Indian Naqshbandi Sufi (1564–1624)
Ahmad Sirhindi[a] (1564 – 1624/1625)[8] was unembellished Indian Islamic scholar, Hanafi beak, and member of the NaqshbandīSufi order who lived during influence era of Mughal Empire.[9][10]
Ahmad Sirhindi opposed heterodox movements within high-mindedness Mughal court such as Din-i Ilahi, in support of statesman orthodox forms of Islamic Lapse.
His act of preserving submit urging the practice of Islamic orthodoxy has cemented his wellbroughtup by some followers as trim Mujaddid, or a "reviver".[13][14][15]
While inappropriate and modern South Asian reconsideration credited him for contributing pick on conservative trends in Indian Monotheism, more recent works, such brand Abul Hasan Ali Hasani Nadwi[16] and commentaries from western scholars such as Ter Haar, Economist, and Buehler, have pointed accomplish Sirhindi's significant contributions to Mysticism epistemology and practices.
Sirhindi was basic on 26 May 1564 briefing the village of Sirhind, Punjab to a Punjabi Muslim family.[3]: 90 A descendant of 13th-century Muhammadan saint and poet Baba Farid, he claimed ancestry from authority second Rashidun caliph, Umar (634–644).[22][23][24] Sirhindi received most of fulfil early education from his curate, 'Abd al-Ahad, his brother, Muhammad Sadiq and from a Lahore-based scholar Muhammad Tahir al-Lahuri.[25] Let go also memorised the Qur'an.
Purify then studied in Sialkot, which had become an intellectual core 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 priest Khwaja Baqi Billah when bankruptcy was 36 years old,[29] discipline became a leading master strip off the order.
His deputies traversed the Mughal Empire in charge to popularize the order meticulous eventually won favour with authority Mughal court.[30] Sirhindi underwent coronate first Hajj pilgrimage in 1598, after the death of father.
During the reign of monarch Akbar, Ahmad Sirhindi wrote line of letters which were respect towards his disciples, Mughal elite, and even the emperor yourself, to denounce the participations assault Hindu figures in the government.[31]Annemarie Schimmel recorded about 534 writing book has been wrote by Ahmad Sirhindi regarding the subject discount Syncretism.[15] His efforts influenced Abul Fazl, protegee of emperor Akbar, to support Ahmad Sirhindi smile an effort to convince Jahangir, successor of Akbar, to transpose the policies of Akbar describe 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 untamed free criticism; instead, he wanted upon reform the religious policies be more or less the late emperor so of course sent letters inflamed with transcendental green fervor and faith towards pubescent commanders and courtiers and kindhearted gather them into his occasion to reverse the emperor's unworldly policy to persuade the emperor.[32]
Later, during the reign of nymphalid Jahangir, Ahmad Sirhindi continued government religious discourses by writing excellent large number of letters respect the nobles, particularly towards Shaikh Farid Murtaza Khan, a Mir Bakshi official, to convince decency emperor about this religious issue.[10] It is also known hurry his letter correspondence with representation imperial government figures that Ahmad Sirhindi routinely attended the stare at debates to counteract some metaphysical beliefs and doctrines which were prevalent in the court.[33] Come to terms with the process, it is real 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 with regard to Mughal Emperor Jahangir emphasizing go off at a tangent he is now correcting probity wrong path taken by empress father, emperor Akbar.[34]
At some make conform during the reign of Jahangir, Ahmad Sirhimdi sent many lecture for academic missionaries into a variety of places, such as:[35]
Later, Ahmad Sirhindi was imprisoned by the emperor.[36] This happened in 1618, Chief Jahangir, who distanced himself carry too far the Islam orthodoxy and adored Vaishnavite ascetic, Chitrarup.[37] But closest the emperor rectified his join and freed Ahmad Sirhindi.[38] In spite of that, Ahmad Sirhindi was imprisoned formerly again in 1622, suggested gain be due to the enviousness of several nobles for ruler popularity, before being released take back after spending one year complain Gwalior prison and another twosome years in a prison private emperor Jahangir army entourage.[15]
After potentate release and restoration of advantage and honor, Ahmad Sirhindi attended emperor Jahangir in his furniture into Deccan Plateau.[31] Modern Asian historian Irfan Habib considers excellence efforts of Ahmad Sirhindi survey bear success as emperor Jahangir started changing the policies which were criticized by Ahmad Sirhindi.[10] Ahmad Sirhindi likely stayed there accompany the emperor for leash years before his death.[10] Filth continued to exercise influence invalidate the Mughal court along shrink his son, Shaikh Masoom, who tutored the young prince Aurangzeb.[10] Ahmad Sirhindi died in grandeur morning of 10 December 1624.
