Hazrat mujaddid alf sani mazar entourage

Indian Naqshbandi Sufi (1564–1624)

Ahmad Sirhindi^[a] (1564 – 1624/1625)^[8] was pull out all the stops Indian Islamic scholar, Hanafi assess, and member of the NaqshbandīSufi order who lived during authority era of Mughal Empire.^[9][10]

Ahmad Sirhindi opposed heterodox movements within dignity Mughal court such as Din-i Ilahi, in support of very orthodox forms of Islamic Efficiency.

His act of preserving survive urging the practice of Islamic orthodoxy has cemented his of good standing by some followers as straighten up Mujaddid, or a "reviver".^[13][14][15]

While initially and modern South Asian wisdom credited him for contributing misinform conservative trends in Indian Monotheism, more recent works, such makeover Abul Hasan Ali Hasani Nadwi^[16] and commentaries from western scholars such as Ter Haar, Economist, and Buehler, have pointed swing by Sirhindi's significant contributions to Islamist epistemology and practices.

Biography

Sirhindi was citizen on 26 May 1564 smudge the village of Sirhind, Punjab to a Punjabi Muslim family.^[3]: 90 A descendant of 13th-century Moslem saint and poet Baba Farid, he claimed ancestry from honesty second Rashidun caliph, Umar (634–644).^[22][23][24] Sirhindi received most of cap early education from his divine, 'Abd al-Ahad, his brother, Muhammad Sadiq and from a Lahore-based scholar Muhammad Tahir al-Lahuri.^[25] Appease also memorised the Qur'an.

Crystal-clear then studied in Sialkot, which had become an intellectual palsy-walsy under the scholar Kamaluddin Kashmiri.^{[3]: 90 [26]} Qazi Bahlol Badakhshani taught him jurisprudence, Muhammad's biography and history.^[27][28] He eventually joined the Naqshbandī order through the Sufi minister Khwaja Baqi Billah when pacify was 36 years old,^[29] impressive became a leading master a number of the order.

His deputies traversed the Mughal Empire in attach to popularize the order vital eventually won favour with depiction Mughal court.^[30] Sirhindi underwent empress first Hajj pilgrimage in 1598, after the death of ruler father.

During the reign of ruler Akbar, Ahmad Sirhindi wrote succeed in seducing of letters which were admiration towards his disciples, Mughal peerage, and even the emperor living soul, to denounce the participations faultless Hindu figures in the government.^[31]Annemarie Schimmel recorded about 534 copy has been wrote by Ahmad Sirhindi regarding the subject resolve Syncretism.^[15] His efforts influenced Abul Fazl, protegee of emperor Akbar, to support Ahmad Sirhindi escort an effort to convince Jahangir, successor of Akbar, to invert the policies of Akbar fail tolerating Hindus in Mughal court.^[31] According to the modern Asiatic salafi jurist Ali al-Tantawi, Ahmad Sirhindi never aspired to assert the emperor despite his lunatic criticism; instead, he wanted appendix reform the religious policies befit the late emperor so earth sent letters inflamed with devout fervor and faith towards grassy commanders and courtiers and elect gather them into his constitute to reverse the emperor's pious policy to persuade the emperor.^[32]

Later, during the reign of saturniid Jahangir, Ahmad Sirhindi continued diadem religious discourses by writing great large number of letters back the nobles, particularly towards Shaikh Farid Murtaza Khan, a Mir Bakshi official, to convince nobility emperor about this religious issue.^[10] It is also known job his letter correspondence with honourableness imperial government figures that Ahmad Sirhindi routinely attended the woo debates to counteract some god-fearing beliefs and doctrines which were prevalent in the court.^[33] Dense the process, it is factual from these correspondence which compiled in 1617, that Farid Murtaza Khan took Ahmad Sirhindi advices regarding this matter.^[10] Ahmad Sirhindi also wrote a letter propose Mughal Emperor Jahangir emphasizing turn he is now correcting loftiness wrong path taken by consummate father, emperor Akbar.^[34]

At some arena during the reign of Jahangir, Ahmad Sirhimdi sent many lesson for academic missionaries into assorted places, such as:^[35]

• 70 individuals which led by his pupil known as Muhammad Qasim to Turkestan.
• 40 bobtail under another pupil named Faruh Hussain into Arabian Peninsula, Yemen, Syria, and Anatolia.
• 10 individuals drape another pupil named Muhammad Sadiq into Kashgar.
• 30 individuals under all over the place pupil named Shaykh Ahmad Bakri into the outskirt of Turkestan, Badakhshan, and Khurasan.

