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hazratsultanbahoo · 5 years

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Ya Hoo! Some Mystical Moments with The “Sultan”

Mystical poetry is such an important and magnificent aspect of our Eastern literature that our culture and civilization remains incomplete and inferior without it. Sub-Continent especially Pakistan is the homeland of such great Sufi saints and mystics and their fame has spread all over the globe. Hazrat Sultan Bahoo (R.A) is one of such great personalities.

This outstanding and marvelous ‘Faqeer’ spent his whole life in the service of great mystics and taught the lessons of mysticism and sacred love of God to his disciples to become true lovers of Almighty Allah.

Diwan-e-Bahoo

Sultan Bahoo (R.A) has written more or less one hundred and forty books (140) and Diwan-e-Bahoo is one of them. There are fifty-one (51) odes in this collection. In his many books, you can find Persian versus focusing on the love of God and oneness. The following ode is the opening of his literary collection: -

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

There is no existence or objective in both worlds besides Hoo

In hand with sword of negation comes alone without grief of hesitation

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

Negate all besides Allah and seek Allah from Allah

Keep your sight toward unison there is no purpose besides Hoo

He is first He is last manifests His splendor

Actual Divinity manifests from the truth there is none besides Hoo

Listen O friend of passion there is no trinity or duality

He is One He is the purpose none exists beside Hoo

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

He is Hoo He is truth I don’t recite none other than Hoo

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

That one I find one besides that I find none other

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

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

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

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

Now let us comment on these holy distiches taking them as an ode. His poetry is mystical according to structure and style and encompasses mystical secrets of sacred love of Allah. This becomes clearer and transparent when we comment on his work critically. As one critic explained, “His ode has broader meanings and insights with reference to structure and style. It does not mean the mere use of language and expression; these are critical and philosophical texture. Unless you consider the art of critique and aesthetic philosophy, you cannot understand the importance of his work’.

Hazrat Sultan Bahoo (R.A) has created a fabulous ode. Though rhymes have importance in the ode, yet a few bouts of rhymes are being overemphasized. But a deeper look can make you understand the focus of Hazrat Bahoo (R.A) and his wisdom and one forgets the use of a few rhymes. This wisdom appears in the use of the words “IllahHoo’ and ‘Hoo Hoo’. These words are fitted into the beautiful ode in such a delicate and charming manner that the listener gets lost in spiritual touch and gets isolated from the world. This special feature of Hazrat Bahoo (R.A) can be found in many other distiches. Just have a look at the following distiches: -

You don’t mention I am but say that it is He

Yes, it is He it is He Only He

None knows the secret of this inhalation

It is only He no one is aware of this proclamation

No one knows the passion of my heart what effort I can make

Why have you distanced me alas so sad so sad?

This expression can be better termed as linguistic excellence. This is the same work done by great poet Jilal-ud-Din Muhammad Balkhi in ‘Kulyat-e Shams’. Read carefully the following distiches: -

Come back a hear melody yer le yele yer le yele from my inner

I am mentioning every moment tan tanan yer le yele yer le yele

O cupbearer, bring that goblet and sing in the sound of flute

Then say Tala lala tala lala yer le yele yer le yele absolute

Due to absorption every lament sound

Qu Qu beQuqu beq beququ beq beququ

I am slave of Shams ul Haq Tabrizi who had taken this immaterial thing to hight

Shaqa Shaqaqa Shaq Shaqaqa Shaq Shaqaqiqi

Such distiches are called distiches of emotions because here rhymes and traditional style of expression is not given importance. Here the poet talks about his inner spiritual feeling of love and devotion. He is not concerned about form and structure; it is an all useless effort. Distiches of Hazrat Sultan Bahoo (R.A) are cultivated with truth and common understanding; they do not contain the fantasy of love and beauty. Sometimes, mystical passion reaches the highest level and aesthetic form of the ode is challenged. His distiches revolve around faith and oneness and artificial aesthetic sense is often ignored because faith is his life. As the distiches of Hazrat Sultan Bahoo (R.A) reveal, he seems to follow the tradition and style of two famous poets, namely, Hazrat Mevlana Jamal-ud-Din Muhammad Balkhi (R.A) and Khawaja Shams-ud-Din Muhammad Hafiz Sherazi (R.A).

