On that path there are terrifying hazards pitch darkness and dark dust storm Hoo
Face is water of eternal life of radiant spring and there are shadows of amber tresses in elegant form Hoo
Beloved face is house of God where ardent lover prostrate with delight Hoo
Between tresses there are eyes which are place for prostration where four madhab (doctrine) meet upright Hoo
Ardent lover are in search as (Skander) Alexandra they would not take a respite Hoo
Khider is the destiny of those ‘Bahoo’ who drink there with excite Hoo
Study of literature by (faqeer) spiritually excellent friends of Allah invokes wisdom and insight within human beings inner, with that depth and broadness ensues in reader’s (iman) belief as well as access to wisdom and recognition of monotheism. Any book or journal by Sultan ul Arifeen Hazrat Sakhi Sultan Bahoo (RA) invokes ability of attainment of objective within the reader.
In reality human beings are of three forms. (1) Seekers of worldly material whose sole purpose is to prosper in worldly life and they keep striving for it. (2) Seekers of the hereafter, their sole purpose is prosperity of life in the hereafter due to that they adopt renunciation and exercise. (3) Desirous of Allah Almighty’s aim is sight of illumine of Divine beauty and honour of intimacy and unison and for this they remain in perseverance for it. Regarding the status of these three groups it is stated “Seeker of worldly wealth is eunuch, seeker of hereafter is feminine and desirous of Allah Almighty is masculine”. Basically Sultan ul Arifeen Hazrat Sakhi Sultan Bahoo (RA) had written the books for the education and training of desirous of Allah Almighty and due to that on many occasions the reader will come to across points where he will be confused and their belief faces imminent danger and on many points one resorts to the path of denial and one can become entangled and get deprived from peace and guidance. Therefore, it is being important to collect appropriate information to clarify ambiguities and help understand literature of Hazrat Sultan Bahoo (RA)
You will be well aware that Sultan ul Arifeen Hazrat Sultan Bahoo (RA) were the Imam of recognisers and due to that he never said or done anything away from sharia of Hazrat Mohammed ﷺ and he reiterates
I have attained each state from obeying sharia and I have taken sharia as my guidance.
Any such path which deviates from sharia is the path of denial and heresy.
In our books there isn’t any compilation (work of others)
Every word of our book is spiritual revelation of Almighty God.
I have accessed every science from Quran and Hadith, therefore denier of my books is denier of Quran and Hadith and hence he is real wicked.
Therefore, in his books the teachings of Quran and Hadith and if you cannot understand it and it could be because the meanings of Quran and Hadith in your mind are the meanings and interpretation given by literal scholars and you are unaware of the meanings and explanation cited by recognisers with Allah Almighty for instance “Rabana ataina fidunia hasana wa fil akheratay hasana wa qana azaban nar” translated by literal scholars as, “Providence! Grant us betterment in this world and betterment in the hereafter and secure us from the hellfire”
But spiritual scholars such as recognisers with Allah Almighty interpret it as, “O our provident! Grant us Your intimacy and unison in this world and in the hereafter grant us Your intimacy and unison and secure us from the fire of separation’s punishment”
Further in 51:56, “And I created the jinn and human beings solely to adopt My servitude” as translated by literal scholars whereas scholars of innermost interpreted as “And I have created jinn and human for my recognition, intimacy and unison”
In chapter 3:104, literal scholar translates as, “And from amongst you there must be a community comprising the people who invite mankind towards piety, enjoin righteousness and forbid evil. And they are the successful people”.
But the Divine recognisers translate as, “And from amongst you there must be a community comprising the people who invite mankind towards intimacy and unison, instruct them of recognition of Almighty Haqq and take them out of straying and darkness”.
Literal scholar’s interpretation of chapter 1:4, “(O Allah!) You alone do we worship and to You alone do we look for help.”. Whereas spiritual excellent recogniser with Allah Almighty interpret as, “O Allah! We desire Your recognition, intimacy and unison. Therefore, grant us inner vision so that we could see You” or O Allah! We desire Your recognition, intimacy and You’re seeing. Therefore, remover veils from our souls and help us.
Literal scholar’s interpretation of chapter 2:1-3, Alif laam meen(This is) the Glorious Book in which there is no chance of doubt. (It is) a guide for those who guard against evil and fear Allah: Those who believe in the unseen”. Whereas spiritual excellent recogniser with Allah Almighty interpret as, Alif laam meen (reality of human) that book which is pure of any doubt. This book grants guidance to those pious who witness the universe of invisible”.
Translation of literal scholars of the following verses,
56:77- 79, surely, this is a Glorious Qur’an (which is being sent down on the most Glorious Messenger [blessings and peace be upon him]). It has been (inscribed) in al-Lawh al-Mahfuz (the Preserved Tablet) before this. No one can touch it except the purified (and cleansed) ones.
