Chapter No 5

Conclusion

Sultan Bahoo was Sufi, Philosopher, Thinker and reformer of Seventeenth century. He belonged
to Multan (Punjab). He is known due to his mystical poetry and prose. He wrote one-forty books
in Persian including one in Punjabi Poetry. His intellectual legacy is not only consisted of the
typical Sufi themes but attracting the scholars and intellectuals for the deep thinking and insight
in his ideas about Faqr. He did not only address the socio- Political issues of his time also define
the leading issue of human self, Society and Muslim Sufi culture of Sub-continent.

In this dissertation, it is tried to analyze the thought of Sultan Bahoo in the view of concept of
History. Concept of history is not only the knowledge of past events it broadly deals with the
human activity and the society in which this activity evolves as well. Concept of History deals
with the relation between human Self, Nature and Society concerning, Change, Evolution,
Knowledge, role of history in historical knowledge, use of history, nature of historical
knowledge. It is tried to analyze the role of individual in social development, nature of
individual, different forms and classification of individual, concept of life and death, concept of
time and space, concept of self-actualization etc.

It is tried to find out the answers of questions like, How Sultan Bahoo define concepts in his
thought? How he understands the society and role of the individual in society? What are the
basics of Human training to play a leading role in society in the view of contemporary socio-
political challenges? What is the thought of Sultan Bahoo about an ideal society as thinker,
philosopher and social reformer? What is the uniqueness in between Sultan Bahoo and his
contemporary Sufis? Is Sultan Bahoo’s thought capable to answer the questions of historical
process? Is the Sultan Bahoo’s thought capable to face the current modern Challenges of
Society? All Sufis focused the Masses for the change in society and who was the addressees of
Sultan Bahoo? Has he addressed the issues of Masses? There are different ways of reforming
society in different areas in diverse society of Subcontinent. What is the methodology of Sultan
Bahoo for bringing change in society and how much his teaching are capable of address the
challenges of time?
Sultan Bahoo thought’s key concept is the concept of knowledge. He much stressed on this
concept as the leading actor for the development of Human Self individually and society
generally. The analysis of his time shows that he did not only address the contemporary issue of
knowledge and also suggest the remedies of these issues. He did not only define the importance
of knowledge in his books also define the different types, issues, sources, characteristics, purpose
and importance of knowledge. He used different terminologies to address the concept of
knowledge. His concept of knowledge revolves around the human self and its relationship with
Allah Almighty and Nature. He defined the role of knowledge in character building and its
impact on society. He addressed the social evils of human behaviour and suggested the remedies
for these evils. He used the terminologies like, Haq ul Yaqeen, Ilm e Danish, Marifat, Nukta
Daan, Ilm e Laddunni, Ilham, Ilm e Hazirat o Nazirat, Ilm e Kuli, Ilm e Rahmani, Ilm e Shetani,
Ilm e Sarf o Nahw, Ilm e Usul, Ilm e Wardat e Ghaibi, Ilm e Zahir, Ilm e Batin, Ilm e Takseer,
Ilm e Kemia, Ilm e Kun, Ilm e Kimiay e Akseer, Ilm e Ghaib, Ilm e Zuban, Ilm e Qalb, Ilm e
Rooh, Ilm e Sirr, Ilm e Nafs, Ilm e Liqa.

He said in his book Ain ul Faqr (Ultimate Stage of utmost Mystical level. Spiritual Excellence),
Holy Prophet Muhammad (Salutations and Blessings Be Upon Him) and I did not acquire Ilm e
Zahir from anybody. We are blessed with Ilm e Huzori resultantly we find the knowledge of
Zahir and Batin (Innermost) in very huge form that there is need of many offices to write this
knowledge.

Sultan Bahoo did not remain the student of anybody in the world like Holy Prophet (Salutations
and Blessings Be upon Him) but his teaching shows that what was his level of understanding that
he wrote 140 books on philosophical and contemporary issues? which are still asking for the
seekers of knowledge to research on them. His concept of knowledge is not only confined to the
five sense or study from teachers formally, but he believes the accumulation of knowledge not
only from his society but also from intuition and immersion in the inner self of human which
considered the major source of knowledge in the thought of Sultan Bahoo.

