trying moments in Hazratís life
is immutable law of nature that every human endeavour to scale heights of
eminence and distinction has to fight against tests, trials, and obstacles of
various sorts, which are sometimes of the highest severity. As Hazrat advanced on
the path of spiritual progress, and the fame of his scholarly and spiritual
excellence started spreading far and wide, this law came inevitably into play.
It took a variety of forms: envy, jealousy, spite, malice, and in some instances
sheer enmity for no rhyme or reason. Some of the incidents that this led to are
briefly described below:
A person who harboured feelings of deep jealousy and malice towards
Hazrat tried a couple of times to take his life. He first sent a hired assassin
for the purpose, who managed to hide under Hazratís bed while he was away for
Isha (late evening) prayers in the mosque. As Hazrat returned and lay down on
his bed, however, he was overcome by sheer awe and ran away.
On another occasion, a man deputed again by the same person approached
Hazrat with a sword in his hand while he was resting under a tree during
daytime. Hazrat saw him as he was about to lift his hand to attack him, and
asked him to go ahead and finish the job. The man was, however, so overcome by
Hazratís personality that he threw away his sword, fell down on his knees and
broke into tears.
Another similar emissary came one day to Hazrat and offered poisoned food
to him. Hazrat did suspect some foul play. He nevertheless took a few morsels in
order not to disappoint the man. And also because he firmly believed that death
cannot come before the divinely-ordained time, and that the poison would not
therefore have any effect if providence willed otherwise. The food did produce
some harmful affects but these were not of any serious, mortal nature.
In another instance, a Hindu Brahmin of Srinagar (Kashmir) was secretly
hired to exercise sorcery against Hazrat. It caused Hazrat to become seriously
ill for one full month. At the end of that period, Hazrat somehow came to know
the real cause of the illness. From then onwards, he started recovering because
of sheer faith that the magic of an infidel could not kill him under any
circumstances. He was soon fully cured. The Kashmiri Brahmin responsible for the
magic spell, on the other hand, died soon thereafter, reportedly because his
unsuccessful magic spell recoiled on himself!
Hazrat Pir Fazl Din (R.A), maternal uncle of Hazrat Pir Meher Ali Shahís father Hazrat Nazr Din
Shah (R.A), was the head of the Golra Shrine at the time when Hazrat embarked upon his
career of religious and spiritual guidance. Pir Fazl Din, who had not married
and did not therefore have any direct issue, had designated Hazrat as his
successor since he considered no one except him to deserve that honour. Lest the
closer relatives of Pir Fazl Din deemed his designation instead of someone from
among their own ranks as unfair, Hazrat was initially reluctant to wear the
mantle of succession. Pir Fazl Din was, however, firm in his decision and
over-ruled Hazrat in the matter.
Throughout his later life, Hazratís treatment of all his relations (close or distant) remained completely equitable. All of them continued to receive financial assistance from the shrine account, and the education of their children was accorded equal attention by the madressah teaching staff. The result was that all members of family acquired Hazratís baiíat in course of time, signifying their full loyalty to him as undisputed head of the shrine. In rare instances of overt or learnt tension, the person concerned was treated with even greater consideration than usual.
other people, some respectable contemporary personalities in the spiritual field also
thought it fit to join the ranks of Hazratís detractors. Some of them
criticized Hazratís participation in scholarly debates as 'mullaism' and
therefore unbecoming of a Sufi; some others misinterpreted his absorption in the
remembrance of Allah as a sign of conceit and in difference. In course of time,
however, all these misunderstandings and expressions of rivalry gave way, by the
Grace of Allah, to a recognition of Hazratís true greatness and sincere
devotion to him by his critics.
aforesaid critics of Hazrat included Maulvi Muhammad Zakir Bagavi and Maulvi Abdullah of Garhi Afghanan, both of whom raised objections concerning some of
the contents of Hazratís book ďShamsul HidayahĒ which he had written in
refutation of the Qadyani movement. The former accepted the clarifications
provided by Hazrat on the points raised by him, and not only withdrew his
objections but also joined the group of ulama who accompanied Hazrat to Lahore
for his planned (but abortive) debate with Mirza Ghulam Ahmad. The latter,
however refused to be convinced by Hazratís replies.