 Section 22 of the Sikh religion, sacred writings and authors, Volume 6 by Max Arthur McAuliffe. This LibriVox recording is in the public domain. Section 22, Sheikh Fareed. There are hymns and slacks bearing the name of Fareed found in the Grand Sahib. The Persian historian Farishta states that when Taimur Lang approached Ajad Han Pakpatan in the Punjab in the year AD 1318, Saad Uldin, a grandson of Sheikh Fareed, who was then on his spiritual throne, fled with several of the leading inhabitants of the city to Bhatnar in the state of Bakanar, where they subsequently made peace with the invaders. Guru Nanak was born in AD 1469, so he could not have met the original Fareed. It is stated too in the oldest account of the Guru's life that it was with Sheikh Brahm, Ibrahim. Fareed's successor, known as Fareed II, he had to interviews. It is certain that it was Sheikh Brahm who composed the slacks and hymns bearing the name of Fareed in the Grand Sahib, though he used the name of the founder of his spiritual line as his poetical nom du plume. The following is the genealogy of Sheikh Brahm. He was the son of Quarja Sheikh Mohammed, who was son of Dhawan Pir Atala, who was son of Dhawan Sheikh Ahmad Shah, who was son of Dhawan Pir Baha Uldin, styled Heron, who was son of Quarja Munawar Shah, who was son of Quarja Dhawan Pir Vazal, who was son of Quarja Dhawan Muiz Uldin, who was son of Quarja Dhawan Pir Ala Uldin, called Majidaria. A wave of piety, who was son of Dhawan Badar Uldin Suleiman, who was son of Hazrat Bhabha Fareed Uldin Masad Shakar Ganj, the original Fareed of Pak Patan. Sheikh Brahm holds a distinguished place in the list of great saints and bears several titles or appellations. He is called Fareed Sani or Fareed II, Salas Fareed or the Arbor Trader Fareed, Sheikh Brahm Kalan, Sheikh Brahm the Elder, Bal Raja, Sheikh Brahm Sahib and Shah Brahm. He is said to have performed many miracles. The following is given as an example. A thief once entered his house with criminal intent, but by God's will was struck blind and could not find his way out. When Sheikh Brahm rose at night to pray, he told his servant to fetch water for his ablutions. The servant saw the blind thief standing helpless on the floor and informed his master. The thief prayed for forgiveness and promised that if he recovered his sight he would renounce his evil ways. Upon this Sheikh Brahm prayed for him. He recovered his sight and became a devout muscleman. Another of Sheikh Brahm's miracles is this. In a season of drought, he took off his turban and began to whirl it about upon which rain fell abundantly. Two sons of Sheikh Brahm are mentioned, one Sheikh Taj Udin Mahmud, a great saint and another Sheikh Munawar Shah Shahid. Sheikh Brahm had several disciples such as Sheikh Salim Kish Ti, Fatah Puri, Sheikh Almati of Junyan, Baba Ahmad Lanak of Dupalpur, Malbi Jalal Udin of Sheikh Abad, Shah Abdul Fatah of Ghazapur, Haji Niamat Ula of Sheikh Upur, etc. Sheikh Brahm died on the 21st of Rajah, A.H. 960, A.D. 1552, after a spiritual rain of 42 years. The Kula Satu Tawarik states that he was buried at Sar Hind. Whatever other details or known of him have been given in the life of Guru Nanak who went on two occasions to meet and converse with him. There is a great deal known or written regarding the original Sheikh Fareed and it appears that this sketch would be incomplete without some account of him. Two genealogies of Sheikh Fareed, subsequently called Fareed Shaqar Ghanj, are given in the Jawahar-e-Fareedi, one spiritual, the other temporal. He received a spiritual position from his priest Quajah Qutab Udin Bakhtiyar, Ushi of Dili, whose spiritual predecessors ascend in a direct line to the prophet of Makkah. Fareed's temple or family genealogy is traced back through princes and kings to Hasrat Amirul Mummanen, Umar Bin U Kitab, Qureshi, Makki, Baruki, the second Khalifa of the Mohammedans. When Farooq Shah, from whom Fareed was descended, was king of Kabul, the kings of Ghazni and other states were subject to him. When Kabul was subsequently captured by the king of Ghazni, Farooq Shah's son went to him in quest of livelihood. The king of Ghazni treated him with respect and not only restored him his kingdom of Kabul but gave him his daughter in marriage. It would appear that the kings of Ghazni and Kabul at the time were relations for Sheikh Fareed's father, Sheikh Jamal-ul-Din, was nephew of the king of Ghazni. Sheikh Fareed's great-grandfather was killed in the struggles of that period. Fareed's grandfather, Sheikh Shab, with his relations, including three sons, the eldest of whom was Jamal-ul-Din, Suleiman, abandoned their country and took refuge in the Punjab in A.H. 519, A.D. 1125. The Qazi of Khazur, who had been educated in Kabul and who was acquainted with the high position Sheikh Shab had held there, treated him and his relatives with great respect and hospitality. After some time Sheikh Shab proceeded to Maltan where he deemed he should be less exposed to worldly influences or the temptings of ambition. When he heard of the attentions in store for him, in that city he decided that he could not there carry out his intention to lead a life of obscurity and self-effacement. He, accordingly, took up his abode in Kaath-e-Wal, now known as Chawali, Mousheik, not far from Dupalpur. Sheikh Shab established in Kaath-e-Wal a private college for religious instruction and, in spite of himself, attracted much attention. His eldest son Jamal-ul-Din married Bibi Miriam, daughter of Sayyid Muhammad Abdullah Shah, a descendant of Ali, and adopted daughter of Malvi Raji-ul-Din, a descendant of Abbas, uncle of the prophet of Makkah. Raji-ul-Din had fled from Kabul during political difficulties and taken up as abode in Khoror in the Maltan district. Miriam is described as a very pious lady and worker of some