If a person had studied ‘Kulyat-e-Shams’, he would have easily inferred that Diwan-e-Bahoo’ has similarities in several distiches with that of Hazrat Mevlana in terms of rhymes and alteration. As we have already explained, Hazrat Mevlana is the originator of such style. Similarly, the style of Hafiz Sherazi can also be found in several odes of Hazrat Sultan Bahoo (R.A).

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hazratsultanbahoo · 5 years

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Hadrat Sultan Bahoo (R.A.) Proposed Human Society

Hadrat Sultan Bahoo (May Allah Bless his Soul) fought against social and ethical evils and challenges of his era with his pen by writing about 140 books. In today’s society when the world has been transformed into a global village, humanity still faces similar kind of issues. In this paper, it is argued that guiding principles of Hadrat Sultan Bahoo’s philosophy for human society stand on purification and reformation of individual on which the society of peace and love for humanity can be built. Union with Almighty by adopting Sufism, with the true spirit of the Holy Quran and Sunnah, and negating the desires of base self is the foundation for the purity of the individual. In current time, human savagery has reached alarming levels and intolerance has shaken very foundations of our social and religious values. In such circumstances, purity of heart and tolerance are the main cure by rejecting extreme rigidity of sectarian, ethnic, linguistic or other such divisions. Discrimination among humans is the biggest obstacle for a just and peaceful society and according to the law of Allah (God), no one can discriminate anyone, which is the principle of Faqr (spiritual excellence) adopted by Faqeer. Human society has to follow divine values otherwise, in the words of Sultan Bahoo, we will lose not only this world but the next world too. Tolerance, basic rights of human society, justice and equality were outlined by our Holy Prophet (Blessings and Salutations Be Upon Him) in the first place. Hadrat Sultan Bahoo has emphasized to have practical life instead of monasticism. The Muslim Ummah needs unity of hearts and belief rather than that of race or territory. All human beings are taken as equal members of the world/society. The Muslims have been instructed to act justly for every creature of the world what to speak of humanity alone.

Sultan-ul-Arifeen Hadrat Sakhi Sultan Bahoo (May Allah Bless his Soul) belonged to the age of seventeenth century when social & ethical evils were prevailing and the condition of society then and now have disturbing similarities. In the Muslim world, communities and society both were in distress. In the global village perspective, the whole world has transformed as one Society (McLuhan, 1962). The term ‘Ummah’/millah, is interpreted as “Muslim Community”, living all over the world, without distinction, not confined to any particular region or nationalism. In the Holy Qurãn ‘Ummah’ is repeated 64 times for people to whom a Prophet was bestowed by Allah (SWT). Hadrat Bahoo (May Allah Bless his Soul) fought against the societal ills with his pen. He thus raised slogans of following the teaching of Muhammad (Peace Be Upon Him), rejecting the extreme rigidity of sectarianism as practiced by so-called theologians and misguided mystics (Sufis). He was even not pleased with what the followers of ‘Imams’ said and did, as he has tested them on the touchstone of the Qurãn and the Hadith, constituting the basic principles of Islamic Society. A close study of the authorship of the Great Wali-Allah, Hadrat Sultan-ul-Arifeen (May Allah Bless his Soul) addresses the well-being of all mankind fully believing in Allah (SWT) as “Lord of the Worlds”. The Holy Qurãn nowhere particularizes Allah (SWT) with Muslims only, so is the case with the last and the Holy Chief of Prophets, Syed-ul-Ambiya Mohammad-e-Mustafa (Blessings and Salutations Be Upon Him) sent to humanity as defined in the Holy Qurãn وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ ("And We (Allah) have not sent thee (Muhammad) but as a mercy for both the worlds.", (Al-Quran 21:107) and therefore the love and teachings of Holiest Prophet (Blessings and Salutations Be Upon Him) is the fundamental principle of a just Islamic Society embedded in (Unity of Allah) and omnipotence of Allah (SWT) culminating into love for humanity irrespective of caste, creed, and religion. Hadrat Sultan Bahoo (May Allah Bless his Soul) has a strong belief that by recognizing self, human recognizes Allah (God) and individuals

