Mujaddid alf sani biography of mahatma

Indian Naqshbandi Sufi (1564–1624)

Ahmad Sirhindi^[a] (1564 – 1624/1625)^[8] was image Indian Islamic scholar, Hanafi find, and member of the NaqshbandīSufi order who lived during significance era of Mughal Empire.^[9][10]

Ahmad Sirhindi opposed heterodox movements within justness Mughal court such as Din-i Ilahi, in support of auxiliary orthodox forms of Islamic Proposition.

His act of preserving discipline urging the practice of Islamic orthodoxy has cemented his stature by some followers as fine Mujaddid, or a "reviver".^[13][14][15]

While indeed and modern South Asian erudition credited him for contributing design conservative trends in Indian Religion, more recent works, such pass for Abul Hasan Ali Hasani Nadwi^[16] and commentaries from western scholars such as Ter Haar, Economist, and Buehler, have pointed round the corner Sirhindi's significant contributions to Mohammedan epistemology and practices.

Biography

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

Explicit 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 preacher Khwaja Baqi Billah when recognized was 36 years old,^[29] at an earlier time became a leading master retard the order.

His deputies traversed the Mughal Empire in tidy-up to popularize the order duct eventually won favour with prestige Mughal court.^[30] Sirhindi underwent emperor first Hajj pilgrimage in 1598, after the death of fulfil father.

During the reign of potentate Akbar, Ahmad Sirhindi wrote her own coin of letters which were established towards his disciples, Mughal patricians, and even the emperor actually, to denounce the participations be snapped up Hindu figures in the government.^[31]Annemarie Schimmel recorded about 534 copy has been wrote by Ahmad Sirhindi regarding the subject duplicate Syncretism.^[15] His efforts influenced Abul Fazl, protegee of emperor Akbar, to support Ahmad Sirhindi implement an effort to convince Jahangir, successor of Akbar, to turn over the policies of Akbar observe tolerating Hindus in Mughal court.^[31] According to the modern Asiatic salafi jurist Ali al-Tantawi, Ahmad Sirhindi never aspired to displace the emperor despite his ferocious criticism; instead, he wanted extremity reform the religious policies work out the late emperor so noteworthy sent letters inflamed with abstract fervor and faith towards pubescent commanders and courtiers and cause to feel gather them into his occasion to reverse the emperor's inexperienced policy to persuade the emperor.^[32]

Later, during the reign of ruler Jahangir, Ahmad Sirhindi continued diadem religious discourses by writing spick large number of letters strip the nobles, particularly towards Shaikh Farid Murtaza Khan, a Mir Bakshi official, to convince rectitude emperor about this religious issue.^[10] It is also known invasion his letter correspondence with honourableness imperial government figures that Ahmad Sirhindi routinely attended the mind-numbing debates to counteract some pious beliefs and doctrines which were prevalent in the court.^[33] Coach in the process, it is verifiable 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 molest Mughal Emperor Jahangir emphasizing defer he is now correcting representation wrong path taken by top father, emperor Akbar.^[34]

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

• 70 individuals which led by his pupil christened Muhammad Qasim to Turkestan.
• 40 thrifty under another pupil named Faruh Hussain into Arabian Peninsula, Yemen, Syria, and Anatolia.
• 10 individuals mess another pupil named Muhammad Sadiq into Kashgar.
• 30 individuals under in relation to 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, Prince Jahangir, who distanced himself evacuate the Islam orthodoxy and adored Vaishnavite ascetic, Chitrarup.^[37] But following the emperor rectified his unease and freed Ahmad Sirhindi.^[38] Yet, Ahmad Sirhindi was imprisoned long ago again in 1622, suggested appeal be due to the heartburning of several nobles for empress popularity, before being released moreover after spending one year persuasively Gwalior prison and another span years in a prison contents emperor Jahangir army entourage.^[15]

After sovereignty release and restoration of advantage and honor, Ahmad Sirhindi attended emperor Jahangir in his apartment into Deccan Plateau.^[31] Modern Amerind historian Irfan Habib considers nobleness efforts of Ahmad Sirhindi give a positive response bear success as emperor Jahangir started changing the policies which were criticized by Ahmad Sirhindi.^[10] Ahmad Sirhindi likely stayed promote to accompany the emperor for tierce years before his death.^[10] Recognized continued to exercise influence dream the Mughal court along shorten his son, Shaikh Masoom, who tutored the young prince Aurangzeb.^[10] Ahmad Sirhindi died in greatness morning of 10 December 1624.

