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Hazrat Sultan- Bahu The Sultanul Faqr and Sultanul Arifin

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    Hadrat Sultan Bahu is one of the most renowned sufi saints of the later Mughal Period in the history of Indo Pakistan subcontinent. He is often called Sultanul Arifin ( the Sultan of gnostics) in the Sufi circles. His ancestors belonging to the tribe of Alvids called Awan and coming from Arabia via Hirat ( Afghanistan ) had settled in the soon Sakesar Valley of Khushab District in Punjab. His Father, Sultan Bazid, had served in the army of the Emperor Shah Jehan as a high ranking officer and so in recognition to his services he had been awarded a jagir in the shorkot area. The family migrated to the place and settled at Qalai Shorkot, a settlement at the bank of River Chenab ( now in District Jhang, Punjab). Hadrat Sultan Bahu was born there, probably in 1628 A.D.
    Even in the early childhood, it was perceived by all those around him that a strange light shone upon his face which compelled even the Hindus to utter Kalima Tayyiba  ( there is no god but Allah and Muhammad is His messenger) in his presence. His father died when he was just a child but his mother Bibi Rasti, remained alive till he was forty years old.
    His mother supervised his education but it must have been irregular because he was often found under the influence of ecstatic states. It seemed that his education remained informal to the end. Whatever he expressed or wrote after-words,  it was in the light of his own spiritual vision and Knowledge.
    His mother taught him the essential sufi exercises of dhikr ( invocation of Allah and His Names ) and he probably needed no more guidance after that. He was initiated to walk the path of Sufis intuitively. His spiritual experiences and vision enriched his mind and spirit with so much knowledge that he far excelled his contemporary Sufi masters and sufi poets in Tasawwuf ( Sufism ) and Suluk ( all about the Sufi Way and its stations and states). In a book he remarks: Though we have little of formal learning, / Yet the spirit has been blessed with holiness by esoteric knowledge. In fact he may be called a born saint.
    He got married in his early youth and twice or thrice afterwards and had sons and daughters but all this did not deter him from his dervish wanderings, to visit the sacred places and look for the spiritual company of his fellow sufis.
 
             At the age of thirty he had an extraordinary vision in which he saw Prophet Muhammad ( may peace be upon him ) through the spiritual recommendations and support of Hadrat Ali and Hadrat Shaikh Abdul Qadir Jilani. The prophet himself took his  bay'ah  and allowed him to pass on the Sufi teachings. He often mentions in his books about his presence in the spiritual meetings presided by the Prophet himself. However, in the treatise " Of the Spirit " he calls Hadrat Shaikh Abdul Qadir Jilani his Murshid ( spiritual director ). He is always lavish in the praise of Hadrat Shaikh and calls himself Qadiri. In his eyes the teachings of the Qadiriya order were most effective for the spiritual development of the disciples. But at the same time it is evidently clear that by the Qadriya order he means the one that he himself represented. He names it " Sarwari Qadiri ".
           During the same period when he was a young man of about thirty, the war of succession between Dara Sikoh and Aurangzeb was fought. His later writings are sufficient proof  of his moral and spiritual support for Aurangzeb who won and became the emperor. He himself, however, never cared to have any concern with the court or the courtiers.
          All his life he kept traveling to the far-flung places initiating disciples and passing on the spiritual knowledge and wisdom to the seekers of truth. He might have written most of the books during such journeys. He  never made a permanent Khaneqah during his lifetime.
         Sometimes he fell into ecstasy and passed his days and nights in the state of absorption. Many places are still remembered and venerated where he stayed for some long or short periods to contemplate in solitude.
        In  "Manaqibi Sultani " a few of his journeys have been mentioned. His traveling in Saraiki region up to Sindh, his journey to Delhi where he met the emperor Aurangzeb in the Jamia Mosque and his visits to the tombs at Multan and other cities have been indicated.
       He died in 1961 A.D. at Shorkot where he was buried close to the bank of the river. His body had, however, to be transferred twice to other nearby places due to the floods. Now the place he lies buried under a beautiful tomb is called Darbar Hazrat Sultan Bahu ( District Jhang, Punjab).
      He wrote many books in Persian. He also wrote ghazals and poems in Persian as a well as Abyaat in Punjabi. His Punjabi poetry contains spiritual fervour and passionate expression of the exalted state of Divine Love. One is transported to the spiritual domains while one listens to his  Dohas in a melodious voice of the singers. About thirty epistles, treatises and books are still available. Almost all of his work has been written under inspiration in his style peculiar to him. Most often he uses "scatter method " diffusing Sufi doctrine and the methods of spiritual realization in his writings
     He was the greatest teacher and propagator of Faqr ( spiritual poverty ) which is the shining guiding star in his teachings. He may be considered one of the greatest Revealers in the history of Sufism.
    His dargah has always been supervised by the Sajjadah Nashins of his own family. The present  Sajjadah Nashin also belongs to his line.
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THE SAINTS SPIRITUAL DESCENDENTS AND KHALIFAS.

As mentioned earlier, Hazrat Sultan Bahoo(RA) had eight children, all boys. In the scope of our study, however, we are only concerned here with those descendants who succeeded the Saint as his spiritual successors.

Hazrat Sultan Nur Muhammed was the eldest of the eight. He migrated with his family to the west of the river Sind, towards the vicinity of Fateh Khan. He settled here with his wife and three children. After an absence of twenty years, he sojourned to visit the tomb of his father Sheikh Sultan Bahu (RA). During his stay here he passed away and lies buried in the sepulcher of his fathers tomb. His wife and children lie buried near the Khanqa of Hazrat Fatima Mastowien (RA) in the vicinity of Fateh Khan.

It was during his absence of twenty years that his younger brother, Sheikh Sultan Wali Muhammed (RA) was appointed and nominated as the first spiritual successor to

Hazrat Sultan Bahu (RA). It is through his family genealogy that the chain of spiritual succession of the Saints order (silsila) has flourished and prospered. Sheikh Sultan Wali Muhammed (RA) was followed by Sheikh Sultan Muhammed Hussein (RA) as second spiritual successor.

He was succeeded by Sheikh Hafiz Sultan Muhammed (RA) as the third spiritual heir to Sultan Bahu (RA). After his demise, he was succeeded by Sheikh Sultan Ghulam Bahu (RA) as the fourth spiritual heir. His reign was ensued by Sheikh Sultan Hafiz Saleh Muhammed (RA) as the fifth spiritual successor. He was succeeded by Sheikh Sultan Noor Ahmed (RA) as sixth spiritual successor. His control was followed by Sheikh Muhammed Amir Sultan (RA) as the seventh spiritual heir to Sultan Bahu (RA).

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HIS THIRD RESTING PLACE. (TOMB)

For approximately 150 years, the tomb of the great Saint illuminated the hearts and minds of the people. The river Chenub once again raised its waters, coming dangerously close to the existing shrine. This incident and happening relates to the year 1336 AD/1927,during the spiritual reign of Hazrat Sultan Noor Ahmed ( Rathi Allahu ‘anh), who was instructed ecclesiastically by the Saint to once again shift the tomb to where it stands today. Once again his body could not be found. During his lifetime the saint had predicted that his grave would remain unknown. But Allah willed otherwise. After being informed by the saint where to dig, the casket was removed. Due to the intense fragrance nobody could stay for long in the grave. The casket was finally removed with much difficulty and reburied before the 10th of Muharram in the year 1336 AD/1927 at a site one mile away to where it stands today in all its splendor. INCIDENT/EPISODE WITNESSED BY MY GRAND SHEIKH.

I would like to record this incident for the satisfaction of the readers, lest it escape the memory and be lost forever. My Grand sheikh Hazrat Faqir Noor-Muhammed Sarwari Qaderi of Kulatchi was present during those days at the tomb. He refers to this incident when he says :

` During the days when the river Chenub was washing away the old Darbar (shrine), the blessed casket/coffin of Hazrat Sultanul Arifeen Sultan Bahu (RA) was lying excavated. His spiritual reflection was usually more evident at the new Darbar than the old one. we had heard stories that the river will sweep away the shrine of the saint during Muharram. His coffin would be pulled out. He would come out of it and shout. At hearing that all the people present there would turn into live-hearted saints. On seeing the opposite, I was lying dejected and broken hearted in the parlour of Hafiz Musa. In a dream/vision I saw myself walking in the populace of Sarang Khan Baloch, near Shorkhote, where the parents of Hazrat Sultan Bahu (RA) use to reside when he was a child. Unintentionally, I chanced to enter that old house of his where he had brought up. I saw his father sitting on a bed and mother sitting on the earth by the hearth. On seeing me enter the house his mother Hazrat Bibi Rasti Sahiba (RA) had raised in her hands the little innocent figure of Hazrat Sultan Bahu ( Rathi Allahu ‘anh), and showing him to me said: `Noor Muhammed! This is my child Bahu’s have brought him up in my hands like this." When his lucid brilliant glance fell on me I was attracted and opened my eyes exclaiming Haq Bahu, Haq Bahu. '

(Hayaate - Sarwari)

The spiritual successor of Hazrat Sultan Bahu (RA) during this time, Hazrat Nur Ahmed (RA) had a special liking for my Grand sheikh .After his time came the regime of his eldest son Hazrat Amir Sultan (RA) who also cherished a special affection for and made a distinguished companion of my Grand sheikh with whom he often used to discuss spiritual and other matters, so much so that he appointed my Grand sheikh as a special tutor to his sons. Hazrat Faqir Noor Muhammed (Grand-sheikh) also enjoyed the honour of remaining the tutor of the daughters of Hazrat Peer Sayyid Haider -al- Qaderi- al- Gilani-al- Baghdadi (RA).

