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Mansoor Ali Malangi - Top 15 Best Punjabi Folk Music

Mansoor Ali Malangi was more than a singer; He deeply touched the heart of Punjabi Saraiki culture. Rich in sentiment and rich in tradition, his music went beyond mere entertainment and became a vessel for expressions of love, sorrow, and spirituality Known for his Punjabi folk music and powerful Sufi music, Malangi left a mark indelible in the Pakistani music scene.

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Biography and Early Life Born in Garh Maharaj, a small town near Darbar-e-Hazrat Sultan Bahu in Jhang district in 1947, Mansoor Ali Malangi was destined to become a Pakistani music legend Growing up in a humble peasant family, Malangi's early experiences were based on rhythmic music rural life approx. The beginning of a musical journey Malangi’s journey in the world of music began in 1965 when he started playing at Radio Pakistan in Lahore. His sweet, character-filled voice soon caught the attention of his audience. Unlike many of his contemporaries, Malangi’s music was deeply rooted in the traditional sounds of Punjab and Saraiki culture, making him stand out as a unique talent in the Pakistani music scene. Breakthrough hits In the 1970s, Mansoor Ali Malangi's career reached new heights with the release of "Ik Full Motiya Da Mar Ke Jaga Sohni". This song became an instant hit across Pakistan with its haunting melodies and heartfelt lyrics. It was a song that spoke directly to the soul, and its success was the catalyst for Malangi’s early rise to stardom. Rise to the stars After the success of "Ik Full Motiya Da Mar Ke Jaga Sohni", Malangi went on to make hit after hit. Songs like "Kala Til Mahi Da", "Balocha Zalman", and "Kehri Ghatti Hoi Aye Zalim" incorporated the spirit of Punjabi and Saraiki culture and became music for many His ability to express deep emotions through his songs endeared him to millions, made him one of the favorite folk singers of Pakistan It became one of them. Contributions to Sufi music Mansoor Ali Malangi was not just a folk singer; He was also a profound translator of Sufi poetry. The Punjabi Kalams of Hazrat Khawaja Ghulam Farid are particularly noteworthy. These performances were more than music; They were spiritual experiences that emphasized the essence of Sufism love, devotion, and the pursuit of the divine. Discography and albums Malangi released about 500 albums throughout his career, each one a testament to his versatility and talent. His famous albums include "Ek Full Motiya Da", "Bhochnar Doriy Da", and "Kafian Khwaja Ghulam Farid". Each album offered a unique insight into the rich cultural heritage of Punjab and Saraiki, solidifying Malangi’s position as a cultural icon. Awards and recognition Mansoor Ali Malangi’s contribution to Pakistani Punjabi music has not gone unnoticed. He also received many prestigious Presidential Honors and accolades throughout his career. The award, one of Pakistan’s highest civilian honors, recognized Malangi’s efforts in promoting Seraiki Punjabi folk music and his lasting impact on the country’s culture Impact on Pakistani music culture Malangi’s impact on Pakistan’s music culture cannot be overstated. He played a pivotal role in popularizing Punjabi Saraiki music, bringing these regional sounds to the national stage. His work inspired countless musicians to follow in his footsteps, ensuring that the rich traditions of his homeland continue to flourish. International recognition Mansoor Ali Malangi’s fame was not confined to Pakistan. His Punjabi songs resonated with audiences around the world, especially the Pakistani diaspora. His international travels brought the traditional sound of Punjab Saraiki to the global stage, where it was appreciated and appreciated. It speaks to the universal appeal of Malangi’s music as communicating with listeners across cultural boundaries. Last year and legacy In the later years of his life, Malangi made an impact in the world of music. Though his voice is old, it remained strong, and his performance captivated the audience. Sadly, on December 11, 2014, Mansoor Ali Malangi passed away due to a heart attack, ending an era in Pakistani folk music. But his legacy lives on through his music which inspires and motivates people to this day. Mansoor Ali Malangi's most brilliant music Mansoor Ali Malangi’s discography is vast, but a few songs stand out as true masterpieces. "Ik Full Motiya Da", "Kala Til Mahi Da", "Balocha Zalman", and "Kehri Ghalti Hoi Aye Zalim" are not just songs; They are cultural treasures passed down from generation to generation. Each panel reflects the essence of Punjabi Saraiki life, capturing the joys, sorrows, and spirituality of the people. The enduring appeal of Malangi’s music What makes Mansoor Ali Malangi’s music so enduring? Maybe it’s the authenticity of his voice, the authenticity of his lyrics, or the timeless music that always resonates with listeners. His songs speak to universal human experiences love, loss, and the search for meaning making them as relevant today as they were decades ago. Conclusion Mansoor Ali Malangi was a giant in the world of Punjabi and Saraiki folk music. His unique voice combined with a deep understanding of the cultural and spiritual traditions of his country made him one of Pakistan's favorite musicians and his legacy preserved through his many albums and performances a never to be forgotten inspired a new generation of artists and fans FAQs Q1: When did Mansoor Ali Malangi start his music career? A: Mansoor Ali Malangi started his professional music career in 1965 at Radio Pakistan in Lahore. Q2: What are some of the famous songs of Mansoor Ali Malangi? A: His popular songs include "Ik Full Motiya Da", "Kala Til Mahi Da", and "Balocha Zalman". Q3: What awards has Mansoor Ali Malangi won for his contribution to the music industry? A: Mansoor Ali Malangi has won many awards including the honor of the President’s Exhibition for his contribution to Punjabi and Sufi music. Q4: How did Mansoor Ali Malangi influence Pakistani music culture? A: Malangi played a pivotal role in popularizing Punjabi Saraiki music, bringing these regional sounds to national and international audiences. Q.5: When did Mansoor Ali Malangi die? A: Mansoor Ali Malangi passed away on December 11, 2014, due to heart failure. Read the full article