Translated by spiritual excellent recogniser with Allah Almighty interpret as, verily this is Glorious Quran which has an illuminated body which is secure in an invisible book, it cannot be touched but clean and pure people.
Literal translation by scholars
2:257, “Allah is the Guardian of the believers. He brings them out of (all kinds of) darkness and takes them towards the light”.
Translated by spiritual excellent recogniser with Allah Almighty interpret as, “Name of Allah ho is such acquaintance of believers which takes them out of darkness into illumine of Oneness’s self”.
80:11-17, “(O My Esteemed Beloved!) Not so indeed! These (Verses of the Holy Qur’an) are but advice. The one who seeks may accept it. (They are inscribed) on venerable and revered pages, which are exalted (and) purified, (Have come forth) by the hands of emissaries (and scribes), Who are possessors of eminence (and) embodiments of obedience”.
Translated by spiritual excellent recogniser with Allah Almighty interpret as, Beware! Indeed, this Quran gives invitation for remembrance, whoso wishes can be included in this invitation its illuminated writing is preserved in venerable revered paged which is inscribed by angels”
Similarly, the meaning and interpretation of Hadith as described by the literal scholars is as,
“Worship Allah as if you are seeing Him if this is not possible than imagine that He is watching you” whereas spiritual excellent recogniser with Allah Almighty interpret as “Worship Allah by seeing Him, that is if you eradicate your being than you will see Him and He will see you”
Literal scholars translate this Hadith as “O Allah! Make me a destitute in life, grant me death like destitute and my accountability be with destitute”. Here they taken Arabic word maskeen as destitute in need whereas spiritual excellent recogniser with Allah Almighty interprets maskeen as “dweller with Allah” and they interpret this Hadith as “O Allah! Keep me with You in life at the time of death Your company remain at the point of death and in day of judgment honour of Your company remains”
Dr Mohammed Iqbal says,
There is no disparity in words and meanings but
Call for prayer of Mullah is different from the call for prayer of (mujahid) Islamic warrior.
Flight of both is in the same space
Vulture’s world is different and falcon’s world is different.
It is important that when studying literature by (Arif) recognisers by keeping your mind clean and pure from any kind of sectarian ideologies or beliefs try to understand their point of view. Literature of Sultan ul Arifeen Hazrat Sultan Bahoo (RA) has similarity with Quranic style. If his books are read in actual Persian, then there is sense of astonishing pleasure and enjoyment but if it is translated then that spirit cannot be established which is in original manuscript. Some examples of their literatures writing style are similar with Quran. In fact, books of Hazrat Sultan ul Arifeen are of spiritual revelations and due to that if anyone tries to make hundreds of thousand attempts to translate them he cannot highlight fine meanings present in them neither can highlight deep and arduous meanings by translation which was the view of the author. There could be someone who could make this impossible task possible but I felt incapable in this regards as it is said by author “word of arif is understood by arif how egoistic person can know Hoo”.
An astonishing factor is observed in the literature of Sultan ul Arifeen ra they have always written Wali Allah as Aulyia Allah, an alim as ulma and an faqeer as fuqraa, state as status and kalima tayiaba as kalima tayiabat rather than singular tense they used plural tense.
In the entire literature Sultan ul Arifeen Hazrat Sakhi Sultan Bahoo (RA) discussed matters relating to seekers of worldly material, seeker of hereafter and desirous of Allah Almighty. In their view public is seeker of worldly material. Special such like scholars, worshiper, abstinent and God fearing are seekers of hereafter and particularly special such as prophets, aulyia Allah fuqraa are desirous of Allah Almighty. Where ever he has mentioned honourable prophets in his books, he presented them as educator of Allah Almighty’s desirous. He never discussed their status of prophet hood but discussed their spiritual status and their being desirous of Allah Almighty. For instance, he stated that “faqeer Bahoo says that faqeer are of four kinds. (1) Those who’s exterior is perplexed and their innermost is spiritually adorned like Hazrat khadir blessings be upon them (2) second one’s are those who’s exterior is adorned and their innermost is perplexed like Hazrat Musa blessings be upon them. (3) Third are those who’s exterior and innermost are spiritually adorned like Hazrat Mohammed ﷺ (4) fourth are those who’s exterior and innermost is perplexed like Balm Baaor.
