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Sultan-ul-Arifeen Sultan-ul-Faqr Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh belonged to the 'Awan' tribe and Awans' genealogical tree goes back to Hazrat Ali Karam Allah Wajhul Kareem. Awans are Hazrat Ali's progeny from wives other than Hazrat Fatima Razi Allah Anha.
Sultan-ul-Arifeen Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh used to write a few introductory lines about himself in the preface of all his books, just as other authors of his age did, and then put light on the objectives of the book. Wherever, he has given his introduction, he has always written 'Awan' with his name. In Noor-ul-Huda Kalan he says; "the writer of this book Sarwari Qadri Faqeer Bahoo, Fana-Fi-Hoo, son of Bazayad Mohammad, commonly known as Awan, resident of Qilla Shore (Shorekot, may Allah save it from all troubles and mischieves) always says truth."
The same lines, with the change of a few words, are written in almost all his books which prove that he belonged to Awan tribe.
Who were Awans and how did they reach India? Sultan Hamid Ali writes in his book "Manaqib-e-Sultani" that Awans are descendants of Hazrat Ali Karam Allah Wajhul Kareem. When Sadaats (Holy Prophet's progeny through Hazrat Fatima Razi Allah Anha) left Arab due to troubles and started living in different areas of Iran and Turkistan, the Awan tribe helped them in that time of trouble, as they were their close relatives, that is why, their family name changed from Alvis and Hashmis to Awans which means "those who helped the Sadaats". Sadaats continued their religious obligations of preaching Islam, even when, they left Arab but Awans indulged in wars and battles and captured Harrat. Qutb Shah, the ancestor of Awans, died while he was the ruler of Harrat. The title 'Shah' is usually a part of the names of Sadaats but Awans also use this title.
When Sadaats migrated to Kharasan, Awans accompanied them and entered Punjab through river Indus and the mountains of Kala Bagh. Here also Sadaats remained cut off with material statuses and kept engaged in religious preaching, thus Bukharies in Uch Sharif, Gillanis in Bhot Mubarik, Shirazis in Chohan Saidan Shah and Hamadani Sadaats in Danda Shah Billawal guided people towards Islam and benefited them. While Awans captured Kala Bagh and occupied the Hindu forts of Malik Dhani, Potowar, Koh Pakharo, Valley of Son Sakesar, Koh Patao, Koh Tawa, Koh Khaon and settled here. The Hindus of these areas accepted Islam due to the influence of Awans. Now Awans are in majority in these Areas.
Professor Ahmad Saeed Hamadani has elaborated about Awans and their forefather Mir Qutb Shah in his book "Ahwal-o-Maqamat-e-Sultan Bahoo", he says:
|"When Sultan Mehmood Ghaznavi left for India to attack Somnath, a troop of Alvis headed by Mir Qutb Shah (or Mir Qutb Haider) requested to accompany him. Sultan Mehmood allowed them and entitled them 'Awan'. Afterwards, they became known by this title…..Awans fought valiantly in this battle, so Sultan Mehmood was very happy with them. When they returned back, Mir Qutb Shah (or Mir Qutb Haider) requested Sultan to allow them to crush the Rajput landlords and Nawabs who ruled other areas of the country. Sultan accepted the request, so Mir Qutb Haider attacked the Janjuwas and Chohans who ruled the surrounding areas of present Potowar and Kohistan-e-Namak and drove them down the mountains. Awans captured and got settled in the beautiful valleys of these mountains. Now they were known as Qutb Shahi Awan".|
Mir Qutb Shah is actually the person after whom Awans are called Qutb Shahi Awans. Under his leadership, Awans joined the army of Sultan Mehmood Ghaznavi and then settled in the valley of Saun Sakesar. Professor Ahmad Saeed Hamadani writes;
