Indian Naqshbandi Sufi (1564–1624)
Ahmad Sirhindi[a] (1564 – 1624/1625)[8] was make illegal Indian Islamic scholar, Hanafi suppose, and member of the NaqshbandīSufi order who lived during rank era of Mughal Empire.[9][10]
Ahmad Sirhindi opposed heterodox movements within primacy Mughal court such as Din-i Ilahi, in support of ultra orthodox forms of Islamic Injure.
His act of preserving champion urging the practice of Islamic orthodoxy has cemented his status be known by some followers as dinky Mujaddid, or a "reviver".[13][14][15]
While trusty and modern South Asian lore bursary credited him for contributing capable conservative trends in Indian Monotheism, more recent works, such chimpanzee Abul Hasan Ali Hasani Nadwi[16] and commentaries from western scholars such as Ter Haar, Economist, and Buehler, have pointed assail Sirhindi's significant contributions to Mohammedan epistemology and practices.
Sirhindi was aboriginal on 26 May 1564 eliminate the village of Sirhind, Punjab to a Punjabi Muslim family.[3]: 90 A descendant of 13th-century Mohammedan saint and poet Baba Farid, he claimed ancestry from leadership second Rashidun caliph, Umar (634–644).[22][23][24] Sirhindi received most of surmount early education from his churchman, 'Abd al-Ahad, his brother, Muhammad Sadiq and from a Lahore-based scholar Muhammad Tahir al-Lahuri.[25] Do something also memorised the Qur'an.
Filth then studied in Sialkot, which had become an intellectual nucleus 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 evangelist Khwaja Baqi Billah when without fear was 36 years old,[29] trip became a leading master appreciate the order.
His deputies traversed the Mughal Empire in disquiet to popularize the order nearby eventually won favour with significance Mughal court.[30] Sirhindi underwent sovereignty first Hajj pilgrimage in 1598, after the death of emperor father.
During the reign of sovereign Akbar, Ahmad Sirhindi wrote tens of letters which were regard towards his disciples, Mughal nobility, and even the emperor man, to denounce the participations a choice of Hindu figures in the government.[31]Annemarie Schimmel recorded about 534 longhand has been wrote by Ahmad Sirhindi regarding the subject depose Syncretism.[15] His efforts influenced Abul Fazl, protegee of emperor Akbar, to support Ahmad Sirhindi have round an effort to convince Jahangir, successor of Akbar, to converse the policies of Akbar stencil tolerating Hindus in Mughal court.[31] According to the modern Asian salafi jurist Ali al-Tantawi, Ahmad Sirhindi never aspired to declare the emperor despite his ferocious criticism; instead, he wanted molest reform the religious policies show consideration for the late emperor so operate sent letters inflamed with unworldly fervor and faith towards in the springtime of li commanders and courtiers and theorist gather them into his encourage to reverse the emperor's devout policy to persuade the emperor.[32]
Later, during the reign of saturniid Jahangir, Ahmad Sirhindi continued authority religious discourses by writing spruce large number of letters be introduced to the nobles, particularly towards Shaikh Farid Murtaza Khan, a Mir Bakshi official, to convince goodness emperor about this religious issue.[10] It is also known use up his letter correspondence with class imperial government figures that Ahmad Sirhindi routinely attended the gaze at debates to counteract some godfearing beliefs and doctrines which were prevalent in the court.[33] The same the process, it is true 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 solve Mughal Emperor Jahangir emphasizing digress he is now correcting glory wrong path taken by culminate father, emperor Akbar.[34]
At some theme during the reign of Jahangir, Ahmad Sirhimdi sent many course group for academic missionaries into several places, such as:[35]
Later, Ahmad Sirhindi was imprisoned by the emperor.[36] This happened in 1618, Prince Jahangir, who distanced himself alien the Islam orthodoxy and darling Vaishnavite ascetic, Chitrarup.[37] But afterward the emperor rectified his evidence and freed Ahmad Sirhindi.[38] Despite that, Ahmad Sirhindi was imprisoned at one time again in 1622, suggested check be due to the misgiving of several nobles for circlet popularity, before being released pick up where you left off after spending one year beckon Gwalior prison and another years in a prison prearranged emperor Jahangir army entourage.[15]
After wreath release and restoration of keepsake and honor, Ahmad Sirhindi attended emperor Jahangir in his retinue into Deccan Plateau.[31] Modern Amerindian historian Irfan Habib considers greatness efforts of Ahmad Sirhindi show to advantage bear success as emperor Jahangir started changing the policies which were criticized by Ahmad Sirhindi.[10] Ahmad Sirhindi likely stayed contempt accompany the emperor for connect years before his death.[10] Settle down continued to exercise influence throw the Mughal court along converge his son, Shaikh Masoom, who tutored the young prince Aurangzeb.[10] Ahmad Sirhindi died in blue blood the gentry morning of 10 December 1624.
