Hazrat Baba Farid-ud-din Mas’ud Ganj-e-Shakar
He was born on the 29th Sha’ban in 569 A.H. (About 1179 AD) in Khotwal, a village near Lahore (Pakistan). His father, Maulana Kamal-ud-din, belonged to the royal family of Kabul. Farrukh Adil shah, a famous ruler of the dynasty, ruled over Kabul with dignity for a long time. Maulana Kamal-ud-din was a descendant of Umar Farooq (The 2nd Caliph) and had twenty of his ancestors in between. When Chingez Khan directed his attention towards Kabul, he left the place and came to Punjab and finally settled down in the village of Kotwal of Multan. His mother, Qarsam Khatun, was the daughter of a renowned learned man.
One day, during the pregnancy of his mother, she wanted to pluck some plums from her neighbour’s tree without his permission, but the child in her womb (Hazrat Baba Farid) created a severe pain in her stomach that forced her to abandon the idea of plucking. After a few years after Hazrat Baba Farid’s birth, his mother lovingly expressed: “My dear son, during your confinement I never ate anything which was unlawful.” Hazrat Baba Farid, however, smiled and said, “But, my dear mother, you wanted to pluck some plums from our neighbour’s tree without his permission when I had created a severe pain in your stomach which saved you from this unlawful act.”
He was born on the 29th Shabaan, as the night was cloudy, people did not know whether Ramadan had begun or not. But a dervish told them that a wali (God’s friend) had been born who would be the Qutub (spiritual monarch) of his time, and that they must look to the child for their answer. Sure enough, the one-day old Baba Farid did not touch his mother’s milk after “sehri”, indicating to all that Ramadaan had in fact begun.
After he had completed his early religious education at the age of 7 in Khotwal, his mother sent him for higher education to Multan (Pakistan). Here he stayed in a Masjid (mosque) where he learnt the Holy Qur’an by heart and studied Hadith,
Fiqh, Philosophy and Logic under the tutorship of Maulana Minhajuddin. Once during his early ages, Baba Farid went to Hazrat Khwaja Moin-ud-din Chishti for Bay’t (Oath of allegiance), as Khwaja Moin-ud-din Chishti was one of the greatest Sufi of that time. When young Baba Farid reached to him, Khwaja Moin-ud-din Chishti was sitting under a withered tree by supporting his back by that. Baba Farid thought, Alas! A great Sufi is sitting with the support of a withered tree! Baba Farid looked at the tree, the tree turned greeny with green leaves & fruits. Khwaja Moin-ud-din Chishti looked at the tree, the tree again became withered as it was before. Baba Farid again made the tree green, and Khwaja Moin made it withered again, and asked Baba Farid: “Have you come here to learn Faqiri (Sufism) or to fight with God? It’s God’s will that, this tree should be withered, but you are making it green. Now go to Qutub-ud-din, he will teach you.”
At that time Hazrat Khwaja Qutub-ud-din Baktiar Kaki of Delhi (a great Sufi) was on a visit to Multan, so Hazrat Baba Farid went to him for Bay’t, as Khwaja Moin-ud-din told him. When Baba Farid reached to the Hujra (closet) of Hazrat Qutub-ud-din Bakhtiar Kaki, he saw that Hazrat Qutub-ud-din is standing with children and watching a juggler, who was entertaining the children from his funny acts. Baba Farid thought: “How could this person teach me Sufism, he is so childish.” Because Hazrat Qutub-ud-din was a high spiritual Sufi, so by Kashf (Divine inspiration) he knew about Baba Farid’s thoughts. So he went to his Hujra (closet) and came back dressing like an old man & said to Baba Farid: “Am I able to become your Shaikh (Spiritual teacher) now?” Baba Farid then took the Bay’t (Oath of allegiance) & become his desciple in “Chishtiya” Silsila. Once during the winter season, at night Hazrat Qutub-ud-din asked Baba Farid to bring some warm water for his Wudhu (Ablution). The fire wasn’t available there to warm the water, so Baba Farid went out to look for fire, in whole town he didn’t found fire. Finally far away in an old woman’s home he found fire, and asked the old woman to give him fire. The woman said that she will only give him the fire when he would give his one eye to her. It was a test of Baba Farid as a Murid (Spiritual desciple), Baba Farid agreed to give his eye to her, so the old woman took his eye & gave him the fire. When Baba Farid returned, he was holding the fire on one hand, and with the other hand he was hiding his lost eye, so that his Shaikh couldn’t know that at what cost he brought the fire. After warming the water he made the Wudhu (Ablution) of his Shaikh. In the morning Khwaja Qutub-ud-din saw Baba Farid that the bandage is tied on his one eye, he asked Baba Farid that what happened to his eye? Baba Farid replied that his eye is effected. Hazrat Qutub-ud-din replied: “Your eye is well effected”. When he opened the bandage, the eye was there, but it was a little larger than the other eye.
Since that time, the descendant of Baba Farid have one eye larger than the other one till today.
Upon the instructions of his Shaikh (Spiritual Teacher), he undertook a tour of Islamic countries, for about 18 years from 593 A.H. to 611 A.H. (1196 AD to 1214 AD) he traveled to Baghdad, Jerusalem, Afghanistan, Syria, Iran, Makka and Madina meeting many great saints and Sufis. He also travelled through Karachi city of Pakistan, where his Chillagah (Place of Spiritual contemplation) is still present in Karachi’s Manghopir area. At that time Karachi was a deserted
place, and the caravans of Hajj (pilgramage) were used to pass through Karachi from India towards Makka. And at that time Karachi was the ideal place of bandits, who always looted the caravans. Sultan Manghopir was the leader of the bandits, he also looted Baba Farid when he was in his way to Makka. But Baba Farid’s divine sight completely changed him. He left his looting habbit, and became a desciple of Baba Farid, and practiced Sufism. Today his shrine is well known in Pakistan as “Sakhi Sultan Manghopir”. After the demise of Hazrat Khwaja Qutub-ud-din, Baba Farid became his spiritual successor.
When Baba Farid visited Madina, he was spiritually commanded by the Holy Prophet to visit Baghdad and meet Hazrat Abdul Wahab, son of Hazrat Ghaus-al-Azam Sheikh Abdul Qadir Jilani. He was to receive some sacred relics from him. Accordingly, when he reached Baghdad, he received a box from Hazrat Abdul Wahab, which contained the following holy relics: Two flag-poles which were used by the Holy Prophet in some of the battles fought by him; one wooden bowl in which the Prophet used to eat from; one pair of scissors and one turban which was used by the holy Prophet. Because of political upheavals in Delhi, he was obliged to shift the centre of the Chishtiya mission from Delhi to “Pak-Pattan”. The Khanqah (Spiritual school) of Baba Farid, with his patronage, became a great university of “moral and spiritual training.” Thousands of aspirants, scholars, dervishes and Sufis reaped benefit from this spiritual university. Baba Farid reached the pinnacle of spiritual glory through extremely hard Mujahidas (spiritual striving) to gain mastery over the Nafs.
Once Hazrat Khwaja Qutub-ud-din ordered Hazrat Baba Farid to perform the “Chilla-e-Maakoos” for 40 days. This chilla was seldom undertaken by Sufis and was one of the most difficult tests of Baba Farid’s faith and courage. It was to be performed in a well by hanging himself in a reverse or headlong position with his feet tied up by a rope to a sturdy branch of a treetop. Once, due to utter weakness, Baba Farid helped himself to walk with the aid of a staff. But after a few steps, the colour of his face suddenly became purple, as if he was under heavy punishment. He threw away the staff. When Hazrat Khwaja Nizamuddin, who was escorting him, enquired the reason for this, Baba Farid replied: “I wanted to take help of the staff, but Allah’s Displeasure frowned upon me for depending on other’s help instead of His. I, therefore, threw away the staff and felt highly ashamed of this weakness in my faith in Rabb (God), the
Almighty.”
He fasted throughout his life and maintained his nightly prayers and devotions. Fear of Allah always dominated him. He was a staunch devotee of The Holy Prophet Muhammad, and dedicated his entire life to the veneration of the beloved Prophet’s immortal glory. At the mention of the Holy Prophet’s character he would often weep out of his love and devotion. Baba Farid also wrote devoted Sufi poetry in Punjabi language.
Once Baba Farid was passing through a jungle. He became thirsty & looked for water, but there was no water around. At last he saw a well but there was neither bucket nor rope to draw water. This dismayed him and he sat there. A short while later a herd of deer’s appeared at the well. The well water rose upto the brim of the well. The deer drank to their fill. But when Baba Farid reached it the water lowered. He said complaining to God: “Am I inferior to the deer that water came up for them but for me it went down?” He heard the answer: “The deer depended upon Me, but you trusted the bucket and rope. What to complain for now!” Baba Farid realized his mistake and felt ashamed. On the 5th of Muharram, 1265 AD during the Isha prayer (night prayer) while in the act of Sajdah (Bowing God), he uttered “Ya-Hayyu Ya-Qayyum” (O Self-Subsisting, O Eternal — two names of God) and with these words on his lips his soul disappeared into the eternal bliss of his beloved Allah.
An old woman that was one of the devotees of the Saint presented a piece of cloth for the “kaffan” (shroud) of Hazrat Baba Farid. She implored: “I have not spun even a single thread of this cloth without having “Wudhu” (purification). I had prepared it for my own coffin but if it is accepted for the kaffan of this great Saint, I feel confident, Allah would be pleased with to pardon my sins and grant me salvation.” Hazrat Baba Farid’s son accepted this cloth as the Kaffan. His Mazar (shrine) is in Pak-Pattan, Pakistan. Hazrat Sabir Kaleri, Hazrat Nizamuddin Auliya and Hazrat Jamaluddin Hanswi are among his favourite Murids (desciples). It is generally recognized that he had three wives and many children. Baba Farid was indeed one of the most brilliant stars of the Chishtiyya Silsila and is held in high esteem by one and all.
HAZRAT BABA FARIDUDD GANJSHAKAR
chirageqalandariya Uncategorized August 23, 2017 51 Minutes
Farīd al-Dīn Masʿūd Ganj-i-Shakar (c. 1175-1266), known reverentially as Bābā Farīd or Shaykh Farīd by Muslims of the Indian subcontinent, or simply as Farīduddīn Ganjshakar, was an 11th-century Muslim preacher and mystic who went on to become “one of the most revered and distinguished … Muslim mystics” of the medieval period.
