Daily Majlis E Sama

Gatherings of sama are also held daily, and are presided over by the current spiritual head of Golra. Service in the langar and at the periodic functions is partly voluntary and partly on a compensation basis. All institutions are well maintained and exceptionally well-run, and atmosphere at the ceremonial functions is in strict keeping with their spiritual dignity and the sanctity of the shrine itself.

Hazrat Babu ji initiated a daily congregation of sama from 11:00 am to 12:00 noon for recitation of religious poems praising Allah, the Holy Prophet (P.B.U.H) and the pious saints of Islamic world. Haji Mahboob Qawwal offered mystic poetry in composition. Such a practice is continued hitherto.

Haji Mehboob sahib was the Darbari Qawwal of Golra Sharif and a close companion of Hazrat Babu ji. His qawwali was regarded as a lesson on Sufi teachings and many amazing ecstatic events took place during his sessions. Many well authoritative sober scholars are known to have ripped off their cloths during his qawwalis. Babu ji personally guided Late Mehboob Qawwal about the subject matter on which he should recite. The contents selected were to be verses from the Holy Quran and other subject matter in accordance with the teachings of Holy Prophet (P.B.U.H) and Hazrat Syedna Pir Mehr Ali Shah (R.A).Being in the company of Hazrat Babu ji had transformed Haji sahib.

He was known as Andleeb-e-Rum was actually much more than a Qawwal having realised the realities that he sang about in himself. The daily Sama sittings of Hazrat Babu ji were led with distinction by the late Mehboob Qawwal. Haji Mehboob came to Golra Sharif at an early age. Babu ji took him under his personal care, and devoted considerable time and attention to his grooming as a Qawwal.

For some time, he was also placed under the tutelage of Ali Bukhsh Qawwal (Deccan), a celebrated musician who was nicknamed Wa’iz (preacher), because of the unusually learned content of his Sama presentations.

Babu ji also took Mehboob Qawwal to Hazrat Syedna Pir Mehr Ali Shah (R.A) before Hazrat’s passing away and introduced him and requested prayer for Mehboob Qawwal as he remarked to Hazrat: This coin is of no worth without your approval and prayers. To this Hazrat Syedna Pir Mehr Ali Shah (R.A) tapped Haji Mehboob Sahib on his back and prayed for him. It was due to the prayers of Hazrat Syedna Pir Mehr Ali Shah in his last days and the constant personal attention given to him by Hazrat Babu ji , Haji Mehboob Ali built up a wide repertoire of Urdu and Persian verses of renowned Sufi poets such as Maulana Jalal uddin Rumi, Maulana Abdul Rahman Jami (R.A), Shaikh Saadi and Maulana Hafiz both of Shiraz, Amir Khusro (R.A) of Delhi, Allama Muhammad Iqbal (renowned poet philosopher of the east), and many others.

In course of time, Mehboob became a celebrity in his own right, even though his presentations remained confined to the Sama sittings of Babu ji and he never hankered after public recognition in the manner of other commercial-minded qawwals.

 Mehboob Qawwal under the patronage of Babu ji had learnt up by heart the poetic renderings of Hazrat Syedna Pir Mehr Ali Shah Sahib’s works, the Mathnavi of Rumi verses from the Holy Quran as well as the sayings of the Holy Prophet (P.B.U.H). The guiding philosophy and the meaning inherent was explained to Mehboob by Babu ji himself, and his personal guidance had made Mehboob Qawwal an authority on religious philosophy.

Division of Mehfil-e-Sama in Golra Sharif Shrine

The Mehfil-e-Sama was categorically divided into three portions as follows:

  • The first half would open with the mystical streak referring to the philosophy of Wahdat-ul-Wajood (the Ultimate Oneness of Being) along with an evident praise in honour of God-the Divine Being, the omnipresence of God Almighty being its hallmark.
  • The second half related to the sayings of the Holy Prophet (P.B.U.H) highlighting his merciful nature and the resulting blessings, thus earmarking Babu jis (R.A) regard and reverence for the Prophet (P.B.U.H). Babu ji (R.A) believed that Saint’s love for the Holy Prophet (P.B.U.H) was an initial requirement to further spiritual fulfilment. The qualities of love and affection get revealed in his forgiveness, hence by asking for his (P.B.U.H) forgiveness, Babu ji (R.A) was asking for his (P.B.U.H) love.
  • The third half related to Hazrat Ghaus-e-Azam (R.A), with reference to his saintly status as one who was far ahead of all the Sufi saints. Secondly with reference to the Holy lineage being traced, i.e., Hazrat Ghaus-e-Azam (R.A) up help as the predecessor of Babu ji (R.A) as well as the entire Sufi tradition; and above all drawing sustenance from and upholding the tradition that each new arrival was Hazrat Ghaus-e-Azams guest who remains the force behind. The remaining Sama would then outflow from this conception.
  • Then prolonged verses from the poetry of other Sufi Saints would be recited: Maulana Rumi (R.A), Hafiz Sherazi (R.A), Baba Buhlay Shah of Kasur (R.A), Ali Haider (R.A) and Hazrat Syedna Pir Mehr Ali Shah (R.A) whose verses were frequently recited. From these, scholars would derive solutions to otherwise confusing issues relating Shariah.

Qawwali always remained limited and restricted to religious teachings, and thus even those against the use of any musical instrument whatsoever on account of the religious meaning conveyed remained silent at the use of Sitar. None could find a chance to lift a finger; rather the members of Chishtia, Qadriyah, Suharwardia tradition and Maslak found answers to their spiritual ambiguities.