function in ajmer (khwaza garib nawaz) :::: majar e sufi in india

Every-day no where in the world at any Astana such a large number of functions and ceremonies is performed as at the Holy Astana of Hazrat Khwaja Gharib Nawaz and that too, in a highly traditional way and strictly in accordance with the Chishtia precepts.

These spiritual programmes are the source of earning, the blessings, pleasure and confidence of the Holy Saint and have proved beneficial for attainment of high spiritual ecstasy and bliss.

Though these functions are performed by Khadims, yet, they have been attended by devotees for their own benefit. Therefore, devotees in large number attend these functions and receive the blessings of the Holy Khwaja and feel enlightened.

If these functions are attended with piety and devotion all the prayers which are made at those timings are sure to be granted.

The detailed description of these functions is given below.

The daily functions and ceremonies which are observed round the clock with great punctually of time begin from early in the morning and continue till late in the evening, are as under :

DAILY FUNCTION :KHIDMAT BEFORE FAZAR PRAYER

About an hour before the 'Salat' of Fajar, Khadims of Khwaja Sahib gather in Begami Dalan with great respect & devotion. This Dalan is towards the East of the tomb and in this Dalan is the main entrance of the Mazar. At the fixed appropriate time all the Khadims stand near the 'Door' entrance. The devotees also follow them and stand with them in a highly honoured manner. One of the Khadims recites 'AZAN', As soon as the Azan ends, the Kalid Bardar opens the lock and then the door. Through this entrance the Khadis enter into the tomb and stand in between the main entrance and a small door which is still closed. Before opening this small door the Kalid Bardar sends Darood and Salam to the Holy Prophet and his descendants and to Huzoor Gharib Nawaz. After this the small door is opended and Khadims enter into the tomb.
After entering into the tomb, they make themselves ready for 'Khidmat'. Some of the stand round the first enceinte of the azar (Grave) some enter in between the space of two enceintes and some enter in between the space of the Holy Mazar and the second enceinte. Now, they remove the flowers and chadar from Mazar, clean the Mazar and its surroundings, offer new chadar and fresh flowers. As soon as this particular ceremony ends, the Khadims standing in between the two ancients and outside the second enceinte start cleaning the floor with 'Farasha' (it is an special dust remover made of Peacock feathers).
During this ceremony devotees are not permitted to enter the tomb. For them the southern door of the tomb is opened from where they are allowed to enter into the tomb and sit silently in the open space near the tomb of Hazrat Bibi Hafiza Jamal daughter of Khwaja Gharib Nawaz.  
When the Khadims finish with the ceremony of Khidmat inside the tomb, then only the devotees are allowed to enter into to the tomb and perform Ziarat of the Mazaar.
This ceremony ends before the call of Azaan for Salat of Fajar. This time is important for offering prayers. Prayers made at this time are sure to be granted.




KHIDMAT AFTER THE ZOHAR PRAYER :
Daily after an hour of Zohar prayer generally at 3 P.M. another ceremony which is also known as Khidmat is performed. At this time, though the doors of the tomb are closed, yet, the southern door, though apparently remains closed, is used for entrance into the tomb.
At the time of this ceremony, devotees are permitted to enter the tomb, they are allowed to keep standing silently in between the space of the walls of the tomb and the enceinte of the Mazar.
At this time in presence of the devotees, after removal of the already presented flowers, chadar, sandal. Atar, Kewara and rose water is presented on the Holy grave.
Khadims who perform this ceremony offer prayers loudly for devotes, after the end of prayers fresh flowers are presented on the Mazar, if needed, the chadar is also changed, After that the floor of the tomb is cleaned in the traditional way.
Ladies are not permitted to enter the tomb during the entire period of this ceremony.




