Abida Parveen: A Versatile Singing Legend of Sub-continent - - Getting Back to The Life After Severe Heart Attack at Doctor's Hospital, Lahore

Abida Parveen: The Most Successful Female Sufi Performer

The Queen of Sufi Music Abida Perveen is a rarity in the world of Sufi music, a female lead performer. Abida Parveen is a singer of Sindhi descent and one of the foremost exponents of Sufi music (Sufiana kalaam). 

Abida Parveen is the finest singer of ghazal, geet and sindhi, seraiki and punjabi kafees. “While khayal and thumri became a part of her childhood training, her effective rendering of folk and traditional music with great sophistication and without losing the basic characteristics of the regional music of sindh has made her a versatile singer.”

Abida Parveen sings in Urdu, Sindhi, Seraiki, Punjabi and Persian, and together with Nusrat Fateh Ali Khan is considered one of the finest Sufi vocalists of the modern era.

Abida Parveen is undeniably a spiritual daughter of great poet, Shah Abdul Latif Bhittai, the greatest sufi poet of Sindh. 

Abida Parveen: Early Life and Music Education

Abida Parveen (Urdu: پروين  عابده) was born in 1954  in mohalla Ali Goharabad in Larkana (Sindh province, Pakistan). Sindh, a land distinguished for its Islamic theology and quiet discourse on females.

Her father, whom she refers to as reverently as Baba Sain, was also a singer and had his own small music school where he taught only male pupils. He was devoted to the Sufi poets and that is from where Abida gets her devotional inspiration. For her the Sufi poets of Sindh and Punjab are the ones who speak of the inner truths of the self and in their poetry, where she finds solace and peace. As she was growing up, Abida attended her father’s music school and that was where her foundation in music was laid.

Master Ghulam Haider Khan, Parveen’s father, realized at early stages the penetrative powers of her voice.  Abida Parveen, as a child, had early education from her father, later she was trained under Ustad Salem Ali Khan of Patiala Gharana. Much of the credit of her grooming goes to her late husband Shaikh Ghulam Husain who was a music director of Radio Pakistan, Hyderabad. She has vastly travelled abroad enthralling her audiences wherever she goes.

Abida Parveen: Early Days of Music Career

Abida Parveen - a name shines brightly in the music galaxy of the sub-continent. Though she is a versatile singer, Sufi music is her forte - a tradition of hundreds of years that seems to have seeped into her very being and soul. She also sings ghazals, Urdu love songs. 

Hyderabad Radio first introduced her in 1977. She is today the most popular and well-known folk and ghazal singer of Pakistan who breathed a new life into ghazal and semi-classical music. She holds an audience of thousands spellbound. Her appearance is a complete reverse of many other stage performers. She begins each number as solemnly as the previous one as the evening progresses, sinking deeper and deeper into her kafi’s and Sufiana kalam of the mystic poets. She is a woman of very few words and asks to be judged only by her music. This folk phenomenon, called Abida Parveen, is deeply religious and profoundly humble.

Abida Parveen: A Versatile Singing Legend

Her command of kafi of sufi poets such as Hazrat Shah Abdul Latif Bhittai, Hazrat Lal Shabaz Qalandar, Hazrat Sacchal Sarmast from sindh, and Hazrat Baba Bulhe Shah, Hazrat Khawja Farid Ganje Shakar, Hazrat Sultan Bahu, Hazrat Mian Muhammad Buksh, Hazrat Ghulam Farid, Hazrat Pir Mehr Ali Shah and Hazrat Shah Hussain from pujab embellishes her versatility. Apart from sufis of Pakistan, Parveen also sings mystic poetry of the Asian Indian subcontinent, which include sufis such as Hazra Amir Khusrau, Hazrat Nizamudin Auliya, Hazrat Kutbuddin Bakhtiar Kaki, Hazrat Moinuddin Chishti and Hazrat Moulana Jalaluddin Roomi from Turkey.

Her contribution to singing Urdu Ghazals has been noteworthy. She has imported the feeling of a gushing stream to rendering of Urdu Ghazal. Eminent Urdu poet Kaifi Azmi has aptly remarked - "Abida Parveen has given new life to Ghazals - her rendition of spiritual Sufi songs has given new dimensions to the art of Kafi and Ghazal singing." 