great miracles. She had three sons, Qwaja, Aziz-ul-Din, Fareed-ul-Din, Masad, Kaul-ja, Najib-ul-Din, and one daughter, Bibi Khatun Jamila, the mother of Sayyad Allah-ul-Din Ali Ahmad Sabir. Nizam-ul-Din Aliya, a disciple of Fareed, relates a legend of a robber who went to Fareed's mother's house to steal. On beginning his operations, he lost his sight. He then cried out that there must be some saint or miracle worker present. He vowed that if his lost sight were restored, he would renounce thieving and become a good Muhammadin. On hearing this vow, Miriam prayed for him and his sight was restored. He went home and returned to her the following morning with an offering of milk. Accompanied by his wife and children, he expressed a desire that they should all become Muhammadins. Miriam caused his wishes and this respect to be gratified with the result that they all became holy. In reply to her, he said his name was Chawa. His shrine, among others, in that locality subsequently became a place of devout pilgrimage. When Fareed was conceived, his mother used to spend her days and nights in prayer. He was born at Katha Wall on the first day of the month of Ramzan AH 569 AD 1173. The night of his birth was dark and cloudy and the moon whose appearance indicates the beginning of Ramzan, the Muhammadin Lent, could not be seen so men did not know when to begin their fast. A holy man arrived and said that a wonderful son had been born to Jamal-ul-Din Suleiman. If the infant suckled the time for fasting had not yet begun, but if on the contrary he refused the breast, then all good Muhammadins must fast. Fareed did not suckle and so it was apparent the fast had begun. During the whole of the month of Ramzan, it is said the infant only took milk by night in the Muhammadin fashion and fasted by day. When Fareed was a few years old, his mother taught him his prayers. The boy asked what was gained by prayer. His mother replied, sugar. She used accordingly to hide some sugar under his prayer carpet and when he had finished his prayers, draw it forth and give it to him as a reward for his devotion. On one occasion when his mother was absent, he prayed a great deal and it is said a great supply of sugar, a miraculous gift of God, was found under his carpet. Some he ate himself and the rest he gave to his playfellows. He related the circumstance to his mother on her return. It was then his mother gave him the surname Shakkar Ganj, meaning a treasury of sugar. The following is another version of the reason why the name Shakkar Ganj was bestowed on Fareed. It is related that when the Prophet Muhammad ascended into heaven, God gave him a plate of sugar which he said was from the treasury of heaven. He said that he was a saint who should be born in his sect. The Prophet was to eat some of it himself and give the remainder to his disciples. When the Prophet returned to earth, his friends asked him whence he had obtained the sugar. He replied that a holy man should be born in his sect who would become a mediator for sinners. When the Prophet was asked the holy man's name, he said he shall receive from God the name Fareed as being Far-dee-alam, unique in the world. And he shall be called by me, Shakkar Ganj, a third reason for the name will subsequently be given. His mother sent Fareed to school at the age of four or five years. In a short time, he committed the Quran to memory. He was then sent to Multan where he became proficient in secular learning. His mother, it is said, was then counseled by an angel to send him on a pilgrimage to Makkah. Fareed himself had previously conceived the same desire, though he was then hardly more than a child. He was at the time reading the Abu Nafa with Sayyid Nazir Ahmad. When the latter heard of Fareed's intended departure, he began to weep at the loss of his beloved pupil. His parents then resolved to take the boy's preceptor also. They set out from Qathawal on the thirteenth day of Jamadi Ul-Sani, A.H. 585, and arrived in the harbor of Jada on the twelfth of Z. Qada of the same year, that is, after a journey of five months, then they proceeded to Makkah. Fareed's party stayed in the house of Abdul Rahim Ansari, whose wife was very attentive to them. They heard that Abdul Qadir Jalani styled Hazrat Gaus Pak Kutab-e-Alam had come from Baghdad to perform the great Mohammedan pilgrimage and taken up his position in the cave of Hurra on Mount Abu Qabbas near Makkah. Hazrat Gaus's praises were in everybody's mouth, and Fareed did not conceal his admiration of the distinguished saint, and unkempt Fakir on hearing Fareed's language foretold the boy's subsequent greatness. The Fakir whispered something into his ear, and he once became insensible. He was taken up and carried to Abdul Rahim's house. Fareed afterwards averred that while he was in this state of apparent insensibility, the Prophet appeared to him and foretold his future distinction and the fame of his shrine. Muhammad promised he would stand on Fareed's tomb every fifth day of the Muharram for nine hours through all time. Fareed's mother suggested to him to commit to writing all the details of his interview with the Prophet, but the memorandum made an obedience to his mother's suggestion has not been found. When the pilgrimage to Makkah was over, Hazrat Gaus invited Fareed and his party to visit him in his cave. Hazrat Gaus there produced an iron box containing relics of the Prophet. They consisted of two banners which used to precede him in war, two covers for them, a cup made of olive wood, a pair of buskins, a saffron-colored turban, and some alpaca cloth for a neck cloth. When these things after examination were restored to the iron box, it was placed on Fareed's head and bestowed on him. After this, Fareed's party went to visit Medina and after a brief sojourn there returned to India. On their way