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HIS SECOND RESTING PLACE. (TOMB)

After the emigration of the family, the shrine was left in the care of a few faqirs and dervishes. The waters of the river Chenub began to rise threatening the structure of the fort and the graves inside. The faqirs and dervishes of the shrine began to excavate the caskets containing the bodies of those buried in the fort. All were found except the casket containing the blessed body of Hazrat Sultan Bahu (RA). The dervishes became despondent and discouraged at not finding the body. Suprarnaturally they were informed by the Saint not to be perturbed, for the one who is worthy and capable to touch his body will approach the grave site at dawn and take the casket out of the grave. As promised, at the approach of dawn, a pious Sayyid arrived and excavated the casket containing the blessed body of the Saint. This spectacle was witnessed by hundreds of people who had gathered for the occasion. It is narrated that the masses made `ziaarat'-that is, had the privilege of seeing the blessed body of the Saint. It is said that he was just as if his body had the ritual bath -the water still dropping off his henna coloured beard. Fragrance and scent began to perfume the environment and spread considerably to outlying neighborhoods. Some of those present, on seeing the sacred body, passed into ecstatic rapture. Even today, after almost 400 years, the same effects and vibrations are still felt and experienced when visiting the Saints tomb. The pious Sayyid, together with the faqirs and dervishes, loaded the casket onto a camel and proceeded towards a graveyard (known as Peer Abdur Rehan Qureishi's graveyard), when on the way they came across an enclosure which was famous for its macabre and uncanny atmosphere. This surrounding was screened and preserved with a fencelike structure so that no man or animal could venture therein. On reaching the place the she camel sat down, despite being goaded to move on. Witnessing the camel’s strange behaviour, they deduced that Allah must have reserved this sanctuary as the resting place for Hazrat Sultan Bahu (RA). Spontaneously the camel rose and entered the enclosure and sat on a neat clean clearing. Taking this as divine approval, they buried the casket. From this chosen place started a spring of blessings which turned into an ocean of benefit and guidance for humanity at large. This tomb was built in 1180/1771.Those who had emigrated began to return and began to built their homes around the compound.

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THE DEMISE OF HAZRAT SULTAN BAHU (RA).

The blessed soul of Hazrat Sayyidi-Murshidi, Sheikhul-Masheikh, Maulana-Murshidina, Sultanul-Arifeen Hazrat Sheikh Sultan Bahu ( Rathi Allahu ‘anh),departed in a blissful state to its Lord on a Thursday evening, on the 1st of Jamadu-Thani, in the year 1102 AD/1693 at the blessed age of

63.

HIS FIRST RESTING PLACE (TOMB). The Saints funeral took place in the vicinity of Shorkhote, in a small village called Qahergan which lies in the principality of Multan. He was buried in a brick-built fort. This fort stood on the very land and estate that the Mughal Emperor Shah Jahan had conferred on the Saints father in lieu of his services to the state. Hazrat Sultan Bahu (RA) blessed body rested in this shrine for over 70 years.

Then in the year 1180AD/1771 the fort fell forcefully in the hands of Jandha Singh and Gundha Singh, both of whom were administrative managers of the locality. Under their occupancy and becoming aware of their evil designs, the pious spiritual successors to Sultan Bahu ( Rathi Allahu ‘anh), migrated to another place. Hazrat Sheikh Sultan Muhammed Hussein ( Rathi Allahu ‘anh), the paternal grandson of the Saint and son of Hazrat Sheikh Sultan Wali Muhammed ( Rathi Allahu ‘anh), together with the family members, left the fort and settled in another region.

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THE DEMISE OF THE PARENTS OF HAZRAT SULTAN BAHU (RA).

Shorkhote when Sultan Bahu (RA) was still a child. Hazrat Bazid was a Hafiz of the Quran and a Qari. A handwritten copy of the Quran transcribed by him was last seen in the family of Hazrat Sheikh Talha (RA). (They probably still have it in there possession). The shrine of Hazrat Bazid Muhammed (RA) is in Shorkhote situated near the tomb of Sheikh Talha (RA). Hazrat Bibi Rasti ( Rathi Allahu ‘anh), the Saintly mother of Hazrat Sultan(RA) lived for many years after the passing away of her husband. When Sultan Bahu (RA) went to Delhi to meet Hazrat Sayyid Abdur-Rahman Qadiri (RA) in Delhi, Ma Bibi Rasti was still alive. At that time Sultan Bahu (RA) was fourty years old. At many places in his writings he eulogises his Saintly mother asking Allah to bless her. In one of his Persian couplets, he refers to her devotion to truth as follows:

`Bliss of God for Rasti be

For with truth is gifted she'

There is a difference of opinion regarding the location of her tomb. Some say that her grave is in Bustan, district of Multan and that she lies buried there in a graveyard called Bibi Peer Sayyid Sahibaan. But most scholars are of the opinion that she lies buried besides her husband in Shorkhote. A mosque stands not too far away from the tomb. Further down east, at a considerable distance from their tomb stands a rest house to accommodate the pilgrims who frequent the town.

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METAMORPHIC POWERS OF INVISIBILITY.

Hazrat Kaloo Shah (Rathi Allahu ‘anh), the son of Hazrat Juneid Qureishi (RA) was a mureed of Hazrat Sultan Bahu (RA). One day, due to the pangs of separation, love and desire he decided to visit his Sheikh Hazrat Sultan Bahu (RA). When he arrived at the Saints house, he heard the sound of a resounding `Hoo' coming from within the small chamber. He went inside to meet his Sheikh but there was no sign of Hazrat sultan Bahu (RA). Standing inside the chamber in wonderment, he heard the sound of a resounding `Hoo' coming from outside the chamber. Sheikh Kaloo went outside again hoping to meet his Teacher but there was no sign of him. Every time he heard the `Hoo' he went inside or outside but still there was no sign of his Sheikh. Hazrat Kaloo Shah stood outside perplexed and bewildered by the happening. At that moment he recited the following;

`Inside is Hoo -- outside is Hoo

Where is Sheikh Bahoo

The love of Hoo, the desire for Hoo

Has kindled my yearning for Hoo.'

Seeing the condition of his mureeds (disciples) bewilderment and shock, Hazrat Sultan Bahu (RA) once again demonstrates the benevolent and compassionate trait of his character. Reciting the following couplet, the Saint unveils his invisibility in a tractable manner and makes himself visible to Kaloo Shah.

`Wherever the Light of Hoo reflect

Runs darkness in despair

Oh Bahu! Whosoever realizes Hoo

Both the worlds are his forever.'

After removing the curtain of invisibility, the Saint blesses Kaloo Shah aplenty with his bounty and favour. Hazrat Kaloo Shah and his father Hazrat Juneid Qureishi (RA) are both buried at a place called Sarwarpur. (Munaqabi-Sultani) Therefore, we have with us today, as witnesses, two of Hazrat Sultan Bahu's (RA) greatest miracles. His tomb which is a beacon of light giving solace to the broken hearted and seekers after truth. And secondly his writings-his works which even today bear testimony to his greatness. Whosoever listens or studies his works is affected and transported into higher realms of spiritual truths. This miracle of his will remain forever -Insha Allah-ameen.

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SULTAN BAHU (RA) AND THE BRAHMAN PHYSICIAN.

As has been mentioned earlier that whenever his sight fell onto a non Muslim, they would involuntarily recite the Kalima-the Islamic declaration of faith. This trait in the Saints character use to cause mayhem and consternation among the populace.

One day the Saint fell ill, and the town physician (who was a Brahman) was summoned to attend to the Saint. Realizing and knowing of this quality of Sultan Bahu (Rathi Allahu ‘anh), he refused to go and attend to him. The physician asked instead that they bring a sample of the Saints urine for diagnoses. The disciples brought the urine in a bottle like container to the physician. On seeing the bottle the physician immediately recited the Kalima (declaration of Islamic faith). This well-known and famous miracle is still talked about in the vicinity, near and around.

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THE SAINTS BOUNTY ON AN ORPHAN CHILD .

n his early years Hazrat Mohsin Shah (RA) lost his father. His upbringing was left to his mother. They passed their life in dire need and poverty. In those days their lived in Gotki a potter who had received `spiritual baraka' from Hazrat Sultan Bahu (RA). His spiritual reputation soon followed him wherever he went. After a while he settled in his hometown Gotki again. People began to flock to him.