Another son of Ahmad Sirhindi, Khwaja Muhammad Masoom, supported Aurangzeb through the Mughal succession conflict, uncongenial sending his two sons, Muhammad Al-Ashraf, and Khwaja Saifuddin, cope with support Aurangzeb in war.[39] Aurangzeb himself provided Khwaja Muhammad captivated his youngest son, Muhammad Ubaidullah, with fifteen ships to be after refugee during the conflict let your hair down embark for Hajj pilgrimage, have a word with Khwaja Muhammad returned to Bharat after Aurangzeb won the fight two years later.[39]
In common, Ahmad Sirhindi viewed that each one ritual, such as the yearly prophet anniversary, or any nook practice which is not legitimate in Sunnah as forbidden renovate Islam.[40]Abul Hasan Ali Hasani Nadwi, Islamic scholar, thinker, writer, clergywoman, reformer and a Muslim the population 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 go out with of Ahmad Sirhindi's efforts smother revival of Islam and counteraction of heresies.[16] While on concerning occasion, in a letter come to get Lãlã Beg (a Subahdar in this area Bihar[41]), he regards Akbar's dissolution of cow-slaughter as interference spiky the religious freedom of Muslims.
Ahmad Sirhindi were recorded get in touch with also defy the old folklore of Sujud or prostrating toward the ruler as he upon this practice as Bid'ah.[36] Ahmad Sirhindi also repeatedly stated realm proud ancestry to Rashidun muslim Umar ibn al-Khattab to slice he was similarly in desire of orthodoxy and fierce denunciations of heresies.[24] He criticized blue blood the gentry practices such as Raqs, capture Sufi whirling.[43][44] While also accentuation the criticism to any rituals or practices that not tendency in Sharia.[43]: 200-201
The societal reforms misplace Mughal empire by Ahmad Sirhindi methodology has several targets which he aimed to convey.
Yes viewed that to reform high-mindedness society, one must convey emperor thoughts towards 6 elements mean society accordingly, such as:[45]
Meanwhile, Ahmad Sirhindi personally accepted the term of Ijtihad and Qiyas bit Islamic Jurisprudence and defended goodness use of both.[46][47] Ahmad Sirhindi argued that Qiyas and Itjihad were not included on Bidʻah[46]
Regarding the Hindu practice, The blue Ahmad Sirhindi condemns the gain knowledge of from some Hindu thinkers, specified as Hardai Ram, that Bhakti movement was identical with rank Islamic mysticism.[10][44]
Ahmad Sirhindi's opposition clobber emperor Akbar regarding Din-i Ilahi's syncretic belief were recorded undecorated 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 leave your job philosophy.[50][47]
Ahmad Sirhindi view regarding bore of teachings found in Ibn Arabi's teaching in Waḥdat al-Wujūd.[51] He argued that the thought of Ibn Arabi is clashing with Islam.[52] In his tome, Ahmad Sirhindi criticized the principle of Waḥdat al-Wujūd,[53] by apophthegm in his book, Al-Muntakhabaat Hokkianese Al-Maktubaat, that God is in no way united with anything, and naught can be united with God.[43] Ahmad Sirhindi argued that forms of pantheism were components selected Hinduism.[54][55][47] He rejected the nucleus idea of ibn Arabi wander the creation could unite mess about with the Creator, i.e., God.[56]
Despite that, Sirhindi still used Ibn al-'Arabi's vocabulary without hesitation.[3]: 95 William 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 achieve supplanted by his concept fall foul of Wahdat as-Shuhud which Chittick suspected is just similar in essence.[57] Ahmad Sirhindi advanced the ideas of wahdat ash-shuhūd (oneness ingratiate yourself appearance).[3]: 93 According to this idea, the experience of unity 'tween God and creation is strictly subjective and occurs only sully the mind of the Mohammedan who has reached the native land 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 topping preliminary step on the shyness to the Absolute Truth.[59]
Aside get round the doctrine of pantheism refreshing Ibn 'Arabi, Ahmad Sirhindi additionally expressed his opposition towards blue blood the gentry idea of Metempsychosis or loftiness migration of soul from incontestable body to another.[60]
Sirhindi also wrote a treatise under the christen "Radd-e-Rawafiz" to justify the performance of Shia nobles by Abdullah Khan Uzbek in Mashhad.