|"Mir Qutb Shah's genealogy traces back to Hazrat Imam Mohammad Bin Hanfia Razi Allah Anhu, son of Hazrat Ali Karam Allah Wajhu. His ancestors helped and protected Fatmi Sadaats, fought for them and thus reached Afghanistan with them and settled in Harrat. Afterwards, they joined the army of Sultan Mehmood in his reign. The progeny of Mir Qutb Shah flourished in Potowar, they got the daughters of the defeated Rajas converted into Muslims, married them and had children. These newly converted Muslims and the tribes, who earlier came with Qutb Shah were now relatives, as they got inter married and had children. They related themselves to Mir Qutb Shah who was the source of link between them and the most famous and outstanding person among them. Even now, they call themselves Qutb Shahi Awans, wherever they reside. Although, it is known that Mir Qutb Shah lived in Anga in the Valley of Saun, Tehsil Naushehra, district Khaushab, Punjab Pakistan, but nothing about the year of his arrival, period of his stay here, year of death, or his shrine is mentioned by the writers".|
Sultan Hamid Ali writes the genealogical tree of Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh in his book "Manaqib-e-Sultani" as:
|Sultan-ul-Arifeen Hazrat Sakhi Sultan Bahoo son of Hazrat Bazayed Mohammad son of Shaikh Sultan Fateh Mohammad son of Shaikh Allah Ditta son of Shaikh Mohammad Tameem son of Shaikh Mohammad Mannan son of Shaikh Mohammad Moghla son of Shaikh Mohammad Paida son of Shaikh Mohammad Saghara son of Shaikh Mohammad Anun son of Shaikh Mohammad Sala son of Shaikh Mohammad Bahari son of Shaikh Jaimoon son of Shaikh Mohammadd Hargan son of Shaikh Anwar Shah son of Shaikh Mohammad Amir Shah son of Shaikh Qutb Shah son of Hazrat Aman Shah son of Hazrat Sultan Hussain Shah son of Hazrat Shaikh Feroz Shah son of Hazrat Mehmood Shah son of Hazrat Shaikh Fartak Shah son of Hazrat Shaikh Nawab Shah son of Hazrat Shaikh Darab Shah son of Hazrat Adham Shah son of Hazrat Shaikh Abeek Shah son of Hazrat Shaikh Sikandar Shah son of Hazrat Shaikh Ahmad Shah son of Hazrat Hajar Shah son of Hazrat Ameer Zubair son of Hazrat Ali Karam Allah Wajhul Kareem bin Abu Talib. (Manaqib-e-Sultani)|
The genealogy of Awans is correct and agreed upon by everyone upto Mir Qutb Shah (or Mir Qutb Haider) but before that, there is some doubt. Another genealogical record given by Malik Sher Mohammad, a member of Kala Bagh family, in his book "Tareekh-ul-Awan" is different from that mentioned in 'Manaqib-e-Sultani'. According to Sultan Hamid the lineage of Awans reach Hazrat Ali Karam Allah Wajhu through his son Ameer Zubair Razi Allah Anhu while Malik Sher Mohammad says that it reaches Hazrat Ali Karam Allah Wajhu through his son Mohammad Bin Hanfia Razi Allah Anhu. The lineage given by Malik Sher Mohammad in 'Tareekh-ul-Awan' is as under:
|"Mir Qutb Shah son of Shah Ataa Allah Ghazi son of Shah Tahir son of Shah Tayyab Ghazi son of Shah Mohammad Ghazi son of Shah Umar Ghazi Son of Shah Malik Asif Ghazi son of Shah Batal Ghazi son of Abdul Mannan Ghazi son of Mohammad Bin Hanfia son of Hazrat Ali Karam Allah Wajhu son of Abu Talib".|
Sultan Hamid, while writing the lineage of Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh in Manaqib-e-Sultani, says that the lineage traces back to Hazrat Ali in 28 steps through his son Ameer Zubair but none of reliable books of history (e.g. Mu'arif Ibn-e-Qateeba, Tareekh-e-Tibri) mentions any son of Hazrat Ali Karam Allah Wajhu by the name of 'Ameer Zubair' and neither any of his grand son by the name of 'Hajar Shah' is known. Some people solved the confusion by concluding that Abu Zubair must be the Kuniat (patronymine) of Hazrat Mohammad Bin Hanfia that is why, some people have written only Zubair instead of his full name.