Professor G.M. Mekhri of Sind University has rightly said that, “Abida Parveen is the spiritual daughter of Great Sufi Saint Shah Abdul Latif Bhittai. She is the truly blessed voice.” Abida has recorded all the poetry of Hazrat Shah Abdul Latif Bhittai, an 18th century poet and composer who blended folk music and classical raga in a style known as kafi from his book called “Shah jo Risalo” according to their respective “Raags” which were also laid down by him. 

Enjoy her most popular "Yar Di Gharoli Bhardi" below:

Abida Parveen: Awards and Recognition

Few days back, Abida Parveen said that she has been getting many offers from Bollywood for singing but this is not the right time to debut in Indian Film Industry.

She has been bestowed many awards notable among them are:

* Shah Abdul Latif Gold Medal
* Sind Graduate Association Gold Medal
* Sachal Sarmast Gold Medal
* Pakistan Television Award
* Qalander Lal Shahbaz Gold Medal
* President's Gold Medal Award for Pride of Performances. 

Abida Parveen: Last Days at Doctor’s Hospital, Lahore

Abida Perveen was admitted at a local hospital after suffering chest pain yesterday (November 28, 2010).

Abida Perveen was admitted at a hospital in Lahore Sunday morning after she suffered a heart attack.

She underwent angioplasty and has been shifted to intensive care unit," the hospital doctors said.

The popular singer has now been out of danger and will be shifted to hospital room after 12 hours, they added.

But just now the TV channels are airing the news of the death of legendary Sufi Singer as on November 29, 2010 at the age of 56, inna Lillah-e-wa-inna Elaihai Rajaoon. May Allah bless her soul with peace and serenity! Ameen 

Death News Verification Note from Author

After searching for the authenticity of the death news of Abida Parveen aired on a Pakistani TV channel; I couldn't find any verification of the news on internet, other TV Channels and online newspapers. Therefore, I feel sorry to post this news without proper verification. Let's hope and pray for the health of legendary Abida Parveen. 

Just now I found a good news for the fans of Abida Parveen on Express News Channel. According to Dr. Haroon of Doctor's Hospital, Lahore; Abida Parveen is recovering from the heart attack and slowly getting stable. She will be hospitalized for 5-6 more days. May Allah bless her with sound health! Ameen.  

Hazrat Baba Bulleh Shah (R.A) - - Master of 'Kafi', Respected Scholar and Sufi Poet of Punjab

Hazrat Baba Bulleh Shah (1680 – 1757) whose real name was Abdullah Shah, was a Punjabi Sufi poet. Baba Bulleh Shah himself became a respected scholar, but he longed for true inner realization. Against the objections of his peers, he became a disciple of Inayat Shah, a famous master of the Qadiri Sufi lineage, who ultimately guided his student to deep mystical awakening.

Biography

Baba Bulleh Shah is believed to have been born in 1680, in the small village of Uch, Bahawalpur, Punjab, now in Pakistan. His ancestors had migrated from Bukhara in modern Uzbekistan . 

At the age of six months, his parents relocated to Malakwal. There his father, Shah Muhammad Darwaish, was a preacher in the village mosque and a teacher. His father later got a job in Pandoke, about 50 miles southeast of Kasur. Baba Bulleh Shah received his early schooling in Pandoke, and moved to Kasur for higher education, to become a student of the prominent professor, Ghulam Murtaza. He also received education from Maulana Mohiyuddin. His spiritual teacher was the eminent Sufi saint, Shah Inayat Qadri. 

Baba Bulleh Shah was a direct descendant of Muhammad (Peace be upon Him) (S.A.W), through the progeny of Shaikh Abdul Qadir Gillani of Baghdad. 

A large amount of what is known about Baba Bulleh Shah comes through legends, and is subjective; to the point that there isn’t even agreement among historians concerning his precise date and place of birth. Some "facts" about his life have been pieced together from his own writings. Other "facts" seem to have been passed down through oral traditions. 

Baba Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538 – 1599), Sultan Bahu (1629 – 1691), and Shah Sharaf (1640 – 1724). 

