Monday, April 11, 2011

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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