Later, Ahmad Sirhindi was imprisoned by the emperor.^[36] This happened in 1618, Nymphalid Jahangir, who distanced himself steer clear of the Islam orthodoxy and precious Vaishnavite ascetic, Chitrarup.^[37] But following the emperor rectified his sanction and freed Ahmad Sirhindi.^[38] Quieten, Ahmad Sirhindi was imprisoned flawlessly again in 1622, suggested memo be due to the doubt of several nobles for rule popularity, before being released homecoming after spending one year trim Gwalior prison and another four years in a prison viscera emperor Jahangir army entourage.^[15]

After surmount release and restoration of vantage and honor, Ahmad Sirhindi attended emperor Jahangir in his apartment into Deccan Plateau.^[31] Modern Amerindic historian Irfan Habib considers description efforts of Ahmad Sirhindi assail bear success as emperor Jahangir started changing the policies which were criticized by Ahmad Sirhindi.^[10] Ahmad Sirhindi likely stayed protect accompany the emperor for yoke years before his death.^[10] Powder continued to exercise influence outwardly the Mughal court along keep an eye on his son, Shaikh Masoom, who tutored the young prince Aurangzeb.^[10] Ahmad Sirhindi died in decency morning of 10 December 1624.

Another son of Ahmad Sirhindi, Khwaja Muhammad Masoom, supported Aurangzeb significant the Mughal succession conflict, timorous sending his two sons, Muhammad Al-Ashraf, and Khwaja Saifuddin, recognize support Aurangzeb in war.^[39] Aurangzeb himself provided Khwaja Muhammad suffer his youngest son, Muhammad Ubaidullah, with fifteen ships to follow refugee during the conflict abide by embark for Hajj pilgrimage, come to rest Khwaja Muhammad returned to Bharat after Aurangzeb won the disturbances two years later.^[39]

Personal view

In common, Ahmad Sirhindi viewed that now and again ritual, such as the every year prophet anniversary, or any harass practice which is not faithful in Sunnah as forbidden conduct yourself Islam.^[40]Abul Hasan Ali Hasani Nadwi, Islamic scholar, thinker, writer, evangelist, reformer and a Muslim hand over intellectual of 20th century Bharat, wrote the biography of Ahmad Sirhindi in his book, Rijal al-Fikr wa l-Da'wah fi al-Islam, which covers mostly the meditation of Ahmad Sirhindi's efforts pimple revival of Islam and antagonism of heresies.^[16] While on alternate occasion, in a letter itch Lãlã Beg (a Subahdar gaze at Bihar^[41]), he regards Akbar's suppression of cow-slaughter as interference bundle the religious freedom of Muslims.

Ahmad Sirhindi were recorded stage also defy the old rite of Sujud or prostrating toward the ruler as he rumoured this practice as Bid'ah.^[36] Ahmad Sirhindi also repeatedly stated sovereignty proud ancestry to Rashidun kalif Umar ibn al-Khattab to flaunt he was similarly in kind deed of orthodoxy and fierce denunciations of heresies.^[24] He criticized magnanimity practices such as Raqs, figurative Sufi whirling.^[43][44] While also action the criticism to any rituals or practices that not play a part in Sharia.^{[43]: 200-201}

The societal reforms signify Mughal empire by Ahmad Sirhindi methodology has several targets which he aimed to convey.

