Midsummer nightmares

Syed Rizwan Mahboob spins a magical yarn about his childhood in Lahore’s Chauburji

It was sweltering in early June when not a single leaf stirred. Teenage students were back from school and the more enterprising of them were already out of their homes after a quick meal. Their combined focus was a medium sized ground somewhere in old Lahore which had many mango, Beri, Neem, Sumbul and Labernum trees. The ground was located at the confluence of several narrow streets in a government colony, populated by clerks and lower-grade government employees.

As soon as troops of urchins reached the ground, there was a rush of activity, as if life had been injected into a drab landscape painting. Several doors around the central ground opened and closed in quick succession with colourful dupattas withdrawn in haste. From around these doors would emerge several good-looking young lads, with bright handkerchiefs around their necks, betokening the early, heady days of first love.

The ground, for the next few hours, was to be the stage for a string of events including fights among the strapping lads for the acquisition of sour ambis (unripe mangoes downed with the skilful use of catapults) and garlands (made from streamers of bright yellow Labernum flowers), both of which were meant to be presented to the coy owners of fluttering dupattas later in the evening.

For the majority of lads in their early teens, the delight with which girls received unripe mangoes was a mystery which took years to unravel. Side by side with these steamy exchanges, the teenagers would indulge in dogfights of “Gulli Danda” made from Beri wood, which left many a face bruised and bleeding, to which crushed leaves of Neem were employed for quick relief.

And then the same ground would start drifting into an island of gradual calm as stifling afternoons would give way to balmy evenings. The intensity of the ruthless sun, beating down on the lads’ backs would soften as the shadows of Labernum, mango, Sumbul and Beri started lengthening. And then suddenly, a different crowd including young girls and boys – ranging in age from six to sixteen – would take over the ground.

The whole atmosphere of the place would be transformed. Suddenly, the milieu would become gentler with childish games of “Pharan Pharai”, “Safe”, “Keeri Kara”, “Hara Samundar”, “Aik Saheli Bagh Main Bethi” being played with abandon. Younger girls would gather beneath Sumbul trees and put the blood-red blooms of the tree on their nails to resemble shiny nail polish. The bright yellow blooms of Labernum were also plucked and tucked into raven black hair with an innocent conceit. Young boys would hover around the mangoes and Beris, hurling stones to land the choicest of fruits.

While the majority of girls were solely interested in games and garlands, there was one particular girl – Billay – who was always there with a definitive agenda. She was a butter-complexioned young girl with velvet hair and dimpled cheeks. Her family was an overtly traditional one with both of her younger brothers going to a religious school, while her father led prayers in a nearby office. She was the youngest of five sisters and almost all the young boys of the mohalla would give anything to catch a glimpse of her. Almost every evening, Billay would emerge as the leading possessor of Sumbul and Labernum flowers, liberal quantities of which would be given to her by Soody, with whom she was apparently in love.

Soody’s family came from a small city in Southern Punjab, and he was popular in the locality for possessing “Sharabi” eyes. Soody was also cheered as a local hero for once administering a thrashing to Gulab, a good-looking Christian boy who had dared to walk in front of Billay’s house late one night. While the evening activities reached their climax, Billay would arrive at the Beri tree under which the toughest ‘Gulli Danda” match, featuring Soody, was taking place. It was common knowledge amongst teenage boys that Soody would hit the Gulli farthest, once Billay was at hand.

The very trees – the Beri, Laburnum, Mango and Sumbul – revered during the day, would suddenly transform into objects of terror as soon as night came. Everybody living around the ground was convinced that djins roamed the environs of these trees after dark. The most feared was the dense Beri tree, which was famous as the hideout of a witch or Churail which was said to live atop its branches.

There were strict instructions for all girls and boys to stay away from this Beri, once the evening light faded. Hence the very Beri, which all through the day was the centre of the universe for the boys (for its sweet, tart fruit, its flexible wood, ideal for making a Gulli and the love drama involving Billay and Soody being played around it) would suddenly become an island of ominous terror.

Jeeta, the sweeper, had the misfortune of once setting eyes upon this “Churail with turned back feet” but escaped unharmed by employing the only trick that was said to be effective against Churails – by snatching her dopatta. Ever since this gory incident, no one was heard to have ever dared pass near it at night except the two love birds – Soody and Billay – who dared to meet there even after night had fallen. It was this indiscretion of the two that gave people an inkling of the unholy love affair around the Beri tree.

