By Dr. Ishaq Sabavoon

Date:N/A

Source: APNA

It is difficult for a non-Punjabi, and specially for a person who is not aware of even the ABC of Punjabi, to reach to the heart of classical Punjabi Sufi poet Shah Hussain to read and explore his poetry; his messages; his meanings; his prophecies and preaching’s. To search for his inner-self in his poetry is even more difficult. And then to create your own view of his persona and personality from his poetry is something not possible for a non-Punjabi. It was difficult for a person like me who is not well versed in English. To write about such a person in a language other than my own was almost an impossible task.

So I put a dictionary on my disk and started reading Kafis of Shah Hussain for the first time in my life. But as soon as I started my work on this Sufi poet, and went through some of his Kafis, I found him an old friend of mine; an old fellow of Sufi and mystic path. I was astonished and amazed to see in him the same Sufi that I have read in Masnavi. Here I found the same ideas, the same philosophy and same preaching that I found in Hafiz Sherazi. Here I found the poetic thought that was similar to my own Pashto poet Rehman Baba. Here I found the same drunken poetic verses of Umer Khayam. Here I found my own Sufi mystic saint with the same ideas, the same message, the same preaching and same type of writings on the same themes but in a different language. Here I found another crazy lover of our mystic path. Here I found another follower of Mansoor, another disciple of Khawaja, another relative of Lal Shahbaz Qalandar, another one burnt with the fire of love like Shams Tabrez, another reincarnated soul of Maolana Roomi, another son of Ali Hejweri and another guide for the enlightened path to guide the misguided and misled ones to place them on the right path of the truth, that is the holy path of our prophet Muhammad Sallah-u-Elahi Wassalam.

Here I found my own Sufi mystic world, the world of my heart and love. I did not need the help of the dictionary anymore, as the language of the heart doesn’t need the help of any dictionary.

Shah Hussain and His poetry

Shah Hussain has explored the most complex ideas and themes in a very simple and live manner. He used the language of the common people. His poetry is not only versified and rhythmic, but also posses a high and meaningful approach to guide us all along with those common illiterate people, and to lead us all to the illuminated path of holiness and blessings of Allah.

The poetry of Shah Hussain is full of folk stories. He is so impressed by Heer and Ranjha that he repeatedly and continuously lead us to the depths of Heer-Ranjah’s love. He inspires us with his divine vision and provides multiple opportunities for the readers to love the creator and merciful Allah. He showers his immense inner light on folk romanticism and has selected it as a guideline leading directly to the love of supreme Allah.

He adopted the way of Roomi to caution the unaware and commons in his unique way to convince them to choose the right and enlightened path towards the blessings and mercy of Allah.

The poetry of Shah Hussain is not like a garden of roses where only sweet fragrance of mysticism is found. It has also the sting and pricking of thrones to awaken us from our laziness in the obedience of Allah, with all its Sufi poetic charms.

He always insisted that one must to know one’s self, as it is the lone way to know God in the Sufi way of thought.

But his manner is unique from his others friends of Sufi order and thought:

Aap non pehchan banday

Sahib non milan aasan banday

Translation: Know yourself first then the searching for the God becomes easy.

Here Shah Hussain is pointing towards the original Sufi way of thought of searching Allah within the depths of our own selves, in our Nafs , while the philosophers and scientists are searching Him in other things that are so far away from their own selves.

Comparing this with the Roomi:
Anchi haq ast aqrab az hablul wareed
Tu faganda teer makrat ra baeed
And ay kaman wo teer ha bar saakhta
Saed nazdek wo tu door andaakhta.)
Translation: In fact Allah is near to our own self, near than the arteries and veins of our own heart. O philosopher you are searching for Him in other directions just like that hunter who is firing arrows in opposite direction than the prey. How shall he hunt the prey? That’s impossible.

And our Pashto’s Rehman Baba says
Sa hajat de che pa bala khwa yai gooram
Pa khapal koor ke ham kinar de rab zama
Translation: Why should I search for Allah in other things while He is living with in my heart?

This is all what the Quran says (Wa Fe Anfusikum Afala Tubsiroon)
O you don’t see within your selves?

And the same is glorified by our Holy Prophet (Salalhu Alaihi Wasallam), as Man Arafa Nafsahu Fa Qad Arafa Raabahu.

Translation: And those who identified their own selves they identified their God.

