Daily Times

On just reading the title Metaphysics of Sultan Bahu by Dr Hassan Farooqi, two terminologies attracted me which needed elaboration for a layman.

Firstly, ‘metaphysics’ which is defined as the branch of philosophy concerned with the nature of existence, being and the world. Generally speaking it is believed that Metaphysics is considered as the foundation of philosophy. Aristotle calls it “first philosophy” (or sometimes just “wisdom”), and says it is the subject that deals with “first causes and the principles of things”. The second is the name of Sultan Bahu. We have been listening to his kalaam by many folk singers especially the couplets popularized by the singing of Iqbal Bahu. Hazrat Sultan Bahu was a Sufi mystic poet who lived from 1630 to 1691 in Mughal era in the subcontinent and hailed from Qadiri Sufi order. As a matter of fact he was born in Emperor Shah Jehan Days and died during Emperor Aurangzeb’s Rule. He followed the mystic tradition called Sarwari Qadiri. He wrote 140 books mostly in Persian language on metaphysical and mystic truths.

Radio Pakistan Lahore Programmes Director Dr Hassan Farooqi who besides being a broadcaster and a researcher is also a prose writer and critic, has evaluated the thoughts of Sultan Bahu under philosophical titles. Important chapter is on the historical and social background of Sultan Bahu’s metaphysical thoughts. A man is a social animal and is affected by its social environment. Sir Syed Ahmad Khan had advocated taking the impact of modern environment. Some authors combated the challenges of their times as a reaction through their intellectual capabilities like Mujadid Ali Sani. He reconstructed Islamic Thoughts as opposed of annihilation of true religion by the Government of that time; Iqbal raised his voice against the policy of negating rights of the Muslims in the subcontinent.

Before shedding light on the teachings of Sultan Bahu, Dr Hassan Farooqi dwells upon the history of Shah Jahan and Aurangzeb’s rule, the era when Sultan Bahu also lived. He ascertains that Shah Jahan’s reign was the golden era. Aurangzeb’s strictness in imposing religion gave rise to creation of jogis among Hindus, asceticism in Christians and Sufism in Muslims.

A man drew him into introversion running away from extremism and violent tendencies. Sufism attracted him and so did Sultan Bahu’s teachings. Sultan Bahu was raised in an orchard. His teacher was his mother Bibi Rasti.

His father Bazeed also guided him in the way of the gnosis of Allah. Sultan Bahu achieved the stages of Suluk (spiritual journey) along with crossing the stages of life. He started his journey from District Jhang, Punjab. He continued preaching in mountains and desert areas. Despite once calling on Aurangzeb, he preferred teaching public privately. He stayed mostly in Saraiki belt for sixty three years. Bahu was neither a fanatic Darwaish nor extra ordinarily absorbed in intoxication (Page 61). He considered the acquisition of all stages of Gnosis and Faqr as allowable only through strict compliance of sharia (Islamic Law).

Dr Hassan Farooqi has reserved a separate chapter on the metaphysics of Ibn-e-Arabi and how it influenced Sultan Bahu indirectly with special reference to his doctrine of Unity of Being. Ibn-e-Arabi doctrine of Unity of Being comprises Tannazulat-e-Khamsa (five descendants – Singularity, La-hut (being within being), Al-Jabroot (Unity emanates from soul), Aalam-e-Misal (Malkoot), Aalam-e-Nasoot (Being, the Being and beyond Being), Aayan-e-Sabita (Pure reality), and Dhat-o-Sifaat. Five hundred years have passed since Ibn-e-Arabi and Sultan Bahu spread their teachings and the Sufis that followed have directly or indirectly accepted their schools of thought. Sultan Bahu has nowhere referred to the indolence he got from Ibn-e-Arabi; the influence seems conspicuous, observes Dr. Hassan Farooqi (Page 100).

Chapter 4 is reserved for Sultan Bahu’s concept of ‘Tauheed’. There is no God except Allah and he is without partners. Theologians and philosophers react in their own way on this basic concept. Sufis and Philosophers emerged with three views; Theism, Pantheism and Seism. Since they derive their views from Quran, the question arises that when evident verses of Holy Quran are quite clear and connote the singular real meaning, then why the people, who ponder over it, are divided into groups? (Page 105). Sufistic way of thinking; Unity of Being and Unity of Manifestation have direct relation with the two well-known concepts of Tauhid i.e., Theism and Pantheism. Unity of Being is derived from Unity of Manifestation from Theism; the former gets its nourishment from Mohi uddin Al-Arabai and the latter from Sheikh Ahmad Sirhindi Mujaddid Ali Sani.

Before shedding light on the teachings of Sultan Bahu, Dr Hassan Farooqi dwells upon the history of Shah Jahan and Aurangzeb’s rule, the era when Sultan Bahu also lived. He ascertains that Shah Jahan’s reign was the golden era. Aurangzeb’s strictness in imposing religion gave rise to creation of jogis among Hindus, asceticism in Christians and Sufism in Muslims

The author of the book under review then discusses these two beliefs in detail. Summary is given by Shah Waliullah Muhaddis Delhvi these two concepts are applied. Sometimes these words refer to different meanings. Sometimes these words refer to the discussions of ‘travels towards Allah’. So one can infer that a Salik (traveller) has reached the station of Unity of Being and another one has attained the station of Unity of Manifestation. In this contest, Unity of Being would imply such a person who has been absorbed in search of ultimate reality. This is the state of absorption where this world of colour and smell meets with all its distinctions and where all those dictates of differences and discriminations are held in abeyance upon which depends the cognition of good and evil, and which are clearly pointed out by sharia and intellect (Page 126).

Chapter 05 discusses Sultan Bahu’s concept of Universe. The topics discussed are the cosmological views of Muslim philosophers, Sufistic concept of Universe, the interpretations of Sultan Bahu and Creation of God and evil etc.

Chapter 06 is interesting as it refers to Sultan Bahu’s notion of a perfect man and chapter 07 looks at large at Sultan Bahu’s concept of knowledge and love. Sultan Bahu studied the works of ancient Sufis to develop his concept of knowledge, he too believed in real knowledge and esoteric knowledge. Sultan Bahu has used the term sentiment of love (Ishq) instead of the consciousness of self which Ibn-e-Arabi believed to be the cause of creation of Universe. Bahu believes in the fact that all this plurality is the fruit of Unity’s evident sentiment of love. It became the cause of creation or manifestation. Since Absolute Being wished to manifest the glories of His beauty and elegance, the inner love of Being Himself inclined to manifest His elegance and majesty, the after passing through spiritual worlds gradually this Universe came into existence.

Sufis were basically mass friendly people. They preferred teaching of their philosophies to an ordinary man. They did not desire the wealth of the Kings who ruled the countries where they lived. They did not believe in accumulating wealth and whatever they had, was distributed it to the poor. In this way their thinking was a little closer to that of socialism. Their message was that of spreading love and peace. That is why many deprived people got converted to Islam as it is generally believed that Sufis were instrumental in spreading Islam in Asia. It is then the descendants of Sufis shrines who started making the shrine as a business. Now hundreds of shrines are spread in the country we live in where people go for prayers and asking for their wishes fulfilled. A lot of money and valuables are given by the visitors to the shrine custodians.

This book and hence this review is dedicated to those people who have courage enough to read, hear and write philosophy and those who have a clear vision of everything through the philosophical spectacles!

The writer is the recipient of the prestigious Pride of Performance award. He can be reached at doc_amjad@hotmail.com