The Divine Reality of Ism-e-Allah Zaat
The Divine Reality of Ism-e-Allah Zaat
The Divine Reality of Ism-e-Allah Zaat
DIVINE REALITY
OF
ISM-E-ALLAH ZAAT
THE
DIVINE REALITY
OF
ISM-E-ALLAH ZAAT
English Translation of Urdu Book
HAQEEQAT ISM-E-ALLAH ZAAT
Author
Shabeeh-e-Ghaus-e-Azam Sultan-ul-Ashiqeen
Khadim Sultan-ul-Faqr
Hazrat Sakhi Sultan Mohammad Najib-ur-Rehman
Translation
Sahibzadi Muneeza Najib Sarwari Qadri
This book
is dedicated to my Master
Shabeeh-e-Ghaus-e-Azam Sultan-ul-Ashiqeen
Khadim Sultan-ul-Faqr
Hazrat Sakhi Sultan Mohammad Najib-ur-Rehman
who is this humble servants spiritual guide; the perfect and
accomplished; the manifestation of the Divine Essence and
all His attributes
CONTENTS
Page
Interpreters Preface
Authors Preface
8
12
Ism-e-Allah Zaat
14
Manifestation of The Divine Essence as Ism-e-Allah Zaat 19
Nature of Man and Ism-e-Allah Zaat
20
30
40
41
48
48
48
49
49
50
51
51
52
52
53
54
55
55
55
55
56
56
56
57
Allama Iqbal
Jallaluddin Mohammad Rumi
Mian Mohammad Bakhsh
Hazrat Sakhi Sultan Pir Syed Mohammad Bahadur
Ali Shah
Sultan-ul-Faqr VI Hazrat Sakhi Sultan Mohammad
Asghar Ali
Sultan Bahoo
58
62
62
62
63
65
Sultan-ul-Azkar Hoo
84
96
98
100
Index
105
Bibliography
112
INTERPRETERS PREFACE
Ism-e-Allah Zaat is the Ism-e-Azam. Its immortal excellence lies
in the fact that its invocation (zikr) and contemplation (tasawur)
are the key to the ultimate sanctity and purgation of soul, only if
done under the guidance and leadership of the perfect spiritual
guide of the era of the Sarwari Qadri order. The Noor emitting
from the Ism-e-Allah Zaat cleanses the mirror of seekers heart.
The Holy Prophet says:
9
becomes weak and the body becomes healthy. The beastial
qualities overcome the qualities of soul. But if the soul is
nourished, the attributes of soul dominate the beastial human
qualities. (Fusoos-ul-Hikam-wal-Aiqan)
There are many Quranic verses, Hadiths, sayings of sacred
Companions and accomplished Saints which signifies the
importance of Ism-e-Allah Zaat as well as its marvels which are
discussed in detail in this book.
After the soul is purged, it is blessed with the Divine vision
and presence in the sacred assembly of Holy Prophet, which are
the most elevated spiritual stations.
The hearts of Faqeers can see Allah clearly because there is no
veil of nafs between them and Allah. The eyes of their soul are also
open with which vision of Allah is possible. Allah is present
within every human being as He says
meaning: I am within you, cant you see (Al-Zariat-21).
Common Muslims cannot see Him within themselves because of
the presence of veil of nafs between them and Allah, and also
because the eyes of their souls are not open. The veil of nafs can
be removed and the eyes of soul can open only by the spiritual
attention of the perfect spiritual guide alongwith invocation and
contemplation of Ism-e-Allah Zaat. Common Muslims try to find
closeness of Allah through religious knowledge or excessive
prayers and mystic struggles, but the closeness of Allah is gained
only through His Ishq (intense love). Prayers cannot take a
person out of the boundaries of this world while the power of
Ishq can, and to have the vision of Allah, a seeker has to reach
the world of LaHoot which is out of the boundaries of this world.
Sultan Bahoo says:
Keep in mind that the ascension of the Holy Prophet to Qaba-Qausain after passing through the Divine Throne, Divine
10
Pen and Guarded Tablet and then talking directly to Allah
without any veil was only due to Ism-e-Allah because Ism-eAllah is the key to both the worlds. The seven layers of earth
and skies are stable without any pillar only because of Ism-eAllah. Every Prophet got Prophethood and won over
disbelievers only because of Ism-e-Allah. Their slogan was
always, Only Allah is enough for our help. The medium
connecting Allah and man is Ism-e-Allah. All the Saints and
Friends of Allah whether Ghaus or Qutb, reached the levels
of invocation, inspiration, meditation, absorption in Oneness,
concentration, unveiling, miracles and marifat (Divine
knowledge) only by the grace of Ism-e-Allah. Such marifat is
found by Ism-e-Allah that one does not need to get any other
knowledge. (Ain-ul-Faqr)
The method of mashq marqoom-e-wajudia (practice of inscribing
Ism-e-Allah Zaat on body in a particular manner to purify body
and soul) is devised by Sultan Bahoo for inward as well as
outward purgation. This method was never known before him to
any common or special person.
In the past, the invocation of Ism-e-Allah Zaat was given by
the perfect spiritual guide in four stages i.e.
(AllahHoo, Lillah, LaHoo, Hoo). It took a lot of time and
devotion to attain the final stage of Sultan-ul-Azkar
which is
the actual and immediate medium to gain closeness of Allah and
recognize Him. Weak disciples usually could not reach the
extreme stage of invocation i.e. Sultan-ul-Azkar
(Hoo). Now,
by the grace of Allah, the present spiritual guide of Sarwari
Qadri order, Shabeeh-e-Ghaus-e-Azam Sultan-ul-Ashiqeen Hazrat
Sakhi Sultan Mohammad Najib-ur-Rehman Madzillah-ul-Aqdas
is granting the invocation of Sultan-ul-Azkar (Hoo) and golden
Ism-e-Allah Zaat for contemplation on the first day of bayat
(oath of allegiance) because of his unmatched spiritual powers
11
and infinite Divine beneficence. Every seeker of Allah must not
remain deprived of this blessing.
Rawalpindi
November-2016
AUTHORS PREFACE
All praises are only for the Allah Almighty, Who has no partner,
is Indifferent to all and Who has no equal, Who has chosen
man for His proximity and union. Innumerous blessings and
salutation for the Holy Prophet, who is the beloved of Allah and
the reason for the creation of creation, on the sacred Progeny
who are pure, on the sacred Companions who were travellers on
the straight path, perfectly followed the Holy Prophet and who
are like stars, and on the perfect Saints who are representatives
of Prophet Mohammad sallAllahu alayhi waalihi wasallam and
after his death are adorning the throne of Divine guidance and
persuasion.
The reality of Ism-e-Allah Zaat cannot be explained neither the
rewards gained from its contemplation and invocation be
confined even if all the oceans of the world become ink and all
the trees become pens. Sultan Bahoo has written one hundred
and forty books on the reality, invocation and contemplation of
Ism-e-Allah Zaat. He says, All the four holy books (Taurah,
Gospel, Psalms and Quran) and other revealed books are the
explanation and exegesis of Ism-e-Allah Zaat. All the Prophets
got Prophethood only due to the blessing of Ism-e-Allah Zaat.
The invocation and contemplation of Ism-e-Allah Zaat is
obligatory upon the seeker of Divine vision.
During the life of my spiritual guide, Sultan-ul-Faqr VI Hazrat
Sakhi Sultan Mohammad Asghar Ali rehmat-ul-Allah alayh,
there arose a need to print a comprehensive but concise pamphlet
to preach and invite seekers of Allah towards Ism-e-Allah Zaat.
To obey the order of my spiritual guide, I wrote a pamphlet titled
Haqeeqat Ism-e-Allah Zaat which got printed thrice during his
lifetime i.e. February 2002, April 2003 and August 2003 by
13
Maktaba1 Al-Arifeen. I was responsible for leading the monthly
Mirat-ul-Arifeen, Lahore and Maktaba Al-Arifeen, Lahore till
August 2004, hence, fourth edition was printed in August 2004
from Maktaba Al-Arifeen, Lahore branch.
After my accession to the throne of Divine guidance and
persuasion, this pamphlet has been printed four times i.e. July
2005, May 2006, September 2008 and September 2009 with
minor modifications and amendments to preach true faith to the
seekers of Allah and invite them towards Ism-e-Allah Zaat.
Now for the first time, it is being published in the form of a
book with amendments and modifications with an ISBN, hence
the first edition. I pray to Allah Almighty to make this book a
guide for the seekers of Allah. (Ameen)
Lahore
May-2016
Khadim Sultan-ul-Faqr
Sultan Mohammad Najib-ur-Rehman Sarwari Qadri
Publishing house
ISM-E-ALLAH ZAAT2
Ism (name) of Allah
is His Zaat (Self or Essence) and for
Allah be glorified, it is specific. Well known scholars of Islam
state that this name is neither an infinitive noun nor derivative
i.e. neither it is derived from any word nor any word can be
derived from it. Unlike other attributive names of Allah, It
cannot be applied metaphorically on anyone. Thus, this name is
perfectly pure of combination or application. Like Allah
Himself, His name is also the One, only and
(Meaning: He neither begat nor was begotten).
It is the personal name of Allah and its recitation develops a
special relationship between Allah and His slave. The Holy
Quran mentions this name four thousand times. The Arifs3
consider
to be the Ism-e-Azam4. This name encompasses
all the Divine attributes within itself. Hence, when a person
remembers Allah with the Name
, he actually calls upon all
the attributive names of Allah simultaneously. It is the unique
quality of this name which is not possessed by any other
attributive name. Imam Razi elaborates this point in a very
beautiful manner. He says:
2
The personal name of Allah which represents the Divine Essence and all the Divine
attributes.
3
The knowers of Allah who are blessed with the vision and closeness of Allah.
4
Ism-e-Azam is the Divine word by saying which with pure and perfect heart all the
problems are solved and treasures are gained. It is the most powerful word and according
to mystics it must be Ism-e-Allah Zaat
.
