Final Thesis

The Concept of Abad (Centre of Urban Muslim Culture) and
Jungle in the Life and Teachings of Hazrat Baba Farid:

The Final Sixteen Years at Ajodhan.
By
Muhammad Tanveer Jamal

To
Professor: David Jones
TAXILA INSTITUTE OF ASIAN CIVILIZATION
QUAID-I-AZAM UNIVERSITY ISLAMABAD,

PAKISTAN
June 2013
CANDIDATES DECLARATION
I hereby declare that the M.Phil thesis currently submitted bearing the title The Concept of
Abad and Jungle in the Life and Teachings of Hazrat Baba Farid: At Final Sixteen
Years at Ajodhan is a result of my own research and has not been submitted to any other
institute for any other degree.

M.Phil. Candidate
SUPERVISORS DECLARATION
I hereby declare that the M.Phil. candidate Muhammad Tanveer Jamal has completed his
thesis titled The Concept of Abad and Jungle in the Life and Teachings of Hazrat Baba
Farid: At Final Sixteen Years at Ajodhan under my supervision. I recommend it for
submission in candidacy for the Master of Philosophy in Taxila Institute of Asian
Civilization.
Dr. David Jones

Professor School of Politics and I.R.
Quaid-i-Azam University
Quaid-i-Azam University
Department: Taxila institute of Asian Civilization

Dated:
Final Approval
This is to certify that we have read the thesis submitted by Mr. Muhammad Tanveer Jamal
and it is our judgment that this thesis is of sufficient standard to warrant acceptance by the
Quaid-i-Azam University, Islamabad, for the award of the degree of Masters of Philosophy in
Taxila Institute of Asian Civilization.
Supervisor:__________________
(Dr. David Jones)
External Examiner:__________________
(Dr. Kishwar Sultana)
Director:__________________
(Dr. Ashraf Khan)
Dedicated
To
Sheikh-ul-Shayohk-ul-Aalam Hazrat
Baba Farid-ud-Din Masood Gunj
Shakar
Contents
Sr. #
Chapter Name
Page #
Acknowledgements
Introduction
Historical Back Ground: What is Sufism?
11
Chishti Order in India: The Historical Background of Hazrat

Baba Farid, and his Approach toward Abad (Duniya or
World) and Jungle (Tark-i-Duniya or Wilderness) Before
Arrival at Ajodhan.
35
The Concept of Abad and Jungle in the Teachings of Hazrat

Baba Farid: At Final Twenty Four Years at Ajodhan.
58
Hazrat Baba Farid, Punjabi poetry, Sama and his Role in the
domination of Chishtiyya Order in the Indian Subcontinent
80
Conclusion
105
Bibliography
108
Glossary
117
ACKNOWLEDGEMENTS
First of all, I am indebted Allah Almighty with Whom countless blessings, I have been able to
complete my thesis.
I am highly thankful to my supervisor, Dr. David Jones, for his scholastic insight,
encouragement and guidance, whenever I needed it. I think my words cannot express his
cooperation and help that he extended towards me; in one word I would say that he is a great
supervisor.
I am also thankful to all my teachers, from day one to this one. They all contributed in
one way or other, which made me able to write this work. Special thanks to Dr. Tanvir Anjum,
Prof. Hugh Van Skyhawk, Prof. Hafiz Moaz Ahmad, Prof. Saeed Sahib, Dr. Ghani-ur-Rehman
and faculty members of Taxila Institute of Asian Civilization, QAU, Islamabad.
I am indebted to a number of friends, with whom encouragement, company, provision,
discussions, love and above all of their patience to tolerate me. Diwan Azmat Sayed Muhammad
Chishti, Aziz ur Rehman, Attaullah, Attiq Qamar, Nasir Mahmood, Perviz Ali Jiskani, Salim
Bari, Zahid Ullah Khan Wazir Bezan Khel, Waqar Ahmad, Muhammad Saleem Afghan,
Muhammad Amjid Alvi, Zahid Warich, Muhammad Amin Watto, Zahir Bajwa, Sifat Jamal,
Abdul Sattar, Khurram Shahzad Munawwar, Muhammad Yaqub, Ahmad Naeem Chishti, Qurban
Ali Jutt, Ahmad Salim Chishti, Muhammad Shafa, Ghulam Raza Shahani, Faqir Shah, Atta
Muhammad, Gohar Ali, Farooq Ahmad Toor, Ishaq Ahmad Saqi, Mubasshir Ahmad Awan,
Irfanullah, Abdul Guffar from Qabullah, Abdul Guffar From Sukkur, Khalid Hussain Chishti, Pir
Shams-ud-Din Chishti, Sajid Iqbal Chishti, Shahzad Hussain Chishti, Pir Muhammad Faisal
Chishti, Maqbool Chishti, Haroon Abid Chishti, Pir Muhammad Awais Zafar Chishti, Azad Bhai,
Zaigham Sarfraz, Muhammad Gull Khan, Faisal Rehman, Haseen Ullah Jan, Hussain Ahmad
Kakar, Younas Geo Physic Jahanzaib, Muhammad Iqbal Ghazi, Muhammad Fahim, Hafiz
Muhammad Usman, Naveed Gondel, Syed Jamshed Abbas, Shahzad Gujjar, Liaquat Gujjar,
Hammad, Sher Ali and so many more.
I am highly thankful to my parents, sisters, brothers, uncle and especially my late

grandfather Pir Ali Ahmad Chishti and late cousin Shahin for their care, love and help that they
extended me. My father, Muhammad Jamal Chishti and Uncle Muhammad Zafar Chishti played
a key role in developing my understanding of local aspects of the topic. My brothers Muhammad
Zahir Chishti, Muhammad Abdullah Chishti, Muhammad Khezar (Bachi), Adnan Farid Chishti
and nephew Saqlain his mother and father always gave me courage and every possible help that I
needed.
Last but not the least; I am obliged to thank the staff members of different libraries. It
starts with department library of Taxila Institute of Asian Civilization, Department of History,
Area Study Centre, National Institute of Pakistan Studies, School of Politics and International
Relations, Central Library of Quaid-i-Azam University, Islamabad. National Institute of
Historical, Cultural Research and Baba Farid international library Pakpattan.
Introduction
Sufism or tasawwuf is the soul of religion. The concept of tasawwuf has existed in almost every
religion. The Upanishads also tell us about tasawwuf as well as wahadat-ul-wajud (unity of
being). They tell us that Ishwar or God lives within all human beings. The three most important
books in the Hindu religion, the Bhagwa Gita, Brahman Soter, and Upanishad illustrate
same philosophy of wahadat-ul-wajud (unity of being) that would become the core of
Islamic Sufism.1
There is a much debate and many differences of opinion as to the origin of the
word Sufi. However, there are three important and authentic stories or traditions that
are described by many Sufis and historians. First, one argues that the word Sufi derived
from Ashab-e-Sufah, the companions of Holy Prophet (PBUH), who were homeless or
very poor, but who lived in the Mosque of Holy Prophet (Masjid-i-Nabvi) to seek wisdom and
knowledge of the Islamic law. Second, because pious people had always wore woolen
clothes, such as the clothes used by previous Prophets like Hazrat Adam, who wore woolen
cloth,2 Hazrat Esa (Prophet Christ) wore woolen and hair clothes.3 Hazrat Musa (Moses) also
wore woolen cloth when he had his conversation with Allah. 4 Woolen clothes were known as
soof in Arabic language, and such people known as Sufis. Third, the people who offered
prayers in the first row of the mosque were known as Sufis. In Seha Sitta, (six famous
books of tradition) the word Sufi is not found at all, and Hazrat Shahab ud Din Suhrwardi
1 Prof Yousaf Salim Chishti, Tarikh -i-Tasawwuf, (Lahore: Dar-ul-Kitab press, 1996), p. 55.
2 Ammad ud Din Muhammad bin Ismail (imam Abne khathir) Qasus ul Ambeya, tr. Abu Soban Sayid
Muhammad Asadullah Asad (Lahore: Shabbir Brothers, 2003), p. 68.
3 Shahab ud Din Suhrwardi, Awarif ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore: Shabbir
Brothers, 2011), p. 105.
4 Ibid., p. 17.
1
(d.1234) in his book Awarif ul Maruf, maintains that the word Sufi only appeared some two
hundred years after the death of Hazrat Muhammad (PBUH) (d.632).
People on the Indian subcontinent became aware of Islam and the Prophet of
Islam (PBUH) during his life time. Arab traders had colonies in India, but they did not
play the same essential role in spreading the message of Islam here as they played in
Malaysia, Indonesia and Middle East. Credit of spreading Islam in Subcontinent goes to the
Sufis. Although Mansur al-Hallaj (d.921) with his almost one hundred disciples had visited
Gujarat and elsewhere in India, he had not stayed to preach there. Ali Hujwiri (d.1076),
popularly known as Hazrat Data Gunj Bukhash was the first Sufi saint to come to India. He
arrived from Ghazni along with Musood Ghaznavi, and permanently settled in Lahore, where he
brought a large number of people into the fold Islam. One and half centuries later, the Ghourid
defeated the Ghaznavid and established their rule in Subcontinent. The Ghourid then
focused on
expanding their empire, but in the end they were defeated by a Chuhan
Rajput, Raja Parithvi Raj (d.1192), who was ruler of Ajmer and Delhi, in 1191 the First
Battle of Train.
At this time the two big Sufi Silsilahs, Chishtiyya and Suhrwardiyya, were in their
initial stages, and they evolved during the period when the Ghourid were attempting to
overcome or subdue the Indian Rajputs. The Suhrwardiyya Silsilah was founded in the
Subcontinent by Hazrat Baha-ud-Din Zakriya (d.1262) and Hazrat Jalal-ud-Din of Tabriz
(d.1266). Both were disciples and Khulafa of Hazrat Shahab-ud-Din Suhrwardi (d.1234). The
Chishtiyya Silsilah, like many others, had its roots in the fourth pious caliph of Islam,
Hazrat Ali (d.661), and then of that of Hassan al Basri (d.727). Chisht is a place or town
situated some hundred kilometers east of Heart in Afghanistan. Hazrat Mumshad Danuri
(d.911) ordered his Khalifa named Abu Ishaq Shami (d.937), to live out his life in Chisht
so he and his latter Khulafa became known as Chishtis.
The founder of the Chishtiyya Silsilah in the Subcontinent was Hazrat Muin-ud-Din
(d.1235) popularly known as khawaja Gharib Nawaz. He was the great Khalifa of Hazrat
Usman Harooni (d.1220), had lived in his service for almost twenty years and then, along
with his Sheikh, visited the shrine of Holy Prophet (PBUH) there the Holy Prophet
(PBUH) spoke to him and ordered him to go to India spread the light of Islam there. 5 He
arrived in India about the time the Muslim armies were defeated by Parithvi Raj. The defeated
Muslim soldiers tried to convince khawaja Sahib not to go on, but he rejected their advice
and continued his journey toward Ajmer. In the event, both Muslim rule and the Chishtiyya
Silsilah in the Subcontinent reached on their pinnacle in the same time. Hazrat Qutb-udDin (d.1235), who was the Khalifa of Hazrat Khawaja Gharib Nawaz, was with his Sheikh when
he set out on his journey to India and arrived in Ajmer. Gharib Nawaz appointed Hazrat Qutb-udDin Bakhtiar Kaki to be his Khalifa just forty days before his death. Sultan Al-Tutamash who
was the great devotee of Sheikh Qutb-ud-Din, also helped to expand his Sheikhs Sufi order.
Both Sheikhs, Muin-ud-Din and Khawaja Qutb, died on the same year in 1235 (some scholars
argues Hazrat Muin died in 1229), so that thereafter the whole burden fell on Hazrat Baba Farid.
The family of Hazrat Baba Farid came to Subcontinent in 1125 A.D. it is said that
the Mongols defeated Farukh Shah Farooqi, a ruler and predecessor of Baba Sahib, but
this is incorrect because the Mongols only invaded Afghanistan in the second decade of thirteen
centuries. Some historians declare Hazrat Baba Sahib to be an offspring of Hazrat Imam
Hussein (d.681), but a majority agrees that he was a descendent of Hazrat Umar (d.645), the
second pious caliph of Islam. Qazi Shoaib, the grandfather of Baba Farid, was appointed
Qazi of Multan by the Muslim ruler of the time. Hazrat Baba Farid himself was born in 1175
A.D. in a village near Multan, where he was a child when his father Jamal-ud -Din Suleiman
passed away. His mother Qursam bibi raised him up with his other two brothers. It is often
noticed that the fathers of great Sufis, saints, and even prophets died while their sons were still
children, and that responsibility then rested on the shoulders of their mothers. Mothers are
said to play a very vital role in development of good thoughts, beliefs and Tawakul (trust)
through their pious character when their sons are teenagers. This at least was the case with the
mother of Hazrat Baba Farid. Qursam bibi was not an ordinary woman. Rather, she herself was a
great Sufi who had a very strong impact on Baba Farids life and mind.6
5 Sayyad Hossein Nasr, Encyclopedia of Spirituality, (Lahore: Suhail Academy, 2000), p. 127.
6 Muneera Haeri, The Chishtis A Living Light, (Karachi: Oxford University Press, 2000), p. 71.
3
Baba Sahib was very young when he meet with Hazrat Qutb-ud-Din in a mosque
in Multan. He then expressed his desire to go with the Sheikh, but Hazrat Qutb advised
him to wait till latter. At the age of fifteen, Hazrat Baba Sahib took the biat of Hazrat
Qutb in 1190/590 Delhi.7 Sheikh Farid was very fond of meditation in his teens, so after the
permission of his sheikh he performed Chillah-i-Makus. The Chillah-i-Makus had been
performed by Hazrat Abu Said (d.1049), also the Chishti preceptor Hazrat Abu Muhammad
Chishti (d.1020), and latter performed by the popular Chishti Sufi saint Hazrat Baba Farid
Gunj Shaker (1175/1265).8After the death of Hazrat Qutb (d.1235), Hazrat Baba Sahib left
Hansi and moved to Ajodhan (Pakpattan). He spent all of his life in search of Jungle or
wilderness. He was loved equally by people all the religions, sects and creeds. His loving attitude
towards humanity made him the most popular saint among the non-Muslim of India.
Statement of Problem
It is generally accepted that Hazrat Baba Farid played a more important role in the dissemination,
and diffusion of Chishtiyya Silsilah than any of earlier Sheikhs. He had almost fifty thousand
Khulafa who played major role in the evolution and domination of Chishtiyya Silsilah in the
Subcontinent.9 Under the Slave Dynasty of Delhi (.1206-1290) Muslim rule reached its apogee,
while the Chishtiyya Silsilah was also achieved its culmination. The dynastys rulers had great
respect for the Chishtis as well as the Suhrwardi Sufis, although, the Chishtis did not want to
maintain relations with the sultan. Despite all this, the rulers showed great reverence toward
7 Zahur ul Hassan Sharib, Tazkara Auliya-i-Pak-o-Hind, (Zareen Art Press, 1961), p. 52.
8 Anne Marie Schimmel, Mystical Dimension of Islam, (Lahore: Sang-e- Meel Publication, 2003), p. 344.
9 See also Tazkara Auliya-i-Pak-o-Hind, p.51. while there are also differences in this case both in
primary and secondary sources. khazinatul Asfia these are thirty three. (Maqam-i- gunj Shakar p.224)
there are a large number of khulafa of Hazrat Baba Farid but in the Mulfoozat mentioned twenty. see Siar
ul Aqtab, 198) Hazrat Baba Farid had more them fifty thousand khulafa see Jawaar-i-Faridi p.343 while
Muslim Nizami quoted eighty thousand nine hundred and forty two with the reference of Jawaar-iFaridi see Anwaar ul Farid p.157
4
them. Balban (r.1266-1287), the most powerful ruler of Delhi sultanate, was a disciple of
Baba Farid, and some scholars argue that he married his daughter to the latter.10
Although Hazrat Baba Farid (d.1265) and the Suhrwardi Sheikh Baha-ud-Din Zakriya
(d.1262) respected each other, the overall relationship between these two great Silsilahs was
never very good. The main reason for the Chishti Sufis hostility toward the Suhrwardis was
their active participation and involvement in the politics. Baba Farid also garnered spiritual
power from Sheikh Jalal-ud-Din Tabrizi (d.1266), another very popular Sheikh of Suhrwardi
School, when he offered sheikh Farid a pomegranate in Multan . So Baba Farid took the
faiz (spirituality or blessing) from both the founder of Chishtiyya Silsilah, as well as from
the founders of Suhrwardi Silsilah, they included Khawaja Gharib Nawaz (d.1235),Qutb-ud-Din
Bakhtiar (d.1235), Baha-ud-Din Zakriya (d.1264), Jalal-ud-Din Tabrizi (d.1266). the first two
were the founders of the Chishtiyya Silsilah while the latter played a similar role in
fortunes of the Suhrwardi school in Subcontinent.
The present study also focuses on the emergence of Sufism in Islam, and the concept of
Abad and Jungle in the lives and teachings of the earlier Sufis (Tabiun and Taba-Tabiun). The
concept of Islamic Sufism started after 661 A.D. and evolved well in the 9 th century A.D.
Therefore, during this period, ten popular Sufis schools came in to being. Then the 10 th and 11th
centuries produced numerous intellectuals and erudite Sufi scholars like Abu Talib al Makki
(d.996), Al- Ghazali (d.1111), Ali Hujwiri (d.1076), Al Qalabazi (d.1074), Abu Said Abu al
Khair (d.1049), al Qusheri, and so on. The 12 th and 13th centuries saw the emergences of five
Silsilahs (Chishtiyya, Qadriyya, Suhrwardiyya, Naqshbandiyya, and Kubraviyya) that are still
popular especially in the Indo-Pakistan region.
The present study mainly focuses on Hazrat Baba Farids last twenty four years and so
concentrates on Ajodhan. At that time, the majority of Ajodhan populations was Hindu by faith.
There were some Muslims there, but they were few in number. Baba Farid spent his last sixteen
years in Ajodhan, which is now popular as Pakpattan, a district of Sahiwal (Montgomery)
division in Punjab province. Hazrat Nizam (d.1325), the chief Khalifa had received a biat at
10 Nahiza Baigam or khatoon Baigam was not the daughter of Balban , see Masood Ali Khan & S. Ram
Encyclopedia of Sufism, p. 43.
5
the hand of Baba Sahib in 1257 A.D., a few years before the latters death. 11 Although
Hazrat Jamal of Hansi was the favorite Khalifa of Baba Sahib, he had died during the
latters lifetime.
There were number of problems faced by Hazrat Baba Farid in Ajodhan. Among these
were the jealousies of the Qazi, and of the magician son of Shahab ud din. But in the end they
all accepted the great Sheikh. He was in his deep contemplation or muraqaba, when he had heard
his Sheikhs order to go to Ajodhan. Baba Sahib then entered into the land that is now
known as Pakistan where he visited all four current provinces of that country.
Key Research Questions and Objections

This present study explores why Hazrat Baba Farid gave up the places Abad (Delhi and Hansi).
The word Abad (the world) is used in this study mean the civilized place, but it also used as a
place where majority of the worldly people lived, people who forget their purpose of creation.
While Jungle mean a back-ward place, a desert or forest, where one could better perform ones
meditation, it mostly used to suggest the renunciation of the world and the worldly desire. People
who were living in Ajodhan were almost all superstitious and uncivilized, and they earned their
livelihood through theft, robbery and other illegal and criminal ways. We also well deal with
factors behind the domination of this Silsilah, as well as the role of and efforts made by Hazrat
Baba Farid for the domination of this school as well.
In the present study, therefore, the term Jungle refers to an uncivilized or less cultured
area. Second, it is also a place of meditation or privacy and seclusion. The concept of Jungle or
wilderness is hardly new in the history of Subcontinent. The Hindu hero Ram (d.5114 B.C)
himself spent almost sixteen years in the Jungle for meditation and his search for divine power.
11 Anne Marie Schimmel, Mystical Dimension of Islam, (Karachi: Oxford University Press, 2000), p.
348.
6
The Buddha (d.544 B.C) also spent many years in the Jungle for the same purpose. History and
the lives of the Prophets also indicate that they spent their time in the Jungle for the worship of
Allah and for gaining divine power. Even the Holy Prophet Hazrat Muhammad (PBUH) spent
most of his time in the cave of Hira before declaring himself as Prophet. After the Holy Prophet
(d.632), the Sahabas (companions) of Holy Prophet (PBUH) also entered the Jungle, some for a
short and others for a long time. Furthermore, the Holy Quran has a focus on worship and
meditation as well. In addition, the concept of Jungle remained very popular during the period of
the Tabiun and Taba Tabiun and Hazrat Awais (d.658), Hassan al Basri (d.727), Habib al Ajmi,
Malik bin Dinar (d.748), and Abu Yazid of Bastam (d.876) all spent most of their time in a
Jungle or in meditation. Hazrat Baba Farid (d.1265) also spent much time in the Jungle, but he
became more popular for his meditation (Chillah) as compared to his contemporaries Sufis,
regardless of their school. The current study also explores the places, both in India and Pakistan,
where Hazrat Baba Farid meditated for almost twenty years, as well as his way of spiritual
practice (Riyazat, Mujahadat) in seeking the will of Allah Almighty as well.12
In addition, this present study also explores how Hazrat Baba Farid made a Jungle (Ajodhan
where uncivilized people lived) into an Abad (Pakpattan, a culturally advanced town, and a tower
of spiritual light). It also tries to explore the importance of the Sama, particularly in the Chishti
Sufi order and in life of Hazrat Baba Farid. The Sama (religious hymns or song) were introduced
by Hazrat Khawaja Gharib Nawaz (d.1235) into Subcontinent, and it reached its peak during the
time of Hazrat Baba Farid (d.1265), Jalal-ud-Din Rumi (d.1273), Shebli (d.965/334), Farid ud
Din Attar (d.1220), Hafiz Shirazi (d.1390), Shah Sham of Tabriz (d.1248) and of many others as
well. The state or condition of ecstasy (wajd) was very common among the Chishti Sheikhs who
listened to such Sama or qawwali, and Hazrat Qutb-ud-Din Bakhtiar Kaki (d.1235), a great
Chishti Sheikh even died in ecstasy during qawwali. The practice of and strong desire to listen to
qawwali is common to both the Suhrwardi and Chishti Schools, while the Naqshbandi and Qadri
dislike the qawwali and condemned the other two Silsilahs for their devotion of the Sama.
Although at present qawwali still exist, this music has lost its importance because of its un-
12.Anwar ul Farid, (Lahore: Zaviya Publishers, 2006), pp. 499-500. Also see, Tazkara
Auliaya-i-Pak-o-Hind, p .53.
7
Islamic kalam or poetry, while in the medieval time the Sufis themself sang the qawwali. But
now, professional singers do so only in return for money or other forms of material gain.
The concept of Jungle (signifying privacy) is also found in the poetry of Hazrat Baba
Farid. The present study tries to explore the services rendered by Hazrat Baba Farid to the
Punjabi language, and particularly to the Punjabi poetry. (He influenced the evolution of the
Punjabi language while living in Ajodhan). Hazrat Nosha Gunj Bakhsh (d.1654) is considered
the father of Punjabi prose, but Hazrat Baba Farid is recognized as the father of Punjabi poetry.
Indeed, the Ashloke (poetry of Hazrat Baba Farid) marks the beginning of Punjabi poetry, while
Punjabi itself has become the twelfth largest language of the world. According to Zahur ul
Hassan Azhar, although Hazrat Baba Farid was the pioneer of Punjabi poetry, there now that a
large number of new words hare become a part of this language, and the younger Punjabi
generation has difficulty in understanding the full meaning of Hazrat Baba Farid s poetry. In
addition, here we suggest that Hazrat Baba Farid was also father of Urdu poetry since his poetry
contains of Urdu words as well.
Review of literature.
There is a good literature available on the Chishti Silsilah as well as on Hazrat Baba Farid. Such
material concentrates on the Chishti Silsilah, on biographies of Chishti saints, and their relations
with other schools as well as with the sultan (king) at large. Abu ul Hassan Ali Nadvis Tarikh-iDawat-o-Azimats third volume (1963) is very informative on the life of Hazrat Baba Farid.
Anwar ul Farid, a very remarkable work of khawaja Muslim Nizami and in it he throws light on
the every aspect of Hazrat Baba Farids life, by using primary and secondary sources. Almost all
scholars have argued that Hazrat Baba Farid played a vital role in the domination and expanding
of the Chishti order throughout Subcontinent and according to Dr. Zahur Ul Hassan Sharib, he
had a larger number of Khulafa as compare to their Sheikhs. Dr. Sharibs two works Hazrat
Khawaja Gharib Nawaz (1961) and Tazakara Aulia-i-Pak-o-Hind (1961) are both very
remarkable works, and the latter deal with whole period from the thirteen to the nineteen century
as well.
Athar Abbas Rizvi has also produced a monumental work entitled A History of Sufism in
India. Vol.1, 2. (1986) this work deals with the four Sufi orders, Chishtiyya, Suhrwardiyya,
8
Kubraviyya, and Firdawsiyya. Another renowned scholar Khaliq Ahmad Nizami has produced a
number of books on Chishti Sufi order these include Tarikh-i-Mashaikh-i-Chisht (1980), Some
Aspects of Religion and Politics in India During the Thirteenth Century (1961), and The Life and
Time of Sheikh Farid Ud Din Ganj-i-Shakar (1955) all are monumental works on the Chishtiyya
Order, as well as on the life of Hazrat Baba Farid. The first is a research oriented study on the
Sama, relationship of Sufis and the role of the shrines, the second work shows the relationship of
the Sufis and the ruling elite while the last was an excellent biography of Hazrat Baba Farid as
well.
Malfuzat Adab Ki Tarikhi Ahammiyat (1995) written by Muhammad Aslam, is another
major study of the twenty nine Malfuzat of different Sufi Sheikhs of different Silsilahs. S.H.
Nizamis work Sawanih-i-Hazrat Baba Farid Ganj Shakar is another excellent and well
researched work that further discusses both the primary and secondary sources.
Masood Ali Khan and S. Rams Encyclopedia of Sufism (2003) is particularly
monumental work on Islamic Sufism. It consisted of twelve volumes but volume first; fourth and
fifth deal with the Chishti Sufi order. Volume four deals with Hazrat Khawaja Gharib Nawaz
while volume five discusses the character and achievement of Hazrat Baba Farid. Gurbachan
Singhs Baba Sheikh Farid: His Life and Teaching (1973), and B.S. Anands Hazrat Baba Farid
(1975), are thorough biographies of Hazrat Baba Farid, and both worked hard to elaborate the
main theme of Sufi teaching and particularly the teachings of Hazrat Baba Farid.
Other important works includes Sayyid Hossein Nasrs Encyclopedia of Spirituality (2000) and
Anne Marie Schimmels, Mystical Dimensions of Islam (2003). The former comprises two well
researched volumes that are of great importance for all working on Sufism, but which lack a
detailed study of Hazrat Baba Farid. The same is the case with the Schimmels work which,
although it is equally remarkable, only has a very brief discussion of the great Sufi saint Hazrat
Baba Farid. Jafar Qasimis Hazrat Baba Farid ud Din Masud Ganj-i-Shakar (1971) is also
another biographical study which covers almost all the religious, as well as the social aspects of
Hazrat Baba Farids life.
Methodology
The present study employs a historical approach, and uses narrative, exploratory and analytical
methodologies in its different chapters. The historical narrative explicates the establishment of
Sufism in India, along with the inter-relationship between the different Sufi orders in India.
There are some Arabic and some Persian words that cannot be translated into English with
confusion and so they have been retained here. These included Sufi, Sheikh, Khalifa, Mureed,
Sultan, Khanqah, Sama, Baba, Wali, and so on. The calendar that used is almost always Christian
except in some places where Hijrah dates are necessarily mentioned. Sufi literature is usually
divided in to four categories Malfuzat, Tadhkirat, Diwan, and Muktubat. Some historians have
declared Malfuzat as dubious and unauthentic, while others accept them an accurate and without
methodological blunders.
Organizational Structure
The present study is divided in four chapters. The first seeks to detail the emergence of Islamic
Sufism. Chapter Two studies historical background of Hazrat Baba Farid, before his arrival at
Ajodhan (Pakpattan). It therefore, deals both with the family background and the manner in
which Hazrat Baba Farid performed his spiritual practice and meditation (Riyazat, Mujahadat).
Chapter Three then focuses on the final sixteen years of his life, which he spent in Ajodhan, and
discuss why Hazrat Baba Farid gave up Abad (centers of urban Muslim culture) like Delhi to
select a Jungle (Ajodhan where there were few Muslim and uncivilized people). Finally chapter
four demonstrates the role of Hazrat Baba Farid in establishing the domination of Chishtiyya
Order. This chapter elaborates on the socio-religious characteristics, as well as the achievements,
of Hazrat Baba Farid when he was in Ajodhan and the role of his Jamaat Khana as a university in
that town. Its students included numerous religious scholars, in addition to such Sufis as Ala-ud
Din Ali Ahmad Sabir (d.1291), Badr-ud-Din Suleiman, Badr-ud-Din Ishaq (d.1291), sheikh
Najib-ud-Din Mutawakkil (d.1261) and Sheikh Nizam ud Din (d.1325) among others. Finally,
the role of the Sama under Hazrat Baba Farid also is examined in this chapter.
10
Chapter 1
Historical Back Ground

What is Sufism?
Mysticism (Sufism) is not a new concept in Islam; it has existed in almost every religion. The
Islamic mystics are known as Sufis. There is a very hot debate over the origin of words Sufi and
Sufism. It is commonly thought that the Sufi, Zahid, and Faqir are one and same thing, but this is
incorrect. They are in fact totally different from each other13.
The goal of Sufi is to become one with the will of Allah Almighty while the Faqir and Zahid
worship in order to reach heaven. For that purpose Sufis retired from the world and go into the
jungle or wilderness. The Holy Prophet (PBUH) said that the faqirs of my Ummah (followers)
will go to paradise half day before the wealthy people, and that half day is equal to five hundred
years of this world.14 So faqirs have some identifiable desire, but the Sufis prefer Allah above
everything. According to Hazrat Dhal ul Noon the Egyptian (b.796 A.D/d.861), Allah preferred
them (Sufis) over everything15.
Hazrat Abu Ul Hassan Nuri (b.907) says that Sufism is a name of a state in which one
gives up the human desires; and the Sufis are those who live free from human jealousies and
have become totally disassociated from worldly desires and human wishes. 16 Similarly, Hazrat
Abu Umar of Damascus maintained that to shut your eyes before the world is Sufism.17
13 Shahab-ud-Din Suhrwardi, Awarif ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore: Shabbir Brothers,
2011), p. 100.
14 Ibid.
15 Ibid., p. 101.
16 Ali bin Usman al-Jullabi al-Hujwiri, Kashf al-Mahjub, tr. Ghulam Muin-ud-Din Naeemi Ashrafi
(Lahore: Gohar Publications, n.d.), p. 90.
11
Origin of the Word Sufi