The reason for such is that all of the prophets are basically desirous of Allah Almighty; which is status of (walyiat) friendship with God and after that they are prophets are Rasool (prophet upon whom scripture has descended) because at the time of azal pre-eternity (beginning without beginning) spirit of people in presence of Allah Almighty amongst some of them turned their attention towards worldly material and became seekers of worldly material. Some turned towards pleasures of hereafter and became seekers of hereafter and some remaining people neither paid attention towards worldly material nor pleasures of hereafter, but remained engrossed in seeing of Almighty Haqq and became desirous of Allah Almighty Amongst. Amongst them some were bestowed the responsibility of prophet hood whereas others have been bestowed the responsibility of teaching and instructing and made them murshid spiritual master. The difference between responsibility of prophets and friends of Allah faqeer is that honourable prophets are given the responsibility to educate, instruct and lead the entire umma community. Their responsibility was to guide all groups of seekers of worldly material, seekers of hereafter and desirous of Allah Almighty. That was the reason they were providing literal education as well as teachings of innermost. But after them their educational and instructional facility such as knowledge of sharia became the responsibility of literal scholars and the responsibility of innermost facility such as knowledge of spiritual path, (haqiqat) reality, (marifa) recognition’s teachings and instruction was given to friends of Allah faqeers. Hence the friend of Allah faqeers’ responsibility is to pass teachings and instruction to desirous of Allah Almighty. During teaching and instructing public method of prophets has been that when they pass teachings to seekers of worldly material according to sharia they would come down to their level and give them practical lesson on those occasions they appeared as ordinary pious person at which public thought they are like them and they are from them. If they can spend their life in piety, why they cannot do the same? So then general public happily follow them and when they provide teachings of sharia regarding hereafter to seekers of hereafter they come down to their level and appear as worshipper, God fearing and pious person like them and seekers of hereafter consider them as one of them and they feel happy and delighted in following them. Similarly, when they teach desirous of Allah Almighty according to their capability and state regarding intimacy of Allah according to sharia, they come to their level and grant them practical lesson, from that desirous of Allah considers them desirous of Allah like themselves and they don’t find any difficulty in following them and completes the level of intimacy of Allah Almighty. That section of prophet’s practical teachings and instruction which is about desirous of Allah Almighty, that is not understood by seekers of worldly material nor literal scholars or the seekers of hereafter. Therefore, within Quran when teachings relating to desirous of Allah Almighty come forth and none desirous of Allah Almighty fail to understand their meanings and on occasions they make obvious mistakes in their interpretations. For example, by giving practical lesson when hazrat Mussa blessings be upon them pleads with Allah Almighty “O Allah let me see You” and Allah Almighty replies, “O Mussa you cannot see Me”. Hazrat Mussa blessings be upon them argues and Allah Almighty manifests and hazrat Mussa blessings be upon them faints and when he regains his consciousness, he asks for forgiveness. By studying this incident none desirous of Allah Almighty conclude that seeing Allah Almighty in this world is impossible. This kind of assumption is so dangerous that with this conclusion from heart of person desires of Allah disintegrate. Because when seeing of Allah Almighty is considered impossible than who will come out in its search? If in the world seeing of Allah Almighty was impossible then this wouldn’t have been in Quran, 17:72, “And whoever remains blind (from seeing Allah) in this (world) will be blind (from seeing Allah) in the Hereafter as well”. In our faith we wouldn’t have had Islamic declaration “I testify that there is no god besides Allah and I testify that Mohammed is His servant and His rasool” because this testifying is that there is none worthy of worship besides Allah and testifying that Hazrat Mohammed blessings and salutations be upon them are Rasool and testifying without witnessing is false. If seeing of Allah Almighty is impossible how can testifying be admissible?
Remember that this issue is teachings for desirous of Allah Almighty, which is only understood by desirous of Allah Almighty. If you concentrate a little you will comprehend it easily that prophet is always at the state of (Haq ul yaqeen) truth of certitude, which is obviously greater than (ain ul yaqeen) eye of certitude. Question arises that when Hazrat Mussa blessings be upon them were at a higher status and why did they plead for lower status of (ain ul yaqeen) eye of certitude? And if Hazrat Mussa blessings be upon them pleaded for this status, then why Allah Almighty classified it as impossible? Actual issue is that there are three realms of creation such like nasoot (this world) malkoot (angelic universe) and jabroot (where is lotus tree beyond malkoot and below lahoot). These are veils between person and God. By having these veils in place it is impossible to see God. When desirous of Allah Almighty take travel towards Allah Almighty in the innermost and progresses towards intimacy of Allah Almighty and reaches the last point of creation (sidrat-al-muntaha) lotus tree and he sees that he has witnessed all of the attributes of Allah Almighty and now witnessing of zaat of Allah Almighty remains and he hastily calls out “O Allah let me see You” seeing Allah Almighty cannot happen in the state of creation because this honour is beyond the state of creation, it is attained by reaching station of lahoot and that was the reason answer in command from Allah Almighty came that “you cannot see Me” but desirous resorts to argument. So hazrat Mussa blessings be upon them as a teacher gives practical lesson to understand that this state is not for seeing Allah Almighty and therefore don’t ask for seeing and if you do so the result will not be of your desire. Watch me I will show the consequences and therefore pleads to the court of Allah Almighty and hence shows the result to desirous of Allah Almighty.