from the sea, they visited Ajmer, where Fareed received instruction from Qawaja, Qareeb, Nawaz. Fareed was in due time, sent to Kabul to study theology. Having completed his course there, he returned to Multan. At Minhaj, Ulddin's mosque he met the saint, Qatab Ulddin, and became his disciple. Fareed's cousin Baha Ulddin Zakaria, Sayed Jalal Ulddin Bukhari, and Lal Shabazz Kalander asked Fareed to join them on a religious pilgrimage. They were to proceed as fancy dictated in quest of some man of eminent sanctity. Fareed said that he only believed in his own priest, Qatab Ulddin. Baha Ulddin, however, pressed him to join the party, and Fareed finally consented. On the journey they arrived at a place where two ways met. On one way, which was short, there were thieves. While on the other, which was long, they might travel in safety. Baha Ulddin advised them to go by the safe road, even though it cost more trouble, lest they might be deprived of the money they had with them for their traveling expenses. Fareed gave it as his opinion that they should devise themselves of everything that was likely to be stolen, and then proceed by the short road. This advice was adopted. On their way they arrived at the river Indus, where they found fishermen casting nets. Fareed and his party were hungry and agreed to cast nets into the river, each in his turn and in his own name, in the hope of catching some fish for their dinner. The nets were cast and found empty until it came to Fareed's turn. His net became so full of fish and therefore so heavy that the fishermen could not draw it out of the water. Fareed, repeating Bismillah, easily drew it forth. The party then proceeded to cross the river. On the opposite shore, there lived a saint called Sheikh Souf, under whose spiritual guidance Fareed and his party wished to place themselves. Sheikh Souf told Fareed and his friends that he had no power to make them his disciples and referred them to Sheikh Shahab Ulddin Sahar Wadi, the Sineq Surah of the age who lived in Bukhara. Fareed and his three friends then set out for Bukhara. Shahab Ulddin declared that Fareed was a man of wonderful courage and destined to obtain a high spiritual position. At the same time he ought to return to his own priest, Qatab Ulddin. Before the return of the party, Baha Uldin became a disciple of Shahab Uldin. As Fareed, Baha Uldin, Sayyid, Jalal, Uldin, Bukhari, and Lal Shabaaz Kalander were returning from Bukhara. They stayed near a village in Sindh. A charitable person gave them a little corn for food, which they much required after a long fast. Fareed bet his companions go and pray in the forest while he took the corn to the village to be ground. He went to a woman's house and asked her to grind the corn and take some of the flour for her labor. She, seeing that he was very handsome, invited him into her house and told him that he might grind the corn himself. When he entered, she proposed that he should make love to her. Preparatory to the Hope for Act, she put her child of three months old into a cradle for Fareed repulsed her and when she further pressed her proposal took to flight. She then cried out, called all her neighbors to witness and in decent assault and charged the runaway with having dishonored her. The villagers collected, pursued, and arrested Fareed and took him before the magistrate. He was called upon for his defense and asked to produce witnesses of his innocence if he had any. Otherwise, he should suffer the punishment provided for such a heinous crime. Fareed said his witness was the woman's child who would support his statements. The child was brought to court in his cradle. Fareed adjured the child by his creator to speak the truth and tell what had occurred. He, to the astonishment of all, not only spoke intelligently but gave evidence calculated to completely establish Fareed's innocence. Upon this, the magistrate rebuked and imprisoned the woman. When Fareed reached Guajah, Kutub, Uldin, the letter was at the height of his fame. The author of the Jawa here, E. Fareedie, states that he enjoined the observance of the following four rules on all who aspired to perfection. Sleep little, eat little, speak little, associate little with the world. Fareed said that even where every hair on his body, a tongue, he could not describe Kutub, Uldin's virtues. Kutub, Uldin, on finding Fareed deficient in scholarship, sent him to the shrine of Abdul Shakur of Sarsah to finish his education. On that occasion, Fareed repeated the following. O Fareed, thou hast not walked in God's way, therefore he hath not appeared unto thee. Who is there who hath not at God's door for whom it hath not been opened? Lose thy life on the way of the friend, if thou desire to be even as those holy men. The high reputation Fareed obtained in Dili soon became irksome to him. He therefore made his way to Hanse, where he remained for some time. Meantime, his high priest and Dili appears to have died. Upon this, Fareed paid a second visit to that city and assumed the mantle of his late spiritual guide. He ultimately left it in the keeping of Jamal, Uldin, of Hanse, and then proceeded to Ajaddan, the present Pak Patan, where he afterwards died and where his followers now reside, and received offerings at his shrine. The manner in which the name of the place became changed to Pak Patan may be here, stated, a canal which derived its water from the Sat Laj, passed near the town. Near the town, it was usual for all who visited Fareed to wash their hands and feet there. The place then became known as Baba Sahib Ka Pak Patan or Fareed's cleansing fairy. When Fareed first went to Ajaddan, it is said that he lived on the fruit of the Jal and the wild caper. These formed a staple food even when he subsequently became great and famous. Abu Musala, a Kazi of Pak Patan, grew jealous