Saint Farīd al-Dīn Ganj-i-Shakar
(فرید الدین گنج شک)
Farid-i-ganj-i-shakar.jpg
An imagined modern portrait of Farīd al-Dīn Ganj-i-Shakar
Sheikh ul Alam
Qutb-e-Akbar
Born c. 1175
Kothewal, Multan, Punjab, Ghurid Sultanate (present-day Pakistan)
Died c. 1266
Pakpattan, Punjab, Delhi Sultanate (present-day Pakistan)
Venerated in Barelivism, South Asian Sufism especially of the Chishti order, Sikhism
Major shrine Pakpattan, Punjab, Pakistan
Life
Fariduddin Masud was a great Sufi master who was born in 1179 at a village called Kothewal, 10 km from Multan in the Punjab region of what is now Pakistan, to Jamāl-ud-dīn Suleimān and Maryam Bībī (Qarsum Bībī), daughter of Sheikh Wajīh-ud-dīn Khojendī. He was one of the founding fathers of the Chishti Sufi order. Baba Farid received his early education at Multan, which had become a centre for Muslim education; it was there that he met his teacher Qutbuddin Bakhtiar Kaki, a noted Sufi saint, who was passing through Multan on his way from Baghdad to Delhi. Upon completing his education, Farīd left for Sistan and Kandahar and went to Makkah for the Hajj pilgrimage with his parents at the age of 16.
Once his education was over, he moved to Delhi, where he learned the Islamic doctrine from his master, Qutbuddin Bakhtiar Kaki. He later moved to Hansi, Haryana. When Quṭbuddīn Bakhtiyār Kākī died in 1235, Farīd left Hansi and became his spiritual successor, and he settled in Ajodhan (the present Pakpattan, Pakistan) instead of Delhi. On his way to Ajodhan, while passing through Faridkot, he met the 20-year-old Nizāmuddīn, who went on to become his disciple, and later his successor Sufi khalīfah.
Baba Farid had three wives and eight children (five sons and three daughters). One of his wives, Hazabara, was the daughter of Sulṭān Nasīruddīn Maḥmūd.
The great Arab traveller Ibn Battuta once visited this Sufi saint. Ibn Battuta says that Fariduddin Ganjshakar was the spiritual guide of the King of India, and that the King had given him the village of Ajodhan. He also met Baba Farid’s two sons.
Baba Farid’s descendants, also known as Fareedi, Fareedies or Faridy, mostly carry the name Fārūqī, and can be found in Pakistan, India and the diaspora. Fariduddin Ganjshakar’s descendants include the Sufi saint Salim Chishti, whose daughter was the Emperor Jehangir’s foster mother. Their descendants settled in Sheikhupur, Badaun and the remains of a fort they built can still be found. One of his descendants was the noted Sufi scholar Muhibbullah Allahabadi (1587–1648).
Fariduddin Ganjshakar’s shrine darbār is located in Pakpattan, Punjab, Pakistan.
Family & Lineage
During the ups and downs of the political condition of Afghanistan, due to constant wars between the rulers of Ghazni and the Ghauri dynasties (548-584 A.H.), Hazrat Sheikh Shuaib, with his son Hazrat Jamaluddin Suleman (father of Hazrat Baba Fariduddin), was reported to have migrated from Kabul to Lahore whence he went to Kasur and, later on, to Multan and then finally settled down in Khotwal or Kenhiwsi (a village near Multan) which, at present, is known by the name of Chawli-Mashaikh.
Hazrat Jamaluddin Suleman married Bibi Qursum Khatoon who was the daughter of Maulana Wajihuddin Khijwandi, a very learned and pious gentleman, who was one of the descendants of Hazrat Abbas-bin-Abdul Muttallib and who had also migrated from Kabul to India and had settled down in a village called Kot-Kiror in the vicinity of Multan.
Bibi Qursum was a very pious lady. Hazrat Nizamuddin Aulia reports that one night a thief entered her house. The Bibi Qursum was awake and as she cast a glance over the thief, he at once lost his eyesight and started wailing. Ultimately he prayed; “If Bibi Qursum would restore my eyesight, I pledge, I shall give up stealing forever.” Bibi Qursum felt pity upon him and prayed for the restoration of his eyesight and, by the grace of God, the thief’s sight was restored. He fell apologetically at the feet of Bibi Qursum in grateful submission. Next morning he and his whole family embraced Islam. He was given the Islamic name of Abdulla with the title of “Chawli-Mashaikh” which became the second popular name of village Khotwal. Hazrat Khwaja Shuaib, his son Khwaja Jamaluddin and Bibi Qursum Khatoon, all died in Khotwal and their ‘muzaars’ (tombs) stand there up to this day.
Hazrat Jamaluddin and Bibi Qursum bore 3 sons and one daughter:
Hazrat Aizazuddin
Hazrat Baba Fariduddin Ganjshakar
Hazrat Najibuddin Mutawakkal
Bibi Hajra, also known as “Jameela Khatoon”, who was the mother of Hazrat Makhdoom Alauddin Sabir Kaliyari, the 3rd Spiritual Successor in the Chishtia Order.
Miracles Surrounding his Birth
One day, during her pregnancy period, Hazrat Baba Farid’s mother wanted to pluck some plums from her neighbour’s tree without his permission. However, the child in her womb (Hazrat Baba Farid) created a severe pain in her stomach that forced her to abandon this idea. A few years after Baba Farid’s birth, his mother one day expressed: “My dear son, during your confinement I have never eaten anything which was unlawful,” Baba Farid however smiled and said: “But, dear mother, you wanted to pluck some plums from our neighbour’s tree without his permission when I had created a severe pain in your stomach which saved you from that unlawful act”, and on that note, he ran out of the house to play while his mother stood wonder-struck. She felt that the child would some day be a great saint.
Another miracle narrates that as stated above, Baba Farid was born on the night falling between the 29th of Shaabaan and 1st of Ramadan. Owing to cloudy weather on the evening of 29th, people could not see the moon to determine the beginning of the Ramadan month according to Islamic calendar, and were in a state of uncertainty as to whether they should or should not commence fasting from the next morning. They approached Hazrat Jamaluddin Suleman, father of Baba Farid, for a ‘Fatwa’ on this matter. He said: “If there was any doubt about the appearance of moon, then the commencement of fasting would be against the ‘Shariat’. In the meantime, a dervish appeared on the scene and, on being questioned about his opinion in this matter, he said:
“ Why worry and remain in doubt? A child is to be born in the house of Hazrat Jamaluddin tonight who would be the ‘Qutub’ (spiritual monarch) of his time. If the child did not take its mother’s milk tonight you should think that the moon has appeared and the Ramdan month will start from tomorrow.” ”
Thus, early in the morning at the time of ‘sehri’ (between 4 and 5 A.M.) people made anxious enquiries at Hazrat Jamaluddin’s house about the dervish’s prophesy and were surprised to learn that the newly born child had not taken his mother’s milk after midnight. With this corroboration, people started fasting. Later on, in the day, news came from Multan and other places that moon had appeared and the month of Ramdan had begun from that very day. Throughout the month of Ramdan, Baba Farid did not touch his mother’s milk during the day until the time of ‘Iftaar’. [1]
Geneological Tree
Amir-Ul-Momineen Hazrat Umar Farooq Ra.gif, father of
Hazrat Abdulla, father of
Hazrat Naasir or Hazrat Mansoor or Hazrat Salmaan, father of
Hazrat Suleman, father of
Hazrat Adham, father of
Hazrat Ibrahim of Balakh, father of
Hazrat Ishaq, father of
Hazrat Waiz-ul-Akbar Abil Fateh, father of
Hazrat Waiz-ul-Asghar Abdulla, father of
Hazrat Masood, father of
Hazrat Suleman, father of
Hazrat Saamaan Shah, father of
Hazrat Raseeman Shah, father of
Hazrat Naseeruddin father, of
Sheikh Ahmed Farrukh Shah Kabli, father of
Hazrat Shihabuddin, father of
Hazrat Mohammed, father of
Hazrat Yusuf, father of
Hazrat Sheikh Ahmed Shaheed, father of
Hazrat Shuaib, father of
Hazrat Jamaluddin Suleman, father of
Hazrat Khwaja Fariduddin Masood Ganjshakar.
Education
Like his spiritual predecessors, Hazrat Khwaja Fariduddin also lost his father at an early age, and so full responsibility of his education devolved upon his mother, who took special interest in providing the best education in Islamic tradition. After he had completed his early religious education at the age of 7 in Khotwal, she sent him to Multan for his higher education. Here he stayed in a mosque where he learned the Holy Quran by heart and studied Hadith, Fiqah, Philosophy and Logic under the tutorship of the famous Maulana Minhajuddin.
During his education at Multan, Hazrat Khwaja Qutbuddin Bakhtiar Kari of Delhi visited the city and happened to come to the mosque for his Namaz where Baba Farid was receiving his education. As soon as Hazrat Khwaja Qutbuddin saw Baba Farid, he was highly impressed by his demeanour and exceptional qualities which he perceived through his intuitive abilities. He at once accepted Baba Farid as his ‘mureed’ and so long as he stayed in Multan, Baba Farid visited him daily and derived much benefit through his association. When Hazrat Qutbuddin made his way for Delhi, Baba Farid offered to follow him but he was advised to remain and complete his studies, and also to undertake a tour in Islamic countries in order to mature his experience by coming in contact with the leading saints or Sufis. Baba Farid obeyed, and, soon after his Pir’s departure, he also started on a long journey towards Ghazni, Bhaghdad, Sewastan, Badakhshan, Jerusalem, Mecca and Medina.
Travels
For about 18 years, from 593 to 611AH, Baba Fariduddin remained on this prolonged tour, meeting many great dervishes and saints and thus gaining immense benefit and knowledge from their experiences in Sufism. He has mentioned these travels in his publication, Rahat-ul-Quloob.