Similarly, Hazrat Ibrahim blessing be upon them practically explains desirous of Allah Almighty the nature of manifestation of illumines that are faced by desirous upon the path of spiritual discipline on various states and every time desirous perceives them to be manifestation of essence zaat of Allah Almighty and they describe the teachings as “when night fell and Ibrahim saw a star and said? This is my Rabb and when it went down and he said that I don’t like which goes down. Then saw moon glowing and he said, this is my Rabb and when it went down and he said, if my Rabb had not guided me I would be amongst the strayed ones. Then they saw sun shining and he said this is my Rabb, this is bigger than them and when it set and he said! O my nation! I am disgusted from these things which you take as partners of God. I have turned towards the one who has created heavens and earth. I have become of that One and I am not amongst polytheists. These verses are for desirous of Allah’s innermost witnessing procedure, when desirous of Allah accomplishes processes of spiritual discipline when he goes through various states and levels he witnesses many forms of manifestations.
In the state of nasoot this mortal world when desirous of Allah Almighty has manifestation of nafs (base-self) appears, he sees the illumine of his pious deeds in form of star, which he perceives as illumine of zaat of Allah Almighty and calls out “this is my Rabb” but after some times when he progresses and moves ahead then those manifestations of actions and deeds extinct and realises that illumines which extinct were not manifestation of Zaat of Allah Almighty. Afterwards he reaches realm of malkoot (angelic universe) and accesses manifestation of (qalb) soul and he sees illumines of Glorious names of Allah Almighty in form of moon shining and then he calls out “this is my Rabb” and when he moves ahead he realises that illumine that extinct was not the manifestation of zaat of Allah Almighty and when he reaches realm of Jabroot and manifestation of ruh spirit appears and with the attribute of Allah Almighty’s illumine in form of sun shining by seeing them he calls again “this is my Rabb” but when he moves ahead and those illumine extinct and he realises that these illumine were not of zaat of Allah Almighty. He calls out that I down like which sets. After that when he reaches realm of la-hoot and there he sees illumine of zaat of Allah Almighty, which don’t extinct nor they disappear he certifies that what he sees is illumine of zaat of Allah Almighty. Purpose of this incident is to alert desirous of Allah regarding dangers in the innermost so that he doesn’t become stationary at any state and become content because saying of Rasool Allah ﷺ is “To remain stationary at any state is forbidden upon the hearts of friends of Allah”. In Quran wherever noble prophets are seen to be providing practical lesson in spiritual discipline of innermost to desirous of Allah, in understanding them literal scholars always were mistaken because they over sighted desirous of Allah status of prophets and only taken into account their status of prophet hood. In all of the books by Hazrat Sultan Bahoo (RA) whenever a name of any prophet came forth, their personality or their prophet hood was not point of discussion but their desirous of Allah status was under discussion upon which they were seen as fulfilling the role as desirous of Allah. When studying their books if this point is remembered than no confusion will be caused. Now few examples from Hazrat Sakhi Sultan Bahoo (RA) literature will be presented to the reader to eradicate any confusion. A narrative from Sheikh syed Abdul Qadir Jelani ra is mentioned in ain ul faqr, “Whoso intended to worship after attaining Divine unison undoubtedly he has committed heresy and polytheism with Allah”. If any none desirous of Allah reads this quote he will surely think how this can be? No one has attained Divine unison more than Rasool Allah ﷺ and they never abandoned worship neither any other prophet nor any companion had abandoned it, how can it be acceptable now. But desirous of Allah knows very well that saying of Hazoor ghaus paak is regarding inmost that when a person witnesses and immerses in the illumine of Zaat then in state of trans in that state condition of absorption appears on him and he is unable to perform any external worshipping. That was the reason Allah Almighty prevented from performing prayers in state of absorption. Otherwise its implementation cannot apply on person’s exterior because until person remains in the world the law of sharia applies to him. In innermost no matter whatever state one is stationed if externally he is conscious, in sharia he cannot refrain from it otherwise his innermost state will be seized. When a person’s innermost awakens and he perfects he remains in the Divine presence all the while immersed in vision of Allah but outwardly he mingles with public and fulfils he obligations and remains striving in sharia like a sleeping person’s body is resting but his innermost is absorbed in dream. In the innermost by becoming perfect, person unifies with Allah and remains with Allah. His prayer is just seeing Allah and by even thinking about lower state in innermost becomes his polytheism and heresy. However, this ability exists within him that as much as his innermost is alert same amount his exterior will be alert and he totally commits to sharia.
In ain ul faqr the words of Rasool Allah ﷺ are cited, “He hasn’t any faith who don’t have (sheikh) spiritual master”. This blessed Hadith apparently startling because a person can think that I am a real Muslim, I love Allah and His Rasool ﷺ I am committed to commands of sharia and I try my best in pious deeds but if I haven’t accessed spiritual master as intermediary so am I faithless? With this kind of thought often people refuse to accept it because matters of faith are limited to actions of sharia. But meaning of faith in view of recogniser with Allah faqeer is next status “intimacy of Allah and witnessing illumine of zaat”. The meaning of this Hadith in their view is: Who don’t have spiritual master he cannot reach the status of intimacy of Allah and witnessing illumine of zaat.
