HAZRAT SULTAN BAHU'S SPIRITUAL TARIQA.

HAZRAT SULTAN BAHU'S SPIRITUAL TARIQA.

The Tariqa of the Saint is Sarwari Qadiri. He records in his book `Ainul Faqr' that there are two categories of Qadiri mureeds. One is referred to as `Qadiri Zahidi' and the other as Sarwari-Qadiri. The first way of the Zahidi Qadiri is that the Sheikh places the seeker into established practices and techniques of spiritual exercises and strivings. The seeker is ordered to devote much time to mystic struggles including to spend a certain period of time in seclusion to attain to mystic communion and mystic union. Then according to the seekers labors and efforts and the seekers own ethereal capacity, he reaches his spiritual goal and metaphysical purpose. This journey takes some aspirants ten years to complete. Some complete it in twelve years and others up to fourty years before they are introduced in the court of Hazrat Sheikh Sayyid Abdul Qadir Gilani (RA) by their Sheikh (Murshid). It is from this court then that the Saint of Gilani (RA) presents the seeker into the exalted and sublime court of his Holiness, the Prophet of Islam (Sall Allahu ‘alaihi wa sallim).

The second category is referred to as Sarwari-Qadiri. In this Tariqa the Sheikh guides and presents the seeker directly into the sublime and celestial court of his holiness the Prophet of Islam (Sall Allahu ‘alaihi wa sallim) without having to undergo undue spiritual hardships and strivings. The seeker is nourished by the Prophetic light in that he receives directly from his Holiness his bounty, favour and beneficence. After receiving guidance, direction and religious instructions from this exalted court, he is then handed and advanced to the Saint of Jilan, Sheikh Abdul Qadir-al- Jilan (RA) for further polish. Hazrat Sultan Bahu (RA) own testimony to this effect is found in many of his writings where he records his esoteric initiation at the hands of His Holiness, Prophet Muhammed (Sall Allahu ‘alaihi wa sallim) himself and his own life is full of such wonders where he elevates many a seeker in one instant to the court of Allah and the Prophet (Sall Allahu ‘alaihi wa sallim). The wonder and excellence of his bounty is that it manifests itself in the form of a spiritual perfection of the highest order. He makes the seeker attain to his goal in a very short time without having to undergo the burden of difficult spiritual strivings.
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HAZRAT SULTAN BAHU AND WORLDLY ATTACHMENTS

HAZRAT SULTAN BAHU AND WORLDLY ATTACHMENTS.

It is not clear with reference to the Saint whether he adopted or assumed any worldly trade or business or for that matter any other worldly occupation. Yes, this much is known, that on two occasions he sponsored himself by purchasing two bullocks each time to help cultivate the land. Even this he could not sustain because on both occasions the Saint abandoned his notion of cultivating the land. This was due to the intense luster of Divine Light, which perfumed his inward and outward personality and a strong yearning for Allah the Beloved. He was a wandering dervish and sometimes passed his time in jungles in remembrance of Allah.

As mentioned earlier, the then Mogul Emperor had conferred on the saint’s forefathers an estate in the vicinity of Shorkhote. Hazrat sultan Bahu (RA) had inherited this estate. It was a vast estate comprising a well-built brick fort and hundreds of acres of well developed agricultural land. In the vicissitude of life he remained indifferent to the demands of this huge estate and did not concern himself or even inclined towards its responsibility. He chose and concerned himself with the pure and unalloyed state of `Faqri-Muhammadi' (SAW) (a spiritual state of renunciation and contentment given to a few selected and noble souls).

Hazrat Sultan Bahu (RA) is of the opinion that a Faqir should imitate the Prophet Muhammed

(Sall Allahu ‘alaihi wa sallim) and the ahle-bait in matters of worldly attachments.
He is of the view that a Faqir's poverty and wants are the building blocks of a spiritual mi'raj and
that this 'Faqr' projects him to the proximity of Allah.



Hazrat Sultan Bahu(RA) obeyed, followed and copied the `Faqiri lifestyle of the Prophet of Islam (Sall Allahu ‘alaihi wa sallim) and his household. He kept his person clean from the slothfulness of the world. His dislike and aversion

to `worldly attachments is well documented. He refers to this dislike in his famous book of prose,
the `Abyat' where he says:
` Ah! This worldly life polluted
Washing, bathing all in vain
For its sake the doctors, scholars,
Crouch in corners, cry in pain
For its sake these worldly people
rest not, sleep not. Ah! their bane!
Hermits, mystics, ascetics, Bahu!