Meeting with Hazrat Shahabuddin Suhrawardi Hazrat Baba Farid says that Hazrat Shahabuddin Umar Suhrawardi (b. 539 d. 632 A.H.) was one of the greatest Sufi saints of his time. Regarding his meeting with Hazrat Shahabuddin Suhrawardi, Hazrat Baba Farid says;
“ When I was in Baghdad, I stayed with Hazrat Shahabuddin Suhrawardi for many days and received immense benefit from his vast reservoir of divine knowledge and magnetic association. I saw he used to get daily 10.000 to 12,000 gold mohurs as ‘nazrana’ which he distributed amng the poor before sunset in the name of God. By evening there remained with him not a single penny fromt his wealth. He used to say; “If I would have kept even a single pie from this money, I would not have been a dervish but I would have been known by the title of the rich. ”
Hazrat Khwaja Fariduddin had an ever lasting impression of and a very high regard for Hazrat Sheikh Shahabuddin Suhrawardi’s angelic personality, his vast religious knowledge and his unfathomable spiritual insight.
Meeting with a descendant of Hazrat Junaid Baghdadi
“ During my stay in Baghdad I was always in search of ‘Buzurgaan-e-Deen’ (great dervishes and saints). One day I found a great saint who was living in a ‘ghaar’ (hollow) on the banks of river Faraat (Eupharates). When I called upon him he was in Namaz. When he finished, I offered him my ‘salaams’ he asked me to sit down. I noticed his face was shining like the full moon and that he had an overpowering personality. He said; “I have been living in this hollow for the past 50 years, and I am one of the descendants of Hazrat Junaid of Baghdad. I am living only on wild herbs and leaves of trees and I have not slept for the past 20 years. Last night I had a nap on my ‘musalla’ (prayer carpet) when I had the honour of witnessing (in a vision) the glory of the night of the Holy Prophet’s ﷺ ‘Miraaj, (the prophet’s visit to the 7th heaven). After relating this story, he said; “Whoever desires God’s nearness, God gracious also desires to be near him.” ”
Meeting with Imam Hadadi
“ When I was travelling in the surroundings of Ghazni, I met Imam Hadadi in a town during the month of Ramadan and stayed with him for some time receiving benefit from his spiritual experiences. Here I also met another dervish who was a perfect Sufi and used to finish the recitation of the Holy Quran three times every night. He advised me to be “punctual and painstaking in ‘mujahedas’ (strivings) on the path of Sufism without which success was not possible since “Ahl-e- ‘Suffa’ (great saints and Sufis) have given ‘mujahedas’ the utmost priority. ”
Meeting with Sheikh Abdul Waahid Badakhshani
“ When I reached Badakhshan, I met Sheikh Abdul Waahid Badakhshani, a descendant of Hazrat Dhul-Nun al-Misri — a great name in the Sufi world. He was old and lived outside the city in a hollow. Continuous ‘mujahedas’ had sapped up all his bodily vigour. He had only one leg on which he was standing with the help of a staff in a state of ‘sukr’. I offered my salaams and he reciprocated affectionately and asked me to sit down. He told his story: “I have been here for the past 70 years and my sustenance is from ‘ghaib’ (unseen). Some 30 years ago I saw a woman passing this way and, enticed by the human nature or ‘nafs’, I was drawn towards her. Just then the divine voice warned me: “O you lover, have you forgotten your promise to Me that you would never look towards anybody else except Me?” I was stunned and immediately restrained myself and cut off the foot that had led me out of the hollow. From that day, I am in a state of shame and do not know how I shall be able to answer for the breach of my promise to God on the Day of Judgment. ”
Visit to Mecca and Medina
According to ‘Gulzar-e-Faridi’, when Hazrat Baba Fariduddin went to Medina, after paying his respects at Mecca he was spiritually commanded by the Holy Prophet ﷺ to proceed to Baghdad and meet Hazrat Abdul Wahaab, son of Hazrat Ghausul-Azam Abdul Qadir Jilani Mahboob Subhani, and receive some ‘Tabarrukaat'(sacred relics) from him. Accordingly when Hazrat Baba Farid reached Baghdad, he received a box from Hazrat Abdul Wahaab which contained the following holy relics:-
Two ‘Alums’ (flag poles) which were used by the Holy Prophet ﷺ in some of the battles fought by him in the defence of Islam.
One pair of scissors.
One turban which was used by the Holy Prophet ﷺ.
It is reported that Hazrat Abdul Wahaab put the sacred turban on the head of Hazrat Khwaja Fariduddin and thus permitted him to take ‘mureeds’ in the name of Qadria silsila and to the Chishtia silsila to which Baba Farid belonged.
It is also reported that Hazrat Baba Farid visited Jerusalem where he swept the floors of that holy shrine for some time before returning to India, and there exists still a “Zaavia” of Hazrat Baba Farid where the visitors live for free according to Hazrat Naami of Lahore.
Initiation
After a period of nearly 18 years spent travelling. Hazrat Khwaja Fariduddin started his journey back to India. During this journey, he met many other renowned dervishes.
Baba Fariduddin reached Multan which had become the cradle of Sufism during his long absence due to the illumination spread by Hazrat Khwaja Bahauddin Zakariya Suhrawardi. When these two spiritual giants met, Baba Fariduddin was asked by Hazrat Bahauddin as to how he had progressed spiritually. Baba Farid replied: “If I ask the chair on which you are sitting to fly in the air, it will fly.” As he uttered these words, the chair of Hazrat Bahauddin began to rise in the air.
From Multan, Hazrat Baba Farid went to his home town Khotwal to kiss the feet of his dear mother after a prolonged absence. Having spent a few days in her company, he left for Delhi to present himself before his Pir-o-Murshid, Hazrat Khwaja Qutbuddin Bakhtiar Kaki.
In Delhi
Arriving in Delhi, he went straight to Hazrat Khwaja Qutbuddin. Hazrat Baba Farid says the following about his meeting and initiation:
“ When I had the honour of presenting himself in the presence of Hazrat Khwaja Qutbuddin, he at once placed the “Kulah-e-chahaar Tarki”(a symbolic cap confirming four important pledges taken by Sufis at the time of their initiation) upon my head in a well attended majlis in which Qazi Hamiduddin Nagauri, Maulana Allauddin Kirmani, Syed Nooruddin Mubarik, Sheikh Nizamuddin Moid, Maulana Shamsuddin Turk, Sheikh Mahmood, Haz, Burhanuddin Balkhi, Maulana Ziauddin Rumi and many other prominent dervishes were present. Hazrat Qutbuddin said: “O Farid, a Master must have such a nearness to God that he should be able to cleanse the dirt from the chest of his mureed at the very first glance through his spiritual abilities and, after accepting a mureed, he should be able to introduce him to God directly. If the Murshid (Master) has no such power then both he and his mureed do not know their destination in Sufism. ”
After his initiation, Hazrat Baba Farid was ordered to perform certain mujahedas (spiritual practices) in order to achieve his perfection and for this purpose Hazrat Qutbuddin selected a hujra’ (cell) near Ghazni Gate in Delhi for Baba Farid. Baba Farid carried out these mujahedas with his characteristic devotion, forbearance and courage.
Visit of Khwaja Moinuddin Chishti
During this period, Hazrat Khwaja Moinuddin Chishti of Ajmer arrived in Delhi to see Hazrat Khwaja Qutbuddin. When Khwaja Moinuddin heard of Baba Farid’s extraordinary success, he went to see him at his hujra with Khwaja Qutbuddin. As soon as Baba Farid saw both of these illustrious Murshids at the dooro f his hujra, he immediately got up to pay his respects but due to extreme weakness, as a result of his difficult ‘mujahedas’, he fell down. He was however picked up and embraced affectionately by both the great saints. At the very first glance, Hazrat Khwaja Moinuddin Chishti recognised what marvellous qualities Baba Farid had and then, turning to Hazrat Qutbuddin, the great saint of Ajmer said:
“ Baba Qutub, shahbaaz-e-azeem dar daam awurdayee ke hajuz Sidrat- ul-Muntaha aashian nagirad —shama aist ke zaanawada-e-dervishaan munawwar saazad. ”
“ Baba Qutub, you have captured a great shahbaaz (hawk) whose nest is not lower than “Sidrat-ul-Muntaha” (7th heaven). From his light, the progeny and silsila of dervishes will be illuminated.” ”
This prediction of Hazrat Khwaja Moinuddin Chishti of course proved to be true. After his meeting with Baba Farid, Hazrat Khwaja Moinuddin bestowed a “Khil’at” (dress of honour) upon him and Hazrat Qutbuddin wrapped the “Dastar-e-Khilafat” (a turban symbolic of this recognition) upon Baba Farid’s head. When Hazrat Khwaja Moinuddin prayed for his success after the ceremony, a “nida” (divine voice) declared: “Farid raa bargazidaim” — “We have accepted Farid”.
Death of his Pir
After Hazrat Baba Farid had settled down in Hansi, he had a dream where Hazrat Khwaja Qutbuddin had passed on. Perturbed by this dream, Baba Farid immediately left for Delhi where the death of his Pir was confirmed. On his arrival in Delhi, Qazi Hamiduddin Nagori handed over the sacred relies of his Pir to Baba Farid, according to the deceased’s will, in the presence of a majils of leading dervishes. From this day (634 AH) the burden of India’s spiritual leadership in the Chishtia Order fell upon the shoulders of Hazrat Khwaja Fariduddin Ganjshakar.
During, 633-34 AH/1235 AD, Hazrat Khwaja Moinuddin Chishti of Ajmer also passed away. The political situation also changed after Sultan Shamsuddin Al-Tamish died after an exemplary rule of piety and justice. His daughter and successor, Razia Sultana was faced with fierce opposition and was eventually murdered after numerous wars.
Hazrat Baba Farid thus shifted the centre of Chistia mission from the turmoil of Delhi to the peaceful seclusion of Ajodhan (Pakpattan). After remaining in a chilla in Ajmer for 40 days, where he seeked the spiritual blessings of Hazrat Khwaja Moinuddin for the success of his forthcoming mission, he proceeded to Ajodhan with his family.
In Ajodhan
According to Indian history, Ajodhan (in Punjab) was first conquered by Sultan Ibrahim of Ghazni from Hindu rule in 1079 AD/473 AH. Ever since, the town continuously remained under the sovereignty of the Muslim rulers of Ghazni and Lahore and thus had a large Muslim population.
The spiritual light of Hazrat Baba Farid, however, coneverted this town into a fountainhead for Divine Knowledge and blessings. His Khanqah (monastery) became a university of Islamic teaching and spiritualism where thousands of aspirants, scholars and dervishes flocked to receive training and guidance under the patronage of the great saint. Emperor Akbar, when he visited Ajodhan during Hazrat Dewan Tajuddin Mahmood’s time, changed the name of Ajodhan into “Pakpattan” (the holy town).
