Shaikh Ahmad Sirhindi

Shaikh Ahmad Sirhindi (Rh.) & his Reforms 1 2 Shaikh Ahmad Sirhindi (Rh.
) & his Reforms

Shaikh Ahmad Sirhindi (Rh.) & his Reforms 3 4 Shaikh Ahmad Sirhindi (Rh.) & his Reforms
Shaikh Ahmad Sirhindi (Rh.)

& his Reforms Shaikh Ahmad Sirhindi (Rh.) & his Reforms
Dr. A.F.M. Abu Bakar Siddique
Published by : Research & Publication department

Khanka-e-Mujaddidia, Plot # 128
Road # 7, Block # B, Section # 12
Mirpur, Dhaka. Phone : 8051918
Web:www.khasmujaddidia.org
Dr. A. F. M. ABU BAKAR SIDDIQUE 1st Edition : April-2011
Copy right : All rights reserved by Author
Price : 225.00 only
Printed by : Dhaka Printers

Shirish das lane, Dhaka-1100
Khanka-e-Mujaddidia
Mirpur-12, Dhaka
Acknowledgement
My hearty thanks are owed to my supervisor Dr.

Muhammad Mustafizur Rahman, Professor, Department of
Arabic, University of Dhaka, whose suggestions, Proper
A thesis submitted for the degree of guidance and encouragement have been invaluable throughout
DOCTOR OF PHILOSOPHY in Arabic. all aspects of this work. It is due to his kind sympathy and
direct help that enabled me to make an extensive tour to India
and Pakistan to collect valuable materials for the work.
During my study tour in India, I had a chance to meet
Moulana sayid Abul Hasan Ali Nadwi at nadwatul Ulama,
Lucknow and Dr. Mukhtar Ahmad, Professor and Head of the
Department of Arabic, Aligarh Muslim University. I owe to
them my gratitude for their valuable suggestions and for giving
me some rare materials which proved to be very important in
By
preparing this work.
A. F. M. ABU BAKAR SIDDIQUE I acknowledge my gratitude to Dr. A.K.M. Ayyub Ali,
B. A. (Hons), M. A., M. M. formerly principal Madrasa I Alia, Dhaka, for kindly
Assistant Professor suggesting me the topic and also for his unfailling
DEPARTMENT OF ARABIC encouragement to me during this work.
I am indebted to the staff and authorities of the libraries,
museums and Kutub Khanas of Bangladesh, India and Pakistan,
who helped me in various ways in preparing this work,
particularly to those of Khoda Baksh Library, Patna; Nadwatul
Ulama Lucknow; Aligarh muslim University; Madrasa i Alia,
Calcutta; Mazharul Ulum Madrasa, Saharanpur; Darul Ulum,
Deoband; Kutub Khana Khanqa i Mujaddedia, Sirhind; the
punjab university; Jame a Ashrafia, Lahore; Jame a faruqia,
UNIVERSITY OF DHAKA Darul Ulum, New Town Karachi; Madrasa i Alia, Dhaka;
DHAKA Dhaka Universty; Islamic Foundation; Dhaka; khanqa Nazr
BANGLADESH Imam, Narinda, Dhaka; and Khanqa I Mujaddedia, Kolutola,
JUNE 6, 1986. Dhaka.
I am thankful to the Islamic foundation Bangladesh for
Ramadan 27, 1406.
awarding me a financial help enabling me to undertake a study
tour to India and Pakistan, to the Bangladesh University Grants
Commission and Dhaka University for financially helping me
for typing photo-copying and binding the thesis.
---------- o----------
Transliteration Introduction
Shaikh Ahmad Sirhindi (971/1561/1034/1624) was born in

India in such a time when the political, Social and religious
, d
conditions of the Muslims were at a critical juncture. The
Shaikh played an enduring role against the then heterogeneous
a t onslaughts to the very faith of Islam and ultimately came out
successful. He strove hard with whole-hearted devotion to
b z reform and to bring about a silent revolution in the total life of
the Muslim's of india, as well as that of the other Muslim
countries of the world. For this great achievement he is still
t ‘ remembered as Mujaddid Alf Thani- Renovator of the Second
Millennium, throughout the Muslim world.
th gh In this work attempts have been made to evaluate the
monumental achievements of Shaikh Ahmad sirhindi in the
j f field of rejuvenation of Islam. Some work's on some of the
particular aspects such as- "Metaphysics of Shaikh Ahmad
Sirhindi" and "The Mujaddid`s conception of Towhid" 'have
h q been done by the scholars. But no concerted effort, to my
knowledge, has as yet been done for the overall evaluation of
kh k the reformative achievements of the Shaikh. To meet this need
I have under-taken the task.
d l It consists of six chapters : First chapter deals with the
Social, Political and religious conditions of India during 10th
and 11th centuries. In the second chapter the life and works of
dh m the Shaikh have been discussed. The third chapter includes a
discussion on the conception of Mujaddid in Islam, with
r n special reference to Mujaddid Alf Thani. The contributions of
the Mujaddid towards with holding and eradicating the effects
z of Din-I- Ilahi of Akbar have been discussed in the fourth
w
chapter, A brief survey of the total reforms done by the
Mujaddid is given in the fifth chapter, and the chapter sixth
s h includes some views of the great Mujaddid pertaining to his
revivalist movement. In the conclusion, the position of Shaikh
sh y-i Ahmad Sirhindi and the impact of his reformative movements
have been assessed.
s -------- o--------
Table of contents Akbar and the Free-thinkers 107
Acknowledgement 4 Akbar and the Rajputs 111
Table of Transliteration 5 Akbar, the inventor of Din- I- Ilahi 112
Introduction 6 Akbar's Religious Ideas and Practices 113
Table of contents 7 Din- I- IIahi : a dangerous turning-Point in the
history of Muslim India. 119
Chapter I : BACKGROUND 9-21
The Social, Political and Religious Conditions of India Chapter V : SHAIKH AHMAD`S REFORMS 122-156
during 10th And 11th Centuries. 9 Beginning of Shaikh Ahmsd`s Reformative Effort 122
Letter to Shaikh Farid 128
Chapter II : BIOGRAPHICAL SKETCH OF SHAIKH AHMAD22-35 Letter to Khan i Azam 132
Letter to Khan i Jahan 134
Chapter III : THE CONCEPTION OF MUJADDID IN ISLAM, Letter to Khan i Khanan 134
WITH SPECIAL RERERENCE TO MUJADDID Letter to Lala Beg 135
ALF THANI (r.) 36-68 Letter to Sadr Jahan 136
(a) Mujaddids in Islam 36 Jahangir and the Mujaddid 138
(b) Some great Mujddids of Islam and their Internment in the Gwalior Fort and its effects 142
achievements: 42 Letter to Mir Muhammad Nu'man 144
Umar bin 'Abdul 'Aziz 42 Letter to Shaikh Badi uddin 144
The Four Imams 44 After the release from Gwalior Fort 146
Imam Attahawi 46 A silent Revolution 147
Imam Almaturidi 47 The Core of Shaikh Ahmad`s Reforms 151
Imam Alash Ari 50 Regaining India for Islam 152
Imam Alghazali 52 Tariqa is Sub servient to Shari'a 153
'Abdul Qadir Jilani 56 Wahdatus Shuhud as alternative theory to
Imam Ibn Taimiyya 59 Wahdatul Wujud. 153
Shaikh Ahmad Sirhindi 62 Trust in Nabuwat Muhammadi (s.) 154
Chapter IV : DIN- I- ILAHI OF AKBAR AND Chapter VI : HIS VIEWS:- 157-183

MUJADDID ALF THANI 69-121 On Knowledge 157
Akbar`s rule: The first phase 69 On Prophethood 166
The Second Phase 73 Prophethood and Sainthood 169
Akbar and the World-seeking "UIama 74 On Tawhid 174
Akbar and imposter Sufis 82 On Bidà 178
Akbar, Shaikh Mubarak and his sons 86 CONCLUSION 181
Mahdar Nama 87 Appendices : Appendix- A 184
Akbar and the Hindus 94 Appendix - B 186
Akbar and the Jains 101 Appendix-C 190
Akbar and the persis 102 Bibliography 195
Akbar and the Christians 103 ------- o-------
CHAPTER- I
BACKGROUND
The Social, Political and Religious Conditions of India

during 10th and 11th Centuries.
10th and 11th/16th and 17th Centuries history of the sub-

continent reflects a chequered Phenomena of Political, Social
and Religious conditions of the Muslims. Amidst these,
Mujaddid Alf Thani Played an enduring role against the
heterogeneous onslaughts to the very faith of Islam. Before we
discuss the movement and reforms of the Mujaddid, we give
below a brief survey of political, Social and Religious
conditions of the then India.
Mujaddid Alf Thani was born during the Mughal rule in
India. The preceding Muslim rule of Tughlaq, Sayyid and
Lodhi dyunasties prepared a plea for a foreign invasion. Babur,
1483-1530 A.D., the founder of the Mughal dynasty, took full
advantage of that prevail conditions. Weak Central authority,
selfish design of the chieftains, palace intrigues and treachery
of the nobles paved the way of founding Mughal rule in India.
After the death of Sultan Firuz Shah Tughlaq, 1388 A.D,
the Central Government of Delhi became very weak. The
successors of Firuz Shah Tughlaq were incompetent. They
were mere puppets in the hands of unscrupulous nobles, whose
selfish intrigues largely fomented civil wars among rival
claimants to the throne of Delhi.1
In such chaotic condition of the kingdom of Delhi, Amir
Taimur of Central Asia invaded India (1398-99 A.D.) and
brutally massacred Delhi. Afrer halting at Delhi for fifteen days,
Taimur left India in 1399 A.D., and appointed Khizr Khan
1
c.f. Majumder, R. C., An Advanced history of India. P.327.
2
Sayyid to the Government of Multan, Lahore and Dipalpur. In only after four years' (1526-30 A.D.) ruling over India, Babur
short, Taimur completed the dissolution of the Tughlaq died on the 26th December, 1530 A.D.
kingdom. Babur occupies an important place in the history of India,
Taking opportunity of the weak Central Government, Khizr as he was the first architect to lay the foundation of the edifice
Khan defeated Daulat Khan (1414 A.D.), the last ruler of of the great Mughal Empire in India.
Tughlaq dynasty and ascended the throne of Delhi as a Sultan. After the death of Babur, his son Humayoun ascended the
Thus, the dynasty founded by Ghiyashuddin Tughlaq (1325 throne of India in 1530 A.D. at the age of twenty three. But he
A.D.), came to an end. was confronted with several hostile forces on all sides.
Khizr Khan and his weak successors ruled over India only Babur`s victory at Panipath and Gogra did not result in the
for name for 37 years 1414-1451 A.D. The last ruler of Sayyid complete annihilation of the Afgan chiefs. They organized
dynasty Alauddin Alam Shah was more inefficient than his themselves under the leadership of Sher Shah (1472-1545
father. He made over the throne of Delhi to Bahlul Lodhl in A.D.), who, ousting the newly established Mughal authority,
1451 A.D. established a glorious, though short, regime in India.4
As a ruler, Bahlul Lodhi was incomparably superior to Sher Shah defeated Humayun in the battle of Kanuaj in
those who had preceded him on the throne of Delhi Since the 1540 A.D. and Humayun managed to escape. Thus the
time of Firuj Shah Tughlaq (1388 A.D.), Being possessed of sovereignty of India once again passed to the Afghans. Sher
courage, energy and tact, he restored the prestige of the Muslim Shah, a brilliant architect of administrative system, ruled over
Power in India. After Bahlul`s death, (1489 A.D.) his second India for five years (1540-45 A.D.) and from an accident died
son Sikandar Shah became the king. He was undoubtedly the in 1545 A.D.5
ablest of the three rulers of this dynasty. The last Sultan of this Humayun had to lead the life of a wanderer for about
dynasty was Ibrahim Lodhi. During his nine years reign (1517- fifteen years (1540-55 A.D.), After that, he got an excellent
1526 A.D.), India was distracted by the ambitions, dis- opportunity to reconquer India, due to civil wars among the
affections and rivalries of the nobles. The delhi Sultanate Surs. He defeated Sikandar Sur in a battle near Sirhind in 1555
existed only in name. Daulat Khan, a most powerful noble and A.D. and captured Lahore.6
Alam Khan, an uncle of Ibrahim Lodhi, invited Babur to
Thus, by a favourable turn of fortune, Humayun succeeded
invade India.
in recovering a part of his lost kingdom. But he did not live
Babur, the descendant of Taimur, took this opportunity and long to enjoy the fruit of his victory. He died on the 24th
proceeded against Ibrahim Lodhi and defeated him in the January 1556 A.D. at Delhi.
historic field of Panipath, on the 21st April, 1526 A.D.
Babur quickly occupied Delhi and Agra. Thus, the battle of success in other parts of the world. Constantinople had been captured by the
Panipath marked the foundation of Mughal dominion in India.3 Turks in 1453 A.D., Sulaiman, the magnificent (1520-1566) extended the
authority of the Turkish Empire over South- eastern Europe; and in Persia,
Ismail Safavi (1500-1524) laid the foundation of the Safavi Empire. (See,
2
c f. Majumder, R.C : op. cit., P 328. Majumder, R,C. op. cit. p. 418, foot note).
3 4
The establishment of the Mughal dominion in India can very well be c.f. Majumder. B. C. op. cit. p. 428.
5
regarded as an event in Islamic and world history in the sense that it meant a Ibid. P. 432.
6
fresh triumph for Islam in India, at a time when its followers were gaining Ibid. P. 438
Akbar, the son of Humayun, was then in the Punjab with to establish self and Hindu supremacy over India, Himu met
his guardian Bairam Khan. He was formally proclaimed as the Akbar and Bairam Khan at the historic field of Panipath in
successor of Humayun and ascended the throne of Delhi at the 1556 A.D. with a large army, but he was defeated, captured
age of thirteen in 1556 A.D.7 and put to death.
At the time when he ascended the throne a terrible famine The result of the second battle of Panipath was decisive. It
broke out all over the country. Each of the independent brought to a close the Afghan- Mughal contest for supremacy
Kingdom in different parts of India was contending for power.8. in India, by giving a verdict in favour of the latter. The victors
Humayun, before his death, recovered only a small fragment of soon occupied Delhi and Agra.Sikandar Sur surrendered
his lost territories in India. The Surs were still in occupation of himself to them in May, 1557 A.D. and was granted a fief in
the greater portion of Sher Shah`s dominion. The country from the eastern provinces, whence he was soon expelled by Akbar
Agra to Malwa, and of Jounpur, owed the sovereignty of Adil and died as a fugitive in Bengal (1558-59 A.D.).
Shah, from Delhi to the smaller Rohtas on the road to Kabul Muhammad 'Adil died in 1556 A.D. fighting at Monghyr
was in the Possession of Shah Sikandar and from the borders of against the Governor of Bengal. Ibrahim Sur, after wandering
the hills to the boundaries of Gujrat was in the hands of from Place to Place, found asylum in Orissa, where he was
Ibrahim Khan.9 To become a real king of India and to win back killed about ten years later (1567-68 A.D.). Thus, there
his father`s lost dominions, Akbar had to prove himself remained no Sur rival to contest Akbar`s claim to the
superior to the rival claimants to the throne.10 sovereignty over India. The later anti-Mughal Afghan risings,
As for the claims to the supremacy of India, there was during the sixteenth and seventeenth centuries, were more or
nothing to choose between Akbar and the representatives of less too scattdered and to be a serious threat to the Mughal
Sher shah, but only the sword. Thus, Akbar`s heritage was of a superiority.
precarious nature, and his task of building up an Empire in the So, it is evident that, after the death of Firuz Shah Tughlaq
then India was indeed a very difficult one. Soon after Akbbar`s to he accession of Akbar to the throne of Delhi (1388-1556
accession, Himu, the capable general and minister of 'Adil A.D.), the long period of one hundred and sixty eight years of
Shah Sur, came forward to oppose the Mughals. He first Muslim rule in India, there was no strong central Government
occupied Agra and Delhi by defeating Tardi Beg, the Mughal except the twenty eight years rule of Sikandar Shah (1489-
Governor of Delhi, who was put todeath under the order of 1517 A.D.). India was then distracted by the ambitions, palace
Bairam khan for his failure to defend Delhi. Having assumed intirgue, disaffection and rivalries of the nobles, and the Delhi
the title Raja Vicramajit or Vicromaditya,11 with the intention Sultanate existed in name only.
So, in short, the then India presents a dark as well as a
7
cf. I. P. A Short Histry of Muslim Rule in India, P. 252. complex picture in all respects-Social, Political and Religious.
8
c.f. I. P., op.cit. P. 252 During this time no great spiritual personality like Khawaja
9
c.f. Majumder, R. C., op. cit., P. 438. Moinuddin Chisti Ajmiri (r.) (536-633 A. H.) And Khawaja
10
c.f Smith, V. A. : Akbar the Great Mughal, P. 23.
11 Qutbuddin Bakhtiar Kaki (r.) (505-633 A.H.), was born in
"Himu assumed the title of Raja Vikramajit or Vicromaditya which had
been borne by several of the most renowned Hindu monarchs in ancient India, who could guide them to the right path. No outstanding
times, and so entered the field as a competitor for the throne of Hindustan religious reformer was also born like Mujaddid Alf Thani (r.)
against both Akbar and Sikandar Sur." (See, V.A. Smith: op. cit. P. 28)
(1561-1624 A.D.) and Shah Waliullah Muhaddith Dehlavi (r.) As a matter of fact, famous Muslim scholars and saints
(1703-1763 A.D.), who could awaken the Muslim nation from lived and laboured in India during the medieval period, and
their slumber. they helped the dissemination of the ideas of Islamic
In fact, in most cases Sharia was subservient to alien Philosophy and mysticism in this Land. The wholesome spirit
culture, Specially to Hindu culture. The renowned 'Alims of of mutual toleration found expression in the growing
this period like Malik Muhammad jaysi, Rizqullah Mushtaqi, veneration of the Hindus for the Muslim shints and a
Mian Taha and Muhammad Gaoth Goaliary were famous for corresponding Muslim practice of respection the Hindu
their attainment in Hindu culture, but not in the Islamic saints.15
Sharia.12 It was out of the spirit for mutual understanding that
The famous books written at that time, like waqe 'ati Sanskrit Hindu religious literature was studied and translated
Mushtaqi Afsana-i-Shahan and Tarikh i Dawudi present a vivid the Muslim courts like those of Zainul Abedin in Kashmir and
picture of misguidance and immorality of the Muslim society Hussain Shah in Bengal. Further, Muslim courts and Muslim
of the then India.13 preachers and saints were attracted to the study of Hindu
For this social and moral degradation of the Muslims of the Philosophy like Yoga and Vedanta and the sciences of
then India, there was a far-reaching effects behind it, as history medicine and astrology. The Hindu astronomers similarly
reflects: borrowed from the Muslims technical terms, the Muslim
calculation of latitudes and longitudes, some items of the
So great was the assimilative capability of the old Indian
calander and a branch of horoscopy-called Tajik, and in
civilization that the earlier invaders of this country- the Greeks,
medicine the Knowledge of metallic acids etc.
the Sakas and the Huns were absorbed within the fold of her
population and completely lost their identity. But it did not Some Muslim writers also wrote Hindu life and tradition,
happen so with the Turku-Afghan invaders of India.14 as Malik Muhammad Jaysi did on Padmini, and also Hindu
writers wrote in the Persian language on Muslim Iiterary
In the wake of Muslim invasions, definite social and
religious ideas, which differed fundamentally from those of traditions, as Rai-Bhana Man did in his chronicles.
India, entered into this country and a total absorption of the The spirit of harmony and co-operation was not absent in
invaders by the original inhabitants could not be possible. The the political field also. Besides retaining, out of the necessity.
political relations between the new-comers and the local people The existing machinery of local administration- the local
were sometimes characterised by bitter strife. But whenever headmen and accountants of the villages, the Muslim state
two types of civilization came into close contact with each employed a large number of Hindus, who became prominent in
other for centuries, both were bound to be influenced mutually. different branches of administration.
Though these official appointments had been due mainly to
the political necessity, yet there can be no doubt that they
12
(a) Khaliq Ahmad Nizami : Salatini Dehli ka Madhahibi facilitated the growth of harmoy between the Hindus and
Rujhanat, P. 451.
Muslims.
(b) Md. Aslam: Din-i-Ilahi Aur Uska Pasmanzar, P. 26.
13
(a) cf. Khaliq Ahmad Nizami; op. cit. p. 451
(b) cf. Md. Aslam; op cit., P, 26.
14 15
cf. Majumder, R.C.; op. cit., p. 394. cf. Majumder, R.C.; op, cit. p. 394.