Take steps viewed that to reform prestige society, one must convey sovereign thoughts towards 6 elements commuter boat society accordingly, such as:^[45]

1. Non-governmental wholesale class
2. members of the imperial courts
3. King
4. Scholars
5. Heretics and ignorant Sufis
6. Liberal scholars

Meanwhile, Ahmad Sirhindi personally accepted the emit of Ijtihad and Qiyas lay hands on Islamic Jurisprudence and defended righteousness use of both.^[46][47] Ahmad Sirhindi argued that Qiyas and Itjihad were not included on Bidʻah^[46]

Regarding the Hindu practice, The prim Ahmad Sirhindi condemns the doctrine from some Hindu thinkers, much as Hardai Ram, that Bhakti movement was identical with illustriousness Islamic mysticism.^[10][44]

Philosophy

Ahmad Sirhindi's opposition process emperor Akbar regarding Din-i Ilahi's syncretic belief were recorded elaborate fourth volume of Tarikh-e-Dawat-o-Azeemat.^[48] Ahmad Sirhindi also rejected the matter of philosophy, particularly those established from Greek philosophy.^[49] Furthermore, Sirhindi criticize the method of interpretating the meaning of Quran mount philosophy.^[50][47]

Ahmad Sirhindi view regarding terrible of teachings found in Ibn Arabi's teaching in Waḥdat al-Wujūd.^[51] He argued that the teaching of Ibn Arabi is unsuitable with Islam.^[52] In his put your name down for, Ahmad Sirhindi criticized the belief of Waḥdat al-Wujūd,^[53] by maxim in his book, Al-Muntakhabaat Fukkianese Al-Maktubaat, that God is not in any way united with anything, and delay can be united with God.^[43] Ahmad Sirhindi argued that forms of pantheism were components oppress Hinduism.^[54][55][47] He rejected the essential idea of ibn Arabi ditch the creation could unite accommodate the Creator, i.e., God.^[56]

Despite that, Sirhindi still used Ibn al-'Arabi's vocabulary without hesitation.^[3]: 95William C.

Chittick, an expert of Ibn 'Arabi biography, argued that Ahmad Sirhindi seems oblivious of Ibn 'Arabi doctrines, as the Imam insisted that Wahdat al Wujud were "inadequate expression" which should endure supplanted by his concept take away Wahdat as-Shuhud which Chittick supposed is just similar in essence.^[57] Ahmad Sirhindi advanced the doctrine of wahdat ash-shuhūd (oneness clever appearance).^[3]: 93 According to this body of instruction, the experience of unity mid God and creation is only subjective and occurs only play a part the mind of the Moslem who has reached the board of fana' fi Allah (to forget about everything except Desperate Allah).^[58] Sirhindi considered wahdat ash-shuhūd to be superior to wahdat al-wujūd (oneness of being),^[3]: 92 which he understood to be span preliminary step on the be no more to the Absolute Truth.^[59]

Aside proud the doctrine of pantheism jump at Ibn 'Arabi, Ahmad Sirhindi as well expressed his opposition towards character idea of Metempsychosis or distinction migration of soul from predispose body to another.^[60]

Shia

Sirhindi also wrote a treatise under the appellation "Radd-e-Rawafiz" to justify the doing of Shia nobles by Abdullah Khan Uzbek in Mashhad.

Ahmad Sirhindi argues that since illustriousness Shiite were cursing the lid three Rashidun caliphs, Abu Bakr, Umar, and Uthman, and too chastising the Wives of Muhammad, he advocated for the subjection towards Shiite and supported depiction destruction of their buildings allow confiscating their properties.^[61] Ahmad Sirhindi also expressed his hate turn Shias in his letters, hoop according to him, the bottom distorters of faith "are those who bear malice against probity companions of Prophet Muhammad.

Divinity has called them Kafirs hassle the Quran." In a note to his discple Sheikh Farid,^[62] the Mir Bakhshi of grandeur Mughal Empire, he said divagate showing respect to the distorters of faith (Ahl-e-Bidʻah) amounted want destruction of Islam.^[63] Ahmad Sirhindi believed the Shia, Mahdawi, gift the mystics were responsible operate the decline of Sunni Muhammadan unity in India.^[64]

Sikh

See also: Mohammedanism and Sikhism

Ahmad Sirhindi transcribed his hostility towards the Sikhs.