|Mohammad Sarwar Khan Awan disagrees with both of the above mentioned lineages. In his book 'Waadi Saun Sakesar (Tareekh, Tehzeeb, Saqafat)', he writes:|
|"It is historically proved that Awans are descendants of Hazrat Ali karam Allah Wajhu and their lineage reaches him through his son Hazrat Abbas Alamdar Razi Allah Anhu. Some historians and writers have ignored all the historical witnesses and tried to prove Awans the descendants of Hazrat Mohammad Bin Hanfia just on the basis of assumptions, which has made the history of Awans doubtful. Some references are given below which will prove that Awans are progeny of Hazrat Abbas Razi Allah Anhu and that their forefather was Qutb Shah Baghdadi instead of Malik Qutb Haider:|
|According to the historians, only five sons of Hazrat Ali had families, the rest either didn't have children, were dead before marriage, or martyred in some battle. It is clearly written on page 377, chapter "Matum", of the book "Roza-tu-Shohada" (published by Noval Kishwar) "only five sons of Amir (Hazrat Ali) were left, Hassan, Hussain, Mohammad Akbar (generally known as Mohammad bin Hanfia), Abbas Shaheed and Umar Ataraf Razi Allah Anhum".|
|In the book "Sanaqib-ul-Mehboobeen" (published in Persian by Mohammadi), it is written on page 11, chapter about Hazrat Ali that: "the family of Hazrat Ali Karam Allah Wajhu continued from his five sons only, who were Imam Hassan and Hussain, Mohammad bin Hanfia, Mohammad Abu-al-Fazal Abbas and Umar Ataraf Razi Allah Anhum".|
|According to the books "Nasab-ul-Aqwam" (published in Arabi in Iran), "Zikr-ul-Abbas" and "Mirat-ul-Asrar", the family of Hazrat Ali continued from his five sons Imam Hassan and Hussain, Abbas Alamdar, Mohammad bin Hanfia and Umar Ataraf.|
All the above given references prove that Hazrat Ali's lineage continued from these five sons only. According to "Kitab-ul-Takhfeed", children of all his sons are called Alvis, although in Hind the progeny of Husnain Kareemain Razi Allah Anhum are called Syeds and those of other sons are called Alvis.
According to the books "Meezan Hashmi", "Meezan Qutbi" and "Khulasa-tul-Ansaab" also, Qutb Shah, the ancestor of Awans, was descendant of Hazrat Abbas bin Ali Razi Allah Anhu. The actual statement of this book is:
|Meaning: "Awans are from Alvis and there lineage is "Awn bin Ali bin Hamza bin Tayyar bin Qasim bin Ali bin Jafer bin Hamza bin Hassan Bin Abdullah bin Abbas bin Ali Karam Allah Wajhu bin Abu Talib Hashmi Qureshi". Awn Bin Ali, who was also known by the name of 'Qutb shah' and Ali bin Qasim Abdul Ali Abdul-Rehman Ibrahim' belonged to Baghdad. He and his family came from Baghdad to India and stayed here for some time. Some of his children got known by the title of 'Alvi' and some by 'Awan'."|
Mohammad Sarwar Khan Awan gives reference of the Persian book "Meezan Hashmi" while writing the life history of Qutb Shah in his book "Wadi Saun Sakesar (tareekh, Tehzeeb, Saqafat)". The same statement is given below in English:
|"His real name was 'Awn' and belonged to the progeny of Hazrat Abbas bin Ali Razi Allah Anhu. His wife Ayesha was the real sister of Hazrat Shaikh Abdul Qadir Jilani Razi Allah Anhu's mother Hazrat Fatima Rehmat-ul-Allah Alayha. At first, Hazrat Awn belonged to Imamia sect. After the birth of his son Gohar Ali, some doubts occurred in his mind about this sect. He had long discussions with scholars of different sects but was not satisfied, rather their answers confused him more. Then in 471 Hijri Ghaus-ul-Azam Hazrat Shaikh Abdul Qadir Jilani Razi Allah Anhu was born to his wife's sister Hazrat Fatima Rehmat-ul-Allah Alahya. One day, Awn went to her home with his wife, when he saw the beautiful face of Ghaus-ul-Azam, the Imamia faith was erased from his heart at once. He joined the sect of Ahl-e-Sunnat and offered prayer by their way on the same day and remained on this faith till Ghaus-ul-Azam's grand status became known to the whole world