In fact, in different aspects of life arts and crafts, music and him many disciples and among them Kabir became very
painting, in dress and costume, in games and spkorts this prominent.
assimilation between two communities had progressed so much Kabir made the most earnest efforts to foster a spirit of
that when Babur came to India, he was compelled to notice harmony between Hinduism and Islam. His life is covered with
their peculiar way of life.16 a good deal of obscurity, and the date of his birth is uncertain.23
The democratic principles of Islam made their way into the He flourished either towads the coose of the fourteenth century
social and religious system of the Hindus leading to the rise of or in the first quarter of the fifteenth century. He was born of a
liberal religious movements like Bhakti cult and so on. Brahman widow, who left him on the side of a tank of Benaras
Ramanuja was the founder of Bhakti cult. He was born at and was then found and brought up by a Muslim weaver and
Sri Prembudr, 26 miles away from Madras; in the first half of his wife.24
the beginning of the 12th century A.D.17 In contrast with other Kabir did not believe in the efficacy of ritual or external
Hindus, Ramanuja was a monotheist and in his religious formalities, either of Hinduism or of Islam; to him the true
teachings, he emphasided on the oneness of God.18 Ramanuja means of salvation was Bhajan or devotional worship, together
explained Gita 19 in his own way, leaving aside the general with the freedom of the soul from all hypocrisy, Insincerity,
polytheistic view of the Hindus. sham and cruelty.25
Ramanuja`s missionary activities greatly influenced the Kabir preached such a religion the foundation of which was
lower cast Hindu, who leaving polytheism accepted based on mutual love and unity, leaving aside mutual
monotheistic view. 20 Ramanuja passed greater portion of his insincerity, hypocrisy and cruelty. 26 He was the first man of
life for his missionary activities in South India and his mission India, who, made earnest efforts to foster a spirit of harmony
was preached to Northern India by Ramanand, a great disciple between the two great civilizations- Hinduism and Islam.
of him. Ramanand was the real founder of the Bhakti cult.21 Those who worked for Hindu Muslim unity in India were
Ramanand was born at prag in 1400 A.D., but he left greatly influenced by Kabir`s teachings. 27 In fact, Kabir
almost all his life at Benaras. He was against cast system and preached a religion of live, which promoted unity amongst all
he dedicated his life for the betterment of the lower class classes and creeds.28
people of the Hindu socity of India.22 Ramanand left behind Inspite of being neither Hindu nor Muslim Kabir held
monotheistic view. 29 Sultan Sikandar Lodhi (D. 1517 A.D.)
16
cf. Majumoer, R. C.; op. cit., 394, 396.
17 23
cf. Sree Nawas Aengar : The teachings of Sree Ramahuja Achariya, P. 45. See. Majumder, R. C.; op. (Foot note). For different opinions vide Tara-
18
Ibid. PP. 263, 275. Chand; Influence of Islam on Indian Civilization, PP. 146-47; According to
19
Regarding the Hinu religious book Gita, various Muslim scholars Macauliffe and Bhandakar 1398 A.D. is the date of his birth, but according
expressed thir good views, Eminent Muslim scholar shah abdul Aziz to west coff, Farquhar, Burns and other is 1400 A.D.
24
Dehlavi (r.) says: The study of Gita indicates that its author Sree Krishna cf. Sarma, D. S.; op. Cit., P. 52.
25
Chandea was one of the Awliya of Allah. (Rud- e-Kowthar. Sk Muhammad cf. Majumder, R. C. op. cit., P. 399.
26
Ikram, P. 569,) cf. Tara Chand, Dr.; op. cit., PP. 150,163.
20 27
cf. Sarma, D.S: The Renaissance of Hinduism, P. 41. cf. Qanungo, K. R. : Dara Shikwah, P. 336.
21 28
cf. Farquhar, J, N. : Out line of the Religious Literature of India. P. 325. cf. Majumder, R. C.; op. cit., 398.
22 29
cf. Tara Chand, Dr. : The influence of Islam on Indian Culture, P.143. cf. Abul Fadl : Ain I Akbari, P. 145.
35
expelled him from Benards; due to which Kabir passed his rest discussed. He had many Hindu disciples also, even Mukrand
of life wandering from one place to another and died in 1518 pande, the father of Tansen, had great faith in him.36 Such was
A.D. in a village near Gurkhapur.30 the influence of Bhakti-cult, that Shaikh Rukunuddin, the son
Another great preacher of that time was Nanak, the founder of great saint Shaikh Abdul Quddus Ganguhi (r.) used to meet
of Shikism and the reviver of the pure monotheistic doctrine of with Anantakar, a saint of Bhakt-cult, and was influenced by
the Upanishads. Nanak, in his famous "Granth- Saheb" him.37 Anantakar lived upto the reign of Babur.38
included the teachings of Kabir.31 Nanak was born in 1469 A.D. During the reign of Akbar, when by his order Hindu
in a Khatri family of Talwandi, modern Nankana about 35 religious books were translated into Persian a section of
miles to the South-west of the city of Lahore, and spent his Muslim scholars came up who were mentally very much
whole life in preaching his gospel of universal toleration, based influenced by Hindu culture and civilization.39
on all that was good in Hinduism and Islam. Akbar, in search of truth, also occasionally used to meet
As a matter of fact, his mission was to put an end to the Jodrup, a Hindu Sanyasi. When coming back from khandesh
conflict of religions. Like kabir, he also preached the unity of expedition he also met Jodrup near Ujjaini.40
Godhead and condemned with vehemence the formalism of Jahangir also was bery much influenced by him. According
both Hinduism and Islam. While advocating a middle path, to his suggestion, Jahangir fixed the weight of a 'Ser' as thirty
Nanak exhorted his followers to discard hypocrisy, selfishness six dam.41 Due to the request of Jodrup, Jahangir pardoned his
and falsehood. son Khosru, when the latter reblled against him.42
Akbar was greatly influenced by Shikism; due to which he So it is clear that, both on Akbar and Jahangir, there was a
once met with Amardas, the Guru of Shikhism.32 During this substantial influence of Hindu Yogis and Sanyasis.
visit he also presented to Guru Saheb a village, where later on
Guru Ramdas established Darbar Saheb at Amritsar.33 The 'Sulh I kul' or the universal- toleration policy of Akbar
made such an environment in India, that when Guru Amardas
The message of Bhakti-cult went a long way in creating an
intended to lay the very foundation stone of Har-Mandir, in the
environment of mutual toleration among the different religious
communities of India. The Muslims were inclined to learn Darbar Saheb of Amritsar, then he invited a noble Sufi, named
Hindu teachings. Rizqullah Mushtaqi and Mian Taha are
famous in this respect.34 35
cf. Muhammad Gaoth Goaliary : Bahrul Hayat. The micro-film of the
Muhammad Gaoth Goaliary, translated the book-Amrit- book is with Muhammad Aslam, the writer of Din-i-Ilahi Aur Uska
Pasmanzar. P. 147 (Foot note).
Qundu' from Hindi into Persian and named it Bahrul Hayat, in 36
cf. Aj-kal Mosiqi, Delhi, August. P. 87.1956.
which the sitting positions of Yoggas are alos elaborately 37
cf. Shaikh Rukunuuddin; Lataif-e-Qudusi. P.74. Professor khaliq Ahmad
Nizami instead of Anantakar mentioned the name of Balnath. But in Lataif-
e-Qudusi, the name of Anantakar is repeatedly mentioned. cf. Salatini Delhi
30
cf. Farquhar, J.N., op. cit., P. 332. Ka Muadhahibi Tujhanat. P. 451.
31 38
cf. Yousuf Hussain, Dr.: Glimpses of the Medieaval Indian Culture, PP. cf. Shaikh Ruknuddin; op. cit.,P.74.
39
27-28. cf. Badauni: Muntakhabut Tawarikh, vol. II. P. 269.
32 40
cf. Sree Nawas Achariya: The Mughals and the Portuguese, P.59. cf. Nuruddin Jahangir: Tujuk-i-Jahangiri, P. 176.
33 41
cf. Udham Singh : Tarikh Darbar Saheb, Amritsar, P. 16. cf. Ibid. P. 281.
34 42
cf. Khliq Ahmad Nizami, op. cit., P. 451. cf. Kamgar Hossaini: Mathir-i-Jahangiri. P.121.
Hadrat Mian Mir of Lahore, who very gladly accepted the scriptures of the Brahmans, and to a certain extent, as far as
invitation.43 suited his purpose, from the Gospel of Christ.48
At that time, some Hindu saints also considered the religion Though, at that time, there were living quite a few truth-
of Islam as true, along with their Hindu faith; and they also loving 'Ulama and Sufis in different parts of India, the only
believe that, there was no difference between Ram and man who come forward to eradicate and put a stop to the
Rahim.44 abuses of the time and uphold the banner of Shari 'a was only
In fact, the Muslim conquered India and ruled over the he who put up a strong resistance against the anti-Islamic
government policies of the then India and strove hard to revive
country for long four hundred years, defending it from internal
the true faith of Islam.
and external enemies. The country was considered as a whole a
Muslim state and thus, Islam was predominant in all spares of
state craft. But Akbar being greatly influenced by the cross-
current of the different religions, Introduced the policy of Sulh
i kul and thus bringing down the predominance of Islam
changed India from Darul-Islam to a secular state.45
Akbar used to attend patiently to the arguments of the
exponents of each faith, held at 'Ibadat- khana, and went so far
in relation to each religion that, different people had reasonable
ground for affirming him to be a Zoroastrian,a Hindu,a jain and
a Christian.46
Due to this Sulh I kul policy of Akbar, the interest of Islam
and the Muslims of this Sub-continent suffered so greatly that,
it is yet to be recovered.47
So, in brief, such was the condition of the 15th and 16th
centuries history of India, which reflects the real picture of its
Social, Political and Religious conditions prevailed in.
Mujaddid Alf Thani (r.) was the only personality who rose
and fought heroically against the promulgation of the Din-i-
IIahi of Akbar, a new religion compounded out of various
elements, taken partly from the Holy Quran, partly from the
43
cf. Udham Sing. Op. cit., P. 84.
44
cf. Shaikh Ahmad (r.) Maktubat Imam Rabbani, vol. 1 Maktub No. 167.
45
cf. Muhammad Aslsm; op. cit. p. 151.
46
cf. Majumder, R. C, cit., P. 452.
47 48
cf. Muhammad Aslam, op., cit., P. 151. cf. Majumder, R. C., op. cit., P. 452.
14th Shwwal, 971 A. H. / 26th May, 1561 A.D.52
CHAPTER- 11 His full name was Abul Barkat Badruddin Shaikh Ahmad
BIOGRAPHICAL SKETCH OF SHAIKH AHMAD Sirhindi.The name of his father was Shaikh 'Abdul Ahad, a
most renowned mystic and spiritual guide of that period.53
(971-1034 A.H. /1561-1624A.D.)
Sirhind originates form Sahrand, the meaning of which is
forest of tigers. It is related that, during the reign of Firuj shah
Shaikh Ahmad Sirhindi was a direct descendant of Caliph Tughluq (752-790 A.H.) once a royal treasure was passing
'Umar (r.) with 31 intermediaries between the two. His through this forest under the imperial guard. A saint, Sahib I
pedigree, confirmed from various sources,49 is as follows: Kashf 54 was traveling along with the treasure. When the
Shaikh Ahmad b. Makhdum Abdul Ahad b. Zainul 'Abedin caravan reached the spot where Sirhind now situated, the saint
b. 'Abdul Hai b. Muhammad b. Habibullah b. Imam Rafiuddin has the inspiration that a very great saint will be born at the
b. Nasiruddin b. Sulaiman b. Yusuf. Ishaq b. 'Abdullah b. place. The news reached the Sultan; who, immediately ordered
Shuaib b. Ahmad b. Yusuf b. Shihabuddin 'Ali Farrukh Shah b. for the construction of a town there and entrusted the work to
Nuruddin b. Nasiruddin b. Mahmud b. Sulaiman b. Mas'ud b. Imam Rafiuddin,55 the ancestor of Shaikh Ahmad.
Abdullah alwa 'iz alasghar b. 'Abdullah alwa 'iz alasghar b.
Abul Fath b. Ishaq b. Ibrahim b. Nasir b. 'Abdullah b. Umar
b.Hafs b. Asim b. 'Abdullah b. 'Umar b. alkhattab (r.) shrine is Mr. Maqbul Husain. The Punjab Government of India, on the
demand of the Muslim of India has taken some measures for protecting the
Shaikh Ahmad was proud of his being the descendant of shrine. The Punjab Government has sanctioned yearly grant of taka fifteen
'umar (r.) and that is why, he could not tolerate anything which thousand only for its protection and preservation. Cf. Maulana Sayyed
were anti-Islamic.50 Muhammad Mian, op. cit. P. 2. (Foot note). The Sultan of Delhi, Firuj Shah
III, constructed the city by the order of his Pir Sayyed Jalaluddin Bakhtiyar
He was born at Sirhind.51 in the early dawn on Friday, the Kaki (r.). According to the Indian Gazettee 1923 A.D. The old district of
Shamana was divided and thus a new district came into being. In 1561 A.D.,
49
Some authors have erred 'Umar of 28th stage of the geneology to be Sirhind became the main city of this district. Sultan Firuj Shah excavated
'Umar b. alkhattab. Hence they concluded the geneology of Mujaddid at the river Shataddru by its side; due to, which the imporatance of this
28th stage, connecting him with 'Umar b. alkhattab. (cf. Abul Hasan 'Ali increased and later on, it became an important Fort for the Mughal
Nadwi,Tarikh Da wat wa 'Azimat, vol. IV.PP.127-28). Emperors. During the life time of the great Mujaddid, the importance of the
50
cf. (i) Shaikh Ahmad; maktubat, Maktub No. 100, vol. 1. city so increased that he wrote a letter to Sadr Janan to appoint a Qadi for
the same. cf. /sheikh Ahmad; Maktubat, Maktub no. 195. vol. 1.
52
cf. (i) 'Abdul Ahad; Maqamat Imam Rabbani, P. 17.
(ii) Muhammad Ihasn; Rawdatul Qayumis, PP. 53-54.
(iii) Muhammad Mian; Ulamai Hind ka Shandar Madi, P. 4.
(iv) Numani; Tadhkira Mujaddid Alf Thani; P 224.
51 53
Sirhind Sharif is situated at the East Punjab. In 1947, when India was cf. Muhammad Ihsan, op. cit., P. 54.
54
divided into Hindustan and Pakistan, then the Punjab was also divided into Sahibikashf is a saint, rather a person who has got spiritual illuminations.
two parts-East and west punjab. The West Punjab adjoined with Pakistan Cf. Dr. Burhan Ahmad Faruqi, The Mujaddid`s Conception of Tawhid, P.5.
55
and the East with India. The Muslim inhabitants of the East Punjab Imam Rafiuddin is the sixth ancestor of the Mujaddid. He was the brother
migrated to Pakistan and the Hindus of the West Punjab to India. Thus, of Khwaja Fathullah, the Prime Minister of Firuj Shah Tughluq and a
Sirhind lost its Muslim majority. The sacred shrine of the great Mujaddid is disciple of the famous saint Sayed Jalal Bukhari (707-750 A.H.), known as
still intact. Now, very few Muslims reside there. The present incharge of the Makhdum Jahania. Imam Rafiuddin was entrusted with the management of
While the construction was in progress, Shah Bu 'Ali He studied Philosophy with Maulana Kamal Kashmiri, a
Qalandar 56 came and took part into it and informed Imam Prominent scholar of that time. 62 When he was at Agra,
Rafiuddin that the great saint of the prophecy would be his studying Hadith and Tafsir, then the Emperor Akbar`s close
descendent.57 courtiers Abul Fadl and Faidi Hearing of his brilliancy, tried to
Shaikh Ahmad received his early education at home He draw him into their circle.63 It is said that a large portion of
learnt the Quràn by heart at a very early age. 58 After Faidi`s celebrated Sawati 'ul Ilham 64 was written by the
memorizing al Quràn, he received his early education at home Shaikh.65
from his father and other renowned scholars of Sirhind. The However, this friendship did not last long; because the
books of Thsawwuf like Ta 'arruf, Awariful Ma 'arif, Fususul Shaikh took serious offence to Abul FadIs anti-Islamc
Hikam etc. from his father.59 Then he studied Hadith and took attitude.66
certificate from Yaqub Kashmiri.60 He read the following boks After finishing his education at an early age, the Shaikh
with Maulana Qadi Bahlul of Vadakhshani and took certificate took to mystic discipline under the guidance of his father
from him: Shaikh 'Abdul Ahad; who was an eminent mystic and received
Tafsiri Basit, Tafsiri Wasit, and Asbabun Nuzul of Allama khilafat. 67 from him in the Chishtiya,Qaderiya and
Imam Wahidi; Anwarut Tanzil of Baidawi and his other books Suhrawardiya orders.68
like Minhajul Wusul, alghayatul Quswa, al Jami ' assahih of During this period there was a renowned mystic of
albukhari, aladabul Mufrad, thuluthiat,Mishkatul Masabih,
Shamailu Tirmidhi, Qasidatul Burda, Jami Saghir of Allama (iii) Nu 'mani, op. cit., P. 224
Suyuti etc.61
62
(i) Ibid., P 224. (ii) Ibid., P.4.
(iii) Ibid., P. 224. (iv) 'Abdul Ahad, op. cit., PP. 18-19.
63
(i) Ibid., PP. 63-64. (ii) Faruqi, Dr., op.cit., PP. 6-7.
the town of Sirhind, where he settled down after its construction. (iii) 'Abdul Ahad, op., cit. P. 21.
64
cf.Dr. Burhan Ahmad Faruqi, op. cit, P. 5 (Foot-note). Sawati'ul Ilham known as "Thafsiri bi Nuqat" is a commentary on the
56
Sharfuddin Bu 'Ali Qalandar of Panipath was a saint of very great Quran in Arabic written by Abul Faid Faidi, the poet-laureate of Akbar,
eminence. He came from Iraq to Panipath, where he died in 724 A.H. It is Which has the very difficult peculiarity of containing no letter with a dot. It
related that, he helped in construction of the town of Srhind. However, the is note-worthy that the Arabic alphabet has 15 dotted letters.
65
dates do not tally. For Firuj Shah, in whose time Sirhind was constructed, cf. (i) Muhammad Ihsan, op. cit., PP. 62-63.
began his reign in 752 A. H., I, e., 28 years after the death of the Qalandar, (ii) 'Abdul ahad, op. cit., P. 21.
cf. Dr. Burhan Ahmad Faruqi, op. cit., P.6 (Foot-note) (iii) Khwaja Badruddin, Hadratul Quds, vol. II. PP. 9-10.
57 66
cf. Muhammad Ihsan, op. cit., Part I, PP. 22-23 cf. (i) Muhammad Ihsan, op. cit., PP. 64-65.
58
cf. (i) Ibid, P. 60. (ii) Abdul Ahad, op. cit., P. 18. (ii) Faruqi Dr. op. cit.,PP. 6-7.
67
(iii) Nu 'mani, op. cit., P. 224. Khilafat : in mystic terminology it is generally the recognition of the
(iv) Muhammad Mian, op. Cit., P.4. spiritual leader that the disciple has completed the mystic journey and has
59
cf. (i) Nu 'mani, op. cit., P. 224. reached such a high stage of development that he can be authorized to guide
( ii) Muhammad Mian, op. cit., p. 4. others on the way.
60 68
cf. (i) Muhammad Ihsan, op. cit., P. 60. cf. (i) Muhammad Ihsan, op. cit. PP. 69-70.
(ii) Muhammad Mian, op. cit., P. 4. (ii) Faruqi, Dr., op. cit. P.7.
( iii) Nu 'mani, op. cit., P. 224. (iii) Muhhammad Mian, op. cit. P. 5.
61
(i) Muhammad Ihsan, op. cit., P. 60. (iv) Nu 'mani, op. cit. P.225.
(ii) Muhammad Mian, op. cit., P.4. (v) 'Abdul Ahad, op. Cit. PP.23-25.
