What is the Maraqbah Ahadiyyat? It is the contemplation and reflection upon the following Ayah(Verse of Holy Quran), and to benefit and gain from its feelings and Lights: Your Ilaha is the only Ilaha. (Al Baqarah: 163) In actual fact this is the gate to the Divine Throne. It could be termed as the first station on the Path or Sulook(Sufi Path of Love). The seeker finds his Rooh(Soul) in front of him. Then, the Shaikh(Spiritual Teacher), guiding him with his Tawajjuh(Spiritual attention), conducts him to the station of Ahadiyyat(Station of Spiritual Path). It is not possible at all to reach here by oneself as the distance from the earth to Ahadiyyat(Station of Spiritual Path) is very great, approximately 50,000 years, and that too in Rooh(Soul) Years [the distance covered in one year by a Rooh(Soul), which has attained the ability to travel (traverse) such distances without the help or Tawajjuh(Spiritual attention) of a Shaikh(Spiritual Teacher)]. However much someone may try on his own; he will lose himself in the vastness of the path and never reach his destination. However, the Tawajjuh(Spiritual attention) of the Shaikh(Spiritual attention) becomes the means of instant access, and it is a special Divine Grace. Hazrat Ustad ul Mukarram-rua(Allah Yar Khan rh) used to say that if a Shaikh (Spiritual Teacher) can take his student to Ahadiyyat(Station of Spiritual Path), then it is absurd to await any greater Karamah(marvel) from him, as this in itself, is a very great Karamah(marvel). This is a white luminous station, a colossal building. The Rooh(Soul) goes and stands at its entrance. Seen in front is the door built on high lofty columns and corridors. White radiant lights are to be seen everywhere and are especially noticeable coming from the front. If one is blessed with Mushahidah(Spiritual vision) and enters the building, after going a little further the corridor turns to the right, and a huge stadium of sorts is seen, which is packed with people, the elderly far outnumber the young. All these are Arwah (plural of Rooh) of the blessed people who died while they were at the station of Ahadiyyat(Station of Spiritual path). Their lessons were up to this station when they left the world and their Rooh(Soul) was stationed here. Turning right from here then further ahead on the right, is a very beautiful and decorated room. Entering this, one finds there seated the Shaikh(Spiritual Teacher) of the Time; whoever is the greatest Shaikh(Spiritual Teacher) of that time, is seated here in resplendent glory. This too is an amazing Divine phenomenon that a Shaikh(Spiritual Teacher) can be seen simultaneously at many places. Ustad ul Mukarram-rua(Allah Yar Khan rh) used to say that this is known as „T‟adad-e Amsaal‟, meaning that a figure is seen simultaneously at several places. It is as if a room is lined with mirrors and a person entering it will be reflected in every mirror. This Path is common to all Salasil(Spiritual Orders), and although the methods of Zikr(Remembrance) may vary, but the destination of all is the same. If one is blessed with a real Nisbat(Connection) of a Silsilah(Spiritual Order) and is not lost in the quagmire of rituals, then these are the stations, and people (students) from all Salasil (Spiritual Orders) arrive first at Ahadiyyat(Station of spiritual path), and if they are blessed with Mushahidah(Spiritual vision), they find there the Shaikh(Spiritual Teacher) of the Time; who may belong to any Silsilah(Spiritual Order), but is the personality who possesses the highest of Stations and degrees of Divine Union, during his time. However, the real marvel and the fruit of all these endeavours is the adherence to the Shari‟ah and the depth of its sincerity. Once someone came and stayed with Hazrat Mujaddid Alif Sani-rua, and after staying for three months in the Khanqah (Sufi school) asked for permission to depart. Hazrat asked him, „You came and stayed here for so long, but never disclosed the reason of your coming and now you want to leave.‟ He answered, „I came with the intent of learning Sulook(Sufi paht of love) and kept waiting for some Karamah (marvel). However during my three months stay, I did not witness any Karamah. So, I did not disclose the reason of my coming, and now duly disappointed I ask leave to depart.‟ Hazrat Alif Sani-rau said, „Three months is a long time. While you lived at this Khanqah (Sufi School) did you witness any act that was against the Shari‟ah?‟ He replied, „I am an Alim and I know the Shari‟ah. No, I did not observe anything against it, here.‟ Hazrat replied, „What can be a greater marvel than the fact that a person‟s practical life complies with the Shari‟ah?‟ The person realized his mistake, asked forgiveness and started learning Sulook(Sufi path of love). The outcome of this Maraqbah(Meditation) is the strengthening of one‟s belief in Divine Unity to such a high degree that his practical conduct reflects his obedience to Allah-swt in all his actions and all his hopes are severed from others and reposed in the Divine Being alone. A man‟s conduct revolves around his hopes; he obeys others either in the hope of some gain or for fear of some loss; but when he reposes all his hopes in Allah the One, without any partner; then his total obedience gets reserved solely for Allah-swt, and these are (the effects of) the Prophetic blessings, because when a Prophet educates someone, his teachings do not comprise mere words or theory, but similar feelings also transmitted by the Prophet‟s Qalb(Heart), motivate the person to undertake that effort. The perfect compliance evidenced in the Companions-rau was a result of these very Prophetic blessings. The Masha‟ikh(Spiritual Teachers), in succession, are the custodians of these blessings which are transmitted from bosom to bosom, and the same blessings are distributed among the seekers; this is the real objective of the Peeri Mureedi institution. Although it is correct to make Baiat (Oath) for Reformation with someone who is cognizant (knowledgeable) about everyday matters so that one could model one‟s life according to the Shari„ah under his guidance, but if one is seeking the states (feelings) of the Qalb(Heart) and (the realization) of Divine Presence, then it is necessary that the Shaikh(Spiritual Teacher) should possesses the ability to conduct the student to Fana fir Rasool-saws. Therefore, this Maraqbah(Meditation) makes Allah-swt, the focus of all his hopes and desires. A strong feeling of love develops and wonderful changes occur in one‟s practical life, as the real objective is to follow the Holy Prophet-saws with utmost sincerity. The Tasbeeh(Recitation) of this Maraqbah(Meditation) has probably been penned in Ramooz-e Dil(Mysteries of Heart); in any case, its essence is this Ayah(Verse of Holy Quran), which has been explained here. The seeker is initiated in a way that he recites: Fa IzUllah Munazzah, bay Choon-o Chagoon Wa Ilah-o kum Ilahun Wahid (Al Baqarah: 123) Wahdahu la Shareeka laka Ya Allah. Therefore, standing at the Maqam-e Ahadiyyat (Station of Ahadiyyat) the Rooh(Soul) keeps repeating this Tasbeeh(Recitation). It is alright if it is repeated by the tongue, but the Rooh(Soul) must keep up the repetition. After the Lata‟if(Spiritual Organs), a lot of time should be expended on the Maraqbaat(Meditations), and these should not be taken lightly. In fact one should take time from one‟s daily routine to devote to Zikr(Remembrance) and Maraqbaat(Meditations), so that they become firmly established, and their results become apparent in one‟s everyday conduct. This is the desired purpose of life – the adherence to the Holy Prophet-saws with heartfelt sincerity, and this is exactly what is known as the „depth of sincerity‟.
Ameer Muhammad Akram Awan (RH)