One day, it is reported that Baba Farid had a vision whilst in “muraqba” (contemplation) in which his Pir-o-Murshid Hazrat Khwaja Qutbuddin instructed him to stay in Ajodhan permanently as his presence there was needed. According to another report, one day, during his devotion, he heard a ‘nida’ (divine voice) which instructed him; ”
“ O Farid, you are appointed to lead people to the path of truth. You should not be scared by the crowds but in the service of God, His friends should be prepared to face hardship from the public with a smiling face. ”
Hazrat Baba Farid thus settled down permanently in a western corner of Ajodhan under a Karee tree commonly found in the Punjab. After he settled down, his reputation spread far and wide and thousands visited Ajodhan due to their overwhelming love for the saint.
Mother’s Tragic Death
Hazrat Baba Farid wanted to bring his mother from Khotwal to stay with him in Ajodhan, so he sent his younger brother Hazrat Najibuddin Mutawakkil to escort her. Accordingly, the Sheikh put her on the back of the horse for the journey to Ajodhan whilst he walked on foot. On the way they had to pass through a dangerous jungle full of wild animals. As they were crossing this jungle, the old lady felt thirsty and Sheikh Najibuddin, putting her under a shady tree, went in search of water. As he returned, he found that his mother was not there. He looked for her desperately but it was in vain. He then returned to Ajodhan and reported the matter to Baba Farid. A search party was dispatched to the scene of the mishap but again, the search was in vain. Baba Farid was now sadly resigned to the will of God and ordered to arrange for a ‘Fateha’ ceremony and the feeding of the poor for the peace of his dear mother’s soul.
According to Hazrat Nizamuddin Aulia’s version of this tragedy, when Sheikh Najibuddin returned with the search party, he brought back some human bones in a ‘kharita’ (bag). Baba Farid ordered them to be placed upon his musalla (prayer mat) but when the ‘kharita’ was opened, there was nothing in it. The disappearance of the bones from the ‘kharita’ was taken to be a divine phenomenon.
Plot to Murder Hazrat Baba Farid
The official Kazi of Ajodhan, who was also the Imam of the local mosque, could not bear the popularity of the saint. Firstly he incited government officials against Baba Farid and his sons, but when he did not succeed, he then raisd objections against ‘Sama’ (Qawwali) which was Baba Farid’s and his predecessors in the Chishtia Order were especially fond of. Baba Farid, however, took no notice the Kazi’s activities so stung by humiliation, he raised the question of Sama’s validity under Shariat and wrote a letter to the leading Ulema of Multan seeking their ‘Fatwa’ against ‘Sama’, complaining that Hazrat Baba Farid had held musical concerts.
The Ulema of Multan however, flatly refused to entertain the complaint and pass any ‘Fatwa’ against Hazrat Baba Fariduddin – a great dervish and the Qutub of his time, besides being a recognised Khalifa of Hazrat Khwaja Moinuddin Chishti. They wrote back to the Kazi that Hazrat Baba Fariduddin himself was the highest authority on Shariat who knew its commandments far better than them and hence it was beyond their powers to raise any objection or pass a ‘Fatwa’ against such an exalted personality of Islam in India.
The Kazi did not stop there however and he offered money to a vagabond “Qalandar” to murder the saint. This man, carrying a dagger beneath his garment, reached Baba Farid’s Khanqah and found him in the act of devotional ‘sijda’. Only Hazrat Khwaja Nizamuddin Aulia, his beloved mureed, was in attendance at the moment. Hazrat Baba Farid, without raising his head enquired: “Is anybody present?” Hazrat Nizamuddin responded at once – “Yes, your honour, your slave Nizamuddin is present”. “Is there a Qalandar standing outside who is wearing a pair of white earrings?” asked Baba Farid whilst still in a state of sajda? Hazrat Nizamuddin replied in the affirmative. “This man has a dagger around his waist and has come here with the intention of killing me. Tell him to go away and not to ruin his ‘Aaqibut’ (end).” The Qalandar, who had been listening all the while, was so frightened that he ran away and told the Kazi that he could not perform the task entrusted to him.
The Kazi still did not give up. After the previous failure, he instigated a Patwari (a land revenue officer) to oppress Hazrat Baba Farid’s sons in their land revenue affairs. Hearing of the Patwari’s oppression, Baba Farid violently struck his ‘usa-e-mubarak’ (staff) on the floor and at that very moment, the Patwari experienced a severe pain in his stomatch. He at once understood its cause and begged his people to take him to Hazrat Baba Farid. However, as he was being carried to the Khanqah of Baba Farid, he died on the way. This spelt the end of the Kazi’s continued efforts against Baba Farid.
Spiritual Practices
Hazrat Baba Fariduddin reached the pinnacle of spiritual glory through extremely hard “Mujahedas” and persistent “Riyazaat” in order to gain complete mastery over the Nafs (apptetive soul).
It is reported that Baba Farid, under his Pir-o-Murshid’s command, performed many awe-inspiring ‘Mujahedas’ (strivings) which drained his vitality although he persevered through spiritual nourishment and determination.
Hazrat Baba Fariduddin fasted daily throughout his life and yet he regularly maintained his nightly programme of prayers and devotion. So great was his spiritual vitality that he never gave up fasting even when he was sick. During the nights of Ramadan, he used used to finish two readings of the Holy Quran. Fear of God always dominated him and very often he used to weep penitently, sometimes loudly, out of God’s fear.
Hazrat Baba Fariduddin Ganjshakar was one of the biggest ‘Mujaheds’ of Sufism. He performed many mujahedas both before and after getting Khilafat.
Chilla-e-Makoos
Once Hazrat Khwaja Qutbuddin ordered Baba Farid to perform the chilla-i-makus (devotional act in a reverse position of body) for 40 days. This ‘chilla’ was one of the most difficulttests of Baba Farid’s faith, courage and endurance; perhaps the only one of its kind ever performed by him during his lifetime. It was performed in a well by hanging himself in a reverse or headlong position with his feet tied up by a rope to a sturdy branch of a tree at the top. Its conditions were equally hard and extremely difficult to obtain. The first condition was that the well should be situated in a mosque, and must have an overhanging tree from which Hazrat Baba Farid could hang himself headlong in it. The second condition of the chilla was that the ‘muazzin’ (one who gives the call to the faithful at the timings of Namaz) of the selected mosque must himself be a very honest and trustworthy dervish, who should perform the acts of lowering and taking out of Hazrat Baba Farid after the Isha (9 p.m) and before the ‘Fajr (5 a.m) prayers, i.e. when nobody else; except the ‘muazzin’ was in the mosque. The third condition was that this ‘muazzin’ must be a most trustworthy confidant of Baba Farid and should keep the secret of the chilla to himself.
Baba Farid found a mosque called “Masjid Hajj” and a muazzin named Rashiduddin Meenayee-Hansvi which fulfilled the necessary conditions. By the grace of God, Baba Farid successfully withstood this most difficult test of his spiritual integrity and after completing the chilla, he reported the matter to his Pir-o-Murshid, who was naturally extremely pleased.
Chilla at Ajmer (Chilla Baba Farid)
After the death of Hazrat Khwaja Moinuddin Chishti, Hazrat Baba Farid visited the saint’s shrine at Ajmer where he performed a chilla in an underground cell which is still preserved today and is known by the name of “Chilla Baba Farid”. It remains closed throughout the year and is opened for visitors only for a day on the 5th of Moharrum, the date of Hazrat Baba Farid’s annual death anniversary. This underground cell lies just below the shrine of Hazrat Khwaja Moinuddin at his Dargah in Ajmer.
Story of the Sparrows
It is reported that once Baba Farid was engaged in one of him ‘mujahedas’ in a jungle under the shade of a tree upon which a group of sparrows were siting and creating a great noise by their chattering. This distracted his attention from devotion. When he could not tolerate the chattering any longer, he exlaimed: “Die, O sparrows, you are disturbing me in my devotion.” Suddenly, the sparrows died and fell down in front of Baba Farid. The soft-hearted saint could not bear this and at once repented and prayed to God to restore life to the sparrows. The sparrows were then revived through the grace of God.
Character
Hazrat Baba Farid and his illustrious predecessors in Sufism are illuminating examples of true human character. They strictly followed the teachings of the Holy Quran and the traditions of the Holy Prophet ﷺ, both in letter and spirit, during every step of their life.
Hazrat Baba Farid had no secrets to preserve; he was straight-forward and truthful. Whatever he thought was right, he advocated it fearlessly before the world. Hazrat Khwaja Badruddin Ishaq, who was one of Baba Farid’s beloved mureeds:
“ As a confidant of Hazrat Baba Farid, I noticed that whatever he said in privacy, he boldly preached the same thing publicly and he knew no intrigues. He never did anything privately which he did not disclose openly. Whatever he said, he did, and whatever he did, he said. ”
All great writers of Hazrat Baba Farid’s life story agree that he was extremely sweet in conversation as well as in his dealings with the people — a quality for which he enjoyed the divine title of “Ganjshakar”. People who had the privilege and honour of hearing him talk never got tired or bored of his sweet sermons.
Apart from common people, Baba Farid’s devotees included kings, influential courtiers and the rich aristocracy. They all used to visit him and he treated them all alike with affection and extreme humility, and never allowed anybody to think that they were superior or inferior to anybody else.
Despite having thousands of followers and devotees including many ruling monarchs, wazeers, courtiers and the rich, he and his dependants often had to go without food for several days together and, for many years, they lived on the leaves of ‘peeloo’ or ‘karar’ (wild plants mostly found in the Punjab).
Hazrat Khwaja Nizamuddin Aulia reports that:
“ Those living in Baba Farid’s Khanqah also lived in a state of extreme poverty. All the dervishes in the Khanqah had been assigned different duties, such as collecting firewood from the jungle, gathering ‘peeloo’ leaves and flowers, drawing water from the well, cooking and other domestic work. Hazrat Baba Farid strictly forbade borrowing and preferred to go without food rather than incurring any debt. He said; “If a debtor died under debt, he would be ashamed before his creditor on the Day of Judgment. There is as vast a gulf between debt and contentment as it is between East and West. It is better for a dervish to die than to borrow. ”
Hazrat Baba Farid always slept on the floor. His dress was simple and bore conspicuous patches of repair. Once his torn shirt was beyond repair, so one of his devotees presented him with a new shirt. After wearing it,the great saint said: “That comfort and pleasure which I had in my old shirt are not felt in the new one.”