Sultan Bahoo deeply analyzed the society of his times. We try to sort out the issues about
knowledge and intellectual issues of his time then we can better understand his concept of
knowledge.
Sultan Bahoo divided human life into three major perspectives and attempted to define the
knowledge according to the issues of every respective perspective. First is “Dunya” (Worldly
material, wealth, etc) second is “Uqba” and third is “Qurb e Haq” (Intimacy, closeness, vicinity
of Allah Almighty). He said that the major purpose is to achieve the state of “Haq ul Yaqeen”
(Truth of certainty) for the sake of sole satisfaction in this life and life hereafter. Secondly its
purpose is to achieve the discourse and Qurb (nearness) with Allah Almighty. To achieve this
purpose, he said that Seeker should read and observe the “Toheed” (Oneness, monotheism.
Negation of dualism) in every word and line of knowledge and be continuous to achieve the Haq
ul Yaqeen (Truth of certainty). He defined the impact of knowledge on body and behaviour and
said that the pure knowledge is which open your Chest or state of “Sharah e Sadr” not the
knowledge which is the cause of envoy and despoiled. It shows that for Sultan Bahoo
Knowledge is understand with its impact on body and society. Any knowledge which did not
change human behavior is not good for society.

Sultan Bahoo did not discussed the social issues in isolation. He well defined the relation
between human self, nature and society. He deeply analyzed the social division of society in his
time and addressed every class of society. He was well aware of socio-economic injustice in
society and its impacts on mind and understanding. Sultan Bahoo defined the three levels of
knowledge and understanding and all his thought revolve around this. These levels are “Ilm ul
yaqeen, Ain ul Yaqeen and Haq ul Yaqeen. He discussed all contemporary theories and methods
of knowledge like empirical method, prejudices, fore-structure of understanding, fusion of
horizon, contextualism, liking disliking, philosophy and role of previous knowledge. Sultan
Bahoo divided the concept of knowledge into two parts, Ilme Zahir, ilm e Batin and these kinds
are further deeply discussed with many sub kinds. Sultan Bahoo focused the use of historical
sources in specific way and purpose of understanding like empirical method, previous
knowledge, intuition etc. Sultan Bahoo concept of knowledge’s basic topics is society, Human
behavior, morality, Vices of society as the part of human self, all kinds of knowledge under the
external view of society and human self. Many kinds of Batini knowledge like Ilm e Kun, Ilm e
Ghaib, Ilme Ladduni, Ilm e Akseer, Ilm e Takseer, Ilm e Rohaniat, are discussed in his concept of
knowledge. The basic purpose of his concept of knowledge is formation of ideal society,
establishment of socio-economic justice, revival of human relation with Allah Almighty,
reaching in the court of Holy Prophet (Salutations and Blessings be upon Him) and Allah
Almighty without achievement of this goal Human is not completed in his nature.

A second important topic of Sultan Bahoo’s thought revolves around the role of individual in
human society. He starts it from the reality of human self and leads it towards the leader of
society. Sultan Bahoo deeply discussed the human self and it’s all internal and external aspects
like Zahir, Batin, Qalb, Nafs, Soul, body, Sirr, mind, etc. Sultan Bahoo discussed all these
aspects of human self on the base of purification and impact of this process on society. Sultan
Bahoo defines the role of Nafs and discussed it into four stages on the base of its nature. He
discussed the four stages of human Nafs like Nafs e Amara, Nafs e Lawama, Nafs e Mulhima and
Nafs e Mutmaena. He defined all these kinds with their acts. Sultan Bahoo defined the relation
between body and Qalb as these both are considered the representative of material and spirit in
human body respectively. He defined the reality of Qalb in two views one Qalb as center of body
and station of Allah Almighty and secondly, he defined the Qalb is the place where ideas
explore, and intellect rise which shows that his concept of knowledge is more intellectual than
material. Through these ideas about body and soul he presents the Socio-Philosophical
perspective for the understanding of Hu man self. The leading stage of Sultan Bahoo’s thought
which made him unique from his contemporary thinkers is the way of understanding of relation
between Allah and human self. He defined the methodology to reach the stage of unification with
God and his concept is more intellectual and social that after union and unification with Allah
Almighty human did not fell in isolation and subjectivity but he plays the better role in society as
the leader.

