Sikh Theology
SPNer
- Oct 31, 2024
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Taken from www.sikhiseeker.com, translated from the work of Bhai Kulbir Singh Ji (Gurmat Bibek)
Baba Farid Ji was a contemporary of Guru Nanak Sahib. Although he was originally a Muslim, through the company of Guru Sahib, he became a dedicated Gurmukh devotee of the Guru’s house, which is why his hymns are included in the Guru Granth Sahib Ji.
These days, many people say that Baba Farid Ji was a Muslim and that he lived 250-300 years before Guru Nanak Sahib. Although this view appeals to those who advocate secularism and so-called unity, it does not hold up to the test of Gurmat principles or historical evidence. Baba Farid Ji was truly a disciple of Guru Sahib, and not a Hindu or a Muslim.
Key points to consider:
He had four marriages, with his first wife being Ghiasuddin Balban, the daughter of the Sultan of Delhi. His second wife was named Sharada, who was possibly from a Hindu family. His third wife was named Shakar, and his fourth wife was the widow of his spiritual teacher, Khwaja Bakhtiyar Kaki. He married this widow at the request of his Murshid, Khwaja Bakhtiyar, and followed his teacher’s wishes by marrying her. Thus, she became his fourth wife. Even while practicing mysticism, Baba Farid Masood paid full attention to his household life, resulting in 17 children from his four wives—eight sons and nine daughters.
His lineage is traced back to the royal family of Kabul, and his grandmother was the sister of Mahmud of Ghazni. His father had moved from the Ghazni region to settle in Multan, Punjab. Thus, Baba Farid was a Punjabi of the first generation.
When he was young, he took Khwaja Bakhtiyar Kaki of the Chishti Sufi lineage as his spiritual teacher and undertook rigorous ascetic practices, which made him a renowned and remarkable figure. He was known for his sweet speech but was a strict adherent of Islamic law. Through his efforts, thousands of Hindus converted to Islam. Although Masood Ji was very active in his preaching, he did not produce any written works.
In the book Khairul Majalis (ਖੈਰੁਲ ਮਜਲਿਸ), written by Farid Ji’s lineage between 1354-1355, which has been translated into English by Dr. Khaleek Ahmad and published in Punjabi by Punjabi University, it is specifically stated that Farid Ji did not produce any written works, meaning ‘he did not compose any hymns.’ The book mentions that about Farid Ji’s disciple Nizamuddin, it is written: ‘My Sheikh, Hazrat Nizamuddin, used to say that we did not compose any book because Islamic scholars Hazrat Fariduddin, Hazrat Sheikh Maulana Qutbuddin, and other Chishti Khwajas included in our lineage did not produce any writings.
The author of this book goes on to write that he asked Hazrat Nizamuddin, a disciple of Baba Farid, ‘Have you written any book?’ In response, Hazrat Nizamuddin, the disciple of Baba Farid, said, ‘Sheikh Khwaja Nizamuddin Auliya stated that this is incorrect; I have not written any book. Our predecessors also did not compose any book.’
(From the book Khairul Majalis (ਖੈਰੁਲ ਮਜਲਿਸ) – Pages 27-28) This book, Khairul Majalis, which has been published in Punjabi under the title ‘Sreshth Goshtan,’ was written around the time of 1354-1355, more than a hundred years before the advent of Guru Nanak Sahib. The author, Maulana Hamid Shair Kalandari, was a great devotee of Baba Farid, and these accounts were written based on oral stories he heard from Baba Farid’s close disciple, Nizamuddin. Therefore, these accounts are highly authentic and there is no room for doubt. This evidence clearly establishes that the first Baba Farid did not compose any hymns or write any books.”
This line undoubtedly belongs to Sheikh Farid Sani:
ਸੇਖ ਹੈਯਾਤੀ ਜਗਿ ਨ ਕੋਈ ਥਿਰੁ ਰਹਿਆ ॥
O Shaykh, no one’s life is permanent in this world.
