A Brief Study of Hazrat Sultan Bahoo (R.A)’s Masterpiece Book ‘Ain ul Faqr

Sultan- Ul - Arifeen, Hazrat Sultan Bahoo (R.A) was born in  Shorkot, in 1039 AH. His father, Hazrat Bazaid (R.A) was a pious religious scholar who had learned the holy Quran by heart. In Mughal regime, he served as the caretaker of Shorkot Castle Jhang. His wife, Rasti Bibi (R.A) was one of the perfect mystics. He (Hazrat Bazaid) belonged to Qutb Shahi (Alwi) tribe, which after 31 generations ultimately reaches Syedna Ali (R.A). His mother was informed through spiritual intuition that she would soon give birth to a perfect saint and that he should be named as “BAHOO”. Thus she named him as Bahoo (May Allah bless him).

Teachingsof Hazrat Sultan Bahoo

According to the hagiography written about the life of Hazrat Sultan Bahoo, titled as “ Manaqab e Sultani” and the other traditions passed from heart to heart, he wrote 140 books for the enlightenment and the guidance of the people. His books are a measuring scale for the seekers of Allah, the Exalted.

His books are a gauge for the seekers of Divinity that lend guidance to them on every point. In his writings, besides, imparting strict advice to tread the path of Sharia ( the traditional Islamic religious law primarily based on the Quran, and also the hadith and Tafseer (commentary) he also informs the seeker about the perils of this path. He has presented the problems of Sufiism in a philosophical manner. However, the eminence of all his writings is that he has substantiated every point with evidence from the holy Quran, as he himself has narrated in Persian verses about his books

In my writings, there is no editing, thus every saying in my books is intuition from Allah. I have attained all knowledge from Quran and Hadith. So, the one who denies my books denies the Quran and Hadith and he is truly a devil

According to a famous tradition, 140 of his books are a valuable treasure for us, yet, presently, only 31 of his books are available. One of his books is Lahndi language from which Punjabi, Saraiki, and Hindko have been segregated. 

Sultan Bahoo Books

Thirty other books are in the Persian language. The books available now are listed below,

Abyat Bahoo (Lahndi Language)

Dewan e Bahoo(R.A)

Teigh Brehna

Ganj-ul-Asrar

Kaleen Utauheed ( Klan)

Muhabat ul Asrar

Mjalsatunabi(SAW)

Aurang Shahi

Risalah Roohi

Ameer ul Konain

Mahak Al Faqr Khurd

Mahak Al Faqr (Kalan)

Kashf Al-Asrar

Hujat ul Asrar

Fadhal Al-Liqa

Taufiq ul Hidayat

Tarf ul Ain

Noor ul Huda (Kalan)

Kaleed Jannat

Jame Al-Asrar

Muhakam Al- Fuqra

Miftah Al-Arifeen

Asrar ul- Qadri

Ain-Ul-Faqr

Aqal e Baidar

Qurbe Deedar

Noor-ul-Huda(Khurd)

Shamsul-Arifeen

Deedar Baksh

Sultan Al-Weham

Ain-ul-Arifeen

The greatness and significance of Ain-Ul-Faqr: Ain Ul-Faqr is the most precious and the most popular of his books, which is known as the compass of truth in the Sufi circles. While highlighting the significance of this fine work, Syed Ahmad Saeed Hamdani writes,

The paramount importance of Ain UL Faqr can be summarized from the fact that special arrangements were made for  the male children in the lineage  of Hazrat Sultan Bahoo(R.A) to learn this book on academic pattern,  which implied that the study of this book inculcates  some capability to understand the Saintliness and Faqr of Hazrat Sultan Bahoo(R.A). Another book Noor-ul-Huda was also learned with a presumption that now (after studying that book) the pursuer was able to study the other books of Sultan ul Arifeen and eventually understand his teachings.

This book holds the status of mentor for the scholars, preachers, and the pursuers of Sufism because, in this book, he has described the minutest points of Sufism in such an appealing, easy and precise way that it seems to have embanked a sea of knowledge into a small vessel.

The study of this book renders a feeling of spiritual tranquility and calm and strange realities are revealed.

Ain –ul-Faqr is a beautiful blend of prose and poetry. By and large, the book is in prosaic form but there is no such page, left unembellished by Sultan ul Arifeen with his poetic taste. Every here and there, his verses are scattered in the form of Mathnavi. Some of these are stanzas, some are couplets and an anthem also which is termed as “the anthem of love” by him. Besides his own poetic verses, the verses of other Sufi poets are also scattered everywhere. Alongside poetry, every page of the book contains the verses from the holy Quran, The Sacred Narration (Hadith Qudsi), traditions of the Holy Prophet Syedna Muhammad (Hadith e Nabwi)­ ­SAW and the sayings of the Sufi poets.  The style of the book is very attractive and subtle. The book contains knowledge about mysticism and Gnostic enlightenment, intimate observations, Sufi implications, the preferences of affectionate, the points of wisdom, scholarly explanations, elucidating logics.  The principles of worship and the pearls of righteousness have been assimilated in such a philosophical and established manner that a seeker of divine truth belonging to any era gets the maximum benefit from it, regardless of the age, he belongs to. Besides providing a comprehensive guideline about the path of Spirituality, this book also extends detailed knowledge about the Qadri Sufi mystic order.