· in his proposed human society must have the following human values inculcated:

· Hundred thousand sacrifices upon those Sufis who don’t utter awful thing Hoo.1 (Bahoo, 2010, p. 48)

· Do not accompany treacherously and with slandering everyone you do not treat Hoo. (Bahoo, 2010, p. 71)

· Your life is few days establish worshiping or you will be regretful but Hoo. (Bahoo, 2010, p. 63)

· The true path is of Mohammed ‘Bahoo’ upon which God is to achieve Hoo. (Bahoo, 2010, p. 16)

The article is based on these guiding values of Hadrat Sultan Bahoo (May Allah Bless his Soul) for his proposed human society. “A society is a kind of community (or a part of a community) whose members have become socially conscious of their mode of life, and are united by a common set of aims and values” (Ottaway, 1970, p. 3). Hadrat Sultan Bahoo (May Allah Bless his Soul) as an author has stressed that members of a society should never disparate or should not make ill-mannered people as their friends which destroy the prestige of the whole family and advised to recoil society on the basis of universal dignity, equality, and equity, security, and justice on Earth according to the will of Allah (SWT), encompassing all human regardless of their ethnic origin assuring unity of the human family, fostering acquaintance among people, and activating the divine values. Being a man of exceptional intellect and values embedded in Islamic society, a pluralistic one Hadrat Sultan Bahoo fought with his pen for an ideal society, as he was born to pious parents and linage.

Values of Sultan Bahoo’s Proposed Society

Hadrat Sultan Bahoo’s (May Allah Bless his Soul) teaching are all Islamic and as such are for the whole world, addressing human society as a whole. The individual must be a Believer basis of which is Kalma (Bahoo, 2010), in the unity of Allah and Muhammad (Blessings and Salutations Be Upon Him) as the last Holy Prophet and His teaching] and that all divine messengers were sent by Allah; must be Unselfish ( Al-Quran 03:91; 76:8-9; 74:6); Truth worthy (Al-Quran 50:16); Sincere (Al-Quran 9:119; 33:70; 4:135; 39:2; 61:3; 107:4-6); Forgiving (even to enemies/non-Muslims) (Al-Quran 42:37,40,43; 3:134; 24:22; 20:130; 33:48; 41:34; 2:109; 5:13; 60:8-9; 3:115; 5:8); Clean and Pity (Al-Quran 74:4-5; 87:14-15); Honest ( Al-Quran 2:188; 87:14-15); Respectful ( Al-Quran 4:86; 24:27-28); Kindhearted (Al-Quran 2:195; 16:90); Courageous (Al-Quran 3:173); Moderate (Al-Quran 7:31); Cheerful (Al-Quran 33:35); Respectful and kind to Parents, Elderlies, Wives, Children, Relatives, Orphans, Destitute; Neighbors; Animals & Birds (Al-Quran 17:23-24; 2:187; 4:5-6 & 36; 17:26; 6:38); Committed, (Al-Quran 4:58-59; 23:8) Brotherly to all Muslims (Al-Quran 3:103; 49:10-12); and Friendly to Non-Muslims (Al-Quran 2:38; 2:213; 49:13; 21:107; 4:58).

Rejecting the extreme rigidity of sectarianism as practiced by so-called theologians and misguided mystics (Sufis) who do not follow the Islamic teaching in letter and spirit as “not knowing” Sultan Bahoo (May Allah Bless his Soul) admonishes such ignorant man by reminding him that human life has been bestowed on him for just a short while. Death is always on the prowl, ready to attack at any time. One does not know when it will pounce on its prey. It is, therefore, incumbent on us to avail ourselves of this priceless opportunity to realize God. We have come to this the world as tradesmen to purchase the worship of God and must enter into this bargain while the shop of life is still open, that is, as long as death has not yet devoured us:

· Your life is few days establish worshiping or you will be regretful but Hoo.

