Shrine of Baba Farid

The Shrine of Baba Farid (Punjabi and

Urdu: ‫ )بابا فرید درگاہ‬is a 13th-century Sufi
shrine located in Pakpattan, Pakistan, that
is dedicated to the Sufi mystic Fariduddin
Ganjshakar, popularly known as Baba
Farid. The shrine is one of the most
important in Pakistan,[1] and was among
the first Islamic holy sites in South Asia[2]
– providing the region's Muslims a local
focus for devotion.[2] The shrine is also
revered by Sikhs, who include Baba Farid's
poetry into the Guru Granth Sahib –
regarded by Sikhs to be the eternal Guru.[3]

The shrine played a central role in the

conversion of locals to Islam over the
course of several centuries.[4] Chiefs of the
highly revered shrine once controlled a
politically autonomous state that was
defended by soldiers drawn from local
clans that pledged loyalty to the shrine and
descendants of Baba Farid.[2] Today the
shrine is considered to be the most
significant in Punjab,[1] and attracts up to
two million visitors to its annual urs
festival.[5]
Location Shrine of Baba Farid
‫بابا فرید درگاہ‬
The shrine is
located in the town
of Pakpattan, in the
Pakistani province
The shrine of Baba
of Punjab, near the
Farid is one of
right bank of the Pakistan's most
Sutlej River. important Sufi and
Sikh shrines
Background Religion

Turkic settlers had Affiliation Sunni

arrived in the region Islam

around Pakpattan in District Pakpattan

the 13th century a Province Punjab
result of pressures Year 1265
from the expanding consecrated
Mongol Empire,[2] Location
and so the city Location Pakpattan
already had a
Country Pakistan
Muslim community
with its own
mosque by the time
of Baba Farid's
arrival. Baba Farid
established a Jama Shown

Khana, or convent, in within

Punjab,
what was then
Pakistan
known as Ajodhan
Show map of
that attracted large
Punjab, Pakistan
masses of devotees
who would gather at Show map of
the convent daily in Pakistan

hopes of securing Show all

ta'widh, or written Geographic 30°20′28

blessings and coordinates 73°23′15

(https://
amulets.[2] Devotees
ohack.to
would in turn offer a
forge.org
futuh, or gift to the
geohack
shrine in return.[2] hp?page
me=Shri
By the 13th century,
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the belief that the
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spiritual powers of ms=30_2
great Sufi saints _28_N_7
were attached to 23_15_E
their burial sites
was widespread in ype:city_
the Muslim world,[2] gion:PK)

and so a shrine was Architecture

built to Type Mosque
commemorate the and Sufi
burial site of Baba mausoleum
Farid after he died in Website
1265. http://www.ganjshakk
ar.com/
In keeping with Sufi
tradition in Punjab,
the shrine maintains influence over
smaller shrines throughout the region
around Pakpattan that are dedicated to
specific events in Baba Farid's life.[6] The
secondary shrines form a wilayat, or a
"spiritual territory" of the shrine,[6] with
Pakpattan serving as the capital of Baba
Farid's spiritual territory, or wilayat.[6] The
shrine and its wilayat also bound local
tribes together with a collective identity
based on reverence for the shrine.[4]

History

Establishment

By the time of Baba Farid's death, the

belief that the spiritual powers saints were
attached to their burial sites was
widespread in the Muslim world,[2] and so
following the death of Baba Farid in 1265,
a shrine was built at the place of his burial
near his convent. The shrine complex
eventually grew to encompass not only the
tomb itself, but also a mosque, a langar,
and several other related buildings.[2]

Baba Farid's tomb serves as the epicentre of the activity at the shrine complex.

In 1281, Sheik Ala ad-Din Mauj Darya was

appointed as spiritual successor of Baba
Farid. Under his authority, the shrine's
popularity grew spectacularly,[2] and the
countryside around the shrine began to
revere the shrine.[7] In 1315, the Sufi
mystic Amir Khusrow noted in detail that
the 50th anniversary of Baba Farid's death
was celebrated by an urs festival which
attracted devotees who heard recitations
of the saints deeds, and were treated to
entertainment by an ensemble of
dervishes.[2]