of the newcomer, Fareed, and complained to the subedar of Multan that he sang and danced. The subedar forwarded the complaint to the emperor who issued an order as usual in the Persian language. Anra Az Shahar Badar Kunid turned him out of the city. When this order reached the subedar, he read, Kazir Az Shahar Badar Kunid turned the Kazi out of the city. The words it was said had been miraculously changed during the transit of the order from Dili to Multan. When the Kazi heard of the order, he, deeming repentance convenient and more profitable than expulsion, fell at Fareed's feet, implored his forgiveness and became his disciple. The Kazi in due time gave his daughter in marriage to Fareed's son Makdum Badar Uldin. From this marriage was born Hasrat Allah Uldin Majidaria. Fareed after some time, in accordance with his mother's advice, went to her forest and lived there as an anchor for 12 years, subsisting on the leaves of trees. On his return, she began to comb his disheveled hair. Fareed complained that the operation caused him pain. His mother replied that he must have caused similar pain to the trees when he robbed them of their leaves and fruit for food. It is written in the Quran that everything prays to God, hence the trees must be sentient beings. Fareed then felt for the first time that his penance had been profitless. He accordingly set out on another pilgrimage of 12 years, this time so as not to hurt any living thing. He then applied a wooden cake to his stomach and it is said subsisted on the imaginary sustenance it afforded him for the furl term of his vow. If anyone asked him to eat, he used to point to the wooden cake and say that he had already dined and that the remainder of his meal was attached to his stomach. One day in the dire pangs of hunger, it is said he bit the wooden cake in the hope of satisfying his appetite. The reputed marks of his teeth are shown on a piece of wood still preserved in Pak Patan. Fareed in his wanderings visited in AD 1244 the Garar hill in the water district of central India and lived there for some time. Two travelers who had first mocked him and subsequently felt the effects of his miraculous power became his disciples. They died on the hill where their graves are still pointed out. Fareed subsequently visited the hill of Dattar in the state of Junaqar and abode there for some time. He was known under the name of Shakar Bhai. His fireplace near a spring called Kallinder Khachma. The Kallinder's well is still pointed out and revered by pilgrims. Hindu lepers visit the place to be healed of their malady and in the event of success become Muslims. Of such are the men in a temple on the slope of the hill who have acquired several well marked Mohammedan characteristics. His mother finding that Fareed on his return had not lost all remnants of pride dismissed him to do penance for a third period of 12 years. This time it is said he caused himself to be suspended by the feet in a well. He used sometimes when weary by the unnatural position of his body to go out and pray and express his satisfaction with the divine will. It is said that birds used to build their nests in his hair and beasts of prey to peck at or devour his flesh. He composed the following couplet in reference to these circumstances. Fareed thy body is on the stake, thy head hath become a cage, the crows peck at thy feet. If God come to me even now, happy shall be my lot. This couplet was subsequently expanded into the 90th, 91st and 92nd slots of Sheikh Brahm found in the Grand Sahih. After 12 years thus occupied it is said a voice called out to him, God will grant any favor thou askest. Fareed replied that he only desired salvation. Fareed on being questioned why he had endured so much penance said that he desired to save all the followers of Mohammed whom he could fold within his arms. His questioner replied, thou canst fold only two men within thine arms. Fareed then stretched out his hands whereupon one of them seemed to reach to the east and the other to the west. And he said all persons within the circuit of my arms shall accept Islam and be saved. His questioner stood abashed on hearing this and became his disciple. It is stated in the Ghul-Shan-e-Aldia that God had an understanding with Fareed that he should give him three terms of life of 40 years each. After the first 40 years, God said thou hast been searching for me. After the second 40, God said thou hast done my bidding. After the third 40, God again said thou hast done my bidding. Now I will do thine. It would thus appear that after a holy career, Fareed died at the age of 120 years. Other writers, however, as we shall see, assigned the saint a shorter period of life. The fame of Fareed's miracles widely extended and some men through envy became exceedingly hostile to him. Two Darwesh's displeased that his high reputation for sanctity and thaumaturgy came from a great distance to kill him. Fareed spoke gently to his intended murderers with the result that they departed fully satisfied that he was a great saint and deserved praise rather than censure, long life rather than death. After that, two saints arrived from Mount Lebanon to decide the question as to who was the spiritual ruler of India. On making Fareed's acquaintance, they became so enamored of the beauty and saintliness of his character that they decided to pass the remainder of their lives in his service. Others arrived in the same errand and from the same locality, so it was said that Lebanon was denuded of its male population. Fareed in due time dismissed them all, saying that Lebanon was the home of saints and they ought not to abandon it. In the train of other holy men who came from Ghazni, Kabul, and other cities to the west of it to engage in missionary enterprise in India was Ahmad Daniel of Bukhara, the father of Nizam Udin