Here when we compare Shah Hussain with the poetry of other Sufi poets he has described the same ideas and philosophy in a different poetical and a very common and simple way when he says:

Mahi mahi kokdi main aapi ranjhan hoyi

Translation: And I was searching for my beloved everywhere while he was within me.

Or this one:

Jangal belay phiry dhonddani ajay na payo lal

Raanjhan raanjhan pheran dhondni raanjhan mere naal

Translation: While I was searching for my beloved in the woods and deserts so intensely and tirelessly, he was present within me everywhere.

And this is the same experience about which Rahman Baba says:

So tar mayana wrana na kray da tan poola

Ao ba na rasy tar khuday ao tar rasoola

Translation: As long as you don’t conquer your Nafs, you can’t go near to Allah and His Prophet.

Sailing deep in the poetic ocean of Shah Hussain, I found the true meaning of Allah_u_Samad (a name of Allah) when he says:

Man atkiya be parwah nall

O deen duni de shah de nall

And this one

La ubali dargah sahib di, kahen na chal da mana---

Apu ap jawab puchiyi, kahe Hussain faqir namana

Here he represents the true meaning of wahdat-ul-wajood:

Andar bahir eka sayen kis non aakh sunayen

Translation: The Allah of inner and outer self is one.

Again, he says:

Raba mery hal da mahram tu

Andar tu hain bahir tu han

Tu hain tana tu hay bana sabh kuch meran tu

Kahe hussain faqir namana main nahi sab tu.

Translation: O God you are aware of my true condition, as you are within me and outside of me and present everywhere. You are the Cause and Creator of everything. I have no existence without you.

As Rehman Baba says:

Gora hasy kirdigar de rab zama---

Che sahib da kul ikhtiyar de rab zama.

Translation: Look my Allah is such a creator that He is commanding my everything.

But Shah Hussain has his unique way again by saying:

No tar door guddi di es le kar han uddi-

Sajan te hat doora sadi main sajan di guddi

Translation: I am just like a kite and the string is with Allah and He is commanding me.

He is also not impressed by the beauty of this beautiful world and says about the nothingness of this beautiful world:

Dunya talib matlab di wo sach sun wo faqeera

Translation: This world is so selfish not fit for the people of Allah.

Explaining more he says:

Dagha baz sansar te gosha pakarr Hussain---

Man chahy mehboob ko tan chahy sukh chain----

Doye raje ki sedh main kaise bani Hussain.

Translation: This world is an illusion and don’t mangle with it. I am searching for my beloved while my body is searching for peace and where there are two kings how shall they rule one kingdom?

ESQ AND LOVE

Comparing Shah Hussain with the other Sufis in

Eshq and love



Mazhabi eshq az hama deen ha juda ast.

The religion of love is different than all of the religions.

Jami says:

Bandaye eshq shudi tarke nasab kun jami

Kandaren rahi fulan ibni fulan cheezy neest.

Translation: The lovers always lost their own identity and clan in love as lovers only belong to the family of love.

And Rehman BaBa saying the same in pashto

ZA AASHIQ YAM SAROKAR ME DE LA ESHQA---NA KHLIL NA DAUD ZAY YAM NA MAHMAND.

Translation! I am only a lover and nothing more I am not from any tribe of Khalil,Or Moomand nor daud zay ( all pashtoon tribes).

Roomi says:

Shad bash ay eshqi kho sodayi ma

Ay tabib-i jumla ellat hay ma.

Translation: O my love long live forever as you are the only cure for my all illness.

In Shah Hussain poetry we have a lot of proofs of this:

Aashiq howen ta eshq kamawen

Rah eshq da soyi da nikka dhaga howen nall jawen

Or:

Jat tan lagi so ye tan jane

The one who is suffering only knew what he is suffering from.

Or:

Eshqi da daryao karahi mansoor qabool which sooli.

Love is that path which lead MANSOOR to the Gallows.

Or:

Nanhene surty naon dhrawan baldi aatash nu hat paon ( O lover you only know the name of love while it is just like you are walking on the glowing ambers).

Dar medani muhabat jati seel nahi awoty pawan jhati (And there is nothing in between the lover and beloved you have to leave every thing you can see now with your eyes for the love).

