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Ain ul Faqr by Sultan Bahu

Ain ul Faqr by Sultan Bahu

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Treatise on Tssawuf by 17th century Wali Sultaan BaHu (RA)
Treatise on Tssawuf by 17th century Wali Sultaan BaHu (RA)

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Published by: Mujahid Asaadullah Abdullah on Jul 09, 2009
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Foreword 5 Hadrat Sultan Bahu91-Ism-i-Dhat (The Personal Name) 47 and the attainment to Unification, annihilation in Allah.2- Tajalliyat (The Divine self-disclosure), 63 Detail of stages of the self and about Satan andother than Allah.3-About the Murshed and the Talib 77 (seeker) of the Path leading towards Allah____ Faqr,annihilation in Allah And to be in permanent state with Allah.4- On going against the self and bringing95 it under control with the help of Allah.5- Scholars and Fuqara, and 129 the remembrance of Allah ____ Worthy and Strong and Exaltedand Perfect and the Greate6- Meditation____ Vision (mushahida), 159 ___ Dream and the interpretation____ Absorption inthe Unity, the Annihilation in Allah.7- The remembrance of Allah, the most191 high, with tongue, heart, spirit, in the open and in thesecret. Reflection of Kalima Tayyiba (the sacred formula) privately.8-About the Dhikr with Love, 217 Passion (Ishq): Faqr_____ Annihilation in Allah: Union andother Spiritual States.9-About wine____ about the truth 241 regarding the Awliya-Allah (The Friends of God) ____ and about giving up all the other than Allah. 10-About the annihilation in Allah____271Faqr_____ Detachment from all other than Allah. Notes300
During my travels abroad I often observed that there are only a few people who have formedright opinion about Islam. Then they, on their part, are mostly research scholars. They, of course,have not only studied Islam keeping in view the principles and laws of the religion but they havealso understood the real message and spirit of Islam. They know that Islam is the religion of  peace. But there are many others and they have been influenced by the politicians and so calledthink-tanks of western world who consider Islam to be the religion of violence and terror. Everyreligion person with a beard and turban they come across is a terrorist in their eyes. Now it is theduty of every Muslim whether he is Sufi or a common man to clarify this matter to them as peaceloving people with humanitarian outlook. Anybody can see the example in the Muslims’ attitudetowards the others. When a Muslim meets a Muslim, he shakes hand with him by saying,“Assalam-o-Alaikom” (peace be to you) and if he meets some non-Muslim, he says “peace toone who follows the guidance.” The “guidance” here means the system of universal moral andspiritual values.There is a misunderstanding among the Western people in general that the Islamic religion wasimposed upon the people of the land by sword, conquered by the Muslim kings. This is a graveerror to be taken seriously, which is to be rectified through our endeavors at every level, politicalor intellectual moral or social, so forth and so on. The historical fact is that Islam spread in Asiaand Europe through the efforts of Sufi saints who travelled far and wide some times as mere preachers, propagators and teachers and sometimes as traders and merchants. The practicingSufis amongst them were the real exemplars who entertained all in their company who came tomeet and see them. When those people saw them, talked to them and learnt about the peacefulmessage of Islam, they came to believe in Islam and then they followed then after they had felt areal change in their hearts.At the same time the Muslim world finds itself in anguish and pain due to the misguidedinterpreters of Islam amongst them. We feel the need of providing correct information to our 
misled people as well as to those in the West who have misunderstood Islam. In my opinion,what we actually need is to explain to the people that maslak (creed) which I call the Sufis’ viewof Islam (sometimes called qalb-i-Islam, the inner aspect of Islam). Islam is peace and rahma(mercy) and its Prophet (PBUH) brought rahma to the world. Sufis all over the world have beenthe true representatives of this rahma wherever they went or wherever they lived in anycommunity. I belong to Hadhrat Sultan Bahu’s Sufi order called Qadri tariqa and I have devotedeach and every moment of my life to preach his views and teachings. Then as a representative of his Sufi order I can also realize my responsibility to persuade and inspire others who arecompetent to do the work and to co-operate with me in this mission. I am happy that Prof. SyedAhmad Saeed Hamadani has already written more than a dozen books about the life and work of my Murshid and my illustrious ancestor Hadhrat Sultan Bahu. He is well known among the SufiScholars for his knowledge of history and spirit of Sufism. Now he has translated a veryimportant book of Hadhrat Sultan Bahu, Ain al-Faqr, originally in Persian, into English. In fact,it is the first complete and comprehensive book written by Hadhrat Sultan Bahu, which has beentranslated into English by an eminent scholar like Syed Ahmad Saeed Hamadani.
Hadhrat Sultan Bahu
The Sultan al-Faqr and Sultan al-Arifin
Hadhrat Sultan Bahu is one of the most renowned Sufi saints of the later Mughal period in thehistory of Indo-Pakistan sub-Continent. He is often called Sultan al-Arifin (the Sultan of Gnostics) in the Sufi circles. His ancestors belonging to a tribe of Alvis called Awan and comingfrom Arabia via Hira (Afghanistan) had settled in the Soon Sakesar Valley of Khushab Districtin Punjab. His father Sultan Bazid had served in the army of the Emperor Shah Jahan as a highranking officer and so in recognition to his services he had been awarded a jagir in the Shorkotarea. The family migrated to the place and settled at Qalai Shorkot a settlement at the bank oRiver Chenab (now in District Jhang, Punjab). Hadhrat Sultan Bahu was born there probably in1628 AD. Even in the early childhood, it was perceived by all those around him that a strangelight shone upon his face which compelled even the Hindus to utter Kalima Tayyiba (There is nogod but Allah and Muhammad is His messenger) in his presence. His father died when he was just a child but his mother Bibi Rasti, remained alive till he was forty years old. His mother supervised his education but it must have been irregular because he was often found under theinfluence of ecstatic states. It seems that his education remained informal to the end. Whatever he expressed or wrote after-wards, it was in the light of his own spiritual vision and knowledge.His mother taught him the essential Sufi exercises of dhikr (invocation of Allah and His Names)and he probably needed no more guidance after that. He was initiated to walk the path of Sufisintuitively. His spiritual experiences and vision enriched his mind and spirit with so muchknowledge that he far excelled his contemporary Sufi masters and Sufi poets in Tasawuf (Sufism) and Suluk (all about the Sufi Way and its stations and states). In a book he remarks:

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