and Muslims from all around started having allegiance on his hands. Hazrat Awn also took oath of allegiance at his sacred hands but kept it secret from his companions unless he reached at the status of Qutb-e-Maddar. He shared this secret with his elder son Goher shah, who also took oath of allegiance at Ghaus-ul-Azam's hands. After a few days, they declared it openly that they have joined the Ahl-e-Sunnat sect leaving the Shiah sect and have become the disciple of Ghaus-ul-Azam. Hazrat Awn then took his whole family to Hazrat Shaikh Abdul Qadir Jilani Razi Allah Anhu and all of them took oath of allegiance at his hands. Ghaus-ul-Azam ordered some of them to stay in Baghdad and some of them to travel to India. Obeying the orders, Hazrat Awn set for India with his sons Abdullah and Mohammad. Hazrat Awn promoted the Qadri order in India, while his stay here and was entitled as 'Qutb Shah' because of his status of Qutb-e-Maddar. Disciples of Hazrat Ghaus-ul-Azam Razi Allah Anhu already called him 'Qutb', the Indians added Shah to his name.|
Then Qutb Shah returned to Baghdad on the orders of Hazrat Ghaus-ul-Azam. Here, he fell ill with diarrhea. Hazrat Ghaus-ul-Azam came to see him. He died on Friday 3rd Ramadan 552 Hijri. Ghaus-ul-Azam said his funeral prayer. He was buried in the Quraish Tomb. His son Gohar Ali had four children. Gohar Ali, commonly known as 'Golarah', settled in sub continent with his family according to the orders of Hazrat Ghaus-ul-Azam. His progeny is still in Sub continent. The large number of devotees of Ghaus-ul-Azam in the Subcontinent is due to the services of Hazrat Awn and his children to promote the Qadri order here. Hazrat Awn also stayed in Harrat for some time before the progeny of Hazrat Ghaus-ul-Azam came here.
According to the books 'Meezan Qutbi', 'Meezan Shahi' and 'Khulasa-tul-Nisaab' Qutb Shah belonged to the progeny of Hazrat Abbas Alamdar Razi Allah Anhu. He was born in Baghdad, travelled to India and Harrat, then returned to Baghdad, died and got buried there. His children still live in India. On the contrary some Awan writers have tried to prove without any evidence that Awans were children of Hazrat Mohammad bin Hanfia and were entitled 'Awans' by Sultan Mehmood Ghaznavi on their services in his army. These are mere suppositions as they have not given any evidence from authentic books of history to prove their statement. Their point of view is based on the exaggerated stories of story tellers. ("Waadi Saun Sakesar-(Tareekh, Tehzeeb, Saqafat)" by Malik Sarwar Awan published by National Institute of Lok Virsa Islamabad and Al-Faisal publishers, Urdu Bazar Lahore).
Doctor Abdul Majeed Sindhi writes in his book "Pakistan main Soofiana Tehreekain" that Syed Qutb Shah Baghdadi was a Khalifah of Hazrat Shaikh Abdul Qadir Jilani Razi Allah Anhu and he got the robe of Khilafat directly from him. Then he gives the details as:
|Hazrat Syed Awn Qutb Shah Alvi Baghdadi Rehmat-ul-Allah Alayh is also known by many other names such as Ali, Awn, Abdul Rehman, Abdul Ali, Ibrahim, and Qutb Shah. His lineage reaches Hazrat Ali as follows:|
Syed Awn bin Qasim bin Hamza Sani bin Tayyar bin Qasim bin Ali bin Hamza Al Akbar bin Hassan bin Abdullah Madni bin Abbas Alamdar bin Hazrat Ali Karam Allah Wajhu. Hazrat Qutb Shah was born in 419 Hijri (1028 A.D) and died on 3rd Ramadan 552 Hijri (1161 A.D). He is buried in the tomb of Quraish. His progeny lives in Sub continent, Arab and Iran in large number. Awans of Pakistan claim to be his progeny. (Page 78)
Despite of all these controversies and differences in the lineage of Awans, the facts which are authentic and accepted by all are that all their genealogical trees reach Qutb Shah who is doubtlessly considered as forefather by all the Awans, where ever they are. And it is also unanimously accepted that Awans are children of Hazrat Ali Karam Allah Wajhu from wives other than Hazrat Fatima Razi Allah Anha.