ਜਿਸੁ ਆਸਣਿ ਹਮ ਬੈਠੇ ਕੇਤੇ ਬੈਸਿ ਗਇਆ ॥੫॥
That seat, upon which we now sit – many others sat on it and have since departed. ||5||
– Bhagat Farid: Guru Granth Sahib- Ang 488
This linguistic evidence further supports the historical understanding of the timeline and origin of the compositions attributed to Baba Farid in the Guru Granth Sahib.
They declare Bhagat Kabir as the founder of Nirgun devotion and Baba Farid Ji as the father of the Punjabi language. They deliberately seek to shift the credit for Nirgun devotion and the prominence of Punjabi as a language from Guru Nanak Dev Ji to others. They do not hold Guru Nanak Dev Ji in high regard.
Our ignorant parchariks blindly believe these writers’ false claims without thinking critically and begin spreading incorrect parchar. They do not consider that by doing so, they are diminishing the great stature of Guru Nanak Sahib.
Compare today’s Punjabi with any Punjabi literature from 300 years ago and observe the differences in language. Similarly, if you compare today’s Punjabi with that of 100 years ago, you’ll notice significant changes. Many old words have fallen out of use, some words have changed forms, and new words have entered the language.
Similarly, there is a 300-year difference between the time of the first Farid Ji and Guru Nanak Sahib. Any language expert would easily conclude that the language used in Baba Farid’s writings is from the time of Guru Nanak Sahib.
Upon hearing this, Baba Farid Ji, in a state of agitation, humbly pleaded, “Please give me your word.” Guru Sahib, being the abode of compassion, responded with great assurance, saying, “Go, it is granted.” Hearing this, Baba Farid Ji became calm and blissful. The divine joy that filled his heart at that moment, when Guru Sahib gave the assurance “Go, it is granted,” is something only Baba Ji could fully understand. We can only imagine a small fraction of the immense happiness Baba Ji must have felt when Guru Sahib promised that his devotion and recitation of the Divine Name would be fulfilled by the grace of God.
The essence of this entire narrative is that Baba Farid Ji, whose hymns are recorded in Guru Granth Sahib, was actually Sheikh Brahm, who was a contemporary of Guru Sahib and became his disciple after meeting him. The first Baba Farid, whose name was Masood, did not compose any hymns.
To say that a person can attain the highest mysteries of the Gurmat without meeting a perfect Guru is contrary to the principles of the Gurmat. In our history, the great poet Santokh Singh Ji records in his work Sri Guru Nanak Prakash about Baba Farid Ji becoming a disciple in this way:
ਭਯੋ ਮੁਰੀਦ ਸ਼ੇਖ ਤਬ ਗੁਰ ਕੋ। ਬੰਦੇ ਚਰਨ ਪ੍ਰੇਮ ਕਰ ਉਰ ਕੋ।
ਕਿਤਕ ਦਿਵਸ ਤਿਨ ਰਾਖਯੋ ਡੇਰਾ। ਨਿਤਪ੍ਰਤਿ ਕਰਿ ਹੀ ਭਾਉ ਘਨੇਰਾ।
Regarding this, Guru Sahib’s command is clear that:
ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਆ ॥
ਸਤਿਗੁਰ ਵਿਚਿ ਆਪੁ ਰਖਿਓਨੁ ਕਰਿ ਪਰਗਟੁ ਆਖਿ ਸੁਣਾਇਆ ॥
– Guru Granth Sahib: Ang 466
This means, that without the Satguru, no one can attain Waheguru. We should remain steadfast in the understanding that all Bhagats whose bani is in Guru Granth Sahib, attained the supreme state of liberation through Guru Sahib. We must understand this truth and be devoted to our Guru Sahib.
Baba Farid Ji was a contemporary of Guru Nanak Sahib. Although he was originally a Muslim, through the company of Guru Sahib, he became a dedicated Gurmukh devotee of the Guru’s house, which is why his hymns are included in the Guru Granth Sahib Ji.
These days, many people say that Baba Farid Ji was a Muslim and that he lived 250-300 years before Guru Nanak Sahib. Although this view appeals to those who advocate secularism and so-called unity, it does not hold up to the test of Gurmat principles or historical evidence. Baba Farid Ji was truly a disciple of Guru Sahib, and not a Hindu or a Muslim.