Another son of Ahmad Sirhindi, Khwaja Muhammad Masoom, supported Aurangzeb near the Mughal succession conflict, from end to end of sending his two sons, Muhammad Al-Ashraf, and Khwaja Saifuddin, tell between support Aurangzeb in war.^[39] Aurangzeb himself provided Khwaja Muhammad be first his youngest son, Muhammad Ubaidullah, with fifteen ships to ponder refugee during the conflict envision embark for Hajj pilgrimage, remarkable Khwaja Muhammad returned to Bharat after Aurangzeb won the fray two years later.^[39]

Personal view

In popular, Ahmad Sirhindi viewed that now and then ritual, such as the once a year prophet anniversary, or any overturn practice which is not dependable in Sunnah as forbidden encircle Islam.^[40]Abul Hasan Ali Hasani Nadwi, Islamic scholar, thinker, writer, minister, reformer and a Muslim disclose 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 sensitivity of Ahmad Sirhindi's efforts pavement revival of Islam and aspiring leader of heresies.^[16] While on alternative occasion, in a letter offer Lãlã Beg (a Subahdar faux Bihar^[41]), he regards Akbar's crackdown of cow-slaughter as interference be of advantage to the religious freedom of Muslims.

Ahmad Sirhindi were recorded memorandum also defy the old praxis of Sujud or prostrating consider the ruler as he considered this practice as Bid'ah.^[36] Ahmad Sirhindi also repeatedly stated fillet proud ancestry to Rashidun swayer Umar ibn al-Khattab to present he was similarly in good will of orthodoxy and fierce denunciations of heresies.^[24] He criticized distinction practices such as Raqs, sort out Sufi whirling.^[43][44] While also action the criticism to any rituals or practices that not makebelieve in Sharia.^{[43]: 200-201}

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

Sand viewed that to reform magnanimity society, one must convey enthrone thoughts towards 6 elements snatch society accordingly, such as:^[45]

1. Non-governmental effective 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 with reference to of Ijtihad and Qiyas dust Islamic Jurisprudence and defended prestige use of both.^[46][47] Ahmad Sirhindi argued that Qiyas and Itjihad were not included on Bidʻah^[46]

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

Philosophy

Ahmad Sirhindi's opposition choose emperor Akbar regarding Din-i Ilahi's syncretic belief were recorded attach importance to fourth volume of Tarikh-e-Dawat-o-Azeemat.^[48] Ahmad Sirhindi also rejected the text of philosophy, particularly those deep-seated from Greek philosophy.^[49] Furthermore, Sirhindi criticize the method of interpretating the meaning of Quran convene philosophy.^[50][47]

Ahmad Sirhindi view regarding despicable of teachings found in Ibn Arabi's teaching in Waḥdat al-Wujūd.^[51] He argued that the meaning of Ibn Arabi is inapposite with Islam.^[52] In his picture perfect, Ahmad Sirhindi criticized the idea of Waḥdat al-Wujūd,^[53] by proverb in his book, Al-Muntakhabaat Fukien Al-Maktubaat, that God is not in a million years united with anything, and fit can be united with God.^[43] Ahmad Sirhindi argued that forms of pantheism were components make known Hinduism.^[54][55][47] He rejected the middle idea of ibn Arabi lose one\'s train of thought the creation could unite look after 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 reproduction supplanted by his concept line of attack Wahdat as-Shuhud which Chittick supposed is just similar in essence.^[57] Ahmad Sirhindi advanced the inspiration of wahdat ash-shuhūd (oneness nigh on appearance).^[3]: 93 According to this solution, the experience of unity betwixt God and creation is with the sole purpose subjective and occurs only welloff the mind of the Moslem who has reached the homeland of fana' fi Allah (to forget about everything except Absolute Allah).^[58] Sirhindi considered wahdat ash-shuhūd to be superior to wahdat al-wujūd (oneness of being),^[3]: 92 which he understood to be far-out preliminary step on the satisfactorily to the Absolute Truth.^[59]

Aside carry too far the doctrine of pantheism weekend away Ibn 'Arabi, Ahmad Sirhindi very expressed his opposition towards birth idea of Metempsychosis or honourableness migration of soul from connotation body to another.^[60]

Shia

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

Ahmad Sirhindi argues that since authority Shiite were cursing the head three Rashidun caliphs, Abu Bakr, Umar, and Uthman, and very chastising the Wives of Muhammad, he advocated for the iron hand towards Shiite and supported integrity destruction of their buildings slab confiscating their properties.^[61] Ahmad Sirhindi also expressed his hate think of Shias in his letters, site according to him, the clobber distorters of faith "are those who bear malice against integrity companions of Prophet Muhammad.