There are many conflicts and contradictions among the Sufis as well as among the historians
concerning the origin of the word Sufi. Hazrat Muhammad (PBUH) was not only a Prophet, but
also a Sufi18. Some insist that the Holy Prophet (PBUH) lived an austere life. He spent
everything upon others and saved nothing for him. The Holy Prophet (PBUH) often wore raged
clothes.
Companions of Suffa. (Ashab-i-Suffa)
There were many companions of Holy Prophet (PBUH) who lived in the mosque (Masjid-iNabvi). They were known as Ashab-i-Suffa. These companions gave up their houses, as well as
their families in order to seek religious and divine knowledge. Such companions of the Holy
Prophet (PBUH) lived under the direct supervision of the Prophet of Islam (PBUH). The Ahle-iSuffa were four hundred in number; they followed no professions, but only collected wood and
dates to live on. The Ansar of Medina helped them. In this regard, Hazrat Sad bin Mo az
catered to almost eighty one of them. There were many important members of the Ashab-iSuffa.19 In Khurasan they started living in caves and a wilderness known as Shagiftiya; in Syria
they were known as Joaya (those who live without food) due to their scanty diet.20 The author of
Mirat ul Asrar also insists out that the word Sufi is derived from Ashab-i- Suffa21
Concept of Woolen Clothe.
17 Ibid., p. 91.
18Saiyid Athar Abbas Rizvi, A History of Sufism in India.vol.1, (New Delhi: Munshiram Manoharlal
Publishers, 2003), p. 20.
19 Kashf al- Mahjub, pp. 155-56. Mentioned some important companions who belonged to Ashab-iSuffa, like Hazrat Abu Zar Ghafari, were Hazrat Bilal, Hazrat Umair bin Yasir, Hazrat Salman the Persian,
and Hazrat Utba Abne Musood (brother of Hazrat Abdullah bin Musood), Hazrat Abu Obadiah bin alJarah, Hazrat Abu Darda, Hazrat Zaid bin Khatab (brother of Hazrat Umar bin Khatab) Hazrat Suhaib,
Hazrat Abdullah bin Umar, Hazrat Abu Hurarah.
20 Shahab-ud-Din Suhrwardi, Awarif ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore: Shabbir
Brothers, 2011), p. 108.
12
Another popular notion about the origin of word Sufi is that they wear woolen clothes. The word
Sufi did not exist during the life of Holy Prophet (PBUH), but only emerged during the time of
Tabiun (661 A.D). Hazrat Hassan al-Basri (d.728 A. d) recalled that once I saw a Sufi at Kaba
and when I came to offer him something, he turned me down.22
A large number of erudite scholars have argued that the word Sufi derived from soof
(wool) and that those who wore woolen clothes were known as Sufis. Not only the Sufis but the
Prophets also wore the woolen clothes. Hazrat Adam dressed woolen cloth, 23 while Hazrat Anas
bin Malik once maintained that the Holy Prophet (PBUH) wore woolen clothes. 24 Other
Prophets also dressed in woolen garments. According to the Holy Prophet (PBUH), Hazrat Esa
(Christ) wore clothes of wool and hair.25 Hazrat Musa (Moses) had been wearing woolen clothes
as well when he had his conversation with Allah on the mountain of Toor.26 The immediate
companions of the Holy Prophet (PBUH) also dressed in woolen clothes. Hazrat Hassan al-Basri
said he saw seventy companions of Holy Prophet (PBUH) wearing woolen clothes in the Battle
of Badr.27
21Sheikh Abdul Rehman Chishti, Mirat ul Asrar, tr. Capt. Wahid Bukhash Sial (Lahore: Al Faisal
Nasharan, 2010), p. 120.
22 Ibid., p. 110.
23 Ammad-ud-Din Muhammad bin Ismail (Imam Abne khathir) Qasus ul Ambeya, tr. Abu Soban Sayid
24 Shahab-ud-Din Suhrwardi, Awarif ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore: Shabbir
Brothers, 2011), p. 105.
25 Shahab-ud-Din Suhrwardi , Awarif ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore: Shabbir
Brothers, 2011), p. 105.
26 Ibid., p. 17.
27 Ibid., p. 105.
13
Third important explanation is that the word Sufi derives from the people who offered
prayer in the first line (suf) of worshipers. They are in the first line before Allah in order to
comprehend his will, divinity and spirituality.
First Phase of Sufism: 661 to 850 A.D. (The Period of Tabiun and Taba Tabiun)
The Tabiun were the students or followers of the companions of the Prophet Muhammad
(PBUH), while the Taba Tabiun in return were the followers of the Tabiun. In the first two
centuries of Hijra, two other schools, besides Sufism, appeared on the scene the Mu'tazila school
of thought and Shiites. The Mu'tazila school came into being during the later Umayyad period
(661-750 A.D) and, under the official patronage of Mamun (r.813-832) the Mutazilites reached
their apogee. The Shiites, who adopted a totally new dogma of Islam, later created constant
problems for the Abbasids, and for Sunni scholars, as well as for the Sufis.
Almost all the Sufi Orders belong to the fourth pious caliph Hazrat Ali (d.661), but the
Naqshbandiyya Order belongs to that of Hazrat Abu Bakr (d.634), the first pious caliph of Islam.
According to the author of Mirat ul Asrar, one day the Holy Prophet (PBUH) became gloomy
that everyone discussed shariat with him but no one talked of spirituality or esoteric knowledge.
As result, this secret would remain undiscovered and go to his grave with him. Hazrat Ali,
having pondered on this complaint, then came to the Holy Prophet (PBUH) and asked to share
his wisdom. The Holy Prophet (PBUH) was much amused to hear this and taught him all the
divine secrets, saying Ali, you are like me in wilayat (sainthood).28
Hazrat Awais (d.658) was another important Sufi. He too was a contemporary of the
companions of the Holy Prophet (PBUH). Indeed, The Prophet of Islam (PBUH) declared him to
be his companion even though he never had visited or personally saw the Holy Prophet (PBUH)
during his life. Awais lived an ascetic lifetime; he was martyred in the battle of Suffin (658 A.D)
while fighting alongside of Hazrat Ali.29 This latter had four spiritual khulafa: the first was
28 Sheikh Abdul Rehman Chishti, Mirat ul Asrar, tr. Capt. Wahid Bukhash Sial (Lahore: Al Faisal
Nasharan, 2010), p.42.
Nasharan, 2010), p.114.
14
Hazrat Hassan (d.670), his elder son the second Hazrat Hussein (m.681) his younger son, the
third was Hazrat Hassan al-Basri ((d.728) and the fourth Kumail bin Ziad (d.703). 30
Aside from Hazrat Ali, Hazrat Hassan Al-Basri (642/728 A.D) taught and obtained the
company of one hundred and twenty companions of the Holy Prophet (PBUH), including
seventy Sahabas (those who took part in the battle of Badr). 31 Another disciple of Hazrat Ali was
Kumail bin Ziad (d.703/82 A.H). He had spent most of his time with Hazrat Ali, but after the
latters assassination he retired into privacy. Kumail himself was assassinated by Umayyad
governor Hujjaj bin Yousaf.32 Two other important Tabiun were Harem bin Hayyan and Said
bin Musayyib (b.637-d.715/14-94 A.H). The former having lived for some time in the company
of Awais Qarani.33
Jami, along with Ali bin Usman as well as Farid ud Din Attar, did not mention Khawaja
Abdel Wahad bin Zaid (d.793/177 A.H) as a Taba Tabiun in their works. But in fact he was a
very prominent Sufi. According to Amir Kurd, he was the disciple and khalifa of Hazrat Hassan
al- Basri, while the author of Mirat ul Asrar mentions him as the first khalifa of Hazrat Hassan
al- Basri, and at the same time he received his khalafat from Hazrat Kumail bin Ziad.34
The word Sufi in Islamic sources was first applied to Hazrat Abu Hashm al-Sufi
(d.766/150). He lived in Syria, but originally was from Kufa. Sufyan al Thawri (d.777/161) said
that he did not know what a Sufi was until he met Abu Hashm the Sufi. 35 Like Awais, Aslam alRai also took a flock of his goats to the bank of a river and busied himself for the whole day in
30 ibid., p. 48
31 Farid-ud-Din Attar, Tazkarat ul Auliya, (Lahore: Muktaba Ala Hazrat, 2011), p.17.
Nasharan, 2010) p.236.
33 Ali bin Usman al-Jullabi al-Hujwiri, Kashf al-Mahjub, tr. Reynold A. Nicholson (Lahore: Islamic
Book Foundation, 1976), p. 84.
34 Sayid Muhammad bin Mubarak Kirmani, Siar ul Aulia. tr. Ghulam Ahmad Bariyyan ((Lahore:
Mushtaq Book Corner, n.d.), p. 85. also see Mirat ul Asrar, p. 247.
15
meditation. Also deserving mentioned is Abdullah bin Mubarak (b.736-d.797) who studied under
the famous scholars of Merv. Subsequently he himself led two schools in Merv that were
traditionalist and devoted to jurisprudence and he died in 797. 36 Although Habib al-Ajmi
(d.737/120 A.H) was a usurer, a brief incident changed his life and he took the bayt of Hassan alBasri. Soon he had become so supreme in his divine power that he often surprised even his
Sheikh.
Malik bin Dinar (d.748/ 109) was another disciple of Hassan al-Basri. Some scholars say
that his father named Dinar; others relate the story that when the boatmen demanded his fare he
replied that he had no money. When they beat him fishes with dinars in their mouths appeared
upon the surface of the river.37 Another leading Sufi, Ibrahim bin Adham (d.782), was the
disciple of Hazrat Khezar. Once he was the prince of the Balkh, but latter he joined Hazrat Imam
Abu Hanifa and gained his own divinity from him. As Junaid of Baghdad put it, Ibrahim is the
key to the mystical sciences.38 He received his robe of khalafat from Hazrat Fozail bin Iyaz.
Bishr the Barefooted (767/841), and Abu Yazid of Bestam (d.876) were two other
important mystics. The former was born in Merv in 767 A.D, later settled in Baghdad, and for
some time lived with the company of Fozail. One day Beshr perfumed a piece of paper on which
the name of Allah was written and deposited it in his house. On that night Allah appeared in the
pious mans dream and said to Beshr that as thou hast perfumed my name so I have perfumed
thee.39As for as Abu Yazid Bestami (804-876) is the concerned, he became one of the Imams of
the Islamic Sufism and as Hazrat Junaid said, Abu Yazid holds the same rank among us as
35Abdul Rahman Jami, Nafahat ul Uns, tr. Hafiz Sayid Ahmad Ali shah Chishti Nizami (Lahore: Shabbir
Brothers, 2002), p. 60.
36Muslim Saints and Mystics Episodes from the Tazkarat ul Auliya by Farid ud Din Attar, tr. A.J.
Arberry (London: Routledge & Kegan Paul,1966), pp. 124-25.
37Muslim Saints and Mystics Episodes from the Tazkarat ul Auliya by Farid ud Din Attar, tr. A.J. Arberry
(London: Routledge & Kegan Paul,1966) p.27.
38Ali bin Usman al-Jullabi al-Hujwiri, Kashf al-Mahjub, tr. Reynold A. Nicholson (Lahore: Islamic
Book Foundation, 1976)), p. 103.
16
Gabriel among the angels.40 He was the founder of Tayfuria or Bestamiyya Sufi Order, known
as the Shattariyya Sufi Order in India. Fozail bin Iyaz (d.803) was another leading Sufi. He was a
robber but later on a little incident changed his mind. Imam Jafar Sadiq was his teacher while he
also spent some time in the company of Imam Abu Hanifa.
Rabia al-Adawiya (d.801) is another leading figure in the history of Islamic Sufism. She
grew up in very poor and miserable conditions, since her parents had died when she was very
young. Due to a famine, she lost her three sisters and was sold into slavery for six dirham. 41 Her
master was very harsh and tried to keep her busy all the day, but at night Rabia occupied herself
in meditation to please her Allah. She also said that He had placed her in the hand of brutes or
otherwise she would spend all of her time serving her Beloved Allah. 42 Soon she was released
and immediately turned her attention to meditation. She used to participate in the spiritual
advises (wahz) of Hassan al- Basri, and he often visited her house.
Another leading Sufi in Balkh (Khurasan) was Shaqiq al-Balkhi (d.810). He is said to
have consulted with almost 1,700 Sufis. Hatem the Deaf (d.852) was his disciple and Hazrat
Ibrahim bin Adham was his Sheikh. 43Al Muhasibi (781/857) was a leading personality in Islamic
Sufis. Hazrat Abdullah bin Khafif said that among all the Sheikhs of tariqa, (spirituality) five are
the most important and worthy to be followed. These are Harith al- Muhasibi, Junaid of
Baghdad, Muhammad Ruwaym bin Ahmad, Abne Atta and Hazrat Amar bin Usman al- Makki.44
Book Foundation, 1976)), p. 81.
40 Ibid., p. 106.
(London: Routledge & Kegan Paul,1966), p. 41.
42 Ibid., p. 42.
43 Ibid., p. 133.
44Farid ud Din Attar, Tazkarat ul Auliya, (Lahore: Muktaba Ala Hazrat, 2011), p. 149.
17
The leading Islamic philosopher Abu Hamid al- Ghazali (d.1111) was very impressed by
al-Muhasibi, and most of his works show the latters influence since in general, he followed the
doctrine of al-Muhasibi.45 Hatem the Deaf (d.852) was another great Sufi of Balkh. It is said that
when, one day, a woman came to him over some religious issue, but at that moment was unable
to stop breaking wind, Hatem asked her to speak more loudly since he was deaf. 46 Like Beshr the
Bare Footed, (767/841), he lived the whole of his life as if deaf before her. In addition, he was
the beloved pupil of Shafiq al-Balkhi (m.810).
Dawud al-Tai (d.777) was born in Kufa and won recognition as an Imam of tariqa in this
period, and Habib al Rai became his spiritual master while he had also lived in the company of
Imam Abu Hanifa. Maruf al-Karkhi (d.815), the preceptor of Sari Saqti, was another leading
Sufi in Baghdad. His parents were Christians, but when his teacher taught him about the Trinity,
he insisted God is one. Then when his parents forced him to follow their religion, he left their
house.47 He embraced Islam on the hand of Musa al-Raza, a Shiite Imam, and lived in the
company of Dawud Tai (d.777).48
Sari al-Saqti (d.867) a maternal uncle of Junaid and pupil of Maruf al-Karkhi, was
considered to be the Imam of tariqa (spirituality) in Baghdad. He also spent time in the company
of Hazrat Habib Rai. He had earned his livelihood as a huckster (Saqat) in the market of
Baghdad but, when all the rest of the market burned down and only his shop remained intact, he
distributed all his property to the poor and adopted a life of ascetic.49
45 Margaret Smith, Al-Muhasibi an Early Mystic of Baghdad, (Lahore: Islamic Book Foundation, n.d.),
p. 269.
46Muslim Saints and Mystics Episodes from the Tazkarat tul Auliya by Farid ud Din Attar, tr. A.J.
Arberry (London: Routledge & Kegan Paul,1966), p. 150.
47 Farid ud Din Attar, Tazkarat ul Auliya, (Lahore: Muktaba Ala Hazrat, 2011), p. 170.
(London: Routledge & Kegan Paul, 1966), p. 110.
18
The Second Generation of Sufis.

While the first generation of Sufis had witnessed of the replacement of the caliphate with an
autocracy, the second group face the perils of rationalism and innovation in their religion Islam
because of the Mutazilites. In the time of Umar, the second pious caliph (r.634-645 A.D), Egypt
had been conquered by the Muslims, who had thus taken control on the popular Greek
educational center of Alexandria. As a result, Greek philosophical thought developed and
influenced the Muslim thought. During the caliphate (632-661) and Umayyad period (661-750),
attention had focused on chemistry and medicine. But in the Abbasid period (750-1258), scholars
tried to apply reason to everything religion included. This approach was unacceptable to the
Sufis, who in this period focused on the mystical love of Allah (ishaq).
Ahmad bin Hawari (d.858/246) and Ahmad bin Khazruya Balkhi (d.864/240) were
popular Sufis of this period. The former was from Syria and Junaid of Baghdad therefore said
that Ahmad bin Abi l-Hawari is the sweet basil of Syria. 50Ahmad bin Khazruyas wife,
Fatima, was the daughter of the governor of Balkh, and she was considered the Rabia of her
time. She had spent a long time in the company of Hazrat Abu Yazid of Bestam (d.876), and she
told Ahmad that he was her natural spouse although Abu Yazid was her religious consort. 51As for
Ahmad Khazruya, he was a prominent Sufi of Balkh, the disciple of Hatem the deaf (d.852). 52
Abu Said Ahmad bin Isa al-Kharraz (d.899/286) was native of Baghdad who wrote almost 400
books on Sufism. He spent most of his time in the company of two other great Sufis: Hazrat
Dhul al-Noun Al- Misri (d.861) and Hazrat Beshr the Bare Footed (d.841). 53 Hazrat Yahya bin
Ma az (d.871) was another leading Sufi of his time. Of him, Hazrat Huszri said God had two
Yahiyas, one a prophet and the other a saint, 54 although he preferred wealth over poverty,
because he saw poverty is dangerous to the faith.
51 Ibid., p. 120.
52 Farid ud Din Attar, Tazkarat ul Auliya. (Lahore: Muktaba Ala Hazrat, 2011), p. 179.
53 Ibid., p. 219.
19
Another prominent Sufi of this second generation, Hazrat Amr bin Usman al-Makki
(d.909/297), spent a long time in Mecca. He also wrote many books and had numerous great
disciples, of whom the most important was Junaid al-Baghdadi. Al-Makki himself had lived with
the company of Abu Sid al-Kharraz. Hazrat Hubayrah al-Basri (d.900/287), another renowned
Sufi, belonged to the very respectable Sayid family. He especially focused on providing a good
spiritual training to his disciples, who were known as Habrians and he broke his fasts after three
or four days by eating only the fruit of wilderness.55Another native of Baghdad, Hazrat Abu alHassan al-Nuri (d.907/295), and became very popular among his contemporaries, as well as
among later generations. His Nuria Order is among the ten most famous silsillas in Islamic
Sufism. 56
Hazrat Junaid of Baghdad (d.910/298) was a very important mystic among the second
generation. He often maintained that he got this position by adopting a course of seclusion,
starvation and wakefulness at night,57 and spent most of his time under the supervision of his
Sheikh Sari Saqti. Indeed, the latter was not only his Sheikh but also his maternal uncle.
Meanwhile, Hazrat Junaid also spent time in the company of Harith al-Muhasibi. Somebody
once asked Junaids Sheikh whether it was possible for any disciple to achieve a higher rank then
his Sheikh. Sari Saqti replied yes, no doubt, since Junaid was his disciple, and higher in rank
as compare to he himself.58
Nasharan, 2010), p. 320.
Nasharan, 2010), p. 360.
58Ali bin Usman al-Jullabi al-Hujwiri, Kashf al- Mahjub, tr. Reynold A. Nicholson. (Lahore: Islamic
Book Foundation, 1976), P. 128.
20
Hazrat al-Huzefah (d.890/276) was the disciple of Hazrat Ibrahim bin Adham and spent
most of his time in the company of his Sheikh. Al-Huzefah belonged to Chishtiyya Sufi Order
and many important Chishti Sufis obtained spiritual guidance while in his company. He had no
wife or children, and he often kept fasts.59 As a result, his sheikh gave him robe (khirqa) and
appointed him to be his spiritual successor (khalifa). Sheikh Ibrahim further advised him to reject
the world and always follow the path of their sheikhs, seeking the help of his own Sheikhs with
weeping and sorrow.60 He was very pious and humble, and gave the same advice to others.
Everybody already had respected Hazrat Huzefah while he was still in his teens. Hazrat Abu
Yazid of Bestam (d.876) predicted that Huzefah would become a great Sufi, and that a large
number of people would reach their spiritual goal thanks to this Sheikh.61
Abul Mughith al-Mansur al-Hallaj (d.309/921) is the most controversial figure in the
history Islamic Sufism. Some Sufis have showed him respect while others totally rejected his
teachings and philosophy.62 But in his famous book Tazkarat al Aulia, Farid ud Din Attar
(d.1220) demonstrated his respect for al-Hallaj and condemned his critics. 63 Muhammad bin
Khafif (882-982) expressed gratitude for al-Hallaj when he said that he is divinely learned man
while Shebli said Al- Hallaj and I are of one belief but while my madness saves me, his
intelligence destroyed him.64
59 Sheikh Muhammad Akram, Iqtibas al- Anwar, tr. Capt. Wahid Bukhash Sial (Lahore, 2004), p. 254.
60 Ibid., p. 71.
61 Allah Diyya bin Sheikh Abdul Rahim, Siar ul Aqtab, tr. Muhammad Muin ud Din Dardai. (Karachi:
Nafees Academy , 1979), p. 72.
62 Kashf al-Mahjub, tr. Reynold A. Nicholson (P. 150) claimed that Amr bin Usman al-Makki, Abu
Yaqub, and Abu Yaqub Nahrajuri, Ali bin Sahl dismissed or condemned him, but Muhammad bin Khafif,
Abu al- Qasim Nasrabadi and all the modern Sufi thinkers accept his authority.
63Farid ud Din Attar, Tazkarat ul Auliya, (Lahore: Muktaba Ala Hazrat, 2011), p. 267
21
Al-Hallaj was born in Beza, a city in Persia. According to Abu Said Abu ul Khair he held
the highest rank before Allah and there was no other Sufi like him during his period in the
east.65He had lived eighteen years in the company of Hazrat Amr bin Usman al-Makki and when
the latter angrily expelled al-Hallaj (for theft of the Gunj Namah a sacred book of his Sheikh), he
went to Junaid. When Junaid asked who was he, he said Haq(Allah) Junaid replied he was not
Haq but with the Haq (Allah).66AL-Hallaj presented a doctrine about the Holy Prophet (PBUH)
which is close to that of the latter Sufis, especially the Chishtis. His doctrine of the unity of
being (wahadat ul wajud) proclaimed that Allah is with him (Muhammad): he is the first in the
union and the last to be commissioned as a Prophet. 67 Abne al-Arabi, who was considered to be
founder of the doctrine of the unity of being argued that the existence of Allah is in everything,
but more so in human and most of all, in the prophets.
Hazrat Abu Saleh Hamdun al-Qassar (d.885/271) was not only a very prominent Sufi, but
also the founder of Qassariyya Sufi Order. He lived in Nishapur, and was considered to be head
of the Malamtiyya Order (the Blamed Ones). 68 There are three categories of Malamat (blame):
the first for straying from path (Malamat-i-rast-i-raftan); the second from a deliberate or an
intentional act or sin (Malamat-i-qasd kardan), and a third for abandoning shariat law (Malamati-tark kardan). In the first case, a man performed religious work cautiously and also tried to treat
others well, but people were unhappy with him and accused him of being a liar, a disbeliever, a
zindaqa (hypocrite), and such a man would endure all such charges (or Malamat) with ease. In
the second case, a man who is most respected and popular among the people deliberately choses
a path that people do not like, so that they will begin castigating (Malamat) him. But in the third
65 Abdel Rahman Jami, Nafahat ul Uns, tr. Hafiz Sayid Ahmad Ali shah Chishti Nizami (Lahore:
Shabbir Brothers 2002), p. 187.
Nasharan, 2010), p. 379.
67 Hussain Bin Mansur al- Hallaj, The Tawasin, tr. Aisha Abd Arhman At Tarjumana (Lahore: Islamic
Book Foundation, 1978) , p. 22
22
case, a man does something that is absolutely prohibited by his religion, but he does so only to
rid himself of the peoples devotion.69Qassar was disciple of Abu Turab and preceptor of Safyan
al-Thuri (d.778) and Abdullah Bin Mubarak (d.797),70 he was so pious and intention selfannihilation (fana) that Junaid of Baghdad (d.910) and Sahl bin Abdullah Tastari (d.897) agreed
that if there was any possibility of achieving a Prophet Hood second only to that of the Holy
Prophet (PBUH), then al-Qassar was the person most capable of doing so.71
Abu Muhammad Sahl Bin Abdullah Al-Tastari (d.897/283) was born in Taster, and met
with Hazrat Dhul al-Nuon al-Misri (796-861) while performing his hajj. He stayed at night and
fasted, at first, for three days. Thereafter he fasted for five, then for seven, and finally broke his
fast only after twenty-five days. He continued this practice for almost twenty years. 72 A
contemporary of al-Junaid, and a disciple of Hazrat Dhul al-Nuon al-Misri (d.861),73 advised his
disciples to eat as little as possible. According to al-Tastari, to eat one time a day is only done by
those who are Sadiquain (the true ones), to eat twice in a day is the habit of Momenin (true
Muslims), but to eat thrice a day is the practice of grazing animals. So to eat little, avoid people
and worship of Allah is true Sufism. 74 Hazrat Sahl bin Abdullah himself became the founder of
Sahlis Order, another of the ten righteous Sufi sects.
69Ibid., pp. 63-64.

