Kafis of Bulleh Shah (1680-1757)

Syed Muhammad Abdullah Shah, popularly known as Baba Bulleh Shah, belonged to the renowned spiritual lineage of Sheikh Jilani (RA). His respected father, Syed Sakhi Shah Muhammad, was a dervish-like person, whose upbringing sowed the seeds of humility and faqr in Bulleh Shah’s personality. Bulleh Shah was born in the village of “Uch Gilanian” in the state of Bahawalpur, but later his family moved to Malkwal (District Sahiwal) and then permanently settled in Pandoki, near Kasur. Baba Bulleh Shah acquired exoteric knowledge, but the thirst of his soul led him to the door of Shah Inayat Qadiri, a renowned spiritual guide of Kasur. Bulleh Shah’s poetry is not merely a collection of words; rather, it is a message from a scholar of religion to common people in a simple language that gives new life and passion to dead hearts. The beautiful confluence of Divine love and humanity found in his poetry is a precious asset of Punjabi literature.

Mian Muhammad Bakhsh (RA), while describing the impact of Baba Bulleh Shah’s poetry, said:

“Upon hearing Bulleh Shah’s Kafi, the disbelief within dies,
He too dives and swims in the river of Oneness.”

This verse shows that Bulleh Shah’s Kafi possesses such spiritual power that it destroys the arrogance and ego within a person and immerses him in the ocean of Tawheed (Oneness of God). Bulleh Shah’s poetry is fearless, bold, and full of truth. After Hazrat Shah Hussain (RA), the highest name in the genre of Kafi is that of Bulleh Shah. Although he also tried his hand at genres like Seh Harfi, Athwar, Baran Mah, Dohray, and Gandhan, his true identity was formed by the “Kafi.” His poetry had such courage and fearlessness that sometimes it seemed he was not afraid even of the gallows, like Mansur Hallaj. Due to his affiliation with the Qadiri order, his temperament had a special majesty and detachment, due to which he did not care for any worldly condemnation on the path of the Lord. His style is the best example of presenting Sufi thoughts in a popular color.

“Why do you ask about my lineage and attributes?
I have the same lineage as Adam,
I have no trickery in being content.”

This poetry means that family lineage has no meaning for a Sufi. The real thing is humanity and the Lord’s will, where all humans are the children of Adam, made from the same clay. To kill his ego, Bulleh Shah bowed his head at the door of Shah Inayat Qadiri (who was a weaver by caste). When his family members taunted him for becoming a disciple of a weaver, he responded with great courage and boldness.

Importance of the Spiritual Guide (Murshid) and the Blameful Color

This turning point in Bulleh Shah’s life is very significant, where he rejects worldly status for the devotion of his Murshid. When people condemned him, he declared his Murshid as the center of his salvation:

“I am a Sayyid, but the Murshid became a weaver; I don’t care about status; I am annihilated in the Murshid.”

He had forgotten his lineage after seeing the perfection of his Murshid. He believed that a person who remains trapped in the cycle of caste and creed can never attain Divine gnosis. When the women of his family (sisters and sisters-in-law) came to advise him as to why he, being a Sayyid, became a disciple of a weaver, he responded with perfect detachment:

“Those who call me Sayyid will receive the punishment of hell,
Whoever calls me a weaver will swing in heavenly gardens.
If you desire the garden of spring, become a servant of the weaver,
Why do you ask about Bulleh Shah’s essence? Become grateful and content.”

These verses represent the pinnacle of Bulleh Shah’s intellectual revolution. He says that whoever considers me great only because of my family lineage (Sayyid) is far from the truth and deserves a punishment like hell because he is supporting arrogance. Whereas whoever calls me a “weaver” in relation to my Murshid has attained the comforts of paradise because he has recognized humility and connection with the earth. His message “become a servant of the weaver” is actually a lesson in killing the ego and complete obedience to the Murshid, without which the spring of love’s garden cannot be attained.

Fana fi Allah (The Third Station of Sufism)

This is the final station of Sufism, where the servant is completely lost in the Essence of Allah Almighty. Reaching this station, the seeker, oblivious to worldly consciousness, hears only the voice of the Truth (Haq), due to which worldly people condemn him. There came a time in Bulleh Shah’s life when he expressed detachment without caring for people’s taunts and reproaches. When a servant is at this station of Divine love, he does not care about ordinary worldly fatwas.

