Shaykh
Ahmad al-Faruqi al-Sirhindi
Imam
Painting of Ahmad Sirhindi (left), c. 16th or 17th century
TitleMujadid-i-Alf-i-Thani (Reviver of the Second Millennium).
Personal
Born26 May[1][2] 1564[3]: 90 
Sirhind, Punjab, Mughal Empire
Died10 December 1624(1624-12-10) (aged 60)
Sirhind, Punjab, Mughal Empire
ReligionIslam
EraMughal India
DenominationSunni
JurisprudenceHanafi
CreedMaturidi[4]
Main interest(s)Islamic Law, Islamic philosophy
Notable idea(s)Evolution of Islamic philosophy Application of Islamic law
TariqaNaqshbandi
Muslim leader
Influenced by
Influenced

Aḥmad al-Fārūqī al-Sirhindī (Arabic: أحمد الفاروقي السرهندي, romanized: Aḥmad al-Fārūqī al-Sirhindī) or Aḥmad ibn 'Abd al-Ahad al-Sirhindī (Arabic: أحمد بن عبد الأحد السرهندي, romanized: Aḥmad bin 'Abd al-Ahad al-Sirhindī)(1564 – 1624/1625[5]), also known as Imam Rabbani and Mujadid-e-Alf-e-Sani (Reviver of the Second Millennium),[6] was an Indian Islamic scholar, Hanafi jurist, and member of the Naqshbandī Sufi order.[7]

He has been described by some followers as a Mujaddid, meaning a “reviver", for his work in rejuvenating Islam and opposing Din-i Ilahi and other policies of Mughal emperor Akbar.[8][9] While early and modern South Asian scholarship credited him for contributing to conservative trends in Indian Islam, more recent works, such as Abul Hasan Ali Hasani Nadwi[10] and commentaries from western scholars such as Ter Haar, Friedman, and Buehler, have pointed to Sirhindi's significant contributions to Sufi epistemology and practices.[11]

Tomb of Mujaddid-e-Alf-e-Sani.

The shrine of Ahmad Sirhindi, known as Rauza Sharif, is located in Sirhind, Punjab, India.

Biography

Ahmad Sirhindi was born on 26 May 1564 in the village of Sirhind, Punjab.[3]: 90  He traced ancestry line to Umar ibn al-Khattab, the second Rashidun caliph,[12][13][14] through the line of his father, Shaykh Abd al-Ahad.[15] Where Abd al-Ahad traced his line to Umar ibn al-Khattab through Baba Farid.[14]

He received most of his early education from his father, 'Abd al-Ahad, his brother, Muhammad Sadiq and from Muhammad Tahir al-Lahuri.[16] He also memorised the Qur'an. He then studied in Sialkot, which had become an intellectual centre under the Kashmir-born scholar Kamaluddin Kashmiri.[3]: 90  [17] Qazi Bahlol Badakhshani taught him jurisprudence, prophet Muhammad's biography and history.[18][19] Ahmad Sirhindi also write Sharh or commentary of Sahih al-Tirmidhi.[20] He eventually joined the Naqshbandī order through the Sufi missionary Khwaja Baqi Billah when he was 36 years old,[21] and became a leading master of this order. His deputies traversed the Mughal Empire in order to popularize the order and eventually won favour with the Mughal court.[22]

During the reign of emperor Akbar, Ahmad Sirhindi wrote hundreds of letters which he aimed towards his disciples, Mughal nobles, and even the emperor himself, to denounce the participations of Hindu in government.[23] His efforts influenced Abul Fazl, protegee of emperor Akbar, to support Ahmad Sirhindi in effort to convince Jahangir, successor of Akbar, to reverse the policies of Akbar of tolerating Hindus in Mughal court.[23] At some points in his life, Ahmad Sirhindi were once imprisoned.[24] This happened during the reign of emperor Jahangir, who distancing himself from the Islam orthodoxy and admired Vaishnavite ascetic, Chitrarup.[25] However, later emperor Jahangir rectify his order and freed Ahmad Sirhindi.[26] After his release and restored in favor and honor, Ahmad Sirhindi were accompanying emperor Jahangir in his entourage into Deccan Plateau.[23]

During 16th century, there are Pantheism religious movements of Wahdat al wajood that are championed by Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.[27] However, these movement are opposed by Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya.[27] Ahmad Sirhindi are noted as being influential here as his release of strong criticism of Ibn Arabi pantheism caused the movement received setbacks.[28] He argued the doctrine of Ibn Arabi is incompatible with Islam.[29]

He also defying the old tradition of Sujud or prostrating towards the ruler as he viewed this practice as Bid'ah.[24]

The son of Ahmad Sirhindi, Khwaja Muhammad Masoom, supported Aurangzeb during the Mughal succession conflict, by leaving his two sons, Muhammad Al-Ashraf, and Muhammad Saad Al-Din, to support Aurangzeb in war.[30] Aurangzeb himself provided Khwaja Muhammad and his youngest son, Muhammad Ubaidullah, with fiteen ships to seek refugee during the conflict to embark into Hajj pilgrimage, where Khwaja Muhammad would return to India after Aurangzeb won the conflict two years later.[30]