70 Farid ud Din Attar, Tazkarat ul Auliya, p. 199; also see Ali bin Usman al-Jullabi al-Hujwiri, Kashf alMahjub, p. 217.
71Abdel Rahman Jami, Nafahat ul Uns, tr. Sayid Ahmad Ali shah Chishti Nizami (Lahore: Shabbir
Brothers, 2002), p. 91.
72 Abu al-Qasim Abdul Karim Hawazan Qusheri, Risalah al-Qusheria, tr. Mufti Muhammad Sadiq
Hazarwi (Lahore: Muktaba Ala Hazrat, 2009), pp. 88-89
73Abdul Rahman Jami, Nafahat ul Uns, tr. Hafiz Sayid Ahmad Ali shah Chishti Nizami (Lahore: Shabbir
Brothers, 2002), p. 98.
74 Farid ud Din Attar, Tazkarat ul Auliya, (Lahore: Muktaba Ala Hazrat, 2011) , pp. 168-69.
23
Abu Abdullah Muhammad bin Ali al-Tirmizi (824-892) was the founder of Tirmizziyya
Sufi sect. He lived within the company of Hazrat Ahmad Khazruya, Hazrat Abu Turab and that
of Abne Jalah.75In addition, he wrote a large number of books, the most important of which are
Khatm ul Wilayat, Kitab ul Nahj, Nawadir ul Usul, and Kitab ul Tawhid.76 As for as the
Hakimiyya Order, its most important feature was sainthood. Who tried to make other people
aware of the value Wilayat (sainthood), and of how much Allah Almighty respected his wali
(friend).
Abu l Abbas Qasim bin Al-Mahdi al-Sayyari, (d.956/342), the founder of Sayyariyya
Sufi order was another leading Sufis among his contemporaries. Born into a very rich family in
Merv, he was became the disciple of Abu Bakr Wasiti (d.934).77 He gave up all his wealth and in
return, he received two hairs of the Prophet of Islam (PBUH). Later he admitted that he achieved
his rank due to the sacred hairs of Holy Prophet (PBUH), and advised his followers to place
these hairs in his mouth when he died. 78 The primary characteristics of the Sayyari Order were
jam (union) and tafriqa (separation). Jam represented the will of Allah, while separation
(tafriqa) refers to his commands and prohibitions (awamer-o-nahi). One group argued that the
knowledge of divine unity is union (jam) and the knowledge of command is separation
(tafriqa), while another group simply insisted that union is that on which theologians are
agreed, and separation is that in which they differ.79
Hazarwi (Lahore: Muktaba Ala Hazrat, 2009 ), p. 113.
Hazarwi (Lahore: Muktaba Ala Hazrat, 2009), p. 133.
Book Foundation, 1976), pp. 157-58.
79Ali bin Usman al-Jullabi al-Hujwiri, Kashf al-Mahjub, tr. Ghulam Muin ud Din Naeemi Ashrafi
(Lahore:2007), p. 404.
24
Abu Ishaq Ibrahim bin Ahmad al- Khawwas (d.905) was another very prominent Sufi,
who was a contemporary with al-Junaid (d.910) and Abu ul Hassan al-Nuri (d.907). 80 When
people asked him about the wonderment (karamat) that he saw, he replied that when Khezar 81
asked him for permission to be included in his gathering; he had refused, fearing that his trust in
Allah Almighty might be disturbed.82Once Zoroastrian permission requested to participate in his
journey and after eight days, the al- Khawwas prayed for some food, as a result, different types
of food arrived. After passing another eight days al-Khawwas asked the Zoroastrian for food.
When, after his prayer, the same type of food again arrived, al-Khawwas surprised to see it all.
The fire worshiper told him he had prayed to Allah to save himself from being shamed by
producing in the name of Allahs beloved (al- Khawwas),83the same food as before.
The Third Generation of Sufis.
The third generation in Islamic Sufism arose in 10 th and 11TH centuries. Both these centuries
produced a very large number of renowned Sufis who were also distinguished as scholars. In that
period, the important thing was the blind following of the jurisprudence (fiqh) that developed by
four Imams in the second generation (Imam Abu Hanifa d.766, Imam Malik d.795, Imam Shafi
d.820, Imam Ahmad bin Hammbal d.855 ). The Sufis of third generation tried once again to
prove that the Sufism not against the Islamic sharia.
An important Sufi and scholar of this generation was Abul Qasim Abdel Karim Hawazan
Al-Qusheri (b.985-376/d.1072-465). He was not only a major mystic but also a great intellectual.
Of his numerous books, his Risalah is considered the master piece. In this he not only gave brief
80Abu al-Qasim Abdul Karim Hawazan Qusheri, Risalah al-Qusheria, tr. Mufti Muhammad Sadiq Hazarwi
(Lahore: Muktaba Ala Hazrat, 2009), p. 118.
81 There is a conflict on the authority of apostle Khezar. Some scholars argued that he is a prophet while
others maintain that he is saint (wali). He was the contemporary of Alexander the great. His main duty is
to guide the Sufis and saints to the right path.
25
biographies of eighty-two leading Sufis, but also described the basic fundamental principles of
Sufism, as well as of Islam. A disciple of Abu Ali Daqaq (d.1012) and Sheikh of Abu Ali
Farmadi, al- Qusheri died in 1072/465.84
Another leading Sufi of that period was Hazrat Abu l Hassan Ali bin Ahmad al-Khurqani
(d.1032/425), who was born in Khurqan thirty nine years after the death of Hazrat Abu Yazid of
Bestam. He was a farmer by profession, 85 just like the Prophet Adam (the first man and the
Prophet) who was also a farmer.86 As for al-Khurqani, Al-Qusheri has elaborated on his spiritual
power and said that whenever he entered the city of Khurqan, he lost all of his eloquences and
felt that he was deprived of his sainthood. 87 Al-Khurqani advised his disciples that they must
bury him thirty feet down in the earth because Khurqan city is located higher than Bestam, and
he did not want his grave to be higher than that of Hazrat Bayazid.88
Another very significant figure was Ali bin Usman al-Jullabi al-Hujwiri (d.1076/469),
and doubly so when we consider Islamic Sufism in Indian Subcontinent. Popularly known as
Data Gunj Bukhash, he was a Saiyid by caste. The reason for the Jullabi and Hujwiri is that
he spent some of his time in both these villages of Ghazni. His father was a native of Jullab while
his mother came from Hujwir.89 Ali bin Usman was the disciple of Hazrat Hassan al-Khattali, as
he mentioned in his book Kashf ul Mahjub, and al-Khattali was an adherent of the al-Junaids
84Abdel Rahman Jami, Nafahat ul Uns, tr. Hafiz Sayid Ahmad Ali shah Chishti Nizami (Lahore: Shabbir
Brothers, 2002), p. 349.
86Ammad ud Din Muhammad bin Ismail (Imam Abne khathir) Qasus ul Ambeya, tr. Abu Soban Sayid
89Misbah-ul-Haque Siddique, The Life and Teachings of Hazrat Data Ganj Bakhsh, (Lahore: Shahzad
26
doctrine of Sufism, and a disciple of Hazrat Huszri who had been the disciple of Hazrat Shebli
(861-946). Huszri lived Baghdad for his whole life, until his death in 371 A.H. 90 Hazrat Data
Sahib after completing his spiritual education moved to Lahore. Another disciple of Hazrat
Hassan al-Khattali, named Sheikh Hussain Zanjani, also appointed by his Sheikh was already
living there. Although Hazrat Data Sahib did not want to go there, when his Sheikh insisted he
agreed. When Data Sahib reached Lahore, it was night. Then when the sun rose, he saw a funeral
and on enquiring he was surprised to find that it was funeral of Hazrat Hussain Zanjani.91
Hazrat Data Sahib had fallen in love while he was very young, but had avoided marriage
because he quickly realized that if one become weds, he will no longer perform his meditations
well. He said that for a full eleven years, Allah Almighty had saved him from the trouble of
marriage. Then he finally fell in love with a very beautiful woman, and for a full year he
remained so passionately involved with her that his spiritual devotion was nearly destroyed. At
last Allah Almighty rescued him and cleansed his heart of this love.92
The influential Sufi teacher Hazrat Abu Said Abu al-Khair was born (b. 967/ 357) in Khurasan.
Although a disciple of Sheikh Abu Al-Fazl bin Hassan, he also lived for some time in the
company of Abu al-Abbas Qassab,93and died the in 1049. The Halatu Sukhunan-i-Sheikh Abu
Said Abne Abi u Khayer provides a primary source, on his life. It was written some hundred
years after his death by his grandson. Between 1170-1200, Muhammad ibne Munawwar, a
cousin of that author and himself great-great grandson of Abu Said, reworked this book (with
some additions) as the Asrarul Tawhid fi Maqamatil Shaykh Abi Said.94
91Fawaid ul Fawad, Amir Hassan Sajzi, tr. khawaja Hassan Nizami (Lahore: Akbar Book Sellers, 2006),
p. 171.
93Abdel Rahman Jami, Nafahat ul Uns, tr. Hafiz Sayid Ahmad Ali shah Chishti Nizami (Lahore: Shabbir
Brothers, 2002), pp. 337-38.
27
Abu Said was very fond of Sama when he was young. Once in Tus he told his disciples,
pointing his finger toward a small child, that he would become a prime minister of the world. In
fact, the boy became an Abbasid Wizir, the great Nizam ul Mulk Tusi (r. 1061-1091). 95 Tusi was
the prime minister of Jalal-ud-Din Mulk Shah Saljuki (r. 1072-1092). Along with Abu Yazid
(d.876), Ibrahim bin Adham (d.782), al Hallaj (d.921), Shaqiq-al-Balkhi (d.810), and Abu alHassan al-Khurqani (d.1032), Abu Said is considered to be one of the greatest Sufis in
Khurasan. Although he did not found a Sufi Order, he remained very popular among both his
contemporaries and among the followers of latter Sufi orders.
The Chishti Preceptors.
The Chishtiyya Sufi Order had a strong link with the leading Sufi Hazrat Mumshad Danuri (d.
911/299) 96. The disciple of Hazrat Hubayrah al-Basri (d. 900/287), he had received his khalafat
from Hazrat Maruf al-Karkhi (d.815) and was known Danuri because he born in Danur.97In
Mirat-ul-Asrar, the author mentions him as the disciple of Hazrat Junaid of Baghdad (d.910), and
as being a contemporary of Hazrat Ruwaym and Hazrat Abu al-Hassan al-Nuri (d.907). 98 He was
very fond of the Sama and when people asked the reason, he told them that since the Holy
Prophet (PBUH), Hazrat Ali, and all of the Aulia Allah had declared the Sama godly and
acceptable, he saw no reason not enjoy it.99
94 Reynold Alleyne Nicholson, Studies in Islamic Mysticism, (Lahore: Hijra International Publishers, 1983), pp. 12. R.A Nicholson translated this work and divided it into three sections in his Studies in Islamic Mysticism.
95Ibid., p. 27.
96Abu al-Qasim Abdul Karim Hawazan Qusheri, Risalah al-Qusheria, tr. Mufti Muhammad Sadiq
97 Allah Diyya bin Sheikh Abdul Rahim, Siar ul Aqtab, tr. Prof. Muhammad Muin ud Din Dardai
(Karachi: Nafees Academy, 1979), p. 77.
Nasharan, 2010), p. 349.
28
Most famous and prominent among the khulafa of Hazrat Mumshad were Hazrat Abu
Ishaq Shami (d. 937/325), Sheikh Abu Amar, and Sheikh Ahmad Aswad Danuri. 100 He once said
that paradise and its full pleasures had been revealed to him for almost forty years, but that he
could not give any importance to them.101 Khawaja Mumshad succeeded Hazrat Abu Ishaq
Shami, whose disciples were known as the Chishti. When he appeared before his Sheikh and was
asked his name, he answered that it was Abu Ishaq Shami. Khawaja then said to him from today
you are known by the name of Abu Ishaq Chishti, and then sent him forth to Chisht. 102 There are
two places named Chisht, one in Khurasan, near Herat, and the other in Pakistan near, Multan. 103
A Tehsil (sub-district) is named Chishtiyya Mandi, in the Pakistani district Bahawal Nagar,
because two prominent Chishti sheikhs, Taj ud Din Sarwar, and Noor Muhammad Moharwi are
buried there.
The Chishti Sheikhs sought to avoid relations with any king or sultan. They also
demanded that their disciples abide by this prohibition in all conditions. So when the sultan came
to meet him for a second time, Hazrat Abu Ishaq started weeping. When his disciples asked the
cause, he told them that he did not know what sin he had committed to make the sultan
continually call on him.104
(Karachi: Nafees Academy, 1979), pp. 80-81.
100 Ibid., p. 82.
101Abdel Rahman Jami, Nafahat ul Uns, tr. Hafiz Sayid Ahmad Ali shah Chishti Nizami (Lahore:
Shabbir Brothers, 2002), p. 125.
Nasharan, 2010), p. 371.
103 Sheikh Muhammad Akram, Iqtibas ul-Anwar, tr. Capt. Wahid Bukhash Sial (Lahore: Al Faisal
Nasharan, 2004 ), p. 271.
104 Ibid., p. 86.
29
Abu Ishaq Chishti (d.937/325) succeeded Sheikh Abu Ahmad Chishti (d.966/355). He
was born the son of sultan Farstana and was a Sayid by caste. His father was the sultan of his
state of Chisht, yet Abu Ahmad gave up the worldly life to become a disciple of Hazrat Abu
Ishaq. The later appointed his paternal aunt to look after him and, even before his birth that her
sister-in-law had given birth to a boy who latter was appointed a Qutb or Ghous (the higher rank
in sainthood). When the young Ahmad grew up, he joined the company of Abu Ishaq and even
when his father ordered his soldiers to bring his son back, Ahmad refused to return home.105
Meanwhile, Abu Ahmad Chishti had nominated his son Abu Muhammad Chishti (d.
1020/411) to be his khalifa in Chisht. Some authors [Maulana Jami, Dara Shakoh and Allah
Diyya] have argued that he helped Sultan Mahmud of Ghazna when he attacked Somnath, 106but
Farid ud Din Attar has insisted that it was Abu-al-Hassan al-Khurqani who helped the sultan in
this campaign. Like Hazrat Baba Farid, Abu Muhammad also performed Chillah Makus (40
days meditation) in a well.107 Abu Ahmad saw the Holy Prophet (PBUH) in his dream and was
told that his son was born, and that he should adopt the Prophets name for him. He had chosen
seclusion when he was only seven years old, and his father appointed him his khalifa when he
was 24 years, just a few days before his death. The apostle Khezar was also among his
teachers.108
Before his death in 1020, Hazrat Abu Muhammad had nominated his grandson, Abu
Yousaf Chishti (d.1067/459) as his khalifa. The latter only died in 1067/459, at the age of 84
years, and he in turn had appointed his younger son, Qutb ud Din Moodud Chishti (d.1132/527),
as his own khalifa and successor in Chisht. Because of the criticism of some people, a
106 Dara Shakoh, Safinatul Aulia, p. 125 also see Abdul Rahman Jami, Nafahat ul Un, p. 360.
107 Siar ul Aulia, Saiyid Muhammad bin Mubarak Kirmani, tr. Ghulam Ahmad Biryan (Lahore: Mustaq
Book Corner, n.d.), p. 96. also see Siar ul Aqtab, p. 97
108 Allah Diyya bin Sheikh Abdul Rahim. Siar ul Aqtab, tr. Muhammad Muin ud Din Dardai (Karachi:
Nafees Academy, 1979), pp. 97-98.
30
misunderstanding thus occurred between Sheikh Moodud Chishti and Sheikh-ul-Islam Ahmad
Jam. In the end, the two Sheikhs resolved the matter and when Sheikh Ahmad Jam advised
Sheikh Moodud to seek further education, he requested the former to instruct him. Consequently,
Sheikh Ahmad Jam taught his fellow Sheikh for three days.109
Sufism in 12th Century
The 12th century has an especial importance in the history of Islamic Sufism; for the philosophy
of Sufism matured during this period. Indeed, while the Sufi schools would reach their apogee in
the 13th century, they had found their initiative in the 12th. That century is also important because
all the founders of the new orders belong to that period. Its most fascinating personalities were
Imam Ghazali (d.1111), Sheikh Abdul Qadir Jillani (d.1166), Sheikh Najib ud Din Suhrwardi
(d.1165), Khawaja Muin ud Din Chishti (b.1141) Abne al Arabi (d.1240), Sheikh Najm ud Din
Kubra (b.1145) and Sheikh Shahab ud Din Suhrwardi (d.1234).
Abu Hamid Muhammad (d.1111), popularly known as Imam Ghazali, was a leading
Islamic philosopher and intellectual, as well as a Sufi. He was born at Tus in Khurasan in 1058
and although his father died while he was a child, educated under his Sheikh, Yousaf al-Nassaj,
and under Imam al-Haramyn. He became a popular theologian and was appointed as the head of
Nizamiyya College in Baghdad. Along with theology, medicine and philosophy were the major
subjects taught at the college, which had been founded by Nizam ul Mulk Tusi (d.1091). AlGhazali was only 34 years old when took charge this great institution. 110He wrote a number of
books, most important being Ihya llum-Id-Din, Kimiyya-i- Saadat, Menhaj al-Abedeen, Elm alKalam, Haqiqat-i-Ruhe Insani, Rodhiatul Talebeen. He was the disciple of Sheikh Abu Ali
Farendi and followed the Shafi school of thought. When the Imam al-Haramyn read his book
Kitab al-Manhol, he said that this sole book of al-Ghazali was more important than all of his own
works.111
Shabbir Brothers , 2002), pp. 362-64.
110 Margaret Smith, AL- Ghazali The Mystic, (Lahore: Hijra International Publishers, 1983), pp. 19-20.
111 Dara Shakoh, Safinatul Aulia, tr. Muhammad Ali Lutfi (Karachi: Nafees Academy, 1959), p. 212.
31
Another leading Sufi was Muhy-ud-Din Muhammad bin Ali bin al- Arabi (d.1240). He
propounded the doctrine of wahadat ul wajud (unity of being), which has remained very popular
among the Sufis of all sects and schools. Sheikh Ahmad of Serhind (d.1624) did not reject his
doctrine, but argued that wahadat-ul-shahud was superior to the wahadat-ul-shahud. Fatuhat ul
Mekkiyya and Fusus al Hikm were his most famous books. He was a disciple of apostle
Khezar.112
Qadriyya Order.
The twelfth century saw the rise of a number new Sufi Orders in different areas of the Islamic
world. Among them the most popular, especially in South Asia, were the Qadriyya,
Suhrwardiyya, Chishtiyya, Kubraviyya, Naqshbandiyya, and the Shattariyya schools. The
Chishti School would come in to the being only after the arrival of Sheikh Abu Ishaq (d.937) in
Chisht, but in Subcontinent it was founded by Hazrat Muin-ud-Din Chishti Ajmeri (d.1236). By
that time Hazrat Sheikh Abdul Qadir Jillani (d.1166) had founded Qadriyya silsilla, while the
founders of the other schools had remained in his company and obtained their divine knowledge
from him. Himself a descendent of Hazrat Hassan bin Ali, he was linked to the Junaidiyya Sufi
Order. Born in Jiyal in 1078/471, his father was Hazrat Abu Sahle, and mother Hazrat Ume alKhair Fatima. The village of Jiyal was located on a popular mountain named Jodi in Iraq,
believed to be the mountain where the boat of the Prophet (Noah) had landed. 113 Abdul Qadir got
the robe of khalafat from three Sheikhs: the first was his own father, the second was Sheikh Abu
Said Mukhzomi, and the third was Abu al-Wafa Baghdadi. He was also took bayt on the hand of
Hazrat Khezar.
When Hazrat Ghous-ul-Azam was in his teens, he lived in the company of Sheikh
Hammad. Then one day he left the Sheikh and for some time went to work. The Sheikh said that
one day that non-Arab (Sheikh Abdel Qadir Jillani) set his foot on the neck of all the Auliaallah
Shabbir Brothers, 2002), p. 572,581.
Nasharan, 2010), p. 562.
32
(saints).114 Once he said of al-Hallaj that there was not a contemporary of al-Hallaj who guided
him and if he was there at that time, he would guide al-Hallaj, and he would not be hanged or
prosecuted. Instead he would help his disciples and those who loved him till the Day of
Judgment.115 Like the Chishti Sheikhs, Hazrat Abdul Qadir refused to have any relations with the
king. Whenever dervishes came to see him, he came out to his hujra (small room, or cell), shook
hands with them and then returned inside without sitting with them. Yet he sat with the nondervish, and when someone complained he replied: I have a heartfelt relationship with
dervishes: That is enough. But we deal with non-dervishes in a worldly manner because
otherwise, they feel insulted.116 Mesheikhs, like Imam Yafai, claimed that Hazrat Ghous alAzam himself celebrated Giarhwin Sharif on 11 Rabi ul Sani, in the remembrance of the Holy
Prophet (PBUH) every year.117
Chishtiyya Order
Hazrat Haji Sharif Zandni (d. 1215/612) was the Sheikh of Hazrat Usman Harooni/Harwani
(d.1220) and, along with Abu Ahmad bin Moodud Chishti, the most prominent khalifa of Hazrat
Moodud Chishti (d.1132). He lived in seclusion for almost forty years, during which period he
ate wild fruit and the leaves of trees, while no one dared to talk about worldly matters in front of
him. In addition, no one dared to offer him money. 118 The very first time he came to see Hazrat
Moodud Chishti, he put his head on the feet of the Sheikh, and the latter prayed for him. He also
was as fond of the Sama as his ancestor sheikhs had been.119 Like Hazrat Sharif, his descendent
Sheikh Farid ud Din also put his head on his sheikhs feet whenever they met. It was said that the
114 Ibid., p. 533.
115 Sheikh Muhammad Akram, Iqtibas al Anwar, tr. Capt. Wahid Bukhash Sial (Lahore: Al Faisal
Nasharan, 2004), p. 184.
116Shahab Ud Din Suhrwardi, Awarif ul Maruf, tr. Sufi Muhammad Abdel SattarTahir (Lahore: Shabbir
Brothers, 2011), p. 540.
117 Abdul Aziz Urfi, Ghous ul Azam Dastgir, (Karachi: Gilani Publishers, 1973), p. 155.
118 Siar ul Aulia, Saiyid Muhammad bin Mubarak Kirmani, tr. Ghulam Ahmad Biryan (Lahore:
Mushtaq Book Corner, n.d.), p. 100.
33
Sultan of Sanjr was permitted to enter the paradise by Almighty Allah because he once had
kissed the feet of Sheikh Sharif.120
Hazrat Sharif Zandni succeeded Hazrat Khawaja Usman Harooni (d. 1220/617). 121 He
was born in a village named Harwan or Haroon in Nishapur 1113/510. Whether living in
seclusion, listening to the Sama, or meditating, he strictly followed the preceptors of his Sheikh
and his ancestors. Hazrat Usman Harooni loved his favorite disciple Hazrat Muin-ud-Din so
much that he visited India to see his favorite khalifa. Finally, he went to Mecca and spent his last
years there. The Sheikh prayed to Allah let him be buried in Mecca, and to make Sheikh Muinud-Din a wali (saint) so unique that none other should have parallel to him. Both of his prayers
accepted by Allah and he died in Mecca. Among the prominent khulafa of Sheikh Usman were
Hazrat Muin-ud-Din; Sheikh Sadi Lunkuchi and Sheikh Muhammad Turk.122
Hazrat khawaja Muin-ud-Din Chishti was born in Sanjar in 1141/537, and he became the favorite
khalifa of Hazrat khawaja Usman Harooni. Muin-ud-Din was popularly known as khawaja
Gharib Nawaz and became a founder of Chishti Order in India. He spent almost twenty years in
the company of his Sheikh; for as he himself admitted, he had served his Sheikh for almost two
decades before his Sheikh gave him the spiritual power he sought.123 A member of a respectable
Sayid family, his father Sayid Ghiyas ud Din, was a very pious and religious man. Yet he died
when the young khawaja was only fifteen years old and Hazrat Muin-ud-Din inherited an
121 The author of Iqtibas al Anwar mentioned that Hazrat Usman Harooni died in 1198/607. See Iqtibas
al Anwar, pp. 342-43.
123 Siar ul Aulia, Saiyid Muhammad bin Mubarak Kirmani, tr. Ghulam Ahmad Biryan (Lahore:
Mushtaq Book Corner, n.d.), p. 102.
34
orchard from his fathers estate. The orchard was the same orchard where Sheikh Ibrahim
Qunduzi was served by the young khawaja and, in return, the Mujzub Sheikh gave him a little
piece of bread after first chewing it in his own mouth. The young khawaja immediately received
the spiritual in sighted. He then sold his orchard and all of his property, left to obtain an
education, and studied in many important centers as Khurasan, Samarqand and Iraq. Finally, he
reached Harwan/Haroon and became the disciple of Hazrat Usman Harooni.124
Suhrwardiyya Order
After the Chishtiyya, the Suhrwardiyya Order is the second most popular Sufi Order in India. It
was founded by Hazrat Abu Najib (d.1165), the uncle of Hazrat Shahab-ud-Din Umar, (d.1234).
This order further expanded under Hazrat Shahab-ud-Din. Hazrat Abu Ishaq (d.937) was a
founder of Chishti School while Hazrat Muin-ud-Din also spread and popularized the Chishti
silsilla. Hazrat Shahab-ud-Din Suhrwardi was the disciple of Hazrat Abu Najib, and he was a
descendent of Hazrat Abu Bakr (d.634/13), the first pious caliph of Islam. He wrote numerous
books but his Awarif ul Maruf, which he wrote in Mecca, was by the far most important. This
was taught as a syllabus for many years, and many important Sufis recommended it to their
disciples. Hazrat Bahu ud Din Zakriya (d.1262), Hazrat Jalal ud Din Tabrizi (d.1266) and Hazrat
Hamid ud Din Naguri (d.1244), all of whom expanded the influence of the Suhrwardiyya Order
in India, were the prominent disciples of Hazrat Shahab-ud-Din Umar Suhrwardi. He enjoyed the
company of Hazrat Ghous-ul-Azam (d.1166) and also lived in the company of apostle Khezar.125
Kubraviyya Order
The founder of this Order was Ahmad-bin-Umar bin Muhammad bin Abdullah-al-Janoqi,
popularly known as Hazrat Najm ud Din Kubra (1145-1220). He lived in the company of many
prominent Sheikhs in his search for divine knowledge. The head of Fardosiyya order, Hazrat
Najm-ud-Din Kubra had received the robe of khalafat from Hazrat Abu Najib Suhrwardi as well
124 Allah Diyya bin Sheikh Abdul Rahim, Siar ul Aqtab, tr. Muhammad Muin ud Din Dardai (Karachi:
Nafees Academy, 1979), p. 137.
125 Abdel Rahman Jami, Nafahat ul Uns, tr. Hafiz Sayid Ahmad Ali shah Chishti Nizami (Lahore:
35
as from Sheikh Abdel Qadir Jillani, Sheikh Umar Yasir, Kabir the Egyptian and Sheikh Ismail
Qasri. The last three Sheikhs were also the disciples of Hazrat Abu Najib Suhrwardi.126
It is said that when Sheikh Najm ud Din Kubra became dubious of the spiritual power of
Sheikh Kabir, the latter disappeared while offering prayer at the same moment as Sheikh Najm
ud Din Kubra received a vision of the Day of Judgment in which angels were throwing the sinful
into hell. In this state he saw his Sheikh Kabir sitting on a mound, observing everything, and
ordering the angles to spare his disciples if they called to him for help, and claimed to be his
disciples. Sheikh Kabir slapped Kubra when he claimed that privilege and demanded that he
have no further doubts about the authority of his sheikhs.127
Naqshbandiyya Order
The Khawajgan Sufi Order, known popularly as Naqshbandiyya Order, arose up in Central Asia.
Khawaja Abu Yaqub Hamdani, also known as Abu Yousaf (d.1166), was the founder of this
school. He had four khulafa [Khawaja Abdullah Barqi, Hassan Andiqi, Ahmad Basoi and
Khawaja Abdul Khalaq of Ghajdwan]. Abdul Khalaq (d.1179) was the most popular and the
other three always followed him.128Hazrat Baha ud Din Naqshbandi (b.1318/d.1388) popularized
the Naqshbandiyya order. His real name was Muhammad bin Muhammad al Bukhari and he
obtained his education in tariqa from Amir Kalal. But as a matter of the fact, he obtained his
spiritual teaching from Abdul Khalaq Ghajdwani, the latter also living in the company of Hazrat
Khezar.129The Naqshbandiyya silsilla only reached India during the reign of Akbar the Great
(r.1556-1605). Hazrat Baqi Billah (d.1603) was the founder of Naqshbandiyya Sufi order there,
Nasharan, 2010), p. 614.
127Abdel Rahman Jami, Nafahat ul Uns, tr. Ahmad Ali shah Chishti Nizam (Lahore: Shabbir Brothers,
2002), p. 449.
128Ibid., p. 408.
129 Abdel Rahman Jami, Nafahat ul Uns, tr. Ahmad Ali shah Chishti Nizam (Lahore: Shabbir Brothers
2002), p. 415.
36
after which it latter spread and became popular thanks to his favorite disciple, Hazrat Sheikh
Ahmed of Serhind (d.1624), who is commonly known as Hazrat Mujaddid Alf-I- Sani.
Shattariyya Order
The Shattariyya silsilla was basically a branch of Bestamiyya Sufi order in the same way as the
Nizamiyya and Saberiyya were the branches of Chishtiyya school. Hazrat Abdullah Shattari
(d.1415)) established this order. He was the descendent of Hazrat Shahab ud Din Suhrwardi
(d.1234) and a khalifa of Hazrat Sheikh Muhammad Arif, and his orders lineage went back to
Hazrat Bayazid of Bestam (d.876).130 Sheikh Abdullah himself visited Khurasan, Iraq,
Azerbaijan, and in the last he lived in the company of Hazrat Ali Muwahid. After he entered in
Chittor, in1143, sultan Mahmud Shah Khalji besieged its fort but could not take it. Finally, with
the prayers of Abdullah Shattari, he captured the strong hold.
The Shattariyya silsilla spread to Bengal, Malwa, Burhanpur and Gujarat, and then into
Medina, Malaya, and Indonesia.131The Shattari made rapid progress in tariqa as compared to the
Mesheikhs of other orders. For other Sufis last step in wilayat (sainthood) but this is considered
to be merely the first in the order of the Shattari.132
In conclusion, then the concept of mysticism or Sufism is not particular to Islam, but it
exists in every religion. Consequently, the practices of meditation, seclusion and renunciation of
this world as well as of worldly desires, can be found in every faith. In the case of Islamic
Sufism, this movement began developing just after the demise of the last righteous caliph
(d.661), and it remained very popular in Islamic countries for the next six to seven centuries.
Then, when it began declining in all the older Islamic countries, it reached its peak in the Indian
Subcontinent.
130 Muhammad Ghousi Shattari, Gulzar-i-Abrar, tr. Fazl Ahmad Jiuri (Lahore: Muktaba Sultan Alamgir,
2005), p. 161.
131Saiyid Athar Abbas Rizvi, A History of Sufism in India.vol.2, (New Delhi: Munshiram Manoharlal
132Muhammad Ghousi Shattari, Gulzar-i-Abrar, tr. Fazl Ahmad Jiuri (Lahore: Muktaba Sultan Alamgir,
2005), p. 163.
37
38
Chapter 2
Chishti Order in India: The Historical Background of Hazrat Baba Farid, and
his Approach toward Abad (Duniya or World) and Jungle (Tark-i-Duniya or
Wilderness) Before Arrival at Ajodhan.
Throughout history, India has attracted the attention of outsiders. There is long chronicle of
invaders and terrible invasions that have destroyed many families and dynasties in the
Subcontinent. These newcomers usually did not settle permanently because of the environment,
the insurgency of the natives, or indeed, a new wave of invaders. The Aryans were the only
people who permanently settled there and they made the local people (the Harappa and MohenjoDaro) their slaves. Traditionally, Hind and Sindh were the sons of Ham and grandsons of Prophet
(Noah). Hind told his followers to worship one God and the idol worship in India appeared in the
reign of Maharaj, son of the powerful ruler Keshan, an Iranian who had propagated
Zoroastrianism in India. And descendent of Bang named Brahman (Bang was the son of Hind),
who was prime minister of King Keshan, established idol worshiping in India.133
The Arab and Mahmuds Campaign.
Arab traders long had some trade relations with the native population, many of whom were
impressed with the Islamic teachings of brotherhood and equality. Astonishingly, one major
incident Raja Dhrs refusal to send the Muslim prisoners back to Hujjaj bin Yousaf changed the
history of Subcontinent.
Muhammad bin Qasim defeated Raja Dhr in 712 A.D and conquered almost all the Sind
and Punjab. But with the sudden death of Khalifa Walid (d.715) and Hujjaj bin Yousaf (d.714)
governor of Iraq, Qasim was not only recalled, but also was prosecuted by Caliph Suleiman
(d.717). Sindh and Multan were ruled by the Muslims for almost two-and-half centuries, the rest
of India remained under Hindu monarchs. Ghaznavid (r.963-1187) then launched new invasions
133 Muhammad Qasim Farishta, Tarikh -I Farishta, vol, 1, tr. Abdul Hye Khawaja (Lahore: Ghulam Ali
and Sons, 1974), pp. 60-65.
39
in 998 A.D but established his rule only the areas held previously (Punjab and Sindh). Mahmud
of Ghazna (d.1030) was a good general as well as a patron of art and learning. The Sufis had
some achievements in this Ghaznavid period. The most representatives and important Sufis were
Hazrat Data Sahib (d.1076 A.D), Sheikh Ismail (d.1056-57), Sheikh Hassan Zanjani (d.1034),
and Sakhi Sarwar. At this time Lahore emerged as a center of Sufism, as well as of government
administration under the Ghaznavids.
Beginning of Chishtiyya Order in the Subcontinent.
The fall of the Ghaznavid (1187) saw the rise of the Chishti Sufi Order. Ghourid dynasty
replaced the Ghaznavids. They established first Muslim empire in India. The culmination of
Sufism started in India during the period of the Slave Dynasty (1206-1290).
Hazrat Muin-ud-Din Chishti (d.1235), popularly known as Khawaja Gharib Nawaz, had
arrived in India in 1191. On his way he had met men of the defeated army of Shahab ud Din
Ghuri, and they tried to persuade the great Sufi not to continue his journey toward Ajmer. He
rejected their advice and reached Ajmer in 587/1191-92 when he was 52, along with 40 disciples.
134
Meanwhile, Parithvi Raj Chuhan (d.1192), the last powerful Rajput ruler of India, had sent
his spies into the northern area. It is said because his mother had warned him that in the north, a
derwaish would arrive in Ajmer and prove to be the cause of his downfall. 135 She therefore
advised him to treat the derwaish well. He ignored her advice; however, when Shadi Dev (The
most powerful and popular Hindu Braham priest), along with other Hindus, saw the slaughter of
a cow. They attacked the Khawaja Sahib and his followers, and, when all their efforts proved
futile, Shadi Dev converted to Islam.136
134 W.G Begg. The Holy Biography of Hazrat Khawaja MuinudDin Chishti, (Tucson: The Chishti Sufi
Mission of America, 1977), p. 82.
135 Zahuar ul Hassan Sharib, Hazrat Khawaja Gharib Nawaz, p. 48; also see W.G Begg. The Holy
Biography of Hazrat Khawaja MuinudDin Chishti, p. 80.
136 Allah Diyya bin Sheikh Abdul Rahim, Siar ul Aqtab, tr. prof. Muhammad Muin ud Din Dardai
40
Islam spread rapidly among the people of Ajmer and its surrounding region after the
conversion of Jai Pal (some write his name Ajai Pal), a popular yogi and magician. At that time
yogis, due to their presumed magic, had become the centre of attention of both Indian public and
ruling classes, and they were greatly respected by Hindus. Parithvi Raj had convinced Jai Pal to
compel Khawaja Gharib Nawaz to leave India by means of his magic power. For this purpose Jai
Pal himself gathered 1,500 cheelas, (disciples), among whom 700 were expert magicians. But
when Jai Pal and his cheelas saw Shadi Dev standing humbly and gently before Hazrat Khawaja
Gharib Nawaz, they castigated him. Then Khawaja Sahib told them that he had no objection if
Shadi Dev wanted to join them, and that he was completely free to do so. But when Jai Pal and
his followers then failed to convince him, Hazrat Muin-ud-Din asked Shadi Dev to come to Lake
Anasagar. There Shadi Dev took a bowl of water from it, and the whole of the lake flowed into
the bowl. All of his tactics and magic having proved to be useless, Jai Pal embraced Islam on the
hand of great Khawaja of Ajmer.137
Parithvi Raj Chuhan could not put up with all this because the rapid conversation of
Hindus to Islam posed a big threat to both his religion and his rule. After the conversion of Shadi
Dev and Jai Pal, he gave up his direct efforts that induce Khawaja Gharib Nawaz to leave India.
Some Muslim courtiers of Parithvi Raj, who had embraced Islam on the hand of Hazrat Khawaja
Sahib, were pressured by Parithvi Raj. They complained about this to Khawaja Sahib and when
the latter asked Parithvi Raj not to bother them, the ruler become furious and uttered harsh words
about Hazrat Khawaja Gharib Nawaz. Charging that this man came here and talked about fake
jugglery and prophesies, he fumed, and ordered that someone must go and tell this faqir to
leave the Ajmer immediately. When Hazrat Khawaja Sahib heard of these insulting remarks, he
simply said we have arrested the Raja alive, and handed him over to the army of Islam. 138
Within two months, these words of great saint fulfilled. In the First Battle of Train (1191),
Shahab-ud-Din Ghuri was defeated, but in the Second Battle of Train (1192) he emerged
victorious. He had a large number of army almost 1,70000 but he could not fully trust his
commanders as they had fled the field in the First Battle of Train. Although Parithvi Raj had a
137 Ibid., pp. 145-47.
138Siar ul Aulia, Saiyid Muhammad bin Mubarak Kirmani, tr. Ghulam Ahmad Biryan (Lahore: Mustaq
Book Corner, n.d), pp. 103-04.
41
large army of 3,00000 that consisted on Rajputs (a brave Hindu tribe) and Afghan soldiers, but
he lost in the end,139 and just as Hazrat Khawaja Gharib Nawaz had foretold, he was taken alive.
Ajmer.
Ajmer is an ancient city and so called because a Hindu Raja named Aaja had built a castle on the
mount. This was considered the first wall or building in the history of India to be built on a
mountain. In Hindi Mer mean mountain, so that Ajmer was derived from Aaja (king) and
Mer (mountain), Aaja had been its first king and Parithvi Raj, who was his descendent, was the
last Hindu ruler in Ajmer. Shortly after its creation, the city had become a religious center of the
Hindus. There was a stream named Phakr located only eight mile away, and Hindus worshiped at
this holy stream, gathering there annually for six days, 140 because it was popularly believed that
Brahma had done his yoga in its sacred water.141 Bhma Raj a relative of Parithvi Raj defeated
that ruler of Ajmer, who was the son of Parithvi Raj. A war was finally fought between Aibak
(deputy of Sultan Muhammad Ghuri) and Bhma Raj in 591/1194. Although the latter had a large
army, he was defeated and the Muslim seized this great city.142
Family and Disciples of Hazrat Khawaja Gharib Nawaz.
Hazrat Khawaja Gharib Nawaz had two wives, one the daughter of a governor of Ajmer named
Hazrat bibi Asmat, and the other bibi Ummah, the daughter of a Hindu Raja and who latter
139 Muhammad Qasim Farishta, Tarikh-i- Farishta.vol, 1, tr. Abdul Hye Khawaja (Lahore: Ghulam Ali
and Sons, 1974), pp. 221-22.
140 Sheikh Abdul Haq Muhadith Delhvi, Akhbar ul Akhyar, tr. Muhammad Munir Raza Qadri (Lahore:
141 Abu ul Hassan Ali Nadwi, Tarikh-i-Dawat-o-Azeemat vol.3, (Karachi: Mujlas-i-Nasheryat-i-Islam,
1983), p. 26. foot note no.2.
142 Muhammad Qasim Farishta, Tarikh -i- Farishta.vol, 1, tr. Abdul Hye Khawaja (Lahore: Ghulam Ali
and Sons ,1974), p. 225.
42
converted to Islam. From them he had three sons, (Khawaja Abu Said, Khawaja Fakhar ud Din
and Khawaja Hassam al-Din), and one daughter named Hazrat bibi Hafiza Jamal. 143The sons
seem to have been farmers by profession since Hazrat Banda Nawaz Gisu Diraz mentions an
incident when Hazrat Khawaja Gharib Nawaz came to Delhi because of some dispute concerning
agricultural land being cultivated by his son Hazrat Fakhar ud Din.144
In addition Hussain Mushidi a disciple of Hazrat Khawaja Gharib Nawaz and as governor of
Ajmer, tried his utmost to spread the message of Islam. 145 Hazrat Khawaja Gharib Nawaz had
fourteen prominent khulafa. They included as Hazrat Qutb ud Din Bakhtiar Kaki; Hazrat Fakhar
ud Din Abne Hazrat Khawaja Muin ud Din Chishti Ajmeri; Hazrat bibi Jamal bint Hazrat
Khawaja Gharib Nawaz; Sheikh Hameed ud Din Naguri; Sheikh Hameed ud Din Sufi; Sheikh
Burhan ud Din; Sheikh Ahmad; Sheikh Mohsen; Sheikh Suleiman Ghazi; Sheikh Wajeh ud Din;
Sheikh Shams ud Din; Khawaja Hassan Khiyat; Abdullah Biyabani (Jai Pal yogi), and many
other.146 There are differences and some conflict surrounding the date Khawaja Sahibs death.
Among the various dates proposed, the most important are 1229 and 1235. Whenever he died,
everybody claimed to have seen these words on his forehead He was a beloved of Allah, and he
died in the love of Allah (Haza Habib Allah, Maata Fi Hub Allah).147
Delhi as a Centre of Islamic Sufism under Hazrat Qutb-ud-Din Bakhtiar Kaki.
143 Allah Diyya bin Sheikh Abdul Rahim, Siar ul Aqtab, tr. prof: Muhammad Muin ud Din Dardai
144Sayid Muhammad Akbar Hussaini, Jawamal Kalm, tr. Capt. Wahid Bukhash Sial (Lahore: Al- Faisal
Nasharan Mustaq Book Corner, 2010), pp. 357-58.
145 Hamid Bin Fazl Allah Jamali, Siar ul Arafin, tr. Muhammad Ayub Qadri (Lahore: Urdu Science
Board ,1976), p. 14.
Book Corner, n.d), p. 105.
43
After the death of Khawaja Gharib Nawaz, Hazrat Qutb-ud-Din Bakhtiar kaki (d.1235) emerged
as the central figure in the Chishtiyya Sufi Order. He was a Sayid and born in the Central Asian
village of Awash. When he was only six-month-old, his father Hazrat Sayid Musa passed away.
In the event he received his early education from Hazrat Hameed-ud-Din Naguri (d.1244), a
prominent disciple of Hazrat Khawaja Muin-ud-Din Chishti Ajmeri (d.1235). Qutb-ud-Din was
seventeen when he received the robe of khalafat from Hazrat Khawaja Gharib Nawaz 148 and was
known as (Kaki) because, when he resolved never to take a loan, Allah Almighty bestowed on
him a constant supply bread of millet, bread that continued until his wife told her neighbour of
this secret. 149
Performance of the Sama continued on under Hazrat Qutb-ud-Din who, like his ancestors,
also faced much criticism which he ignored. The condition of ecstasy often prevailed in his Sama
and embraced everybody who took part. Hazrat Qutb-ud-Din died while he was listening to the
Sama or qawwali. He had two sons named Hazrat Sheikh Ahmad and Sheikh Muhammad. The
former lived until the time of Hazrat Nizam-ud-Din Aulia while the latter died when still in
teenage. In his will Sheikh Qutb-ud-Din advised Qazi Hameed-ud-Din Naguri and Khawaja Badrud-Din Ghaznavi to give his turban, prayer mat and wooden shoes (nalin) to Hazrat Baba Faridud-Din Mus'ood Shaker Gunj.150
Historical Background of Hazrat Baba Farid.
Hazrat Baba Farid was the first chief khalifa of Chishti silsilla to be born in the soil of the Indian
Subcontinent. His ancestors were Arabs from the respectable Quresh tribe. They had migrated to
Central Asia, and later to Afghanistan. Banu Adi was their clan, (one of the ten of the Quresh)
and the clan of second righteous caliph Hazrat Umar (d.645/15) as well. The shrine of Hazrat
148 Allah Diyya bin Sheikh Abdul Rahim, Siar ul Aqtab, tr. prof. Muhammad Muin ud Din Dardai
(Karachi: Nafees Academy, 1979), p. 169-70.
Book Corner) pp. 105- 106.
150 Sheikh Abdul Rahman Chishti, Mirat ul Asrar, tr. Capt. Wahid Bukhash Sial (Lahore: Al Faisal
Nasharan, 2010), p. 690, 694.
44
Asim bin Umar bin Khatab is situated in Pakpattan. The genealogy of Hazrat Baba Farid 151 is
described by the many authors and is presented with considerable consistency.152
Farukh shah Kabuli was then ruler of Afghanistan, but his son Sheikh Muhammad Ahmad
Yousaf was martyred on the battle field Hazrat Qazi Shoaib, the son of Sheikh Yousaf and
grandfather of Hazrat Baba Farid, had left Kabul and moved to Multan. In route he had reached
first Lahore, then Qasur. The Qazi of Qasur, who was well informed about this saintly family,
wrote a letter informing the king, and the latter had ordered that they be shown all possible respect
and the use of his army if they wished, to recover their state back from the Mongols who had
defeated them in 1125 A.D. Although Qazi Shoaib declined this offer, he was appointed a Qazi
(judge) in a village of Khatowal near Multan. He reached Multan with his three sons and other
family members in 559/1163.153 One son among the three Hazrat Jamal ud Din Suleiman, was
appointed the Qazi of Khatowal after his fathers death. 154 He himself married the daughter of
Sheikh Wajih-ud- Din Khojendi.155The village of Khatowal is now known as Chawali Mesheikhs,
and is located in Mailsi, a district of Multan division.
151 Hazrat Baba Farid ud Din Mus'ood bin Hazrat Jamal ud Din Suleiman bin Qazi Shoaib bin Sheikh
Muhammad Ahmad Yousaf bin Hazrat Sheikh Shahab ud Din Ahmad Farukh shah Kabuli bin Nasser ud
Din Mahmud bin Sheikh Suleiman bin Sheikh Mus'ood bin Sheikh Abdullah (Waiz- al Asghar) bin
Sheikh Abu al- Fateh (Waiz-al Akbar) bin Sheikh Ishaq bin Sheikh Ibrahim bin Sheikh Adham bin
Suleiman bin Sheikh Mansur bin Sheikh Nassir bin Sheikh Abdullah bin Amir ul Momenin Hazrat Umar
bin Khatab.
152 There is differences in the genealogy of Hazrat Baba Farid, in Jawahar-i- Faridi (p.250) the author
described twenty six predecessors of Baba Sahib while in Anwar ul Farid (p.35) they are nineteen in
number, while the author of Siar ul Aqtab (p.187) declared the father of Hazrat Baba Sahib was the
matrnal nephew of Mahmud of Ghazna. The author of Siar ul Arafin (p.42) also showed him as a matrnal
nephew of Mahmud.
Book Corner, n.d.), pp. 119-120.
Nasharan ,2010), p. 755.
155 Mirat ul Asrar, p. 755; Siar ul Aqtab, p. 187; also see Siar ul Arafin, P. 43.
45
Hazrat Qursam Bibi had three sons; eldest was Izz-ud-Din Mahmud, the second, Hazrat Baba
Farid ud Din Mus'ood and the third. Hazrat Najib ud Din Mutawakkil. 156 Hazrat Qursam Bibi, the
mother of Hazrat Baba Farid, was a Rabia in her time; who stayed up at night for meditation. It
was said that one night a thief entered her home while she was deep in her meditation, and that he
lost his eyesight as soon as he set his foot in her house. He begged her to pray for his sight; and
when she did, he again gained his sight. With his family he came to Baba Sahibs house early in
the morning and embraced Islam on the hand of Hazrat Qursam Bibi. 157 She died during Hazrat
Najib-ud-Din Mutawakkils trip to Ajodhan.158
Childhood and Education
There is a controversy over the date of birth of Hazrat Baba Farid-ud-Din, but it in khatowal was
either in 571/1175, or in 569/1173,159 He obtained his early education from his mother who was,
without any doubt, a great Sufi woman in her time. As mentioned, his father Hazrat Jamal-ud-Din
Suleiman had passed away while Baba Farid was a child. All the responsibility of his education,
along with that of his two brothers, thus had fallen on the shoulders of his mother, and Hazrat Baba
Farids deep influence of Islamic Sufism, as well as Islamic thoughts, was in large part thanks to
her.
When Hazrat Jalal-ud-Din Tabrizi (d.1266) later arrived in Khatowal, he had asked the
people there were whether or not there any mystics in this village? The people replied that they did
Nasharan , 2010), p. 755; While in Jawamal Kalm.(p.135) mentioned that Hazrat Jamal ud Din Suleiman
had four sons.
Board, 1976), p. 43.
158 Fawaid ul Fawad, Amir Hassan Sajzi, tr. Khawaja Hassan Nizami (Lahore: Akbar Book Sellers,
2006), pp. 277-278.
159 Fawaid ul Fawad (p.195) described date of birth 569/1173 and died at the age of 93 year while
according to Siar ul Aulia (p.159) Hazrat Baba Sahib born in 569/1173 and died in 664 at the age of 95
years. Therefore, the author of Akhbar ul Achier (p.142) mentioned his date of birth was 609 A.H and
death 668 A.H.
46
not know of any mystic, but only of a child who had become famous under the name of Qazi bacha
(bacha means teen or a boy) and spent most of his time in meditation. Hazrat Jalal-ud-Din Tabrizi
(d.1266) came to this Qazi bacha (Hazrat Baba Farid) and offered him a pomegranate, asked him
to divide it among the people and also to eat from it himself. But since he was fasting, Hazrat Baba
Farid did not eat. When the time came to break the fast (iftar), Hazrat Baba Sahib found a seed of
the same pomegranate lying on the ground. He ate it found spiritual illumination, regretted very
much that he had not eaten the entire pomegranate. Yet latter, when he met Hazrat Qutb-ud-Din
and recounted the story, the Sheikh assured him that all the power and spirituality had resided in
this single seed rather than in the whole pomegranate. 160 At eighteen years, Baba Farid went to
Multan and began his education at the mosque of Hazrat Menhaj-ud-Din Tirmizi 161. At that time
Multan was a center of Islamic learning and education. In fact, Islam had come first into Multan
and Sindh. Thus Sindh is considered as the door of Islam (Bab-ul-Islam), and Multan therefore, is
considered as the city of saints (Medina- tul-Aulia).
First Meeting with Hazrat Qutb-ud-Din Bakhtiar Kaki.
One day Hazrat Baba Farid was studying al-Nafeh, a popular book of Muslim law, when Hazrat
Qutb-ud-Din (d.1235) came into the same mosque, offered his prayer, and then noticed the student
who was deep in study. Hazrat Qutb-ud-Din approached the student, asking O dear student, what
is the name of the book that are you studying? When Baba Sahib answered it was al-Nafeh, the
Sheikh said may there be naf (benefit) for you Hazrat Baba Sahib than replied that there is
benefit for me in your mercy and blessing, after which he fell down and placed his head at the
feet of great Sheikh.162 When Hazrat Baha-ud-Din Zakriya (d.1262) became aware of the presence
of Hazrat Qutb-ud-Din in Multan, he came to greet him in the same mosque. There both Sheikh
Qutb-ud-Din and Sheikh Farid-ud-Din met each other. Hazrat Baba Farid also met with Hazrat
160 Khair ul Majaalis, Maulana Hameed Qalander, (Karachi: Wahid book Depo, n.d.), p. 226.
Board, 1976), p. 48.
162 Khair ul Majaalis. p. 227 ; also see Jawamal Kalm, p. 48;also see Mirat ul Asrar ; Siar ul Aulia
(pp. 121-122) although there is a little differences between Khair ul Majaalis and Siar ul Aulia, in Siar ul
Aulia Hazrat Baba Farid stood up when Hazrat Qutb ud Din Bakhtiar kaki entered in the mosque while
the rest of the incident is same.
47
Baha-ud-Din Zakriya at that particular time, and when Hazrat Qutb-ud-Din rose to depart, Bahaud-Din Zakriya placed his shoes in the right direction (toward Delhi ) to suggest that he would not
like existing in Multan.163 And when Hazrat Qutb-ud-Din did leave the mosque for Delhi, Hazrat
Baba Farid joined him. But after they had gone only a little distance, Hazrat Qutb-ud-Din ordered
him to stay in Multan and continue his education, and then later come to him in Delhi. So Hazrat
Baba Farid lived in Multan for almost another five years.164 During this period he became very
knowledge able about fiqh, sharia, and tradition as well.
Hazrat Baba Farids Journeys and Travels: The Concept of the Wilderness or Jungle.
Hazrat Baba Farid travelled to many states and meet with a large number of prominent Sufis. In
the Rahat ul Qaloob, we find that he visited Baghdad, Bukhara, Ghazni, Siwistan, Badkhshan,
and Palestine, and finally settled at the feet of Hazrat Qutb-ud-Din Bakhtiar kaki. In Baghdad, he
had lived sometime in the company of Hazrat Shahab-ud-Din Umar Suhrwardi (d.1234). This
Sheikh taught that when Allah almighty wants to make someone his friend, he open the door of
zakr before that man.165Hazrat Shahab-ud-Din wrote a number of books, but of which Awarif ul
Maruf is the most famous, Baba Farid praised this book and named one of his sons after Sheikh
Shahab-ud-Din Suhrwardi.166
In Baghdad, Hazrat Baba Farid met with Sheikh Ajal Shirazi. Baba Sahib maintained that
when he entered his monastery, he asked him salaam and the Sheikh Ajal ordered set down, O
Book Corner, n.d.), p. 122.
(Karachi: Nafees Academy, 1979), p. 188. While the author of Siar ul Aulia (p. 122) mentioned that
Hazrat Baba Farid ud Din Gunj Shaker left Multan with his Sheikh Hazrat Qutb-ud-Din and came to
Delhi. The author of Siar ul Arafin (p. 49) Mirat ul Asrar (p.756) argued that Hazrat Baba Farid came
three mile along with Hazrat Qutb-ud-Din and then Sheikh Ordered him Farid get Alm-zahri (esoteric
knowledge) for some time and then came to Delhi and lived along with me.
165 Hashat Bahisht (Rahat ul Qaloob), (Lahore: Shabbir Brothers, 2006), p. 42.
2006), p. 220.
48
Shaker-Alam, and then prayed for Hazrat Baba Farid. Furthermore, he saw a derwaish in a cave,
outside of Baghdad. Sheikh Farid explained that there was not any meat on his body and bones
and skin could be seen easily and thought that his bad physical condition was because of living
in the Jungle. The derwaish told him that he had indeed lived in this cave for forty years. In
addition, Hazrat Baba Farid met with Hazrat Saif-ud-Din Bakharzi (d.1259) in Bukhara. He said
that Sheikh Farid-ud-Din must become a saint in the future and bestowed him his black chadar
(robe).167
Hazrat Baba Farid recalled meeting a disciple of Hazrat Junaid of Baghdad (d.910) on the
bank of Tigris River. When that Sufi asked Hazrat Baba Farid from which city he hailed from, he
replied that he belonged to Ajodhan. The Sufi mentioned that he had lived for almost fifty years
in a cave and had busied himself in meditation. But during the previous night the night of Mraj
(twenty seventh night of Rajib), he fell asleep and in a dream saw 70000 angles come to take his
soul into the heaven. When they reached the first sky, the disciple of Junaid saw all the angels
looking toward the sky. He heard a voice say that since the day of their birth, they had looked in
that particular direction. In addition, when in heaven he saw all the prophets and Aulia there, and
Hazrat Junaid of Baghdad as well. Furthermore, he said that anybody who stayed up at night
must repent before Allah Almighty.168 Hazrat Baba Farid then went on to Qandahar, where he
stayed for five years.169 According to the author of the Gulzar-i-Abrar, Hazrat Baba Farid had
permission from his Sheikh to go to Siwistan and Qandahar for further education, 170 and spent
the eleven years (607- 618/1208-1219) visiting different Sufis and Islamic literary
centres.171After all this, he returned to his homeland.
167 Hashat Bahisht (Rahat ul Qaloob), (Lahore: Shabbir Brothers, 2006), p.12.
Board, 1976), p. 49.
170 Muhammad Ghousi Shattari, Gulzar-i-Abrar, tr. Fazl Ahmad Jiuri (Lahore: Muktaba Sultan Alamgir,
2005), 48.
171Khawaja Muslim Nizami, .Anwar ul Farid, (Lahore: Zaviya Publishers, 2006), p. 52.
49
His Short Stay at Delhi as an Eye witness to the Abads miseries