“If you become a lover of the Lord, you will face a hundred thousand reproaches,
If people call you ‘infidel, infidel,’ you should respond ‘Ahu, Ahu’ (Yes, yes).”

This means that if you want to become a true lover of the Lord, you must be prepared to endure hundreds of thousands of reproaches. If people, not understanding your truth, even call you “infidel,” instead of arguing, pass by saying “Ahu, Ahu” (Yes, that’s what I am), because your matter is with your Lord. Similarly, Bulleh Shah expresses aversion to those outward rituals and forms of worship that do not bring about change within a person:

“The oven of prayers and the store of fasts, even the Kalma has become black,
Bulleh Shah found the Husband within; the people wander lost.”

He says that if prayers and fasts are only for show and they have not ended the darkness within a person, then all this is meaningless. The real goal is to find the “Husband” (Lord) who resides within the person himself, but the world wanders outwardly. Clarifying this truth, he further says:

“O Bullha, the Husband is not separate from us,
Without the Husband, there is no one else,
There is no eye that sees within,
That is why the soul continues to suffer pain.”

These verses are the true spirit of Fana fi Allah, showing that the Lord is not separate from man, but our inner eye of insight is closed, which is why we are surrounded by sorrows and troubles.

Wahdat-ul-Wujood (Unity of Existence – The Final Station)

After Fana fi Allah comes the station of Wahdat-ul-Wujood, which is considered the deepest and final station in Sufi thought. At this station, the seeker sees the manifestation of the Lord in everything in the universe. This is the state where the distinction between Creator and creation dissolves, and the seeker sees only the manifestation of a single Essence everywhere. This concept is expressed with great boldness in Bulleh Shah’s poetry, where he sees only his Beloved (the Lord) in every color and every form. This is the pinnacle of Sufi thought, where every particle of the universe seems to testify to the Truth.

“Shariah is our nurse,
Tariqah is our mother,
Then we attained Reality,
And through gnosis, we attained something,
The thief, who was hidden, has been revealed.”

In this poetry, “nurse” refers to the nurturing provided by the outward commands of Shariah, while “mother” (Tariqah) is the spiritual path that truly trains the soul. When a person passes through these stages, he realizes Reality, and with the light of gnosis, he recognizes that hidden Truth (the Lord) who exists in every form.

Expression of Truth in the Blameful (Malmati) Color

Bulleh Shah often adopted the malmati (blameworthy) color, where he preferred the purification of the heart and true love over outward worship. According to him, finding the Beloved within is more important than going to the Kaaba or Mecca. As he said:

“The pilgrims go to Mecca, I want to go to Takht Hazara,
Wherever the Beloved is, that is the Kaaba for me, even if the four books revolve around it.”

Here, “Takht Hazara” is a metaphor for Ranjha (the True Beloved), indicating that for a Sufi, the Kaaba is where his Beloved resides. Reaching this station, most Sufis become silent, but Bulleh Shah openly expressed his state in symbolic colors because it was impossible for him to hide this depth. He used the folk tale of “Heer Ranjha” as a spiritual symbol:

“Crying ‘Ranjha, Ranjha’, I myself have become Ranjha,
Call me ‘Dheedho Ranjha’, don’t call me Heer, anyone.
Ranjha is in me, I am in Ranjha, no other thought remains,
It is not ‘I’, it is ‘He Himself’, He Himself consoles His heart.”

These verses are the extreme of “Wahdat-ul-Wujood,” where the lover (Heer) becomes so absorbed in her Beloved (Ranjha) that her own existence dissolves. This is the station where “I” ends and only “He” (the Truth) remains.

Fana fi al-Rasool (The Second Station of Sufism)

Before the station of Fana fi Allah, the Sufi path includes the station of “Fana fi al-Rasool” (Annihilation in the Prophet), where the seeker becomes so immersed in the love of Hazrat Muhammad Mustafa (PBUH) that he sees the Prophet’s light and example everywhere. Bulleh Shah declared the sacred being of the Prophet (PBUH) as the original beauty of the universe. This devotion is expressed in his poetry as follows:

“Without me, the beautiful Beloved is written, whose beauty has a warm market,
When Ahad was the only friend, alone,
There was no manifestation evident.”