As far as Sultan-ul-Arifeen Sultan-ul-Faqr Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh is concerned, he does not believe in racial discrimination. He has never boasted the superiority of Awans being the progeny of Hazrat Ali Karam Allah Wajhu in his books, rather he says:
|Faqeeri does not depend on being Syed or Quraish, it is attained by mystic and Divine Knowledge. (Noor-ul-Huda Kalan)|
|Faqr is not ancestral property so no one can inherit it. (Ain-ul-Faqr)|
|If you want to be Syed and Sardar (the ruler) then you must follow the footsteps of your great ancestors (sufies saints).|
|The status of gnosis (divine knowledge) is attained only by the grace and favour of Allah. He bestows this favour on anyone He wants. It is neither related with family and nobility, nor with titles but with eagerness of heart (for Allah). It is related with courage and sincerity not with being Syed or Quraishi. (Noor-ul-Huda Kalan)|
Ancestors of Sultan-ul-Arifeen Sultan-ul-Faqr Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh lived in Anga, a village in Valley of Saun Sakesar (Tehsil Naushehra, District Khoshab, Punjab Pakistan). Their shrines and remains of their houses can still be found in Anga and its vicinity. The shrine of Sultan-ul-Arifeen's grand father Hazrat Sakhi Sultan Fateh Mohammad is in the graveyard of Anga. The shrine of Sultan-ul-Arifeen's grand mother is also nearby. Across the road, there is an old graveyard where the grave of his maternal grand father is present.
Sultan-ul-Arifeen Sultan-ul-Faqr Hazrat Sakhi Sultan Bahoo's father's name was Sultan Bazayed Mohammad Rehmat-ul-Allah Alayh. Sultan-ul-Arifeen usually gives his introduction in the beginning of his books as meaning: "Book by Faqeer Bahoo, son of Bazayed Mohammad commonly known by the name of Awan."
Hazrat Bazayed Rehmat-ul-Allah Alayh was a soldier by profession and held a special position in the army of Mughal emperor Shah Jahan. He was a pious and virtuous Hafiz-e-Quran. He spent his early life in Jahad.
In the later age, Hazrat Bazayed left the royal court silently and married one of his relative woman Bibi Raasti Rehmat-ul-Allah Alayha. She was an Arifa Kamila (perfect knower of Allah) and was known for her piety in the family. She usually remained busy in prayers and Zikr. The remains of the place, where she used to remain absorbed in the Zikr of Ism-e-Allah Zaat, can still be found near a spring in the valley and is famous in Anga.
Sultan-ul-Arifeen shows great devotion and love towards his mother in his books. He says "thousands of blessings of Allah upon Bibi Raasti for naming me Bahoo".
Meaning: Raasti was adorned with the virtues of truth and veracity. May Allah bless her with salvation.
Bibi Raasti was stationed at the highest level of Faqr i.e Fana Fi Hoo (annihilated in Hoo). She was informed of Hazrat Sakhi Sultan Bahoo's grandeur and spiritual status before his birth and his name "Bahoo" (one with Hoo) was revealed to her, so she named him Bahoo in obedience to Allah's orders.
Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh got his early spiritual education from his mother. In Mehek-ul-Faqr Kalan, he says: "My mother's eyes bled while Zikr. I also experienced this state. It is called Divine presence".