When Hazrat Baba Farid finally reached Delhi to appear before his Sheikh Khawaja Qutb-udDin (d.1235), the latter had many prominent disciples, including Hazrat Badr-ud-Din Ghaznavi
and Hazrat Sheikh Ahmad Nehrwani. The Hindu rulers had their capital at Ajmer, but the
Muslims moved it to Delhi. Hazrat Muin-ud-Din Chishti (d.1235 )had settled in Ajmer, he had
asked his khalifa, Sheikh Qutb-ud-Din, to live in Delhi, and the latter had compelled. Sultan AlTutamash (r.1211-35) had great respect for the Muslim saints and scholars, and for Hazrat Qutbud-Din in particular. When the Sheikh-ul-Islam (higher post of judge) Maulana Jamal-ud-Din
Muhammad Basmati died, the sultan offered this post to Hazrat Qutb-ud-Din Bakhtiar Kaki. He
had turned down this offer and the sultan then appointed Sheikh Najm ud Din Sughra the disciple
of Hazrat Khawaja Usman Harooni (d.1220), as the new Sheikh-ul-Islam.172
On receiving this highest rank, Najm-ud-Din fell into arrogance. Rather than showing
respect for the other Sheikhs and saints, he tried to harm their reputations. When the popularity
of Hazrat Sheikh Qutb-ud-Din reached its zenith, Najm-ud-Din became jealous. Again, when
Hazrat Muin-ud-Din came to Delhi to settle his sons land issue, he went to Najm-ud-Din Sughra
as both were the disciples of same Sheikh. In the past they had had a cordial relationship, but
now Najm-ud-Din did not greet or show any interest in meeting his former colleague. When
Hazrat Muin-ud-Din asked the reason of this tension; he was told that although he was a Sheikh
of Islam, he was no longer of any importance thanks to his disciple (Hazrat Qutb-ud-Din). So
Hazrat Muin-ud-Din suggested to Hazrat Qutb-ud-Din that he leave Delhi and settle in Ajmer.
When both Sheikhs and his disciple left the city, both the public and the sultan followed them.
They pleaded with Hazrat Muin-ud-Din to leave Hazrat Qutb in Delhi. When Hazrat Khawaja
Sahib saw their devotion; he allowed to his favorite khalifa to remain in Delhi, 173 where Hazrat
Qutb-ud-Din spent the rest of his life.
Board, 1976), p. 28.
173 Siar ul Aulia, Saiyid Muhammad bin Mubarak Kirmani, tr.Ghulam Ahmad Biryan (Lahore: Mustaq
Book Corner), pp. 112-113.
50
Najm ud Din Sughra also persecuted another very popular mystic, Hazrat Jalal-ud-Din
Tabrizi (d.1266), who had lived some time in Delhi. The Sheikh-ul-Islam hire a very beautiful
woman musician named Gohar and bribed her with an offer of five hundred dinars, to lay a
charge of adultery against Hazrat Jalal-ud-Din Tabrizi. When the sultan asked the Sheikh-ulIslam to appoint a Qazi or judge for this case, Najm nominated Hazrat Baha-ud-Din Zakriya
Multani to the post. When that judge warned Gohar to tell the truth, or else suffer the wrath of
Allah almighty, she revealed the plot. The furious sultan deposed Najm-ud-Din Sughra from the
position of Sheikh-ul-Islam and appointed Hazrat Baha-ud-Din Zakriya Multani (d.1262) in his
stead.174
After Hazrat Baba Farids arrival in Delhi, his Sheikh initiated his new spiritual training.
There was a tower (burj) near the western gate of Delhi, and beneath this he built a room (hujra)
for Baba Farid, who occupied himself in the worship of Allah Almighty.175 He only visited his
Sheikh after every two weeks, while Hazrat Badr ud Din Ghaznavi, and Hazrat Sheikh Ahmad
Nehrwani and the other disciples spent all their time in their Sheikhs company.176 The reason
was that Baba Farids sole desire was to live an anonymous life.
Hazrat Baba Farids Lifetime Desire for the Jungle or Wilderness
While still young Baba Farid had chosen seclusion and stopped to meeting with everyone his
friends, foes and relatives alike. He had become a popular mystic when a teenager, which is why
Hazrat Baha-ud-Din Zakriya (d.1262) had wanted to see him. 177 There is no other Sheikh in the
Board, 1976), pp. 244- 247.
175 Hamid Bin Fazl Allah Jamali, Siar ul Arafin, tr. Muhammad Ayub Qadri. (Lahore: Urdu Science
Board , 1976), p.49.
2006), p. 347. while the author of Siar ul Aqtab (p. 188) argued that he met with his Sheikh after a week.
In Siar ul Aulia (p.123) it is mentioned that Hazrat Baba Farid lived two days within the monastery of his
Sheikh after two weeks.
Book Corner, n.d.), pp.120- 121.
51
history of Sufism in India who performed riyazat and meditation more than Hazrat Baba Farid.
Muhammad Ghousi Shattari maintains that all the Mesheikhs of India agreed that there is no
one (yet born) among the derwaishes who excelled more in than did Hazrat Baba Farid
meditation and penitence.178 Hazrat Qutb-ud-Din (d.1235) guided him strictly in these pursuits.
The first aspect of riyazat that recommended Hazrat Qutb-ud-Din Bakhtiar Kaki to Hazrat Baba
Farid was Tayy, (sahe roza). Tayy means keeping fast for three days and then breaking it with
three or four drops of water,179 a minimum of three days, and a maximum of one year of fasting
falls into the category of Tayy, but if a fast be broken, it should only with water. 180 Hazrat Qutbud-Din insisted that the iftar of his Tayy take place only with food that came from unknown
sources (ghaib). Hazrat Baba Farid continued this practice, and after three days somebody took
food to him. But as he ate it, he saw a kite tearing dead animals entrails with her beak and
started vomiting thus cleansing his stomach of that food. When he recounted that event to his
Sheikh, Khawaja Qutb-ud-Din answered that he was going to break third fast with a drunken
mans food.
Hazrat Baba Farid was originally named Mus'ood, but he became popular under the
name of Baba Farid, as well as Gunj-i- Shakar. Hazrat Nizam ud Din Aulia (d.1325) does not use
the title Gunj-i-Shakar in his Fawaid ul Fawad, but all other sources not only include this title, but
also recounted the story of how Baba Farid obtained the famous title of Gunj-i- Shakar. The
Sheikh had ordered him to repeat the Tayy, but now he had to complete six days of fasting. When
nothing came from an unknown source he picked up some pebbles and put them in to his mouth,
where they turned into sugar. Baba Farid thought that this might be a trick of the devil and spat
the pebbles from his mouth. He repeated this practice three times, but finally realized that if he
did not eat he might be too weak to offer his morning prayer. He therefore, ate these pebbles
which again turned into sugar, and in the morning he told everything to his Sheikh. Hazrat Qutb178Muhammad Ghousi Shattari, Gulzar-i- Abrar, tr. Fazl Ahmad Jiuri (Lahore: Muktaba Sultan
Alamgir, 2005), p. 49.
179Khaliq Ahmad Nizami, The life and times of Sheikh Farid ud Din Ganj Shakar, (Aligarh: Muslim University,
1955), P. 26. foot note no.3.
180 Sheikh Abdul Haq Muhadith Delhvi, Akhbar ul Akhyar, tr Muhammad Munir Raza Qadri. (Lahore:
Shabbir Brothers, 1997), pp. 144-45.
52
ud-Din replied Mus'ood you did the right thing when you broke your fast with shaker (sugar),
and then added Go; you will be sweet like sugar (shaker).181 That is why he was known as
Shaker Bar or Gunj Shaker.
Chillah is the other name for seclusion, but it involves forty-day fasts. The origin of the
Chillah is derived from Hazrat Musa (Prophet Moses), who spent forty days in the wilderness
when he wanted to hear the voice of his Almighty Allah.182 And we make a promise with Musa
of thirty nights and fulfill it with a further ten nights, so as to complete the duration of forty
nights of his God.183
When Sufi saints and derwaishes want to talk to or hear God in their spirituality, they
remain fasting for forty days, But when thirty days have passed they rub their teeth with tooth
brush (miswaak) then fast again for ten more days, and finally God speaks to them in their
spirituality.184 In Chillah (fasting) and in seclusion, the best diet is salt and bread; one uses half
the bread in keeping the fast and half when broken. Secondly, the first two nights are devoted to
Tayy, and then the fast broken on the third night. After this, the third principle is that one a breaks
fast in one night among every two days and two nights. 185 Hazrat Baba Farid was thus asking his
Sheikh to allow him to perform more rigorous forms of mujahadat, (meditation), and especially,
the Chillah.
Hazrat Qutb-ud-Din disapproved of Farids suggestion that he be permitted to perform Chillah.
He told his great disciple that there was not need of Chillah since the only things that were to be
182 Ali bin Usman al-Jullabi al-Hujwiri, Kashf al- Mahjub, tr. Reynold A. Nicholson (Lahore: Islamic
183 The Holy Quran, Al Araf. 142.
185 Shahab Ud Din Suhrwardi, Awarif ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore: Shabbir Brothers,
2011), pp. 309-10.
53
obtained through this practice were popularity and publicity. Hazrat Baba Farid replied that his
Sheikh knew well his faith that he had no desire for popularity, but only sought to live in
seclusion and privacy. Hazrat Qutb-ud-Din then asked him to perform the Chillah-i-Makus.
Hazrat Baba Farid did not know how to perform this Chillah and he asked Hazrat Badr-ud-Din
Ghaznavi to tell him about it. Sheikh Badr himself knew nothing about this and, in his turn,
requested Sheikh Qutb-ud-Din to inform him about the Chillah-i-Makus. The latter replied to
Sheikh Badr that it mean to tie ones feet together with a rope and worship God for forty nights
while suspended him downwards in a well. 186 Hazrat Badr-ud-Din then passed this on to Hazrat
Baba Farid as well.
Chillah-i-Makus had been performed by Holy Prophet (PBUH), 187 and Hazrat Abu Said
(d.1049) who, learning that the Holy Prophet (PBUH) had performed Chillah-i-Makus, also did
so.188 And before Hazrat Baba Farid, the only Chishti Sheikh to perform this Chillah was Hazrat
Abu Muhammad Chishti (d.1020). The latter had tied his feet with a rope and started meditation
in a very deep well that situated in his house. 189 But in Chishti order this Chillah popularized by
Sheikh Farid.
Hazrat Baba Farid was very happy on receiving permission to performed Chillah-iMa'kus, but he wished to do so where no one could see him. It proved very difficult to find such
a place. Moreover, Baba Sahib desired that there should be a tree over such well, that it be
situated in a mosque, and that in this mosque he could find very faithful muazan (a man who
asked azan for five times a day). When Baba Farid found no such place in Delhi, he moved on to
Hansi. But unfortunately, there too he found no suitable mosque or well. After he had visited
many places search for his site, Baba Farid finally located a suitable mosque in Uch (in
186 ibid., p. 31.
187 Sayid Muhammad Akbar Hussaini, Jawamal Kalm, tr. Capt. Wahid Bukhash Sial (Lahore: Al
Faisal Nasharan, 2010), p. 399.
Nasharan, 2010) p. 761; also see Siar ul Aulia, p. 133.
54
Bahawalpur). There he met a muazan named Khawaja Rashid Ahmad, who was a native of
Hansi and a devotee of Hazrat Baba Farid, while the mosque (named as Masjid-i-Hajjiyan) had a
well, as well as a tree. Baba Farid stayed some days there before he became fully convinced of
the true faith of his devoted muazan. He then explained his secret plan to him, but only after a
pledging him not to reveal his intention to anybody. When all the people retired to their houses
after offering evening prayer, Baba Farid asked him to go to the market and purchase a strong
rope. The muazan did so. Hazrat Baba Farid did his wudu, tied his feet with one end of the rope
and fastened the other end of the rope to the branches of the tree so as to hang, head downwards.
Then he began his worship, which lasted till the Morning Prayer. Before dawn, as he had
instructed, the muazan came and informed the Sheikh in a slow voice that he had arrived. The
Sheikh asked him if dawn had indeed come, and the muazan replied it was indeed near. Baba
Farid asked him to pull the rope and coming out of the well became busy worshiping in the
mosque.190 In this manner Hazrat Baba Farid performed his Chillah-i-Ma'kus for forty nights,
without anyone learning about his Chillah.
Somebody once questioned Hazrat Banda Nawaz Gisu Diraz (d.1422) as to why blood
did not come out Baba Farids mouth while he hung downward in the well. The Sheikh replied
that due to his very hard mujahadat and meditation, Baba Sahib had not enough blood in his
body, even his intestines, and so his veins became dry.191 Baba Farid also explained this in his
own couplet Farida rati rat na nekle je tan cheere koi. Jo tan rate Rab sayuon, ten tan rat na
ho,192 (if somebody had cut my body he would have found not even a little drop of blood in my
body, because one is deeply immersed in Allah, and he can bear no stain).
While Hazrat Baba Farid was in Delhi with his Sheikh, Hazrat Khawaja Gharib Nawaz
came there for a second time. As a result Sheikh Farid became the only Sheikh in the whole of
Chishti Sufi Order to be blessed by both his Sheikh and the Sheikh of his Sheikh. Hazrat Qutb190 Siar ul Aulia, Saiyid Muhammad bin Mubarak Kirmani, tr. Ghulam Ahmad Biryan (Lahore: Mustaq Book
Corner, n.d.), pp. 132-33.Also see. Jawamal Kalm. (p. 398). Although there is little bit differences as the author of
Jawamal Kalm told that Hazrat Baba Farid after prayer of Chasht again come to the well and worship there till the
prayer of zuhr.
191 Sayid Muhammad Akbar Hussaini, Jawamal Kalm, tr. Capt. Wahid Bukhash Sial (Lahore: Al Faisal
Nasharan, 2010), p. 399.
55
ud-Din Bakhtiar Kaki presented his disciples to his own Sheikh and the Hazrat Gharib Nawaz
(d.1235), after giving his blessing to everyone asked if anybody was missing from the disciples
who had been called before him. Hazrat Qutb-ud-Din replied that a derwaish named Mus'ood
was absent because he was sitting in his Chillah. 193 Both great saints then went to Baba Farids
hujra, where the latter had become too weak to stand to greet them. He placed his head on the
earth194and Hazrat Gharib Nawaz asked Qutb-ud-Din how long had been burning himself in the
fire of meditation (mujahadat), and then offered to bestow him whatever wanted. Hazrat Qutbud-Din replied that in the presence of his Sheikh, he did not have courage to do so. At that point,
Hazrat Khawaja Gharib Nawaz stood up and asked Qutb-ud-Din to do likewise, and both saints
bestowed their blessing to Hazrat Baba Farid. 195 Speaking of Baba Farid, Hazrat Muin-ud-Din
often said Baba Bakhtiar, you have caught a big falcon who will only build his nest on the holy
tree of heaven (sedra tul muntaha), adding that Farid was a lamp that would illuminate the
families or groups of derwaishes. 196 All these prophecies of Khawaja Gharib Nawaz proved to be
true and Hazrat Baba Sahib bestowed his spirituality and esoteric knowledge on a large number
of derwaishes and common people.
Baba Farid Leaves the Abad (Delhi) and Come to Hansi.
192 Saeedia Durani and Rashid Maten, Pakistan Ke Sufi Shra. Shloke,53, p. 44 ; Maqbool Elahi,
Couplets of Baba Farid. Shloke, 53, p. 36 ; Muhammad Asif Khan, Akhiya Baba Farid Ne. Shloke, 51, p.
194 ; Amjad Ali Bhatti, Rukhi Sukhi Kha Ke Thunda Paani Pee Kalam-i-Baba Farid. Shloke, 54, p. 52 ;
Sharif Kanjahi, Kehe Farid. P. 68; Dr. Faqir Muhammad Faqir, Bool Faridi, Shloke, 57, p.102; Manshi
Jeshi Ram Mushtaq, Arshadat-i- Faridi. shloke, 56, p. 49; Sardar Gurdev Singh Matharu, Faridawali.
Shloke, 51, p. 178.
194 Ibid., p. 189 .
Board, 1976), p. 29.
56
It is uncertain how much time Baba Farid spent in Delhi. What is quite clear is that he requested
his Sheikh to allow him to leave that city when he realized that he had become popular among
the people. He had often attended in the sermons of Hazrat Badr-ud-Din Ghaznavi, a prominent
disciple and khalifa of Hazrat Qutb-ud-Din Bakhtiar Kaki. Once Sheikh Badr praised Hazrat
Baba Farid in his speech, and used very extravagant words to express his respect. 197 Baba Farid
therefore resolved to depart Delhi and approached his Sheikh for permission to do so once he had
completed his spiritual training. Hazrat Qutb-ud-Din began to weep but allowed him to depart,
saying Maulana Farid-ud-Din he said I know that you will go to Hansi Baba Farid replied he
would do so only if ordered. At this, Qutb-ud-Din said Go! it is predestined that in the future,
when my last days come, you will be not here. He then asked everybody who were sitting there
to pray for his dearest disciple.198 In this way Sheikh Farid left the Abad in order to keep its
attraction and temptations at arms length.
Accordingly, Hazrat Baba Farid moved from Delhi to Hansi. This town was an unpopular
place as compared to Delhi. In his mind, the concept of Abad and wilderness was quite clear, and
this is why he abandoned Abad (Delhi a center of urban culture, as well center of Islamic Sufism
and Islamic learning); to move to a backward garrison town. Yet Islam and the conqueror of
India had come to Hansi first: it is located in Hussar district, and sultan Mus'ood bin Mahmud of
Ghazna conquered it in 1036. After that the ancestors of Parithvi Raj taken it back again and,
finally, after the Second Battle of Train in 1192, the army of Muhammad Ghuri had recaptured
it.199 Thereafter it served as strong military cantonment under the Muslims.
After a short while in Hansi, Hazrat Baba Farid had become popular with the Sufis as
well as the common people. When he had arrived in Hansi, Maulana Noor Turk was a famous
scholar as well as mystic who also had already there. Before the latters own arrival at Hansi, he
Book Corner), p. 123.
Book Corner, n.d.), p.137.
199 Khaliq Ahmad Nizami, The life and times of Sheikh Farid ud Din Ganj Shakar, (Aligarh: Muslim
University, 1955), p. 31.
57
had spent most of his time in Mecca and Delhi. Hazrat Noor Turk was delivering his sermon and
did not yet know about Hazrat Baba Farid. Although, the latter was dressed raged clothes, as
soon as he set his foot in the mosque, Maulana Noor Turk declared to the people: O Muslims,
the man who judges all matters and who draws distinctions between the true and false, has
arrived, and he should be praised as the most righteous and greatest king. 200 This incident
popularized Hazrat Baba Farid among the masses of that town, so he made up his mind to leave
Hansi as soon as possible.
Sheikh Farid left Hansi and His Beloved Disciple Hazrat Jamal-ud-Din, to the Sake of
Meditation and Seclusion.
In Hansi Hazrat Baba Farid nominated Hazrat Jamal-ud-Din Hanswi as his khalifa. As Sheikh he
felt much love for his disciple and spent at least twelve long years in that town because of him 201
(although latter scholars like K.A Nizami and Abdullah Chaghatai disagree and argue that, in
fact, he spent nineteen or twenty years there).202 Whenever Baba Farid gave his khalafat Namah
(approval letter of a Khalafat) to any of his disciple, he advised him to ratify it with Hazrat
Jamal-ud-Din Hanswi. Hazrat Nizam ud Din Aulia (d.1325) also approved his khalafat Namah to
this great Sheikh. When one disciple of Baba Farid came to Hazrat Jamal-ud-Din to have his
khalafat Namah endorsed, that Sheikh tore it in to pieces. When that disciple returned to his
Sheikh and told of the entire incident, Hazrat Baba Farid simply replied that what Jamal had torn
he could not replace.203 (Some scholars argue, that disciple was Hazrat Sabir (d.1291), who in
response blocked sheikh Jamals silsilla)204. Hazrat Baha-ud-Din Zakriya (d.1262) once offered
200 Siar ul Aulia, p. 124 ;Fawaid ul Fawad, pp. 360 -361.

University, 1955), p. 32 ;Dr. M. Abdullah Chaghatai, Pakpattan and Sheikh Farid, (Lahore: Kitab Khana
Nauras, 1968), p. 17.
58
his all of disciples as a replacement of Hazrat Jamal-ud-Din Hanswi, 205and Hazrat Baba Farid
sometimes declared: Jamal, I have a desire to sacrifice my life for you.206
Hazrat Baba Farid was in Hansi when his own Sheikh finally breathed his last. He heard
Qutb-ud-Din Bakhtiar call out to him in a dream that same night, so he left for Delhi, but only
reached the city four days after his Sheikhs death. Hazrat Hameed-ud-Din Naguri (d.1244)
handed over to Baba Farid the relics-the robe (khirqa) and wooden shoes, the prayer mat and
stick (aasah) of Hazrat Qutb-ud-Din Bakhtiar Kaki since the deceased Sheikh advised his
disciples of this wish,207 indeed, although Hazrat Badr-ud-Din Ghaznavi and some other disciples
of Hazrat Qutb-ud-Din had hoped that their Sheikh would nominate them as his successor or
khalifa,208 no one raised any objection about Sheikh Farids nomination.
In this new position, Hazrat Baba Sahib spent some of his time in Delhi (possibly three or
seven days) and then again returned to Hansi. The reason was that one of his devotees, a man
named Serhenga had come from Hansi to visit his Sheikh, but the guard would not admit him.
One day when Baba Sahib came out from the sheikhs house (where he was living at that time),
Serhenga fell down at his feet and started weeping. When Baba Farid asked him the reason for
his tears, his devotee said that in Hansi they could see him easily, but that here it was too
difficult. The Sheikh then decided to live in Delhi no longer, and when some pointed out that his
Sheikh had nominated him as his successor, he replied that the blessing bestowed on him by his
Nasharan, 2010), pp. 852-53.
205 Muhammad Ghousi Shattari, Gulzar-i- Abrar, tr. Fazl Ahmad Jiuri (Lahore: Muktaba Sultan
Alamgir, 2005), p. 54.
2006), p. 348.
208 Ibid., pp. 347-48.
59
Sheikh would work as well either in the Abad ( Delhi, the center of urban Muslim culture) or the
wilderness or Jungle (an uncivilized place).209
We saw above how when Hazrat Qutb-ud-Din asked to Hazrat Baba Farid for Tayy, and
had eaten pebbles that turned into sugar, he had become known as Shakar Bar or Shakar Gunj, 210
as well as the story of the traders whose sugar had turned into salt, 211 which is dubious or
apocryphal. During his childhood Hazrat Baba Farid had been very fond of sugar, and his
mother, who was a very pious woman, was fully aware of this. She told young Farid that Allah
would give him sugar if he offered his morning prayer consistently. Baba Farid, who was already
a very fond of sugar, started offering his prayers regularly, and every night her mother put a
small packet of sugar into his prayer mat. But when he reached at the age of twelve, and his
mother stopped this practice, he still found this packet regularly. On hearing this, his mother
Hazrat Qursam bibi was surprised and realized that the gift actually did come from the Almighty
Allah.212 Again, one day, it is said when his parents had no sweets, his father placed pebbles in
his prayer mat but these had turned into sweets.213 Setting such stories aside, it is more probable
that he become famous under the name of Gunj-i-Shakar because of the sympathetic, gentle and
loving attitude with which he treated everyone,214 be they Muslim or non-Muslim, rich or poor.
Indeed, he paid great attention to the poor.
209 Fawaid ul Fawad, Amir Hassan Sajzi, tr. Khawaja Hassan Nizami. Akbar Book Sellers (Lahore:
2006), p. 348.
210 Siar ul Aulia, Saiyid Muhammad bin Mubarak Kirmani, tr. Ghulam Ahmad Biryan (Lahore: Mustaq Book
Corner, n.d.), pp. 129-31.Also see Akhbar ul Akhyar, (pp.144-45); Siar ul Aqtab, p.188.
211Gulzar-i-Abrar, p. 49; also see Akhbar ul Akhyar, pp. 146-47.

213 Sant Singh Sekhon & Kartar Singh Duggal, A History of Punjabi literature, (New Delhi: Sahitya
Akademi, 1992), pp. 16-17.
214 B.S. Anand, Baba Farid, (Lahore: Sucheet Kitab Ghar, 2001), p. 21.
60
Critical Time for the Chishti Saints.