Aliyah. Having stayed for some time at Lahore, Ahmad Daniel in A.D. 1234 proceeded to Badan, then a famous city of Mohammedan learning. There, three years after his arrival, Nizam Udin originally called Mohammed was born to him. Nizam Udin was left an orphan at the age of five years. He was carefully and piously instructed by his mother. Zhu Leica and in early youth showed such extraordinary ability that he was known as Nizam Udin, Bahaas, or the controversialist, and Maafil Shekan, the assembly router. On arriving at manhood, he was offered by the emperor the coveted post of Qazi at Dili, but that being principally of a secular character, he preferred to embrace a religious life and become a disciple of Fareed. From him, according to Abu Fazal, author of the Ain-e Akbari, he obtained the key of the treasury of inward illumination. Nizam Udin had heard much of Fareed and longed to meet him and receive his spiritual instruction. Fareed too was equally anxious to meet such a holy man. He said he had had an inspiration to confer the spiritual sovereignty of Hindustan on a man called Nizam Udin. Accordingly, when the two holy men met, Fareed gave Nizam Udin his patched coat and wooden shoes and appointed him head of the Mohammedan faith in India. He bade him be of good cheer and promised ever to assist him. On that occasion, Fareed made the following couplet. The fire of separation from thee roasted our hearts. The torrent of thy love destroyed our lives. These lines were intended to compliment Nizam Udin on his personal popularity and the love with which he inspired his associates. In the time of the Emperor Nasir Udin, there was a celebrated preacher called Afsa Udin in Delhi. He visited Fareed in Ajad Khan to hold a religious controversy with him and was encountered by Nizam Udin whom Fareed deputed for the purpose. Nizam Udin gave Afsa Udin most unexpectedly clever and satisfactory replies to all his arguments where at he marveled greatly and departed saying if the disciple is so what must the master be? Fareed ultimately made Afsa Udin a disciple of his. Fareed used generally to reject offerings of money. One day the Emperor presented him with two plates of gold coins. Fareed would only accept two maharas out of the imperial offerings. Those he accepted were devoted to the purchase of provisions for his public kitchen. The remainder he ordered to be distributed among bakirs. In the process of distribution two of the coins fell and were picked up by a disciple of Fareed. Fareed not observing this began to pray but could not fix his thoughts on God. He knew therefore that someone in the assembly must have worldly dross on him. After much inquiry he became aware of the act of his disciple and ordered him to throw away the coins immediately. It was only then that Fareed could fix his attention on his devotions. As an example of Fareed's frugal habits the following anecdote is related. Nizam Udin Algya one day cooked some coarse lentils which he seasoned with barred salt. Fareed ordered him to distribute the lentils and then give him his share. When it was brought to Fareed he said it savored of excessive expenditure. Nizam Udin admitted that he had seasoned it with barred salt whereupon Fareed said he had done wrong. Food obtained in that way should not be eaten. Upon this Fareed sent the food away. Fareed accompanied Baha Udin Zakaria at his request on another journey, namely to the mountain of Caucasus. On descending there from there are said to have seen a man with a fiery dress riding on a fiery tiger. An allegory intended to represent the burning zeal of the first propagators of Islam. The man put Fareed behind him and rode off with him for the conversion of the world. Fareed on returning to Ajad Han from his missionary journey was hospitably received and entertained by Sheikh Nasir Ula's mother, a widow named Bibi Um I Kul Sum, whom he afterwards married. She brought him valuable, building land to the west of the town. Fareed cherished Nasir Ula and educated and brought him up as his own son. During Fareed's absence in the Caucasus, Ayyogi gained great spiritual ascendancy over the people of Ajad Han and made many converts among them. In due time they all returned to Fareed who promptly repaired the mischief that had been done and restored his flock to their former spiritual allegiance. The Emperor Nasir Udin deputed Naebob Ali Khan to present Fareed with a large sum of money in gold and a perpetual grant of the revenue of four villages. Fareed refused both the money and the grant and told Ali Khan to take them to those who needed them. If he himself accepted them, he would no longer be reckoned Darwash. Men would upbrade him for his worldliness and on the day of judgment he would not be allowed to take his place in the ranks of the elect. On this occasion Fareed cited the precepts and example of his priest, Kutab Udin, Bakhtiyar Ushi, once the Emperor Shams Udin, Altmish, sent him a dish of gold and silver coins on the lease of six villages. Kutab Udin rejected the royal offerings saying that none of his predecessors had ever accepted such things and were he to do so he would be no true follower of theirs. When Naebob Ali Khan was on his return journey to Delhi it occurred to him that the Emperor Nasir Udin had no heir and he reflected that if he could secure Fareed's intercession he might become Emperor himself. He therefore returned to Fareed who gave him the following verses. The great Paradan was not an angel, he was not constructed out of rose water and ambergris. He obtained greatness by his justice and generosity. Dispense thou justice and generosity and thou shalt be even as Paradan. Ali Khan received being these lines joyfully returned to Delhi and ultimately on the death of Nasir Udin was saluted Emperor under the title of Gaius Udin Balban. Fareed went