15
No doubt! When you remember Allah with His names of
Compassion i.e. you say O Rehman (the Most Beneficent)
or O Raheem (the Most Merciful), you only invoke His
attribute of Compassion not of Wrath and Majesty. Similarly
if you remember Him by the name of the All Knowing i.e.
you say O Aleem, you only invoke His attribute of
omniscience not of omnipotence. But when you say Allah
you invoke all the Divine attributes because Elah (the
One to be worshipped) is the One who possesses all the
Divine attributes. (Tafseer-e-Kabeer, Vol-1-pg 85)
Name is the medium used to call and recognize somebody or
something. There are two kinds of names; personal and
attributive. If somebodys personal name is Naveed and he is
an expert in medical knowledge, he will be called Doctor
Naveed. If he has learnt Quran by heart, he will be called Hafiz
Naveed. If he has done pilgrimage (hajj) he will be called Haji
Naveed. Hence, the more attributes he will possess, the more
attributive names will become a part of his personal name. So
Naveed is his personal name whereas doctor, hafiz or haji are all
his attributive names because they were attached to his original
name when he acquired those attributes. This shows that the
invocation of an attributive name only includes the remembrance
of one particular attribute while the invocation of the personal
name includes each of the attributive names as well. Similarly
is the personal name of Allah while Kareem, Raheem,
Ghafoor, Ghafaar and other such Divine names are attributive
names and they all are included in the personal name
Allah. When a person invokes
with all His attributes.
of
16
creation of Prophet Adam:
Meaning: Adam
was blessed with the knowledge of all the (Divine) names(AlBaqarah-31). From Adam, the aptitude of this knowledge was
transferred inwardly to all his progeny. So, when a person
invokes a particular attributive name of Allah repeatedly, its light
enlightens his inner self and he acts under the effects of the light
of that name e.g. when he invokes the attributive name AlRehman, this invocation affects him with the Self Disclosure of
Allahs attribute of Rehman (the Most Compassionate) and the
Divine light of this name penetrates him. Hence, he is blessed
according to his capability with the Divine attribute of
Compassion and Beneficence which prevails all over the
universe and due to which all the creatures have the emotion of
kindness and are compassionate towards each other. The invoker
becomes the possessor of the attribute of Compassion and acts
accordingly in his inward and outward matters. Similarly when a
person invokes the Divine names Al-Samee (the All Hearing)
or Al-Baseer (the All Seeing), he is blessed with these attributes
according to his capability and in addition to the physical senses
of hearing and seeing, he acquires these senses spiritually and
inwardly as well. He can hear the unspoken words through
inspiration and can see the unseen esoteric and exoteric places or
incidents. Similarly the effects of the invocation of other
attributive names can be understood. However, when a person
remembers Allah with His personal name
i.e. Ism-e-Allah
Zaat, then Allah blesses him with the Self Disclosure of His
Essence which possesses all the Divine attributes, due to which
the invoker witnesses the Divine light of the Essence within
himself. His being is enlightened with the Divine light of the
Essence and he is blessed with the vision of the Divine Self.
Just like Allah, His name
i.e. Ism-e-Allah Zaat is also
unique and unparalleled regarding its peculiar effects and marvels.
The distinguished quality of this name is that if its letters are
17
gradually separated from it, even then its meanings are not
changed and in any case it remains the Ism-e-Allah Zaat and is
used to address Allah only. If the first letter
(Alif) of
(Lam) of
Meaning: For Him is all the kingdom and glory and He has
complete command over everything.
If the second
(Hoo5).
Meaning: He (
(Hoo).
Allah says in the Quran:
The Divine Essence. Zikr of Hoo is the most powerful zikr of Allah which takes close
to Him most quickly. When the lover of Allah is annihilated in Hoo, there remains no
duality.
5
18
Meaning:
(Ism-e-Allah Zaat) is the Noor6 of the earth and
the skies. (Al-Noor-35)
Sultan Bahoo says: From this Noor (of Ism-e-Allah Zaat) all
the creation manifested and hence, this Noor is the
sustenance of all the creation. (Majalisa-tul-Nabi)
This means that Allah manifested from His Noor, the Noor of
Mohammad and then he created all the souls of the creation from
it. The sustenance of human soul is the Noor of Ism-e-Allah
Zaat. When souls are provided with their sustenance, they gain
the sight to see Allah Almighty.
Hazrat Ibn Abbas razi Allah anhu7 says:
6
7
May Allah be pleased with him (prayer for the Companions of the Holy
Prophet).
19
ummul Kitab8 while Bism Allah Al-Rehman9 Al-Raheem10
(in the name of Allah who is Rehman and
Raheem) is called Ummul ummam11. It is also divided in two
types; that which is related to Zaat (the Essence) is in Bism
and the other which is related to the attributes is Rehman and
Raheem. What is between them is Ism-e-Allah. So it is
comprehensive.
Sultan Bahoo says:
The seven layers of earth and skies are stable without any
pillar only because of Ism-e-Allah Zaat. (Ain-ul-Faqr)
For everything, the name and self are different but as Allah is
Alone and has no partner therefore he is One in name and
Essence.
20
(I desired)is used in the above mentioned Hadith but
this desire aroused with such intensity that the respected Sufis
interpreted it as Ishq (the Divine ardent love). When love
reaches the highest degree of intensity, it becomes Ishq. It was
the Ishq which formed the basis of creation of mankind and the
whole universe. Hence, the main reason behind the creation of
all the created things was to recognize their Creator, as Allah has
clearly said in the Hadith mentioned above. Sultan Bahoo says:
When Allah desired (to be recognized), He separated Ism-eAllah Zaat from Himself (i.e. manifested Himself in the form
of Ism-e-Allah Zaat). From Ism-e-Allah Zaat, the Noor of
Mohammad appeared. When Allah beheld His reflection in
the mirror of His Divine nature of Oneness (i.e. Noor of
Mohammad), He was fascinated and became fond of
Himself, got the title of Rab-ul-Arbab i.e. the Holy Lord
of all the lords and the beloved of Allah from His own
Divine court. Then He created the souls of all the creatures
from the Noor of Mohammad. (Ain-ul-Faqr)
12
13
21
Meaning: I am created from the Noor of Allah and all the creations
have been created from my Noor.
When all the souls were created from the Noor of Mohammad,
that special essence of Ishq was transferred into them. Then
Allah arranged the souls in front of Him to manifest His beauty
and grace. He appeared before the souls in the form of Ism-eAllah Zaat because Allah is One and has no partners, so He is
also unique and single with reference to His name and Essence
i.e. His name is not anything other than His Essence, they are
same and One. All the souls were mesmerized to see the
unmatched and boundless Divine beauty and got engrossed in its
glorification and invocation. This glorification and invocation of
Ism-e-Allah Zaat and the vision of Allah became the sustenance
of the souls and they started getting their strength and
nourishment from it. Out of His kindness and favour, Allah has
deliberately revealed this particular incident of the manifestation
of His Divine beauty in the Quran, so that the human soul can
regain the recognition of Allah which they lost when they came
to this world. Allah reminds the souls of the promise they made
in eternity when they were blessed with the vision of Allah:
Meaning: They replied yes (You are our Sustainer and Lord).
(Al-Araf-172)
22
So, they admitted that they were sustained and nourished by
the vision of the Divine beauty and its glorification and
invocation.
On the basis of this verse, Sultan Bahoo and other Sufis justify
the existence and attributes of the soul because when Allah
asked, Am I not your Rab? the souls replied in harmony Yes,
You are. The point to ponder is that in order to answer any
question, it is necessary to have the power of listening,
understanding and speaking. So, this verse proves that the soul is
a complete entity with all the senses. Allah has also mentioned
this fact in the Holy Quran many times. He says:
23
Meaning: Pray for an enlivened soul from Allah Almighty as it
witnesses His grandeur from the Noor (of the Ism-e-Allah Zaat)
and the enlightenment of heart which shows what the physical
eyes cannot.
After the question of
and answer of
, Allah
intended to confer the Divine Trust of His Ishq upon these souls
and asked, Is there anyone who would bear the Trust of My
Ishq? Is there any true lover of Mine amongst you? The souls of
all the other creatures refused to bear this Trust except the souls
of human beings, because the Trust of Ishq is not easy to bear.
One has to bear it at the cost of his life. Only the human soul had
the courage to take the risk. Allah has revealed this in Quran in
the following words:
Inner baser self which prevents a person from travelling towards Allah by trapping him
in worldly desires
24
Meaning:
(Ism-e-Allah Zaat) is the Noor of the earth and the
skies. (Al-Noor-35)
Meaning:
(Ism-e-Allah Zaat) is the Friend of true
believers. He brings them out of (all kinds of) darkness and
takes them towards the Noor (of Allah). (Al-Baqarah-257)
The man beheld Allah Almighty through His Noor and this
Noor is present in mans heart wrapped up in pure veils, towards
which the Holy Quran and Hadith bring forth our attention many
times:
(Al-
Dhariyat-21)
(Qaf-
16)
(Al-
Mujadala-22)
Meaning: Have you seen him who has made his desire his god.
(Al-Jathiya-23)
Hadiths:
25
Verily, Allah neither looks at your appearances and nor at
your actions rather he sees your intentions and hearts.
(Muslim)
15
26
and nafs to dominate them and hence, man was brought in this
examination hall of the world.
Sultan Bahoo says:
27
in this material world by a physical material body which helps in
movements and actions as well as becomes the identity of that
person. Since, soul is the actual being of man, it has got control
over the physical body which is just a cover. In this material
world, the soul has to confront three enemies: Satan, nafs and
attractions of the world. These three surround the soul to snatch
the Divine Trust from it. If the soul of man dominates the desires
of his material physical body, then certainly he can walk on the
straight path towards Allah and can reach the destination (Allah)
thus achieving the main purpose of his life i.e. vision and
recognition of Allah. On the contrary, if he would let his enemies
i.e. Satan, nafs and the world to overpower him and take his
control, then they would not let him succeed in his test. On the
Doomsday, he would be amongst the failures and the disgraced
ones. Shaikh-e-Akbar Mohiyuddin Ibn-e-Arabi says:
The outward of human beings is their physical body while
their inward is the soul. Body is something entirely different
from the soul, although the referred person is treated as one
entity. If the body is nourished and the soul is neglected, the
body will get healthier and the soul weaker. The animal
instincts of the material body will dominate the Divine
qualities of soul. However if the soul is nourished (through
the invocation and contemplation of Ism-e-Allah Zaat), its
Divine attributes will dominate the bestial qualities of the
body. (Exegesis of Fusoos-ul-Hikam-Wal-Aiqan pg 107)
True faith is actually acquired when the soul dominates the
body. (Exegesis of Fusoos-ul-Hikam-Wal-Aiqan pg 141)
Hence, a human being is a combination of material body and
soul. Material body is created by the human semen in this
material world and is related to it only. The soul is a sublime and
subtle being which is related to the Divine world. Both the
beings are attracted and inclined towards their respective origins,
as it is said in a Hadith:
28
and said:
29
Meaning: And no animal carries its sustenance (with it). Allah
provides (sustenance) for them and for you too. (Al-Ankabut-60)
Allah has created a lot of sources and ways of earning for
those who try to get their subsistence through hard work. The
way chosen by him would determine the source of his sustenance.
He is free to choose any profession, trade, business, agriculture
etc. Hard work is also of two types; lawful and unlawful. If he
chooses lawful way, he will be provided with all the lawful
sources of earnings. If he chooses the unlawful way of earning,
he will be provided with its source. The decision has been left
upon man. The way of hard work unfolds with difficulties and
risks. Sultan Bahoo says:
Man is accountable for lawful earnings and punished for
unlawful earnings.
