. With these words, in a flash he lifted and kept the pillow in his lap and then sat straight in a charming pose. He then again said – “Seek pardon of the Lord of all and repent. Take a vow that never in future you would behave in this manner with any wayfarer.” Shah Sahab got up and offered Tauba [तौबाتوبہ penitence, repentance]. Holding his ears by his own hands, he sought pardon. Huzur Maharaj then again addressed him and said – “Shah Sahab, close your eyes and focus your attention inside.” And to give honor [to Laalaa Ji] Huzur Maharaj asked him – “give him Tavajjoh [focus your spiritual radiation towards him]. Fill him with your love. I am sentinelly on your back.” After about half an hour his [of Huzur Maharaj] roaring voice was heard – “That’s all” Everyone opened his eyes. Laalaa Ji saw Shah Sahab was even then murmuring before him; he was weeping intensely, but then Laalaa Ji could see lustre in his eyes and a glimpse of love and satisfaction on his face. His voice that was heard – “Janab! You have done a miracle. I have not only got what I had lost but I have got it many times more----” and amidst that feeling of love and gratitude for quite some time he kept on caressing his [of Laalaa Ji] head and kept on blessing him.
After this incident, Huzur Maharaj became still and earnest and desired to live alone. Whenever Laalaa Ji used to visit him, he would give him a lot of instructions and explain to him lots of things concerning the ‘Tariqa’ [Tariqas have silsilas (Arabic: سلسلة) "chain, a lineage of sheikhs". Almost all orders except the Naqshbandi order claim a silsila that leads back to Muhammad through Ali.[9] (The Naqshbandi Silsila goes back to Abu Bakr, the first Caliph of Sunni Islam, and then Muhammad ibn Abi Bakr]. Special attention was paid to Murāqabah * [Arabic: مراقبة, lit.: "to observe”]. Laalaa Ji was expected to give more and more time to him. Now he often used to say – “The work is eminently big and the time at hand is limited”. His eyes used to show sparkles of total revolution and complete change. It used to appear as if he wanted to reform the whole society. He did not want to see even the animals in difficulty. Though he would not say much from his gestures it used to appear that he wanted to implement a lot of welfare schemes.
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* The word murāqabah is derived from the base of rā-qāf-bāʿ.[3] The base has the meaning of guarding and watching over with the expectation of noticing any change, unique qualities or abnormalities of a given thing.[4] The word is also on a verb scale of three, which gives a connotation of exaggeration, overexertion, and partnership. This then implies that the one who is doing murāqabah is diligent and hardworking with the expectation that someone else is also doing a similar task.
In ancient Arabic, the word murāqabah referred to one who would watch the night sky. They would scan the sky in hopes to see the first signs of early stars to begin their journey. Due to the intense heat and difficult terrain of the Arabian Peninsula, the ability to recognize the constellations and their seasonal divergences was a critical skill. In the classic poem, “the observer of the night is as vigilant as a fish in search of water”.
This etymology can be connected to the modern linguistical and technical meaning of what murāqabah is understood to be today.[6] Murāqabah is seen to be of twin perspectives, both with a connotation of persistence and exertion. According to al-Qushayrī (d.465/1072) and al-Jurjānī (d.816/1413), murāqabah is for one to be aware that their Lord is perpetually aware of His subordinates. Not only is the person continuously in a state of mindfulness but they are also cognizant that their Lord is aware as well, creating a reciprocal relation.
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His attachment to Laalaa Ji was ‘increasing in geometrical proportion. It appeared that he wanted him to be the leader of the revolution that he wanted to bring about. He [Laalaa Ji] also used to experience all the time that in every cell of his body, in all his arteries and veins, he [Huzur Maharaj] was constantly transmitting the energy of eternal youth.
