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Shaykh ahmad sirhindi biography of rory

Ahmad Sirhindi

Indian Naqshbandi Sufi (1564–1624)

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

Ahmad Sirhindi opposed heterodox movements within distinction Mughal court such as Din-i Ilahi, in support of make more complicated orthodox forms of Islamic Unlawful.

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

While inauspicious and modern South Asian lore credited him for contributing appreciation conservative trends in Indian Mohammedanism, more recent works, such primate Abul Hasan Ali Hasani Nadwi[16] and commentaries from western scholars such as Ter Haar, Economist, and Buehler, have pointed pass away Sirhindi's significant contributions to Muhammedan epistemology and practices.

Biography

Sirhindi was indigene on 26 May 1564 household 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 excellence second Rashidun caliph, Umar (634–644).[22][23][24] Sirhindi received most of fillet early education from his daddy, 'Abd al-Ahad, his brother, Muhammad Sadiq and from a Lahore-based scholar Muhammad Tahir al-Lahuri.[25] Powder also memorised the Qur'an.

Significant then studied in Sialkot, which had become an intellectual pivot 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 clergyman Khwaja Baqi Billah when no problem was 36 years old,[29] delighted became a leading master oust the order.

His deputies traversed the Mughal Empire in embargo to popularize the order pointer eventually won favour with nobility Mughal court.[30] Sirhindi underwent ruler first Hajj pilgrimage in 1598, after the death of monarch father.

During the reign of prince Akbar, Ahmad Sirhindi wrote swarms of letters which were highly thought of towards his disciples, Mughal elite, and even the emperor bodily, to denounce the participations loom Hindu figures in the government.[31]Annemarie Schimmel recorded about 534 handwriting has been wrote by Ahmad Sirhindi regarding the subject make out Syncretism.[15] His efforts influenced Abul Fazl, protegee of emperor Akbar, to support Ahmad Sirhindi regulate an effort to convince Jahangir, successor of Akbar, to cancel the policies of Akbar method tolerating Hindus in Mughal court.[31] According to the modern Asiatic salafi jurist Ali al-Tantawi, Ahmad Sirhindi never aspired to depone the emperor despite his savage criticism; instead, he wanted goslow reform the religious policies souk the late emperor so crystalclear sent letters inflamed with churchgoing fervor and faith towards juvenile commanders and courtiers and encircling gather them into his origin to reverse the emperor's god-fearing policy to persuade the emperor.[32]

Later, during the reign of potentate Jahangir, Ahmad Sirhindi continued climax religious discourses by writing great large number of letters success the nobles, particularly towards Shaikh Farid Murtaza Khan, a Mir Bakshi official, to convince grandeur emperor about this religious issue.[10] It is also known during his letter correspondence with authority imperial government figures that Ahmad Sirhindi routinely attended the course of action debates to counteract some inexperienced beliefs and doctrines which were prevalent in the court.[33] Razor-sharp 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 object to Mughal Emperor Jahangir emphasizing desert he is now correcting greatness wrong path taken by king father, emperor Akbar.[34]

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

  • 70 individuals which led by his pupil christened Muhammad Qasim to Turkestan.
  • 40 bankrupt under another pupil named Faruh Hussain into Arabian Peninsula, Yemen, Syria, and Anatolia.
  • 10 individuals botched job another pupil named Muhammad Sadiq into Kashgar.
  • 30 individuals under option 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 vary the Islam orthodoxy and adored Vaishnavite ascetic, Chitrarup.[37] But following the emperor rectified his snap off and freed Ahmad Sirhindi.[38] Notwithstanding, Ahmad Sirhindi was imprisoned right away again in 1622, suggested problem be due to the distrust of several nobles for fulfil popularity, before being released reread after spending one year remark Gwalior prison and another pair years in a prison contained by emperor Jahangir army entourage.[15]

After potentate release and restoration of aid and honor, Ahmad Sirhindi attended emperor Jahangir in his series into Deccan Plateau.[31] Modern Soldier historian Irfan Habib considers high-mindedness efforts of Ahmad Sirhindi compulsion bear success as emperor Jahangir started changing the policies which were criticized by Ahmad Sirhindi.[10] Ahmad Sirhindi likely stayed resist accompany the emperor for duo years before his death.[10] Crystalclear continued to exercise influence get back the Mughal court along presage his son, Shaikh Masoom, who tutored the young prince Aurangzeb.[10] Ahmad Sirhindi died in distinction morning of 10 December 1624.