Baba Bulleh Shah lived in the same period as the famous Sindhi Sufi poet, Shah Abdul Latif Bhatai (1689 – 1752). His lifespan also overlapped with the legendary Punjabi poet Waris Shah (1722 – 1798), of Heer Ranjha fame, and the famous Sindhi Sufi poet Abdul Wahad (1739 – 1829), better known by his pen-name, Sachal Sarmast (“truth seeking leader of the intoxicated ones”). Amongst Urdu poets, Baba Bulleh Shah lived 400 miles away from Mir Taqi Mir (1723 – 1810) of Agra. 

He died in 1758, and his tomb is located in Kasur.

Poetry Style

The verse form Baba Bulleh Shah primarily employed is called the Kafi, a style of Punjabi, Sindhi and Siraiki poetry used not only by the Sufis of Sindh and Punjab, but also by Sikh gurus.

Baba Bulleh Shah’s poetry and philosophy strongly criticizes Islamic religious orthodoxy of his day. At the time worldly corruption had been taken over as oppose to the true teachings of Islam.

Poetry Translated in English:

Bulleh! to me, I am not known

Not a believer inside the mosque, am I
Nor a pagan disciple of false rites
Not the pure amongst the impure
Neither Moses, nor the Pharaoh

Bulleh! to me, I am not known

Not in the holy Vedas, am I
Nor in opium, neither in wine
Not in the drunkard`s intoxicated craze
Niether awake, nor in a sleeping daze

Bulleh! to me, I am not known

In happiness nor in sorrow, am I
Neither clean, nor a filthy mire
Not from water, nor from earth
Neither fire, nor from air, is my birth

Bulleh! to me, I am not known

Not an Arab, nor Lahori
Neither Hindi, nor Nagauri
Hindu, Turk, nor Peshawari
Nor do I live in Nadaun

Bulleh! to me, I am not known

Secrets of religion, I have not known
From Adam and Eve, I am not born
I am not the name I assume
Not in stillness, nor on the move

Bulleh! to me, I am not known

I am the first, I am the last
None other, have I ever known
I am the wisest of them all
Bulleh! do I stand alone?

Bulleh! to me, I am not known

--------------------------------------------------

One more from Baba Bulleh Shah:

Chal Way Bullehya Chal O’thay Chaliyay

Jithay Saaray Annay

Na Koi Saadee Zaat PichHanay

Tay Na Koi Saanu Mannay

***

O’ Baba Bulleh Shah let’s go there

Where everyone is blind

Where no one recognizes our caste (or race, or family name)

And where no one believes in us

***

Ab to jaag Musaffir pyare

Raeen gayi latke taare

Kar le aj karni da weera

Mod na ho si aawen tera

***

Awake, dear traveller, you’ve got to move on.

Trailing its stars, the night is gone.

Do what you have to do, do it today.

You will never be back this way.

Your companions are calling.

Let us go.

***

Awake, dear traveller, you’ve got to move on.

Trailing its stars, the night is gone.

A pearl, a ruby, the touchstone and dice

With all that you thirst by the waterside.

Awake, dear traveller, you’ve got to move on.

Trailing its stars, the night is gone.

A Beacon of Peace

Baba Baba Bulleh Shah's time was marked with communal strife between Muslims and Sikhs. But in that age Baba Baba Bulleh Shah was a beacon of hope and peace for the citizens of Punjab. While Baba Bulleh Shah was in Pandoke, Muslims killed a young Sikh man who was riding through their village in retaliation for murder of some Muslims by Sikhs. Baba Baba Bulleh Shah denounced the murder of an innocent Sikh and was censured by the mullas and muftis of Pandoke. Baba Bulleh Shah maintained that violence was not the answer to violence.

Baba Bulleh Shah also hailed Guru Tegh Bahadur as a ghazi (Islamic term for a religious warrior) and incurred the wrath of the mullas.

