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.
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 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.
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.”
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:
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 (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 Perspective:
Historical Context:
Attribution to Sheikh Ibrahim:
Significance of Sheikh Ibrahim’s Poetry:
Reference Source:
Experts’ View:
Suniti Kumar Chatterji’s Conclusion:
The conclusion drawn from linguistic evidence is that the compositions are from a later period than the first Baba Farid, affirming the association with the later Farid (Sheikh Ibrahim).
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.
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:
(Page 100, Baba Budh Singh’s Rachnavali, Language Department Punjab)
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.
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.
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.
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.
It sounds very good to hear that the Guru Granth Sahib includes the writings of both Muslim and Hindu Bhagats, 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.
ਫਰੀਦਾ ਬੇ ਨਿਵਾਜਾ ਕੁਤਿਆ ਏਹ ਨ ਭਲੀ ਰੀਤਿ ॥
ਕਬਹੀ ਚਲਿ ਨ ਆਇਆ ਪੰਜੇ ਵਖਤ ਮਸੀਤਿ ॥੭੦॥
ਉਠੁ ਫਰੀਦਾ ਉਜੂ ਸਾਜਿ ਸੁਬਹ ਨਿਵਾਜ ਗੁਜਾਰਿ ॥
ਜੋ ਸਿਰੁ ਸਾਂਈ ਨਾ ਨਿਵੈ ਸੋ ਸਿਰੁ ਕਪਿ ਉਤਾਰਿ ॥੭੧॥
However, it is essential to interpret Gurbani through the lens of Gurbani itself.
Is Baba Farid Ji instructing the followers of Sri Guru Granth Sahib Ji to read the Quran or visit Islamic mosques?
When we turn to Sri Guru Granth Sahib Ji for guidance, we find the answer on Ang 140 in Maajh Raag:
ਸਲੋਕੁ ਮਃ ੧ ॥
Shalok, First Mehla:
ਮਿਹਰ ਮਸੀਤਿ ਸਿਦਕੁ ਮੁਸਲਾ ਹਕੁ ਹਲਾਲੁ ਕੁਰਾਣੁ ॥
Make mercy your mosque, faith your prayer-mat, and honest living your Quran.
ਸਰਮ ਸੁੰਨਤਿ ਸੀਲੁ ਰੋਜਾ ਹੋਹੁ ਮੁਸਲਮਾਣੁ ॥
Make modesty your circumcision, and good conduct your fast. In this way, you shall be a real Muslim (note: muslim means “one who surrenders to God”).
ਕਰਣੀ ਕਾਬਾ ਸਚੁ ਪੀਰੁ ਕਲਮਾ ਕਰਮ ਨਿਵਾਜ ॥
Make good conduct your shrine of the Kaabaa, Truth your Pir (spiritual guide), and the karma of good deeds your Kalma (declaration of faith) and Namaaz (prayer).
ਤਸਬੀ ਸਾ ਤਿਸੁ ਭਾਵਸੀ ਨਾਨਕ ਰਖੈ ਲਾਜ ॥੧॥
Make your rosary be that which is pleasing to His Will. O Nanak, God shall preserve the honor of such a real Muslim (ie one who surrenders to God). ||1||
These teachings reject the ritualistic practices of Islam as described in the Quran. Instead, they define a true Muslim as someone who follows the path outlined in Sri Guru Granth Sahib Ji.
Share this perspective with any orthodox Muslim—saying they don’t need the Quran, the Kaaba, or similar rituals—and they are likely to call you a kafir (non-believer).
Let us once again turn to Sri Guru Granth Sahib Ji for guidance.
Is Baba Farid Ji instructing us to recite the five prayers from the Islamic Quran, or are the Namaaz described in Sri Guru Granth Sahib Ji fundamentally different?
Sri Guru Granth Sahib Ji provides clarity on Ang 141 in Raag Maajh:
ਮਃ ੧ ॥
First Mehla:
ਪੰਜਿ ਨਿਵਾਜਾ ਵਖਤ ਪੰਜਿ ਪੰਜਾ ਪੰਜੇ ਨਾਉ ॥
(ਮੁਸਲਮਾਨਾਂ ਦੀਆਂ ਪੰਜ ਨਿਮਾਜ਼ਾਂ ਹਨ, (ਉਹਨਾਂ ਦੇ) ਪੰਜ ਵਕਤ ਹਨ ਤੇ ਪੰਜਾਂ ਹੀ ਨਿਮਾਜ਼ਾਂ ਦੇ (ਵਖੋ ਵਖਰੇ) ਪੰਜ ਨਾਮ ।
There are five prayers and five times of day for prayer; the five have five names.