Views

Abul Hasan Ali Hasani Nadwi, Islamic scholar, thinker, writer, preacher, reformer and a Muslim public intellectual of 20th century India, has wrote the biography of Ahmad Sirhindi in his book, Rijal al-Fikr wa l-Da'wah fi al-Islam, which covering mostly about the though of Ahmad Sirhindi efforts in revival of Islam and opposition of heresies.[10]

Ahmad Sirhindi's teaching emphasized the inter-dependence of both the Sufi path and Sharia, stating that "what is outside the path shown by the prophet is forbidden."[31]: 95-96  In his criticism of the superficial jurists, he states: "For a worm hidden under a rock, the sky is the bottom of the rock."[32] Ahmad Sirhindi also repeatedly stated his proud ancestry to Rashidun caliph Umar ibn al-Khattab in favour of orthodoxy and fierce denunciations of heresies.[14] Ahmad Sirhindi also accept the use of Ijtihad and Qiyas in Islamic Jurisprudence and defended the use of both.[33][28] Ahmad Sirhindi argued that Qiyas and Itjihad were not included on Bidʻah[33]

His opposition to emperor Akbar regarding Din-i Ilahi syncretic belief were recorded in fourth volume of Tarikh-e-Dawat-o-Azeemat.[34] Due to his fervent orthodoxy, Ahmad Sirhindi followers bestowed him the title of Mujaddid.[9][12] Ahmad Sirhindi also rejected the idea of philosophy, particularly those rooted from Greek philosophy.[35] Furthermore, Sirhindi criticize the method of interpretating the meaning of Quran with philosophy.[36][28]

According to Chanfi Ahmed, many historians regards Ahmad Sirhindi as the pioneer of Islamic reformism of Salafism in seventeenth century India.[37] Although Chanfi Ahmed regards the movement were marked by Shah Waliullah Dehlawi instead.[37] Gamal al-Banna instead opined that Ahmad Sirhindi were influencing Shah Waliullah Dehlawi in revived the science of Hadith in northern India.[38] 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 his orthodox stance, and his opposition to emperor Akbar in term of religious practice.[39] This view also similar with the assessment of Salah Shu'air, an Egyptian writer, about the ideas of Sirhindi were similar with the Wahhabi movements of resurrecting and revival of religious discourses, which also influence in Shsh Waliullah Dehlawi.[40] While Aḥmad ʻArafāt Qāḍi from Cairo University also likened the though of Ahmad Sirhindi were similar with Ibn Taymiyyah.[41]

Shia

Sirhindi also wrote a treatise under the title "Radd-e-Rawafiz" to justify the execution of Shia nobles by Abdullah Khan Uzbek in Mashhad. In this he argues:

"Since the Shia permit cursing Abu Bakr, Umar, Uthman and one of the chaste wives (of the Prophet), which in itself constitutes infidelity, it is incumbent upon the Muslim ruler, nay upon all people, in compliance with the command of the Omniscient King (Allah), to kill them and to oppress them in order to elevate the true religion. It is permissible to destroy their buildings and to seize their property and belongings."[42]

Ahmad Sirhindi also expressed his hate towards Shias in his letters, where according to him, the worst distorters of faith "are those who bear malice against the companions of Prophet Muhammad. God has called them Kafirs in the Quran." In a letter to his discple Sheikh Farid,[43] the Mir Bakhshi of the Mughal Empire, he said that showing respect to the distorters of faith (Ahl-e-Bidʻah) amounted to destruction of Islam.[44] Ahmad Sirhindi believed the Shia, Mahdawi, and the mystics were responsible for the decline of Sunni Muslim unity in India.[45]

Sikh

He was hostile to the Sikhs. In his Makutbat letter 193 he is said to have stated [sic]:[46][47][48][49][50]

"The execution of the accused Kafir of Goindwal at this time is a very good achievement indeed and has become the cause of a great defeat of hateful Hindus. With whatever intention they are killed and with whatever objective they are destroyed it is a meritorious act for the Muslims. Before this Kafir was killed, I have seen a dream that Emperor of the day had destroyed the crown of the head of Shirk or infidelity. It is true that this infidel was the chief of the infidels."

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

As a hard-line supporter of Islamic orthodoxy and a highly influential religious revivalist, Ahmad Sirhindi had opposed Akbar’s policy of religious tolerance. He had concerns about the spread of Sikhism in Punjab. So he cheered on the murder of the Guru, thus giving it a religious rather than political colour.[51][52]

Sufi

As further examined about Ahmad Sirhindi view regarding some of teachings found in Ibn Arabi teaching in Waḥdat al-Wujūd and Sufism.[53] In his book, Ahmad Sirhindi criticized the doctrine of Waḥdat al-Wujūd by saying in his book, Al-Muntakhabaat Min Al-Maktubaat, that God is never united with anything, and nothing can be united with God.[31] He criticized the practices such as Raqs, or Sufi whirling.[31] While also emphasizing the criticism to any rituals or practices that not included in Sharia.[31]: 200-201  According to Simon Digby, "modern hagiographical literature emphasizes Sirhindi's reiterated profession of strict Islamic orthodoxy, his exaltation of the Sharia and exhortations towards its observance."[54] Ahmad Sirhindi argued that form of pantheism were component of Hinduism.[55][27][28]