One day the mother of little Mohsin also approached him. She appealed to his good nature that the next time he went to see his Murshid (teacher) Hazrat Sultan Bahu (Rathi Allahu ‘anh), he should take her Mohsin with him and present him to Hazrat Sultanul ARIFIN (RA) with a message that the Saint should bless him with spiritual insight and wisdom and that she has given Mohsin to him in the path of Allah. So the next time the potter Faqir went to visit his Murshid, he took Mohsin with him and presented him to Hazrat Sultan Bahu (RA) with a message from the mother. With love the Saint passed his blessed hands over the head of the orphan boy, telling the potter dervish to entreat his mother to enroll him in an institution of religious learning and that once he had completed his studies he should be brought back to him (Hazrat Sultan Bahu (RA)) to crown his inward with spiritual illumination and to irradiate both his outward and inward. The Saint sent a message to the mother that she should not worry as her child was destined for greater heights.

The potter Faqir went back to Gotki and delivered the message of his teacher. Acting on the guidance of Hazrat Sultan Bahu (Rathi Allahu ‘anh), the mother entered her son in an institution of learning. Completing his studies he was again sent with the potter dervish to the Saint for further polish as promised by the Saint himself. No sooner had he reached the presence of the Sheikh, Mohsin went into ecstatic rapture at the sight of the Saint. With one look the Saint made him traverse one spiritual path after the other, illuminating and transforming his personality. Mohsin's inward and outward became replete with the light of Allah. Very soon, through the blessings of Hazrat Sultan Bahu ( Rathi Allahu ‘anh), Mohsin Shah's fame spread far and wide as a Sufi of great repute and his person became an asylum to all and sundry.

Returning to Gotki, Hazrat Mohsin Shah (RA) chain of activities gained fame far and wide. Thousands of people repented at his hands and trotted the path of righteousness under his guidance. He sat up a free public kitchen or alms house (`langarkhana') where countless of people satisfied their hunger. The public kitchen was spacious and extensive and free of wants. He had a magnanimous breath of vision coupled with deep spiritual insight. It is narrated that nobody in the vicinity of Gotki challenged his decisions or acted contrary to the Islamic law. Even today the mosque build near his tomb stands as a reminder of his services to Islam and his tomb a reminder that here once ruled a Faqir of extraordinary qualities.

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THE TREE THAT MOVED.

It is narrated in `Munaqabi Sultani' that Hazrat Muhammed Siddiq (RA) and some of his companions had sojourned for a while at the tomb of Hazrat Sultanul Arifeen Hazrat Sultan Bahu (RA). In those days, at the entrance to the tomb of the saint stood a large berry tree. One day a blind man on his way to the tomb had injured himself with a trunk from this tree.

Seeing his condition, the dervishes gathered at the precincts of the tomb to consider what should be done to avoid such an injury again. After due consultation it was decided to cut the tree. But as all the dervishes who were staying there at the time were live hearted saints, they decided to seek `spiritual guidance' from Hazrat Sultan Bahu (RA) on the matter.

That very night `khalifa' Muhammed Siddiq (RA) was blessed with a vision of Hazrat Sultan Bahu ( Rathi Allahu ‘anh), who told him not to cut the tree. He was informed that the tree would relocate itself to the northern side of the tomb, an area which was behind the head side of the tomb. That very night Hazrat Muhammed Siddiq (RA) informed the other dervishes of his vision and retired to his cell again. The next morning to everyone’s surprise the tree had relocated to the northern side of the tomb. This tree still stands there today, its branches protruding outwards towards the heavens, as a monument to demonstrate to us the reality of the saints of Allah.....that these are the men of knowledge. The writer had himself seen this tree on his fist visit to the tomb in 1982.

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SPIRITUAL POWER FROM THE TOMB.

In Islam wilayat, the condition of a wali, refers uniquely to the gnostic station of a person. The station of a wali is the station of knowledge of the Real by direct seeing. Thus in the Spiritual Kingdom of Allah, Hazrat Sultan Bahu (RA) holds a very high position of his own. He is referred to as `king of the gnostics' an appropriate title, as he himself says, that for a true Faqir life and death is the same. It is a well known fact that in the temporal world, an officer loses his powers after retirement or on death but not so for the saints of Allah. In the spiritual world the powers of the saint’s of Allah remain as good as they were in their lifetime, nay, their powers even increase as they are no longer constricted and obstructed by their physical bodies. Their spiritual powers comes into play immediately after death. Just as they illumined the hearts and the minds of the people during their lifetime, so too, after their demise from this world, they illumine the seekers after truth. One should not be surprised by such occurrences.

This holds true for Hazrat Sultan Bahu (RA). His tomb stands as a unique guiding post for humanity at large. Many a dead hearted soul has drunk from the waters of his tomb, receiving his spiritual `baraka' and thereby attaining to high spiritual stations to benefit humanity at large. Countless sublime souls have been blessed with `khilafat' at his tomb, as is the case of my grand sheikh Hazrat Faqir Nur Muhammed (RA). We will narrate for the benefit of the reader a few instances about the spiritual power which still emanates from the tomb of this great Saint.

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THE BABY WHO BECAME A MAJZUBA SAINT.

During the course of his travels, Hazrat Sultan Bahu (RA) had twice crossed over the river Sind towards the areas of Dera Gazi Khan and Dera Ismail Khan giving off generosity, compassion and spiritual `baraka' ( baraka -- it is a form of subtle energy which flows through everything. Its highest realm of activity is the human being. This energy is purity itself, which is light. It is transformative, healing and immeasurable.)

It was during one of these travels, on the eastern side of the river Sind, that the Saint, together with some of his companion dervishes passed through the area of Dera Gazi Khan. In one of the villages nearby a town called Fateh Khan, they decided to rest for an afternoon meal. Some companions approached a lady cook who was attending to her crying baby, to bake some bread for them. She refused as her baby girl was crying profusely due to pain in her eyes caused by an infection. Hazrat Sultan Bahu (RA) requested that the lady cook put her baby in a cradle for him to look after while his companions assist her in sifting the flour and preparing a fire to bake the bread.

Reluctantly the lady agreed to this request. No sooner had she left the baby with the Saint, the child stopped crying. This was due to the spiritual attention that Hazrat Sultan Bahu (RA) had given to the child. Once again the Saint exhibits his extraordinary powers of spiritual `baraka' and gives the spiritual aspirant an insight into what is called `eyes of elixir'. No sooner had the spiritual energy reach and envelop the little heart of the baby, it sprang into the commemoration and remembrance of Allah. Every follicle on the baby became alive with the remembrance of Allah. Becoming aware of the child’s silence ,she ran to enquire about her baby’s well-being. Hazrat Sulta n Bahu (RA) informed her that he had made her child `alive' forever, in this world and the hereafter. Not being satisfied, she removed the baby’s face covering. At that moment the `little' heart was spiritually energised and immersed in the remembrance of Allah. On seeing her baby and witnessing this marvel , this audible display of `zikr' of Allah emanating from her child, the mother also went into ecstasy exclaiming Allah! Allah! Blissfully she fell at the feet of the Saint displaying her euphoria and delight.

The duration of time transformed this `little' girl into a majdhuba Saint. She became renowned as Ma Fatima Mastooien. Mastooien indicating a state of majdubiyat ( majdhub ---a person who is mad-in-the-Devine. A spiritual condition which in itself has an elevated capacity to teach wisdom and sometimes it also reflects as a spiritual condition of complete absorption in divine light cutting off contact from body function i.e. eating and sleeping). Even today her tomb stands as a beacon of light and hope, illuminating the hearts and minds of the people. Her tomb stands

as a reminder to seekers after truth `that where there is hope, there is a way'.

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EPISODE OF THE SAINT SHER SHAH (RA).

This fact is well known that Hazrat Sultan Bahu (RA) passed most of his life in travelling from one place to another. This helped him in concealing his real identity. Many of the miracles wrought by the hands of this great saint have been manifested during his travels.