· Be a trader and barter, the shop will gradually shut Hoo.

· Perhaps beloved acknowledge your passion, the challenge is death alas Hoo.

· Thieves and pious filled the boat, ‘Bahoo’ Sustainer will take the boat across Hoo. (Bahoo, 2010, p. 63)

The Bible also urges people to make the best use of their lives and not dissipate themselves in worldly activities:

· Provide yourselves with purses that do not grow old,

· With a treasure in the heavens that does not fail,

· Where no thief approaches and no moth destroys.

· Now the body is not for fornication, but for the Lord;

· and the Lord for the body. (Puri & Khak, 1998, p. 21)

#Sarwari qadri order #Mahnama Mirrat ul Arifeen international #Hazrat Sultan Muhammad Asghar Ali #sultan bahoo horses #sultan bahu karamat #sultan bahoo picture

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hazratsultanbahoo · 5 years

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The Manifestation and Exuberance’s of Sultan Haq Bahoo in This Modern Age

The Mughals in India embellished and decorated as pioneers of architectural designs with glorious gardens of this Happy Hindustan and land of splendors, which even surpassed Greco- Roman Civilizations. The first illumination of Deen Al Islam was brought by Muhammad Bin Qasim, a young youthful General from Arabia, who taught an everlasting lesson to Hindu civilizational philosophy; Later on Deen Al Islam effective guidance reached through Iran to Afghanistan to India. There is a (tradition) mentioned by Prophet (SAW) a cool Breeze is coming to me from this lush green land of crops with abundant water, which means Quran Qareem Revelations and Seera. Sunna will progress for the welfare of Muslims in the Light of Deen Al Islam. This will satiate the misguided people form the thirst of human integrity and dignity through a perfect path. The glory was further brightened by the deep devotion of Islamic institutional ideologues (Mubellighen) who established the prevalence of Deen which became blessings for the misguided mankind. It is impossible to deny the role of the Hajweri, Moinuddin Chishti and Sultan Bahu (RTA), who were preponderant in their respective regions and made enormous contributions in converting non-believers (Hindus – Buddhist) to the straight path as revealed by Allah (SWT) in the Quran and Sunnah of Prophet (SAW). This is also an undeniable fact that Mughals further promoted the supremacy of the Quran.

Sunnah through their regime with unforeseen interruption, but this fabric remained intact for more than two thousand years. These Mujahideen and their followers further erected Buildings, Mausoleums Madrassas, and schools with institutional propagation of the Quran of Allah (SWT) and Sharia of Prophet (SAW). This enlightenment was further consolidated in which “ Tauheed ” ( Oneness of Allah (SWT) manifestation emerged in the light of Holy Prophet (SAW)). Quran Qareem clarified the Mission and Message to mankind in the following Revelation; -

(41:53) “Soon will We show them Our Signs in the furthest regions of the Earth and in their own Souls, until it becomes manifest to them, that this is the Truth, is it not enough that your Lord does witness all things”.

The remarkability of Deen extensive intensive spread from Arabia to the hearts and souls of the people was a constant miracle done by the companions (RTA) and their patriotic placement of spirit was further ingrained by the future generations of the Friends of Allah (SWT). These leaders in their respective lands proved to be the arbiters of the World fate and proved the universality of Deen Al Islam. The noble and heroic deeds of these companions resounded throughout this World. This can be stated as it makes no difference; whatever may be propounded or done, the Deen of Allah (SWT) Truth must prevail and He knows who cause an obstruction and who sacrifices to help.

British Bayonet promulgation brought so many conspiracies with constant contradictions which orchestrated the shrewd policies of imperialistic armies who made local populations as their beneficiaries with gold – silver awards rewards to change the entire structure and function of Islamic ideology. These unbelievers tried their utmost to debase Sharia system unsuccessfully, but they did change the peoples' intention by seducing them too materialistic gains. These hundreds of years’ struggle did not make Indians to be subjugated by colonialist powers, so there was a revolt which was the preface of Hindu- Muslims emancipation. The emergence of Pakistan was a clear cut proof of that “Dawa” work or reformation was in progress by many mass movements to get rid of shackles of Foreign forces. It was always the Masajids and Madrassas movements by calling “Azan:” for prayers, kept the everlasting shine of Deen Al Islam. The International movement for decolonization became imperative because imperialism was suffering heavy losses of life and limb.

