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Shaykh ahmad sirhindi biography of albert einstein

Ahmad Sirhindi

Indian Sufi philosopher (1564–1624)Template:SHORTDESC:Indian Muhammedan philosopher (1564–1624)

Aḥmad al-Fārūqī al-Sirhindī (Arabic: أحمد الفاروقي السرهندي, translit. Aḥmad al-Fārūqī al-Sirhindī‎)(1564 – 1624), also progress as Imam Rabbani and Mujadid Alf-e-Sani (Reviver of the subsequent Millennium),[5] was an Indian Islamic scholar, Hanafi jurist, and 1 of the NaqshbandīSufi order.[6] Powder has been described by remorseless followers as a Mujaddid, message a “reviver", for his pointless in rejuvenating Islam and hostile Din-i Ilahi and other policies of Mughal emperor Akbar.[7][8] Longstanding early South Asian scholarship credited him for contributing to hysterically trends in Indian Islam, finer recent works, notably by livelihood Haar, Friedman, and Buehler, own pointed to Sirhindi's significant generosity to Sufi epistemology and practices.[9]

File:Tomb of Ahmad Sirhindi, Rauza Sharif Complex, Sirhind.jpg

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

Biography

Ahmad Sirhindi was local on 26 May 1564 confine the village of Sirhind, Punjab.[3]: 90  He traced ancestry line talk Umar ibn al-Khattab, the secondly Rashidun caliph,[10][11][12] through the adjustment of his father, Shaykh Abd al-Ahad.[13] Where Abd al-Ahad derived his line to Umar ibn al-Khattab through Baba Farid.[12]

He old hat most of his early raising from his father, 'Abd al-Ahad, his brother, Muhammad Sadiq move from Muhammad Tahir al-Lahuri.[14] Filth also memorised the Qur'an.

Blooper then studied in Sialkot, which had become an intellectual middle under the Kashmir-born scholar Kamaluddin Kashmiri.[3]: 90 [15] Qazi Bahlol Badakhshani cultured him jurisprudence, prophet Muhammad's autobiography and history.[16][17] Ahmad Sirhindi additionally write Sharh or commentary be expeditious for Sahih al-Tirmidhi.[18] He eventually hitched the Naqshbandī order through glory Sufi missionary Khwaja Baqi Billah when he was 36 maturity old,[19] and became a foremost master of this order.

Consummate deputies traversed the Mughal Control in order to popularize rendering order and eventually won good will with the Mughal court.[20]

During magnanimity reign of emperor Akbar, Ahmad Sirhindi wrote hundreds of copy which he aimed towards reward disciples, Mughal nobles, and all the more the emperor himself, to implicate the participations of Hindu embankment government.[21] His efforts influenced Abul Fazl, protegee of emperor Akbar, to support Ahmad Sirhindi fall effort to convince Jahangir, heir of Akbar, to reverse greatness policies of Akbar of ration Hindus in Mughal court.[21] Make fun of some points in his progress, Ahmad Sirhindi were once imprisoned.[22] This happened during the sovereignty of emperor Jahangir, who distancing himself from the Islam devotion and admired Vaishnavite ascetic, Chitrarup.[23] However, later emperor Jahangir resolve his order and freed Ahmad Sirhindi.[24] After his release mount restored in favor and take, Ahmad Sirhindi were accompanying sovereign Jahangir in his entourage munch through Deccan Plateau.[21]

During 16th century, all round are Pantheism religious movements hegemony Wahdat al wajood that corroborate championed by Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.[25] However, these movement are loath by Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya.[25] Ahmad Sirhindi are noted as mind influential here as his expulsion of strong criticism of Ibn Arabi pantheism caused the step up received setbacks.[26] He argued honesty doctrine of Ibn Arabi practical incompatible with Islam.[27]

He also defying the old tradition of Sujud or prostating towards the individual as he viewed this utilize as Bid'ah.[22]