Kubrabiya order, named Maulana Yaqub Sarfi and the great His works :
Mujaddid received Khilaft from him also.69 Hadrat Shaikh Ahmad Sirhindi (r.) contributed many useful
Along with the aforesaid orders the Mujaddid had much original books for the whole Muslim nation as a part of his
affection and love for the Naqshbandiya order. Afrer the death revivalist movement. Among which the following are worth-
of his father, he went to Delhi where he met Baqi Billah (97- Mentioning:-
1012 A.H.),70 a great personality of Naqshbandiya order71 and (1) Ithbatun Nubuwa,
became his disciple and soon after received Khilafat from
him.72 (2) Rasail Radd Rawafid,
Khawaja Baqi Billah was the first man who sowed the seed (3) Risalatut Tahlilia,
of Naqshbandia order in India. Being directed by his Murshid (4) Rasail Sharh Ruba 'iat,
Khawaja Amkangi, the Khawaja left for India, where he had to (5) Risalai Ma 'arifi Ladunna,
initiate a very great personality into this order. This great man (6) Mabda wa Ma 'ad,
wasShaikh Ahmad (r.) who very quickly went through all the (7) Mukashifati ' Aynia,
stages of the mystc journey and became so great that later on,
even the Khawaja himself used to sit before him as a disciple.73 (8) Maktubat Imam Rabbani.75
He also admitted that it was due to Shaikh Ahmads spiriturl 1. Ithbatun Nubwa (Arabic) : The treatise is written in
help that he got out of the mazes of Wahdatul Wujud.74 Arabic. Till 1383 A. H., it was in manuscript form in the
library of Mujaddidia Khandan. Then in 1383 A. H., the library
69
of 'Idarai Mujaddidia, Nazim abad, Karachi' Published it with
cf. (i) Nu 'mani, op. cit. P.225. Urdu translation, along with its original Arabic text. Later on
(ii) Muhammad Mian, op. cit. P. 5.
70
(i) Khawaja Baqi Billah was born at Kabul in 971 A.H. This year Idarai Sa,dia Mujaddidia, Lahore, published it in 1385 A. H.,
Hadrat Imam Rabbani Mujaddid Alf Thani was also born. He died on the with its original Arabic text without Urdu translation, along
25th Jumadius Thani, 1012 A. H. when he was 41 year old, at Delhi. He with other Rasail.76
was buried there and the name of his graveyard is famous after his name.
cf. Muhammad Mian, op. cit. p. 6. (Foot-note). 2. Rasail Radde Rawafid: (Persian) Most probably this
(ii) Faruqi, Dr., op. cit. P. 7. book was written in reply to the Risala of a certain Shi'a
(iii) Muhammad Ihsan, op. cit., PP. 76-77. scholar of Iran, about 1001 A. H. Some text of this Risala is
(iv) Nu 'mani, op. cit. P. 225. available in Maktub no. 80 and 202 of the first volume of the
(v) 'Abdul Ahad, op. cit., PP. 26-28.
71
(i) Ibid. PP. 5-6. (ii) Ibid.,P.7.
(iii) Ibid, It is noteworthy that in India, there was no influence of (ii) Hashim, Zubdatul Maqamat, P. 155.
75
Naqshbandiya order. Khawaja Baqi Billah was the first man who imported cf. (i) Muhammad Mian, op cit., P 261.
this order from Khurasan to India. (Foot- note) P. 225. (ii) Muhammad Ihsan, op. cit., P.232.
72
cf. (i) Muhammad Mian, op. cit., PP. 6-7. (iii) 'Abdul Ahad, op. cit., P. 57.
(ii) Faruqi, Dr. op.cit. P.7. (iv) NU ' mani, op. cit., PP. 297-298.
(iii) Muhammad Ihsan, op. cit. PP. 76-81. For more details, cf., the book Hadrat Mujaddid Alf Thani ki
73
cf. (i) 'Abdul Ahad, op. cit. PP. 31-32. Tasanif Alia, Maulana Sayyed Ziwar Hussain Shah; Published by : Idarai
(ii) Ibid, P. 7. (iii) ibid. PP-112-115. Mujaddidia 2/5, H. Nazimabad, Kharachi-3, Pakistan.
74 76
cf. (i) Abdul Ahad, op. cit. PP.32-33. cf. 'Ali nadawi, op. cit, vol. IV, P. 385.
Maktubat Sharif. Many times many publishers published this and Idarai Mujaddidia, Nazimabad, Karachi and Lahore
book along with its original Persian text of the maktubat. respectively.80
Publisher Hashmat 'Ali Khan published it from Rampur in 6. Mabda wa Ma 'ad: (Persian) In this book the Shaikh
1384/ A.H, with its original Persian text alongwith the Urdu traversed a long range of spiritual domain including its varied
tranalation of Professor Dr. Ghulam Mustafa Khan. Later on experiences, disciplines and orders. Mulana Muhammad
Idarai Sa 'dia Mujaddidia, Lahore published its urdu translation Siddique Kashmi, the Khalifa of Mujaddid Alf Thani edited it
and original Persian text separately. in the year 1019 A. H. : and separated each topic from another
Hadrat Shah Waliullah Muhaddith Dhlavi wrote its Sarah, with the word " Minha"81
which is yet to be published. The oldest edition of this book was published by Maktabai
3. Risalatut Tahlilia : (Arabic) The book was written in the Ansari of Delhi, in the year 1307 A. H; later on, the book was
year 1010 A. H. Its original manuscript is also available. Idarai published for many times by the different publishers. The latest
Mujaddidia, Nazimabad, Karachi published its original Arabic edition of this book was published by Idarai Mujddidia,
text alongwith its urdu translation in 1384 A. H. Idarai sa dia Nazimabad, Karachi in the year 1388 A.H.,with the urdu
Mujaddidia, Lahore also published its original Arabic text translation of Maulana Sayed Zewar Houssain Shah, along
along with other Rasail in 1385 A.H.77 with its original Persian text. It was translated into Arabic by
4. Rasail Sharh Ruba'iat: (Persian) This book contains two Mural Makki, and is available in the foot-note of the Maktubat
Ruba 'iat of Hadrat Khawaja Baqi Billah, along with his own Sharif published by Mu 'rab.82
Sharh and with the Sharh of Hadrat Mujaddid Af Thani (r.) It 7. Mukashifati 'Aynia: The treatise bears the title of
has been published by Idarai Sa 'dia Mujaddidia of Lahore and Mukashifati 'Aynia. But in some references it has been quoted
Idarai Mujaddidia Nazimabad, Karachi, in the year 1385 and as Mukashifati ghaybia.83
1386 A. H. respectively. It contains the spiritual discourses and some Ijazat- formal
Hadrat Shah Waliullah (r.) has also written a commentary permission of the Shaikh to some of his disciples. After the
on it entitled 'Kashful Ghain Fi Sharhi Ruba itain' and the book death of Mujaddid Alf Thani, Maulana Hashim Kashmi edited
was published by Idarai Majtabai, Delhi in the year 1310 it in the year 1051 A. H. The book was published by the Idarai
A.H.78 Mujaddidia, Nazimabad, Karachi in the yea 1348 A. H. with its
5. Risalai Ma 'arifi Ladunnia: (Persian) This book deals urdu translation along with its original Persian text.84
with the spiritual sufi order of Mujaddidia. It was written by 8. Maktubat Imam Rabbani (Persian): It is in three volumes.
the Mujaddid in the year 1015 or 1016 A. H. In the book, he set First volume contains 313Maktubs, second volume 99 Maktubs
41 topics with the caption" Ma'arifat" for each of them.79 and the third volume 124 Maktubs. In total it contains 536
This book was published by Hafiz Muhammad ' Ali Khan, Maktubs. Except 25 Maktubs written in Arabic, all other
from Matba 'I Ahmadi, in the year 1898 A.D. After that, for
many times it was published by the Idarai Sa 'dia Mujaddidia 80
cf. Ali Nadawi, op. cit., 386.
81
Ibid.,
77 82
cf. 'Ali Nadawi, op. cit., P. 386. cf. Ali Nadawi, op. cit., p.387.
78 83
Ibid. cf. Mukashifa: Published by Idarai Mujaddidia, Karachi, Preface, P. 4.
79 84
Ibid. cf. 'Ali Nadawi, op. cit., P.387.
Maktubs are written in Persian. In first volume Maktub Nos. 21, sentiments and thoughts but also his researches in the realm of
22, 23, 24, 25, 26, 120, 135, 158, 205, 247, 289, 297, 303, and spiritual realities.
308; in second volume Maktub Nos. 19, 51, and 66 and in the b) It bears witness to his intellectual gifts and the
third volume Maktub Nos. 45, 46, 51, 74, 117, 118, and 119 originality of thought which have made him known as the
are in Arabic. The first volume bears the title of Durarul Ma Mujaddid Alf Thani (r.).
'rifat, the second volume Nurul Khhalaiq and the third volume c) It is a unique book witten by an Indian scholar which has
Ma 'ariful Haqaiq. been rated highly by the scholars of other countries of the
Imam Rabbani Mujaddid Alf Thani (r.) wrote these world.
Maktubs mainly to his followers and disciples. But he
d) It is also one of the most esteemed and popular works in
addressed 20 letters to his spiritual guide Khawaja Baqi Billah
the circles of Sufis, many of whom have made it the principal
(r.), one letter to Sultan Nuruddin Jahangir and one to Harday
book of study.
Ram, a Hindu spiritual leader. It is interesting to note that of all
these Maktubs only two letters were written to two of his lady Till to-day, neither its contents nor its literary style has
disciples.85 grown stale with the passes of time.88
The first volume of the Maktub was edited by Moulana Yar
Muhammad Jadid Badakhshani Taliqani, in the year 1025 A. H. His last Journey
The second volume of the Maktub was edited by Maulana' After an eventful chequered life of sixty three years,
Abdul Hai Hisari alsadmani, in the year 1028 A. H., according Shaikh Ahmad breathed his last on the 29th of Safar, 1034 A.
to the instruction of Khawaja Muhammad Ma`sum (r.) the son H. / 10th December, 1624 A.D.89
of the Mujaddid and the third volume was edited by Maulana We mention here a few uncommon sporadic events which
Hashim Kashmi86 in the year 1031 A. H. took place during the last days of his last days of his life.
The Maktubat was first published by the Matba 'I Nawal Shaikh Ahmad was imprisoned by Jahangir in the Gwalior
Kishore, Lucknow. Later on from this press many editions of it Fort, where he passd one year and three months. 90 After the
had been published. Afterwards it has been repeatedly release from the Fort, he, on the invitation of the Emperor,
published by the Matba 'I Ahmadi, Delhi and Matba 'I went to Agra and stayed there for three and half years.91
Murtadai, Delhi respectively.87
When the Mujaddid came to realize that, he has completed
The Maktubat Imam Rabbani has been also translated into
the duties entrusted to him by Allah; he, with the permission of
many languages. It has been translated into urdu, Arabic,
the Emperor left the royal camp in Dhul-Hijja, 1032/
Turkish and Bengali Languages.
November, 1623 and went to Ajmir. Once he told his disciples
Special features of the Maktubat of Imam Rabbani: that, the day of his eternal rest was drawing near, but his sons
a) This is the most important work of Shaikh Ahmad were far away'.92
Sirhindi giving expression not only to his heart-felt affections, 88
cf. 'Ali Nadawi, op. vol. IV, P.387.
89
cf. 'Abdul ahad, Mqamat Imam Rabbani Mujaddid Alf Thani, P. 117.
85 90
Maktub No. 17 and 47 of the III vol. were written to them. Infra, P. 189
86 91
A distinguished Khalifa of the Mujaddid. Infra, P.P>196-97.
87 92
cf. 'Ali Nadawi, op. cit. P. 388. cf. 'Abdul Ahad, op. Cit., P. 111.
His sons were informed of their father`s wishes and they By the middle of Dhul Hijja, Shaikh Armand's respiratory
reached at Ajmir very quickly. Then the Shaikh said to them: ailment took an acute form. Very often he shed tears and
"Now I have no interest in anything of this world, hereafter repeated the words : "‫( "اﻟﻠﻬﻢ اﻟﺮﻓﻴﻖ اﻻﻋﻠﻰ‬Oh Allah, the Exalted
is uppermost in my thoughts and it seems that, my journey's companion). For a few days, during this period, he showed
end is nigh".93 signs of improvement. To his kins and disciples who felt
relieved by his signs of recovery, he often remarked, "the
The Shaikh alongwith his sons and friends came back to
blissful elevation I experienced during my feebleness is
Sirhind and stayed there for the rest of his life. During this
wanting in this period of recovery".98
period Shaikh Ahmad took to seclusion and nobody save his
Shaikh Ahmad, in his illness continued to discourse upon
sons and two of his disciples were permitted to call upon him.94
the secrets of divine truths with a renewed vigour. At that time
The sheikh used to come out of his retirement only for the daily
his son Khwaja Muhammad Sa 'id requested him to postpone
congregations and Friday prayers and spent the remaining time
his discourses till he had regained his health. The Shaikh
in recollection of Allah, repentance and devotions. During this
replied : "My dear son ! where is the time to postpone these
period, his life presented a complete picture of separation from
discourses''? "Even when he had grown extremely weak, he
every thing for a journey towards Allah.95
insisted on performing all the prescribed prayers with the
One day his sons finding him sobbing asked the reason for
congregation. Only for four or five days before his death he
it. Shaikh Ahmad replied : It is because of my eagerness to
was persuaded by his attendants to perform these prayers alone,
meet my Lord". When his sons further enquired why he was
but he continued other supplications, recollections and
indifferent to them: The Shaikh said: Allah is dearer to me than
contemplations in the usual manner. He also continued to
you".96
follow other prescriptions of the Shari'a most regularly. During
On the 23rd Safar, the Shaikh gave away all his wearing the last night of his earthly existence, he got up to perform
apparels to those attending him. Having no worm robbing on ablution a few hours before dawn and stood on his prayer-mat
his person, Shaikh Ahmad caught cold and again developed to perform the Tahajjud prayer. Thereafter he remarked, "This
fever. 97 This was, as if, to take afer the beloved Prophet's is my last Tahajjud prayer". And it really happened so, as he
Sunna, who had a temporary recovery during his last illness. breathed his last on the following morning.
93
A little while before the Shaikh left this world he had a
cf. 'Abdul Ahad, op. cit., P. 111. brief spell of ecstatic transport. When he was asked by his sons
94
One of these disciples was Khwaja Muhammad Hashim Kashmi, the
writer of Zubdatul Maqamat. Shaikh Badruddin of Sirhind another disciple about the nature of these entrances, he replied: "there were
of the Shaikh, remained in attendance of his mentor till his death. The trances of spiritual intoxication, wherein secrets of reality were
description given here is based on the narration fo Zubdatul Maqamat, and being revealed to him. However, even during this period of his
from the information given by the Sheikh's sons. serious illness, when he had grown extre mely weak, the great
95
3. cf. 'Abdul Ahad, op. cit., P. 111. In doing so he followed the dictates of
Mujaddid, continued to exhort his attendants to follow the
Al-Quran" and devote thyself to Him with complete example of the Prophet (s.), to avoid all innovations and to
devotion; 73:8,
96
Ibid., P. 114.
97 98
cf. 'Abdul Ahad, op. cit. P. 115. Ibid., P. 114.
spend their time in the remembrance of Allah and Moulana Muhammad Qasim asked him to pass urine in a
contemplation, in the following words : bottle, which may be sent to the physician, but he replied: "I do
"You should be overscrupulous about every minute detail not want my ablution to be nullified.102" The Shaikh then asked
in following the Prophet`s example; the holy Prophet (s.) had his attendants to make him lie on his bed as if he knew that, the
left no stone unturned to clearly explain the path of virtue for time of his departure had arrived, and there was no time for
the benefit of his followers; therefore, seek the knowledge performing another ablution. Lying down on his bed he put his
about the Prophet's way from the authoritative books and right hand below his check and occupied himself in the
remembrance of Allah. Finding him breathing a bit fast, his
follow them with greatest care."99
sons enquired, how was the feeling. Shaikh Ahmad replied that
About his burial and funeral rites the Mujaddid instructed he was alright and then added that, the two raka'ats of the
his sons and attendants to follow the example left by the prayer performed by him were enough. 103 There after he
Prophet (s.) He further asked his wife to meet all his funeral uttered nothing except the name of Allah. This was Tuesday
expenses from her dower money. morning, the 29th of Safar, 1034 A.H./ 10th December, 1624
The Shaikh expressed his desire to be laid buried at some A.D.104
unknown place. But when he was reminded of his earlier wish Shaikh Ahmad Sirhindi was in the 63 year of his age, when
to be interned by the side of his eldest son Khwaja Muhammad he bade farewell to the world.105
Sadiq`s grave, he replied: "Yes, I had then wished it so, but When the Shaikh`s dead body was brought out for washing,
now I desite it otherwise "however, he finding his sons gloomy his Right hand was Placed upon the left, below the navel, as if
at his suggestion, the Shaikh added, "If you do not think it in the prayer. His hands were stretched out for washing but
proper, bury me outside the city in some grove of beside my they were again found to have taken the previous position after
father`s grave and let it be made of mud. So that no, trace of the body had been washed. It appeared from the Mujaddid`s
my grave temains after a short time. "As the Shaikh`s sons kept appearance, as he was smiling. The funeral arrangements were
quiet at his instructions to bury me where you like".100 made strictly according to the Sunna. His elder son Khwaja
Muhammad Sa'id Lead the funeral prayer and then the
The night before Tuesday, falling on the 29th of safar, was
Shaikh`s dead body was taken away for the eternal rest, and
the last night of the ailing Shaikh`s earthly sojourn. To those
was buried by the side of his eldest son Khwaja Muhammad
who has attended him day and night throughout his illness,
Sadiq at Sirhind in East Punjab, India.
ShaiKh Ahmad remarked: All of you have laboured hard now The shrine of the great Mujaddid at Sirhind still draws
only a night`s toil remains, and then you would be relieved." hundreds and thousands of votaries, who come from all over
Towards the end of the night he said, let it be morning now". the world to pay their homage to his departed soul day and
Early in the morning, he asked to fetch a vessel for passing night.
urine, but as it did not contain sand, he gave up the idea lest his ------- o-------
cloths were soiled,"101
102
cf. Abdul Ahad, op. cit., P. 117.
99 103
Ibid., PP. 116-117. Ibid.
100 104
cf. 'Abdul Ahad, op, PP.116-117. Ibid.
101 105
Ibid. Ibid. P. 118.
system of life received from Him.108
CHAPTER-III From the beginning of the history of mankind, upto the last
The conception of Mujaddid in Islam, with special and the best Prophet Muhammad (s.) thousands of Prophets
reference to Mujaddid Alf Thani (r.). came only for this purpose 109 which is termed as Din and
named as Islam. As Quran says:110
(a) Mujaddids in Islam: " "
The word Mujaddid ( ) is derived form it means- The religion before Allah is Islam (submission to His will).
to restore, to renew, to do a thing up like new, to commence In short, the nature of the Prophet's mission was:
any thing a new: hence the meaning of is the Renewer, 1. To revolutionise the intellectual and mental outlook
the Reformer or the Regnerator.106 outlook of humanity and to establish culture and morality to
The reference of Mujaddid occurs in the following Hadith: such an extent that their very way of thinking, their ideal in life,
standards of values and behaviour become Islamic.
2. To bring together all such people, who have accepted
Islamic way of life, ideals and moulded their lives after the
On the eve of each century, Allah will raise in this Ummah
Islamic pattern, with a view to establish the rule of Allah.
such person, who will revive affairs of its Religion for it.107
3. To establish Islamic rule and organize the various
The History of mankind reflects that the Prophets were sent
aspects of social life on Islamic basis, to adopt such means as
to establish such a social system in the world as Prescribed by
will spread the sphere od Islamic influence in the world; and to
Allah, the Almighty for the wel-being of the mankind.
arrange for the moral, spiritual and intellectual development by
The ultimate aim of the Prophet`s missions in the world has their behaviour and example for those people who enter the
been to establish the rule of Allah on earth and to enforce the fold of Islam.111
When ignorance, chaos, confusion, immorality, lawlessness,
106
feudality, polytheism, superstition and so on had been the state
cf. Alfaraid, Arabic- English Dictionary , J.G. Have , S.J, P. 79. of affairs in the world particularly in Arabia, the Prophet
107
cf. (i) Abu Da'ud, Sunan: vol. II. P. 589. Muhammad (s.) was sent to this world by allah, for the
(ii) Hakem, vol. IV,. P. 522. salvation of mankind, with the last and the best guidance al
(iii) Tibrani quoted this Hadith in and Quran, which contains rules and orders for the betterment of all
commented; (M. A. Q. Mirqat, humanity in this world and the world here-after.
vol. I.P. 248. The Prophet Muhammad (s.) duly completed his mission of
(iv) Moulana 'Abdul Hai Firingi Mahlli in his quoted Prophet-hood within twenty three years successfully. Then his
this Hadith on the above mentioned authorities and besides that he also
mentioned the following authorities and 108
cf. (i) Nu 'mani, op cit., PP. 13-14.
109
vol., P. 951. cf. (i) Ibid., P 13. (ii) Muhammad Mian, op. cit., PP.286-290.
110
(v) Nu 'mani, op. cit., op. 12. cf. Al 'Imran, 3/11.
111
(vi) Muhammad Mian, op. Cit., P. 286. cf. Nu'mani , op.cit., PP.13-14.
mission was carried on by the Rightly- Guided Caliphs, and penetrating vision, right thinking, striking ability to see the
then by the Mujaddids.112 Right path, eliminate the contemporary and centuries- old
It is noteworthy that for the selection and appointment of social and other Prejudices, indomitable courage to fight
the Prophets and Mujaddids the similar word or term has been against the evils of time, inherent ability to lead and guide and
used by Allah and His Prophet Muhammad (s.). For the an unusual competency to undertake Ijtihàd and to restore the
selection of the Prophets, the following Quranic verses are Din to its pristine purity.
worth mentioning: Besides these great qualities, he must have a thorough and
comprehensive knowledge of Islam, be a perfect Muslim in
(1) thought and attitude and must have the ability to extract the
It is He who has sent amongest the unlettered an apostle Truth from the welter of long established falsehood.116 Without
from themselves.113 these extraordinary qualities no body can be a Mujaddid.
As a matter of fact, the distinction between a Mujaddid and
(2)
a Prophet is that a Prophet is appointed with a mission by Allah
Nor do We punish until We send an apostle (to give and he is guided by the Devine Revelations. He starts his
warning) missionary work with a claim to Prophethood. He invites
(3) people to himself on behalf of Allah, and the acceptance or
For We assuredly sent amongest every people an apostle rejection of his invitation by the people determines their being
(with belivers or non-believers.
the command) "Serve Allah……………114 Now the Tradition on which the conception of Mujaddid,
Accordingly, for the appointment of the Mujadd.id the depends is to be explained. Some people have wholly
Holy Prophet (s.) described : misconstrued this tradition and formed a very wrong view
about Tajdid and Mujaddid in Islam. The Prophet (s.) said, as
narrated by Abu Huraira in Abu Dau`d:
"Allah will, on the eve of each century raise such person in
The very word or term ‫ ﺑﻌﺚ‬has been used both for the this Ummah, who will revive affairs of its Religion for it.117
selection of the Prophets and Mujaddids, which bears a clear
According to this tradition some people thought that " at
indication that the selection of the Prophets and Mujaddids is
purely madeby Allah, the Almighty.115 the head of each century," necessarily means the beginning or
the end of a century, and "who will revive its Religion"-
A Mujaddid is not a Prophet, but in spirit he comes very
referred to some one particular person. with this presumption
close to Prophet hood. He is characterized by a clear mind,
they began looking, in the pages of Muslim history, for persons
112
cf. (i) Ibid., PP. 25-26. (ii) Ibid., P.12. (iii) Muhammad Miãn, op.cit., who had rendered some services to the Revival of Islam, and
P.286.
113 116
Al Jum'a: 62/2. 4. Al Isra: 17/15. cf. (i) Muhammad Mian, op. cit., P, 286.
114
Al Nahl : 16/36. (ii) Nu'mani op.cit., PP.16-I7.
115 117
cf. Supra, PP. 39, 41. cf. Supra, P. 39. (Note-2).
had died or been born at the beginning or the end of'Same (1) Diagnosis of the current ailments : to examine
century. thoroughly the circumstances and conditions of the time and
As a matter of fact, neither the word ‫ رأس‬in the tradition ascertain exactly where, how and to what extent 'Ignorance has
means an end, nor the pronoun ‫ ﻣﻦ‬signifies one single crept in, what and where is its root and what position Islam
individual. Raising a person or a number of persons at the head occupies at the time.
of a century, clearly suggests that he or they will exercise a (2) Scheme for reformation : to determine exactly where to
strike the blow so as to break the unIslarmic power and enable
dominating influence in cleaning the Din of the innovations
Islam to take hold of life as a whole.
and other immoral that have entered into it during the century.
(3) Estimation of one's limitations and resources : to
The pronoun Man ‫ ﻣﻦ‬in Arabic is used both for singular and
estimate and measure the power at one's disposal and
plural numbers, and may imply a single person or a group of
determine the line of action for bringing about reforms.
persons.118 The Holy Prophet (s.) has simply asserted that, no (4) Intellectual revolution : to shape the ideas, moral view
century of the Muslim era will remain devoid of such persons points and beliefs of the people into the Islamic mould, reform
as will rise in the face of Ignorence and endeavour to purge the system of education and revive the Islamic attitudes and
Islam of all kinds of impurities and enforec its system in the sciences in general.
world in its original form and spirit. (5) Practical reforms : to eradicate evil customs, cleanse
In fact, it is not necessary that the Mujaddid of a particular morals, regenerate the spirit of practising the Shari'a, and
century be just one man. In reality, this task may be prepare men fit for Islamic Leadership.
accomplished by number of persons in the same century. Nor it (6) Power of Ijtihad : to comprehend the fundamental
is specified any where that the same one Mujaddid will suffice principles of Religion, judge contemporary culture and its
for the whole world. There may arise a number of persons in a trends from the view-point of Islam, and determine the changes
number of centuries contemporaneously and undertake the to be effected in the existing patterns of social life under the
work of Islamic Revival.119 Sari 'a, with a view to attaining its ends and enabling to assume
Moreover, it is not essential that every such person be world-leadership in the reformed social set-up.
called a Mujaddid, but this grand title is reserved for those who An ideal Mujaddid can be only such a person, who
only accomplish a work of extraordinary value and distinction achieves all the qualities and objectives detailed above to prove
in the way of rejuvenating and revival of Islam, the Religion of himself a true and real successor to the heritage of the Prophet
(s.).
Allah, the Almighty.120
As a matter of fact, it is clear that for each century the
A close study of the life and works of the Mujaddids of number of Mujaddid was not only one, but the people who
Islam will bear testimony to the fact, that the following should struggled for the Revival and Reform of the Religion of Allah,
be the various aspects of the Islamic Revival: in various centuries, in different parts of the world--they are all
118
Mujaddids. They were raised according to the need and
119
cf. Nu 'mani , op.cit.,PP.17-18. necessity of the time and place, as Prophets were sent earlier.121
cf. (i) Nu 'mani, op. cit., PP.17-18.
(ii) Nawab Mian Hasan, Hujajul Karama (‫)ﺣﺞ اﻟﻜﺮاﻣﺔ‬
120 121
cf. (i) Nu 'mani, op.cit., PP. 21-23. cf. Muhammad Mian, op. cit., PP. 290-291.
But, indeed, sometimes Allah has taken a great Revivalist Islamic beliefs, made large scale arrangements for education of
work by a distinguished person, who played extraordinary role the masses, and drew attention of the intelligentsia towards the
for 'Tajdid' in various branches of the Religion. sciences of the Qur'an, Hadith and Fiqh, and thereby succeeded
(b) Some great Mujaddids of Islam and their in generating a powerful intel1èctual movement, which
achievements : eventually, produced men like Imam Abu Hanifa, Immam
Malik, Imam Shafi 'ee and Imam Ahmad b. Hambal./he
Now a brief account of the history of 'Tajdid', that has been
revived the true spirit of practicing the Shari 'a, discarded
accomplished upto Mujaddid Alf Thani (r.), is given below :-
painting and discouraged all ease-loving tendencies that had
Umar b. 'Abdul Aziz: taken root among the people during the monarchic rule.
The first Mujaddid of Islsm was Umar b. 'Abdul 'Aziz, He Viewing the deviating tendencies from the Prophet (s.) and the
was born 61 A.H./683 A.D. His mother was the grand-daughter pious Caliphs, he realised the necessity of collecting and
of Hadrat Urnar (r.), the Second Caliph of Islam. His father preserving the genuine traditions of the Prophet (s.). He
Abdul Aziz was the governor of Egypt. When he came of his commissioned a board, headed by Ibn shihab zuhury to collect
age, he himself was appointed governor under the Umayyads. and compile an authentic compendium of Hadith. He also
Naturally, therefore, he lived like a grandee. wrote an official letter to Abu Baker Ibn Hazm, the governor of
At the time when he was born, a large number of Mddina with the order that:
companions of the Holy Prophet (s.) and the companions were
still living. His education started with a training in Hadith and
Fiqh and he soon came to be recognized as a firstrate
Muhaddith and. an authority on Fiqh. Intellectually, therefore, " See, whatever is the traditions of the Prophet (s) and
it was easy for him to know and comprehend the. basis of the write it; because, I am afraid of that the knowledge may be
community life prevalent in the days of the Holy Prophet (s.) destroyed and the 'Ulamà would depart".122
and the Rightly-guided Caliphs and appreciate the nature of the
In the following centuries this pioneering step by Umar b.
change that had set in at replacement of Caliphate by monarcy.
Abdul Aziz served as a vanguard for the monumental works of
But practically he found himself confronted with obstacles of
Hadith.
un Islamic changes that had been brought in by his own
immediate ancestors. The first mujaddid of Islam worked hardly for two and half
years and during this brief period, he was able to revive the
When he was 37(98 A.H./720 A.D.) the throne fell to his
true spirit of Islam in its various aspcets. But soon the
lot by a mere accident, and suddenly became to realise the
Umayyads turned against this pious Caliph, as they saw their
great burden of responsibility that had. fallen on his shoulders.
death-in the life of Islam and therefore, could not possibly
This changed him outright and he pledged himself to lead the
tolerate the work of his Revival. So, they conspired against him
simple life of the Rightly-guided Caliphs of early Islam.
and poisoned him to death at the young age of 39, (100
Then, by virtue of his political authority, he set about A.H./723A.D.)
purging the intellectual, moral and social life of the people of
all these evil influences, which has spread during the autocratic 122
cf. Al jami 'us S,ahih Lil-Bukhari, vol. I. P. 20. Almaktabatur
rule of about half a century. He checked the propagation of un Rashidia, Delhhi, Undated.
The Four Imams :- theological or philosophical shape. During the Caliphate of Ali
Though after the death of Umar bin Abdul Aziz (100 (r.) 35-40 A.H./656-661 A.D.) these differences raged more
A.H./723 A.D.) the rein of government again passed into the furiously which ultimately led to civil war resulting in
autocrat hands and on the political side, all the good work done bloodshed as in the battle of camel (36/656), the battle of
by him was flung to winds, nothing could prevent the Islamic Siffin(37-657) the "arbitration' (38/65 and the battle of
re-awakening and the intellectual movement stimulated by him Nahrawan (39/659). These wars ultimately led to the framing
from bearing fruit. In the way of this movement, both the whip of certain opinions and Justifications that were essentially
of the Umayyads and the Abbasids came in, but both failed to political in the beginning, but as each group sought to strern
check its 'progress and prosperity, Under its great influence a gthen its position by calling theological support in aid of its
good deal of valuable work was done in the sciences of the particular stand,these political factions gradually changed into
Qur'an and Hadith works of compilation of Hasirh were religious groups, as the Shi'a, the Khawãrij, the Murji 'a and so.
undertaken; details of Islamic law were deduced from the Thus the bloodsheed which accompanied these factional feuds
fundamentals of Religion; and almost all the rules and in the beginning and continued during the rules of the
regulations which are needed to organize a vast social system Umayyads and the Abbasids, did not allow these differences to
were fully worked out on the Islamic pattern. This work started remain only theological they went on growing ever more acute
in the beginning of the second century A.H. and, continued till they threatened the national unity of the Muslims.123
vigorously until the fourth century A.H. Under the above circumstances the four Imams by virtue of
During this period many great personalities came up and their deep insight and. extraordinary intellectual powers
rendered invaluable services to steer clear the path of Islam. founded such powerful schools of religious thought for the real
The famous compilors of canonical Traditions and the founders interpretation of Islam, that their strong stimulation continued
of different schools of thoughts flourished during this time. But producing Mujtahids. They also evolved profound Principles of
the most outstanding contributions towards the rejuvenation of universal application for working out details from the
Islam were made by the four famous Imams to whom the four fundamentals of Islam and for applying the rules of Shari'a to
Schools of Islamic Fiqh are ascribed. They are: the practical problems of life. So, it can be asserted that all the
1.Imam Abu Hanifa: (80/699-150/767 A.D.) later works in the way of Ijtihad were conduced in the light of
these principles.
2. Imam Mlik: (95/714-179/798 A.D.)
3.Imam Shafi' : (150/761- 240/854 A.D.) Thus, it is a historical fact, that the system of law devised
by these Imams became the law of the Muslim countries till to
4. Imam Ahmad bin Hanbal : (164/780- 241/855 A.D.) day. It had also another important consequence in that, it
Although a large number of Mujtahids flourished during opened up for the Muslim thinkers new lines for codification of
this period, yet their uncommon performances in the field of Islamic Law. The chief legal systems devised later on may
rejuvenation of Islam placed them above all the Mujtahids and have differed form it, in their methods of deduction, but they
they were acclaimed by the Umma as the Mujaddids of Islam. were all inspired by and based on this method.124
It is noteworthy that, the differences among the Muslims
came out durring the last years of 'Uthman`s (r.) Caliphate, 123
specially at his murder, but they had not yet assumed cf. M. M. Sharif, History of Muslim Philosophy, vol.1, PP. 665-666.
124
cf. M.M. Sharif, op. cit., vol.1. P. 692.
Thus four Imams did all this independently and without any 229 A.H./843 A.D. He died in Egypt in 321/933. He was
sort of help from the government. Sometimes they had even to mianly interested in Hadith and Fiqh, and was regarded to be a
ward off official interference in order to continue their work great Muhaddith and a Faqih. He is called a Jurist consult of
peacefully. In this connection they had to undergo Islam.126
unimaginable hardship and persecution. Imãm Abü Hanifa was He is a distinguished author of many important works of
persecuted both by the, Umayyads and the "Abbasid Caliph which the following may be mentioned here : 1. Sharh Ma 'ani
almnsur. Later, he was confined in a cell wherein he died, Alathar, 2 Mushkilul Athar. 3. Ahkamul Qur 'an. 4. Ikhtiläful
according to some, a natural death, according to others, of
UIama. 5. Anaawãdirul Fiqhiyyah, 6. Kitâbus Shurutul Kabir.7.
poisoning.125 Imäm Malik was awarded seventy lashes during
Al Shurtul Ausat, 8 Sharhul Jami 'us Saghir, 9. Sharhul Jami '
the reign of Al-Mansür, the "Abbasid, and was tied so tightly
that his hand was pulled out from his arm. ul Kabir.10. Almukhtasar. 11. Manaqib Abi Hanifah, 12.
Imam Ahmad bin Hanbal was tortured many times in the Tarikhul Kabir. 13. Arradd 'ala Kitabil Mudallisin, 14. Arradd
days of Al Mamun and Wathiq, and was flogged in a manner 'ala Abi 'Ubaid, 15.Arradd ' ala ' Isa bin Abban.16. Hukm
too cruel even for camels and elephants. 'Aradi Makka, etc.127
Despite all these hardships, these revered Imams did not Attahawi made a vigorous attempt to collect all the genuine
allow the royal influence to affect their work of compilation legal traditions of Prophet (s.) narrated by different authorities
and research in the Islamic sciences. Thus, they were able to on a particular subject, together with the opinions of the
set such a pattern by their personal example that even after companions of the Prophet (s.), their successors and the
their death the work of Ijtihad and compilation remained distinguished jurists Thus, his collection provided for the
immune from court interference. scholars an unprecedented opportunity to judge for themselves
It is indeed the result of their great sacrifices and merits or demerits of a particular tradition. Imam Attahawi was
perseverence that all the authoritative works on the Qur'an, a follower of Imam AbÜ Hanif a in Jurisprudende as well as in
Islamic law and the 'authentic collections of Hadith that have theology.
reached us, have remained wonderfully pure and untainted
throughout centuries. These works have been transmitted from
generation to generation, but during the transmit, have neither Imam Almaturidi :
been affected by the selfish motives of the self-seeking kings Imam.Abu Mansur Almaturidi was born at Matrid,
and chiefs nor by the moral, intellectual and social Samarqand in Transoxina. The exact date of his birth is not
degeneration of' the Muslim peoples till today. known, Almost all his biographers agree that he died in the
year 333/944, but in the opinion of Bahuddin Naqshabandi, the
celebrated mystic scholar of Central Asia, Almàturidi died in
Imam Attahawi :
35/946 and was buried in the graveyard of Jakardiza, a burial
Abu Ja'far Ahmad bin Muhammad bin Salamah Alazdi,
Alhajri Attahawi, was born at Taha, a vil1age in upper Egypt in 126
cf (i) Addhahabi, Tadhkiratul Huffaz, Hyderabad 1334/1915, vol.111,
P.28.
(ii) Assuyuti, Husnul Muhadara, vol.I. P.147.
125 127
Ibid. cf. M. M. Sharif, op.cit., PP.244-245.
place for the Ulama and notables, to the East of old city of number of important books on Tafsir, Kalam and Usul, a list of
Samarqand town.128 which is given below:
In the second and third/eight and ninth centuries of Hijrah. 1. Kitãb Tãwilat ul Qur'an or Tawilat Ahlus Sunna.
a detailed discussion of the fundamental principles of Islam led 2. Kittab Makhadhus Sharira.
Muslim scholars to philosophical reasoning on the nature and 3. Kittabul Jadal.
attributes of Allah and. His relation to man and the universe.
Lj. Kitàbul Usül (Usuluddin).
As a result, a new science of Muslim scholasticim came into
being, called 'Ilm ul Kalam. 5, Kitabul Maqalat.
In fact it was the Mu 'tazilites who laid the foundation of 6. Kittabut Taaqhid.
this new science and made lasting. contributions for its 7. Kitàb Bayan Wahmul Mu 'tazila.
development. They started their movement by adopting a 8. Kitab Radd Awa 'ilul Adillah Lil Ka bi.
rational attitude in respect of some theological questions, later 9. Kitab Radd Tahdhibul jad al Lil Ka 'bi.
on, they adopted an aggressive attitude towards their opponents. 10. Kitab Radd Wa 'idul Fussaq Lil Ka 'bi.
The orhodox Muslims opposed the Mu'tazilite movement from 11. Raddul Usulul Khanmsa Li Am Mhammadul Bahili.
the very beginning and tried to refute their doctrines by the
12. Radd Kitabul Imama Li Ba 'dul Rawafid.
traditional method.
13. Kitàbur Radd ala Alqaramita.130
Conflicting ideas of the Mu 'tazilites created chaos and
confusion in the Muslim thought and shook the fnundation of Almaturidi is one of the pioneers amongst the Hanafite
old ideas and traditional beliefs. So, the need for reconciliation, scholars, who wrote on the principles of Jurisprudence and his
by adopting a middle course and, a tolerant attitude was keenly, two works Ma'khadhus Shari and Kitabul Jadal are considered
felt. At this critical period of the history of Muslim theology to be authoritative on the subject.131 His Tawilatul Qur 'an is
there appeared, in three parts of the Muslim world, three still a unique work, with which no book of the earlier authors
eminent scholars: Almaturidi (d.333/944) in Central Asia, on this subject can have any comparison.132
Alash 'ari (330/941) in 'Iraq, and Attahawi (331/942) in Egypt. As a matter of fact, the theological systems of Almãturidi
They all endeavoured to reconcile conflicting ideas and settle and Alash ari have long since been accepted by the general
the theological problems of the time by adopting a system that people of the Muslim world. Though ascribed to them, neither
would satisfy reason and conform to the general tenets of the Almaturidi nor Alash'ari was the author of this system, nor was
Quràn and the Sunna. They exercised lasting influence on the either of them a pioneer in this field. It was Imam Abu. Hanifa
subsequent development of Muslim Philosophy and theology (d.150/767), the first renowned scholar among the Ahlus Sunna
and were considered to be thefathers of the three schools of Wal Jama 'a, who studied theology for long before he had
thoughts, named after them. 129 Imãm Almarturidi wrote a taken up the study of Fiqh, combated the heretical sects of his
time, and founded the first orthodox in theology. Almaturidi
128 130
cf. (i) M.M.Sharif, op.cit., P.260. cf. (i) M.M. Sharif, op. cit., P.261
(ii) M. M.Rahman, An Introduction to Al Maturidi's Ta'wilat AhI (ii) N.M.Rahinan, op. cit., P.41.
131
Al-Sunna. P. 26. cf. Hãjj Khalifah, Kashful Zunun Istanbul, 1943 vol.1. PP.110-Ill.