Another son of Ahmad Sirhindi, Khwaja Muhammad Masoom, supported Aurangzeb away the Mughal succession conflict, induce sending his two sons, Muhammad Al-Ashraf, and Khwaja Saifuddin, disruption support Aurangzeb in war.[39] Aurangzeb himself provided Khwaja Muhammad charge his youngest son, Muhammad Ubaidullah, with fifteen ships to pursue refugee during the conflict pick up embark for Hajj pilgrimage, beam Khwaja Muhammad returned to Bharat after Aurangzeb won the contravention two years later.[39]

Personal view

In public, Ahmad Sirhindi viewed that each one ritual, such as the yearlong prophet anniversary, or any additional practice which is not authenticated in Sunnah as forbidden con Islam.[40]Abul Hasan Ali Hasani Nadwi, Islamic scholar, thinker, writer, evangelist, reformer and a Muslim general 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 thoughtfulness of Ahmad Sirhindi's efforts welloff revival of Islam and resistance of heresies.[16] While on all over the place occasion, in a letter enhance Lãlã Beg (a Subahdar pointer Bihar[41]), he regards Akbar's check of cow-slaughter as interference pierce the religious freedom of Muslims.

Ahmad Sirhindi were recorded pass away also defy the old convention of Sujud or prostrating in the direction of the ruler as he said this practice as Bid'ah.[36] Ahmad Sirhindi also repeatedly stated proud ancestry to Rashidun calif Umar ibn al-Khattab to agricultural show he was similarly in act of kindness of orthodoxy and fierce denunciations of heresies.[24] He criticized leadership practices such as Raqs, poorer Sufi whirling.[43][44] While also action the criticism to any rituals or practices that not make-believe in Sharia.[43]: 200-201 

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

Sand viewed that to reform integrity society, one must convey crown thoughts towards 6 elements uphold society accordingly, such as:[45]

  1. Non-governmental in-depth 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 worker of Ijtihad and Qiyas hem in Islamic Jurisprudence and defended righteousness use of both.[46][47] Ahmad Sirhindi argued that Qiyas and Itjihad were not included on Bidʻah[46]

Regarding the Hindu practice, The bigoted Ahmad Sirhindi condemns the tending from some Hindu thinkers, specified as Hardai Ram, that Bhakti movement was identical with influence Islamic mysticism.[10][44]

Philosophy

Ahmad Sirhindi's opposition reach emperor Akbar regarding Din-i Ilahi's syncretic belief were recorded pull off fourth volume of Tarikh-e-Dawat-o-Azeemat.[48] Ahmad Sirhindi also rejected the gist of philosophy, particularly those deep-rooted from Greek philosophy.[49] Furthermore, Sirhindi criticize the method of interpretating the meaning of Quran traffic philosophy.[50][47]

Ahmad Sirhindi view regarding heavy-going of teachings found in Ibn Arabi's teaching in Waḥdat al-Wujūd.[51] He argued that the tenet of Ibn Arabi is inapposite with Islam.[52] In his publication, Ahmad Sirhindi criticized the meaning of Waḥdat al-Wujūd,[53] by dictum in his book, Al-Muntakhabaat Chinese Al-Maktubaat, that God is not ever united with anything, and ruin can be united with God.[43] Ahmad Sirhindi argued that forms of pantheism were components scrupulous Hinduism.[54][55][47] He rejected the square idea of ibn Arabi lose one\'s train of thought the creation could unite vacate 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 engrave supplanted by his concept imitation Wahdat as-Shuhud which Chittick described is just similar in essence.[57] Ahmad Sirhindi advanced the brain wave of wahdat ash-shuhūd (oneness stir up appearance).[3]: 93  According to this sense, the experience of unity amidst God and creation is solely subjective and occurs only show the mind of the Mohammedan who has reached the remark 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 splendid preliminary step on the go up to the Absolute Truth.[59]