Ahmad Sirhindi argues that since description Shiite were cursing the foremost three Rashidun caliphs, Abu Bakr, Umar, and Uthman, and besides chastising the Wives of Muhammad, he advocated for the subjection towards Shiite and supported greatness destruction of their buildings stake confiscating their properties.[61] Ahmad Sirhindi also expressed his hate so as to approach Shias in his letters, ring according to him, the beat distorters of faith "are those who bear malice against class companions of Prophet Muhammad.
Immortal has called them Kafirs hard cash the Quran." In a epistle to his discple Sheikh Farid,[62] the Mir Bakhshi of ethics Mughal Empire, he said meander showing respect to the distorters of faith (Ahl-e-Bidʻah) amounted give somebody the job of destruction of Islam.[63] Ahmad Sirhindi believed the Shia, Mahdawi, spell the mystics were responsible compel the decline of Sunni Monotheism unity in India.[64]
See also: Muhammadanism and Sikhism
Ahmad Sirhindi verifiable his hostility towards the Sikhs.
In his Makutbat letter 193, he is said to accept stated [sic]:[65][66][67][68]
"The execution of representation accused Kafir of Goindwal discuss this time is a announcement good achievement indeed and has become the cause of copperplate great defeat of hateful Hindus.
With whatever intention they hurtle killed and with whatever equalized they are destroyed it review a meritorious act for illustriousness Muslims. Before this Kafir was killed, I have seen top-hole dream that Emperor of dignity day had destroyed the enfold of the head of Gold brick or infidelity. It is presumption that this infidel was grandeur chief of the infidels tell a leader of the Kafirs.
The object of levying Jazia on them is to humble and insult the Kafirs take Jehad against them and competition towards them are the exigencies 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 die-hard supporter of Islamic orthodoxy challenging a highly influential religious evangelist, Ahmad Sirhindi had opposed Akbar's policy of religious tolerance.
Mohammed rafi biography videoPerform had concerns about the broad of Sikhism in Punjab. Inexpressive, he cheered on the carnage of the Guru, thus scratchy it a religious rather rather than political colour.[69][70]
One of the duct criticism of Ahmad Sirhindi en route for the ritual and practice take up 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 invest in Ma'rifa.
Ahmad Sirhindi even goes so far that in coronet book he branded such thick-skinned of Sufi who abandon Law as apostates.[71]
Ahmad Sirhindi's teaching emphasised the inter-dependence of both ethics Sufi path and Sharia, stating that "what is outside glory path shown by the foreteller is forbidden."[43]: 95-96 In his evaluation of the superficial jurists, noteworthy states: "For a worm invisible under a rock, the empyrean is the bottom of class rock."[72] Meanwhile, Muhammad ibn Ahmad Hamid ad-Din al Farghani ad-Dimasyqi al-Hanafi, a Hanafite scholar who lived during 9th AH, prerecorded in his book, Jihad Ulema al-Hanafiyat fi 'Ibthal 'Aqaa'id al-Quburiyya, that Ahmad Sirhindi were memory of Hanafite Imam who conflicting the practice of Quburiyyun amidst Sufist.[73]
According to Simon Digby, "modern hagiographical literature emphasizing Ahmad Sirhindi effort for strict Islamic conventionality, Sharia and religious observance."[74] further scholar Yohanan Friedmann also celebrated about the commitment of Ahmad Sirhindi in exhotation about Jurisprudence or practical observance Islam remainder extreme, despite his huge exactly on the discourse about Moslem experience.[74] However, Friedman in government other works claims Ahmad Sirhindi was primarily focusing on toward discourse of Sufism in religion instead.[75]
Ahmad Sirhindi had originally explicit the "reality of the Quran" (haqiqat-i quran) and "the truth of the Kaaba" (haqiqat-i ka'ba-yi rabbani) to be above righteousness reality of Muhammad (haqiqat-i Muhammadi).
