|Date of Birth||1261||Zeeqada-tul-Haram||26|
|Date of demise||1319||Rabi-ul-Akhir||07|
Hazrat Khawaja Ghulam Fareed (تذکرہ / سوانح)
Hazrat Khawaja Ghulam Fareed رحمۃ اللہ تعالٰی علیہ
Name and Lineage:
His name is ‘HAZRAT KHAWAJA GHULAM FAREED’ and his titles are ‘Malik-ush-Shuara, Fard-e-Fareed, Qadir-ul-Kalam and Shair-e-Haft Zaban’. His genealogy is as follows:
“Hazrat Khawaja Ghulam Fareed son of Hazrat Khuda Bakhsh son of Hazrat Khawaja Ahmed Ali son of Hazrat Qazi Muhammad Aqil (Khalifa of Hazrat Qibla Alam Maharvi) son of Makhdoom Muhammad Shareef son of Makhdoom Yaqoob son of Makhdoom Noor Muhammadعلیھم الرّحمہ ”. His genealogy reaches to the second caliphate Hazrat Sayyiduna Umar Farooqرضی اللہ تعالٰی عنہ .
Date of Birth:
He was born at ‘Chachran sharif’ on Monday on the 26th of Dhul Qadah in 1261 AH/ 25 November, 1845 AD.
Acquisition of Knowledge:
He memorized the Holy Quran at the age of eight years and during this his respected father passed away. He got inward and outward knowledge from his elder brother Hazrat Khawaja Fakhr-e-Jahan Ghulam Fakhruddin and other renowned Scholars علیھم الرّحمہ, and he reached to the higher perfection.
Allegiance and Caliphate (Khilafat):
He became the Mureed of his elder brother and after his demise, he was selected as the successor of his brother.
Character and Peculiarities:
He was the owner of comprehensive and great personality. Such personalities are born centuries later. After demise of Khawaja Sahib, such renowned, accomplished and effective personalities were not born in this region. He was the proficient poet of Saraiki language and depth of feelings are found in his ecstatic poetry. His “Kafian” (a type of mystical poem) is still unique in effectiveness and his poetry is the treasure of gladness as well as the source of love & mystic knowledge.
For that reason, Doctor Allam Iqbal said, “Khawaja Fareedرحمۃ اللہ تعالٰی علیہ and his poetry are existing in which nation, not to be found love in that nation, is amazing.” Because he was a great supporter of the issue of “Unity of Existence”. That’s why, the interpretation of this issue is significantly found in his poetry. He expressed his ideas in Urdu, Persian, Sindhi and Saraiki language. The study of his printed Diwan shows his eloquence, ingenuity and elaborate imagination. He used to act upon the Shariat and Sunnat strictly and he would persuade others to do the same. He would continue trying to eliminate the bad rituals. While expressing his displeasure at the improper deeds of men and women of his time, he said, “Women come in front of non-Mahrams by putting shawl on their shoulders and they consider it cause of pride. Many bad customs have created at the occasion of weddings. For example, men and women dance together by making a circle. During circle, they clap and play the drum. In addition to this, many other forbidden and fatal works are performed. Muslims have adopted the Ineffective works of disbelievers. When they are prevented from such activities, then they say our ancestors whatever used to do, is enough for us.”
There was no end of his generosity, he was fixed the monthly stipends to the poor people of nearby and distant areas. Many of orphan children and widow women used to live in prosperity under his patronage and he would not send to any needy person empty hand. Despite being the successor, he continued giving the lesson of inward and outward knowledge. Especially, the Dars (teaching) of The books of Hadith and Tasawwuf (Sufism) was continued and the great Scholars would remain present at his service. When he would speech on whatever issue, then he would present a lot of rational and traditional proofs regarding it and attendees Scholars would had to confess his great knowledge. His knowledge expertise can be assessed from this incident that Maulana Muhammad Shakir Dervi Sahib was a great Scholar and teacher of his time, he also got the opportunity to acquire knowledge from him. One day a friend asked him that how much knowledge have you gained so far? In response to it, he started explaining to “لاالہ الااللہ” and I considered myself as a student of the school in front of him but it did not end the explanation of these holy words. (Encyclopedia, V.4, P.233)
When Maulana Ghulam Dastagir Qasoori objected to some texts of “Braheen-e-Qatia” and Maulvi Khalil Ahmed Anbethvi debated on those phrases. The Judge of this case was Nawab of Bahawalpur who was Peer-o-Murshid of Nawab Muhammad Sadiq Abbasi. He gave the verdict that these controversial texts represent the Wahhabism and are against the Maslak-e-Ahle Sunnat. Due to his verdict, he was expelled from the state of Bahawalpur. (Taqdees-ul-Wakeel)
His disciples and devotees circle was too broad. General and special people used to get the benefits from him and many renowned Nawab and rich men would feel proud to become his devotee and servant. Millions of people benefited from his teaching of Monotheism and guidance. Many people became the perfect Sufi by completing the Sulook destination. He used to be careful about giving the Khilafat. He said, “It is must for the Sheikh that he should not give the Khirqa-e-Khilafat to a Mureed unless he complete the Sulook destination.”
He had the great love with the Holy Prophetصلی اللہ تعالٰی علیہ وسلم and he held the position of “Fana Fi Rasool” (annihilation in the Prophet صلی اللہ تعالٰی علیہ وسلم). He expressed it in his poetry frequently. He said:
میڈا عشق وی توں میڈایار وی توں
میڈادین وی توں ایمان وی توں
He passed away on the 6th of Rabi-al-Thani in 1319 AH/ 1st July 1901 AD and his Shrine is the resort of all at ‘Kot Mithan Sharif’ (Dera Ghazi Khan Division).
گزریا وقت ہَسَن کھِلن دا
آیا وقت فرید چلن دا
[Khawaja Ghulam Fareedرحمۃ اللہ تعالٰی علیہ , Tazkira Akabir-e-Ahle Sunnat, encyclopedia and Auliya-e-Kiramعلیھم الرّحمہ ]