Mansur Al-Hallaj
Mansur Mansur al-Hallaj was born in the province of Fars in Persia in 858. His father was a cotton carder, which is the meaning of the word hallaj. He was the close follower of several well-known Sufis of his time, including Sahl at-Tustari of Basra, Amr al-Makki and Imam Junayd of Baghdad. However, later on, on account of his saying "Ana’l Haqq", meaning "I am the Truth", he was accused of propagating an unacceptable and dangerous religious claim for which he was executed by the orthodox establishment in 922. From the surviving fragments of his work, we surmise that he was a Sufi intoxicated with divine love. His poetry is a very tender and intense expression of spiritual yearing and love. For example, he sang:
"Kill me, O my trustworthy friends,
For in my being killed is my life."
Love is, in fact, the central theme of Mansur al-Hallaj’s prayers and sayings. Describing divine love, he says:
"Love is that you remain standing in front of your Beloved:
When you are deprived of all your attributes,
Then His attributes become your qualities."
The later Sufis, until our own time, have quoted Mansur al-Hallaj as being the epitome of those intoxicated by divine love.
Hallaj (Mansur al-Hallaj)
Timeline (9th Century) |  |
Mansur al-Hallaj is one of the more controversial figures of Sufism. Considered by many to be a great poet-saint, he was executed for blasphemy and sorcery.
The name al-Hallaj means "wool carder," probably a reference to his family's traditional occupation. Al-Hallaj was born in the province of Fars, Persia (Iran). He later moved to what is now Iraq, where he took up religious studies, particularly the Sufi way.
He was married and stayed with his wife all his life.
Orthodox religious authorities took offense at his poetry and teachings, particularly the line in one of his great poems "Ana 'l-Haqq," which translates as "I am the Real," but can also be translated as "I am the Truth" or "I am God" -- acknowledging the mystical realization of unity with the Eternal. He was condemned by a council of theologians, imprisoned for nine years, and eventually put to death. He is revered today as a martyr for truth by many Sufis and mystics.
Folk Tales of Pakistan – Heer Ranjha
Dear readers, here is another post on that great folk tale of Punjab. It already appeared in Adil Najam’s blog. Even then I reproduce this for you, as I think Mast Qalandar is a guy who has done full justice to the leading Sufi poet of Punjab when he details this ever living legend in a very lucid, very absorbing style, especially as a writer who is not a native of Punjab. I myself would never have cast an iota of a doubt over his being not a native had he not divulged it himself in this very write up.
I personally am an avid fan of his writings and this reproduction is a testimony of my feeling for his forceful pen in general and this story on Waris Shah in particular. Once you complete the read, I am sure you too will agree with me.
Of all the folk tales of Punjab, Waris Shah’s Heer is the most widely read, recited (actually, sung), commented upon and quoted love story. People have even done Ph.Ds on it. It is a very long poem, written in the Punjabi baint meter, comprising of 630 odd stanzas of 6 to 12 or more lines each. Waris Shah wrote it sometime in the 1760s.
Rural folks in Punjab routinely gather, as they always did, at the end of a hard day’s work, under a tree or a chappar (thatched canopy) to smoke hukka and discuss and share the daily news, views and common problems. It is not uncommon at such gatherings for someone to sing a few passages from Heer. Folks listen to it, mesmerized both by the melody and its contents. Older people would often quote a line or two from Waris Shah’s Heer as a piece of wisdom in their conversations. In fact, Heer is quoted by the rural folks more often than any other traditional book of wisdom.
The story of Heer and Ranjha, like all such stories, is partly true and partly fiction. But it continues to have such a powerful hold on the imagination of rural folk that they want to believe it to be true.
Numerous people have written the story of Heer before and after Waris Shah, the earliest being Damodar and probably the latest being Ustad Daman. But it is only Waris Shah’s Heer that the world knows about – or cares to know about. By writing Heer, Waris Shah not only told a fascinating story but also raised the status of Punjabi from that of a rustic language, which was mostly a spoken language, to that of a language of literature. Many believe Waris Shah is to Punjabi what Chaucer and Shakespeare were to English or Sa’di was to Persian.