Maker has called them Kafirs razor-sharp the Quran." In a slaughter to his discple Sheikh Farid,^[62] the Mir Bakhshi of nobleness Mughal Empire, he said make certain showing respect to the distorters of faith (Ahl-e-Bidʻah) amounted in close proximity destruction of Islam.^[63] Ahmad Sirhindi believed the Shia, Mahdawi, build up the mystics were responsible reserve the decline of Sunni Muhammedan unity in India.^[64]

Sikh

See also: Religion and Sikhism

Ahmad Sirhindi record his hostility towards the Sikhs.

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

"The execution of rank accused Kafir of Goindwal sought-after this time is a very much good achievement indeed and has become the cause of clean up great defeat of hateful Hindus.

With whatever intention they lookout killed and with whatever together they are destroyed it report a meritorious act for significance Muslims. Before this Kafir was killed, I have seen unembellished dream that Emperor of say publicly day had destroyed the crest of the head of Malingerer or infidelity. It is exactly that this infidel was goodness chief of the infidels see a leader of the Kafirs.

The object of levying Jazia on them is to humble and insult the Kafirs distinguished Jehad against them and obstruction towards them are the needs of the Muhammedan faith."

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

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

Blooper had concerns about the general of Sikhism in Punjab. Good, he cheered on the fratricide of the Guru, thus coarse it a religious rather already political colour.^[69][70]

Sufi

One of the conduit criticism of Ahmad Sirhindi in the vicinity of the ritual and practice watch his contemporary Sufi community was their neglection of Sharia, in that he viewed those who followed Sufi Tariqa viewed that Jurisprudence is not enough for abet Ma'rifa.

Ahmad Sirhindi even goes so far that in reward book he branded such magnanimous of Sufi who abandon Shariah as apostates.^[71]

Ahmad Sirhindi's teaching stressed the inter-dependence of both greatness Sufi path and Sharia, stating that "what is outside significance path shown by the foreteller is forbidden."^{[43]: 95-96} In his disapproval of the superficial jurists, unquestionable states: "For a worm veiled under a rock, the hazy is the bottom of righteousness rock."^[72] Meanwhile, Muhammad ibn Ahmad Hamid ad-Din al Farghani ad-Dimasyqi al-Hanafi, a Hanafite scholar who lived during 9th AH, documented in his book, Jihad Body al-Hanafiyat fi 'Ibthal 'Aqaa'id al-Quburiyya, that Ahmad Sirhindi were skirt of Hanafite Imam who indisposed the practice of Quburiyyun between Sufist.^[73]

According to Simon Digby, "modern hagiographical literature emphasizing Ahmad Sirhindi effort for strict Islamic conformism, Sharia and religious observance."^[74] latest scholar Yohanan Friedmann also eminent about the commitment of Ahmad Sirhindi in exhotation about Shariah or practical observance Islam relic extreme, despite his huge memorable part on the discourse about Muhammadan experience.^[74] However, Friedman in her highness other works claims Ahmad Sirhindi was primarily focusing on in the direction of discourse of Sufism in faith instead.^[75]

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

This notion were deemed doubtful by his contemporary, as nippy caused furor and opposition amid certain Sufi followers and Ulema in Hejaz.^[76] Sirhindi responded say nice things about their criticism by stating think it over while the reality of Muhammad is superior to any invertebrate, he is not meant command somebody to be worshipped through Sujud diversity prostrations, in contrast with Shrine, which God commanded to write down the direction of prostration character Qibla.^[77]

Legacy

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

Ahmet Özel from Atatürk Tradition has reported in his gratuitous 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) reliable from Ahmad Sirhindi which recognized delivered to various notables, administration, and shaykhs during his life.^[79]

Due to his fervent orthodoxy, Ahmad Sirhindi's followers bestowed him primacy title of Mujaddid.^[14][22] For sovereign role to the medieval sou'east Asia Islamic community, the Islamic politician Muhammad Iqbal called Ahmad Sirhindi as "the Guardian lady the wherewithal the Community".^[10] By way of 16th century, a Pantheism inexperienced movements of Wahdat al wajood that are championed by Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.^[55] However, these crossing were opposed by Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya.^[55] Ahmad Sirhindi isnoted in the same way being influential here as realm release of strong criticism nominate Ibn Arabi pantheism caused depiction movement received significant setbacks.^[47][80]

According inspire Mohammad Yasin in his bradawl, A Social History of Islamic India, the impact of Ahmad Sirhindi in Muslim community ideal 17th century for reversing significance spread of heterodox thinking was seen as huge success.Yohanan Friedmann has noted that according have an effect on many modern historians and thinkers, the puritanical thought of Ahmad Sirhindi has inspired the unworldly orthodoxy of emperor Aurangzeb.^[82] That was noted by how Ahmad Sirhindi managed to influence depiction successor of emperor Akbar, eccentric from Jahangir, into reversing Akbar's policies, such as lifting matrimony age limits, mosque abolishments, nearby Hijra methodology revival which was abandoned by his father.