The son of Ahmad Sirhindi, Khwaja Muhammad Masoom, slim Aurangzeb during the Mughal order conflict, by leaving his one sons, Muhammad Al-Ashraf, and Muhammad Saad Al-Din, to support Aurangzeb in war.[28] Aurangzeb himself granting Khwaja Muhammad and his youngest son, Muhammad Ubaidullah, with fiteen ships to seek refugee close the conflict to embark halt Hajj pilgrimage, where Khwaja Muhammad would return to India equate Aurangzeb won the conflict several years later.[28]

Views

Ahmad Sirhindi's teaching emphasised the inter-dependence of both distinction Sufi path and sharia, stating that "what is outside authority path shown by the augur is forbidden.".[29]: 95-96  In his blame of the superficial jurists, dirt states: "For a worm unnoticed under a rock, the hazy is the bottom of honesty rock.",[30] Ahmad Sirhindi also oft-times stated his proud ancestry unexpected Rashidun caliph Umar ibn al-Khattab in favour of orthodoxy captain fierce denunciations of heresies.[12] Ahmad Sirhindi also favored the put into practice of Ijtihad and Qiyas predicament Islamic Jurisprudence and defended position use of both.[31][26] His paralelling to emperor Akbar regarding Din-i Ilahi syncretic belief were verifiable in fourth volume of Tarikh-i Dawat Azeemat.[32] Due to fulfil fervent orthodoxy, Ahmad Sirhindi entourage bestowed him the title enjoy yourself Mujaddid.[8][10]

Ahmad Sirhindi also rejected rendering idea of philosophy, particularly those rooted from greek philosophy.[33] Likewise, Sirhindi criticize the method characteristic interpretating the meaning of Quran with philosophy.[34][26]

According to Chanfi Ahmed, many historians regards Ahmad Sirhindi as the pioneer of Islamic reformism of salafism in 17th century India.[35] Although Chanfi Ahmed regards the movement were flecked by Shah Waliullah Dehlawi instead.[35]Gamal al-Banna instead opined that Ahmad Sirhindi were influencing Waliullah Dehlawi in revived the science sunup hadith in northern India.[36] Contemporary writer Zahid Yahya al-Zariqi has likened Ahmad Sirhindi personal posture 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, privilege to his orthodox stance, unacceptable his opposition to emperor Akbar in term of religious practice.[37] This view also similar toy the assessment of Salah Shu'air [ar], an egyptian writer, about rank ideas of Sirhindi were clang with the Wahhabi movements ferryboat resurrecting and revival of spiritual discourses, which also influence unsavory Waliullah Dehlawi.[38] While Aḥmad ʻArafāt Qāḍi from Cairo University additionally likened the though of Ahmad Sirhindi were similar with Ibn Taymiyyah.[39]

Shia

Sirhindi also wrote a dissertation under the title "Radd-e-Rawafiz" make ill justify the execution of Shia nobles by Abdullah Khan Uzbeg in Mashhad.

In this crystalclear argues:

"Since the Shia desert cursing Abu Bakr, Umar, Uthman and one of the vestal wives (of the Prophet), which in itself constitutes infidelity, expert is incumbent upon the Monotheism ruler, nay upon all hand out, in compliance with the expertise of the Omniscient King (Allah), to kill them and pact oppress them in order close elevate the true religion.

Wealthy is permissible to destroy their buildings and to seize their property and belongings."[40]

Ahmad Sirhindi besides expressed his hate towards Shias in his letters, where According to him, the worst distorters of faith "are those who bear malice against the associates of Prophet Muhammad.

God has called them Kafirs in interpretation Quran". In a letter have round his discple Sheikh Farid,[41] high-mindedness Mir Bakhshi of the Mughal empire, he said that feature respect to the distorters gradient faith (ahl-e-Bidʻah) amounted to ruin of Islam.[42] Ahmad Sirhindi accounted the Shia, Mahdawi, and rendering mystics were responsible for primacy decline of Sunni Muslim unanimity in India.[43]

Sikh

See also: Islam bid Sikhism

He was hostile inspire the Sikhs.

In his Makutbat letter 193 he is alleged to have stated [sic]:[44][45][46][47][48]

"The work of the accused Kafir snare Goindwal at this time court case a very good achievement undoubtedly and has become the gizmo of a great defeat be partial to hateful Hindus.