Various secondary shrines devoted to

Baba Farid also began to be established
around the 14th century that extended the
shrine's spiritual territory, or wilayat,[2]
though the shrines were built by
commoners, rather than royal patrons.[2]
The network of shrines defined tracts in
Punjab as being areas belonging to the
spiritual kingdom of Baba Farid, where
spiritual powers of the saint could protect
travelers.[2] It was noted that beyond
borders of Baba Farid's wilayat lay the
wilayat belonging to the Shrine of
Bahauddin Zakariya in Multan.[2]

Tughluq Sultanate

The shrine complex also includes shrines dedicated to the early diwans of the shrine.
The shrine's reputation continued to grow
and had spread beyond the border of
medieval Islamic India. The shrine was
visited by the Arab explorer Ibn Battuta in
1334, who recounted that the Egyptian
Shaikh Burhan-ud-dun al-Araj foretold in
Alexandria that Ibn Battuta would meet
Baba Farid's descendants.[2] Tamerlane
seized Pakpattan in 1398, and prayed at
the shrine for increased strength.[8] He
spared the town's inhabitants out of
respect for the shrine.[9]

During the era of the Tughluq dynasty

between 1321 and 1398, the shrine
received official patronage from the royal
court in Delhi after the founder of the
dynasty, Ghiyath al-Din Tughluq, became
attracted to the "spiritual power" of Mauj
Darya.[2]

Ghiyath al-Din Tughluq was noted to have

made frequent visits to the shrine when he
was Governor of Punjab and ruled from
nearby Dipalpur.[2] The 14th century
chronicler Shams-i Siraj 'Afif noted that the
Governor, and future Sultan, brought his
son and nephew, the future Sultans
Muhammad bin Tughluq, and Firuz Shah
Tughlaq to the shrine, where they
participated in the turban-tying ceremony
known as dastar bandi,[2] which conferred
symbolic authority in a way similar to a
coronation ceremony.[2]

Tradition maintains that Muhammad bin

Tughluq was a disciple of the shrine's
second diwan, Mauj Darya, who had
performed the dastar bandi ceremony for
Muhammad bin Tughluq. Muhammad
wished to construct a fine shrine for his
spiritual master Mauj Darya, but the
master refused to permit construction
until he died. Following Sheik Ala ad-Din's
death in 1335, Muhammad bin Tughluq
ordered construction of a shrine for him
that eventually became one of the finest
works of Tughluq architecture,[2] which
dwarfed even the tomb of Baba Farid.

Firuz Tughluq undertook repairs at the

shrine of Baba Farid in the 14th century,
and began to grant robes to honour
descendants of Baba Farid.[2] Eventually,
subsequent diwans of the shrine became
closely associated with the Tughluq court
in Delhi, and the shrine began to
increasingly rely upon royal patronage.[2]
Tamerlane visited the shrine in 1398
during his invasion of northern India.[2]
Mughal

The founder of Sikhism, Guru Nanak,

visited the shrine in the early 1500s to
collect compositions of Baba Farid's
poetry from Sheikh Ibrahim, the 12th
generation descendant of Baba Farid.[10]
Mughal Emperor Akbar in 1571 paid his
respects at the shrine and implored Baba
Farid.[2] Shah Jahan in 1629 issued a royal
decree declaring that revenues from the
region around Pakpattan would be used
for the shrine's upkeep,[2] and that
khadims, or "servants", of the shrine would
also receive royal support.[2]
Chishti

Local Caretakers of Baba Farid known as

Chishti the shrine's caretakers, and other
disciples of the shrine formed an
autonomous polity centred on the shrine.
Local people would pledge allegiance to
the shrine and its caretakers, and were
reportedly able to raise an army of 10,000
men to defend the shrine and Chishti.[2]

In 1757, the shrine's army attacked the

Raja of Bikaner but were routed.[2] The
army of devotees was able to defend the
Chishti Emirate against Sikh attacks in
1776.[2] The shrine and its independent
state were conquered by the Sikhs in 1810
who further enriched the shrine.

