Английская Википедия:Ahmad Sirhindi

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Шаблон:Short description Шаблон:Use dmy dates Шаблон:Use Indian English Шаблон:Infobox religious biography Aḥmad al-Fārūqī al-Sirhindī (Шаблон:Lang-ar) or Aḥmad ibn 'Abd al-Ahad al-Sirhindī (Шаблон:Lang-ar)(1564 – 1624/1625[1]), also known as Imam Rabbani and Mujadid-e-Alf-e-Sani (Reviver of the Second Millennium),[2] was an Indian Islamic scholar, Hanafi jurist, and member of the Naqshbandī Sufi order.[3]

He has been described by some followers as a Mujaddid, meaning a “reviver", for his work in rejuvenating Islam and opposing Din-i Ilahi and other policies of Mughal emperor Akbar.[4][5] While early and modern South Asian scholarship credited him for contributing to conservative trends in Indian Islam, more recent works, such as Abul Hasan Ali Hasani Nadwi[6] and commentaries from western scholars such as Ter Haar, Friedman, and Buehler, have pointed to Sirhindi's significant contributions to Sufi epistemology and practices.[7]

Файл:Tomb of Ahmad Sirhindi, Rauza Sharif Complex, Sirhind.jpg
Tomb of Mujaddid-e-Alf-e-Sani.

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

Biography

Ahmad Sirhindi was born on 26 May 1564 in the village of Sirhind, Punjab.[8]Шаблон:Rp He traced ancestry line to Umar ibn al-Khattab, the second Rashidun caliph,[9][10][11] through the line of his father, Shaykh Abd al-Ahad.[12] Where Abd al-Ahad traced his line to Umar ibn al-Khattab through Baba Farid.[11]

He received most of his early education from his father, 'Abd al-Ahad, his brother, Muhammad Sadiq and from Muhammad Tahir al-Lahuri.[13] He also memorised the Qur'an. He then studied in Sialkot, which had become an intellectual centre under the Kashmir-born scholar Kamaluddin Kashmiri.[8]Шаблон:Rp [14] Qazi Bahlol Badakhshani taught him jurisprudence, prophet Muhammad's biography and history.[15][16] Ahmad Sirhindi also write Sharh or commentary of Sahih al-Tirmidhi.[17] He eventually joined the Naqshbandī order through the Sufi missionary Khwaja Baqi Billah when he was 36 years old,[18] and became a leading master of this order. His deputies traversed the Mughal Empire in order to popularize the order and eventually won favour with the Mughal court.[19]

During the reign of emperor Akbar, Ahmad Sirhindi wrote hundreds of letters which he aimed towards his disciples, Mughal nobles, and even the emperor himself, to denounce the participations of Hindu in government.[20] His efforts influenced Abul Fazl, protegee of emperor Akbar, to support Ahmad Sirhindi in effort to convince Jahangir, successor of Akbar, to reverse the policies of Akbar of tolerating Hindus in Mughal court.[20] At some points in his life, Ahmad Sirhindi were once imprisoned.[21] This happened during the reign of emperor Jahangir, who distancing himself from the Islam orthodoxy and admired Vaishnavite ascetic, Chitrarup.[22] However, later emperor Jahangir rectify his order and freed Ahmad Sirhindi.[23] After his release and restored in favor and honor, Ahmad Sirhindi were accompanying emperor Jahangir in his entourage into Deccan Plateau.[20]

During 16th century, there are Pantheism religious movements of Wahdat al wajood that are championed by Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.[24] However, these movement are opposed by Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya.[24] Ahmad Sirhindi are noted as being influential here as his release of strong criticism of Ibn Arabi pantheism caused the movement received setbacks.[25] He argued the doctrine of Ibn Arabi is incompatible with Islam.[26]

He also defying the old tradition of Sujud or prostrating towards the ruler as he viewed this practice as Bid'ah.[21]

The son of Ahmad Sirhindi, Khwaja Muhammad Masoom, supported Aurangzeb during the Mughal succession conflict, by leaving his two sons, Muhammad Al-Ashraf, and Muhammad Saad Al-Din, to support Aurangzeb in war.[27] Aurangzeb himself provided Khwaja Muhammad and his youngest son, Muhammad Ubaidullah, with fiteen ships to seek refugee during the conflict to embark into Hajj pilgrimage, where Khwaja Muhammad would return to India after Aurangzeb won the conflict two years later.[27]

Views

Abul Hasan Ali Hasani Nadwi, Islamic scholar, thinker, writer, preacher, reformer and a Muslim public intellectual of 20th century India, has wrote the biography of Ahmad Sirhindi in his book, Rijal al-Fikr wa l-Da'wah fi al-Islam, which covering mostly about the though of Ahmad Sirhindi efforts in revival of Islam and opposition of heresies.[6]

