Hazrat Babuji's (R.A) Philosophy of Education

Babuji (R.A) was of the opinion that knowledge which strengthens man’s spiritual power to comprehend the Absolute Entity should be combined with the worldly knowledge. Man’s final destination being life after death, acquisition of exclusive worldly knowledge should not be the aim of his life.

Multifaceted, life is not to be taken as a chalking out of mere one duty or performing singularly define role – it is something far more demanding, and even far more enriching. Such was Babuji’s (R.A) life.

His public dealings, social duties, civic roles, spiritual obligations, religious commitments – offering prayers five times a day, along with his regular “Wazaifs” (special prayers) and saying his rosary; emerging as a solid personality, Babuji’s (R.A) life was as such from dawn to dusk, weather wide awake or at rest. At all hours of the day, Babuji (R.A) imbibed the true spirit of the term “Baakhuda”.

To facilitate the comprehension of an extremely complex phenomena and the sought of relationship involve in leading a life in constant remembrance of Allah, the term “Baakhuda” needs to be explicated a bit further in the light of an incident encountered by Pir Meher Ali Shah (R.A) in the jungles of Mianwali (Punjab, Pakistan) and as recorder by himself.

Once Pir Meher Ali Shah (R.A) happened to visit Majzub (a dervish “absorbed” in ecstasy) in the jungles of Mianwali. On his way back while crossing the stream in a boat along with the Majzub, Pir Meher Ali Shah (R.A) happened to seen an elderly woman crossing the stream holding on to an inflated rubber tube. Her astounding courage and bravery won her a silent praise from Pir Meher Ali Shah (R.A).

Right at that moment, the Majzub sounded a clap. He could perceive Pir Meher Ali Shah’s (R.A) attention being diverted from the communication he maintained with the Divine – a temporary distraction. The resounding clap revealed not merely the spiritual status of that Majzub but smoothed out the true nature of the philosophy behind “Baakhuda”. It paved a step further in his spiritual enlightenment as stated by Pir Meher Ali Shah (R.A).

Each gesture and each action of Babuji (R.A), be it in a smile or in a helping hand lent forth to a “Sangee”, was a clear-cut reflection of the philosophy explained.

Babuji (R.A) maintained the practice of retiring to bed quite late. Always accompanied by sangees at dinner-time, Babuji (R.A) held a far deeper view of the social demands. From the medical point of view, a person enjoying dinner too late works against his own health at the cost of professional objection and medical risks.

Approached from a social and spiritual angle, the act was far more rewarding. The guiding force and purpose behind was firstly to save a sangee or needy person who might arrive at odd hours asking for help and feeling in his venture, for Babuji (R.A) might not be available.

Secondly in case a sangee – or a visitor intends to leave earlier and desires to have an urgent meeting and goes back disappointed. Thirdly, more people could join him in his eating, and fourthly to share the problems and inquire after the welfare of his people.

Babuji (R.A) faithfully entertained the view and advocated the philosophy that it was “the langar” of Hazrat Ghaus Pak (R.A) and each man coming to his table was infact a guest of Hazrat Ghaus Pak (R.A) and, therefore, did not leave room for even an iota of negligence. Though maintained at a level par excellence, it was Babuji’s (R.A) reverence for Hazrat Ghaus-e-Azam (R.A) that he followed the tradition to perfection.

His public dealings and the love he bore for mankind was not limited to one sect or religion; it was all embracing. Despite the difference Hindus impressed upon in their religious concepts, Babuji (R.A) still extended a friendly hand maintaining that God understands all languages and since He resided in each heart, people should not be hurt lest it afflicted their devotion and incurred the displeasure of God.

All men are a part of the Divine creation. He is their source and strength. When a devotee or a believer – be it a Hindu or a Muslim or any other holds a communication with God or even talks about God, it implies His presence. They are aware of the Omni-presence of God; they admit His existence; it is only that people fail to comprehend or grasp Him in His totality.

Talents and potentials need to be harnessed, and the best way is to use these in conformity with the directives of Allah and the Holy Prophet (P.B.U.H). True knowledge comprises the study of Fiqh, Tafseer, Quran and Ahadith (Sayings of the Holy Prophet (P.B.U.H)).

The universe itself is like a book – revealing, guiding and unveiling the mysteries and the secrets inherent within a penetrating vision and an open heart is a prerequisite. Nature is man’s guide and his teacher, hence one should learn from these all the time.

The purpose of man’s creation was:

Translation: “ I have created jins and men so that they may serve Me.”

Human beings are entrusted with the sacred duty of worshiping Almighty Allah. Hence the purpose of creation must be constantly kept in view in one’s educational pursuit or philosophy. Besides, the attainment of knowledge should enable man to serve mankind. It is to liberate one from one’s personal ambitions and finite approaches.

True knowledge engenders new approaches and wider perspectives. It takes man out of his limited existence and lifts him to a higher pedestal where all is one – where each is responsible to the other.

Allah brought the non-existent (Nabood) into existence (Bood). Therefore, it is the sublime duty of creatures to observe and study the wonderful creation of the Creator. Man’s life itself is the best exponent of the miraculous creativity of Allah. For “Man is the crown of His creation”.

Knowledge includes faith and belief (Iman). For all Muslims knowledge of the pre-requisites is obligatory as Saadi said:

It reveals the mystery of Being and Existence and the true relationship between man’s self and his Lord. This includes knowledge of the essentials of Islam.

The second kind of knowledge is acquired through experience and observation.

Man has two souls: the higher and the lower, animal or carnal soul: al-nafs al-natiqah and the lower, animal or carnal soul: al-nafs al-haiwaniyah.

The Holy Prophet (P.B.U.H) said:

Translation: “Die before you die”.

This means that one’s animal soul be submitted to the Rational Soul; and about knowledge of this self the Holy Prophet (P.B.U.H) said:

Translation: "He who knoweth his self knowest his Lord”.

The soul who had fulfilled in constant affirmation his covenant with his Lord secures Ma’rifat. He says in the Holy Quran that He has created man so that he may serve Him, and service ultimately means knowledge (Ma’rifat) so that his purpose of creation is for the man to know Him.

Translation: “I was a Hidden Treasure, and I desired to be known so I created creation that I might be known”. (Hadith-e-Qudsiyah)

By means of Ibadat, man can curb his carnal passions, and subject them to the rational soul. Thus he fulfills the purpose of his creations and attains the stage of ‘tranquil’ soul –

“Al-nafs mutma-innah” and returns itself willingly to it’s Lord. To it, the Lord will say “O thou soul at peace! Return thou to thy Lord – well pleased (thyself) and well pleasing unto Him! Enter thou, then, among my servants. Yea, enter thou My heaven”.