Forty-First Assembly (Khwan-Pur-Nemat)

Maulana Nizamuddin, one of those present, asked: Is it correct to pledge allegiance 'in absentia' or not? The Vener- able Master replied: I have not seen it written anywhere, nor does it stand to reason but, if a saintly person has mentioned it somewhere, then it would be sound.

He then enquired: If someone cannot go to a saintly person for some reason or other but afterwards sends a request to him and he accepts him and sends him a cap and a prayer-mat, would this suffice to establish a master-disciple relationship? He said: If that spiritual man accepts him as a disciple, then it would be so-absolutely on the former's part, and virtually on the latter. Still there should be some precedent for such a situation.

Maulana Nizamuddin once again said: The Apostle, in the absence of the Commander of the Faithful, Usman, accepted his allegiance. He clasped his own blessed hands together and said: This hand is on the part of Usman.' On this analogy it can be done. He replied: This is one reason for saying it is lawful to accept allegiance from afar. In spite of this some precedent should be sought.

Again, Maulana Nizamuddin said: People talk about a guide by investiture; by allegiance and training; and by association. Where do these distinctions come from? He replied: This saying has a foundation, but it is not known what it is. Afterwards he explained: It is like this. A guide by investiture is a person who has been approached by someone who is desirous of becoming his disciple. He gives him his hand and places a skullcap on his head. This skullcap is also a garment. This is known as a guide by investiture, and also by allegiance. Both are one and the same. A guide through training comes after a novice has undertaken to be the disciple of somebody and some

excusing factor crops up, either on his side or on that of his guide. On account of this factor the novice departs from his guide and goes to another guide who thereupon trains him. He points out his difficulties and defects and prescribes a remedy. While serving this guide he receives training. This is called 'a guide through training.' A guide by association consists only in his association with such a person. Namely by associating with the guide he corrects himself. He puts into practice what he sees his guide doing. This is known as 'a guide through association.

At this stage Maulana Nizamuddin said: What difference is there between a guide 'through training' and one 'by association'? He replied: The guide who trains a novice is assiduous in telling him what he should do and what he should not do; while one who allows a novice to remain by his side does not undertake to train and look after him. The contrast is simply that, by being with him, the novice does what he sees him doing.

The Maulana again said: Suppose there is a spiritual man who loves and has confidence in someone and, in accordance with that faith, benefits and spiritual wealth, on account of the blessing of his presence, descend upon him, and he understands that they have come to him on account of the blessing of the saintly man, and from his glance. Later on, he goes to some other spiritual person and becomes his disciple. Will there now appear any rupture in the benefits and spiritual wealth? He replied: No, there should not be any cessation. Whatever he had received from his former guide will remain with him.

What about the question of his becoming the disciple of somebody else? All guides are agreed on this. They know that all are competent, one being as good as another, but there should be confidence in a particular guide's style of rule.

Again, he asked: Would there be any adverse effect by becoming the disciple of another guide? He replied: No, there would not be. He said: After Maulana Fariduddin had travelled much, seeking the saintly men of this group, and received some benefit from each one, he bound himself to Khwaja Qutbuddin Bakhtiyar, who said: 'Farid, you have come to me when your work has been completed.'

Maulana Nizamuddin, one of those present, asked: Is it correct to pledge allegiance 'in absentia' or not? The Vener- able Master replied: I have not seen it written anywhere, nor does it stand to reason but, if a saintly person has mentioned it somewhere, then it would be sound.

He then enquired: If someone cannot go to a saintly person for some reason or other but afterwards sends a request to him and he accepts him and sends him a cap and a prayer-mat, would this suffice to establish a master-disciple relationship? He said: If that spiritual man accepts him as a disciple, then it would be so-absolutely on the former's part, and virtually on the latter. Still there should be some precedent for such a situation.

Maulana Nizamuddin once again said: The Apostle, in the absence of the Commander of the Faithful, Usman, accepted his allegiance. He clasped his own blessed hands together and said: This hand is on the part of Usman.' On this analogy it can be done. He replied: This is one reason for saying it is lawful to accept allegiance from afar. In spite of this some precedent should be sought.

Again, Maulana Nizamuddin said: People talk about a guide by investiture; by allegiance and training; and by association. Where do these distinctions come from? He replied: This saying has a foundation, but it is not known what it is. Afterwards he explained: It is like this. A guide by investiture is a person who has been approached by someone who is desirous of becoming his disciple. He gives him his hand and places a skullcap on his head. This skullcap is also a garment. This is known as a guide by investiture, and also by allegiance. Both are one and the same. A guide through training comes after a novice has undertaken to be the disciple of somebody and some

excusing factor crops up, either on his side or on that of his guide. On account of this factor the novice departs from his guide and goes to another guide who thereupon trains him. He points out his difficulties and defects and prescribes a remedy. While serving this guide he receives training. This is called 'a guide through training.' A guide by association consists only in his association with such a person. Namely by associating with the guide he corrects himself. He puts into practice what he sees his guide doing. This is known as 'a guide through association.

At this stage Maulana Nizamuddin said: What difference is there between a guide 'through training' and one 'by association'? He replied: The guide who trains a novice is assiduous in telling him what he should do and what he should not do; while one who allows a novice to remain by his side does not undertake to train and look after him. The contrast is simply that, by being with him, the novice does what he sees him doing.

The Maulana again said: Suppose there is a spiritual man who loves and has confidence in someone and, in accordance with that faith, benefits and spiritual wealth, on account of the blessing of his presence, descend upon him, and he understands that they have come to him on account of the blessing of the saintly man, and from his glance. Later on, he goes to some other spiritual person and becomes his disciple. Will there now appear any rupture in the benefits and spiritual wealth? He replied: No, there should not be any cessation. Whatever he had received from his former guide will remain with him.

What about the question of his becoming the disciple of somebody else? All guides are agreed on this. They know that all are competent, one being as good as another, but there should be confidence in a particular guide's style of rule.

Again, he asked: Would there be any adverse effect by becoming the disciple of another guide? He replied: No, there would not be. He said: After Maulana Fariduddin had travelled much, seeking the saintly men of this group, and received some benefit from each one, he bound himself to Khwaja Qutbuddin Bakhtiyar, who said: 'Farid, you have come to me when your work has been completed.'