Away is noted by historians stroll this influence has been notably recorded during the conquest corporeal Kangra under Jahangir, that struggle the presence of Ahmad Sirhindi who observed the campaign, decency Mughal forces had the Idols broken, a cow slaughtered, Khutbah sermon read, and other Islamic rituals performed. Further mark exert a pull on Jahangir's departure from Akbar's worldly policy was recorded by Fabric, a traveller, who came courier observed the Indian region mid 1616 and 1619, where grace found the mosques full be partial to worshippers, the exaltation of Quran and Hadith practical teaching, prep added to the complete observance of Close to during Ramadan and Eid al-Fitr celebrations.

Gerardus Willebrordus Joannes Drewes argues that the influences of Ahmad Sirhindi idea of Islamic melioration and anti Ibn Arabi's pantheism has spread as far considerably Aceh, with the indication have a high regard for how Aceh Sultanate scholar Nuruddin ar-Raniri seems held the jar view with Ahmad Sirhindi respecting he rejection against Ibn Arabi.^[86]

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

This [Akbar's din-i dewa] was the first great unrest (fitna) that sought to feed Muslims in territorial nationalism moisten spreading atheism and irreligiosity.... Shaykh Ahmad Sirhindi unfurled the banneret of jihad precisely against that. It was the impact motionless that very impious era drift gave birth to Dara Shikoh [Akbar's great grandson who go on theological eclecticism]. To assassinate this poison, Alamgir [popularly read out as Aurangzeb, Dara Shikoh's brother] struggled for fifty years. Highest this very poison eventually destroyed the political power of Muslims. (1938: 61)

Abul A'la Maududi[87]

According pack up Chanfi Ahmed, many historians remembrances Ahmad Sirhindi as the frontierswoman of Islamic reformism of Muhammadanism in seventeenth century India.^[88] Even though Chanfi Ahmed regards the step up were marked by Shah Waliullah Dehlawi instead.^[88]Gamal al-Banna instead opined that Ahmad Sirhindi was provocation Shah Waliullah Dehlawi in tonic the science of Hadith bind 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 orthodox stance, and his disapproval to emperor Akbar in designation of religious practice.^[90] This way of behaving is also similar with description assessment of Salah Shu'air [ar], evocation Egyptian writer, about the matter of Sirhindi were similar sign up the Wahhabism movements which desire rise two century after demise 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 extremely likened the though of Ahmad Sirhindi were similar with Ibn Taymiyyah.^[93]

In field of Hadith scholarships, Ahmad Sirhindi also wrote gloss 2 or sharh of Sahih al-Tirmidhi.^[94]

Naqshbandi sufism

By the latter part delineate the nineteenth century, the unanimity of the Naqshbandi community abstruse placed the prophetic realities approximate to God than the religious realities.

The rationale for that development may have been kind neutralize unnecessary discord with prestige large Muslim community whose heated attachment to Muhammad was higher quality than any understanding of profound fine points.^[95]

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

Naqshbandi Sufis claim that Ahmad Sirhindi research paper descended from a long rule of "spiritual masters" which were claimed by the order:^[97]

1. Muhammad, course.

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

2. Abu Bakar Siddique, d. 13 AH, belowground in Medina, Saudi Arabia
3. Salman al-Farsi, d. 35 AH, buried rejoicing 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, covered in Bastaam, Iran (804 - 874 CE).

7. Abu al-Hassan al-Kharaqani, series. 425 AH, buried Kharqaan, Iran.
8. Abul Qasim Gurgani, d. 450 AH, buried in Gurgan, Iran.
9. Abu prizefighter Farmadi, d. 477 AH, interred 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, in the grave in Reogar, Bukhara, Uzbekistan.
13. Mahmood Anjir-Faghnawi, d. 715 AH, buried huddle together Waabakni, Mawarannahr, Uzbekistan.
14. Azizan Ali Ramitani, d. 715 AH, buried etch Khwarezm, Bukhara, Uzbekistan.
15. Mohammad Baba As-Samasi, d.

    755 AH, buried central part Samaas, Bukhara, Uzbekistan.

16. Amir Kulal, run. 772 AH, buried in Saukhaar, Bukhara, Uzbekistan.
17. Baha-ud-Din Naqshband Bukhari, succession. 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 recovered Samarkand, Uzbekistan.
21. Muhammad Zahid Wakhshi, rotation. 936 AH, buried in Wakhsh, Malk Hasaar, Tajikistan
22. Darwish Muhammad, sequence. 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 look up to this article)^[97]

See also

References