A review of the movement for implementation of Deen in Sub-Continent, factual situation of Hadrat Sultan Bahoo’s period and his contributions

I am grateful to the great grand-sons of Hadrat Sultan Bahoo for affording me an opportunity to present this short research paper titled: ‘A review of the movement for implementation of ‘Deen’ in Sub-Continent, factual situation of Hadrat Sultan Bahoo’s period and his contributions’. The topic has two distinct parts: (1) ‘Reviewing the implementation of ‘Deen’ in Sub-Continent’ (2) ‘Revisiting Sultan Bahoo’s period and his contributions’. Although, in a short paper like this, it is not possible to cover all aspects of the given topic, however, I have tried to explain briefly, the Muslim conquests of India and the role played by Hadrat Sultan Bahoo for the emancipation of Islam in the Sub-Continent during his period.

Hadrat Sultan Bahoo’s period

To review the movement for implementation of ‘Deen’ in the Sub-Continent, it will be in the fitness of things to briefly go through the corridor of history. As a matter of fact, during the course of history, many invaders conquered India, but they could not hold on any part of the sub-continent for long and Hinduism absorbed and assimilated all foreign invaders and cultures after short durations. Even the invaders like Greeks, Kushans, Bactrians, Sakas, and Huns could not hold their political and cultural control over India and with the passage of time all these foreign cultures were absorbed into Hinduism. The situation, however, changed qualitatively when Islam came to India with a highly developed philosophy and theology. Despite Hinduism’s constant political and cultural onslaughts, Islam could not be absorbed in Hinduism. Islam first came to sub-continent, with the advent of Muhammad Bin Qasim during the eighth century from the Arab world, and later on through the gateways of Kabul and Kandhar in North-West. Hence Islamic principles of equality, moral ethics, distribution of Zakat among poor and offering prayers, based on Quranic teachings and the Tradition of Prophet Muhammad (PBUH), attracted the local Hindus towards Islam. This fact may not be ignored that with Islamic conquests, Ulema, Masahikh and Sufia Ikram (Muslim Saints) also came to India and established Mosques, Madrassas, Khanqas, and religious Darbars to preach Islam, resultantly a large number of Hindus and Sikhs accepted Islam during Muslim Rule in Sub-Continent spread over 1000 years. In spite of being one-fourth of the population, until Muslims followed the teachings of Quran and the Tradition of the Prophet, they remained the masters of their destiny, but when they digressed from the Islamic rituals and teachings, their commanding position also declined gradually.

Nur-ul-huda

After Prophet Muhammad (PBUH), the unity of Ummah remained intact, as Sahaba e Ikram and the Family of the Prophet based their lives on fear of Allah and love of the Prophet, therefore, Shariah and Tariqah remained unified as a single entity in Islam. The word ‘Tasawaf’ signifying spiritual love for Allah and His Messenger was used much later for describing Tariqah. However, Hinduism failed to control the conversion of Hindus to Islam despite adopting harsh social measures including a complete social boycott of Hindus who converted to Islam. In further accelerating the social movement against Muslim growth in the sub-continent Hinduism encouraged ‘Bhakti Movement’ for creating a schism in the House of Islam. Hinduism was successful during the period of Emperor Akbar, who was forced to review the religious policy under the influence of Rajputs. Akbar removed Jazya (Islamic Tax) and started inducting Hindus in the royal court through compulsory military service, which considerably lowered the influence of Muslims in the royal court. Taking advantage of the changed policy of the royal court, Hinduism encouraged Bhakti Movement to launch a spiritual attack against the decaying Muslim position in the royal court and check the numerical growth of Muslims in Sub-Continent. Hindu and Sikh Bhakats preached identity of religion and brotherhood of man by propagating the so-called similarities in Islam and Hinduism i.e., Ram and Rahim, Kishwar and Karim, Kaaba and Kailash, Quran and Puran in their lectures and devotional songs. In view of Akbar’s secular-religious policy, the Muslim Saints saw the transformation of Hindu revivalism under the umbrella of Emperor Akbar, with anxiety. Mujaddid Alif Sani, a Muslim Saint of his time, however, raised voice against the secular policy of the Mughal king. He was arrested during Emperor Jehangir’s era but was set free due to likely reaction of Muslim Ulema and Sufia Ikram. Bhakti Movement though succeeded in creating some sort of schism in Muslim Ummah but failed to absorb Islam in Hinduism. However, Bhakats gradually succeeded in promoting internal conflicts among Muslims by dividing the House of Islam into two cults i.e., ‘Wahadtul Shahood’ and ‘Wahdatul Wajood’. The situation continued as such during the era of Jehangir and Shah Jehan until Emperor Aurangzaib reversed the process once again converting sub-continent into Darul Islam. But, in spite of being a staunch Muslim, Aurangzaib never crossed the limits of Islam and his attitude remained tolerant of other religions. Aurangzaib knew it well that since the days of Akbar, the tie of Islam had slackened so he wanted to bring back the waning glory of Islam in the Sub-Continent. He reversed Akbar’s secular policy by re-imposing Jazya (Islamic Tax) on non-Muslims and abolished compulsory military service for Hindus in lieu of Jizya. Aurangzaib was criticized by Hindu writers and historian for being harsh on Hinduism but a British political scientist Alexander Hamilton, who visited India during the later part of Aurangzaib’s reign, greatly appreciated the tolerant policy of the Emperor. In one of his write-ups, Hamilton wrote, “Everyone is free to serve and worship God in his own way”.