This points to the luminous existence of the Prophet (PBUH) and the subtle secret of the “Meem” (the veil) between “Ahad” (Allah) and “Ahmed” (Muhammad PBUH). According to Bulleh Shah, love for the Prophet (PBUH) is the ladder that leads a person to the door of Divine gnosis.

“There was no Lord, no Prophet, no Allah, no Compeller, no Dominant,
Now I have written the beautiful Beloved, whose beauty has a warm market. The Beloved came wearing robes.
He named himself Adam,
From Ahad, Ahmed appeared; the chief of prophets came.”

In this poetry, Bulleh Shah describes the evolution of the universe and the emergence of humanity. He says that the same “Ahad” (the One Lord), when He appeared in the form of “Ahmed” (Muhammad PBUH) for the guidance of humanity, wore the crown of leadership of the prophets. The veil of “Meem” between “Ahad” and “Ahmed” is the real secret of Sufism. According to him, even after coming in human form (Adam), it was the same Divine Reality that warms the beauty of the universe.

Fana fi al-Murshid (The First Station of Sufism)

The first station of Sufism is “Fana fi al-Murshid” (Annihilation in the Spiritual Guide), where the seeker completely absorbs himself into the being of his guide. According to Bulleh Shah, the guide is the being who arranges the servant’s religion and world. The journey on the path of Truth is impossible without a guide, because it is he who takes the seeker from darkness towards the light of gnosis. Bulleh Shah had given his soul into the possession of his guide, Shah Inayat Qadiri, and saw the glimpse of his guide everywhere.

The expression of his longing and devotion for his guide is evident in these verses:

“The first step of love is difficult, like the bridge of Sirat,
Pilgrims go to Mecca for Hajj; I want to see your face.
O Inayat Qadiri, come and hold my hand now,
I am waiting, come and set up your camp.”

Bulleh Shah says that the very first step of love is very difficult, thin and sharp like the bridge of Sirat. Ordinary people go to Mecca for Hajj, but for Bulleh Shah, the vision of the Murshid is the greater Hajj. He calls out to his Murshid “Inayat Qadiri” to come and hold his hand and quench his thirst.

Coming into the Possession of the Murshid

According to Bulleh Shah, Fana fi al-Murshid means that the seeker subordinates his own will, ego, and desires to the will of the Murshid. When a person entrusts his soul to the Murshid, his sense of self disappears, and he becomes dyed in the Murshid’s color. Bulleh Shah’s life was spent in the love of Shah Inayat Qadiri, where he danced to please his Murshid and endured reproaches, but he never let go of his Murshid’s robe. This self-surrender is the first and fundamental success of Sufism.

“There is a thief in my lap, there is a thief in my lap,
The resplendent Throne resounded with the call for prayer; the throne of Lahore heard it.
Shah Inayat has thrown his thorns, he pulls the string in secret.”

In this poetry, “thief” refers to that Divine light that exists within every human being but is not visible in the crowd of the world. Bulleh Shah thanks his guide, Shah Inayat, for revealing this inner reality by throwing the thorns of his attention (the string of love).

Following Rumi and the Connection with Shams Tabriz

The color of Rumi and Shams Tabriz’s love is also prominent in Bulleh Shah’s Sufi thought. Just as Rumi had annihilated his being in the devotion of Shams Tabriz, similarly, Bulleh Shah adopted the malmati color in the love of his Murshid. He says that love has changed his state altogether:

“Your love has made me dance, ‘Thiya Thiya’,
Your love has made its home within me.
I myself drank the cup filled with poison,
O physician of the lepers, otherwise I would have died.”

These verses express the longing where the lover happily accepts every kind of worldly disgrace and pain for his Beloved (Murshid or Lord). Drinking the “cup of poison” is actually a symbol of killing the ego, which is only possible in true love.

The People’s Taunts, the Response, and Mention of the Murshid

Bulleh Shah faced severe condemnation from people due to his connection with his Murshid. People taunted him as to why, being a Sayyid, he bowed his head before a lower-caste (weaver) Murshid. But Bulleh Shah responded to these taunts with perfect steadfastness and faqr. According to him, the Murshid’s being is the philosopher’s stone that turns even iron into gold:

“O Bullha, the Husband, Inayat is the knower (Arif),
He is the inheritor of my heart,
I am iron, and he is the philosopher’s stone.”

He made it clear that his heart was no longer in his own possession but in the possession of his Murshid, Inayat, who is a true knower. Their company had turned his clay into gold.

