Sheikh
Ahmad Sirhindi was born at Sirhind on Friday, 26th May, 1561 A.D.
Abul Barkat Badruddin was his original name. His father Shaikh 'Abdul Ahad, was
a famous mystic at that time. Shaikh
Ahmad received his early education at home and also memorized the Quran at
early age. After learning Qur`an by
heart, he started education from other scholars of Sirhind. His father taught
him the books of Thsawwuf like Taarruf, Fususul Hikam, Awariful Maarif. Yaqub
Kashmiri taught him Hadith and Maulana
Kamal Kashmiri taught him philosophy. They were well-known scholars of that time. While studying Hadith and Tafsir at Agra, he
came into contact with Abul Fazal and
Faizy. They tried to include him into their circle due to his impressive
thoughts.[1]
After
completing his education, the Shaikh begin with mystic order under the
direction and guidance of his father Shaikh Abdul Ahad and received khilafat from
him in the Chishtiya,Qaderiya and Suhrawardiya disciplines.[2] When his father died, he went
Delhi where he met Baqi Billah a great teacher of Naqshbandiya thought and soon
became his student. He also said that due to Baqi Billa’s spiritual guidance he
got out of the labyrinth of Wahdatul Wujud. He spent his life in struggle to
revive the Islam in its original form.
After an eventful life of sixty three years, Shaikh Ahmad breathed his
last on the 10th December, 1624 A.D.
Works of Sheikh Ahmad Sirhindi
Shaikh
Ahmad Sirhindi was a prolific writer he contributed several books as a part of
his revivalist movement. His important
books include:
(1) Rasail Radd Rawafid ,
(2)
Rasail Sharh Rubaiat
(3)
Risalatut Tahlilia,
(4)
Ithbatun Nubuwa
,
(5)
Mabda wa Maad
,
(6)
Risalai Maarifi Ladunna
(7)
Mukashifati Aynia,
(8)
Maktubat Imam Rabbani.[3]
1.
Ithbatun Nubwa: It is written in Arabic, manuscript received from the library
of Mujaddidia family. Its Urdu translation was published by the library of
'Idarai Mujaddidia Nazim abad, Karachi' in 1383 A. H., along with its original
Arabic text. Later on Idarai Sa,dia Mujaddidia, Lahore, published it in 1385 A.
H., with its original Arabic including Rasail.
2.
Rasail Radde Rawafid: (Persian) Most probably this book was written in reply to
the Risala of a certain Shi'a scholar of Iran, about 1001 A. H. Many times many
publishers published this book along with its original Persian text of the
maktubat. Publisher Hashmat Ali Khan published it from Rampur in 1384/ A.H,
with its original Persian text along with the Urdu translation of Professor Dr.
Ghulam Mustafa Khan. Later on Idarai Sa 'dia Mujaddidia, Lahore published its Urdu
translation and original Persian text separately. Hadrat Shah Waliullah
Muhaddith Dhlavi wrote its Sarah, which is yet to be published.
3.
Risalatut Tahlilia (Arabic): The book was written in the year 1010 A. H. Its
original manuscript is also available. Idarai Mujaddidia, Nazimabad, Karachi
published its original Arabic text along with its Urdu translation in 1384 A.
H. Idarai sa dia Mujaddidia, Lahore also published its original Arabic text along
with other Rasail in 1385 A.H.
4.
Rasail Sharh Ruba'iat (Persian): This book contains two Ruba 'iat of Hadrat
Khawaja Baqi Billah, along with his own Sharh and with the Sharh of Hadrat
Mujaddid Af Thani (r.) It has been published by Idarai Sa 'dia Mujaddidia of
Lahore and Idarai Mujaddidia Nazimabad, Karachi, in the year 1385 and 1386 A.
H. respectively. Hadrat Shah Waliullah (r.) has also written a commentary on it
entitled 'Kashful Ghain Fi Sharhi Ruba itain' and the book was published by
Idarai Majtabai, Delhi in the year 1310 A.H.
5.
Risalai Ma 'arifi Ladunnia (Persian): This book deals with the spiritual sufi
order of Mujaddidia. It was written by the Mujaddid in the year 1015 or 1016 A.
H. In the book, he set 41 topics with the caption" Ma'arifat" for
each of them. This book was published by Hafiz Muhammad ' Ali Khan, from Matba
'I Ahmadi, in the year 1898 A.D. After that, for many times it was published by
the Idarai Sa 'dia Mujaddidia and Idarai Mujaddidia, Nazimabad, Karachi and
Lahore respectively.
6.
Mabda wa Ma 'ad (Persian): In this book the Shaikh traversed a long range of
spiritual domain including its varied experiences, disciplines and orders.
Mulana Muhammad Siddique Kashmi, the Khalifa of Mujaddid Alf Thani edited it in
the year 1019 A. H. and separated each topic from another with the word "
Minha"81 The oldest edition of this book was published by Maktabai Ansari of
Delhi, in the year 1307 A. H. Later on, different publishers published the book
many times. Idarai Mujddidia, Nazimabad, Karachi, published the latest edition
of this book in the year 1388 A.H., with the Urdu translation of Maulana Sayed
Zewar Houssain Shah, along with its original Persian text. It was translated
into Arabic by Mural Makki, and is available in the foot-note of the Maktubat
Sharif published by Mu 'rab.82
7.
Mukashifati 'Aynia: The treatise bears the title of Mukashifati 'Aynia. But in
some references it has been quoted as Mukashifati ghaybia.83. It contains the
spiritual discourses and some Ijazat- formal permission of the Shaikh to some
of his disciples. After the death of Mujaddid Alf Thani, Maulana Hashim Kashmi
edited it in the year 1051 A. H. The Idarai Mujaddidia, Nazimabad, Karachi,
published the book in the year 1348 A. H. with its Urdu translation along with
its original Persian text.
8.
Maktubat Imam Rabbani (Persian): It is in three volumes. First volume contains
313Maktubs, second volume 99 Maktubs and the third volume 124 Maktubs. In total
it contains 536 Maktubs. Except 25 Maktubs written in Arabic, all other Maktubs
are written in Persian. In first volume Maktub Nos. 21, 22, 23, 24, 25, 26,
120, 135, 158, 205, 247, 289, 297, 303, and 308; in second volume Maktub Nos.
19, 51, and 66 and in the third volume Maktub Nos. 45, 46, 51, 74, 117, 118,
and 119 are in Arabic. The first volume bears the title of Durarul Ma 'rifat,
the second volume Nurul Khhalaiq and the third volume Ma 'ariful Haqaiq. Imam
Rabbani Mujaddid Alf Thani (r.) wrote these Maktubs mainly to his followers and
disciples. But he addressed 20 letters to his spiritual guide Khawaja Baqi
Billah (r.), one letter to Sultan Nuruddin Jahangir and one to Harday Ram, a
Hindu spiritual leader. It is interesting to note that of all these Maktubs
only two
letters
were written to two of his lady disciples.[4] The first volume of the
Maktub was edited by Moulana Yar Muhammad Jadid Badakhshani Taliqani, in the
year 1025 A. H. The second volume of the Maktub was edited by Maulana' Abdul
Hai Hisari alsadmani, in the year 1028 A. H., according to the instruction of
Khawaja Muhammad Ma`sum (r.) the son of the Mujaddid and the third volume was
edited by Maulana Hashim Kashmi86 in the year 1031 A. H. The Maktubat was first
published by the Matba 'I Nawal Kishore, Lucknow. Later on from this press many
editions of it had been published. Afterwards it has been repeatedly published
by the Matba 'I Ahmadi, Delhi and Matba 'I Murtadai, Delhi respectively. The
Maktubat Imam Rabbani has been also translated into many languages. It has been
translated into urdu, Arabic, Turkish and Bengali Languages. Maktubat of Mujadid Alif Sani is considered his most
significant and influential writings expressing his deep affections and spiritual
realities. It shows his intellectual brilliance and the originality of thought
which earned him the name of Mujaddid Alf Sani. He was a scholar of the
sub-continent and was highly revered which has been rated highly by the
intellectuals of other parts of the world. Due to the unique engaging literary
style and sublime ccontent it has been made one of the principle books by
various Sufi orders.
Critical
Review of Din i Ilahi
The
approach of the emperor Akbar is still disputed issue for the historians of
Mughal Rule in Hindustan. Some historians like Muhammad Husain Azaad, S.R.
Sharma, Dr. R.P. Tripathi, Dr. Ishwari Prasad and others have taken pains to
argue that Akbar lived and died as a Muslim, and that Din i IIahi was neither a
religion nor Akbar ever intended for the establishment of a church, and reject
the testimony of Badauni as reckless and indiscriminate and swayed by
fanaticism.[5]
Their argument rests on the ground that Badauni's charges are not substantiated
by Abul Fadl and other contemporary accounts save the Jesuit versions, which,
however, show reliance on hearsay and apprehensions of the orthodox party in
Akbar's court. These historians place confidence only in court chronicles and give
little importance to the contemporary accounts found in the biographies,
memoirs, letters and the discourses of the Sufis and Shaikhs written during the
period.[6] What is still surprising,
they lightly, pass over the references to Akbar's un-Islamic views and measures
given in the Ain Akbari itself.[7] There are a few references
even in the other writings of Abul Fadl; as, for example, in the Akbar Nama.[8] Akbar is described as
enlisting thousands of disciples (chelas) to his new religion in the twenty
seventh year of his rule, and Ain Akbari also mentions many thousands novices belonging
to all classes.[9]
These historians are never weary of praising Abul Fadl's catholicity and broadmindedness,
but conveniently forget that, several historians who have studied Abul Fadl's
writings have accused him of suppressing the truth.[10]
Letters of Sheikh Ahmad Sirhindi
The
letters of the Mujaddid include a large number of epistles of those nobles of
the royal court who were already devoted to him. Such letters are either
instructive or (explanatory in regard to the discipline of mysticism or) urge
strongly the addressees to give greater importance to the saving of their souls
in the hereafter than their worldly advancement. The addressees of such letters
are 'Abdur Rahim Khan Khanan (d.1036/1627 A.D.), Qalij Khan (d.1023/1614 A.D.),
Khawaja Jahan (d.1029/1620 A.D.), Mirza Durab b. Khan Khanan (d.1034 A.D.) and
many others also. The instructive tone of the letters to these nobles shows a marked
resemblance to those, written by Shaikh Ahmad to his other spiritual disciples.
He demonstrates with them on their failings, advices them the course to be
followed by them and expresses joy on their progress on the path of spirit.
These letters tend to show that these nobles, spiritually attached to the Mujaddid
would surely have, in accordance with the instructions of their spiritual
guide, tried to win over the Emperor to Islam. They would have undoubtedly
cooperated in this task with the other courtiers of Jahangir whom their Shaikh had
been constantly imploring and urging for restoration of the Islamic character
of the Mughal Empire.[11]
The
endeavor of Shaikh Ahmad Sirhindi consisted of reviving the thought and spirit
of Islam in India, and aimed at curbing the greatest menace of the time by
restoring conviction in the Prophethood of Muhammad (s) and reasserting the
abiding truth of Shari'a. Shaikh Ahmad demonstrated the hollowness of theosophical
thought based on neo-Platonist theosophy which professed to attain the knowledge
of Allah through spiritual ecstasy, unrelated to the path shown by the Prophet
(s.). The theory of 'Wahdatul Wujud' (Unity of Being) or 'Hama ust' (All is
He), had captured the heart and mind of Muslims masses so powerfully that their
conviction in the truth of Islam was gradually giving place to an eclecticism,
which was giving rise to the danger of a complete disintegration of the Muslim
society. Mujaddid presented the alternative theory of 'Wahdatus Shuhud-Unity of
Manifestation, or Hama az Ust' (All is from Him), launched a vigorous attack
against bida (innovation in religion), denied the commonly accepted bidat-i-hasanah
(pious innovation) and revolutionized the Muslim society in a way that it completely
discarded Akbar's thought.[12] Regarding mysticism, he
expresses that any Sufi experience that is rejected by the sharia is heresy,
and the Maktübat contain countless exhortations to follow the sunna and comply
with the sharia.[13]
Mujaddid started his well-conceived plan of reform and renovation so
thoughtfully that, on the one hand, a man like Muhiuddin Auwrangzib (1658-1707
A.D.) ascended the throne once occupied by Akbar and, on the other, Shah
Waliullah (1702-1762), and his successors took upon themselves the task of
bringing about a religious awakening and spiritual regeneration of the Indian
Muslims through teaching and preaching of the Holy Qur'an and the Sunna of the
Prophet (s.). They triggered a chain of educational institutions to be set up,
reformed the Muslim society of its un- Islamic customs and usages, and made
India a centre of Islamic learning, particularly that of Hadith. It was, thus,
through the efforts of the Mujaddid that India became the focal point of
Islamic thought and a harbinger of its call.
Conclusion
Shaikh
Ahmad Sirhindi was the only luminary whose revivalist endeavor has already
gained a recognition, which is not shared by any reformer in the long history
of Islamic revivalism. In fact, such was his success that the posterity conferred
upon him the title of Mujaddid Alf Thani-Renovator of the second Millennium,
with which even modern educated persons are more acquainted than his personal
name. His unparalleled achievements in the field of reformation are still unequalled.
Shaikh Ahmad Sirhindi was conjoiner between Shari'a and Tariqa. Before him it
was observed that Shari'a is one and Tariqa is another. Due to which there was
no good relation between the Ulama and Sufis. It was the great Shaikh who
clearly expressed that Shari'a is the real thing and Tariqa is its servant. Shaikh
Ahmad Sirhindi also vehemently opposed the then pantheistic conception of
Wahdatul Wujud, which had become almost universal amongst all the then and previous
Muslim mystics and established the conception of Wahdatush shuhud which was
accepted by almost all of the eminent scholars and mystics of the time. Din i
Ilahi. of Akbar was considered a dangerous turning point in the history of
Muslim India. It laid open to a comprehensive danger of religious, intellectual
and cultural apostasy. Shaikh Ahmad Sirhindi was the only personality who came
forward with a will to eradicate and put a stop to the abuses of the time and
uphold the banner of Sharia. He put up a strong resistance against the government
policies, fearlessly faced the displeasure of the Emperor and even chose to be
persecuted. He stood firm as a rock against all tyrannical oppression. His
stand against anti-islamic practices resulted in a religious renaissance in
India. Moreover, at that time
innovations in religious matters were popular, while some of them going under
the name of 'Pious innovations' had been accepted by the Muslim society,[14] without a voice raised
against them. Shaikh Ahmad Sirhindi emphatically rejected any and every kind of
innovation which corrupts the religion of Islam and cautioned the Umma against
the menace of it.[15] According to him, anything
not prevailing during the life time of the Prophet (s.) could not be beneficial
for the Muslims nor contribute anything to their spiritual development. He gave
a clarion call to re-establish the Sunna of the Prophet (s.) and overthrow all
kinds of innovations. In fact, the core of Shaikh Ahmad Sirhindi’s reforms was consisted
of reviving the true thought and spirit of Islam. It aimed at curbing the innovations
in Islam at that time and restoring conviction in the Prophethood of Muhammad
(s.) and reasserting Sharia. Mujaddid started his well conceived plan of
reform and renovation so thoughtfully that, he was able to bring about religious awakening and spiritual regeneration
of the Indian Muslims through teaching and preaching the Quran and Sunna of the Prophet (s.).
Shaikh
Ahmad Sirhindi initiated a Tariqa which is known as Mujaddedia Tariqa. There
are hundreds and thousands of adherents to it throughout the world. In this
Tariqa the followers are strictly guided to follow the path of the holy Prophet
(s.) to have success in this world and the world hereafter.
In
short, the silent revolution of the great Mujaddid to rejuvenate Islam without
shedding any blood is an epoch making journey in the field of reformative movements.
Bibliography
Ahmad,
M.,[ 1983]: Saviours of Islamic Spirit. Vol. III. Academy of Islamic Research and
Publications, Nadwatul Ulama, Lucknow
Ihsan,
M.,[ N.D ]: Rawdatul Qayyumia. Civil
Steam Press, Lohore
Mian,
M.,[ 1942]: Ulamai Hind Ka Shandar Madi, Delhi
Sharif,
M, M.,[ 1963]: History of Muslim Philosophy. Germany
SIddique,A, B.,[
2011]: Shaikh Ahmad Sirhindi (Rh.) & his Reforms, Research &
Publication department Khanka-e-Mujaddidia,
Dhaka
Friedmann,Y.,
[1966]: Shaykh Ahmad Sirhindi; An Outline
of his Thought and a Study of his Image In the Eyes of Posterity. Institute
of Islamic Studies McGill University, Montreal
http://love-real.com/english-translation-maktubat-imam-rabn
[1] 'Ihsan,
M., Rawdatul Qayyumia. Civil Steam Press, Lohore,
(N.D.). PP. 62-63
[3] Mian,
M., Ulamai Hind Ka Shandar Mazi,
Delhi, 1942.p 261
Letter No. 17 and 47 of the vol III
[5] SIddique, A, B., Shaikh Ahmad Sirhindi (Rh.)
& his Reforms, Research & Publication department Khanka-e-Mujaddidia, Dhaka 2011. P 122
[6]
Ibid
[7] Ibid
[8]
Ibid
[9]
Ibid
[10]
Ibid
[11]Ahmad,
M., Saviours of Islamic Spirit. Vol. III. Academy of Islamic Research and
Publications, Nadwatul Ulama, Lucknow, 1983.
[12] Sharif,
M, M., History of Muslim Philosophy. Germany,
1963. P 876
[13] Friedmann,
Y.,
Shaykh Ahmad Sirhindi; An Outline of his Thought and a Study of his
Image In the Eyes of Posterity. Institute of Islamic Studies McGill
University Montreal 1966. P 56
[14] Sharif,
M, M., History of Muslim Philosophy. Germany,
1963
[15]
Ibid