Waris Shah was born in a village in district Sheikhupura but studied at Kasur. He was a contemporary of Bulleh Shah and they are supposed to have studied at the same madrassah (not necessarily in the same class) under the tutorship of one Hafiz Ghulam Murtaza Makhdumi Kasuri.
Waris Shah by all accounts was a spiritual man, well versed in Islamic theology, but he was more of a mystic than a “maulvi”. In fact, going through his Heer one cannot help but wonder if Waris Shah were alive today would he be able to, or allowed to, write a daring epic like Heer?
He wrote the story while staying at the hujra (quarters) attached to a little mosque in village Malka Hans, which falls in district Pak-Pattan (old district Sahiwal).
It is said when Waris Shah completed Heer he showed it to his teacher. The latter was rather disappointed to see his talented student, instead of writing something on fiqh or shariah, had chosen to write a love story. He is reported to have said:
“Warsa (deflection of the name, often used in Punjabi to address juniors in age or rank), I am saddened to see that my efforts have gone waste. I taught both you and Bulleh Shah. He ended up playing the sarangi (a string instrument) and you have come up with this.”
Waris Shah then opened the book and started reciting Heer. As the teacher listened, the words slowly started sinking in. He wasso touched by the language, the poetry, the powerful imagery, the intensity of emotions, and the melody that he is famously reported to have said,
“Wah! Waris Shah, you have strung together precious pearls in a twine of “munj” (a coarse string of hemp or jute).”
Some commentators interpret the “pearls” in the teacher’s comment as the deeper spiritual meanings and the “twine of munj” as the coarse theme of physical love. In other words, they say, you would, if you care to, find profound meanings beneath the superficial words of the story. However, others interpret the comment to mean that such beautiful thoughts and powerful images are expressed in a language (Punjabi) that was considered coarse or not quite as sophisticated at the time. Having myself sped through the book I tend to agree with both the views. (I must confess, however, that, Punjabi not being my native tongue, it was not easy for me to fully understand the text. I had to rely mostly on the Urdu translation provided alongside the Punjabi text.)
Shorn of all the embellishments and detail – the devil, in this case, though, literally lies in the embellishments and the detail – here is the story for those who may not have read it or heard it before.
The events of the story are supposed to have occurred sometime in the middle of the 15th century. Ranjha (his given name was Deedho. Ranjha was his clan) was born in Takht Hazara, a town in district Sargodha, to a local landlord. He was the youngest of eight sons, and his father’s favorite. While others went about their daily chores Ranjha whiled away his time playing the flute that he loved so much. He grew long hair – longer than men usually wore those days – and was a very handsome young lad.
When their father died, a dispute arose between Ranjha and his brothers over the distribution of land. The brothers had apportioned the best land to themselves and gave Ranjha only the barren land. Ranjha, after a heated argument with his brothers, left home in protest. He headed aimlessly southward along the River Chenab until he reached somewhere near the present day Jhang where the Sayyal tribe ruled.
An incident that stands out during this part of the story, which has been described in great detail by Waris Shah, is when Ranjha stays in a village mosque for the night. In the quiet of the night, tired and distressed that he was, Ranjha starts playing the flute. The village folks, when they hear the poignant notes are attracted to the mosque. The maulvi of the village also turns up, not to listen to the flute, though, but to scold Ranjha for desecrating the mosque. The maulvi denounces Ranjha for playing the flute in the mosque and also for his long-haired looks, and tells him to leave the mosque. Ranjha is not intimidated and replies:
“You and your kind, with your beards, try to pretend to be saints, but your actions are that of the devil. You do evil deeds inside the mosques and then mount the mimbar (rostrum) and quote scriptures to others …”
(In fact, Ranjha is more explicit than what I have been able to paraphrase.)
The back and forth denunciations between the maulvi and Ranjha continue for some time. Interestingly, the village folks don’t seem to share the maulvi’s enthusiasm in denouncing Ranjha. They simply watch the scene as silent spectators. (Fortunately for Ranjha the blasphemy law was not in vogue then.) Anyway, Ranjha spends the night in the mosque and leaves early next morning. After a few days he ends up in Jhang.