Clarifying the Historical Connection Between Baba Farid Ji and Guru Nanak Sahib Ji
It is surprising that our ancient Sikh history clearly mentions two meetings between Baba Farid Ji and Guru Nanak Sahib Ji, but it is hard to understand why today’s preachers and scholars are popularizing the false notion that Baba Farid Ji, whose hymns are included in the Guru Granth Sahib, lived in the 12th century. The Janamsakhis clearly state that when Guru Sahib returned to his homeland after his first Udasi, he met Farid Sani.Key points to consider:
- The Janamsakhis explicitly state that when Guru Nanak Sahib Ji returned to his homeland after his first Udasi, he met Farid Sani.
- Farid Sani is referred to as Sheikh Brahm in Sikh history, which is a shortened form of Sheikh Ibrahim.
- Farid Sani was the 12th successor to the seat of the first Farid, whose actual name was Masood.
- The term ‘Farid’ was a title, not an actual name:
- The first Farid’s name was Masood.
- The Farid who was a contemporary of Guru Nanak Sahib Ji, and whose hymns are included in the Guru Granth Sahib, was named Sheikh Ibrahim.
Overview of the First Farid (Masood): Understanding Why His Writings Are Not in the Guru Granth Sahib Ji
The first Farid Ji, who never used the title ‘Farid’ throughout his life but was known by the name Masood, was born in the 12th century to father Sheikh Jalaluddin Usman and mother Mariya Zamani. He was associated with the Chishti Sufis, from which he received the title ‘Farid.’ However, he continued to be known as Masood throughout his life and never used the title ‘Farid.’He had four marriages, with his first wife being Ghiasuddin Balban, the daughter of the Sultan of Delhi. His second wife was named Sharada, who was possibly from a Hindu family. His third wife was named Shakar, and his fourth wife was the widow of his spiritual teacher, Khwaja Bakhtiyar Kaki. He married this widow at the request of his Murshid, Khwaja Bakhtiyar, and followed his teacher’s wishes by marrying her. Thus, she became his fourth wife. Even while practicing mysticism, Baba Farid Masood paid full attention to his household life, resulting in 17 children from his four wives—eight sons and nine daughters.
His lineage is traced back to the royal family of Kabul, and his grandmother was the sister of Mahmud of Ghazni. His father had moved from the Ghazni region to settle in Multan, Punjab. Thus, Baba Farid was a Punjabi of the first generation.
When he was young, he took Khwaja Bakhtiyar Kaki of the Chishti Sufi lineage as his spiritual teacher and undertook rigorous ascetic practices, which made him a renowned and remarkable figure. He was known for his sweet speech but was a strict adherent of Islamic law. Through his efforts, thousands of Hindus converted to Islam. Although Masood Ji was very active in his preaching, he did not produce any written works.
The First Baba Farid: Successors’ Testimonies on His Literary Works
His successors write and state that he did not create any compositions. He did not compose anything in Punjabi because, as a first-generation Punjabi, he was not very skilled in the Punjabi language, as Persian was the language spoken in his household.In the book Khairul Majalis (ਖੈਰੁਲ ਮਜਲਿਸ), written by Farid Ji’s lineage between 1354-1355, which has been translated into English by Dr. Khaleek Ahmad and published in Punjabi by Punjabi University, it is specifically stated that Farid Ji did not produce any written works, meaning ‘he did not compose any hymns.’ The book mentions that about Farid Ji’s disciple Nizamuddin, it is written: ‘My Sheikh, Hazrat Nizamuddin, used to say that we did not compose any book because Islamic scholars Hazrat Fariduddin, Hazrat Sheikh Maulana Qutbuddin, and other Chishti Khwajas included in our lineage did not produce any writings.
The author of this book goes on to write that he asked Hazrat Nizamuddin, a disciple of Baba Farid, ‘Have you written any book?’ In response, Hazrat Nizamuddin, the disciple of Baba Farid, said, ‘Sheikh Khwaja Nizamuddin Auliya stated that this is incorrect; I have not written any book. Our predecessors also did not compose any book.’