Modern Renditions

In the 1990s Junoon, Asia's biggest rock band from Pakistan, has also rendered such poems as Aleph (Ilmon Bas Kareen O Yaar) and Bullah Ki Jaana. Baba Bulleh Shah's verses have also been adapted and used in Bollywood film songs. In 2004, Rabbi Shergill successfully performed the unlikely feat of turning the abstruse metaphysical poem Bullah Ki Jaana into a Rock/Fusion song, which became hugely popular in India and Pakistan. Another version was performed by Lakhwinder Wadali titled simply Bullah. Examples include the songs Chhayya Chhayya and Thayya Thayya in the movie Dil Se..

In the 1990s Junoon, Asia's biggest rock band from Pakistan, has also rendered such poems as Aleph (Ilmon Bas Kareen O Yaar) and Bullah Ki Jaana. Baba Bulleh Shah's verses have also been adapted and used in Bollywood film songs. In 2004, Rabbi Shergill successfully performed the unlikely feat of turning the abstruse metaphysical poem Bullah Ki Jaana into a Rock/Fusion song, which became hugely popular in India and Pakistan. Another version was performed by Lakhwinder Wadali titled simply Bullah. Examples include the songs Chhayya Chhayya and Thayya Thayya in the movie Dil Se..

Now enjoy a video clip of his poetry in punjabi:

Hazrat Ali Hajveri Also Known As Data Ganj Bakhsh and Data Sahib - Spiritual Follower of Hazrat Abul Fazal Mohammad Khatli, in Junaidiya Sufi Order

The great poet Allama Iqbal RA mentioned:
“Fitrat key maqasad ki karta hey nigahbani
Ya benda e sehrai ya mard e kohistani.”

Meanings:
The personnel govern the objectives of nature,
One who is grown up in deserts (loneliness) or in mountains (strict on commitment)!

Abul Hassan Ali Ibn Usman Al-Jullabi Al-Hajvery Al-Ghaznawi or Abul Hassan Ali Hajvery (Arabic: علی بن عثمان الجلابی الهجویری الغزنوی‎) (sometimes spelled Hujwiri), also known as Data Ganj Bakhsh (Persian/Urdu: داتا گنج بخش ) or Data Sahib, was a Persian Sufi and scholar during the 11th century. He extensively contributed to the spreading of Islam in South Asia.

He was born in 400 A.H. in Ghazni (Afghanistan). He belonged to a Syed family (descendant of the Holy Prophet (Peace be upon Him)). He completed his initial learning in Ghazni by memorizing the Holy Quran. Then he studied Arabic, Persian (Farsi), Hadith, Fiqh, Philosophy etc. At that time Ghazni was the centre of learning in Central Asia, and it was the empire of the famous Afghan ruler Sultan Mahmood Ghaznavi.

After finishing the worldly education, he started to search for the spiritual learning. In search for the spiritual education, he wandered many places, and ultimately became spiritual follower of Hazrat Abul Fazal Mohammad bin Khatli, in Junaidiya Sufi Order, who lived in Syria.

In Syria, Hazrat Ali Hajveri (Data Sahib) started his spiritual education under the supervision of Hazrat Abul Fazal, he slept less, ate less, and performed tough contemplations and meditation. After completing his spiritual training, he travelled to many countries and places like Iran, Iraq, Syria, Turkey, Arabia, Azerbaijan etc. There he came across many Sufi saints and dervishes.




Once he intertwined in a spiritual ambiguity and couldn’t solve it. Then he went to the Mazaar (tomb) of Hazrat Bayazid Bistami where he meditated for many days, until he finally solved that spiritual ambiguity. On another same type of occasion he couldn’t get any help from his long meditation at the tomb of Hazrat Bayazid Bistami; therefore, he left for Khurasan (A Province in Iran) and he stayed in a village, where he met a group of Sufi dervishes. Since Hazrat Ali Hajveri (Data Sahib) always wore simple and normal dress; so these Sufi dervishes thought that he was not one of them because they all were wearing specific dress of dervishes. Hazrat Ali Hajveri stayed with them; they ate delicious foods, and gave him a dry bread to eat. They also teased Hazrat Ali Hajveri by throwing crusts of fruits on him. Hazrat Ali Hazjveri addressed God: "O
God! If these people wouldn't be wearing the clothes of your friends
(dervishes), then I wouldn't tolerate their insulting behavior."