ਪਹਿਲਾ ਸਚੁ ਹਲਾਲ ਦੁਇ ਤੀਜਾ ਖੈਰ ਖੁਦਾਇ ॥
(ਪਰ ਅਸਾਡੇ ਮਤ ਵਿਚ ਅਸਲ ਨਿਮਾਜ਼ਾਂ ਇਉਂ ਹਨ—) ਸੱਚ ਬੋਲਣਾ ਨਮਾਜ਼ ਦਾ ਪਹਿਲਾ ਨਾਮ ਹੈ (ਭਾਵ, ਸਵੇਰ ਦੀ ਪਹਿਲੀ ਨਿਮਾਜ਼ ਹੈ), ਹੱਕ ਦੀ ਕਮਾਈ ਦੂਜੀ ਨਮਾਜ਼ ਹੈ, ਰੱਬ ਤੋਂ ਸਭ ਦਾ ਭਲਾ ਮੰਗਣਾ ਨਿਮਾਜ਼ ਦਾ ਤੀਜਾ ਨਾਮ ਹੈ ।
Let the first be truthfulness, the second honest living, and the third charity in the Name of God.
ਚਉਥੀ ਨੀਅਤਿ ਰਾਸਿ ਮਨੁ ਪੰਜਵੀ ਸਿਫਤਿ ਸਨਾਇ ॥
(ਨੀਅਤਿ ਨੂੰ ਸਾਫ਼ ਕਰਨਾ ਮਨ ਨੂੰ ਸਾਫ਼ ਰੱਖਣਾ ਇਹ ਚਉਥੀ ਨਿਮਾਜ਼ ਹੈ ਤੇ ਪਰਮਾਤਮਾ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਤੇ ਵਡਿਆਈ ਕਰਨੀ ਇਹ ਪੰਜਵੀਂ ਨਮਾਜ਼ ਹੈ ।
Let the fourth be good will to all, and the fifth the praise of the Lord.
ਕਰਣੀ ਕਲਮਾ ਆਖਿ ਕੈ ਤਾ ਮੁਸਲਮਾਣੁ ਸਦਾਇ ॥
(ਇਹਨਾਂ ਪੰਜਾਂ ਨਮਾਜ਼ਾਂ ਦੇ ਨਾਲ ਨਾਲ) ਉੱਚਾ ਆਚਰਣ ਬਨਾਣ-ਰੂਪ ਕਲਮਾ ਪੜ੍ਹੇ ਤਾਂ (ਆਪਣੇ ਆਪ ਨੂੰ) ਮੁਸਲਮਾਨ ਅਖਵਾਏ (ਭਾਵ, ਤਾਂ ਹੀ ਸੱਚਾ ਮੁਸਲਮਾਨ ਅਖਵਾ ਸਕਦਾ ਹੈ) ।
Repeat the prayer of good deeds, and then, you may call yourself a Muslim.
ਨਾਨਕ ਜੇਤੇ ਕੂੜਿਆਰ ਕੂੜੈ ਕੂੜੀ ਪਾਇ ॥੩॥
ਹੇ ਨਾਨਕ ! (ਇਹਨਾਂ ਨਮਾਜ਼ਾਂ ਤੇ ਕਲਮੇ ਤੋਂ ਖੁੰਝੇ ਹੋਏ) ਜਿਤਨੇ ਭੀ ਹਨ ਉਹ ਕੂੜ ਦੇ ਵਪਾਰੀ ਹਨ ਤੇ ਕੂੜੇ ਦੀ ਇੱਜ਼ਤ ਭੀ ਕੂੜੀ ਹੀ ਹੁੰਦੀ ਹੈ ।੩।
O Nanak, the false obtain falsehood, and only falsehood. ||3||
This teaching is entirely alien to the Islam described in the Quran. Instead, it reflects the universal wisdom of Gurbani, emphasizing spiritual principles over ritualistic practices.
The Bhagats of Sri Guru Granth Sahib Ji—including Baba Farid Ji—were enlightened Brahm-Gyanis who transcended the limitations of their birth religions. They rejected ritualistic practices and embraced the Ultimate Truth as revealed in Gurbani.
Another important question: Are all religions the same? or Did Guru Nanak Dev Ji ever say that others cannot achieve liberation?
Gurbani is the ultimate touchstone of Truth. Without the guidance and ਕਸਵੱਟੀ (testing measure) of the Shabad Guru, no one has achieved or will achieve ultimate liberation, oneness, or merging with Akaal Purakh (the Eternal One).
(Note: Other religions have different goals, which we respect, as their destinations in life are distinct. For example:
These aspirations are unrelated to Gurmat. Gurmat envisions a much higher purpose—a supreme and expansive goal. Our objective is to achieve oneness with Akaal Purakh. This vision is both unique and unparalleled. The highest type of Mukhti is reserved for those Gursikhs that are in love with Akaal Purakh`s Charan Kamal. ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥ With their Nishkaam Bhagti, (Bhagti done only out of love for Akaal Purakh and nothing else), these Gurmukhs receive supreme status.
Sri Guru Granth Sahib Ji confirms this on Ang 466:
ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਕਰਿ ਵੇਖਹੁ ਮਨਿ ਵੀਚਾਰਿ ॥
(ਹੇ ਭਾਈ !) ਆਪਣੇ ਮਨ ਵਿਚ ਵਿਚਾਰ ਕਰ ਕੇ ਵੇਖ ਲਵੋ, ਸਤਿਗੁਰੂ (ਦੀ ਸਰਨ) ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਨੇ ਪਰਮਾਤਮਾ ਨੂੰ ਨਹੀਂ ਲੱਭਾ
Without the True Guru, no one has found Him; reflect upon this in your mind and see.