Aside from the doctrine of pantheism, Ahmad Sirhindi also expressed his view in his book that he rejected the idea of Metempsychosis, or the migration of soul from one body to another.[56] Meanwhile, Muhammad ibn Ahmad Hamid ad-Din al Farghani ad-Dimasyqi al-Hanafi, a Hanafite scholar who lived during 9th AH, recorded in his book, Jihad Ulama al-Hanafiyat fi 'Ibthal 'Aqaa'id al-Quburiyya, that Ahmad Sirhindi were one of Hanafite Imam who opposed the practice of Quburiyyun among Sufist.[57]

On the other hand, Yohanan Friedmann questions how committed Sirhindi was to Sharia by commenting: "It is noteworthy that while Shaykh Ahmad Sirhindi never wearies of describing the minutest details of Sufi experience, his exhortations to comply with the Sharia remain general to an extreme."[54] Friedmann also claims "Shaykh Ahmad Sirhindi was primarily a Sufi interested first and foremost in questions of mysticism."[58] Sirhindi wrote a letter to Mughal Emperor Jahangir emphasizing that he is now correcting the wrong path taken by his father, emperor Akbar.[59]

Ahmad Sirhindi advanced the notion of wahdat ash-shuhūd (oneness of appearance).[3]: 93  According to this doctrine, the experience of unity between God and creation is purely subjective and occurs only in the mind of the Sufi who has reached the state of fana' fi Allah (to forget about everything except Almighty Allah).[60] Sirhindi considered wahdat ash-shuhūd to be superior to wahdat al-wujūd (oneness of being),[3]: 92  which he understood to be a preliminary step on the way to the Absolute Truth.[61]

Despite this, Sirhindi still used Ibn al-'Arabi's vocabulary without hesitation.[3]: 95  Ahmad Sirhindi writes:

I wonder that Shaykh Muhyī 'l-Dīn appears in vision to be one of those with whom God is pleased, while most of his ideas which differ from the doctrines of the People of truth appear to be wrong and mistaken. It seems that since they are due to error in kashf, he has been forgiven... I consider him as one of those with whom God is well-pleased; on the other hand, I believe that all his ideas in which he opposes (the people of truth) are wrong and harmful.[62]

On the other hand, William C. Chittick, an expert of Ibn 'Arabi biography, writes:

When Sirhindī explains the meaning of waḥdat al-wujūd, he demonstrates little acquaintance with the writings of Ibn ʿArabī or his major followers. By insisting that it was an inadequate expression of the nature of things and that it needed to be supplanted by waḥdat al-shuhūd, he was taking for granted that it was the teaching of Ibn ʿArabī and that wujūd was being used in the philosophical sense. He seemed not to recognize that Ibn ʿArabī used it to mean “finding” and “witnessing” as well as “being” and “existence.” So, at least partly because Sirhindī was oblivious to the meaning of wujūd as finding and perceiving, he felt it necessary to insist that seeing God in all things goes back to the viewer. The unity achieved on the path to God, he claimed, is that of shuhūd, not that of wujūd. But, for Ibn ʿArabī and many of his followers these two words meant the same thing. So Sirhindī not only ascribes a doctrine to Ibn ʿArabī that he does not profess—waḥdat al-wujūd—but he also understands wujūd in a way that is not compatible with Ibn ʿArabī’s use of the word.[63]

Tomb of Ahmad Sirhindi, Sirhindi's Shrine, known as Rauza Sharif.

Sirhindi had originally declared the reality of the Quran (haqiqat-i quran) and the reality of the Ka'ba (haqiqat-i ka'ba-yi rabbani) to be above the reality of Muhammad (haqiqat-i Muhammadi). This caused fury of opposition, particularly among certain Sufis and Ulama of Hijaz who objected to the Ka'ba having more exalted spiritual rank than the Prophet.[64] Sirhindi argued in response that the reality of the Prophet is superior to any creature. The real Ka'ba is worthy of prostration since it is not created and is covered with the veil of nonexistence. It is this Ka'ba in the essence of God that Sirhindi was referring to as the reality of the Ka'ba, not the appearance of the Ka'ba (surat-i ka'ba), which is only a stone.[65] By the latter part of the nineteenth century, the consensus of the Naqshbandi community had placed the prophetic realities closer to God than the divine realities. The rationale for this development may have been to neutralize unnecessary discord with the large Muslim community whose emotional attachment to Muhammad was greater than any understanding of philosophical fine points.[66]

Sufi lineage

Naqshbandi chain

Naqshbandi Sufis claim that Ahmad Sirhindi is descended from a long line of "spiritual masters" all the way up to prophet Muhammad.[67]