LIGHTNING OR DANKA :


Every day about 20 minutes before Maghrib prayer the ceremony of lighting is held. The way in which this ceremony is performed is that some Khadis bring candles (specially prepared for this purpose) in their hands fro a Hujra (cell or room) near Choti Deg. As soon as from Choti Deg they start moving towards the Holy Tomb drums are beaten.
All the people present in Dargah premises start gathering inside the tomb, those who can not enter the tomb stand outside on either side of the main-entrance in the Begami Dalan.
At this time too, ladies are not permitted to enter into the tomb.
Khadims after touching the candles with the heads of the devotees who keep standing on either side of the way reach inside the tombs with prayers of blessing for devotees on their lips. They place those candles in the lamps. The unlighted candles are now lighted. The lamps in which the candles are placed are four in number.
The Khadims hold those lamps in their hands and keep them above their heads. One of them recite some Persian verses in the glory of the Holy Saint. With the end of those verses the people dispurse and the lamps are placed in four corners of the Holy Tomb.
In the local language this ceremony is called 'Danka'.
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KADKA :
This last ceremony of the day is popularly known as 'Kadka' and is performed in highly significant and traditional way. This is held after about 1 ½ hour of Isha prayer. After this ceremony the door of the main entrance into the Holy tomb is closed and locked.
According to the old tradition, about 20 minutes before closing the main entrance of the Holy Tomb, at a time when about one fifth part of the night had passed, a person loudly calls to ring five and with his voice the clock sounds five times. The Khadims ready to perform this function request the devotees to vacate the tomb, the devotees come out of the tomb and stand on either side of the entrance in a queue. The Khadims then close the other doors from inside and make a search inside the entire tomb to see that there is now no one inside the tomb. After that they start their usual service, at least three Khadis join in this service. They clean the surroundings of the azar in the same way as they do in the morning and evening Khidmat. They come out of the tomb one by one with the sand and dust of the floor kept in a fine cloth and keep the same in a shelf inside Sandal-Masjid.   
When the third and the last Khadim comes out, a person duly appointed, again calls in a loud voice to ring six bells. The bell sounds six times. As soon as the voice of the sixth bell sounds, the Qawal, who stands there ready, start to sing a special song in some old Indian language which is called Kadka. As soon as the last verse of the Kadka is recited, the main entrance of the tomb is closed and locked. The Khadim on duty keeps the key with him and also keeps a watch round the tomb throughout the night.