The year 1235/633 had a great importance in the history of Islamic Sufism, as well as in socioeconomic and political history of India. Sultan Al-Tutamash, who himself was a Sufi, died in that
year,215 as did Hazrat Qutb-ud-Din Bakhtiar kaki. 216 Furthermore, in the view of many scholars,
Hazrat Khawaja Gharib Nawaz also died in Rajb 6, 633/1235, 217 just a few months before Qutbud-Din. Others however have argued that Hazrat Gharib Nawaz was died in 1229/627. 218
Whatever the case, political decadence followed immediately on the death of the sultan in the
form of the wars of succession between the descendants of Al-Tutamash. Initially, Rukn-ud-Din
Firuz (r.1236-36), an incompetent son of the deceased sultan was named as the new sultan of
India, but ruled for only few months during which he spent most of his time drinking and in
sexual excess, consequently, the real ruler was his mother known as shah Turkan. Meanwhile
rebellions and revolts erupted from one corner to the other of the Indian Subcontinent.219
In those terrible times, some Chishti Sufis also suffered tragically. Among the most
important were Hazrat Badr-ud-Din Ghaznavi and Saiyidi Maula. A man named Nizam-ud-Din
had built a monastery to obtain the support of the former Sheikh, but as soon as the government
consolidated its position, an accountability commission opened inquiries. Nizam-ud-Din was
involved in embezzlement, so Hazrat Badr-ud-Din Ghaznavi wrote a later to Hazrat Baba Farid
to request to the latter pray for him (Badr) as well. Sheikh Farid replied that anybody who did
215 Ibid., p. 254.
Book Corner), p. 116.
Shabbir brothers, 1997), p. 68;also see Gulzar-I Abrar, p. 29; Aab-i-Kusar, pp. 204,207-208 described
March 1235, Rajb 6, 633 as a date and year of Hazrat Khawaja Gharib Nawazs death. The Holy
Biography of Hazrat Khawaja MuinudDin Chishti, p. 161; Sufism The Heart of Islam, p. 171.
218Abu ul Hassan Ali Nadwi, Tarikh-i-Dawat-o-Azeemat vol.3, (Karachi: Mujlas-i-Nasheryat-i-Islam, 1983), p.
31; also see Khawaja Gharib Nawaz, (Lahore: Zareen Art Press, 1961), p. 70.
219 Muhammad Qasim Farishta, Tarikh -I Farishta.vol, 1, tr. Abdul Hye Khawaja (Lahore: Ghulam Ali
and Sons, 1974), pp. 257-58.
61
not follow their Sheikhs should be treated equally, which mean that there was no tradition of
monasteries among Sufi Chishti Sheikhs.220 Saiyidi Maula was also persecuted when he turned
against his Sheikhs advice. He was the disciple of Hazrat Baba Farid, who had advised him to
keep the king and nobles at arms length while he stayed in Delhi.
Despite this warning Saiyidi Maula had established cordial relations with many nobles,
and especially with a Qazi named Jalal-ud-Din Kashani, some descendants of late sultan,
Ghiyas-ud-Din Balban, the Kotwal (a high rank like wazir ), and many of the other strongest
nobles.221 He was a true mystic and as qualified as his predecessor Chishti Sheikhs. Yet when his
followers demanded the abdication of the strong sultan Jalal-ud-Din khalji (r.1290-96) and
appointed Saiyidi as sultan,222 they failed and he was executed. Moreover, Hazrat Baba Farid had
been eye-witness to the perils faced by his own Sheikh thanks to the jealousy of Najm-ud-Din
Sughra, and Hazrat Jalal-ud-Din Tabrizi (d.1266) also had faced a same threat from the same
Sheikh-ul-Islam. Baba Farid had concluded all this happened because they lived in the Abad
(capital), near to the sultan and mixed with the nobles and ministers. Hazrat Badr-ud-Din
Ghaznavi and Saiyidi Maula were persecuted because they lived in capital.
The 13th century saw the decline of Muslim rule. The Mongols defeated Jalal-ud-Din
khawarzam shah in 1218 and took over control of Central Asia. They proved to be a gale and
storm which destroyed Muslim civilization at large. In India the sultans defeated them due to
their strong armies and such brave commanders like Zafar khan, 223 Prince Muhammad
220Fawaid ul Fawad, Amir Hassan Sajzi, tr. Khawaja Hassan Nizami (Lahore: Akbar Book Sellers,
2006), p. 224.
221 Zia ud Din Barni, Tarikh-i-Firuz Shahi, tr. Sayid Muin al-Haq (Lahore: Markazi Urdu Board ,1969),
p. 320.
222 Ibid., pp. 321-22.
223 Zia ud Din Barni, Tarikh-i-Firuz Shahi, tr. Sayid Muin al-Haq (Lahore: Markazi Urdu Board ,1969),
pp. 387-88.
62
(d.1183),224 Ala-ud-Din (r.1296-1316), Jalal-Din-khalji (r.1290-96)225 and Ghiyas-ud-Din Tughlaq

(r.1220-25).226
These last three were sultans who personally fought on the battlefield and
defeated the Mongols. Prince Muhammad, a favorite son of Ghiyas ud Din Balban along with
Zafar khan proved to be a wall blocking the Mongols and protecting their people. Both were
martyred in the battle, the latter because the treachery of Algh khan. 227Hazrat Nizam-ud-Din, a
son of Hazrat Baba Farid, was also a brave general and warrior known as Ali the Second due to
his bravery, was martyred while fighting the Mongols as well.228
In a time when the possibility of peace hardly seemed to exist, Hazrat Baba Farid brought
a massage of peace and harmony to the whole of Subcontinent. He himself settled in the Punjab
from where his eminent disciples and khulafa carried his message to the rest of India. In the end,
the Subcontinent emerged as the sole and supreme Islamic empire in the two aspects; it was a
strong Muslim military power as well as the mystic center of Islam. The Sufis and the
intellectuals of other Muslim countries fled before the Mongols and sought refuge in India, from
the terrible Changiz Khan (d.1227), and numerous distinguished families such as the Sayids
arrived in India.229
Baba Farid Seeks the Wilderness or Jungle.
Although Hansi was not as backward or as much of a wilderness as Sheikh Baba Farid had
hoped,230 while, it was not the Abad like Delhi, yet it remained an ancient and famous town with
a large population. Therefore Hazrat Baba Farid finally left Hansi in the safe hands of his
224 ibid., p. 190.
225 Ibid., p. 333.
226 Muhammad Qasim Farishta, Tarikh -I Farishta.vol.1, .tr. Abdul Hye Khawaja (Lahore: Ghulam Ali
and Sons ,1974), p. 377.
227 Zia ud Din Barni, Tarikh-i-Firuz Shahi, tr. Sayid Muin al-Haq (Lahore: Markazi Urdu Board, 1969),
pp. 387-88.
229 Zia ud Din Barni, Tarikh-i-Firuz Shahi, tr. Sayid Muin al-Haq (Lahore: Markazi Urdu Board, 1969),
p. 192.
63
beloved khalifa Hazrat Jamal-ud-Din Hanswi and moved on to the Punjab. Driven by some inner
or spiritual desire, Sheikh Farid was searching for a quiet, deserted and isolated place in which
he could perform his meditations without disturbance.231 Hazrat Baba Farid had arrived in
Ajodhan (Pakpattan) after leaving Hansi, but first he had visited various other places of Indian
Subcontinent, and especially those in what now known as Pakistan.
Baba Farid stayed for some time in Sindh and there performed meditation as well as
Chillahs, the form of seclusion requiring forty days fasts. In Karachi, he performed a Chillah a
hundred yards from the present shrine of Mungho Pir; the latter being one of his disciples and a
khalifa.232 He also performed these Chillahs in Sewan Sharif, at the place known as four
friends since, along with Hazrat Baba Farid, Hazrat Lal Shahbaz Qalander (d.1274/673), Hazrat
Baha-ud-Din Zakriya Multani (d.1262/661)and Hazrat Jalal-ud-Din Surkh Bukhari (d.1272/671),
all performed their Chillahs there.233 In Assam there is a shrine whose Sajjadah Nashin met with
Khawaja Muslim Nizami in 1945, and told him that Hazrat Baba Farid had performed a Chillah
there as well. Elsewhere, he had performed his Chillah in Lahore near the shrine of Hazrat DataGunj Bukhash (d.1076), which still exists and is known as the mound of Hazrat Baba Farid. In
Kular Kahar, which is located in district Jhelum, Hazrat Baba Farid also performed Chillah and
the Sajjadah Nashin of Hazrat Qutb-ud-Din Bakhtiar Kaki, named Qazi Muhammad Saeed
Qatbi, came there himself to visit that place. In Chita Gong Hazrat Baba Farid also performed his
Chillah and Haji Mud Khan the friend of Khawaja Muslim Nizami visited this site. 234 Hazrat
Baba Farid visited all these places after leaving Hansi, and he stayed at each for some time
before finally reaching Ajodhan, now known as Pakpattan.
All in all, then, it is clear that for his whole life Hazrat Baba Farid had tried his best to
keep the Abad at arms length. Moreover, he spent every moment of his life worshiping his
231Ibid., p. 33.
232 Khawaja Muslim Nizami, .Anwar ul Farid, (Lahore: Zaviya Publishers, 2006), pp. 499-500.
233 Ibid., p. 500.
234 Ibid., p. 499.
64
Almighty Allah, be it in prostration, in fasting or in Chillah, and he tried his utmost to please his
Allah. Allah himself says that: there are those who turn to Allah, who serve Him, who praise
Him, who fast for Him, who bow down, who prostrate themselves, who enjoin what is good and
forbid what is evil, and who keep the limits of Allah, and (O Prophet) tell these Momenin the
good news.235 Form his childhood until his death, Hazrat Baba Farid followed this ayah and in
return, Allah Almighty gave him great rewards. While people of all religions still show equal
respect and pay tribute to him.
235 The Holy Quran, Al Toba .112.

65
Chapter 3
The Concept of Abad and Jungle in the Teachings of Hazrat Baba Farid: At
Final Twenty Four Years at Ajodhan.
As one of the most popular Sufis in the history of Indo-Pakistan Subcontinent and a man who
spent all of his life seeking to please Allah Almighty. Hazrat Baba Farid taught that the best way
to achieve this goal was by seclusion, meditation and treating others well. He believed that to
obtain the divine purpose or inspiration, one must control ones self, and used fascinating similes
in his poetry to teach people moral lessons.
Meaning and explanation of Abad and Jungle (Wilderness)
Abad the Urdu word means a civilized place, or an urbanised area. As Sufis have no interest
in the worldly affairs, they consider such environment to worthless and obnoxious. According to
Muslim mystics or Sufis, Allah is the final destination and every human being should worship
and obey His orders. But Abad or the world is a place in which human beings indulge in worldly
affairs and forget their Master; Allah Almighty. To Sufis, then, the Abad diverts people from their
Creator, so they taught people to avoid the lusts and luxuries of this mortal world. Delhi had
become a thriving city long before the Muslim invasions of India. After the conquest of northern
India (1193), Shahab-ud-Din Muhammad Ghuri (d.1206), made Delhi his capital. In his wake
there was an influx of Sufis and theologians in to this city, Hazrat Baba Farid being one of them.
He stayed for only a short period before moving to Hansi, but he also left that town to settle
finally in Ajodhan, at that time a Jungle or rural place. Hazrat Baba Farid chose these places in
his attempt to renounce Abad.
Tark-i-Duniya (Jungle or wilderness) is another Urdu term. Literally, it means
forest or a place where people avoid living. It can also be described as a backward place
where uncivilized people are living. According to Sufis, the wilderness or Jungle is a place of
calmness and loneliness. It does not necessarily mean that it must be a literal forest or desert, but
can also refer to a place with a minimum number of inhabitants. For Hazrat Baba Farid, it is the
66
place without worldly temptations, so that an individual could easily worship Allah Almighty. He
stressed that unless one gave up a love of worldly things, one could not achieve the divine
blessings. This is because the desires of the world and love of the wealth makes all of your
prayers and meditations unacceptable before Almighty Allah.236
Jungle plays an important role in the processes of meditation, chillahs, mujahadat, and
riyazat. The Prophets, Sufis, Saints, Yogis and Bhughshu all chose the Jungle for their
meditations. The prime necessity for meditation is a place where no one can disturb you, and this
can only be found in the Jungle. For instance, when Hazrat Abraham came to Mecca, it was a
Jungle/desert where there was no sign of a living creature. When he told his wife Hazrat Hajrah
that it was Allahs will that they live in this place, she agreed. 237 Living in the Jungle, ones
material desires as well as ones approach towards the materialist world should be changed.
According to Abdul Qadir Jillani (d.1166), in seeking the blessings of Allah one should cut-off
ones relations with all other people and their worldly affairs, as if was dead to them. 238Since the
prophets had to propagate their religion, they could not spend all of their time in seclusion. Yet
the Sufis were free to choose to live in Abad or in the Jungle. The Prophet Moses got divine in
the Jungle or wilderness of Tuya (sinai). As Allah Almighty said; I am without any doubt thy
Allah. Put off your shoes; have no doubt that you are in the sacred Jungle of Tuya. 239 The
commandments of Allah were revealed to Hazrat Musa (Moses) (PBUH) on the Mount of Toor.
Hazrat Musa talked to Allah on that mount. So it means that even the Prophets received Allahs
blessing in the Jungle, not the Abad.
2006), p. 230.
237 Ammad ud din Muhammad bin Ismail (imam Abne khathir) Qasus ul Ambeya, tr. Abu Soban Sayid
238 Sheikh Abdul Qadir Jillani, Fatuh Al Ghaib, tr. Sayid Muhammad Farooq al Qadri (Lahore: Tasawuf
Foundation, 1998), p. 19.
239 The Holy Quran. Taha, verse 12.
67
Similarly, the Holy Prophet Hazrat Muhammad (d.632) (PBUH) spent most of his time in
the cave of Hira before receiving revelation. Even the first revelation came upon him in Hira.
This shows that to gain spirituality, calmness and loneliness is necessary. For that, the Jungle is a
suitable place which is away from the Abad and so full of calm. In this respect, according to the
sayings of Prophet Muhammad (PBUH), the best jihad is not fighting the infidels but to struggle
against your ego (nafs). The Sufi sheikh Abdul Qadir Jillani (d.1166) interprets this as meaning
that through mediation, one should reach such a stage that one able to kill or control his ego. At
that point, his inner-self (nafs) becomes like a broken bowl, in which neither pure nor dirty water
can stand.240 In this case the pure and dirty water means ridding oneself of all the good and bad
aspects of this material world through mediation and prayers.
The Concept of Abad and Jungle in Other Religions of India before Islam
The history of mysticism in the Indo-Pakistan Subcontinent is very old it pre-existed the arrival
of Islam, so that Muslims were not the pioneers of mysticism there.241 There is a long list of
seers, saints, Sufis and yogis who meditated in the Jungle. They all left the Abad, adopted hard
chillahs and meditation, and lived in the seclusion in the Jungle. Ram, who supposedly died in
5114 BC, had spent almost thirteen long years in seclusion in the Jungle of Dandaka. 242 There
were many ascetics and yogis in Hindu mysticism who lived their life in the wilderness. Yoga is
derived from the word yuj, which means to join. Hindus perform Yoga to attain spirituality, so
through the practice of yoga they can join the ultimate source of being. The important stages of
meditation and yoga are Asceticism, Contemplation, Ponderings and Resoluteness. 243
240 Sheikh Abdul Qadir Jillani, Fatuh Al Ghaib, tr. Sayid Muhammad Farooq al Qadri (Lahore: Tasawuf
241 Sayed Shah Khurso Hussaini, Sayyid Muhammad Al-Husayni-Gisu Diraz (721/1321 -825/1422) on
Sufism, (New Delhi: Idarah-I-Adabiyat-I-Delli, 1983), p. 1.
242 History of India (in 9 volumes) vol-1. Ed. A.V. Williams Jackson (New Delhi: Asian Educational
Services, 1906), p. 120.
243 Ibid., pp. 258-60.
68
These stages require a high degree of individual will power and stamina if one is to reach the
level of perfection.
The Jains religion also advocates the concept the Jungle, meditation and seclusion.
Mahavira (d.500 B.C), the founder of Jainism and a contemporary of Buddha spent most of his
life in the Jungle. Buddha (d.483 B.C), too, started meditation at the age of twenty-nine.
Mahavira gave up the Abad and began his meditation and self-mortification in the Jungle at age
twenty-eight, and so received the divine power. At the age of forty, he then propagated his
religion until his death in B.C. 500.244 All recognized that without leaving the world and worldly
temptations, it is very difficult to achieve such spiritual power. In mysticism be it Hindu,
Muslim, Christian, Buddhist or Jainist, the Jungle or wilderness was the most important
environment to achieve that divine goal. By abandoning Abad, an ascetic can achieve the status
of true saint, since this is only possible when one has adopted seclusion and isolated oneself from
the material world.245 Silence has a recognized place in every religion.
The Bhagavad Gita preaches that one must become silent and that the voice of truth can
be heard only in silence.246 Like Buddhism, the Bhagavad Gita also described and focused on the
selection of the site for meditation. The yogi must find a place that is situated on the bank of a
river, on the top of the mountain, or in a desert. 247 It is also clearly states that the spiritual life is
not one of offering prayer, but one of deep piety and silent meditation.248
Buddhism places great stress on seclusion and meditation. This is why it has approved
various kinds of yoga and places due importance on the selection of the place for practicing it.
244 Anada K. Coomaraswmy & I. B. Honer, The Living Thoughts of Gotama the Buddha, (New Delhi:
Munshiram Manoharlal Publishers, 1982), p. 324.
245 S. RadhaKrishnan, The Brahma Sutra: The Philosophy of Spiritual Life, (London: George Allen and
Unwin, 1960), p. 110.
246 S. RadhaKrishnan, The BhagavadGita, (London: George Allen and Unwin, 1948), p. 102.
247Ibid., pp. 192-93.
248 Ibid., pp. 198-99.
69
In Buddhism one can select nine different places for meditation, and these underline the
importance of Jungle or wilderness in the Buddhist religion. These nine places are the open
forest, the root of the tree, a mountain, a hill side, a rock cave, a cemetery, a deep Jungle, a
desert, and a mound of straw.249
The word yoga as used in the Bhagavad Gita often has the meaning of to concentrate on
work or action. Do your works as sacrifice, remove egoism, give up desires and attachments
with the materialistic world: only by these steps one can gain immortality and divine power. 250
The Upanishad, (the Hindu Sacred Books) also teaches the same lesson. Anybody who has
relinquished worldly desires, and whose action is free of lust and egoism, can be successful in his
goal. That is why the Upanishad divides the human mind into two categories; the one with
desires and egoism is impure, and the other which is free of worldly desires is pure.251
The Concept of Abad and Jungle among Sufis of Islam before Hazrat Baba Farid
Islam preaches about Jungle (wilderness) and seclusion more than any other religion. The Holy
Prophet (PBUH) said that the best man among you is one who has lived in the top of the hill or
with his goats. When anyone wants to adopt seclusion, he must make his mind that he is saving
the people from his own evil designs rather than adopting privacy to protect himself from the bad
deeds of people.252 Of course, Hazrat Baba Farid (1175/1265) was not the first Sufi in Islam to
249 Klaus K. Klostermaier, Buddhism: A Short Introduction, (Oxford: Oneworld publications, 1999), p.
125.
250 S. RadhaKrishnan, The BhagavadGita, (London: George Allen and Unwin, 1948), pp. 134-35.
251Ibid., p. 128.
252Abu al-Qasim Abdul Karim Hawazan Qusheri, Risalah al-Qusheria, tr. Mufti Muhammad Sadiq
70
teach the importance of the Jungle, seclusion, or privacy, since almost all the prominent Islamic
Sufis teaches us about the Jungle or the seclusion as well.
Abu Bakr Daqaq (d.898/283), a prominent Sufi in early Abbasid period (r.750-1258),
said that he perceived the righteousness of both worlds through seclusion. The theologian Jerrari
(d.923) argued that anybody who preferred the Jungle (seclusion) has achieved his goal. Dhul al
Noon, the Egyptian (d.861), declared seclusion (Jungle) the best environment for meditation.
Abu Abdullah Ramli said that seclusion ought to be ones best friend and hunger should be his
food. Hazrat Junaid of Baghdad (d.910) emphasized that baring the hardships of seclusion is
much easier than establishing relations with people. Furthermore, he advised that anybody who
has a desire to protect his religion, body and heart, and how seeks spiritual calm and peace,
should hold himself aloof from worldly affairs. According to Abu-al-Abbas Damghani, Shebli
(d.946) advised him to adopt seclusion and cut-back on gatherings with people. Almost identical
views were expressed by Hazrat Abdullah bin Mubarak (d.797). He said that to meet with other
people only occasionally is the medicine of the heart, and that when Allah wants to bestow His
blessings on someone, then He makes him aware of the need for seclusion.253
In general, Sufis exerted their best efforts to avoid the materialistic world, and this is
well-illustrated by the emphasis on seclusion and meditation in the teachings of Hazrat Baba
Farid. Sheikh Abdul Qadir Jillani (d.1166), popularly known as Hazrat Ghous-ul-Azam and
founder of Qadriyya Sufi Order, was not only a great Sufi but also a great theologian. He himself
lived in the Jungle for a long period before finally returning to Abad (Baghdad) to preach
religion to the people. He said that one must give up lust and the pleasures of this material world.
Sari Saqti (d.867), the preceptor of Junaid of Baghdad once maintained that one should never be
the neighbour of a rich man and wealthy theologians.254
Ajodhan as a Jungle and its Historical Background
253Ibid., pp. 215-217.