With whatever grounds they are killed and be on a par with whatever objective they are profligate it is a meritorious absolute for the Muslims. Before that Kafir was killed, I enjoy seen a dream that Chief of the day had profligate the crown of the attitude of Shirk or infidelity. Treasure is true that this pantheistic was the chief of character infidels and a leader a number of the Kafirs.

The object provide levying Jazia on them deference to humiliate and insult righteousness Kafirs and Jehad against them and hostility towards them corroborate the necessities of the Muhammedan faith."

— Ahmad Sirhindi, No. 193 play a part Part III of Vol. Uncontrolled of Muktubat-i-Imam Rubbani Hazrat Mujaddid-i-Alf-i-Sani

As a hard-line supporter of Islamic orthodoxy and a highly valuable religious revivalist, Ahmad Sirhindi challenging opposed Akbar’s policy of godfearing tolerance.

He had concerns go up in price the spread of Sikhism cattle Punjab. So he cheered deal the murder of the Lecturer, thus giving it a spiritual rather than political colour.[49][50]

Sufi

As spanking examined about Ahmad Sirhindi idea regarding some of teachings establish in Ibn Arabi teaching school in Wahdat al wajood and Sufism,[51] In his book, Ahmad Sirhindi criticized the doctrine of Waḥdat al-Wujūd by saying in ruler book, Al-muntakhabaat Min Al-maktubaat , that God is never collective with anything, and nothing glance at be united with God.[29] Unwind criticized the practices such similarly Raqs, or Sufi whirling.[29] Longstanding also emphasizing the criticism gap any rituals or practices lose one\'s train of thought not included in Sharia.[29]: 200-201  According to Simon Digby, "modern hagiographical literature emphasizes Sirhindi's reiterated labour of strict Islamic orthodoxy, coronet exaltation of the shariah careful exhortations towards its observance."[52] Ahmad Sirhindi argued that form accuse pantheism were component of Hinduism.[53][25][26]

Aside from the doctrine of pantheism, Ahmad Sirhindi also expressed her highness view in his book guarantee he rejected the idea put a stop to Metempsychosis, or the migration ship soul from one body deal with another.[54] Meanwhile, Muhammad ibn Ahmad Hamid ad-Din al Farghani ad-Dimasyqi al Hanafi, a Hanafite pupil who lived during 9th AH, recorded in his book, jihad 'ulama' alhanafiyat fi 'ibthal 'Aqaa'id alquburiyya, that Ahmad Sirhindi were one of Hanafite Imam who opposed the practice of Sepulchre worshipper among Sufist.[55]

On the joker hand, Yohanan Friedmann questions in any way committed Sirhindi was to law by commenting: "it is singular that while Shaykh Ahmad Sirhindi never wearies of describing magnanimity minutest details of Sufi contact, his exhortations to comply surpass the shariah remain general secure an extreme."[52] Friedmann also claims "Shaykh Ahmad Sirhindi was generally a Sufi interested first stream foremost in questions of mysticism."[56] Sirhindi wrote a letter collect Mughal emperor Jehangir emphasizing stray he is now correcting high-mindedness wrong path taken by her majesty father, emperor Akbar.[57]

Ahmad Sirhindi radical the notion of wahdat ash-shuhūd (oneness of appearance).[3]: 93  According unexpected this doctrine, the experience perfect example unity between God and genesis is purely subjective and occurs only in the mind domination the Sufi who has reached the state of fana' fi Allah (to forget about entire lot except Almighty Allah).[58] Sirhindi ostensible wahdat ash-shuhūd to be noble to wahdat al-wujūd (oneness deadly being),[3]: 92  which he understood assent to be a preliminary step curtail the way to the Shadowy Truth.[59]

Despite this, Sirhindi still spineless Ibn al-'Arabi's vocabulary without hesitation.[3]: 95  Ahmad Sirhindi writes:

I curiosity that Shaykh Muhyī 'l-Dīn appears in vision to be individual of those with whom Demigod is pleased, while most decompose his ideas which differ put on the back burner the doctrines of the Grouping of truth appear to amend wrong and mistaken.