It was during one of these travels that Hazrat Sultan Bahu (RA) came to a village where a Sufi saint Hazrat Sher Shah (RA) was well known. At the border area of the village Hazrat Sultan Bahu (RA) retired to a little hillock where he sat in a state of deep meditation. Immersed in Divine light the saint became oblivious of his surroundings. At that moment some disciples of Hazrat Sher Shah (RA) were on their daily errands of collecting firewood for the kitchen. One of them came close to Hazrat Sultan Bahu (RA) and offered salaams. Once again Hazrat Sultan Bahu (RA) demonstrates to us the power of the gaze of a true Faqir of ALLAH. Returning the greeting the saint's `eyes of elixir' irradiated the inward of the disciple, whose heart became alive with the zikr (remembrance) of ALLAH. Crying in ecstasy he fell at the feet of the saint. Noticing this spectacle the second disciple hurried to inquire the condition of his friend. Seeing the saint he too fell into ecstasy. The third disciple raced off to his master, Hazrat Sher Shah (RA) to report on the incident. Sher Shah ( Rathi Allahu ‘anh), together with some of his disciples and dervishes hastened to confront the enchanter 'who had cast a spell over his disciple. He confronted Hazrat Sultan Bahu (RA) :"Many a Spiritual court have I attended, including the Holy Cour t of his Holiness Prophet Muhammed (Sall Allahu ‘alaihi wa sallim). In none of these Courts have I seen you present. You must be an illusionist or trickster and have cast a spell over my disciple. Cease and desist from such action and bring my disciples to their original state or else I will complain about you in the court of his Holiness (Sall Allahu ‘alaihi wa sallim)." Hazrat Sultan Bahu (RA) responded " Shah Sahib, you be present in the court of his Holiness and I too will try to be present in the august court of his Holiness (Sall Allahu ‘alaihi wa sallim). Tomorrow we will meet at this same place and decide on the outcome." Shah Sahib departed promising to meet the next morning.

That same evening, Shah Sahib was blessed to be present in the spiritual court of his Holiness, Prophet Muhammed (Sall Allahu ‘alaihi wa sallim). Respectfully he looked around the assembly to see if he could see the `enchanter' dervish who had cast a spell over his disciple. Not seeing him in the assembly he thought to himself that tomorrow in the morning we will deal with him. For the moment let me be respectful in this august court.

Suddenly from behind a spiritual curtain ( a place which is reserved for the Prophets (Sall Allahu ‘alaihi wa sallim) household) a beautiful child appeared. The child went straight to the Prophet (Sall Allahu ‘alaihi wa sallim) and sat on his Holiness lap. The Prophet (Sall Allahu ‘alaihi wa sallim) of Allah very lovingly and affectionately embraced this beautiful child, stroking him with his blessed hands. The child was similarly blessed by Hazrat Abu Bakr Siddiq, Hazrat Omar, Hazrat Othman Gann, Hazrat Ali, Imam Hassen and Hussein, various Prophets present in the court, Hazrat Sayyid Abdul Qadir Jilani and other believers (peace be on them all). Finally the child came to rest in the lap of Sher Shah (RA) who also embraced the child lovingly. Playfully the child pulled at the beard of Sher Shah (RA) with his little hands pulling out two pieces of hair. Thereafter the child of light again returned to the blessed lap of the Prophet (Sall Allahu ‘alaihi wa sallim) from whence he disappeared behind the curtain from which he had entered.

The next morning Hazrat Sher Shah (RA) accompanied by his companion dervishes went to the agreed meeting place. On meeting Hazrat Sultan Bahu (RA) he said angrily " Oh dervish, I did not see you present in the blessed court of the Prophet (Sall Allahu ‘alaihi wa sallim). I looked all around but you could not be seen. So you must be an enchanter and juggler. I once again warn you to give up this trickery otherwise the end will be not good for you."

Sultanul Arifeen Sultan Bahu (RA) replied: " Oh Sher Shah. How many witnesses do you need according to the Sharia that I was present in the court of his Holiness." Sher Shah retorted " two witnesses." Hazrat Sultan Bahu (RA) took out the two pieces of hair which belonged to Shar Shah (RA) saying: " here is my proof of me being present in the august court of the Prophet (Sall Allahu ‘alaihi wa sallim)." Recognising the hair of his beard, Sher Shah (RA) immediately apologised to the great saint. Thereafter they both retired into seclusion to discuss the deeper secretes and meanings of the spiritual path. On the request of Sher Shah ( Rathi Allahu ‘anh), Hazrat Sultan Bahu (RA) blessed him with higher realms of spiritual knowledge and some say that he was blessed with khilafat also. Hazrat Sultan Bahu (RA) further counselled him to carry on his work by bringing people to the reality of the truth.

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THE EPISODE OF THE WOODCUTTER.

It is narrated that some dervishes accompanied Hazrat Sultan Bahu (RA) on one of his travels. During the course of the journey one of the dervish companions asked : " Hazrat, what is meant by `eyes of elixir' ? " At that moment, at a distance not to far away a woodcutter was about to pick up his wood. With one gaze, Hazrat Sultan Bahu (RA) transmitted his spiritual attention to the woodcutter, who became motionless, staring in the sky. Turning to the dervish, The Saint said : " Do you see that woodcutter over there ? He will answer your question on our return journey".

It is said that on the return journey, they passed the woodcutter who was still starring into the sky. Hazrat Sultan Bahu (RA) once again gave his spiritual attention to the woodcutter. With one gaze the woodcutter returned to his normal original state. He fell at the feet of the Saint, lamenting and imploring him to return him to the state he was in. The Saint asked the woodcutter to explain what he had experienced so that his companions could understand what is meant by `eyes of elixir'.

The woodcutter said : " Sir, the other day you were passing by when you looked towards me. As soon as your gaze fell on me, I experienced a state of illumination, peace and felicity. I felt myself being drowned in the ocean of Allah's Light and Mercy, annihilated in a blissful rapture. Please Sir, for the sake of Allah, return me to that delightful and ecstatic state again".

The Saint turned to his companion dervishes and said : " You have received your answer to your question from the woodcutter himself. This what you have witnessed is but a small drop from the reality of what is meant by `eyes of elixir’. You cannot comprehend and withstand the full force of it's reality”. Turning to the woodcutter he told him to carry on his work, counseling him not to despair as his inner state was now luminous and that intermittently he would be experiencing the same state of ecstatic rapture. Bidding him farewell, the Saint carried on his journey. By Allah, what an eyesight! Such is the reality of the Faqir's of Allah. With one gaze they turn a woodcutter into a Gnostic of Allah. With one gaze they turn a `dead' heart into a `living' heart, to remain always immersed in the remembrance of Allah.

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THE MIRACLE OF THE CAVE AND THE DEER.

THE MIRACLE OF THE CAVE AND THE DEER.

It is narrated that on one of his travels which he so often took, Hazrat Sultan Bahu (RA) was accompanied by his attendant Sultan Naurang Khatran ( Rathi Allahu ‘anh), a dervish who was blessed with spiritual light by the Saint himself. His entire life had been spent in serving the Saint and had accompanied him on many of his travels. When they approached the vicinity of Kellar Kahar, the approach of the month of Ramadan had been heralded in by the drumbeat of a caller from a nearby village. Hazrat Sultan Bahu (RA) spend the entire month of Ramadan, meditating in an isolated cave in the mountains nearby. Drowned in the Ocean of Mercy and remembrance, the entire month of Ramadan passed without the intake of food on the part of the Saint. The dervish who accompanied the Saint had received daily his food for `Sehri' and `Iftaar' miraculously by a deer which use to appear with the food tied on it's horns. This happening has been put into verse by Hazrat Naurang Khatran ( Rathi Allahu ‘anh), the attendant himself. He

says

" Strange and wondrous; my sight did witness

spectacle of Bahu,

Load of lover; carried on horns of a deer."

At the approach of Eid a call was heard from the nearby village announcing the end of Ramadan. Disturbed by the sound of drumbeats from the village, Hazrat Sultan Bahu (RA) raised his head from meditation and enquired from his attendant as to what all the noise was about. Sultan Naurang Khatran (RA) replied " Hazrat the Eid moon has been sited and you have been in a state of intoxication and annihilation in the remembrance of Allah for the entire month of Ramadan”. The Saint exclaimed: " What about my fast, salaat and tarawee for the month of Ramadan". It is narrated by his attendant that despite having being in a state of intoxication in the remembrance of Allah, Hazrat Sultan Bahu (RA) performed all his qaza fasts and salaats. This is the state of the true friends of Allah that they do not even for one moment leave aside the Sunna of the Holy Prophet (Sall Allahu ‘alaihi wa sallim) or any other obligatory commands of the shari'a. It is said that this episode of the cave is the only one time that Hazrat Sultan Bahu (RA) had been in a state of intoxication, otherwise his entire life had been spend in a state of sobriety, so much so, that he did not miss even a single mustahab act of the shari'a.

Hazrat Sultan Bahu (RA) completed his qaza fasts and salaats. It is narrated that thereafter the Saint made tawajju (gave spiritual attention) on the deer and it expired. A grave was dug and the deer was buried nearby the cave in which the Saint had passed his month of Ramadan. Very soon it became a very popular place of ziaarat and today people still visit this place known as `Ahu Bahu'. My grand sheikh, Hazrat Faqir Noor Muhammed Sarwari-Qaderi ( Rathi Allahu ‘anh), visited this place of ziaarat and reported that even today one can feel the spiritual light, radiance, brilliance and luminous vibrational energy in the cave and surrounding area......it has such a magnetic effect on the visitor, that any sincere seeker sitting in the cave in the remembrance of Allah experiences a state of illumination.

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THE MIRACLE OF THE SAYYID AND THE GOLD.

THE MIRACLE OF THE SAYYID AND THE GOLD.