Ahmad Sirhindi's teaching emphasized the inter-dependence of both the Sufi path and Sharia, stating that "what is outside the path shown by the prophet is forbidden."Шаблон:R In his criticism of the superficial jurists, he states: "For a worm hidden under a rock, the sky is the bottom of the rock."[28] Ahmad Sirhindi also repeatedly stated his proud ancestry to Rashidun caliph Umar ibn al-Khattab in favour of orthodoxy and fierce denunciations of heresies.[11] Ahmad Sirhindi also accept the use of Ijtihad and Qiyas in Islamic Jurisprudence and defended the use of both.[29][25] Ahmad Sirhindi argued that Qiyas and Itjihad were not included on Bidʻah[29]

His opposition to emperor Akbar regarding Din-i Ilahi syncretic belief were recorded in fourth volume of Tarikh-e-Dawat-o-Azeemat.[30] Due to his fervent orthodoxy, Ahmad Sirhindi followers bestowed him the title of Mujaddid.[5][9] Ahmad Sirhindi also rejected the idea of philosophy, particularly those rooted from Greek philosophy.[31] Furthermore, Sirhindi criticize the method of interpretating the meaning of Quran with philosophy.[32][25]

According to Chanfi Ahmed, many historians regards Ahmad Sirhindi as the pioneer of Islamic reformism of Salafism in seventeenth century India.[33] Although Chanfi Ahmed regards the movement were marked by Shah Waliullah Dehlawi instead.[33] Gamal al-Banna instead opined that Ahmad Sirhindi were influencing Shah Waliullah Dehlawi in revived the science of Hadith in northern India.[34] Modern writer Zahid Yahya al-Zariqi has likened Ahmad Sirhindi personal view with Muhammad ibn Ali al-Sanusi, Ibn Taymiyya, Muhammad ibn Abd al-Wahhab, Ibn Qayyim al-Jawziyya, Abd al-Razzaq al-San'ani, and Al-Shawkani, due to his orthodox stance, and his opposition to emperor Akbar in term of religious practice.[35] This view also similar with the assessment of Шаблон:Ill, an Egyptian writer, about the ideas of Sirhindi were similar with the Wahhabi movements of resurrecting and revival of religious discourses, which also influence in Shsh Waliullah Dehlawi.[36] While Aḥmad ʻArafāt Qāḍi from Cairo University also likened the though of Ahmad Sirhindi were similar with Ibn Taymiyyah.[37]

Shia

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

"Since the Shia permit cursing Abu Bakr, Umar, Uthman and one of the chaste wives (of the Prophet), which in itself constitutes infidelity, it is incumbent upon the Muslim ruler, nay upon all people, in compliance with the command of the Omniscient King (Allah), to kill them and to oppress them in order to elevate the true religion. It is permissible to destroy their buildings and to seize their property and belongings."[38]

Ahmad Sirhindi also expressed his hate towards Shias in his letters, where according to him, the worst distorters of faith "are those who bear malice against the companions of Prophet Muhammad. God has called them Kafirs in the Quran." In a letter to his discple Sheikh Farid,[39] the Mir Bakhshi of the Mughal Empire, he said that showing respect to the distorters of faith (Ahl-e-Bidʻah) amounted to destruction of Islam.[40] Ahmad Sirhindi believed the Shia, Mahdawi, and the mystics were responsible for the decline of Sunni Muslim unity in India.[41]

Sikh

Шаблон:See also He was hostile to the Sikhs. In his Makutbat letter 193 he is said to have stated [sic]:[42][43][44][45][46]Шаблон:Blockquote

As a hard-line supporter of Islamic orthodoxy and a highly influential religious revivalist, Ahmad Sirhindi had opposed Akbar’s policy of religious tolerance. He had concerns about the spread of Sikhism in Punjab. So he cheered on the murder of the Guru, thus giving it a religious rather than political colour.[47][48]

Sufi

As further examined about Ahmad Sirhindi view regarding some of teachings found in Ibn Arabi teaching in Waḥdat al-Wujūd and Sufism.[49] In his book, Ahmad Sirhindi criticized the doctrine of Waḥdat al-Wujūd by saying in his book, Al-Muntakhabaat Min Al-Maktubaat, that God is never united with anything, and nothing can be united with God.[50] He criticized the practices such as Raqs, or Sufi whirling.[50] While also emphasizing the criticism to any rituals or practices that not included in Sharia.Шаблон:R According to Simon Digby, "modern hagiographical literature emphasizes Sirhindi's reiterated profession of strict Islamic orthodoxy, his exaltation of the Sharia and exhortations towards its observance."[51] Ahmad Sirhindi argued that form of pantheism were component of Hinduism.[52][24][25]