Burn their boats-the wise, the sane! ' The Sufis do not enjoin celibacy or withdrawal from the world. The attitude of a true Sufi regarding `worldly attachments' -- is detachment from sence pleasures; attachment is only to the One reality. The Sufis maxim is `Be in the world but not of the world .The Saints philosophy on `Faqr will be discussed separately in the second section of the book.



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HAZRAT SULTAN BAHU'S FEATURES, FAMILY AND CHILDREN

HAZRAT SULTAN BAHU'S FEATURES, FAMILY AND CHILDREN.

The Saint had four wives. The first wife was from the family of Hazrat Makhdoom Bahu ( Rathi Allahu ‘anh), who was one of the `Khalifas of the great Sufi, Hazrat Sheikh-ul Islam, Sheikh Bahauddin Muhammed Zakhariya Multani (RA). His second and third wife was from his own tribe and family. His fourth wife belonged to a Hindu family of Multan and was given in `niaaz' (marriage) to the saint by Hazrat Sheikh Bahauddin Zakaria(RA). Sultan Bahoo(RA) had renounced all worldly pleasures in his early years, yet he was obliged to marry more than one time ,to honour the `Sunna' of the Holy Prophet Muhammed(PEACE BE UPON HIM). The permission for having more than one wife is based not on conditions of lust, nor on any benefit accruing to the marrying male, but on the principle of sacrifice. The permission is conditioned by ones ability to deal equitably with his wives, which even at the formal level is an extremely difficult condition to fulfill except for those who are thoroughly disciplined, stick to spiritual and moral values above everything else and enter into marriage for spiritual considerations -for the sake of obtaining Devine Pleasure. So in Islam the institution of marriage is a religious matter rather than a worldly matter only and is based on the principle of interdependence of man and woman in ensuring fullness of life for each other through mutual affection, mutual confidence

and mutual protection as husband and wife. As the Quran says by using a metaphor of profound beauty:

` They are a garment unto you, and ye are a garment unto them '. (11:187)



CHILDREN.

Hazrat Sultan Bahoo(RA) had eight children, all boys. They are in order of eldest to youngest: Hazrat Sultan Nur Muhammedur) Hazrat Sheikh Sultan Wali Muhammed (RA)

Hazrat Sultan Lateen Muhammed (RA)

Hazrat Sheikh Sultan Saleh Muhammed (RA)

Hazrat Sheikh Sultan Ishaaq Muhammed (RA)

Hazrat Sheikh Sultan Fateh Muhammed(RA)

Hazrat Sheikh Sultan Shareef Muhammed(RA)

Hazrat Sheikh Sultan Hayaat Muhammed(RA)

The last son passed away in his infancy. All the children were educated in the than institutions of learning.



HAZRAT SULTAN BAHU'S FEATURES.

He is said to have been of medium height. His round shaped head was often shaven showing off a wide and broad forehead. The eyebrows were thick and black. His beautiful black eyes had a look of majestic grandeur and always looked as if they were steeped in divine intoxication. The nose was not very long but was slightly pointed upwards. His cheeks and chin were appropriately shaped, set on a beautiful face, which was neither round nor long. Hazrat Sultan Bahu's (RA) beard was thick and he often dyed it with henna, which enhanced his beauty even more. His chest, which was always filled with divine light, was covered with hair, which was not in excess. His hands, thicker than normal looked very strong. His bone structure was sturdy and strong, covered by flesh appropriate to his structure. His fair and ruddy complexion gave off a piercing brilliance, which was easily recognizable wherever he went. In short his beauty was so luminous that wherever he went people were attracted to his radiant beauty and personality.

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INITIATION AND SEARCH FOR MURSHID

INITIATION AND SEARCH FOR A MURSHID.

According to Sufi practice, one who seeks to traverse the "Spiritual Path”, has to become the disciple of some Sheikh of ripe experience and profound knowledge who could guide the seeker in attaining the goal. If one intends to save himself from the sickness of the soul than the remedy suggested by all saints is to search for some noble spiritual guide and be attached to him. The company of pious and saintly people is very essential to acquire and maintain sound

spiritual health, because the Sufi Sheikhs are physicians of men's souls.