Many stories have come down to us, through hagiographic sources about the Sufi Masters of the hierarchy of Laalaa Ji. Once when Laalaa Ji visited his spiritual guide [Huzur Maharaj], he saw him in a serious mood writing something with some old copies and books lying scattered around him. Thinking that perhaps his attendance not may disturb the Master, he sat down in a corner quietly waiting for his attention with full concentration. But instantaneously it occurred to Laalaa Ji that he was waiting for him only. As soon as he sat down, Huzur Maharaj stopped working and asked him to come closer and then started to read out the texted draft – [transliterated into ‘Devanagari’ script] which reads as below -
"मेरे मुर्शदना जनाब अहमद अली खाँ साहिब रहमतुल्लाहु अलैहि ने जब बन्दा को इजाज़त और ख़िलाफ़त की इज़्ज़त बख़्शी तो अव्वल मक़तूब [पत्र] फ़रमाया - पढ़ लो। चनांचे ग़ुलाम ने पढ़ा। जब ख़त्म हो चुका तो फ़रमाया कि फ़ज़्ल अहमद यह बातें तो हम से कुछ न हुईं। मैंने अर्ज़ किया कि हज़रत अब इन्शाअल्लाह [ईश्वर इच्छा से] ज़हूर फ़रमाँ [प्रकट] होंगे। हज़रत ने फ़रमाया कि अब हम ग़ोर किनाराः हुए [अब हमारा अन्त समय निकट आ गया है]।चन्द दिनों का मेहमान हैं। अब क्या होगा। बन्दा सुन कर रोने लगा। फ़रमाया - शाबाश ! यह वक़्त रोने का है। [तत्काल ] मेरे क़ल्ब में वशाअत [आनन्द] व सुरूर [हल्का नशा] पैदा हुआ। यह सुन कर फ़रमाया - यह बातें ख़ाली न जाएँगी। इनका ज़हूर [प्रकाश] अब तुमसे होगा। हज़रत का यह इरशाद [धर्मगुरु का उपदेश] सच हुआ। इस अहक़ [जो बहुत अधिक हक़दार हो] से अक्सर हिन्दुओं, ईसाइयों और शियों को फ़ायदा पहुँचा। क़ल्मः अलहम्दो लिल्लाह अला। .. ... ... पढ़ा गया। इसके बाद हज़रत मुर्शदना ख़लीफ़ा जी साहिब ने फ़रमाया कि अब तक तो तुम ख़ूब आराम से रहे। अब मैं एक अज़ीम [महान बोझ, अर्थात, उत्तरदायित्व] और अम्र फ़रवीम [प्रतिष्ठापूर्ण कार्य] तुम्हारे सुपुर्द करता हूँ। अगर बजा लाओगे तो अम्बिया और औलिया के साथ मशहूर होगे [क़यामत के दिन अवतारों और सन्तों के साथ ज़िंदा किये जाओगे], वर्ना यही ख़िकी [वस्त्र] दोज़ख़ [नर्क] को खींच ले जायेगा। कमतरीन बहुत रोया और अर्ज़ किया कि हज़रत! बन्दा को मुआफ़ फ़रमाइये। ख़लीफ़ा जी साहिब ने फ़रमाया - ख़ुदा आसान करेगा। और ग़ुलाम के वास्ते दुआ की। फ़िर, हज़रत सैय्यदना की अतीया [उपहार] तवर्रुक़ात तलब फ़रमा कर उसमें से हज़रत की तस्बीह [माला] और कुरता शरीफ़ की आस्तीन मुबारक और एक टुकड़ा दस्तार [पगड़ी] शरीफ़ का और एक कुलाह [टोपी] और अपना कुरता मरहमत फ़रमाया [प्रदान किया] और यह फ़रमाया कि हर-एक बुजुर्ग़ अपने ख़लीफ़ा को अपना तवर्रुख़ दिया करता है। ज़हेनसीब तुम्हारे [क्या ख़ूब तुम्हारा भाग्य है] कि तुमको हज़रत सईयदना अबुल हसन साहिब रहतुल्लाहु अलैहि के तवर्रुक़ात मिले। शुक्र, इस अतीये [उपहार] का करना चाहिए।"
“When my revered Master, Janab Ahmad Ali Khan Sahab Rahmatullahu Alehi, conferred the authorization and successor-ship to this humble servant, he gave me a letter to read. This humble servant, therefore, read the letter. When I finished reading, he said – Fazl Ahmad! these things did not materialise in my time. I said God willing, they would take place now. He replied that now my end is nearing. I shall be here in this world only for some more time. What can be expected from me now? On hearing this, I started weeping. My revered Master said - well! this is [actually] the time to cry. Immediately I felt warmth and a gushing feeling of happiness in my heart. Then he said – these words would not go empty, they would now come true through you and his words came true. Generally Hindus, Christians and Shias benefited from this Ahaq (one entrusted with great authority). Then the Alhamdulillah Ala Kulli Haal alhamdulillah ala kulli hal - موسوعة إقرأhttps://www.eqrae.com › alhamdulillah-ala-kulli-hal [“All praise and thanks are only for Allah in all circumstances”.] was read-out. Thereafter, Hazrat Murshadna Khalifa Ji Sahab said – “So far