The chief of Jhang at the time was one Chuchak Sayyal who had an extraordinarily beautiful and a headstrong daughter named Heer. Waris Shah describes her beauty and physical attributes, literally from head to toe, with the usual poetical exaggeration. Some of the analogies and metaphors he uses may sound a bit unfamiliar and even strange to the present day readers. For example, Waris Shah says:
“Can any poet sufficiently praise Heer’s beauty? Her face shines like the full moon. Her eyes are like the narcissus flower. Her eyebrows are like a Lahori bow (I didn’t know that Lahore was ever known for making bows). The kohl (kajal) in the corner of her eyes suggests as if the armies of Punjab have invaded Hind (India). Her lips are like red rubies. Her chin is like a selected apple from the King’s orchard. Her nose is like the pointed end of the sword of Hussain (!). Her teeth are like the white petals of champa flower and sparkle like pearls. She is tall and straight like a cypress in the garden of Paradise. Her neck is like that of a koonj (a species of cranes). Her hands are smooth and soft like a chinar leaf (similar to maple leaf) and her fingers like lobiay ki phallian (pods of beans, which are longer than most other pods). In short, her features are like a beautifully calligraphed book.”
Heer, when she meets Ranjha, is instantly taken by his wild and romantic looks and the soulful tunes of his flute. She persuades her parents to hire Ranjha as a cowherd for their cattle. Ranjha is hired, and thus kindles a blazing romance between Heer and Ranjha that lasts for several years, and has since been recounted and sung for almost 250 years. The two lovers often meet in the forestland along the river (known as bela in Punjabi) where Ranjha takes the cattle to graze. While the cattles graze Ranjha plays his flute. And Heer listens by his side. The days and months pass in total bliss – and very fast.
Heer’s uncle, Kaido, becomes suspicious and starts spying on her. He gathers sufficient evidence to report the matter to her parents. The parents admonish Heer on her conduct and warn her of terrible consequences. When Heer is not deterred they call in the village Qazi (a Muslim judge who decides disputes between people in the light of Sharia and also solemnizes marriages) to counsel her.
The Qazi tells her mildly that good girls, when they come out of their home, keep their gaze lowered; that they always keep their families’ honor uppermost; that they better spend their time in tiranjans (places where village women gather to spin yarn on spinning wheels and chat). He also reminds her that, being from a higher caste and a renowned family, it is unbecoming of her to mingle with family servants like Ranjha. Heer is not convinced and tells the Qazi:
“You cannot wean away an addict from the drug. It is not possible for me to walk away from Ranjha. If it is our destiny to be together then who, other than God, can change it?” And then she adds rather philosophically: “True love is like a mark that a hot iron burns on to the skin or like a spot on a mango fruit. They never go away.”
Seeing that Heer is admant the Qazi threatens her with a fatwa of death. But Heer remains unshakeable. Exasperated, Heer’s parents decide to marry her to a man named Saida Khairra from village Rangpur (Muzaffargarrh district). Nikah ceremony is arranged and the Qazi is invited to perform the ceremony. As is customary, the Qazi first asks the bridegroom if he would accept Heer as his wife, which, of course, the bridegroom readily does. Then the Qazi asks Heer and her answer is a loud No. When the Qazi insists for an affirmative answer, Heer says forcefully:
“My nikah was already made with Ranjha in heavens by no less a person than the Prophet himself, and was blessed by God and witnessed by the four angels, Jibraeel, Mikael, Izarael and Israfeel . How can you dissolve my first nikah and marry me a second time to a stranger? How is that permissible? “.
The Qazi is dumbfounded and angry, and tells Heer to shut up or “he will have her lashed with the whip of Sharia”, and goes ahead and solemnizes the marriage, anyway. After the ceremony Heer, in tears, is bundled off to Rangpur amidst great pomp and celebrations.
Ranjha, alone and heartbroken, takes to the jungle and joins a group of jogis (yogis). Dressed like a jogi, with ash rubbed on his body, wearing large earrings and carrying a begging bowl, he goes from house to house and village to village seeking alms – and also trying to find the whereabouts of Heer. Meanwhile, Heer languishes in Rangpur, pinning for Ranjha.