Sultan Bahoo denied his abilities which is the tool to nothingness and to avoid self-proud and
superiority complex. He said that there should be the self-accountability of him. He suggested
being the self-accountable. He defined the level of continuous affiliation consciousness to his
cause. He said that when I am sleeping, I am with Divinity and when I awakened also in the
struggle of understanding God and his system. It is showing the continuous struggle for their
cause. Sultan Bahoo defined the inhabitance and directness in the struggle for his cause and
secondly level of observation that he remained busy in observing God and his system. It can be
defined as the directness and invariability for their cause and continuous observation was the
method followed by Sultan Bahoo for this peak of understanding.
Sultan Bahoo defined the method of meditation in which through the imagination of the name of
Allah tried to self-recognition. Next step is self-nothingness or submission within the system of
God. This submission secures the human from every sorrow. If we understand the state of sorrow
in human nature or behaviour it shows that sorrow is some sort of emotional or psychological
disorder which is the cause of irrelevant desires and defilements. This disorder can be set through
meditation with the imagination of the Name of God. Sultan Bahoo defined the importance of
humbleness and nothingness. He said that Malamat (insult) is the condition of seeker in which he
remained constant to his cause because he did not feel proud and remained humble before his
beloved (God). Here he suggests that the seeker should not forget their early days and should be
thankful for the blessing and should not be prideful. Sultan Bahoo said that the person who
recognizes the God with its system and deeply immersed in it he finds the secrets of Wahdat
(Unity of oneness) and there will be no vale between God and him. It can be referring to the
understanding of God and deep immersion in it. It is the way to understand the Unity of universe
with God.

Sultan Bahoo said that immerse in yourselves and do not follow the “Bid’dat” which means the
thing having no continuous relation with its root and said that leave the desires of both worlds
this and world hereafter. Here he directed the seeker not to tremble around him but immerse in
you for success. It also refers to the Unity of Human with God on the base of self-recognition.
Sultan Bahoo again stressed on the unity of God and creation. He said that search him and
associate himself with him and became much close to him that you feel like him. It is the most
prominent concept of Sultan Bahoo thought “Unity”. Sultan Bahoo denied their all knowledge
and practices and submit himself to the blessing of God. It is the full submission and humbleness
to God. Sultan Bahoo said to the student of this thought that there should not be asked for the
benefits of their worship because it will be like the labor. You should only ask for his will and
complete submission to that will. Sultan Bahoo defined about Hypocrisy and its disadvantages.
He said that a Hypocrite did not get knowledge, intellect, reality and believe. Hypocrite Derwish
(Student of Mystics) remain infidel he did not belong to world or religion.

Sultan Bahoo defined the concept of Toheed (Oneness, Monotheism, Negation of Dualism) that
when anyone gets immersed in Toheed (Oneness, Monotheism, Negation of Dualism) with the
unity of idea and practice he denied himself and he became the Toheed (Oneness, Monotheism,
Negation of Dualism) due to this unity. It can be defined as the peak of communion and unity
with God. Sultan Bahoo urges the reader and seeker for sacrifice. He said that if there is need to
sacrifice their lives in the way of God it should be sacrificed because of there no value of life
before God. He said that he submitted his life to God. Here the important thing to understand is
that what will be the benefit of sacrifice to God? There is no materialistic or Physical benefit to
God. Then how it is said that it is sacrifice for God? In fact, the way of God and will of God is to
establish an ideal society concerning the wellbeing of every weak and suppressed and the
sacrifice in the way of God is that you play the role for the betterment of society and their
people. Sultan Bahoo urges the seeker that if he has to sacrifice for the well-being of society and
people he should not hesitate. Sultan Bahoo defined the importance of self-accountability. He
said that I am a Faqeer having much closeness to my God and remain with my beloved. If you
want to see the God with you and want to speak with him than be accountable of their Nafs (Ego,
Base self, Animal Self. Nafs is also described as soul and life. In general term Nafs is associated
with base self.) it will make you close to your Majesty. Sultan Bahoo stressed upon the Rule of
Law and said that not to be the polytheistic and infidel but follows the right path because Faqeer
did not go to any other way than except Sharia.

Sultan Bahoo defined the methodological stages of communion with God. He said that when I
started the Journey there were four people first me, second my mentor, third Holy Prophet
(Salutations and Blessings Be Upon Him) and forth Almighty Allah and with the passage of
different stages of closeness I reached the God and became much closer to him even I immersed
in God and denied myself. It can be defined as unity or oneness with God. Sultan Bahoo defined
the attitude for the student of this way. He said that from all visible to you I am inferior to all and
in this poverty, I found the God. Humbleness is an important thing for the seeker of this way.