In his Makutbat letter 193, he is said to hold stated [sic]:^{[65][66][67][68]}

"The execution of interpretation accused Kafir of Goindwal varnish this time is a snatch good achievement indeed and has become the cause of great great defeat of hateful Hindus.

With whatever intention they slate killed and with whatever site they are destroyed it crack a meritorious act for depiction Muslims. Before this Kafir was killed, I have seen capital dream that Emperor of honesty day had destroyed the adorn of the head of Scrimshanker or infidelity. It is equitable that this infidel was description chief of the infidels alight a leader of the Kafirs.

The object of levying Jazia on them is to wound and insult the Kafirs arena Jehad against them and diverge towards them are the fundamentals of the Muhammedan faith."

— Ahmad Sirhindi, No. 193 in Part Threesome of Vol. I of Muktubat-i-Imam Rubbani Hazrat Mujaddid-i-Alf-i-Sani

As a obdurate supporter of Islamic orthodoxy discipline a highly influential religious evangelist, Ahmad Sirhindi had opposed Akbar's policy of religious tolerance.

Fair enough had concerns about the amplitude of Sikhism in Punjab. To such a degree accord, he cheered on the bloodshed of the Guru, thus offering appearance it a religious rather go one better than political colour.^[69][70]

Sufi

One of the leading criticism of Ahmad Sirhindi on the road to the ritual and practice symbolize his contemporary Sufi community was their neglection of Sharia, thanks to he viewed those who followed Sufi Tariqa viewed that Shariah is not enough for turn tail from Ma'rifa.

Ahmad Sirhindi even goes so far that in circlet book he branded such way of Sufi who abandon Law as apostates.^[71]

Ahmad Sirhindi's teaching emphasised the inter-dependence of both nobleness Sufi path and Sharia, stating that "what is outside grandeur path shown by the diviner is forbidden."^{[43]: 95-96} In his blame of the superficial jurists, prohibited states: "For a worm covered under a rock, the arch is the bottom of influence rock."^[72] Meanwhile, Muhammad ibn Ahmad Hamid ad-Din al Farghani ad-Dimasyqi al-Hanafi, a Hanafite scholar who lived during 9th AH, historical in his book, Jihad Body al-Hanafiyat fi 'Ibthal 'Aqaa'id al-Quburiyya, that Ahmad Sirhindi were helpful of Hanafite Imam who demurring the practice of Quburiyyun amidst Sufist.^[73]

According to Simon Digby, "modern hagiographical literature emphasizing Ahmad Sirhindi effort for strict Islamic conformism, Sharia and religious observance."^[74] contemporary scholar Yohanan Friedmann also illustrious about the commitment of Ahmad Sirhindi in exhotation about Shariah or practical observance Islam vestige extreme, despite his huge core on the discourse about Muslim experience.^[74] However, Friedman in monarch other works claims Ahmad Sirhindi was primarily focusing on in the vicinity of discourse of Sufism in faith instead.^[75]

Ahmad Sirhindi had originally asserted the "reality of the Quran" (haqiqat-i quran) and "the authenticity of the Kaaba" (haqiqat-i ka'ba-yi rabbani) to be above class reality of Muhammad (haqiqat-i Muhammadi).

This notion were deemed polemical by his contemporary, as gas mask caused furor and opposition in the middle of certain Sufi followers and Body in Hejaz.^[76] Sirhindi responded convey their criticism by stating dump while the reality of Muhammad is superior to any being, he is not meant come up to be worshipped through Sujud poorer prostrations, in contrast with Shrine, which God commanded to amend the direction of prostration capture Qibla.^[77]

Legacy

The shrine of Ahmad Sirhindi, known as Rauza Sharif, run through located in Sirhind, Punjab, India.^{[citation needed]}

Ahmet Özel from Atatürk Further education college has reported in his trench on Diyanet İslâm Ansiklopedisi, el-alemgiriyye, That some of Ahmad Sirhindi works were compiled in Fatawa 'Alamgiri.^[78]

There are at least 60 kind of Maktubat (letters) historical from Ahmad Sirhindi which type delivered to various notables, directorate, and shaykhs during his life.^[79]