Hazrat Bazayed was impressed by Bibi Raasti's spirituality and piety. He was also of the age when a person gets serious about his life and estimates what use has he made of his life. Eternal Divine benevolence also attracted him, so he left the activities of material world and decided to spend the remaining life in remembrance of Allah only. So, he left his home and went to Multan. Here he was caught by the state servants who were already in his search as he had run away from the army and his description was publicized everywhere by the state. He was presented before the ruler of Multan who was very impressed by his appearance, dress and his mare. He released him and fixed a daily stipend of Rs. two for him. He stayed in a small house in Multan and spent rest of his life in prayers and remembrance of Allah and thus reached the highest levels of closeness to Allah. As Ghaus-ul-Azam Shaikh Abdul Qadir Jilani says: "So the person whom Allah's Divine favour attracts towards Him directly without any medium, doesn't need hard mystic exercises and he reaches Allah in no time. Wisdom or intelligence is like a lame horse in this way. Allah is the possessor of greatest favours and benevolence, and bestows this favour upon whom so ever He desires. (Manaqib-e-Sultani)
While Hazrat Bazayed's stay in Multan, war broke between Raja Marwat and the ruler of Multan. Hazrat Bazayed was not asked to fight, but he himself approached the ruler of Multan, equipped with arms riding his mare, and offered his services. The ruler asked "which battalion or group of army would you like to join?" he replied "Since, I have been taking the pay alone, so I will do alone, whatever I can". Everyone present in the court smiled on his offer, but the ruler allowed him to do, what he wanted. He requested the ruler to show him the picture of Raja Marwat and someone's company to show him the way. The ruler granted both his requests. He set on the way with an escort but when they reached the fort of Marwat, he asked him to go away. Hazrat Bazayed crossed the wall of fort in just one jump of his mare and rode directly to the court of Raja Marwat, cut his head and put the head in a bag, in the presence of all the courtiers. All this happened so quickly that everyone in the court was struck with consternation and no one had the courage to stop him. When Hazrat Bazayed returned to Multan with the head of Raja Marwat, everyone was surprised to see this miracle. This heroic deed of him was soon known to everyone. When his fame reached Dehli, Shahjahan ordered him to return back and join the army again but he refused and requested to let him spend the rest of his life in remembrance of Allah. Not only his request was granted but was also awarded with a 25 thousand acre land in Shorekot as a reward for his previous services. He left Anga and shifted to Shorekot with his wife Hazrat Raasti Bibi Rehmat-ul-Allah Alayha.
The year of death of Hazrat Bazayed and Bibi Raasti is not mentioned in any book of history. Although, it is written in Manaqib-e-Sultani that Hazrat Bazayed died in the childhood of Sultan-ul-Arifeen, but Bibi Raasti was alive till Sultan-ul-Arifeen reached the age of 40 years.
The shrines of Sultan-ul-Arifeen's parents are in Shorekot and also famous by the name of "Mizar Mubarak Mayee Baap Hazrat Sakhi Sultan Bahoo". There is no doubt that these shrines are of the parents of Hazrat Sakhi Sultan Bahoo, but due to a mistake in 'Manaqib-e-Sultani' a confusion has been arisen about the shrine of Bibi Raasti Rehmat-ul-Allah Alayha. According to the writer of Manaqib-e-Sultani her shrine is in Multan. Sultan Hamid writes in Manaqib-e-Sultani:
|"The shrine of the father of Hazrat Sakhi Sultan Bahoo is in Shorekot, which is the birthtown of Sultan Bahoo. His grave and Khanqah is near the grave of Shaikh Talha Qureshi in the courtyard of the mosque of Quraishis which is in the south western side of the said town. But there is a difference of opinion about the shrine of his mother, some say that her shrine is also in the mosque and some say that it is in the graveyard of great Syeds of Bibipur near Lutafabad in the vicinity of Multan in the village of Ranwa Kalan, which was granted by the state of Dehli to Hazrat Sultan Bahoo's father, who afterwards lived in Bibipur with his wife, in the neighborhood of great and pious Syeds and then died here and were buried here near the shrines of Syeds." (Manaqib-e-Sultani, Chp 1, section 2)|
|The writer of 'Auliya-e-Jhang' Bilal Zubairi also agrees with Sultan Hamid. He writes "This pious lady (Bibi Raasti Rehmat-ul-Allah Alayha) died in 1068 Hijri, the last year of Shahjahan's reign and was buried in the Bibian graveyard in Multan".|
When many objections were raised on this statement of Auliya-e-Jhang's first, second and third edition, then Mr. Bilal Zubairi answered these objections in its fourth edition that "I have written in my book that her (Bibi Raasti's) shrine is in Bibian Graveyard in Multan but some elders have said that it is wrong. It is humbly explained that there is no credential proof about the exact location of the shrine. It can be known only through Manaqib-e-Sultani. It is written in the said book under the details of Hazrat Bibi Raasti's life. It can be checked to avoid any misunderstanding". (Page 10-Edition 4)
Now we would try to resolve this misunderstanding through proper research, that why the writer of Manaqib-e-Sultani has written that Bibi Raasti's shrine is in Multan. First, those logical arguments are given which every writer has written in his book, so as to prove that the shrines of Sultan-ul-Arifeen's parents are exactly those shrines which are famous in Shorekot by the name of "Mazarat Mayee Baap" and not those in Multan.