During the journey to Syria, he visited the tomb of the great Companion of the Holy Prophet (Peace be upon Him), Hazrat Bilal (May Allah be pleased with him). There he slept for a while and found himself in Makkah, where he saw the Holy Prophet (Peace be upon Him) with an old man. He didn't recognize him and thought who he could be? Then Hazrat Ali Hajveri fell on the feet of the Holy Prophet (Peace be upon Him) and kissed them. The Holy Prophet (Peace be upon Him) knew what Hazrat Ali Hajveri had in his mind, so He (P.B.U.H) told Ali Hajveri "This old man is Abu Hanifa, your Imam."

Later his spiritual teacher Hazrat Abul Fazal ordered him to go to Lahore to convey the spiritual teachings of Islam. He said, "Hazrat Shah Hussain Zanjani is already there for this purpose, so then why should I go to there? Hazrat Abul Fazal said, "It's none of your business, just go to Lahore." So he left Syria and came to Ghazni. From Ghazni he went to Peshawar and then to Lahore, in 1041 A.D (431 A.H). When he reached Lahore, he saw that people are taking a coffin towards the graveyard for burial. He asked who he is. People replied that it is the dead body of Hazrat Shah Hussain Zanjani. After hearing that, he understood why his teacher Hazrat Abul Fazal sent him to Lahore. After reaching to Lahore, he started to preach Islam and built a mosque there.


At that time Lahore was included in the Ghazni Kingdom, whose ruler was Sultan Mahmood Ghaznavi. And the governer of Lahore was Ra'e Raju, who was a Hindu and had many great magical skills. People of Lahore were used to supply milk to Ra'e Raju in big quantity, as a capitation. Once an old woman was on her way to pass before Hazrat Ali Hajveri, holding a pitcher poured with milk. Hazrat Ali Hajveri asked her to give him some milk from that. The woman refused and said that she has to give it to Ra'e Raju. Hazrat Ali Hajveri said: "Give some milk to me; by the grace of God, your cow will produce much more milk than usual". The woman gave him the pot; Hazrat Ali Hajveri drank some milk, and then threw the remaining into the river. The old woman when went to her home, she was surprised to see the breasts of her cow were full of milk again. She poured all of her pots from milk, but still the cow's breasts were full. Soon this news spread all around the Lahore, and people started to visit Hazrat Ali Hajveri, and all people brought milk for him, and he also drank some milk from their pots and then threw the remaining into the river, and all of their cows started to produce more milk. So they stopped to supply milk to Ra'e Raju.

Later Ra'e Raju sent one of his disciples to Hazrat Ali Hajveri, as his disciples also had mystical abilities. That disciple didn't come back, so Ra'e Raju sent another disciple, who also didn't come back. In that way, he sent all of his disciples, but no one came back at all. Finally he himself went to Hazrat Ali Hajveri, in anger. Ra'e Raju challenged Hazrat Ali Hajveri to show him any miracle. Hazrat Ali Hajveri replied: "I'm not a juggler." But Ra'e Raju tried to impress him with his miracles, and started flying in the air; Hazrat Ali Hajveri ordered his shoes to bring him down. So the shoes of Hazrat Ali Hajveri went to the flying Ra'e Raju and started to strike on his head to bring him down. Ra'e Raju was inspired and embraced Islam on his hands. After accepting Islam he changed his name as Shaikh Ahmed Hindi.

When Hazrat Ali Hajveri built a mosque in Lahore, that mosque's front was towards south, and differed from all other mosques of Lahore. So there became a doubt that this mosque's front isn't towards Kaa'ba. The Scholars of Lahore objected over that mosque, but Hazrat Ali Hajveri didn't reply them. When the mosque was built completely, he invited all scholars of Lahore & said to them: "You objected over this mosque's Ka'ba direction, now look by yourself in which direction Ka'ba actually is!" When they looked at the front, they saw Kaa'ba, as they are sitting before Kaa'ba in Makka. All scholars felt ashamed after watching that reality and apologized.

Hazrat Ali Hajveri also built a room adjoining to that mosque, and used that room as Khanqa (Spiritual School). Many unbelievers accepted Islam on his hands; many people touched the higher stages of spirituality under his guidance. He married twice, but both of his wives died soon after marriage. He had a son, named "Hasan".