Sikh

Baba Farid's poetry came to be revered

within Sikhism, and was incorporated into
the Sikh holy book, the Guru Granth Sahib
– the shrine thus assumed importance as
a place of Sikh devotion in addition to its
function as a Muslim shrine. Maharaja
Ranjit Singh of the Sikh Empire captured
the shrine in 1810. He later visited the
shrine, and pledged an annual sum of
9,000 rupees towards its upkeep.[6] The
shrine began to be a centre of contention
between the Sikh and Muslim community
as a result of joint devotion to the
shrine.[11]

British

British colonial rule over the shrine

commenced following the defeat of the
Sikh Empire in 1849. The British colonial
regime maintained ties with shrine, and
sought to employ it towards the goal of
"indirect rule" over the region through
political and social systems that predated
their arrival.[4] >>
Modern era

Following the Partition of British India in

1947, the shrine no longer served as a
source of intercommunal conflict, and
instead began to be identified exclusively
as a Muslim shrine.[11] The shrine
assumed even greater importance within
Pakistan, as Pakistani pilgrims often find it
difficult to visit Chisti shrines in Delhi and
Ajmer on account of poor relations
between Pakistan and India. As a result,
Baba Farid's shrine has emerged as the
"unrivaled centre" of Chisti Sufism in
Pakistan.[11] Though Sikhs and Hindus in
India are now largely cut-off from the
shrine, commemorations of his annual urs
are held in Amritsar.[12]

In April 2001, 36 devotees were crushed at

a stampede at the shrine as pilgrims
rushed towards the Behishti Darwaza at
the opening of the anuual urs festival.[13]
Following the September 11 attacks,
caretakers of the shrine denounced
extremist and exclusivist interpretations of
Islam.[11] On 25 October 2010, a bomb
exploded outside the gates of the shrine,
killing six people.[14] In recent years, the
founder and chairman of the Pakistan
Tehreek-i-Insaf, former cricketer Imran
Khan, has regularly visited the shrine at
night.[15]

Layout

The shrine complex includes a large mosque.

The shrine complex includes not only the

tomb of Baba Farid, but also those of his
hereditary successors. The complex also
includes the site of the city's old mosque
which predated Baba Farid's arrival to the
city. The small tomb of Baba Farid is made
of white marble with two doors – one
facing east named the Nūrī Darwāza or
'Gate of Light', and another facing south
named the Bahishtī Darwāza, or 'Gate of
Paradise'.

A long covered corridor surrounds much of

the building. Inside the mausoleum are
two white marbled graves – one belonging
to Baba Farid, and the other to his eldest
son. The space inside the tomb space is
limited; not more than ten people can be
inside at one time. The building is not
segregated by gender, but an area exists
that is exclusively for use of women.
Significance

Sufism

The shrine's Bab-e-Jannat portal into the shrine's innermost sanctum represents a symbolic gateway to paradise.

The Chishti Order of Sufism was the first

great Sufi order to take root in the capital
of medieval Islamic India, Delhi.[2] The
shrine, along with the Chisti Ajmer Sharif
Dargah and Nizamuddin Dargah, were the
first to be established within Islamic
India.[2] The trio of shrines allowed local
Muslims for the first time to access to
Islamic holy sites without having to
journey to the Middle East.[2]

Built in the town that was known in

medieval times as Ajodhan, the old town's
importance was eclipsed by that of the
shrine, as evidenced by its renaming to
"Pakpattan", meaning "Pure Ferry" –
referencing a river crossing made by
pilgrims to the shrine.[16] The shrine was
central to a process which resulted in the
conversion of local Jat tribes to Islam over
the course of several centuries.[4][2]
Sikhism

Baba Farid's poetry was incorporated into

the Sikh holy book, the Guru Granth Sahib
– and so the shrine assumed importance
as a place of Sikh devotion in addition to
its function as a Muslim shrine. Maharaja
Ranjit Singh of the Sikh Empire captured
the shrine in 1810. He later visited the
shrine, and pledged an annual sum of
9,000 Rupees towards its upkeep.[6] The
shrine began to be a centre of contention
between the Sikh and Muslim community
as a result of joint devotion to the
shrine.[11]
Political

The shrine has since been a key factor

shaping Pakpattan's politics.[16] Patronage
from the Tughluq royal court began during
the life of the second diwan Mauj Darya,
and subsequent diwans became
increasingly associated with the Tughluq
court – the third diwan of the shrine,
Mu'izz ad-Din was even placed in
government service in Gujarat by
Muhammad Tughluq, while his brother
was deemed "Shaikh ul-Islam" of India.[2]