Bridal Symbolism in Sultan Bahu’s Poetry

Everybody recites the kalima (or the basic formula of Muslim faith) verbally, but only the ‘āshiq (the lovers) recite it from their hearts, and they are very few. It is my mentor who has taught me how to recite it from the heart, which has made me sadā suhāgan (or the eternal bride).

It is this very concept of sadā suhāgan or the eternal bride which is the central theme of the present paper, with a particular emphasis on the symbolic or metaphorical usage of concepts related to bridehood in the poetic compositions of the Sufis, with particular reference to Sultan Bahu, in a historical perspective.

Hazrat Sultan Bahoo

Sufism is called the way of love, because Love for the Absolute, the Supreme Being, or God, is one of the core principles of Sufism, and it has also been a consistent theme in Sufi writings, particularly poetical works. Although the English term ‘love’ does not convey the Sufi concept of ‘Ishq, which refers to intensified love coupled with passionate longing, the term ‘love’ has been used in this paper for convenience. Coming back to the notion of Divine Love, the Sufis believe that the Divine love is reciprocal, and that is why they emphasize the Divine attribute of being ‘the Loving One’—al-Wudūd, which is one of the ninety-nine names of God.

Historically speaking, the notion of unconditional love for God was articulated for the first time by an eighth-century Sufi woman named Rābi‘ah al-‘Adawiyah of Basrah (d. 801) in her poetic compositions. She urged the people to worship God out of love, instead of owing to the fear of hell or greed for paradise. She taught that a Sufi must love God for Himself alone. The theme of Divine love was further elaborated by the great Sufi masters of subsequent times. The thirteenth-century Andalusian/Spanish Sufi master, Muhiyy al-Din Muhammad b. ‘Ali Ibn al-‘Arabi (d. 1240) and Jalāl al-Dīn Rūmī (d. 672/1273) elaborated on the theme of Divine love, which is based on the notion of the separation of the human soul from its Divine source of origin.

mahak-ul-faqr

The Sufis believe that the higher and subtle truths of Sufism, or the ‘mysteries of Divine Love’, revealed to the accomplished Sufi masters are essentially incommunicable, particularly the state of fanā fi Dhāt or fanā fi Allah, i.e. the spiritual union or the unitive experience. However, these truths and mysteries of love can only be articulated through rich symbols, often employing metaphors, allegories, and similes. Their symbolic representation through twined expressions does not make them objectionable in the eyes of the religious establishment, and may not mislead the laypersons.

The Sufi poets have represented the Real Love or Ishq-i Haqīqī through the language and terminology of Ishq-i Majāzī or human love. In other words, Divine Love is often articulated in human terms by borrowing expressions from the phenomenon of romantic love between a man and a woman. Therefore, the Sufi poets have used gendered imagery in their works, and have presented themselves as ardent lovers, and portrayed God as the Divine Beloved. Sometimes, the metaphor of husband or bridegroom is also evoked for God, whereas the wife or bride is used as a symbol of the human self.

Such bridal symbolism is common in many other mystical traditions of the world. It can be identified in the Old and the New Testaments, in Catholicism, in Jewish mystical literature as well as in Hindu and Bhakti mystical traditions. One striking example is that of the renowned sixteenth-century Rajput saint and poetess of Rajasthan, Mirabai (d. 1547) vividly portrays herself as the bride of Lord Krishna.[iv]

In Sufi tradition, the bridal symbolism metaphorically suggests the notion of spiritual marriage. The ninth-century Persian Sufi, Bayazid of Bistam (d. 874) referred to the Sufis as the brides of God for the first time. Bridal symbolism is also evident in works of Ibn al-Arabi and Rumi. It is worthy of note that such symbolic expressions are characterized by gender reversal since the male Sufi poets identified themselves with the feminine. Switching of masculine and feminine positions is a common characteristic of Sufi poetry.

It is interesting to note that the term ‘urs literally means wedding in Arabic, and it is traditionally used to refer to the death anniversary celebrations of Sufis. These death anniversaries are not merely observed, they are celebrated by the disciples and devotees like wedding occasions, and that is why there are much festivity and rejoicing. In the symbolic sense, it denotes the idea of a spiritual wedding, an i.e. union of the soul of the departed Sufi with God—the Primordial Beloved. The Sufi is considered the bride of God, who has left for his eternal abode, i.e. the house of Divine Groom.