to Delhi during the lifetime of Nasir Udin and received the most hospitable reception. The Emperor introduced him to his queens and made them his disciples. While in the female apartments Fareed's clients fell on Haaz-e-Brah, the Emperor's daughter. Fareed first looked at her and then looked up to heaven. He inquired whose daughter she was and on being duly informed took his departure. The Emperor understood Fareed's desire and sent his Prime Minister to offer him Haaz-e-Brah in marriage. Fareed who had already made up his mind on the subject said that God the Prophet and the elders of the Kistis had all given him orders to allow himself with the Emperor's daughter. He averred that he had seen a sign on Haaz-e-Brah's forehead that she was intended for him. Upon that occasion Fareed addressed God, thou hast drawn away my heart from thy love and inclined it in another direction. God is said to have replied, perform the marriage for the love of my friend the Prophet. Fareed prayed God to pardon him. God again replied, I have an object in this. When sons are born to thee it shall be to the advantage of thy people and they shall be pardoned. Fareed still anxious on the subject urged, if any of my descendants sin I shall be called to account in thy court. God replied, keep the good children thyself and entrust the bad ones to me. Fareed and the Emperor's daughter were duly married. The Emperor sent three hundred servants to wait on her. Of these Fareed only allowed her to retain two men and two women. The first night the lady reached the apparel clay on a gorgeous couch. Fareed produced his prayer carpet and slept on it on the ground near her. Next day she told a nurse that Fareed had not approached her. The nurse remonstrated with him on the subject. He replied that he did not approve of the regal style the lady had adopted. She must sell her jewels and rich dresses, devote the price of them to God's service and wear the habit of her darwesh. When the lady received this message she said she would do as her husband had ordered. She accordingly devoted the proceeds of the sale of her jewels and dresses to the relief of the poor. Fareed then procured for her wear a coarse jacket of a dirty brown color, black pajamas, green glass, bangles, and a pewter-nose ring. The Emperor was not pleased that his daughter should appear in such mean habiliments and again supplied it with new clothes and jewelry to wear instead of what she had rejected at her husband's desire. The new articles she again gave to the poor a third time the Emperor sent her what he deemed suitable apparel and ornaments, but she and her husband parted with them as before. The Emperor continued to send her presents, but they were only a source of disagreement between her husband and herself, unless the lady proposed that they should leave Dili and proceed to Pak Patan. This was agreed upon. Fareed left his brother, not Jibu, then to do spiritual duty for him in Dili. It may be here stated that the females of the shrine are still married in dresses similar to what Fareed procured for his wife. After the honeymoon's raiment, more suitable to their worldly position is adopted. The Emperor's daughter bore Fareed five sons, Bader Uldin, Shahab Uldin, Nizam Uldin, Yaqob, and Abdullah Shah, and three daughters, Fatima, Mastur, and Sharifah. In the Itrati Fareedah, it is stated that Fareed had a third wife named Najibu Nissa, sister of Sheikh Zakaria, and we shall subsequently see that he procured a fourth wife on the Panjab mountains. Fareed being once very ill, sent Nizam Uldin and other Darwesh's to a cemetery to pray for him. The idea wasn't is that prayers offered in the presence of men who have gone to God are acceptable and successful. The prayer, however, proved of no avail. Upon this, one of the Darwesh's remarked that the prayers of the worthless were of no advantage to the perfect. That is, the prayers of ordinary Darwesh's could not benefit Fareed. This expression was subsequently repeated to Fareed by Nizam Uldin. Fareed was pleased with the compliment, and it is said granted Nizam Uldin supernatural power. Nizam Uldin then returned to the cemetery, prayed for Fareed's recovery, and on his return found him in perfect health. To show the spiritual and social position held by the family, it is related that Fareed addressed his cousin as Hasrat Gauss Sheikh Baha Uldin Zakaria. His cousin addressed him in reply, Mashaq-e-Quda Wa Ashaq-e-Zat-e-Kibriya Fareed Badi-Alam Shah Shaqar Ghanj Adjohani Kishdi Beloved of God and loving the Almighty Being, Fareed, unique in the world, King Treasury of Sugar Chisti of Adat Han. Sheikh Bader Uldin, descended from a noble family of Ghazni, was a disciple of Kitab Uldin of Dili. Fareed highly impressed with Bader Uldin's reputation for sanctity, went one day to visit him. Bader Uldin had nothing for him to eat, so he sent his course blanket to the market to be sold for whatever it would fetch in order to provide a meal for his distinguished guest. Malik Nizam Uldin, a different person from the Nizam Uldin alia with whom we have been concerned, made a monastery for Sheikh Bader Uldin, who was pleased to reside in it, and dispensed to the poor the provisions which Nizam Uldin had provided for them in abundance. It happened that this Nizam Uldin subsequently, in some way, offended the emperor and was imprisoned. Bader Uldin wrote to Fareed to pray to God for his release. Fareed refused on the ground that Nizam Uldin had constructed a monastery for self-aggrandizement, a course which was not in accordance with the humble practice of his predecessors, who sought retirement and self-effacement. There was a religious man called Shams Dabir, who lived in great indigence, in Sunam in the present state of Pattiala. He wrote some verses in praise of Fareed and went to him to recite