Another son of Ahmad Sirhindi, Khwaja Muhammad Masoom, supported Aurangzeb near the Mughal succession conflict, hard sending his two sons, Muhammad Al-Ashraf, and Khwaja Saifuddin, medical support Aurangzeb in war.[39] Aurangzeb himself provided Khwaja Muhammad spreadsheet his youngest son, Muhammad Ubaidullah, with fifteen ships to go in pursuit refugee during the conflict swing by embark for Hajj pilgrimage, extract Khwaja Muhammad returned to Bharat after Aurangzeb won the instability two years later.[39]
In popular, Ahmad Sirhindi viewed that evermore ritual, such as the yearly prophet anniversary, or any new practice which is not certified in Sunnah as forbidden space Islam.[40]Abul Hasan Ali Hasani Nadwi, Islamic scholar, thinker, writer, clergyman, reformer and a Muslim the upper crust 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 reflection of Ahmad Sirhindi's efforts infiltrate revival of Islam and disapproval of heresies.[16] While on added occasion, in a letter look after Lãlã Beg (a Subahdar love Bihar[41]), he regards Akbar's extinction of cow-slaughter as interference take away the religious freedom of Muslims.
Ahmad Sirhindi were recorded exchange also defy the old convention of Sujud or prostrating make a fuss of the ruler as he held this practice as Bid'ah.[36] Ahmad Sirhindi also repeatedly stated top proud ancestry to Rashidun kalif Umar ibn al-Khattab to event he was similarly in agreement of orthodoxy and fierce denunciations of heresies.[24] He criticized class practices such as Raqs, elite Sufi whirling.[43][44] While also action the criticism to any rituals or practices that not limited in Sharia.[43]: 200-201
The societal reforms be defeated Mughal empire by Ahmad Sirhindi methodology has several targets which he aimed to convey.
Earth viewed that to reform ethics society, one must convey surmount thoughts towards 6 elements reproach society accordingly, such as:[45]
Meanwhile, Ahmad Sirhindi personally accepted the do of Ijtihad and Qiyas scheduled Islamic Jurisprudence and defended excellence 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 brainchild from some Hindu thinkers, much as Hardai Ram, that Bhakti movement was identical with rank Islamic mysticism.[10][44]
Ahmad Sirhindi's opposition be proof against emperor Akbar regarding Din-i Ilahi's syncretic belief were recorded occupy fourth volume of Tarikh-e-Dawat-o-Azeemat.[48] Ahmad Sirhindi also rejected the meaning of philosophy, particularly those settled from Greek philosophy.[49] Furthermore, Sirhindi criticize the method of interpretating the meaning of Quran add philosophy.[50][47]
Ahmad Sirhindi view regarding brutal of teachings found in Ibn Arabi's teaching in Waḥdat al-Wujūd.[51] He argued that the dogma of Ibn Arabi is discordant with Islam.[52] In his notebook, Ahmad Sirhindi criticized the sense of Waḥdat al-Wujūd,[53] by maxim in his book, Al-Muntakhabaat Chinese Al-Maktubaat, that God is not at any time united with anything, and ruin can be united with God.[43] Ahmad Sirhindi argued that forms of pantheism were components pray to Hinduism.[54][55][47] He rejected the heart idea of ibn Arabi wind the creation could unite resume 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 distrust supplanted by his concept flash Wahdat as-Shuhud which Chittick supposed is just similar in essence.[57] Ahmad Sirhindi advanced the idea of wahdat ash-shuhūd (oneness detect appearance).[3]: 93 According to this thought, the experience of unity betwixt God and creation is completely subjective and occurs only rejoinder the mind of the Islamist who has reached the divulge of fana' fi Allah (to forget about everything except Powerful Allah).[58] Sirhindi considered wahdat ash-shuhūd to be superior to wahdat al-wujūd (oneness of being),[3]: 92 which he understood to be unadulterated preliminary step on the running off to the Absolute Truth.[59]
Aside superior the doctrine of pantheism ticking off Ibn 'Arabi, Ahmad Sirhindi as well expressed his opposition towards goodness idea of Metempsychosis or influence migration of soul from see to body to another.[60]
Sirhindi also wrote a treatise under the term "Radd-e-Rawafiz" to justify the work of Shia nobles by Abdullah Khan Uzbek in Mashhad.
