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Fareeda, turya turya ja: In support of internal diversity of Islam

Hazrat Bābā Farīduddīn Mas’ūd Ganjshakar of Pakpattan

I am writing this brief post in defiance of all those Shias, Sunnis, Salafis, Doebandis, Barelvis, Ismaelis, Hanafis, Jafaris, Malikis, Shafeis, Hambalis etc who consider their beliefs and practices as the only true representation of Islam considering followers of other sects as deviants, less Muslims or infidels.

This post is in support of internal diversity of Islam. It is in support of all those Shias, Sunnis, Salafis, Deobandis, Barelvis etc who not only respect their own version and interpretation of Islam but also, whole-heartedly, respect and accept other interpretations of Islam.

This post has a plain message: Please do not judge other person’s beliefs and practices based upon your personal (sectarian or interpretational) beliefs and practices of Islam. Do not claim to understand the true essence of Islam in judging what constitutes true Islam and what constitutes a deviation.

Embrace the internal diversity of Islam. Embrace its cultural and ideological heterogeneity with full sincerity and open-heartedness. Also, demonstrate similar values of respect, tolerance and inclusion towards followers of all faiths and beliefs including those who do not follow a particular faith.

Therefore, I fully support the following attempt by Laal, Pakistan’s most daring and innovative musical band with a commendable socio-political agenda, in their effort to highlight the internal diversity of Islam.

According to Laal:

When the Taliban attacked the shrines of Rahman Baba, Data Sahib, and Abdullah Ghazi Shah, slaughtering hundreds who had gathered for alms or to pray, Laal felt obligated to not only defend the progressive aspects of sufi thought but to discover them for ourselves. We see sufi’s as the rebels, the revolutionaries of their period.

The entire mode of production of the pre-capitalist period, and village life to this day, was built on the caste system. And this system of zaat and beraderi itself is premised upon marriage within the beraderi, that is, on endogamy. Patriarchy and control of women’s sexuality is the basis of the entire edifice.

In a word, the caste system relegates love or ishq to the most contemptible position. But that which was contemptible to the beraderis, became the battle cry of the sufis, Ishq became divine. Thus, Heer Varis Shah begins with the words: “Awal hamd khuda da vird kariyay, ishq kita su jag da mool mian, Pehlan aap hi rabb ne ishq kita, Te mashooq he nabi rasool mian.” How can love be a sin, if the worth of the world is love, if God is the first lover, if Muhammed is the first beloved.

Here is Laal’s tribute to one of the earliest rebels in this tradition, Baba Fareed (Khwaja Farīduddīn Masud Ganjshakar 1173–1266) of Pakpattan.

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Jehangir Hafsi

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  • also mentioned in Ashfaq Ahmed’s Gadariya:

    گڈریا

    (اشفاق احمد)

    جیسے کوئی ان کے سامنے کھڑا ہو اور اس سے کہہ رہے ہو دیکھ لو، سوچ لو میں تمہیں…. میں تمہیں بتا رہا ہوں ….سنا رہا ہوں…. ایک دھمکی دئیے جاتے تھے۔ پھر تڑپ کر ٹھیکریوں پر گرتے اور جفا کم کن جفا کم کن کہتے ہوئے رونے لگتے۔ تھوڑی دیر میں ساکت و جامد کھڑا رہا اور پھر زور سے چیخ مار کربجائے قصبہ کی طرف بھاگنے کے پھر کیکروں کی طرف دوڑ گیا۔ داؤ جی ضرور اسم اعظم جانتے تھے اور وہ جن قابو کررہے تھے۔ میں نے اپنی آنکھوں سے ایک جن ان کے سامنے کھڑا دیکھا تھا۔ بالکل الف لیلیٰ با تصویر والا جن تھا۔ جب داؤ جی کا طلسم اس پر نہ چل سکا تو اس نے انہیں نیچے گرا لیا تھا۔ وہ چیخ رہے تھے جفا کم کن جفا کم کن مگر وہ چھوڑتا نہیں تھا۔ میں اسی ڈھیلے پر بیٹھ کر رونے لگا…. تھوڑی دیر بعد داؤ جی آئے انہوںنے پہلے جیسا چہرہ بنا کر کہا۔ ”چل طنبورے“ اور میں ڈرتا ڈرتا ان کے پیچھے ہو لیا۔ راستہ میں انہوں نے گلے میں لٹکتی ہوئی کھلی پکڑی کے دونوں کونے ہاتھ میں پکڑ لئے اور جھوم جھوم کر گانے لگے۔

