Shaikh Ahmed serhindi
Notea for BS Pak Study
Author
Jalil Ahmed Baloch. Contact No 0335 7855270
“Quote”
“Fighting the unbelievers and treating them harshly is one of
the requirements of religion.” · Whenever a Jew is killed it is to
the benefit of Islam”
Shaikh Ahmed serhindi
1. Introduction
Early Life:-
Shaikh Ahmed Serhindi was born on 26 June 1564 in the Indian city
of Sirhind, Patiala. He also known as Mujaddid Alif Sani. Abdul Barkat
Badar ud din Ahmed was his real name. He grew up in a scholarly
family and received a good education in Islamic studies from his father
Abdul Ahad and other teachers such as Khuwaja Bai Billah. He
belonged to the descendant of Hazrat Umer Farooq (RA). After his
education he made a visit of Mecca in 1598. Sirhindi became a
prominent Islamic scholar and Sufi mystic, known for his efforts to
revive and reform Islam in India during the Mughal period and
criticized the Mughal rulers. He played a significant role in shaping the
religious and social landscape of his time. Finally he died on 10 Dec
1626.
2. Condition of India before Shaikh Ahmed serhindi.
2.1. Blind Sufism
During Shaikh Ahmed Sirhindi’s time in India, there were various Sufi
orders in flourishing across the subcontinent. This sufism was divided
into two groups. One prominent group was follower of Bidat which
means any newly invented matter that is without precedent and is in
opposition to the Quran and Sunnah. Second group was followed the
“mirakales” or “kiramat.” These miracles were believed by followers to
be manifestations of divine power and blessings bestowed upon the
saints due to their piety and spiritual attainment. Such miracles were
often reported in the accounts of Sufi hagiographies and folklore.
However, Shaikh Ahmed Sirhindi himself emphasized the importance
of adherence to Islamic law and principles over the pursuit of miracles.
He focused more on spiritual discipline, adherence to Sharia, and the
purification of the soul rather than emphasizing miraculous feats.
3. Popularism
3.1:- Bhakti movement.
The Bhakti movement was promoted by Hindu scholar and Gru Nanak
Baba. It emerged in medieval India, was a devotional movement which
worked against of islamic interpretations. This movement emphasizes
a personal and direct relationship with the divine. It also had an
impact on Indian society as a whole, including interactions with Islam.
The Bhakti movement often highlighted the uniqueness of Hindu gods
and goddesses and promoted devotion to them. This emphasis on
Hindu deities could be perceived as contradicting Islamic monotheism,
which emphasizes the oneness of God (Allah) and prohibits the
worship of idols. Bhakti saints created social tensions between Hindu
and Muslim communities. This was often fueled by historical conflicts
and political tensions between rulers of different faiths.
3.2:- Sulh I Kul. (Peace for all)
Akbar’s Sulh-i-kul policy aimed to promote peace and harmony among
people of different religions by adopting a policy of non-interference in
religious matters and granting religious freedom to his subjects. Akbar
sought to create an environment where people of different faiths could
coexist peacefully and contribute to the prosperity of the empire.
3.3:- Waajat ul Wajood.
Ibn Arabi has typically been called the founder of the doctrine of
wahdat al-wajood, the Oneness of Being or the Unity of Existence, but
this is misleaded under Hinduism. For instance Hinduism believed
tree, sun and cow and they found existence of God in them. It’s when
someone experiences a deep connection with the divine, feeling like
they would found the true meaning of life.
3.4:- British Missionaries
British East India Company came to India in Mughal period in 16
century. They wanted to spread the preaching of Christianity. They
translated the Bible into local languages and distributed among the
people of India. They wanted to tell people about Christianity. While
they didn’t only focus on Muslims, their efforts worried Muslim leaders.
They thought the missionaries might change people’s beliefs and cause
trouble.
Achievements, Reforms and influence of Shaikh
Ahmed serhindi.
4. Religious achievement, reforms and influence of Shaikh
Ahmed serhindi.
4.1:- Criticize the Din I Ilahi.
Shaikh Ahmed Sirhindi criticized the Din-I Ilahi, a religious movement
started by Emperor Akbar, for several reasons. He believed that it
blended elements of different religions in a way that undermined the
integrity of Islam. Sirhindi thought that Din-I Ilahi was too tolerant of
other faiths and that it promoted mixed religion. He also felt that it
elevated Akbar’s status above that of a regular human, which
contradicted Islamic principles of worship only one God. Overall,
Sirhindi saw the Din-I Ilahi as a departure from orthodox Islam and
criticized it for straying from the teachings of the Quran and Prophet
Muhammad.
