Khilafat (Caliphate)

When the Shaikh knows that a murid has developed the capacity to guide others, he awards the murid khilafat. There are seven types of khilafat prevalent today of which some are acceptable and other unacceptable.

1. Khilafat-e-isalat: When a Shaikh under the direction of the Almighty awards khilafat. This kind of khilafat is superior of all and is known as real (asli) khilafat. For instance, it is written in Siyar-ul-Auliya that Shaikh Fariduddin Ganjshakr wanted to award the khilafat of India to one of his murids he heard a voice from the unseen saying: “Nizamuddin Badayuni is on the way. He is deserving of Khilafat, give khilafat to him.” When Khwaja Nizamudding arrived in Pakpatan and was blessed with the honour of the presence of the exalted Baba Fariduddin Ganjshakr, he was awarded the khilafat and blessed with the wilayat of Hindustan by Divine Command. It is for this reason that Hazrat Shaikh Fariduddin Ganjshakr would ofter say, “Baba Nizamuddin is app[arently my khalifa but in reality he is the khalifa of Almighty Allah and a deputy of Hazrat Muhammad Mustafa (s.a.w.).” This kind of khilafat also known as khilafat-e-Ilahi.

2. Khilafat-e-ijazat: When a Shaikh knows that a disciple (murid) or a relative of his, or any other person has abilities and the capacity to guide others, he declares him as his khalifa. This kind of khilafat is also known as khilafat-e-rizai.

3. Khilafat-e-eijmai: When a Shaikh passes away without declaring anybody his khalifa, the murids gather and select anyone from his murids or heirs. This kind of khilafat is not regarded as authentic by the Sufi masters, that is why it is also called khilafat-e-iftrai (unacceptable).

4. Khilafat-e-wirasat: When a Shaikh passes away without declaring anyone his khalifa and one of his heirs proclaims himself khalifa. This kind of khilafat is also not acceptable to the Sufi Shaikhs until it is supported by a clear indication by the deceased Shaikh himself. This kind of acceptance is difficult to prove by people.

5. Khilafat-e-bukmi: When a Shaikh passes away without declaring anyone his khalifa and there is difference of opinion about it, the matter is brought before the court of law. The decision of the court is considered valid, if the court observes the injunction in the Quranic ayah: Obey God, and obey the Apostle, and those charged with authority among you. ($:59) Otherwiese it is not acceptable to the mashaikh.

6. Khilafat-e-takleef: When a murid tries to get khilafat from his sheikh by personal effort and recommendations from higher sources. This kind of khilafat is also regarded of no value by the Sufi Shaikhs.

7. Khilafat-e-Owaisiyah: When a man receives spiritual training and receives khilafat from a Shaikh who has passed away. This kind of khilafat was acceptable to the Sufi Shaikhs of earlier times (mutaqaddimin) as stated by the author of Iqtihas-ul-Anwar, but the Sufi Shaikh of latter times do not accept it as legitmate, unless he also receives it from an accomplished living Shaikh.

The great Sufi masters are of the opinion that once a murid has reached the stage of fana-fi-Rasul and the realm of Jabroot, it is permissible to award him khilafat although it is not compulsory. It is compulsory only when the murid has reached the stage of shahud-e-Zaat (witnessing the Absolute Being). According to some Sufi Shaikhs, a murid becomes capable of receiving khilafat when he can distinguish between Divine inspiration or satanic suggestions (khatrah-e-Rahmani and Khatrah-e-Shaitani.) According to some Sufi Shaikhs when a murid is capable of receiving khilafat, his Shaikh should not hesitate or withhold it, especially when the indication is given to him by the Almighty or from the Holy Prophet of Islam or form his own Shaikh.

In khilafat there are two kinds of permission (ijazat): i. ijazat-e-mutliqa, and ii. Ijazat-e-niabati

The former (ijazat-e-mutliqa) is a permanent declaration of khilafat under which a khalifa can make disciple (murids) under his own name and issue the shajrah (the spiritual lineage upto the Holy Prophet) also under his name.

While in Khilafat-eniabati the khalifa makes murids on behalf of his Shaikh and awards shajrah under the name of his sheikh and not-under his own name.

According to some Sufi Shaikhs, khilafat is of two kinds; khilafat-e-sughra (minor) and khilafat-e-kubra (major).

Khilafat-e-sugbra (minor) is awarded by a Shaikh to a murid on account of the murid’s hard work, worship and prayers, convinced that he will be able to perform his duties properly. He grants him one of his garments as khirqab and appoints him in some city or town to guide others.

Khilafat-e-kubra (major) is when a Shaikh receives repeated Divine inspirations to award khilafat to someone and the Shaikh cannot ignore these inspirations. This kind of khilafat is also known as khilafat-e-asli and niabat-e-mutliqa, by which the khalifa inherits everything belonging to the Shaikh including (tabarrukat) the reliecs.