Although, Allah has liberated man from the worries of his
sustenance but man fails to have complete trust upon Allah and
the promises Allah has made in Quran about the provision of his
livelihood. He keeps trying hard to increase his subsistence,
disregarding the fact that it has already been fixed.
On the other hand, the subtle being of man i.e. the soul is
related to the Divine world so it is attracted towards it. The soul is
always inclined towards the Divine love, knowledge, closeness,
vision and union of Allah. Its sustenance and nourishment lies in
the invocation and contemplation of Ism-e-Allah Zaat because
Ism-e-Allah Zaat is also related to the Divine world and its
invocation and contemplation are the source of strengthening
mans relation with Allah. Allah has directed the attention of
man towards it in the Holy Quran at many places. It is a fact that
Allah cannot be recognized by just outward discussions and
deeds. The outward knowledge can neither reveal the reality of
the great spiritual status and miraculous powers of Prophet
30
Mohammad sallAllahu alayhi waalihi wasallam18, nor the
reality behind Wahi (revelation) and Meraj (ascension of the
Holy Prophet to Allah). That is why the religious scholars having
just superficial knowledge are always contradicting each other
regarding the matters of the hidden knowledge of the Holy
Prophet, reality of his Meraj and other miracles, possibility of
vision of Allah in this world etc. To know all these hidden facts
the best and easiest way is the invocation and contemplation of
Ism-e-Allah Zaat. Without them the spiritual way towards the
Divine observation, closeness, vision and union of Allah, which
gives eternal life to the soul, is impossible to achieve.
(Ism-e-Allah
18
Pease be upon him (Blessings and salutation for the Holy Prophet).
31
The following verses prove that the Muslims who are negligent
of the invocation of Ism-e-Allah Zaat are considered as the
depraved ones. They are threatened of hard punishment and
Allah has forbidden others to have close relationship with such
people. Allah says:
32
Meaning: Well! One, whose breast Allah has opened for Islam
(by the invocation of Ism-e-Allah Zaat) is (stationed) in the light
from his Lord. (But on the contrary) those whose hearts are
hardened for (being deprived of the bounty of) Allahs invocation
are destined to ruin. It is they who are in utter waywardness. (AlZumar-22)
33
Abu Musa al-Ashari razi Allah anhu narrates that the Holy
Prophet said, He who invokes
and he who does not, are
like the living and the dead respectively. (Bukhari and Muslim)
The Holy Prophet said:
is lifeless.
Meaning: Sultan Bahoo says that the spiritual guide has taught
me the lesson that a breath without the invocation and
contemplation of Ism-e-Allah Zaat is paganish. Since I have
heard this saying, I have made my heart oblige to it. I have done
such a trade for Divine love in which I have devoted my whole
life to submit to Allahs will. I have given up my will and
intentions. The union with Allah is blessed upon one who dies
before death.
It is the saying of Prophet Mohammad sallAllahu alayhi
waalihi wasallam:
Meaning: The best desire is the desire of Allah and the best
invocation is of the name of Allah (meaning Ism-e-Allah Zaat).
Therefore Allah has ordered many times to invoke the name
Allah
34
The inward invocation of Allah is the eternal prayer. Its
purpose is described in the following Hadith:
Meaning: Make your heart pellucid like a mirror, then all your
veils would be removed. The cleaner the mirror of your heart is,
the clearer is the reflection of the Noor of Allah in it
It is the saying of Prophet Mohammad sallAllahu alayhi
waalihi wasallam:
19
35
Qudsi Hadiths:
36
All the Quranic verses and Hadiths mentioned above prove
that the invocation of
is the greatest of all the prayers.
However, one must know that how this invocation should be
done so as to get its real beneficence i.e. recognition of ones
inner self which in turn gives the recognition of Allah, as is said
in the Hadith:
20
37
Allah wants His men to invoke His name not only during salat
but continuously, as He commands:
),
38
39
Do you seek the charisma of the worldly life (shifting your
attention away from these self-denying devotees)? And (also) do
not follow him whose heart We have made neglectful of Our
remembrance, and who follows but the desires of his (evilcommanding self) and his case has exceeded all bounds. (Al-Kahf28)
22
The Divine knowledge which is acquired only after having the vision and closeness of
Allah
23
To know about the true and perfect spiritual guide please read the book The Perfect
Spiritual Guide which is the English version of the book Murshid Kamil Akmal written
by Sultan-ul-Ashiqeen Hazrat Sakhi Sultan Mohammad Najib-ur-Rehman Madzillah-ulAqdas and translated in English by Sahibzadi Muneeza Najib Sarwari Qadri.
24
Sarwari Qadri is the spiritual order of Sultan Bahoo which started from the Holy
Prophet and reached him through Ghaus-ul-Azam Shaikh Abdul Qadir Jilani.
40
It means that the person who does not get the vision and
recognition of Allah in this world remains blind spiritually. Due
to this blindness he would not be able to see and recognize Allah
on the Doomsday, as he will be raised blind on that day. Allah
declares:
41
separated. Our brain always keeps thinking about one thing or
the other. This thinking is a form of remembrance and invocation.
Whatever we think about, its picture flashes before our eyes. If
we think about our family, their faces come before our eyes and
if it is our house then its image comes in our mind; this is
contemplation. This series of invocation and contemplation always
continue. That is why, our attachment and love with worldly
relations and things become stronger as we are always absorbed
in their thoughts. This relation and attachment is the result of
their continuous invocation and contemplation. The Mystics and
Sufi Saints divert this worldly invocation and contemplation
towards Allah in order to build strong relation of soul with Allah
through invocation and contemplation of Ism-e-Allah Zaat. The
verse 8 of surah Al-Muzammil
meaning: Being
devoted to Him alone (in your heart and soul) and broken away
from everyone else refers to the same diversion of heart from
world to Allah. The way a diamond cuts diamond and a water
logged land is revitalized by water only, similarly, it is the
(Divine) invocation that overcomes (worldly, satanic and baser
selfs) invocation and similarly it is the contemplation that
overcomes contemplation. One only needs to replace the subject.
If we invoke and contemplate the personal name of Allah
continuously, rather than the thoughts of transitory worldly
relations and objects, then our love for Allah starts developing,
our soul gets attracted towards Him and we get closer to Him
with every breath. The entrusted Divine Self then manifests
within us and ultimately we find His vision and union.
42
the invocation of
but stayed deprived of reaching Oneness
with Allah and His union.
Sultan Bahoo says:
Listen! The scholars cannot find the Ism-e-Azam from the
holy Quran because the Ism-e-Azam sustains only in a sacred
existence. Even if one finds the Ism-e-Azam and recites it, it
would not affect him due to his impure being. The invocation
does not continue in the heart of a person without the Ism-eAzam and Ism-e-Azam only sustains in the pure being of an
accomplished and perfect Faqeer25 or the religious scholars
who practise what they preach. In fact, such scholars are
only the perfect Faqeers. One who trusts and depends on the
Ism-e-Azam instead of Allah is a fool. Only those find the
reality of Ism-e-Azam who are themselves blessed with its
Divine qualities and whose inward possess the Ism-e-Azam.
(Ain-ul-Faqr)
The Mystics who travel the path of Faqr which is the path to closeness and vision of
Allah.
43
which can mislead while the real invocation of Allah arouses
from the heart which never deceives. Knowledge is recorded in
brain whereas invocation affects and gets imprinted on heart.
The verse 59 of surah Al-Furqan states: (Allah) is the most
kind. (O aspirant of His gnosis!) Ask of Him to someone who
has attained His awareness. (The unaware do not have any
gnosis of Him.)
Sultan Bahoo says:
The Ism-e-Allah Zaat
(Ain-
ul-Faqr)
of
is separated, it
(Lillah) is the
is separated, it
(LaHoo) is the
is separated it
becomes
of
be worshipped except
(Al-Baqarah-255). Seek only Allah,
everything other than Allah is lust. (Mahak-ul-Faqr Kalan)
Many traditions prove that the name
The Holy Prophet heard a man saying:
is the Ism-e-Azam.
44
On hearing this, the Holy Prophet said I swear by Allah, in
whose hand is my soul, this person prayed mentioning the Ism-eAzam, through which Allah gives anything that is asked and
accepts any prayer.
A Hadith says that Ism-e-Azam is in between the following
two verses (Ibn Abi Shayba, Abu Dawood and Al-Tirmidhi):
and
is the Ism-e-Azam.
Mansur Hallaj writes in Tawasin that Prophet Mohammad
sallAllahu alayhi waalihi wasallam is the spiritual confidant
of Hoo
45
Reality is hidden in such a way that its manifestation is
impossible except in one form that is through his entire
attributes and Divine names. Divinity symbolically represents
the Core of Divine Oneness. I am not saying it about any
particular Divine name, attribute, marvel, level or about the
absolute Divine Essence disregarding His attributes and
names. Rather, Divinity refers to all these, including them
individually as well as collectively. The Essence of Divinity
reflects the unseen and hidden inwards. The word which is
fixed (by the Sufis) to refer to the hidden core of Divinity is
Hoo. Hence, Hoo refers to the Core and Essence of Allah
which includes His entire attributes and names as well as
that Reality which is hidden. My following poetic words also
refer to the same fact:
. As long as
, this name is
is separated from
when
of
. When
is separated, it becomes
(Lillah) which is
46
meaningful and its invocation benefits, when first
of
is separated, it becomes (LaHoo) which also gives benefit.
When second
of
and
this is Hoo
which actually is (H) without a
(O).
(O) is attached to (H) to elongate the sound, and due to
continuous use it has become one word (
, Hoo) with
is
47
oblige for is that when Allah
is said once with true
heart, there should not remain anyone other than Allah in
heart.
Allama Ibn-e-Abideen says that Imam Abu Hanifa has declared
the name
as the Ism-e-Azam.
Meaning: In
(Bismillah means in the name of
Allah) is concealed the Ism-e-Allah Zaat and this is the
Divine Trust which in pre-existence was presented to
everything of the universe but they refused and man took up
the great responsibility.
Sultan Bahoo further says: Listen! All the four holy books i.e.
Taurah, Gospel, Psalms and Quran are just the explanation of
Ism-e-Allah Zaat. What is Ism-e-Allah Zaat? Ism-e-Allah Zaat is
exactly the Divine Essence. All Prophets got Prophethood and
won over the disbelievers only due to the power of Ism-e-Allah
Zaat. (Ain-ul-Faqr)
From the aforementioned Hadiths and traditions it is established
that in reality Ism-e-Allah Zaat is the Ism-e-Azam because in
every Hadith and tradition Ism-e-Allah Zaat (AllaHoo, Lillah,
LaHoo and Hoo) is present in any of its forms.