(From the book Khairul Majalis (ਖੈਰੁਲ ਮਜਲਿਸ) – Pages 27-28) This book, Khairul Majalis, which has been published in Punjabi under the title ‘Sreshth Goshtan,’ was written around the time of 1354-1355, more than a hundred years before the advent of Guru Nanak Sahib. The author, Maulana Hamid Shair Kalandari, was a great devotee of Baba Farid, and these accounts were written based on oral stories he heard from Baba Farid’s close disciple, Nizamuddin. Therefore, these accounts are highly authentic and there is no room for doubt. This evidence clearly establishes that the first Baba Farid did not compose any hymns or write any books.”
Insights from Khalik Ahmad Nizami on Baba Farid's Writings
- Khalik Ahmad Nizami, a scholar and former Vice-Chancellor of Aligarh Muslim University, wrote a book titled The Life and Times of Shaikh Farid u’d-Din Ganj-i-Shakar.
- Nizami, a descendant of First Baba Farid, stated that his ancestor did not compose any works in Punjabi.
- Key points from his book:
- Verses attributed to Baba Farid Ji in the Guru Granth Sahib are not from the first Baba Farid.
- If these verses were truly from the first Baba Farid Ji, it would have been impossible for his elders to ignore them.
- The verses attributed to Baba Farid Ji resemble “Shaikh Farid of fabricated Malfuzat”, suggesting they do not belong to the first Baba Farid.
- Linguistic analysis indicates these verses are from a much later period.
- The term “Farid” is used pseudonymously in these verses; First Baba Farid referred to himself as “Masood,” not “Farid.”
- The language of these verses is not from the 12th century.
Sikh Scholars Confirm Sheikh Ibrahim Wrote the Verses in the Guru Granth Sahib
- Absence of Literary Works: The first Baba Farid did not compose any works in pure Punjabi, Arabic, or Persian. Neither did other elders and pirs of his Chishti lineage.
- Scholarly Consensus: Leading Sikh scholars have accepted that the writings included in the Guru Granth Sahib are attributed to Farid—Sheikh Ibrahim, a contemporary of Guru Sahib, rather than the first Farid.
- Scholars supporting this view include:
- Bhai Veer Singh Ji
- Sant Gurbachan Singh Ji Bhindranwale
- Bhai Kahn Singh Nabha
- Principal Teja Singh
- Bawa Budh Singh
- Successors’ View: The successors of Farid Masood (the first Farid) confirm that their great ancestor did not compose any literary works.
Dr. Lajwanti Ram Krishna's View on the Authorship of Verses in the Guru Granth Sahib
Dr. Lajwanti Ram Krishna (also known as Miss J.N. Madan) argues that the verses in the Guru Granth Sahib attributed to Fariduddin Ganj Shakar actually belong to someone from his lineage, specifically Sheikh Farid Sani.This line undoubtedly belongs to Sheikh Farid Sani:
ਸੇਖ ਹੈਯਾਤੀ ਜਗਿ ਨ ਕੋਈ ਥਿਰੁ ਰਹਿਆ ॥
O Shaykh, no one’s life is permanent in this world.
ਜਿਸੁ ਆਸਣਿ ਹਮ ਬੈਠੇ ਕੇਤੇ ਬੈਸਿ ਗਇਆ ॥੫॥
That seat, upon which we now sit – many others sat on it and have since departed. ||5||
– Bhagat Farid: Guru Granth Sahib- Ang 488
Raj Kumar Verma's Analysis on the True Author of Baba Farid's Verses in the Guru Granth Sahib
- Raj Kumar Verma’s Perspective:
- Raj Kumar Verma, the author of a critical history of Hindi literature, holds the view that the first Baba Farid did not compose any writings.
- Historical Context:
- Verma notes: “Guru Nanak was born in Samvat 1526 (1469 CE), and he could not have met the first Sheikh Farid.”
- After the first Farid, Sheikh Ibrahim, a member of the same lineage, must have met Guru Nanak.
- Attribution to Sheikh Ibrahim:
- Sheikh Ibrahim, who also held the title of Sheikh Farid, is believed to have written poetry under this name.
- Verma states: “It is certain that all the verses found in the Guru Granth Sahib attributed to Sheikh Farid were actually written by Sheikh Ibrahim.” Sheikh Ibrahim is also referred to as Farid Sani.