Or asli eshq matran da yeha, pehle mar makawan deha----

Sehel nahi awoty lawan neha , ji lali awotan kase na khowo

Or:

Mere te mahi de pret chroki jan sar ahe na chaty

Or:

Eshq de sarkha re chariyan dar dar deni aanhoka de loka

Or eshq faqeeran da tohni ek dast agochar johni

It’s the same philosophy of the Sufi way of life present in every Sufi heart so for known and explored from Mansoor to till this day we found the same meaning of love in the Sufi religion.

In the chapters of love that is Eshq, Rehman Baba says

Eshq sa hasy elam na de che hasil she da maktaba

Maktab hal da mazhab wayi eshq sewa de la mazhaba

Translation: O people love is not the knowledge to be learnt in the school as schools are based on the knowledge of religions and love is beyond the approach of religion.

Or:

Da rahman pa ashaqay ke stargay aoshwe

Che sook wayi ashiq roond de haga khwar sha.

Translation: Rahman got the sight in eyes due to love and those who say lovers are blind they knew nothing.

Or:

Eshq da aqal pa kosa astogna na ka----

Cha moondaly na de yar pa da diyar ke

Translation: Love has nothing to do with the ways of wisdom as not a single lover has found his beloved there.

Sta pa eshq ke hasy khlas shoom da shaoora

Che yawa khabara na larm manzoora

Tabiban wayi che sabar de daroo di

Khuday ferqa zamong paida kra na saboora

Translation: I have lost all senses in your love so that no one understand me and the Doctors says Patience is the only treatment for me but the God has created our family of lovers with out patience.

They all felt with the same nerves senses and all of them the true lovers of God and belong to the same family. They have explained the true meaning of true life in a real and clear way. They have the superb senses to feel life in a different way a different way that commons don’t even understand.

If Khawaja Usman Harooni explains his position by saying that He is like a dew dancing over the razor edge of the throne(Manam az qatra-i-shabnam ba nooki khar me raqsam),

Shah Hussain describes his way of life in love as (Raah eshq da soyi da nikaa, dhaga howen nall jawen).

Or:

Eshq muhabat so yi janan payi jhena de had we urya

Translation: Ask about love from those who are in love.

Gahla lok jane deewani fi rang sahib de rangi han

(These unwise people calling me insane while I am colored with the love of my beloved).

Again with an other meaning:

Tan man apna purzy keta tenu har na aayi ameta

I have separated all my parts of body to please you my friend.

Or look at this

Ya dilbar ya sar kar piyariya

Shah Hussain jhenan sach pachtaya, kamil eshq tahena da jata

Translation:You must choose between your self and your beloved and shah hussain has identified the truth of true love.

Roomi says:

Har ke jama az eshqe chak shud-

Aooz heras wa aeeb kulli pak shud

And those who have torn away the cloths in the love are purified from the greed and guilt.

And our Rehman Baba says:

Homra noom da aashiqay wabandy ma gda-

Che da yar pa gham ke na she qalandar sook

Translation: And don’t name him lover so for till he is a Qalandar and has lost his every sense in love.

Sachal says:

Aakher wo matlab paliya murshed ne jo ham se kaha

Bin eshqi dilbar ke sachal kiya kufar kiya islam hay?

And Bahu says:

Zubani kama har koyi ake dilda pardi koyi hoo

Dilda kalma ashiq parde ki janarn yar ka loyi hoo

And at last coming back to Shah Hussain:

Eshq faqeeran da qayem dayem khabo na thewey bhayya.

He has an evergreen garden of love as saying this that the love of the Faqirs the lovers of God will remain forever and ever.

The identification of true Sufi in shah hussain and other sufis About the false hood in the way of Sufism Shah Hussain says:

Man avar hay mukh avar hay

Deenat awagon hay

Translation: O you have difference in your inner and outer self.

Or:

Andar bolan murgiyan ti bahar bolan moor

Kahe hussain faqeer sayen da tani non lay gay choor

Or:

Bahir pak andar aloda kiya to shaikh kahawen

Rehman Bba takes the same approach in a different way:

Yadawy pa khula maka ao madina---- naskoor prot ye da aoraty pa seena

Translation: O that you are always referring to Mekka and Medina so purely, you are so dirty in inner.

Or this one:

Pa zahir libas ghalat da dunya ma sha

Menz ye goora che chagzi de ka matak.

Translation: Don’t go for the outer look of this world as here every one is posing false.