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MILAD AND QURAN RECITAL
It’s a complete recital of the Holy Quran which takes place
  every day at Jama Masjid and Alamgir Masjid.
--------------------------------------------------------------------------------WEEKLY FUNCTION
On every Thursday after Isha prayer Mehfil-e-Jumerat is organised inside Ahata-e-Noor opposite Begami Dalan. This program starts with 'Zikr' proceeded with Qawali and ends with Fateha. People in large number attend this programme. This programme continues till the main entrance of the tomb is closed.
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MONTHLY FUNCTION 
FATEHA CHHATTI SHARIF
On every sixth of Lunar Month the famous and highly inspiring programmes of Fateha Chhatti Sharif is celebrated within Ahata-e-Noor in front of Begami Dalan. This was founded by the ancestors of Syed Akhtar Moini and Syed Khalid Moini Khadi of Khwaja Sahib. It has become very popular. Those who attend this function realise its solemnity and sanctity and also the benefit which they receive. This program which has its own blessings starts from about 8.30 A.M. in the morning and continues about an hour without any programme of Qawali.
The programme beings with recitation of Quran proceeded with recitation of Shijra (spiritual genealogy of Khwaja Saheb) and then with 'SALAM' and ends with Fateha.
Syed Khalid Moini or his younger brother Syed Tariq Moini recites the Shijra and Salam in a highly impressive voice.
In the evening in every home of the Khadims this Fateha is organised and prayers are offered for the well being of the devotees.
FATEHA OF HAZART GHOUSUL AZAM PIRAN -E- PIR :
On every 11th of the Lunar Month the famous programme, popularly known as Fateha Giarahween Sharif is held. This programme is observed in the home of every Khadim as well as at the Chilla of Piran-e-Piron a Hilly towards south of Dargah Khwaja Saheb.
FATEHA OF HAZRAT Khwaja QUTUBUDDIN :
On every 14th of Islamic month Fateha of Hazrat Khwaja Qutubuddin Bakhtiar-kaki, the first spiritual successor, of Khwaja Sahib whose holy Tombi sat Mahroli-Delhi, is performed between Asar and Maghrib prayer at his own Chilla which is situated at the bank of Ana-Sagar Lake.
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ANNUAL FUNCTION :
Throughout the year, several religious, spiritual and historical programmes are organised and observed at the Holy Astana of Hazrat Khwaja Gharib Nawaz at a large and magnificent scale. These programmes are performed in accordance with Islamic Calendar and are detailed below :
MOHAIR CEREMONIES :
According to the Islamic Calendar the new year commences from 1st of Moharram. This month is known as Moharra-ul-Haram but the new year day is not celebrated in a customary…………………..
1. ANNUAL URS OF HAZRAT KHWAJA QUTUBUDDIN-BAKHTIAR   KAKI 
On 14th of this month, the Annual Us of Hazrat Khwaja Qutbuddin Bakhtiar Kaki, first spiritual successor of Hazrat Khwaja Gharib Nawaz is celebrated at his Chilla situated at Daulat Bagh near Ana agar Lake. Fateha is offered in every home of Khadims.
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2. RABI-UL-AKHIR
In this month the only programme which is known as 'Fateha Giarahwin Sharif' is observed on 11^th day of the month. Lectures on life and teachings of Hazrat Ghonsul Azam Piran-e-Pir are delivered and tributes are paid to him.
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3. JAMA-DI-UL-AKHIR
The death anniversary of Amirul Momeneen Hazrat Syedna AbuBakr siddique, the first successor of the Holy Prophet of Islamic observed at a large scale. Lectures are delivered on his services and sacrifices which he rendered for making the foundation of Islam more and more strong.
Urns of Hazrat Shah Mada is also celebrated on 14th of this month from 25^th of this month begins the celebrations of the Annual Urs of Hazrat Khwaja Gharib Nawaz.
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4. RAJAB
Urs of Hazrat Khwaja Gharib Nawaz is celebrated from
1^st Rajab to 9th Rajab.
a. URS OF HAZRAT HUSAMMUDIN JIGAR SOKHTA
The annual Urs of Hazrat KhwajaHusauddin the grand son of Hazrat Khwaja Gharib Nawaz is celebrated on 14^th of this month by Khadims of Khwaja Sahib at Saber where his Dargah is situated (a place about 90 K.M. from Ajmer).
b. URS OF BIBI HAFIZA JAMAL
The annul Urs of Hazrat Bibi Hafiza Jamal, the daughter of Hazrat Khwaja Gharib Nawaz is celebrated on 19th of this month.
c. URS OF HAZRAT KHWAJA FAKHRUDDIN GURDEZI
The annual Urs of Hazrat Khwaja Fakhruddin Gurdezi, the ancestor of Syedzada Khadis, who is lying buried near Khwaja Sahibis Begami Dalanonthe right side of the main entrance of the tomb is celebrated on 25^th of this month.
d. MIRAJ-UN-NABI (Sal Allaho Alaiyhe Wa Sallam):
On 26th of this month after Isha prayers, a grand function in memory of the greatest event of human history, the 'Miraj is held. Lectures are delivered and after lectures all the people keep themselves busy in prayer throughout the night.
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5. SHABAN
a. ANNUAL URS OF HAZRAT KHWAJA FAKHRUDDIN
Hazrat Khwaja Fakhruddin is the eldest son of Hazrat Khwaja Gharib Nawaz. He spend his life in prayers and mediation at village 'Sarwar' about 60 k.m. from Ajmer and breathed his last in the same village.
His annual Urs is celebrated from 3^rd to 9^th Shaban.
The Khadims of Hazrat Khwaja Sahib celebrate this Urs at his tomb at Sarwar, all the ceremonies of Urs including 'langar' are organised by Anjuman Moinia Fakhria Chistia Khudam Khwaja Sahib Syed Zadgan.
b. SHAB-E-BARAT
The function of Shab-e-Barat is observed in the purely religious tradition as it is observed by the entire Muslim world.
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6. RAMZAN
The sacred month of Ramzan has its own blessings. Muslim all over the world observe fast, become strict in performance of prayers and devote most of the time in recitation of the Quran and in additional prayers. They also perform acts like payment of charity, feeding of poor and giving of alms.
No doubt that every Muslim knows the religious importance of this month, but the Muslim world is not aware of the most important events of Islamic History which took place during this Holy month, as such except at Ajmer no where the functions in memory of those events are held.
The details and importance of those functions is given here.
a. 2^nd OF RAMZAN
The annual anniversary of Khatoon-e-Jannat Hazrat Bibi Fateha the youngest daughter of the Prophet of Islam and the mother of Hazrat Imam Hasan and Hazrat Imam Husain is observed at the Holy Astana of Hazrat Khwaja Gharib Nawaz in a highly dignified way. Lectures are also delivered on her high spiritual status and her sacrifices for Islam.
b. 17^th RAMZAM (BATTLE OF BADR)
17^th Ramzan is the most memorable day of Islamic History. It is the day when the first war between the Islamic forces who were in small number, was fought against the large and a strong army of the 'infidels of Makka. It was the first battle of Righteous under the leadership of the Prophet of Islam against the infidels in which the Rightous came out victorious in a highly miraculous way.