you have lived comfortably. Now I am casting on you an important and great responsibility. If you accomplish the task, you would be raised with the saints and holy persons on the Day of Judgment, otherwise, this would drag you to hell. This humble servant wept a lot and requested for being excused from this onerous task. Khalifa Ji Sahab said, “God would make it easy for you” and he prayed for this servant. Then he called for the Tabrrukat (things received from saints and other elderly persons) and other gifts received from Hazrat Saiyedana Sahab[Hazrat Abul Hasan Nasirabadi-the spiritual Master of Khalifa Ji Sahab] and gave me his [Hazrat Saiyedana’s] rosary, a sleeve of his Kurta (shirt), a piece of his turban and a cap and his own Kurta, saying that every Buzurgh [an accomplished spiritual Master] gives some Tabrrukat to his Khalifa [his successor]. It is your great fortune that you have received the Tabrrukat [the plural of tabarruk तबर्रुक•تَبَرُّک = benediction, blessing, gift, gift from a saint, sacred relics] of Hazrat Saiyedana Abul Hasan Sahab, Rahmatullahu Alehi. You should thank the Almighty for these gifts.”
All the gestures of Huzur Maharaj were elegant. Laalaa Ji could not then understand why the above passage written by him was read over to him. The next day Laalaa Ji came to know that on 09, 10 and 11th Oct. 1896, he [Huzur Maharaj was [himself] organizing a Urs [Urs (from Arabic: عرس ‘Urs) or Urus (literal meaning wedding), is the death anniversary of a Sufi saint, usually held at the saint's dargah (shrine or tomb). In most Sufi orders such as Naqshbandiyyah, Suhrawardiyya, Chishtiyya, Qadiriyya, etc. the concept of Urs exists and is celebrated with enthusiasm. The devotees refer to their saints as lovers of God, the beloved.] wherein saints and Mahatmas from all religions and sects were invited to participate. The Urs ceremony started in the morning of the first day i.e. 09th Oct. 1896 as already decided in which Huzur Maharaj had made me his right hand [trusted lieutenant] and accordingly he was made responsible for the execution of many of the programs.
In the evening of the last day of Urs, i. e., On 11th October 1896 [AD] a special meeting of very distinguished persons consisting of the Pir-o-murshadna [Spiritual Masters], renowned saints- Mathadhish [abbot] and other accredited with such high status belonging to various religions and sects including Hindus, Muslims, Sikhs, Christians, Kabirpanthis, Jains, Buddhists and others, who had arrived from distant places were included. Presenting Laalaa Ji before them Huzur Maharaj announced – “this fakir has been ordered by the Buzurgane Silica-Aliya Naqshbandia – Mujaddidia – Mazaharia [great Masters of the Naqshbandia – Mujaddidia – Mazaharia Order] that dear Ramchandra be conferred with full authorization [Ijaazat Nama اجازت نامہ Accreditation]. So, the great ones! After testing him you may like to kindly concur with it or reject it.” Thereafter, Huzur Maharaj addressed Laalaa Ji with his pet name and said - “My son Puttulal! Give them ’Tawajjoh’ [Tawajjoh can refer to the spiritual concentration exercised between the Murshid and his murid. On a higher level of meaning it is Allah's Attentiveness towards the possible thing which brings that thing into existence.]and whatever questions they ask you, give them an appropriate and satisfactory answer. The Almighty may give you success.”
Laalaa Ji did not take any time in complying with the orders of his Guru Maharaj. His eyes closed on their own. Thereafter like fumes a stream of thoughts erupted from deep within him, which possibly was a gross expression of his gratitude towards his Master.