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Sultan Bahu books section is giveing many books to read online books like Rasala Rohi,Kashf ul Asrar,Noor ul Huda,Mahabbat ul Asrar,Taig Brahna,Didar Buksh, Majalsatul Nabi,Orung Shahi,Ganjul Asrar,NoorulHuda Khurd,Qalide Tohid,Muhakumal Faqar & many other books of sultan bahu plus eBooks section & download free books,more over Sultan bahoo books app also available in playstore

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Mystical Teachings of Hadrat Sultan Bahoo R.A in Modern Era

Study of literature by (faqeer) spiritually excellent friends of Allah invokes wisdom and insight within human beings inner, with that depth and broadness ensues in reader’s (iman) belief as well as access to wisdom and recognition of monotheism. Any book or journal by Sultan ul Arifeen Hazrat Sakhi Sultan Bahoo (RA) invokes ability of attainment of objective within the reader.

In reality human beings are of three forms. (1) Seekers of worldly material whose sole purpose is to prosper in worldly life and they keep striving for it. (2) Seekers of the hereafter, their sole purpose is prosperity of life in the hereafter due to that they adopt renunciation and exercise. (3) Desirous of Allah Almighty’s aim is sight of illumine of Divine beauty and honor of intimacy and unison and for this they remain in perseverance for it. Regarding the status of these three groups it is stated “Seeker of worldly wealth is eunuch, seeker of hereafter is feminine and desirous of Allah Almighty is masculine”.   Basically Sultan ul Arifeen Hazrat Sakhi Sultan Bahoo (RA) had written the books for the education and training of desirous of Allah Almighty and due to that on many occasions the reader will come to across points where he will be confused and their belief faces imminent danger and on many points one resorts to the path of denial and one can become entangled and get deprived from peace and guidance. Therefore, it is being important to collect appropriate information to clarify ambiguities and help understand literature of Hazrat Sultan Bahoo (RA).

You will be well aware that Sultan ul Arifeen Hazrat Sultan Bahoo (RA) were the Imam of recognizers and due to that he never said or done anything away from sharia of Hazrat Mohammed ﷺ and he reiterates

·         I have attained each state from obeying sharia and I have taken sharia as my guidance.

·         Any such path which deviates from sharia is the path of denial and heresy.

·         In our books there isn’t any compilation (work of others)

·         Every word of our book is spiritual revelation of Almighty God.

·         I have accessed every science from Quran and Hadith, therefore denier of my books is denier of Quran and Hadith and hence he is real wicked.

Therefore, in his books the teachings of Quran and Hadith and if you cannot understand it and it could be because the meanings of Quran and Hadith in your mind are the meanings and interpretation given by literal scholars and you are unaware of the meanings and explanation cited by recognizers with Allah Almighty for instance “Rabana Ataina Fidunia Hasana Wa Fil Akheratay Hasana Wa Qana Azaban Nar” translated by literal scholars as, “Providence! Grant us betterment in this world and betterment in the hereafter and secure us from the hellfire”

But spiritual scholars such as recognizers with Allah Almighty interpret it as, “O our provident! Grant us Your intimacy and unison in this world and in the hereafter grant us Your intimacy and unison and secure us from the fire of separation’s punishment”

Further in 51:56, “And I created the jinn and human beings solely to adopt My servitude” as translated by literal scholars whereas scholars of innermost interpreted as “And I have created jinn and human for my recognition, intimacy and unison”

In chapter 3:104, literal scholar translates as, “And from amongst you there must be a community comprising the people who invite mankind towards piety, enjoin righteousness and forbid evil. And they are the successful people”.