Sultan Bahu(RA) belonged to the Qaderi school of Sufis. At the bottom rung of the Sufi ladder of all schools stand the mystic himself. Immediately above him stands his Murshid (Sheikh) or master, who is more than a philosopher, guide and friend to him. Next higher is the Murshid of the mystic's Murshid and so on. At the top stands the Prophet (Peace BE UPON HIM) of Islam who is the fountain -head of all mystic experiences and orders. In his Abyat Sultan Bahu(RA) refers to the Spiritual Masters when he says : ` Joys of Union with your Allah

If you wish, your master serve

Kindly glance of his, on a rose-bud

Turns it into flowery curve

Transforms you so fully, truly

Head and heart, and bone and nerve

Here and There win success, Bahu

Serve your Murshid with full verve.'

Sultan Bahu's(RA) initiation into the spiritual world was both esoteric and exoteric. In his book ` Amirul Kaunain ' he writes that `for thirty years I have travelled far and wide in search of a Perfect Murshid (Spiritual Master) '.During this period he met innumerable spiritual guides and spent time with many of them, serving them in every respect and receiving spiritual light and blessings from them.

Esoterically, Hazrat Sultan Bahu(RA) was initiated by the Prophet Muhammed (Peace BE UPON HIM ) himself. He received instructions and spiritual guidance from the fountain -head of all lights himself (PBUH) and was accepted as a child of light in the court of Hazrat Bibi Fatima (Radhi Allahu Anhu.), the lady of light and her husband Hazrat Ali (Radhi Allahu Anhu).

In one of his treatise,` Risala Ruh Shareef' Hazrat Sultan Bahu(RA) refers to this esoteric initiation when he says:

`Bahu, on whom Prophet(PBUH) bent

Initiate Bahu in lovers way Accepting Bahu in families tent'

Esoteric initiation in the life of the saint was experienced on two occasions.

It is narrated in ` Muraqaba Sultani ' that the first esoteric initiation took place in the vicinity of Shorkhote when the saint was in his adolescence. In his own words the saint describes this experience. He says:

` Once in my youth a very handsome and awe -inspiring person on horseback approached me. He held my hand and asked me to accompany him. I asked him who he was. He replied `I am Ali IBM Abu Talib and I have come to take and escort you to the exalted and holy court of the Prophet Muhammed Sallallahu -Alaihi-Wasallam. Suddenly I found myself in the august court of the Prophet (SALL ALLAHU ‘ALAIHI WA SALLIM). All the Prophets (Peace BE ON THEM), Companions of the Prophet (PEACE BE ON THEM) including the four Khalifa -RASHIDIN (Hazrat Abu baker Siddiq, Hazrat Omar, Hazrat Othman Ghani, Hazrat Ali (Peace BE ON THEM) together with Panjaten Paak (i.e. Hazrat Bibi Fatima, Hazrat Imam Hasan, and Hazrat Imam Hussein (PEACE BE ON THEM) were present in the assembly. Also present in the court were Hazrat Sheikh Sayyid Abdul Qadir Gilani (Rah. lay) and many more Sufi Saints. This was a most illustrious court, heavenly in nature, full of light and tranquility. The Holy Prophet (SALL ALLAHU ‘ALAIHI WA SALLIM ) was seated above all the others bestowing light and blessings like a shining star. The Holy Prophet SALL ALLAHU ‘ALAIHI WA SALLIM) was very much pleased to see me and putting me on his lap initiated me as his spiritual son. Thereafter all the Holy Personalities present in the assembly did likewise putting me on their laps. Especially the four Khulafa-e-Rashideen, Panjaten Paak, and Hazrat Ghauth-e-Azam Sheikh Abdul Qadir Gilani (PEACE BE ON THEM), who blessed and graced me with love, special care and spiritual attention '.

The second initiation took place in the years of maturity. Hazrat Sultan Hamid ( Rathi Allahu ‘anh),the son of Hazrat Sheikh Ghulam Bahu(RA) writes about this incident in `Munaqabi Sultani' that he heard his father say that this discourse has been passed on from generation to generation that Hazrat Sultan Bahu(RA) use to often talk about this second esoteric initiation. Sultan Bahu (RA) use to say ` The second time too, I was presented in the court of the Holy Prophet(PBUH) by

Hazrat Ali (RA). The Holy Prophet(PBUH) asked me to stretch forth my hands. Taking both my hands into his(PBUH),he initiated me and I was blessed with his special spiritual attention, love, care and barakah.