129 132
cf. M.M.Sharif., op.cit., P.259. cf. M.M. Rahman, op.cit,. P.71.
followed his system, explained it in the light of the philosophy Dimashgi has given the titles of ninety-three of them, but only
of his time, tried to defend it by argument and reason, and a few have been preserved. His work Alibãnah an Usülul
provided for it a firm, foundation. The revivalist movement of Diyana was printed at Hyderabad Deccan (India), in 1321/1903
Imam Almaturidi was so powerful that Shaikh Muhammad and a small treatise Risala fi Istihsanul Khaud fil Kalam' was
"Abduh" (d.1323/1905) one, of the leaders of the modern printed in 1323/1905 and reprinted at Hyderabad in 1344/1925
reform movement in Islam, in his endeavour to reconstruct Alash'aris other famous works are 'Almaqalatul Islamiyyin',
Islamic theology, closely followed the system of Almaturidi, as published in Istanbul in 1348/1929; Kitabus Sharh wal Tafsil,
is evident from his Risalatut Tawhid and his observations on Luma Mu'jaz, Iadahul Burhan and Tab'in. Of these books the
several controversial questions in his Sharh 'Aqa' idul 'MaqaIatul Islamiyyin wa Ikhtitaful Musalliyyin' is the most
wujudiyyah.133 authentic book on the views of different schools about religious
dogmas and doctrines. Almaqalat was written much earlier
Imam Alash 'ari: than the other books on the same subject. Ibn Taimiyya.(661-
Abul Hasan 'Ali b. Isma ' il Alash 'ari was born at Basra, in 728/1263-1328) said in his Minhãjus Sunna' that the most
270/873 and also died there in 330/941.134 comprehensive of the books he went through on the views of
different people on the basic principles of Islam was Alash
He was a descendant of Abu Musa Alash' ari, one of the 'ari's Almaqalat1. He discussed many of views in details as
famous Companions of the Prophet (s.). Alash' ari, in his early were not even mentioned by others. Ibnul Qayyim also spoke
youth, came in contact with Abu Ali Muhammad bin 'Abdul very highly of this work. 136 Alash ari's other famous book
Wahhab Aljubba'i, a great Mu'tazilite scholar. As his disciple, "Alib "Alibanah an Usülul Diyäna" seems to have been written
he became an adherent of the Mu'tazilite school and continued by him just after his abandoning the Mu 'tazilite views. Alash
to support its doctrines upto the age of forty. After that there 'ari's theology has been discussed mainly in these books.
happened a sudden change in his mind and one day he went to
the Mosque of Basra and declared: " He who knows me, knows Alash 'ari exerted such an influence upon the incoming
who I am, and he who does not know me, let him know that I generation that, many people came out to defend and preach
am Abul Hasan 'Ali Alash 'Ari. I used to maintain that the his opineon. Such as, Nizämul Mulk (408-485/1018-1092), the
uzir of Alp Arsalan, founded the Nizamite Academy at
Quran is created, that eyes of men shall not see God, and that
the Creatures create their actions. Lo! I repent that I have been Baghdad in 459/1066 for the defence of Ash'arite doctrines.
Under his patronage, 'Abdul Malik Aljuwaini (419-478/1028-
a Mu'tazilite. I renounce these opinions and I take the
1085) 137 got the chance of preaching the Ash 'arite doctrine
engagement to refute the Mu'tazalites and expose their infamy
freely. It was Aljuwaini who could legitimately claim the credit
and turpitude."135
of making the Ash 'arites' doctrines popular. His vast learning
After the change, Alash'ari wrote many books. Ibn Furuk and erudite scholarship brought him the title of 'Diauddin' the
says that the number amounted to three hundred. Ibn Asakir light of religion, 'Shaikhul Islam the chief leader of Islam and
133
cf. M. M. Sharif, op.cit., PP. 273-274.
134 136
cf. Nu 'mani, Ilmul Kalam, 4th edition, Ma 'arif Press, Ajamgar, Minhajus Sunnahtun NabUwiya, vol.II,P.78. Darul Kutuhul 'I lmiya,
1341/1923. P. 56 Bayrut, Libanon, Undated.
135 137
cf. M. M. Sharif, op. cit,. vol. I. P. 223. cf. Ibn Khallikan, op.cit., vol. I. P. 312.
Imamul Haramain' the religious leader of Makka and Mddiana. fundamentalism in Islam had such a marked stamps of his
For thirty years, he continued teaching and preaching the Ash powerful personality, that it has continued to be accepted by
'arite doctrines. Aljuwaini was the teacher of Alghazali. The Muslim community since his time.142
Ash 'arite system was popularized by Al juwaini and Alghazali Propagation of Greek Philosophy had upset the very
in the East and by Ibn Tumart in West. foundation of the religious beliefs of the people. The scholars
One great theological result of the Ash'arite system was of Hadith and the Jurists, being unfamiliar with the rationalistic
that it checked the growth of free thought, advocated by the sciences were at a loss to explain the Islamic system in terms of
Mutizalites, which tended to dissolve the solidarity of the the contemporary trends of thought. Therefore, they took the
Islamic Shari'a. The Ash'arite mode of thought had its Greek Philosophical ideas for granted, leaving the Divine
intellectual results also.138 Revelation, with a view to moulding it according to the dictates
It led to an independent criticism of Greek philosophy and of the former. These circumstances caused the common people
prepared the ground for philosophies propounded by men like to view Islam as something irrational to encounter and and
Alghazali (d.505/ 1111) and Fakhruddin Alrazi (543-606/1149- stand the test of reason.
1209). Alghazali made the Ash'arite theology so popular that it Due to the influence exercised by the ignorant rulers and
became practically the theology of the Muslim community in the lack of facilities for the propagation of the religious
general and has continued to remain so up to the present sciences, the fountain heads of Ijtihad dried up giving way to
time.139 rigid conformity. At the same time religious differences
became so acute and wide spread that new sects were formed
Imam Alghazali : on minor difference of opinion and the mutual quarrels of these
sects led the Muslims on the very brink of an abyss of ruin.
Abu Hamid Alghazali was born in 450/1058 at Tabaran,
one of the two townships of Tus and died in 505/1111.140 During this period, a general moral degeneration had set in
from the East to the West in all the Muslim countries involving
Imam Alghazali occupies a unique position in the history of
all the classes of society.
Islamic Theological and philosophical thought. He has been
acclaimed as Huj,jatul Islam, the proof of Islam, Zainuddin' the The life of the people did not bear any impression of the
ornament of Faith, and, Mujaddid' the Renewer of Religion.141 guidance of the Qur'ãn and Hadith. The'Ulama, the ruling
He was a Canon Lawyer, a scholastic theologian, a philosopher chiefs and the masses, all had turned their back on the Book of
and a mystic, a traditionist and a moralist. His position in Islam Allah and the Sunna of the Prophet (s.). He was born at a time
as a theologian is undoubtedly the most eminent. Through a when the general tendencies, were symtomatic of a catastrophe
living synthesis of his creative and energetic persrsonality, he towards which the Muslims were heading very fast. He
revitalized Islamic theology and reorientated values and received such education which was considered useful from the
attitudes. His combination of spiritualization and worldly point of view. His profound knowledge of Muslim
Law, theology and Philosophy so much impressed Nizamul
138
Mulk, that he appointed him to the chair of Theology in the
Cf. M. M. Sharif, op.c Vol,I. P.243.
139
Ibid.
Nizamiyya Academy, at Baghdad in 4841/091, when he was
140
Ibid.,.P.582.
141 142
cf. Abul Hasan Al1 Nadwi, Tarikh Da 'Wat Wa 'Azimat, vol. I. P. 111. cf. M.M.Sharif, op.cit., P.581
143
thirty four only. of modern research and enlightenment.
As a professor in the Academy, Alghazali was a complete 2. He presented such a rational interpretation of the
suceess and. he came to be looked upon as the greatest fundamental beliefs of Islam, that their validity could not be
theologian in the Ash 'arite tradition. Thus, he was able to questioned on rationalistic grounds for centuries afterwords.
acquire great influence in the courts of Niz 'amul Mulk Tusi, Besides this, he explained the secrets of the injunctions of the
Malik Shah saljuqi and the Caliph of Baghdad. In political Shari'a and gave the people such a clear conception of Islam
circles, he was held in such high esteem that his services were that their doubts were dispelled.
generally obtained to settle dispute arising between the Saljuq 3. He examined all the religious sects of his time and their
Ruler and the 'Abbasid Caliph. When he had been at the height differences and carefully marked the boundaries of real Islam.
of his glory, suddenly an overturn took place in his life. His He also pointed out the real Islamic beliefs distinguishing them
conscience became more and more explicit in its assertion that from the false one.
he was not born to receive and rest content with worldly 4. He revived the understanding of Islam, deplored blind
applause and honour only, but had a different duty to perform. faith, opposed rigid conformity and drew the peoples' attention
At last he renounced the honour, material gains and the worldly towards the real sources of guidance, i.e.Qur'an, and Hadith.
activities and began to travel and meditate like a hermit in cells He revitalised the spirit of Ijtihad and criticised all the sects for
and deserted places. He spent a long period of 11 years in their weaknesses and unlslamic leannings and urged them
exerting himself purifying his soul and thus became a towards reform.
completely transformed man, He severed himself from the
5. He criticised the decaying system of education and
royal courts, resolved to give up prejudicial attitude in
discussions and refused to accept any job in the educational proposed a new system to replace it. The prevalent system
institutions under the government. Rather, he established an segregated the sciences of the world from the sciences of Islam
independent institution in Tus, where he wanted to train and certain things which had no place in the Shari'a, were
capable and selected individuals on his own line till his death included in the curriculum as if they were a part of Shari'a.
on 505/1111 A.D.144 Thus, the educational institutions were infusing wrong notions
A brief account of the work of Tajdid carried out by Imam into the peoples' mind about Islam and were indirectly helping
Alghazali follows: in the creation of new sects. Imam Ghazali exposed these
1. He studied Greek Philosophy with great intellectual defects and prepared an integrated system which, though
acumen and subjected it to such a searching criticism that its fiercely opposed by his contemporaries, was eventually
grip on the Muslim mind was considerably loosened. The accepted in all the Muslim countries. All the systems of
impact of this criticism was too strong to remain confined to education which were later on conceived in the various
the Muslim territory only, but soon crossed over into Europe countries, were infact, worked out on the lines indicated by the
and did much in that Continent to blot out the deeprooted Imam. So much so that the curricula of studies prevalent in the
impression of Greek thought and help open the door to the age
present day Arabic institutions owe their inception to Imam
Alghazali.
143
cf. M.M. Sharif, op cit. vol. I. P. 584. 6. In his early days, he had fully availed himself of the
144
cf. M.M. Sharif, op.cit., vol. I., PP 586-587.
opportunities for studying the lives of the religious scholars, Baghdad by Nizamul Mulk.146
ruling chiefs, kings and masses, and had travelled far and wide At that time two prominent events took place. The first was
and had seen for himself the conditions prevailing in most of the rise and gradual spread of the group of people called
the Eastern countries. His great book "Ihya Ulum-Uddin," Assassins under the leadership of Hasan bin Sabbâh, who
Revivification of the sciences of Islam, was the outcome of killed thousands of people. The second was the starting of the
these experiences and observations. In it, the Imam has Crusades. The first crusade lasted from 488/1095-493/1099.
The Christian hordes succeeded in occupying Jerusalem in
seriously criticized the moral condition of all classes of the
492/1099, and putting to death thousands of innocent Muslims
society and traced, each abuse to its psychological and social
and Jews. The Christian invaders, for a long time, were
causes, tried to present the true moral criterian of Islam. allowed to rob and destroy the country. Life became unsettled
Imam Alghazãli wrote a number of important books on and there was no peace or security.
Aqa'id Kalam Mantiq etc. a list of which is given below : It was amid such circumstances that Shaikh 'Abdul Qadir
1. Arrisalatul Qudsiyya, this has been inserted as Qawa' lived at Baghdad, where he came from far off Jilan and become
idul 'Aqa' id. a pupil of Sufi Hammad, under whose spiritual care he
2, Ihya Uiumud Din : in it he left for us the outcome of his acquired great proficiency in the mystic lore. For eleven years
long periods of self- discipline and meditation. he spent his life in total seclusion from worldly affairs. After
3. Almunqidh Mina Dalal, the Deliverer from Error, a that, he came back to Baghdad and started preaching to the
famous autobiographical work, which he wrote five years people in response to an Ilham "inner commands'. Many people
before his death. used to gather round him to listen to his valuable lectures. At
4. Mi'yarul 'Ilm fi Fannil Mantiq, the Touchstone of science the age of 51, he got married, and died at the age of 91.147 He
in logic, a treatise on logic. was a man of charming personality and by his eloquent speech
5. Mihakkun Nazar fil Mantiq, the Touchstone of exerted great influence on the people. He stands in the
speculation in logic, a smaller work on logic. forefront of the Muslim mysties of all ages, and is the founder
of the Qadiriyya Order of sufism which includes within its fold.
6. Maqasidul Falasifa, the intentions of the philosophers
Many renowned sufis of the Muslim World.
one of the best compendia of philosophy.
Futuhul Ghaib- Revelations of the Unseen, a collection of
7. Tahafutul Falasifa, etc.145
eighty sermons, which he delivered on different occasions,
reflects the unstable condition of the times. He emphasizes in
Abdul Qadir Jilani : almost every sermon that social ruin and instability are the
Shaikh 'Abdul Qadir Jilani (470-561/1077-1166) was born result of excessive materialistic outlook of life; true well being
in Jilan at a period when Malikshah, the saljuq (465-485/1072- is the result of a harmonious development of an individual's
1091) ruled over a vast Muslim Empire. This period is famous personality whose material as well as spiritual demands are
for great patronage of learning. It was during this period that being properly looked after. He advises people to adopt an
the great Nizamiyya University (459/1066) was founded in
146
Ibid., P.349.
145 147
cf. M.M. Sharif, op. cit., vol.1, pp. 585-586, cf. M.M. Sharif, op.cit., PP. 349-350.
attitude of indifference towards the world, to kill excessive Imam Ibn Taimiyya :
desires and ambitions.148 Taqiuddin, commonly known as Ibn Taimiyya, was born in
Shaikh Jilani holds that. mystic intution gives the recipient Harran, 152 a city near Damascus, in 661/1263 and died in
knowledge of reality that is not possible to get through reason. 728/1328.
Not only that, vision-kashf and experience, mushahadah By Ibn Taimiyya time, theology, Philosophy and
overwhelm the reasoning power of man. This manifestation Jurisprudence had made remarkable progress and given rise to
reveals two aspects of Allah : (a) His majesty, Jalal and (b) His different schools of thought. But, unfortunately, political
beauty, Jamal both of which are revealed to one at different disssensions and doctrinal differences sapped the unity of the
times.149 Muslims and made their countries easy prey to Mongol
Mysticism, according to the Shaikh, is not the result of invasions in the seventh/ thirteenth century. It was the
discussion and talk but of hunger and privation. It consists of timewhen the Tartar hordes had trampled under feet and routed
generosity, cheerful submission, patience, constant communion all the Muslim nations living from the banks of the Indus to the
with Allah through prayer, solitude, humility, sincerity and plains of the Euphrates, and were then advancing towards Syria.
truthfulness.150 It was, at this critical Juncture, that Imam Ibn Taimiyya
With regard to the question of free will, he adopts an appeared as a Mujtahid and called upon the people to go back
attitude of determinism. He says, "Do not forget the position of the original teachings of Islam, as they are found in the Qur'an
human efforts so as not to fall a victim to the creed of the and the Sunna of the Prophet (s.). Though he himself acted as a
determinists- Jabriyya, and believe that no action attains its great theologian and philosopher, yet he had little respect for
fulfilment but in Allah. Nor you should say that actions of man theology, philosophy. The excellence of Imam Ibn Taimiyya as
proceed from Allah, because if you say so, you will become an an original thinker and a critic has been widely accepted, and
unbeliever and belong to the people known as the he is generally considered to be the forerunner of Wahhabism,
indeterminists Qadariyya. You should rather say that actions Sanusism and similar other reform movements in the Muslim
belong to Allah in point of creation and to man in point of world.153
acquisition- Kasb".151 During the year 667/1269, when Ibn Taimiyya reached the
Thus, Shaikh Jilãni strove a path between determinism and age of seven, the Mongols ravaged the city of Harran, and his
indeterminism. He did not remain satisfied with merely mystic father Abdul Halim came to Damascus with all the members of
experiences, rather he steered clear hazardous path of 'Aqaid his family and settled there. Here I'bn Taimiyya received
and instructed people to get rid of all kinds of doubts and excellent education under his father, who was a great scholar of
superstitions by his teachings and writings. He is held by the the Hanbalite school.
posterity as "the Greatest Divine", because of his unequal
contributions in the field of reforms. 152
A place famous for its Hanbalite school. Here lived the sabeans and the
philosophers who worshipped the heavenly bodies and images after their
148
cf. 'Abdul Qadir, Futuhul Ghaib, Discourse 54,PP 102-104. names. The Prophet Moses was sent to these people for their guidence. See
149
cf. 'Abdul Qadir, op.cit., Discourse 9, P.21. MRK, vol. O., P.425 et sq. (MRK: Idem, Majmü al Rasailul Kubra, 2
150
Ibid, Discourse 75, P.137. Vols.Cairo, 1323/1905).
151 153
cf. 'Abdul Qadir 'Futuhul Ghaib, Discourse 10, PP.23.24. cf. (1) M. M. Sharif, op.cit., vol. II. PP.796-798
He also studied under 'A1i Ibn 'Abdul Qawi and mastered high status in the field of learning, he was never deterred 'by
the Arabic grammer of Sibówaihi. He studied Hadith with any worldly authority in the matter of laying open the truth. For
more than two hundred Shaikhs.154 this reason, he was sent behind the bars for several times and
It is noteworthy that the continued defeats and humiliation eventually breathed his last in the prison. Thus he was able to
suffered by the Muslims for fifty long years, a prolonged state carry forward successfully the work of reformation left by his
of fear and anarchy and the destruction of their centres of predecessors.155
learning and culture, had all combined to bring about a Ibn Taiiniyya was a prolific writer. Nobody could give a
degeneration among the Muslim Though the Tartar invaders definit number of his works, though Alkutubi tried to
were gradually embracing Islam, they were even worse than enumerate them under different heads.156 He left innumerable
their Predecessor. Turkish Kings in unlslamic ways and books, religious decisions, letters and notes, most of which he
customs. Under their evil influence, therefore, the moral composed while he was in prison. Aldhahabi gives the number
condition of all classes of the society, even the religious leaders, of Ibn Taimiyya's books to be approximately five hundred. A
Jurists and Judges, began to be adversely affected. Rigid number of manscripts left by him on theology are also
conformity taqlid became the order of the day. So much that it available in England and Germany among which are his
helped turn the Juristic and scholastic school of thought into Mas'alatul 'Ulumul Kalam ala Haqiqatil Islam wal Iman, Su'al
independent and mutually exclusive sects. li Ibn Taimiyya, etc.157 The most famous book written by Ibn
At that time, Ijtihad was regarded as sinful,and non-sen- Taimiyya is Albahrul Muhit, a commentary on the Holy Qur
sical innovations were willingly accepted as part of the Shari 'a. 'an in forty volumes.
No body could dare invite the peoples' attention towards the Imam Ibn Taimiyya accomplished many works of Tajdid,
book of Allah and the Sunna of the Prophet (S.) for fear of of which some are mentioned below:
defamation. The ignorant and perverted masses, world seeking (a) He cleansed Islam of all impurities, purged its system of
and narrow minded Ulamã and the cruel and rulers had all all shades of evil and presented it afresh before the worId in its
joined their hands to form a wickedtrio, against which it was no original form. He did not spare any person, however big and
easy job to raise a voice of reforms. Though at that time there respectable, in his criticism. Wrong customs and practices,
lived a number of rightthinking 'Ulama quite a few of true and which had been accepted as part of Islam for centuries, were
genuine Sufis, who follwed the straight path, the man who ruthlessly attacked by Ibn Taimiyya. His straight and
raised the banner of reforms in that dark age was only Imam independent thinking and sharp out- spokenness, turned the
Ibn Taimiyya. whole world against him. Thus, he put up a tough fight against
Imam Ibn Taimiyya possessed deep insight in the, Qur'àn, innovations in religion, polytheistic customs, morel and social
He had also acquired the status of Imam in the science of abuses of his day and had to undergo persecution in this
Hadith. In the science of Islamic Jurisprudence, he had been connection.
duly recognised as an absolute authority. In the rationalist
sciences of logic, philosophy and scholasticism, he could easily 155
surpass the contemporary experts in these subjects Besides his cf. (i) M.M. Sharif, op.cit., vol.11, P.798.
156
cf. Alkutubi, op. cit., vol.1, P.4-2 et sq.
157
This treatise has been edited 'by Dr. Serajul Haque in JASP, vol. 1957.