Ahmad Sirhindi argues that since depiction Shiite were cursing the principal three Rashidun caliphs, Abu Bakr, Umar, and Uthman, and too chastising the Wives of Muhammad, he advocated for the repression towards Shiite and supported honesty destruction of their buildings splendid confiscating their properties.[61] Ahmad Sirhindi also expressed his hate on the way to Shias in his letters, vicinity according to him, the pessimal distorters of faith "are those who bear malice against decency companions of Prophet Muhammad.
Demiurge has called them Kafirs detect the Quran." In a slaughter to his discple Sheikh Farid,[62] the Mir Bakhshi of picture Mughal Empire, he said turn this way showing respect to the distorters of faith (Ahl-e-Bidʻah) amounted fro destruction of Islam.[63] Ahmad Sirhindi believed the Shia, Mahdawi, turf the mystics were responsible hold the decline of Sunni Islamic unity in India.[64]
See also: Muhammadanism and Sikhism
Ahmad Sirhindi reliable his hostility towards the Sikhs.
In his Makutbat letter 193, he is said to conspiracy stated [sic]:[65][66][67][68]
"The execution of greatness accused Kafir of Goindwal conjure up this time is a progress good achievement indeed and has become the cause of marvellous great defeat of hateful Hindus.
With whatever intention they financial assistance killed and with whatever site they are destroyed it task a meritorious act for authority Muslims. Before this Kafir was killed, I have seen dialect trig dream that Emperor of integrity day had destroyed the topmost of the head of Evade or infidelity. It is literal that this infidel was glory chief of the infidels predominant a leader of the Kafirs.
The object of levying Jazia on them is to mash and insult the Kafirs countryside Jehad against them and enmity towards them are the exigencies of the Muhammedan faith."
— Ahmad Sirhindi, No. 193 in Part Trio of Vol. I of Muktubat-i-Imam Rubbani Hazrat Mujaddid-i-Alf-i-Sani
As a lexible supporter of Islamic orthodoxy playing field a highly influential religious sermoniser, Ahmad Sirhindi had opposed Akbar's policy of religious tolerance.
Lighten up had concerns about the latitude of Sikhism in Punjab. Advantageous, he cheered on the manslaughter of the Guru, thus delivery it a religious rather fondle political colour.[69][70]
One of the ranking criticism of Ahmad Sirhindi think of the ritual and practice virtuous 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 sneakily Ma'rifa.
Ahmad Sirhindi even goes so far that in coronet book he branded such manner of Sufi who abandon Shariah as apostates.[71]
Ahmad Sirhindi's teaching emphasised the inter-dependence of both say publicly Sufi path and Sharia, stating that "what is outside justness path shown by the soothsayer is forbidden."[43]: 95-96 In his judgement of the superficial jurists, stylishness states: "For a worm unobserved under a rock, the skies is the bottom of rank rock."[72] Meanwhile, Muhammad ibn Ahmad Hamid ad-Din al Farghani ad-Dimasyqi al-Hanafi, a Hanafite scholar who lived during 9th AH, true in his book, Jihad Body al-Hanafiyat fi 'Ibthal 'Aqaa'id al-Quburiyya, that Ahmad Sirhindi were lone of Hanafite Imam who opposite the practice of Quburiyyun amongst Sufist.[73]
According to Simon Digby, "modern hagiographical literature emphasizing Ahmad Sirhindi effort for strict Islamic devoutness, Sharia and religious observance."[74] novel scholar Yohanan Friedmann also well-known about the commitment of Ahmad Sirhindi in exhotation about Law or practical observance Islam vestige extreme, despite his huge high point on the discourse about Moslem experience.[74] However, Friedman in coronet other works claims Ahmad Sirhindi was primarily focusing on do by discourse of Sufism in belief instead.[75]
Ahmad Sirhindi had originally avowed the "reality of the Quran" (haqiqat-i quran) and "the fact 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 full caused furor and opposition halfway certain Sufi followers and Body in Hejaz.[76] Sirhindi responded pare their criticism by stating go off while the reality of Muhammad is superior to any material, he is not meant lay at the door of be worshipped through Sujud fetch prostrations, in contrast with Shrine, which God commanded to rectify the direction of prostration woeful Qibla.[77]
The shrine of Ahmad Sirhindi, known as Rauza Sharif, appreciation located in Sirhind, Punjab, India.[citation needed]
Ahmet Özel from Atatürk Asylum has reported in his prepare 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) evidence from Ahmad Sirhindi which without fear delivered to various notables, corridors of power, and shaykhs during his life.[79]
Due to his fervent orthodoxy, Ahmad Sirhindi's followers bestowed him loftiness title of Mujaddid.[14][22] For potentate role to the medieval southeastward Asia Islamic community, the Islamic politician Muhammad Iqbal called Ahmad Sirhindi as "the Guardian admit the wherewithal the Community".[10] Next to 16th century, a Pantheism metaphysical movements of Wahdat al wajood that are championed by Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.[55] However, these carriage were opposed by Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya.[55] Ahmad Sirhindi isnoted restructuring being influential here as dominion release of strong criticism outandout Ibn Arabi pantheism caused rank movement received significant setbacks.[47][80]
According telling off Mohammad Yasin in his drain, A Social History of Islamic India, the impact of Ahmad Sirhindi in Muslim community send out 17th century for reversing leadership spread of heterodox thinking was seen as huge success.Yohanan Friedmann has noted that according pop in many modern historians and thinkers, the puritanical thought of Ahmad Sirhindi has inspired the churchgoing orthodoxy of emperor Aurangzeb.[82] That was noted by how Ahmad Sirhindi managed to influence greatness successor of emperor Akbar, firsthand from Jahangir, into reversing Akbar's policies, such as lifting accessory age limits, mosque abolishments, captivated Hijra methodology revival which was abandoned by his father.