Laalaa Ji writes in his autobiography - “Then the clouds of grossness started to disappear on their own and after a few moments it looked as if dawn had arrived. A dim light was seen and across that light, I had recognized, it was the subtle form of the grace of my Master, which had moved from the grossness of emotions and was now showing its glimpse on this side. It was my first encounter with such an enchanting and thrilling dance of the grace of Sadguru. What I know was that these were the very moments of getting face to face with ‘Pralaya’ [a period of dissolution or destruction of the manifested universe at the end of a Kalpa according to Hindu philosophy: the end of the world]; it was beyond imagination. The state of thoughtlessness was now reaching new heights and had reached the state of ‘Tam’ [ Samkhya philosophy, a guṇa is one of three "tendencies, qualities": sattva, rajas and tamas. This category of qualities has been widely adopted by various schools of Hinduism for categorizing behavior and natural phenomena. The three qualities are:
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* Sattva is the quality of balance, harmony, goodness, purity, universalizing, holistic, positive, peaceful, and virtuous.
• Rajas is the quality of passion, activity, being driven, moving, dynamic].
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I felt as if my own existence and even its feeling were disappearing. In between whenever my attention returned to the state of being, I found there nothing except the presence of my Master. Slowly and slowly it [his existence] appeared to extend and to such an extent as if the entire creation would get merged in it. It was a state of beautiful and divine bliss. All the masters of this Order were clearly seen twinkling across a transparent shield of light. It appeared as if the ‘Prakriti’ [nature] was in the state of full bloom and all over it was bliss and bliss alone. For some time ’Satnam’ [the divine vibration] echoed in that scene with its charming and musical presence. After that, even that also disappeared. Whatever it was; there was neither light nor darkness; no color, no sound. Colorless melting light appeared to take the entire creation in its fold. Such a sparkling light in comparison to which the light of several suns would appear dim. In this ocean of love and bliss, all of them were completely immersed. After about an hour it appeared that all of us were returning to our conscious state. Amongst all this, I felt that Huzur Maharaj was playing his role – and then I heard him saying”. This was the voice heard by him was of Huzur Maharaj - “It is enough now”.
Laalaa Ji further writes - “Slowly everyone opened their eyes. On their faces, extraordinary happiness and satisfaction were clearly visible. Now my Hazrat Qibla was being profoundly congratulated. Words were falling short to express their feelings which were being communicated through wet eyes. The whole atmosphere was filled with ‘Holi’ (the festival of colours) like gaiety. All of them had given a combined verdict – “he (i.e. this humble servant) has achieved marvel. Not only has he gained access to the ‘Satpad’ [Satya (Sanskrit: सत्य; IAST: Satya) is a Sanskrit word loosely translated as truth, essence. It also refers to a virtue in Indian religions, referring to being truthful in one's thoughts, speech and actions. In Yoga, Satya is one of five Yamas, the virtuous restraint from falsehood and distortion of reality in one's expressions and actions.] but he has established himself there and is absorbed in that state.” After these compliments, now the session of questions and answers had begun. The first question was – “Son, tell us what is the meaning of ‘Shukr’ (gratitude). I answered- “to use everything (given by God) appropriately in accordance with the scriptures is ‘Shukr’. The next question was – “What is the meaning of ‘Yaft’ (yaaft याफ़्त•یافْت = earning, income, gains, profit, perquisite, emolument). This servant first explained the literal meaning of the word ‘Yaft’ which means a ‘benefit’ or ‘gain’ etc. and then explained that this word is used in conjunction with some other word. Way, in which this question was asked, I had understood that it was asked in the context of just finished meditation. I, therefore, continued,-“Its Hindi (Sanskrit) translation is ‘Samyukta’ (joined-united), from which is derived the word 'Samyojta’. Samyojta is that spiritual state in which the lover and the one he loves i.e. the beloved, existence becomes one, there is no difference (or separate identity) left between them. On reaching this state of ‘Yaft’ or ‘Samyojta’, there remains no fear of falling down. The true realization of ‘Truth’ occurs only in this state. In the sequence of questions and answers now it was the turn of – “Tajjali-e-Joat”. Tajjali literally means light or brilliance. In the context in which the question was asked it referred to “Adhyatm Jyoti” (the spiritual light) or “Noor-e-Haq” (the Divine Light). It is that state of illumination to which the ‘Mayavi Prakash’ (the physical light) has no access. Such a bond of love exists only when one gets absorbed in true love. It is a way of Samadhi or ‘Murakaba’ (meditation) and the purpose is to evoke “Jaukiya Prem”. ‘Jauk’ is the name of a special state that comes after relishing something i.e. the state where one retains the memory of the thing relished and longs for it. Such a meditation takes one to his goal.”