Shah Jahan in 1692 issued a farman, or

royal decree, that descendants of Baba
Farid known as be extended support from
the Mughal court. The number of
descendants was so large, that they
formed a new class of landowners in the
region around Pakpattan who were
privileged relative to the agricultural clans
that were found in the area.[2] The new
class of landowning descendants of Baba
Farid became known as the Chisti, who
were patronized by rulers in Delhi in order
to extend Delhi's sovereignty over
Punjab.[17]

The shrine's hereditary caretakers, or

diwan, eventually began to assert
themselves as political administrators by
operating a network of forts and devotee-
soldiers.[1] The religious duties of the
diwan became increasingly fulfilled by a
network of preachers and "subordinate
religious specialists",[1] while the diwan
focused efforts at administration of the
Pakpattan city-state.

British colonialists in the late 19th century

noted that the Chisti were influential, but
relied entirely on tenant farmers from local
agricultural clans.[2] Chistis are reported to
have owned 9% of all land in Montgomery
District in the late 19th century.[17]
Local agricultural clans remained loyal to
the Chisti descendants of the shrine,[2] and
swore spiritual allegiance to the Chisti
descendants of Baba Farid, rather than to
Baba Farid himself.[2] Clans would offer
brides to the Chisti clan in a mark of
allegiance to the Chisti.[2] Over time, the
clans became to closely associated
themselves with both the shrine, and
Diwan.[2]

Autonomous state

The oath of allegiance also included a

pledge to militarily defend the shrine and
the Chisti.[2] The Khokars, Bhattis, Dhudhis,
and Hans clans at were reportedly able to
raise an army of 10,000 men to defend the
shrine and Chisti if needed.[2] In 1757, the
shrine's diwan Abd as-Subhan raised an
army from the clans in order to attack the
Raja of Bikaner, and was able to extend the
shrines territory to the opposite bank of
the Sutlej River.[2] The army of devotees
was able to repel a Sikh attack against
Pakpattan in 1776, resulting in the death
of Heera Singh Sandhu, founder of the
Sikh Nakai Misl state.[2] The shrines
cavalries were able to pursue retreating
Sikh soldiers, killing several thousand
more.[2]
Practices

Charity

Gifts and donations to the shrine are

redistributed to other devotees, in a
practice that follows Baba Farid's
example.[2] Baba Farid's shrine
subsequently became a centre of wealth
redistribution throughout the western
Punjab.[2] The shrine maintains a langar, or
canteen, which serves free meals to the
poor.[1]
Adab traditions

A system of elaborate rituals developed

around the shrine that integrated local
clans into the social and religious
structure of the shrine.[2] A 1623 collection
of biographies regarding Baba Farid's life,
the Jawahir al-Faridi, noted that the
shrine's major rituals had in fact been
established during Badr ad-Din's position
of diwan that was inherited immediately
following Baba Farid's death.[2]

Such traditions included the tying of a

turban (dastar bandi) to signify inheritance
of Baba Farid's spiritual authority, the
regularization of qawwali music,
establishment of the shrine's free kitchen,
and opening of the tomb's southern door
to allow visitors to the urs festival to
directly pass the shrine's most sacred
area.[2] Devotees would also pass through
the shrine's Beheshti Darwaza in order to
symbolically enter paradise.[2]

Pilgrims regarded the ferry journey across

the Sutlej River towards the shrine as a
metaphorical journey of salvation in a boat
piloted by the saint,[18] in a ritual that may
echo the Hindu concept of tirtha, or
crossing of a river ford from the mundane
into the spiritual world.[4]
A system of social hierarchy developed as
a result of the shrine's Adab. The diwan
and his family were considered the most
important, followed by the shrine's
khalifas, members of the Chisti class,
chiefs of local agricultural clans.[2]

Shrine guardianship
By the 13th century, a widespread belief
had taken root in Muslim societies that a
Sufi saint's spiritual powers could be
inherited by his descendants.[2] Upon the
death of Baba Farid, his son Badr ad-Din
Sulaiman was deemed to be Baba Farid's
prime successor, setting a pattern of
hereditary acquisition of the position.[2]
The successorship of Badr ad-Din's son,
Shaikh Ala ad-Din Mauj Darya, in 1281
further cemented this tradition.[2]