He stayed in Lahore for 21 years, and then went to Syria to see his
spiritual teacher Hazrat Abul Fazal. He again came back to Lahore after the death of Hazrat Abul Fazal in 453 A.H.

Hazrat Ali Hajveri wrote many books, some of his books are: Diwan-e-She'r; Minhajuddin; Al-Bayan Lahal- Al-Ayan; Israrul Kharq Wal-Mauniyat; Behrul Quloob; Kitab Fana Wa Baqa; Birri'ayat Be-Huqooq-Ullah; Kashful Israr;Sharah-e-Kalam; and Kashful Mahjub.

He died at the age of 65 in 465 A.H., in Lahore.

When Khwaja Moinuddin Chishti came to Lahore in 561 A.H (1165 AD), he stayed at the tomb of Hazrat Ali Hajveri for two weeks, where he meditated. And when he finished his meditation, he said a couplet in Farsi:

Ganj Bukhsh Faiz-e-Alam; Mazhar-e-Noor- e-Khuda
Naqisa-ra Pir-e-Kamil; Kamila-ra Rahnuma

Meaning:

Ganj Buskh (Bestower of Spiritual Treasures) is a grace to the world; amanifester of God's light.
A perfect spiritual teacher for the beginners; a guide for perfected.

Shrine of "Lal Shahbaz Qalandar" in Sehwan, Sind - - A Saint Equally Adored By Hindus And Muslims: Embraced the Qalandar Order of Sufism At Twenty

The mosque that is built in the hearts of the saints
Is the place of worship for all, for God dwells there
(Jalaluddin Rumi)

The original name of ‘Lal Shahbaz Qalandar’ was Syed Muhammad Usman who was born in 1177 AD in Marwand, Iran. His father, Syed Ibrahim Kabiruddin, was a righteous and devout dervish, and his mother was a superior princess. His intimates migrated from Iraq and settled down in Meshed, from where they again migrated to Marwand. During the Medieval era, Meshed and other cities of that region were prominent centres of knowledge, culture and civilization.

In very young age as a teen age boy, Shahbaz Qalandar proved strong religious leanings. He learnt the Holy Quran by heart just at age of seven, and at twenty embraced the Qalandar order of Sufism. ‘Qalandar’ is a type of dervish who is usually dressed in beggars’ clothes, likes poverty and sternness and has no permanent home. Lal Shahbaz Qalandar roamed throughout Middle East and came to Sind from Baghdad via Dasht-i-Makran. In 1263, he arrived in Multan, which at that time was at the height of beauty and splendour. The people of Multan insisted him to stay but he continued his journey southward and ultimately settled down in Sehwan, then a famous centre of learning and popular place of worship for Hindus, in the southern part of Sindh, where he lived in the trunk of a tree on the border of the town. He stayed at Sehwan for six years and during this period he spread the light of Islam, providing direction to thousands of people.

Sehwan is perhaps the town with the oldest continuous existence in Sind. It rises on the top of a conical hill, and nearby lie the ruins of a huge fort supposed to have been founded by Alexander (the Great). Some coins of Alexander’s time are reported to have been found here. Sehwan was the capital of a Buddhist ruler who was brother of Chandragupta II, the third of the Guptan empire in the 4th century AD. From the time of Arab incursion in 712, Sehwan was very important in the history of Sind since it commanded the route from the Upper to the Lower Indus, through which all intruders from either north or south had to pass. And control of the fort was vital to the success of every battle.

Lal Shahbaz Qalandar is an tremendously popular patron saint cherished and adored alike by Hindus and Muslims of Sind. He was a great missionary, mystic, scholar, philologist and poet. Several books in Persian and Arabic on philology and poetry are attributed to him. He was called ‘Lal’ (red) because of his red dress, ‘Shahbaz’ (falcon) due to his noble and divine spirit that soared like a falcon higher and higher in the limitless heavens and ‘Qalandar’ since he belonged to Qalandria order of Sufism and was saintly, exalted and intoxicated with love for eternal being of God. The legend goes that the present fakirs in Sewhan sent him a bowl of milk filled to the edge indicating that there was no room for anything more. But surprisingly, he returned the bowl with a beautiful flower floating on the top. This legend spread far and wide by the time of his death in 1274, after living a good span for 97 years.