Bridal symbolism is a consistent theme in South Asian Sufi poetry in Indo-Persian, Hindavi, Urdu, as well as vernacular languages like Sindhi, Punjabi, and Gujarati. Traditionally speaking, in South Asian cultural context, the relationship of a wife to a husband is like the relationship of a Sufi to God, which is characterized by extreme submission and intense devotion. Moreover, according to South Asian cultural traditions and norms, a husband is supposed to be kind and considerate to his wife, whereas a wife is expected to be loyal, faithful and devoted to her husband. The bridal symbolism in Sufi poetry was indigenized by the Sufi poets of South Asia by employing the concepts of suhāg and suhāgan in Sufi poetry. In the Hindi language, the term suhāgan refers to a happily married lady (who has achieved the love of her husband), whereas suhāg means a state of marital bliss or wifehood.

The fourteenth-century Chishti Sufi poet, Amir Khusrau (d. 1325) evoked the bride and groom metaphor in his Persian, and particularly Hindavi, poetry. He used the bridal symbol for explaining his spiritual relationship and emotional bonding with his murshid Shaykh Nizam al-Din Auliya of Delhi (d. 1325). Khusrau conceived of himself as a suhāgan, and also referred to the concept of suhāg. Here one may recall a statement of Baba Farid (the murshid of Shaykh Nizam al-Din Auliya) in Fawaid al-Fuad wherein he likened/compared a Sufi Shaykh to a mashshata,[vii] i.e. the hairdresser of the brides, who adorns and prepares them before their final meeting with the bridegroom. In a symbolic sense, to Baba Farid, it is the murshid who cleanses, embellishes and beautifies the human soul, and prepares it for its possible union with the Divine.

In the fifteenth century, a Gujarati poet, Shah Ali Muhammad Jiw Jan (d. 1515) used the metaphor of a longing bride to symbolize the longing soul. Through the use of bride-groom symbols in his poetic compositions, he tried to explain the mysteries of Wahdat al-Wujūd.

Here one may recall the poetic compositions of Guru Nanak (1469-1539), who also uses the bridal metaphor, and evokes the concept of suhāg. According to a shabd (a hymn) of Guru Granth, Nanak symbolically classifies the human beings or souls in two categories: duhāngan and suhāgan. In a literal sense, duhāngan refers to those unlucky women, whose love remained unfulfilled, who failed to achieve their love, or are deserted by their husbands, whereas suhāgan refers to those lucky women who enjoy union with their husbands, achieve their love and thus, reap the fruit of their past actions. Symbolically, in spiritual terms, duhāngan are the unlucky souls who fail to achieve the Divine love, whereas suhāgan are the lucky ones who achieve it.

Bridal symbolism is evident in the poetry of Shaykh Farid ‘Thani’ (literally the Second; 1450-1554) is a celebrated sixteenth-century Sufi poet of Punjab. He employs the bridal metaphor for the human soul and God in his poetry. In sixteenth-century Shah Husayn (1538-1599) of Lahore used bridal symbols in his poetry. He referred to the triumphant human soul as a suhāgan or suhāganī, happily married woman, enjoying marital bliss. Shah Husayn expanded the use of bridal symbolism by using the concepts of dāj [xi](dowry) for good deeds, dōlī for a coffin, maika and sasurāl to symbolize the life, and life after death respectively.[xii]

In seventeenth-century Punjab, Sultan Bahu (1629-1691) further indigenized the concept of suhāgan, particularly in his Punjabi siharfīs or abiyāt. As pointed out earlier, Sultan Bahu also evokes the bridal metaphor in his poetry, and he states that people recite the kalima verbally, but only the ‘āshiq or the true lovers of God recite it from their hearts. He acknowledges that it is his murshid who has taught him to recite it from the heart, and this very fact has made him sadā suhāgan or the eternal bride.

Effects of Materialism on Society and its Solution in the Teachings of Hazrat Sultan Bahoo (R.A)

Any object and element of universe which is observed by our physical senses is called material. Materialism means a tendency to consider material possessions and physical comforts as more important than spiritual values (Oxford Dictionary, 7th Edi).

Usually, we attach materialism with duniadari and a materialist is called duniadar. When a person fully involves himself in duniadari, he started getting away from Allah and loses his actual aim of life that is to recognize Almighty Allah. An individual aspiring materialism excessively often fell a prey to physical imbalance as well as spiritual decline. An isolated individual becomes the very reason behind an isolated society.

Materialism in the light of Holy Quran and Hadith

Allah Almighty warned against materialism. According to Quran:

“O you, who have believed, let not your wealth and your children divert you from remembrance of ALLAH and whoever does that then those are the loser”(63:09).

“And this worldly life is not but diversion and amusement” (29:64).

“So let not the worldly lives delude you” (31:33).

asrar-ul-qadri

According to the Holy Prophet (PBUH) we should always prefer relationship with Almighty ALLAH to materialism as it is obvious from some quotes:

Hazrat Abu Hurairah said: “I heard the Messenger of Allah (SAWW) saying: “This world is cursed and what is in it is cursed, except the remembrance of Allah (dhikr) and what is conducive to that, or one who has knowledge or who acquires knowledge” (Tarimzi, Ibn e Maja, Mishkat Sharif ).