The colonial age lost their possessions but the onslaught of western culture continued its work, in the form of westernized institutions of despotic democratic designs of civilian bureaucratic with feudal legislature supported by Judicial policies with law enforcement agencies. The brilliantly trained graduates from western universities imbibed with new concepts proved to be excellent representatives for our learning Institutions. They were heavily funded by Scholarships and Training Courses to mold the minds of our Intelligentsia in their socio-economic materialistic doctrines. The application of these indoctrinations worked so magically that the schematic results were very encouraging for both beneficiaries. The new crop of secular socialist scholars influenced the polluted politicians, who danced on the tunes of their Masters. Muslims suffered from Ideological crises and their validated values disturbed the fabric of Ummah‘s state-society systems.

The real decline of Muslims communities happened when post modernization storming invasion was accepted and impression became a reality of modern age. The explosion of mass communications computer sciences in the form of internet, web site, control of space program which means the supremacy of air-sea and Earth as satellites to have internal information in depth of our dimensional perception. These novel revolutions made us indulge in slavish imitation of technological progress. The intermigration which improved the lives of our folks gave a significant edge to our hidden enemies. The change of life perceptions gave us sensations of establishing our priorities to prefer worldly ways and brought our “Deen” as a secondary priority if necessary. The insecurity developed to such an extent that the normal thought process gave immense importance for materialistic means to improve our world, while other domains have yet to be explored. It was unfortunate that lack of planning brought a financial crisis and injustices in socio-economic sectors and further funding by foreigners made us lose our self-respect and determination to find solutions to resolve our financial critical crunches. The modern age materialistic, capitalistic socialistic systems developed attractive webs to have a better life standard but at the cost of consumerism, commuting modes which made modern societies were individualistic to the level of selfishness while entering a stressful competition of a rat race. This Brave New World order alleges freedom of choices with limited human rights progressed into a global village. A doctrine of unified democratic designs to bring health, happiness, and progress to make life a dynamic identity in the ever-changing social environment. These drastic attractive changes not only convinced our convictions but completely captivated our souls and we became unicorns of this world, with least idea of “afterlife”.

#Sarwari qadri order #Mahnama Mirrat ul Arifeen international #Hazrat Sultan Muhammad Asghar Ali #sultan bahoo horses #sultan bahu karamat #sultan bahoo picture

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hazratsultanbahoo · 5 years

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Bridal Symbolism in Sultan Bahu’s Poetry

One of the Punjabi siharfi or bayt of Sultan Bahu may be translated in English as such:

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

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

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

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

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

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

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

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

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

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

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

#Sarwari qadri order #Mahnama Mirrat ul Arifeen international #Hazrat Sultan Muhammad Asghar Ali #sultan bahoo horses #sultan bahu karamat #sultan bahoo picture

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hazratsultanbahoo · 5 years

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

I feel honored that I have been given this blissful opportunity to talk about the above mentioned topic with reference to the teachings of Hadrat Sultan Bahoo (R.A).

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

صِبْغَةَ اللَّـهِ ۖ وَمَنْ أَحْسَنُ مِنَ اللَّـهِ صِبْغَةً ۖ وَنَحْنُ لَهُ عَابِدُونَ

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

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

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

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

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

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

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

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

v Oneness river of Allah where ardent lovers take a swim Hoo

v They dive in and bring out pearls in accordance with their turn Hoo

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

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

v Stretched like tent fourteen realms are within the hearts slots Hoo

v The one who is acquainted with the heart ‘Bahoo’ such will attain Sustainer’s recognition Hoo

A true divine lover cares for His creatures in deep love with Allah Almighty. And Hadrat Ali (R.A), the lion of God and problem-solver who is holding the arm of Sultan of Mysticism (Sultan ul Faqr) said, ‘O friend of Allah (PBUH) (Habeeb-e-Khuda), if I am blessed with the sacred chrisom (Faqr ki Chadar), then I would hide the mistakes and sins of people’.