In memory, of the first war of its kind ever fought on this earth for establishment of justice, truth and righteousness by Muslims against the strong and well armed forces of wrong doers, cruel and barbarous people, who could not think of defeat, but faced a shameful defeat at the hands of armless people is celebrated at the Dargah of Hazrat Khwaja Gharib Nawaz on a large scale. Lectures are delivered and prayers are offered throughout the night. The author himself delivers lectures on this great Historical event in Juma Masjid after Isha prayer every year.
c. 19^th OF RAMZAN CONQUEST OF MARKET
In the Holy of Ramzan, the 19^th day highly memorable day of the Islamic History. This is the day when Islamic forces conquered Makka, Where therein is the House of Allah, without any blood shed. This conquest resulted into the conquest of the heart and soul of the people of Arabia. It made easy for the people of Arabia to understand the truth of Islam. They all without any force, far or compulsion, accepted Islam and became the leader of all the Nations of the world.
The conquest of Makka made the foundation of Islam very strong and opened the door of thousands of other types of victories.

This conquest also brought a evolution in human moral and conduct and conquest other human virtues.
Therefore, in memory of this illustrious and distinguished vent many programmes are organised at the Dargah of Ajmer at a large scale.
d. 21^st RAMZAN : THE DAY OF MARTYDOM OF HAZAT ALI
21^st of Ramzan reminds of the Martyrdom of Amirul Momeneen Syedna Hazrat Ali Karam Allahwajho. Therefore, in his memory a large number of Programme including 'free langer' to poor are organised. Lectures are delivered on his love for Islam, his services and sacrifices, his inspiring and illuminating life, his spiritual and temporal status and, like that, tributes are paid to that great personality of Islam.
e. 26^th RAMZAN: THE NIGHT OF REVELATION OF QURAN
26^th day of Ramzan and the night thereafter is the most important night. Its blessings are beyond description, it is the night when the Quran was revealed, as such, it is celebrated all over the world by the Muslims. Throughout the night, the Muslims keep themselves busy in recitation of the Quran and other modes of prayer and worship.
This night is celebrated here at Ajmer in the same manner in which the entire Muslim world celebrates it.
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7. SHAWWAL : ANNUAL URS OF HAZRAT KHWAJA USMAN  HAROON THE SPIRITUAL LEADER OF KHWAJA SAHIBThe spiritual ceremonies of this function are organised on 5^th and 6^thof Shawal.
People from far and near attend the programmes and obtain those special bounties and blessings of Hazrat Khwaja Gharib Nawaz which are bestowed upon devotees during those days.
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8. ZIL HIJJA
a. ANNUAL URS OF HAZRAT KHWAJA ABU SAEED
The annual Urs of the son of Hazrat Khwaja Gharib Nawaz is celebrated on 4th day of the month of Sai Ghat near his tomb in Dargah Sharif.
b. THE DAY OF MARTYDOM OF HAZRAT USMAN
Amirual Momenn Syedna Hazrat Usman was the third successor of the Prophet of Islam. 18th Zil Hijja is observed as the da of his Martyrdom and tributes are paid to him.
Lectures are delivered on his contribution to Islam and Muslims on his spiritual status, on his life and on the services he rendered.
c. THE DAY OF MARTYDOM OF HAZRAT OMAR
This day reminds us of the great services and sacrifices of that soldier of Islam who in history is known as the conqueror of Egypt, Conqueror of Syria, Conqueror of Iran and above all the Conqueror of Jeru-salem (Baitul Muqaddas) and whose name is Ameerul Momeneen Syedna Hazrat Qmar Farook Radhi Alla Anho. He was the 2nd Successor of the Prophet of Islam. He has rendered such invaluable services which have no parallel in Islamic History.
29^th Zil Hijja is the day of his Martyrdom and is observed here at Ajmer on a large scale.