"Do not take to the estate, such that you become desirous of the world" (Jami` at-Tirmidhi).

“Love of mundane world is root cause of all evils” (Mishkat Sharif).

It was narrated that Sahl bin Sa’d said, “We were accompanying Messenger of Allah in Dhul-Hulaifah, when we saw a dead sheep lifting its leg (because of bloating). He said: ‘Don’t you think this is worthless to its owner? By God in Whose hand is my soul, this world is more worthless to Allah than this (dead sheep) is to its owner. If this world was worth the wing of a mosquito to Allah, the disbeliever would not have a drop to drink from it” (Tarimzi, Masnad e Ahmad).

Jabir b. Abdullah reported that Allah's Apostle (SAWW) happened to walk through the bazar coming from the side of 'Aliya and the people were on both his sides. There he found a dead lamb with very short ears. He took hold of his ear and said: “Who amongst you would like to have this for a dirham? They said: We do not like to have it even for less than that as it is of no use to us. He said: Do you wish to have it free of cost? They said: By Allah, even if it were alive (we would not have liked to possess that), for there is defect in it as its ear is very short and, now it is dead also. Thereupon, Allah's Messenger (SAWW) said: By Allah, this world is more insignificant in front of Allah than it (this dead lamb) is in your opinion” (Sahi Muslim, Mishkat Sharif).

 

Hadrat Sultan Bahoo’s period

Mustawrid bin Shaddad said: “I was riding with the Messenger of Allah (SAWW) when he came across a dead lamb that had been thrown out’. He said, “Don’t you think that this is worthless to its owners”? It was said: ‘O Messenger of Allah (SAWW), it is because it is worthless that they have thrown it out, - or words to that effect. He said: ‘By the One in Whose Hand is my soul, this world is more worthless to Allah than this is to its owners’ (Sahi Muslim, Mishkat).

Materialism according to the teaching of Hazrat Sultan Bahoo (R.A)

Many Sufis talked about the materialistic world, but Sultan Bahoo (R.A) not only discussed materialistic world but also highlighted the greediness, fray, etc. Sultan Bahoo (R.A) was not against wealth rather, Sultan Bahoo urges people to acquire wealth for the right cause (Faheem, 2011). As he says:

Half curse upon the world and full curse upon mundane Hoo

Those who have not spent on the path of Almighty, enraged punishment they will Obtain Hoo

It makes fathers slaughter sons, damn you o worldly ploy Hoo

Those who have abandoned the world ‘Bahoo’ spring gardens pleasure they will Enjoy Hoo

Sultan Bahoo (R.A) not only negated but also hated worldly desires. He condemned the only love for World. He said that loving the world is synonymous to greed for material possessions and abandoning worldly desires means loving Allah and nurturing one’s spiritual values. Materialistic worries causes depression, stress and anxiety as well as faded away the love of Almighty Allah.

This materialism is unclean like woman menstrual and never purified same Hoo

In the house of Faqeer where is worldly wealth his life is dam Hoo

World love turn away from Allah with unnecessary worry and tension Hoo

Divorce worldly wealth three times ‘Bahoo’ if truths to mention Hoo

The love of wealth is impious like a woman's menses which cannot be purified so one should keep aloof from such kind of love. It is said, that wealth is like water and, heart is like a boat, and if water inters the boat, it will sink. It applies excessive love of wealth ultimately ruins one’s life. Desirer of Faqr, who takes material wealth to his heart his life, is accursed because his heart should have been purified and preserved for love of Allah Almighty. A heart which is devoid of the love of Allah is accursed and Almighty Allah will not show mercy to such heart, where there is love for worldly filthy carrion and where love for other than Allah Almighty exists and Divorcing three times in Islam is divorce absolute and there is no compromised it (Khan, 2016).

In the house of hypocrite or infidel worldly wealth reflect Hoo

It will decorate itself colourfully like woman puts makeup to attract Hoo

It glitters like lightening and hovers our mindset Hoo

Like bullion of Jesus ‘Bahoo’ it slaughters travelers in its quest Hoo

The love of wealth only suits to a hypocrite or infidel as they prefer materialistic gains to the love of Allah and indulges themselves excessively into luxuries of life. In contrast, those who are in love with Allah they have enough to go by but they are content with what they have. The materialistic world looks colorful apparently. In fact, it is full of pain and sorrows. It remains hovering overhead like lightning and never fades away its colour. It ultimately embraces its lover with aimless death. In this respect, Hazrat Sultan Bahoo presents an example from the reign of Prophet Jesus (blessings be upon him) while symbolizing a gold bullion with lust for worldly wealth and power. A group of three people was travelling together when they found gold bullion. In the mean time, all of them becomes greedy aspiring the sole proprietorship of that gold bullion. Two of them planned to kill the third one and send him to bring food from the market. He poisoned the food in order to become the sole owner of the gold. On his coming back, he was killed by his fellows. Same was the fate of his fellows who were killed by poisoned food. The gold bullion remains there, where he was after serving his purpose of ruining the lives of three friends.