We further read his philosophy as:

Amlan de oopar hog naberra kiya soofi kiya bhangi.

Translation: Every thing will judged by all you acted,

And he also have the remedy for it and says:

Zahir batin ek kar janan sabh mushkilthiya aasan

Translation: O my beloved make your inner and outer self one so there are no hardships at all.

Shah Hussain and John Keats

Mysticism is a different way to enlighten people with the light of God, and the philosophy the Mystics that is preached is the same all times and sometime it puzzles the reader as they present the same ideas even when they are living so differently from each other’s cultures and lands and languages and are also far away from each other’s religions, but they are all one in the philosophy, in the ideas and in the thoughts.

Here I will present only one example of English poet John Keats and Shah Hussain. If read the poetic theme of Keat’s poem Tiger and the Kafi of Shah Hussain , they both have the same idea of life and have the same message.

KAHY HUSSAIN GADAYAKO RAT JANGAL WICH AAYI--- AA RAB BEPARWAH

OR:

KALY HIRNA CHARGIYUN SHAH JIS DE BUNY---

LEKHAN HARA LIKH GIYA KEH HONDA AY

They have the same approach, the same thoughts and the same ideas irrespective of their different religions, lands, cultures, and languages. Niether John Keats knew who was Shah Hussain, nor Shah Hussain knew Keats. Irrespective of their ages, languages, cultures and lands they all were the students of one philosophy and preaching.

They all explored and spread the same idea, the idea that is love and the love is the true and divine love of ALLAH, the selfless love of humanity and humans and all provided the guidance to the divine truth and the most easy way to Allah.

As Rehman says:

Pa jawoond aomra che da marg da ghama khlas she

Asan kar de kro pa zan bande gran waly?

Shah Hussain and Roomi

I found here Roomi with the same cautions and instructing way of writing.

Shah Hussain has selected and adopted the way of Roomi unintentionally, and applied all his knowledge and experience in his poetry for the guidance of the misled and unaware people, to let them see the enlightened path.

Comparing Shah Hussains Charkha and Roomi Nay.

Shah Hussain finds the same meanings and feelings in Charkha that Roomi found and felt in the Nay. Roomi is impressed by the wailing of the Nay as he describes:

Bishno az nay chun hikayat me kunad----

Wz judayi ha shikayat me kunad

Translation: The Nay has told me the sad story of her separation and due to that gloomy condition of her heart she is weeping.

Or:

Atashe eshq ast ke andar nay futad

Joshashe eshq ast ke andan may futad

Translation: The fire of love is alive in the heart of Nay as the intoxication of love is present in the heart of the wine.

Or:

Nay hadise rah-e-purkhun me kunad

Qissa haaye eshqe majnon me kunad.

Translation: This story of love I learnt from the Nay.

And Shah Hussain resemble the same things in the Charkha:

Ghum charakhriya

Tere katan wali jeewe

Nalyan watan wali jeeway

Charkha boly saen saen bayerr boly tun

Or

KUTAN SUKHNI WALYI KURYE CHARYA LORRREN KHARI---

TUND TATI , ATERAN BHUNA, CHARKHI DE KARKARI.

OR

KAT NA JANA PONIAN DOS DENI AAN MUNY.

OR

JE WOD CHARKHA TE WOD MANY ---- HUN KEH GAYA BARAN APNY

OR

CHARKHA BHANI KHOYEN PONIYAN----MAIN PHUCHI NON MARAN LAT NI

Shah Hussian and Roomi both have put life in two mortal and nonliving things and have transformed them to immortality so that even today we can hear and feel the wailing and crying of Nay and Charkha alive as we read the poetry of both these immortal poets.

If we see Roomi is impressed by the wailing and weeping of the Nay, we see Shah Hussain as much impressed by the cracking, shrieking and squeezing of Charkha.

If Roomi transformed the sad songs of Nay to life and put it in front of the whole world to make them aware from the inner suffering of that sweet melody, while Nay is wailing and crying, Shah Hussain has dissected every part of the Charkha and felt its inner deep message and explored it to the entire world.

Let us go mystically and search deep into the mystic conditions of both the saints.

We find them both alike in dancing with the tunes of Charkha and Nay, and this is another stage that we see them both in the same waters in the same depths of the mystic sea with this mysterious mystic condition which is not found in any book of the world, but we can see it feel it and hear it in the hearts of these two mystic saints.