baba bulleh shah say:::::::::::::::::::::::-----------------

1. makke gaya gall mukkdi naahi bhaave so so jumme padd aaiye

ganga gaya gall mukkdi naahi bhaave so so goute khaiye

2. gaya gaya gall mukkdi naahi bhaave so so paandd padh aaiye

bulle shah gall taahiyo mukkdi jado mai nu dilon gawaaiye

3. padh padh aalam faazal hoya kade aapne aap nu padheya hee nai

jaa jaa varrda mandar maseeta kade mann aapne wich vadeya hee nai

aive roz shaitan naal larrda kade nafs aapne naal ladeya hee nai

bulle shah assmaani udd da fad da jeda ghar baitha onnu fadeya hee nai...(x 2)

4. Sir te toppi te niyat khotti, laina kee toppi sir dharke

tasbi firi per dil naa fireya, laina kee tasbi hath farrke

Chille keete per rabb naa mileya, laina kee chilleya wich varrke

bulleya jhaag bina dudh nai jammda bhaave laal hove kadh kadh ke

5. Raati jaage te shaikh sadaave per raat nu jaagan kutte tein ti utte

raati bhonkno bus naa karde fer jaa larran wich sutte

yaar da buha mool na chhadd de bhaav maaro so so jutte

bulle shaah uth yaar mana lei nai te baazi lai gaye kutte tein ti utte

6. naa pooja paath keeti naa ganga nahaya

naa mai paanj namaza padhiya

te naa tasbah khadkaya

naa mai tee ho ho roze rakhe, te naa mei chilla ghumaya

bulle shah nu murshad mileya onne aive hee jaa bakshaya

7. raanjha chaak naa aakho kudiyo ve ainu chaak kehndi sharmava

mai jiya lakh heeraan issnu taa mai kiss ginti wich aava

English Translation

1. Going makka (a holy place for muslims) is not the ultimate even if u offer pray a hundred times
Going to river Ganga (a holy river) is not the ultimate even if u do cleansing a hundred times

2. Going to Gaya (a religious place in India) is not the ultimate even if 100 of worships are done

bulle shah (poet name) the ultimate is when u remove SELF (proud) from ur heart

3. Studied a lot n became a scholar, bt never read abt my self

going on n on in temples n mosques bt never bothered to enter into my heart

Uselessly fight with devil bt never fought with my own ego

bulle shah says, you try to grab heavnly flying things bt doesnt grasp the one sitting at home

4. tasbih (a holy thread king of thing) moved but heart dint, then why to hold tasbih in hand

did chille (dont know meaning) but did find GOD, then why to enter chilles.

bulla says, milk doesnt turn dense without foam, even if it gets red by boiling again n again

5. Religious scholar stay awake at night but dogs also stay awake higher than u

they dont stop from barking in d night, n then they go sleep in yards

they dont leave beloved's doorstep even of they are beatn 100 times

bulle shah says, wake up n make up with the beloved dogs will win the contest, better than u

6. Niether i did worship nor did i take bath in Ganga

Niether i did read 5 Namajas

nor did i get up in the morning

niether did i go for Roze nor did i move chilla

bulleh shah found murshad (a spritual guide), n he ????