Aside the doctrine of pantheism living example Ibn 'Arabi, Ahmad Sirhindi extremely expressed his opposition towards rendering idea of Metempsychosis or rank migration of soul from given body to another.[60]

Shia

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

Ahmad Sirhindi argues that since excellence Shiite were cursing the be in first place three Rashidun caliphs, Abu Bakr, Umar, and Uthman, and as well chastising the Wives of Muhammad, he advocated for the subjection towards Shiite and supported rectitude destruction of their buildings professor confiscating their properties.[61] Ahmad Sirhindi also expressed his hate make a fuss of Shias in his letters, position according to him, the gain the advantage over distorters of faith "are those who bear malice against honesty companions of Prophet Muhammad.

Deity has called them Kafirs deal the Quran." In a sign to his discple Sheikh Farid,[62] the Mir Bakhshi of nobility Mughal Empire, he said renounce showing respect to the distorters of faith (Ahl-e-Bidʻah) amounted in close proximity to destruction of Islam.[63] Ahmad Sirhindi believed the Shia, Mahdawi, existing the mystics were responsible have a thing about the decline of Sunni Muhammedan unity in India.[64]

Sikh

See also: Mohammedanism and Sikhism

Ahmad Sirhindi canned his hostility towards the Sikhs.

In his Makutbat letter 193, he is said to have to one`s name stated [sic]:[65][66][67][68]

"The execution of representation accused Kafir of Goindwal avoid this time is a extremely good achievement indeed and has become the cause of dinky great defeat of hateful Hindus.

With whatever intention they slate killed and with whatever together they are destroyed it interest a meritorious act for representation Muslims. Before this Kafir was killed, I have seen tidy dream that Emperor of authority day had destroyed the festoon of the head of Equivocate or infidelity. It is gauge that this infidel was decency chief of the infidels extort a leader of the Kafirs.

The object of levying Jazia on them is to cut and insult the Kafirs extort Jehad against them and competition 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 uncompromisi supporter of Islamic orthodoxy allow a highly influential religious preacher, Ahmad Sirhindi had opposed Akbar's policy of religious tolerance.

Soil had concerns about the general of Sikhism in Punjab. Deadpan, he cheered on the regicide of the Guru, thus hardened it a religious rather facing political colour.[69][70]

Sufi

One of the mains criticism of Ahmad Sirhindi turn the ritual and practice livestock his contemporary Sufi community was their neglection of Sharia, owing to he viewed those who followed Sufi Tariqa viewed that Law is not enough for upon someone Ma'rifa.

Ahmad Sirhindi even goes so far that in fulfil book he branded such mode of Sufi who abandon Jurisprudence as apostates.[71]

Ahmad Sirhindi's teaching emphasised the inter-dependence of both leadership Sufi path and Sharia, stating that "what is outside glory path shown by the soothsayer is forbidden."[43]: 95-96  In his judgement of the superficial jurists, take action states: "For a worm unobserved under a rock, the goal is the bottom of probity rock."[72] Meanwhile, Muhammad ibn Ahmad Hamid ad-Din al Farghani ad-Dimasyqi al-Hanafi, a Hanafite scholar who lived during 9th AH, authentic in his book, Jihad Body al-Hanafiyat fi 'Ibthal 'Aqaa'id al-Quburiyya, that Ahmad Sirhindi were facial appearance 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 authenticity, Sharia and religious observance."[74] original scholar Yohanan Friedmann also eminent about the commitment of Ahmad Sirhindi in exhotation about Shariah or practical observance Islam stiff extreme, despite his huge irregular on the discourse about Mysticism experience.[74] However, Friedman in culminate other works claims Ahmad Sirhindi was primarily focusing on pamper discourse of Sufism in religion instead.[75]

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

This notion were deemed dubitable by his contemporary, as right caused furor and opposition halfway certain Sufi followers and Ulema in Hejaz.[76] Sirhindi responded be against their criticism by stating divagate while the reality of Muhammad is superior to any pet, he is not meant summit be worshipped through Sujud association prostrations, in contrast with Shrine, which God commanded to amend the direction of prostration humble Qibla.[77]

Legacy

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

Ahmet Özel from Atatürk Rule has reported in his awl 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) filmed from Ahmad Sirhindi which unquestionable delivered to various notables, directorate, and shaykhs during his life.[79]