Hazrat Sultan Bahoo says:

Worldly materialistic dogs are wondering door to door in confused state Hoo

Over bone they persist in fighting all their life’s trait Hoo

Fools do not understand and their search for water never abate Hoo

Without remembrance of Allah ‘Bahoo’ rest is feeble tale’s spate Hoo

Those, who pursue worldly affairs as their sole aim of life, are just like dogs. (Here a dog symbolizes a greedy man who always seeks for wealth and power). They wander from door to door (in search of wealth). They fight over a bone (which means worldly and materialistic things) and waste their lives in quarrelling over it (the world). They are absolute fools who do not understand but wish to make butter by chumming water. Without remembrance of Ism-e-Azam (the name of God), O Bahoo, all else is a fake story.

Hadhrat Sultan Bahoo’s (R.A) social views and their application in present era Tauqir Aamir | April 29, 2018

A voluntary association of individuals based on the totality of social relationships is called society.

 Arabic Dictionary Al-Munjad elucidates the concept of society in these words: “Society implies living together”.

Look at the brief and comprehensive definition given in Oxford Dictionary:

“The aggregate of people living together in a more or less ordered community”

sultan bahoo picture

 

It is evident from these definitions that society is a group of people having a sense of voluntary association and identity. All its members consider themselves an essential part of it. It is a large, self-sufficient and lifelong kind of group which fills the pressing needs of its members. Various types of people constitute it which keeps them in mutual interaction through cooperation, competition and confrontation. They usually stand committed to the geographical and regional bounds. Society in a broader way can be called a comity of human beings and in a much finite sense–a coterie.  The word ‘society’ is used to denote both a primitive clan and also a developed urban populace. Human life has always been a grouped phenomenon, whether a smaller or larger; organized or disorganized. An organized society is vital not only for the gratification of human needs, but also for the development and nurturing of human personality. Ideologies are developed to run some social set up and society moves on to the course of progress envisaging through these ideologies.

The Holy Quran and the Social Views:

A society is constituted by individuals. The mutual association of individuals brings about the propagation of human race. As Allah (SwT) Said:

O mankind! Fear your Lord Who created you from a single soul, and He created from the same its mate; and out of the pair, He scattered in multitude men and woman all over the earth. And fear Allah by Whom you plead with one another (for your rights) and beware of cutting asunder the ties of relationship. Verily Allah is a Beholder over you.(Al–Nisa: 1)

O people! Verily We have created you from a male and a female, and have made you different branches and different tribes, so that you may recognize one another. Surely the most honored of you in the presence of Allah is he who is the most pious of you. Surely Allah is the All Knowing, the All – Aware.

(Al-Hujurat:  13)

And the sky! He it is Who has raised it high and set up the Balance (of justice)-

That you may not transgress in the balance.

And keep up the weight with justice, and fall not short in the measure.

(Al-Rehman: 7,8,9)

O you who believe !fear Allah and give up what yet remains due to you from interest, if you are true believers.

And if you do not do so, then take notice of the declaration of war from Allah and His Apostle; and if you repent, then yours shall be your principal sums. Wrong not other and be not wronged yourselves.

(Al-Baqarah: 278,279)

Sultan ul Arifeen 

That is what Satan wants – to sow enmity and hatred among you by means of wine and gambling, and keep you from the remembrance of Allah and from prayer. Are you not then going to desist?

(Al- Ma’idah: 91)

And whoso kills a believer intentionally, then his punishment is Hell; therein shall he abide forever, he shall incur the Wrath of Allah and He will reject him from His mercy, and He has prepared for him a grievous torment. (Al-Nisa: 93)

And do not go near adultery, surely it is a great obscenity. And a most evil path. (Al-Isra: 32)

Hadith and Social views:

The vices, which Allah (SwT) has warns us against in Quran, are also indicated in Hadith. These vices cause social deterioration and disorder.

It was narrated that 'Ubaidullah bin AbiBakr said:

"I heard Anas say: 'The Messenger of Allah [SAW] said: The major sins are: Associating others with Allah (Shirk), disobeying one's parents, killing a soul (murder) and speaking falsely.'"( Sunan an-Nasa'i)

Narrated Abdullah ibnAmribnal-'As:The Messenger of Allah (ﷺ) cursed the one who bribes and the one who takes bribe.( SunanAbiDawud )IbnMas'ud narrated:

"The Messenger of Allah (ﷺ) cursed the one who consumed Riba, and the one who charged it, those who witnessed it, and the one who recorded it." (Jami` at-Tirmidhi)

Narrated Abu Huraira:

The Prophet (ﷺ) said, "An adulterer, at the time he is committing illegal sexual intercourse is not a believer; and a person, at the time of drinking an alcoholic drink is not a believer; and a thief, at the time of stealing, is not a believer." IbnShihab said: `Abdul Malik bin AbiBakr bin `Abdur-Rahman bin Al- Harith bin Hisham told me that Abu Bakr used to narrate that narration to him on the authority of Abu Huraira. He used to add that Abu Bakr used to mention, besides the above cases, "And he who robs (takes illegally something by force) while the people are looking at him, is not a believer at the time he is robbing (taking).(Sahih al-Bukhari)

