حضرت سلطان باہوؒکے اسمِ اللہ ذات بارے افکار اور ان کا تنقیدی مطالعہ

The Doctrine of Ism-e-Allāh Z̤āt in the Teachings of Ḥaḍrat Sulṭān Bāhū: A Critical and Analytical Study

Abstract

This research paper offers a rigorous critical and analytical examination of the concept of Ism-e-Allah Zaat (the Personal Name of Allah), exploring its spiritual, intellectual, and exegetical dimensions within the mystical framework of Sultan Bahoo (RA). The investigation posits that within Bahoo’s thought, this concept occupies a quintessential and foundational locus. Rather than being relegated to a mere phonetic invocation, Ism-e-Allah Zaat is conceptualized as a comprehensive spiritual system that facilitates divine gnosis (Ma’rifah), proximity to the Divine, and the transcendent states of Fana-fi-Allah (annihilation in God). According to his doctrine, it constitutes the Ism-e-Azam (the Supreme Name), which encapsulates the totality of divine attributes and functions as the primary mechanism for cardiological purification, moral rectification, and ontological elevation. Furthermore, the study engages with the linguistic and theological discourses surrounding the term "Allah," presenting it as a non-derived proper noun (Ism-e-Alam Ghair Mushtaq) while critically addressing alternative etymological perspectives. Sultan Bahoo (RA) maintains a definitive stance on its non-derivative nature, specifically attributing it to the Absolute Essence. From his perspective, the contemplative visualization of the Name safeguards the initiate from malevolent influences, facilitates a spiritual presence in the Prophetic Assembly (Majlis-e-Nabwi ﷺ), and leads to a profound realization of Tawhid (Divine Unity). Additionally, the research elucidates that the efficacy of this practice is strictly contingent upon sincerity (Ikhlas), internal catharsis, and the indispensable mediation of a Murshid-e-Kamil (a Perfect Spiritual Mentor). The study concludes that Sultan Bahoo (RA) offers a distinctive paradigm within Sufi metaphysics; instead of prioritizing conventional asceticism and meditative rigors in isolation, he establishes the contemplation of Ism-e-Allah Zaat as the fundamental vehicle for spiritual maturation. Thus, while his ideas align with the broader Sufic tradition, they exhibit a remarkable degree of conceptual originality and philosophical depth.