them. Fareed, on hearing the eulogium, asked the poet what he wanted. Shams Dabir replied that he was very poor and had not wherewithal to support his aged mother. Fareed replied that he gave not money, but he would pray very fervently for him. Shams Dabir ultimately became secretary to the emperor's prime minister. The emperor, Allah Uldin, Masad made Hamid, a learned man, his vice-royer, Bengal. One day, as Hamid was standing with class pens, before the emperor, a form of light, appeared to him and asked why he was standing in a supplicant attitude before a fool. The same question was asked, Hamid, the next day and the next day again. Upon this, he resigned his post and proceeded to Ajad Han, whether he was attracted by Fareed's spiritual power. On reaching Fareed's dwelling, he fell down and kissed his threshold and Fareed had hurt his story. He made him his disciple and gave him the patch coat of a caliph. Hamid remained for some time of Fareed and became a very eloquent preacher. Fareed often called him a bright, particular star, but at the same time remarked that a star looks not bright in the presence of the sun, a subtle compliment to himself. Fareed suggested that he should return and live in the town of Andina, near Dili, and benefit God's people by his preaching. Hamid, however, stated that his intention was rather to make a pilgrimage to Makkah and Medina, the city's hallowed by the residents of his prophet. Upon this, Fareed allowed him to take his departure. Malana, Badr, Udin, son of Syed, Minhaj Udin Nadjari, was professor of Arabic in the Mohammedan College of Dili. In the course of his theological studies he encountered several difficulties for which he could receive no satisfactory solution from the holy men of his acquaintance. He therefore resolved to travel to Makkah, then the seat of some of the greatest Mohammedan scholars of the age. He went by Multan, whose learned men also he wished to consult. On the way he met some pious hermits, one of whom was a disciple of Fareed and had Fareed's name ever on his tongue. Badr Udin, after a short conference with him, told him he was wasting his time in such occupation the disciple said he could not help it for Fareed's name, issued spontaneously from his lips. The disciple and his friends then suggested to Badr Udin to pay Sheikh Fareed a visit and perhaps he was solved some of his difficulties. Badr Udin replied that he had met several sheikhs that they were merely imposters and that men wasted their time in converse with him. The disciple and his friends argued the matter with Badr Udin and represented to him that he could only appreciate Sheikh Fareed's merits when he had made his acquaintance. Badr Udin at last gave way and was conducted by his casual friends to Fareed. Fareed solved his theological difficulties in a satisfactory manner and then made him his disciple. Upon this, Badr Udin decided not to proceed to Bukhara but remain in Ajat Han with Fareed. He became so humble that he used to wait on holy men cut fire within the forest and cooked their food with it. He was at the same time very attentive to his devotions and used to mortify his body with fasting. Once when there was a marriage in Pakpatan Badr Udin on seeing the relations of the bride, draw water with which to bathe the bride according to ancient custom thought that if he were in his own country and among his people his own marriage also might be duly celebrated. Sometime afterwards, Badr Udin proceeded on a pilgrimage to Makkah and Medina. On his return Fareed informed him of the thoughts which had passed through his mind on seeing water drawn to bathe the bride and bridegroom and said he could either have a temple or a permanent marriage as he deemed most advantageous. By permanent marriage, Fareed meant death as among the ancient Greeks and if Badr Udin desired it not only water but milk and sugar should ever be offered at his shrine and the fame of such a marriage should resound both in earth and heaven. It would appear from the Jawa Hiri Faridi that Badr Udin accepted both forms of marriage Fareed gave him his daughter Fatima in marriage. He also made him his chamberlain with the title of Badr Uduan. Whenever Fareed spoke to him on the subject of appointing him to a position corresponding with that of Bishop and part of us in Fidelium he used to reply that he desired to live forever under Fareed's shadow. Fareed built him a house near the great mosque of the city and there he lived in the service of God. After his death, a mausoleum was erected over his remains. As promised by Sheikh Fareed his marriage ceremonies are celebrated once a year by a fair held on the sixth day of the month. Jammadi Uulsani when copious libations of Shabat are offered at his shrine. One day as Fareed awoke from a trance he said the eye which looketh not towards God had better be blind. The tongue which uttereth not his name had better be dumb. The ear which heareth not his praises had better be deaf and the body which performeth not his service had better be dead. After this, Fareed relapsed into his trance. Once seven hundred holy men were sitting together, an inquirer put them four questions to which they gave identically the same replies. Question one, who is the wisest of men? Answer he who refraineth from sin. Question two, who is the most intelligent? Answer he who is not disconcerted by anything. Question three, who is the most independent? Answer he who practices contentment. Question four, who is the most needing? Answer he who practices yet not. The following sentences are taken from Fareed sermons. God hesitated to raise his hand against his creatures. Be not overjoyed with worldly wealth and if thou have none at all, be not depressed. The day we obtain not our desires should be to us as a time of rejoicing like the night of the prophets man should