7. hey girls, dont call ranjha a shepherd, i shy away frm calling him a shepherd

i am like lakhs otherHeers, who am i, like countless others

sufism

Sufism is basically a religion based on the truth of life. It is a mystic tradition that consists of a varied range of ideas and practices that emphasize on the attainment of divine love and compassion of the heart. In the 14th century, a Sufi saint wrote a book known as the "Principles of Sufism" that defines the essence of Sufism as "a science whose objective is the reparation of the heart and turning it away from all else but God". Universal Sufism has been defined by great Sufi masters as a way to travel to the presence of the Divine force and fill oneself with inner beauty and compassion. Read about the teachings and history of Sufi religion.

History of Sufism
Sufism is said to have been originated near a place called Basra located in Iraq. The Muslims located in this region started off this religion as a path to reach the divine. The divine form who is worshipped in Sufism is Prophet Mohammed and all schools of Sufism consider the Prophet as the manifestation of God. This is one reason why Sufi is considered to have branched from Islam. However, ancient Islamic scriptures have no mention of Sufism in them. Some scholars hold the view that Sufism is the evolution of Islam in a more spiritual and mystic direction. Sufism in its earlier stages was recited and meditated from the Quran.

Sufi Saints in India
India is the land of spiritualism. Some of the major religions of the world have been started over here. Sufism has also been present in India since a long time and even today we find a number of Sufi followers here. Some of the popular Sufi saints of India have been discussed below.

Khwaja Moinuddin Chishti
Khwaja Moinuddin Chisti was one of the most famous Sufi saints in India. He is the founder of the Chishtiya order in India. He was born in Persia and is said to be a direct descendent of Prophet Muhammad. He settled in Ajmer in India from where he preached the principles of Sufism to all. He had a massive following and even today, people irrespective of their religions are adopting his principles of Sufism. Every year, his death anniversary is celebrated in Ajmer at his tomb when thousands of believers gather to pay respect to this great Sufi saint.

Hazrat Nizam-Ud-Din
Another famous Sufi saint of the Chisti order in India was Hazrat Khwaja Nizam-ud-din Auliya, who was popularly known as Hazrat Nizam-ud-Din. His real name was Mohammad and at the age of 20, he became the student of Fariduddin Ganj-i-Shakkar. He was revered saint who is supposed to have been the master of Amir Khusro. His shrine located in Delhi is a popular attraction for Sufi followers.

Bulleh Shah
Baba Bulleh Shah was a revered Sufi saint of India whose real name was Abdullah Shah. He preached his teachings and principles in Punjab. During the time he was at his peak, there was much unrest between Muslims and Sikhs. He preached nothing but the truth and his words of wisdom pacified those affected by the constant tiffs between Muslims and Sikhs. Through his poems, he criticized the orthodox religious systems that were prevalent during his time. His poems were written in Punjabi and Sindhi as these were languages that common people could read and understand.

Sufi Practices
Given below is information about the various practices in Sufism that form a part of this religion.