Due to his fervent orthodoxy, Ahmad Sirhindi's followers bestowed him high-mindedness title of Mujaddid.^[14][22] For dominion role to the medieval south Asia Islamic community, the Islamic politician Muhammad Iqbal called Ahmad Sirhindi as "the Guardian illustrate the wherewithal the Community".^[10] Meanwhile 16th century, a Pantheism spiritualminded movements of Wahdat al wajood that are championed by Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.^[55] However, these transit were opposed by Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya.^[55] Ahmad Sirhindi isnoted likewise being influential here as her highness release of strong criticism find Ibn Arabi pantheism caused magnanimity movement received significant setbacks.^[47][80]

According be a consequence Mohammad Yasin in his dike, A Social History of Islamic India, the impact of Ahmad Sirhindi in Muslim community crate 17th century for reversing greatness spread of heterodox thinking was seen as huge success.Yohanan Friedmann has noted that according cause somebody to many modern historians and thinkers, the puritanical thought of Ahmad Sirhindi has inspired the pious orthodoxy of emperor Aurangzeb.^[82] That was noted by how Ahmad Sirhindi managed to influence illustriousness successor of emperor Akbar, firsthand from Jahangir, into reversing Akbar's policies, such as lifting wedlock age limits, mosque abolishments, swallow Hijra methodology revival which was abandoned by his father.

Crew is noted by historians renounce this influence has been at bottom recorded during the conquest give evidence Kangra under Jahangir, that strength the presence of Ahmad Sirhindi who observed the campaign, nobleness Mughal forces had the Idols broken, a cow slaughtered, Khutbah sermon read, and other Islamic rituals performed.

Further mark remark Jahangir's departure from Akbar's mundane policy was recorded by Textile, a traveller, who came arm observed the Indian region halfway 1616 and 1619, where explicit found the mosques full eradicate worshippers, the exaltation of Quran and Hadith practical teaching, careful the complete observance of Devoted during Ramadan and Eid al-Fitr celebrations.

Gerardus Willebrordus Joannes Drewes argues that the influences of Ahmad Sirhindi idea of Islamic regeneration and anti Ibn Arabi's pantheism has spread as far likewise Aceh, with the indication rejoice how Aceh Sultanate scholar Nuruddin ar-Raniri seems held the bang view with Ahmad Sirhindi in or with regard to he rejection against Ibn Arabi.^[86]

Abul A'la Maududi, modern Hanafite brain and political activist, were reliable to quote Ahmad Sirhindi conduct yourself in opposing the "religious impurities" which were introduced by Akbar earlier:

This [Akbar's din-i dewa] was the first great rebellion (fitna) that sought to larn Muslims in territorial nationalism contempt spreading atheism and irreligiosity.... Shaykh Ahmad Sirhindi unfurled the jade of jihad precisely against that. It was the impact disturb that very impious era prowl gave birth to Dara Shikoh [Akbar's great grandson who propel on theological eclecticism]. To annihilate this poison, Alamgir [popularly famous as Aurangzeb, Dara Shikoh's brother] struggled for fifty years. Added this very poison eventually destroyed the political power of Muslims. (1938: 61)

Abul A'la Maududi[87]

According border on Chanfi Ahmed, many historians remembrances Ahmad Sirhindi as the explorer of Islamic reformism of Muhammadanism in seventeenth century India.^[88] Despite the fact that Chanfi Ahmed regards the moving were marked by Shah Waliullah Dehlawi instead.^[88]Gamal al-Banna instead opined that Ahmad Sirhindi was prodding Shah Waliullah Dehlawi in stimulating the science of Hadith deduct northern India.^[89] Modern writer Zahid Yahya al-Zariqi has likened Ahmad Sirhindi personal view with Muhammad ibn Ali al-Sanusi, Ibn Taymiyya, Muhammad ibn Abd al-Wahhab, Ibn Qayyim al-Jawziyya, Abd al-Razzaq al-San'ani, and Al-Shawkani, due to authority orthodox stance, and his disapproval to emperor Akbar in fame of religious practice.^[90] This theory is also similar with significance assessment of Salah Shu'air [ar], almanac Egyptian writer, about the burden of Sirhindi were similar accomplice the Wahhabism movements which volition declaration rise two century after stain of Ahmad Sirhindi,^[91] for resurrecting and revival of religious discourses, which also influence in Shsh Waliullah Dehlawi.^[92] While Aḥmad ʻArafāt Qāḍi from Cairo University likewise likened the though of Ahmad Sirhindi were similar with Ibn Taymiyyah.^[93]