4.2:- Criticism of Sufism.
Shaikh Ahmed Sirhindi was against Bid’ah (innovation) and Miracles
(Mirakals) in Islam. He believed that sticking closely to the teachings
of the Quran and the ways of Prophet Muhammad was crucial, without
adding new practices or beliefs. Sirhindi thought that introducing new
things into Islam could lead people away from its true teachings.
Additionally, while Sufi saints were sometimes believed to perform
miracles, he cautioned against focusing too much on these
extraordinary events. Sirhindi believed that emphasizing miracles
might distract people from the core principles of Islam, like following
God’s commandments and Sharia (Islamic law). He stressed the
importance of spiritual purity and sticking to orthodox Islamic
teachings over celebrating or seeking miraculous occurrences.
4.3:-. Countering the Bhakti Movement
Shaikh Ahmed Sirhindi countered the Bhakti movement by upholding
valuable Islamic teachings and criticizing non believer practices. He
emphasized strict adherence to Islamic principles, rejecting the
blending of Hindu and Islamic rituals associated with the Bhakti
movement. Sirhindi aimed to reaffirm the distinctiveness of Islam and
oppose the influence of Hindu religious movements in India. He
struggled for the promotion of Islam in India and countered such
movements which were working anti Islam.
4.4:- Criticized the Wadat ul wajood and wadat ul shaood.
Shaikh Ahmed Sirhindi criticized the idea of “Unity of Being” (Wahdat
al-Wajood) because he thought it blurred the line between God and
creation too much. He founded the concept of Wahdat ul Shaood ,
which acknowledges God’s presence in everything but keeps a clear
distinction between God and His creation. Sirhindi believed this idea
better respected the unique position of God in Islamic belief.
4.5:- Preaching of Islam in his prisoner period in gawaliar.
When king Jahangir took Shaikh Ahmed serhindi in gawaliar jail due
to not prostate before him in Mughal court. During his time in prison in
Gwalior, Shaikh Ahmed Sirhindi continued to teach Islam to other
prisoners and visitors. He talked about Islam, gave sermons, and
provided guidance to those around him. Despite being confined, he
remained devoted to his faith and inspired others with his teachings
and conduct.
4.6:- Restoration of Jazya tax on non Muslim
Shaikh Ahmed Sirhindi advocated for the restoration of the jizya tax in
the Mughal court. He argued that reinstating the jizya tax, which was a
tax on non-Muslims, was important for upholding Islamic law and
principles. Sirhindi believed that implementing the jizya tax would help
maintain the distinction between Muslims and non-Muslims in the
empire, as prescribed by Islamic teachings. He saw it as a way to
affirm the supremacy of Islam and ensure that non-Muslims living
under Muslim rule contributed financially to the state. Sirhindi’s
support for the restoration of the jizya tax reflected his commitment to
Islamic governance and his efforts to promote Islamic practices within
the Mughal Empire.
5. Political Reforms
5.1. Supporter of Two Nation Theory
Shaikh Ahmed Sirhindi lived before the concept of the Two-Nation
Theory emerged in South Asia. Sirhindi’s ideas and writings did
emphasize the distinctiveness of Islamic identity and the importance of
maintaining the integrity of Islamic beliefs and practices. He advocated
for the protection and promotion of Islamic teachings and institutions
within the Mughal Empire. While his views on two nation theory that
Muslim and Non Muslim never emerged with each other because of
their religious, culture, language and social norms and value identities.
5.2:- criticize Akbar religious policies
Shaikh Ahmed Sirhindi didn’t agree with some of Emperor Akbar’s
religious decisions. He didn’t like how Akbar mixed different religions
together and got rid of taxes for non-Muslims. Sirhindi thought these
actions weakened Islam and the Mughal Empire. Instead, he believed
in following strict Islamic laws and keeping Islam separate from other
religions.
5.3:- His political thoughts, Social Justice and Islamic norms and
values.
Shaikh Ahmed Sirhindi’s political thoughts in India were influenced by
his religious beliefs and his vision of Islamic governance. He advocated
for the establishment of a just and righteous government guided by
Islamic principles. Sirhindi believed that the ruler, or caliph, should
govern according to Sharia (Islamic law) and uphold the moral and
ethical values of Islam. He emphasized the importance of social
justice, good governance, and the welfare of the people under Islamic
rule. Sirhindi’s political ideas centered around creating a society that
adhered to Islamic teachings, where the ruler governed with piety and
fairness, ensuring the well-being of all citizens.