Thereafter the Holy Prophet(PBUH) gave my hands into the hands of Sheikh Abdul Qadir(RA) and instructed him to train his spiritual son, Sultan Bahu ( Rathi Allahu ‘anh), in the Qaderi Tariqa (order). After being blessed by the greatest Saint, all the holy personalities in the assembly blessed me with their spiritual light and barakah. The Prophet SALL ALLAHU ‘ALAIHI WA SALLIM) than addressed me that I should guide the true seekers to the path of Allah '.Accordingly up to the end of time Hazrat Sultan Bahu's(RA) teachings have been preserved in the form of his books, which are a beacon of light in this dark age we live in. As mentioned earlier, a mere

perusal of his works opens for the seeker the doors of Marifat (spiritual knowledge).

Despite being initiated on the esoteric level and being a born saint it was important that Hazrat Sultan Bahu attach himself to a Kaamil (perfect) Sheikh. All the saints in Islam had to undergo practical training in the company and guidance of Murshid's or Sheikhs. Hazrat Abu Saeed Abul Chair (RA) was the Sheikh (teacher) of Sayed Abdul Qadir Gilani ( Rathi Allahu ‘anh),Hazrat Junaid Baghdadi (RA) was the Sheikh of Hazrat Shelby ( Rathi Allahu ‘anh), Hazrat Kwaja Hasan Basri(RA) was the Sheikh of Hazrat Habib Jamie ( Rathi Allahu ‘anh), Hazrat Kwaja Uthman Harooni(RA) was the Sheikh of Hazrat Kwaja Gharib Nawaaz ( RA) and so on.

Invocations to his Murshid have been addressed by Sultan Bahu(RA) in many of his `Abyat'(Punjabi Poems) as will be found. In one stanza he says:

` Murshid should be like a goldsmith

Roasting dross in crucible

Taking out the wholesome metal

Shape rings irresistible

Polish them for ladies' ears

Who will look adorable

Through true Murshid, every moment Bahu's Fate is changeable '.

At another place he says:

` Mystic ways without a Murshid

Try to tread and, sure, get lost..... Murshid perfect keeps you happy

In this life and life to come

Rids you of the pangs of hunger

Turns to silver pure and shining....'

So exoterically, Sultan Bahu's(RA) request to his mother to be his Murshid, in the mystical sense, was not granted. She directed him to seek spiritual guidance and initiation from a Sufi named Hazrat Shah Habibullah Qadir (RA). Sultan Bahu's(RA) search took him to the east. On reaching a town called `Baghdad’, he presented himself to Sheikh Habibullah Qadir(RA).

It was the habit of Sheikh Habibullah (RA) that he always kept hot water on the ready. Any new seeker that arrived in his Khanqah, was asked to put his hand in the water and on doing so the seeker would reach a state of `Kashf'(clairvoyance). Hazrat Sultan Bahu(RA) sat on the perimeter observing the phenomenon and the spiritual advancements attained by the other new seekers. After the happenings were concluded Sultan Bahu(RA) presented his petition and request to the Sheikh, who asked him why he never put his hand in the water, for then he would have reached his hearts desire. Sultan Bahu(RA) answered that on perceiving the states of the novice seekers, putting his hands in the water would not have quenched his spiritual thirst and aspirations. Sheikh Habibullah Qadir (RA) then entreated that Sultan Bahu(RA) perform `mujaahida' (struggle for spiritual purification ) and to attend to certain duties, one of which was to assist in brining water to the mosque for ablution.

Hazrat Sultan Bahu(RA) requested for a leather bag to carry the water to fill the fountain, pond and ablution block, which was empty at the time. As the other dervishes looked on, one bagful of water brought by the new aspirant was enough to fill the entire pond and ablution block. This miracle was immediately reported to Sheikh Habibullah( Rathi Allahu ‘anh), who commanded Sultan Bahu(RA) to free himself from any worldly attachment that he might still possess, as two different responsibilities cannot be shouldered at the same time.

Hearing this the young Sultan Bahu(RA) took leave and started his journey back home. Through intuition Saintly Ma Rasti ( Rathi Allahu ‘anh), the mother of Sultan Bahu( Rathi Allahu ‘anh), became aware of his intentions and instructed his wives that they hide their valuables for use in times of need. The wives obeyed, burying their valuables. On arrival, the young Sultan Bahu(RA) made known his intentions saying that it was the instruction of Hazrat Shah Habibullah (RA). Agreeing with him, his Saintly mother said that he should carry out the instructions.

Hazrat Sultan Bahu(RA) recognized a ring on the finger of his son Nur Muhammad ( Rathi Allahu ‘anh), which belonged to one of his wives. Getting rid of the ring he looked around if there were any more valuables in the house. Through intuition Hazrat Sultan Bahu(RA) found the hidden valuables and disposed of it.