    تیرے لمے لمے وال فریدا ٹریا جا

    http://www.kitaabghar.com/bookbase/idara/afsanay74.html

  • ٹُریا ٹُریا جا فریدا ٹُریا ٹُریا جا
    ٹُریا ٹُریا جا تو دل وچ ول نہ لا
    اک ول پیندا تکلے ، تے سو سو وَل پَئے کھا
    ٹُریا ٹُریا جا فریدا ٹُریا ٹُریا جا

    اٹھ فریدا سُتیا تو جھاڑو دے مسیت
    تو سُتا رب جاگدا تری ڈاھڈے نال پریت
    ٹُریا ٹُریا جا فریدا ٹُریا ٹُریا جا

    ٹُریا ٹُریا جا فریدا ٹُریا ٹُریا جا
    جے تو عقل لطیف اے کالے لکھ نہ لیکھ
    اپنے گریبان وچ سر نیواں کر کے ویکھ
    ٹُریا ٹُریا جا فریدا ٹُریا ٹُریا جا

    اٹھ فریدا سُتیا تو دنیا ویکھن جا
    جے کوئی مل جائے بخشیا تو وی بخشیا جا
    ٹُریا ٹُریا جا فریدا ٹُریا ٹُریا جا

    ٹُریا ٹُریا جا فریدا ٹُریا ٹُریا جا
    فریدا ایسا ہو رہواں جیسا ککھ مسیت
    پیراں ہیٹھ لتاڑیے کدی نہ چھوڑے پریت
    ٹریا ٹریا جا فریدا ٹریا ٹریا جا

    ویکھ فریدا جوٹھیا شکر ہوئی وس
    سائیں باجھوں اپنے کیدن کیہے کس
    ٹریا ٹریا جا فریدا ٹریا ٹریا جا

    ٹریا ٹریا جا فریدا ٹریا ٹریا جا
    فریدا خاک نہ نیندیے خاکوں جیڈ نہ کور
    جیوندیاں تے پیراں تھلے موئیاں اوپر ہو
    ٹریا ٹریا جا فریدا ٹریا ٹریا جا

    روٹی میری کاٹھ دی لاون میری بھوک
    جئناں کھادیاں چوپڑیاں بڑے سہن گے دکھ
    ٹریا ٹریا جا فریدا ٹریا ٹریا جا

    ٹریا ٹریا جا فریدا ٹریا ٹریا جا
    رکھی سوکھی کھا کے ٹھنڈا پانی پی
    ویکھ پرائی چوپڑی نہ ترسایئے جی
    ٹریا ٹریا جا فریدا ٹریا ٹریا جا

    برہا برہا آکھیے برہا تو سلطان
    جس تن برہا نام پجھے سو تن جان مسان
    ٹریا ٹریا جا فریدا ٹریا ٹریا جا

    ٹریا ٹریا جا فریدا ٹریا ٹریا جا
    کوٹھے منڈپ ماڑیاں ایویں نہ لائیے جند
    مٹی اوپر پئی جدوں کوئی نہ ہوسی مت
    ٹریا ٹریا جا فریدا ٹریا ٹریا جا

    Source: Jareedah

    http://jaridah.wordpress.com/2010/06/07/%D9%B9%D9%8F%D8%B1%DB%8C%D8%A7-%D9%B9%D9%8F%D8%B1%DB%8C%D8%A7-%D8%AC%D8%A7-%D9%81%D8%B1%DB%8C%D8%AF%D8%A7/

  • Islam has always been a religion of diversity and pluralistic values. It is the extremists which have polluted our religion.

  • Kaya Farmatay hein “Researcher” Is Baray mein..

    ab Tak to shoroo ho jana chahye tha Baba Farid Ko Ghalat Sabit Karnay Liye Kisi Shia, Sunni, Salafi, Doebandi, Barelvi, Ismaeli,Hanafi, Maliki, Shafei YA Hambali KI Kitab say Copy Paste Karna

    Balkay Hazrat “Researcher” Khud Bhi Muhadas Waqya Huay Hein aur Brahe-Rassat Bukhari aur Muslim say Istadlal Kartay Hein..Quran Ki Bhi Ghahri Samaj Rakhtay Hein aur Jahan Jahan Matlab Niklta Ho , wahan Aik Kath Mullah Ki Tarah Ayat Ko Fit Kartay Hein..