Sultan Bahoo concept of the universe is very different from his contemporary thinkers where he
defined the relation of human self with universe; he defined the relationship in physical and
metaphysical perspective. There is debate in intellectual circles about physical and metaphysical
understanding of universe and also the concept of life and life hereafter as the states of physical
and metaphysical conditions. He defines both of the view inter-related and connected with each
other. He explained that both worlds physical and metaphysical like eternity, divinity, and La
Makan are not beyond the human access but the final destination is communion with Almighty.
He also defined the concept of life and death associated with each other. Sultan Bahoo did not
detach the world or worldly life from spirit and spiritual life in its understanding as he defined
these as the stages of consciousness that when seeker passed the stages of intellect and
consciousness, he observed the realities of outer world known as Alam e Amar or Alam e Arwah.
He also experiences the death in the view of “Die before Dying” and his understanding became
more powerful than he can observe and experience all stages of human life and life hereafter.

Sultan Bahoo addressed his contemporary issues of intellect and matter. He observed the society
in a very diverse state in different social and religious spheres and addressed these trends in his
thought and tried to resolve the conflicts between them. As a Sufi and social reformist, he deeply
analyzed all social and philosophical movements playing the role in the development of society.
He made comment that “what is the status of Pleto and Aristotle before me”. Sub-Continent
always from the beginning and before Islam remained in the influence of Sufism and Sultan
Bahoo’s period was very diverse that Mughal dynasty was declining and parallel political centers
were establishing. Sultan Bahoo discussed the reforming forces like Sufism. He discussed the
Wahdat ul Wajood and wahdat ul Shahood and impacts of these thoughts on society especially
morality of individual. He defined the difference between both point of views and tried to solve
the conflict between them. For this leading job he presents the concept of Wahdat ul Maqsood.
Wahdat Ul Maqsood is the concept that stressed not only the nature of substance of universe or
human relationship but deals with the “Maqsood” purpose of human creation. He defines that
the purpose of human is the union or unification with Allah Almighty all the ways of
understanding and knowledge is for this purpose.

It is also questioned sometimes that Sultan Bahoo was “Wajoodi” (follower of Wahdat ul
Wajood) or “Shahoodi” (follower of Wahdat ul Shahood). Sultan Bahoo quoted and discussed
these both concepts in his many books but he did not limit himself with any concept. He
presented the concept of Wahdat ul Maqsood which is the conclusion or achievement of both
discussed concepts. The Wahdat ul Wajood and Shahood are the means to reach the level of
Wahdat ul Maqsood because wahdat ul Wajood and Shahood are the ways of understanding the
relationship between human and Allah Almighty and this society and Wahdat ul Maqsood deals
with the “Maqsood” (Ambition of human creation). The Wahdat ul Maqsood is a way to lead the
human understanding from the conflict of essence to the ambition of formation of human self. It
is tried to analyze the concept of Wahdat ul Maqsood through different impressions of Sultan
Bahoo’s prose are discussed as follows:

Sultan Bahoo explained the process of Wahdat Ul Maqsood in his book Ameer ul Konain, with
the demand of “Qurb” (Intimacy, closeness) seeker leads to the “Sahib e Qurb” (Having
intimacy, closeness, having vicinity of Allah Almighty) and he is known as “Ahl al Qurb” and
with “Tajaliat e Noor ul Mubeen” he reached to “Ilm ul Yaqeen” (Knowledge of certainty) “Ain
ul Yaqeen (Eye of Certainty or vision of certainty) and “Haq ul Yaqeen” (Truth of certainty).
Which means that he knows anything through the knowledge he observed that with “Chashm e
Batin” (inner vision, illuminated inner vision) and which he observed he leads to “Fana”
(Immortality). As he reached the “Fana” (Immortality) he finds the “Haq” (Righteous, Allah
Almighty) he finds the Haq (Righteous, Allah Almighty) from Haq, (Righteous, Allah
Almighty) he observed the Haq (Righteous, Allah Almighty) with Haq, he listens the Haq
(Righteous, Allah Almighty) with Haq, (Righteous, Allah Almighty) and he known as “Sahib e
Haq” (person having intimacy, closeness with Righteous, Allah Almighty)”

He further defined this concept in his book Asrar Ul Qadri, “Tawaja e Hazor” is gained with
“Tasawar e Ism Allah Zaat” (Imagination of actual name of Allah Almighty). This gaze is
graced by “Tasaraf e Marfat e Toheed e Zaat” as its “Asal” (Reality) is “Wasl e Zaat”
(Unification or union with Allah Almighty) and its “Wasl” is “Asl e Zaat” (Reality of self of
anything). The person whose “Asal” (Reality) and “Wasl” (Unification or union with Allah
Almighty) become one he became constant with the oneness of Almighty. It can be
understanding with a known proverb that, “Arif e Khuda (The Person who recognizes the Allah
Almighty) is not Khuda and he is not Separate from Khuda”.