Taking leave of his mother he once again proceeded to Hazrat Shah Habibullah Qadir (RA). On arrival the Sheikh told him that although he has got rid of his worldly valuables, what about the obligations to his wives for they were still his responsibility. Thus once again Hazrat Sultan Bahu ( RA) made the journey back home to set his wives free from wedlock. Saintly Ma Basri(RA) came to know of her son's intentions and assured his wives her protection. When Hazrat Sultan Bahu(RA) arrived home Saintly Ma Rasti(RA) and her daughter-in-laws absolved him of his responsibilities and obligations towards them, allowing the wives to remain in wedlock. However she exhorted that he return home to his wives after he reached the state of `realisation (Maarifat-Gnosis of God), and if not, he need not worry of his obligations towards them.

As Hazrat Sultan Bahu(RA) upheld the Sharia (Islamic Law) very strictly he heeded his mother's counsel. Taking leave of his mother and his wives he journeyed back to Hazrat Shah Habibullah

Qadiri(RA) and remained with him for some time. When it was time the Sheikh gave his full spiritual attention (Tawajjuh) to him and kept on enquiring about the experiences and revelations achieved. The young saint replied, “The states experienced during your Tawajjuh have been accomplished by me in my childhood."

To test his claim Hazrat Shah Habibullah Qadiri(RA) miraculously vanished. Using the same metamorphic powers Sultan Bahu(RA) also

vanished and met the Sheikh in a distant land. Recognising him the Sheikh again disappeared and Sultan Bahu(RA) followed suit. For a third time the Sheikh disappeared to a distend land, where Sultan Bahu(RA) found him teaching Quran to children in the mosque.

Being satisfied and Recognising Sultan Bahu's(RA) claim and spiritual status, the Sheikh took him back to his Khanqah.

Seated in his retreat Hazrat Sheik Habibullah Qadiri(RA) said:

"What you are seeking is beyond me, however, I will guide you to a place where you can achieve your heart's desire. Go and present yourself to my Spiritual Master Hazrat Pir Abdur-Rehman Shah Dehlvi Qadiri( Rathi Allahu ‘anh), who is the master of his time. He will guide you to stages of higher knowledge." Taking leave of his teacher he proceeded east towards Delhi.

On his way to Delhi, Hazrat Sultan Bahoo(RA) met many a dervishes, Sufis and saints who received spiritual blessings and baraka from him.

Describing him through intuition, Hazrat Pir Sayyid Abdur-Rehman Delvi Qadiri(RA) send one of his mureeds (disciples) to receive the Faqir Sultan Bahoo(RA) at the outskirts of the city. On arrival, he was immediately ushered to the presence of the Sheikh, who was expecting him in his retreat (place of seclusion). In utter silence and respect, one glance of spiritual attention from the Sheikh fulfilled Sultan Bahu’s(RA) hearts desire and he obtained his quest of higher knowledge.

His aspirations and needs fulfilled, he was given leave to depart by Hazrat Pir Sayyid Abdur -Rehman (RA). It was a Friday. Full of Spiritual Joy and confidence he proceeded to the marketplace, conferring in one gaze, to one and all, his newly acquired spiritual wealth and attention. Its effects became apparent manifesting in ecstasy, thereby causing great consternation. He was immediately summoned to the presence of Hazrat Pir Abdur Rahman(RA) who enquired of him his strange behaviour.