Sultan Bahoo says that without the spiritually effective sight
(of the perfect spiritual guide), Ism-e-Azam does not unfold.
Allama Shaikh Mohammad Ismail Haqqi says in the
explanation of Ism-e-Azam, There is always present in the
48
universe an accomplished and perfect Wali26 who is the
bearer of the Divine Trust, his esoteric and exoteric
countenance is the Ism-e-Allah Zaat (Ism-e-Azam). He is the
representative of Allah Almighty and from him the reality of
Ism-e-Azam is achieved. (Tafseer Rooh-ul-Bayan)
Hence, it is ascertained that Ism-e-Allah Zaat is the Ism-eAzam but it unfolds when the perfect spiritual guide gives its
inward persuasion.
Your pain is within you and you do not know that its remedy
also lies inside yourself. You do not notice but imagine that
you are merely a tiny body whereas a large world is abridged
within you and you are that enlightened book whose letters
reveal the hidden thing. (Mirat-ul-Arifeen)
Hazrat Ali says about Allah Almighty in a tradition: Hence,
I saw my Lord in my heart with the eye of (true) faith.
It is the saying of Hazrat Ali razi Allah anhu, I do not pray
Allah Almighty unless I see Him.
26
(Sirr-ul-
49
answered, Hoo
27
to all the
mean Allah?
Here man refers to the Divine Universal Man i.e. the Insan-e-Kamil.
50
At once, upon hearing this, the Saint screamed and passed away.
(Tazkirah Auliya, Volume 30)
To get rid of the evil qualities and gain the Divine knowledge,
the mirror of heart should be cleansed with the burnisher of
Tauheed29 (i.e. contemplation of Ism-e-Allah Zaat) and by
the mystic struggle, until the soul becomes alive acquiring
28
29
51
the Divine qualities and gets enlightened with the light of
Oneness. Then it will be reminded of its eternal homeland
(i.e. realm of Divinity) and will become anxious to return
there. (Sirr-ul-Asrar, Section 10)
52
Allah has made His name
a mirror for human beings (so
that they can see Allah through it).
Ism-e-Allah manifests the Divine Essence which is
comprehensive of all the Divine attributes, hence reflects the
Divine perfection. Every theophany of Allah entirely exists
within the name
which manifests only through this
Divine name. Before the manifestation of this name (which
is also the manifestation of all the Divine attributes) there is
utter darkness as Allah is hidden in Himself in manifold
layers (at the level of Hahooiyat30). This name
is the
Noor in that darkness (meaning Hahooiyat, as it is veiled)
through which Allah sees Himself.
Station beyond all the stations where there is nothing but Allah in the
form i.e. He is Incomparable with anything.
53
have not succeeded. He said, Go and request at the mausoleum
of Shaikh Abdul Qadir Jilani. You will succeed. He went to his
tomb and requested for his beneficence in these words:
54
32
55
Meaning: O Farid, to recognize the Beloved (Allah), Ism-e-Allah
Zaat is the perfect source.
56
33
Shariah is the set of Islamic laws which includes obligations like prayers, fasts, zakat
and hajj as well as virtues like telling the truth, fulfilling promises, veiling of women
from strangers, helping the needy etc. shariah also forbids evils like making partners with
Allah, cheating or lying with others, theft, adultery, backbiting, blaming others wrongly
etc.
57
Meaning: Ever since I have started invocation and contemplation
of Ism-e-Allah Zaat, I have forgotten all my outward knowledge
because now each and every cell of my body is engrossed in the
invocation of personal name of Allah. Due to this invocation my
heart and soul are attracted towards the One who is eternally
Indifferent.
58
ALLAMA IQBAL
Allama Iqbal has profoundly elaborated the reality of marifat and
spirituality in his poetry. For the accomplishment in Ism-e-Allah
Zaat, he implores in the assembly of the spiritual guide with an
intense and pure passion:
Meaning: Write
on the tablet of my heart so that it enlightens
my soul and reveals the secret of myself as well as the Divine
Self which is hidden inside me.
59
Though, my prayer to seek His Self has been heard (in
HaHooiyat).
60
Iqbal says about the Muslims of present age who are unaware
of the importance of the invocation of Ism-e-Allah Zaat:
61
Meaning: Ghazali became accomplished in invocation and
contemplation when he gained the invocation of
from his
spiritual guide. Then, he also got perfected in esoteric knowledge
along with the exoteric knowledge.
Iqbal declares that Muslims have got this invocation from their
beloved Holy Prophet.
Meaning: I felt the fragrance of the Holy Prophet from his dress
(referring to his spiritual guide Maulana Rumi). He gave us the
slogan (invocation) of
Invocation of Hoo
Allah Zaat. Iqbal says:
.
is the ultimate invocation of Ism-e-
62
Meaning: All praises are for Allah Almighty alone Who is the
Lord and the Sustainer of all the worlds. The invoker of His
name
34
63
64
his whole life or exhausts completely while doing hard
mystic struggles.
A person gets the self-realization and the recognition of
Allah only through Ism-e-Allah Zaat. No other invocation,
meditation or devotional prayer can unlock the closed door
of his soul.
Ism-e-Zaat
35
The possessor of the Divine Essence and the personal name of Allah along with all His
attributes, who can take his disciples to the station of Divine union and can grant them
the vision of Allah.
65
SULTAN BAHOO
Sultan Bahoo has written 140 books and every book is an
explanation of Ism-e-Allah Zaat. The way he has explained the
reality, splendour and secrets of Ism-e-Allah Zaat, no one else
could do. He says:
36
37
66
Meaning: Remind yourself of the day when you would not have
any friend except your faith and good deeds. O Bahoo if you
say
is sufficient
67
Hazrat Sakhi Sultan Bahoo says about invocation of Ism-eAllah Zaat:
Whenever Allah Almighty made any form of worship
obligatory, He then also fixed its limit (i.e. the number of
times it should be performed) but the invocation (of Ism-eAllah Zaat) has no limitations which means that it should be
performed (as Allah orders it) while standing, sitting and
lying, day and night, on land or water, while travelling or
during sojourn, in richness and in destitution, while in health
or in sickness, secretly and loudly, the invocation of Allahs
name is obligatory (to be performed with every breath).
(Noor-ul-Huda Kalan)
68
Keep in mind that the ascension of the Holy Prophet to the
station of Qab-a-Qausain38 higher than the Throne, the Chair,
the Pen, the Tablet and then talking to Allah without any veil
in between was only due to the benediction of Ism-e-Allah
Zaat because Ism-e-Allah Zaat is the key to both the worlds.
The seven layers of earth and skies are stable without any
pillar only because of Ism-e-Allah Zaat. All the Prophets got
Prophethood and won over the disbelievers only due to the
power of Ism-e-Allah Zaat. Their slogan was always Only
Allah is enough for our help. The medium connecting Allah
and His slave is Ism-e-Allah Zaat. All the Saints and Friends
of Allah whether Ghaus39 or Qutb40 got the beneficence of
invocation, meditation, inspiration, absorption in Divine
Oneness, concentration, unveiling and miracles by the grace
of Ism-e-Allah Zaat. Such inspirational knowledge is revealed
by Ism-e-Allah Zaat that one does not need to gain any other
knowledge.
. When (Alif) of
(AllaHoo)
Point of ultimate nearness between Allah and His Beloved Prophet referred to as Qaba-Qausain in the Holy Quran which means two bows length.
39, 40
Ranks of Saints
41
The invocation of attributive names cannot lead to Allah because attributive names are
so many and diverse while Allah is One. Only the invocation of personal name of Allah
38
69
is removed, it becomes
(Lam) of
of them
are Ism-e-Allah Zaat and the Ism-eAzam. Allah says in Quran:
Meaning: He is
(Hoo).
Allah says:
(Hoo) so
70
Which is the knowledge that separates a person from his nafs
without any mystic exercise and endeavour in a moment?
That knowledge is the contemplation of Ism-e-Allah Zaat
through which the seeker of Allah is honoured with His
vision and the reality of nafs. (Noor-ul-Huda Kalan)
By the contemplation of the Ism-e-Allah Zaat, the seeker of
closeness to Allah resides in LaHoot La-Makan43 and sees
the Noor of the Essence. Then, he becomes disgusted by the
short lived and fruitless pleasures of both the worlds (as he
has tasted the perfect pleasure of the closeness of Allah).
Then he sees Allah everywhere, hears directly from His
Magnificent Self and finds the Divine Essence completely
within himself. These levels are gained by the Divine favour
which is a Noor of the Divine Nature. By this Noor of Divine
favour the seeker recognizes his nafs, qalb (heart, inward),
soul and the Divine secret within himself. These four
converse with him. Then the seeker having Divine favour
extracts the truth from this conversation and leaves the false.
The person who reaches this stage is called Tay-ul-Faqr
Wahi-al-Wajood (one who has covered all the stages of
Faqr and receives inspirations within himself). He becomes
the man of Divine knowledge and
(one
who gives life to the soul and kills the nafs). For him life and
death, sleeping and awakening, knowledge and ignorance,
mystic struggle and observation, talking or remaining silent,
dust or gold and silver are the same. (Noor-ul-Huda Kalan)
Sultan Bahoo says contemplation and invocation of Ism-eAllah Zaat is the only way to reach Allah. Sultan Bahoo says:
The complete knowledge of the Quran, its verses and the
Hadiths, all the knowledge written on the Divine Tablet, the
Throne and the Chair, all the hidden knowledge of the
43
71
physical world of the kingdom of the Providence, all the
secrets of Allah Almighty, all the knowledge of the Taurah,
Gospel, Psalms and Quran, all the Divine Decree and
reinforcements, all the exoteric and esoteric affairs, all the
affairs relating to nafs, heart, soul and sirr44 and all the
Divine matters which prevail in the entire creation of Alame-Khalq45 are all in the core of Ism-e-Allah Zaat. (Noor-ulHuda Kalan)
The inner self of a human being has subtle layers which are; the qalb(the heart or
inward), the soul, the sirr (core, the Divine Secret), khafi (the Hidden, the Divine Soul),
Ana (the Divine Essence). Ana is the inner most core which contains everything.
45
The worlds of creation i.e. the last three levels of Sufi cosmology which are Jabrut (the
world of souls), Malakut (the world of symbolic forms) and Nasut (the world of material
bodies).
72
Ism-e-Allah sincerely only once in life would be forgiven,
even if his sins would be equal to the fourteen layers of the
earth and the skies. When the angels will put all his sins on
one side of the scale and his single good deed of recitation of
Ism-e-Allah on the other, the side with Ism-e-Allah would be
heavier. The angels would surprisingly ask, O Allah! Only
one good deed of this person made the side of good deeds of
the scale heavier. May we know what that good deed is?