And then things took a turn. Local Bodies elections were held and one Shaikh sahib – a retired superintendent living in the vicinity – was elected a local councillor. Shaikh sahib was highly respected in that lower middle class locality and was a great champion of morality. He was a vocal critique of the mixing of teenage boys and girls in the evening on the pretext of games in the ground, and always warned the elders of the destruction of the locality’s moral fabric if they were not careful.

In a hushed voice, he also raised the issue of Billay and Soody, but was brushed aside by local elders, given the impeccable character of Chukkay’s father and brothers. He had a great recipe to purge the area of moral vices by converting that ground – the hub of profanity, into a beautiful lawn, after cutting down the haunted mango, Neem and Labernum trees. Being a councillor, he had access to funds, but the old association of the locals with the ground and the trees did not allow him to implement his puritanical scheme.

But then something unexpected happened. One night, Billay came to the Beri tree around nine at night. She was reportedly looking for her missing earring which she had dropped there during the evening. And as soon as she reached the Beri tree, the Churail got hold of her. Her loud shrieks pierced the silent night and Soody was of course the first one to get there to rescue her. He had hardly got there when to their mutual misfortune, Shaikh sahib and two other respectable people of the area also arrived. Shaikh sahib later said that the sight of the shrieking Billay in the close proximity of Soody was the most lurid thing his chaste eyes had ever seen.

In no time, the whole mohalla including Billay’s family arrived on the spot. Her mother and sisters’ efforts to drag her away failed as she was under the Churail’s influence but was removed from the scene with the help of other women. In the meanwhile, Billay’s brothers, ably assisted by other young boys of the locality started thrashing Soody, and by the time his father got there, he had been beaten black and blue. Shaikh sahib, who after raising that early alarm had stayed in the background, now advanced forward, and noble as he was, separated the quarreling crowds. He advised them that the only way to save the honour of the locality was to follow his advice. That night, the elders of the Mohalla sat till late at Shaikh sahib’s residence and apparently agreed on a great strategy.

Within the next few days, major upheavals happened around that old ground. The Works Department people came, and within a week cut down all the trees (except the Beri). The ground was then converted into a grassy lawn. The spectacle of wailing children as the mangoes and Labernums came crashing down will never be forgotten. (The haunted Beri was left untouched as labourers were scared of the Churail). In the meanwhile, Billay was hurriedly married off to a classmate of her brother in the madressah, whose father was also famous for ridding women of djins and Churails. Soody – who was kept locked up for four days after that gory night – ran back to his village in Southern Punjab. He was apparently heartbroken as Billay’s marriage news was broken to him, whereupon he went to Afghanistan with his friends to fight the Russian army.

After several years, I saw Billay with her aged mother at Data Darbar where they had come to offer a “Deg” as a son was born to her after four daughters. Curiosity made me visit that locality again, where I found that Soody was still a revered name for his purported martyrdom at the hands of the infidel Russians. The ground that was cleared of beautiful trees was reduced to a desolate wilderness, overgrown with unruly grass and the old Beri tree, still standing guard in the midst. Of the Churail, I neither saw nor heard anything, though a door in the nearby narrow street opened and closed with a colourful dupatta withdrawn hurriedly.

Syed Rizwan Mahboob lives in Lahore

Friday Times – July 9-15, 2010 – Vol. XXII, No. 21

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4 responses to “Midsummer nightmares

  1. Syed Rizwan Mahboob ..ji …ur story is beautiful. the message is so vivid to the present times in lahore when things have become desolate and grass has indeed overgrown hiding many a vice

  2. Pingback: Midsummer nightmares | Syed Adnan Ahmed Blog

  3. Pakistan Nuclear Weapons
    A Brief History of Pakistan’s Nuclear Program
    Pakistan’s nuclear weapons program was established in 1972 by Zulfiqar Ali Bhutto, who founded the program while he was Minister for Fuel, Power and Natural Resources, and later became President and Prime Minister. Shortly after the loss of East Pakistan in the 1971 war with India, Bhutto initiated the program with a meeting of physicists and engineers at Multan in January 1972.