Sultan Bahoo(RA) replied "I have only experimented and tested out what I have been given by your Holiness. To experience, perceive and sense what is the reality of the spiritual wealth you have blessed me with. However, I have also been instructed by the Prophet (PEACE BE UPON HIM ) to give spiritual benefit and blessings to the creation of Allah. This has also been your instructions and teaching." So saying he took leave of his Teacher, benefiting and realizing ever so more. The ocean of blessings and pearls of light overflowed from the heart of Sultan Bahu ( Rathi Allahu ‘anh), as he proceeded once again towards the marketplace. It was time for Juma (Friday) prayers. The King Aurangzeb was also present at the Delhi Jaame Masjid, which was overflowing with worshippers. As the mosque was packed to capacity, Sultan Bahoo(RA) stood right at the rear end of the mosque. Standing there he opened the doors of his inner light, giving his spiritual attention to one and all. The congregation went into a state of heavenly bliss, rapture and ecstasy, accept for three people who were not touched by this extraordinary display of spiritual power, the King Aurangzeb, his Prime Minister and the Mayor of Delhi. Witnessing this phenomenon, the King and his retinue stood respectfully, with hands folded, in the presence of Sultan Ba hoo(RA) and queried why they were not influenced by the Saints inner light. His Holiness replied:" It was due to the hard hearted condition of your inner selves." The King implored and begged the Saint to bless him with inner light. His holiness agreed on one condition that the King will not meet him or any member of his family in the future and also not visit his home, thus keeping his family free from getting involved in matters of state. The King Aurangzeb agreed to this request. Hazrat Sultan Bahoo(RA) attended to the King blessing him with inner light and baraka. The King entreated the Saint to leave him with something by which he could be remembered. Standing there his Holiness began to relate his teachings, which was immediately written down by the Ki ngs scribe. This teaching became known as " Aurang -Shahi " and this treatise is one of the many books of Sultan Bahoo( Rathi Allahu ‘anh), which is still existent. It contains in its very brief form the teachings, advise and philosophy of the great Saint. If available, it should be studied by would be seekers, as a means to understand this great mystic ­saint of Islam. After this encounter with the king, Hazrat Sultan Bahoo(RA) departed homewards to return to his own familiar surroundings. It was during this journey back home that a group of Hindu sanyasies accepted Islam at the hands of the saint. It is narrated that one of the sanyasies had disturbed a resting Bahoo asking for the right way .The saint replied " La Ilaha Illallah Muhammedur Rasulullah is the way" .On hearing this the group went into a state of rapture, embraced Islam and through the blessings of the Saint, all of them reached the stage of being an `Abdal' (hierarchy of Muslim saints). This famous and renown happening, has been narrated from generation to generation.
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BIRTH AND YOUTH OF HAZRAT- E-SULTAN BAHOO(RA)

THE BIRTH AND YOUTH OF SULTAN BAHU (RA).

According to some sources Hazrat Sultan Bahu (RA) was born in the village of Shorkhote in Punjab Province in the year 1039 AD, during the reign of the great Mughal Emperor Shah Jahan.

Already as a child his Saintly qualities became apparent. He too, like Sheikh Abdul Qadir Gilani ( Rathi Allahu ‘anh), refuses to drink his mothers’ milk from Sehri to Iftaar (before sunrise to sunset). Despite showing inherent spiritual qualities his training responsibility fell in the lap of his pious, devout and saintly mother, Ma Rasti (RA). In his childhood and early days, she was responsible for both his inward and outward training, colouring his personality in the Prophetic light. In many of his writings, Sultan Bahu (RA.) refers to his saintly mothers’ piety and spiritual station. 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’

Interestingly ` Rasti ' itself in Persian means

`Truth'. At another place he writes:

`Mercy of Allah be on Rasti who named me Ba -Hu’

Ma Rasti (RA) saw a vision that soon she will be blessed with a child with inherent spiritual qualities whose light of Faqr will benefit many a seeker till the end of time. She was instructed to name the child `Ba Hu' -meaning -`With Allah'. This name, most certainly suited this holy personality, for he was always drowned in the Love of Allah. Hazrat Sultan Bahu's (RA) name is incomparable and has no parallel. His very name reflects his lofty spiritual station, pure qualities and attributes. We will, very briefly, attempt to examine and elucidate further on the characteristics and the quality of the saints name Bahu. This would help to absolve the fallacy

and misunderstanding concerning the disposition of the Saints name.

True meaning and implication of the name BAHU.

The characteristic of the name has a multidimensional qualitative feature, which identifies itself with the personality of the Saint himself. In one of his poems he says :

`With one dot Ba-Hu becomes Ya-Hu.... and Bahu is always steeped in the remembrance of Ya-Hu'.

At another place he says:

`Whatever you want, ask Bahu....... for conversely Ba-Hu is Wah-hab '

In the morphology and syntax of the language used by the Saint to express his thoughts and ideas a mere change in the movement of a dot alters the meaning of a word. So by adding a dot to the first letter of the name Ba-Hu, it becomes Ya-Hu and conversely Ba-Hu becomes Wah-hab (Gods attributive Name-The Giver of abundance). Here the Saint refers to his total personality being annihilated, colored and imbued with divine attributes, a goal of a Sufi and has nothing to do with the concept of `Hama- oest' i.e. God incarnate.

In the science of numerology the sum total of the name Ba-Hu is 14, the date of the full moon and the start of adolescence. It is a symbol of completion and perfection. There are so many qualities of the name Ba-Hu, that it would require a research of its own. In short, Sultan Bahu (RA.) himself says in one of his writings:

`Qualitatively my name (in its effects) is like Isme-Azam ' and at another place he says; ` My name brings light to the oblivious heart '.