    Balkay Baba Farid kay Baray mein to Shaid Kuch Reference Sikhon Ki Kitabon Say Bhi Nikaal saktay Hein..Aur Kuch Siahon nay bhi likha hay Baba Farid Kay Baaray Mein

    JO Hazrat “Researcher” Farmaty hein Wohi Sach or Haq Hay, Baaki Sab Ghalat Hay, Jhoot Hay, Gumrahi Hay..Aur Hazrat “Researcher” Kay Nazdeeq Sab Kuch Ghalat Hay..

    Janab Apna Kaam Shoroo Karein…

  • aur Haan
    Hazrat “Researcher” Baba Farid kay Apnay Kalaam Mein say Bhi Bohat Khammian Nikaal saktay hein…aur Un Ko 1 minute say pehlay Ghalat saabit Kar Saktay hein..

    Aakhir

  • Beautifully written piece…
    I absolutely agree, these Sufis have worked as rebels against the tyrant rulers, their shrines are a demonstration of our plural traditions and their poetry is the voice of the common man.

  • Pakistan has lost peaceful and moderate Dr Farooq Khan at the hands of Unknown “Buthcers” – Description: A Poem Reflecting beautiful Memories of Dr Muhammad Farooq Khan by Javed Ahmad Ghamidi recorded by Al-Mawrid International on 3rd October 2010. http://www.al-mawrid.tv/audio/39/a-poem-reflecting-memories-of-dr-farooq-khan-by-

    Ghamidi on Sufism:

    Alif الف – Is Sufism a parallel religion? (1/4) [First Part is worth listening particularly the INTRO and then Listen to the Giant Scholar Javed Ahmad Ghamidi]
    http://www.youtube.com/watch?v=MRAifzZZ8Pc&feature=related

    Alif الف – Is Sufism a parallel religion? (2/4)
    http://www.youtube.com/watch?v=k95B1I6St20&feature=related

    Alif الف – Is Sufism a parallel religion? (3/4)
    http://www.youtube.com/watch?v=l4DQQp1uxYY&feature=related

    Alif الف – Is Sufism a parallel religion? (4/4)
    http://www.youtube.com/watch?v=SBU6yHCa68M&feature=related

    Shrines

    Reflections

    Javed Ahmad Ghamidi

    (Tr. by:Shehzad Saleem)
    http://www.monthly-renaissance.com/issue/content.aspx?id=1125
    We next analyze the role played by shrines in our society1. The religion preached here is called tasawwuf (Sūfīsm) and, we are afraid that, it is entirely different in all fundamentals and principles from Islam. Even a cursory analysis clearly brings out this fact. It is observed thus:

    1. The Qur’ān defines Tawhīd (monotheism) as the acknowledgement of Allah as the only Ilaah, who is free from all flaws and imperfections and to whom all gracious attributes are ascribed which are accepted by all norms of sense and reason and which have been explained by the Almighty Himself through His prophets. The word Ilaah in the Arabic language is specifically used for someone who at some level or the other possess control and authority without requiring any cause or means to execute what He intends. According to the Qur’ān, if an attribute is acknowledged for someone which is actually the result of this control and authority, then this is what is called Shirk (polytheism), and it states in unequivocal terms that such an attribution is only true in case of the Almighty. It demands from all Muslims to acknowledge this control and authority only for Allah in their faith, deeds as well as in all their objectives.

  • Doebandi, Barelvi, Ismaeli,Hanafi, Maliki, Shafei YA Hambali KI Kitab say Copy Paste Karna

    Sheikh Abdul Qadir Jeelani’s full name also carry “Al Hanbali” for further reading Ghunyatut Talibeen.