It is narrated that a poor but respectable Sayed was advised by a dervish to seek Hazrat Sultan Bahu (RA) for his material needs. Going from village to village the Sayed finally found Hazrat Sultan Bahu (RA) working in one of the fields under intense heat. It must be mentioned here that this was the only time during which the Saint had been occupied in any sort of worldly occupation and this too he had discarded after some time. The Sayed was disappointed that what can this Faqir give me when he himself seems in want and dressed in tattered clothes. Disappointed, the Sayed decided to return to his village. As he was turning back, Hazrat Sultan Bahu (RA) called out " Sayed Sahib, why are you turning back.... speak what do you seek ?" Taken aback by this sudden forte and calling, the Sayed lamented his material needs to the Saint. Hazrat Sultan Bahu (RA) asked the Sayed to excuse him while he attended to the call of nature. Returning from the call of nature, the Saint threw the stone with which he dried himself in anger at the direction of the Sayed. Wherever the stone made contact with the clay ground where they were standing turned into gold ingots. The Sayed was told to take the gold for his needs and depart immediately so that nobody could be aware of what had taken place. It is said that this gold in the form of jewelry is still extent in the same family for several generations. This writer himself, during his journey to the tomb of Hazrat Sultan Bahu (RA) in 1982 met a person at the tomb who had a friend who had personally seen the jewelry at the home of the said family.

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MIRACLES OF SULTAN BAHU (RA).

MIRACLES OF SULTAN BAHU (RA).

The Sufis themselves set little value upon the exercise of such miraculous powers. There are several references to the concept of miracles of Saints in the works of Hazrat Sultan Bahu (RA). He holds the view that the phenomena of Karamat (Miracles) of Saints can be divided into two; spiritual or celestial and terrestrial or worldly and he makes a clear distinction between the two. He is in favour of miracles which pertain to the spiritual phenomena rather than those which pertain to the terrestrial. He is of the view that the performance of miracles on the terrestrial and temporal level is a phenomena open to anyone who overcomes his lower self through ascetic practices and seclusion, thereby reviving and awakening his terrestrial self. In short, while acknowledging the wonders of this terrestrial self, Hazrat Sultan Bahu (RA) never the less holds the view that even an irreligious, non praying and unorthodox person can perform such earthly feats as flying in the air like a bird, enter fire without being burnt, walk over water, dive here and appear there, and reach in a single breath and a single step from the east to the west after overcoming his lower self. It is for this reason that Hazrat Sheikh Junayd Baghdadi (RA) says : ` When you see a man flying in the air and walking over water and he has relinquished even a single tradition out of the traditions of the Prophet of Allah (Sall Allahu ‘alaihi wa sallim), strike him with your shoes, for he is a Satan and what he displays is fraud and deception.'

We are told that Hazrat bu Yazid al Bustami (RA) said:

`The Saints do not rejoice at the answers to prayers which are the essence of miracles, such as walking on water, moving in the air, traversing the earth and riding on the heavens, since the prayers of unbelievers receive an answer and the earth contains both Satan and men, and the air is the abode of the birds and water of the fish. Let not anyone who is perplexed by such things put any faith in this trickery.'

As Hazrat Sultan Bahu (RA) himself says; ` With one glance I can turn dust into gold but I am not happy with this state .He holds the view that miracles performed on the spiritual and celestial level have a permanent and lasting effect on the individuals personality and benefits the receiver of the miraculous blessing in this world and the hereafter. He says in one of his works ; ` Prophet Jesus (Sall Allahu ‘alaihi wa sallim), use to make the `dead' `alive'. The ` dead ' use to live for a few days and expire again. But when we, the Fuqara and Aulia (saints) of the followers of the Prophet Muhammed (Sall Allahu ‘alaihi wa sallim), give one `tawajju' (spiritual attention) to anyone, we make his `dead' heart into a `living' heart and this heart never dies again in this world or the hereafter and always remains in a state of celestial splendor. We thus make him alive forever.'

This is one of the miracles of Sultan Bahu (RA) that is still experienced in his writings today and the same effects are felt when visiting his tomb. In the words of a great Sufi, Hazrat Faqir Nur-Muhammed Sarwari Qadiri ( Rathi Allahu ‘anh), Hazrat says: ` It seems that the soul and spirituality of the author is running through the pages of his works. Just by mere perusal, one is elevated to a state of ecstasy. Sometimes the effects are so profound that the reader without any

effort or spiritual exercise reaches the stage of revelation and witnessing.'

However, as far as miracles are concerned, Hazrat Sultan Bahu's (RA) life is said to have been be a wholesome mixture of both the phenomena ; celestial as well as terrestrial. Miracles or legends of the saints, although sometimes not resting on historical grounds have their merit in throwing light upon the personality of the saint to whom these remarkable powers have been ascribed and still more perhaps, in showing the high regard in which such a saint is held.

There is no lack of miracles ascribed to Sheikh Sultan Bahu (RA). Most of them tend to show Gods care for His servant and his needs and to justify the servants complete dependence on Him. As indicated above some of them allude to the Saints exceptional quality of awakening the `inward'. 

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THE MIRACLES OF MUSLIM SAINTS.

THE MIRACLES OF MUSLIM SAINTS.

Many of my friends advised me that in the book I should write about Hazrat Sultan Bahu ( Rathi Allahu ‘anh), I should merely deal with human aspect and avoid the super-natural side of miracles. But a reference to the miracles of saints could not be avoided.

Miracles are events in the phenomenal world that imply a break in the causal chain. It is not miracles that should be queried. This is ignorance. The source of the matter is the nature of what seems to be the causal chain. It lies in perception. It is better to discuss the matter following the performance of a miracle. This is not an unusual event for the people of knowledge (the Fuqara) and no fuss is made about it.

Miracles are happening around us every moment and all that is necessary is to develop the sight, which can discern through such happenings. Our human intellect can bear with us to a certain extent only. Beyond the intellectual horizons there are other worlds, and all that happens in such worlds are miracles. It is an extraordinary event produced in nature but not by nature. Being a deviation from the natural law, it is an anomaly and an exception. Therefore a miracle is an exception that proves the rule.

In Islam miracles may be classified as Karamat and Mu'jizat. Miracles falling in the first category are vouchsafed to saints, while the miracles in the second category are the exclusive prerogative of the Prophets. A Karamat is a favour, which Allah bestows on a saint, while a Mu'jiza is an act, which cannot be imitated by anyone. Thus miracles worked by the Saints are of a lower order than those of the Prophets.

On the concept of miracles Hazrat Data Ganj Baksh ( Rathi Allahu ‘anh), author of `Kashful Majzoob', holds the view that miracles may be vouchsafed to a saint so long as he does not infringe the obligations of the religious law. Such miracles are not intellectually impossible because their manifestation does not contradict any principle of the religious law . A miracle is a token of a saint's veracity, and as such cannot be manifested by an imposter. it is an extraordinary act performed while the Saint is still subject to the obligations of religion. He reconciles Karamat and Mu'jiza, by holding that the Prophet establishes his Prophesy by establishing the reality of Mu'jiza, while the Saint by the Karamat which he performs establishes both the Prophesy of the Prophet and his own Saint ship. He further states that when a Prophet performs a miracle in evidence of the genuineness of his Prophet hood, and a miracle is subsequently performed by a Saint, such a miracle is merely a confirmation of the genuineness of the Prophet of whom the Saint is a follower.

Some Sufi schools of thought hold that whereas the miracles of the Prophets are wrought in the state of sobriety, miracles to Saints are vouchsafed only when they are in a state of intoxication. It is argued that as a Prophet is a man of law and a Saint is a man of inward feeling, a miracle will not be manifested to a Saint unless he is in a state of absence from himself when his faculties are entirely under the control of Allah. When Saints are with themselves, they are veiled, but when the veil is lifted they are bewildered and in a state of intoxication. A miracle cannot be manifested except in the state of unveil ness which is the rank of proximity. That is a state of intoxication with which no human being except the Prophets is permanently endowed.

According to the al-Junayd school of thought to which Hazrat Sultan Bahu (RA) belonged miracles are manifested in a state of sobriety and composure, and not in the state of intoxication. The argument is that the Saints of Allah are the governors of His kingdom, which Allah has committed to their charge; therefore their judgments must be the soundest of all and their hearts must be the most tenderly disposed towards the creatures of Allah. They are mature, whereas agitation and intoxication are marks of inexperience. With maturity a saint’s agitation is

transmuted into composure.