It has been seen and experienced by many a true seeker that by simply mentioning or hearing his name, the seeker has gone into ecstasy proclaiming `Ya Hu Haqq Bahu'. Many a doubtful and acrimonious mind will think that because of our strong belief we have overestimated the experience of true seekers regarding the above. But even a person who is completely objective and impartial will have to acknowledge that the name `Bahu' has a unique and distinctive accentuation and intonation with multi-dimensional meanings and even a critical analysis of the experience will reveal the inherent blessings of the name Ba-Hu.

enigmatic term nomenclature aphorism epigram cliché

Critics will take offence at the maxim `Haqq-Bahu' and might object that it is a proclamation of Kufr (Ma-aaz-Allah -God forbid). Indeed this is only THEIR misconception due to their ignorance, unawareness and heard heartedness. We find it necessary to explain this further. In the maxim ` Haqq-Bahu', the word `Haqq' is not used in the sense alluding to the Person (Zaat) of Allah. But instead it signifies righteousness, pureness truthfulness, virtuousness and words of similar import, terms which are opposite of falsehood (`baatil'). So the epigram indicates and signifies that Sultan Bahu (RA.) is truthful, genuinely connected, submerged and annihilated in the Name and Love of Allah the Supreme. In fact he foretells in one of his works:

` the maxim of `Haqq' will be adjoined to Ba-Hu ...... this attachment will manifest even from Ba Hus grave '

and of course nearly 300 years have passed, this prophesy has proved to be true to the latter. What a blessed name that it penetrates into the reaches of the heart. For a conscious hearted Gnostic this name is a glimpse through which he perceives the higher levels of realisation and reality. This condition has to be experienced before one can reject the said effects.

It is narrated that in the early years of his life , whenever Hazrat Sultan Bahu (RA) ventured out of his house, he caused consternation and alarm because whenever his blessed sight fell onto non-believers, they (the non-believers) would involuntarily recite the Kalima -Shahaadah ( declaration of Faith ). The townsfolk sent a delegation to the parents of the Saint( may Allah be pleased with them), requesting that a guard or sentry be posted near their house, so that whenever `little' Bahu would venture out a siren would be sounded so that the people would take shelter from the penetrating gaze of `little' Sultan Bahu. This trait in his personality remained with him till the very end of his life. As he says in one of his works"

` Half gaze of Bahu is better than one hundred suns'

HIS TOMB.

The above stated fact is true. Three centuries later, the tomb of Sultan Bahu (RA) is like a beacon of light, attracting thousands of true seekers, radiating their inward with his spiritual attraction. Many a dead hearted persons first sight of the Saints tomb produces in him an involuntary and spontaneous outburst of zikr (remembrance) of Allah.

Sultan Bahu (RA) tomb is situated in a village near the banks of the river Chenub situated not far from the town of Shirkot in the district of Jung - Punjab Province. In this age of forgetfulness and materialism, the tomb serves as an elixir to the immoral and corrupt hearts and souls of people. Millions of pilgrims from far and wide visit the tomb to receive blessings and benefits. This can be observed during the first 10 days of Muharram (Muslim New Year) when over 2 million people gather to celebrate the annual anniversary - Urs -of this renowned Saint. The pilgrims receive countless inward and outward blessings. Often it has been experienced by many a seeker that in one to three nights their hearts desire is fulfilled. Ordinary people receive guidance in their dreams, the elite in Muraqaba (meditation), and the elite of the elite `in a waking state'.

The tomb of Sultan Bahu (RA) is unique in this case. He gives attention to true seekers in such a fashion that the entire personality of the seeker is spiritualized ...... dancing in ecstasy they reach their hearts desire. This holy personality's generosity and blessings is immeasurable because for a true Faqir (Spiritual Master), life and death, inward and outward is the same. It has been experienced many a time that a thought would pass in one's mind and `supra-rationally it would be answered and made clear. His grave is not a tomb but a furnace from where one's soul is purified.