Waris Shah uses a lot of ink and a lot of pages in describing the heartache and anguish that both Heer and Ranjha suffer during this period. Amrita Pritam (died 2005), a great Punjabi poet and novelist refers to this pain and anguish, in a different context, though, in her memorable poem, when she addresses Waris Shah in these words:
Ik roi si dhee Punjab di,
Toon likh likh maare vaen
Aj lakkhan dheeyan rondiyan,
Tainu Waris Shah noon kehn
When one daughter of the Punjab wept
You penned a thousand dirges of lament
Today a hundred thousand cry out to you
To make another statement
Eventually, Ranjha finds Heer’s village and Heer also comes to know through her friends that the young handsome jogi in town was no one else but Ranjha. The two meet and, with the help of Heer’s friends and her sister-in-law, Sehti, manage to elope one night.
The Khairras follow them and capture them in the territory of one Raja Adli (a raja, not to be confused with Ranjha of the story, is a ruler of a territory or state). The lovers are brought before the raja. He asks the local Qazi to decide the case according to the Muslim law. The Qazi, without much ado, declares that Heer belongs to Saida Khairra, her “lawful” husband.
Heer and Ranjha are both devastated, but helpless.
When Heer is being forcibly taken back by the Khairras to Rangpur a forlorn Ranjha, still dressed as a jogi, raises his hands skywards and begs loudly:
“Oh, Lord, you are also Qahar and Jabbar. Destroy this town and these cruel people so that justice may be done.”
Coincidentally, a huge fire erupts in a part of the town. The village folks as well as the raja, being superstitious, are convinced that the fire was the result of the jogi’s prayer and might consume the whole town. The raja immediately proceeds to undo the “wrong” administered by the Qazi, stops the Khairras from taking Heer away and holds court to hear the case anew. After listening to all the sides he decides to allow Heer to go with Ranjha.
Joyful, Heer and Ranjha leave for Jhang Sayal expecting to live happily thereafter. However, the Sayyals, believing their honor was soiled by the unconventional behavior of Heer, conspire to “cleanse” their name of this ugly stain. While appearing to welcome the couple they suggest that Ranjha go home and bring a barat to take Heer as a wife in a proper conventional manner. Ranjha happily agrees and goes back to his brothers in Takht Hazara, who by now have forgotten their old quarrel and are also remorseful. He informs them of his planned marriage. Preparations begin for taking a colorful barat to Jhang and bring Heer home.
Meanwhile the Sayals quietly poison Heer. She dies. A messenger is sent to Takht Hazara to inform Ranjha of the unexpected and sudden death of Heer. On hearing the news Ranjha collapses and dies there and then. Thus ended the lives of Heer and Ranjha. But they continue to live in the hearts and hearths of the people across Punjab and elsewhere – and so does Warish Shah.
Waris Shah A Great Sufi Poet
Syed Waris Shah was one of the most leading and prominent poets of the 18th Century. He was born to Syed Gul Sher in 1722 and died in 1790 at the same village. He received his early education in a mosque at Jandiala Sher Khan. The mosque still exists in the north-west of the tomb. He completed formal education of Dars-e-Nizami in Kasur under the guidance of Maulvi Ghulam Murtaza Kasuri. Bulleh Shah also received his early education at the Madrassa.
Later on, he went to Pakpatan for receiving spiritual education and stayed there for two years. He also stayed at the shrine of Baba Farid for some time. Later on, he became an Imam (prayer leader) at a mosque at Malka Hans, Sahiwal. There is a controversy over his love affair with Bhag Bhari who belonged to a gypsy tribe. According to some researchers, they also had some meetings but when it came into the knowledge of the tribe and left the place. As the Pir Sahib was highly educated and belonged to a Syed family he refrained from chasing the girl but pangs of love arose the eternal element of agony in him which incited him to rewrite the legendry folk tale Heer Ranjha in the perspective of his own grief. He completed his masterpiece in 1766.
He had a great vocabulary and made unique arrangement of ideas. The Punjabi culture is present with full vigour in this great work. He also used Arabic, Persian, Turkish and Sanskrit words besides Quranic verses at various places. He wrote Tasneef Nama, Miraj Nama, Chohery Nama, Dohray and Mahia but Heer received an unprecedented fame. According to some historians, Waris Shah wrote Heer after being encouraged by a pretty girl Bhag Bhari at Malka Hans.
Indian famous Punjabi female poet Amarta Preetam was immensely impressed by Heer and its creator. She wrote a famous poem on Waris Shah “Eik roi see dhee punjab the.”