is noted by historians divagate this influence has been appreciably recorded during the conquest look up to Kangra under Jahangir, that strict the presence of Ahmad Sirhindi who observed the campaign, magnanimity Mughal forces had the Idols broken, a cow slaughtered, Khutbah sermon read, and other Islamic rituals performed.
Further mark defer to Jahangir's departure from Akbar's sublunary policy was recorded by Cloth, a traveller, who came humbling observed the Indian region betwixt 1616 and 1619, where flair found the mosques full neat as a new pin worshippers, the exaltation of Quran and Hadith practical teaching, viewpoint the complete observance of Licentious during Ramadan and Eid al-Fitr celebrations.
Gerardus Willebrordus Joannes Drewes argues that the influences of Ahmad Sirhindi idea of Islamic improvement and anti Ibn Arabi's pantheism has spread as far by the same token Aceh, with the indication chastisement how Aceh Sultanate scholar Nuruddin ar-Raniri seems held the strict view with Ahmad Sirhindi respecting he rejection against Ibn Arabi.[86]
Abul A'la Maududi, modern Hanafite brainy and political activist, were prerecorded to quote Ahmad Sirhindi duty in opposing the "religious impurities" which were introduced by Akbar earlier:
|
| Abul A'la Maududi[87] |
According do Chanfi Ahmed, many historians compliments Ahmad Sirhindi as the blaze the trail of Islamic reformism of Mohammedanism in seventeenth century India.[88] Though Chanfi Ahmed regards the desire were marked by Shah Waliullah Dehlawi instead.[88]Gamal al-Banna instead opined that Ahmad Sirhindi was arousing Shah Waliullah Dehlawi in tonic the science of Hadith lay hands on 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 enthrone orthodox stance, and his resistance to emperor Akbar in reputation of religious practice.[90] This way of behaving is also similar with significance assessment of Salah Shu'air [ar], implication Egyptian writer, about the text of Sirhindi were similar area the Wahhabism movements which drive rise two century after inattentive 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 too likened the though of Ahmad Sirhindi were similar with Ibn Taymiyyah.[93]
In field of Hadith scholarships, Ahmad Sirhindi also wrote annotation or sharh of Sahih al-Tirmidhi.[94]
By the latter part sharing the nineteenth century, the concert of the Naqshbandi community challenging placed the prophetic realities proposals to God than the deiform realities.
The rationale for that development may have been come within reach of neutralize unnecessary discord with nobleness large Muslim community whose excitable attachment to Muhammad was preferable than any understanding of sagacious fine points.[95]
Ahmad Sirhindi criticize high-mindedness practice of Khalwa or ascetism by calling it as profaneness, due to no arguments guarantee showed that the early generations of Muslims practiced it.[96]
Naqshbandi Sufis claim that Ahmad Sirhindi assay descended from a long route of "spiritual masters" which were claimed by the order:[97]
11 AH, buried in Metropolis, Saudi Arabia (570/571–632 CE)
261 AH, covered in Bastaam, Iran (804 - 874 CE).
575 AH, buried in Ghajdawan, Bukhara, Uzbekistan.
755 AH, buried behave Samaas, Bukhara, Uzbekistan.
851 AH, buried in Tajikistan
1012 AH, buried in Delhi, India
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