The reality of Karamat wrought by the Saints of Allah is established in the Quran and Traditions itself. the Quran tells of the Karamat of Asif-b-Barkhiya who brought the throne of Bilqis to Hazrat Sulaiman (Sall Allahu ‘alaihi wa sallim) in the twinkling of an eye. We are also told of Mary (Allah's blessings be on her) that whenever her chamber was visited by Zakaria (Sall Allahu ‘alaihi wa sallim) there were to be found winter fruits in summer and summer fruits in the winter and the shaking of the palm tree by Mary (Allah's blessing's be on her) when she retired to the wilderness. Among the genuine traditions there is reference to a Karamat when the Prophet (Sall Allahu ‘alaihi wa sallim) related the story of a cave, whose entrance was blocked and how an opening was made when the persons stranded told of their good deeds. Another Tradition is of the three infants who were miraculously endowed with speech. There is also the happening of Ala-b al Hadrami who having been sent on a warlike expedition by the Prophet (Sall Allahu ‘alaihi wa sallim), walked dry sod across a river. There is also the story of Khalid-b-Walid (RA.) who said `Bismillah' and drank deadly poison which did him no harm. There are many other Traditions supporting the concept of Karamat's (miracles) wrought by the Saints of Allah. Suffice it to say that no Sufi uses miracles for the sake of self aggrandisement. He is obliged to display them unavoidably to fight the `devil in man', only to meet extraordinary emergencies.

Many of my friends advised me that in the book I should write about Hazrat Sultan Bahu ( Rathi Allahu ‘anh), I should merely deal with human aspect and avoid the super-natural side of miracles. But a reference to the miracles of saints could not be avoided.

Miracles are events in the phenomenal world that imply a break in the causal chain. It is not miracles that should be queried. This is ignorance. The source of the matter is the nature of what seems to be the causal chain. It lies in perception. It is better to discuss the matter following the performance of a miracle. This is not an unusual event for the people of knowledge (the Fuqara) and no fuss is made about it.

Miracles are happening around us every moment and all that is necessary is to develop the sight, which can discern through such happenings. Our human intellect can bear with us to a certain extent only. Beyond the intellectual horizons there are other worlds, and all that happens in such worlds are miracles. It is an extraordinary event produced in nature but not by nature. Being a deviation from the natural law, it is an anomaly and an exception. Therefore a miracle is an exception that proves the rule.

In Islam miracles may be classified as Karamat and Mu'jizat. Miracles falling in the first category are vouchsafed to saints, while the miracles in the second category are the exclusive prerogative of the Prophets. A Karamat is a favour, which Allah bestows on a saint, while a Mu'jiza is an act, which cannot be imitated by anyone. Thus miracles worked by the Saints are of a lower order than those of the Prophets.

On the concept of miracles Hazrat Data Ganj Baksh ( Rathi Allahu ‘anh), author of `Kashful Majzoob', holds the view that miracles may be vouchsafed to a saint so long as he does not infringe the obligations of the religious law. Such miracles are not intellectually impossible because their manifestation does not contradict any principle of the religious law . A miracle is a token of a saint's veracity, and as such cannot be manifested by an imposter. it is an extraordinary act performed while the Saint is still subject to the obligations of religion. He reconciles Karamat and Mu'jiza, by holding that the Prophet establishes his Prophesy by establishing the reality of Mu'jiza, while the Saint by the Karamat which he performs establishes both the Prophesy of the Prophet and his own Saint ship. He further states that when a Prophet performs a miracle in evidence of the genuineness of his Prophet hood, and a miracle is subsequently performed by a Saint, such a miracle is merely a confirmation of the genuineness of the Prophet of whom the Saint is a follower.

Some Sufi schools of thought hold that whereas the miracles of the Prophets are wrought in the state of sobriety, miracles to Saints are vouchsafed only when they are in a state of intoxication. It is argued that as a Prophet is a man of law and a Saint is a man of inward feeling, a miracle will not be manifested to a Saint unless he is in a state of absence from himself when his faculties are entirely under the control of Allah. When Saints are with themselves, they are veiled, but when the veil is lifted they are bewildered and in a state of intoxication. A miracle cannot be manifested except in the state of unveil ness which is the rank of proximity. That is a state of intoxication with which no human being except the Prophets is permanently endowed.

According to the al-Junayd school of thought to which Hazrat Sultan Bahu (RA) belonged miracles are manifested in a state of sobriety and composure, and not in the state of intoxication. The argument is that the Saints of Allah are the governors of His kingdom, which Allah has committed to their charge; therefore their judgments must be the soundest of all and their hearts must be the most tenderly disposed towards the creatures of Allah. They are mature, whereas agitation and intoxication are marks of inexperience. With maturity a saint’s agitation is

transmuted into composure.

The reality of Karamat wrought by the Saints of Allah is established in the Quran and Traditions itself. the Quran tells of the Karamat of Asif-b-Barkhiya who brought the throne of Bilqis to Hazrat Sulaiman (Sall Allahu ‘alaihi wa sallim) in the twinkling of an eye. We are also told of Mary (Allah's blessings be on her) that whenever her chamber was visited by Zakaria (Sall Allahu ‘alaihi wa sallim) there were to be found winter fruits in summer and summer fruits in the winter and the shaking of the palm tree by Mary (Allah's blessing's be on her) when she retired to the wilderness. Among the genuine traditions there is reference to a Karamat when the Prophet (Sall Allahu ‘alaihi wa sallim) related the story of a cave, whose entrance was blocked and how an opening was made when the persons stranded told of their good deeds. Another Tradition is of the three infants who were miraculously endowed with speech. There is also the happening of Ala-b al Hadrami who having been sent on a warlike expedition by the Prophet (Sall Allahu ‘alaihi wa sallim), walked dry sod across a river. There is also the story of Khalid-b-Walid (RA.) who said `Bismillah' and drank deadly poison which did him no harm. There are many other Traditions supporting the concept of Karamat's (miracles) wrought by the Saints of Allah. Suffice it to say that no Sufi uses miracles for the sake of self aggrandisement. He is obliged to display them unavoidably to fight the `devil in man', only to meet extraordinary emergencies. 

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SULTAN BAHU (R.A.) AS AN AUTHOR.

It is not certain, the number of works actually written by him. According to tradition, he is supposed to have been an author of over 100 works and treatises. It can be said, though, that Sultan Bahu (RA.) may have completed more than the number of works mentioned above. The following is a list of the important works of Sultan Bahu (RA.) still extant today.

1.                   1. Nurul Huda

2.                   2. Aql Baidaar

3.                   3. Mahq-ul-Fuqara

4.                   4. Qurb Daidaar

5.                   5. Aurang-Shaahi

6.                   6. Jami-il-Asraar

7.                   7. Taufiq-Hedaayat

8.                   8. Kaleed Tauheed

9.                   9. Ainul Faqr10.Shamsul Arifeen 11.Magzane Faiz 12.Ameerul Quonain 13.Asrare Qaderi 14.Kaleed Jannat 15.Muhqamul Fuqara 16.Majaalis-tun Nabi 17.Muftahul Arifeen 18.Hujjatul Asraar 19.Jannatul Firdaus 20.Kash-ful Asraar 21.Risaala Ruhi Shareef 22.Abyaat Bahu

23.Muhabbatul Asraar

24.Ganjul Asraar

25.Dewaan Bahu

26.Panj Ganj

27.Fazlul Laqa

28.Jhook Sultany

29.Ameerul Mumineen 

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SPIRITUAL FOREFATHERS.

SPIRITUAL FOREFATHERS.

Hazrat Sultan Bahu (RA.) belonged to the Qaderi order of the Sufis, that is, those who owe spiritual allegiance to the Prophet (Peace be upon him) of Islam through Muhiyuddin Abdul Qadir Al Jilani (RA.), one of the most revered mystics, scholars and saints of Islam who lies buried in Baghdad. In the shaping of the life and thoughts of Hazrat Sultan Bahu (RA.) the saints of this order, especially Sheikh Abdul Qadir AL Jilani (RA.) played a very constructive and creative role. The sublime lives of these saints enriched with love and knowledge of God, lit the spiritual path that Hazrat Sultan Bahu (RA) chose to tread in his search for the Truth. The spiritual genealogy of Sultan Bahu (RA) is as follows:

SAYYIDUNA HAZRAT MUHAMMED MUSTAPHA (SALL ALLAHU ‘ALAIHI WA SALLIM).

HAZRAT ALI IBN TALIB (RA)

HAZRAT KHWAJA HASSEN BASRI (RA)
HAZRAT SHAH HABIB AL AJAMI (RA)
HAZRAT DAUD TAI (RA)
HAZRAT MARUF KARKHI (RA)
HAZRAT SARI AS SAQATI (RA)
HAZRAT SAYYID JUNEID BAGHDADI (RA)
HAZRAT SHEIKH SHIBLI (RA)
HAZRAT WALID ABD WAHID (RA)
HAZRAT ABUL FARRAH YUSUF (RA)
HAZRAT SHEIKH BU HASSEN (RA)
HAZRAT SHEIKH BU SAEED AL MUBARAK (RA)
HAZRAT SHEIKH SAYYID ABDUL QADIR JILANI (RA)

HAZRAT SAYYID ABDUR-RAZZAQ (RA)
HAZRAT SAYYID ABDUL JABBAR (RA)
HAZRAT SAYYID YAHYA WALI (RA)
HAZRAT SHEIKH NAJMUDDIN (RA)
HAZRAT SAYYID ABDUL SATTAR (RA)
HAZRA T SAYYID ABDUL BAQA (RA)
HAZRAT SAYYID ABDUL JALIL (RA)
HAZRAT PEER SAYYID ABDUR-RAHMAN (RA)
HAZRAT SHEIKH SULTANUL ARIFIN SULTAN BAHU (RA)
SULTAN BAHU AS AN AUTHOR AND A CELEBRATION OF HIS WORKS.