Proof of Being Absorbed in the Murshid

The final limit of Fana fi al-Murshid is that the seeker does not feel the existence of his own self at all. According to Bulleh Shah, obedience to the Murshid is the timeless moment of union with Allah. When a person becomes absorbed in the love of the Murshid, he attains detachment from everything in this world and the hereafter. This is the station where the servant prepares to meet his Lord, and the Murshid’s hand keeps him on the straight path. For Bulleh Shah, annihilation in the Murshid was the path to true life and eternal peace.

“Remove the clock-keeper, O girl,
Today the beloved has come home, O girl.
Hour by hour, the clock rings,
It keeps decreasing the night of union.
It does not understand the matter of my heart,
The clock is slipping from my hands, O girl.”

Here, the “clock-keeper” symbolizes the worldly system and time that interferes with the sweet moments of union. Bulleh Shah says that today his Beloved has arrived in his home (his heart), so remove the guard of time because he is ringing the bell every hour and reducing his night of union. For a Sufi, one moment spent in the proximity of the Beloved is superior to all the expanses of the universe.

The Difference between Ahad and Ahmed

Understanding the relationship between “Ahad” (Allah) and “Ahmed” (Hazrat Muhammad PBUH) is an important station of gnosis in Sufism. Bulleh Shah clarified this subtle point with the veil of “Meem”. According to him, the real secret of the creation of the universe is this:

“From Ahad came Ahmed, and extracted the Meem from within, O beloved,
Pure Muhammad was born, the master of the fourteen levels, O beloved.
There is no difference between Ahad and Ahmed, there is only a secret twist of a grain.”

He says that when Allah Almighty (Ahad) wished to manifest His light, He appeared in the form of “Ahmed” (Muhammad PBUH). There is only the difference of “Meem” between these two names, which shows the veil of humanity. In reality, they are two forms of the same light, and whoever understands this secret recognizes the true Master of the universe.

Shariah and Tariqah / Love (Ishq)

According to Bulleh Shah, Shariah is the initial path, but Tariqah and Ishq are the next stages, where inner states dominate instead of outward commands. According to him, mere outward adherence to Shariah is not enough to express love; rather, the passion and yearning of the heart are the real things. Bulleh Shah expressed the difference between Shariah and Ishq in a very bold manner:

“Shariah says go to the company of clerics, learn good manners and etiquettes,
Ishq says stop at just one letter, set aside all other books.
Shariah says go inside the mosque and perform the prayer,
Ishq says go to the tavern and recite the supererogatory prayer after filling the wine.”

Here, “tavern” is a metaphor for Divine love, and “wine” refers to the pleasure of gnosis. Bulleh Shah explains that Shariah calls you outwardly to the mosque and books, but Ishq makes you forget everything and stops you at just the letter “Alif” (Allah). When a person becomes intoxicated with the wine of love, his every breath becomes worship, and he attains detachment from outward rituals. This malmati color is actually a protest against hypocritical piety.

“Shariah says let’s go to paradise and eat the fruits of paradise,
Ishq says our turn is there; we ourselves will distribute and enjoy.”

This means that Shariah tempts man with the fruits of paradise, but the station of Ishq is so high that instead of eating fruits, the lover desires to become the cupbearer himself and use the Lord’s blessings. For a Sufi, the Beloved’s will is paradise itself.

Adherence to Shariah

Although Bulleh Shah’s poetry contains a fearless and malmati color, he was not basically against Shariah. His poetry also contains lessons of caution and adherence to Shariah at many places. He believed that caution is necessary in expressing the truth so that discord does not arise. He says:

“O Bullha, do not go beyond Shariah,
Sleep the sleep of comfort,
Do not say ‘Ana al-Haq’ (I am the Truth) from your mouth,
Otherwise, you will have to mount the gallows.
You will regret it, O beloved! Walk carefully,
Later you will repent.”

Bulleh Shah advises here not to go beyond the limits of Shariah, otherwise you will have to be crucified like Mansur Hallaj. According to him, one should step carefully in love because this path is as beautiful as it is difficult. These verses clarify the importance of balance and caution in the Sufi journey.