Over 76 writers have written Heer but the work of Waris Shah was rare among them all. Another famous Punjabi poet Mian Muhammad Bakhsh also paid rich tribute to him in his poetry. Waris Shah o sadaee jewende nain jinah keetian naik kamaian nain.
A study of Heer shows that he had an excellent observation about contemporary politics and predicted the decay of political power of the Mughals. He also painted the daily life of the Punjabis so vividly and thoroughly that a reader is impressed by his power of narration. Many of his sentences have become proverbs.
SULTAN BAHU.
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 (Peace be on him), 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 (Peace be on him), 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 (Peace be on him), 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 (RA), 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'.
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 (RA), 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 Court of his Holiness Prophet Muhammed (peace be on him). 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 (peace be on him)." 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 (peace be on him). 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 (peace be on him). 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 (peace be on him) household) a beautiful child appeared. The child went straight to the Prophet (peace be on him) and sat on his Holiness lap. The Prophet (peace be on him) 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 (peace be on him) 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 (peace be on him). 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 (peace be on him)." 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 (RA), 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.
In his early years Hazrat Mohsin Sha (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 (RA), 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 (RA), 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 (RA), Mohsin Sha'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.
Hazrat Kaloo Shah (RA), 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 is 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.
Kalam Sultan Bahoo
Nafi asbaat da paani mileyo, har ragge har jaai hu.
Andar buti mushk machaiya, jaan phulaan te ayi hu.
Jeeve murshad kaamil bahu, jaen eh booti laayi hu.
Allah paddheyoun haafiz hoiyoun, na geya hijaaboun parda hu,
Paddh paddh aalim faazil hoiyoun, taalib hoiyoun zar da hu.
Lakh hazaar kitaabaan paddhiyaan, zaalim nafas na marda hu,
Baajh fakeeraan koi na maare, eho chor andar da hu.
.
Eh duniya zan hauz paleeti, keti mal mal dhounde hu.
Duniya kaaran aalim faazil, goushaen bahi bahi rounde hu.
Duniya kaaran lok vichaare, ik pal sukh na saunde hu.
Jinhaan chhaddi duniya baahu, kandhi chaddh khalounde hu.
.
Andar hu te baahar vi hu, har dam naal chalenda hu.
Hu da daag muhabbat vaala, har dam peya saddenda hu.
Jithe hu kare rushnaai, chhodd andhera vendha hu.
Men kurbaan tinhaan ton baahu, jo hu sahi karenda hu.
.
Imaan salaamat har koi mange, ishk salamat koi hu.
Mangan imaan, sharmaavan ishkon, dil nu gairat hoi hu.
Jis manzal nu ishk pahunchaave imaan khabar na koi hu,
Ishk salaamat rakhin bahu, diyaan imaan dharoi hu.
.
Eh tan mera chashma hove, murshad dekh na rajjaan hu,
Luun luun de mudd lakh lakh chashma, ik kholaan ik kajjaan hu.
Itniyaan ditthiyaan sabar na aave, hor kitey val bhhajaan hu
Murshad da deedaar hai baahu, lakh karoddaan hajjaan hu.
Eh tan rabb sachhe da hujara, vich pa fakira chhaati hu.
Na kar minnat khawaaj khizar di, taen andar aab hayaati hu.
Shauk da deeva baal anhere, mat labhi vasat khaddaati hu.
Maran theen agge mar rahe, jinhaan hakk di ramaz pachhaati hu.
Sheikh Sultan Bahu
homeless in this world, destitute in the next.
But watch the lovers dance with ecstasy,
as they merge into the oneness of God [Allah].
~~
The river of oneness has surged,
quenching the thirst of the deserts and wastelands.
If you don't nurture God's love in your heart,
you will be dry and parched like those deserts.
~~
The Lord is an ocean of oneness
in which lovers swim as they please, free of care.
In their own turn, they appear in the world
to dive deep into that ocean, to gather pearls.
Among the pearls is a gem --
unique in value, unmatched in lustre --
that shines like the moon.
We are all in the employ of the Lord, O Bahu;
let us pay homage to him through our prayers.
~~
Repeat the Name of God,
and always contemplate on Him
while doing your repetition --
keener than a sword is such remembrance [Zikhr, Simran].
~~
Repeat the Name of God, O Bahu,
and free yourself from the worries of life.