Aside from the doctrine of pantheism, Ahmad Sirhindi also expressed his view in his book that he rejected the idea of Metempsychosis, or the migration of soul from one body to another.[53] Meanwhile, Muhammad ibn Ahmad Hamid ad-Din al Farghani ad-Dimasyqi al-Hanafi, a Hanafite scholar who lived during 9th AH, recorded in his book, Jihad Ulama al-Hanafiyat fi 'Ibthal 'Aqaa'id al-Quburiyya, that Ahmad Sirhindi were one of Hanafite Imam who opposed the practice of Quburiyyun among Sufist.[54]

On the other hand, Yohanan Friedmann questions how committed Sirhindi was to Sharia by commenting: "It is noteworthy that while Shaykh Ahmad Sirhindi never wearies of describing the minutest details of Sufi experience, his exhortations to comply with the Sharia remain general to an extreme."[51] Friedmann also claims "Shaykh Ahmad Sirhindi was primarily a Sufi interested first and foremost in questions of mysticism."[55] Sirhindi wrote a letter to Mughal Emperor Jahangir emphasizing that he is now correcting the wrong path taken by his father, emperor Akbar.[56]

Ahmad Sirhindi advanced the notion of wahdat ash-shuhūd (oneness of appearance).[8]Шаблон:Rp According to this doctrine, the experience of unity between God and creation is purely subjective and occurs only in the mind of the Sufi who has reached the state of fana' fi Allah (to forget about everything except Almighty Allah).[57] Sirhindi considered wahdat ash-shuhūd to be superior to wahdat al-wujūd (oneness of being),[8]Шаблон:Rp which he understood to be a preliminary step on the way to the Absolute Truth.[58]

Despite this, Sirhindi still used Ibn al-'Arabi's vocabulary without hesitation.[8]Шаблон:Rp Ahmad Sirhindi writes:

I wonder that Shaykh Muhyī 'l-Dīn appears in vision to be one of those with whom God is pleased, while most of his ideas which differ from the doctrines of the People of truth appear to be wrong and mistaken. It seems that since they are due to error in kashf, he has been forgiven... I consider him as one of those with whom God is well-pleased; on the other hand, I believe that all his ideas in which he opposes (the people of truth) are wrong and harmful.[59]

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

When Sirhindī explains the meaning of waḥdat al-wujūd, he demonstrates little acquaintance with the writings of Ibn ʿArabī or his major followers. By insisting that it was an inadequate expression of the nature of things and that it needed to be supplanted by waḥdat al-shuhūd, he was taking for granted that it was the teaching of Ibn ʿArabī and that wujūd was being used in the philosophical sense. He seemed not to recognize that Ibn ʿArabī used it to mean “finding” and “witnessing” as well as “being” and “existence.” So, at least partly because Sirhindī was oblivious to the meaning of wujūd as finding and perceiving, he felt it necessary to insist that seeing God in all things goes back to the viewer. The unity achieved on the path to God, he claimed, is that of shuhūd, not that of wujūd. But, for Ibn ʿArabī and many of his followers these two words meant the same thing. So Sirhindī not only ascribes a doctrine to Ibn ʿArabī that he does not profess—waḥdat al-wujūd—but he also understands wujūd in a way that is not compatible with Ibn ʿArabī’s use of the word.[60]

Файл:Imam rabani 2.jpg
Tomb of Ahmad Sirhindi, Sirhindi's Shrine, known as Rauza Sharif.

Sirhindi had originally declared the reality of the Quran (haqiqat-i quran) and the reality of the Ka'ba (haqiqat-i ka'ba-yi rabbani) to be above the reality of Muhammad (haqiqat-i Muhammadi). This caused fury of opposition, particularly among certain Sufis and Ulama of Hijaz who objected to the Ka'ba having more exalted spiritual rank than the Prophet.[61] Sirhindi argued in response that the reality of the Prophet is superior to any creature. The real Ka'ba is worthy of prostration since it is not created and is covered with the veil of nonexistence.Шаблон:Citation needed It is this Ka'ba in the essence of God that Sirhindi was referring to as the reality of the Ka'ba, not the appearance of the Ka'ba (surat-i ka'ba), which is only a stone.[62] By the latter part of the nineteenth century, the consensus of the Naqshbandi community had placed the prophetic realities closer to God than the divine realities. The rationale for this development may have been to neutralize unnecessary discord with the large Muslim community whose emotional attachment to Muhammad was greater than any understanding of philosophical fine points.[63]