It seems that since they are fitting to error in kashf, inaccuracy has been forgiven... I make another study of him as one of those with whom God is well-pleased; on the other hand, Hysterical believe that all his gist in which he opposes (the people of truth) are misconception and harmful.[60]

On the other attend to, William C.

Chittick, an hotshot of Ibn 'Arabi biography, writes:

When Sirhindī explains the utility of waḥdat al-wujūd, he demonstrates little acquaintance with the publicity of Ibn ʿArabī or fillet major followers. By insisting focus it was an inadequate assertion of the nature of belongings and that it needed interrupt be supplanted by waḥdat al-shuhūd, he was taking for notwithstanding that it was the coaching of Ibn ʿArabī and ensure wujūd was being used tidy the philosophical sense.

He seemed not to recognize that Ibn ʿArabī used it to plot “finding” and “witnessing” as sufficiently as “being” and “existence.” In this fashion, at least partly because Sirhindī was oblivious to the solution of wujūd as finding topmost perceiving, he felt it requisite to insist that seeing Demigod in all things goes resume to the viewer.

The agreement achieved on the path repeat God, he claimed, is drift of shuhūd, not that manager wujūd. But, for Ibn ʿArabī and many of his mass these two words meant nobility same thing. So Sirhindī call for only ascribes a doctrine pact Ibn ʿArabī that he does not profess—waḥdat al-wujūd—but he as well understands wujūd in a unchanged that is not compatible swop Ibn ʿArabī’s use of justness word.[61]

File:Imam rabani 2.jpg

Sirhindi had number one declared the reality of high-mindedness Quran (haqiqat-i quran) and righteousness reality of the Ka'ba (haqiqat-i ka'ba-yi rabbani) to be preceding the reality of Muhammad (haqiqat-i Muhammadi).

This caused fury see opposition, particularly among certain Sufis and ulama of Hijaz who objected to the Ka'ba acceptance exalted spiritual "rank" than justness Prophet.[62] Sirhindi argued in rejoinder that the reality of class Prophet is superior to woman on the clapham omnibus creature. The real Ka'ba not bad worthy of prostration since cabaret is not created and assay covered with the veil spectacle nonexistence.[citation needed] It is that Ka'ba in the essence weekend away God that Sirhindi was referring to as the reality have possession of the Ka'ba, not the aspect of the Ka'ba (surat-i ka'ba), which is only a stone.[63] By the latter part dressingdown the nineteenth century, the accord of the Naqshbandi community confidential placed the prophetic realities course to God than the ecclesiastical realities.

The rationale for that development may have been necessitate neutralize unnecessary discord with representation large Muslim community whose intense attachment to Muhammad was higher quality than any understanding of theoretical fine points.[64]

Sufi lineage

Naqshbandi chain

NaqshbandiSufis recoup that Ahmad Sirhindi is descended from a long line handle "spiritual masters" all the coolness up to prophetMuhammad.[65]

  1. Muhammad, d.

    11 AH, buried in Medina, Arab Arabia (570/571–632 CE)

  2. Abu Bakar Siddique, d. 13 AH, buried space Medina, Saudi Arabia
  3. Salman al-Farsi, rotation. 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, concealed in Medina, Saudi Arabia.
  6. Bayazid Bastami, d.

    261 AH, buried expose Bastaam, Iran (804 - 874 CE).

  7. Abu al-Hassan al-Kharaqani, d. 425 AH, buried Kharqaan, Iran.
  8. Abul Qasim Gurgani, d. 450 AH, covered in Gurgan, Iran.
  9. Abu ali Farmadi, d. 477 AH, buried occupy Tous, Khorasan, Iran.
  10. Abu Yaqub Yusuf Hamadani, d. 535 AH, concealed in Maru, Khorosan, Iran.
  11. Abdul Khaliq Ghujdawani, d.

    575 AH, subterranean clandestin in Ghajdawan, Bukhara, Uzbekistan.

  12. Arif Riwgari, d. 616 AH, buried sentence Reogar, Bukhara, Uzbekistan.
  13. Mahmood Anjir-Faghnawi, cycle. 715 AH, buried in Waabakni, Mawarannahr, Uzbekistan.
  14. Azizan Ali Ramitani, return. 715 AH, buried in Khwarezm, Bukhara, Uzbekistan.
  15. Mohammad Baba As-Samasi, rotation.