254 Sheikh Abdul Qadir Jillani, Ghanyatul Talebeen, tr. Maulana Ahmad Mudrasi (Lahore: Muktaba
Rehmaniyya, 1394 A.H), p. 665.
71
Ajodhan was a Jungle when Hazrat Baba Sahib appeared. It was an unpopular and backward
place.255 Its people were superstitious and enemies of Sufis and derwaishes. 256 There is debate
over just when Hazrat Baba Farid moved there and just how many years he spent there. Different
sources give different accounts.257 But it seems that he spent some twenty-four years in Ajodhan,
having arrived in 1241 A.D. When Abdullah the Qazi of Ajodhan, presented himself to Hazrat
Baba Farid, he apologize for the perils endured at his hand by the great Sheikh for eighteen
years, but said now he was obeying the Holy Quran.258This means that Hazrat Baba Farid had
already spent eighteen years in Ajodhan by the time the Qazi came to his Jamaat Khana, where
he then lived for another six years. In the meanwhile his disciple as well as his younger brother
Hazrat Najib ud din Mutawakkil visited his sheikh nineteen times and arrived in Pakpattan every
year.259 Before that he had spent some time in Khatowal, his birth place. But it was too near to
Multan and, when people became aware of the presence of a great Sufi, they crowed around him
and visited him day and night. For this reason he departed that town and went to Ajodhan, which
was located on the bank of river Sutlej.
There are different stories concerning the history of the Ajodhan, but it is a fact that it is
an ancient site. Khawaja Muslim Nizami argues that it was a capital of the Ajodhya state, whose
rulers were said to be the predecessors of Ram (c.6th century BC). During the historical battle of
256Sheikh Abdul Haq Muhadith Delhvi, Akhbar ul Akhyar, tr. Muhammad Munir Raza Qadri (Lahore:
257 In Siar ul Aulia, it is mentioned that Hazrat Baba Farid spent sixteen and twenty four years p.125;
Wahid Bakhsh Sial, Maqam -i-Gunj Shakar. Mentioned sixteen years. P.145; Khawaja Muslim
Nizami, .Anwar ul Farid .argued eighteen years. P.101; Dr. M. Abdullah Chaghatai, Pakpattan and Baba
Farid Ganj-i-Shakar. He mentioned thirty years. P.18; N.K. Singh, Sufis of India Pakistan and
Bangladesh vol.1. (New Delhi: Kitab Bhavan, 2002) surprisingly mentioned sixty years. p.144.
259 Ibid., p. 262.
72
Kurus and Pandavas (Mahabharata) its name was Dhara Nagri.260 It was known as Ajodhan from
the name of an ancient local tribe named Yaudheya or Johiya. 261 And it was Akbar (r.1556-1605),
who changed its name to Pakpattan.262 Since Baba Farid had long since converted almost all the
people of the western Punjab to Islam, and due to the high respect and esteem he enjoyed among
both Muslims and non-Muslims, people already were referring to ancient Ajodhan as Pakpattan
(the Ferry of the Pure).263 But when Hazrat Baba Farid had settled there he had found the
inhabitants were very rigid and bad-tampered, and that they had little respect for the Sufis. He
declared that he was delighted to find such place.264 It was, he said, a proper place for his
dwelling.265
At that time the majority of the population was Hindu, not Muslim. 266 Not only were the Hindu
yogis popular because of their magical powers, but some Muslims also indulged in this practice
and presented themselves as expert magicians. In particular one Shahab the magician, and his
son were popular among the Muslim community in Ajodhan. When Hazrat Baba Farid
(1175/1265) arrived he found that one yogi was making the life of the inhabitants miserable. One
woman told Hazrat Baba Sahib that if she did not give milk to this yogi, it turned into blood. The
Sheikh promised to protect her from the curse of this notorious yogi, who in the end bowed to
260 Khawaja Muslim Nizami, Anwar ul Farid (Lahore: Zaviya publishers, 2006), p. 98.
261 Khaliq Ahmad Nizami, The life and times of Sheikh Farid ud Din Ganj-i-Shakar, (Aligarh: Muslim
262 Khawaja Muslim Nizami, .Anwar ul Farid, (Lahore: Zaviya publishers, 2006), p. 99.
263 Khaliq Ahmad Nizami, The life and times of Sheikh Farid ud Din Ganj-i-Shakar. (Aligarh: Muslim
University, 1955), p. 36. foot note no.2.
264 Khair-ul Majaalis, Maulana Hameed Qalander (Karachi: Wahid book Depo, n.d.), p. 82.
Shabbir brothers, 1997), p. 142.
266Jafar Qasimi, Baba Farid ud Din Masud Ganj -I- Shakar, (Lahore: R. C. D. Cultural Institute West
Pakistan Branch, 1971), p. 14.
73
the spiritual power of the chief of the Chishti Sheikh. On surrendering, he requested Baba Sahib
to absolve him and his pupils, and the Sheikh forgave them all.267
Abad and Jungle in the life and Teachings of Hazrat Baba Farid
The concept of both Abad (Duniya) and Jungle (Tark-i-Duniya) had long as a goal in the existed
life and teachings of Hazrat Baba Farid. Before settling in Ajodhan, he had had an urgent desire
to spend his life in the Jungle. As mentioned earlier, he had already spent some time in seclusion,
during which period he had met with no one. Later on, however he had given up the concept of
Tark-i-Duniya (renunciation of the world or the wilderness), and again opened his door to any
one, without distinction of caste and creed.
Sheikh Farids Philosophy of Liberalism and Love for Human beings
Baba Farid drew no distinction between the Hindus and Muslims, and he disliked the view of the
orthodox ulema that non-Muslim were disbelievers. As a Sufi, he had not any preaching centre or
any aim to convert the people. But if someone shows their desire for conversion, he readily
converted them.268 When he had first thought of leaving Ajodhan, on that very night he saw his
preceptor Hazrat Qutb-ud-din Bakhtiar Kaki (d.1236), who ordered him to remain there. Allah
Almighty also gave him signs to stay in Ajodhan and said O preceptor, do not worry, and bear
the cruelty of the people. After that Baba Sahib opened his door to everybody,269 whether they
were government ministers or sultans, poor or rich, Muslims or non-Muslims. Although his door
remained opened to everyone, he often recited verses that anybody who has a desire for
268 B.S. Anand, Baba Farid, (Lahore: Sucheet Kitab Ghar, 2001), pp. 30-31.
269 Sayid Sabah al- Din Abdul Rahman, Bazm-i-Sufia (Karachi: National Book Foundation, 1990), p.
135.
74
popularity and publicity, his house is outside the Sheikhs room. 270 In other words, such people
did not come to Hazrat Baba Farid.
He himself lived very liberal life as compared to his preceptors. He allowed the sultan
Nassir ud din Mahmud (r. 1246-1266) to meet him along with his army,271 while most other
Chishti Sufis avoided relations with kings and rulers. He took Hindus as his disciples without
converting them into Islam.272 We cannot find such a liberal policy elsewhere in the whole of the
Sufi schools of thought in the Indian Subcontinent. There is not another single Sufi in the history
of Islam who accepted non-Muslims as his disciples. Furthermore, Baba Sahib gave special
respect to non-Muslims,273 as a result of which he was the most popular of all the Muslim saints
among the non-Muslims.274 The great Sheikh welcomed everyone regardless of their religion.
The most surprising thing was that Hindu yogis also came to Hazrat Baba Farid to share their
religious views with him. The Sheikh not only appreciated their views, but also commented on
them as well.275 So while Baba Farid did not like the Abad, he cooperated equally with everyone
whether they belonged to the Abad or the Jungle.
Teachings of Hazrat Baba Farid about Taming the Self (Nafs) While Living in the Jungle
2006), p. 304.
272Medieval Bhakti Movements in India, ed. N.N. Bhattacharyya. (New Delhi: Munshiram Manoharlal
273Jafar Qasimi, Baba Farid ud Din Masud Ganj-I-Shakar (Lahore: R. C. D. Cultural Institute West Pakistan
Branch, 1971), p. 30.
274Medieval Bhakti Movements in India, ed. N.N. Bhattacharyya. (New Delhi: Munshiram Manoharlal
2006), p. 230.
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Whether in the Abad or the Jungle, the only purpose of a Sufi is to please his Allah Almighty by
exerting control over his self (nafs). The nafs (self or ego) is the main cause of every sin. Baba
Farid says, that there is no doubt that all the perils and maladies that you face are due to your
selfs (nafs) desires and due to your sins.276 Therefore, one should tame his nafs through
meditation and seclusion. The Holy Prophet (PBUH) said that one should kill his nafs through
the sword of meditations (mujahadat).277 Sheikh Farid maintained that one should eradicate self
and cut it into small peace, for only then can he please his Allah Almighty and obtain His
blessings.278In addition, he taught that it was better not to fulfil the nafss demands because, if
one should try to satisfy them, it only demanded more.279
Hazrat Baba Farid was unique in the strictness of his meditation and he ate very little.
Indeed, his wooden bread is still in his shrine and demonstrates his way of taming the self
(nafs).280 Sharif Kanjahi has written a book on the Ashloke (poetry) of Hazrat Baba Farid, and
produced one of the best studies yet published in India and Pakistan. 281 He argues that wooden
bread means the wild fruit or the leaves of trees, which Baba Farid used to eat in order to satisfy
his nafs.282 Baba Farid himself declared his nafss voice was the voice of dog, and that he did not
277 Manshi Jeshi Ram Mushtaq, Arshadat-i-Faridi (Lahore: Allah Wale Ke Qumi Dukan, 1951), p. 77.
278 Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 84, p. 77; Muhammad Asif Khan, Akhiya
Baba Farid Ne, shloke, 52, p.313; Maqbool Elahi, Couplets of Baba Farid, shloke, 78, p.52; Saeedia
Durani and Rashid Mateen, Pakistan Ke Sufi Shra, shloke, 72, p. 48; Arshad Mahmud Nashad, Ashloke,
p. 82; Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 85, p. 119.
280 Professor Sarfraz Hussain Qazi, Punjabi De Sufi Shar, (Lahore: Aziz Book Depo, 1973), pp. 17677.
281 Muhammad Asif Khan, Akhiya Baba Farid Ne, (Lahore: Pakistan Punjabi Adabi Board, 1967), p.97.
282Sharif Kanjahi, Kehe Farid, (Islamabad: Look Werse Ka Qumi Idarah, 1978), p. 9.
76
hear it because that his nafs barked all time about attaining different worldly desires.283 Hazrat
Baba Farid stressed that the taming of ones self is the greatest success one can have in ones life.
The Concept of Abad in the Life and Teachings of Hazrat Baba Farid
Although he focused on the role of the Jungle, Hazrat Baba Farid also paid attention to the Abad.
He said that it was inadequate to roam about searching for Allah in Jungles when he lives in the
hearts of people.284 The Holy Quran tells us that Allah Almighty is very close to man, declaring
that Allah is closet to man than his jugular vein,285 and that Allah everywhere where there is a
human being.286 The Sufis interpreted this as meaning that its the piety and prayers of human
beings that bring them close to the Allah, and that He is the best observer of whether one
performs good deeds or bad. The place does not matter to Him, but its the weakness of men that
makes the place matter. Sheikh Farid came to the Jungle of Ajodhan, but soon turned it into the
Abad of Pakpattan. There he established a Jamaat Khana, which would produce a large number
of prominent Sufis.
Hazrat Baba Farid was influenced by the teachings of his preceptor and grandfather
preceptor. He felt great love for his fellow humans and he cherished the saying of Hazrat Muinud-Din (d.1235) that sin was not as dangerous as the insult or abuse of humans. 287 For this
reason, he did not seek to spend his whole life in the Jungle, but sought to help out the needy and
283 Amjad Ali Bhatti, Rukhi Sukhi Kha Ke Thunda Paani Pee Kalam-i-Baba Farid, shloke, 93, p. 68;
Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 97, pp. 90-91.
284Saeed Ahmad, Baba Farid: The Pioneer of Punjabi Poetry, in Sufism in Punjab: Mystics, Literature,
and Shrines. ed. Surinder Sing and Ishwar Dayal Gaur. (New Delhi: Aakar Books, 2009), p. 198; also see
Saeedia Durani and Rashid Mateen, Pakistan Ke Sufi Shra, shloke, 22. p. 32; Maqbool Elahi, Couplets of
Baba Farid. shloke, 22, P. 16. Muhammad Asif Khan, Akhiya Baba Farid Ne. shloke, 19. P. 162; Sharif
Kanjahi, Kehe Farid. P. 38.
285 The Holy Quran. Qaaf, 16.
286 The Holy Quran. Al Hadid, 4.
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deprived, and he preferred it over seclusion and meditation.288 Hazrat Baba Farid served the
people more them any other Sufis, and he taught that the love of Allah is attainable if you love
human being: Do not say a harsh word, Allah dwells in all men. Do not break a heart, every
jewel is priceless,289
Anybody who lived in the Abad, but who busied himself in worship, he taught, finally obtains
the love of Allah Almighty. He would not claim the kingdom or other worldly power, for if he
did claim such things, his love of Allah must be removed from his heart, and he instead would
demand worldly objects.290 As the Holy Quran and the tradition of the Holy Prophet (PBUH)
explain the Creator (Allah Almighty) dwells in his creatures (human being), whether they live in
the Abad or Jungle alike. In the poetry of Hazrat Baba Farid, one can find the same theme. Allah
Almighty lives in his creatures, and his creatures live in his Creator, so do not insult or think
maliciously about anybody, whether he living in the Abad or in the Jungle, 291or whether he be a
Muslim or non-Muslim.
Islam and the Sufis do not claim that Allah Almighty only blessed the majzoob (saints
who do not wear clothes or who wear raged one). By contrast, Hazrat Baba Farid maintained that
in seeking Allah Almighty it is not necessary that one should wear raged clothes instead of silks,
but that, depending upon ones faith; Allah will meet him in his home, rather than the Jungle. 292
289 Sant Singh Sekhon & Kartar Singh Duggal, A History of Punjabi literature (New Delhi: Sahitya
Akademi, 1992), p. 18.
290 Sheikh Badr al Din Ishaq, Asrar ul Aulia.tr, tr. Ghulam Ahmad Biryan (Lahore: Zaviya foundation,
2007), p. 139.
291 Maqbool Elahi, Couplets of Baba Farid, shloke, 77, p. 53 ; Muhammad Asif Khan, Akhiya Baba
Farid Ne, shloke, 75, p. 220 ; Amjad Ali Bhatti, Rukhi Sukhi Kha Ke Thunda Paani Pee Kalam-i-Baba
Farid, shloke, 80, p. 63 ; Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 84, p. 119; Manshi Jeshi Ram
Mushtaq, Arshadat-I Farid, shloke, 82, p. 74; Sardar Gurdev Singh Matharu, Faridawali, shloke, 75, p.
192.
292 Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 123, p. 142; Manshi Jeshi Ram Mushtaq,
Arshadat-I Faridi.shloke,122, p. 116.
78
One should have no need to leave ones home and spend days and nights in the Jungle, since
Allah Almighty said no doubt Allah does not see your shape and your wealth, but he sees your
heart and your doings,293
Consequently, a man must have sincerity and a true love, for only then can he find God.
Otherwise his prayers, seclusion and meditation will give him no advantage. Sheikh Farid also
tells us that the soul or the heart does not become wise while washing your body, and if Allah can
be met through seclusion, then he met to the rat. But the only way to get him is by love ( Ishaq),
and that love is not attainable without the monitoring of your preceptor as well.294
The Concept of Jungle in the Life and Teachings of Hazrat Baba Farid
Hazrat Baba Farids a number of different works ranging from historical mysticism to poetry.
Some important books include Rahat ul Qaloob, and Asrar ul Aulia, while Siar ul Aulia, Fawaid
ul Fawad, Khair-ul Majaalis, belong to his disciples and followers. The prime object of these
books is to inform the people of the mortality, of this world and to convince them to free
themselves from worldly desires. The Sheikh ascertained that if anybody spent his days in fasting
and nights in prayers, while he also visited the Kaba and the shrine of Holy Prophet (PBUH) but
retained the love for the world in his heart, then all of his worships would prove useless.295
Through examples in his poetic works he elaborated on the theme that it was not through
pomp and show, but through heart-felt humility and modesty that one can win the love of Allah.
Baba Farid has pointed to the example of sheep: its not the shearing of ones hair that gives
pleasure to Allah when one performs the Hajj, since then sheep can be shared on the daily basis,
293 The Holy Quran.
294Khaliq Ahmad Nizami, The life and times of Sheikh Farid ud Din Ganj-i-Shakar (Aligarh: Muslim
University, 1955), pp. 85-86.
295Fawaid ul Fawad, Amir Hassan Sajzi, tr. Khawaja Hassan Nizami (Lahore: Akbar Book Sellers,
2006), pp. 230-31.
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but none will go to the paradise.296 Human desires once rooted, develop and increase day by day,
and in the end make the human being a powerless and an obedient slave.
The Sheikh made it clear that he believed an aloof and impassive attitude towards the
world is the better path the man. 297 Even in the Jungle there were some people who created
disturbances and obstacles for the Sufis. For example, in Ajodhan the yogi and the son of Shahab
the magician created problems for Hazrat Baba Farid, but he treated them kindly and forgave
them at all. The same teachings and advice are to be found in his poetry. There he said that if
someone treats you badly, you should not treat them in the same way. Indeed, kiss their feet and
leave them,298 for all good and evil comes from the Almighty Allah.299
The Sheikh preferred to live in a Jungle, or at least at a place where no one knew him. He
told himself that he should make his home in a place where there are strangers, or people who
would not show him any respect.300 From these comments one can easily understand why Hazrat
Baba Farid left Delhi, Hansi, Multan, Lahore, and ended at Ajodhan. The word annhe (blind)
refers to the disbelievers as the Holy Quran says that these are deaf, dumb, and blinded so that
they do not return since they were in the majority in Ajodhan, and that the Sheikh was aware of
this fact, he resolved that only among non-Muslim could performed his desired meditation.
While in the Abad, on the other hand, people soon became aware of Sufis and disturbed their
calm through their regular visits and meetings.
296 Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 75, p. 317 ; also see Amjad Ali Bhatti, Rukhi
Sukhi Kha Ke Thunda Paani Pee Kalam-i-Baba Farid, shloke, 75 , p. 126.
Akademi, 1992), p. 23.
298Maqbool Elahi, Couplets of Baba Farid, shloke, 10, p. 8; Muhammad Asif Khan, Akhiya Baba Farid
Ne, shloke, 7, P. 150; Saeedia Durani and Rashid Mateen, Pakistan Ke Sufi Shra, shloke, 10, P. 33;
Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi, p. 15.
299 Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi (Lahore: Allah Wale Ke Qumi Dukan, 1951), p. 15.
300 Muhammad Asif Khan, Akhiya Baba Farid Ne (Lahore: Pakistan Punjabi Adabi Board, 1967), p.
318.
80
There is nothing more harmful for the Sufis than the company of the wealthy people.
Hazrat Baba Farid says that love of the Abad or world is the root of all sins. 301 In his poetry we
also find this teaching, along with a condemnation of the world and worldly objects. He devoted
some three couplets to warning people that they should not waste their time in erecting big
palaces or other unnecessary works. Instead they should prepare themselves for the next life,
rather than this temporary present. While encouraging people and advising them to not waste
their short time on this planet, Baba Farid insisted that one should not waste time in running the
house or with sleeping. You have a very few days in this world he wrote, and every day cries
out to you, that before its passing that you must come to the right path. 302 According to Baba
Farid, the life and objects on earth will all vanish in time.
The next couplet has the same lesson: that we should not spend our time and money to
build large palaces, and should not show interest in worldly activities, but should be mindful of
our coming deaths and try to make our hereafter better through good deeds. 303 As for as
surviving, or a living in the Jungle is concerned, each of Hazrat Baba Farids disciples came to
the Jungle of Ajodhan to collect wood and other necessary things, one by one, 304 whether he was
Ali Ahmad Sabir (d.1291), sheikh Nizam-ud-Din Aulia (d.1325), or Hazrat Badr-ud-Din Ishaq
(d.1291). The teachings of Baba Farid strongly advocated the life of the Jungle where one can
meditate and love God while avoiding a worldly life.
301 Hashat Bahisht (Rahat ul Qaloob) (Lahore: Shabbir brothers, 2006), pp. 22-23.
302 Maqbool Elahi, Couplets of Baba Farid, shloke, 57, p. 38; Muhammad Asif Khan, Akhiya Baba
Farid Ne, shloke, 56, p. 201; Arshad Mahmud Nashad, Ashloke, p. 89; Dr. Faqir Muhammad Faqir, Bool
Faridi, shloke, 64, p.107; Sharif Kanjahi, Kehe Farid, p. 72; Manshi Jeshi Ram Mushtaq, Arshadat-I
Faridi, shloke, 63, p. 55.
303Saeedia Durani and Rashid Mateen, Pakistan Ke Sufi Shra, shloke, 56, p. 44; Maqbool Elahi,
Couplets of Baba Farid, shloke, 59, p. 40; Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 58, p.
203; Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 66, p. 108; Sharif Kanjahi, Kehe Farid, p. 74;
Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 65, p. 57; Amjad Ali Bhatti, Rukhi Sukhi Kha Ke
Thunda Paani Pee Kalam-i-Baba Farid, shloke, 63, p. 56; Sardar Gurdev Singh Matharu, Faridawali,
shloke,58, p. 183.
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Ethical and Moral Lessons in the Teachings of Baba Farid Relating to Abad and Jungle
Hazrat Baba Farids poetry is replete with the ethical and moral lessons. As just suggested he
taught that those who build big and strong houses in this world, through bad practices, cannot
earn real virtue. His poetry instructs us about the value simplicity and a peaceful life. It focuses
solely on the need to please his Beloved. For this reason he tried to teach his disciples to avoid
this world and accordingly, reside in unpopular places. The Sheikh asked 700 Sufis about the
Abad, and they all gave the same answer: that the most intelligent and wisest among all the
people were those who bade farewell to the Abad.305
Hazrat Baba Sahib was once sitting in the company of his Sheikh, Hazrat Khawaja Qutb-udDin Bakhtiar Kaki (d.1235). Hazrat Jalal ud din Tabrizi (d.1266), who was also there, said that he
had served almost 1,700 Sufis, and everybody gave him same advice. Finally Khawaja Shams al
Arafin said that if he really had a desired to come close to Allah, he should renounce the Abad
and worldly people, and keep them both at arms length. 306 In Baba Sahibs poetry we can also
find him condemning the practice of begging, and banning the taking of loans as he put
it,Farida aknan aata agla, aknan nahin loon. Age ge sonjha peesen chotan khasi kon (Some
knead their flour with butter; others are deprived of curry. Only after death we will know, who is
better of the two).307 The sheikh prayed to almighty Allah to save him from begging and
knocking at the doors of others. He said he preferred death over begging or beseeching, or the
taking any loan.308
306 Hashat Bahisht (Rahat ul Qaloob), (Lahore: Shabbir Brothers, 2006), pp. 30-31.
307 Professor Sarfraz Hussain Qazi, Punjabi De Sufi Shar, (Lahore: Aziz Book Depo, 1973), p. 178;
also see Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 46, p. 189; Amjad Ali Bhatti, Rukhi Sukhi
Kha Ke Thunda Paani Pee Kalam-i-Baba Farid, shloke, 47 , p. 49; Maqbool Elahi, Couplets of Baba
Farid, shloke, 46, p. 32; Saeedia Durani and Rashid Mateen, Pakistan Ke Sufi Shra, shloke, 46, p. 42;
Sardar Gurdev Singh Matharu, Faridawali, shloke, 44, p. 175; Sharif Kanjahi, Kehe Farid, p. 62; Dr.
Faqir Muhammad Faqir, Bool Faridi, shloke, 49 , p. 98; Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi,
shloke, 48 , p. 42.
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Hazrat Baba Farid was against accepting offers of gifts and offices from kings. When the
governor of Ajodhan granted him ownership of two villages and large sum of money, he turned
down these gifts. Once Balban (r.1266-87) offered him four villages but he again refused and
with a smile replied that since there were a large number of people who wanted such things, he
should give the villages to them. Furthermore, there is no tradition of his Sheikhs receiving
similar gift.309 Rather, Hazrat Nizam-ud-Din Aulia (d.1325) reportedly wept bitterly whenever
someone offered him costly gift, and ordered his disciples to distribute it among the poor and
needy as soon as they could.310
Even so Hazrat Baba Farid lived a tougher and more miserable life than did his own
Sheikh or the other Chishti sheikhs. Hazrat Nizam-ud-Din Aulia recalled that in the last days of
his Sheikhs life they lived hand to mouth, and that when they ate enough karir and delah (wild
fruits), it would be as Eid for them.311 Sometimes they had not enough food even for their
guests.312 One of the sons of Hazrat Baba Farid died due to constant starvation and hunger, 313 but
the Sheikh remained constant throughout his prayers and meditation. Where there is sugar, the
flies must gather, and although he moved continually, it was all in vain. 314For everywhere, the
308 Saeedia Durani and Rashid Mateen, Pakistan Ke Sufi Shra, shloke, 44, p. 41; Maqbool Elahi,
Couplets of Baba Farid, shloke, 44 , p. 30; Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 46 , p.
189; Amjad Ali Bhatti, Rukhi Sukhi Kha Ke Thunda Paani Pee Kalam-i-Baba Farid, shloke, 45 , p. 48;
Sardar Gurdev Singh Matharu, Faridawali, shloke, 42 , p. 173;Sharif Kanjahi, Kehe Farid, p. 60; Manshi
Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 46 , p. 40.
311Khair-ul Majaalis, Maulana Hameed Qalander (Karachi: Wahid book Depo, n.d.), p. 140.
313 Ibid., p. 129.
314 Sardar Gurdev Singh Matharu, Faridawali, (Lahore: Lehran Adabi Board, 2000), p. 59.
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miserable, the poor, the magicians and the yogis came to see this great Sufi, a teacher who made
no distinction among religions and caste, the poor, and the wealthy, but instructed them all about
peace and harmony.
Hazrat Baba Farid loved living a life of the Jungle, away from the Abad, because there he
found a lack of materialism and a connection with the God. He said farewell to the life of the
Abad, because he said it would be better for him not to have been born than to live in the Abad
with the numerous perils and maladies that one must face in this world. 315Although this world
may be heaven for the worldly people, he believed it is a hell for Sufis or derwaishes. The world
may seem very colourful and beautiful, but in reality it is a garden of thorns and those with a true
preceptor will avoid this garden.316 For in Islamic Sufism, the preceptor plays vital role in the
development of spirituality and the thoughts of his disciples.
Hazrat Baba Farid Enhanced the Sense of Jungle, and Seclusion by Elaborating Models
and Patterns
Allah Almighty created the human being for His worship. As the Holy Quran Allah tells us: He
created both the men and jinn for his worship.317 In this regard, Hazrat Baba Farid often
recounted different stories about seclusion in order to develop the passions for meditation and
seclusion among his disciples. He pointed out to them that Khawaja Ibrahim bin Adham (d.782)
315 Maqbool Elahi, Couplets of Baba Farid, shloke, 79 , p. 55 ; Muhammad Asif Khan, Akhiya Baba
Farid Ne, shloke, 76, p. 221 ; Amjad Ali Bhatti, Rukhi Sukhi Kha Ke Thunda Paani Pee Kalam-i-Baba
Farid, shloke, 81 , p. 64;Sharif Kanjahi, Kehe Farid, p. 90; Dr. Faqir Muhammad Faqir, Bool Faridi,
shloke, 86 , p. 120; Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 85, p. 78; Sardar Gurdev
Singh Matharu, Faridawali, shloke, 76 , p. 193.
316 Maqbool Elahi, Couplets of Baba Farid, shloke, 85, p. 59 ; Muhammad Asif Khan, Akhiya Baba
Farid Ne, shloke, 82 , p. 227 ; Amjad Ali Bhatti, Rukhi Sukhi Kha Ke Thunda Paani Pee Kalam-i-Baba
Farid, shloke, 87, p. 66; Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 92 , p.123; Manshi Jeshi Ram
Mushtaq, Arshadat-I Faridi, shloke, 91 , p. 84; Sardar Gurdev Singh Matharu, Faridawali, shloke, 76 ,
p. 193
317 The Holy Quran. Al- Dhuriyat, 56.
84
remained in seclusion for thirty years, and that during this time met or saw nobody. Again,
Hazrat Qutb-ud-Din Moodud (d.1132) had remained in seclusion for twenty years. In addition,
when Hazrat Habib al Ajmi (d.737) set out his journey for Syria, he travelled only in the day and
spent his nights in the wilderness or Jungle rather than in the Abad. In Syria, Al Ajmi met with a
Sufi, who was living in a cave. He told to al Ajmi that he had been living there for seventy years,
and that his food came from the unknown sources (aalam-i-ghaib).318 By these examples Baba
Farid demonstrated his favourable view of seclusion as an adjunct to living a pious life.
Sufis do not live with Worldly People; As the Latter Has Been Forget His Lord, and the
Former Fulfilled Their Purpose
The path of Sufism is not easy. In their view, those who live in the Abad, or in the company of
worldly people, forget the aim of their creation. They waste all of their life in such company.
They will repent this on the Day of Judgment. A man has a multitude of worldly desires, and it is
too difficult for him to give them up because of the high esteem in which he holds them. The
Sheikh taught that man is well aware about his worldly desires, which will create a problem for
him after his death, yet that in spite of all this; he does not renounce the world, his worldly
desires or the company of the worldly people. For the derwaishe, however it is difficult to live
with such worldly people because they have very different ways of life. Baba Farid said that
because he wore the Sufis dress, he found it difficult to live with such worldly people. 319 The
Abad or the world is so fascinating and attractive that a large number of people forget the duties
(fariaz) assigned them by their God, and instead become a slave of their nafs as they indulge in
these worldly desires.
318Sheikh Badr al Din Ishaq, Asrar ul Aulia, tr. Ghulam Ahmad Biryan (Lahore: Zaviya foundation,
2007), pp.146-47.
319 Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 2 , p. 145 ; Amjad Ali Bhatti, Rukhi Sukhi
Kha Ke Thunda Paani Pee Kalam-i-Baba Farid, shloke, 5, p. 27; Maqbool Elahi, Couplets of Baba
Farid, shloke, 5, p. 4; Saeedia Durani and Rashid Mateen, Pakistan Ke Sufi Shra, shloke, 5 , p. 32;
Sardar Gurdev Singh Matharu, Faridawali, shloke, 2 , p. 151. ; Sharif Kanjahi, Kehe Farid, p. 22; Dr.
Faqir Muhammad Faqir, Bool Faridi, shloke, 5 , p. 56; Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi,
shloke, 5 , p. 11.
85
Sheikh Farid tells us that the worldly people enjoy their lives in this world, and think that
this world is blessing for them. But the fact is that this world is a hidden fire, and only those who
are protected from it who have gained the favour of Allah. They thank the Almighty who had
saved them from the worldly life, for otherwise they too would has been consumed in this hidden
fire.320 Only that person who is intelligent and has insight will remain constant in His worship
and meditation in his effort to seek the will of God. Hazrat Baba Farid taught that if you have a
little wisdom, then you will not blacken your faith with sin, but see to yourself and your doings,
and be afraid of punishment from your Allah.321 A man who is accountable for his own deeds
will become aware of his own sins, and he should not criticize others, but instead try to repent
before his Allah Almighty.322 In this verse Hazrat Baba Farid teaches that everyone must be
accountable for his nafs or self, and that this is very difficult one lives in the Abad. So, the
Sheikh concluded, one should consider the Abad to be an unforeseen calamity.323
Professor Sarfraz Hussain Qazi has argued, that Hazrat Baba Farids poetry tells us in
detail about the renunciation the world, his insistence that this world is inferior, and the fear of
the punishment of the Hereafter (aaqabat).324 Hazrat Baba Farid maintains that one should not
waste ones life, especially ones youth, in worldly desires. It is a common in this world that
320Saeedia Durani and Rashid Mateen, Pakistan Ke Sufi Shra, Shloke, 6, p. 32; Maqbool Elahi,
Couplets of Baba Farid, shloke, 6 , p. 4 ; Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 3 , p.
146 ; Arshad Mahmud Nashad, Ashloke, p. 40; Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 6 ,
p. 13.
321 Saeedia Durani and Rashid Mateen, Pakistan Ke Sufi Shra, shloke, 9, p. 33 ; Maqbool Elahi,
149 ; Arshad Mahmud Nashad, Ashloke, p. 24. ; Amjad Ali Bhatti, Rukhi Sukhi Kha Ke Thunda Paani
Pee Kalam-i-Baba Farid, shloke, 9 , p. 29 ; Sharif Kanjahi, Kehe Farid, p. 26; Dr. Faqir Muhammad
Faqir, Bool Faridi, shloke, 9 , p. 61; Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 9 , p. 14.
322 Dr. Faqir Muhammad Faqir, Bool Faridi, (Lahore: Punjabi Adabi Academy, 1965), pp. 61-62.
324 Professor Sarfraz Hussain Qazi, Punjabi De Sufi Shar, (Lahore: Aziz Book Depo, 1973), p. 183.
86
when one becomes older, and then begins to start his prayers and worship. 325Yet the human heart
is the abode of Allah Almighty, and if a person indulges in the world and in worldly temptations,
then his heart becomes the home of Iblis (the devil) as well. The human body, Hazrat Baba Farid
says is as sweet as sugar, but it is man who changes it into poison because of his bad deeds.326
Hazrat Baba Farid advised his disciples to become humble like the grass of the high way.
It lost its hardness under the feet of travellers, so that people took it, brought it to the mosque,
and offered prayer in it.327 Such an ashloke (poetry or verse) favoured the Jungle rather than the
Abad because Dabh (a type of very hard grass) existed in the villages, and it is also used as a
carpet in the mosques of villages. Yet in the materialistic world, everybody tries to establish
relations with men who have high official rank, Baba Farid condemned such worldly people
who, rely on other man rather than on Allah Almighty. He also condemned those in the Abad
who feel pain in their bodies due to much sleep, but who do not rise to offer prayer. 328 If a man,
whether he live in the Abad or the Jungle, commits bad deeds but still expects to enter Paradise
on the Day of Judgment, he is deluded. He is the same as a person who plants keekar (a tree with
thorn), but wants to grow grapes.329 So Hazrat Baba Sahibs teachings contained much wisdom
for men who sought to lives that would be beneficial for them in the next world.
325 Saeedia Durani and Rashid Mateen, Pakistan Ke Sufi Shra, shloke, 11, p. 9 ; Maqbool Elahi,
Couplets of Baba Farid, shloke, 11, p. 8 ; Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 8 , p.
151 ; Arshad Mahmud Nashad, Ashloke, p. 26. ; Amjad Ali Bhatti, Rukhi Sukhi Kha Ke Thunda Paani
Pee Kalam-i-Baba Farid, shloke,11 , p. 30 ; Sharif Kanjahi, Kehe Farid, P. 28; Dr. Faqir Muhammad
Faqir, Bool Faridi, shloke, 11 , p. 63; Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 11 , p. 16;
Sardar Gurdev Singh Matharu, Faridawali, shloke, 8 , p. 154.
326 Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 13 , pp. 64-65; Manshi Jeshi Ram Mushtaq,
Arshadat-I Faridi, shloke, 13 , p. 17.
327 Amjad Ali Bhatti, Rukhi Sukhi Kha Ke Thunda Paani Pee Kalam-i-Baba Farid, shloke, 19 , p. 35;
Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 16 , p. 159.
Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 21 , p. 164; Dr. Faqir Muhammad Faqir, Bool
Faridi, shloke, 26 , p.77; Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 25 , p. 24.
329 Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 28 , pp. 79-80;also see Manshi Jeshi Ram
Mushtaq, Arshadat-I Faridi, shloke, 13 , p. 17.
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Piousness Stalk and Muddy Pond are the Best Similes for Abad in the Poetry of Hazrat
Baba Farid
For Baba Farid, then the Abad is a place where there is nothing good for the man who wants to
live a satisfactory life. He compares the Abad or materialistic world with the poisonous stalk
that is wrapped with sugar. Some people avoid it but others indulge in it and so destroy their
hereafter.330 Hazrat Baba Farid told the inhabitants of both Abad and Jungle that the wealth,
popularity, fame, reputation and power (official or by wealth) were all such poisonous stalks
coated with sugar. In another verse, this Chishti Sheikh compared the world with a muddy pond
and pointed out that from such turgid pools (Abad or the world), one can get nothing good, but
only make ones body and spirit dirty.331 This world is like a dirty pond and if someone shows
interest in it, he will foul his heart or soul with sins and transgressions. Thus it is better for
everyone to keep this muddy pond a distance.
He say that Pious people who come into this world, but who do not indulge in it are like
the bird that sits on the bank of a muddy pond, but does not drink the water because it is not
healthy.332 In the same way, the Sufis set themselves apart from this materialistic world in order
to keep themselves pure.
Hazrat Baba Farid Paid Tribute to the Sufis Who Lived in the Jungle
330 Sharif Kanjahi, Kehe Farid, P. 54; Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 42 , p. 93;
Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 41 , p. 37; Sardar Gurdev Singh Matharu,
Faridawali, shloke, 37 , p. 171.
Maqbool Elahi, Couplets of Baba Farid, shloke, 54 , p. 36.
332Saeedia Durani and Rashid Mateen, Pakistan Ke Sufi Shra, shloke, 62 , p. 46 ; Maqbool Elahi,
209 ; Amjad Ali Bhatti, Rukhi Sukhi Kha Ke Thunda Paani Pee Kalam-i-Baba Farid, shloke, 69 , p. 58 ;
Sharif Kanjahi, Kehe Farid, P. 80; Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 72 , p.112; Manshi
Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 71 , p. 62; Sardar Gurdev Singh Matharu, Faridawali,
shloke, 64 , p.186.
88
Hazrat Baba Farid defended Sufis who left the Abad, lived at the Jungle, and who tried their best
not to harm anyone, or anything in this world. He paid tribute to those derwaishes who dwelled
as hermits and adopted seclusion in the forest. They had renounced the Abad, and eaten the
leaves and wild fruits. Yet even then they did not cut the leaves, but ate only those that fallen
naturally from the branches of the trees. Busying themselves in their meditations, they tried to
please their Allah Almighty.333 So a man who does not cut the leaves from the tree, and takes care
of the grass and everything that has very little value, and thinks that everything is occupied in the
worship (zikr) of its Creator, cannot possibly indulge in the world or create problems for others.
Hazrat Baba Farid Used Similes of Jungles Animal for the Sufis and the Abads People
After constant meditation, seclusion and contemplation the Sufis achieved their divine and
spiritual aim. If worldly people think that it is an easy path that can be attained with little effort,
they are surely mistaken. Hazrat Baba Farid compared such worldly people with the seagull, and
Sufis with the swan. When the seagull saw the swan swimming in the river, he also tried to do
the same and as a result drowned.334 Worldly people, who do not have preceptors, take note of the
divine power and the way of meditation of the Sufis, and think that it is an easy task. Yet when
they try to perform such meditation themselves, they die. Because without the blessing of Allah
Almighty and a true preceptor, one cannot find the secret. In the world a man has only one heart,
but there are numerous desires in his heart. Hazrat Baba Farid used similes of the lake for this
world, the bird for a man, and the fifty hunters for the large number of worldly temptations
which try to overwhelm a mans heart. In such matters, a man must remember his Almighty
Allah, and always pray for His help against these hunters or worldly desires.335
333 Manshi Jeshi Ram Mushtaq, Arshadat-I Faridi, (Lahore: Allah Wale Ke Qumi Dukan, 1951), pp.
113-114; also see Sardar Gurdev Singh Matharu, Faridawali, shloke, 101 , p. 208.
334 Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 120 , p. 169; Maqbool Elahi, Couplets of
Baba Farid, shloke, 126 , p. 85; Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 143 , p. 153; Manshi
Jeshi Ram Mushtaq, Arshadat-I Faridi, shloke, 141 , p. 133.
335Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 25 , p. 274; Amjad Ali Bhatti, Rukhi Sukhi
Kha Ke Thunda Paani Pee Kalam-i-Baba Farid, shloke, 134 , p. 83 ; Sharif Kanjahi, Kehe Farid, p. 128;
Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 144 , p.154; Manshi Jeshi Ram Mushtaq, Arshadat-I
Faridi, shloke, 142 , p. 134; Sardar Gurdev Singh Matharu, Faridawali, shloke, 125 , p. 221
89
According to the poetry of Baba Farid, the derwaishes and the deer are the best suited to
life in the Jungle because both cannot survive in the Abad. 336 The Sufis, living in Abad, found
their nafs forcing them to indulge in the worldly activities, while in the Jungle they depended on
such natural products as the wild fruits. The same is the case with the deer. They also cannot
survive in the Abad because it is impossible to tame them, as we tame the cow, buffalos and
other domesticated animal. As just indicated, Hazrat Baba Farid also used the similes of seagull
for the worldly man, and the sea or river for the Abad. A man who enjoyed the life in Abad with
all luxuries of life, and who forgot his Allah Almighty, will be deprived of the blessings of his
God.337 Even so, Hazrat Baba Farid maintained that he did not believe that a man could really
forget his Lord, and the purpose of His creation, but thought that when one interacts with this
materialistic world, he must forget his own meditation and worship. 338 Like many other Sufis,
Hazrat Baba Farid asserted that the less contact one had with the Abad, the healthier it was for a
human being.339
The overall teachings of Hazrat Baba Farid demonstrate that his only ambition was to
seek the blessings of Allah Almighty. He preferred the Jungle over the Abad, but he believed in
the existence of Allah everywhere. According to the Sheikh, the only thing that helps one obtain
the divine blessings is meditation in the Jungle, under a preceptor. The Sheikh also condemned
those worldly people who forget their God and indulged in materialism. Hazrat Baba Farid used
beautiful similes drawn from daily life to make his followers aware of their purpose in creation.
Kha Ke Thunda Paani Pee Kalam-i-Baba Farid, shloke, 21 , p. 104.
337 Muhammad Asif Khan, Akhiya Baba Farid Ne, shloke, 99-100, pp. 245-46 ; Amjad Ali Bhatti,
Rukhi Sukhi Kha Ke Thunda Paani Pee Kalam-i-Baba Farid, shloke, 105-106, p. 73 ; Sharif Kanjahi,
Kehe Farid, p. 116; Dr. Faqir Muhammad Faqir, Bool Faridi, shloke, 115-116, p.138; Manshi Jeshi Ram
Mushtaq, Arshadat-I Faridi, shloke, 115 , p. 110.
Kha Ke Thunda Paani Pee Kalam-i-Baba Farid, shloke, 46 , p. 114.
339 Sant Singh Sekhon & Kartar Singh Duggal, A History of Punjabi literature (New Delhi: Sahitya
Akademi, 1992), p. 23.
90
The teachings of the Sheikh are full of ethical and moral lessons that help people to become good
members of their society, and to make sacrifices for their fellows.
91
Chapter 4
Hazrat Baba Farid, Punjabi poetry, Sama and his Role in the domination of
Chishtiyya Order in the Indian Subcontinent.
Hazrat Baba Farid was a defender of Sama, which in turn did much to extend to the Chishtiyya
Order during the thirteenth and fourteenth centuries in Indian Subcontinent. Equally important,
he was the first poet to use the Punjabi language. Although well versed in Arabic and Persian, 340
he preferred using Punjabi language to convey his message, and he also employed some Urdu
words in his poetry. Sama (which term in the contemporary world has been replaced by the word
qawwali) reflects the liberal and broad minded attitudes of the Chishti Sufi school of thought. In
an Islamic context, the Sama has remained controversial. However, the Islamic sources which
justify the Sama are the more authentic. Thanks to the disciples of Hazrat Baba Farid, the Chishti
Sufi order expanded very rapidly into every nook and cranny of the Indian subcontinent. Another
important factor in the expansion of this Sufi order was the activity of Jamaat Khana.
Hazrat Baba Farid and Punjabi poetry:

Literally, the word Punjab denotes the place of five rivers (the Indus, Sutlej, Chenab, Jhelum,
and Ravi). Muslim invaders gave this name to this land341 when crossing these rivers during their
campaigns. Regarding Baba Farid poetry there is some confusion about the surviving corpus of
Hazrat Baba Farid work. Baba Nanak (1469-1539) had compiled Farids Ashloke, (or the
Ashloke of khawaja Ibrahim alias Farid the Second (1450-1575) who was himself as a
descendent (Sajjadah Nashin) of Hazrat Baba Farid. Yet a big difference exists between in the
language used by Hazrat Baba Farid in the thirteen century and that used by Punjabi Sufis (like
Shah Hussein) in sixteenth. The fact is that these Ashloke belong to Hazrat Baba Farid because
340 Khaliq Ahmad Nizami, The life and times of Sheikh Farid ud Din Ganj-i-Shakar, (Aligarh: Muslim
Akademi, 1992), p. 2.
92
their language and words are more difficult than those of Shah Hussain, the contemporary of
Sheikh Ibrahim Farid second. Most scholars agree Hazrat Baba Farid was the pioneer of Punjabi
poetry,342 while some assert as well that he was the first Sufi poet. 343 His teachings, ideas and
thoughts are preserved in his poetry.
It was Guru Granth, who preserved the poetry of Hazrat Baba Farid. Hazrat Baba Guru
Nanak (1469-1539) met with the eleventh Sajjadah Nashin of Hazrat Baba Farid, named Sheikh
Ibrahim Farid the second (1450-1575) at Pakpattan.344 There are 112 ashloke existing in the Guru
Granths collections that hail from Hazrat Baba Farid.345 The preceptor intended his poetry to be
a tool to create harmony and tolerance among the people and the main aim of his poetry was to
please his beloved (Allah Almighty). He neither mentioned paradise nor hell in his poetry but
used secular relationships like those between husband and wife for Allah and man, and bride
and bridegroom for soul and death. He tried to make people aware of the briefness of human
life, and to teach us to keep worldly desires at arms length. Finally he never criticized any
religion, creed or sect in his poetry.346
342 Professor Sarfraz Hussain Qazi, Punjabi De Sufi Shar. (p.167) declared Hazrat Baba Farid as the
Baba Adam of the Punjabi language. He argued that Hazrat Baba Farid was the first Punjabi poet and also
the first Sufi poet as well. Also see B.S. Anand, Baba Farid. (Lahore: Sucheet Kitab Ghar, 2001), p. 74;
Sufism in Punjab: Mystics, Literature, and Shrines, Ed. Surinder Sing and Ishwar Dayal Gaur. (New
Delhi: Aakar Books, 2009), p. 197. Shafaqat Tanveer Mirza, Resistance themes in Punjabi Literature.
(Lahore: Sang-e-Meel Publications,1992), p. 220. Shafaqat argued that Hazrat Baba Farid was also the
earliest Urdu poet and founding father of Punjabi and Seraiki poetry.
343 B.S. Anand, Baba Farid, P. 49; Professor Sarfraz Hussain Qazi, Punjabi De Sufi Shar, p. 167.
344 Muhammad Asif Khan, Akhiya Baba Farid Ne, p. 99; Professor Sarfraz Hussain Qazi, Punjabi De
Sufi Shar, p. 173.
345Saeed Ahmad, Baba Farid: The Pioneer of Punjabi Sufi Poetry in Sufism in Punjab: Mystics,
Literature, and Shrines. Ed. Surinder Sing and Ishwar Dayal Gaur, P. 198; Muhammad Asif Khan, Akhiya
Baba Farid Ne, p. 99.
Akademi, 1992), p. 23.
93
The Sama under Hazrat Baba Farid.