From ordinary questions, it was then the turn of complicated and difficult questions about which ordinarily a person like Laalaa Ji could not be expected to have first-hand knowledge or self-experience. The question that was put before him was “what is death? What is the state of affairs after death?” Laalaa Ji’s Guru, his Hazrat Qibla stroked his back and sat behind on one side. Their eyes exchanged a glance and like a machine, Laalaa Ji started to answer. Those were the most valuable moments of their life and he was feeling that behind his words it was none else except his Guru, Huzur Maharaj, who was speaking through Laalaa Ji. He went on speaking for about one hour and everyone was listening with apt attention. When the words started falling short of expression, their place was taken by charged emotions–and none knew under whose influence and on whose strength Laalaa Ji had announced-“O Greatly revered scholars and saints! Whatever could be expressed through words about death, I have mentioned before you. Now this humble servant is making an attempt to take you all through the experience of death ------”. And while he was saying so, their eyes got closed and amidst total silence, they all experienced the reality of death. The silence was broken by Huzur Maharaj asking them to open their eyes. It was indescribable; tears were rolling out of their eyes. What madness was this? What an obsession it was! The experience of an encounter with the ‘Causal body’ by the embodied soul while still in the gross-physical body, the experience of death while still alive and the experience of the state beyond death, it was all not only astonishing but a new and unbelievable chapter in the history of spirituality. People had once again become vocal. They were talking to each other and congratulating Huzur Maharaj. Yes, they were once again congratulating him, his Guru, Shriman Huzur Maharaj. Laalaa Ji was dumbstruck and not knowing what to do, was waiting for such a thing to happen that he, including all his physical existence, may get completely merged in him. I do not know for how long this all went on.
After a little while, the discussions took a new turn and now they all wanted to know in one voice not from Laalaa Ji but from Huzur Maharaj. They were asking, what kind of love it was, what kind of madness it was, and what a strange transmission of energy this was that the one to whom a Naqshbandi Sufi is nominating his successor is a ‘Vedanti’. How can this happen? Some Vedantic (scholars of Vedas) were also present there. They were desirous to know how such a practical knowledge of Vedas and Upanishads could be kept a secret with Sufis and that too in such a peaceful and quiet manner that no one had even an idea of it that why such a great necessity could not convert into a revolution so far?
It was the last and concluding session of the full three days conclave. The enthusiasm and happiness which he [Huzur Maharaj] was exhibiting all through these days now had been replaced by stillness and then with great ease he addressed – “In all the human beings of the world, spirituality flows in the same manner but their way of living differs.” In his brief address, he also revealed one more thing to them all. It was an old incident relating to the time when Swami Dayanand ji Maharaj had come to Kaimganj. A lot of people had gathered. Besides Aryasamajis, scholars and saints belonging to other religions had also gathered to listen to him [Mula Shankar Tiwari; (02 February 1824 – 30 October 1883) also known as Maharshi Dayanand
 |
| Maharshi Dayanand Saraswati |
is an Indian Philosopher, Social Leader and founder of the Arya Samaj, a reform movement of the Vedic Dharma.]