not allow his ambition to be cooled by the discouraging remarks of the world. When a fork here puteth on rich clothes, they become his winding sheet. Of all attractions, attraction towards devotion is the best. It fareth well with him who think on his own faults and not on the faults of others. To the pure all things are pure, nothing can defile them. If you aspire to attain the dignity of the departed saints, thou not alone. The learned man is the most noble among men, and the holy man the most noble among noblemen. The holy man among the learned is like the full moon among the stars. The most contemptible of men is he who occupies himself with eating and dressing. The repetition of the following lines gave great spiritual comfort to Fareed. Last night sad thoughts possessed me, but afterwards I reflected on my beautiful lover. I said I would do his door. My tears ran, and my lover then caught my sleeve. A student asked Fareed if singing were lawful and proper. He replied that according to the Muhammadan religion, it was certainly unlawful, but his propriety was still a matter of discussion. Nizam Uldin Alia told Nasir Uldin a disciple of his that one day when he went to visit Fareed, he stood at his door and saw him dancing as he sang the following. I wish forever to live in thy love, O God. If I become the dust under thy feet I shall live. I, thy slave, desire none but thee in both worlds. For thee I will live, and for thee I will die. The following was a favorite couplet of Fareed. Not every heart is capable of finding the secret of God's love. There are not pearls in every sea. There is not gold in every mine. One of Fareed's beloved friends was Sheikh Jamal Uldin of Moulton called his senior Caliph Hazrat Sheikh Baha Uldin Sakaria of Moulton, hearing of this man's fame, begged Fareed to lend him to him to preach to the faithful. Fareed refused but when pressed by Jamal Uldin who was attracted to Baha Uldin by supernatural influence replied, going black on thy face, it is said that upon this Jamal Uldin's face became black and he fled to the forest to hide himself from gaze. Fareed forbade all persons to intercede for him or assist him in any way. It happened that as a man called Alim was going to Ajat Han Moulton he met Jamal Uldin on the way. Jamal Uldin begged him to intercede with Fareed and he did so. Laps of time and importunity caused Fareed to relent. He wrote to Jamal Uldin the four following lines and then restored him to favor. Go round the world and in wandering ways raise blisters on thy feet. If thou find anyone like me, then forsake me. Come one morning with pure heart to my door. If thou attain not thine object, then make complaint. Jamal Uldin returned to Fareed and Fareed's love for him increased after the rupture. Jamal Uldin was a descendant of Abu Hanifa of Kusa. Fareed visited Mokal Har now called Fareed Caught in honor of the saint. The country was then ruled by Mokal at the time of Fareed's visit. Mokal was building his capital and used to impress all visitors for the work. Though Fareed wore the patch coat of a religious man, he too was pressed into the Rajah service. The masons and workmen are making Fareed's acquaintance, bowed at his feet and prayed him to grant them forgiveness of their sins. The Rajah too followed their example and for some days personally waited on him. Fareed asked what name the king was going to give his city. The king replied, Mokal Har then said, Fareed Bahran, Khair, Wah Andharan, Dar. It is fair without but a ruin within by which the saint meant that it should never be thoroughly inhabited. The king represented his hard fate to Fareed though thousands of rupees had been spent on his capital. No one came to dwell on it. If his holiness Fareed ordered, it should soon be full of inhabitants. Fareed then told him to change the name and well in it himself. Mokal consented and called the city Fareed caught in compliment to his holy guest. Fareed then said, Go, God the Most High will cause thee and thy descendants to abide in that fort. There is a legend that Fareed once visited the city on the Panjab mountains. One day as he was bathing a beautiful young lady, accidentally saw and conceived a desire to approach him for a son by such a man should become king of the realm of beauty. It is said that Jamila cartoon the beautiful lady while revolving this in her mind became pregnant. After Fareed's departure there was great commotion in the tribe on hearing of the young lady's condition. She avert that she had committed no impropriety but no one would believe her. Everyone said it was of course that stranger Fareed's doing. Fareed chanced to return to that part of the country six months afterwards. He was charged with the young lady's seduction which apart from being a sin was a grievous offense against the tribe. He solemnly denied the charge but no one would accept his statement. He requested his accusers to ask the lady if she had ever conceived a desire to have a child by him. She then admitted that such a desire had arisen in her mind. Upon this Fareed in self-defense instanced the well-known case of Jesus having been born without a human father and also the case of Adam who had been produced without father or mother and said that nothing was impossible to God's omnipotence and he might in his mercy have given a son to the virgin. The tribe heeded not Fareed's words and said they would only believe him if he wrought a miracle in their presence. They found no difficulty in suggesting a subject. They told him that no sugar cane grew in their country. If he went with them to the forest and cause sugar to rain they would accept the story of the young lady's immaculate pregnancy but not otherwise. Fareed then said in the Persian language which he habitually spoke . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .