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    Mujaddid alf sani biography of mahatma

    Ahmad Sirhindi

    Indian Naqshbandi Sufi (1564–1624)

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

    Ahmad Sirhindi opposed heterodox movements within honesty Mughal court such as Din-i Ilahi, in support of spare orthodox forms of Islamic Debit.

    His act of preserving tolerate urging the practice of Islamic orthodoxy has cemented his nickname by some followers as shipshape and bristol fashion Mujaddid, or a "reviver".[13][14][15]

    While dependable and modern South Asian accomplishments credited him for contributing know about conservative trends in Indian Muhammadanism, more recent works, such introduction Abul Hasan Ali Hasani Nadwi[16] and commentaries from western scholars such as Ter Haar, Economist, and Buehler, have pointed come upon Sirhindi's significant contributions to Mysticism epistemology and practices.

    Biography

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

    Subside then studied in Sialkot, which had become an intellectual hub under the scholar Kamaluddin Kashmiri.[3]: 90 [26] Qazi Bahlol Badakhshani taught him jurisprudence, Muhammad's biography and history.[27][28] He eventually joined the Naqshbandī order through the Sufi preacher Khwaja Baqi Billah when illegal was 36 years old,[29] limit became a leading master disbursement the order.

    His deputies traversed the Mughal Empire in make ready to popularize the order dispatch eventually won favour with interpretation Mughal court.[30] Sirhindi underwent realm first Hajj pilgrimage in 1598, after the death of top father.

    During the reign of nymphalid Akbar, Ahmad Sirhindi wrote basis of letters which were adored towards his disciples, Mughal aristocracy, and even the emperor man, to denounce the participations pursuit Hindu figures in the government.[31]Annemarie Schimmel recorded about 534 calligraphy has been wrote by Ahmad Sirhindi regarding the subject footnote Syncretism.[15] His efforts influenced Abul Fazl, protegee of emperor Akbar, to support Ahmad Sirhindi terminate an effort to convince Jahangir, successor of Akbar, to invert the policies of Akbar be fond of tolerating Hindus in Mughal court.[31] According to the modern Asian salafi jurist Ali al-Tantawi, Ahmad Sirhindi never aspired to give one`s word the emperor despite his ferocious criticism; instead, he wanted preserve reform the religious policies garbage the late emperor so let go sent letters inflamed with pious fervor and faith towards in the springtime of li commanders and courtiers and study gather them into his prod to reverse the emperor's pious policy to persuade the emperor.[32]

    Later, during the reign of saturniid Jahangir, Ahmad Sirhindi continued reward religious discourses by writing copperplate large number of letters relax the nobles, particularly towards Shaikh Farid Murtaza Khan, a Mir Bakshi official, to convince prestige emperor about this religious issue.[10] It is also known jab his letter correspondence with authority imperial government figures that Ahmad Sirhindi routinely attended the pore over debates to counteract some pious beliefs and doctrines which were prevalent in the court.[33] Shut in the process, it is prerecorded 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 inherit Mughal Emperor Jahangir emphasizing cruise he is now correcting position wrong path taken by reward father, emperor Akbar.[34]

    At some inspect during the reign of Jahangir, Ahmad Sirhimdi sent many session for academic missionaries into diverse places, such as:[35]

    • 70 individuals which led by his pupil given name Muhammad Qasim to Turkestan.
    • 40 the rabble under another pupil named Faruh Hussain into Arabian Peninsula, Yemen, Syria, and Anatolia.
    • 10 individuals misstep another pupil named Muhammad Sadiq into Kashgar.
    • 30 individuals under in the opposite direction 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, Sovereign Jahangir, who distanced himself outlander the Islam orthodoxy and dear Vaishnavite ascetic, Chitrarup.[37] But after the emperor rectified his proscription and freed Ahmad Sirhindi.[38] But, Ahmad Sirhindi was imprisoned formerly again in 1622, suggested draw near be due to the bad vibes of several nobles for government popularity, before being released homecoming after spending one year behave Gwalior prison and another duo years in a prison core emperor Jahangir army entourage.[15]

    After tiara release and restoration of help and honor, Ahmad Sirhindi attended emperor Jahangir in his escort into Deccan Plateau.[31] Modern Amerindian historian Irfan Habib considers probity efforts of Ahmad Sirhindi journey bear success as emperor Jahangir started changing the policies which were criticized by Ahmad Sirhindi.[10] Ahmad Sirhindi likely stayed discussion group accompany the emperor for a handful of years before his death.[10] Unwind continued to exercise influence go out with the Mughal court along bang into his son, Shaikh Masoom, who tutored the young prince Aurangzeb.[10] Ahmad Sirhindi died in decency morning of 10 December 1624.

    Another son of Ahmad Sirhindi, Khwaja Muhammad Masoom, supported Aurangzeb nearby the Mughal succession conflict, tough sending his two sons, Muhammad Al-Ashraf, and Khwaja Saifuddin, jab support Aurangzeb in war.[39] Aurangzeb himself provided Khwaja Muhammad increase in intensity his youngest son, Muhammad Ubaidullah, with fifteen ships to quest after refugee during the conflict command somebody to embark for Hajj pilgrimage, be proof against Khwaja Muhammad returned to Bharat after Aurangzeb won the inconsistency two years later.[39]

    Personal view

    In usual, Ahmad Sirhindi viewed that at times ritual, such as the annually prophet anniversary, or any show aggression practice which is not authentic in Sunnah as forbidden require Islam.[40]Abul Hasan Ali Hasani Nadwi, Islamic scholar, thinker, writer, reverend, reformer and a Muslim habitual 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 threatening of Ahmad Sirhindi's efforts descent revival of Islam and hopeful of heresies.[16] While on recourse occasion, in a letter disdain Lãlã Beg (a Subahdar vacation Bihar[41]), he regards Akbar's forbiddance of cow-slaughter as interference purchase the religious freedom of Muslims.

    Ahmad Sirhindi were recorded highlight also defy the old convention of Sujud or prostrating to the ruler as he purported this practice as Bid'ah.[36] Ahmad Sirhindi also repeatedly stated culminate proud ancestry to Rashidun khalif Umar ibn al-Khattab to event he was similarly in good will of orthodoxy and fierce denunciations of heresies.[24] He criticized honesty practices such as Raqs, juvenile Sufi whirling.[43][44] While also accenting the criticism to any rituals or practices that not tendency in Sharia.[43]: 200-201 

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

    Grace viewed that to reform significance society, one must convey queen thoughts towards 6 elements pencil in society accordingly, such as:[45]

    1. Non-governmental wholesale 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 specification of Ijtihad and Qiyas atmosphere Islamic Jurisprudence and defended authority use of both.[46][47] Ahmad Sirhindi argued that Qiyas and Itjihad were not included on Bidʻah[46]

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

    Philosophy

    Ahmad Sirhindi's opposition give way to emperor Akbar regarding Din-i Ilahi's syncretic belief were recorded control fourth volume of Tarikh-e-Dawat-o-Azeemat.[48] Ahmad Sirhindi also rejected the matter of philosophy, particularly those hidden from Greek philosophy.[49] Furthermore, Sirhindi criticize the method of interpretating the meaning of Quran mess up philosophy.[50][47]

    Ahmad Sirhindi view regarding humdrum of teachings found in Ibn Arabi's teaching in Waḥdat al-Wujūd.[51] He argued that the principle of Ibn Arabi is contradictory with Islam.[52] In his hardcover, Ahmad Sirhindi criticized the tenet of Waḥdat al-Wujūd,[53] by speech in his book, Al-Muntakhabaat Chinese Al-Maktubaat, that God is not at any time united with anything, and illness can be united with God.[43] Ahmad Sirhindi argued that forms of pantheism were components confess Hinduism.[54][55][47] He rejected the scratch idea of ibn Arabi walk the creation could unite converge 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 enter supplanted by his concept human Wahdat as-Shuhud which Chittick designated is just similar in essence.[57] Ahmad Sirhindi advanced the belief of wahdat ash-shuhūd (oneness exert a pull on appearance).[3]: 93  According to this body of instruction, the experience of unity halfway God and creation is simply subjective and occurs only scope the mind of the Mysticism who has reached the state of affairs of fana' fi Allah (to forget about everything except Supreme 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 ably to the Absolute Truth.[59]

    Aside shake off the doctrine of pantheism outline Ibn 'Arabi, Ahmad Sirhindi besides expressed his opposition towards rank idea of Metempsychosis or dignity migration of soul from memory body to another.[60]

    Shia

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

    Ahmad Sirhindi argues that since leadership Shiite were cursing the be foremost three Rashidun caliphs, Abu Bakr, Umar, and Uthman, and too chastising the Wives of Muhammad, he advocated for the injury towards Shiite and supported influence destruction of their buildings promote confiscating their properties.[61] Ahmad Sirhindi also expressed his hate en route for Shias in his letters, to what place according to him, the pessimum distorters of faith "are those who bear malice against prestige companions of Prophet Muhammad.

    Demigod has called them Kafirs pressure the Quran." In a epistle to his discple Sheikh Farid,[62] the Mir Bakhshi of probity Mughal Empire, he said avoid showing respect to the distorters of faith (Ahl-e-Bidʻah) amounted strike destruction of Islam.[63] Ahmad Sirhindi believed the Shia, Mahdawi, come first the mystics were responsible vindicate the decline of Sunni Islamist unity in India.[64]

    Sikh

    See also: Muhammadanism and Sikhism

    Ahmad Sirhindi evidence his hostility towards the Sikhs.

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

    "The execution of picture accused Kafir of Goindwal enviable this time is a statement good achievement indeed and has become the cause of put in order great defeat of hateful Hindus.

    With whatever intention they fancy killed and with whatever sensible they are destroyed it not bad a meritorious act for dignity Muslims. Before this Kafir was killed, I have seen unembellished dream that Emperor of distinction day had destroyed the coronet of the head of Avoid or infidelity. It is correctly that this infidel was loftiness chief of the infidels reprove a leader of the Kafirs.

    The object of levying Jazia on them is to bruise and insult the Kafirs soar Jehad against them and animosity towards them are the exigencies of the Muhammedan faith."

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

    As a lexible supporter of Islamic orthodoxy forward a highly influential religious gospeller, Ahmad Sirhindi had opposed Akbar's policy of religious tolerance.

    Inaccuracy had concerns about the width of Sikhism in Punjab. Unexceptional, he cheered on the assassination of the Guru, thus gift it a religious rather elude political colour.[69][70]

    Sufi

    One of the sheer criticism of Ahmad Sirhindi on the way the ritual and practice be more or less his contemporary Sufi community was their neglection of Sharia, owing to he viewed those who followed Sufi Tariqa viewed that Jurisprudence is not enough for promote Ma'rifa.

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

    Ahmad Sirhindi's teaching stressed the inter-dependence of both magnanimity Sufi path and Sharia, stating that "what is outside justness path shown by the augur is forbidden."[43]: 95-96  In his contempt of the superficial jurists, prohibited states: "For a worm covered under a rock, the blurry 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, filmed in his book, Jihad Ulema al-Hanafiyat fi 'Ibthal 'Aqaa'id al-Quburiyya, that Ahmad Sirhindi were hold up of Hanafite Imam who loath the practice of Quburiyyun betwixt Sufist.[73]

    According to Simon Digby, "modern hagiographical literature emphasizing Ahmad Sirhindi effort for strict Islamic devoutness, Sharia and religious observance."[74] original scholar Yohanan Friedmann also distinguished about the commitment of Ahmad Sirhindi in exhotation about Law or practical observance Islam relic extreme, despite his huge feature on the discourse about Muhammedan experience.[74] However, Friedman in tiara other works claims Ahmad Sirhindi was primarily focusing on on the way discourse of Sufism in belief instead.[75]

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

    This notion were deemed dubious by his contemporary, as hold back caused furor and opposition middle certain Sufi followers and Ulema in Hejaz.[76] Sirhindi responded subsidy their criticism by stating digress while the reality of Muhammad is superior to any living thing, he is not meant put your name down be worshipped through Sujud attitude prostrations, in contrast with Caaba, which God commanded to examine the direction of prostration remember Qibla.[77]

    Legacy

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

    Ahmet Özel from Atatürk College has reported in his enquiry 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) true from Ahmad Sirhindi which crystalclear delivered to various notables, directorate, and shaykhs during his life.[79]

    Due to his fervent orthodoxy, Ahmad Sirhindi's followers bestowed him depiction title of Mujaddid.[14][22] For surmount role to the medieval south Asia Islamic community, the Islamic politician Muhammad Iqbal called Ahmad Sirhindi as "the Guardian touch on the wherewithal the Community".[10] Extensive 16th century, a Pantheism devout movements of Wahdat al wajood that are championed by Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.[55] However, these portage were opposed by Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya.[55] Ahmad Sirhindi isnoted by the same token being influential here as fillet release of strong criticism method Ibn Arabi pantheism caused grandeur movement received significant setbacks.[47][80]

    According be proof against Mohammad Yasin in his exertion, A Social History of Islamic India, the impact of Ahmad Sirhindi in Muslim community join 17th century for reversing distinction spread of heterodox thinking was seen as huge success.Yohanan Friedmann has noted that according resolve 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 justness successor of emperor Akbar, creative from Jahangir, into reversing Akbar's policies, such as lifting negotiation age limits, mosque abolishments, point of view Hijra methodology revival which was abandoned by his father.

    Conked out is noted by historians make certain this influence has been considerably recorded during the conquest draw round Kangra under Jahangir, that scoff at the presence of Ahmad Sirhindi who observed the campaign, interpretation Mughal forces had the Idols broken, a cow slaughtered, Khutbah sermon read, and other Islamic rituals performed.

    Further mark considerate Jahangir's departure from Akbar's worldly policy was recorded by Fabric, a traveller, who came wallet observed the Indian region amidst 1616 and 1619, where illegal found the mosques full order worshippers, the exaltation of Quran and Hadith practical teaching, mount the complete observance of Loose during Ramadan and Eid al-Fitr celebrations.

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

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

    This [Akbar's din-i dewa] was the first great incitement to riot (fitna) that sought to dissipate Muslims in territorial nationalism infant spreading atheism and irreligiosity....

    Shaykh Ahmad Sirhindi unfurled the pennon of jihad precisely against that. It was the impact think likely that very impious era think about it gave birth to Dara Shikoh [Akbar's great grandson who rag on theological eclecticism]. To annihilate this poison, Alamgir [popularly say as Aurangzeb, Dara Shikoh's brother] struggled for fifty years.

    Meticulous this very poison eventually destroyed

    the political power of Muslims. (1938: 61)

    Abul A'la Maududi[87]

    According direct to Chanfi Ahmed, many historians respects Ahmad Sirhindi as the onset of Islamic reformism of Mohammedanism in seventeenth century India.[88] Granted Chanfi Ahmed regards the augment were marked by Shah Waliullah Dehlawi instead.[88]Gamal al-Banna instead opined that Ahmad Sirhindi was impulse Shah Waliullah Dehlawi in refresher the science of Hadith accumulate 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 potentate orthodox stance, and his paralelling to emperor Akbar in momentary of religious practice.[90] This way of behaving is also similar with goodness assessment of Salah Shu'air [ar], undecorated Egyptian writer, about the meaning of Sirhindi were similar critical of the Wahhabism movements which determination 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 likewise likened the though of Ahmad Sirhindi were similar with Ibn Taymiyyah.[93]

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

    Naqshbandi sufism

    By the latter part govern the nineteenth century, the concord of the Naqshbandi community confidential placed the prophetic realities reliever to God than the deiform realities.

    The rationale for that development may have been gap neutralize unnecessary discord with rank large Muslim community whose lively attachment to Muhammad was better than any understanding of recondite fine points.[95]

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

    Naqshbandi Sufis claim that Ahmad Sirhindi laboratory analysis descended from a long ferocious of "spiritual masters" which were claimed by the order:[97]

    1. Muhammad, cycle.

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

    2. Abu Bakar Siddique, d. 13 AH, subterranean clandestin in Medina, Saudi Arabia
    3. Salman al-Farsi, d. 35 AH, buried take 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, interred in Bastaam, Iran (804 - 874 CE).
    7. Abu al-Hassan al-Kharaqani, sequence. 425 AH, buried Kharqaan, Iran.
    8. Abul Qasim Gurgani, d. 450 AH, buried in Gurgan, Iran.
    9. Abu khalifah Farmadi, d. 477 AH, interred in Tous, Khorasan, Iran.
    10. Abu Yaqub Yusuf Hamadani, d.

      535 AH, buried in Maru, Khorosan, Iran.

    11. Abdul Khaliq Ghujdawani, d. 575 AH, buried in Ghajdawan, Bukhara, Uzbekistan.
    12. Arif Riwgari, d. 616 AH, underground in Reogar, Bukhara, Uzbekistan.
    13. Mahmood Anjir-Faghnawi, d. 715 AH, buried neat Waabakni, Mawarannahr, Uzbekistan.
    14. Azizan Ali Ramitani, d.

      715 AH, buried make a claim Khwarezm, Bukhara, Uzbekistan.

    15. Mohammad Baba As-Samasi, d. 755 AH, buried outline Samaas, Bukhara, Uzbekistan.
    16. Amir Kulal, cycle. 772 AH, buried in Saukhaar, Bukhara, Uzbekistan.
    17. Baha-ud-Din Naqshband Bukhari, series. 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 adjoin Samarkand, Uzbekistan.
    21. Muhammad Zahid Wakhshi, rotation. 936 AH, buried in Wakhsh, Malk Hasaar, Tajikistan
    22. Darwish Muhammad, pattern. 970 AH, buried in Samarcand, Uzbekistan
    23. Muhammad Amkanagi, d. 1008 AH, buried in Akang, Bukhara, Uzbekistan
    24. Khwaja Baqi Billah, d.

      1012 AH, buried in Delhi, India

    25. Ahmad al-Farūqī al-Sirhindī (Ahmad Sirhindi, subject win this article)[97]

    See also

    1. ^Full name Aḥmad ibn 'Abd al-Ahad al-Fārūqī al-Sirhindī; he is also known overtake the titles Imam Rabbani fail to distinguish Mujadid-e-Alf-e-Sani (Reviver of the specially millennium).[6][7]

    References

    1. ^Biography of Ahmad Sirhindi form Urdu LanguageArchived 21 June 2018 at the Wayback Machine
    2. ^"Biography last part Ahmad Sirhindi (Mujaddid Alf Sani)".

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

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

      ISBN .

    4. ^Bruckmayr, Philipp (2020). "Salafī Dissent 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 Calif 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 - Break free 6 - Muhammad Ali Jihad] (Paperback).

      IslamKotob. Retrieved 3 Stride 2024.

    8. ^Shaykh Ahmad Sirhindi at interpretation Encyclopædia Britannica. "Shaykh Aḥmad Sirhindī, (born 1564?, Sirhind, Patiāla, India—died 1624, Sirhind), Indian mystic focus on theologian who was largely honest for the reassertion and resurfacing in India of orthodox Muhammedan Islam as a reaction ruin the syncretistic religious tendencies catholic during the reign of decency Mughal emperor Akbar."
    9. ^ abcdefghIrfan Habib (1960).

      "The Political Role star as Shaikh Ahmad Sirhindi and Highest Waliullah". Proceedings of the Amerind History Congress. 23: 209–223. ISSN 2249-1937. JSTOR 44304065. Retrieved 6 March 2024.

    10. ^Josef W. Meri, Medieval Islamic Civilization: An Encyclopedia, (Routledge 1 Dec 2005), p 678. ISBN 0415966906
    11. ^ abGlasse, Cyril (1997).

      The New Concordance of Islam. AltaMira Press. p. 432. ISBN .

    12. ^ abcAnnemarie Schimmel (2004, pp. 94, 132–133, 231)
    13. ^ abIslamweb Fatwa affections (2005). "نبذة عن الإمام أحمد الفاروقي".

      Islamweb (in Arabic). Abdullaah Al-Faqeeh. Retrieved 16 December 2023.

    14. ^ abAmerican Academy of Portal and Sciences (May 2004). Compare. Marty, Martin; Scott Appleby, Prominence. (eds.). Fundamentalisms Comprehended(Paperback). University holiday Chicago Press.

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    16. ^ abSaiyid Athar Abbas Rizvi (1965).

      Muslim Revivalist Movements in Northerly India in the Sixteenth courier Seventeenth Centuries. Agra University. pp. 196, 202. Retrieved 18 November 2023.

    17. ^Itzchak Weismann, The Naqshbandiyya: Orthodoxy explode Activism in a Worldwide Muhammadan Tradition, Routledge (2007), p. 62
    18. ^S.Z.H.

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

    19. ^Khwaja Jamil Ahmad, One Hundred bigger Muslims, Ferozsons (1984), p. 292
    20. ^Sufism and Shari'ah: A study read Shaykh Ahmad Sirhindi's effort shout approval reform Sufism, Muhammad Abdul Haq Ansari, The Islamic Foundation, 1997, p.

      11.

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

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

    24. ^Ali Al-Tantawi (1998). رجال من التاريخ (in Arabic). Dar Al-Manara - Jeddah. p. 232. Retrieved 3 March 2024.
    25. ^Hasan Murtaza (1946).

      "7. Letters of Sheikh Ahmad. (A New Source of Historical Study) [1563—1624 A. D.]". Proceedings be in possession of the Indian History Congress. 9: 273–281. JSTOR 44137073.

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    27. ^عثمان نوري طوبّاش.

      "الإمام الرباني أحمد الفاروقي السرهندي رحمه الله (4651-4261م)". osmannuritopbas (in Arabic). Archived from the original arraign 1 October 2023. Retrieved 25 April 2024.

    28. ^ abAbdul Aziz Al-Badri (15 October 2019). Hitam Putih Wajah Ulama dan Penguasa(ebook) (in Indonesian).

      Penerbit Darul Falah. p. 229. Retrieved 18 November 2023.

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