Sultan Bahoo Blog

Sufi Cosmology: A Study in the Light of Teachings of Hadrat Sultan Bahoo

Prof. Dr. Altaf Karim | January 10, 2025

Being a scientist, I can say with great confidence that we are undeniably living in truly exciting times, where the forces of science and technology are dominating and shaping the very fabric of our existence, expanding the boundaries of human achievement. From the smallest microcosms to the vast expanses of outer space, our understanding of the universe is evolving at an unparalleled pace, propelled by the relentless pursuit of knowledge and the unquenchable curiosity of the human mind. With each groundbreaking discovery and technological breakthrough, we are getting closer to unlocking the mysteries of the cosmos and gaining unprecedented control over the material world.

However, on the other hand as a humble student of Sufism, I would assert that we cannot solely rely on our sensory perception, rational understanding, and intellect (Aql). I must confess that despite the exponential expansion of our capabilities to perceive the cosmos through the deployment of powerful telescopes, radio telescopes, and gravitational wave sensors, we are still unable to see beyond the veil of the Big Bang's singularity. To circumvent this limitation, many scientists have conceived the idea of an oscillating universe, merging the concepts of the Big Bang and the Big Crunch into a cyclical event. In this scenario many scientists do not feel the need of recognizing any divine entity that is responsible for running the business of the cosmos. In this pursuit scientists have predominantly relied on intellect (Aql) while overlooking other instruments for acquiring knowledge, such as the heart (Qalb), which is well-established in Sufi traditions. As Allama Iqbal said:

Iqbal uses powerful imagery to represent two significant figures in Islamic philosophy: Bu Ali Sina and Jalaluddin Rumi. To me, here Bu Ali symbolizes modern day’s scientific mind that relies only on rationality, philosophy, and intellect. Bu Ali depicted as being lost in the dust of the camel's path. The “ghubar-e-naqa” (dust of the camel) suggests that despite his intellectual brilliance, Bu Ali is struggling or getting lost in the complexities and limitations of pure reasons of his own limited mind. In contrast, Rumi, representing spiritual insight and mysticism, lifted the curtain of the mehmil and witnessed the majestic beauty. The “parda-e-mehmil” symbolizes the deeper, unseen truths of the spiritual world, which are hidden from the intellectual mind but accessible through spiritual insight, love, and enlightened heart. So, Rumi reaches beyond the material world by grasping the veil of the divine mysteries, suggesting that true understanding of the universe and the self lies beyond intellectual reasoning of mere Aql. Allama Iqbal says:

“Thy bosom has breath; it does not have a heart; Thy breath has not the warmth and fire of life; Thy bosom has breath; it does not have a heart; Thy breath has not the warmth and fire of life; Renounce the path of reason; it is a light That brightens thy way; it is not thy Final goal.”

To behold the beauty of ultimate reality and comprehend its relation to our existence, we must first understand the meaning of true knowledge beyond “Aql”. According to a scholar, true knowledge means the gnosis of Allah and understanding His attributes. He asserts that the fear of God is the only distinction between the knowledgeable (Alim) and the (Ghair Alim). If a person lacks fear of God, even if they possess knowledge of the entire world, they are not considered Alim. So, without developing an eye to recognize Allah’s Jalal (Majesty) and Jamal (Beauty), man cannot find his way to observe and comprehend ultimate reality. 

Furthermore, to elaborate more on it and to illustrate the distinction between a Sufi and a scientist, I would like to share a Hakayat from Maulana Saadi Sherazi (RA). Once, a man was reciting the last verse (30) of Surah Mulk. Surah Mulk is a powerful surah and its final Ayat is testament of its meaning.

’’قُلْ  اَرَءَیْتُمْ  اِنْ  اَصْبَحَ مَآؤُکُمْ غَوْرًا فَمَنْ یَّاۡتِیْکُمْ بِمَآءٍ مَّعِیْنٍ ‘‘

“Say to them: “Did you even consider: if all the water that you have (in the wells) were to sink down into the depths of the earth, who will produce for you clear, flowing water?”