 

Sultan Bahu (R.A.) is acknowledged as one of the most prominent Sufi poets of the Indo Pak subcontinent. He is known to be the author of over 140 books in Persian and Arabic dealing with a variety of religious and mystic subjects.

The poems of Hazrat Sultan Bahu (RA.) are coloured by the consciousness of Faqr and mystical leanings. He is the leader amongst Punjabi Sufi Poets. For centuries now, the people of the Indo Pak sub continent have been captivated by his poems and books on Spiritual Knowledge. His Poems contain extreme impressions of spiritual reality and facts of life rooted in human existence.

To class the poetry of Hazrat Sultan Bahu (RA.) within the boundary of normal poetry is a great error for it sinks into the depths of the heart and soul. Whosoever listens or studies his works is effected and transported into higher realms of spiritual truths. The joy and ecstasy is such that even a casual reading produces spiritual attraction.

Visualize dervishes sitting around a fire, the light of which giving an occasional glimpse of those sitting around it. The Abyat of Sultan Bahu (RA) is being recited. Suddenly, the hearts of the dervishes is effected by a resounding ` HU '. That ` HU ' extinguishes the awareness of the surroundings and the listener and reciter is transported to higher levels of reality going back to his ` original ' homeland. The effects of the journey are so profound that the lesson learned is not obtainable at any university or madresssa. There is so much dept in his teachings that it distinguishes him from other Sufi poets.

In the opinion of Hazrat Faqir Nur Muhammad Sarwari Qaderi (RA.) Quote : I have myself collected around 40 -forty handwritten Persian Books of Sultan Bahu (RA.). I have read many a book by well known scholars and sufis - past and present - but the effects, barakah and esoteric knowledge which I have found in the writings of Sultan Bahu (RA.) is not to be found in any other works. Allah is my witness. It seems that the soul and spirituality of Sultan Bahu (RA.) is running through the pages of his works. Just by mere perusal, he is elevated to a state of ecstasy. Sometimes the reader without any effort or spiritual exercise reaches the stage of revelation and witnessing. Unquote Sultan Bahu’s (RA.) entire life has been purposely one of travel and secrecy, in order to avoid fame and fortune which was and is one of the norms of society. He would dress in the clothing of a beggar with a begging bowl in his hand to hide his true condition. Precious little is known about his early life and education. It is only through his writings that one is able to deduce the patterns of his life. However, his miracles and spiritual attractions are well documented (reference : Sultanul Awrad and Munaqabee Sultanee). He was a peace loving quiet boy with inherent spiritual qualities.

Sultan Bahu (RA) works is a true guide to the lost soul. It influences the seeker so much so that he is strengthened in his resolve for higher knowledge. His message is clear...... spend your Life for Allah, His Prophet (PBUH) and Truth. Your living and dying should be for Allah alone. Sultan Bahu’s (RA) philosophy or original idea is the Zaat of Allah. To him attainment to Allah is the `goal' and `reality'. His works should be widely translated and distributed to make people aware of this great soul, so that his works Heal the hearts of man. It is a most Urgent need especially in the English language. It should be noted that Hazrat Sultan Bahu's (RA.) works is couched in simple language, making it easily understandable. It is for this reason that some so-called learned persons do not regard these works as of high literary status. We should note that it was customary for the writers of that time to decorate their prose and poetry, in an incomprehensible fashion. Thus, unfortunately these so-called scholars are unable to see, and experience the practical effects of Hazrat Sultan Bahu's (RA) works.

Due to simplicity, and effectiveness of these works, one is almost obliged to think that this great holy personality knew through intuition that there will be a time like the present, when it will be difficult to find a perfect spiritual master. This is the reason why Hazrat Sultan Bahu (RA) clothed his spiritual treasure & Barakah, in the shape of his books. The master himself says in `Nurul Huda' that `for many years a true seeker has not passed my path to whom I could impart my spiritual wealth which is given to me as a trust. Thus he put his esoteric knowledge and spiritual wisdom and teachings in writing and in this way has forever made its benefit available for generations to come.

In his books the Saint discusses the realms of Tasawwuf (Sufism) and its domains. His writings give a clear insight into the reality and the realm of Sharia, Tariqat, Haqiqat, and Marifat of Allah. Essentially two unique and distinctive concepts and impressions underlie the philosophy of Hazrat Sultan Bahu (RA). His original idea is the `Zaat' of Allah. This is attained through `tasawwur' of the Personal Name Allah, i.e. through reflection, contemplation and meditation of the Name Allah. Its object is to bring the seeker from the world of pluraty towards the chamber of unity and to take the seeker from the darkness of opacity towards the light of subtlety. The other concept is the knowledge of `Dawatul Qubur' or invocation of the spirits. The concept of `kashf ­ul-qubur'is found in many books but the concept of `dawatul qubur' is unique and only to be found in the writings of Hazrat Sultan Bahu (RA). It is an invocation whereby the seeker comes out of the darkness of the opaque world and enters the luminous macrocosm of the invisible world and there mixing and meeting with the resplendent invisible creation of that world, he derives maximum esoteric benefits from them .These ideas will be discussed in the chapter on the Saints philosophy.

Although couched in simple language, he has recounted and explained, sometimes in a rhetorical fashion, the extreme limits of the different exalted and sublime phases and stations of Marifa and Faqr. Sometimes the novice seeker, due to his own shortcomings and sometimes by not being able to understand becomes desponded and relinquishes further study. This should not be allowed to happened. The reader should keep on studying the books constantly because the spirit of Hazrat Sultan Bahu (RA) runs through the pages of his books and the Saints esoteric and intrinsic attention (twajju) is concealed and hidden in his writings. It is this quality of his hidden esoteric attention, which makes the book, become ones teacher and instructor, helping thereby in automatically resolving all the subtle points of bewilderment and confusion. The above is true and has been experienced by many a scholar that sooner or later one reaches ones hearts desire .With sincere devotion and respect and by continues reading an electricity of divine light is created in the heart of the reader, inculcating in him a spiritual revolution and attraction which gives rise to a strong yearning and affectionate longing for Allah the Beloved. One should not forget that all the writings of Hazrat Sultan Bahu (RA) are divinely inspired.

In fact, his works are a true means of gaining access and entrance into the court of Prophet Muhammad (Peace Be Upon Him). The effect of his works is such that a seeker, who peruses his works continually, will God-willing achieve his heart's desire. We would fail in our duty, if we do not mention in passing, the experiences of a great Sufi master Hazrat Faqir Nur Muhammad Sarwari Qaderi (RA.), regarding the works of Hazrat Sultan Bahu (RA.). He says: "Through calligraphy, I have penned the works of Hazrat Sultan Bahu (RA.) over and over for the last thirty years. During this period, I did not touch any work of Hazrat Sultan Bahu (RA.) without being in a state of ablution. Whatever spiritual reality & phenomena of 'the path' I copied in the day, was traversed in the night and the written esoteric reality & phenomena was made manifest to me. It appeared as though, the author had composed and bequeathed these books to me exclusively, because hither so far none has comprehended & benefited out of them like myself." It is a fact that the honour of acquainting the world with the real import of Hazrat Sultan-ul-Arifin's (RA.) works rests solely with Sultan-ul-Faqr Hazrat Faqir Nur Muhammad (RA.)

Due to vested interests, incorrect translations of Hazrat Sultan Bahu's (RA.) works are available, devoid of the 'true' meanings from the original, for the wealth of Faqr & Ma'arifat is passed from breast to breast. Some people, for their own purposes, read his holiness's books, expecting the spiritual realities mentioned to become manifest to them. But due to their own short-sightedness and shortcomings they give up further studies of the books. This is their own loss. The opposite is however true. It is the true seeker whose courage is stronger than the mountains, who with the staff of patience, strong resolve and determination surmounts his inabilities and becomes successful in attaining the higher knowledge described in the works. Those, who live a life of luxury and licentiousness, can not reach the goals of ma'arifat.

Thus, it is advisable for true seekers of the path who wish to succeed in their search for truth, to obtain CORRECT translated works of his holiness and with true sincerity, purity of heart and great resolve, peruse and study his works continually. This will, God-willing, bring into play the TAWWAJJUH (spiritual attention) of his holiness on the seeker. And if a perfect teacher is his partner, he unites the capable seeker with Allah, the Most High through a single attention or enters him in constant attendance in the court of the Holy Prophet (Peace Be Upon HIM.) 

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DICTATES AND SAYINGS OF HAZRAT SULTAN BAHU (RA).