Everything, including money was immediately distributed among the poor. He used to say : “Whoever saves or makes provision for the morrow, he is deprived of the favours of God.” He was a great friend and benefactor of the poor, the widows and the orphans and he never refused a demand or disappointed any needy person at his door.
Hazrat Baba Farid had a big kitchen where food was prepared for the poor everyday. Whatever income he received, he spent it in maintaining this kitchen. If there was no provision in the house or the kitchen, then whatever Baba Farid ate was offered to the poor and guests with great humility. He also often gave away his own clothes to the poor. During his lifetime, he received thousands and thousands of rupees in ‘nazranas’ but he every single penny on the poor and left nothing, or made any provision whatever, for his family after his death.
Hazrat Baba Farid bore no grudge against anybody and his heart was free of jealousy and revenge. He loved every human soul and was quick in forgiving even those who came to murder him. He could not bear to see others in trouble and did his best to alleviate their suffering.
Once 4 dervishes came to Baba Farid’s Khanqah and hurled all sorts of abuse at the saint for no apparent reason. However, the saint continued to talk to them politely and did his best to entertain them. When they were ready to leave, Baba Farid warned them not to take a particular route which he thought would endanger them. However, they took no notice of the saint’s warning and when they had taken that route; Hazrat Baba began to weep. Later, those dervishes were found to have perished in a serious storm that raged over the route they had taken contrary to the saint’s warning.
Fear of God
Hazrat Baba Farid feared none but Allah. He carried a very soft and God-fearing heart. Fear of God dominated his life. If anybody ever talked of a Divine Truth, or if he himself was develivering a sermon regarding Divine Truth, he would often start weeping so much so that sometimes, due to overwhelming fear of God, he would faint for several hours. If there was a mention of the tragedy of Kerbala and the martyrdom of Hazrat Imam Husain Ra.gif, if there was a mention of God’s anger ascribed to the month of ‘Safar’, if there was a mention of death of any divine personality, or, if there was a mention of the treacheries of the Nafs, Hazrat Baba Farid could not control his tender sentiments of piety and sorrow, moving the hearts of all present so much so that the audience also joined his weeping.
Love of the Holy Prophet ﷺ
Hazrat Baba Farid was a staunch devotee of the Holy Prophet ﷺ and had dedicated his whole life to the veneration of the beloved prophet ﷺ. At the mention of the prophet’s ﷺ glory, at the mention of the prophet’s ﷺholy characteristics and his noble life stories and traditions, Hazrat Baba Farid often started weeping, overwhelmed by love and devotion. He followed every tradition of the prophet ﷺ most scrupulously and preached to all Muslims to obey and follow the same strictly. Once at the mention of the demise of the holy prophet ﷺ in a majlis, Baba Farid breathed a long sorrowful sigh and said:
“ When God most gracious did not keep his holy prophet ﷺ alive in this world, for whom He created the whole universe, then what is the value of me and you as compared to the prophet ﷺ, and on what grounds should we desire to live? We should consider ourselves among the departing caravan and tear down the screen of ignorance that prevails between us and God, so that we may not be put to shame on the Day of Judgement. ”
Title of “Ganjshakar”
Historians have recorded four different but reliable stories as to how Hazrat Baba Farid’s most popular title of Ganjshakar (meaning treasury of sweetness or sugar), came about.
Marriage
It is generally recognised that Hazrat Baba Farid had 3 wives. His first marriage took place in 621 A.H. with Bibi Najib-un-Nisa who was the daughter of Mohammed Azim Shah Siddiqui-ul-Qureshi of Multan and sister of one Sheikh Zakaria Shah, a pious gentleman. This marriage appears to have been arranged by Hazrat Baba Farid’s mother (after his Pir-o-Murshid’s order) at Khotwal. Hazrat Baba Farid also lived with her in Hansi for several years before going to Ajodhan. This marriage is reported to have bore the following children:
A daughter named Khadija also known as Sharf-un-Nisa who was married to Hazrat Alauddin Sabir Kaliyari. She is reported to have died on the very first night of her marriage.
Two daughters named Asghari and Basari, both of whom died in their childhood in Hansi.
Four sons named Mohammed Naimuddin, Mohammed Sultanuddin and Mohammed Farid Baksh, all of them dying during their childhood in Hansi. Mohammed Azizuddin reportedly died as the result of Hazraat Allauddin Sabir’s jalal (wrath).
The second marriage of Hazrat Baba Farid was solemnised on 15th of Rajab, 634 A.H. with Bibi Hazira Khatoon or Khatoon Begam. Following are the children from this marriage:
Hazrat Shahabuddin Ganj-e-Ilam.
Hazrat Nizamuddin Shaheed who was killed in war at Ranthambore during the Khilji period.
Hazrat Badruddin Suleman who succeeded as first Sajjadanashin of Hazrat Baba Farid and was supposed by some writers to be the eldest son of the saint.
Hazrat Mohammed Yakub who went to Amroha and joined the holy company of “Abdaals”.
Bibi Fatima (daughter) who was married to Hazrat Badruddin Ishaq, the most beloved mureed and confidant of Hazrat Baba Farid.
Bibi Sharifa (daughter) who died at a young age.
Sheikh Abdulla Bayabani who was killed by some enemies and is buried at Pakpattan in the graveyard known by his name.
Bibi Mastura (daughter) was married to Sheikh Umar Sufi but died at a young age.
Bibi Hajra and Bibi Zainab(daughter) also died at a young age.
There is a difference of opinion about the eldest son of Hazrat Baba Farid although Hazart Badruddin Suleman succeeded him as his first Sajjadanashin by unanimous consent which also had the approval of Hazrat Shahabuddin Ganj-e-Ilam.
The third marriage of Hazrat Baba Farid took place in 639 A. H. with Bibi Umme-Kulsoom who was the widow of Syed Inam-ul-Haq, a devoted mureed of Hazrat Baba Farid. He had gone to Ajodhan with the saint where he died in 639 A.H. Bibi Umme-Kulsoom was the daughter of Syed Nisar Ali and had a son Nasirullah aged 1 1/2 years at the time of her husband’s death. Hazrat Baba Farid married her out of his religious compassion and treated her child as his adopted son. All the other children born of Bibi Umme-Kulsoom died at tender ages.
All the surviving sons of Hazrat Baba Farid were very able and learned dervishes and held their father’s principles and reputation high after his death. Some of his successors from his progeny were indeed great dervishes and lived up to the reputation of Hazrat Baba Farid. Among them Hazrat Alauddin Mauj Dariya, Khwaja Ibrahim Farid Sani and Dewan Tajuddin Mahmood deserve special mention.
Death
According to most sources, Hazrat Baba Farid breathed his last on the 5th of Moharrum, 661 A.H., at the age of 92. A few days befor his death, Shams Dabeer, one of his devoted mureeds, read out poet Nizami’s famous ‘Masnavi’ in Persian to Baba Farid. This masnavi sent Hazrat Baba Farid into the state of ‘wajd’ (ecstasy). When he regained consciousness, he bestowed his own sacred shirt to Shams Dabeer as a reward. In the following days, the great saint observed complete silence and did not talk except for when performing his Namaz and reciting the Holy Quran. When physicians were summoned for his treatment, he refused to be treated and repeated the follwing famous couplet of Amir Khusro:
“ Az sar-e-baaleen-e-mun barkhez aye naadaan tabib,Dardmand-e-Ishq raa daru bajuz deedar naist. ”
“ Get a way, O ignorant physician, from my bedside,for the victim of Love, there is no remedy except meeting his beloved. ”
On the 5th of Moharrum, his condition worsened and he became unconscious after the Isha prayer. When he regained consciousness, he enquired of those present: “Have I offered my Isha prayer?” Those present affirmed ‘Yes’, upon which he said: “Let me offer it once more lest I may not get another chance”. So he refreshed his ‘wazoo’ and offered the Isha prayer for the second time, and after prayer, he again became unconscious. On regaining consciousness, he once more refreshed his ‘wazoo’ and offered the prayer for the third time. While still in the act of ‘sajda'(prostration) he uttered “yaa Hayyo Yaa Qaiyum” (God is ever omnipresent) and with these Quranic words on his lips, relinquished his mortal body and his soul disappeared into the eternal bliss of his beloved God. Immediately a ‘nida'(Divine voice) declared:
“ Dost ba dost pewast ”
“ Friend has merged into the unity of friend (God). ”
The news of Hazrat Baba Farid’s death spread rapidly in the city of Ajodhan and its surroundings. Thousands of people beagan to gather at the Khanqah of Baba Farid to pay their last respects to the beloved saint whose favours they had enjoyed for nearly 50 Years.
An old woman, who was one of the devotees of the saint, presented a piece of cloth for the coffin of Hazrat Baba Farid. She implored: “I have not spun even a single thread of this cloth without having ‘wazoo’ (ablution). I had prepared it for my own coffin but if it is accepted for the coffin of the great saint, I feel confident, God most gracious would be pleased to pardon my sins and grant me salvation.” Hazrat Baba’s sons, in view of the old lady’s cherished wish, accepted the cloth and used it for the saint’s coffin.
At the time of Hazrat Baba Farid’s demise, his Khalifas were not present in Ajodhan. His body was thus temporarily interred until his chief disciple and Khalifa, Hazrat Khwaja Nizamuddin Auliya arrived in Ajodhan. After his arrival from Delhi, the body was buried permanently, in the same ‘hujra’ (cell) where Hazrat Baba Farid used to remain in devotion and where in the Holy Quran had been recited thousands of times.
An impressive mausoleum was erected over the tomb of the great saint which has been attracting a multitude of people from all walks of life for ‘ziarat’, as well as during his annual Urs for the past 6 centuries.
Khalifas
Apart from Hazrat Baba Farid’s chief Khalifa, Hazrat Khwaja Nizamuddin Auliya, who succeeded him as the 4th Spiritual Succesor to Hazrat Khwaja Moinuddin Chishti in the Order of Chishtia silsila, the number of Hazrat Baba Farid’s Khalifas runs into four figures. After their in spiritual training, they were deputed to go to all corners of India to carry on the missionary work of the Chishtia Order.