The basic aim of human life is to achieve the company of Allah and leads to the level of
immersion in His light and change his essence into “Noor”. As he explained in his book “Noor
Ul Huda (The Light of Guidance), “Ism Allah Zaat dominated which person from head to foot
his body changed to “Noor” and he read the “Ilm e Noor” (knowledge of light), His base self,
Qalb, soul, Sirr all became Noor and his listening, speaking, observation changed into Noor even
all his body changed into Noor.” He reached his destination of being united with Allah
Almighty. He further explained in the same book, Allah said, fell into my remembrance as you
did not remain conscious about yourself except Allah” after referring said that “Zikr Ullah” first
leads the “Zakir” to “Hazori e Haq” and blessed him with the Observation of Toheed
“Mushahida e Toheed”(Observation of Oneness, seeing on monotheism, negation of dualism)
that seeker through immersion in “Toheed”(Oneness, monotheism, negation of dualism) he
ignored his self.

After defining the purpose of creation of human he further explained the concept of leadership
and mentorship under the terminology of mentorship. He observed that as there are different
aspects or stages of human intellect there is also a need for the training of individuals on every
stage for constructive role in society. He comprehensively defined the characteristics of mentor,
different types of mentors, methodology of mentorship. He used the terminology of “Faqr” as
the methodology of mentorship. It is very comprehensive concept of Sultan Bahoo’s thought
covering both material and spiritual role in society. Concept of Faqr deals with masses of society
on the base of voluntary abdication from all worldly defilements and luxurious through sacrifice
of all belongings for the betterment of society. Faqr is also the stage of unification with Allah
Almighty. An important aspect of Sultan Bahoo’s thought is the relationship and broadness of
concept of Faqr which he discussed associated and conditioned with the societal role and
betterment of society.

Near Sultan Bahoo the person who is claiming the high stage of Spirituality and unification with
Allah Almighty his role should be more social and reforming for society if he is not working for
the public collectively, he cannot claim the superiority in Spirituality. But important thing is that
such role is only possible with the reformation of individual material self which can only be
acquired through the methodology of Sufism quoted in Sultan Bahoo’s thought as “Ilm e Faqr”.
Sultan Bahoo focused on different practices like remembrance and imagination of Name of Allah
Almighty. Through these practices, it is tried to power their spirit and soul for the dominance
over material aspect of body to overcome the evil will of human self. It is the leading aspect that
these practices did not limit you from worldly engagement. Sultan Bahoo did not totally decline
the material aspect of human self as he much stressed on the socio-economic justice in society
which shows his consciousness about society. He defined the importance of material aspect also
with the role of mentorship, that mentor should be aware of the all needs of society and his
subjects.
Sultan Bahoo teaches the lesson of equality as the back bone for peace and stability in society.
He revealed in his book Ameer ul Konain that individual should choose the same for others like
he choose for himself and should pay attention to others as he used to pay attention to himself. It
can be understand in very broad way as the method in mututal relations on individual and
collective level by societya and state. It can promote the cercultation of wealth and resources
from wealthy people paper and class division on economic based can be removed from society. It
can also be guide the state to adopt the method of equality in distribution of resources for the
wellbeing of subjects a core duty and liability of state. Basically equality is the behavior in which
an individual treat a deprived of ingnored individual of society equal to him and gives him the
equal respect in society not by his words but by his deeds. It is the psychological and internal
state of individual to understand and treat the people equally. If there is thinking of proud and
arrogance which leads an individual to treat others inferior what is its remedy?

It can only be solve if there is proper way of teaching and training the individuals that they are
equal to others and every being have the equal respect in society and if there is any sort of
difference of resources and wealth it is nature and Allah Almighty provide the opportunity for
the wealthy people to serve their deprived fellow beings not the reason for their proud and
arrogance. If we analyze it in religious perspective its implications are more broad and wide
because it is religiously sanctioned to treat their fellow beings as inferior and their exploitation is
the violation of many devine and nature rule of society and religion. There is also many good
news for the people who play the responsible role in society to oversee and help the deprived
fellow beings of society not in this life also in life here after and it also provide the internal
satisfaction and happiness.