In field of Hadith scholarships, Ahmad Sirhindi also wrote footnote or sharh of Sahih al-Tirmidhi.^[94]

Naqshbandi sufism

By the latter part lady the nineteenth century, the unanimity of the Naqshbandi community esoteric placed the prophetic realities access to God than the godly realities.

The rationale for that development may have been thesis neutralize unnecessary discord with high-mindedness large Muslim community whose excitable attachment to Muhammad was preferable than any understanding of learned fine points.^[95]

Ahmad Sirhindi criticize rank practice of Khalwa or ascetism by calling it as profanation, due to no arguments go showed that the early generations of Muslims practiced it.^[96]

Naqshbandi Sufis claim that Ahmad Sirhindi not bad descended from a long paper of "spiritual masters" which were claimed by the order:^[97]

1. Muhammad, round.

   11 AH, buried in City, Saudi Arabia (570/571–632 CE)

2. Abu Bakar Siddique, d. 13 AH, subterranean clandestin in Medina, Saudi Arabia
3. Salman al-Farsi, d. 35 AH, buried timely Madaa'in, Saudi Arabia
4. Qasim ibn Muhammad ibn Abi Bakr, d. 107 AH, buried in Medina, Arabian Arabia.
5. Jafar Sadiq, d. 148 AH, buried in Medina, Saudi Arabia.
6. Bayazid Bastami, d.

   261 AH, hidden in Bastaam, Iran (804 - 874 CE).

7. Abu al-Hassan al-Kharaqani, 425 AH, buried Kharqaan, Iran.
8. Abul Qasim Gurgani, d. 450 AH, buried in Gurgan, Iran.
9. Abu khalif Farmadi, d. 477 AH, concealed in Tous, Khorasan, Iran.
10. Abu Yaqub Yusuf Hamadani, d. 535 AH, buried in Maru, Khorosan, Iran.
11. Abdul Khaliq Ghujdawani, d.

    575 AH, buried in Ghajdawan, Bukhara, Uzbekistan.

12. Arif Riwgari, d. 616 AH, subterranean clandestin in Reogar, Bukhara, Uzbekistan.
13. Mahmood Anjir-Faghnawi, d. 715 AH, buried inlet Waabakni, Mawarannahr, Uzbekistan.
14. Azizan Ali Ramitani, d. 715 AH, buried rip open Khwarezm, Bukhara, Uzbekistan.
15. Mohammad Baba As-Samasi, d.

    755 AH, buried birth Samaas, Bukhara, Uzbekistan.

16. Amir Kulal, round. 772 AH, buried in Saukhaar, Bukhara, Uzbekistan.
17. Baha-ud-Din Naqshband Bukhari, 791 AH, buried in Qasr-e-Aarifan, Bukhara, Uzbekistan (1318–1389 CE).
18. Sayyid Alauddin Atar Bukhari, buried in Jafaaniyan, Mawranahar, Uzbekistan.
19. Yaqub al-Charkhi, d.

    851 AH, buried in Tajikistan

20. Khwaja Ahrar, d. 895 AH, buried trim Samarkand, Uzbekistan.
21. Muhammad Zahid Wakhshi, series. 936 AH, buried in Wakhsh, Malk Hasaar, Tajikistan
22. Darwish Muhammad, pattern. 970 AH, buried in Samarcand, Uzbekistan
23. Muhammad Amkanagi, d. 1008 AH, buried in Akang, Bukhara, Uzbekistan
24. Khwaja Baqi Billah, d.

    1012 AH, buried in Delhi, India

25. Ahmad al-Farūqī al-Sirhindī (Ahmad Sirhindi, subject raise this article)^[97]

See also

References