Recognition of the Self (Zat ki Pachhan)

Man’s body is mortal, but his soul is immortal. The center and axis of Bulleh Shah’s poetry is “self-recognition.” According to him, the journey of the universe begins with the question “Who am I?” When a person recognizes himself, he attains recognition of the Lord. This Kafi of his is world-famous:

“O Bullha, what do I know, who am I?
I am not the believer in mosques,
Nor am I in the rituals of disbelief,
I am not among the pure, nor among the impure,
I am not Moses, nor Pharaoh, O Bullha, what do I know, who am I?”

In this masterpiece, Bulleh Shah negates every kind of religious, social, and political identity. He says that he is neither simply the believer of the mosque nor embedded in the rituals of disbelief. He is neither among the claimants of virtue nor among the sinners. He is neither Moses nor Pharaoh. This “not being” is actually the death of the ego, where man rises above all material identities and becomes just a human soul. This is the station where man realizes his original reality.

Love (Ishq) and Madness (Deewangi)

According to Bulleh Shah, love is not an ordinary emotion but a madness that makes a person oblivious to his own being. On this path of love, the lover experiences a pleasure that is not even in the imagination of ordinary worldly people. In love, the lover receives that which remains forever. He says:

“Whoever has the taste of the eternal recognizes only the eternal,
The path of this love is a difficult mountain pass; whoever climbs it, passes away.”

The path of love is like a difficult mountain pass, climbing which is not in everyone’s power. But whoever once becomes colored in this color of love becomes free from worldly gains and losses and attains “eternity” (Amr).

Purification of the Heart (Dil di Safai)

The essence of all discussion of Sufism is the purity of the heart. According to Bulleh Shah, the Lord should be sought not in mosques or temples but in one’s own pure heart. If the heart is filled with malice, hatred, and worldly greed, then outward worship is of no use. He says:

“Bulleh Shah finds the Lord,
If the neighborhood of the heart is pure.”

In this simple yet profound verse, Bulleh Shah has revealed the secret of union with Allah. The Lord dwells only in those hearts that are pure from all kinds of filth. Making the heart a “pure neighborhood” is the true Sufism, because when the heart becomes pure, there is no need to go anywhere far to find the Lord.

Condemnation of Hypocrisy (Munafiqat)

Baba Bulleh Shah severely condemned those people in his poetry who outwardly appear very pious and learned but have hypocrisy, greed, and malice within them. According to him, the purpose of knowledge is to recognize the Lord, not to use knowledge for worldly show or to confuse people. He says:

“Only the letter ‘Alif’ is needed for you,
You read and read issues and narrate for a price, you consume the doubts of the people. O one who is true from within, stop this knowledge, my friend.”

Bulleh Shah says, O man! You only need the recognition of the “Alif” (Allah). All other knowledge, if empty of action, is a burden. You describe big issues and, trapping people in doubtful things, fulfill your own motives, but your inner truth does not match your outer action. Therefore, repent from such knowledge that distances you from your Lord.

Condemnation of Lies (Jhoot)

Truthfulness is the greatest weapon of the Sufis, and Bulleh Shah endured great condemnation for speaking the truth but never retreated from the truth. According to him, lying or hiding the truth in the name of expediency is a weakness of faith. His poetry is a challenge against the evils and lies spread in society:

“When truth is spoken, a fire ignites; when lies are spoken, nothing remains. Speak the truth again and again.”

His message is very clear: if you speak the truth, the fires of anger will ignite in the hearts of worldly people (those with outward expediency), but if you speak lies, you will have nothing left to save in the hereafter. Therefore, the way of a true Sufi is to speak the truth in every condition, no matter how many opponents arise. This fearlessness of truth makes Bulleh Shah the fearless poet of Punjabi literature.

Fearlessness (Be Baki) – Explanation

The greatest quality of Baba Bulleh Shah’s poetry is his fearless tone. He never resorted to expediency to express the truth. Since he belonged to the Qadiri order, his temperament was filled with majesty and detachment. When the light of Divine proximity settled within him, he raised the voice of truth without caring for worldly customs and the fatwas of clerics. The style of his fearlessness can be well understood from these verses:

“Again and again, O love, you have killed me; tell me, whom have you ferried across?
You forbade Adam from the grain, but then you yourself made the devil run after him.
You expelled him from paradise and mixed him with the earth; what a great expanse you have spread!
Again and again, O love, you have killed me.”