|1.||Sultan Hamid writes in Manaqib-e-Sultani that Sultan-ul-Arifeen's father died in his childhood but his mother was still alive when he was 40 years of age, that means she was alive till 1078 Hijri, when Aurengzeb ruled India after Shahjahan. It is also proved that she was alive and still living in Shorekot when Sultan-ul-Arifeen went to Dehli to swear allegiance upon the hands of Abdul-Rehman Jilani Dehlvi Rehmat-ul-Allah Alayh.|
|2.||No such statement or tradition can be found which proves that she had ever left Shorekot, once they shifted here, during the life of her husband or after his death.|
|3.||Sultan-ul-Arifeen's father had left a vast land after him. Since, Sultan-ul-Arifeen was never interested in it, Bibi Raasti had to look after it. She was so busy in looking after the land that she never had time to go out of Shorekot.|
|4.||When she died, Sultan-ul-Arifeen was (at least) 40 years old and was present in Shorekot. He must have buried his mother near his father's grave in Shorekot. Why would he bury his mother in any other remote area?|
All the above given arguments are enough to prove that the shrine of Sultan-ul-Arifeen's mother is in Shorekot. But this is also true that there is another old shrine of terqoise glazed tiles in the graveyard of "Bibi Pak Daman" or "Pak Mayee" in the south of Railway station of Multan (earlier known as the Bibian graveyard) and this shrine is also famous as the shrine of Bibi Raasti.
Now the question arises that if the shrine of Sultan-ul-Arifeen's mother is in Shorekot then who is this 'Bibi Raasti' who is buried in Multan. After complete research we have come to know that the Bibi Raasti who is buried here was the princess of Farghana, who came here with her father Sultan Jamal-ud-Din Mohammad Al-Farghani to meet the famous sufi saint of Soharwardi order Hazrat Baha-ud-Din Zikriya Rehmat-ul-Allah Alayh. Sultan Jamal-ud-Din swore allegiance upon his hands.
Hazrat Baha-ud-Din Zikriya married his son with Bibi Raasti and gave her the title of 'Pak Daman' and 'Asmat ma'ab'. Bibi Raasti got known by the title of "Pak Mayee Bibi Pak Daman". Hazrat Shaikh Rukun-ud-Din Abu-al-Fateh Rehmat-ul-Allah Alayh was her son. She died in 695 Hijri and was buried in the Bibian graveyard.
Doctor Maiman Abdul Majeed Sindhi writes about this Bibi Raasti in his book "Pakistan main Sufiana Tehreekain" that:
|"Hazrat Rukun-ud-Din Abu-al-Fatah was a great sufi saint and spiritual mentor. He was the son of Hazrat Sadr-ud-Din Arif and the grand son of Hazrat Ghaus Baha-ud-Din Zikriya Multani. His mother's name was Bibi Raasti who was at the grand status of "Rabia Basri of her time" due to her piety. She got spiritual education from her father-in-law Hazrat Baha-ud-Din Zikriya. She had great devotion towards the Holy Quran and used to finish whole Quran in one day". (page 389-section 5)|
So the Bibi Raasti buried in the Bibian graveyard (Bibi Pak Daman or Pak Mayee graveyard) is the daughter-in-law of Hazrat Baha-ud-Din Zikriya, wife of Hazrat Sadr-ud-Din and mother of Hazrat Rukun-ud-Din Abu-al-Fatah Rehmat-ul-Allah Alayhim.
What reason may be behind the misunderstanding of Sultan Hamid? In fact, Sultan Hamid visited Multan while he was writing Manaqib-e-Sultani and also went to the shrine of Bibi Raasti, which he had mentioned in "Manaqib-e-Sultani". May be, he got confused due to similar names. All the authentic biographers of Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh are sure that the shrines of his parents are those which are famous by the name of shrines of Mayee Baap in Shorekot.