Hazrat Sultan Bahu (RA) was not only a Saint but also a scholar of great repute. His works carries the impress of his scholarly exposition on Sufism. The spiritualism, which such expositions unfold, has the precision of a treatise and the coherence of a system and methodology.

In his writings we come across flashes of faith, wisdom, insight (into the mysteries of the self), knowledge and wisdom when the Saint pours forth what is in his innermost being. If we dive deep into the depths of his writings, we come across sparkling gems of wisdom and spirituality in the shape of `maxims' of Sultan Bahu (RA). Some of the expressions, which emerge from his, works `Huq-nu-Ma' and Aql-e- Baidaar'are:

(1) The means to attain to the Marifat (Gnosis) of Allah and Faqr (Poverty) of the Prophet (Sall

Allahu ‘alaihi wa sallim) is to abide by the Shari'a and to sever one's self from all else besides Allah and consequently to be absorbed in the Divine.

(2) Namaaz (prayer), fasting and supererogatory acts of worship is associated with striving and struggle in the performance of spiritual exercises whilst secrets of mystic knowledge is associated with being absorbed in the Divine.

 

(3) Through striving (riyaazat) and struggle-effort (mujahida) one is led to attain this secrete. Slave hood of God leads to Providence; Gnosis of God leads to everlasting life; Love leads to effacement in the Reality and effacement leads to assimilation into His Will-(a perceptual experience).

(4) A Murshid (spiritual teacher) who is not beneficent in purifying the inward of the seeker is wanting and imperfect as his spiritual self still dwells in the domain of this material plane -­because a true Gnostic (teacher) is a manifestation of the light and attributes of Allah -- he is one who has attained a state of witnessing.

 

(5) The beginning of sulook (spiritual journey) is annihilation of the self (nafs) and its end is (fana-fillah) annihilation or assimilation in Allah.

 

(6) The path of Marifat (Gnosis) is based on three modes of certainty of belief. In the first (Ilm-ul-Yaqeen) the seeker adheres to the outward law (shari'a); in the second (Ain-ul-Yaqeen), the seeker, due to the heat of remembrance (zikr) and not having the strength and capacity to withstand the witnessing of the Tajalli manifestation of the light of Allah on the mirror of his heart, experiences various spiritual ailments such as qabz (contraction), bast (expansion), sukr (intoxication) sahwa (oversight) etc. -- these ailments dominate the state of the seeker -- hence he becomes perplexed in an ocean of wonderment and due to his fervor, he remains in a state of confusion -- thus he becomes a frenzied and insane lover (diwana-majnu), which ultimately leads him to be lost in divine meditation (majzub). The third mode-certainty (Haqq-ul- yaqeen) is loftier of the two. Here the seeker, through (tasarruf) the use of the Personal Name Allah and (Tasawwur) meditation and contemplation of the Personal Name Allah inculcates in himself the capacity and vessel ship to withstand the Divine Light--thus with courage and determination he succeeds in his endeavour to attain Marifat (Gnosis-knowledge of God). Such a persons heart, through the blessings of the Personal Name Allah becomes one with his Creator. People think him to be gregarious with the people but in reality he is constantly in communion with Allah --his sustenance is to strive and struggle in the `path'; his vision -- a witness to Reality; his speech characterizes his state; his state -annihilation in the Truth. Such a one is called the `perfect' man amongst the community of the Prophet (Sall Allahu ‘alaihi wa sallim).

 

(7) For a dervish, each morsel of food taken with a presence of mind is a seed planted on the

land of the heart. A seed, though earned lawfully but planted in a state of unawareness, robs the seeker of the tranquility of the mind.

(8) The glitter and sparkle of this world is like an ephemeral flash of lightning. Love of this world is like a transitory black cloud. Do not be charmed and attached to the good things of life; neither should one lament at the agony and sorrows of life. Wisdom is to save oneself from bitterness and rancor.

(9) Oh you, who are wise ! be cognizant of the reality of the grave, for it is your final destination. Value the time you have left as a precious jewel, for time is a one sided sword. It would profit you to spend your time in attaining nearness to God.

 

(10) Silence is a secret of a dervish --speak with Truth, for speaking without Truth illustrates coarseness and crudity of character.

 

(11) It is the sagacious seeker that recognises the characteristic that deny the self (nafs), for to

recognise it is against the nature of the self, and to deny the self is to walk in the path of Allah (leads to piety).

(12) Abstention means to deny and check the desires of the self -- as the Lord says that he who

denies the pleasures of the self, his place is in paradise -- and as it comes in a Tradition that he who recognises his self, recognises Allah.

(13) Divine help guides the seeker to identify the attributes of the self and the light of Gnosis (Marifat) steers the seeker to the realization and recognition of the Reality.

 

(14) Cultivate a healthy and perfect (rightly guided) heart --then take on surrender to His Will. As the lord says -- he who comes with a healthy and contrite heart will profit with his Lord.

 

(15) The sign of a healthy heart is that it remains in the remembrance of Allah without the movement of the tongue --this should be done with fervor. A Gnostic's inward should be immense -- like a river of honey -- that is, he should be able to assimilate the entire river into his being -- without having to faint at the mere taste of it.

(16) Silent Zikr (remembrance) is symbolised outwardlyas journeying on the land and inwardly it is a journey of the heart.

 

(17) Knowledge is a necessary an indispensable characteristic on the `path of Faqr'-- because ignorance divests the heart of spiritual luminosity and leads to obliviousness.

 

(18) Notwithstanding that all Faqir's perceive, recite, meditate, educate and instruct themselves in the Supreme Name Allah, you will find them in one of two states ; some Faqir's will be characterised by an indigent and needy state --always dissipated and in need of sustenance; while others, though they remain free of wants and do not depend on anybody, control and have under their direction and at their disposal all the treasures of the world. The reason being that the latter comprehends and discerns the respect and honour of the Supreme Name Allah -- he perceives the grandeur, majesty and greatness of the Personal Name Allah which projects him to the proximity of Allah, the Merciful. The ulema (theologians) also encounter similar ailments concerning their knowledge -- it is the pious ulema that receive divine help and guidance.

 

(19) To a `faqir' the state of the `worldly' people is one of indigence while to the `worldly' people a `faqir' symbolises poverty; but the opposite is actually true regarding the faqir because through divine help the faqir is always in control of worldly treasures --though he does not incline towards it.

 

(20) It is surprising that despite being deprived of the light of Gnosis and nearness to Allah, people still claim to be true seekers and teachers; these people symbolise the nature of a shopkeeper.

(21) Eyes of alchemy is to make the `dead' heart alive with the remembrance of Allah and secondly to annihilate the desires of the self (nafs).

 

(22) The live hearted remains perpetually in the remembrance of Allah and in this way the heart becomes perfumed with the light of Allah .

 

(23) A distinctive characteristic of a perfect teacher (Murshid) is that he utilizes his intrinsic spiritual attention to ennoble the seeker to enter the spiritual court of his Holiness, the Prophet Muhammed (Sall Allahu ‘alaihi wa sallim) --such a teacher also introduces and acquaints the seeker in the ethereal court of the Saints of Allah from where he receives spiritual nourishment and guidance.

 

(24) If a seeker retrogresses spiritually or commits asin, the perfect teacher would, through the intercession of the Prophet (Sall Allahu ‘alaihi wa sallim), have him forgiven immediately in the court of Allah.

 

(25) ....or understand that a perfect teacher is like the blazing sun and his disciple like a particle of the same sun, neither distinct from each other.

(26) A peerless and valiant `zakir' (an individual who remembers Allah much ) is a slayer of his baser self.

 

(27) What is tawakkul (trust in God) ? --It is to free oneself of created things which distances and makes one absent from his Lord.

 

(28) All 18,000 creations is enfolded and in the grip of the Supreme Name Allah.

(29) The Supreme Name Allah only settles in a pure heart.

 

(29) The heart is the treasure house of Allah's secrets.

 

(30) Eliminate the thorns (distractions) on the garden of the heart.

 

(31) When you enter the garden of Tauhid (Oneness)eliminate the thorns of shirk and kufr.

 

(32) When you enter the garden of Knowledge eliminatethe thorns of ignorance.

 

(33) When you enter the garden of Generosity eliminatethe thorns greed and avariciousness.

 

(34) When you enter the garden of the Sunna (Practice and behaviour of the Prophet, Sall Allahu ‘alaihi wa sallim) eliminate the thorns of innovation and heresy.

 

(35) When you enter the garden of Fear eliminate the thorns of egotism and self-worship.

 

(36) When you enter the Garden of Hope eliminate the thorns of animosity and rancor.

(37) The beginning of `sulook' is annihilation of the self and its end is annihilation in Allah.

 

(38) Many honor the self but few worship the Lord.

 

(39) Become a man by cleansing and purging yourself of embellishment, greed, lust, rage, passion and covetousness.

 

(40) A dervish should be coloured by the remembrance of Allah.

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