Allah would say This person is My seeker and used to
remain occupied in the invocation of Ism-e-Allah. O angels!
You are among those who are veiled from My real worship
which is the invocation of Ism-e-Allah. When My seekers do
the invocation of Ism-e-Allah I am with them and they are
with Me. You are the strangers. Only Allah! Everything
other than Allah is lust. (Ain-ul-Faqr)
If a person spends all his life in praying, fasting, giving
charity, performing pilgrimage, reciting Quran and doing all
the other physical prayers or has got excellence as a religious
scholar, but is ignorant of Ism-e-Allah Zaat and Ism-eMohammad, then all his life and prayers are ruined and
wasted. (Ain-ul-Faqr)
To learn one law of Islamic jurisprudence is better than a
sincere prayer of one year, while one breath taken in the
contemplation of Ism-e-Allah Zaat is better than learning
thousand Islamic laws. (Ain-ul-Faqr)
This is so, as by the contemplation of Ism-e-Allah Zaat, nafs-eammara46 is slayed and heart is vivified due to which presence of
heart is received. The one who has achieved presence of heart all
his worships are accepted in the court of the Holy Lord. On the
contrary, a person who has not gained presence of heart his
46
73
worship is nothing but pretence. It is the saying of the Holy
Prophet:
74
invoker of Ism-e-Allah Zaat from the heart, his entire being
becomes Ism-e-Allah Zaat and invokes it..The existence
of such a Faqeer is an archetype of powers of Allah
Almighty. (Mohabbat-ul-Asrar)
A Faqeer who becomes Fana Fillah Baqa Billah reaching the
Core of Ism-e-Allah Zaat receives revelations of Divine
knowledge and manifold Divine messages through Holy
inspirations. Inspired knowledge reveals upon him as well as
esoteric experiences. Arif Billah48crosses not only thousands
but lacs of way stations of Faqr in a moment through the
Divine secret which he beholds through Ism-e-Allah Zaat.
(Qurb-e-Deedar)
75
inspiration (Ilham) by doing excessive invocation of heart.
They misunderstand it as the Divine knowledge of
Tauheed49. There are also some Mystics who practise the
invocation of soul, by this practice Noor is reflected from
their soul which enlightens their brain. On observing this
Noor, they think that they have acquired marifat and
Tauheed of Allah. However, all these levels are related to the
creation and are the ranks of the emulators. Possessors of
such ranks and levels are far away from the Faqr of the Holy
Prophet and marifat of Tauheed of Allah. Hence, it is
concluded that no one among them knows the beginning (of
manifestation) of Allah neither they can ever reach His
ultimacy. So, what do we mean by marifat, Tauheed and
observation of Divine closeness?
Listen! The real mystic way to have the marifat, closeness,
Divine presence and knowledge of Tauheed is that the seeker
of Allah gets absorbed in the contemplation of Ism-e-Allah
Zaat alongwith the contemplation of kalma tayyab
. From each holy letter of Ism-eAllah Zaat theophanies of Noor emit and take the seeker to
the highest spiritual station of the sacred assembly of Holy
Prophet. The La-Makan50 always remains under the sight
and authority of the Holy Prophet where there is the ocean of
Oneness and various waves of this ocean are calling out
loudly
(He is the One, He is the One). Whoever
reaches the bank of this Ocean of Noor of Allah and
observes it, becomes the Arif Billah and the fortunate one
whom the Holy Prophet himself drowns in this ocean of
Divine Oneness becomes the Divine diver and reaches the
level of Fana Fillah51. Some of these divers become
49
Oneness of Allah
Station beyond all stations.
51
Annihilation in Allah
50
76
majzoob52. Although they possess high ranks but are veiled
from the Divine Essence and the level of Divine Oneness.
The ocean of Noor of Oneness, which is in the La-Makan,
cannot be likened with anything, because La-Makan is noncreation. It is a station beyond all the stations and it cannot
be exemplified with anything. Neither there is the filth of the
world nor any kind of undesirable wishes of the nafs. There
is only the eternal absorption in the servitude of Allah. It is
impossible for the Satan to reach here. Whoever reaches
here, observes the Noor of Tauheed everywhere according to
the holy verse:
Meaning: Wherever you turn your face, you will observe the
Face of Allah. (Al-Baqarah-115)
These levels are gained by the benevolence of the Holy
Prophet as well as by following the shariah completely and
by the grace of kalma tayyab
.This is
the verified mystic way to reach the La-Makan. Whoever
suspects it, is surely a liar and disbeliever. (Shams-ul-Arifeen)
It must be understood that by the contemplation of Ism-eAllah Zaat salvation is received in the worldly life as well as
in the life hereafter and presence in the sacred assembly of
Holy Prophet is gained. The person who does the
contemplation of Ism-e-Allah Zaat, his whole being conforms
to the verses of the Holy Quran and Hadith physically as
well as spiritually. His tongue becomes the sword of Allah
and he comes under the protection of Allah according to the
saying
(the person who has no material
wealth is protected by Allah). The invoker who practises
contemplation of Ism-e-Allah Zaat becomes the treasure and
52
The seeker who cannot tolerate the effects of Noor of Allah and loses his senses.
77
secret of Allah because he is free of polytheism, idolatry,
fake innovations in religion, greed and lust. He sees the
Divine truth. He is disgusted of the worldly people,
falsehood and irreligious ones. He is generous Divinely and
the perfect follower of shariah. He invites people towards
marifat of Allah and wages war against nafs. His existence is
entirely sacred as in his being resides the secret of Ism-eAllah Zaat therefore whatever he sees is with the presence of
the heart. His entire existence is enveloped by the Ism-eAllah Zaat which is all Noor. He is forgiven by the Holy
Lord. He is forever bold and independent. He dominates his
nafs. (Kaleed-ul-Tauheed Kalan)
The heart, soul and sirr become one by the invocation and
contemplation of the Ism-e-Allah Zaat hence esoterically a
man is liberated from his vile traits. The five physical senses
close and the esoteric senses starts working. Then he gains
the reality of the words of Allah
Meaning:
And then I breathed My Soul into him. (Al-Hijr-29) There
remained no veil between Allah and His man when the
Divine spirit was breathed into Adam and it said Allah
Almighty instantaneously as it entered. (Kaleed-ul-Tauheed
Kalan)
78
from the invocation and contemplation of the Ism-e-Allah Zaat.
It is consequential from the whole knowledge of the Quran and
the Hadiths that Ism-e-Allah Zaat is the centre of all the virtuous
deeds and it is also the essence and crux of every piety. By the
invocation and contemplation of the Ism-e-Allah Zaat the
invokers opprobrious acts are converted into noble qualities. His
disposition becomes pure and he gets attributed with the
attributes of Allah becoming eligible for Allahs proximity,
union and vision. Allah then annihilates him in His Noor and he
ever stays with Allah esoterically. Like this he reaches at the
station of annihilation in Allah and becomes immortal with Him.
Hazrat Sultan Bahoo says:
The seeker who does contemplation of Ism-e-Allah Zaat,
becomes the beloved of Allah without any hard mystic
exercise and lengthy prayer. He is blessed with a grand
status. He gets an enlightened conscience and is loved by
everyone. Due to the contemplation and Divine authority of
Ism-e-Allah Zaat, a seeker becomes benevolent for all the
creation. (Kaleed-ul-Tauheed Kalan)
The darkness and rust of sins and the filth of misbelief are
never removed from the heart without the contemplation of
Ism-e-Allah Zaat. (Shams-ul-Arifeen)
By the contemplation of Ism-e-Allah Zaat, the soul is
revived and revitalized, just like a dry and barren land is
replenished by the rain. (Shams-ul-Arifeen)
Contemplation of Ism-e-Allah Zaat proves to be the safest
refuge for its possessor against Satan and its disciples.
(Shams-ul-Arifeen)
79
When the seeker is blessed with the efficacy of Ism-e-Allah
Zaat, he acquires marifat of Allah and reaches the level of
perfection where there remains no separation between him
and his beloved Allah, hence he finds his destination. When
he will look upon himself with a spiritually enlightened
insight, he will observe Ism-e-Allah Zaat written upon his
whole existence at each and every cell of his body. His flesh,
bones, heart, brain, veins, tongue, hair, rather each and every
cell of his body gets the power of speaking (and starts
reciting). He observes Ism-Allah written everywhere around
him at everything. Wherever he looks, he observes Ism-eAllah Zaat manifested from everything. Whatever he hears
or speaks, he considers it from Ism-e-Allah. (Shams-ul-Arifeen)
The invocation does not continue in the existence of the
reciter unless he gets hold of the key to the ultimate
invocation and that key is the contemplation of Ism-e-Allah
Zaat. By the contemplation of Ism-e-Allah Zaat a boundless
level of invocation is attained by the seeker. At this level,
every cell of the body of the reciter starts doing the
invocation of Allah, hence, his flesh, bones, skin, brain,
veins and every part of his body from head to toe gets
absorbed in doing the invocation of Allah. Such a person is
called the possessor of contemplation of Ism-e-Allah Zaat, as
his outward and inward self has nothing but Allah. (Shams-ulArifeen)
When the heart is enlivened by the contemplation of Ism-eAllah Zaat and Ism-e-Allah is perfectly engraved on the
heart of the possessor of contemplation, he observes Divine
light radiating from every letter of Ism-e-Allah Zaat like the
sunlight which envelops his heart. His inward is enlightened
from head to toe by the theophanies of the Divine light of the
Essence and starts reciting
.
Every time his heart invokes the name of Allah alongwith
kalma tayyab, he gets reward of reciting the complete Quran
80
seventy thousand times, rather infinite reward. When such
alive hearted reciter gets attentive towards his heart with
closed eyes, absorbing himself in deep meditation by the
contemplation of Ism-e-Allah Zaat and drowns in the
theophanies of Divine light of the Essence, he is blessed with
the Divine observation and presence. Thus, his sins of eighty
years are obliterated from the record of the recording angels
by the command of Allah, benedictions of the Noor, grace of
Ism-e-Allah Zaat and kalma tayyab
.
This holy act (invocation and contemplation of Ism-e-Allah)
is always acceptable in the court of Allah because it is
hidden (from everyone other than Allah) and hence it is free
from hypocrisy and pretence. Allah always beholds the
inward of His slaves (not their physical deeds). (Shams-ulArifeen)
(Shams-
ul-Arifeen)
53
81
The seeker who gains complete knowledge of the letters of
the name
, everything of both the worlds is revealed upon
him and he becomes a knowledgeable Arif 55. Outwardly, he
is looked down upon by the people but inwardly he is a
person of perfect insight and is the beloved of the souls of all
the Prophets and Saints as well as the dwellers of heaven.