  1. Muhammad, d. 11 AH, buried in Medina, Saudi Arabia (570/571–632 CE)
  2. Abu Bakar Siddique, d. 13 AH, buried in Medina, Saudi Arabia
  3. Salman al-Farsi, d. 35 AH, buried in Madaa'in, Saudi Arabia
  4. Qasim ibn Muhammad ibn Abi Bakr, d. 107 AH, buried in Medina, Saudi Arabia.
  5. Jafar Sadiq, d. 148 AH, buried in Medina, Saudi Arabia.
  6. Bayazid Bastami, d. 261 AH, buried in Bastaam, Iran (804 - 874 CE).
  7. Abu al-Hassan al-Kharaqani, d. 425 AH, buried Kharqaan, Iran.
  8. Abul Qasim Gurgani, d. 450 AH, buried in Gurgan, Iran.
  9. Abu ali Farmadi, d. 477 AH, buried 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, buried in Reogar, Bukhara, Uzbekistan.
  13. Mahmood Anjir-Faghnawi, d. 715 AH, buried in Waabakni, Mawarannahr, Uzbekistan.
  14. Azizan Ali Ramitani, d. 715 AH, buried in Khwarezm, Bukhara, Uzbekistan.
  15. Mohammad Baba As-Samasi, d. 755 AH, buried in Samaas, Bukhara, Uzbekistan.
  16. Amir Kulal, d. 772 AH, buried in Saukhaar, Bukhara, Uzbekistan.
  17. Baha-ud-Din Naqshband Bukhari, d. 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 in Samarkand, Uzbekistan.
  21. Muhammad Zahid Wakhshi, d. 936 AH, buried in Wakhsh, Malk Hasaar, Tajikistan
  22. Darwish Muhammad, d. 970 AH, buried in Samarkand, 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 of this article)[67]