But the Divine recognizers translate as, “And from amongst you there must be a community comprising the people who invite mankind towards intimacy and unison, instruct them of recognition of Almighty Haqq and take them out of straying and darkness”.

Literal scholar’s interpretation of chapter 1:4, “(O Allah!) You alone do we worship and to You alone do we look for help.”. Whereas spiritual excellent recognizer with Allah Almighty interpret as, “O Allah! We desire Your recognition, intimacy and unison. Therefore, grant us inner vision so that we could see You” or O Allah! We desire Your recognition, intimacy and You’re seeing. Therefore, remover veils from our souls and help us.

Literal scholar’s interpretation of chapter 2:1-3, Alif Laam Meem (This is) the Glorious Book in which there is no chance of doubt. (It is) a guide for those who guard against evil and fear Allah: Those who believe in the unseen”. Whereas spiritual excellent recognizer with Allah Almighty interpret as, Alif Laam Meem (reality of human) that book which is pure of any doubt. This book grants guidance to those pious who witness the universe of invisible”.

Translation of literal scholars of the following verses,

56:77- 79, surely, this is a Glorious Qur’an (which is being sent down on the most Glorious Messenger [blessings and peace be upon him]). It has been (inscribed) in al-Lawh al-Mahfuz (the Preserved Tablet) before this.  No one can touch it except the purified (and cleansed) ones.

Translated by spiritual excellent recognizer with Allah Almighty interpret as, verily this is Glorious Quran which has an illuminated body which is secure in an invisible book, it cannot be touched but clean and pure people.

Literal translation by scholars

2:257, “Allah is the Guardian of the believers. He brings them out of (all kinds of) darkness and takes them towards the light”.

Translated by spiritual excellent recognizer with Allah Almighty interpret as, “Name of Allah who is such acquaintance of believers which takes them out of darkness into illumine of Oneness’s self”.

80:11-17, “(O My Esteemed Beloved!) Not so indeed! These (Verses of the Holy Qur’an) are but advice. The one who seeks may accept it. (They are inscribed) on venerable and revered pages, which are exalted (and) purified, (Have come forth) by the hands of emissaries (and scribes), Who are possessors of eminence (and) embodiments of obedience”.

Translated by spiritual excellent recognizer with Allah Almighty interpret as, Beware! Indeed, this Quran gives invitation for remembrance, whoso wishes can be included in this invitation its illuminated writing is preserved in venerable revered paged which is inscribed by angels”

Similarly, the meaning and interpretation of Hadith as described by the literal scholars is as,

“Worship Allah as if you are seeing Him if this is not possible than imagine that He is watching you” whereas spiritual excellent recognizer with Allah Almighty interpret as “Worship Allah by seeing Him, that is if you eradicate your being than you will see Him and He will see you”

Literal scholars translate this Hadith as “O Allah! Make me a destitute in life, grant me death like destitute and my accountability be with destitute”. Here they taken Arabic word maskeen as destitute in need whereas spiritual excellent recognizer with Allah Almighty interprets maskeen as “dweller with Allah” and they interpret this Hadith as “O Allah! Keep me with You in life at the time of death Your company remain at the point of death and in day of judgment honour of Your company remains”

Dr Mohammed Iqbal says,

·         There is no disparity in words and meanings but

·         Call for prayer of Mullah is different from the call for prayer of (mujahid) Islamic warrior.

·         Flight of both is in the same space

·         Vulture’s world is different and falcon’s world is different.

It is important that when studying literature by (Arif) recognisers by keeping your mind clean and pure from any kind of sectarian ideologies or beliefs try to understand their point of view. Literature of Sultan ul Arifeen Hazrat Sultan Bahoo (RA) has similarity with Quranic style. If his books are read in actual Persian, then there is sense of astonishing pleasure and enjoyment but if it is translated then that spirit cannot be established which is in original manuscript. Some examples of their literatures writing style are similar with Quran. In fact, books of Hazrat Sultan ul Arifeen are of spiritual revelations and due to that if anyone tries to make hundreds of thousand attempts to translate them he cannot highlight fine meanings present in them neither can highlight deep and arduous meanings by translation which was the view of the author. There could be someone who could make this impossible task possible but I felt incapable in this regards as it is said by author “word of arif is understood by arif how egoistic person can know Hoo”.

An astonishing factor is observed in the literature of Sultan ul Arifeen (RA) they have always written Wali Allah as Aulyia Allah, an alim as ulma and an faqeer as fuqraa, state as status and kalima tayiaba as kalima tayiabat rather than singular tense they used plural tense.

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