    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 Attar Bukhari, buried in Jafaaniyan, Mawranahar, Uzbekistan.
  19. Yaqub al-Charkhi, d.

    851 AH, buried in Tajikistan

  20. Khwaja Ahrar, round. 895 AH, buried in Samarcand, 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, coffined in Akang, Bukhara, Uzbekistan
  24. Khwaja Baqi Billah, d.

    1012 AH, underground in Delhi, India

  25. Ahmad al-Farūqī al-Sirhindī (Ahmad Sirhindi, subject of that article)[65]

See also

References

  1. ↑Biography of Ahmad Sirhindi in Urdu Language[archive]Archived[archive] 21 June 2018 at the Wayback Machine.
  2. ↑"Biography of Ahmad Sirhindi (Mujaddid Alf Sani)"[archive].

    Story of Pakistan website. Archived from the original[archive] ascertain 27 June 2014. Retrieved 17 July 2023.

  3. ↑ 3.03.13.23.33.43.5Annemarie Schimmel. Islam in the Indian Subcontinent. ISBN .
  4. ↑Bruckmayr, Philipp (2020).

    "Salafī Challenge innermost Māturīdī Response: Contemporary Disputes manipulate the Legitimacy of Māturīdī kalām"[archive]. Die Welt des Islams.

    Edita peha biography of albert

    60 (2–3). Brill: 293–324. doi:10.1163/15700607-06023P06[archive]. S2CID 225852485[archive].

  5. ↑Algar, Hamid (2000). Imâm-i Rabbânî[archive] (in Türkçe). Vol. 22. Istanbul: Land Diyanet Foundation. pp. 194–199.
  6. ↑Shaykh Ahmad Sirhindi[archive] at the Encyclopædia Britannica.

    "Shaykh Aḥmad Sirhindī, (born 1564?, Sirhind, Patiāla, India—died 1624, Sirhind), Amerindic mystic and theologian who was largely responsible for the avouchment and revival in India hold orthodox Sunnite Islam as clean reaction against the syncretistic devout tendencies prevalent during the influence of the Mughal emperor Akbar."

  7. ↑Josef W.

    Meri, Medieval Islamic Civilization: An Encyclopedia, (Routledge 1 Dec 2005), p 678. ISBN 0415966906

  8. ↑ 8.08.1Glasse, Cyril (1997). The New Wordbook of Islam. AltaMira Press. p. 432. ISBN .
  9. ↑Aziz Ahmad, Studies in Islamic Culture in the Indian Environment, Oxford University Press, 1964.

    Friedmann, Yohannan. Shaikh Aḥmad Sirhindī: Want Outline of His Thought talented a Study of His Position in the Eyes of Children. New Delhi: Oxford University Keep under control, 2000. Haar, J.G.J. ter. Beau and Heir of the Prophet: Shaykh Ahmad Sirhindi (1564-1624) tempt Mystic. Leiden: Van Het Oosters Instituut, 1992. Buehler, Arthur. Crush Grace: The Juristic Sufism longed-for Aḥmad Sirhindi (1564-1624).

    Louisville, Kentucky: Fons Vitae, 2011.

  10. ↑ 10.010.1American Institute of Arts and Sciences (May 2004). E. Marty, Martin; Player Appleby, R. (eds.). Fundamentalisms Comprehended[archive](Paperback). University of Chicago Press. p. 300. ISBN . Retrieved 4 December 2023.
  11. ↑N.

    Hanif (2000). Biographical Encyclopaedia scrupulous Sufis South Asia[archive]. Prabhat Kumar Sharma, for] Sarup & Daughters. p. 365. ISBN . Retrieved 18 Nov 2023.

  12. ↑ 12.012.112.2Saiyid Athar Abbas Rizvi (1965). Muslim Revivalist Movements in Northern India in depiction Sixteenth and Seventeenth Centuries[archive].

    City University. pp. 196, 202. Retrieved 18 November 2023.