See also

References

  1. ↑ Biography of Ahmad Sirhindi in Urdu Language Archived 21 June 2018 at the Wayback Machine
  2. ↑ "Biography of Ahmad Sirhindi (Mujaddid Alf Sani)". Story of Pakistan website. Archived from the original on 27 June 2014. Retrieved 17 July 2023.
  3. 1 2 3 4 5 6 Annemarie Schimmel. Islam in the Indian Subcontinent. ISBN 9004061177.
  4. ↑ Bruckmayr, Philipp (2020). "Salafī Challenge and Māturīdī Response: Contemporary Disputes over the Legitimacy of Māturīdī kalām". Die Welt des Islams. Brill. 60 (2–3): 293–324. doi:10.1163/15700607-06023P06. S2CID 225852485.
  5. ↑ مقالات الإسلاميين في شهر رمضان الكريم. IslamKotob. p. 123. Retrieved 16 December 2023.
  6. ↑ Algar, Hamid (2000). Imâm-i Rabbânî (in Turkish). Vol. 22. Istanbul: Turkish Diyanet Foundation. pp. 194–199.
  7. ↑ Shaykh Ahmad Sirhindi at the Encyclopædia Britannica. "Shaykh Aḥmad Sirhindī, (born 1564?, Sirhind, Patiāla, India—died 1624, Sirhind), Indian mystic and theologian who was largely responsible for the reassertion and revival in India of orthodox Sunnite Islam as a reaction against the syncretistic religious tendencies prevalent during the reign of the Mughal emperor Akbar."
  8. ↑ Josef W. Meri, Medieval Islamic Civilization: An Encyclopedia, (Routledge 1 Dec 2005), p 678. ISBN 0415966906
  9. 1 2 Glasse, Cyril (1997). The New Encyclopedia of Islam. AltaMira Press. p. 432. ISBN 90-04-10672-3.
  10. 1 2 Islamweb Fatwa center (2005). "نبذة عن الإمام أحمد الفاروقي". Islamweb (in Arabic). Abdullaah Al-Faqeeh. Retrieved 16 December 2023. هذا.. وللوقوف على تفصيل أوسع لسيرة ذلك الإمام، ولبيان جهوده في الدعوة وملامح تجديده للدين، راجع ما كتبه عنه العلامة أبو الحسن الندوي في مؤلفه الحافل (رجال الفكر والدعوة في الإسلام)، حيث خصص الجزء الثالث بكامله للترجمة لذلك الإمام رحمه الله تعالى.
  11. ↑ Aziz Ahmad, Studies in Islamic Culture in the Indian Environment, Oxford University Press, 1964. Friedmann, Yohannan. Shaikh Aḥmad Sirhindī: An Outline of His Thought and a Study of His Image in the Eyes of Posterity. New Delhi: Oxford University Press, 2000. Haar, J.G.J. ter. Follower and Heir of the Prophet: Shaykh Ahmad Sirhindi (1564-1624) as Mystic. Leiden: Van Het Oosters Instituut, 1992. Buehler, Arthur. Revealed Grace: The Juristic Sufism of Aḥmad Sirhindi (1564-1624). Louisville, Kentucky: Fons Vitae, 2011.
  12. 1 2 American Academy of Arts and Sciences (May 2004). E. Marty, Martin; Scott Appleby, R. (eds.). Fundamentalisms Comprehended (Paperback). University of Chicago Press. p. 300. ISBN 9780226508887. Retrieved 4 December 2023.
  13. ↑ N. Hanif (2000). Biographical Encyclopaedia of Sufis South Asia. Prabhat Kumar Sharma, for] Sarup & Sons. p. 365. ISBN 9788176250870. Retrieved 18 November 2023. Ahmad Sirhindi generally known as Mudjaddid - i Alf - Ithani , an eminent divine and mystic of Muslim India , who ... Umar b . al - Khattab . He received his early education from his father and later pursued a course of higher stud- ies ...
  14. 1 2 3 Saiyid Athar Abbas Rizvi (1965). Muslim Revivalist Movements in Northern India in the Sixteenth and Seventeenth Centuries. Agra University. pp. 196, 202. Retrieved 18 November 2023.
  15. ↑ "Rabbani, Ahmed Faruqi (1564-1624)". Islam [4 Volumes] A Worldwide Encyclopedia [4 Volumes] (ebook). Bloomsbury Publishing. 18 May 2017. ISBN 9798216105329. Retrieved 18 November 2023. ... Ahmad Sirhindi , was a Sufi saint belonging to the Naqsabandi silsilah ( order ) . He was born on May 26, 1564 , in ... Umar ibn al - Khattab I ( r . 634-644 ) . A childhood prodigy , Rabbani learned Arabic and memorized the Quran . At ...
  16. ↑ Itzchak Weismann, The Naqshbandiyya: Orthodoxy and Activism in a Worldwide Sufi Tradition, Routledge (2007), p. 62
  17. ↑ S.Z.H. Jafri, Recording the Progress of Indian History: Symposia Papers of the Indian History Congress, 1992-2010, Primus Books (2012), p. 156
  18. ↑ Khwaja Jamil Ahmad, One Hundred greater Muslims, Ferozsons (1984), p. 292
  19. ↑ Sufism and Shari'ah: A study of Shaykh Ahmad Sirhindi's effort to reform Sufism, Muhammad Abdul Haq Ansari, The Islamic Foundation, 1997, p. 11.
  20. ↑ Muḥammad ʻAbd al-Raḥmān ibn ʻAbd al-Raḥīm Mubārakfūrī; Saʻūd ʻAlī (1990). Tuḥfat al-aḥwadhī bi-sharḥ Jāmiʻ al-Tirmidhī Volume 11 (in Arabic). al-Maktabah al-Ashrafīyah. p. 333. Retrieved 3 December 2023. ... بلفظه قلت : قولها هذا ليس بصحيح . أما قول السرهندي هرجاکه مصنف لفظ بعض اهل کوفه ذکر کرده مراد امام ابي حنيفة باشد فباطل قطعاً ، ألا ترى أن الترمذي روى في باب ما جاء أنه يبدأ بمؤخر الرأس حديث الربيع بنت معوذ : أن النبي صلى الله عليه وسلم ...