Literally, Sama means hearing. It is used when listening to the Holy Quran and Sufi poetry
as well. Sama is the most fascinating aspect of the Chishti Sufi order. All the Sheikhs participated
in Sama throughout their lives. In Sama the condition of ecstasy seized the Chishti Sheikhs. Two
leading Sheikhs, Hazrat Qutb-ud-Din Bakhtiar Kaki (d.1235),347and Hazrat Ala-ud-Din Ali
Ahmad Sabir (d.1291), died in this ecstasy of the Sama.348 Hazrat Baba Farid, like his own
Sheikh and his predecessor Sheikhs was very fond of Sama and taught his disciples to participate
in the Sama. According to the Hazrat Baba Farid, there are three occasions during which the
blessing of Allah Almighty should be revealed, and the first occurred in the Sama.349 On some
occasions Hazrat Baba Farid and his preceptors would start dancing in their ecstasy or devotion
during the Sama. There are many examples in the history of Islam when the companions of the
Holy Prophet (PBUH) danced. For example, Hazrat Ali danced when the Prophet of Islam
(PBUH) said to him that you are from me and I am from you. Again, when the Holy Prophet
(PBUH) told Hazrat Jafar that you resemble me in character and conduct, Jafar immediately
started dancing, Hazrat Zaid danced when the Holy Prophet (PBUH) called him brother and free
from slavery.350 Due to his very intense devotion, Hazrat Baba Farid sometime began dancing in
Sama, and sometime went into a trance. Indeed when someone sang the verse;
I have not such wisdom that can reach your majesty and there is not any soul who has a
contact with your jalal (dignity, greatness, glory), yet I know that you reveal your beauty,
and that there is not any eye which has the power to see this beauty.351
350
Abu Hamid Muhammad Al- Ghazali, Ihya llum -Id- Din (v.1), tr. Maulana Fazlul-ul-Karim (Lahore: Sind
SagarAcademy, 1981), p. 223.
94
On one occasion Hazrat Baba Farid became unconscious for a complete day and night. 352 He
further defined such a condition of trance as that which occurred when a Sufi lost conscious, but
still remembered the voice and words that he had heard before his arrival on earth.353
Although Hazrat Baba Farid faced castigation and scolding from some people, he made
no response. In this regard, the Qazi (judge) of Ajodhan was a man who tried his level best to
stop the Sama that held sway under Sheikh Farid. Although he also created many problems for
the descendants of Hazrat Baba Farid, the Sheikh, due to his soft heart and sympathetic temper,
endured all this. When the Qazi, whose name was Abdullah, failed to stop the rapid spread of the
influence and popularity of the Sheikh, he finally wrote a letter to the ulema of Multan and
complained that a man in Ajodhan participated in music and in dancing. Yet no one dared to
issue a fatwa when the Qazi revealed the name of Hazrat Baba Farid. 354 Despite this, Qazi
Abdullah failed to learn his lesson. Instead, he organized a conspiracy to make a surprise attack
on Hazrat Baba Farid. The Sheikh, after offering his morning prayer was deep in contemplation.
Hazrat Nizam ud din Aulia (d.1325) was there, and Hazrat Baba Farid remarked to him that a
tall man with yellow face is here Hazrat Nizam saw such a person (who had been sent by the
Qazi), and replied yes I see him. The Sheikh then announced that he had a chain at his waist
351 Fawaid ul Fawad, Amir Hassan Sajzi, tr. khawaja Hassan Nizami (Lahore: Akbar Book Sellers,
2006), p. 309.
352 Sheikh Badr al Din Ishaq, Asrar ul Aulia, tr. Ghulam Ahmad Biryan (Lahore: Zaviya foundation,
2007), p. 24. Hashat Bahisht (Rahat ul Qaloob), (Lahore: Shabbir Brothers, 2006) mentioned that Once
Hazrat Baba Farid became unconscious when Muhammad shah the musician sings these verses (Malamat
kardan Ander ashqi, Malamat ke kandaan kes keh beena ast) and remained unconscious for complete
seven days and seven nights but he recovered every time when the time of prayer came. (P. 19)
353 Hashat Bahisht (Rahat ul Qaloob), (Lahore: Shabbir Brothers, 2006), p. 19. Allah Almighty when
asked the soul that Is am not your Allah (Alasto be Rebekum) all the Holy souls answered they said yes
(Qalu Baala). Hazrat Baba Farid mentioned that when the soul recalled his that promise it should become
unconscious.
Board, 1976), p. 46.
95
and jewels in his ear. When the criminal heard this surprising admission, he knew he was
exposed and immediately took to his heels.355
In Islamic theology, not all the ulema have opposed the Sufis or their thought. It is also
true that there were fake ulema and Moulvis who constantly created problems for the Sufis.
Moreover, when the ulema of Indian Subcontinent started castigating the Sama and on the
Sheikh Farid, he not only defended the Sama very well but also defined the ulema and the
Sufis. The Sheikh said the ulema are better (Ashraf) than the common people while the Fuqra
(Sufis) are better (Ashraf) from the better (Ashraaf). Furthermore, in order to underline the
status of both the ulema and the Sufis, he said that the Fuqra are among the ulema like the full
moon is among the stars,356 Hazrat Baba Farid gave higher marks to the Sufis because whereas
ulema saw the law of Allah, the Sufis actually saw their Almighty Allah. Hazrat Jalal ud din
Tabrizi (d.1266) also defined the status of the ulema and the Sufis. He noted that the ulema
offered prayer while turning their faces toward the Kaba, but the Sufis (Fuqra) did not begin the
takbir till they saw the Allah of Kaba.357 When the disciples of Hazrat Baba Farid once reported
the chastisement and rebukes made by the ulema about the Sama, the Sheikh replied that the one
is burnt in the fire of love (ishq-e-haqiqi), while other is still falling into conflicts.358
Hazrat Baba Farid also defined the condition of wajd (ecstasy) that engulfed Sufis when they
took part in Sama. This same state of ecstasy gripped infidels and non-Muslims alike whenever
they participated in the Sama. Thus the infidels of the Quresh were filled with ecstasy when they
heard or listened to the Holy Quran. Once Utba bin Rabia, who was the best orator and the most
eloquent of the infidels of the Quresh, lost consciousness while listening to the Holy Quran, he
356ibid., p. 141.
Board, 1976), p. 248.
96
later told to Abu Jahl that it was not the Kalam (poetry, verses) of humans.359 Sheikh Farid said
that when Sufis fell into ecstasy, they became unaware of themselves, even when they were hit
with a sword for a million times. 360 While according to al-Qalabazi, that ecstasy is a state in
which Sufis performed the acts and deeds which are considered by the lay-man to be un-Islamic
and wrong.361 Such a case happened with al-Hallaj (d.921). Moreover, the chief khalifa of Hazrat
Baba Farid, as well as very prominent Chishti Sheikh Hazrat Nizam ud Aulia (d.1325), defined
the ecstasy (wajd) by saying that Allah Almighty has ninety nine names, among which, one is
Wajad. He further said that the term wajd (ecstasy) is derived from al Wajad, which means those
who bestowed wajd or ecstasy (Allah bestowed ecstasy).362 When a Sufi fell into ecstasy, his
spiritual power should become much greater. Hazrat Baba Farid was once in such ecstasy. When
Hazrat Nizam ud din Aulia came to later; his preceptor told him. You have come at very good
movement. Demand what you want Sheikh Nizam later regretted why he had not requested to
die in the Sama.? 363
Hazrat Baba Farid was not only very fond of poetry, but he corrected that of others who
read or sang verses. When once Shams Dabir, a very poor man and poet, came to the Sheikh to
offer the latter tribute and an eulogy by his poetry, the Sheikh listened to him twice. Then, he
granted the poets request that the Sheikh pray for him to get good employment, and short a
while the man obtained a good post. In addition, Baba Farid encouraged him and also made
corrections in his poetry.364
361 Abu Bakr bin Ishaq Al-Qalabazi, Tarruf, tr. Dr Pir Muhammad Hassan (Lahore: Tasawuf
362 Fawaid ul Fawad, Amir Hassan Sajzi, Tr.khawaja Hassan Nizami (Lahore: Akbar Book Sellers,
2006), p. 170.
363Khair-ul Majaalis, Maulana Hameed Qalander (Karachi: Wahid Book Depo, n.d.) p. 233.
97
The Sama in Islam: Validity and Legitimacy

The Sama belong in particular to the Chishti School of thought, but there is evidence proving
that some companions of the Holy Prophet (PBUH) both liked and participated in Sama, and that
even the Holy Prophet Muhammad (PBUH) himself showed his pleasure with the Sama, as well
as with the state of ecstasy that descended upon him. He had fallen into ecstasy when on the
night of Mraj, he had heard the beautiful voice call come to me, come to me, and while in
his ecstasy he lost his turban.365
All the people of Hejaz declared that singing poetry with sweet voice was permissible,
while the Mesheikhs and predecessors also affirmed the practice. Among these latter was Hazrat
Anas bin Malik, while Abne Jareh also declared it halal. Furthermore, Imam Shafi did not
condemn it as haram, but termed it mukroh for the common people.366Although Al Jawzi quoted
the hadith of the Holy Prophet (PBUH) that song (ghina) is a magic (afsoo) for adultery,367 he
also accepted the many traditions of the Holy Prophet (PBUH) that confirmed the validity of the
Sama.
The Holy Quran and the Sama.
The exoteric ulema offered some ayah of the Holy Quran to prove the illegitimacy of Sama. Al
Jawzi, Abne Abi Duniya, and others sought to prove this by references to the Holy Quran and the
tradition of the Holy Prophet (PBUH).They quoted the ayah of the sura luqman: and of
mankind is he who purchases idle tales [i.e. music, singing etc.] to mislead [men] from the path
364 Fawaid ul Fawad, Amir Hassan Sajzi, tr. khawaja Hassan Nizami (Lahore: Akbar Book Sellers,
2006), p. 283.
365 Saiyid Muhammad Akbar Hussaini, Jawamal Kalm, tr. Capt. Wahid Bukhash Sial (Lahore: AlFaisal Nasharan, 2010), p. 428.
366 Abu al- Qasim Abdul Karim Hawazan Qusheri, Risalah al-Qusheria, tr. Mufti Muhammad Sadiq
367 Abdul Rahman Abne Jawzi, Talbees Ablees, tr. Allama Abu Muhammad Abdul Haq Azam Garhi
(Karachi: Karkhana Tijarat Kutb, n.d.), p. 291.
98
of Allah without knowledge and takes it [the path of Allah, the verses of the Quran] by way of
mockery. For such there will be a humiliating torment [in the hell fire].368 That ayah says that
when a disbeliever named Nadhar bin Harith brought home a female musician, and started filling
his house with vulgar sexual poetry and music, thanks to a desire creates by her music, people
did not come to the Prophet of Allah. Therefore, Allah Almighty prohibited Muslims from
participating in such music.369 Another ayah reads: And He has not taught him (Muhammad
poetry, nor is it meet for him. This is only a Reminder and a plain Qur'an.370 In these verses
Allah Almighty refers to poetry that creates a distance between Allah and his people, a poetry
that is contrary to Islamic principles as well. As Allah Almighty says: Do you wonder and laugh
at this talk, and do not weep while you are singing Yet if music is unlawful according to that
ayah, then laughing and weeping are also unlawful. Again Almighty Allah warns: As for poets,
the misguided ones follow them, but this verse is directed against writers of bad poetry, as well
as the infidel poets.371
Yet the Sama is not a zakr or a poetry which creates an un-Islamic passion or desire in the
heart of a man, but it is a Kalam, or poetry that generates fear and enhances ones relationship
with Allah. The Holy Quran teaches that the believers are those who, when Allah is mentioned,
feel a tremor in their hearts and when they hear his signs rehearsed, find their faith
strengthened.372Indeed, Sheikh Zia ud din Suhrwardi has provided some Quran verses to prove
the authority and the legitimacy of the Sama, such as Tell the good to my people, those who
listen to the conversation and who followed the good once.373 The Sama is included with in this
368 The Holy Quran Al Luqman, 6.

369 Wahid Bukhash Sial, Maqam-i-Gunj Shakar (Lahore: Al Faisal Nasharan, 2010), p. 370.
370 The Holy Quran. Yasin,69.
371 Abu Hamid Muhammad Al-Ghazali, Ihya llum-Id-Din (v.1), tr. Maulana Fazlul-ul-Karim (Lahore:
Sind Sagar Academy, 1981), p. 214.
372 The Holy Quran, al Anfal,2.
99
ayahs word conversion (qool) and is recognized as being the best conversation (ahsan al
qool).374 The Holy Quran says: Then as for those who believe (in the Oneness of Allah Islamic
Monotheism) and did righteous good deeds, such shall be honoured and made to enjoy luxurious
life (forever) in a Garden of Delight (Paradise). and to serve them in that garden means to serve
them with Sama.375 In fact, Hazrat Mujahid defined this ayah as meaning that Sama will be sung
by the hoors (the women of paradise) in a delightful voice, and that they will especially sing that
verse:
We will live forever and the death will not came to us
We are soft and charming, and there will not come any hardship to us. 376
Tradition and the Sama.
The sayings and doings of Holy Prophet (PBUH) therefore, do not prove that listening to or the
singing of religious songs are illicit or unlawful.377 Although there are some traditions of the
Holy Prophet (PBUH) which have opposed the Sama or music, himself once said: Iblis (the
devil) was the first to lament and to sing.378 Al-Ghazali argued that such a tradition of the Holy
Prophet (PBUH) does not prohibit music because the Prophet David also sang songs lamenting
his sins. He pointed out that the Prophet of Islam (PBUH), listened to this song when he returned
373 Sheikh Zia al Din Suhrwardi, Aadab al Murideen, tr. Muhammad Basit (Lahore: Tasawuf
375 Ibid., p. 572.
376Ibid., p. 581.
378 Shahab Ud din Suhrwardi, Awarif Ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore: Shabbir Brothers,
2011), p. 268.
100
from an expedition: The full moon alighted on us from the valley of Saniyyatul Bidayi 379.
Another hadith declares that when a person raises high his voice in a song, God sends for him
two devils, but Ghazali argued that this referred only to vulgar and offensive songs that filled
the mind of man with sexual desire.380
Hazrat Ayesha recalled that on the day of Eid, some slave girls were sitting with her and
singing, accompanied by the duf, (flute) when the Holy Prophet (PBUH) entered the house. After
some time Hazrat Abu Bakr arrived and scolded the girls, saying that these were the devils tools
in the home of Prophet of Allah. But the Holy Prophet (PBUH) asked him to let them continue,
because today is Eid; this hadith is taken to prove that music is halal while played with duf.381
Hazrat Ayesha further added that they had the example of an orphan girl in the Ansar of Medina;
when at her marriage ceremony, Hazrat Muhammad (PBUH) asked me why you should not
send the singing girls along with them, because the Ansar of Medina are very fond of music, and
among them there is a tradition of ghazal.382 When Abyssinian children were dancing and
playing in the mosque on the day of Eid, the Holy Prophet (PBUH) allowed his beloved wife,
Ayesha, to watch this.383 Hazrat Ayesha recalled that she had a slave girl, singing to her in her
house, and that she carried on singing when the Holy Prophet (PBUH) entered in the house. But
the girl ran away when Hazrat Umar entered, and the Holy Prophet (PBUH) smiled when Hazrat
Umar asked the reason. Recounting this event, Hazrat Muhammad (PBUH) later recalled that
when Hazrat Umar said that he would not move from there until he listened to the same song
380 Ibid.
381Abu Hamid Muhammad al-Ghazali, Kimiyya-i-Saadat, tr. Muhammad Said al-Rahman Alvi
(Lahore: Muktaba Rehmaniyya, n.d.), pp. 355-56.
382 Abdul Rahman Abne Jawzi, Talbees Ablees, tr. Allama Abu Muhammad Abdul Haq Azam Garhi
(Karachi: karkhana Tijarat Kutb, n.d.), pp. 294-95.
383Shahab ud din Suhrwardi, Awarif ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore: Shabbir Brothers,
2011), p. 259.
101
which was heard by the Prophet of Allah, the Prophet than called the girl back and she sang the
song.384 In addition, there are many other well-known traditions that show that people in heaven
will enjoy Sama, that its source will be the different trees, and that their branches will produce
different sweet sounds.385
Before the arrival of the Islam, poetry and poets already had won great renown among
the Arabs. Poems were recited in war and at fairs, festivals, and so on. But this poetry often
belonged to women, and was full of vulgarity, and the tradition of the Holy Prophet (PBUH) only
prohibits this type of poetry. Meanwhile Hazrat Hassan bin Sabit (d.674), Hazrat Zahuar bin
Kab (d.683) and Hazrat Abdullah bin Rawah (d.628) were all poets of the Holy Prophet
(PBUH).
Amr bin al-Sharid quoted a hadith which includes his fathers memory that the Holy
Prophet (PBUH) had asked his father to recite the poetry of Umayya bin Abi l Salt. He recited
one hundred verses, after each of which the Messenger of Allah (PBUH) had asked him to recite
still more.386 On another occasion, the Holy Prophet (PBUH) showed his affection for Hazrat
Abu Musa Asharis (d.662) music and explained that he has been given the musical
instruments of the songs of the family of David.387 Hadith indeed allow us to hear the sweet
sounds of music for as the Prophet of Islam (PBUH) tells us: Allah did not send any Prophet
without sweet sounds. Again he says: If a man recites the Quran with sweet sounds, Allah
hears his recitation more than once, and he further maintained that: David used to sing with so
384 Sheikh Zia al Din Suhrwardi, Aadab al Murideen, tr. Muhammad Basit (Lahore: Tasawuf
Foundation,1998), p. 102; Ali bin Usman al-Jullabi al-Hujwiri, Kashf al-Mahjub, tr. Reynold A.
Nicholson (Lahore: Islamic Book Foundation, 1976), p. 401.
385 Ali bin Usman al-Jullabi al-Hujwiri, Kashf al-Mahjub, tr. Ghulam Muin Ud din Naeemi Ashrafi
Book Foundation, 1976), p.397.
102
melodious sound that men, jinn, beasts and birds gathered spell bound to hear him. 388 And
finally, the Holy Prophet (PBUH) sometimes molded his own conversation in a form that is very
near to the poetic verses.
Al Qusheri (d.1074) argued that in the conversations of the Prophet of Islam (PBUH),
there are some Kalam that are very near to the poetry. Hazrat Anas said that the Ansar of Medina
chanted these verses when they were busy in digging (for the Battle of the Dig): we are the
people, who have done their bayt for jihad on the hand Holy Prophet, Then the Holy Prophet
replied in the same poetic manner: O Almighty Allah! The real life is the life of hereafter. You
bestowed respect to the Ansar and the Mahajars (the migrated).389
The Prophet of Allah (PBUH) and his companions not only listened to but also read
poetry as the Holy Prophet (PBUH) said: Some poetry is wisdom. And he himself read the
verses of Labid (d.661), the renowned poet of the Arabs.
Everything except Allah is vain
And all fortune is inevitably fleeting.390
When a famous Arab poet named Nabgha (d.604) once came to the Holy Prophet to read
some of his verses, he commented Such wisdom is useless in one who does not make any
differences between right and wrong, and such a man cannot be successful until he has a wiser
guide. Yet on hearing such poetry, he would pray for the poet. Indeed, he prayed for Hazrat
Hassan bin Sabit (d.674) in replying to the infidel poets, who of Allah in their poetry had called
for misfortunes to befall the beloved.391
388Ibid., p. 205.
391 Shahab Ud Din Suhrwardi, Awarif Ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore:
Shabbir Frothers, 2011), p. 255.
103
Renowned Sufis: Scholars and the Sama.

A large number of Islamic scholars and Sufis not only were strong advocates of the Sama, but
they also participated in it. Scholars like al Qusheri (d.1074), al Ghazali (d.1111), Abu Talib al
Makki (d.996), Zia ud din Suhrwardi (d.1165) were all firm supporters of the Sama, while such
Sufis such as Ali bin Usman (d.1076), Sheikh Shahab ud din Suhrwardi (d.1234), and al
Qalabazi were advocates of the Sama as well. Indeed, the Chishti Sheikhs were among the most
famous and strong advocates and preservers of Sama.
Abu Talib Makki and the Sama.
Hazrat Abu Talib Makki (d.996) was a renowned scholar as well as a Sufi. Hazrat Shahab ud din
Suhrwardi (d.1234) has praised him greatly in every edition of his book Awarif ul Maruf. While
talking on the Sama, Sheikh Shahab recognized Hazrat Abu Talib as a renowned theologian, as
being very pious, and as one of the leading esoteric Sufi (Ahle batin). Because he was fully
informed of Sufi teachings, his argument is the more valid.392 He insisted that the only thing that
is impermissible in the Sama were the Kalam (poetry) that dealt with worldly desires and lust,
although he admitted that anybody listening to the Sama with his concubine or wife might also
be subject to covetousness and sexual or worldly emotions. Examples of such Sama are some
those of the Tabiun, but anyone who performed or listened a Sama that brought one to the path
leading toward the beloved Almighty Allah and enlightenment, should speak in plain words so as
to reveal the grandness of Allah Almighty. Such Sama were judged permissible, but were
allowed only to those who had a particular authority regarding Sama, and had ecstasy in their
hearts. This is because it is through that ecstasy that one may reach the point of grief (Maqam-ihazen), or the point of appreciation (Maqam-i-Shooq), or the point of fear (Maqam-i- khoof), or
the point of love (Maqam-i-muhabat). The Sama bring one to observation and thanks to Sama, a
person becomes more obedient to God. There were some Sufis for whom the Sama was used as a
food or diet, and among them some ate nothing because of the Sama, and instead busied
392 Shahab ud Din Suhrwardi, Awarif ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore: Shabbir
Brothers, 2011), p. 250.
104
themselves in meditation, even though the body required food to give them energy for the
ecstasy of the Sama.393
People listening the Sama, from the period of Hazrat Atta bin Abi Rabah (d.737) until today do
so on the sacred days like that of tashriq, when Allah Almighty ordered his people to worship,
and they perform zakr on those particular days, which no theologian will declare to be unlawful.
Furthermore, some Sufis did their Sama in the secret places. Among these were such companions
of the Holy Prophet (PBUH) as Hazrat Abdullah bin Jafar, Hazrat Abne Zubair, and Hazrat
Mughareh bin Sheba hold the Sama.394
Al Qalabazi and the Sama.
Al Qalabazi was a very prominent Sufi and advocate of the Sama. He said that he had been
listening to the Junaid of Baghdad, who told him there are two types of the Sama, and that the
blessing of Allah Almighty is showered on three occasions on the Sufis or Fuqra, among which
one is during the Sama.395
Sheikh Zia-ud-Din Suhrwardi and Sama.
There are three groups of listeners found within the realm of Sama. The first are those who make
contact with Allah Almighty during Sama, and who hear the voice of God. Secondly, there are
those who have thought long on their situation, place and time, and then there are the Sufis
whose hearts are free from worldly desires, and who listen to the Sama with the purity of their
hearts and who find their beloved in the Sama. These people are termed as the most capable of
listening to the Sama.396
393 Sheikh Abu Talib al Makki, Qut al Qaloob vol.2, tr. Muhammad Munzoor al Wajidi (Lahore: Sheikh
Ghulam Ali and Sons Publications, n.d.), pp. 221-22.
394Ibid., pp. 224-25.
395 Abu Bakr bin Ishaq Al-Qalabazi, Tarruf, tr. Dr. Pir Muhammad Hassan (Lahore: Tasawuf
Foundation, 1998),
p. 260.
396Sheikh Zia al Din Suhrwardi, Aadab al Murideen, tr. Muhammad Basit (Lahore: Tasawuf
Foundation, 1998),
p. 109.
105
When Hazrat Dhul ul Noon Misri (d.861) came Baghdad, people asked to him to obtain
for them permission to listen the Sama, and he did so. Hazrat Abdullah Khafif (d.982) came in
response to an invitation from Shiraz; along with his preceptor Hazrat Sheikh Ahmad bin Yaya.
When they heard the Sama there, Sheikh Ahmad fell into ecstasy. 397
Like many other Sufis and scholars, Sheikh Zia ud din also argued that the Sama is not
suitable for everyone, but it is permitted only to the Sufis and others who have a solid
relationship with Allah Almighty. When some Sufis asked the Apostle Khezar for his opinion of
the Sama, he replied that it is like the wet and drizzling earth (pure water), and that only the
ulema (Sufis) can stand or survive there. Moreover, the Sama serves as a spiritual medicine for
the one group (Sufis), and as a source of enjoyment for the other people (worldly people) as
well.398
Al-Ghazali and the Sama.
Al-Ghazali (d.1111) argued that only those ulema that belonged to the Ahle-e-zahar (exoteric
ulema) prohibited the Sama, and that they were unaware of the secret that the love of Allah
reveals itself in the heart of a man. These ulema believed that love, friendship and affection were
possible only with the same gender, or among homosexuals. The exoteric ulema therefore
insisted that Sufi claims of the adoration, love, or Ishaq with Allah Almighty were simply false,
and that when someone asked them to define that love of Allah that was vital for a man, they
replied that this meant simply worshiping and following the law of their Almighty Allah.399
But al-Ghazali objected that if the adoration of Allah Almighty overwhelms a persons
heart and reaches the level of love (ishq), then the Sama is obligatory for that person. The Sama
of the Sufis fall into this category. They played a very vital role in increasing and enhancing a
persons relation with Allah, and Sufis often acquired the highest spirituality through the Sama. It
was the Sama that purified their hearts and freed them from evils, just as fire purifies silver. By
397Ibid., p.106, 108.
398Ibid., p. 104, 109.
399Abu Hamid Muhammad al-Ghazali, Kimiyya-i-Saadat, tr. Muhammad Said al-Rahman Alvi
106
itself, worship and meditation (riyazat) do not remove prejudice and evils from the human heart
and body as the Sama removed evils.400
In addition, the role of Sama as an important tool of the Chishti order was discussed in detail by
al-Ghazali. Of course, the Sama were best suited to those whose hearts is filled with the love of
Allah, and for a man who fell in love with a girl, the Sama were useless. Al-Ghazali made the
same case for the Sama as did the Chishti Sheikhs, but he also discussed things that would make
the Sama illegitimate. For example, women should not sing Sama, some musical instruments
must not to be used, [the duf or flute is allowed], and un-Islamic poetry (Kalam) is banned. All
this apart, in his works Al-Ghazali described in great detail the role of wisdom, (fahm), ecstasy
(wajd) and movement (harkat).401Hazrat Abdullah bin Abdullah (d.687), Hazrat Muwiayiah
(d.681) and many of other companions heard the Sama, as did Sarri Saqti (d.867), Dhal al Nun
Misri (d.861), Harith al Muhasibi (d.857), and Abne Askalani (d.1448).402
In al-Ghazalis view, anybody who denied the Sama of the Sufis, along with their ecstasy, did so
only due to their short sightedness. He said such a man lacked the ability to accept this belief
because his condition was like that of a eunuch, who is deprived of the sexual pleasure, or like
the blind man who cannot see the beauty of the greenery and the water. And of such people Allah
Almighty said: when they stray from the right path, then they said that this is the old lie.403
Moreover, al-Ghazali described the seven types of songs that were considered to be
lawful. Among the first are the songs of pilgrims; second and third belong to the songs of
warriors on the battlefield; fourth are the songs of lament, related to mourning over past sins and
bad deeds; fifth are the festival songs, like those for Eid, marriage, birthdays, and so on; sixth are
the songs of lovers, if they are songs which enhance ones relation with Allah, [although songs
400Ibid., p. 357.
401Ibid., pp. 359-64
403 Abu Hamid Muhammad Al-Ghazali, Kimiyya-i-Saadat, tr. Muhammad Said al- Rahman Alvi
107
that relate to women or sexual love are unlawful]: and seventh are songs which help one to know
Allah Almighty. The seventh type includes songs that we find only in Sama, and in such songs
(Sama) a mans spirituality is increased and he should be led to witness the secrets of Allah
Almighty. This is the goal and the final stage for a paramour or lover of God, and it is obtained
only through the Sama songs. 404
Al Qusheri and the Sama.
Many Sufis and scholars argued that listening poetry and songs should be lawful and not be seen
as a violation of the shariat. For them there is no conflict because poems were read before the
Holy Prophet [PBUH], who had listened to them and had made no objection to them. Since it is
permissible to praise Allah without a sweet voice, then it is also lawful to do so in the lovely
voice. Any Kalam which encouraged people to perform worship, that compelled them to avoid
sin and bad deeds, these Kalam too should be considered mustahib (the liked one) in Islamic
sharia.405
The Chishti preceptors did not allow the common people to participate in the Sama.
Imam Abu Ali Daqaq (d.1012) declared the Sama haram (illegitimate) for the common people,
but permissible for the ascetic; and favoured, (mustahib) for his disciples. Hazrat Dhul al
Noon Misri (d.861) thought that Sama roused feelings that revealed the Almighty Allah and
made the heart sad with the love of Allah, and that those who hear the Sama will achieve this
goal.406
As Hazrat Ahmad bin Abi Hawari (d.858) said, I explained to Hazrat Abu Suleiman
about Sama, and he told me that there are two Qawwals instead of one. When somebody asked
Hazrat Abu al Hassan Nuri (d.907) that who is a Sufi, he replied that those were Sufis whose
hear Sama and prefer the Sama. Hazrat Ruwaym spoke about the ecstasy in the Sama, and said
404 Abu Hamid Muhammad Al- Ghazali, Ihya llum-Id-Din (v.1), tr. Maulana Fazlul-ul-Karim (Lahore:
Sind Sagar Academy, 1981), pp. 208-10.
Hazarwi (Lahore: Muktaba Ala Hazrat, 2009), pp. 572-73.
406 Ibid., pp. 578-79.
108
that people who fell into ecstasy saw things which are hidden and unseen to others. In ecstasy
those people began weeping, crying, tearing their clothes, or dancing due to the divine feeling or
sensations which called on them to come here, come here. 407 It would be better, he maintained, if
a Sufi could control his body and mind during the Sama, but sometimes one became powerless to
stop these movements. In any case, prayer, fasting, and reciting the Holy Quran were all sources
for achieving the divine goal, but Sama was the best means for doing so. It was a fact that the
concentration, the solidarity of heart, achieved through meditation and through worship; but it
was obtained more in the Sama.408
Hazrat Ahmad bin Ali Karkhi spoke of a group of Sufis who gathered in the house of
Hazrat Hassan Qazaz, together with Qawwals who were performing the qawwali, at the very
moment the Chishti preceptor Mumshad Danuri (d.911) arrived there, the Qawwals fell silent,
and he asked them to carry on with their qawwali. Hazrat Khair al Nassaj (d.924) also said that
once Hazrat Musa (Moses) told of an incident among his people, when one among them started
crying. When Prophet Musa scolded the man for his tears, Allah Almighty revealed himself to
Musa with the words: These people are expressing their love for Allah and cry in my ecstasy
why do you rebuke my people?409
Sheikh Shahab ud din Umar Suhrwardi and Sama.
Hazrat Shahab ud din Umar Suhrwardi (d.1234) was the founder of Suhrwardiyya Sufi Order,
and the preceptor of Hazrat Baha ud din Zakriya (d.1262), Hazrat Jalal ud Tabrizi (d.1266), and
Hazrat Hameed ud din (d.1272). He also argued that the Sama was proper, and that there should
be no conflict among the Muslims as to their legitimacy. In his view there are two types of
407Abu al- Qasim Abdul Karim Hawazan Qusheri, Risalah al- Qusheria. Tr. Mufti Muhammad Sadiq
Hazarwi. (Lahore: Muktaba Ala Hazrat, 2009) p.580.
408 Sayid Muhammad Akbar Hussaini, Jawamal Kalm.Tr.cap.Wahid Bukhash Sial. (Lahore: Al- Faisal
Nasharan Mustaq Book Corner, 2010) p. 265.
409 Abu al- Qasim Abdul Karim Hawazan Qusheri, Risalah al- Qusheria. Tr. Mufti Muhammad Sadiq Hazarwi.
(Lahore: Muktaba Ala Hazrat, 2009), p. 590.
109
revelation during the Sama. The first is soft, and casts an influence on body, while the second
stimulates the mind and soul, causing a person to begin to cry and shed tears.410
In a dream, Hazrat Junaid of Baghdad asked the shatan (devil), how he overcame the
pious people. The devil replied that he did so with the Sama. When he shared this story, a Sheikh
replied to Hazrat Junaid that if he saw the devil in his dream, he would say to the fiend O
foolish one! Can you really think that you get some benefit from the haqiqi (real, authentic)
Sama and authentic sight. When Hazrat Junaid heard this, he too agree that the haqiqi Sama and
haqiqi sight was beyond the devils reach.411 As Sheikh Abu Ali Daqaq put it, to find Allah
Almighty, the Sama, when compared to all other paths, such as meditation, seclusion and
worship, is the path that is the most direct to Allah412
In Islamic theology, it makes no difference whether the Prophet Muhammad (PBUH) said
something in his life, or latter in a dream. According to Sheikh Shahab ud din Suhrwardi,
therefore, in Jeddah a Sheikh once saw some people who were reading and listening in the
mosque. This angered him, since he thought that these were very evil people who recited poetry,
even in the house of Allah Almighty. On that same night, he later recalled, the Holy Prophet
(PBUH) showed him that same mosque in his dream, and in it Hazrat Abu Bakr was reading
poetry before the Holy Prophet (PBUH), who listened to it with concentration. Indeed, the Holy
Prophet (PBUH) placed his right hand on his chest like somebody is in the ecstasy.413
Although ecstasy was a common event in the Sama, it only occurred when the Sama were
heard by a group of Sufis. If ordinary people listened to the Sama, this state would not be
achieved by anyone. The beauty of Allah Almighty was an eternal that he showed only to the
410Shahab ud Din Suhrwardi, Awarif ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore: Shabbir
Brothers, 2011), pp. 248-49.
411 Ibid., pp. 253-54.
412 Sayid Muhammad Akbar Hussaini, Jawamal Kalm, tr. Capt. Wahid Bukhash Sial (Lahore: Al-Faisal
Nasharan Mustaq Book Corner, 2010), p. 265.
413 Shahab Ud Din Suhrwardi, Awarif Ul Maruf, tr. Sufi Muhammad Abdul SattarTahir (Lahore:
110
pious and virtuous souls. A Sheikh recalled that in the Sama, one of his friends lay down on the
surface of the sea, while another Sufi lay down on fire, and still another Sufi levitated above
ground, then flew in the air and walked in the atmosphere.414
Sheikh Shahab ud din argued that Sama was not a bidat (a new thing in religion) as
many people claimed. For example, among the Arabs it was not a tradition to stand up when
greeting someone, as it was in some other countries, but it had become a tradition so that it
would be painful for the people to give up the practice. Such a practice was a bidat because it
was not existed in the period of the Holy Prophet (PBUH), but it was now permissible since it
did not violate the sharia. The same case with the Sama, it did not violate either the tradition of
the Holy Prophet (PBUH) or the jurisdiction of Islam.415
Ali bin Usman al Jullabi al Hujwiri and the Sama.