    Al Ghazali full name carry the suffix “Shafai” [Ref: Al Manqad Min ad Dalal and Kimiay Saadat]

    Sheikh Al Akbar Ibn Arabi was basically a follower of Imam Dawood Zahiri [Extreme Literalistic School of Thought also followed by Ibn Hazm – Ref – Al Muhalla]

    From an Excellent Wesbite 🙂 http://www.aboutquran.com/ba/ba.htm

    Tassawuf Ki Haqeeqat by G A Pervez [Read – http://www.tolueislam.com/Urdu/tkh/tkh.htm%5D

  • JO Hazrat “Researcher” Farmaty hein Wohi Sach or Haq Hay, Baaki Sab Ghalat Hay, Jhoot Hay, Gumrahi Hay

    Haq “Researcher”

  • I didn’t wrote a single word rather I have just quoted Non-Wahabis-Non-Hanbalis-Non-Deobandis-Non-Barelvis-Non-Shias and NON-MULLAHS, I have just quoted the most peaceful persons on Sufism “Allama Jawed Ahmed Ghamdi and Ghulam Ahmed Pervez” and don’t forget to read Pervez on Rumi.

  • “Ghunyatut Talibeen”

    interesting

    for copy pasting yes it is book of Abdul Qadir Jilani but not for all,a book “associated” with Abdul Qadir Jilani a book that was fabricated later in his name
    But for copy pasting everything is ok…

    in copy paste research everything is “Haq”

  • Farīdā bhumi rangāvalī manjhi visūlā bāg

    Fareed, this world is beautiful, but there is a thorny garden within it.

    Farīdā jo taīN mārani mukīāN tinhāN na mārē ghumm

    Fareed, do not turn around and strike those who strike you with their fists.

    Farīdā jā lab thā nēhu kiā lab ta kūṛhā nēhu

    Fareed, when there is greed, what love can there be? When there is greed, love is false.

    Kālē maiḍē kapṛē, kālā maiḍā wais,
    GunahīN bhariyā maiN phirāN, Lōk kahaiN darvēsh

    Laden with my load of misdeeds, I move about in the garb of black garments.
    And the people see me and call me a dervish.

    GallīN cikkaṛ dūr ghar, nāḷ piyārē nīNh,
    ChallāN tē bhijjē kamblī, rahāN tāN ṭuṭṭē nīNh.

    My promise to my love, a long way to go and a muddy lane ahead
    If I move I spoil my cloak; if I stay I break my word

  • Sufis – Wisdom against Violence
    (cntd)

    by

    Salman Saeed

    The shrine of Baba Farid at Pak Pattan, Pakistan

    The Grand Master – Baba Farid Shakar Ganj of Pak Pattan [AD 1173-1266]

    Najam Hosain Syed (ex- Head, Punjab University Punjabi Department, Lahore writer & poet of “Takhte Lahore ” a play performed in India), writing in his excellent book “Recurrent Patterns in Punjabi Poetry”, refers to Baba Farid as standing at the far end of Punjabi poetic tradition in eminent isolation. Nearly three centuries pass before another figure of any status relieves the curious blank.” Najam comments on the uncompromising “austere rhythms of Farid ” and the use of the “Dohras” as a rhymed couplet, reflecting a poise, serenity, grim yet confident, volatile, meaningful use as the following verses show.

    Note the old Italian saying and caveat about translations – ” The Translator is a
    traitor “. Still for the function of this essay and to bring the message of these Sufi mystics and poets to the South Asian people as a whole, scattered as they are in various continents, English and the Romanized version of Punjabi & Saraiki is used. Mostly, poetry is sung and it is the singer and the music composer who brings out the variations of range in emotion and meaning.

    Dohra – Baba Farid.

    ” Farid Kaaley maindey kaprey, kaala mainda wais,

    Gunahan Bharehan main pheraan, Lok kahain dervish ”

    ” Laden with my load of misdeeds, I move about in the garb of black garments.

    And the people see me and call me a dervish.”

    To quote from Najam Hosain’s brilliant essay – …. ” The passivity induced by the evenness of rhythm is suddenly shattered when the last part of the second line – ” and people call me a dervish” clinches the meaning, putting the rest of the verse in an intense blend of irony and pathos. Black clothes worn by pious men as a sign of humility become associated in the minds of men with an undefined piety. But for the poet, black symbolizes his erring self … there is a quality of haunting mockery in Farid’s repetitive insistence on the word “black”…”

    The reader may know that the Holy Prophet Mohammed [ PBUH] is also referred in qawwalis as ” Kali kambli waley ” [the one with the black cloak ].

    “Galian chikkar door ghar, naal payarey neouney,

    challaan tey bhijjay kambli, rahan ta jaaey neouney.”