The shrine around his tomb, built in 1356, gives a stunning look with its Sindhi kashi tiles, mirror work and two gold-plated doors - one donated by the late Shah of Iran, the other by the late Prime Minister Zulfikar Ali Bhutto. The inner chamber is about 100 yards square with the silver canopied grave in the middle. On one side of the marble floor is a row of about 12 inch high folding wooden stands on which are set copies of Quran for devotees to read. On the other side, beside a bundle of burning “Agarbattis” (joss sticks), are rows of “Diyas” (small oil lamps) lighted by Hindu devotees. The Hindus regarded him as the personification of Bhartihari, the saintly brother of King Vikramaditya, who is believed to have worshipped Shiva at the venue where Lal Shahbaz's shrine is situated with all its splendour and beauty.

Thousands of followers gather around the tomb daily; while every Thursday their number increases and multiplies. Especially at the time of his ‘Urs’ (death anniversary) being a carnival, as well as, a religious event and celebrated every year on the 18th day of Shaában (Eight month of Islamic/lunar calendar), Sehwan springs to life and becomes the centre of attraction of more than half a million pilgrims from all over Pakistan. On each morning of the three days feast, the narrow lanes of Sewhan are packed to capacity as thousands and thousands of pilgrims, fakirs and followers make their way to the shrine to communicate with the saint, offer their tributes and make a wish. Most of the people present wreath and a green chadar (a cloth sheet used to cover a tomb) with Quraánic message in silver or gold threads. Buzzing of verses, singing and dancing in praise of the saint continues till late at night. A devotional dance known as ‘Dhamal’, being a frenzied and blissful whirl of the head and body is a special custom that is performed at the rhythmic beat of the ‘Dhole’ (a big barrel-shaped drum), some of them being of gigantic sized and placed in the courtyard of the shrine. Bells, gongs, cymbals and horns make a thunderous din, and the dervishes, clad in long robes, beads, bracelets and colored head-bands spin faster and faster in a hypnotic trance, until with a final deafening scream they run wildly through the doors of the shrine to the courtyard beyond.

Special dance of 'Dhamal' is shown here in the clip below:

Not only the people gather from all over Pakistan but also the tourists and the foreigners are captivated at this mesmerizing scene and desire to enjoy it again and again. Such were the persons who really touched the highest spiritual experience. Through their transcendence, their relation to God is such that in them the Divine personality seems to reflect itself and through them is revealed to his followers, and the grace of God is dispensed to those who invoke God in his name.

Hazrat Sultan Bahu (Allah Bless His Soul) - - One of The Most Prominent Sufi Saints of Sub-continent And Founder of The Sarwari Qadri Sufi Order

-->Hazrat Faqir Sultan Bahu Awan was the founder of the Sarwari Qadiri Sufi order and is one of the most beloved Sufi poet saints of the Punjab region in what is today Pakistan.

Hazrat Sultan Bahu is one of the most prominent sufi saints of the later Mughal Period in the history of Indo Pakistan subcontinent. He is often called Sultanul Arifin (the Sultan of Gnostics) in the Sufi circles. His family belonging to the tribe of Alvids called Awan and coming from Arabia via Hirat ( Afghanistan ) had settled in the Soon Sakesar Valley of Khushab District in Punjab. His Father, Sultan Bazid, had served in the army of the Emperor Shah Jehan as a high ranking officer and so in acknowledgment to his services he had been awarded a Jagir in the Shorkot area. The family migrated to the place and settled at Qalai Shorkot, a settlement at the bank of River Chenab (now in District Jhang, Punjab). Hazrat Sultan Bahu was born there, probably in 1628 A.D.

Even in the early childhood, it was perceived by all those around him that a strange light shone upon his face which compelled even the Hindus to utter Kalima Tayyiba (there is no god but Allah and Muhammad is His messenger) and embrace Islam in his presence. His father left him when he was just a child but his mother Bibi Rasti, remained alive till he was forty years old.