Below is a list of some of the prominent Khalifas of Hazrat Baba Farid :
Name of Khalifa Centre of Work
Hazrat Nizamuddin Auliya Mahboob Elahi Delhi
Hazrat Sheikh Jamaluddin Hansvi Hansi
Hazrat Makhdoom Alauddin Sabir Kaliyari Kalyar
Hazrat Sheikh Najibuddin Mutawakkil Delhi
Hazrat Khwaja Badruddin Ishaq Pakpattan
Sheikh Muntajibuddin Zarzari Zar Baksh Baksh, Delhi & Devgir
Sheikh Imam Ali-ul-Haq Sialkot
Sheikh Zakaria Sindh
Sheikh Daud Pehli Dehli
Sheikh Burhanuddin Mehmood Balkhi Dehli
Syed Mohammed Kirmani Dehli
Khwaja Alauddin s/o Sheikh Badruddin Dyalpur
Sheikh Burhanuddin Hansvi Hansi
Sheikh Mohammed Neshapuri Gujrat
Three new silsilas have emerged from the above mentioned Khalifas:
“Nizamia” silsila from Hazrat Nizamuddin Auliya of Delhi
“Sabiria” silsila from Hazrat Makhdoom Alauddin Sabir Kaliyari
“Jamalia” silsila from Hazrat Sheikh Jamaluddin of Hansi. After some time, the Jamalia silsila merged with the Nizamia silsila.
Teachings
Who is a Sufi?
According to Hazrat Baba Farid, a Sufi must possess the following:
He must forget himself and the world in the love and devotion of God.
He must overlook the faults of others however serious.
He must close his eyes, ie. he must not look towards things declared haraam (forbidden) in Islam.
He must become deaf also so that he may not hear all things undesirable.
He must become dumb too so that he may not be able to speak about things which must not be spoken about.
He must cut off his legs i.e. he must act lame so that he may not be able to move himself to comply his Nafs-e-Ammara which tries to take him to undesirable places.
Regarding these qualities, Hazrat Baba Farid says:
“ If any of these qualities are absent from the character of a dervish, then he is a mere liar and hypocrite, A dervish who aspires to acquire wordly wealth and honour is not a dervish; he is a cheat who brings only disgrace to the noble Order of dervishes. ”
“Toleration and forbearance”, the saint says” should be the salt of a dervish’s life, even if a naked sword were put upon his head, he should be forgivingly happy and should never curse the persecutor.”
“There are 3 important qualities of a dervish:
To know the world and then renounce it.
Faithful obedience to God.
Fear of God and His retribution.
Hazrat Baba Farid has stressed upon the maintenance of a Sufi’s character which, he says, “can only be built if he stays away from the world and refuses to eat what is forbidden in Islamic law.” Quoting Hazrat Yahya, he says:
“ Divine Light descends upon a heart that has no love for the world, that is free of envy and jealousy and that does not yearn for wealth and honour. ”
On the dress of Sufis, Hazrat Baba Farid says:
“ The dress of Sufis is the dress worn by great prophets and religious founders of the world and hence it must be given utmost respect, and that only deserving dervishes should wear it. One who adorns a Sufi’s dress must break up all relations with the world. If he uses this sacred garb to pursue or acquire worldly prosperity, he not only deceives himself but also deceives the world and Almighty God. ”
Defining a few other important characteristics of a Sufi, Hazrat Baba Farid says:
A Sufi is one who has nothing corrosive around his heart which he must keep transparently clear and clean, and which must know no treacherous intrigues.
Sufis are those who observe strict silence and remain constantly bewildered under the influence of Divine Light.
Sufis, merged wholeheartedly in the devotion of God, are lost to all the rest of creation (except God).
It is one of the glories of Tasawwuf that Sufis transport themselves to the 7th Heaven five times daily during their Namaz.
According to Baba Farid, “Tasawwuf, is a code of man’s moral and religious life and conduct. Although a Sufi is cut off from the world, he never curses or looks down upon its affairs, i.e. he has neither love nor hatred for the world.”
Baba Farid emphasises that “a mureed must hold his Pir-o-Murshid in the highest reverence”. He says, “Seven days in the service and company of a Pir-o-Murshid are equal to 700 years of devotion.” He adds that “a Sufi dies when he gives up his devotion and ‘zikr’ and he lives when he is engrossed in them.”
He says “the more a Sufi suffers sorrow, pain and hardship, the more nearer he becomes to God. Hazrat Khwaja Moinuddin Chishti always prayed to God to send more hardships and pain and sorrows upon him so that he could strengthen his faith in God.”
God most gracious takes away prosperity from one who does not give cnarity or zakaat.
God most gracious takes away health from one who does not offer ‘sacrifice’ in His name.
God most gracious takes away faith at the time of death if one does not offer Namaz.
Hazrat Baba Farid says, “It is necessary for the dervish not to worry about “rizq” (provision of sustenance). If he worries, he commits a sin against his “faith” in God.”
Regarding contentment, Hazrat Baba Farid says:
“ He is a wise and brave man who, in all his worldly affairs, depends upon the will and pleasure of God and remains patient and content under each and every circumstance. A content person must have faith in the love, fear and mercy of God. It will save him from sin and enable him to win the blessings of God.” ”
Sama
Hazrat Baba Farid was fond of’ Sama and fought against its antagonists. Regarding Sama and its reaction upon great Sufis, he says:
“ Sama pacifies the heart of a divine lover. Firstly it moves the heart; secondly, it creates unconsciousness and, thirdly, this unconsciousness becomes so absorbing that even if one thousand swords were raining upon his head, he would not know of it. ”
Siar-ul-Aulia
Siar-ul-Aulia, made up off 22 chapters, is an authentic record on the life of Hazrat Baba Farid. Every chapter provides his learned discourses on Tasawwuf. The book starts with a chapter on Ishq-e-Elahi or Love of God. It is quite different from the Ishq of the Ulema (the learned) and the intellectuals.
Defining Divine ‘Ishq’ Hazrat Baba Farid says:
“ The chief element of Divine Ishq is a fire which can burn the whole universe. The result of such a burning Ishq or love is that the lover forgets his own identity and merges himself in the One Supreme Beloved.In love, a lover performs mujahedas to be near to his beloved. In the next stage, the lover gains Mukashfa (divine glimpses) and later he receives ‘Mushaheda’, i.e. he now sees his ‘beloved’ dimly. After the Mushaheda stage, a lover’s Ishq becomes highly intensified and finally, the curtains enveloping the glory of Divinity are raised and the lover reaches a divine destiny where he is ultimately lost in the wonderment or sukr as it is called by Sufis. ”
Elaborating upon the “path of divine love”, Hazrat Baba Farid continues:
“ There are 700 stages in this Divine path. The first stage is to endure all sorrows, pains and misfortunes coming from the ‘beloved’ with fortified toleration and forbearance. There is no end of Ishq or love in this path. A lover is constantly intoxicated by his love for his beloved; his eyes see only the beloved, his ears only hear the speech of the beloved, he moves his hands and feet only for the sake of his beloved. In this difficult path, only those who are steadfast and who are constantly absorbed in the devotion of God succeed. It is the continued rememberance of God that ultimately leads the dervish to the glory of Ishq and finally, establishes his permanent relation with Divinity. In the long run, it will lead the lover to a stage where he knows the divine secrets but whose disclosure is strictly against the laws of ‘Divine Ishq’ and Sufism. ”
Toba (Repentance)
Hazrat Baba Farid attaches great importance to the “Toba” of man. There are six kinds of Tobu according to him:
Toba-e-Dil — It denies the budding desires that arise from the heart. It kills jealously and all other desires of the Nafs. It helps in raising the curtain between man and God.
Toba-e-Zabaan — Restraining one’s tongue from indulging in vulgarity and training it in the constant remembrance of God and the recitation of the Holy Quran. In the path of divine love, only those who can control and use their tongue judiciously in the (remembrance) of God succeed. Mere toba-e-dil would not help greatly to see the Divine Light. Ears, eyes, hands and Nafs are slaves of the tongue, hence with Toba-e-Zabaan all these elements can be controlled and used profitably in following the divine path.
Toba-e-Chashm — Avoiding to see all haraam (unlawful) things with the eyes and ignore the faults of others. A dervish, after Mushaheda, must never cast his eyes on anything unlawful.
Toba-e-Gosh — A dervish must not use his ears to listen to anything else except the zikr of God.
Toba-e-Paa — Restraining of one’s feet from proceeding towards evil or things ‘haraam’.
Toba-e-Nafs — Restraining of all desires emanating from one’s “appetitive soul” or Nafs.
In addition to the above six kinds of ‘toba’ there are three more:
Toba-e-Haal – repentance for sins recently committed and swearing to avoid them in future.
Toba-e-Maazi – repentance for the past and pleasing one’s enemies at any cost.
Toba-e-Mustaqbil – the sinner must pledge to God not to commit any sinful acts in the future.
Miracles of Fariduddin Ganjshakar-:
Alagh Khan becoming king of Delhi
When Alagh Khan, who was the Wazeer of Sultan Naasiruddin Mahmud of Delhi, came to Hazrat Baba Farid, he made a personal request. He expressed that the Sultan had no male heir and that, after his death, there was danger of unrest and trouble in the kingdom. Therefore Alagh Khan asked the saint to pray for his own succession to the throne of Delhi. In response, Hazrat Baba Farid gave him a predictive hint by reciting the following Persian couplets:
“ Fardoon farrukh farishta nabaod,Zeood-o-ze ambar sarishta nabood, ”
“ The celebrated king Faredoon of Persia was not an angel,and had no relation with ‘ood’and ‘ambar'(two popular incenses burnt in royal palaces). ”
“ Ze daad-o-dehash yaaft aan nekoyee,Toa daad-o-dehash kun Faredoon toyee. ”
“ It was only his rule of justice that earned him public love and reputation as a very just king.You also carry out the same justice and earn public love, and you are Faredoon. ”
Alagh Khan was pleased with these predictive couplets and left Ajodhan in high hopes. After a few months, he did succeed King Naasiruddin’s to the throne of Delhi, assuming the name of Sultan Ghiyasuddin Balban. Hazrat Baba Farid’s blessings and the predictive hint proved to be true. Balban ruled for 22 years and proved himself to be a very God-fearing and just ruler. He had many good qualities and like Sultan Shamsudding Al-Tamish, was one of the most successful rulers of the Slave Dynasty at Delhi – (664 to 686 A.H.).