. He (Huzur Maharaj) along with his Pir-O-Murshadna (his spiritual Master) Hazrat Maulana Shah Ahmad Ali Khan Sahab (Rahamatullahu Alehi.) also had gone to listen to him. When both of them were returning after attending the last seminar, on the way back, Hazrat Khalifa Ji Sahab (Master’s Master of Laalaa Ji) asked Huzur Maharaj – “You should also raise a similar vibrant personality (Jawan-Mard) for the progress of the mission of this “Silsila-e-Aliya”. Laalaa Ji’s Dada Guru (Master’s Master) had asked him to raise a person “exactly like Swami Dayanand”. In reply Huzur Maharaj, bowing his head down had said – “This servant has grown only a ‘Babool’ tree (the acacia tree)”. The Rev. Dada Guru Dev had raised his hands towards the sky in prayer and then he made this forecast – “God willing, he would so bloom that he would take upon himself all the pains and difficulties of the world to bear them in his heart and would spread greenery and comfort all over.” Then after narrating this incident, Huzur Maharaj once again said “Amen” and for about two minutes he kept silent, absorbed in the past. Huzur Maharaj then looked at his hands on both sides and thereafter rubbed them well on his face. Then he murmured something, looked at Laalaa Ji intently and after closing his eyes for a few minutes, he spoke in calculated words – “After that day, waiting for the arrival of dear Ram Chandra had become my Ibadat (adoration). The evening when it had become dark because of thundering and raining, that day was very satisfying for me. It was winter. That day he (Laalaa Ji)- had got late in returning from the Kachahary, perhaps due to bad weather and his condition was very pitiable. When he entered from the gate towards 
Madarsa Mufti Sahib [Gate]
Madarsa-Muft Sahab was proceeding towards his room, he was completely drenched and his entire body was shivering because of the cold. This fakir (Huzur Maharaj) was anxiously waiting for him on that stormy evening. I remember it very well. By looking at him; him getting perturbed and looking down; stopping a bit; a little hesitation; then first turning away his eyes and thereafter saluting me with great Shaistagi (respect). All this is fresh in my mind even today. I instantly remarked-“Oh! You are returning at this hour in this stormy weather?” I remember it well. I remember the satisfaction and peace I got when he had come into my room for the first time. He had gone to his room for changing his clothes on my asking and to please me he had come back again after changing his dress along with a cap on his head with full Sufi etiquettes; and how eager I too was for him. Hastily I raked up the fire in my Barosi (earthen stove). Nothing has faded from my memory that how passionately I had covered him with my quilt. I do not know whether it was done to comfort him from the cold and shivering or whether it was because of the eagerness to establish him in the eternity of my Pir-o-Murshadna.” And like this, he was refreshing his memories of the remote past. Now, perhaps he was getting emotional too.
The atmosphere at the moment was fully charged and to that Laalaa JI has written in his autobiography - “I can understand, no one had expected that the reply of Huzur Maharaj to tell them what they were anxious to know would make everyone so emotional. I was feeling clear that the blessing of the entire chain of the great Masters of this Order was drizzling like the pearls of dew, which while on the one hand covered the entire atmosphere with golden- moonlight, on the other hand, had filled everyone’s heart with an ocean of divine bliss in which they were fully immersed and were thrilled.”
After a little while, the mood of the assembly started changing and now everyone was sitting peacefully and quietly. Huzur Maharaj asked Laalaa Ji to move and sit quite close to him. A file was kept near him in which some letters and other documents were already written in very good and attractive handwriting were lying in. Out of the same, he took out two, which he considered being extremely important; and started reading one of them, himself. This document was concerning Laalaa Ji and contained details of those aspects of Brahm Vidya [Derived from the Sanskrit words ‘Brahma’ and ‘Vidya’; In the Puranas, this is divided into two branches, the first one dealing with the Vedic mantras and is called ‘Para-Vidya’ or 'former knowledge, and the latter dealing with the study of the Upanishads and is called the para-vidya or 'latter knowledge. Both para- and apara-vidya constitute brahma-vidya. The Mundaka Upanishad says that "Brahma-vidya Sarva-vidya pratistha", which means "The Knowledge of Brahman is the foundation of all knowledge."] which were told by my revered Master to me and the details of spiritual centres which had been brought within my access and wherein I had been established firmly.