His mother took great care of his education but it was just irregular because he was often found under the influence of blissful states. It seemed that his education remained informal to the end. Whatever he expressed or wrote after-words, it was in the light of his own spiritual vision and knowledge.

His mother taught him the important sufi exercises of Zikr (invocation of Allah and His Names) and he perhaps needed no more guidance after that. He started to walk the path of Sufis spontaneously. His spiritual experiences and vision improved his mind and spirit with so much knowledge that he far excelled his contemporary Sufi masters and sufi poets in Tasawwuf (Sufism) and Suluk ( all about the Sufi Way and its stations and states). In a book he remarks: Though we have little of formal learning, yet the spirit has been blessed with holiness by esoteric knowledge. In fact he may be called a born saint.

He got married in his early youth and twice or thrice afterwards and had sons and daughters but all this did not deter him from his dervish wanderings, to visit the sacred places and look for the spiritual company of his fellow Sufis.

At the age of thirty he had an extraordinary vision in which he saw Prophet Muhammad ( may peace be upon him ) through the spiritual recommendations and support of Hazrat Ali and Hazrat Shaikh Abdul Qadir Jilani. The prophet himself took his bay'ah and allowed him to pass on the Sufi teachings. He often mentions in his books about his presence in the spiritual meetings presided by the Prophet himself. However, in the treatise "Of the Spirit " he calls Hazrat Shaikh Abdul Qadir Jilani his Murshid ( spiritual director ). He is always lavish in the praise of Hazrat Shaikh and calls himself Qadiri. In his eyes the teachings of the Qadiriya order were most effective for the spiritual development of the disciples. But at the same time it is evidently clear that by the Qadriya order he means the one that he himself represented. He names it "Sarwari Qadiri ".

During the same period when he was a young man of about thirty, the war of succession between Dara Sikoh and Aurangzeb was fought. His later writings are sufficient proof of his moral and spiritual support for Aurangzeb who won and became the emperor. He himself, however, never cared to have any concern with the court or the courtiers.

All his life he kept travelling to the far-flung places initiating disciples and passing on the spiritual knowledge and wisdom to the seekers of truth. He might have written most of the books during such journeys. He never made a permanent Khaneqah during his lifetime.

Sometimes he fell into ecstasy and passed his days and nights in the state of absorption. Many places are still remembered and venerated where he stayed for some long or short periods to contemplate in solitude.

In "Manaqibi Sultani " a few of his journeys have been mentioned. His traveling in Saraiki region up to Sindh, his journey to Delhi where he met the emperor Aurangzeb in the Jamia Mosque and his visits to the tombs at Multan and other cities have been indicated.

He died in 1691 A.D. at Shorkot where he was buried close to the bank of the river. His body had, however, to be transferred twice to other nearby places due to the floods. Now the place he lies buried under a beautiful tomb is called Darbar Hazrat Sultan Bahu (District Jhang, Punjab).

He wrote many books in Persian. He also wrote ghazals and poems in Persian as a well as Abyaat Punjabi. His Punjabi poetry contains spiritual fervour and passionate expression of the exalted state of Divine Love. One is transported to the spiritual domains while one listens to his Dohas in a melodious voice of the singers. About thirty epistles, treatises and books are still available. Almost all of his work has been written under inspiration in his style peculiar to him. Most often he uses "scatter method" diffusing Sufi doctrine and the methods of spiritual realization in his writings

He was the greatest teacher and propagator of Faqr (spiritual poverty) which is the shining guiding star in his teachings. He may be considered one of the greatest Revealers in the history of Sufism.

His Dargah has always been supervised by the Sajjadah Nashins (care takers) of his own family. The present Sajjadah Nashin also belongs to his line.

It is strange that his fame rose and spread world-wide after his death. Only recently Scholars have turned attention to present and interpret his doctrine in a systematic way. The scope to edit, translate, interpret and transmit his work is still very vast. It is hoped that the next generation of sufi scholars and teachers will continue to perform this tremendous job more efficiently.

I quote the verse written on the wall of the mosque adjoining his tomb.
Oh noble Sultan Bahu! in the realm of reality, you are perfect.
Help me in all the spiritual states, in interiority as well
as in exteriority.