Hadrat Sulttan Bahoo’s (R.A)social views:

Sultan-ul-Arifeen Hadrat Sultan Bahoo (R.A) is ranked among those distinctive and illustrious mystics who, with a view to reform the society, presented unique views which constitute the base of the human society in its essence. In the context of social relation, he (R.A) warns us not to develop relations with disloyal because an individual’s inherent disposition affects the whole society. For example, it is useless to advise a person who is churlish by nature. Any ameliorative sermon would fall flat on him. It will be like an act of casting pearl before swine. To share any epistemic item with such people is like a futile attempt of sweetening the bitter water. He (R.A) warns:

Hazrat Sultan Bahoo (R.A) says:

Do not accompany treacherous and with slandering everyone you do not treat Hoo

Even you take Bitter melon to Makah they can never become sweet Hoo

Raven chicks can never become goose even if pearls you feed them to eat Hoo

Bitter wells can never be sweetened ‘Bahoo’ even if you add tons of sugar to treat Hoo

(khan,2016)

Intellectual Meanings (Dimensions) of ‘Unity of Being Philosophy’ in Hadrat Sultan Bahoo's Persian Poetry

Hadrat Sultan Bahoo (RA) was a man of enormous mysticism and certainty. His spiritual experience is aromatic. What is his poetry? His poetry is spellbinder of spiritual treasures. It is so full of manifestations and observations that its interpretation is very obvious for it’s a spiritual and intellectual reality. This kind of commentary and interpretation is a clear expression of his aesthetics and conscionable feelings. The manifestations of oneness are often revealed in the mirror of exuberance, because of the phenomenon of absolute existence. This is a beautiful phantom of mystic experience and revelation.

shams-ul-aarifeen

From many centuries, Persian poetry has a fragrance of this experience and its expression is so colorful and diverse. Sannai, Attar, Rumi, Sadi, Ameer Khusro and Hafiz’s poetry ‘scenario of love’; these all poets give the true vision of waḥdat al-wujūd (unity of being) aesthetics. The creation of this article manifests itself from oneness, which is the foundation of this fantasy.

These powerful thoughts lit up the creative horizons of poetry. The multicolor cultures of poetry and homogeneity of religious cultures form a visionary system, which previews all colors of oneness. This journey never stops and can never be stopped. Because its expression is practical and poetry gives emotions to this expression and appears on the face of spirituality. The vision and aesthetics of this poetry travel for centuries and reaches Sultan Bahoo (RA) and his spiritual experience makes it a mesmerizing effect, which reflects the fusion of concept and dream. The trueness of his creative experience kindles Gnostics and mysticism in the poetry. His poetry’s moral system exists on spiritual sensations. The experience of unity of affecting the creative environment in such a way that all these colorful scenes are expressed from the manifestation of obligatory existence. If you look at the first poem of his poetry collection, how beautifully the spiritual sensation turns into the perception of oneness. He highlights the spiritual aesthetics in the intellectual context of absolute existence.

adhrat Sultan Bahoo’s  social views

I am certain within the universe there none worthy of worship besides Hoo

There is no existence or objective in both worlds besides Hoo

In hand with the sword of negation come alone without grief of hesitation

Depending on acquaintance other than the truth is no triumph besides Hoo

Negate all besides Allah and seek Allah from Allah

Keep your sight toward unison there is no purpose besides Hoo

He is first He is last manifests His splendor

Actual Divinity manifests from the truth there is none besides Hoo

He is Hoo He is truth I know none other than Hoo

He is Hoo He is truth I don’t recite any other than Hoo

Listen, o friend of passion, there is no trinity or duality

He is One He is the purpose none exists beside Hoo

I mention one I search one and one I keep in my heart like a flower

That one I find one besides that I find none other

I traversed entire universe I only liked that Truth (Haqq)

I called out one seen one and seen none other than one

I am consoler of myself nothing is in my hand besides Yahoo

I have attached my heart and soul with Hoo and not attached with none other besides Hoo

This poetry is interpreting the mystic creativeness of Hadrat Sultan Bahoo (RA). This poetry is unfolding the certainty of his spiritual vision. The true sensation of sound aesthetics reflects his internal experiences and observations. This poem is written on the experience of unity of being, it reflects his mysticism, conscience, knowledge, and focus. He has mounted on this spiritual experience and this is the musky tenderness of his concept. The trueness of his experience is spread all over the poem; it’s like the fragrance of blossom or the lyrics of diverse colors or the scattering fragrance of negation and affirmation in the jasmine sapling or the munificence of perfect master. All these various colors adapt the model of oneness and give a new context to aesthetics, that’s why this poetry takes the true spirit of unity of being and it extends the visionary thoughts. Oneness becomes so prominent in its aesthetics that, its manifestations are revealed from the curtains of exuberance. In the tidal wave of emotions, it deviates from the techniques of poetry. Sometimes the rhymes are missing and it loses its track as well. It seems to divert from the general poetry rules. Missing rhymes does not dilute its richness and melody, but often this technical freeness reflects the aesthetics of poetry in a paranormal and unique way. These technical shortcomings don’t take away the original concept of poetry and keep them revolving around the spiritual sphere. Absolute existence of oneness is the witness of aesthetics. The adaption of immense emotions provides new and precious experiences. Have a look at some of his poetry, which has obligatory and absolute spiritual aesthetics.…… The temporary and possible context of ‘me’ scatters a delicate fragrance.