• Dhikr
  Dhikr is basically about remembering God for all Sufis. According to Islam, one who engages in Dhikr has awareness of God. It basically includes chanting of God's name and reciting sections of the Quran. It has similarities with the Jewish Merkavah practice of meditation used to attain a higher level of consciousness. This can be done through singing, dance, meditative music, swirling, etc. that finally leads to a trance.
• Hadhra
  The Hadhra basically consists of various forms of Dhikr, songs and dances that are used to appeal God and Angels. The word Hadhra is Arabic and it means "Presence".
• Qawwali
  In Sufism, Qawwali is the devotional form of music, which is common in Pakistan, India, Afghanistan, Turkey, Iran, etc. The Qawwali is known for its worldly appeal and transcends all bounds and limitations of countries and different regions. Some of the modern day masters of Qawwali are Nusrat Fateh Ali Khan and Sabri Brothers.
• Sama
  Sama is an Arabic word which means listening. In Sufis, the holy ritual of whirling dance is known as Sama. It is basically an act of devotion that takes a person to a higher level of consciousness. The right kind of music invokes the right kind of emotion which is elated when one does the whirl dance. This helps in the process of contemplating the divine force.
• Khalwa
  Khalwa basically refers to a kind of retreat that a person can experience under the guidance of a Sufi teacher. There is a belief in Sufism that all prophets must have retreated into seclusion at some point of time in order to derive inspiration and divine power. Thus, the Sufis practice retreat in order to concentrate on the divinity of the Almighty.

baba bulleh shah and his think

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. 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 . Bulleh Shah was a direct descendant of Muhammad, through the progeny of Shaikh Abdul Qadir Gillani of Baghdad. A large amount of what is known about 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. 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). 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, 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, Pakistan.

Poetry Style

The verse form Bulleh Shah primarily employed is called the Kafi (Refrain), a traditional style of Punjabi poetry used by Punjabi Sufis and Sikh gurus (such as Guru Nanak and Guru Gobind Singh). In Bulleh’s time, Sufi poets often did not adopt the classical languages of Persian and Urdu, instead choosing to write their verses in Punjabi, Saraiki, and Sindhi – languages of the common folk amongst whom they lived. Although the number is disputed, Bulleh Shah is credited with authoring anywhere from 50 to 150 Kafi, 1 Athwara, 1 Baramah, 3 Siharfi, 49 Oeodh and 40 Gandhan. This appears to be a large body of work; however, this oeuvre is small enough that one could read it all in a few weeks.

What is most striking about Bulleh Shah’s poetry and philosophy is his audacious critique of the religious orthodoxy of his day, particularly the Islamic religious orthodoxy. His poetry is filled with direct attacks on those who claim control over religion, to the point of comparing mullahs to barking dogs and crowing roostersTemplate

Spiritual Purification

Sufis typically spend their lives trying to penetrate the meaning of life while searching for God. Those among them who were poets articulated this exploration through their poetry. ‘Who is the Creator?’ ‘What is the truth?’ ‘What is the meaning of life?’ ‘How can one find God?’ ‘Who am I?’ These are some of the questions Sufis have tried to answer, by dissociating themselves from worldly activity, and moving onto a saintly field where they are no longer bound by conventionally interpreted holy or material boundaries.

Bulleh Shah studied Arabic, Persian and the Quran under his traditional teachers. After that, in an attempt to move to the next level (of mystic realization), he searched for a spiritual guide. Ultimately he found his murshid, in the form of Inayat Shah Qadri. Inayat Shah Qadri (or Shah Inayat, as he is referred to in Bulleh Shah’s poetry) was a Sufi of the Qadri order, who authored many Persian books on mysticism. He was from the Arian cast and grew vegetables to earn a living. Paradoxically, Bulleh Shah was of the much higher Syed caste. Yet, in defiance of tradition, Bulleh Shah accepted Shah Inayat as his spiritual master, and subordinated his life to his lower-caste murshid. Much of Bulleh Shah’s verses about love are addressed directly to his spiritual guide, Shah Inayat.

Religion

Despite being very critical of religion, Bulleh Shah does not denounce religion as a whole. Nor does he appear to be pushing any other structure of thought to supplant religious notions. His ideas, therefore, cannot be placed into the category of secularism or atheism. In reality, Bulleh Shah seems somewhat critical of all persons in authority - including intellectuals, academicians and jurists - who create obstacles and needless complexities for common people in discovering love, and through love, discovering God. Bulleh Shah preaches an uncomplicated conception of humanity, as the common connection through which persons of all faiths, creeds and opinions can attain a superior and more pure existence, eventually coming closer to God.