Sufi lineage

Naqshbandi chain

Naqshbandi Sufis claim that Ahmad Sirhindi is descended from a long line of "spiritual masters" all the way up to prophet Muhammad.[64]

  1. Muhammad, d. 11 AH, buried in Medina, Saudi Arabia (570/571–632 CE)
  2. Abu Bakar Siddique, d. 13 AH, buried in Medina, Saudi Arabia
  3. Salman al-Farsi, d. 35 AH, buried in Madaa'in, Saudi Arabia
  4. Qasim ibn Muhammad ibn Abi Bakr, d. 107 AH, buried in Medina, Saudi Arabia.
  5. Jafar Sadiq, d. 148 AH, buried in Medina, Saudi Arabia.
  6. Bayazid Bastami, d. 261 AH, buried in Bastaam, Iran (804 - 874 CE).
  7. Abu al-Hassan al-Kharaqani, d. 425 AH, buried Kharqaan, Iran.
  8. Abul Qasim Gurgani, d. 450 AH, buried in Gurgan, Iran.
  9. Abu ali Farmadi, d. 477 AH, buried in Tous, Khorasan, Iran.
  10. Abu Yaqub Yusuf Hamadani, d. 535 AH, buried in Maru, Khorosan, Iran.
  11. Abdul Khaliq Ghujdawani, d. 575 AH, buried in Ghajdawan, Bukhara, Uzbekistan.
  12. Arif Riwgari, d. 616 AH, buried in Reogar, Bukhara, Uzbekistan.
  13. Mahmood Anjir-Faghnawi, d. 715 AH, buried in Waabakni, Mawarannahr, Uzbekistan.
  14. Azizan Ali Ramitani, d. 715 AH, buried in Khwarezm, Bukhara, Uzbekistan.
  15. Mohammad Baba As-Samasi, d. 755 AH, buried in Samaas, Bukhara, Uzbekistan.
  16. Amir Kulal, d. 772 AH, buried in Saukhaar, Bukhara, Uzbekistan.
  17. Baha-ud-Din Naqshband Bukhari, d. 791 AH, buried in Qasr-e-Aarifan, Bukhara, Uzbekistan (1318–1389 CE).
  18. Sayyid Alauddin Atar Bukhari, buried in Jafaaniyan, Mawranahar, Uzbekistan.
  19. Yaqub al-Charkhi, d. 851 AH, buried in Tajikistan
  20. Khwaja Ahrar, d. 895 AH, buried in Samarkand, Uzbekistan.
  21. Muhammad Zahid Wakhshi, d. 936 AH, buried in Wakhsh, Malk Hasaar, Tajikistan
  22. Darwish Muhammad, d. 970 AH, buried in Samarkand, Uzbekistan
  23. Muhammad Amkanagi, d. 1008 AH, buried in Akang, Bukhara, Uzbekistan
  24. Khwaja Baqi Billah, d. 1012 AH, buried in Delhi, India
  25. Ahmad al-Farūqī al-Sirhindī (Ahmad Sirhindi, subject of this article)[64]