Dying Person is Revitalized
One day a mureed named Mohammed Shah came to Hazrat Baba Farid in a most disturbed state of mind. When Baba Farid enquired the reason, Mohammed Shah said that his brother was most dangerously ill and that he had left him in the state of a coma, only to come and plead to Hazrat Baba Farid’s for his blessing. Baba Farid said: “Your brother is healthy; you are worrying about nothing.” When Mohammed Shah rushed back to his home, he was amazed to see his brother sitting and talking and, in fact, eating his food as if he had never been ill.
Dried Dates Turned into Gold Coins
One day some poor people came from Arabia to see Hazrat Baba Farid and told him that they were strangers to the land, and were on a journey but they had spent all their money before their journey’s end. Hazrat Baba Farid gave them some dried dates which were lying in front of him at the moment and said: “Take them and go; your journey shall be completed by the grace of God.” These persons were very disappointed with such an apparently “cheap gift” from an saint like Hazrat Baba Farid. After going out of the Khanqah, they wanted to throw the dates away. But, just as they were thinking so, the dates, to their great amazement, turned into gold. Regretting their miscalculation, these persons went away happilly, uttering heartfelt gratitude and prayers for Baba Farid.
Incurable Disease Disappears
Once Hazrat Khwaja Nizamuddin Aulia recommended a person, who was suffering from a incurable disease, to see Hazrat Baba Farid for his blessings. The saint took a piece of paper, wrote upon it “Allah Kaafi Allah Shaafi” and gave it to the man asking him to wear it around his neck. As soon as he wore it, he was completely cured of his ailment.
Dishonesty condoned
According to “Rahat-ul-Quloob,” Sheikh Arif Sewastani was one of Hazrat Baba Farid’s devoted mureeds who lived in Lahore. Once the governor of Lahore gave him 100 dinar’ and sent him to Ajodhan to present the amount to Hazrat Baba Farid on his behalf as ‘nazrana’. When Sheikh Arif reached Ajodhan, he presented only 50 ‘dinars’ to Hazoor Baba Farid. The great saint smiled and told Sheikh Arif that he was presenting just half of the present. Upon this the Sheikh turned pale and was extremely upset. He at once laid the remaining 50 at Baba Farid’s feet and apologised for his fault. Baba Farid then warned him and said:
“ A dervish must always remain honest otherwise he would never attain perfection. ”
After this warning, Hazrat Baba Farid presented the 100 dinars to Sheikh Arif and reinstated him as a mureed after a fresh oath of allegiance. (Any miscarriage of Sufi principles by a mureed nullifies his previous oath of allegiance and he must make a fresh oath before his Pir-o-Murshid). Afterwards he was offered the cloak of Khilafat, and sent back to Lahore with a great lesson.
Traversing over Vast Distances
Crossing or traversing over vast distances instantaneously is known as “Tayyal-Arz” in Sufi terminology. God most gracious grants this miraculous power to his beloved Awliya and Hazrat Baba Farid enjoyed this amazing ability. According to “Rahat-ul-Quloob “, one day Hazrat Baba Farid was sitting in his majlis when some foreign dervishes arrived from Jerusalem. Baba Farid welcomed them very affectionately and asked them to sit down. One of them began to look into Baba Farid’s face again and again as if to remove some of his doubts. He wanted to speak his mind but dared not do so. At last, when he could not resist his curiosity any more, he ventured to ask: “O great saint of India, am I correct if I say that I have seen you sweeping the floors of Jerusalem?” Baba Farid replied: “You are perfectly right; but you have forgotten your promise that you would keep this as a secret between us.” The poor dervish was awfully ashamed and offered his apology for breaking his promise. Upon this Hazrat Baba Farid said: “My dear brother, wherever the friends of God sit, He brings the ‘kaaba’ (Mecca), Arsh (divine throne) and the ‘Kursi’ before them, and grants them such spiritual abilities that they can see everything within whole universe.” He then ordered the dervishes to close their eyes and when they reopened them after a while, all of them gave out a violent ‘nara’ (shriek) and became unconscious. When they regained consciousness, they exclaimed: “God be praised. Whatever your honour had predicted, we saw all those things with our own eyes. Hazoor Baba Farid then presented them with both spiritual and worldly wealth, and granted them robes of Khilafat too and sent them away towards Sistan to preach.
Likewise, once Sheikh Yusuf Hansvi returned home after prolonged tour and came to see Hazrat Baba Farid who enquired about his travels. He went on to the conditions of the various great Sufi dervishes he had met during his travels. Immediately Hazrat Baba Farid refreshed his wazoo (ablutions) and disappeared from Sheikh Yusuf’s presence. He returned after some time and said: “Yusuf, after hearing your statement, I became too eager to meet those illustrious Awliya (saints) myself also and so I had gone to see them.” Sheikh Yusuf kissed the saint’s feet out of overwhelming devotion and appreciation.
Poverty Turned into Prosperity
Shams Dabeer was one of the very learned poets of his day. He had received his education under Haroor Baba Farid’s training. One day he read a ‘Qaseeda’ (a poetical composition in praise of some dignitary) before Baba Farid. One of the couplets in praise of God pleased the saint very much, and he asked Shams Dabeer if he had any wish to ask the Faqeer?” Shams Dabeer, taking the advantage of the happy moment, submitted: “Your honour, my mother is now too old and she needs my help but l am suffering with poverty and cannot do my duty to her.” Hazrat Baba Farid then said: “All right, bring some ‘shukrana’ (thanksgiving present in the name of God). Shams Dabeer ran home at once and brought back 50 ‘jeetals’ (a coin of his time) which Hazrat Baba Farid immediately distributed among all. Hazrat Nizamuddin Auliya, who was also present, says: “I also received 4 Jeetals from this shukrana as my share.” After this, Hazrat Baba Farid prayed for the prosperity of Shams Dabeer and after a few months, he got a very lucrative appointment under Sultan Naasiruddin Mahmood of Delhi, and subsequently rose to the post of the Royal Treasurer. Also, during the reign of Sultan Balban (who succeeded Sultan Naasiruddin), Shams Dabeer held higher posts consecutively and flourished for the rest of his life with the blessings of Hazrat Khwaja Fariduddin Masood Ganjshakar.
The Miracle of the Hair
Hazrat Nizamuddin Auliya reports:
One day a hair fell down from the head of Hazrat Baba Farid which I picked up and, with his permission, I preserved it as a taweez (amulet). When I reached Delhi, I used to give this taweez temporarily for the benefit of various kinds of patients and they used to regain their health by the grace of God. Over time, the reputation of the taweez spread all over the city. I had kept it safely in a particular niche of my house. One day, one of my old friends, Tajuddin Minai, came to get this taweez for his son who was precariously ill. But when I wanted to give it to him, I was surprised to find that the taweez was not in its proper place in the niche; it had disappeared. I searched every nook and corner of the house minutely but failed to find it. Tajuddin Minai went away disappointed and his son died.
Two days later, another patient came for the taweez. As I tried to search for it again, I was amazed to find it in the same place in the niche and the patient recovered through its use. As Tajuddin’s son was destined to die by the will of God, the taweez disappeared from its place.
Lost Son Rejoins his Mother
According to Rahat-ul-Quloob, one day an old lady came to Hazrat Baba Farid and as she wept she said: “Holy saint, my only son disappeared from my home 20 years ago. I do not know if he is alive or dead, but his separation from me has made me half dead.” This story moved Hazrat Baba Farid’s and he went into Muraqba (spiritual contemplation). After a little while, he told the lady: “Go, your son has come home.” The old lady went back hastily and while she was still on the way, she met her son. Both the mother and the son went home. The lady then enquired about the whereabouts of her son who said: “I was 1500 miles away from here. Today suddenly I felt a deep impulse to meet you though I had no hope of this at all. As I was standing at the bank of a river, a venerable face appeared before me suddenly and enquired about the reason of my despondency. When I explained my trouble, he said: “Suppose if you reach your home?” But I did not trust him. He however, asked me to close my eyes and place my hand in his hand which I did rather half-heartedly. When I opened my eyes after a while, I found myself here.”
Brick Turns into Gold
One day Hazrat Baba Farid’s ‘Qawwal’, Hasan, prayed for some financial help to meet the expenses of his daughter’s marriage. Hazoor Baba Farid said: “Hasan, you know, I am a poor dervish and dervishes have no worldly wealth.” But Hasan would not leave him, and insisted upon something to be granted. A brick was lying in front of Baba Farid. Drawing Hasan’s attention to it, he said: “All right, take that brick away.” No sooner did Hasan touch the brick, than it turned into solid gold to his amazement. He took it up happily and went away offering his most greatful prayers for Hazrat Baba Farid’s health and long life.
Hazrat Baba Farid’s Exemplary Contentment
Sultan Ghyasuddin Balban of Delhi sent 2 big trays full of dinars to Hazrat Baba Farid who asked Maulana Badruddin Ishaq: “How much do you need for today’s langar (food)?” The Maulana said “we need only one ‘tanka’ for the kitchen and one tanka for miscellaneous expenses.” Baba Farid then ordered him to keep only two tankas for langar and distribute all the rest to the poor. But while lighting the lamp in the evening, Maulana Badruddin found one more tanka lying on the floor of the Khanqah which had apparently fallen down from the tray of money without anyone noticing it. Maulana Badruddin Ishaq picked it up and wrapped it in his garment with the idea of using it for langar next day.
At the time Isha prayers (9 p.m.) when Hazrat Baba Farid stood up to conduct the Namaz, he unexpectedly gavesit up after reciting a few ‘ayats’of “Alhamd Sharif” — the opening verse of the Holy Quran. Starting again and after reciting a few ayats, Baba Farid once again gave up Namaz and, turning to Maulana Badruddin, asked: “What is the matter? I do not enjoy my Namaz today. Is there anything left from the king’s money received this morning?” Maulana Badruddin, who stood in the next row of Namaz, replied: “Your honour, as ordered by you, all the money was distributed to the poor except, of course, 2 tankas you accepted for the kitchen but, while lighting the chiragh (lamp) in the evening, one more tanka was found lying on the floor which had apparently fallen down from a tray, and I picked it up and it is here tucked up in my garment for tomorrow’s langar.”