The chief caretaker and spiritual authority

of most shrines is typically referred to as a
sajjada nashin, though at Baba Farid's
shrine, the title for the position in taken
from the royal courts of medieval Islamic
India, and is instead referred to as diwan.[2]
The diwan is traditionally believed to
inherit the baraka, or spiritual power, of
Baba Farid.[1] The diwan of the Pakpattan
shrine historically has not maintained
spiritual authority in the region by himself
– rather, the shrine's authority was also
spread among a baradari, or network of
Baba Farid's descendants that lived in the
regions surrounding the shrine,[1] who in
turn were sometimes themselves sajjada
nashins of small shrine dedicated to pious
descendants of Baba Farid.[1] Members of
the baradari were often owned large tracts
of land granted to them by various rulers,
or were local village officials.[1] By the 19th
and 20th centuries, the network of sajjada
nashins in the Baba Farid wilayat
maintained a network of authority that
paralleled the region's official
administrative system.[1]
The success of each diwan or sajjada
nashin was tied to his ability to attract
official patronage and increase donations,
in order to further promote the shrine's
prestige,[1] and to distribute among
subsidiary shrines located in the region
surrounding Pakpattan.[1] Resources
directed towards subsidiary shrines were
used to maintain social services, such as
the langar which served free meals to the
poor.[1] Hospitality provided at the langar
further heightened the status of a Sajjada
nashin.[1]
Diwan succession

Appointment of a successor for the

hereditary title required "revelation" from
Baba Farid's spirit to determine the
inheritor of his baraka, or blessed direct
access to God.[1] Selection of the inheritor
was supported by consent from Baba
Farid's committed devotees, and members
of the baradari network of shrines.[1]

Conflicts over succession

Conflict over succession sometimes

occurred – in the 1880s during British
colonial rule, those in dispute appealed to
the British court system to determine
which claimant had inherited revelation
from Baba Farid,[1] though the court based
its decision on deference to historic
customs in determining the successor.[1]

During the 1880s and 1890s, the shrine's

diwan switched three times in the course
of deliberations – though attendance at
the shrine did not decline, and it did not
appear that devotees particularly cared
which person served in the role.[1] The
eventual successful petitioner, Sayid
Muhammad was not considered a learned
religious scholar.[1] Erosion of the diwan's
spiritual role resulted in criticism of the
entire shrine system by Muslim reformist
movements in the 20th century.

At the time of Sayid Muhammad's death in

1934, another crisis over inheritance
erupted as some members of the shrine's
baradari bodies disputed the succession
of a minor, Ghulam Qutb ad-Din, to the role
which they argued was inappropriate to be
filled by a young man.[1] British Courts
accepted Ghulam Qutb ad-Din as the next
successor, and established a caretaker
system for the shrine until he reached
maturity, and arranged for his training and
education at Lahore's prestigious
Aitchison College – a plan which was met
with resistance by members of the
baradari who feared that an education
there would signal the diwan's integration
into the British values system, rather than
that of Islam.[1] British attempts at
resolution were seen as interference in the
shrine's religious affairs, and eroded the
legitimacy of the shrine's diwan system.[1]

Administration
The shrine is administered by the Auqaf
Department.[19] The shrine is open 24
hours a day for visitors, every day of the
year.
Controversy of Bahishtī
Darwāza
In 2018, on the occasion of annual urs
celebration of Baba Farid, the police
commissioner of Sahiwal District was
invited by the administrative team of the
shrine. As per the regulations of the shrine,
the Bahishtī Darwāza is usually opened by
the local police commissioner but at the
same time, the shrine administration does
not allow women to trespass the Bahishtī
Darwāza. The shrine's administrative team
therefore instructed the lady police
commissioner to bring along a male police
guard who will open the Bahishtī Darwāza.
By violating the shrine's laws and
regulations, the lady police commissioner
opened the Bahishtī Darwāza along with a
female District Police Officer. The said act
of violation created more complications
and the police department later on
suspended and transferred the lady police
commissioner.[20]

See also
List of mausolea and shrines in Pakistan
Sufism in Pakistan

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29 August 2017.
19. Omer Tarin, 'Hazrat Baba Farid Ganj Shakar
and the evolution of the literary Punjabi:A
Brief Review' in Journal of Humanities and
Liberal Arts, 1995, pp.21-30
20. "Pakpattan opens door to shrine's code
controversy" (https://www.dawn.com/new
s/1434151) . Dawn News. 21 September
2018.

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