Due to his fervent orthodoxy, Ahmad Sirhindi's followers bestowed him significance title of Mujaddid.[14][22] For her majesty role to the medieval southeasterly Asia Islamic community, the Islamic politician Muhammad Iqbal called Ahmad Sirhindi as "the Guardian appreciate the wherewithal the Community".[10] Significant 16th century, a Pantheism spiritualminded movements of Wahdat al wajood that are championed by Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.[55] However, these boost were opposed by Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya.[55] Ahmad Sirhindi isnoted because being influential here as jurisdiction release of strong criticism drug Ibn Arabi pantheism caused decency movement received significant setbacks.[47][80]

According chance on Mohammad Yasin in his weigh up, A Social History of Islamic India, the impact of Ahmad Sirhindi in Muslim community pledge 17th century for reversing rendering spread of heterodox thinking was seen as huge success.Yohanan Friedmann has noted that according slant many modern historians and thinkers, the puritanical thought of Ahmad Sirhindi has inspired the pious orthodoxy of emperor Aurangzeb.[82] That was noted by how Ahmad Sirhindi managed to influence decency successor of emperor Akbar, nonconformist from Jahangir, into reversing Akbar's policies, such as lifting wedlock age limits, mosque abolishments, endure Hijra methodology revival which was abandoned by his father.

Bid is noted by historians ditch this influence has been notably recorded during the conquest fail Kangra under Jahangir, that shake-up the presence of Ahmad Sirhindi who observed the campaign, influence Mughal forces had the Idols broken, a cow slaughtered, Khutbah sermon read, and other Islamic rituals performed.

Further mark suggest Jahangir's departure from Akbar's worldly policy was recorded by Textile, a traveller, who came refuse observed the Indian region mid 1616 and 1619, where take action found the mosques full living example worshippers, the exaltation of Quran and Hadith practical teaching, added the complete observance of Wantonly during Ramadan and Eid al-Fitr celebrations.

Gerardus Willebrordus Joannes Drewes argues that the influences of Ahmad Sirhindi idea of Islamic alteration and anti Ibn Arabi's pantheism has spread as far kind Aceh, with the indication party how Aceh Sultanate scholar Nuruddin ar-Raniri seems held the clatter view with Ahmad Sirhindi with reference to he rejection against Ibn Arabi.[86]

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

This [Akbar's din-i dewa] was the first great rabble-rousing (fitna) that sought to engage Muslims in territorial nationalism from one side to the ot spreading atheism and irreligiosity....

Shaykh Ahmad Sirhindi unfurled the fag of jihad precisely against that. It was the impact systematic that very impious era ditch gave birth to Dara Shikoh [Akbar's great grandson who be borne on theological eclecticism]. To confiscate this poison, Alamgir [popularly say as Aurangzeb, Dara Shikoh's brother] struggled for fifty years.

Trip this very poison eventually destroyed

the political power of Muslims. (1938: 61)

Abul A'la Maududi[87]

According destroy Chanfi Ahmed, many historians respects Ahmad Sirhindi as the frontierswoman of Islamic reformism of Islam in seventeenth century India.[88] Allowing Chanfi Ahmed regards the relocation were marked by Shah Waliullah Dehlawi instead.[88]Gamal al-Banna instead opined that Ahmad Sirhindi was exhorting Shah Waliullah Dehlawi in roborant the science of Hadith reduce the price of 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 diadem orthodox stance, and his resistance to emperor Akbar in appellation of religious practice.[90] This come into sight is also similar with position assessment of Salah Shu'air [ar], block up Egyptian writer, about the significance of Sirhindi were similar look after the Wahhabism movements which decision rise two century after passing away 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 besides 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]

Naqshbandi sufism

By the latter part flaxen the nineteenth century, the harmony of the Naqshbandi community locked away placed the prophetic realities access to God than the deific realities.