Upon this explanation, Baba Farid said: “My dear, dervishes never care for the morrow. Please throw away that one tanka at once. It is disturbing my Namaz and I am not enjoying it today.” Maulana Badruddin untied the knot of his dress, took out the tanka and threw it away. Hazrat Baba Farid then conducted the Namaz with due eujoyment.
A Mureed Saved from Bandits
One of the devotees of Hazrat Baba Farid, Mohammed Neshapuri, lived in Gujarat and was coming to Delhi with 3 other companions and on their way, in a jungle, they were encountered by bandits. Mohammed Neshapuri and his companions had no arms to defend themselves. In such a helpless state, Mohammed Neshapuri remembered his pir, Hazrat Baba Farid, and also offered prayers seeking Alimghty God’s help in their predicament. Surprisingly, the bandits threw away their arms and offered an apology to the party and went away.
Cure from a Snake Bite
Once Hazrat Baba Farid, was travelling to Baghded in the company of Hazrat Khwaja Bahauddin Zakariya of Multan and some other dervishes. On the way in a jungle, Hazrat Bahauddin was bitten by a snake on his foot. He swooned with the terrible pain and there was no time to obtain ‘Tiryaq’, an efficacious remedy for snakebite in Iraq. Hazrat Baba Farid picked up a fistful of dust, and reciting ‘Bismillah Shariff (In the name of God, the Merciful, the Compassionate) smeared the dust on the foot of Khwaja Bahauddin. By the grace of God, the snake’s poisonous effect disappeared and Khwaja Bahauddin quickly recovered.
Cure of a Maid Servant’s Leprosy
Once Hazrat Baba Farid went to Multan to see Hazrat Khwaja ==Bahauddin Zakariya== and stayed with him for some time. Hazrat Khwaja Bahauddin had a very beautiful maid servant but she had a very nasty scar resulting from leprosy on her forehead which marred her beauty. Many times the Khwaja Saheb had prayed for the removal of this scar but everytime the Divine command declared that “the time for the removal of the scar had not yet come.” During the stay of Hazrat Baba Farid, Khwaja Bahauddin deputed the maid servant to assist Baba Farid in his ‘wazoo’ (ablutions). One day, while she was in attendance, Baba Farid noticed the scar of leprosy upon the forehead of the maid and felt sympathy. He at once prayed for the removal of the scar and, this time, by the grace of God, the scar disappeard instantly. When Hazrat Bahauddin Zakariya saw the maid, he was happy of the miracle and said:
“ How could Farid’s prayer have gone unheard? After all, God most gracious has been pleased to promise him that He would grant his every wish. ”
Poetry
Farīdā jo taīN mārani mukīāN tinhāN na mārē ghumm
Farīdā jā lab thā nēhu kiā lab ta kūṛhā nēhu
Kālē maiḍē kapṛē, kālā maiḍā wais,
GunahīN bhariyā maiN phirāN, Lōk kahaiN darvēsh
GallīN cikkaṛ dūr ghar, nāḷ piyārē nīNh,
ChallāN tē bhijjē kamblī, rahāN tāN ṭuṭṭē nīNh.
Roti meri kāṭh di, lawan meri bhukh
Jina khaadi chopadi, ghane sehenge dukh
Fareed, do not turn around and strike those who strike you with their fists.
Fareed, when there is greed, what love can there be? When there is greed, love is false.
Laden with my load of misdeeds, I move about in the garb of black garments.
And the people see me and call me a dervish.
My promise to my love, a long way to go and a muddy lane ahead
If I move I spoil my cloak; if I stay I break my word.
My bread is of wood, which is enough to quench my hunger,
But the one who feast on buttered breads, will eventually suffer
(The Legend is that when Baba Farid ji went into the jungle to meditate, he took a piece of wood. And he would often chew it whenever he felt hungry as not to get distracted from meditation. In the above verse, he is pointing to the fact that one should follow the path of enlightenment to free oneself from bonds and sufferings).
Fareedudin Gangshakar preached peace and harmony among Muslims, Hindus, and other minorities of South Asia through his poetry. He used to write poetry at peaks of ecstasy, subdued in ‘True Love’. The way he describes God’s attributes and personality in one of the pieces of his poetry, is transcendental. The piece is called Husn-e-Haqiqi, (The Beauty of Truth).
Husn-e-Haqiqi
O’ Beauty of Truth, the Eternal Light!
Do I call you Necessity and Possibility
Do I call you the Ancient Divinity
The One, Creation and the World
Do I call you Free and Pure Being
Or the Apparent Lord of all
Do I call you the Souls, the Egos and the Intellects
The Imbued Manifest, and the Imbued Concealed
The Actual Reality, the Substance
The Word, the Attribute and Dignity
Do I call you Variety and Circumstance
The Demeanor and the Measure
Do I call you the Throne and the Firmament
And the Demurring Delights of Paradise
Do I call you Mineral and Vegetable
Animal and Human
Do I call you the Mosque, the Temple, the Monastery
the Scriptures, the Quran
the Rosary, the Girdle
Godlessness, and Faith
Do I call you the Clouds, the Flash, the Thunder
Lightning and the Downpour
Water and Earth
The Gust and the Inferno
Do I call you Lakshmi and Ram and Lovely Sita
Baldev, Shiv, Nand, and Krishna
Brahma, Vishnu and Ganesh
Mahadev and Bhagvaan
Do I call you the Gita, the Granth and the Ved
Knowledge and the Unknowable
Do I call you Abraham, Eve and Seth
Noah and the Deluge
Abraham the friend, and Moses son of Amran
And Ahmad the Glorious, Darling of every Heart
Do I call you the Witness, the Lord, or Hejaz
The Awakener, Existence and the Zenith
Do I call you Admiration and Prognosis
Nymph, Fairy and the Young Lad
The Tip and the Nip
And the Redness of Betel Leaves
The Tabla and the Tanpura
The Drum, the Notes and the Improvisation
Do I call you Beauty and the Fragrant Flower
Coyness and that Amorous Glance
Do I call you Love and Knowledge
Superstition, Belief and Conjecture
The Beauty of Power, and Conception
Aptitude and Ecstasy
Intoxication and the Intoxicated
Amazement and the Amazed
Submission and Connection
Compliance and Gnosticism
Do I call you the Hyacinth, the Lilly and the Cypress
And the Rebellious Narcissus
The Bereaved Tulip, the Rose Garden and the Orchard
Do I call you the Dagger, the Lance and the Rifle
The Hail, the Bullet, the Spear
The Arrows made of White Poplar, and the Bow
The Arrow-notch, and the Arrowhead
Do I call you Colorless, and Unparalleled
Formless in Every Instant
Glory and Holiness
Most Glorious and most Compassionate
Repent now Farid forever!
For whatever I may say is Less
Do I call you the Pure and the Humane
The Truth without trace or name
Legacy
One of Farīd’s most important contributions to Punjabi literature was his development of the language for literary purposes. Whereas Sanskrit, Arabic, Turkish and Persian had historically been considered the languages of the learned and the elite, and used in monastic centres, Punjabi was generally considered a less refined folk language. Although earlier poets had written in a primitive Punjabi, before Farīd there was little in Punjabi literature apart from traditional and anonymous ballads. By using Punjabi as the language of poetry, Farīd laid the basis for a vernacular Punjabi literature that would be developed later.
The city of Faridkot bears his name. According to legend, Farīd stopped by the city, then named Mokhalpūr, and sat in seclusion for forty days near the fort of King Mokhal. The king was said to be so impressed by his presence that he named the city after Baba Farid, which today is known as Tilla Baba Farid. The festival Bābā Sheikh Farād Āgman Purb Melā’ is celebrated in September each year from (21–23 Sep, for 3 days), commemorating his arrival in the city.Ajodhan was also renamed as Farīd’s ‘Pāk Pattan’, meaning ‘Holy Ferry’; today it is generally called Pāk Pattan Sharīf.
Faridia Islamic University, a religious madrassa in Sahiwal, Punjab, Pakistan, is named after him, and in July 1998, the Punjab Government in India established the Baba Farid University of Health Sciences at Faridkot, the city which itself was named after him.
There are various explanations of why Baba Farid was given the title Shakar Ganj (‘Treasure of Sugar’). One legend says his mother used to encourage the young Farīd to pray by placing sugar under his prayer mat. Once, when she forgot, the young Farīd found the sugar anyway, an experience that gave him more spiritual fervour and led to his being given the name.
Baba Farid’s Serai in Jerusalem
In great old holy city of Jerusalem, present-day Palestine, there is a place called [Al-Hindi Serai] (Indian lodge or shrine), where it is claimed Baba Farid lived for many years in the early 13th century, almost 800 years ago. Baba Farid walked into Jerusalem around the year 1200, little more than a decade after the armies of Saladin had forced the Crusaders out of Jerusalem. The place is now a pilgrim lodge for Muslims of South Asia. It is claimed that this building is currently cared for by the 86-year-old caretaker, Muhammad Munir Ansari, in 2014. “No one knows how long Baba Farid stayed in the city. But long after he had returned to the Punjab, where he eventually became head of the Chishti order, Indian Muslims passing through Jerusalem on their way to Mecca wanted to pray where he had prayed, to sleep where he had slept. Slowly, a shrine and pilgrim lodge, the Indian Hospice, formed around the memory of Baba Farid.” “Later accounts of his life said that he spent his days sweeping the stone floors around al-Aqsa mosque, or fasting in the silence of a cave inside the city walls.”
Chilla
A Chilla of Baba Farid is located in Dhirdan village of Lunkaransar tehsil in Bikaner district, Rajasthan, India.;Maharashtra, Amravati district village Poraha and Wardha district samudrapur constituency in Girad a small town, in shakar baoli and in a small village Manegaon situated in Tehsil Barghat, District Seoni, Madhya Pradesh and in Ajmer dargha sharif.
Honor in Sikhism
Baba Farid, as he is commonly known, has his poetry included in the Guru Granth Sahib, the most sacred scripture of Sikhism, which includes 123 (or 134) hymns composed by Farid. Guru Arjan Dev Ji, the 5th guru of Sikhism, included these hymns himself in the Adi Granth, the predecessor of the Guru Granth Sahib.
The town of Faridkot in Punjab, India is named after him.