The letter also indicated what ability and competence had been acquired by this humble servant for other seekers to take them to various chakras (spiritual centres) and to establish them there. The second document was an Izazatnama [इजाज़त नामा اجازت نامہ Accreditation] in favour of Laalaa Ji, which was based on the narration in the first document. All the saints and great scholars present there endorsed both certificates with unanimity and he was blessed profoundly. Since they were representing various sects and religions, they also having satisfied themselves, wrote Izazatnamas on their own behalf and requested Huzur Maharaj to give them to this humble servant. It was certified in all those Izazatnamas that this servant named Ram Chandra has accessed and established himself in the state of ‘Hiranyagarbha’ (the golden cosmic egg). His revered Master Huzur Maharaj read each one of them, laying his finger on every word. Thereafter, he requested one of the Vedanti saints present over there to briefly describe the state of ‘Hirnyagarbh’ [Hiraṇyagarbha (Sanskrit: हिरण्यगर्भः; literally the 'golden womb', poetically translated as 'universal womb') is the source of the creation of ‘Universe or the manifested Cosmos in Vedic Philosophy. The Ishwara Upanishad says that the Universe is pervaded by Ishwara (God), who is both within and without it. He is moving and the unmoving, He is far and near, He is within all these and without all these.] He explained-“HIRNY AGARBHE ASTI YASY A SA HIRNYAGARBH. Meaning thereby that one who has ‘Hirnya’ in its womb is ‘Hirnyagarbh’. Hirnya is the power of brilliance, superiority and sovereignty, which can be called ‘Parmatma’ (the Supreme Soul) or ‘Paramsatta’ (the Supreme Authority). This power is working in the Sun and in its nuclei because of which it is Hirnyagarbh.” The expression and glow on the face of Huzur Maharaj were now worth seeing. He said- “Ramchandra, today you have brought glory to your parents and enhanced the status of all the Buzurgane Silsila-e-Aliya Naqshbandia – Mujaddiya – Mazhariya.
"ग़र मैं तुम्हें इस्लाम क़बूल कराता तो महज़ एक आम मुसलमान बन कर रह जाते। लेकिन तुम्हारी निःस्बत से आज जो बातें आसमान, आफ़ताब और ज़मीन की, की जा रहीं हैं, ख़ुशी से मेरा सीना फटा जाता है। बेटे ! वक़्त आयेगा, ज़रूर आयेगा। तुम आफ़्ताब की तरहँ चमकोगे। तुम्हारी ज़ात से, इन्शाअल्लाह, आलम मुनव्वर होगा। तुम्हारी पीढ़ी-दर-पीढ़ी, तुम्हारे पोते-दर-पोते, वली और पीर व महात्मा होते रहेंगे। बेटे ! यह बहुत बड़ी बात है।"
If I had allowed you to accept Islam, you would have become an ordinary Muslim. But today, what is being talked about because of you relating to the heavens, the Sun and the Earth, I am exhilarated. My son! a time would come and surely it would come that you would shine like the Sun. God willing, a new era would dawn on you. Your generations after generations, grandsons after grandsons would attain sainthood and Masterhood. My son, this is a great thing.” All those present there said “Amen”. Huzur Maharaj then stood up and with him, Laalaa Ji and all others also stood up. Huzur Maharaj embraced Laalaa Ji and then after clearing his throat said in a very sweet voice–“Take this, my son. Be always happy. Be this be very auspicious to you” and handed over the Izazatnama (the Letter of Accreditation) to him. All others were also getting emotional. Huzur Maharaj then continued–“My son, this fakir is handing over to you all that he has earned in his life. All the auspiciousness is waiting for your Tavajjoh (attention).” After that he got a bit serious and said–“My son, from today, nay right from now onwards, there is no difference left between you and me. My existence has annihilated in your existence and your existence has annihilated in that Ajim Hasti (Glorious Being) where my Qibla-o- Kaba (revered Master) was looking for you for long.”
And then after a while, he said– “My son you must keep the following things always in your mind –
• Always try to avoid being a Makhadam (a lord or master) and be away from it;
* Try to be a servant and serve others;
* Never promise or make a commitment to anyone that in so much time you would
take ‘one’ to such a spiritual state or experience. Instead, always render whatever
service you can render without any discrimination and never make any claims.
* After saying all this he stroked his charming beard gently and then said further–
बेटे! जो शख़्स तालिबे दुनियाँ हो, उसको बाहर-ही-बाहर निबटा कर दरवाज़े से ही रुख़सत कर देना। ज़्यादः मुहँ मत लगाना - न ही बैयत करना : इन्शाअल्लाह, सिलसिला कभी रुकेगा नहीं।
“My son, one who wishes to seek the world, you should dispose him off as early as possible and you should not initiate him. God willing, this Order would never discontinue.” While leaving Huzur Maharaj handed over all those invaluable inheritances to Laalaa Ji (cap, turban, sleeve of Kurta etc.) which he had received from Janab Khalifa ji Sahab (his revered Master).
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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