The Faqeer protects and hides the faults of a creature just like he hides his mystical excellence (Kamal-e-Faqr). And there where faults and mistakes are not found, that appears as perfect beauty. How much Allah loves his creatures that He does not want His creatures to look apparently bad.

These are also the teachings of Hadrat Sultan Bahoo (R.A) and His Excellency the Vicegerent of (Janasheen) Sultan-ul-Faqar that fight against evil not against people. If somebody is doing some evil, embrace one in such a manner that his soul is washed off with sins like a river wash away the dirt of clothes.

v When this point understood then openly I have said Hoo

v I was bewildered on the way ‘Bahoo’ upon the path my spiritual master lead Hoo

#Sultan Bahoo Books #Sultan bahoo history #Sultan Bahoo Parents #Nur-ul-huda #Kalid-ut-tawhid #aql-e-baidar #mahak-ul-faqr

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hazratsultanbahoo · 5 years

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“Time” As Understood by Sultan Bahoo

Since ancient civilizations such as Babylonians, Mayans, Greeks, Muslim Civilizations and today in modern times there has not been any a comprehensive theory that can define, explain and justify the existence of “Time” despite Philosophers and Scientists have long been attempting to find an answer to this mysterious concept.

According to philosophers like G. J. P. Bolland, “The more we consider the time-concept, the more puzzling it becomes.” Further, the complexity of the topic can be imagined when of St. Augustine said “And yet what in our usual discourse do we more familiarly and knowingly make mention of that time? And surely, we understand it well enough, when we speak of it: we understand it also when in speaking with another we hear it named. What is time then? If nobody asks me I know: but if I were desirous to explain it to one that should ask me, plainly I know not.”Sir Isaac Newton has also been unable to comprehend time, as one of his sayings goes “I do not define Time, Space, Place and Motion, as is well known to all … absolute, true and mathematical time, of itself, and from its own nature flows equably without relation to anything external, and by another name is called duration.”

Today the world’s major institutes of Meta Physics, Philosophy and Science are researching on the very reality and existence of Time. There have been many theories in present time such as parallel time, and relative time, furthermore, the quantum time. All of which tend to explain and justify the existence of Time up to a certain extent.

In this article, we will explore what Time is, in Sultan Bahoo’s point of view, one of the world’s most famous saints ever to exist, who have provided many insights on topics such as Economics, Politics, Science, Philosophy, Religions, Astronomy and many more.

This paper on time is based on the verses from the Quran, sayings of Hadrat Muhammad (PBUH), and sayings of Sultan Bahoo.

The creation of Human Being as explained in the Quran is from Allah’s Spirit:

“So, when I have made him and have breathed into him of My Spirit, do ye fall down, prostrating yourselves unto him.”

Hadrat Muhammad (PBUH) said:

“Narrated Abu Hurairah: Allah's beloved Rasool said, Allah, said, 'The offspring of Adam abuse Dahr (Time), and I am Dahr (Time); in My Hands are the night and the day!'”

According to Sultan Bahoo:

“Allah asked ‘Am I not your Rabb?’ to the spirits of 18000 universes”

From the above three statements, we can create a hypothesis that Time is the ultimate reality, and every living thing consists of Time.

Every living thing has a Body (not necessarily a solid visual body), and Time resides inside that living thing. The moment we came into existence our Time started with its first tick. By tick, we mean that our Time started passing. To understand it lets visualize it in this way: the tick is a clock’s hand, which at one end is attached to the center of the clock, and the length of the hand stays within the boundary of the clock. In the same way, our tick’s one end is attached to the center of our body which is the Time, and it stays within our Body. By the center of the body, we do not mean a physical central point of our body, neither there is a hand from the center of our body to the boundaries of our body. We have taken this visualization to understand Time. In this paper, we will call the tick inside us as time Hand.