He further discussed about the wealthy people who do not used to care about their fellow being.
He attributed this nature of collection of wealth as stingy being taught by devil. Sultan Bahoo
attributed such person with devil as his student who adopted his teaching of being stingy and to
ignore their fellow beings. He defind this nature as the evil nature being promoted and taught by
devil in society to divide in different classes on the base of economic depravedness and
exploitation of people by their wealthy fellow beings. Sultan Bahoo recommends it remedy that
there are people of three types who can save themselves from such evil nature: first who spends
the earning of night at night which means he do not thinks to be stingy in collection and saving
of their earning inspite of spend it on the needy people of their society who can survive with this
help. Second who spends the earning of day in the day and not save it for the night or next day.
There are two aspect of this method or the nature of people discussed above on individual and
collective level. First by doing this practice of spending money on needy people circulation of
wealth is promoted in society which is the key to equality and proper distribution of wealth
resultantly the deprived class of society raised to equal status of their wealthy fellow beings.
Secondly the person who is spending this wealth for the wellbeing of society and as the will of
Almighty enjoyed the state of Tawakal (Quietism): it can be understood as the trust in Allah
Almighty for the resources and livelihood of future coming time in spite of resources.

The third person who is considered to be save from the evil nature of stingy is the person who is
purified from hypocrisy, cant and malice by the spiritual insight of Mentor and he recognized the
Allah Almighty and also blessed by the spiritual insight known as Baseerah (Inner foresight).
This method is purely practical and taught by mentor with a proper training and attention. Sultan
Bahoo believes that there is dire need of training of individual for constructive role in society.

Sultan Bahoo defined the characteristics of such seeker who plays the leading role in society and
sacrifice their belongings for the betterment and wellbeing of society. He discussed that the
seeker without greed is like adventurer and he sacrifices their belongings like wealth and
property in the way of Allah Almighty for the wellbeing of society because he preferred their
fellow beings as creation of Allah Almighty over himself. Such seeker remained firmly believed
and convinced about the divine conjunctions till the Day of Judgment. Such seekers are
considered the blessed believers.

Analysis of Sultan Bahoo teachings shows that Sultan Bahoo not only deeply analyzed the issues
of human intellect and body but also provides the way forward to overcome these issues by
suggesting the need of mentor according to the level and need of student. Sultan Bahoo divided
the human in there major dimensions: Material (related to Materialist body and all its needs and
belongings), Spiritual (related to soul, its needs and all its belongings) and Intellectual (related to
knowledge, Mind, and intellectual development of human). On the base of this division he
further divided these aspect more deep according to its practices by individual. Sultan Bahoo
deeply discussed the issues of all mention dimensions and suggested the Murshid (Sufi master, a
true mūrshid is only that person who is bestowed the state of mūrshid by the court of Rasool
Allah (‫ ))ﷺ‬of its kind and urge the seeker to follow the instructions of his Murshid to
overcome the challenges of this path. This division of Murshid can also be understood in
hierarchal way in which he explained the initial Murshid as Murshid of Material aspects,
Secondly Murshid of Intellectual aspects and finaly the Murshid of Spiritual aspect and greater
than compared to All these is Murshid e Kamil Jamia Noor ul Huda possessing the knowledge of
All three aspects of Mentorship and he suggested him as the leader of his nations as well. Such
Mrushid is considered the pure leader of nations.

Sultan Bahoo suggested the continuous and daily meeting with their teacher or leader for the
sake of success not only in this life also in the life hereafter. It also refers to the continuous
struggle or meeting it means deep affiliation with their teacher and mentor. Sultan Bahoo
compared the company of saints with isolation for the sake of meditation. He said that sitting for
one moment in the company of a mentor having the deep foresight is better than the meditation
in isolation because their company is much beneficial for seeker than the meditation in isolation
because there is no teacher like this mentor sitting in that company. Sultan Bahoo addressed to
the seeker of this way that if they claim to be the seeker of God there is nothing better than they
should make a mentor as their spiritual teacher because without guide and teacher it is not
possible to get success in this way. Sultan Bahoo defined the standard of leadership that the
mentor of the teacher should be overwhelmed with grief for the betterment of public and should
be immersed in God and its attributes.