In his lifetime the Sheikh used to bless people without revealing himself. His love for anonymity was such that before his death, he predicted that his resting place would be unknown. But Allah Willed otherwise. The resting place of this great Saint was made famous for the benefit of mankind. The discovery of his resting place itself is a miracle. In `Munaqabi-Sultanie' it is documented that the Chenub River flooded and its waters reached an old mud fort where a few old graves were situated. One very pious Sayed from a neighboring village saw in a vision Hazrat Sultan Bahu (RA) indicating to him the location of his grave, which was being threatened by the flood. He asked the Sayed to remove his body and take for burial to a safer place. Sayed Sahib together with a few friends did as instructed but was disappointed not to find the body in its grave. The following evening he was again instructed to bring along a casket and leave it overnight at the graveside and to return the next day when he would find the casket heavy with the body inside. The following day, with the help of his friends Sayed Sahib loaded the casket onto a camel and proceeded towards a graveyard (known as Hazrat Peer Abdur Rehan Qureishi's graveyard), when on the way they came across an enclosure, which was famous for its macabre and uncanny surroundings. 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 site started a spring of blessings and instructions, which turned into an ocean of benefit and guidance as time passed on. Later his great Persian and Punjabi works in prose and poetry, which lay hidden in the guise of anonymity became available. Scholars and seekers after truth travelled far and wide to acquire the invaluable treasures of Hazrat Sultan Bahu's(RA) writings. These were copied, distributed and studied. As the saint himself says that when he did not find any true seeker to impart his spiritual wealth and blessings, he decided to transform this esoteric wealth into writing and thus made it available for generations to come.

For 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 shrine. This time it was Hazrat Sultan Noor Ahmed (RA) who was instructed to once again shift the tomb to where it stands today.

Hazrat Sultan Bahu(RA) did not acquire the worldly sciences. Due to immense spiritual attractions and ecstasy it became difficult to attain to formal education. Yet his own person was luminous with Divine Light. In one of his writings the saint refers to this when he says that: ` I did not have time to spare for formal education but spiritual experiences, divine favour and guidance and esoteric conquests has enabled me to acquire such vast knowledge that it would require many files of paper to record. Spiritual realities have so enlightened my inward that both the esoteric and exoteric sciences have been revealed to me....neither did I have the time to perform daily litanies (wird) because since the beginning I have been immersed in the ocean of Unity (Tauheed) '. He was a strict upholder of the Shari'a and did not in his entire life forego even one Mustahab.
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LOOKING FOR SULTAN BAHOO(RA)

So you are visiting this website, but are wondering, who is Sultan Bahu anways?
Good question! So lets start by looking at what Sultan Bahu says about himself.
"When I was still a very young boy, I was standing one day near my home in Shorkot (a town in Pakistan), when all of a sudden, I saw a horse rider approach me - a man of highly regal and commanding demeanor, with an aura of radiance and glory about him. He held my hand, and pulled me up, seating me behind him on the horse. Initially I was very frightened, but gradually I took courage, and managed to address that person, asking him who he was and where he was taking me. The noble rider first turned towards me, and then replied with his unique eloquence:
I am Ali (rz) and as per his commandment, I am taking you to the court of the Holy Prophet(sm).
I was greatly relieved to hear that. After some while we reached our destination, and there, in that august court, I saw the assembly of all the eminent Companions of the Prophet(sm) and his family members.
First of all, Abu Bakr Siddique (rz) came over to greet me, and imbued in me the qualities of Truthfulness, and left the assembly. Thereafter, Umar (rz) came to greet me, and imbued in me the qualities of disciplining my 'nafs' (lower self). Thereafter, Usman (rz) greeted me and imbued in me the qualities of modesty and chastity. When all three of the first caliphs left, only the Prophet(sm) and members of his household were left in the assembly.
At that time, I could see an indication on the noble countenance of the Lion of God, Ali (rz), that he has being exhorted by the Prophet (sm) to take my pledge of Allegiance (Bayet), but he apparently kept quite and did not move. After some while, the Prophet (sm) himself raised his blessed arms towards me, and ordered me to hold his hands.
I was only to hold his hands, that in one single instance, all the veils were lifted from my heart, all the stages and stations of the path I traversed, and all that was near and far I could see right before my eyes. I could read through all tha was written in the preserved tablet (looh-e-mehfooz), and the genesis and eternality, the manifest and the hidden, all appeared to be one.

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ABOUT BOOKS OF HAZRAT e SULTAN BAHOO(RA).

 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.) 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 Huda2.                   2. Aql Baidaar3.                   3. Mahq-ul-Fuqara 4.                   4. Qurb Daidaar5.                   5. Aurang-Shaahi 6.                   6. Jami-il-Asraar 7.                   7. Taufiq-Hedaayat 8.                   8. Kaleed Tauheed9.                   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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