  21. ↑ "Mujaddid Alf e Sani The first of the great reformers, Sheikh Ahmad Sarhindi al-Farooqi an-Naqshbandi".
  22. ↑ Medieval Islamic Civilization: An Encyclopedia, Routledge, 2006, p. 755.
  23. 1 2 3 John F. Richards (1993). The Mughal Empire Part 1, Volume 5 (Paperback). Cambridge University Press. pp. 98–100. ISBN 9780521566032. Retrieved 4 December 2023.
  24. 1 2 Abdul Aziz Al-Badri (15 October 2019). Hitam Putih Wajah Ulama dan Penguasa (ebook) (in Indonesian). Penerbit Darul Falah. p. 229. Retrieved 18 November 2023. ... Sirhindi meminta izin kepada raja yang shalih itu untuk kembali ke negerinya. Diapun diberi izin dengan penuh ... salaf, bahkan di setiap waktu, Allah selalu. 5 Ibid., hal 25. Beliau meninggal pada tahun 1034 berusia 63 tahun. 1 Thabaqaat ...
  25. ↑ Ahmad Hasan Dani; Vadim Mikhaĭlovich Masson (1992). History of Civilizations of Central Asia: Development in contrast : from the sixteenth to the mid-nineteenth century (Hardcover). UNESCO. p. 314. Retrieved 4 December 2023. ... Vaishnavite divine Chitrarup (d. 1637–8) and put the anti-Shicite cleric Shaykh Ahmad Sirhindi (d. 1624) in prison ...
  26. ↑ الدين والدولة في تركيا المعاصرة (ebook) (in Arabic). Al Manhal. 2010. p. 39. Retrieved 3 December 2023. ١٠-١٠٣٧هـ/١٦٠٥-١٦٢٧م) فبايعه خلق كثير على متابعة السنة واجتناب البدعة ، وطفق الاعيان والامراء يرجعون إلى الإسلام ، ويثوبون إلى رشدهم ، ولما سجنه جهانكير اهتدى المسجونون ...
  27. 1 2 3 Everett Jenkins, Jr. (7 May 2015). The Muslim Diaspora (Volume 2, 1500-1799) A Comprehensive Chronology of the Spread of Islam in Asia, Africa, Europe and the Americas (ebook). McFarland, Incorporated, Publishers. p. 151. ISBN 9781476608891. Retrieved 4 December 2023. ... Sirhindi's doctrines. Ahmad Sirhindi's doctrines condemn pantheism, particularly the pantheism which was a component of Hinduism. With the ascension of doctrinally strict Aurangzeb, conflicts arose between the Hindu subjects and Muslim ...
  28. 1 2 3 4 Ganeri, Jonardon, ed. (12 October 2017). The Oxford Handbook of Indian Philosophy 2017 (ebook). Oxford University Press. p. 660. ISBN 9780190668396. Retrieved 4 December 2023. ... pantheistic school of thought; Shaykh Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya belonged to the other school ... with the advent of Shaykh Ahmad Sirhindi (ob. 1624) pantheistic ideas received a setback and his powerful ...
  29. ↑ India. Ministry of Information and Broadcasting (1973). The Gazetteer of India: History and culture. Government of India Press. p. 428. Retrieved 4 December 2023. ... Shaikh Aḥmad Sirhindi , ( d . A.D. 1624 ) . According to Jahangir , he sent his Khalifahs to every town and city of the country . He was opposed to the pantheistic philosophy ( waḥdat - ul - wujud ) on which the entire structure of ...
  30. 1 2 غازي، محمود احمد (2009). تاريخ الحركة المجدّدية دراسة تاريخية تحليلية لحياة الامام المجدد احمد بن عبد الاحد السرهندي المعروف بمجدد الالف الثاني : وعمله الاصلاحي التجديدي الذي قام به في شبه القارة مع ترجمة لبعض رسائل وكتابه المختارة (in Arabic). دار الكتب العلمية،. pp. 224–225. ISBN 9782745162656. Retrieved 4 December 2023. ... . إن الخواجة محمد المعصوم وزملاءه أقاموا في الحرمين الشريفين لمدة تقارب سنتين كاملتين. واستمرت خلال هذه المادة المعارك الشديدة بين الأمير أورنكزيب الذي كان ك الدامية الطويلة، وتمكن أورنكزيب من الاستيلاء على عرش الدولة ومناداته ملكا للبلاد. ولما رجع الخواجة محمد المعصوم إلى الهند ووصل إلى ميناء سورت في نهاية عام 1069 هـ كانت الاوضاع قد تغيرت تماما وكانت القوى الإسلامية منتصرة وكان الامير أورنكزيب متمكنا على العرش باسم الامبراطور محمد أورنك زيب عالمكير. إليهم رسالة يخبرهم فيها بنجاحه وهزيمة معسكر دارا شكوه". ويروي أن الملك أورنكزيب عالمكير أصدر
  31. 1 2 3 4 Ahmad al-Faruqi Sirhindi (11 March 2016). Al-muntakhabaat Min Al-maktubaat (Paperback) (in Arabic). p. 589. ISBN 1530512794. Retrieved 18 November 2023.
  32. ↑ Arthur F. Buehler (2014). Revealed Grace: The Juristic Sufism of Ahmad Sirhindi (1564-1624). ISBN 978-1-891785-89-4. Retrieved 18 November 2023.