154
cf. Alkutubi Fawar al-Wafyart, vol. I, 35, Bulaq, 1299/1881. (Journal of Asiatic Society of Pakistan).
b) He raised a strong voice against blind Taqlid and the Sub-continent. All the weaknesses and signs of depravity
successfully under took Ijtihad in the manner of the early prevalent in khurasan and Iraq could also be found here :
religious doctors. He drew inspiration direct from the Holy Qur assumption of the sovereign and absolute rights by the
'an and the Sunna, and the lives of the companions, studied the kings,easeloving and indulgent living of the courtiers, hoarding
various schools of Juristic thought with a critical eye and of wealth by unlawful means and expending it in unjustifiable
deduced and established great many injunctions. Thus, he was ways, the rule of tyranny and coercion, forgetfulness of Allah
able to set open the gate of Ijtihad.. After him, his great pupil and desertion of the Right Path, so on and so forth. This state
Hafiz Ibn Qayyim concentrated his energies on unraveiling the of lawnessness eventually reached its climax during the reign
wisdom behind Islamic legislation and produced unparalleled of Akbar, when degeneration reached its last limits it was the
work on the technique of law making in Islam, which has been common feeling in the court of Akhar about Islam that its
serving as a beacon light for those, who will undertake Ijtihad culture was born among the ignorant nomads of Arabia, and.
in future too. therefore,it did not suit the requirements of a civilized and
c) He subjected Greek Philosophy and logic to a more refined society. Proohethood, Revelation, Resurrection, Hell
severe criticism than had been done by Imam Alghazali, and and Heaven, all were assiled. The Qur 'an's being the word of
exposed its fallacies so clearly, that it lost most of its Allah and the possibility of Revelation were doubted;
importance in the rationalistic field. The impact of this punishment or reward after death were held uncertain,
criticism was so strong that it soon made itself felt, even in the ascension of the Holy Prophet (s.) was openly regarded as
West. improbable; and the person of the Holy Prophet (s) was made
It is also noteworthy that, besides these works of Tajdid, the object of criticism, especially for his family life and the
Imam Ibn Taimiyya took up the sword against the Tartars and holy wars he waged. Even the words of Ahmad and
also strongly appealed to the sentiments of the common and Muhammad were resented and the names which contained
leading Muslims of Egypt and Syria, and aroused their sense of these words, began to be changed. The world-seeking U1ama
honour and self-respect to face it with courage and valour.158 gave up the practice of using words of adoration for the Holy
Prophet(s) in their writings and sermon. Abul Fadl and Faide,
the trusted countiers ol' Akbar, ridiculed Islamic Prayer fasting,
Shaikh Ahmad Sirhindi pilgrimage to the Ka'ba and other Islamic injunctions and
Shaikh Ahmad Sirhindi, better known as Mujaddid Alf passed disparging remarks against them.
Thani, was the son of Shaikh Abdul Ahad Makhdum. Shaikh The f-lattering Hindu courtiers, in order to please the
Ahmad was born on Friday night, the 14th of Shawwal, Emperor, began citing prophecies made by their saints, saying
971/1561 at sirhind and died there on the morning of 28th that : the king with a great soul would be born in India, who
Safar 1034/1624.159 would protect the cow. The so-called Muslim 'U1am tried to
After ibn Taimiyya, the renowned Mujaddid was Shaikh prove that Akbar was the promised. Mehdi and above all an
Ahmad sirhindi (R.). In the seventh century A.H., the Tartar Imami Mujtahid. From among the courtiers of Akbar one
deluge ravaged and laid. waste the entire Muslim world except renowned person160 came out to proclaim him as the perfect
158
cf. M.M.Sharif, op. cit., vol. II, p.797,
159 160
Supra, P. 19 Mulla Mubarak, the father of Abul Fadl and Faidi.
man, the Caliph of the time and the Shadow of Allah on the As he started the movement of purifying Islam on the Head
earth. The common people were made to believe that Justice of the Second thousand of the Islamic Era, and restored its
and truth are universal values common to all religions, and traditional orthodoxy. He is called the Mujaddid Alf' Thani.162
therefore, no one religion could lay a sole claim to His courageous stand against anti-Islamic practices resulted
theses,values. Thus, it was a thought expedient to initiate in a religious renaissance in India. The method adopted by him
a:.comprehensive. creed, containing all the merits of the to achieve his purpose was equally bold. He trained groups of'
various religions, so that people of all shades of faith might disciples and sent them to all the Muslim countries and to the
willingly embrace it and forget their sectarian. and communal various cities of India to propagate the true spirit of islam. He
differences. This unifying faith was named as Din i Ilahi. Its especially asked them to make people realize the importance of
fundamental article of faith, according to al-Badauni, was La the Qur 'an, and Sunna and prepare them to counteract the
Ilaha Illallah Akbar Khalifatullah.161 forces of heresy and to observe and to make others observe the
People who embraced this new faith had to openly forsake tenets of Islam. He worte many letters, to the great men of the
their previous religion and solemnly enter into it. King worship Muslim world, were known as Maktubs, in which he discussed
was one of the basic injunctions, which was practically carried problems connected with Islam and its revival. He pressed the
out in the early morning hours by securing a glimpse of the people to follow the Sunna rigidly and. to uproot heresy. He
Emperor's appearance. When some body was favoured with the brought numerous noble men and courtiers to his fold, and in
permission to appear in the king's presence, he would have to this way tried to change the attitude of the Emperor and his
first prostrate himself before him. Even so-called Ulama and court. Through these letters the Mujaddid aroused the dormant
Sufis would prostrate themselves before the Emperor as if he Islamic feeling of the Muslims.
was the "Granter" of their prayers and appeals. The detai1s of He strictly adhered to the religious practices as sanctioned
the Din i Ilahi is discussed in the IV chapter. by the Holy Prophet (s.) and was very hard upon those who
Its was the crying need of the time to have a person to violate them. He was an authority of Fiqh and Hadith. His
oppose the worship of the Emperor by refusing to bow before knowledge was encyclopaedic and he was endowed with
him, and thus to revive the true spirit of Islam and extripate critical insight in matters of religion. His views on mystical
heresy. Though at that time, there were living quite a few truth intricacies and illumination, pantheism and Sufisrm are very
loving Ulama and the Sufis in the different part of India, the important.163
man who came forward with a will to eradicte and put a stop to ShaiKh Ahmad Sirhindi himself had the inspired belief that
the abuses of the time and uphold the banner of Sharia, was he was Mujaddid. 164 It was Mulla Abdul Hakim of Sialkôt
none but Shaikh Ahmad Sirhindi. It was he who put up a strong (d.1067 A.H.), the most illustrious scholar of the day and the
resistence against the policies of the government, fearlessly Shaikhul Islam of India, who was the first to apply to Shaikh
faced the displeasure of an absolute monarch and chose to be
persecuted, rather than to renounce his own beliefs and
principles. He stood firm as a rock against all tyranical 162
cf. (i) Nu 'mani op. cit., P. 23.
163
oppressions. 164
cf M.M. Sharif, op.cit., vol. II. PP. 875-876.
cf. (i) Faruqi, Dr. op cit., P. 2.
(ii) Maktubat Imam Rabbani, vol.1., Maktub no. 234.
161
cf. Muntakhabut Tawarikh, vol. II. P. 278. (iii) Ibid, vol. II. Maktub no. 4,6.
165
Ahmad the epithet of Mujaddid Alf Thani. In fact all the sought in the books of authentic traditions but failed to trace.
divines and mystics of' eminence have acknowledged him as Above all these, it is evident from the different, Maktubs of
such. For example, Shah Waliullah,166 and his son Shah Abdu1 Shaikh Ahrmad. Sirhjn (r.), that he was not created to be
'Aziz,167 among a host of others, always have spoken of him as merely a spiritual guide but he had greater duties and
Mujaddid Alf Thani. Khwãja Kamaluddin Muhammad1 Ihsan responsibilities to perform. In a letter tohis son Khwaja
in his book Rawdatul Qyyumia, narrated two predictions of the Muhammad Sadiq (1000-1025 A.H.), the Mujaddid writes:
Prophet(s) regarding Shaikh Ahmad Sirhindi (r.). "Praise be to Allah who created me a conjoiner between two
(1) oceans and a reconciler between two parties Besides this
another great responsibility lies with me. The intention of my
raising is not to do Piri wa Muridi (‫ )ﭘﻴﺮى وﻣﺮﻳﺪى‬and to teach the
creatures. But, I have been created for a special purpose. The
Allah will raise a man at the beginning of the eleventh people who will keep link with me and with that, for which I
century, who will be a great light and whose name will be the have been charged with, will get faid (‫ )ﻓﻴﺾ‬inspiration,
same as mine; amidst two tyrant kings; thousands of' people otherwise not.169
will enter Paradise through his intercession.168 Mujaddid Alf Thanj (r.) was conjoiner between Shari'a170
and Tariqa.171
"There will be a man in my Umma, who will be called a In fact, before him there was no good relation between the
'conjoiner' through whose intercession, will enter Paradise such Muhaqqiq Ulamã and the followers of Tariqa; due to which
and such." In fact, these predictions were made about Shaikh both Shari'a and Tariqa were differed from each other. It was
Ahmad Sirhindi (r.). References for these two traditions were Müjaddid Alf Thani who played the role of' a conjoiner and
clearly expressed that : Shari'a is the real thing and Tariqa is its
servant.172
165
cf. (i) Ghulam Yahya, Khazinatul Asfiya, vol.1. p.614. Shaikh Ahmad Sirhindi (r) vehemently opposed the
(ii) Abdul Ahad, maqamat Imam Rabbani, P.61. pantheistic conception of Towhid, known as Wahdatul Wujud
166
cf. Faruqi, Dr. op.cit., P.2 (Foot note): Shah Waliullah (1114-1176 A,H.),
was the most eminent divine of his time and a mystic too. He belonged to
or Tawhidi Wujüdi. 173 This conceptions had become almost
the Mujaddiddi-Naqshbandi Order. He acquired mystic discipline from his universal amongst all the then and previous Muslim mystics,
father, Shah Abdur Rahim and is said to be the Mujaddid of' his time. He is
the founder of a school in Hadith and Taf sir. He translated the Qur'an into 169
Persian and is the author of many famous works on Hadith, theology and cf. Maktubat Imam Rabbani, Vol> II, Maktub no. 6.7.
170
mysticism. Sharia : Law, the code of Islam, which prescribes various Modes of
167
cf. (i) Faruqi, Dr. op. cit., P.3 (Foot note) : Shah Abdul 'Aziz (1150-1248 action and practice.
171
A.H.), was the eldest son of' Shah Waliullah. He was the most celebrated Tariqa : is the way towards Allah through purification of soul , for which
scholar of his day and universally respected like his father. He tought some extra ascetic means are adopted by the mystics.
172
Hadith to the famous mystic, Shah Sayyid Ahm.ad Bralawi and also cf. i) Faruqi, Dr. op.cit., PP.8-9. (ii) Ihsan, op.cit., P.36.
173
Wahdatul Wujud or Towhidi Wujudi-is unity of Being. It is the doctrine
initiated him into the Naqshbandi Order. He left many works on Kalam and of many mystics in Islam. The exact equivalent would be Unitarionism- that
Hadith. (ii) 'Abdul Ahad, op.cit., P.62. the existent is one. This soon becomes Identyism that is identical with
168
cf. Khwaja Kamaluddin Muhammad Ihsan has quoted the two Hadiths in everything else which in the end passes on to pantheism, that it is God and
‫ روﺿﺔ اﻟﻘﻴﻮﻣﻴﺔ‬from ‫ ﺟﺎﻣﻊ اﻟﺪرر‬and ‫ ﺟﻤﻊ اﻟﺠﻮاﻣﻊ‬respectively, PP. 37-38. God is all. It is also called Wujudiyyat.
174
specially since Ibn 'Arabi, who wrote on it extensively and
had great influence on the subsequent thought of' Islam. CHAPTER- IV
In fact the opposition of Shaikh Ahamd to Wahdatul wujud DIN I ILAHI OF AKBAR AND
is based not on theological dogma, but on kashf or direct
MUJADDID ALF THANI
religious experience. Consequently, it raised burning
controversies among the mystics. Many scholars and mystics
of eminence took exception to his position, while others Before critical study of din Ilahi of Akbar, a brief survey of
emphatically affirmed it.175 his life is given below:
According to Mujaddid Alf Thani (r) the experience of Akbar's rule :
Wahdatul Wujud is not objective; it is subjective, it is merely The first phase: The historians of Akbar's reign are in
Wahdatus Shuhud, 176 i.e., the mystic only feels or sees one. agreement that Akbar began his rule as an orthodox Muslim.
The Mujaddid traces the origin of this mistake through mystic Akbar was, like his forefathers, a strict Muslim. With no
experience. religious education in an age when the excessive veneration of
the tombs of saints was a common feature, Akbar used to
undertake long journey's for the purpose, Punished those who
showed disbelief or expressed views contrary to the accepted
articles of faith, presented offerings at the shrines of saints,
spent a part of the day in recollection of Allah, kept company
of the scholars and saintly persons and attended spiritual
concerts.177
The father and fore-fathers of Akbar had good faith in
174
Nasir uddin Ubaid Ahrar a well-known saint of Naqshbandia
Muhiuddin Ibn 'Arabi (560-638 A.H.), was a mystic of great eminence.
He is generally called as Shaikh Akbar. He was born at Murcia in Spain, but order. The people of Turkistan, Fargana, Ma-wara un Nahar
he shifted to Seveles, whic a he made his home for long thirty years. In 598 and Khurasan loved him very much. The grand father of Babur,
A.H. he set out for the East, from where he never returned back. He visited Abu Sa 'id very often used to go there on foot to see him.178
Macca and Mosul. His fame went with him every where. finally he settled
down in Damascus where he died in 638 A. H. (contd.) Shaikh Mirza, the father of Babur, had great faith in
He belonged to the Zahiri School, but rejected Taqlid in doctrinal matters. Khwaja 'Ubaid ulla AhrarKhwaja loved him very much, and
Ibn 'Arabi's sole guid was inner light with which he believed himself
illuminated in a special way. He is said to be the author of as many as 400 out of affection, he used to called him, "oh my son."179
books. The most famous of his works are Futuhatul Makkiyya and Fususul When Babur was born, his father Umar Shaikh Mirza was
Hikam. In the latter, he has discussed the pantheistic conception of Towhid
at length. He was denounced as Zindic in Egypt, and there was a move to at that time present at the Darbar of Khwaja saheb. He
assassinate him. Ibn Taimiya (661-728 A H.) , one of the greatest divines in requested Khwaja Saheb to name the new born baby.
Islam, criticized Ibn 'Arabi unreservedly. Accordingly, Khwaja Saheb named the baby as Zahiruddin
175
cf. Faruqi, Dr. op. cit., PP. 3-4.
176
cf. Wahdatus Shuhud or Towhid i Shuhudi means unity of appearance. It
is the Mujaddid's interpretation of Wahdatul Wujud. The exact translation is 177
difficult. It may be translated as apparentism. According to him the cf. Abul Hasan 'Ali Nadwi, op. cit. vol., P.70
178
experience of Wahdatul Wujud is only- appearance, seeming. So, Wahdatus cf. Amin Ahmad Radi, Haft Iqlim, P. 531(B),
179
Shuhud may be apparentism. cf. Babur, Tujuki Baburi, P.6.
180
Muhammad. He also attented the 'Aqiqa ceremony of Babur. in the blessed month of Ramadan he incamped outside Delhi,
It is evident from Tujuki Bàburi that : he had great respect and spent some days in visiting the tombs of the saints.185
for the Khwaja, and for this reason he had also respect for the Another time while returning after a visit to the mausoleum
Mashaikh of the Naqshbandia order. Due to this, his daughter of Khwaja Mu 'in ud din Chisti at Ajmir, Akbar visited Shaikh
Gulrukh Begum married with Nüruddin Muhammad, whose Nizam Narnuli, who was one of the greatest shaikhs and in the
ancestor was Khwaja Bahauddin Naqshbandi the founder of the fullness of his faith entreated his prayers.186
Naqshbandia order. 181 From them Salima Sultan Bãnu was Akbar had a great regard for shaikh selim chishti, whose
born, who was married With Bairam Khan, and after his death monastery was built by him on the top of the hill at Sikri. The
Akbar married her with an intention to make relation with the sheikh had promised Akbar that his prayers for the blessing son
Shaikh of Naqshbandia order, Sakhina Banu, a sister of Akbar would be answered. Accordingly when Akbar learnt that his
was married with Khwaja Hasan Naqshbani, a renowned Sufi Hindu consort, jodhbay,. the daughter of Raja Bihari Mal of
of this order. Bakhshi Begum, another sister of Akbar, was Ambar, was with child, she was sent to the Shaikh's monastery
married with Khwaja Sharfuddin Hossain, the grand son of at Sikri, where the prince was born who received the name
Yahya, the son of Khwaja Nasiruddin Ubaid Ahrar.182 Selim in the honour of the saint. 187 Another son of Akbar,
When Khwaja Mu 'in uddin the father of Khwaja Prince Murad, was also born in the monastery of Shaikh Selim
Sharfuddin came to visit India, Akbar offered an hearty Chishti.188
welcome to him.183 Makhdümul Mulk Maulana 'Abdullah Sultanpuri was a
Likewise, when Khwaja 'Abdush shahid, whose ancestor great 'Alim of that period.189 Sher Shah Sur, during his reign,
was khwaja Baqi Billah visited India, Akbar also accorded him being impressed by his extraordinary brilliancy accorded him
hearty congratulations.184 with the title of Sadr i Islam.190 After the death of Shér Shah,
About the earlier religous zeal of Akbar, Badauni and Abul his son selim Shah also showed respect to him very much and
Fadl said: even used to sit with him on the throne. When Humayun, for
"The emperor set out to pay a vow of thanks for the rising the second time, captured the throne of Delhi, he honoured him
of this star of prosperity (i.e. birth of Prince 'Selim) and went with the title of Shaikh al Islam. Bairam Khan, during the early
on foot from Agrah to Ajmir, travelling about fourteen miles a reign of Akbar, granted for him yearly one lakh taka as special
day, After fulfilling the rites of the pilgrimage he returned, and grant. When Bairam Khan was dismissed from his office,
180 185
cf. (i) Faidi Sirhindi, Akbar Nama,vol.I,P. 87. cf. (i) Badauni, op. Cit., vol. II., P. 127-28.
(ii) 'Abdul Ghani, Dr.,A History persian language and literature at (ii) Abul Fadl, Akbar Nama, vol. III, P. 233.
186
the Mughal court,vol.I.P.4. cf. (i) Badauni, op. cit. vol. II, P. 108.
181
cf. (i) Nuruddin Jahangir, Tujuki Jahangiri ,P, 112, (ii) Nizamuddin Ahmad, Tabaqat- i- Akbari, vol. II. P. 350.
187
(ii) Kamgar Hossaini, Mathiri Jahangiri ,P. 72(A). cf. (i) Badauni, op. cit., vol. II, P. 112-124.
(iii) Muhammad Baqa, Mera'tul Alarn, P. 328. (ii) Nizamuddin Ahmad, Tabaqat,op. cit., vol. p. 356-7.
188
(iv) Muhammad b. Rustam, Tarikhi Muhammadi, P.140 cf. (i) Ibid. vol. II, p. 135-6.
182
cf. Azad, Muhammad Hossain, Darbari Akbari, P, 747. (ii) Ibid. p. 360.
183 189
cf. Ahmad, Nizamuddin, Tarikh i A1fi, P. 462. cf. Keyol Ram, Tadhkiratul Umara, p. 112 (A)
184 190
cf. Badauni, op. cit. m vol. II. P. 171. cf. Shahnewaz khan, Ma' athirul Umara, vol., III., P. 252.
191 198
Akbar also maintained for him the same status and position. Library.