Ali bin Usman preferred hearing the Sama over the vision. The sharia and the Prophets had been
based on hearing. Anybody who disapproved of the Sama thus was denying the entirety of
Islamic law as well.416 Like al-Ghazali (d.1111), Hazrat Ali bin Usman (d.1076) also cited the
Quran as being the best Sama. There are many marvelous qualities of the Holy Quran, one of
which is that a man does not tire of hearing it. The infidel Quresh heard and listened secretly to
the Holy Quran when the Holy Prophet (PBUH) recited it, because of its beauty. Among them,
Nadhar bin Harith, Utba bin Rabia, Amar bin Hashm (Abu Jahl) were the chief infidels,
eloquent and sophisticated orators of the Quresh, 417but they admitted that it was not a Kalam that
created by a man. Ali bin Usman (d.1076) pointed out that if anyone argued that he had not
414Ibid., pp. 265-66.
415 Ibid., p. 265.
Book Foundation, 1976), pp. 392-93.
417ibid., p. 394.
111
found any delight or enjoyment from sweet sounds and music, and that he considered it to be an
ineffectual and useless practice, such a man was either a liar or a hypocrite. He was not only cast
out of the Sufis but from humanity as well.418
Ecstasy and dance is common in the Sama. A derwaishe said that once when he was walking
along with Hazrat Ibrahim al Khawwas (d. 905), he recited this verse
All men are sure that I am in love
But they know not whom I love
There is in man no beauty
That is not surpassed
In beauty by a beautiful voice
Hazrat Ibrahim al Khawwas asked him to repeat it and he did. He saw that the Sheikh started
dancing and in his ecstasy his foot sank into the rock as if the rock was wax. Then he became
unconscious, but when he recovered, he told him that he was in the paradise, but that he was not
to be seen.419
Every group of Sufis had their own particular approach toward the Sama. Hazrat Ali bin Usman
(d.1076) compared them with the sun that shines its light on everything. Everything uses or gets
benefit from the sun in accord with its ability and merit. 420 He said the case is same with Sama:
that if one seeks to approach the divine power through Sama, then he must listen to it and, if
materialistic and bad passions overcome his consciousness, he will give it up. Hazrat Ali bin
Usman mentioned some rules of the Sama as outlined by al-Ghazali. They agreed that it is
419 Ali bin Usman al-Jullabi al-Hujwiri, Kashf al- Mahjub, tr. Ghulam Muin Ud din Naeemi Ashrafi
420 Ibid., p. 625.
112
necessary that a preceptor be present in the Sama, and that the place of Sama must be barred
from the common people, although the Qawwals still should be pious and moral persons.421
Sheikh Abdul Qadir Jillani and the Sama.
Sheikh Abdul Qadir Jillani (d.1166) was founder of Qadri Order and one of the most popular
Sufi in the history of Islamic mysticism. He is popularly known as Hazrat Ghous al Azam.
Although the Qadri Sufis did not like the Sama, Hazrat Ghous al Azam did not reject it. He said
that it was proper either to deliberately or unintentionally ignore a song, but if someone heard the
Sama, then he should sit down to listen with respect and devotion. When he heard the Kalam of
Sama, he imagined that it was the voice that recited the Holy Quran and in his mind made it an
address to the Allah Almighty.422Indeed, Hazrat shah Abu al Mali Qadri, a leading Qadri Sheikh
in the Subcontinent, mentioned an occasion when Sheikh Umar Bazar, Sheikh Ali, Sheikh Baqa,
and Sheikh Abu Said Fatawi went to see their own Sheikh, so Hazrat Ghous al Azam called the
qawwals and asked them to perform the Sama.423
Chishti Sheikhs and the Sama

Hazrat Hassan al Basri (d.728/110), who was not only a preceptor of Chishti Sheikhs, but also
the Sheikh of the Qadri, and the Suhrwardis. He often said that ecstasy was a secret of the heart
while Sama was a zakr (mentioning) of Allah Almighty, and that anybody who heard it with the
true faith would achieve his goal.424The Chishti School introduced the music of Sama into India,
422 Sheikh Abdul Qadir Jillani, Ghanyatul Talebeen, tr. Maulana Ahmad Mudrasi (Lahore: Muktaba
Rehmaniyya, 1394 A.H), p. 658.
423 Wahid Bukhash Sial, Maqam-i-Gunj Shakar (Lahore: al Faisal Nasharan, 2010) , p. 387.
113
and almost all the Chishti Sheikhs were very fond of it. Hazrat Mumshad (d.911/299) recounted
that he once asked the Holy Prophet (PBUH) in his dream: O Messenger of Allah Almighty, do
you dislike anything about the Sama? And the Holy Prophet (PBUH) replied: I do not dislike
it, but tell them that they should begin with verses from the Quran, and finish with its
recitation.425
Hazrat Abu Ishaq Shami (d.937/325) was also very fond of Sama. It was said that if
anyone with a disease participated in his Sama he would be cured. Common or worldly people
were not allowed to attend his Sama, but if any of them gained entry, he would become a Sufi as
well. Furthermore, Abu Ishaq kept the Tayy in Sama, and qawwals had to make repentance
(tuba).426 Hazrat Abu Ahmad (d.966/355), the chief khalifa of Hazrat Abu Ishaq Shami (d.937),
was very fond of Sama as well. When Fazl, the prime minister of Haroon al Rashid (r. 786-809),
objected to Abu Ahmads Sama, he fell ill and doctors declared him incurable. He then involved
himself in deep meditation in which he finally saw the Holy Prophet (PBUH), who ordered him
to attend the Sama of Hazrat Abu Ahmad and explained that his disease was due to his objection
to that Sama. Fazl obeyed, went to the Sheikh and apologized to him. The Sheikh then forgave
him, and he recovered.427 Another occasion, the ulema complained to sultan Nassir that the Sama
was un-Islamic and demanded he give orders for its prohibition. The sultan, who was also a
maternal uncle of Abu Ahmad Chishti, ordered him to discuss and justify the Sama with the
ulema. When Abu Ahmad came to the palace, he won over all the ulema by his solidly Islamic
arguments and proofs, and all the ulema subsequently became his disciples. As result, Hazrat Sari
Saqti (d.867) often participated in his Sama.428
427 Sheikh Muhammad Akram, Iqtibas al-Anwar, tr. Capt. Wahid Bukhash Sial (Lahore: Al Faisal
Nasharan, 2004), p. 283.
428Allah Diyya bin Sheikh Abdul Rahim, Siar ul Aqtab, tr. Prof. Muhammad Muin ud Din Dardai
(Karachi: Nafees Academy, 1979), pp. 90-91
114
Hazrat Abu Muhammad (d.1020/411) once said that a person could spend a hundred
years in deep meditation but still would not get as much divine power or authority as he received
in one moment devoted to Sama.429 In a similar manner, Hazrat Abu Yousaf (d.1067/459) also
defended the Chishti tradition of Sama. Someone once asked the Sheikh, why if Sama was a
proper practice according to Islam, Junaid of Baghdad had given it up? The Sheikh replied that
his khalifa Sheikh Abu Bakr Shebli ((861-946)) had participated in his Sama, and added By God,
if Junaid came to my Sama, he did not do his tuba (repentance). He went on to say that from
Sama, one received revelation that one could not get in a hundred years of worship.430
Another Chishti Sheikh who delighted in the Sama was Hazrat khawaja Qutb ud din Moodud
(d.1132/527). He told to his disciples that if he had celebrated the blessing of Sama, the people
would have hanged him.431Hazrat Khawaja Sharif Zandni (d.1215/612) also held Sama regularly.
Khawaja Usman Harooni (d.1220/617), the chief khalifa of khawaja Sharif and the preceptor of
Hazrat Muin-ud-Din Chishti (d.1236/634), was very fond of Sama as well. But the reigning king
belonged to the Suhrwardi silsilla, and he ordered Sheikh Usman to give up listening to the
Sama. When he held a debate in his palace, however, all of kings ulemas minds went blank and
they even forgot the alphabet. At last the ulema and the king fell down before Sheikh Usman
and, after he prayed for them, Allah returned their knowledge to them.432
Many famous Sufis participated in the Sama of Hazrat khawaja Muin-ud-Din Chishti
Ajmeri (d.1235). Their number included Hazrat Shahab ud din Suhrwardi, Sheikh Muhammad
Kirmani, Sheikh Muhammad Safa Hani, Sheikh Burhan ud din Chishti, Baha ud din Bukhari,
Muhammad Baghdadi, Sheikh Ajal Sanjari, Sheikh Ahmad bin Muhammad Isfahani and Sheikh
429 Ibid. 99.
430 Sheikh Muhammad Akram, Iqtibas al-Anwar, tr. Capt. Wahid Bukhash Sial (Lahore: Al Faisal
Nasharan, 2004), pp. 301-02.
431 Allah Diyya bin Sheikh Abdul Rahim, Siar ul Aqtab, tr. Prof Muhammad Muin ud Din Dardai
(Karachi: Nafees Academy, 1979). p. 115.
432 Sheikh Muhammad Akram, Iqtibas al-Anwar, pp. 334-35; Allah Diyya bin Sheikh Abdul Rahim,
Siar ul Aqtab, pp. 132-33.
115
Jalal-ud-Din Tabrizi. All were great Sufis, although of different school of thought. 433 Hazrat
Qutb-ud-Din Bakhtiar Kaki was so fascinated by the Sama that he died in ecstasy while listening
to them.434
Expansion and Domination of Chishti Sufi order under Hazrat Baba Farid.
As a leading Sufi, poet, intellectual and humanist, Hazrat Baba Farid expanded the Chishti Sufi
Order throughout the Subcontinent. He did this by means of his able disciples and khulafa as
well. In the Chishti Sufi Order, a preceptor often nominated a couple of khulafa. 435 Hazrat Baba
Farid appointed and nominated more khulafa than did any of his predecessors. 436 The Jamaat
Khana of Sheikh Farid produced a large number of scholars who then also helped to spread the
Chishti School from the one corner of the Indian Subcontinent to the other. Among the most
important khulafa and disciples are the following.
Hazrat Jamal ud din Hanswi was discussed in detail in chapter two above. He was the chief and
beloved khalifa of Hazrat Baba Farid, but he had no offspring or successors to start his branch
433 Allah Diyya bin Sheikh Abdul Rahim, Siar ul Aqtab, tr. Prof Muhammad Muin ud Din Dardai
(Karachi: Nafees Academy, 1979). p. 138.
434 Siar ul Aulia, Saiyid Muhammad bin Mubarak Kirmani, tr.Ghulam Ahmad Biryan (Lahore: Mustaq
435 Hazrat Ibrahim bin Adham had two khulafa named Hazrat Huzefah Murshehi and Hazrat khawaja
Shafiq Balkhi. (Siar ul Aqtab. P.69. also see Iqtibas al- Anwar. 252) Hazrat Abu Muhammad had three
khulafa, Hazrat khawaja Abu Yousaf, Muhammad Kako, and ustad Mardan (Iqtibas al- Anwar. P.296).
Siar ul Aqtab. Iqtibas al- Anwar. P.343.Hazrat Usman Harooni had four khalifa (Hazrat Muin ud din
Chishti Ajmeri, Hazrat Najm ud din Sughra, Sheikh Sadi, and Sheikh Muhammad Turk Narnooli. (Siar
ul Aqtab.135. Iqtibas al- Anwar. P.343). Hazrat khawaja Gharib Nawaz had two main khalifa named
Hazrat Qutb ud din Bakhtiar kaki, and Hazrat Hameed ud din Naguri. While Hazrat Qutb ud Bakhtiar had
also two khulafa, Hazrat Baba Farid din Musood and khawaja Badr ud din Ghaznavi.
436 Different writers mentioned different numbers like in khazinatul Asfia it is thirty three. (Maqam-iGgunj Shakar p.224) there are a large number of khulafa of Hazrat Baba Farid but in the Mulfoozat
mentioned twenty. see Siar ul Aqtab, 198) Hazrat Baba Farid had more them fifty thousand khulafa see
Jawaar-i-Faridi, p. 343 while Muslim Nizami quoted eighty thousand nine hundred and forty two with
the reference of Jawaar-i-Faridi see also Anwaar ul Farid, p. 157.
116
because he died during the lifetime of his preceptor. Despite this, a large number of people
received spiritual benefit from him while he lived at Hansi.
Hazrat Nizam ud din Aulia (d.1325) was another favourite khalifa of Hazrat Baba Farid.
He had come to Hazrat Baba Farid in 1257 A.D at Ajodhan; 437 and later was sent to Delhi, which
was then capital of Delhi sultanate. He settled in a village named Ghyias Pur, a suburb of that
city.
Hazrat Badr ud din Ishaq (d.1291) compiled the Asrar ul Aulia, the very famous book of
the teachings of Hazrat Baba Farid. He was the latters son-in-law and a very beloved khalifa.
Living in a Delhi, he become very renowned as theologian and had travelled as for as Bukhara in
search of answers to a questions of sharia. In Ajodhan he met with Hazrat Baba Farid, who
elaborated on the issue in great detail, even though it had not been raised with him earlier by the
Sheikh. Impressed, Hazrat Badr ud din abandoned his family; to spend the rest of his life with his
Sheikh.438 He is the only khalifa of Hazrat Baba Farid who is buried in Ajodhan, very near to the
grave of his Sheikh. While Hazrat Badr ud din Suleiman and Hazrat Shahab ud din Gunj-e- Alm
followed their fathers advice and did their bayt on the hand of Sheikh Ali,439 Hazrat Baba Farid
allowed Hazrat Badr ud din Ishaq to take oath of allegiance (bayt) in his presence, and Hazrat
Nizam ud Aulia did not take the bayt of any other person as long as Hazrat Badr din Ishaq lived.
440
Both Hazrat Nizam ud din Aulia (d.1325) and Hazrat Ali Ahmad Sabir (d.1291) played
very vital roles in establishing the domination of Chishti Sufi Order. Saberiyya, clan of Chishti
Order, which belongs to Hazrat Ali Ahmad Sabir, become a very famous and dominate clan of
437 N.Nath & FaiyazGwaliari, India as Seen by Amir Khusraus (in 1318 A.D.),
(Jaipur: Historical Research Documentation Programme, 1981), p.112.
438 Sheikh Abdul Haq Muhadith Delhvi, Akhbar ul Akhyar, P. 183;see also Siar ul Aulia, pp. 263-64;
Sheikh Abdul Rahman Chishti, Mirat ul Asrar, p. 800.
440 Ibid., p. 266.
117
the Chishti order that was founded by Hazrat Ali Ahmad Sabir. In addition, he was the maternal
nephew of Hazrat Baba Farid,441 while the paternal side his lineage was said to reach back to the
Prophet Moses, and he was the beloved khalifa, as well as son-in-law, of his preceptor.442
Although Hazrat Baba Farid advised all of his disciples after they had left him, but did
not give any advice to Sheikh Sabir. Rather, he told him that he might live his life with great
happiness and in luxury.443 Nonetheless, Sheikh Ali Ahmad Sabir carried on his preceptors
practice in Kalyar (in Uttar Pradesh, India). Hazrat Baba Farid said that his knowledge of the
heart was attained by Ali Ahmad Sabir,444 and he spent all of his life in very deep meditation.
Indeed, in the whole of the Chishti order there was not any Sufi who exhibited greater asceticism
and somberness (Jalal, tasarafaaat) than that shown by Hazrat Ali Ahmad Sabir, and he became
so popular among the people that his daily visitors outnumbered the total population of the
Kalyar.445
Hazrat Najib-ud-Din Mutawakkil (d.1261) was the younger brother and khalifa of Hazrat
Baba Farid. He lived for seventy years in Delhi and never accepted a gift. Because he loved his
elder brother, who was also his preceptor, he visited Ajodhan nineteen times. In response to his
request, the Sheikh prayed on nineteen occasions to see him, but thereafter the Sheikh ceased
these prayer and Hazrat Najib ud din Mutawakkil died in Delhi.446
445Sheikh Abdul Rahman Chishti, Mirat ul Asrar, tr. Capt. Wahid Bukhash Sial (Lahore: Al Faisal
Nasharan, 2010), p. 852,855.
118
Sheikh Arif hailed from Multan but, after getting his khalafat, Hazrat Baba Farid sent him
to Siwistan. He was allowed to take the bayt on the behalf of his preceptor.447 In this way the
Chishti order evolved in Sindh.
Hameed was an official who, after visited Ajodhan and saw Hazrat Baba Farid, gave up
his post as a darugha. Hazrat Baba Farid then appointed him his khalifa and told him that now he
was a star, and since the star has not any light before the sun, ordered him to go to Anderput
(near Delhi), and improve the lives of the people.448 Again, when another Sufi once came from
Palestine, he was so impressed with the spiritual power of Hazrat Baba Farid that he placed his
head on the latters foot and became his disciple. After some time Hazrat Baba Farid gave him
his khalafat Namah and sent him to Siwistan.449
The Jamaat Khana of Hazrat Baba Farid played very important role in producing Sufis,
saints and scholars. It strengthened the Chishti School in the Subcontinent. We can compare the
Jamaat Khana with todays universities. All types of knowledge were discussed, including the
Quran, Hadith, Fiqh, Sharia, Poetry and Medicine. Even Hindus scholars and yogis came to
Hazrat Baba Farid to discuss and exchange of their thoughts and ideas.
Hazrat Baba Farid was the first Punjabi and Sufi poet in Indo-Pakistan Subcontinent. He
used the local language to spread his message of the love of God, harmony and peace among the
natives as well. The Sama was a controversial figure in Islam. Indeed, it is halal and a best way
of seeking the love and blessing of Allah Almighty as well. Anyone who does not feel any
446Sheikh Abdul Haq Muhadith Delhvi, Akhbar ul Akhyar, P. 166; also see Siar ul Aulia. P. 259,262;
also see Sheikh Abdul Rahman Chishti, Mirat ul Asrar, p. 798.
Board, 1976), p. 73.
449Allah Diyya bin Sheikh Abdul Rahim, Siar ul Aqtab, tr. Prof. Muhammad Muin ud Din Dardai
119
influence from the Sama should not participate in it. But, the Chishti sheikhs and their disciples
listened the Sama as their spiritual diet. For them it is more important than meditation or any
other type of worship.
120
Conclusion
The phenomenon of Sufism in Islam started after the demise of the last pious caliph Hazrat Ali
(d.661). In fact, the Umayyad rulers (r.661-750) and the early Abbasids (r.750-1258) focused on
the preservation of the tradition of the Holy Prophet (PBUH) and arranged the jurisprudence of
Islamic law (fiqh). Both these centuries saw the gradual evolvement of Islamic Sufism. All the
twelve Sufi orders (among them two were considered false) came into being during that period.
The third century of the Hijra saw the decline of the Abbasid rule, especially in the centre, and
the apogee of the Islamic Sufism. The Sufis dislike being involved in politics for their sole
purpose was to please their Allah Almighty. For that purpose, they kept themselves busy in
meditation.
Indeed, the twelfth and the thirteen centuries A.D. produced numerous erudite and
popular Sufis and intellectuals. In this regard, these Sufi orders still exist, especially in India and
Pakistan. These Sufi-orders like the Qadriyya, the Chishtiyya, the Suhrwardiyya, the
Naqshbandiyya, the Kubraviyya and many others have a different approach toward the state and
toward the Sama.
Hazrat Ali bin Usman Hujwiri (d.1076) was a first popular Sufi in India. He came from
Afghanistan and settled in Lahore. But credit for the spread of Islam in the Indo-Pak
Subcontinent must go to the Chishti sheikhs as well. Hazrat Muin-ud-Din Chishti Ajmeri
(d.1236), founder of the Chishtiyya Order in India, was the first most important and popular Sufi
in India. He and his khulafa became much more popular among the Indian ruling elite and
masses in both Hindus and Muslims communities as well.
The forefathers of Hazrat Baba Farid (b.1175-d.1265) came to the Subcontinent in the
middle of the twelfth centuries. Thanks to the mother of Hazrat Farid, who was herself a Rabia
in her time, and who gave her full concentration to her child Farid to become a true saint. That
was why he became popular as a mystic as a teenager. Hazrat Baba Farid then visited a large
number of other Sufis to achieve his spiritual goal.
Hazrat Baba Farid adopted an all-embracing policy toward all the human beings. He had
shown equal response toward Muslim and non-Muslim. The Sheikh did not preach Islam before
the Hindus and the non-Muslims, but accepted them as his disciples without converting. Indeed,
121
his non-Muslim disciples were so impressed by his teachings, as well as his deeds, that after
some time they themselves converted to Islam. Whether the sheikh lived in Abad or in the jungle,
he maintained his policy of love and harmony among all sects, creeds, castes, rich and poor. He
taught that through love, one can obtain the divine power.
The Chishti Order emerged as the dominant Sufi order in the Indian Subcontinent, and it
remained very popular until the eighteen and nineteen centuries, till Hazrat Noor Muhammad
Maharwi (d.1793) and Shah Suleiman Taunswi (d.1850). The prime reason of its domination was
Hazrat Baba Farid and his disciples. The role of the Jamaat Khana or school of Hazrat Baba
Farid was also very important in this regard. The other Sufi orders also existed in the same
period. For example Qadri had Bulleh Shah (d.1757) and the last one was Ahmad Raza Khan
(1921). The later finally founded a Sufi school that known as Barelvi school of thought and still
is in majority in Pakistan. The Naqshbandi of that time was Hazrat Shah Waliullah (1763), and
the Deoband movement was represented the Naqshbandi school and contemporary to the Barelvi
movement of the Imam Ahmad Raza Khan Barelvi. The Kubraviyya as a sub-branch of
Suhrwardis and the Suhrwardiyya order itself restricted mainly in Deccan and Kashmir in that
period of time as well.
The Sama was very charismatic and fascinating feature in the Chishti order. They have
remained very controversial in every period. Hazrat Baba Farid and his preceptors too faced
much castigation for listening to the Sama. Sama is permissible in Islam and one should seek the
divinity or spirituality through listening them. Therefore, it is better that this should be arranged
under the perfect preceptor and that the Qawwal should also be a virtuous one.
Hazrat Baba Farid appreciated both Abad and Jungle (wilderness) in his teachings throughout his
life. Almost all the prominent Sufis went to the Jungle for meditation. For seclusion and
meditation, the Jungle is the best place. In the Abad (a center of urban culture) both common and
influential people created problems for the Sufis. Hazrat Baba Farid was the eye-witness to all of
these problems, so he made up his mind to settle in the Jungle. Moreover, in his childhood he had
liked the jungle. During the life time of his own preceptor, Hazrat Baba Farid left Delhi the
capital of the Muslim empire and the dwelling place of his sheikh, and to go to Ajodhan, which
was a jungle. Hazrat Baba Farid had a desire to live a very simple and austere life; he condemned
122
those who wasted their time by building big palaces and large buildings. The sheikh also disliked
worldly people because they had forgotten their purpose in creation.
To stress the importance of the jungle and to depreciate the Abad, Hazrat Baba Farid told
different sheikhs stories in his books, and he used very beautiful similes in his poetry. In this
respect, the muddy pond, poisonous stalk, and the hidden fire are his best similes, among many
others.
It is not necessary that Allah Almighty blesses only those who live in the jungle or the
wilderness. Hazrat Baba Farid also appreciated those who live in the Abad but did not forget
their Allah Almighty. It did not matter whether it is an Abad or a jungle. Credibility comes from a
mans good and bad deeds, rather than the places in which he dwell. This was especially true of
Baba Farid himself, whose tolerance, humanity and wisdom remains a beacon for those valuing
such virtues in our own troubled work of sectarian and political conflict and hatred.
123
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Glossary
aaqabat
hereafter, the life after death
abadiat
submission, prayer, worship.
abad
civilized area or place
abid
worshipper.
afsoo
magic
ahle
those people who have
ahle-e-batin
people (Sufis, saints) who have esoteric knowledge
ahl as suffah
the people of the bench; the poor and needy amongst the noble Companions of the Beloved
Prophet Salla Allahu ta'ala alayhi wa Sallam, who lived on a verandah in a courtyard next to his
house in Madinah.
ahle-e-zahar
Those who have exoteric knowledge
akhirah [akhir, akhirat]
the 'hereafter,' Life after Death. one of the key fundamental beliefs of Islam.
alam
world
'alim (pl. ulema)
a learned man, of Islamic legal and religious studies, a faqih
133
Allah
the muslim term for God, the Almighty One, the Compassionate, the Merciful, the Source from which all
things seen and unseen emanate and return.
annhe
blind
ansari [pl. ansar]
anyone of the noble Companions of the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa
Sallam from the inhabitants of Madinah who embraced and supported Islam
arif
'one who knows' --- the knowledge of the self, the gnostic, the knower
asa
wooden staff
ashraf,ashraaf
the better one
Ashab
companion --the title given to the earliest converts of Islam.
Ayah
(arab. sign) - the smallest unit of the Qur'an. Ayat are joined together into suras of different size,
namely chapters.
Azan.(adhan)
the public call or prayer summons to prayer.
Baba
a religious wandering preacher; an elder-spiritual advisor.
baraka
holiness, goodness as spiritual power; spiritual power of the pir (Master). Blessing, God's grace.
bayt
134
oath of allegiance for initiation

bhaghshu
Buddhist mystic
Bidat
innovation
Chillah
the forty days fast and practice of retreat.
Esa
the Prophet Christ
Daff (duff)
Drum, flute
Dargah
a shrine of a preceptor or a religious figure.
Dervish
pers., darvish, arab.: fakir a pauper, a beggar
a member of the sufi community. There existed many groups of dervishes; all dervishes are devided into
wandering and living in shrines
Dinar
A gold coin, a currency
Dua
a request addressed to Allah, a prayer
duniya
world
eid
Muslim festival that celebrated two time in a year. First after the holy month of Ramadan, and second on
the 10th of the dhal hajja.
Fakir, plur. Fukara
135
poor (in the meaning of a needing the mercy of God); a synonim for 'dervish' and a common name for a
sufi; fakirat - women-dervishes.
Fana
lit., nonexistence, in sufism the concept of a mystic's dissolution in God.
Fana fi-sheikh
the first stage of Fana, dissolution or disappearance in the Master.
fariaz
obligations, duties,
fatwa
legal verdict given by a mufti or judge
ghaib
unknown, unable to see
ghina
music
Hadith
tradition about the words and deeds of Mohammad (PBUH).
halal
permissible, allowed.
haram
prohibited, impermissible
Haqiqa
means true, real existence (or complete attainment of truth). Having reached haqiqa, a wanderer attains
the true nature of existence, of God and his personal inclusiveness to it. This is why sufis often call
themselves 'ahl al-haqiqa' (people of real existence or people of truth).
hoors
beautiful women in the paradise
136
iftar
break the fast
Khezar
the God's legendary prophet, who appears before seekers and directs them to God. There is a belief that
khezar had drunk from the source of eternal youth and will live forever. His name, meaning 'green',
correlates with this proverb. The story of the meeting of the prophet Moses with khezar is told in the 18th
surah of the Qu'ran.
ibadat [ibadah]
worship
iblis
devil
Imam
lit., preceding. the mosque superior, a prayer leader, the head of the muslim religious community.
Ishaq
love, divine love.
Ishaq-e-haqiqi
true love with Allah or with preceptor
Jalal
dignity, greatness, glory the active principle of masculine energy in sufism. Refers to the right part of
the human body. The same as the principle of Yan in Taosism.
Jamal
beauty, grace the passive feminine principle in sufism, giving gentleness, flexibility, understanding.
jamaat khana
mudrassah, or educational centre of the Chishti sheikhs where both the guests and
the students studied and stayed
Jihad
an "effort", fighting for faith.
kalam
137
poetry,
Khalifa
a deputized sheikh of the sufi brotherhood.
Khalafat Namah
An approval letter of the preceptor for khalafat
Karamat
miracles of saints.
Khanqa
a house, a place of dervishes and sufis.
Khirqa
lit., sack-clothes -clothes of Sufis and dervishes
majzoob
one who is totally attracted/highly absorbed in God's contemplation
and who did not wear cloth, or who lost their senses in love of Allah
Malamati
lit., the blameworthy, the name for a mystic-ascetic movement.
Maqam-i-shoq
place of appreciation
Marifa
mystic intuitive knowledge; mystic gnosis; true knowledge of God.
Maulana - lit., our Master, an honourable title of outstanding sufi Teachers.
mashaykh
spiritual master
moulvis
ulema,
muazan
138
a man who call the people for prayer five time a day
Mubaya'ah
oath (of allegiance and obedience) at being initiated and clothed in the khirqa. Murid a sufi, a disciple
and niviciate of the Sufi Master. Murids, who lived under the guidance of the Sheikh in khanqa were
called usually 'fakir' (arab. a beggar) or 'darvish' (pers. a pauper).
Murshid (arab.) a spiritual (mystic) Master in Sufism.
mufti
theologian having the authority to issue verdict
mukroh
impermissible
Musa, Mosa
Prophet Moses
mustahib
the liked one
Nabi, plur. Anbiya
a prophet.
Naib
deputy head of the order, the head's representative in the region.
Nafs
inner self, ego; carnal soul, animal self; instinctive-animal soul
nafs-i-ammara - The inciting nafs
nafs-i-lawwama - The self-accusing nafs
nafs-i-mulhama - The inspired nafs
nafs-i-mutma'inna - The nafs at peace
Namaz (pers.) or 'salat' (arab.)
a Muslim canonic prayer, repeated five time a day. The prayer can be made in any place, but it must be
obligatory preceded by ritual washing.
Nur
139
light; the concept of divine light as of manifestation of God's truth.

Order
a sufi community. As a rule, orders are named after their founders.
pilu
a wild fruit
pir
a preceptor
Qalb
the heart; in Islamic theology - the place of faith and devotion, the organ helping to reach religious truths;
one of the key ideas of sufism. According to al-Ghazali, 'calb' joins divine and instinctive nature of the
human. Calb is the most important organ of true zikr, which lets God move our heart; calb is the only
entity in the world capable of receiveng God.
Qawwali
a form of devotional singing, which originates from mystic tradition of sufism, and dates back to the XIII
century, when the sufi order Chishti was established in India. The art of Qawwali appeared from the
fusion of Persian and Indian music, traditionally it is plated at the shrines of saints in India and Pakistan.
qawwals
singers of qawwali
Qazi
a Muslim judge
Quresh
respectable Arab tribe
Raja or mahraja
titles of Hindu rules or kings
Rakat, or Rakaah
140
a union of movement and word formula in ritual prayer (namaz).

Ramadan
the ninth month of the Islamic calendar, when Allah revealed to the mankind all the holy scriptures,
including the Quran. The month of fasting (Ramazan) for muslims.
Rasul Allah
the messenger of God, the prophet Muhammad.
riyazat
meditation
Salat
a daily obligatory muslim prayer.
salik
A salik is a person who enganged in Islamic spiritual path or sufism. The word derived from arabic
word suluk, which means to walk a (spiritual) path (to God). To become a salik, one must follow both the
outer path (exoterism, shariah) and the inner path (esoterism, haqiqa) of Islam virtuously. A salik is also
called murid when one becomes a disciple to one particular spiritual teacher (murshid) or a sufi master.
Samahana
a room where sama' is held.
Sama
(arab. hearing) devotional Sufi music, a Sufi concert
Shaitan
devil.
Sharia (shariat)
(liter. legislation) - the set of Islamic laws and rules based upon the Quran.
Sheikha
a woman-spiritual guide.
Sheikh
(Peer) a spiritual guide, the head of a sufi khanqa; the one, who is authorised to give initiations in the
order.
Silsillah
141
Spiritual transmission chain, which ascends to the prophet Muhammad. The line of Spiritual transmission
of power and teaching, or tariqa from the Master to his disciple.
Subhan'Allah
"Glorious is God (Allah)".
sufi
a follower of the mystical path,
Sultan
Muslim king or ruler
Sunnah
the samples of behaviour taught by the Prophet Muhammad.
Sura(h)
a division of the Quran. The Quran consists of 114 surahs of different size.
Suf
("wool") - a coarse wool coat, sack-cloth, a distinctive attribute of sufi clothes.
Sufism (Tasawwuf)
a sacred mystic teaching, the path to attainment the Truth. Its task is to rise a persn to a higher stage of
perfection. The true essence of this sacred teaching is revealed by the grace of Allah only to those, who
are seeking and making efforts to experience sufism from inside through the special spiritual practice.
Tabiin
The successors of the companions of the Prophet Muhammad (PBUH)
Taffakur
silent prayer.
Ta'ifa
a branch or a part of a sufi order.
Takva
142
fear of God, fear of Allah, aspiration for piety, attention regarding God.
Tariq i Tariqa
the path, the name for the sufi path; a mystic method, system or school of teaching.
Tariqa(t)
(from tariq - the path) - the path of spiritual self-perfection of a murid at presence of a true sufi Sheikh.
Tariqa(t) designates spiritual life of a wanderer on his way of knowing God, despite of the order or Sheikh
he/she is devoted to. Each wanderer having chosen the sufi method of knowing the Truth has his/her
personal, individual, unique only for him/her spiritual world. This is why Sheikhs-sufis used to say that
the number of ways to God is equal to the number of wanderers.
Tasawwuf
mysticism.
Tawwakul
complete trust in the will of Allah, reliance upon the will of Allah alone.
tayy
minimum three days fast that break with water
Toor
name of a mountain
tuba
repentance
ulema
theologian
Ummah
Followers, or the Muslim community
urs
annual festival at a Sufi shrine commemorating the death anniversary of a sufi
Auliya siguler wali
standing close to God, a friend of God, a saint.
Vird (Wird), plur. Avrad
143
a secret prayer of the order; a prayer in general; a canonic prayer of the order; mystic "path" the order is
committed to serving.
Wazifa (arab.)
daily service and worship; in sufism - the name of a special exercise (practice of concentration).
wizir. Prime minister
wudu
to wash your hand mouth and feet before the prayer
Zakat (arab. "purification")
the obligatory "purifying" offering, one of " the five pillars of Islam", presented in the Qur'an.
Zakr (Zikr) (arab. "remembrance")
the basic sufi mystic practice, contained in continuous repetition of certain prayers and names of God.
This is a moment of union of the inner God with the outer God.
Kinds of zakr:
There is an individual and a collective zakr. In different sufi tariqas zakrs may be recited aloud (zikr 'jali')
or silently (zakr 'khafi'). It is believed that jali zikr tradition dates back to Ali ibn Abu Talib, but khafi zikr
- back to Abu Bakhr as-Saddik. Preparation for a zikr: in the Mevlevi order - namaz before a collective
zikr is an obligatory duty.
Zuhd
"abstention", "repudiation", "ascetism".
144

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The Concept of Abad (Centre of Urban Muslim Culture) and

Jungle in the Life and Teachings of Hazrat Baba Farid:

Muhammad Tanveer Jamal

QUAID-I-AZAM UNIVERSITY ISLAMABAD,

Muhammad Tanveer Jamal

Dr. David Jones

Department: Taxila institute of Asian Civilization

Historical Back Ground: What is Sufism?

Chishti Order in India: The Historical Background of Hazrat

The Concept of Abad and Jungle in the Teachings of Hazrat

I am highly thankful to my parents, sisters, brothers, uncle and especially my late

Muhammad Tanveer Jamal

Key Research Questions and Objections

Historical Back Ground

Origin of the Word Sufi

The Second Generation of Sufis.

69Ibid., pp. 63-64.

His Short Stay at Delhi as an Eye witness to the Abads miseries

200 Siar ul Aulia, p. 124 ;Fawaid ul Fawad, pp. 360 -361.

211Gulzar-i-Abrar, p. 49; also see Akhbar ul Akhyar, pp. 146-47.

Critical Time for the Chishti Saints.

(d.1183),224 Ala-ud-Din (r.1296-1316), Jalal-Din-khalji (r.1290-96)225 and Ghiyas-ud-Din Tughlaq

235 The Holy Quran, Al Toba .112.

253Ibid., pp. 215-217.

Hazrat Baba Farid and Punjabi poetry:

The Sama under Hazrat Baba Farid.

The Sama in Islam: Validity and Legitimacy

368 The Holy Quran Al Luqman, 6.

Renowned Sufis: Scholars and the Sama.

Ali bin Usman al Jullabi al Hujwiri and the Sama.

Chishti Sheikhs and the Sama

Hashat Bahisht. Lahore: Shabbir Brothers, 2006.

Baigham, Mustafai. Tazkira Khasan-i-Khuda. Lahore: Al- Kitab, 1977.

Mirza, Shafqat Tanveer. Resistance Themes in Punjabi Literature. Lahore: Sang-e-Meel

oath of allegiance for initiation

light; the concept of divine light as of manifestation of God's truth.

a union of movement and word formula in ritual prayer (namaz).

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