Again in ain ul faqr Sultan ul Arifeen Hazrat Sultan Bahoo (RA) mentions “when noble prophet ﷺ reached that state and said, “O Allah pious is your being. I was unable to worship you in the manner was Your right to be worshipped and was unable attain Your recognition in the manner was the right of Your recognition” Therefore it is learned that this status was immature and needed to move ahead to reach the status of “No fear” regarding which Allah Almighty says in Quran, 2:38, “neither shall any fear (obsess) them, nor shall they grieve.
In this verse it is mentioned regarding a state of innermost in which Hazoor ﷺ were teaching protocol regarding that status to desirous of Allah. (Translators note, grieving is remorse of the past and fear is of future. Desirous of Allah is freed from all these negativities) because during abstinence and striving often desirous of Allah’s nafs base-self tries to defeat desirous of Allah into invoking such feelings in his heart that none has carried out worshipping and striving like you and due to such worship and striving your worth and status near court of Allah Almighty would be dignified. As soon as these feelings arise within his heart his entire worship and exercises would be wasted and in the court of Allah Almighty his entire worship and exercise will be considered as hypocrisy and will be rejected. Therefore, Hazoor ﷺ are giving a practical lesson to desirous of Allah through this plea. Allah Almighty has no need for such worshipping and exercise. That pious Zaat is carefree from your worship and struggle. Don’t be proud of it but instead in the pious court adopt modesty and consider you’re worshipping and struggle insufficient and plead with Almighty that O Allah! My effort of worshipping and struggle are not worthy of Your Divine court, you plead like this so that your nafs gets humiliated.
Sultan ul Arifeen Hazrat Sultan Bahoo (RA) further explains to desirous of Allah that the state of worshiping and struggling you are standing is immature and imperfect and here you are in range of strikes from nafs and shaitan all the while and this was not personal requirement of Hazoor ﷺ. Here the role of Hazoor ﷺ is purely as a desirous of Allah Almighty.
At another point in ain ul faqr it is stated in these words, “Manifestation was on mount toor, it disintegrated and Hazrat Mussa blessings be upon them fell unconscious and remain in state of unconscious for three days and night. Allah Almighty commanded! O Mussa Didn’t I mention that you will not be able to sustain it? After this Allah Almighty addressed again and said! You had manifestation of Illumine and you fell unconscious but there will be those men from the umma of last prophet Hazrat Mohammed ﷺ I will manifest such illumine upon their souls thousands of times daily and they will not surpass minutely but they will request for further manifestation and they will say, “My passion and my love for my beloved as it was”
By studying this writing, it seems that as the status of Hazrat Mussa blessings be upon them is somewhat lesser than that of friends of Allah faqeer from umma of Hazrat Mohammed ﷺ and ability of seeing of Allah in hazrat Mussa blessings be upon them is rather less. But not forgetting that from entire human beings the status of noble prophets is greater. Any friend of Allah from any umma cannot reach the dust of prophet’s status. Here in this writing the comparison is of desirous of Allah and not comparison of a prophet with friend of Allah. Here name of Hazrat Mussa blessings be upon them utilised as a symbol. This narrative is about desirous of Allah’s innermost state where desirous of Allah desires for sight of Allah Almighty and for he pleads with Allah for it and upon that state vision isn’t possible. Allah Almighty explains desirous, that state from his current state is far beyond where I manifest illumine of zaat upon My desirous thousands of time daily and courageous desirous of such kind are from umma of Hazrat Mohammed ﷺ.
In the ain ul faqr Hazrat Sultan Bahoo (RA) takes this topic further and states that, “Due to that manifestation, illumine of ardent love shines upon the face of Mussa blessings be upon them of which to make them aware Allah Almighty said, “O Mussa place a veil upon your face” Hazrat Mussa blessings be upon them placed a veil upon their face and it burnet to ashes. They keep placing veil upon veil but each one got burnt even they placed veil of gold, metal, brass and copper but they all got burnt at which Allah Almighty said, “O Mussa ! Even if you place thousands veils they will not be saved from burning but if you obtain cloth of tattered robe from a (arif billah faqeer fana fillah) spiritual excellent with Allah annihilated in Allah and place it upon your face and it will not burn. Hence hazrat Mussa blessings be upon them acted upon it, took a cloth from a faqeer wrapped in tattered robe and placed its veil upon their face and it didn’t burn. Hazrat Mussa blessings be upon them pleaded in the court of Allah Almighty, “Why didn’t this veil bunt”? Allah Almighty replied, “O Mussa! This piece of cloth is from that dervish’s rob, within his being there is nothing besides Oneness of Allah, he is such faqeer who has annihilated in manifestation of secret with his dhikr”,
By studying this writing a person thinks, who was that dervish, cloth of whose robe Hazrat Mussa blessings be upon them made veil of, was the status of that dervish greater than the status of Hazrat Mussa blessings be upon them?