Such an Arif is called the scholar of Divine letters. Verily,
every act of an Arif Billah is according to the order of Allah
and by the permission of the Holy Prophet. All his deeds,
whether worldly or religious, are based on wisdom, as said:
The knower of Allah, one who recognizes Allah and prays while seeing Him.
82
books, Divine inspirations and Holy books i.e. Taurah,
Gospel, Psalms and Quran are all the explanations of the
name
. All the Prophets, Saints and Walis learned the
inward and outward knowledge only to know the quiddity of
the name
. They were blessed with the station of
annihilation in Allah, received His marifat and reached the
realm of HaHooiyat only through the Ism-e-Allah Zaat. Is
there any knowledge superior to the name
and its
Divine knowledge for which you turn away from the name
? You get other knowledge but leave the name
and do not make
your guide, that is why your heart has
darkened and you are dishonoured and disgraced.
The world of absolute Divinity. It is the third step of Sufi cosmology. It is the actual
homeland of humans as it is where they were created in the form of Rooh-e-Qudsi i.e. the
Divine Soul. The soul that reaches here, is the Rooh-e-Qudsi and this soul has the honour
of having the vision and closeness of Allah owing to its purity and Divinity.
83
becomes a true follower of Allah Almighty, comes under His
protection and annihilates in Ism-e-Allah Zaat. The most
subtle absorption is that when a person is engrossed in the
contemplation of Ism-e-Allah Zaat, his blessed soul which
has received tranquility by the beneficence of Allah, acquires
the form of Noor of
of invocation of
and reaches the celestial realm of Ism-eAllah Zaat which is the realm of Noor of Divine Oneness
and cannot be bounded in six dimensions, as the Divine
Essence is beyond time, space and form. The person who
reaches here becomes an ultimate man of spiritual absorption.
This station is called the station of
Meaning: Die before death. No doubt,
Walis of Allah do not die (but become eternally alive). At
this point death and life become equal for the Faqeer Wali of
Allah, because his physical existence is buried but his soul is
beyond the Throne engrossed in the Noor of Allah in the
realm of His Noor. On the Doomsday, the people who are
engrossed in Divinity will rise from their graves in the state
that their souls will enter the body and start the recitation of
kalma tayyab
, they will be anxiously
intoxicated by the vision of the Divinity to such an extent
that they will not rest. This magnificence of the desire of the
Divine Essence and His marifat is evidently due to the
contemplation and powerful authority of Ism-e-Allah Zaat.
Such Faqeer is called the man of treasures i.e. the one who
has achieved marifat and union with Allah through the
blessing of Ism-e-Allah Zaat, without fruitless toils. (Mahakul-Faqr Kalan)
84
SULTAN-UL-AZKAR HOO
Hazrat Sakhi Sultan Bahoo writes the effects of Sultan-ul-Azkar
Hoo
in his books Ain-ul-Faqr, Noor-ul-Huda Kalan and
Kaleed-ul-Tauheed Kalan:
85
Ya Hoo
day
86
my Beloved. I am a moth burning in the fire of His Ishq and
have forgotten myself.
Meaning: The person who achieves the invocation of Hoo i.e. his
heart is invoking Hoo automatically all the time, the reality of
Hoo is revealed upon him and his whole body (physically as well
as spiritually) is converted into Noor.
Meaning: Hoo came and took Bahoo with Him, Bahoo became
immortal by annihilating in Hoo. This is not strange at all
because the one who has the privilege of beholding Hoo, never
dies. (Ain-ul-Faqr)
87
Meaning: Ya Hoo
has become a guide and leader for Bahoo
honouring him with eternal presence in the sacred assembly of
the Holy Prophet.
88
If you want to know the secrets of Hoo , eliminate
everything from your heart except Allah. (Qurb-e-Deedar)
The invocation of Hoo affects its reciter in such a way that
he starts loving Hoo extremely and is disgusted by
everything other than Allah. (Ain-ul-Faqr)
When a seeker invokes Ism-e-Hoo by heart, he likes nothing
except Allah. People think he is ignorant or insane but in fact
he has found Divine presence in the court of Allah Almighty.
(Mahak-ul-Faqr Kalan)
and
invocation of Nasut,
is the
is the invocation of
57
Physical world
The spiritual world of symbolic forms of bodies which cannot be touched, like that we
see in dreams.
59
The world of souls or the connecting world
58
89
through the most powerful and spiritually effective invocation of
Hoo, which is the honour of human beings only.
The grand personal name of Allah
first
(Lam) of
(Lillah). When
Ism
(Allah Hoo) has four Divine names. Firstly ism
(Allah Hoo) Itself, whose invocation is the most Gracious.
When
of
is separated, it becomes
(Lillah). The
invocation of
first
of
invocation of
second
of
invocation of
Kalan)
is separated it becomes
(Hoo) is the Divine favour.
(Hoo) and
(Mahak-ul-Faqr
90
Sultan Bahoo says about Ism-e-Allah Zaat and Sultan-ul-Azkar
Hoo in his Punjabi quatrains:
Explanation: In this couplet Sultan Bahoo has likened Ism-eAllah Zaat with jasmine. Sultan Bahoo is the pioneer Arif who
has used the metaphor of jasmine for Ism-e-Allah Zaat. Its
seedling is sowed into the earth, it grows slowly into a plant
laden with flowers whose fragrance envelops the surroundings.
Similar to it, when a spiritual guide bestows the seeker with
contemplation and invocation of Ism-e-Allah Zaat he sows a
seedling into the seekers heart and in the care of the spiritual
guide the Noor of Ism-e-Allah Zaat gradually envelops the
whole being of the true seeker illuminating it.
Sultan Bahoo says, may Allah bless my spiritual guide with a
long life who has bestowed me the Ism-e-Allah Zaat and has
opened all its Divine secrets with his perfect spiritual attention as
he is boundlessly merciful, kind and affectionate. He has
revealed upon me the reality of
i.e. negated everything
within me except Allah and has removed all the idols from my
heart. He also taught me the real meaning of
(only Allah) by
affirming the Divine Essence in me, i.e. elevated me by the
recognition of Musamma (self) through Ism (name). Now this
Divine secret has penetrated my whole existence. The Ism-e-Allah
Zaat has enveloped whole of my being making me witness all its
secrets and mysteries and now I wish to lay it before the entire
world. However, these Divine secrets are for the special ones and
cannot be opened on the commonality. It has become hard to live
because I am bearing these magnificent secrets and mysteries.
91
Now wherever I turn my eyes I see only Ism-e-Allah Zaat, not
only physically but spiritually as well. My condition resembles the
Quranic verse, Wherever you turn, you would see the Divine
Face. (Al-Baqarah-115)
Explanation: The seeker who obtains the contemplation of Isme-Allah Zaat and the invocation of Hoo from the perfect spiritual
guide, sees Hoo both physically and spiritually as the beneficence
of the spiritual guide unveils the secrets of Hoo. His condition
complies with the Quranic verse, Wherever you turn, you
would see the Divine Face. (Al-Baqarah-115). When the love
of Hoo penetrates the heart, it burns down the love of others and
all that remains is love and the Ishq of Allah. Only Allah!
Everything other than Allah is lust. May I sacrifice myself upon
the true seekers who forever remain restless and anxious to find
the secrets of Hoo and ultimately obtain their destination i.e.
Hoo.
92
Divine Essence. These fortunate few do not need any kind of
outward support because they have been blessed by the eternal
company and support of perfect spiritual guide who is Sahib-eMusamma and have also gained the ultimate blessing of the Isme-Allah Zaat.
Explanation: The heart which is brightened with the light of Isme-Allah Zaat and hounoured with the vision of Allah is the one
who is drowned in Ishq of Allah. This Ishq does not stay
concealed in the heart but is revealed like the unstoppable
fragrance of the musk, light of the sun and water of the oceans.
93
These are the states of Ishq. The seeker perishes his existence by
annihilating in the Divine Essence.
60
Oneness
94
heart and death is its deprivation, as Hazrat Ali razi Allah anhu
says, I have the glorious vision of Allah in my heart.
95
Annihilation in Hoo
96
MASHQ MURQOOM-E-WAJUDIA
(PRACTICE OF INSCRIBING ISM-E-ALLAH ZAAT ON BODY)
62
97
Which is the way and knowledge through which a seeker of
Allah safely reaches closest to Allah without facing any evil
from the Satan, troubles created by his nafs or any
unfortunate accidents of life which may distract him from his
path, and he is blessed with union and vision of Allah after
being annihilated in Allah and immersed in the Divine light.
He finds eternal union, leaves verbal discussions about Allah
and remains engrossed in the pleasure of vision of the beauty
of Allah. That way and knowledge is of mashq murqoom-ewajudia through which Ism-e-Allah Zaat
envelops the
whole body and dominates the heart and soul of the seeker,
just as creeping plants envelop the tree. Hence, Ism-e-Allah
is written upon every cell of the body of the seeker.
(Noor-ul-Huda Kalan)
98
99
Explanation: The people of today no longer perform selfless
pious deeds and mystic endeavours, hence do not have eternal
union with Allah, His vision and marifat. Their heart is void of
desire of Divine Ishq making the religious obligations such as
the prayer, fast, sacrifice (of animal during Eid-ul-Adha) and hajj
superficial acts without soul. The religious obligations are no
longer performed for Allah Almighty Himself.
The invocation, contemplation and mashq murqoom-e-wajudia
of Ism-e-Allah Zaat are the only way to kill the nafs and
revitalize the dead soul. When the soul becomes alive, the seeker
is blessed with the vision of Allah. However, its condition is that
the seeker has gained the Ism-e-Allah Zaat from the perfect
spiritual guide of Sarwari Qadri order, the Sahib-e-Musamma.
GLOSSARY
A
Arif
Arif Billah
Arifs
Plural of Arif
B
Batin
D
Darood
F
Fana Fi Hoo
Annihilation in Hoo
Fana Fillah
Annihilated in Allah
Faqeer
Faqr
H
Hahooiyat
Hajj
Hoo
101
I
Ilham
Divine inspiration
Ishq
Ism
Name
Ism-e-Allah Zaat
Ism-e-Azam
Ism-e-Mohammad
J
Jabrut
K
Kalma
Kun
L
LaHoot
La-Makan
102
M
Madzillah-ul-Aqdus
Majzoob
Malakut
Malfoozat
Momin
N
Nafs
Nafs-e-Ammara
Nasut
Physical world
P
Pas Infaas
Q
Qab-a-Qausain
R
Razi Allah anhu
Rehmat-ul-Allah alayh
Rooh-e-Qudsi
103
S
Sadaqah
Sahib-e-Musamma
Salat
SallAllahu alayhi
waalihi wasallam
Shariah
Sultan-ul-Azkar
T
Tafreed
Tajreed
Tasawur
Contemplation
Tauheed
Oneness of Allah
W
Wahi
Revelation
Wali
Z
Zaat
104
Zahir
Zikr
INDEX
A.