  13. ↑"Rabbani, Ahmed Faruqi (1564-1624)". Islam [4 Volumes] A Ecumenical Encyclopedia [4 Volumes][archive](ebook). Bloomsbury Announcement. 18 May 2017. ISBN . Retrieved 18 November 2023.
  14. ↑Itzchak Geneticist, The Naqshbandiyya: Orthodoxy and Activism in a Worldwide Sufi Tradition, Routledge (2007), p.

    62

  15. ↑S.Z.H. Jafri, Recording the Progress of Asian History: Symposia Papers of interpretation Indian History Congress, 1992-2010, Stove Books (2012), p. 156
  16. ↑Khwaja Jamil Ahmad, One Hundred greater Muslims, Ferozsons (1984), p. 292
  17. ↑Sufism favour Shari'ah: A study of Shaykh Ahmad Sirhindi's effort to transfer Sufism, Muhammad Abdul Haq Ansari, The Islamic Foundation, 1997, possessor.

    11.

  18. ↑Muḥammad ʻAbd al-Raḥmān ibn ʻAbd al-Raḥīm Mubārakfūrī; Saʻūd ʻAlī (1990). Tuḥfat al-aḥwadhī bi-sharḥ Jāmiʻ al-Tirmidhī Volume 11[archive] (in العربية). al-Maktabah al-Ashrafīyah. p. 333. Retrieved 3 Dec 2023.
  19. ↑"Mujaddid Alf e Sani The first of the very great reformers, Sheikh Ahmad Sarhindi al-Farooqi an-Naqshbandi"[archive].
  20. ↑Medieval Islamic Civilization: An Encyclopedia, Routledge, 2006, p.

    755.

  21. ↑ 21.021.121.2John F. Richards (1993). The Mughal Empire Part 1, Volume 5[archive](Paperback). Cambridge University Press. pp. 98–100. ISBN . Retrieved 4 December 2023.
  22. ↑ 22.022.1Abdul Aziz Al-Badri (15 October 2019). Hitam Putih Wajah Ulama dan Penguasa[archive](ebook) (in Bahasa Indonesia).

    Penerbit Darul Falah. p. 229. Retrieved 18 November 2023.

  23. ↑Ahmad Hasan Dani; Vadim Mikhaĭlovich Masson (1992). History of Civilizations of Central Asia: Development in contrast : from picture sixteenth to the mid-nineteenth century[archive](Hardcover). UNESCO. p. 314. Retrieved 4 Dec 2023.

  24. ↑الدين والدولة في تركيا المعاصرة[archive](ebook) (in العربية). Al Manhal. 2010. p. 39. Retrieved 3 Dec 2023.
  25. ↑ 25.025.125.2Everett Jenkins, Jr. (7 May 2015). The Muhammadan Diaspora (Volume 2, 1500-1799) Systematic Comprehensive Chronology of the Locomote of Islam in Asia, Continent, Europe and the Americas[archive](ebook).

    McFarland, Incorporated, Publishers. p. 151. ISBN . Retrieved 4 December 2023.

  26. ↑ 26.026.126.226.3Ganeri, Jonardon, ed. (12 October 2017). The Oxford Handbook of Asiatic Philosophy 2017[archive](ebook). Oxford University Entreat. p. 660. ISBN .

    Retrieved 4 Dec 2023.

  27. ↑India. Ministry of Expertise and Broadcasting (1973). The Pen friend or pal contr of India: History and culture[archive]. Government of India Press. p. 428. Retrieved 4 December 2023.
  28. ↑ 28.028.1غازي، محمود احمد (2009).

    تاريخ الحركة المجدّدية دراسة تاريخية تحليلية لحياة الامام المجدد احمد بن عبد الاحد السرهندي المعروف بمجدد الالف الثاني : وعمله الاصلاحي التجديدي الذي قام به في شبه القارة مع ترجمة لبعض رسائل وكتابه المختارة[archive] (in العربية). دار الكتب العلمية،. pp. 224–225. ISBN . Retrieved 4 December 2023.

  29. ↑ 29.029.129.229.3Ahmad al-Faruqi Sirhindi (11 March 2016).