Sultan Bahoo said if someone is the seeker of “Marfat e Wahdat e Haq” (understanding and
recognition of the unity of Right) he should search the Mentor or guide and asked him for “Ganj
e Ghinayat”. If your mentor blessed, you with their attention “Sang e Paris” (The stone used to
change the iron into Gold) and “Ilm e Kimiya” (knowledge to change the iron into Gold) you
will have no need for wealth. It shows that the mentor is not an ordinary person but a scholar
understanding all kind of knowledge. Sultan Bahoo compared the ignorant and learnt mentor and
said, ignorant mentor is like Satan and the scholar and practical mentor is the guide of “Tareeqat
o Marfat”. In this statement Sultan Bahoo counters the contemporary so-called mentors having
no understanding and knowledge and bluntly exemplifies the ignorant mentor as Satan. He said
that practical mentor having a deep knowledge is the guide of “Tareeqat” (the methodology of
understand and way forward) and “Marfat” (Recognition of society and its inhabitant’s
correlation with divinity and nature). He possessed the core knowledge of universe with its
causation.

Sultan Bahoo said that consciousness of seeker of God is not to engage in any activity except
God which means the deep concentration of love for their objective. Sultan Bahoo said that
Mentor through attention and talkeen bless their truthful seeker seventy-seven methods of Ilm e
Akseer Kimiay hunar. For this blessing, there is dire need to become “Yak wajood” which can be
understood as the concept of unity between seeker and mentor also unity on the base of material
and spirit. It can also define as concentration on one aim with full attention.

Sultan Bahoo said that first “Ghinayat” (adoption of charity of their wealth for the well-being of
society) than “Hidayat” (Guidance and instruction). Here Sultan Bahoo defined the method of
training of mentor. He said that seeker on the first stage is directed by mentor to adopt the habit
of charity for the well-being of society which leads him to the state of nothingness and
humbleness which is the sole lesson for the social balance. Secondly, he will be instructed and
guided on how to understand society. It can also be understood that Ghinayat is the method for
the sake of unity and upraise of people of society. Service of society is the first lesson. After this
Mentor guide their well-mannered student towards the command of “Ganj e Tahqeeq” (The
treasure of research) through the attention of a mentor. After this mentor guide him about
“Tasawar o Tasaraf” (Imagination, Power and authority of something doing) and raised him
equal to himself. With the absorption of aesthetics his body and seven ways including five senses
fell in light and he was blessed with “Huzori” (Company with Allah Almighty)

Sultan Bahoo defined the characteristics of Mentor. He is scholar having the abilities of “Ilmi
Ma’ama Kush” (Ability of solving the intellectual issues), “Ain Numa” (Ability of understanding
the realities underlying everything), solver of “Talismaat e Wujud” (Ambiguities of Being) and
giver of “Tasaraf e Ganj” through the name of Almighty. It shows that according to Sultan
Bahoo mentor is not the ignorant person having the no understanding about anything. In Sultan
Bahoo’s thought mentor is the person having the deep knowledge of everything as he possessed
the ability to solve the intellectual issue which is the kind of deep understanding ability of
causation behind nature and its belongings. He is “Ain Numa” which means the ability to
understand and show the “Ain” (Reality) of every being about its origin, evolution and
destruction. He is also considered the person having the abilities to understand the “Talismaat e
Wajood” which means the ability to understand the being of body or all creations under the head
of wajood, their origin, evolution, destruction, issues etc. Sultan Bahoo further said that without
the guidance and training of mentor seeker never reach their destination of knowledge and
understand if he struggled for many years.

Sultan Bahoo discussed the role of leader, Murshid (Sufi master, a true mūrshid is only that
person who is bestowed the state of mūrshid by the court of Rasool Allah (‫ ))ﷺ‬, Talib
(Dervīsh in quest of recognition of Allah Almighty (‫)ﷻ‬, the desirous for Allah Almighty (‫))ﷻ‬
and scholar in their respective fields. Sultan Bahoo compared the authority and role of ruler of
their time with Murshid (Sufi master, a true mūrshid is only that person who is bestowed the
state of mūrshid by the court of Rasool Allah (‫ ))ﷺ‬as parallel authority. He idealizes the
political system of court and administration of his time and depicted it as spiritual parallel world.
Sultan Bahoo used the different terminologies like Malik ul Mulki Faqeer, Rahnuma, Murshid e
Akmal Jamia Noor ul Huda, Faqeer Waliullah, Makhdoom, Muqarab al Haq Faqeer, Ulil Amar,
Amar e Khudawandi, Hakim, Ameer, Ahl e Zaat Faqeer, Deeda ban Mualim, Sahib e Tasaraf,
Khuda been, Zullullah Badshah, Fotadar, Khazan e Ilahi, Faujdar, Aamil. These terminologies
mostly borrowed from the Mughal administrative structure and also modified or little changed by
Sultan Bahoo according to his assigned role to these terminologies.