Humanist

Bulleh Shah’s writings represent him as a humanist, someone providing solutions to the sociological problems of the world around him as he lives through it, describing the turbulence his motherland of Punjab is passing through, while concurrently searching for God. His poetry highlights his mystical spiritual voyage through the four stages of Sufism: Shariat (Islamic Law), Tariqat (Observance), Haqiqat (Truth-Essence) and Marfat (Union or God knowledge). The simplicity with which Bulleh Shah has been able to address the complex fundamental issues of life and humanity is a large part of his appeal. Thus, many people have put his kafis to music, from humble street-singers to renowned Sufi singers like the Waddali Brothers and Abida Parveen, from the synthesized techno qawwali remixes of UK-based Asian artists to the rock band Junoon.

Bulleh Shah’s popularity stretches uniformly across Hindus, Sikhs and Muslims, to the point that much of the written material about this Muslim thinker is from Hindu and Sikh authors.

A Beacon of Peace

Baba Bulleh Shah’s time was marked with communal strife between Muslims and Sikhs. But in that age Baba Bulleh Shah was a beacon of hope and peace for the citizens of Punjab. While 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 Bulleh Shah denounced the murder of an innocent Sikh and was censured by the mullas and muftis of Pandoke. Bulleh Shah maintained that violence was not the answer to violence.

Bulleh Shah also hailed Guru Tegh Bahadur as a ghazi (Islamic term for a religious warrior) and incurred the wrath of the mullas. In one of his poems, he also writes “I don’t talk of here and there, I will say the truth only; Had there not been Guru Gobind Singh all the Hinds would have got circumcision” in reference to not what the Sikhs did for the Hindus, but against oppresion and tyranny.

Banda Singh Bairagi was a contemporary of Bulleh Shah. In retaliation for the murder of Guru Gobind Singh’s two sons by Aurangzeb, he sought revenge by killing common Muslims. Baba Bulleh Shah tried to convince Banda Singh Bairagi to renounce his campaign of revenge. Bulleh Shah told him that the same sword which fell upon Guru Gobind Singh’s sons and innocent Sikhs also fell upon innocent Muslims. Hence killing innocent Muslim was not the answer to Aurangzeb’s reign of oppression.

Modern Renditions

!n the 1990s Junoon, Asia’s biggest Sufi rock band from Pakistan, has also rendered such poems as Aleph (Ilmon Bas Kareen O Yaar) and Bullah Ki Jaana. 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. Another version was performed by Lakhwinder Wadali titled simply Bulla. Examples include the songs Chhayya Chhayya and Thayya Thayya in the movie Dil Se.

Few translations of his work,

Neither Hindu nor Muslim,
Sacrificing pride, let us sit together.
Neither Sunni nor Shia,
Let us walk the road of peace.
We are neither hungry nor replete,
Neither naked nor covered up.
Neither weeping nor laughing,
Neither ruined nor settled,
We are not sinners or pure and virtuous,
What is sin and what is virtue, this I do not know.
Says Bulhe Shah, one who attaches his self with the lord.
Gives up both hindu and Muslim.

Bullah is neither Rafzi nor Sunni, nor learned
nor an intellectual nor a Jaini.
I have learnt the lesson of love of God alone.
People say : Bulleh is an Infidel (Kafar)
and an idol-worshipper.
But in the Lords court, both the Momin and Kafar
(Believer and un-believer) are treated alike.

I am free, my mind is free,
I am neither a sick person nor a physician
Neither a believer nor an infidel
Nor a mullah or syed
In the fourteen spheres I walk in freedom
I can be imprisoned nowhere.

I know not who I am
I am neither a believer going to the mosque
Nor given to non-believing ways
Neither clean, nor unclean
Neither Moses not Pharaoh
I know not who I am
I am neither among sinners nor among saints
Neither happy, nor unhappy
I belong neither to water not to earth
I am neither fire, not air
I know not who I am

The more we read his poetry, the more our hearts are enlightenened and our minds are opened to the world of Sufi thoughts!

derwishi calander

sufi

a way to generate hidden power of god.