When the Shaikh knows that a murid has developed the capacity to guide others, he awards the murid khilafat. There are seven types of khilafat prevalent today of which some are acceptable and other unacceptable.

1. Khilafat-e-isalat: When a Shaikh under the direction of the Almighty awards khilafat. This kind of khilafat is superior of all and is known as real (asli) khilafat. For instance, it is written in Siyar-ul-Auliya that Shaikh Fariduddin Ganjshakr wanted to award the khilafat of India to one of his murids he heard a voice from the unseen saying: “Nizamuddin Badayuni is on the way. He is deserving of Khilafat, give khilafat to him.” When Khwaja Nizamudding arrived in Pakpatan and was blessed with the honour of the presence of the exalted Baba Fariduddin Ganjshakr, he was awarded the khilafat and blessed with the wilayat of Hindustan by Divine Command. It is for this reason that Hazrat Shaikh Fariduddin Ganjshakr would ofter say, “Baba Nizamuddin is app[arently my khalifa but in reality he is the khalifa of Almighty Allah and a deputy of Hazrat Muhammad Mustafa (s.a.w.).” This kind of khilafat also known as khilafat-e-Ilahi.

2. Khilafat-e-ijazat: When a Shaikh knows that a disciple (murid) or a relative of his, or any other person has abilities and the capacity to guide others, he declares him as his khalifa. This kind of khilafat is also known as khilafat-e-rizai.

3. Khilafat-e-eijmai: When a Shaikh passes away without declaring anybody his khalifa, the murids gather and select anyone from his murids or heirs. This kind of khilafat is not regarded as authentic by the Sufi masters, that is why it is also called khilafat-e-iftrai (unacceptable).

4. Khilafat-e-wirasat: When a Shaikh passes away without declaring anyone his khalifa and one of his heirs proclaims himself khalifa. This kind of khilafat is also not acceptable to the Sufi Shaikhs until it is supported by a clear indication by the deceased Shaikh himself. This kind of acceptance is difficult to prove by people.

5. Khilafat-e-bukmi: When a Shaikh passes away without declaring anyone his khalifa and there is difference of opinion about it, the matter is brought before the court of law. The decision of the court is considered valid, if the court observes the injunction in the Quranic ayah: Obey God, and obey the Apostle, and those charged with authority among you. ($:59) Otherwiese it is not acceptable to the mashaikh.

6. Khilafat-e-takleef: When a murid tries to get khilafat from his sheikh by personal effort and recommendations from higher sources. This kind of khilafat is also regarded of no value by the Sufi Shaikhs.

7. Khilafat-e-Owaisiyah: When a man receives spiritual training and receives khilafat from a Shaikh who has passed away. This kind of khilafat was acceptable to the Sufi Shaikhs of earlier times (mutaqaddimin) as stated by the author of Iqtihas-ul-Anwar, but the Sufi Shaikh of latter times do not accept it as legitmate, unless he also receives it from an accomplished living Shaikh.

The great Sufi masters are of the opinion that once a murid has reached the stage of fana-fi-Rasul and the realm of Jabroot, it is permissible to award him khilafat although it is not compulsory. It is compulsory only when the murid has reached the stage of shahud-e-Zaat (witnessing the Absolute Being). According to some Sufi Shaikhs, a murid becomes capable of receiving khilafat when he can distinguish between Divine inspiration or satanic suggestions (khatrah-e-Rahmani and Khatrah-e-Shaitani.) According to some Sufi Shaikhs when a murid is capable of receiving khilafat, his Shaikh should not hesitate or withhold it, especially when the indication is given to him by the Almighty or from the Holy Prophet of Islam or form his own Shaikh.

In khilafat there are two kinds of permission (ijazat): i. ijazat-e-mutliqa, and ii. Ijazat-e-niabati

The former (ijazat-e-mutliqa) is a permanent declaration of khilafat under which a khalifa can make disciple (murids) under his own name and issue the shajrah (the spiritual lineage upto the Holy Prophet) also under his name.

While in Khilafat-eniabati the khalifa makes murids on behalf of his Shaikh and awards shajrah under the name of his sheikh and not-under his own name.

According to some Sufi Shaikhs, khilafat is of two kinds; khilafat-e-sughra (minor) and khilafat-e-kubra (major).

Khilafat-e-sugbra (minor) is awarded by a Shaikh to a murid on account of the murid’s hard work, worship and prayers, convinced that he will be able to perform his duties properly. He grants him one of his garments as khirqab and appoints him in some city or town to guide others.

Khilafat-e-kubra (major) is when a Shaikh receives repeated Divine inspirations to award khilafat to someone and the Shaikh cannot ignore these inspirations. This kind of khilafat is also known as khilafat-e-asli and niabat-e-mutliqa, by which the khalifa inherits everything belonging to the Shaikh including (tabarrukat) the reliecs.