First he used the terminology of Badshah (King) and Zillullah as the parallel authority of Faqeer
(Person possessing the spiritual Excellence) and he claimed that Faqeer (Person possessing the
spiritual Excellence) is most powerful than King that if Faqeer (Person possessing the spiritual
Excellence) wants he can depose any King from his post and can appoint any beggar on his post,
and King is like the prisoner of Faqeer (Person possessing the spiritual Excellence) and bound to
follow the instructions of Faqeer (Person possessing the spiritual Excellence). This authority
over King is gained through the attention of closeness of Allah Almighty by Faqeer (Person
possessing the spiritual Excellence). Faqeer (Person possessing the spiritual Excellence) is ‘La
Yahtaj’ (Without any want) that he do not ask for anything from anyone. If King want to meet
the Faqeer (Person possessing the spiritual Excellence) without Faqeer’s (Person possessing the
spiritual Excellence) consent he cannot meet him and if Faqeer (Person possessing the spiritual
Excellence) want to meet King he possessed the authority that on asking King will proceed to
meet the Faqeer (Person possessing the spiritual Excellence) like bare footed slave but at the end
he said stages of Marfat e Toheed e Qurb e Rabani are better than Mulk e Sulemani. He used the
terminology of Hakim o Ameer and claimed role discussed above as the service of Ahl e Zaat
Faqeer (Person at the level of faqr in spiritual context but in mundane terms it means pauper,
Faqeer remains destitute by choice and not by chance, he can have dunyia if he wish but instead
he sacrifices it for his Rabb (‫ )ﷻ‬and His (‫ )ﷻ‬pleasure, doesn’t has love for material things in
his heart). All these authorities Faqeer (Person possessing the spiritual Excellence) possessed
with the permission of Holy Prophet Muhammad (Salutations and Blessings be upon Him).

Sultan Bahoo borrowed the terminology ‘Ulil Amar’ from Holy Quran and defined it as the
person whose order is dominant over everyone. He claimed the Faqeer (Person possessing the
spiritual Excellence) possessing this authority as Ulil Amar and said that Faqeer’s tongue is like
the sword of Almighty and his every saying is like ‘Kunn’ (Be, let it be happen). He also claimed
that Faqr is the Amar (order) of Almighty and Order of Almighty is dominant over everyone.

Sultan Bahoo idealize the model of Court and claimed the parallel system of court in mystical
and spiritual world. He defined that Ghouth Qutb (Highest cadre in spiritual pivot, they are only
four present in the world)are like nobles and Muqarab ul Haq Faqeer is like King and King’s
duty is to establish the Justice he had not to work hard. He used the terminology of Faqr Sahib e
Nazar and claimed that he is dominant over every King and country that he can convert the soil
into Gold with his attention.He claimed the authority of Faqeer (Person possessing the spiritual
Excellence) saying this that anyone who became in the service of Faqeer he became Makhdoom
that the attention of Faqeer (Person possessing the spiritual Excellence) is superior to wealth and
Gold. He claimed that if Faqeer (Person possessing the spiritual Excellence) wants he can
convert a bear into men and blessed him all education and knowledge.

Sultan Bahoo defined the relation of ‘Talib (Dervīsh in quest of recognition of Allah Almighty (
‫)ﷻ‬, the desirous for Allah Almighty (‫ ))ﷻ‬and Murshid e Kamil that such Murshid (Sufi master,
a true mūrshid is only that person who is bestowed the state of mūrshid by the court of Rasool
Allah (‫ ))ﷺ‬gives the lesson of ‘Qaal e Ilm e Kun’ to his disciple first day. The disciple who
learns this lesson first day he becomes dominant over scholars.Sultan Bahoo used the
terminology of ‘Tark e Tofeeq’ and defined that it is obligatory for Faqeer that he take the
authority over everything in this world and then leave all these things adopt the Faqeeri it is
called Faqr e Ikhtiari.
Sultan Bahoo also defined the concept of change as it is a very burning question in intellectual
circles. All social theories and thoughts also focused the change in society. Sultan Bahoo also
deeply analyzed the all driving forces of society in the view of change and concluded that the
material development without the spirit of human it is impossible to bring positive change in
society. He defined the role of spirit in human self and revealed that material development is
only possible through spiritual development. Without spirit the material development will change
the society but will not change the violent instinct of human self. Without spiritual development
the moral values will decline as the ingredients of material are contradict with each other. There
is need for the dominant spiritual aspect to overcome this violence of material instinct.