Here the focus is also a state of desirous of Allah in that Hazrat Mussa blessings be upon them is training him practically as a teacher and trainer and they are seen as desirous of Allah. Here from mentioning Hazrat Mussa blessings be upon them doesn’t mean their self or their status of prophet hood but desirous of Allah is meant, who is on that state.
A joke is that a child was admitted in school and when two months passed and one day his father asks his son how is your teacher? Does he teach well? The child unpleasantly replied, houn he doesn’t know anything on the contrary he asks me what is six times two? So I tell him that six times two are twelve. He places his finger on the book and asks me what this is? And tell him that this is alif for aam. Here the child is unaware of status of teacher or his responsibility and so he by over sighting his status he come out with wrong conclusion about him. Similarly, when we over sight the spiritual master and trainer’s status of prophets and take into account their personality and study their teachings and we always make wrong conclusion by saying that, “If prophets knew unseen knowledge why would they said this? If prophets could do this why this would have happened? By having this kind of assumptions we go very far from the path of guidance. Here Hazrat Mussa blessings be upon them are addressing two states of desirous of Allah that on one state desirous of Allah is unable to see Allah Almighty and on the other state desirous of Allah’s has such condition that even his dress sustains the manifestation of zaat of Allah Almighty and absorbs it.
An event similar to this is in the Quran that blessed Shirt of Hazrat Yousaf (Joseph) blessings be upon them was places upon the blinded eyes of Hazrat Yaqoob (Jacob) blessings be upon them and their eyesight was restored even though Hazrat Yaqoob blessings be upon them were father of Hazrat Yousaf blessings be upon them and were also prophet of Allah Almighty. Didn’t they have such blessings in their own shirt which was in their son Hazrat Yousaf blessings be upon them? Indeed, it was but this event was also for teachings for desirous of Allah Almighty. When a perfect spiritual master teaches some desirous of Allah Almighty Quran and within that concealed within the lesson of innermost but for outwardly people it is a story from which moral lesson is attained.
In Hazrat Sultan Bahoo (RA) literature you will come across many events like this where comparison is made of various prophets with Arif billah faqeer from the umma of Hazrat Mohammed ﷺ. In all of those events names of prophets doesn’t mean their self or their prophet hood but their state of desirous of Allah which is desire of Allah whose teachings prophets are seen delivering practically. In their entire literature status of prophets is presented as teacher for desirous of Allah and not as their personal status of prophet hood.
Hazrat Sultan Bahoo (RA) two Hadith in their literature by reading them a person’s mind can get confused but if those Hadith are viewed in light of above given examples the confusions will be cleared those Hadith are as follows, “(spiritual) scholars from my umma are like prophets from Bani Israel” (2) hence “(spiritual) scholars from my umma are better than prophets from Bani Israel”
From them the meaning of the first Hadith is that such teachings of innermost states were practically given to desirous of Allah by the prophets of Bani Israel and the kind of practical teaching they were providing to desirous of Allah, became responsibility of spiritual scholars from the umma of Hazrat Mohammed ﷺ and the meaning of second Hadith is that taking desirous of Allah to further states was the responsibility of prophets of Bani Israel and the same responsibility is of spiritual scholars from the umma of Hazrat Mohammed ﷺ otherwise as far as personal status of prophets of Bani Israel is concerned they are far beyond and above from the status of friend of Allah Almighty of any umma, no friend of Allah can ever reach them.
Hazrat Sultan Bahoo (RA) recorded this Hadith, “(Welyiat) friendship of God is better than prophet hood”. The meaning of this Hadith is that if any prophet was not desirous friend of Allah from the past he wouldn’t have been a prophet because selection of prophet was made from amongst desirous friend of Allah and that doesn’t mean friend of Allah is better than prophet of Allah Almighty as it appeared from the wording. But it means that prophet hood is tree and friendship with God is its roots and roots have precedence over tree.