    My promise with my love, a long way to go and a muddy lane ahead

    If I move I spoil my cloak; if I stay I break my word. ”

    “Bhijoy sujhoy kambli Allah wirsay meen

    Jai millaan tahaan sajnaa tate nahin neounay”

    Drenched and smirched be the cloak; let God’s cloud pour all the waters:

    Go I must; I go to keep my word of love.”

    Najam goes on to show how the poet resolves this young woman’s nagging hesitant situation of her inner self and the prudent cautioning of reputation.

    The above example is one of the uses of the two lines for a volatile purpose. Najam then gives another example of the use of the two line couplet [dohra] as depicting a “veiled gravity” in that as long as a person does not attain inner maturity, there is always a need to be mindful and watchful as the Buddha used to say [Better to conquer yourself than to conquer others]. Here is a dohra using the peasant and farming metaphors.

    ” Kook Farid Kook, Tu jivain Rakha Jawar

    Jab lag tanda na, Giray tab lag Kook pukar.”

    Shout, Farid, shout like the watchful man in the corn-field;

    As long as the bushel does not mature and fall, shout on” There is no ornamental use of words, there is a veiled gravity in the tone of Farid and the imagery is drawn from sweat of the common peasant farmers.

    Baba Farid’s Life

    Baba Farid was born on the on the first day of the month of Ramzaan in 1173 in the city of Kothiwal, near Dipalpur in Punjab. It is now called Pak Pattan; the ancient name has been recorded as Ajodhan. The city existed when Alexander invaded in 326 BC. It was an important metropolis on the Multan-Delhi route. The city is on the banks of the river Sutlej. People going across would usually wash [clean = pak] themselves at the ferry [pattan]. Hence the name Pak Pattan .The story goes that, the day Baba Farid was born, a holy man was consulted about the breaking of a fast. He advised that a great soul had been born in the house of Jamal-ud-din Suleiman and that the community could break the fast only when the infant suckled. It is said that the infant Baba Farid was fasting.

    Baba Farid’s ancestors were from a town called Aush, south of Fergana [Babur’s hometown] south east of Andijan. Farid’s grandfather [Qadi Shuaib] left Kabul and took refuge in Lahore under the Ghaznavid Sultan in 1125. However the gay atmosphere of Lahore did not appeal to his nature and he moved to Kasur above 34 miles southeast of Lahore where the Sultan entrusted him to the Qadi [Kazi- a semi-religious administrator] position. Eventually he left and settled in Kothiwal leaving Kasur.

    Farid’s father Jamal-ud-din Suleiman married the daughter of Sheikh Wajih-ud-din Khojendi called Qarsum Bibi [some say her name was Mariam]. Qarsum was a lady of great piety. According to legend it was she who influenced Farid to pray by placing small cubes of Shakar [brown sugar] under Farid’s prayer mat. One day it is said that although she did not place the Shakar, nevertheless there was a piece of Shakar under Farid’s mat.

    Khwaja Bakhtiar Kaki was Baba Farid’s “Guru”. He was influenced by the Hallaji and Wujjud doctrines, which are essentially spiritual in nature. Kaki met Moinuddin Chishti at Baghdad and being impressed by the man became his disciple. Chishti migrated to Delhi and Kaki followed him, staying for a while in Multan. Because of rivalry and jealousy between some other Sheikhs in Delhi, Moin-ud-din Chishti left for Ajmer.

    The King at Delhi Balban welcomed Farid in Delhi and introduced him to his family; Balban’s daughter was married to Farid and the gifts for the marriage were distributed among the poor and needy [fakirs]. There is a town called Faridkot in Indian Punjab. Farid is truly the father of Punjabi literature. He died on the 5th of Moharram 1266. Baba Farid’s poetry was later to influence the Sikh religion and especially their Holy Book “Sri Guru Granth Sahib” by the founder Guru Nanak. Such was the universality of Baba Farid, the Sufi poet laureate from Punjab.

    ” Koi Bole Ram Ram koi Khudaee,

    Koi sevay Gosainyan koi Allah ”

    Some call him Ram, some Khuda

    Some say Gosain, some Allah.

    (Guru Arjun Dev – Sri Guru Granth Sahib)

    http://www.the-south-asian.com/April2001/Sufis-wisdom%20against%20violence3.htm

  • fareed ul deen ganjshakkar
    the name of haq
    the kalaam of baba sahab is the right way to meet the allah subhan watalah
    they r the peoples who said the haq words
    and
    they r always alive