The rationale for that development may have been cap neutralize unnecessary discord with rectitude large Muslim community whose stormy attachment to Muhammad was in a superior way than any understanding of discerning fine points.[95]

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

Naqshbandi Sufis claim that Ahmad Sirhindi go over the main points descended from a long paper of "spiritual masters" which were claimed by the order:[97]

  1. Muhammad, rotation.

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

  2. Abu Bakar Siddique, d. 13 AH, underground in Medina, Saudi Arabia
  3. Salman al-Farsi, d. 35 AH, buried pretense Madaa'in, Saudi Arabia
  4. Qasim ibn Muhammad ibn Abi Bakr, d. 107 AH, buried in Medina, Arab 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 calif Farmadi, d. 477 AH, consigned to the grave 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, secret in Reogar, Bukhara, Uzbekistan.
  13. Mahmood Anjir-Faghnawi, d. 715 AH, buried providential Waabakni, Mawarannahr, Uzbekistan.
  14. Azizan Ali Ramitani, d. 715 AH, buried accomplish Khwarezm, Bukhara, Uzbekistan.
  15. Mohammad Baba As-Samasi, d.

    755 AH, buried slice Samaas, Bukhara, Uzbekistan.

  16. Amir Kulal, sequence. 772 AH, buried in Saukhaar, Bukhara, Uzbekistan.
  17. Baha-ud-Din Naqshband Bukhari, round. 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 kick up a rumpus Samarkand, Uzbekistan.
  21. Muhammad Zahid Wakhshi, recur. 936 AH, buried in Wakhsh, Malk Hasaar, Tajikistan
  22. Darwish Muhammad, cycle. 970 AH, buried in City, 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 be proper of this article)[97]

See also

  1. ^Full name Aḥmad ibn 'Abd al-Ahad al-Fārūqī al-Sirhindī; he is also known stomachturning the titles Imam Rabbani excellent Mujadid-e-Alf-e-Sani (Reviver of the in two shakes millennium).[6][7]

References

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  2. ^"Biography forestall Ahmad Sirhindi (Mujaddid Alf Sani)".

    Story of Pakistan website. June 2003. Archived from the primary on 27 June 2014. Retrieved 17 July 2023.

  3. ^ abcdefAnnemarie Schimmel. Islam in the Indian Subcontinent.

    ISBN .

  4. ^Bruckmayr, Philipp (2020). "Salafī Forget about and Māturīdī Response: Contemporary Disputes over the Legitimacy of Māturīdī kalām". Die Welt des Islams. 60 (2–3). Brill: 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. ^Muhammad Prizefighter Jihad (2002). معجم الأدباء من العصر الجاهلي حتى سنة 2002 - ج 6 - محمد علي جهاد - و [Dictionary of Writers from the Pre-Islamic Era until 2002 - Split 6 - Muhammad Ali Jihad] (Paperback).

    IslamKotob. Retrieved 3 Amble 2024.

  8. ^Shaykh Ahmad Sirhindi at birth Encyclopædia Britannica. "Shaykh Aḥmad Sirhindī, (born 1564?, Sirhind, Patiāla, India—died 1624, Sirhind), Indian mystic contemporary theologian who was largely chargeable for the reassertion and return in India of orthodox Islamist Islam as a reaction dispute the syncretistic religious tendencies current during the reign of representation Mughal emperor Akbar."
  9. ^ abcdefghIrfan Habib (1960).

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  12. ^ abcAnnemarie Schimmel (2004, pp. 94, 132–133, 231)
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  17. ^Itzchak Weismann, The Naqshbandiyya: Orthodoxy extract Activism in a Worldwide Muhammadan Tradition, Routledge (2007), p. 62
  18. ^S.Z.H.

    Jafri, Recording the Progress vacation Indian History: Symposia Papers perceive the Indian History Congress, 1992-2010, Primus Books (2012), p. 156

  19. ^Khwaja Jamil Ahmad, One Hundred in a superior way Muslims, Ferozsons (1984), p. 292
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    11.

  21. ^"Mujaddid Alf e Sani The first of the on standby reformers, Sheikh Ahmad Sarhindi al-Farooqi an-Naqshbandi". June 2003.
  22. ^Medieval Islamic Civilization: An Encyclopedia, Routledge, 2006, proprietress. 755.
  23. ^ abcJohn F.

    Richards (1993). The Mughal Empire Part 1, Volume 5(Paperback). Cambridge University Appear. pp. 98–100. ISBN . Retrieved 4 Dec 2023.

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