Furthermore, in literature of Hazrat Sultan Bahoo (RA) it is mentioned that Qadri spiritual order is superior from other spiritual orders for example, “peak of others orders cannot reach the beginning Qadri order (kaleed u toheed)
“If you are intelligent and be vigilant and listen carefully that Qadri order is like drawn out sword, if anyone has enmity with desirous of disciple of Hazrat Pir Dastgeer Mohyodin Shah Abdul Qadir Galiani ra and this sword will sever his neck from his body. Person of every other order dresses up in robe but person from Qadri order drinks from river of (marifat) recognition and (toheed) monotheism. In other spiritual orders there is custodianship but in Qadri order by annihilating in Allah Almighty and being free from (nafs) base-self. In other orders there is (khilafa) deputizing but in Qadri order there is guidance, recognition and spiritual excellence. In other orders there is robe and turban but in Qadri order there is witnessing of beauty of Divine presence and honour of seeing. In every other order there is repetition of beads but in Qadri order there is absorption in Oneness and slaughtering of nafs. In every other order there is conformity but in Qadri order concentration on actual manifestation of Oneness (Noor ul Huda)
Remember that Qadri order is king and all other orders are its subjects, obedient slaves. In all other orders there is burden of struggle but in Qadri order from the very first day with contemplation of Ism-e-Allah zaat absorption of annihilation in Allah and seeing of the zaat. Qadri order is like sun and other orders are like lantern. Desirous disciple Qadri is like lion and he never adopts trickery. (Note by translator) It has become a common practice in some order to exercise hypnotising, mind reading and astronomy, fortune telly. Desirous disciple Qadri is high flying falcon and he cannot accompany vulture. (Noor ul Huda)
This kind of writing shakes ordinary person and he becomes victim of malice and caprice but in reality all that is principle information for desirous of Allah Almighty whose destiny is Allah is sufficient and besides Allah is lust. Actually welyiat’s depends on perfection of recognition of Allah and recognition of Allah is of two forms. One form is recognition of attributes and the other is recognition of Zaat. Recognition of attributes is share of physical body and its state is creation. Because universe of creation is from nasoot mortal world to jabroot whose final limit is (sidtratul muntaha) lotus tree. Universe of creature’s states and they present attributes of Allah Almighty. Realm of creatures is called universe. Entire states of (marifat-e-safat) recognition of attributes are called stages and (Arif-e-safat) recogniser of attributes is called person of stages. Recognising of stages recognises Allah Almighty by His attributes. He has conversation with Allah Almighty but he remains unaware of recognition of zaat and that is the reason he remains passionate in desiring seeing of Allah Almighty. Due to being recogniser of stages, (Lawh e Mahfuz) Divine tablets remain within his research and he has power of authority over entire creation and often spiritual miracle appear from him and he remains struggling in resolving creation of God’s difficulties. Because recogniser of attributes remains limited to universe of creatures, and due to that whichever state in recognition of attributes he is established, he remains within the target of wickedness of nafs, shaitan and worldly passion. That is often the cause of him being captivated in public attracted towards him.
(Translator’s note, it is well known that some people with some spiritual influence do attract masses and in reality they cannot offer anything that takes person towards close to Allah Almighty but try to resolve publics minor problems and they have their agents who try endlessly to promote their pir sahib by mentioning his spiritual miracles in order to attract people with little or no knowledge)
Marifat-e-zaat recognition of zaat is accessed by moving ahead of creature’s universe and reaching realm of la-hoot. In the realm of la-hoot a person annihilates three beings of (nasoot) human nature such as nasooti being, Malkooti being, and Jabrooti being and enters with (Ruh-e-Qudsi) sanctified spirit’s la-hooti luminous being. It is because creatures cannot enter la-hoot. Due to that when human enters la-hoot with (Ruh-e-Qudsi) sanctified spirit then he remains safe and secure from nafs, shaitan and worldly inclination’s wickedness. It is because sanctified spirit’s is not related to universe of creatures but beyond that alam-e-aamir meaning la-hoot, la-makan as Allah Almighty commands, 17:85, “The spirit is from my Rabb’s command”,
In realm of la-hoot between sanctified spirit and Allah Almighty there isn’t any veil and due to that in form of sanctified spirit human being views Allah Almighty without any veil.
By dhikr, reflection, Islamic meditation, spiritual revelations, glorification of God and pronouncing of unity of God and other visible actions recognition of attributes is attained with that one becomes person of stages and person of spiritual revelations and becomes famous celebrity and becomes person of shrine and mausoleum and view of public considered as perfect person and friend of Allah of higher cadre. He has hundreds of thousands of disciples and desirous but in view of people of Allah Almighty he is immature, imperfect and incomplete because yet he is deprived of vision of Allah Almighty and recognition of zaat of Allah Almighty. But with contemplation of Ism-e-Allah zaat, contemplation of name of Mohammed ﷺ leader of the universe and contemplation of kalima tayiaba Islamic creed, person reaches within a moment in la-hoot, la-makan and is honoured with vision of Divine providence within a moment. He is destined perpetual presence in the convention of Hazrat Mohammed ﷺ. By reaching this state desirous of Allah doesn’t bear to look at all of the states and levels of recognition of attributes. All of such stages and level he considers unimportant and those desirous deprived of Divine vision as naive fools. Hazrat Sultan Bahoo (RA) by making comparison in their literature time and time again between people of stages and people of zaat and instructing desirous of Allah Almighty to move ahead for example they are saying that, “Between a person and intimacy in Allah Almighty there are 7383 00 031 stages and amongst them top stage is called sirr- al-ummi and beyond that is la-makan. But view of (faqr) spiritual excellence all these stages and levels don’t have importance as mosquito” (ain-ul-faqr)
If you fly in the air so you are a horse fly, if you walk on water you are a particle and if you research (Lawh e Mahfuz) Divine tablets and inform public their destiny and situations than you are an astrologer. (Ain-ul-faqr)
Without unison with Allah O Hazrat Bahoo all are legend and stories Hoo.