6. Educational Achievements, Reforms and Influence
6.1:- Emphasis on Traditional Islamic Education.
Sirhindi promoted the importance of traditional Islamic education,
including studying the Quran, Hadith (sayings of Prophet Muhammad),
and Islamic jurisprudence (fiqh). He believed that a strong foundation
in Islamic knowledge was essential for Muslims to lead a righteous life.
6.2. Encouragement of Spiritual and Moral Education.
Sirhindi emphasized the cultivation of spiritual and moral values
alongside academic learning. He believed in nurturing qualities such as
piety, humility, and compassion in students, shaping them into
virtuous individuals.
6.3:- Promotion of Sufi Education
As a prominent Sufi scholar, Sirhindi promoted Sufism as a means of
spiritual development and inner purification. He encouraged the study
of Sufi literature and practices as part of a holistic education that
encompassed both intellectual and spiritual growth.
6.4:- Promoted of Arabi Language
Shaikh Ahmed Sirhindi encouraged people to learn Arabic because it’s
the language of the Quran and Hadith, the core Islamic texts. He
taught Arabic grammar and literature, wrote his scholarly works in
Arabic, and supported the establishment of schools where Arabic was
taught. Sirhindi believed that understanding Arabic was essential for
fully grasping Islamic knowledge and texts.
6.5:- Establishment of Madrassas, Maktab and his Naqshabandi.
In the Mughal era, madrassas were promoted as educational
institutions where students could receive instruction in Islamic studies,
including the Quran, Hadith, Islamic jurisprudence (fiqh), theology,
and other related subjects. These madrassas played a significant role
in the dissemination of Islamic knowledge and the training of scholars
and religious leaders. Shaikh Ahmed serhindi supported the
establishment and funding of madrassas as part of their patronage of
religious scholarship and institutions. Female education was necessary
in the age of 8 year.
7. Social Reforms of Shaikh Ahmed serhindi
7.1:- Equality and Justice
Sirhindi emphasized the importance of social justice and equality in
society, regardless of one’s social status or background. He spoke out
against oppression, discrimination, and exploitation, advocating for fair
treatment and opportunities for all members of society.
7.2:- Community Welfare
Sirhindi promoted the concept of social responsibility and encouraged
Muslims to actively engage in charitable activities and support the less
fortunate. He believed in the importance of helping those in need and
fostering a sense of community solidarity and compassion.
7.3:- Opposition to Caste System
Sirhindi criticized the caste system prevalent in Indian society, which
he viewed as contrary to Islamic principles of equality and
brotherhood. He advocated for the eradication of caste-based
discrimination and the promotion of social cohesion and unity among
all Muslims.
7.4:- Against of interest practice
Shaikh Ahmed Sirhindi opposed the practice of interest ( )سودin the
economy based on Islamic principles. He believed that interest-bearing
transactions went against the ethical and moral values of Islam. In
Islamic finance, charging or paying interest is considered exploitative
and unjust, as it allows the lender to profit unfairly at the expense of
the borrower. Sirhindi argued that interest-based transactions created
economic disparities and encouraged greed and exploitation, which
were contrary to the principles of social justice and fairness advocated
in Islam.
7.5:- Against of corruption
Shaikh Ahmed Sirhindi strongly opposed corruption, advocating for
integrity, honesty, and accountability in both personal and public life.
He condemned the abuse of power and exploitation of resources for
personal gain, stressing the importance of transparency and ethical
conduct among rulers and officials.
8. Conclusion
In conclusion, Shaikh Ahmed Sirhindi, through his tireless efforts, left
an indelible mark on India’s religious and social landscape. His
steadfast commitment to orthodox Islam, coupled with his advocacy
for educational, social, and moral reforms, had a profound impact on
shaping the course of Islamic thought and practice in India. By
emphasizing the importance of adherence to Islamic teachings,
promoting social justice and equality, and opposing religious
syncretism, Sirhindi laid the groundwork for the preservation and
propagation of orthodox Islamic values in the region. His enduring
legacy continues to inspire generations of Muslims committed to
upholding the principles of faith, integrity, and social responsibility in
India and beyond.
The End