Aal-e-Imran- 31, 46
Abu Al-Qasim Al-Qushayri-55
Abu Dawood-44
Abu Hanifa-47
Abu Jahal-98
Abu Musa al-Ashari razi Allah anhu-33
Abu Saeed al-Khudri razi Allah anhu-32
Ahmad-20
Ain-ul-Faqr-10, 19, 20, 42, 43, 47, 66, 68, 69, 72, 73, 84, 86,
88, 89, 98
Al-Ahzab-23, 31
Al-Ala-37
Al-Alaq-38
Al-Anbiya-42
Al-Ankabut-29
Al-Araf-21, 22, 38
Al-Baqarah-16, 22, 24, 31, 43, 46, 67, 69, 76, 91
Al-Baseer-16
Al-Dhariyat-24
Al-Fateh Al-Rabbani-51
Al-Furqan-43
Al-Haqqa-38
Al-Hijr-77
Al-Jathiya-24
Al-Juma-30
Al-Kahf-37, 39
Al-Maidah-31
Al-Mujadala-24
Al-Munafiqun-30
Al-Muzzammil-37, 69
Al-Najam-32
Al-Noor-18, 24
Al-Rad-30
Al-Rum-24
Al-Samee-16
Al-Shuara-73
106
Al-Tirmidhi-32, 35, 44
Al-Waqia-38
Al-Zumar-32
Alam-e-Khalq-71
Aleem-15
Allah Almighty, Allah, Lord Almighty-12, 13, 18, 23, 24, 42,
48, 56, 62, 66, 67, 71, 74, 77, 82, 83, 88, 99
AllahHoo-10, 17, 43, 45
Allama Iqbal, Iqbal-58, 60, 61
Allama Shaikh Mohammad Ismail Haqqi-47
An-Nas-25
An-Nisa-37
Angels-53, 72, 73, 80
Arif Billah-74, 75, 81
Arif Billah Ibn Ajiba-55
Arif, Arifs-14, 41, 46, 51, 81, 87, 89, 90, 95
B.
Bahauddin Naqshband, Bahauddin, Naqshband-52, 53
Bani Israil-40
Batin-26
Bukhari-33
C.
Couplet-90, 95
D.
Dastgeer-53
Dervishes-62
Divine Trust-23, 25, 27, 47, 48, 93
Doomsday-27, 32, 40, 53, 71, 73, 80, 81, 83
E.
Eid-ul-Adha-99
Elixir of life-62
F.
Fakhruddin al-Razi-44, 56
Fana Fi Hoo-95
Fana Fillah-73-75, 80, 84
Fana Fillah Baqa Billah-73, 74, 80
Faqeer, Faqeers-9, 42, 73, 74, 81, 83, 97
Faqr-42, 65, 70, 74, 75, 94, 95
Fariduddin Ganjshakar-54
107
Fast-56, 63, 72, 99
Fusoos-ul-Hikam, Fusoos-ul-Hikam-Wal-Aiqan-9, 27, 51
Futuhat-e-Makkiyyah-46, 51
G.
Ghafaar-15
Ghafoor-15, 63
Ghaus-10, 68
Ghazali-60, 61
Ghulam Farid-54
Gnosis-43
God-36
Gospel-12, 47, 67, 71, 82
H.
Hadith, Hadith-9, 19, 20, 24, 25, 27, 33-36, 44, 47, 70
Hafiz-15
HaHooiyat-52, 59, 82
Haji-15
Haqeeqat-88
Hazrat Ali Razi Allah Anhu-48, 94
Hazrat Ayesha razi Allah anha-44, 97
Hazrat Bulleh Shah-57
Hazrat Fatima tuz-Zahra razi Allah anha-97
Hazrat Ghaus-ul-Azam Shaikh Abdul Qadir Jilani, Shaikh
Abdul Qadir Jilani, Ghaus-ul-Azam-46, 50, 53
Hazrat Ibn Abbas razi Allah anhu-18
Hazrat Imam Hussain razi Allah anhu-18, 49
Hazrat Khadija razi Allah anha-97
Hazrat Maaroof Karkhi-96
Hazrat Pir Syed Mehr Ali Shah-56
Hazrat Sakhi Sultan Pir Syed Mohammad Bahadur Ali Shah-62
Hazrat Shaikh Junaid Baghdadi-52
Hazrat Umar razi Allah anhu-48
Hazrat Zainulabideen-44
Heart-8, 9, 15, 22-25, 30, 32-34, 36, 37, 39, 41-43, 47-58, 61,
63, 64, 66, 67, 70-75, 77-82, 86-94, 97-99
Hell-22, 56, 92
Holy Kaaba-61
Holy Prophet-8, 9, 12, 20, 30, 32, 33, 35, 36, 43, 44, 46, 61, 63,
68, 71, 73, 75, 76, 81, 85, 87, 88, 97
108
Holy Quran, Quran-12, 14, 15, 17, 21-25, 28-30, 35, 39, 42, 47,
49, 67, 69-73, 76-79, 82, 92, 98
Hoo-10, 17, 43-47, 49, 51, 59, 61, 64, 69, 84, 85-91, 95, 96
Hud-28
I.
Ibn Abi Shayba-44
Ibn Qayyim Al-Jawziyya-55
Ilham-75
Imam Qazi Ayaz-44
Imam Razi-14Insan-e-Kamil-44, 46, 49, 51
Ishq-9, 20, 21, 23, 25, 59, 60, 63, 86, 91-96, 99
Ism, Ism-e-Allah, Ism-e-Zaat, Ism-e-Allah Zaat, 8-10, 12-21,
23, 24, 27, 29-34, 36, 39-41, 43, 47, 48, 50-83, 89-99
Ism-e-Azam-8, 14, 42-48, 50, 63, 86, 89, 93
Ism-e-Mohammad-69, 72, 98
J.
Jabrut-88
Jasmine-90
Jibreel-88
Jinns, jinnies-22, 74
Jurisprudence-72, 77
K.
Kaleed-ul-Tauheed Kalan-65, 66, 77, 78, 84
Kalma Tayyab-44, 75, 76, 79, 80, 83, 92
Kareem-15
Khawaja Ghulam Farid-54
Khidr-52
Khurshid Alam-54
Kot Mitthan-54
Kun-20, 26
L.
LaHoo-10, 17, 43, 46, 47, 69, 89
LaHoot, LaHoot La-Makan-8, 9, 70, 82, 87, 88
La-Makan-75, 76
Lillah-8-10, 17, 43, 45, 47, 69
M.
Mahak-ul-Faqr Kalan-43, 65, 66, 83, 88, 89, 98
Majalisa-tul-Nabi-18
109
Majzoob-76
Makkah-46
Malakut-88
Malfoozat-50, 54
Malfoozat-e-Ghausia-50
Mansur Hallaj-44, 66
Marifat-10, 39, 56, 58, 74, 75, 77, 79-83, 88, 99
Mashq murqoom-e-wajudia-96, 97, 99
Meraj-30, 36, 39, 88
Messenger of Allah, Messenger-32
Metaphor-90
Mian Mohammad Bakhsh-62
Mirat-ul-Arifeen-13, 48, 49
Mohabbat-ul-Asrar-74
Momin-25, 54
Musamma-90
Muslim, Muslims-9, 31, 33, 36, 37, 39, 41, 60, 61
Mystic, Mystics-9, 41, 50, 63, 64, 70, 71, 74-78, 98, 99
N.
Nafs-8, 9, 23, 25-27, 39, 61, 70, 71, 74, 76-78, 81, 87, 94, 9799
Nafs-e-Ammara-72, 74, 91
Nasut-88
Noor-8, 18, 20, 21, 23, 24, 32, 34, 40, 48, 50, 52, 55, 59, 63, 66,
69-71, 75-79, 80, 83, 85, 86, 90, 97
Noori Son-97
Noor-ul-Huda Kalan-8, 67, 70, 71, 84, 96, 97
P.
Pakpattan-54
Paradise-92, 97
Pas Infaas-36, 37
Perfect spiritual guide, spiritual guide-8-10, 12, 33, 39, 47, 48,
54, 56, 58, 59, 61, 63, 64, 69, 91-93, 99
Pharoah-98
Pilgrimage-15, 72
Pir Abdul Ghafoor Shah-63
Prayer, prayers-8, 9, 31, 34, 36, 44, 54, 59, 63, 64, 71, 72, 78,
94, 98, 99
Princess of paradise-97
110
Prophet Adam, Adam-16, 67, 77, 81
Prophet Mohammad sallAllahu alayhi waalihi wasallam-12,
33, 34, 44, 46, 56, 66
Prophet of Allah-35
Prophethood-10, 12, 47, 68
Prophets-12, 47, 68, 71, 81, 82
Psalms-12, 47, 67, 71, 82
Q.
Qab-a-Qausain-9, 68
Qaf-24
Quatrains-90
Qurb-e-Deedar-74, 88, 98
Qutb-10, 68
R.
Raheem-15, 19
Rehman-15, 16, 19
Ruhi-54
Rumi-59-62
S.
Sacred assembly of Holy Prophet-9, 63, 71, 75, 76, 81, 85, 97
Sacred Companions-9, 12, 48, 35
Sacrifice-91, 9, 96, 99
Sadaqah-34
Sahib-e-Musamma-64, 92, 99
Saint, Saints-9, 10, 12, 41, 49, 50, 68, 71, 81, 82, 87, 98
Sainthood-55
Salat-36, 37, 73
Salman the Persian-35
Sarwari Qadri order-8, 10, 39, 64, 99
Satan-25, 27, 31, 39, 74, 76-78, 97, 98
Shaikh Ahmad Ibn Ajiba-56
Shaikh Faqeerullah-53
Shaikh Sirri Saqti-49
Shaikh-e-Akbar Mohiyuddin Ibn-e-Arabi, Allama Ibn-e-Arabi,
Ibn-e-Arabi-8, 27, 46, 51, 89
Shams-ul-Arifeen-8, 76-81
Shariah-56, 76, 77, 88
Shrine-63
Sirr-ul-Asrar-48, 51
111
Sirr-71, 77
Soul-8-10, 18, 20-23, 25-27, 29, 30, 37, 39-41, 44, 49, 50, 55,
57, 58, 60, 62-64, 70, 71, 73, 75, 77, 78, 81, 83, 97-99
Straight path-8, 27, 31, 74, 77, 98
Sufi, Sufis-20, 22, 23, 41, 44, 45
Sultan Bahoo-8-10, 12, 18-20, 22, 26, 29, 33, 34, 42, 43, 47, 65,
67, 70, 74, 78, 84, 85, 87, 89, 90, 92, 96, 98
Sultan-ul-Azkar-10, 36, 64, 84, 90, 95
Sultan-ul-Faqr VI Hazrat Sakhi Sultan Mohammad Asghar Ali12, 63
Surah Fatiha-18, 49
Syed Abdul Karim Bin Ibrahim Al-Jaili-44, 51
Syed Abu Al-Abbas Al-Mursi-55
Syria-50
T.