Shah Hussain and Rehman BaBa

While comparing Shah Hussain with Rehamn BaBa I found much more resemblances in both of their lives , their Sufi ways and in their poetry. I have only collected very few examples from their vast and deep sea of mystic poetry.

Here I am quoting on the same of their interesting and meaningful poetry, which identifies their greatness in the Sufi mystic path.

Shah Hussain says

Jhenenan pak nigahan hoyiyan se kahen na jande tthage

And Rehman BaBa with the same meaning,

Che nazar ke de sa aeib na we rahmana

Khukuli makh ta pa kato ke gunah nishta.

Taranslation: Those who have purity in eyes are not cosidered guilty of looking to the beauty.

RehmanBaBa

RAHMAN HASY WA KHAPAL YAR TA BE HUJJAT DE ---

LAKA UZAR CHE SAHIB TA GHULAM NA KA

Translation! And Rehman is much more obedient to his beloved than the slave to the master.

Shah Hussain says repeatedly about this world in his poetry as

YEH DUNYA DOYI CHAR DEHARY,

OR

CHAR DEHARY KOYEL WASA , IS JEWAN DA KIYA BHARWASA

Same as Rehman BaBa says

DALTA DAM AO QADAM DWARA PA HISAB DI---

PAL GHALAT PA LARA MA GDA BIHISABA

Translation

And do remember that here every thing is countable and days are numbered so don’t trust upon this world and don’t waist your time in this world.

Shah Hussain Says JAG MAIN JEWAN TORRA , KAON KARY JANJAL

CHE UMEED PA EMARAT DA DE JEHAN KA---

LAKA KARKHA PA AOBO HASY NISHAN KA.

Translation! Don’t trust this world as its life is as writing upon the water.

Look at this in Shah Hussain

KENDY GHORY KENDY HATTI ,MANDAR KENDA HAY DHAN MAAL---

KAHAN GAYI MULLA, KAHAN GAYI QAZI, KAHAN GAY KATAK HAZARAN.

And Rehamn BaBa says

YAO YAO DAGH PA TATAR AIKHEY DA HAR CHA DE---

KA BADSHAH DA WILAYAT DE KA GADA.

Translation! Every one has to leave this world if he is a king or have plenty of armies or has nothing with him.

If Shah Hussain says:

BUDDHA HOYA SHAH HUSSAINA----DENDY CHERAN PAYENAN----

UTT SAWERE DHONDAN LAGON, SAMJH DA JOGAYAN

Rehman BaBa says:

TEFLAN HUM PA YAO DWA KALA SUKHUNDAN SHE---

RAHMEN ZOOR SHO WALY NASHO SUKHUNDAN

Translation! I am too old but did not got the knowledge of love …

Shah Hussain says:

SANOL DI MAIN BANDI BARDI, SANOL MENDA SAYEN---

Translation! I am slave of you and you are my master

DA AWALA BANDAGI BIYA AZADI DA

KA MAQSOOD DA AZADAY LARY HULAM SHA

Translation! If you want to become master then first of all be a slave yourself.

Shah Hussain says :

MEER MALAK PATSHAH, SHAHZADY CHUWA CHANDAN LANDY---

KHOSHIYAN WICH RAHAN MATWALY, NANGAY PEREN JANDY.

Translation! And kings and princes all have to go towards the grave same like those who have nothing and are bear footed.

SOOK SARTOOR KHPAY ABALY KAOWRO LARA DROOMI---

CHA KAGA AIKHI PA SAR DI DASTAROONA.

Shah Hussain says

Eh jag joota dunya fani, enoyn gayi meri ahal jawani---

Ghaflat nal meri umar wahani jo likha so eyi ho si

Translation! I have wasted all my time here in this world, for nothing.

UMAR ME DEER TEER KRO BEHODA PA ZAMANA

NOOR DE ZAMA SAR WE AO DA TURKO ASTANA

Or

Zahir batin ek kar janan, sabh mushkil asan.

PA JWAND AOMRA CHE DA MARG DA GHAMA KHLAS SHE---

ASAN KAR DE KRO PA ZAN BANDY GRAN WALY.