From these instances It is evident that Akbar, his father and During this period Mulla Abdul Qadir Badauni also
fore-fathers, all had great respect for the noble Sufis, Being presented to Akbar a collection of forty Ahadith, in which he
influenced by the noble associassion of these Ulama and narrated the merits of edible things and arrow shooting. The
Mashaikh, Akbar was regular in performing five times prayer king preserved this book also in the Royal Library.199
and other regulations of Sharia. He himself used to call for Such was the first phase of Akbar's life. He began his rule
prayer and even sometimes used to lead the congregation and as an orthodox Muslim, But, as a result of his ambitious design
clean the mosque.192 coupled with inquisitive thirst gradually developed a heretic
As Akbar was punctual in saying five times prayer with bent of mind.
congregation, he appointed seven Imãms for seven days. For
Wednesday's prayer, Badauni was appointed as Imam.193 The second Phase :
Every year Akbar used. to appoint an Amir i Hajj- the Akbar early religiousity was neither grounded in the study
leader of the Hajj and carried out all the expenditureas of those of the Qur'an and the Sunnah, nor was it based on its deep
whoever would accompany with him. Besides these he also knowledge acquired through association with the religious
used to send valuable presentations for the Holy Ka'ba and its scholars. It is a fact that Akbar was illiterate,200 yet, he was as
neighhours. 194 When the caravan of Hujjaj started. their great as a general and unsurpassed as an administrator. He was
journey, Akbar used to wear prescribed cloths for Ihram, Shave ambitious and imaginative, and had an inquisitive disposition.
his hair,utter Takbir and go with them long distance in barefoot His Uninterrupted victories in the battle fields and series of
and head.195 successful diplomatic manoeuvres had led him to labour under
Akbar had great love and respect for the Holy Prophet(s) the misconception that he could solve the mysteries of mute
and the Ahle Bait. As a result, he named his twin sons as Hasan reality, faith and creed in the same manner as he dealt with the
and Hosain.196 administrative and political problems.
Akbar had great love for Islamic literature. At night,before On the otherhand, to make the matter worse, there were
going to bed, he regularly used to hear from Naqib Khan some crafty self-sellers in his court, who arranged the wranglings and
Portion of religious books.197
Abul Fadl, at the very beginning of his service, wrote Tafsir 198
cf. Badauni, op. cit., vol. II, P. 198.
of Ayat al-Kursi and presented it to Akbar who on this 199
Ibid.P.255,
marvellous work cheered him and preserved it in the Royal 200
When according to custom the age of Akbar had reached four years, four
months, and four days, he was given in the tutorship of Mulla Zada Easam
ud din Ibrahim, but he did not take long to realise that the Prince had no
191
cf. Shibly Nu 'mani, She ' Azam, vol. III, p. 40. imclination towards his studies. However, it was taken as lack of attention
192
cf. Shahewaz Khan, op. Cit., voIII, p. 561. and interest on the part of the Mulla Zadah and another tutor, Maulana
193
c.f. Badauni, op. cit., vol. I, 227. Bayazid was appointed in his place, but the prince still showed no
194
Ibid. P.251. inclination to take his studies seriously. The subsequent unsettled political
195
Ibid., P. 239. conditions and Humayun's wondering did not allow Akbar to receive any
196
Ibid. P. 69. education and thus he remained unacquainted with the art of reading and
197
Ibid. P. 31. writing (See, Elliot, vol. v, p. 223).
verbal contests to take the place of customary cock and bull year 983 A.H., the buildings of Ibadat- Khana were completed.
fights, partly for showing of their intellectual grit and partly for Then Akbar requested the Ulama to come over there for
the recreation of their master, who seemed to enjoy this religious discussion. Every Friday, after Jum'a prayer he used
passage of words. These contests held in the Ibadat Khana, to sit there for discussion with 'Ulama regarding religious
were miscalled religious discussions ard enquiries in different matter, Very often Akbar used to spend whole night in praising
faiths. 201 Jahangir's evidence about Akber shows that he had Allah; he continually occupied himself in pronouncing ya
fallen into a state of religious mania. He writes in Tujuk-i- Huw204 and ya Hadi205 His heart was full of reverence for Allah.
Jahangiri: At the early hours of dawn, Akbar come out from Ibadat-
"My father always associated with the learned of every Khana and sitting on a stone, with his head bent over his chest
creed and religion, especially pendits and the learned of India, sank in deep meditation.206
and al though he was illiterate, he became so much clear, It is evident from the above facts that the intention of
through constant intercourse with the learned and wise, in his Akbar in building up 'Ibadat-Khana was nothing but for the
conversation with them that no one knew him to be illiterate, holy cause of Allah and His prophet(s) Once he invited there
and he was so acquainted with the niceties of verse and prose Shaikh Ziyaullah b. Shaikh Muhammad Ghawth, in whose
composition, that his deficiency was not thought of."202 honour he arranged a party there, In every thursday, Althar
used to invite at 'Ibadat-Khana the Sayyids, Shaikhs, U1ama
Akbar and the world-Seeking U1ama and the Amirs, But ill-feeling arose the regarding the seats and
Akhar had a good relation with 'Ulama and Mashaikh. He order of precedence, So, Akbar ordered that, the Amirs should
always remained surrounded by them, Once he was told by one sit on the east side, the Sayyids.on the west, the Ulama on the
of them that Sulaiman Karrani, governor of Bengal, used to south and the Shaikhs on the north, Akbar used to attend to
perform prayers every night in the company of some 150 these seminaries time to time and converse with the
persons, consisting of renowned Shaikhs and Ulama' and used participants and discuss philosophical subjects.207
to remain with them till morning, listening to the comrnentdries Let us now discuss about the doctors of religion attached,
and exhortations and then after performing the Fajar prayer he to the ipiperial court. Akbar paid great respect to them during
would occupy himself in state business. Akbar was also
the initial Period of his rule; they were his counsellors, He
informed that, Mirza Sulaiman, the governor of Badakhshan
showed absolute confidence in them, But they proved to be a
was a great Sufi and used to take the Oath of allegiance from
lot which, according to a great critic Shaikh Abdullah b.
others for their spiritual attainments.203
Mubarak, oftentimes happend to be one of the three important
After hearing such informations, naturally Akbar was
causes of promoting irreligion. He says: "Who else have
inspired to do so, and that is why in 982 A.H., he laid the
foundation stone of the Ibadat-Khana at Fathpur Sikri, In the mutilated religion save the kings, insincere. scholars and
201 204
cf. Abul Hasan 'Ali Nadwi, op. cit., vol. IV, P. 78-79. Meaning: 0 He (Allah).
202 205
cf. Jathängir, Nur ud din, Turuk i Jahangiri, (tr) Alexendar Rogers, Meaning: 0 Guide.
206
Memoires of Jahangir, P. 33. cf. Badauni, op. cit., vol. II, P. 200.
203 207
cf. Badauni, op. cit.,vol.II,P.200-201, Ibid., PP. 204-5.
earthly-minded pietists?" 208 Depicting a picture of 'Ulama of Another religious scholar, was Maulana 'Abdun Nabi 215
Akabar's court Badauni writes: who enjoyed patronage of Akbar, next only to Makhdum-ul
"All at once one night the vein of the neck of the "Ulama of Mulk. He held the office of Sadr-us-Sadur, the Chief Justice of
the age swelled up, and a horrid noise and confusion ensued. the Kingdom and was considered to be one of the ablest
His Majesty got very angry at their rude behaviour, and took it religious doctors of his time and an authority on the Traditions.
as impertinence.209 Badauni accuses him of misusing his authority. He writes:
Akbar got very angry at their unmannerliness and said to "He was given the charge of disbursement of large sum of
Baduuni; "In future, if any one of the U1ama who talk money and tax-free lands for religious and charitable purposes
nonsense and cannot behave themselves gently, I shall make For this reason a large number of worthy people from the
him leave the hall.210 extreme east of India and as far west as Bakkar (on the Indus)
One of the learned Ulama of Akbàr's court was Mulla came to Court. if any of them had a powerful protector in one
'Abdullah of Sultanpur.211 He was supposed to be 'the infallible of the Amirs, of near friend of His Majesty, he could manage to
guide and expositor' of the faith and had been conferred the get his affairs settled; but such as were destitute of such
title of Makhdum ul Mulk. He had given a Fatwa212 that the recommendations had to bribe Sayyid 'Abd ur Rasul, the
ordinance of pilgrimage to Mecca was no longer binding, Shaikh's head-man, or make presents to his chamberlains,
perhaps, for the reason that he might not himself be called upon door-keepers and sweepers, in order to get their blanket out of
to perform the pilgrimage. He had also invented a device for the mire.216 Regarding misbehave of Shaikh Nabi, Shah Nawaz
avoiding payment of Zakat due upon his wealth that, towards Khan writes:
the end of each year, he used to make over all his property to "Once on the occasion of.Akbar birth day the nobles and
his wife, but before the year had run out, he took it back grandees were paying their respect to the Emperor, who had
again.213 put on a saffron-Coloured garment. The Shaikh raised
He had made such a pile of wealth during Akbar's reign objection to the colour of Emperor's dress and bade him to take
that several boxes filled with gold bricks were later unearthed it off, but he did it in such a way that the staff in his hand
from his ancestral cemetery where they had been buried under touched the dress of the Emperor. Akbar' took it to be a great
the pretext of dead relations.214 offence but he kept quiet and complained to his mother about
the behaviour of the Shaikh. His mother belonging to a saintly
family, mellowed his anger by saying that: the incident would
208
cf. (i) Abul Hasan 'Ali Nadwi, op. cit.,vol. IV, P. 87. get a place in history which would record that, a doctor of
209
(ii) Badauni, op cit., vol. II. P. 202. religion, who was a subject to the Emperor, hit him with his
cf. Badauni, op. cit., vol. II, p. 205. staff, but the Emperor kept quiet for his respect to the
210
Ibid.
211
A district in the East Punjab. For further details of Mulla 'Abdullah, see
Shari'a."217
Nuzhatul Khawatir, vol, v.
212
Authoritative juristic opinion in accordance with Islamic law,
213 215
of. Badauni, op.cit., vol.II,P.202. Shaikh 'Ahdun Nabi was the son of Shsikh Ahmad Gangoh and grandson
214
According to one report the gold bricks worth thirty million rupees were of Shaikh 'Abdul Quddüs (d, 1537 A.D.).
216
unearthed from the cemetery. (See, Abul Hasan 'Ali Nddwi, Saviours of cf. Badauni, op.cit.,vol.II,PP.207-8.
217
Islamic spirit, vol.III,P,69, Foot-note,6). cf. Shah Nawaz Khan, op.cit.Vo. P.561.
The two principal leaders of the 'Ulama Makhdum-ul Mulk the ravine of toast-drinking.222
and Shaikh 'Abdun Nabi, quarrelled among themselves and A reputed 'Alim of the reign of Akbar, named Khwaja
became contenders of one another, 'Abdun Nabi decried Ismail, grand son of Shaikh Al-Islam, died duo/to perpetual
Makhdum ul Mulk and Makhdun ul Mulk denounced 'Abdun wine drinking and. continual debauchery.223
Nabi as an apostate, while their followers arrayed themselves Qadi 'Abdus Sami, the chief Justice of Akbar, whose beard
behind their leaders as two different camps as loggerheads.218 was like a white rose, a yard long, used to play chess for a
So, it is clear from the aforesaid fact that none of the two wager. His cup drinking was notoriously a congenial habit. He
was possessed of the learning and piety or even graciousness considered bribery and corruption as a duty for the moment,
required of a doctor of religion to present his faith duning a and the making profit on bonds for debt and signing judicial
period so crucial as the reign of Akbar. decrees as a positive command.224
Akbar, according to Badauni, rated Makhdum-ul Mulk and The world- seeking 'Ulama used to draw the sword of the
'Abdun ' Nabi and some other 'Ulama of his time, as unmatched tongue on the battle field of mutual contradiction and
even by Razi and Ghazzàli, but when he witnessed their opposition and the antagonism of the sects reached such a pitch
stinginess unbecoming conduct, he discarded the Ulama that they would call one another fools and hereties, Thus, the
altogether.219 controversies used to pass beyond the differences of Sunni and
Molla Shiri, a well known 'Alim of the reign of Akhar, was Shi 'a Hanafi and Shafi, lower and divine, and they would
entrusted with the duty of translating the Sanskrit books into attack the very bases of belief.225
persian language, When he was informed that, the king utters When Makhdum-ul-Mulk and Shaikh 'Abdun Nabi were
one thousand one names of the sun looking towards it; to busy with mutual abuses, at that time sheikh Tajuddin, who
satisfy him he composed a poem which contained thousand was known as Tajul ' Arifin, used to attend at 'Ibadat Khana,
stanza in praise of th sun and placed it before the king. 220 and being over powered by Wahadatul Wajud, invented
Shaikh Abul Fadl made the king understand that wine might be forAkbar a prostration and named it 'Zamin-bus.226
drunk by the advice of the physician for the hailing of the body. Haji Ibrahim had interpolated in an old pamphlet one of the
Accordingly, to make the wine available for all, Akbar set up a works of Mulla Abu Said, nephew of Shaikh Aman Panipathi,
wine-shop near the palace, under the charge of porters wife, a tradition to the effect that, a son of one of the companions of
who belonged by birth to the class of wine sellers and the Prophet (s) came shaven into his presence and then he(s,)
appointed a fixed tariff.221 said: The people of Paradise would look like that. 227 This
At the new years feast, Akbar induced many of the 'Ulama
and the pious, nay even the Qadis and Muftis, of the realm into 222
cf. Badauni, op. cit., vol. II, 309.
223
Ibid. P. 347.
224
218
cf. Abul Hasan 'Ali Nadwi, op. cit. vol. IV. P. 90. cf. Badauni, op.cit, vol, II, r, 314,
225
219
cf. Abul Hasan 'Ali. Nadwi, Saviours of Islamic Spirit, vol. III, P. 71-72. Ibid. P. 255.
226
220
cf. Badauni, op cit., vol. II. P. 336, Ibid. P. 259
227
221
Ibid. P. 301. cf. Badauni, op. cit. vol. II, P. 278.
incident inspired the king Akbar to shave his beard and he reason not revelation, was acknowledged 'by him as the only
made it lawful. basis of religion.232
It may be noted that, Akba was the first among the Muslim Once in 'Ibadat Khana Bir-Bal attacked the faith of Islam
rulers who shaved beard. an account of which Shahbaz Khan, a close courtier of Akbar
The Wranglings and differences among the 'Ulama over the got excited and refuted him saying :"You, cursed infidel, don' t
discussion in 'Ibadat Khana, where some one while pronounced talk again in this way, otherwise I shall kick you out. At this
a thing unlawful, another pronounced the very same thing Akbar got angry and said: "1 wish, I would beat your mouth
lawful.228 became to Akbar another cause of no confidence in with a slipper Full of filth.233
then, which ultimately led him to disrespect religion. One Deb chand Raja Manjulah intended that, the Muslims
At the outset Akbar looked on each of the 'Ulama of his should respect the cow, as the Qur' an agrees with the vedas in
own age as superior in dignity and worth to Imam Ghazali and reverence for the cow Once in 'Ibadat khana he referred to Sura
Imam Razi, but since he knew the worthlessness of those of his al-Baqarah of al-Qur' an and said: Allah after all, had great
own time, he inferred the unknown from the known and respect for cows, else the cow would not have been mentioned
rejected also their predecessors.229 in this chapter of the Qur' an.234
When references were quoted from the sayings of the Under the above circumstances, the true 'Ulama had to
Imam 1ike Baqelani, Imam Ghazali and Imam Razi, Abul Fadl leave the 'Ibadat Khana. For example shaikh Badr ud din, the
used to say: o don't bring before me the arguments of this son of Shaikh Selim chishti, left the court of Akbar, He first
sweetmeat Seller, or that Cobbler, or that tanner. He used to went to Ajmir and then to Gujrat and ultimately to Makkah,
consider himself the best among all of them.230 where he passed the rest of his life.235
Then Mulla Muhammad Yazdi, a Shi 'a 'Alim from Iran, Akbar tried to keep himself free from the influence of true
appeared at Ibadat Khana. He began to abuse three righteous Ulama He expelled them from his court. He seized their talking
Khalifs of Islam and called the companions of the prophet (s.), power through "Infallibility Decree.236
their followers and next followers and the saints of all times According to Mujaddid Alf thani (R.) the world-seeking
infidels and adulterers, He described Ahl i Sunnahwel-Jama 'a 'Ulama were responsible for misleading Akbar from the right
as despicable and. contemptible and termed every sect except path. The Great Mujaddid also remembered them as the thieves
the Shi 'a as erring and leading to error.231 of the religion of Islam. Their intention was to achieve
The Mulla used to narrate before Akbar the early history of wordlypower, prestige and honour from the people.237
Islam in a peculiar way. Wahi and Mu 'Jiza of the prophe (s.)
were put down to him as vain superstitions. Due to Which the
faith in observance of five time prayers, the fasts of Ramadan, 232
Ibid.
233
and in every thing connected with Shari 'a was Shaken. Thus 234
cf. Badauni op. cit., vol. II. P. 274.
Ibid. P. 211.
228
Ibid. P. 259.
229 235
Ibid. P. 200. Ibid. P. 212.
230 236
cf. Badauni, op.cit vol.11, P.200 Vide Infra. P. 109.
231 237
Ibid. P. 211. cf. Shaikh Ahmad, Maktubat Imam Rabbani, vol. I. Maktub No.3.
The Mujaddid very often used to say: During the preceding often he discussed with him regarding Sufism lonely atnight.
period the differences among the world-seeking Ulam threw The Shaikh, taking this opportunity used to discuss before him
the Ummah into danger.238 (‫ )وﺣﺪت اﻟﻮﺟﻮد‬the Unity of Existence.
So, it is evident that, the world-seeking Ulama of the reign It was the belief of Shaikh Tajul 'Arefin that the infidels
of Akbar were greatly responsible for leading him away from would not remain in Hell for ever. He also believed that the
the true and right path. pharaoh died with Iman. Thus he became a chief cause of the
Akbar and imposter Sufis weakening the faith of Akbar in the commands of Islam. About
Being dissatisfied with the world-seeking 'Ulama Akbar the activities of these sufis Mujaddidi Alf thani writes: most of
turned his face towards the spiritual leaders of his age. During the ignorant Sufis of this period were like the world seeking
this period there was no such true spiritual leaders who could Ulama, their contaminating misdeeds had been contagious.242
lead the people towards right path. Al-most al1 the Sufis of this Shaikh Tajul 'Arefin introduced also many changes into
period were influenced by Wahdatul Wujud Unityism and most texts of the Holy Qur'an, and the traditions of the Prophet (s.)
of them passed their time in the state insanity. He expressed that the perfect man was the caliph of the age. He
Shaikh Amanullah panipathi was a famous Sufi at that time. introduced that, Sijdah or Zamin-bus was lawful for the
Wrote many books on Wahdatul Wujud, and for this, he was Emperor. He held that: ‫ﻻ ﻣﻮﺟﻮد اﻻ اﷲ‬
known as the seeond Ibn 'Arabi.239 There exists nothing except Allah, So, whatever we see, is
About him Shaikh 'Abdul Haq Dehlavi (R.) (978/1050 A.H.) nothing but Allah, Thus, when the Shaikh looked at Akbar, he
said : his connection was with the Malamotyia sect or considered him nothing but Allah. That is why, to prostrate
silsi1a.240 some of the followers of this silsila were free from before him was nothing but prostrating Allah.243
the bondage of Shari 'a, and that is why, the above mentioned So, it is evident from the above discussion that the
Shaikh very often did not care to perform five times prayer influence of so-called spiritual guides was greatly responsible
regularly.241 for leading Akbar astry out of the right track of Islam.
Shaikh Tajuddin, the follower of Shaikh Amanullah, at that During the reign of Akbar, the philosophy of Wahdat ul
time was another well known Sufi in Delhi. He was known as wujud was rampant throughout India, and the Suf is were more
Taj ul 'Arefin. Akbar was highly influenced by him and very engulfed in so-called inspired insanity, rather than in the true
spirit of spiritualism. It has nearest connection with the idea of
Din i Ilahi of Akbar.244 For which Akbar considered that, to
worship Allah, there are many ways and the foundation of each
238
Ibid. vol. I, Maktub No. 53. religion is on the truth.
The followers of this idea hold that the whole creatures are
239
cf. Badauni, op. cit., vol. II. P. 258. 242
240 cf. Shaikh Ahmad, op. vol. I, Madtub No. 47.
cf.; 'Abdul Haq, Akhbar ul Akhyar, P. 241.
243
cf. Badauni, op. cit. vol. II, P. 259.