At that moment when this Ayat was being recited, a philosopher happened to pass by and remarked,

“I will dig another well and I will apply all available technology to bring the water up”.

This Ayat shakes the human consciousness and questions, does anyone else another beside Allah has the power to restore these springs of water to you? If none else has this power, and you know well that none has it, then who is controller of the universe. Now, if anyone believes they are at the pinnacle of technology and can manipulate the laws of nature to defy the Will of Allah, or that they possess the intellectual power to achieve any outcome other than the manifestation of Allah’s Jalal (Majesty) and Jamal (Beauty) in the universe, they are mistaken. Scientists often rely solely on worldly means and physical resources to interpret the universe. They count only on physical and material elements for understanding of the universe. However, a Sufi’s vision perceives the Creator behind these worldly means and resources. A Sufi continuously senses an active and ever-living divine presence throughout the continuum of time, recognizing Allah’s presence behind every event and all causes and effects in the universe.

Since the Sufi views the world through the lens of a pure heart (Qalb-e-Saleem) and the fear of Allah, their sphere of knowledge extends beyond that of a scientist or philosopher who relies solely on observation, intellect (Aql), and the belief that the universe can be governed by anyone who develops the ability to manipulate nature’s laws according to their own will. This mindset can, therefore, lead weaker individuals into the slavery of those deemed more powerful. In contrast, an enlightened Sufi, guided by God-consciousness, leads humanity toward the light of true knowledge and ultimate freedom. As Allama Iqbal says: 

“World of soul—the world of fire and ecstasy and longing: World of sense—the world of gain that fraud and cunning blight”

Therefore, to develop a clear understanding of our existence and its relation to the cosmos and its Creator, we must explore Sufi cosmology, which teaches that the creation of the cosmos and mankind serves as a means for manifestation and recognizing of God. This is articulated in the Hadith Qudsi,

“I was a hidden Treasure; I desired to be recognized, so I brought forth creation.”

In this context, Islamic Sufis outline the journey of the Divine Descent and the emergence of the universe and humanity through a series of stages, known as "Tanazzulat-i-Sittah". These stages have been extensively explored by various saints in their writings. For instance, Ibn Arabi elaborates on them in his "Fusoos-ul-Hikam.".

Sakhi Sultan Bahoo belongs to the Sufi tradition, consciously or unconsciously, influenced by Ibn-e-Arabi. Therefore, while embracing the doctrine of Tanazzulat-i-Sittah (six descents), he also interpreted the creation of the universe in the context of the aforementioned Hadith Qudsi, “I was a hidden Treasure; I desired recognition, so I brought forth creation.” Sufi cosmology, as elucidated through the teachings of Sakhi Sultan Bahoo, offers a profound and intricate understanding of the universe and its relationship with the Divine. His teachings provide invaluable insights into the nature of existence, the journey of the soul, and the Divine realities that underpin the cosmos.

At the heart of Sakhi Sultan Bahoo's cosmology lies the concept of wahdat al-wujud, or the Unity of Being. According to this principle, all of existence emanates from and ultimately returns to the Divine source. For Sakhi Sultan Bahoo, the universe is not a collection of separate and distinct entities but rather a manifestation of the Divine Essence, with everything in creation reflecting the attributes and qualities of God. Sakhi Sultan Bahoo, in his Risalah Roohi, narrates the story of the creation of man and his relationship with Allah. Allah says,

“Human is My secret and I am his secret.”

Sultan Bahoo describes the purpose of creation and the six steps of Divine descent which include the journey of soul from spiritual realms to the physical world. He also relates about the Universal Divine Man who is comprehensive of all the levels and the perfect manifestation of Allah.  Sakhi Sultan Bahoo commenced this Risalah with these words,

“O’ dear! May Allah keep you steadfast upon The Right Path in both worlds. Allah says: ‘Kuntu kanzan makhfiyyan fa ahbabtu an urafa fa khalaqtu al-khalqa fa bi arafuni – (I was a hidden treasure and loved to be recognized so I created the world that I might be recongnized.)’

