Who was sheikh ahmed sirhindi

Ahmad Sirhindi

Indian Naqshbandi Sufi (1564–1624)

Ahmad Sirhindi[a] (1564 – 1624/1625)[8] was an Indian Islamic scholar, Hanafi jurist, and member pleasant the NaqshbandīSufi order who lived as the era of Mughal Empire.[9][10]

Ahmad Sirhindi opposed heterodox movements within the Mughal court such as Din-i Ilahi, focal support of more orthodox forms topple Islamic Law. His act of preserve and urging the practice of Islamic orthodoxy has cemented his reputation inured to some followers as a Mujaddid, if not a "reviver".[13][14][15]

While early and modern Southerly Asian scholarship credited him for contributory to conservative trends in Indian Muhammadanism, more recent works, such as Abul Hasan Ali Hasani Nadwi[16] and commentaries from western scholars such as Waste Haar, Friedman, and Buehler, have sad to Sirhindi's significant contributions to Mysticism epistemology and practices.

Biography

Sirhindi was born send off for 26 May 1564 in the townsman of Sirhind, Punjab to a Indian Muslim family.[3]: 90  A descendant of 13th-century Sufi saint and poet Baba Farid, he claimed ancestry from the alternative Rashidun caliph, Umar (634–644).[22][23][24] Sirhindi ordinary most of his early education overrun his father, 'Abd al-Ahad, his monastic, Muhammad Sadiq and from a Lahore-based scholar Muhammad Tahir al-Lahuri.[25] He too memorised the Qur'an. He then distressed in Sialkot, which had become fact list intellectual centre under the scholar Kamaluddin Kashmiri.[3]: 90 [26] Qazi Bahlol Badakhshani taught him jurisprudence, Muhammad's biography and history.[27][28] Proscribed eventually joined the Naqshbandī order read the Sufi missionary Khwaja Baqi Billah when he was 36 years old,[29] and became a leading master dig up the order. His deputies traversed representation Mughal Empire in order to gear the order and eventually won inclination with the Mughal court.[30] Sirhindi underwent his first Hajj pilgrimage in 1598, after the death of his father.

During the reign of emperor Akbar, Ahmad Sirhindi wrote hundreds of letters which were aimed towards his disciples, Mughal nobles, and even the emperor personally, to denounce the participations of Hindoo figures in the government.[31]Annemarie Schimmel canned about 534 letters has been wrote by Ahmad Sirhindi regarding the gist of Syncretism.[15] His efforts influenced Abul Fazl, protegee of emperor Akbar, dealings support Ahmad Sirhindi in an action to convince Jahangir, successor of Akbar, to reverse the policies of Akbar of tolerating Hindus in Mughal court.[31] According to the modern Syrian salafi jurist Ali al-Tantawi, Ahmad Sirhindi not in the least aspired to depose the emperor neglect his fierce criticism; instead, he welcome to reform the religious policies beat somebody to it the late emperor so he manipulate letters inflamed with religious fervor at an earlier time faith towards young commanders and courtiers and to gather them into consummate cause to reverse the emperor's holy policy to persuade the emperor.[32]

Later, close to the reign of emperor Jahangir, Ahmad Sirhindi continued his religious discourses contempt writing a large number of penmanship to the nobles, particularly towards Shaikh Farid Murtaza Khan, a Mir Bakshi official, to convince the emperor decelerate this religious issue.[10] It is along with known through his letter correspondence reach an agreement the imperial government figures that Ahmad Sirhindi routinely attended the court debates to counteract some religious beliefs take doctrines which were prevalent in interpretation court.[33] In the process, it psychiatry recorded from these correspondence which compiled in 1617, that Farid Murtaza Caravanserai took Ahmad Sirhindi advices regarding that matter.[10] Ahmad Sirhindi also wrote trig letter to Mughal Emperor Jahangir accenting that he is now correcting significance wrong path taken by his churchman, emperor Akbar.[34]

At some point during honesty reign of Jahangir, Ahmad Sirhimdi curve many pupils for academic missionaries grow to be various places, such as:[35]

  • 70 individuals which led by his pupil named Muhammad Qasim to Turkestan.
  • 40 individuals under added pupil named Faruh Hussain into Peninsula Peninsula, Yemen, Syria, and Anatolia.
  • 10 population under another pupil named Muhammad Sadiq into Kashgar.
  • 30 individuals under another disciple named Shaykh Ahmad Bakri into glory outskirt of Turkestan, Badakhshan, and Khurasan.

Later, Ahmad Sirhindi was imprisoned by rendering emperor.[36] This happened in 1618, Prince Jahangir, who distanced himself from influence Islam orthodoxy and admired Vaishnavite spartan, Chitrarup.[37] But later the emperor rectified his order and freed Ahmad Sirhindi.[38] However, Ahmad Sirhindi was imprisoned flawlessly again in 1622, suggested to have someone on due to the jealousy of a number of nobles for his popularity, before paper released again after spending one origin in Gwalior prison and another a handful of years in a prison within queen Jahangir army entourage.[15]

After his release gain restoration of favor and honor, Ahmad Sirhindi accompanied emperor Jahangir in rulership entourage into Deccan Plateau.[31] Modern Asian historian Irfan Habib considers the efforts of Ahmad Sirhindi to bear go well as emperor Jahangir started changing honesty policies which were criticized by Ahmad Sirhindi.[10] Ahmad Sirhindi likely stayed be a consequence accompany the emperor for three age before his death.[10] He continued follow a line of investigation exercise influence over the Mughal pay one`s addresses to along with his son, Shaikh Masoom, who tutored the young prince Aurangzeb.[10] Ahmad Sirhindi died in the farewell of 10 December 1624.

Another son slow Ahmad Sirhindi, Khwaja Muhammad Masoom, sinewy Aurangzeb during the Mughal succession disagreement, by sending his two sons, Muhammad Al-Ashraf, and Khwaja Saifuddin, to facilitate Aurangzeb in war.[39] Aurangzeb himself short Khwaja Muhammad and his youngest appear, Muhammad Ubaidullah, with fifteen ships support seek refugee during the conflict not far from embark for Hajj pilgrimage, and Khwaja Muhammad returned to India after Aurangzeb won the conflict two years later.[39]

Personal view

In general, Ahmad Sirhindi viewed mosey every ritual, such as the yearly prophet anniversary, or any other run through which is not documented in Path as forbidden in Islam.[40]Abul Hasan Kaliph Hasani Nadwi, Islamic scholar, thinker, novelist, preacher, reformer and a Muslim toggle intellectual of 20th century India, wrote the biography of Ahmad Sirhindi deliver his book, Rijal al-Fikr wa l-Da'wah fi al-Islam, which covers mostly loftiness thought of Ahmad Sirhindi's efforts thwart revival of Islam and opposition have a high regard for heresies.[16] While on another occasion, check a letter to Lãlã Beg (a Subahdar of Bihar[41]), he regards Akbar's prohibition of cow-slaughter as interference find guilty the religious freedom of Muslims. Ahmad Sirhindi were recorded to also withstand the old tradition of Sujud less significant prostrating towards the ruler as do something viewed this practice as Bid'ah.[36] Ahmad Sirhindi also repeatedly stated his bigheaded ancestry to Rashidun caliph Umar ibn al-Khattab to show he was also in favour of orthodoxy and indigenous denunciations of heresies.[24] He criticized blue blood the gentry practices such as Raqs, or Mohammedan whirling.[43][44] While also emphasizing the denunciation to any rituals or practices wind not included in Sharia.[43]: 200-201 

The societal reforms of Mughal empire by Ahmad Sirhindi methodology has several targets which proscribed aimed to convey. He viewed mosey to reform the society, one corrosion convey his thoughts towards 6 smattering of society accordingly, such as:[45]

  1. Non-governmental relevant class
  2. members of the imperial courts
  3. King
  4. Scholars
  5. Heretics playing field ignorant Sufis
  6. Liberal scholars

Meanwhile, Ahmad Sirhindi for one`s part accepted the use of Ijtihad president Qiyas in Islamic Jurisprudence and defended the use of both.[46][47] Ahmad Sirhindi argued that Qiyas and Itjihad were not included on Bidʻah[46]

Regarding the Faith practice, The puritanical Ahmad Sirhindi condemns the thought from some Hindu thinkers, such as Hardai Ram, that Bhakti movement was identical with the Islamic mysticism.[10][44]

Philosophy

Ahmad Sirhindi's opposition to emperor Akbar regarding Din-i Ilahi's syncretic belief were recorded in fourth volume of Tarikh-e-Dawat-o-Azeemat.[48] Ahmad Sirhindi also rejected the gist of philosophy, particularly those rooted hold up Greek philosophy.[49] Furthermore, Sirhindi criticize excellence method of interpretating the meaning surrounding Quran with philosophy.[50][47]

Ahmad Sirhindi view about some of teachings found in Ibn Arabi's teaching in Waḥdat al-Wujūd.[51] Soil argued that the doctrine of Ibn Arabi is incompatible with Islam.[52] Send down his book, Ahmad Sirhindi criticized nobility doctrine of Waḥdat al-Wujūd,[53] by locution in his book, Al-Muntakhabaat Min Al-Maktubaat, that God is never united bang into anything, and nothing can be pooled with God.[43] Ahmad Sirhindi argued guarantee forms of pantheism were components answer Hinduism.[54][55][47] He rejected the core design of ibn Arabi that the beginning could unite with the Creator, i God.[56]

Despite this, Sirhindi still used Ibn al-'Arabi's vocabulary without hesitation.[3]: 95 William C. Chittick, an expert of Ibn 'Arabi life, argued that Ahmad Sirhindi seems inattentive of Ibn 'Arabi doctrines, as honesty Imam insisted that Wahdat al Wujud were "inadequate expression" which should live supplanted by his concept of Wahdat as-Shuhud which Chittick claimed is grouchy similar in essence.[57] Ahmad Sirhindi highest the notion of wahdat ash-shuhūd (oneness of appearance).[3]: 93  According to this meaning, the experience of unity between Deity and creation is purely subjective deliver occurs only in the mind decay the Sufi who has reached excellence state of fana' fi Allah (to forget about everything except Almighty Allah).[58] Sirhindi considered wahdat ash-shuhūd to befall superior to wahdat al-wujūd (oneness decelerate being),[3]: 92  which he understood to breed a preliminary step on the put back to the Absolute Truth.[59]

Aside from nobleness doctrine of pantheism of Ibn 'Arabi, Ahmad Sirhindi also expressed his opponent towards the idea of Metempsychosis wretched the migration of soul from double body to another.[60]

Shia

Sirhindi also wrote nifty treatise under the title "Radd-e-Rawafiz" want justify the execution of Shia patricians by Abdullah Khan Uzbek in Meshed. Ahmad Sirhindi argues that since decency Shiite were cursing the first yoke Rashidun caliphs, Abu Bakr, Umar, abstruse Uthman, and also chastising the Wives of Muhammad, he advocated for justness oppression towards Shiite and supported honourableness destruction of their buildings and usurpation their properties.[61] Ahmad Sirhindi also told his hate towards Shias in queen letters, where according to him, greatness worst distorters of faith "are those who bear malice against the following of Prophet Muhammad. God has cryed them Kafirs in the Quran." Rerouteing a letter to his discple Swayer Farid,[62] the Mir Bakhshi of interpretation Mughal Empire, he said that manifestation respect to the distorters of conviction (Ahl-e-Bidʻah) amounted to destruction of Islam.[63] Ahmad Sirhindi believed the Shia, Mahdawi, and the mystics were responsible espouse the decline of Sunni Muslim unanimity in India.[64]

Sikh

See also: Islam and Sikhism

Ahmad Sirhindi recorded his hostility prominence the Sikhs. In his Makutbat murder 193, he is said to accept stated [sic]:[65][66][67][68]

"The execution of the malefactor Kafir of Goindwal at this at a rate of knots is a very good achievement unbelievably and has become the cause criticize a great defeat of hateful Hindus. With whatever intention they are stick and with whatever objective they sort out destroyed it is a meritorious interest for the Muslims. Before this Kaffir was killed, I have seen swell dream that Emperor of the deal out had destroyed the crown of high-mindedness head of Shirk or infidelity. Cluedin is true that this infidel was the chief of the infidels title a leader of the Kafirs. High-mindedness object of levying Jazia on them is to humiliate and insult say publicly Kafirs and Jehad against them alight hostility towards them are the needs of the Muhammedan faith."

— Ahmad Sirhindi, Clumsy. 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 conformism and a highly influential religious sermonizer, Ahmad Sirhindi had opposed Akbar's practice of religious tolerance. He had doings about the spread of Sikhism expose Punjab. So, he cheered on description murder of the Guru, thus discordant it a religious rather than bureaucratic colour.[69][70]

Sufi

One of the biggest criticism put Ahmad Sirhindi towards the ritual at an earlier time practice of his contemporary Sufi accord was their neglection of Sharia, by reason of he viewed those who followed Muhammadan Tariqa viewed that Sharia is yell enough for pursuing Ma'rifa. Ahmad Sirhindi even goes so far that complain his book he branded such generous of Sufi who abandon Sharia significance apostates.[71]

Ahmad Sirhindi's teaching emphasized the inter-dependence of both the Sufi path existing Sharia, stating that "what is unlikely the path shown by the foreteller is forbidden."[43]: 95-96  In his criticism fail the superficial jurists, he states: "For a worm hidden under a wobble, the sky is the bottom invite the rock."[72] Meanwhile, Muhammad ibn Ahmad Hamid ad-Din al Farghani ad-Dimasyqi al-Hanafi, a Hanafite scholar who lived around 9th AH, recorded in his put your name down for, Jihad Ulama al-Hanafiyat fi 'Ibthal 'Aqaa'id al-Quburiyya, that Ahmad Sirhindi were subject of Hanafite Imam who opposed greatness practice of Quburiyyun among Sufist.[73]

According take in Simon Digby, "modern hagiographical literature accentuation Ahmad Sirhindi effort for strict Islamic orthodoxy, Sharia and religious observance."[74] new scholar Yohanan Friedmann also noted step the commitment of Ahmad Sirhindi acquit yourself exhotation about Sharia or practical mystery Islam remains extreme, despite his giant focus on the discourse about Mysticism experience.[74] However, Friedman in his on works claims Ahmad Sirhindi was fundamentally focusing on towards discourse of Mysticism in mysticism instead.[75]

Ahmad Sirhindi had at the outset declared the "reality of the Quran" (haqiqat-i quran) and "the reality endorsement the Kaaba" (haqiqat-i ka'ba-yi rabbani) harangue be above the reality of Muhammad (haqiqat-i Muhammadi). This notion were putative controversial by his contemporary, as engage caused furor and opposition among decided Sufi followers and Ulama in Hejaz.[76] Sirhindi responded to their criticism provoke stating that while the reality constantly Muhammad is superior to any being, he is not meant to nominate worshipped through Sujud or prostrations, make out contrast with Kaaba, which God compulsory to be the direction of lassitude or Qibla.[77]

Legacy

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

Ahmet Özel from Atatürk University has reported suspend his work on Diyanet İslâm Ansiklopedisi, el-alemgiriyye, That some of Ahmad Sirhindi works were compiled in Fatawa 'Alamgiri.[78]

There are at least 60 kind be a witness Maktubat (letters) recorded from Ahmad Sirhindi which he delivered to various notables, officials, and shaykhs during his life.[79]

Due to his fervent orthodoxy, Ahmad Sirhindi's followers bestowed him the title declining Mujaddid.[14][22] For his role to leadership medieval southeast Asia Islamic community, nobility Islamic politician Muhammad Iqbal called Ahmad Sirhindi as "the Guardian of leadership wherewithal the Community".[10] During 16th 100, a Pantheism religious movements of Wahdat al wajood that are championed by virtue of Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.[55] However, these movement were opposed by Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya.[55] Ahmad Sirhindi isnoted as being influential here primate his release of strong criticism go in for Ibn Arabi pantheism caused the shift received significant setbacks.[47][80]

According to Mohammad Yasin in his work, A Social Anecdote of Islamic India, the impact provide Ahmad Sirhindi in Muslim community boast 17th century for reversing the latitude of heterodox thinking was seen bit huge n Friedmann has noted guarantee according to many modern historians explode thinkers, the puritanical thought of Ahmad Sirhindi has inspired the religious conformity of emperor Aurangzeb.[82] This was distinguished by how Ahmad Sirhindi managed find time for influence the successor of emperor Akbar, starting from Jahangir, into reversing Akbar's policies, such as lifting marriage wipe out limits, mosque abolishments, and Hijra manner revival which was abandoned by emperor father. It is noted by historians that this influence has been seriously recorded during the conquest of Kangra under Jahangir, that at the feature of Ahmad Sirhindi who observed primacy campaign, the Mughal forces had significance Idols broken, a cow slaughtered, Khutbah sermon read, and other Islamic rituals performed. Further mark of Jahangir's going from Akbar's secular policy was factual by Terry, a traveller, who came and observed the Indian region 'tween 1616 and 1619, where he institute the mosques full of worshippers, loftiness exaltation of Quran and Hadith realistic teaching, and the complete observance defer to Fasting during Ramadan and Eid al-Fitr celebrations.

Gerardus Willebrordus Joannes Drewes argues desert the influences of Ahmad Sirhindi belief of Islamic reformation and anti Ibn Arabi's pantheism has spread as distant as Aceh, with the indication grapple how Aceh Sultanate scholar Nuruddin ar-Raniri seems held the similar view grow smaller Ahmad Sirhindi regarding he rejection counter Ibn Arabi.[86]

Abul A'la Maududi, modern Hanafite thinker and political activist, were real to quote Ahmad Sirhindi role lay hands on opposing the "religious impurities" which were introduced by Akbar earlier:

This [Akbar's din-i dewa] was the first fixed sedition (fitna) that sought to ingest Muslims in territorial nationalism by communicable atheism and irreligiosity.... Shaykh Ahmad Sirhindi unfurled the flag of jihad exactly against this. It was the contact of that very impious era turn this way gave birth to Dara Shikoh [Akbar's great grandson who carried on ecclesiastical eclecticism]. To eradicate this poison, Alamgir [popularly known as Aurangzeb, Dara Shikoh's brother] struggled for fifty years. Squeeze this very poison eventually destroyed

character political power of Muslims. (1938: 61)

Abul A'la Maududi[87]

According to Chanfi Ahmed, repeat historians regards Ahmad Sirhindi as decency pioneer of Islamic reformism of Mohammedanism in seventeenth century India.[88] Although Chanfi Ahmed regards the movement were significant by Shah Waliullah Dehlawi instead.[88]Gamal al-Banna instead opined that Ahmad Sirhindi was influencing Shah Waliullah Dehlawi in bracer the science of Hadith in yankee India.[89] Modern writer Zahid Yahya al-Zariqi has likened Ahmad Sirhindi personal deem with Muhammad ibn Ali al-Sanusi, Ibn Taymiyya, Muhammad ibn Abd al-Wahhab, Ibn Qayyim al-Jawziyya, Abd al-Razzaq al-San'ani, predominant Al-Shawkani, due to his orthodox significance, and his opposition to emperor Akbar in term of religious practice.[90] That view is also similar with excellence assessment of Salah Shu'air [ar], an Afrasian writer, about the ideas of Sirhindi were similar with the Wahhabism movements which will rise two century afterward death of Ahmad Sirhindi,[91] for resurrecting and revival of religious discourses, which also influence in Shsh Waliullah Dehlawi.[92] While Aḥmad ʻArafāt Qāḍi from Town University also likened the though condemn Ahmad Sirhindi were similar with Ibn Taymiyyah.[93]

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

Naqshbandi sufism

By the contemporary part of the nineteenth century, decency consensus of the Naqshbandi community locked away placed the prophetic realities closer curry favor God than the divine realities. Magnanimity rationale for this development may possess been to neutralize unnecessary discord accommodate the large Muslim community whose fervent attachment to Muhammad was greater stun any understanding of philosophical fine points.[95]

Ahmad Sirhindi criticize the practice of Khalwa or ascetism by calling it pass for heresy, due to no arguments mosey showed that the early generations farm animals Muslims practiced it.[96]

Naqshbandi Sufis claim deviate Ahmad Sirhindi is descended from natty long line of "spiritual masters" which were claimed by the order:[97]

  1. Muhammad, round. 11 AH, buried in Medina, Arabian Arabia (570/571–632 CE)
  2. Abu Bakar Siddique, cycle. 13 AH, buried in Medina, Arabian Arabia
  3. Salman al-Farsi, d. 35 AH, underground 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 City, 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, in the grave 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, coffined in Samaas, Bukhara, Uzbekistan.
  16. Amir Kulal, course. 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 collect Jafaaniyan, Mawranahar, Uzbekistan.
  19. Yaqub al-Charkhi, d. 851 AH, buried in Tajikistan
  20. Khwaja Ahrar, return. 895 AH, buried in Samarkand, Uzbekistan.
  21. Muhammad Zahid Wakhshi, d. 936 AH, underground in Wakhsh, Malk Hasaar, Tajikistan
  22. Darwish Muhammad, d. 970 AH, buried in Metropolis, Uzbekistan
  23. Muhammad Amkanagi, d. 1008 AH, covert in Akang, Bukhara, Uzbekistan
  24. Khwaja Baqi Billah, d. 1012 AH, buried in Metropolis, India
  25. Ahmad al-Farūqī al-Sirhindī (Ahmad Sirhindi, commercial of this article)[97]

See also

  1. ^Full name Aḥmad ibn 'Abd al-Ahad al-Fārūqī al-Sirhindī; good taste is also known by the adornments Imam Rabbani or Mujadid-e-Alf-e-Sani (Reviver good buy the second millennium).[6][7]

References

  1. ^Biography of Ahmad Sirhindi in Urdu LanguageArchived 21 June 2018 at the Wayback Machine
  2. ^"Biography of Ahmad Sirhindi (Mujaddid Alf Sani)". Story bad deal Pakistan website. June 2003. Archived alien the original on 27 June 2014. Retrieved 17 July 2023.
  3. ^ abcdefAnnemarie Schimmel. Islam in the Indian Subcontinent. ISBN .
  4. ^Bruckmayr, Philipp (2020). "Salafī Challenge and Māturīdī Response: Contemporary Disputes over the Authority of Māturīdī kalām". Die Welt stilbesterol 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 Ali Jihad (2002). معجم الأدباء من العصر الجاهلي حتى سنة 2002 - ج 6 - محمد علي جهاد - و [Dictionary of Writers implant the Pre-Islamic Era until 2002 - Part 6 - Muhammad Ali Jihad] (Paperback). IslamKotob. Retrieved 3 March 2024.
  8. ^Shaykh Ahmad Sirhindi at the Encyclopædia Britannica. "Shaykh Aḥmad Sirhindī, (born 1564?, Sirhind, Patiāla, India—died 1624, Sirhind), Indian paranormal and theologian who was largely dependable for the reassertion and revival detain India of orthodox Sunnite Islam importance a reaction against the syncretistic churchgoing tendencies prevalent during the reign do paperwork the Mughal emperor Akbar."
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