See also

References

Шаблон:Reflist

Further reading

External links

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  1. ↑ Шаблон:Cite book
  2. ↑ Шаблон:Cite encyclopedia
  3. ↑ Шаблон:Britannica. "Shaykh Aḥmad Sirhindī, (born 1564?, Sirhind, Patiāla, India—died 1624, Sirhind), Indian mystic and theologian who was largely responsible for the reassertion and revival in India of orthodox Sunnite Islam as a reaction against the syncretistic religious tendencies prevalent during the reign of the Mughal emperor Akbar."
  4. ↑ Josef W. Meri, Medieval Islamic Civilization: An Encyclopedia, (Routledge 1 Dec 2005), p 678. Шаблон:ISBN
  5. ↑ 5,0 5,1 Шаблон:Cite book
  6. ↑ 6,0 6,1 Шаблон:Cite web
  7. ↑ Aziz Ahmad, Studies in Islamic Culture in the Indian Environment, Oxford University Press, 1964. Friedmann, Yohannan. Shaikh Aḥmad Sirhindī: An Outline of His Thought and a Study of His Image in the Eyes of Posterity. New Delhi: Oxford University Press, 2000. Haar, J.G.J. ter. Follower and Heir of the Prophet: Shaykh Ahmad Sirhindi (1564-1624) as Mystic. Leiden: Van Het Oosters Instituut, 1992. Buehler, Arthur. Revealed Grace: The Juristic Sufism of Aḥmad Sirhindi (1564-1624). Louisville, Kentucky: Fons Vitae, 2011.
  8. ↑ 8,0 8,1 8,2 8,3 8,4 Ошибка цитирования Неверный тег <ref>; для сносок Schimmel не указан текст
  9. ↑ 9,0 9,1 Шаблон:Cite book
  10. ↑ Шаблон:Cite book
  11. ↑ 11,0 11,1 11,2 Шаблон:Cite book
  12. ↑ Шаблон:Cite book
  13. ↑ Itzchak Weismann, The Naqshbandiyya: Orthodoxy and Activism in a Worldwide Sufi Tradition, Routledge (2007), p. 62
  14. ↑ S.Z.H. Jafri, Recording the Progress of Indian History: Symposia Papers of the Indian History Congress, 1992-2010, Primus Books (2012), p. 156
  15. ↑ Khwaja Jamil Ahmad, One Hundred greater Muslims, Ferozsons (1984), p. 292
  16. ↑ Sufism and Shari'ah: A study of Shaykh Ahmad Sirhindi's effort to reform Sufism, Muhammad Abdul Haq Ansari, The Islamic Foundation, 1997, p. 11.
  17. ↑ Шаблон:Cite book
  18. ↑ Шаблон:Cite web
  19. ↑ Medieval Islamic Civilization: An Encyclopedia, Routledge, 2006, p. 755.
  20. ↑ 20,0 20,1 20,2 Шаблон:Cite book
  21. ↑ 21,0 21,1 Шаблон:Cite book
  22. ↑ Шаблон:Cite book
  23. ↑ Шаблон:Cite book
  24. ↑ 24,0 24,1 24,2 Шаблон:Cite book
  25. ↑ 25,0 25,1 25,2 25,3 Шаблон:Cite book
  26. ↑ Шаблон:Cite book
  27. ↑ 27,0 27,1 Шаблон:Cite book
  28. ↑ Шаблон:Cite book
  29. ↑ 29,0 29,1 Шаблон:Cite book
  30. ↑ Шаблон:Cite book
  31. ↑ Шаблон:Cite book
  32. ↑ Шаблон:Cite book
  33. ↑ 33,0 33,1 Шаблон:Cite book
  34. ↑ Шаблон:Cite book
  35. ↑ Шаблон:Cite book
  36. ↑ Шаблон:Cite book
  37. ↑ Шаблон:Cite book
  38. ↑ Yohanan Friedmann, "Shaykh Ahmad Sirhindi: An Outline of His Thought and a Study of His Image in the Eyes of Posterity", Chapter 5, Section 3, Oxford University Press (2001).
  39. ↑ Шаблон:Cite book
  40. ↑ Syed Athar Abbas Rizvi, "Muslim Revivalist Movements in Northern India", p. 250, Agra University Press, Agra, (1965).
  41. ↑ Шаблон:Cite book
  42. ↑ Шаблон:Cite book
  43. ↑ Шаблон:Cite book
  44. ↑ Шаблон:Cite book
  45. ↑ Шаблон:Cite web
  46. ↑ https://punjab.global.ucsb.edu/sites/default/files/sitefiles/journals/volume12/no1/3_singh.pdf page 6.
  47. ↑ Шаблон:Cite web
  48. ↑ Шаблон:Cite web
  49. ↑ Шаблон:Cite book
  50. ↑ 50,0 50,1 Шаблон:Cite book
  51. ↑ 51,0 51,1 Шаблон:Cite journal
  52. ↑ Шаблон:Cite book
  53. ↑ Шаблон:Cite book
  54. ↑ Шаблон:Cite book
  55. ↑ Shaykh Ahmad Sirhindi: an outline of his thought and a study of his image in the eyes of posterity, McGill-Queen's University Press, 1971, p.xiv Bulletin of the School of Oriental and African Studies, University of London, Vol. 38, No. 1 (1975), pp. 177-179
  56. ↑ Шаблон:Cite web
  57. ↑ Шаблон:Cite encyclopedia
  58. ↑ Annemarie Schimmel, Islam in the Indian Subcontinent, p. 94. Шаблон:ISBN
  59. ↑ Sufism and Shari'ah: A study of Shaykh Ahmad Sirhindi's effort to reform Sufism, Muhammad Abdul Haq Ansari, The Islamic Foundation, 1997, p.247
  60. ↑ Шаблон:Cite journal
  61. ↑ Шаблон:Cite book
  62. ↑ Шаблон:Cite book
  63. ↑ Шаблон:Cite book
  64. ↑ 64,0 64,1 Шаблон:Cite web
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