Hes me hasil na karal pa shekhay ao pa taqwa ke---

Pas la de me war de har che she pa mekhana

Shah Hussain says

MENDY JAN JO RANGY SO RANGY-----

And Rehman BaBa says

Ma pa ta pasy da speeny jamy rang kray ---

Ta la biya pa ma guman da nam-o-nang kray.

Shah Hussain says

dunya waly nun dunya da mana, malangan nun nang many

and Rehman BaBa says

KA SOOK LAS DA SOODA AOKAGI ZIYAN NISHTA---

PA MALANG BANDAY QALANG AO TAWAN NISHTA.

Translation! If you don’t struggle for the world then the world has nothing to do with the Allah people( means if you don’t wish profit you will not be fined or will face losses).

SHAH HUSSAIN AND MYSTIC DANCE Mystic people have their own MASTI and ecstasy and excitement and joy over the tunes of their inner self on minute things and issues that other people even don’t bother to notice.

We have reliable quotes from the history that MAOLANA ROOMI while in this position even danced with in the masque and our SHAH HUSSAIN repeated the same.

Every one in the line of mysticism did the same dances but every one related that point with a different view. Some says (NACH NACH KI YAR MANAWAN) I AM DANCING TO PLEASE MY BELOVED while other says TERY ESHQ NACHAYI KARKI THAYA THAYA

And Shah Hussain says (SAAEN TALAB TERY DEEDAR DA IK TUK ASAN WAL JHANKHNA) OR

KAHY HUSSAIN FAQIR NAMANA SAYEN SEKDI NU DRS DEKHAYEN

And ROOMI says JISMI KHAK AZ ESHQE BAR AFLAK SHUD ---

KOH DAR RAQS AMAD O CHALAK SHUD

KHAWAJA USMAN HAROONI says MANAM USMANI HAROONI MUREDI SHAIKHE MANSOORAM-----

MALAMAT MEKUNAD ALAM WO MAN BARDAR ME RAQSAM

And our Shah Hussain says PREM PYALA SATGAR WALA PEWT EYI MAIN JHALI AAN

LOK LAJ KAL KI MARYA DA DAAL SAJAN WAL CHALLI AAN---

KAHY HUSSAIN FAQIR SAYEN DA NAM TERY MAIN HALI AAN.

REHMAN BABA says MA DA DAHAR GHAM WAHALE DE PA LATA------

DA PAYALY DA SURAHAY DA BARAKATA

(O I HAVE KICKED OFF ALL THE WORRIES OF LIFE DUE TO THE BLISSING OF WINE

OR

CHE KHABAR SHOOM DA SAQI DA JAM DA RAZA------

LAKA MARY MULAQI SHOOM DA ARWAHA

(O, WHEN I KNEW THE HIDDEN SECRET OF WINE IT WAS JUST AS I MEET WITH THE RESIDENTS OF OTHER WORLD.

OR

MARTABA DA AASHAQAY WARA PA ESHQ DA---- NA LA ZUHUDA LA TASBEEHA LA SALAHA

(And all the grades and positions of love are only due to the severity of love not on the purity, tasbeeh and namaz.)

in an other Rehman BaBa says

LAG TAFAWAT NA DE DA RINDAY AO ZAHIDAY ----

CHARTA ZALMI JOONA CHARTA KUNDAY YATEEMAN

Translation!

The difference between Zahid and Rind is too much just look at , young and violent and compare it with weeping and wailing widows and orphans.

Shah Hussain explains this mystic state as JIS TAN DARDAN DI AH SO EYI TAN RONDA EYI

This all is something strange and away from the practical world of today but we accept Hfiz Sheerazi as he says HAZAR NUKTAI BAREEK TAR AZ MOYI ENJA AST----NA HAR KE SAR STRA SHUD QALANADRI DANAD

Translation! Here you will find thousands of secrets smaller then the hair and know it that not all the heads shaved know the secrets of QALANDARI.

Sufi Messeges in shah Hussain poetry

About the philosophy of Quran

He says

ARSH, KURSI, PON, PANI, SAB MAIN AP SAMAYA---

KULU SHAYEN MUHEET KAHAYA KUNTU KANZAN AKH SUNAYA

About the powers of Allah he is satisfied with what he says

APY MARY, Te Apy JEWAY, EZRAYEEL BAHANA

Translation! That’s you The Allah thy self creating and killing and the Ezrayeel is just to make us fool.

Purifies his stand again by saying

KAHE HUSSAIN FAQIR NAMANA JO HONI SO HOWEY

Shah hussain has the same messages as his other friends in the mystic field.