- Significance of Sheikh Ibrahim’s Poetry:
- Sheikh Ibrahim passed away in Samvat 1609.
- His poetry, which reflects a strong desire for divine union, is considered highly significant in the historical context of Hindi literature.
- Reference Source:
- This information is from Verma’s book, “Hindi Sahitya ka Alochnatmak Itihas,”page 20.
Key Points about the Linguistic Analysis
- Experts’ View:
- Linguistic experts Banarsi Das Jain, Siddheshwar Verma, and Suniti Kumar Chatterji believe that the compositions attributed to Baba Farid in the Guru Granth Sahib actually belong to a later Baba Farid, who was a contemporary of Guru Nanak Sahib.
- Suniti Kumar Chatterji’s Conclusion:
- In his book “Indo-Aryan Languages,” which is regarded as a significant contribution to the field of linguistics, Suniti Kumar Chatterjiconcludes, based on extensive research, that:
- The language of the verses in the Guru Granth Sahib cannot be from the time of the first Baba Farid.
- These verses belong to the later Farid, who was a contemporary of Guru Nanak in the 15th-16th centuries.
- In his book “Indo-Aryan Languages,” which is regarded as a significant contribution to the field of linguistics, Suniti Kumar Chatterjiconcludes, based on extensive research, that:
This linguistic evidence further supports the historical understanding of the timeline and origin of the compositions attributed to Baba Farid in the Guru Granth Sahib.
Arguments Supporting Sheikh Ibrahim as the Author of the Verses Attributed to Baba Farid in Guru Granth Sahib
Baba Budh Singh has provided seven arguments to assert that the verses attributed to Baba Farid in the Guru Granth Sahib actually belong to Sheikh Ibrahim, not the first Farid, Masood:- Baba Nanak Ji’s time was after Baba Farid Sikhar Ganj, as the great soul had passed away in 1269.
- Baba Nanak Ji’s association was with Sheikh Ibrahim, which is why the verses he composed were included in the Guru Granth Sahib.
- Baba Farid’s grandfather, Khwaja Sahib, had come to this region during the turmoil caused by Hulagu and Genghis Khan. Many other Iranians had also come here.
- Baba Farid’s mother was also the daughter of an Iranian. Therefore, the language of this family would have been Persian.
- The language of the verses is pure Punjabi, and understanding its idioms requires time.
- To date, those families who came from outside Punjab, such as Pathans and Kashmiri Pandits, do not speak pure Punjabi.
- Thus, the verses may have been composed by Sheikh Farid Sani.
Why is there an attempt to prove the authorship of these hymns to the first Baba Farid Ji?
Most leftist writers, that is, those with a communist mindset, want to attribute this bani to first Baba Farid because they assert that the true father of the Punjabi language is not Guru Nanak Sahib but Baba Farid Ji.They declare Bhagat Kabir as the founder of Nirgun devotion and Baba Farid Ji as the father of the Punjabi language. They deliberately seek to shift the credit for Nirgun devotion and the prominence of Punjabi as a language from Guru Nanak Dev Ji to others. They do not hold Guru Nanak Dev Ji in high regard.
Our ignorant parchariks blindly believe these writers’ false claims without thinking critically and begin spreading incorrect parchar. They do not consider that by doing so, they are diminishing the great stature of Guru Nanak Sahib.
Evidence from Baba Farid's Writings
When we examine and read the writings of Baba Farid, we see that the language and style appear to belong to the time of Guru Nanak Sahib, not two or three hundred years older.Compare today’s Punjabi with any Punjabi literature from 300 years ago and observe the differences in language. Similarly, if you compare today’s Punjabi with that of 100 years ago, you’ll notice significant changes. Many old words have fallen out of use, some words have changed forms, and new words have entered the language.
Similarly, there is a 300-year difference between the time of the first Farid Ji and Guru Nanak Sahib. Any language expert would easily conclude that the language used in Baba Farid’s writings is from the time of Guru Nanak Sahib.
Who was Baba Farid Ji, whose writings are included in the Guru Granth Sahib?