And
ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਨੈ ਨ ਪਾਇਆ ॥
ਸਤਿਗੁਰੂ ਤੋਂ ਬਿਨਾਂ (ਪਹਿਲਾਂ ਵੀ) ਕਿਸੇ ਨੇ (ਵਾਹਿਗੁਰੂ ਨੂੰ) ਨਹੀਂ ਪਾਇਆ ਅਤੇ ਨਾ ਹੀ (ਹੁਣ) ਸਤਿਗੁਰੂ ਤੋਂ ਬਿਨਾਂ ਕਿਸੇ ਨੂੰ (ਪਰਮਾਤਮਾ ਦੀ) ਪ੍ਰਾਪਤੀ ਹੋਈ ਹੈ।
Without the True Guru, no in the past has obtained the Lord; and now has obtained the Lord without the True Guru.
ਸਲੋਕੁ ਮਃ ੩ ॥
Shalok, Third Mehla:
ਸੇਖਾ ਚਉਚਕਿਆ ਚਉਵਾਇਆ ਏਹੁ ਮਨੁ ਇਕਤੁ ਘਰਿ ਆਣਿ ॥
ਹੇ ਚੁੱਕੇ ਚੁਕਾਏ ਸ਼ੇਖ਼! ਇਸ ਮਨ ਨੂੰ ਇਕ ਟਿਕਾਣੇ ਤੇ ਲਿਆ
O Shaykh, you wander in the four directions, blown by the four winds; bring your mind back to the home of the One Lord.
ਏਹੜ ਤੇਹੜ ਛਡਿ ਤੂ ਗੁਰ ਕਾ ਸਬਦੁ ਪਛਾਣੁ ॥
ਵਿੰਗੀਆਂ ਟੇਢੀਆਂ ਗੱਲਾਂ ਛੱਡ ਤੇ ਸਤਿਗੁਰੂ ਦੇ ਸ਼ਬਦ ਨੂੰ ਸਮਝ
Renounce your petty arguments, and realize the Word of the Guru’s Shabad.
ਸਤਿਗੁਰ ਅਗੈ ਢਹਿ ਪਉ ਸਭੁ ਕਿਛੁ ਜਾਣੈ ਜਾਣੁ ॥
ਹੇ ਸ਼ੇਖਾ! ਜੋ (ਸਭ ਦਾ) ਜਾਣੂ ਸਤਿਗੁਰੂ ਸਭ ਕੁਝ ਸਮਝਦਾ ਹੈ ਉਸ ਦੀ ਚਰਨੀਂ ਲੱਗ;
Surrender and bow in humble respect before the True Guru; He is the Knower who knows everything.
ਆਸਾ ਮਨਸਾ ਜਲਾਇ ਤੂ ਹੋਇ ਰਹੁ ਮਿਹਮਾਣੁ ॥
ਆਸਾਂ ਤੇ ਮਨ ਦੀਆਂ ਦੌੜਾਂ ਮਿਟਾ ਕੇ ਆਪਣੇ ਆਪ ਨੂੰ ਜਗਤ ਵਿਚ ਪਰਾਹੁਣਾ ਸਮਝ;
Burn away your hopes and desires, and live like a guest in this world.
ਸਤਿਗੁਰ ਕੈ ਭਾਣੈ ਭੀ ਚਲਹਿ ਤਾ ਦਰਗਹ ਪਾਵਹਿ ਮਾਣੁ ॥
ਜੇ ਤੂੰ ਸਤਿਗੁਰੂ ਦੇ ਭਾਣੇ ਵਿਚ ਚਲੇਂਗਾ ਤਾਂ ਰੱਬ ਦੀ ਦਰਗਾਹ ਵਿਚ ਆਦਰ ਪਾਵੇਂਗਾ
If you walk in harmony with the True Guru’s Will, then you shall be honored in the Court of the Lord.
ਨਾਨਕ ਜਿ ਨਾਮੁ ਨ ਚੇਤਨੀ ਤਿਨ ਧਿਗੁ ਪੈਨਣੁ ਧਿਗੁ ਖਾਣੁ ॥੧॥
ਹੇ ਨਾਨਕ! ਜੋ ਮਨੁੱਖ ਨਾਮ ਨਹੀਂ ਸਿਮਰਦੇ, ਉਹਨਾਂ ਦਾ (ਚੰਗਾ) ਖਾਣਾ ਤੇ (ਚੰਗਾ) ਪਹਿਨਣਾ ਫਿਟਕਾਰ-ਜੋਗ ਹੈ
O Nanak, those who do not contemplate the Naam, the Name of the Lord – cursed are their clothes, and cursed is their food. ||1||
Giani Gurdit Singh Ji has proven beyond doubt that the Bhagat Sahibaan, whose Bani appears in Sri Guru Granth Sahib Ji, were contemporaries of Sri Guru Nanak Dev Ji and became Sikhs of Guru Sahib. Only their Bani, written after they became Sikhs of Guru Sahib, has been included in Sri Guru Granth Sahib Ji.
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