Tafreed-80
Tafseer Rooh-ul-Bayan-48
Tafseer-e-Kabeer-15
Taha-37, 39
Tajreed-80
Tareeqat-88
Tauheed-50, 75, 76, 80, 82, 87
Taurah-12, 47, 67, 71, 82
Tawasin-44, 66
Tazkirah Auliya-50
Theophany, theophanies-52, 55, 75, 79, 80, 96,
Throne of Allah, Throne-9, 12, 13, 25, 49, 68, 70, 74, 80, 83
Tradition, traditions-43, 47, 48, 50
W.
Wahdat-93
Wahi-30
Wali, Walis-48, 82, 83
Y.
Ya Hoo-84-87
Z.
Zahir-26
Zikr-8, 17, 30
BIBLIOGRAPHY
1. The Holy Quran.
2. Books of Hadith.
Books by Hazrat Sakhi Sultan Bahoo (Persian & Punjabi)
NO
NAME OF
BOOKS
Noor-ul-Huda
Kalan
TRANSLATOR
(URDU)
1
2001
K. B. Naseem, with
Persian text
2000
Faqeer Mir
Muhammad (Urdu &
Persian)
Faqeer Noor
Muhammad
Kulachavi
Mohammad Shakeel
Mustafa Awan
9th
Edition
2000
NA
Manuscript Persian
NA
2002
Mohammad Ali
Chiragh
1998
(Late) Hafiz
Mohammad
Ramazan
NA
Abdul Rasheed
Shahid Qadri
NA
NA
2015
4
5
YEAR
Shams-ul-Arifeen
May
2007
2007
PUBLISHER
Anjumn Ghausia
Azizia Haq Bahoo
Sultan, Dist Jhang
Haq Bahoo Manzil,
Gulshan Ravi,
Lahore, Pakistan
Published from
Samundri Sharif,
Chakwal, Pakistan
Irfan Manzil,
Kulachi, Dera Ismail
Khan, Pakistan
Shabir Brothers,
Lahore, Pakistan
Shabir Brothers,
Lahore, Pakistan
Written by Pir Syed
Bahadur Ali Shah
Anjuman Ghausia
Azizia Haq Bahoo
Sultan, Shrine Sultan
Bahoo, Jhang,
Pakistan
Nazir Sons
Publishers, Lahore,
Pakistan
(Late) Hafiz
Mohammad
Ramazan, Khatib
Darbar Hazrat Sultan
Bahoo, Jhang,
Pakistan
Maktaba Sultania
Ghakhar Mandi,
District Gujranwala,
Pakistan
Allah Wale Ki
QaumiDukan,
Lahore, Pakistan
Sultan-ul-Faqr
Publications ,4-5/A
Extension, Education
Town Lahore,
Pakistan
113
Majalisa-tul-Nabi
Mahak-ul- Faqr
Kalan
Kaleed al Tauheed
Kalan
English translation
by Mrs. Ambreen
Moghees Sarwari
Qadri (with Persian
Text)
2016
1st
Edition
1996
Faqeer Mir
Mohammad (Urdu &
Persian)
NA
2006
Faqeer Mir
Mohammad (Urdu &
Persian)
NA
1996
NA
Mohammad Shakeel
Mustafa Awan
2007
2002
NA
Faqeer Mir
Muhammad (Urdu &
Persian)
NA
1998
Dec
2004
K. B. Naseem (with
Persian text)
2001
NA
Faqeer Mir
Muhammad (Persian)
1999
Hafiz Hammad-urRehman
2016
Ain-ul-Faqr
Sultan-ul-Faqr
Publications ,4-5/A
Extension, Education
Town Lahore,
Pakistan
Anjumn Ghausia
Azizia Haq Bahoo
Sultan, Shrine Sultan
Bahoo, Jhang,
Pakistan
Faqeer Mir
Muhammad Awan,
Samundri Sharif,
Chakwal, Pakistan
Al Arifeen
Publications, Lahore,
Pakistan
Faqeer Mir
Muhammad Awan,
Samundri Sharif,
Chakwal, Pakistan
Haq Bahoo Manzil,
Gulshan Ravi,
Lahore, Pakistan
Allah Wale Ki Qaumi
Dukan, Lahore,
Pakistan
Shabir Brothers,
Lahore, Pakistan
Anjumn Ghausia
Azizia Haq Bahoo
Sultan, Shrine Sultan
Bahoo, Jhang,
Pakistan
Allah Wale Ki
QaumiDukan,
Lahore, Pakistan
Faqeer Mir
Muhammad Awan,
Samundri Sharif,
Chakwal, Pakistan
Shabir Brothers,
Lahore, Pakistan
Al Arifeen
Publications, 4/A
Extension, Education
Town, Lahore,
Pakistan
Haq Bahoo Manzil,
Gulshan Ravi,
Lahore, Pakistan
Allah Wale Ki Qaumi
Dukan, Lahore,
Pakistan
Dhalli Sharif, Tehsil
Talagang Chakwal,
Pakistan
Sultan-ul-Faqr
Publications Lahore
114
English translation
by Mrs. Ambreen
Moghees Sarwari
Qadri (with Persian
Text)
2016
Mohsin Faqri
2005
Mohammad Sharif
Arif Noori
1993
K. B. Naseem (with
Persian text)
2001
Sultan Mohammad
Najib-Ur-Rehman
April
2003
Mohammad Abdul
Rasheed Shahid
Qadri
NA
NA
NA
Professor Syed
Ahmad Saeed
Hamdani
NA
NA
Sultan Mohammad
Najib-Ur-Rehman
Aug
2002
9th
Edition
2001
10
11
Qurb-e-Deedar
Mohabbat-ul-Asrar
Abyat-e- Bahoo
Mrs. Ambreen
Moghees Sarwari
Qadri
2015
Sultan-ul-Faqr
Publications Lahore
Shabir Brothers,
Lahore, Pakistan
Progressive Books,
Lahore, Pakistan
Haq Bahoo Manzil,
Gulshan Ravi,
Lahore, Pakistan
Maktaba-al-Arifeen,
4/A Extension,
Education Town,
Lahore, Pakistan
Maktaba Sultania
Ghakhar Mandi,
District Gujranwala,
Pakistan
Anjuman Ghausia
Azizia Haq Bahoo
Sultan, Shrine Sultan
Bahoo, Jhang,
Pakistan
Ghulam Dastgir
Academy, Shrine
Sultan Bahoo, Jhang,
Pakistan
Ghulam Dastgir
Academy, Shrine
Sultan Bahoo, Jhang,
Pakistan
Allah Wale Ki Qaumi
Dukan, Lahore,
Pakistan
Maktaba-al-Arifeen,
4/A Extension,
Education Town,
Lahore, Pakistan
Ghulam Dastgir
Academy, Shrine
Sultan Bahoo, Jhang,
Pakistan
Sultan-ul-Faqr
Publications, Lahore
Pakistan
NAME OF BOOK
TRANSLATOR
(URDU)
Sirr-ul Asrar
YEAR
2014
PUBLISHER
Sultan-ul-Faqr
Publications, 4-5/A
Extension Education
Town, Lahore,
Pakistan
115
Al Fateh Al-Rabbani
Maktaba Al-Arifeen,
4/A Extension,
Education Town,
Lahore, Pakistan
Maulana
Mohammad
Mansha Tabish
Qasoori
Ist
Edition
1423 H
Maulana Abdul
Ahad Qadri
2003
NA
Nafees Academy,
Karachi, Pakistan
Dec,
2008
Al Arifeen
Publications, Lahore,
Pakistan
Nafees Academy
Karachi (with
Arabic text)
Maulana Ashiq
Illahi (with Arabic
text)
Sep,
2003
NAME OF BOOKS
TRANSLATOR
Fusoos-ul-Hikam
Exegesis By
Maulana Abdul
Qadeer Siddique
Mohammad Riaz
Qadri (Exegesis
Fusoos-ul-HikamWal-Aiqan
1
1
Futuhat-e-Makkiyyah
Saim Chishti
YEAR
PUBLISHER
NA
Nazir Sons,
Lahore, Pakistan
2006
Ilm-o-Irfan
Publishers,
Lahore, Pakistan
1986
Other Books
NO
NAME OF BOOKS
WRITER
YEAR
Kalam Mashaikh
Sarwari Qadri
Compiled by Sultan
Mohammad Najib-urRehman
Shams-ul-Fuqara
Sultan Mohammad
Najib-ur-Rehman
2nd
Edition
2016
Sultan Mohammad
Najib-ur-Rehman
2015
2015
PUBLISHER
Sultan-ul-Faqr
Publications, 45/A Extension
Education Town,
Lahore, Pakistan
Sultan-ul-Faqr
Publications, 4/A
Extension
Education Town,
Lahore, Pakistan
Sultan-ul-Faqr
Publications, 45/A Extension
Education Town,
Lahore, Pakistan
116
2016
Sultan-ul-Faqr
Publications, 45/A Extension
Education Town,
Lahore, Pakistan
2007
Zawiya
Publishers,
Lahore, Pakistan
Sultan Mohammad
Najib-ur-Rehman
Mirat-al-Arifeen
(Translation and
Exegesis)
2012
Sultan-ul-Faqr
Publications, 4/A
Extension
Education Town,
Lahore, Pakistan
Kashf-ul-Mahjoob
Ist
Edition
1970
2nd
Edition
2007
Fazal Noor
Academy
ChakSada Sharif,
District Gujrat,
Pakistan
Kemia-e-Sa'adat
1993
Shabir Brothers,
Lahore, Pakistan
Insan-e-Kamil
10
Tawasin
11
12
Mathnavi Maulana
Rumi
13
Sirr-e-Dilbaran
1995
14
Mirat-e-Sultani
Bahoo Nama Kamil
2006
4th
Edition
1980
Nafees Academy,
Karachi, Pakistan
2008
Tasawwuf
Foundation,
Lahore, Pakistan
2003
Maktaba Zawiya,
Lahore, Pakistan
5th
Editio
n 2005
Khadija
Publications,
Lahore, Pakistan
Al Faisal
Publishers and
book traders,
Lahore, Pakistan
Bahoo
Publications,
Quetta, Lahore
and Jhang,
Pakistan