The writings attributed to Baba Farid Ji in the Guru Granth Sahib are actually from Sheikh Ibrahim, also known as Farid Sani, the twelfth successor in the lineage of Baba Farid based in Pakpattan.- First Meeting: After his first Udasi, Guru Nanak Sahib Ji returned to his homeland and met Sheikh Ibrahim (Farid Sani).
- Second Meeting: Before embarking on his second Udasi, Guru Nanak Sahib Ji decided to meet Baba Farid Ji again. As mentioned in the Janamsakhi of Bhai Mani Singh Ji, Guru Sahib expressed, “Mardana, we have to go to Pakpattan because we had given spiritual instruction to Sheikh. Let’s see whether he has kept that instruction in his mind or has forgotten it.”
- When Guru Sahib met Sheikh Ibrahim (Farid Sani) for the second time, he noticed that Sheikh was calm and spiritually progressing well.
- Guru Sahib stayed with Sheikh Ibrahim for several days, establishing his camp nearby in the forest.
- Sheikh Ibrahim would visit Guru Nanak Sahib Ji daily and spend his time deeply absorbed in divine love.
The Departure of Guru Nanak Sahib Ji and the Detached State of Baba Farid Ji
Baba Farid desired that Guru Sahib stay there, but Guru Sahib had decided to continue on his journey. When the time came to depart, Baba Farid Ji’s eyes filled with tears, and they flowed uncontrollably. The ancient Janam Sakhi beautifully describes this moment. With great respect, Baba Farid Ji humbly spoke at the time of farewell, “Nanak! You have realized the Divine; there is no difference between you and the Divine. But please be kind, so that we too may remain in the presence of the Divine.” Then, with love, Guru Sahib replied, “Sheikh Brahm! May your devotion to the Divine endure.Upon hearing this, Baba Farid Ji, in a state of agitation, humbly pleaded, “Please give me your word.” Guru Sahib, being the abode of compassion, responded with great assurance, saying, “Go, it is granted.” Hearing this, Baba Farid Ji became calm and blissful. The divine joy that filled his heart at that moment, when Guru Sahib gave the assurance “Go, it is granted,” is something only Baba Ji could fully understand. We can only imagine a small fraction of the immense happiness Baba Ji must have felt when Guru Sahib promised that his devotion and recitation of the Divine Name would be fulfilled by the grace of God.
The essence of this entire narrative is that Baba Farid Ji, whose hymns are recorded in Guru Granth Sahib, was actually Sheikh Brahm, who was a contemporary of Guru Sahib and became his disciple after meeting him. The first Baba Farid, whose name was Masood, did not compose any hymns.
To say that a person can attain the highest mysteries of the Gurmat without meeting a perfect Guru is contrary to the principles of the Gurmat. In our history, the great poet Santokh Singh Ji records in his work Sri Guru Nanak Prakash about Baba Farid Ji becoming a disciple in this way:
ਭਯੋ ਮੁਰੀਦ ਸ਼ੇਖ ਤਬ ਗੁਰ ਕੋ। ਬੰਦੇ ਚਰਨ ਪ੍ਰੇਮ ਕਰ ਉਰ ਕੋ।
ਕਿਤਕ ਦਿਵਸ ਤਿਨ ਰਾਖਯੋ ਡੇਰਾ। ਨਿਤਪ੍ਰਤਿ ਕਰਿ ਹੀ ਭਾਉ ਘਨੇਰਾ।
Understanding the Principles of Gurmat
It sounds very good to hear that the Guru Granth Sahib includes the writings of both Muslim and HinduBhagats, but this idea does not align with the principles of Gurmat. It is against Gurmat to say that a person could attain the high spiritual status of a Bhagat without meeting a Satguru.Regarding this, Guru Sahib’s command is clear that:
ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਆ ॥
ਸਤਿਗੁਰ ਵਿਚਿ ਆਪੁ ਰਖਿਓਨੁ ਕਰਿ ਪਰਗਟੁ ਆਖਿ ਸੁਣਾਇਆ ॥
– Guru Granth Sahib: Ang 466
This means, that without the Satguru, no one can attain Waheguru. We should remain steadfast in the understanding that all Bhagats whose bani is in Guru Granth Sahib, attained the supreme state of liberation through Guru Sahib. We must understand this truth and be devoted to our Guru Sahib.