  33. 1 2 عبيد الرحمن (2022). فقه البدعة في الشريعة الإسلامية - دراسة مقارنة لمفهومها وأحكامها وتصفية الاختلافات (ebook) (in Arabic). Dar Al Kotob Al Ilmiyah دار الكتب العلمية. p. 32. ISBN 9782745196279. Retrieved 3 December 2023. ... ليس منه " فإن القياس من أمر الدين ، وفي ذلك يقول الإمام المجدد الشيخ أحمد السرهندي - رحمه الله - : أما القياس والاجتهاد فليس من البدعة في شيء فإنه مظهر أمر ثابت لا مثبت أمر زائد ) . ويقول العلامة أبو سعيد الخادمي - رحمه الله - : إن كان - : ...
  34. ↑ Samee Ullah Bhat (10 March 2019). Islamic Historiography Nature and Development (ebook). Educreation Publishing. pp. 110, 114–115. Retrieved 4 December 2023.
  35. ↑ Ahmed Sirhindi Faruqi. "7: The alams and everything were created from nothing. Greek philosophers.". Maktubat Imam Rabbani (Shaykh Ahmed Sirhindi) (in English and Punjabi). Retrieved 22 November 2023.
  36. ↑ Ahmed Sirhindi Faruqi. "3: It is not permissible to confine the meanings in Qur'an al-karim within philosophers' views.". Maktubat Imam Rabbani (Shaykh Ahmed Sirhindi) (in English and Punjabi). Retrieved 22 November 2023.
  37. 1 2 "Sheykh Wali Allāh Dihlawi (1703–63)". West African ʿulamāʾ and Salafism in Mecca and Medina Jawāb Al-Ifrῑqῑ - The Response of the African. Brill. 10 March 2015. ISBN 9789004291942. Retrieved 18 November 2023. Though many historians attribute the beginning of Islamic reformism in India to the teachings of Shaykh Ahmad Sirhindi (Sirhind) in the seventeenth century, in fact it was the teaching of Shaykh Wali Allāh ...
  38. ↑ Gamal al-Banna (2006). رِسَالَــة إِلَى الدَّعَوَاتِ الإِسْلامِيَّة من دعوة العمل الإسلامي (ebook) (in Arabic). كتب عربية. Retrieved 3 December 2023. جمال البنا. وخلف الإمام المجاهد أحمد السرهندي في قيادة الدعوة الإسلامية الشيخ عبد الحق الدهلوي ( 1 ) الذي أحيا علم الحديث في شمال الهند ، وشرح مشكاة المصابيح " بالعربية والفارسية .. وكانت جهود العلماء قبله مُنصبة على فروع الفقه الحنفي ... ... العلماء قبله منصبة على فروع الفقه الحنفى والمنطق وعلم الكلام ثم ظهر الإمام ولى الله الدهلوى ( ١١١٤ – ١١٧٦ هـ ) مؤلف « حجة الله البالغة » ، أحد غرر المراجع الإسلامية ، والكتاب الموجز الإنصاف في بيان سبب الاختلاف .. ووضع ولى الله الدهلوى ...
  39. ↑ زاهد يحيى زرقي (1990). بين السلفية والصوفية الاعتقاد الصحيح والسلوك السليم (in Arabic). the University of California. p. 141. Retrieved 2 December 2023. ... دور لا يقل عن دور ابن عبدالوهاب وقد كانت طريقته صوفية سلفية . واذا أردنا ان نذكر فضائل ائمة السلفية وجهاد ابن تيمية وابن قيم الجوزية ومحمد بن عبدالوهاب والشوكاني والصنعاني وغيرهم فيجب أن لا ننسى دور الامام أحمد السرهندى ( ١٠٣٤ هـ ) في مقاومته لفتنة الملك اكبر ولا ننسى دور الشيخ السنوسي في جهاده للايطاليين ودور الشيخ عبد القادر الجزائري في جهاده ...
  40. ↑ Salah Shair (2022). الطائفية والتقسيم.. أخطار الصراع الطائفي بمصر والعالم العربي (طبعة منقحة ومزيدة) (in Arabic). وكالة الصحافة العربية. pp. 129–130. Retrieved 3 December 2023. ... وعلى ضوء من سيرتها، حركات ومحاولات كثيرة كدعوة الشوكانى فى بلاد اليمن، ودعوة السيد السنوسى فى بلاد أفريقيا، العربى والإسلامى. وربما تعود شهرة حركة الشيخ محمد بن عبد الوهاب كأول حركة تجديدية فى الخطاب الدينى الحديث، إلى أنها لاقت نجاحا شديدا ... ... محمد بن عبد الوهاب وقامت الحركة الوهابية بهدف بعث وإحياء الخطاب الديني وربما سبقتها بعض الحركات كدعوة شاه ولى الله الدهلوى في الهند اعتمادا على حركة الشيخ أحمد السرهندى من قبله وعبد القادر البغدادي في مصر ، والنابلسي في دمشق ، والشوكاني ...
  41. ↑ Aḥmad ʻArafāt Qāḍī (1996). الفكر التربوي عند المتكلمين المسلمين ودوره في بناء الفرد والمجتمع (in Arabic). الهيئة المصرية العامة للكتاب،. p. 456. ISBN 9789770150177. Retrieved 3 December 2023. ... في الهند وإفريقيا والعالم العربي مشرقة ومغربه ، ولقد سبقت هذه الحركات هواجس فكرية ومواقف عملية كانت إرهاصا وتبشيرا بهذا الفكر الحديث أكثر منها بداية حقيقية له على يد الشيخ أحمد السرهندي في الهند ، وصدر الدين الشيرازي في فارس والشيخ أحمد ...... على تراث ابن تيمية و ابن حنبل ، مناديا بعودة جديدة صادقة إلى الكتاب والسنة ، فتلقف ذلك دعاة كثيرون في الهند و ... الحديث ، أكثر منها بداية حقيقية له على يد الشيخ أحمد السرهندي في الهند ، و صدر الدین الشيرازي في فارس ، و الشيخ أحمد ...
  42. ↑ Yohanan Friedmann, "Shaykh Ahmad Sirhindi: An Outline of His Thought and a Study of His Image in the Eyes of Posterity", Chapter 5, Section 3, Oxford University Press (2001).
  43. ↑ Tarana Singha (1981). Sikh Gurus and the Indian Spiritual Thought. University of California. p. 74.
  44. ↑ Syed Athar Abbas Rizvi, "Muslim Revivalist Movements in Northern India", p. 250, Agra University Press, Agra, (1965).