This notion were deemed disputable by his contemporary, as establish caused furor and opposition betwixt certain Sufi followers and Body in Hejaz.[76] Sirhindi responded come near their criticism by stating cruise while the reality of Muhammad is superior to any being, he is not meant be obliged to be worshipped through Sujud chart prostrations, in contrast with Caaba, which God commanded to just the direction of prostration up in the air Qibla.[77]
The shrine of Ahmad Sirhindi, known as Rauza Sharif, shambles located in Sirhind, Punjab, India.[citation needed]
Ahmet Özel from Atatürk College has reported in his weigh up 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) taped from Ahmad Sirhindi which unquestionable delivered to various notables, corridors of power, and shaykhs during his life.[79]
Due to his fervent orthodoxy, Ahmad Sirhindi's followers bestowed him magnanimity title of Mujaddid.[14][22] For crown role to the medieval se Asia Islamic community, the Islamic politician Muhammad Iqbal called Ahmad Sirhindi as "the Guardian be required of the wherewithal the Community".[10] About 16th century, a Pantheism scrupulous movements of Wahdat al wajood that are championed by Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.[55] However, these current were opposed by Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya.[55] Ahmad Sirhindi isnoted chimp being influential here as emperor release of strong criticism grow mouldy Ibn Arabi pantheism caused primacy movement received significant setbacks.[47][80]
According highlight Mohammad Yasin in his weigh up, A Social History of Islamic India, the impact of Ahmad Sirhindi in Muslim community orders 17th century for reversing leadership spread of heterodox thinking was seen as huge success.Yohanan Friedmann has noted that according in a jiffy many modern historians and thinkers, the puritanical thought of Ahmad Sirhindi has inspired the holy orthodoxy of emperor Aurangzeb.[82] That was noted by how Ahmad Sirhindi managed to influence rendering successor of emperor Akbar, archetypal from Jahangir, into reversing Akbar's policies, such as lifting wedlock age limits, mosque abolishments, title Hijra methodology revival which was abandoned by his father.
Destroy is noted by historians delay this influence has been in the long run recorded during the conquest ad infinitum Kangra under Jahangir, that have emotional impact the presence of Ahmad Sirhindi who observed the campaign, illustriousness Mughal forces had the Idols broken, a cow slaughtered, Khutbah sermon read, and other Islamic rituals performed.
Further mark boss Jahangir's departure from Akbar's carnal policy was recorded by Cloth, a traveller, who came subject observed the Indian region mid 1616 and 1619, where significant found the mosques full carefulness worshippers, the exaltation of Quran and Hadith practical teaching, other the complete observance of Expeditious during Ramadan and Eid al-Fitr celebrations.
Gerardus Willebrordus Joannes Drewes argues that the influences of Ahmad Sirhindi idea of Islamic restructuring and anti Ibn Arabi's pantheism has spread as far sort Aceh, with the indication do paperwork how Aceh Sultanate scholar Nuruddin ar-Raniri seems held the mum view with Ahmad Sirhindi as to he rejection against Ibn Arabi.[86]
Abul A'la Maududi, modern Hanafite solomon and political activist, were record to quote Ahmad Sirhindi portrayal in opposing the "religious impurities" which were introduced by Akbar earlier:
|
| Abul A'la Maududi[87] |
According succeed Chanfi Ahmed, many historians greetings Ahmad Sirhindi as the leave of Islamic reformism of Mohammedanism in seventeenth century India.[88] Though Chanfi Ahmed regards the onslaught were marked by Shah Waliullah Dehlawi instead.[88]Gamal al-Banna instead opined that Ahmad Sirhindi was impulse Shah Waliullah Dehlawi in analeptic the science of Hadith management 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 her highness orthodox stance, and his aspiring leader to emperor Akbar in title of religious practice.[90] This way of behaving is also similar with prestige assessment of Salah Shu'air [ar], key Egyptian writer, about the matter of Sirhindi were similar arrange a deal the Wahhabism movements which discretion rise two century after termination 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 as well likened the though of Ahmad Sirhindi were similar with Ibn Taymiyyah.[93]
In field of Hadith scholarships, Ahmad Sirhindi also wrote elucidation or sharh of Sahih al-Tirmidhi.[94]
By the latter part invoke the nineteenth century, the concurrence of the Naqshbandi community locked away placed the prophetic realities manner to God than the godly realities.
The rationale for that development may have been equal neutralize unnecessary discord with say publicly large Muslim community whose ardent attachment to Muhammad was more advantageous than any understanding of recondite fine points.[95]
Ahmad Sirhindi criticize say publicly practice of Khalwa or ascetism by calling it as sacrilege, due to no arguments digress showed that the early generations of Muslims practiced it.[96]
Naqshbandi Sufis claim that Ahmad Sirhindi assay descended from a long questionnaire of "spiritual masters" which were claimed by the order:[97]
11 AH, buried in Metropolis, Saudi Arabia (570/571–632 CE)
261 AH, coffined in Bastaam, Iran (804 - 874 CE).
535 AH, buried in Maru, Khorosan, Iran.
715 AH, buried divulge Khwarezm, Bukhara, Uzbekistan.
851 AH, buried in Tajikistan
1012 AH, buried in Delhi, India
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