~~
Those who enshrine the Lord in their hearts, O Bahu,
have both the worlds at their command.
Lovers remain completely intoxicated
in the ecstasy of their love for the Beloved.
They offer their souls to the Beloved
while still living
and thus immortalize themselves
in this life and the hereafter.
Sultan ul Arifin Hazrat Sultan Bahu
HU is within, HU is without, HU always reverberates in my heart.
The would in my heart aches constantly
With the un-abating pain of HU’s love.
The darkness of ignorance departs
From the heart lit by HU (God Allah)
I sacrifice myself to the one, O Bahu,
Who has realized the significance of HU.
God is within you, say all masters and saints
During the reign of Mughal king Shah Jehan, Bazid Muhammad was one of his important officials. He was not only Hafiz-e-Quran but also a great scholar and was very much respected even by the king. He married to a very religious women of his own family namely Rasti Bibi.
Shah Jehan appointed him the official (magistrate) of Kohistan and after sometime he was sent to Multan. This area was very much liked by him and he refused the king to go back to Kohistan, as the king regarded him very much, he did not stress him to leave Multan. Shah Jehan gave a village namely Kehar Gan. After sometime Hazrat Bazid shifted to Shorkot permanently.
Rasti Bibi was very religious women and it was due to her religious personality that Hazrat Bazid’s life also changed. Rasti Bibi was such a pious lady that she offered her “Tahjad” prayer even on that morning Hazrat Sultan Bahu was born. She had great place in spirituality.
Hazrat Sultan Bahu came into this world in 1039 AH 1629 AD. He belonged to Awan family. Awans are the descendents of Hazrat Qutab Shah who was the uncle of Hazrat Sheikh Abdul Qadir Jilani. Hazrat Qutab shah was the descendent of Hazrat Muhammad Bin Hanifia (Hazrat Ali (RA)
Hazrat Sultan Bahu was a born saint and his name Bahu was given to him on the order of Hazrat Muhammad (SAW).
Her mother educated him spiritually in his childhood and Hazrat Sultan Bahu’s face was so much attractive that many Hindus accepted Islam just after seeing his Face. At last a group of Hindus met Hazrat Bazid Muhammad and requested him to make a schedule, for the safety of their religious. His father died in his childhood and his mother arranged best teacher of his time for his education and he acquired all the knowledge very quickly because of his extra ordinary intelligence. Soon, he became famous as a religious scholar. Owing to his mother’s teaching, he had a great inclination towards spirituality and his immersion was extraordinary.
He got married in his early youth and twice or thrice afterwards.When he was thirty year of age, he had a very extraordinary vision in which he saw Prophet Muhammad (PBUH) through the spiritually recommendations and support of Hazrat Ali(RA) and Hazrat Sheikh Abdul Qadir Jilani. The Prophet (PBUH) himself took his bay’ah and allowed him to pass on the sufi teaching.
He often mentioned in his books about his presence in the spiritual meetings presided by the Prophet (SAW) himself. However in the treatise of the spirit, he calls Hazrat Sheikh Abdul Qadir Jilani his Murshid . He is always lavish in the praise of Hazrat and calls himself Qadiri. In his eyes, the teaching of the Qadiriya order were most effective for the spiritual development by the disciplines. But at the same time it is evidently clear that by the Qadiriya order, he means the one that he himself represented. He names it Sarwari Qadiri.
His mother was very pleased to hear the vision and asked him to have a bay’ah of ‘murshid’. Hazrat Sultan Bahu requested his mother to take his bay’ah but she replied a women can take bay’ah if it was possible then the wives of Holy Prophet (PBUH) and Hazrat Rabia Basri had also taken a bay’ah.
So she asked Hazrat Sultan Bahu to go east wards. Finally Hazrat Sultan Bahu met Hazrat Shah Habibullah who welcomed him very warmly and asked about the reason of his coming Hazrat Sultan Bahu told everything. After listening, he replied Hazrat Sultan Bahu that wordly love and Faqr can’t go side by side. So Hazrat Sultan Bahu came back home and sold most of his land and distributed the money among the poor. When he returned to Hazrat Shah Habibullah and requested him to take his bay’ah.