  45. ↑ Mubarak Ali Khan (1992). Historian's dispute. Progressive Publishers; Lahore, Pakistan. p. 77. Retrieved 4 December 2023. He believed that the Shias , Mahdawis , and the mystics were responsible for the decline of Sunni Muslim in India
  46. ↑ Gandhi, Surjit Singh (2007). History of Sikh gurus retold. New Delhi: Atlantic Publishers & Distributors. p. 431. ISBN 978-81-269-0859-2. OCLC 190873070.
  47. ↑ Singh, Rishi (2015). State Formation and the Establishment of Non-Muslim Hegemony : Post-Mughal 19th-century Punjab. New Delhi: SAGE Publications. ISBN 978-93-5150-504-4. OCLC 1101028781.
  48. ↑ Gaur, I. D. (2008). Martyr as bridegroom : a folk representation of Bhagat Singh. New Delhi, India: Anthem Press. p. 27. ISBN 978-1-84331-348-9. OCLC 741613158.
  49. ↑ "Guru Arjan Dev Ji, the Apostle of Peace - Martyrdom". www.sikhmissionarysociety.org.
  50. ↑ https://punjab.global.ucsb.edu/sites/default/files/sitefiles/journals/volume12/no1/3_singh.pdf page 6.
  51. ↑ "When Emperors turned on Gurus". 17 November 2017.
  52. ↑ "The Martyrdom Of Guru Arjan Dev Ji" – via Internet Archive.
  53. ↑ Octavio Paz (26 February 2015). In Light of India (ebook). February 26, 2015. ISBN 9781784870706. Retrieved 4 December 2023. ... Shaikh Aḥmad Sirhindi , ( d . A.D. 1624 ) . According to Jahangir , he sent his Khalifahs to every town and city of the country . He was opposed to the pantheistic philosophy ( waḥdat - ul - wujud ) on which the entire structure of ...
  54. 1 2 Digby, Simon (1975). "Reviewed work: Shaykh Aḥmad Sirhindī: An Outline of His Thought and a Study of His Image in the Eyes of Posterity, Yohanan Friedmann". Bulletin of the School of Oriental and African Studies, University of London. 38 (1): 177–179. doi:10.1017/S0041977X00047406. JSTOR 614232.
  55. ↑ Shankar Nair (28 April 2020). Translating Wisdom Hindu-Muslim Intellectual Interactions in Early Modern South Asia (Paperback). University of California Press. p. 92. ISBN 9780520345683. Retrieved 4 December 2023. ... Aḥmad Sirhindī, on the other, supposedly representing the voice of triumphalist ... Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya belonged to the other school . . . . [W]ith the advent of Shaykh Ahmad Sirhindi (ob. 1624) pantheistic ...
  56. ↑ Ahmed Sirhindi Faruqi. "33: Souls show themselves in men's figures. What metempsychosis is..". Maktubat Imam Rabbani (Shaykh Ahmed Sirhindi) (in English and Punjabi). Archived from the original on 10 August 2009. Retrieved 22 November 2023.
  57. ↑ Shams ad-Din Salafi al-Farghani (1996). Efforts of Hanafi scholars to invalidate the doctrines of Grave worshippers (in Arabic). دار الصميعي. p. 164. Retrieved 3 December 2023. ... لمحمد مراد المنزاوي ترجمة المكتوبات لأحمد السرهندي المعروف بالرباني ٢٥/٣ ، ومجموعة الفتاوى للكنوي ٤٥/٢ ، وصيانة الإنسان ١٥٦ ، وفتح المنان ٤٥٢-٤٥٣ . ( ۳ ) رواه مسلم ٥٥/١ عن عثمان رضي الله عنه . ( ٤ ) راجع المرقاة ۱ / ۲۰۱ للقاري وفتح ...
  58. ↑ Shaykh Ahmad Sirhindi: an outline of his thought and a study of his image in the eyes of posterity, McGill-Queen's University Press, 1971, p.xiv Bulletin of the School of Oriental and African Studies, University of London, Vol. 38, No. 1 (1975), pp. 177-179
  59. ↑ "Mujaddid Alf Sani's Movement". Story of Pakistan website. Archived from the original on 27 June 2014. Retrieved 16 July 2023.
  60. ↑ "Shaykh Aḥmad Sirhindī". Encyclopædia Britannica. Retrieved 6 April 2018.
  61. ↑ Annemarie Schimmel, Islam in the Indian Subcontinent, p. 94. ISBN 9004061177
  62. ↑ Sufism and Shari'ah: A study of Shaykh Ahmad Sirhindi's effort to reform Sufism, Muhammad Abdul Haq Ansari, The Islamic Foundation, 1997, p.247
  63. ↑ Chittick, William (2012). "Wahdat al-Wujud in India" (PDF). Ishraq: Islamic Philosophy Yearbook 3: 29–40 [36].
  64. ↑ Sirhindi, Ahmad (1984). Mabda'a wa-ma'ad. Karachi: Ahmad Brothers. p. 78.
  65. ↑ Ahmad, Nur (1972). Maktubat-i Imam Rabbani 3 vols. Ed. Karachi: Education Press. pp. 147( letter 124).
  66. ↑ Buehler, Arthur (1998). Sufi Heirs of the Prophet: the Indian Naqshbandiyya and the rise of the mediating sufi shaykh. Columbia, S.C USA: University of South Carolina Press. pp. 246–247 (Appendix 2). ISBN 1-57003-201-7.
  67. 1 2 "Family Lineage of Ahmad Sirhindi". August 2009. Archived from the original on 24 November 2010. Retrieved 5 June 2018.

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