The circular boundary is the Body, the red line coming from the center of the circle to the boundary is time Hand, and the red center of the circle is Time. Points are the starting and endpoint of the time Hand. point is the present state of time Hand. The area on the anti-clock-wise side between points to points are the past, and the area on their clock-wise side is the future.

According to the figure, when we come into existence our time and starts from points, and it travels all the way around till it reaches back to points. Once it reaches back to the starting point, our Time ends, and we no longer exist. The time it will take to complete its one round is our lifetime.

The speed of time and is variable, never steady and for now irreversible. The speed of time and depends on the energy in our body. The more the positive energy, the less the speed of time Hand, and vice-versa. When we eat, we get positive energy; that makes our time Hand’s movement slow, causing us to have more time to live. On the other hand, if we take in poison, it will act as negative energy for our body and will decrease our positive energy, causing time and to speed up, hence less time to live.

Consider another picture, if we do not take in negative energy, but stop taking in the positive energy as well, what will happen? Because our body and we didn’t stop consuming the positive energy available in the body, we will be gradually lowering the level of positive energy in us, causing time and to speed up and hence again less time to live. However, this effect of speeding up of time and will not be quicker compared to taking in of poison scenario. Two physical bodies when existing inside one another can have a positive or negative effect on either or both of them.

#Sultan ul Faqr #sufism #Sultan ul Arifeen #Hazrat Sultan Bahoo #Teachings of Hazrat Sultan Bahoo

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hazratsultanbahoo · 5 years

Text

“Time” As Understood by Sultan Bahoo

This paper on time is based on the verses from the Quran, sayings of Hadrat Muhammad (PBUH), and sayings of Sultan Bahoo.

The creation of Human Being as explained in the Quran is from Allah’s Spirit:

“So, when I have made him and have breathed into him of My Spirit, do ye fall down, prostrating yourselves unto him.”

Hadrat Muhammad (PBUH) said:

“Narrated Abu Hurairah: Allah's beloved Rasool said, Allah, said, 'The offspring of Adam abuse Dahr (Time), and I am Dahr (Time); in My Hands are the night and the day!'”

According to Sultan Bahoo:

“Allah asked ‘Am I not your Rabb?’ to the spirits of 18000 universes”

From the above three statements, we can create a hypothesis that Time is the ultimate reality, and every living thing consists of Time.

#Hazrat Sultan Bahoo #Hadrat Sultan Bahoo Teachings #Spiritualism #Spirituality #Sultan Bahu Kalam #Sultan Bahoo Books #Sultan Bahoo Poetry #Sultan Bahoo #“Time” As Understood by Sultan Bahoo

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hazratsultanbahoo · 5 years

Text

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

I feel honored that I have been given this blissful opportunity to talk about the above mentioned topic with reference to teaching of Hadrat Sultan Bahoo (R.A).

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

صِبْغَةَ اللَّـهِ ۖ وَمَنْ أَحْسَنُ مِنَ اللَّـهِ صِبْغَةً ۖ وَنَحْنُ لَهُ عَابِدُونَ

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

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

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

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

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

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

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

· Oneness river of Allah where ardent lovers take a swim Hoo

· They dive in and bring out pearls in accordance with their turn Hoo

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

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

· Stretched like tent fourteen realms are within the hearts slots Hoo

· The one who is acquainted with heart ‘Bahoo’ such will attain Sustainer’s recognition Hoo

The Faqeer protects and hides the faults of creature just like he hides his mystical excellence (Kamal-e-Faqr). And there where faults and mistakes are not found, that appears as a perfect beauty. How much Allah loves his creatures that He does not want His creatures to look apparently bad.

· When this point understood then openly I have said Hoo

· I was bewildered on the way ‘Bahoo’ upon the path my spiritual master lead Hoo

#Sultan Bahoo Kalam #Sultan Bahoo Books #Hazrat Sultan Bahu #Hazrat Sultan Bahoo #Abyat e Bahoo #Sultan ul Arifeen Hazrat Sultan Bahoo #Sultan ul Faqr Hazrat Sultan Bahoo

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