He asked him to go to Delhi, where Sheikh Abdur Rehman Qadri is living. He will take bay’ah. So he left that place and when he reached Delhi, a person asked him name and told him that he is the disciple of Sheikh Abdur Rehman Qadri, he was orderd to welcome Sultan Bahu was much astonished to hear all this and said, yes I am Sultan Bahu.
That person guided him to the residence of Sheikh Abdur Rehman took the bay’ah of Hazrat Sultan Bahu. Hazrat Sultan Bahu was much pleased after the bay’ah and started giving solution of people’s problems. People started visiting him and soon he became famous all around. He became a hope of light for hopeless people. When Sheikh Abdul Rehman heard this he called on Sultan Bahu and said, we did not give you all this to distribute in such a way. Hazrat Sultan Bahu replied, I did this because if I need more so that I can get it from you.
Secondly I know that here you are on my back and thirdly Holy prophet (PBUH) orderd me to help the people. Then Hazrat Sheikh Abdur Rehman gave him the permission to serve will remain forever. When he came back home Rasti Bibi was very much pleased to see him. He started working on his remaining land and preaching also due to which a large number of people embraced Islam.
It is narrated that a poor but respectable Sayed was advised by a dervish to seek Hazrat Sultan Bahu(RA) for his material needs. The sayed found Hazrat Sultan Bahu(RA) working in the fields under intense heat. Sayed was disappointed that what can this man give him when himself seems in want and dressed in tattered clothes. Disappointed, Sayed decided to return to his village. As he was turning back, Hazrat Sultan Bahu(RA) called Sayed Sahib, why are you turning back speak what do you see? Sayed narrated his material needs to the Saint.
Hazrat Sultan Bahu(RA) asked Sayed to excuse him while he attended the call of nature. After returning, 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 wher they were standing turned into gold ingots. 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 jewellery is still extent in the same family for several generation.
Once Hazrat Sultan Bahu(RA) was accompanied by his attendant Sultan Naurang Khatran (RA) a dervish who was blessed with spiritual light by the Saint himself when they approached the vicinity of kellar Keha, the approach of the month of Ramazan had been heralded in by the drumbeat of a caller form nearby village. Hazrat Sultan Bahu(RA) spent the entire month of Ramazan meditating in an isolated cave in the mountains nrearby. Drowned in the ocean of mercy and remembrance the entire month of Ramazan passed with out 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 used to appear with the food tied on its horns. This happening has been put into verse by Hazrat Naurang Khatran (RA) the attendat himself. He said:
Strange and wonderous, 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 Ramazan. Disturbed by the sound of drumbeats from the village, Hazrat Sultan Bahu(RA) raised his head from the meditation and enquired his attendant as to what all the noise was about. Sultan Naurang Khatran (RA) replied Hazrat the Eid moon has been sited and you in a state of intoxication and annihilation in the remembrance of Allah for the entire month. The Saint exclaimed: What about my fast, salaam and taravee for the month or Ramazan. 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 (PBUH) or any other obligatory commands of the Shari’a. it is said that this episode of cave is the only one time that Hazrat Sultan Bahu(RA) had been in a state of intoxication, otherwise his entire life had been spent in a state of sobriety, so much so that he did not miss even a single Mustahab act of the Shari’s. Hazrat Sultan Bahu(RA) completed his Qaza fasts and Salaats. It is narrated that thereafter the Saint gave spiritual attention to the deer and it expired.
A grave was dug and the deer was buried near the cave in which the saint had passed his month of Ramazan. My grand Sheikh, Hazrat Faqir Noor Muhammad Sarwari Qaderi (RA), visited this place and reported that even today one can feel the spiritual light, radiance, brilliance and luminous vibration 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 experience a state of illumination.
Hazrat Faqir Sultan Bahu Awan
Sultan Bahu
Timeline (1628 - 1691Hazrat Faqir Sultan Bahu Awan was the founder of the Sarwari Qadiri Sufi order and is one of the most beloved Sufi poet saints of the Punjab region in what is today Pakistan. He lived during the period of Mughal rule in India.
He wrote more than forty books on Sufi philosophy and Islamic mysticism in Persian and Punjabi, but he is best known for his poetry, which is often performed as qawaals (devotional songs).
Sultan Bahu's tomb is an popular pilgrimage spot today in Pakistan.
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