O desirous of Allah you need to know that recognition of Oneness, (tajrid), Isolating the spirit from influence on Shaitan, nafs and body, (tafrid) Abandonment of desire for deeds in favour of being at one with Divine essence, struggle, witnessing, dhikr, reflection, spiritual revelation’s actual purpose is to awaken the heart. Revelations of the heart is status of foolish insane (majzoob) devoid of outer senses, accountability of nafs and spiritual meditation for revelation of graves is stage of imperfect people. Qabd,(feels the effects of fear that he foresees in the future instantly and no other thought other than effect of fear can enter the heart of one who is in this state) Bast, (state Allah Almighty manifests the impact of hope instantly upon the heart of Sufi), spiritual revelation, Wahm, (any question arises in him outwardly or spiritually the answer manifests upon his heart from court of Almighty), thought, hijer (absence of beloved) firaq (anxiety) stage and realms of nasoot such like traversing in (nasoot) mortal world, (malkoot) angelic world and jabroot’, is the signl of Lust and greed. (Kaleed u toheed)
Hazrat Bahoo (RA) has always remained travelling all of his life and in search of spiritual master had visited spiritual masters of every spiritual master and observed their practises very closely but whichever they saw was person of stages and levels, never found any spiritual master of zaat. They had been in quest and researched continuously for thirty years and then they attained the presence in the court of Rasool Allah ﷺ and taken bait on their hand and was passed over to Hazoor Syed Sheikh Abdul Qadir Jalaini ra and in court of Hazoor Gaus paak ra the kind of stages they had witnessed, they never saw anyone from any other spiritual sheikh having such stages and in those spiritual orders no sheikh was found to be passing teachings and instruction of contemplation of Ism-e-Allah zaat despite the fact that there isn’t any possibility of reaching recognition of zaat without contemplation of Ism-e-Allah zaat. Besides Sarwari Qadri order in all other spiritual orders they initially start the desirous by exercise in struggle in against nafs and they progress step by step gradually and by reaching realm of Jabroot he accesses perfection in witnessing in attributes of Allah Almighty then after that he has feelings for contemplation of Ism-e-Allah zaat. But reaching this far hundreds of thousands desirous passes away from this mortal world and by remaining unaware of contemplation of Ism-e-Allah zaat, leave this world deprived of view of Allah Almighty and recognition of Allah’s zaat.
Hazrat Bakhtiar Kaki ra said that I had strived in exercise for thirty six years in such manner that I remained in state of fast every moment, performed thousands of (nawafil) voluntary prayers, which ever repeated recitation I taken up would carry out in hundreds of thousands in numbers but when after thirty six years I accessed Ism-e-Allah zaat and I contemplated it and I was astonished that whatever I attained in a moments contemplation of Ism-e-Allah zaat in view of that my thirty six years struggle in exercise seemed immaterial”
Similarly, Hazrat Khaqani ra said, “After thirty years’ research Khaqani realised that a moment’s being engaged in contemplation in Ism-e-Allah zaat is far better than power of authority of nation of Suleiman”
Spiritual master in Sarwari Qadri order instructs desirous of Allah Almighty, contemplation of Ism-e-Allah zaat and with that desirous of Allah Almighty exits station of creatures on the first day without struggle of exercise and by reaching la-hoot, la-makan he is honoured with vision of Divine providence. Whereas desirous in other spiritual orders by striving they reach the climax of their life and then they attain the permission to contemplate Ism-e-Allah zaat and then they access unison in with Allah Almighty. But desirous in Sarwari Qadri order’s initial teaching is contemplation of Ism-e-Allah zaat, with that he attains unison in with Allah Almighty on the very first day. This is the reason Hazrat Sultan Bahoo (RA) announced time and time again that where there is climax of other spiritual orders from there is the beginning of Sarwari Qadri order” therefore refrain from taking such writings of Hazrat Sultan Bahoo (RA) to as boasting but understand the whole concept study their teachings as lesson of highly skilled teacher and where you feel puzzled take a note of it and move ahead and by the will of Allah during the study of the book at some point you shall find the answer of your puzzle otherwise any other book will clear your puzzle. Allah Almighty bless us all with grace from Hazrat Sultan Bahoo Allah bless their soul’s knowledge of recognition and unison. Ameen Translated from Tafheem ul Kalam by Said Ameer Khan Niazi Allah bless his soul and elevate his status in the paradise of closeness. Ameen.