    India’s 1974 testing of a nuclear “device” gave Pakistan’s nuclear program new momentum. Through the late 1970s, Pakistan’s program acquired sensitive uranium enrichment technology and expertise. The 1975 arrival of Dr. Abdul Qadeer Khan considerably advanced these efforts. Dr. Khan is a German-trained metallurgist who brought with him knowledge of gas centrifuge technologies that he had acquired through his position at the classified URENCO uranium enrichment plant in the Netherlands. Dr. Khan also reportedly brought with him stolen uranium enrichment technologies from Europe. He was put in charge of building, equipping and operating Pakistan’s Kahuta facility, which was established in 1976. Under Khan’s direction, Pakistan employed an extensive clandestine network in order to obtain the necessary materials and technology for its developing uranium enrichment capabilities.

    In 1985, Pakistan crossed the threshold of weapons-grade uranium production, and by 1986 it is thought to have produced enough fissile material for a nuclear weapon. Pakistan continued advancing its uranium enrichment program, and according to Pakistani sources, the nation acquired the ability to carry out a nuclear explosion in 1987

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    Bābā Farīd was born in 1173 or 1188 CE (584 Hijri) at Kothewal village, 10 km from Multan in the Punjab region of Pakistan, to Jamāl-ud-dīn Suleimān and Maryam Bībī (Qarsum Bībī), daughter of Sheikh Wajīh-ud-dīn Khojendī.[6] He was a descendant of the Farrūkhzād, known as Jamāl-ud-Dawlah, a Persian (Tajik) king of eastern Khorasan.[7]

    He was the grandson of Shaykh Shu’aib, who was the grandson of Farrukh Shah Kabuli, the king of Kabul and Ghazna. When Farrukh Shāh Kābulī was killed by the Mongol hordes invading Kabul, Farīd’s grandfather, Shaykh Shu’aib, left Afghanistan and settled in the Punjab in 1125.[8]

    Farīd’s genealogy is a source of dispute, as some trace his ancestors back to al-Husayn while others trace his lineage back to the second Caliph Umar ibn Khattab. Baba Farid’s ancestors came from Kufa, while Abdullah ibn Umar died during the Hajj, and was buried in Makkah. The family tree of Baba Fareed traces through Abu Ishaq Ibrahim bin Adham, whose ancestors came from Kufa. Kufa was the capital of the Caliphate of ‘Ali ibn Abi Talib, and it is a known fact in history that Abdullah ibn Umar refused until his death to pledge allegiance to ‘Ali ibn Abi Talib when the latter became Caliph. It is also relevant to mention that the same Abdullah ibn Umar did accept Yazid as Caliph, as well as his father Muawiyya ibn Abi Sufyan. Therefore it is fair that his genealogy from Nasab o Nisbat Farid tracing back to ‘Ali ibn Abi Talib also be included in his biography, in addition to the second version tracing back to Umar ibn Khattab. This is why the famous Hadith scholar of India, a follower of the Chisti school wrote in Mashaikh e Chist about the ancestor of Baba Farid, Ibrahim bin Adham Qalandar: “His ancestry through the medium of five predecessors, links up with Hadhrat Umar. Some people claim that he was a Sayyid of the line of Hadhrat Husain. He was born in the city of Balkh. His nickname was Abu Ishaq. Khwajah Fudhail Bin Iyadh had conferred the mantle of Khilaafate to him. Besides being the Khalifah of Hadhrat Fudhail, he was also the Khalifah of Khwajah Imran Ibn Musa, Khwajah Imam Baqir, Khwajah Shaikh Mansur Salmi and Khwajah Uwais Qarni.”[9]

    Baba Farid’s genealogy tracing back to Husayn from Nasab o Nisbat Farid is as follows:

