PREFACE
Sheikh Ahmad Al Farooq Sirhindi, commonly known as Mujaddid Alif Sani, was an Indian Islamic scholar and prominent member of the Naqshbandi Sufi order. He is regarded as having rejuvenated Islam, due to which he is commonly known as “Mujdid Alf Thani”. It means the reviver of the second millennium, referring to the Islamic tradition of Mujaddid.
HAZRAT MUJDIUD ALIF SANI
Hazrat Mujadid All Sani, whose real name was Sheikh Ahmad and whose title name was Baddrudin, was a descendant of the second pious Caliph Hazrat Umer Ibn Al Khatab. He was also called Farooqi Sheikh Ahmad Sirhindi and the greatest reformer. He revolutionized the lives of the Muslims.
EARLY EDUCATION
Hazrat Mujadid Alif Sani was born on 26 June 1564. He received his early education under the most prominent and framed teachers at Sialkot and Sirhind. He memorized the Holy Quran and then switched over to the study of Hadith. He mastered religious education. His father, Sheikh Abdul Ahad, Maulanaa Kama,l and Maulana Yaqoob Kashmiri of Sialkot taught him.
CONDITION OF MUSLIMS
At that time, the Social and religious conditions of the Muslims were terrible. The Muslims had a firm belief in Karamat (miracles of saints). At the same time, Akbar introduced Din-e-ilaahi. Din-i-ilaahi was the amalgam of different religions. Din-ilaahi was a significant threat to the supremacy of Islam and the Muslims.
SERVICES OF SHEIKH AHMAD SIRHINDI
Sheikh Ahmad Sirhindi contributed a lot to the social and political welfare of the Muslims. His critical services are as follows:
- Naqshbandi Movements
- Toleration Policy
- Letter To Hindu
- Concept of Wahdat ul Wajood and Wahadat-ul Shahood
- His Famous Book “Isbat-e-Nabuwat “
- Letter To Muslim Novels
- Sheikh Ahmad Sirhindi in Jahagir’s Court
- Purification of Muslim Society
- Ittiba al Nabuwwah
- Champion of Islamic Value
- Opposition of Bidat
- Two Nation Theory
1. NAQSHBANDI MOVEMENT
Naqshbandi is Sunni order of Sufism. Sheikh Ahmad Sirhindi moved seven heavens and earth to popularize the Naqshbandi movement, which Hazrat Baqi Billah popularized.
2. TOLERATION POLICY
He met the courtiers of Akbar and convinced them that the amalgamation of Islam with Hinduism would serve no purpose and declared that the real presence of all religious problems was the policy of tolerance rather than the integration of religion.
3. LETTER TO A HINDU:
He urged the Muslims to make their situation better. He once wrote a letter to a Hindu in which he wrote.
Ram and Krishna and such like personalities whom the Hindus worship as the humble creations of God. They were the offspring of their parents. Ram was the son of Jaserath. Lexmin was his brother. Ram was Sita’s husband. How could he protect his wife when he could not protect others? How can the creator and the creation be considered as one?
4. WANDATUL WAJOOD & WAHDATUL-SHAHOOD
The Sufis of Akbar’s time presented the concept of Wahdatul Wajood. They believed that the entire universe was the symbol of God and a source of revelation of God’s sovereignty. They also thought there was no living difference between the creator and the creature. Sheikh Ahmad openly negated this concept of Wahdatul Wajood.
He introduced a new concept known as Wahadatul Shahood. This concept says that the creator and the creature are unique entities.
5. “ISBAT-E-NABUAT”
Sheikh Ahmad Sirhindi wrote an excellent book called “Isbat-e-Nabuwat”, in which he explained Prophethood.
6. LETTER TO THE MUSLIM NOBELS
Sheikh Ahmad adopted an excellent way of propagating his concepts. He wrote letters to the nobles of Akbar’s Court. His letters are known as Mukatbat-e-Imam Rubani.
7. SHEIKH AHMED SIRHINDI IN THE JAHANGIR’S COURT
Sheikh Ahmad presented his concepts dignifiedly at the court of Jahangir. At the same time, somebody pointed out that Sheikh had not performed the act of prostration. When Jahangir asked him to perform Sajdah, he refused by saying these remarkable words;
“No, this head which bows before Almighty Allah can never bow before any mortal.”
Jahangir was infuriated over his blunt reply and ordered his imprisonment. During his imprisonment, Sheikh Ahmad did not shirk from preaching. After two years, Jahangir felt repentance and released Sheikh Ahmad from his fort.
8. PURIFICATION OF MUSLIM SOCIETY
Ahmed Sirhindi’s preaching and revival reacted to the tolerant and extreme liberal policies. He denounced Akbar’s policy of Sulkh-e-Kul (peace with all religions).
Sirhindi believed that” Anything outside the path shown by the Prophet (P.B.U.H) and Shariah is forbidden”.
9. ITTIBA-AL-NUBUWWAH
In his writings, Ittiba-al-Nubuwwah (affirmation of Prophethood), he quoted Imam Ghazali justifying the need for a prophet and explaining the inadequacies of human intellect. Through his writings and speeches, he created an atmosphere of awareness in the country.
10۔ CHAMPION OF ISLAMIC VALUES
He was a champion of Islamic values. He had an excellent knowledge of Hadith and tafsir. During this period, the Muslims in India had become so deficient in faithful Islam that they believed more in Karamat or Miracles of the Saints than in Islamic teaching.
11. OPOSITION OF BIDAT
The invention of any new thing in religion is called Bidat. This destroys the proper form of religion. Hazrat Mujadid Alif Sani told two forms of Bidat. One is Bidat-e-Hasna, and the other is Bidat e-Sina. He opposed these and forbade Muslims of the Sub-Continent to stay away from them.
12. TWO-NATION THEORY
Mujadid stressed the vast and unbridgeable gap between Islam and Hinduism. He thought that two communities could never compromise on their religious practices. He continuously distinguished between Islam and other religions.
RESULT OF MUJDID ALF SANI’s TEACHINGS
- His teachings explain the differences between Ram and Rahman.
- Due to his preachings, the ideology of Wahdatul Wajood and Deen-i-ilaahi ends.
- His teachings gave the concept of the two-nation theory.
- He declared that Ram, Rahman, Kashi, Kaba, Paran, and Quran cannot be the same.
- He advised the Muslims to follow Shariat.
- He declared Bidat as un-Islamic.
FINAL NOTE
Hazrat Mujaddid Alif Sani was a remarkable personality of the 16th and 17th centuries. His movements for the cause of Islam gave a new life to the Muslims. He distinguished between Islam and Atheism. It is broadly admitted that he was the first person who understood the Hindu amalgamation in Islam. That’s why he tried to purify it.
REFERENCES
- Pakistan Studies by Waqar Ahmad Cheema