You must know that Kunto (I was) refers to HaHooiyat-The Unknowable and Incomparable world, Kanzen (The Treasure) refers to YaHoot-The First Manifestation, Makhfiyan (Hidden) refers to LaHoot-The world of Absolute Divinity, Fa Aradtu (I intended) refers to Malakut-The world of symbolic forms, Un O’rafa (to be recognized) refers to Jabrut-The world of souls, Fa Khalaq tul Khalq (so I created the creature) refers to Nasut-The physical world of bodies. (My Manifestation completed in) The Entity (of The Insan-e-Kamil) who is the Fountain Head and Eye of The Reality of My HaHooiyat (The Incomparable and Unknowable Divine Essence).”

To further elaborate on these paragraphs from Risalah Roohi, Mr. M. A. Khan translates it as follows:

“However, with His Divine-power of excellence, He made thousand forms of beings of dust particles into the mirror of His majestic (jalāl) and beauty (jamāl), in which He is viewing the display of His Own magnificent Divine-view; He is playing game of passionate-love (‘ishq) with His Ownself;  (He) Himself is view, Himself is viewer and Himself is favourite; and Himself is passionate-love (‘ishq), Himself is passionate-lover (‘āshiq) and Himself is passionately-beloved (ma‘shūq).

O desirous of the truth! If you lift the veil of your arrogance from your being then you will only view the manifestation of the only One Dhāt. This multiplicity and duality that you view, is merely the result of your squint eye.”

Therefore, Sakhi Sultan Bahoo's cosmology encompasses the idea of multiple realms or levels of existence, each corresponding to different stages of spiritual evolution. These realms include Alam-i-Jabrut (Realm of Intelligence), it comprises eternal lights and pure intelligences, further Alam-e-Malakut (Realm of Soul) represents the realm of archetype images, where souls take immaterial forms, and then Alam-i-Nasut (Realm of Physical bodies) which is the physical realm, encompasses material bodies, completing the process of human creation and the manifestation of Allah within humans through various concealed essences and attributes. Each realm represents a distinct aspect of the Divine unfolding, with the ultimate goal being the attainment of fana-fi-Allah, or annihilation in God.

Sakhi Sultan Bahoo's cosmology is centered at the notion of the soul's journey towards union with the Divine. He describes the human soul as a spark of the Divine Light, temporarily obscured by the veils of ego and worldly attachments. Through spiritual practice and inner purification, individuals can awaken to their true nature and embark on the path of return to God.

‘‘This body of yours is the dwelling of Lord so Mystic (Faqeer) look inside – Hoo”

O human being, have you ever pondered upon yourself, your own existence is linked with manifestation of Allah Almighty. Have a deep look into your inner self. Allama Iqbal says:

Sakhi Sultan Bahoo emphasizes the importance of spiritual guidance and the company of enlightened souls (suhba) in this journey, as they serve as beacons of light illuminating the path to Divine realization.

Furthermore, Sakhi Sultan Bahoo emphasizes the importance of love (ishq) as the driving force behind the cosmic order. Love is not merely an emotion but rather the very fabric of existence, binding all creation together in a harmonious unity. Through the experience of divine love, individuals can transcend the limitations of the ego and merge with the Beloved, attaining a state of ecstatic union known as “ishq-e-haqiqi”. Allama Iqbal says:

“One leap by Love ended all the pother, I fondly imagined, the earth and sky were boundless.”

In conclusion, Sakhi Sultan Bahoo's teachings on Sufi cosmology offer a profound and transformative understanding of the universe and humanity's place within it. His emphasis on the Unity of Being, the journey of the soul, and the power of divine love resonates deeply with seekers of truth across cultures and traditions, inviting them to embark on a spiritual quest for self-realization and union with the Divine. I will conclude my speech by reciting some verses of Salaam from my poetry dedicated to Aulia Allah like Hazrat Sakhi Sultan Bahoo (RA) who have always been a beacon of light for mind kind.

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