Addressing Divine love, Bulleh Shah says that whomever you cling to, you make him despised in the eyes of the world. You forbade Adam from eating the grain, and then you yourself sent the devil after him, due to which he was expelled from paradise and sent to earth. This entire spectacle of the universe is set up by you. This boldness of speech can only be done by a Sufi who is intimately connected with the Divine Essence. He further says:

“O Bullha, drink wine and eat kebab, beneath the fire of bones,
They are stealing the house of the Lord; cheat the cheater of cheaters.”

Here, wine and kebab refer to the intoxication of love, and the fire of bones refers to inner heat. Bulleh Shah says that if you want to find the Lord, avoid the deceivers of the world and, with the theft of your inner secret knowledge, catch that real Owner.

Contemporary Situation (Asri Surat-e-Haal)

Baba Bulleh Shah saw the political and social conditions of his time with great insight and made them part of his poetry. In his era, the entire system of the universe seemed overturned, where injustice and dishonesty had taken the place of virtue and truth. He says:

“The door of the punishment of the resurrection has opened,
Hell has been shown and burned.
When each one’s own turn came,
From the mouth, the twelfth century spread.”

Here, Bulleh Shah refers to the turbulent conditions of the twelfth century Hijri, where every person was concerned with saving his own life, and the heat and signs of hell were visible in society. This is proof of his inner restlessness and connection with public sufferings.

Political Situation

In Bulleh Shah’s era, due to the decline of the Mughal Empire, the system of government had completely collapsed. The powerful were being defeated by the weak, and incompetent people were sitting on thrones. He described this political upheaval in a very sharp tone:

“Crows have started killing eagles, sparrows have eaten hawks. Opposite times have come; the Arabian horses are being whipped, the donkeys themselves are carrying the banners.”

In this, “crows” and “sparrows” symbolize the weak classes who are now killing the powerful (eagles and hawks). This is a metaphor that the lower and incompetent classes of society have taken over power. Whipping the “Arabian horses” (high-breed horses) and the donkeys’ arrogance indicate that the value of knowledge and skill has been lost, and the lowly are in high regard.

Social Evils

At the social level, moral degradation was at its peak. Selfishness had taken the place of sincerity and love in people. Seeing this deterioration of society, Bulleh Shah said with great pain:

“Opposite times have come; there is no affection among one’s own; what to speak of uncles, what to speak of aunts.”

He says that such a time has come that even blood relatives have become weary of each other. Love and compassion have ended from the hearts of uncles, aunts, and family members. This contemporary awareness of Bulleh Shah does not limit you only to Sufi matters but shows how deeply a Sufi is connected to his society. This entire deterioration is the result of distancing from humanity, the solution to which Bulleh Shah finds only in Divine love and service to humanity.

Early Life and Background

Sufi States and Stations

Bulleh Shah’s poetry reflects various stages of Sufism: Shariah, Tariqah, and Haqiqah: He considers Shariah as the nurse, Tariqah as the mother, and Haqiqah as the ultimate destination. Fana fi al-Murshid: He annihilated his being in the servitude of the Murshid. He says that seeing the Murshid’s face is the real Hajj for him. Wahdat-ul-Wujood: Verses like “Crying ‘Ranjha, Ranjha’, I myself have become Ranjha” symbolize the absorption of the human soul into the True Beloved. Recognition of the Self: His famous Kafi “O Bullha, what do I know, who am I?” teaches the negation of the human ego and the search for the ultimate reality.

Prominent Colors of His Poetry

Fearlessness and Boldness: Bulleh Shah’s tone is bold and fearless. He raised his voice with great courage against expedient clerics and hypocritical piety. Contemporary and Political Awareness: He described the political chaos of his time, the decline of the Mughals, and incompetent rulers through metaphors like “Crows have started killing eagles.” Social Injustice: He expressed grief over the spread of injustice and lies in the city of Kasur.

Ethical and Spiritual Message

Condemnation of Hypocrisy: He condemned knowledge without action and declared only the recognition of “Alif” (Allah) as the means of salvation. Concern for the Hereafter: He urges humans to wake up from the sleep of negligence and prepare the “dowry” of good deeds. Purification of the Heart: According to him, the Lord is found only by those whose heart’s neighborhood is pure.

Conclusion (Mukdi Gal)

Bulleh Shah’s poetry is a beautiful blend of fearless truthfulness, true love, and ethics. According to Mian Muhammad Bakhsh (RA), upon hearing Bulleh Shah’s Kafi, the disbelief within a person dies.