Thousand-time remorse that there are a thousand forms of arrogance

In the same remorse, I sigh a hundred thousands of time

Sadly I am unaware how to take this arrogance out forever

When will you get me relief from it remorse thousands of times?

Alas, where is Divine law (sharia)? of the spiritual path I am neglectful

And I am unaware of this reality thousand times regretful

I have seen what I have seen and eaten what I have eaten

Within my chest is lounging scar thousand times regretful

Where is my beloved? That old consoler where is he

In his separation in sorrow, you call him friend again and again.

Challenges of Contemporary Periods and Teachings of Hadrat Sultan Bahoo (R.A)

I feel honored that I have been given this blissful opportunity to talk about the above-mentioned topic concerning the teaching of Hadrat Sultan Bahoo (R.A) in this conference. In this regard, I owe to His Excellency Sahibzada Sultan Ahmad Ali and congratulate him for arranging such a marvelous and successful conference.

Allah Subhanahu Wata’Allah says in verse number 138 of Surah Baqarah of the undoubted Holy book of Quran:-

صِبْغَةَ اللَّـهِ ۖ وَمَنْ أَحْسَنُ مِنَ اللَّـهِ صِبْغَةً ۖ وَنَحْنُ لَهُ عَابِدُونَ

Translation: -We have taken the coloring of Allah; and whose shade is better than Allah's? Him alone we worship!

shams-ul-aarifeen

‘Sibghatullah’, the color of Allah, Al-sangha is derived from the word ‘Sabaghtu’ implying, giving color to oneself or another thing in liquid color. Allah Almighty, who is open and hidden, invites us to recognize Him through observation and study of the universe which is the manifestation of His splendid individuality and distinctiveness. Eloquently speaking, Allah, who is the creator of galaxies and rainbows from rays and drops of water, creating things from nothing, says if you want to paint yourself with divine color then get rid of decorated covers of naïve and selfish wishes relating to His creatures; you should instead color your spirit with the apparent characteristics of Preexistent and Everlasting Almighty Allah which were bestowed upon Hazrat Adam (A.S) in such a manner that angels bowed before him.

When this divine color enters into the soul of Hazrat Noah (A.S), he becomes the means of survival for humanity. When Hazrat Ibrahim (A.S) gets this color, he jumps into the hellfire of Nimrod which becomes cold for him. When Hazrat Moses (A.S) is painted with this spiritual color, then the heightened palace of Pharaoh is drowned into the darkened bottom of see. When Ibn-e-Maryam (A.S) is blessed with this color, his love of God enters the souls of dead people and gives them a new life. And above all, when Hazrat Muhammad (PBUH) is bestowed upon with this divine secret, then every particle of the universe is enlightened with Noor-e-Mustafa (PBUH) and he becomes peace and blessing for all human beings and creatures.

aql-e-baidar

When His features go beyond the apparent features of His creatures, it is called alleluia (حمد); if such color is returned to His creatures, then it is transformed into the blessed soul of Hadrat Muhammad (PBUH) and if it turns in feeling, it becomes love.

The sacred existence of Muhammad (PBUH) cannot take one form to another, but in every period, every nation in every color in every street and village has been giving this universal message. As in Sufi Poetry: -

چڑھ چناں تے کر رشنائی، ذکر کریندے تارے ھو

گلیاں دے وچ پھرن نمانے لعلاں دے ونجارے ھو

O moon, rise and illuminate with your radiant, engaged in your remembrance are stars Hoo

The traders of rubies are modestly roaming the alleys thus far Hoo

Similarly, Hadrat Sultan Bahoo (R.A), the sultan of divine lovers and a true symbol of eternal love, finding the precious jewels of deep love, loyalty, extinguishment and eternity from spiritual heart raise his voice: -

وحدت دا دریا الہی، جتھے عاشق لیندے تاری ھو

مارن ٹبیاں، کڈھن موتی آپو آپی واری ھو     

Oneness river of Allah where ardent lovers take a swim Hoo

They dive in and bring out pearls following their turn Hoo

And when divine lovers plunge into divine color and get spiritual discretion, then their feeling elevates to continuity and eternity in love. If one looks at one side of the picture, then sacred love of Allah becomes Faqeer and the other angle shows that Faqeer is the manifestation of love. Alternatively speaking, if love is found on skies it is Allah and when found on earth it becomes Faqeer.

One who recognizes oneself recognizes Allah. Allah says to us, “get deep insight and plunge into your souls to find the ultimate truth (Marifat of Allah) and when you will recognize your true self, then I will become your hands, eyes, tongue, and ears”. Then one’s actions are not self-controlled rather controlled by Allah and all the organs are manifestations and instruments of divine order.