He reported the same truths and preached the same divine faith.

If we go through his poetry we find

JO KUCH KETA BURA BHALA WO KETA APNA PAWONA

Translation! What ever you have done bad or good you are accountable for that.

About the Sufism he says

MUSHKIL GHAT FAQEERI DA WO,----

PAYE KHUTALI DURMAT GALI, KARAM JARANE, SHREERI DA WO---

CHOOR TAKABUR PAKAR HALEEMI, RAH PAKAR WO SHERIN DA WO.---

KAHY HUSSAIN FAQEER NAMANA , DAFTAR PARR WO PEERI DAWO

Translation! The way of Sufism is very very hard, here you are just like a pot (khutali in which the gold smith boil the metals ie gold, means that you shape the people good just that pot shape the gold to look beautiful,but your own self remain the same always upon the burning fire), here in the way of Sufism wisdom is jut like abuse, etc….

or

PYARY LAL KIYA BHAROSA DAM DA

UDIYA BHOOR, THEYA PARDAISE, AAGY RAH AGUM DA,

KORI DUNYA KOR PUSARA, JEWAN MOOTI SHABNAMDA.

Translation! O my beloved LAL there is nothing to be trusted in this world as this is just like a strange country with unknown ways, and every thing of here is for nothing.

Or

IS DAM DA KIYA BHAROSA, RAHEN SARAY RAT

Translation! Oh nothing is trust worthy in this world as we are just staying for a night in an Inn.

Or

Kedi samjh nadan ghar khety eyi samjh nadan---

Ap kameena teri aqal kameeni, kol kahe tu dana

Translation! O you are unwise when you trust this world as your home, you are so insane and not even knew a word of wisdom.

As Rehman BABA says

DA DUNYA DA BEWAFA ---

BE WAFA DA BE BAQA ---

PA YAWA GARAY DA STA---

PA YAWA GARAY ZAMA---

PA SAAT KE YAY KHANDA—

PA SAAT KE YAY JARA

Translation! O this world is so selfish betraying every one , at this hour is yours and the other hour is mine , at one movement weeping and at one movement laughing.

Or Che Umeed pa emarat ka da dunya---

Da kagaz pa kishtay seer de da dunya.

Translation! And those who have trust in this world are just like the one sailing in a boat of paper in a deep sea.

Shah Hussain says

DAOLAT, DUNYA, MAL, KHAZEENA, SANG NA KOYI LE JANDA---

MAT, PITA, BHAI, SAT, BANTA,TAL NA KOYI JANDA.

AIH JAG JOTA, DUNYA FANI, ENO GAYI MERI AHAL JAWANI,-----

GHAFLAT NAL MERI UMER WAHANI, JO LIKHA SO YE HOSI Or this one

KAHY HUSSAIN FAQEER SAYEN DA, SAWA SEER KI MASTI HAY.

The other things shah Hussain has also gone wild from the restrictions of shariya and is opponent to the advises of the Qazi and Hakims.

As he says:

RAH WE QAZI DIL NEHUN RAZI GULAN HUWEAN

NA HOWAN WALIYAN

This is also what his other friends of his path did.

But at last he says when finds nothing reliable in this unreliable world

About himself he is very much disappointed as all of his friends were when he says

KE BAGH DI MOOLI HUSSAINA----TU KE BAGH DE MOOLI,

BAGHAN DE WICH PHUL AJAIB--- TUN BHI EK GANDOOLE

Translation! O shah hussain who are you? As compared to the others God people as here are much better than you.

And at last comments about himself as

AY HASEENO JALAHA—NALIS MOOL NU LAHA—

NA WO MANGIA NA WO PARNAYA—

NA AWOS GHUNDH NA SAHA---

NA GHAR BARI NA MUSAFAR ---

NA WO MOMIN NA WO KAFIR

References

1.KAFI S SHAH HUSSAIN

2.DEWAN ABDURHAN BABA

3.MASNAWE MAOLANA ROOM

4.DEWANI HAFIZ SHEERAZI

5.DEWANI JAMI.

6. AOLIYAY LAHORE by Muhammad Lateef Malik

7. KASHFUL MAHJOOB SYED ALI HAJWERI

8.SAERUL ARIFIN by Hamid bin Fazlullah jamali