    1.Ali ibn Abi Talib
    2.Sayyid us-Shuhada Abu ‘Abd Allah Imam Husayn
    3.Sayyidina Imam ul Mushaideen Imam ‘Ali Zayn al-Abidin
    4.Alam Awwal wa Aakhir Sayyidina Imam Abu Ja’far Muhammad al-Baqir
    5.Mard e-Haqq Sayyidina Abd Allah Daqdaq
    6.Fakhr Bani Adam Sayyidina Mansur Abu Nasir Hashim
    7.Munba e-Jod o Karam Sayyidina Nasir Adham
    8.Tark a-Aquleem Sayyidina Abu Ishaq Ibrahim (Ibrahim Bin Adham)
    9.’Abd al-Fatah Ishaq Nasir ul-Deen
    10.’Ali Waiz al-Akbar
    11.‘Aali Rutba Buland Akhtar Muhammad al-Waiz al-Asghar
    12.Mahram e-Israr Majud Masud Sama’an
    13.Sar Halqa e-Badghan e-Ilah Sulman (Sama’an Shah)
    14.Mazhar e-Dhat Wajib ul-Wujud Sayyidina Nasir ud-din Mahmud (Nasheyman Shah)
    15.Fana f-illah Sayyidina Shahab ud-din Ahmad Shaheed Furukh Shah: King of Kabulistan, Khorasan
    16.Imam ul-Sufiyya wal Tasawwuf Sayyidina Muhammad Yusuf
    17.Mushahid e-Dhat e-Ahad Sayyidina ‘Abd al-Rahman Ahmad Shaheed
    18.Imam Bae Shak o-Raeb Sayyidina Seraj ud-din Shuaib
    19.Khwaja Doraan Sayyidina Jamal ud-din Sulaiman Kiuliwal
    20.Sayyidina wa Mawlana Baba Fariduddin Ganjshakar (d. 668 AH)
    The alternative version of his genealogy tracing back to Umar ibn Khattab is as follows:

    1.Hazrat Umar Bin Khattab, second Caliph
    2.Abdullah (Bin Umar)
    3.Nasir
    4.Sulaiman
    5.Adham, King of Balkh and Bukhara
    6.Ibrahim Bin Adham, aka Abou Ben Adham
    7.Ishaq
    8.Abul Fatah
    9.Abdullah Waa’iz Kobra
    10.Abdullah Waa’iz Soghra
    11.Masood
    12.Sulaiman
    13.Ishaq
    14.Mohammad
    15.Naseeruddin
    16.Farrukh Shah Kabuli, King of Afghanistan
    17.Shahabuddin Kabuli
    18.Mohammed
    19.Yousuf
    20.Ahmed, died fighting Hulagu Khan
    21.Shoaib
    22.Jamaluddin Sulaiman
    23.Baba Fareed Gunj Shakar

    Bābā Farīd received his early education at Multan, which had become a centre for education; it was here that he met his master murshid, Quṭbuddīn Bakhtiyār Kākī, a noted Sufi saint, who was passing through Multan, from Baghdad on his way to Delhi.[7] Upon completing his education, Farīd left for Sistan and Kandahar and went to Mecca for the Hajj pilgrimage at the age of 16.

    Once his education was over, he shifted to Delhi, where he learned the doctrine of his Master, Quṭbuddīn Bakhtiyār Kākī. He later moved to Hansi, Haryana.[4][10] When Quṭbuddīn Bakhtiyār Kākī died in 1235, Farīd left Hansi and assumed the role of spiritual successor to his Master, though he did not settle in Delhi but in Ajodhan[11] (the present Pakpattan, Pakistan). On his way to Ajodhan and passing through Faridkot, he met the 20-year-old Nizāmuddīn, who went on to become his disciple, and later his successor (khalīfah).

    Bābā Farīd married Hazabara, daughter of Sulṭān Nasīruddīn Maḥmūd. The great Arab traveller Ibn Baṭūṭah visited him. He says that he was the spiritual guide of the King of India, and that the King had given him the village of Ajodhan. He also says that Shaikh Farīduddīn, as he calls him, was so careful about purity that if his clothes touched those of another person he would wash them. He also met Bābā Farīd’s two sons. When Ibn Baṭūṭah was due to leave the Shaikh bade him farewell from the top floor of his house, and sent him some sugar as a parting gift. He died on the fifth of Muharram,[7] Tuesday, 7 May 1266 CE (679 Hijri) during Namaz. His shrine (darbār) is in Dera Pindi, and his epitaph reads, “There is only one Farīd, though many spring forth from the bud of the flower”.

    Bābā Farīd’s descendants, also known as Fareedi, Fareedies and Faridy, mostly carry the name Fārūqī, and can be found in Pakistan, India and the diaspora. His descendants include Sheikh Salim Chishti, whose daughter was Emperor Jehangir’s foster mother. Their descendants settled in Sheikhupur, Badaun and the remains of a fort they built can still be found

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