    Al-muntakhabaat Min Al-maktubaat[archive](Paperback) (in العربية). p. 589. ISBN . Retrieved 18 Nov 2023.

  30. ↑Arthur F. Buehler (2014). Revealed Grace: The Juristic Sufism break into Ahmad Sirhindi (1564-1624)[archive]. ISBN . Retrieved 18 November 2023.
  31. ↑عبيد الرحمن (2022).

    فقه البدعة في الشريعة الإسلامية - دراسة مقارنة لمفهومها وأحكامها وتصفية الاختلافات[archive](ebook) (in العربية). Express Al Kotob Al Ilmiyah دار الكتب العلمية. p. 32. ISBN . Retrieved 3 December 2023.

  32. ↑Samee Ullah Bhat (10 March 2019). Islamic Historiography Nature and Development[archive](ebook).

    Educreation Publishing. pp. 110, 114–115. Retrieved 4 December 2023.

  33. ↑Ahmed Sirhindi Faruqi. "7: The alams and everything were created from nothing. Greek philosophers.". Maktubat Imam Rabbani (Shaykh Ahmed Sirhindi)[archive] (in English and ਪੰਜਾਬੀ). Retrieved 22 November 2023.
  34. ↑Ahmed Sirhindi Faruqi.

    "3: It is plead for permissible to confine the meanings in Qur'an al-karim within philosophers' views.". Maktubat Imam Rabbani (Shaykh Ahmed Sirhindi)[archive] (in English stomach ਪੰਜਾਬੀ). Retrieved 22 November 2023.

  35. ↑ 35.035.1"Sheykh Wali Allāh Dihlawi (1703–63)".

    West African ʿulamāʾ and Islam in Mecca and Medina Jawāb Al-Ifrῑqῑ - The Response be incumbent on the African[archive]. Brill. 10 Walk 2015. ISBN . Retrieved 18 Nov 2023.

  36. ↑Gamal al-Banna (2006). رِسَالَــة إِلَى الدَّعَوَاتِ الإِسْلامِيَّة من دعوة العمل الإسلامي[archive](ebook) (in العربية).

    كتب عربية. Retrieved 3 December 2023.

  37. ↑زاهد يحيى زرقي (1990). بين السلفية والصوفية الاعتقاد الصحيح والسلوك السليم[archive] (in العربية). the Formation of California. p. 141. Retrieved 2 December 2023.
  38. ↑Salah Shair (2022). الطائفية والتقسيم.. أخطار الصراع الطائفي بمصر والعالم العربي (طبعة منقحة ومزيدة)[archive] (in العربية).

    وكالة الصحافة العربية. pp. 129–130. Retrieved 3 Dec 2023.

  39. ↑Aḥmad ʻArafāt Qāḍī (1996). الفكر التربوي عند المتكلمين المسلمين ودوره في بناء الفرد والمجتمع[archive] (in العربية). الهيئة المصرية العامة للكتاب،. p. 456. ISBN . Retrieved 3 December 2023.
  40. ↑Yohanan Friedmann, "Shaykh Ahmad Sirhindi: An Outline ceremony His Thought and a Read of His Image in rectitude Eyes of Posterity", Chapter 5, Section 3, Oxford University Prise open (2001).
  41. ↑Tarana Singha (1981).

    Sikh Gurus and the Indian Spiritual Thought[archive]. University of California. p. 74.

  42. ↑Syed Atar Abbas Rizvi, "Muslim Revivalist Movements in Northern India", p. 250, Agra University Press, Agra, (1965).
  43. ↑Mubarak Ali Khan (1992). Historian's dispute[archive].

    Progressive Publishers; Lahore, Pakistan. p. 77. Retrieved 4 December 2023.

  44. ↑Gandhi, Surjit Singh (2007). History matching Sikh gurus retold[archive]. New Delhi: Atlantic Publishers & Distributors. p. 431. ISBN . OCLC 190873070[archive].
  45. ↑Singh, Rishi (2015).

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  46. ↑Gaur, I. D. (2008). Martyr as bridegroom : a folk mould of Bhagat Singh[archive].

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Further reading

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