241 244
Ibid. P. 242. cf. Dr. Yousuf Hussain, Glimpse of the Medieval Indian culture. P. 57.
the manifestations of Allah, So, worshipping of the stars, is Muhammad Diya of Afghanistan, believed in the
nothing but the worshipping of Allah. The ultimate end of this transmigration of the soul. Following him, another pir, named
view was to have tolerance and mutual respect for all caste, Wali of Afghanistan began to preach the idea or philosophy of
creed and religion.245 the transmigration of the soul and thus, he caused to mislead
Though Akbar was disgusted with the 'Ulama, he had great many people from the right path. He also claimed for himself
respect for the Sufis He considered them pure and honest to be a Prophet, and thus, when he got some followers, then he
people of the society as they always kept themselves in the himself claimed to be the "Allah" !250
rememberence of Allah. This provided a chance for the so- At that time, another so-called pir, named Pahlowan of
called Sufis who assembled at Fateh Pur Shikri and engaged Khorasan came out and settled by the side of chakdarah. He
themselves in reaping the benefit out of the prevailing began to preach the theory of ‫ ﻋﻠﻰ ﭘﺮﺳﺘﻰ‬Ali's worship and
conditions.246 amended the bindings of performing Salàt and 'Sawm, and
A vivid pen-picture of this period may be found in the legalised wine, fornication and adultry for his followers.251
writings of Akhünd Daryuja, a reputed mystic of the period. He In 981 A.H., when the followers of Akbar began to call
writes: Specially during this period of decadence most of the him‫ ﺻﺎﺣﺐ زﻣﺎن‬Man of the time, then some Murad of
people having Satanic charecter and human physique sat on the Afghanistan claimed for himself to be the proposed Imam
position of their fathers and fore-fathers.247 Mahdi, and he did not claim for himself to be a Prophet,
The Sufis with such nature and character played a because of the fact, a person named Mahmud of Iran claimed
dominating role in misleading the common people from the so.252
right parth and true religion. The great Mujaddid mentioned During that period, many people from among the different
them as ignorant and theseactivities as contaminating tribes of Afghanistan claimed for themselves to be the (‫)ﻏﻮث‬
contagious.248 Ghaoth and qutub. Among them a qutub, named. Mulla Mir
Akhund Daryuja, in his Tadhkiratul Abrar wal Ashrar has used to say : on the (‫ )ﻋﺮش‬throne there is a (‫ )ﻓﺮش‬bed on which
mentioned numerous so-called Suf is, who firstly misled there is a big stone, and on that stone there is a big tent, which
himself and then others. Among them was a so-called pir has seventy thousands doors. Inside of this tent, there is a chair,
'Abdur Rahman, who did not belive in the day of on which Allah has exalted. He used to say to his followers that,
Resurrection.249 this was a secret matter which the Ulama did not know.253
Akhund Daryuja also mentioned I1ias Afghhani, who used In short, such was the religious condition of India at the end
to Wear girdle like the Hindu Brahmsns. Likewise, a pir named of the 16th century, in which Akbar laid the foundation of a
new religion, which is known as Din-i-IIahi.
245
cf. Tarachan. Dr. The influence of Islam on Indian culture, P. 57.
246
cf. Badauni, op cit, vol. II, P. 286.
247
cf. Akhund Daryuja Irshadut Talebin, P. 299. 250
Ibid. P. 163, 165, 171.
251
cf. Akhund Daryuja, op. cit. P. 162.
252
cf. Nazamuddin Ahmad, Tarikh i Alfi, P. 487.
253
248 cf. Akhünd Daryuja, op.cit.P.168.
Supra, P. 107.
249
cf. Akhund Daryuja, Tadhkiratul Akbar wal Ashrar, P. 170.
Akbar, Shaikh Mubarak and his sons without your orders.They requested Emperor for ceasing his
When Akbar became displeased with the world-seeking indulgence to them. They were successful in convincing the
'Ulama, then an incident took place, which made the situation Emperor and in changing his mind.254
wrost. And one day in that time there were discussions on a
Qadi 'Abdur Rahim, the Qadi of Mathura, laid a complaint variety of subjects, and prolonged conversations and much
before Sadru's Sudar Shaikh 'Abdun-nabi, to the effect that a arguments in the presence of learned and erudite men. Finally
wealthy and Stiff-necked Brahman of that place had carried of the discussion centred on this question, namely, to whom can
the materials which he had collected for the construction of a the words ijtihad and mujtahid be applied? And. who can be
mosque, and had build of them an idol-temple. When the Qadi called a mujtahid? Maulana 'Abdullah Mulk Sultanpuri who
attempted to prevent Brahman from doing so, he cursed the was the most learned among the learned men of the age and
Prophet (s.), and had shown his contempt for Muslims in Shaikh 'Abdunnabi was the sadrus Sadür (Chief judge) of the
presence of witnesses. When the Brahman was called upon to country "of Hindustan and Qadi Khan Badakhshi, who was
appear, he disobeyed the Shaikh's summon. Then the emperor distinguished in the sciences of rhetoric and philosophy and
sent Bir-Bal and Shaikh Abul Fadl to fetch him and they Shaikh Mubarak the asylum of all truths, who was the chief of
brought him. Shaikh Abul Fadl reported to the Emperor that he the learned men of the time in all ratiocinative and traditional
had heard of the case from the people and stated thát, it was sciences,and Qadi Jalaluddin Multani, and Sadri Jahan Mufti
certainly proved that, he had uttered abuse of the Prophet (s.) wrote a precis of the discussion, and all affixed their seals to
Some of the Ulama were of opinion that he should suffer death; it,and brought it before the sacred eyes of the (emperior).255
while others were in favour of his being publicly paraded on The document is known as ‫ ﻣﺤﻀﺮﻧﺎﻣﻪ‬infallibility Decree. A
the back of an ass and heavily fined. photo copy of this Decree is appended from Tabaqat-i-Akbari,
Thus, the 'Ulama were divided into two parties and the an English version of which is given below:
question was argued at length. Then the Shaikh required the
Emperor's sanction to the execution of the Brahman. In rerly MAHDAR NAMA
the Emperor said: Punishments for the offences against the That the purpose of the emphasis on this matter and the
holy law are in thehands of you, the Ulama, what do you stress on this fact is that as Hindustan it be protected from all
require of me? calamity, had by the benefit of the imperial justice, become the
The Brahman remained for some time in the custody. The centre of peace and safety,and the circle of justice and
Hindu ladies of the Imperial harem busied themselves in beneficence, and fit for all classes of men, high and low, and
interceding for his release, but the Shaikh opinion stood in the specially for men learned in the knowledge of God, and wise in
Way. At last, the Shaikh convicted the Brahman and issued the consideration of subtleties, who are the guides in the plains
order for his execution. this matter was reported to the Emperor of salvation and the travellers in the path of those who have
he became exceedingly wroth. The Hindu ladies of his harem
complained in private and the Hindu courtiers in Public saying; 254
cf. Badauni, op.cit., vol.III. PP. 80-81.
You have pampered theseh Mullas till their insolence has 255
cf. Khwajah Nizamuddin Ahmad, The Tabaqat-I-Akbari, vol. II
reached such a pitch that they pay no heed to your wishes, and Translated by, B. DE,M.A.,I. C. S (Retired), PP. 523-524. Published by the
merely to display their own power, authority, put men to death royal Asiatic Society of Bengal. Calcutta, 1936. (Apperctix-A)
been given learning and. who turning their faces to this country of Islam has been written in the presence of the learned in
from 'Arab and 'Ajam have taken up their residence here, and religion, and the truly guided jurists, and this in the month of
all the eminent learned men, who are endowed with all Rajab 987 A.H.256
principal and subsidiary learning, and are the guides of In this year, some of the 'Ulama and companions of the
ratiocination and tradition, and posses the Attributes of religion Emperor made him understand that, he was the only leader to
and honesty,and of truth, and. of protection (of religion) have guide people to the right path, as was the Proohet (s.) and his
after much consideration and sufficient interpretation in the faithful successor. So, like them, he should deliver khutba from
subtleties of the beneficent text "Obey God and obey the the pulpit of the Mosque. Accordingly, on the first Friday of
Prophet and those who are in command among you" and the Jumada al Ula of the year 987, in the chief mosque of Fatehpur,
correct traditions. The most beloved man to God on the day of which Akbar had built near the palace, he began to deliver
resurrection is the Imam just and kind, and ho obeyed the king, Khutba. But all at once, he stammered and trembled. He could
verily he obeyed me, and one who opposes the king verily he scarcely read three verses of poem, which Shaikh Faidi had
disobeys me'and The justice of one hour is better than the composed, but he quickly came down from the pulpit and
saying of prayers all night, and of fasting all days for sixty handed over the duties of Imam to Hafiz Muhammad Amin,
years, and other commands, and from rational and religious the Court Khatib.257
evidences and proofs, concluded and ordered that the rank of a The following verses were quoted by the Emperor:
just Sultan is in the eyes of God, higher than that of the
mujtahid and His Majesty the Sultãnul Islam, and the asylum
of the people, the amirul-Muminin, the shadow of God. over all
men,Abul Fath Jalaluddin Muhammad Akbar Badshah Gazi,
may God for ever perpetuate his rule !who is the justest, wisest,
and most learned about God.
Therefore if in religious questions in which among the "The Lord, who gave to us sovereignty,
mujtahids there may be differences, he, with an intelligent Who gave us a wise heart, and strong hand.
mind and careful thought accept the opinion of one side, for the Who guided us in equity and justice,
happiness of mankind and proper regulation of the world,and, And drove from our thoughts all save equity,
give his order accordingly, that order should be accepted by His description is higher than the range of thought
'both sides and the obedience of such order is obligatory and Exalted is His Majesty, Allahu Akbar!
binding on people generally and on all mankind;and in the
Thus, through Shaikh Mubarak, Akbar concentrating all
same way if in accordance with his judgment which points to
the right,he issues an order which might not be contrary to the
Quran and might 'be for the amelioration of mankind,it is 256
cf. (i) Nizamuddin, Tabaqat i Akbari, vol. II, PP. 523-524. Translated
binding and obligatory on every one to act in accordance with by B. DE.M.A, I.C.S. (Retired), Printed at the Baptist Mission Press,
it; and opposition to it would be the cause of devine displeasure Published by the Royal Asiatic Society of Bengal. Calcutta, 1936.
after death, and religious and worldly loss. This writing of (ii) Badauni, op. cit., vol-II, PP. 271-272.
257
perfect truth and this expression of the fulfilment of the rights cf. (i) Badauni, op. cit., vol. II, P. 268 (ii) Faidi Sirhindi, Akbaranma,
P. 149; (iii) Nazamuddin, op. cit., P. 342.
powers, temporal and spiritual, into his hand became ‫اﻣﺎم ﻋﺎدل‬ Shi 'a. Abul Fadl had intimacy with Hakim Abul Fath and
just king, and supreme authority in all respects, Shaikh Mulla Muhammad Yazdi, who were strong Shi'a by faith.265
Mubarak was a very clever and shrewd 'Alim of the Zaidi Shi They highly influenced Akbar to Shi'aism and under the shade
'a community.258 His father and fore-fathers were the inhabitant of the socalled infallibility Decree, they established Akbar
of Yemen, which was the old and strong centre of Zaidi as‫ اﻣﺎم ﻋﺎدل‬Just King'266
Shi'a.259 The intention of Shaikh Mubarak and his sons of.doing so
It is worth mentioning that, once Shaikh Mubarak said in was that, during the reign of Babur, the Caliphate was
presence of the Emperor to Bir-Bal Just as there are transferred to the Uthmani dynasty of Turkistan and the Sunri
interpolations in your holy books, so there are in ours; hence it Muslims of the world unanimously accepted Sultan Selim as
is impossible to trust either. Thus he considered the Holy Book Caliph of the Muslim world.That is why to declare Akbar as
al-Qur'an as interpolated.260 But his son Abul Fadl considered Caliph against Sultan Selim of turky was not possible.Because
the Qur'an composed by the Prophet (s.) himself.261 of the fact, according to the Islamic law, the existence of two
Khwaja Ka1lal, the son of Khwaja Baqi Billah (R.) Caliphs at a time in the Muslim world is not possible, 267
describing, the nature and character of Shaikh Mubarak writes: Therefore, acording to the infallibility Decree, Shikh Mubarak
During the reign of Sultan Ibrahim Lodi, he was a strong Sunni, Made Akbar Imam-i-'Adil.
during the Sur dynasty, he pretented to be Mahdi, during the It is worthmentioning here that according to Shia faith, in
reign of Humayun, he became Naqshbandi and during the reign presence of a caliph, it is possible to be an Imam. As history
of. Akbar, he became a pioneer of‫ ﺻﻠﺢ آﻞ‬treaty with all, and a presents that, during tho period of Umayyad and 'Abbasid
free-thinker.262 dynesties, there were regular Imam in the descendent of Hadrat
Khwaja Kallal also writes: Shaikh Mubarak was not a man 'Ali (R.). The real intention of Shaikh Mubarak, to make Akbar
of strong principal, rather he was an opportunist and to satisfy Imam i 'Adil and Imam i Zeman was to establish him as a
his lust, he always used to court the rulers of each period.263 supreme head in all respects.268
S. W. Heig rightly comments: We don't know, Shaikh When Badauni by the order of Akbar, translated
Mubarak besides being Sunni, Shi 'a, Sufi and a pretender of Mahabharat into Persian language, then Abul Fadl wrote on it a
Mahdi what more he was!264 preface containing 36 pages, which were full of infidelities and
Shaikh Mubarak and his sons Abul Fadl and Faidi all were Unprofitable words.269
After reading the preface of Mahabharat, it is easy to draw
such conclusion that the intention of Shaikh Mubarak and his
258
cf. Brown, Aliterary History of Persia, vol. IV., P. 18. sons was to trust in Akbar the total authority like that the
259
cf. Abul Fadl, Ain Akbari, vol. II, P, 327,
260
cf. Badauni, op. cit., II. P. 312. 265
261
cf. Dojirak, Akbar and the Jesuits, P. 25. cf. Badauni, op.cit., vol.II, P.263,
266
262
cf. Khwaja Kallal, Mablag ur Rijal, P. 33(A.). Ibid, P. 271-272.
267
263
cf. Khwaja Kallal, Mablag Ur Rijal, P. 33. cf. (i) Al-Mawardi, Al- Ahkamus Sultania, P. 9.
(ii) Abu 'Yala, Al-Ahkamus Sultania. P. 25.
268
cf. Md. Aslam, Din i Ilahi our Uska Pasmanzar, P. 106.
264 269
cf. Cambridge History of India, P. 18. cf. Badauni, op cit. vol. II, P. 321.
Imams of the Isma 'ili communities. As Abul Fadl writes for Because, the Shi 'a consider Imam Mahdi as Khalifa-tullah,
Akbar: who-Will establish Kingdom of Allah in the world. Such
He is the just king, perfect proof, transce transcending writings of Abul Fadl, Fadi, testify the opinion of Badauni that,
evidence of God-knowing, un-surpassed urgument, bless of the flatterers of Akbar used to utter:
spiritual caravan, real and metaphorical leader.270
He also writes : "There is no God but Allah; Akbar is the Caliph of
He is the fore-runner of the Godly people, leader of the Allah"275
righteous, qibla of the God-knowing people, unveiler of the Which means that, Akbar has direct relation with Allah,
secrets of unknown, parting face of the countenance of and the Prophet Muhammad (s.) have no place therein
Unambiguousness, disposer of provisions to the servents of
According to Ismaili Shi 'a doctrine, the Imam is a born
God.271
wali, whose mother is pure and sinless. Keeping this view in
Abul Fadl also remembers Akbar with the titles : He is the' his mind Abul Fadl writes:
guide in general and. Mahdi in particular.272
When Akbar was in his mother's womb, then his mother
So, it is evident by the aforesaid instances that Shaikh used to get good information from unseen and noble
Mubarak and his son's made Akbar as the promised Mahdi. indications too.276
The shi 'a generally use for Mahdi, the title of ‫ ﺻﺎﺣﺐ زﻣﺎن‬man
Abul Fadl also writes regarding the unique condition of
of the time.
Akbar's mother: When Akbar was in his mother's womb, then
Some flatterer of Akbar Made him understand that, he was her face became so glittered that some body could easily guess
the Saheb-i-zaman, because the signs and attributes of Imam that a lamp was placed on her face.277
Mehdi were manifest in him.273
According to Abul Fadl Akbar was bestowed with inborn
Shaikh Abul Fadl, in the Preface of Mahabharat remembers faculty of guidence, which he exercised from cradel to grave.
Akbar as Khalifatullah ‫ ﺧﻠﻴﻔﺔ اﷲ‬Representative of Allah.274 He was also gifted with (‫ )ﻋﻠﻢ ﻟﺪﻧﻰ‬Knowlege direct from God
and power of healing the incurable diseases.278
270
cf. Abul Fadl, Mahabharat (preface), P. 14. So, it is clear that under the influence of Shaikh Mubarak
" and his sons Akbar cut the root of Islam. On the one side the
power of Ulamä and Mashaikh was completely shatter and on
"
271
the other, Shirk and Bid'a became so rampant as there was no
cf. Abul Fadl, Mahabharat (preface) ,P. 5-6
distinction between Halal and Haram.
275
272 cf. Badauni, op. cit., vol. II, p. 278.
Ibid. P. 5. 276
cf. Abul Fadl, Akbar Nama, vol. I. P. 11.
277
cf. Abul Fadl, Mahabharat, (Preface) P. 9.
273 278
cf. Badauni, op. cit. vol. II, P. 278. cf. (i) Abul Fadl; Akbar Nama, vol. I. P. 187.
274
cf. Abul Fadl, Mahabharat (Preface) , P. 5. (ii) Ibid.Mahabharat (preface). P. 9-12.
Akbar and the Hindus the manner of worshipping idols, the fire, the sun and stars and
The connection of Akhar with the Hindus was not due to of revering the chief Gods like-Brahma, Mahadev, Bishnu,
his policy of Sulh i Kul (‫)ﺻﻠﺢ آﻞ‬, but it is a fact that from his krishnu, Ram and Mahamays etc. 283 Under the influence of
boy hood he had shown a special inclination and sympathy for Purukhottom, Akbar accepted the theory of transmigration of
the society of various religious sects, such as Brahmans, the soul and Debi tought him the process of worshipping the
musicians and others.279 Moreover he married Rani Jodhbay in sun and stars. Akhar had great faith in trensmigration of the
his youth and he had other Hindu and Rajput wives in his souls and existence of the soul after the dissolution of the body,
harem, Due to his close associasion with them, Akbar come Reward and punishment he deemed impossible,284 other than
into close contact with Hinduism and consequently he took for by means of transmigration.
himse1f many of its creeds. He ordered to translate Hindu In this regard Abul Fadl mentioned in 'Ain i Akbari that
religious literature and history into Persian which greatly Akbar said : after believing, in the theory of trensmigration, I
influenced him. As a result of this, among the Muslims a now believe in the change of shape of some people of earlier
section came into being who were called ‫ﻣﺴﻠﻤﺎن هﻨﺪ وﻣﺰاج‬ Prophets, because of their disobedience to Allah.285
Hindu-minded Muslims. It may be noted that Abul Fadl himself being a Shi 'a
As Mulla Taqi of Shastur, a famous learned man, was bellieved in transmigration, Some of the Shi'a sects such as
engaed in rendering the Shahnama into prose under the royal lughmania, Khattabia and Ishaqiah are 'the believers in
order, and whenever the word 'Sun, occurs, he uses such transmigration of soul.286
Pharases as ‫ﺟﻠﺖ ﻋﻈﻤﺘﻪ وﻋﺰﺷﺎﻧﻪ‬Exalted is His highness and. So, it is evident that due to close associasion with the
mighty is His Position.280 Hindus and Hind-minded Muslims, Akbar had strong faith in
Akbar had deep intimacy with Hindus, specially with Raja transmi-gration, that is why, he made it obligatory to believe in
Birbal and it became a case of "Thy flesh is my flesh and thy it.
blood is my blood"281 He played an important role to mislead For the followers of Din i Ilahi. Abul Fadl used to teach
Akbar from the religion of Islam. A learned Brahman of Decan, Akbar about the transmigration of the soul.
named‫ ﺑﻬﺎون‬Bhawon became Muslim. This converted Brahman Akbar had also faith in Hindu Debis. He made some coins
also played an important role to misguide Akbar.282 in which pictures of Ram and Shita were engraved. Stainly
Besides Birbal, two other Brahmans named Purukhotton Lane pole, had made the contains of the coins of the Mughal
and Debi also Played an important role to mislead Akbar. Debi period, which is in the British Museum of London. In its fifth
used to instruct Akbar the secrets and legends of Hinduism, in plate there is a picture of such a coin, in which Ram is in
standing position with arrow and bow in his hand and Shita
279
cf. Badauni, op. cit. vol. II. P. 161.
283
cf. Badauni, vol. II, P. 257
284
cf. Badauni, op cit.,vol. II, P. 273.
280
cf. Badauni, vol. II. P. 404.
281 285
Ibid. P. 161. cf. Abul Fadl, Ain i Akbari, vol. III. P.303.
282 286
Ibid. P. 257. cf. Ameer Ali, The spirit of Islam, P. 343.
287
with a long veil, stands behind him. was made incharge of seeing that it was never extinguished-
Akbar had also great respect and faith in Hindu Yogis. By day and night. Because, it was considered one of the signs of
the side of Agra, he made a town named Yogipura, where the God. And one light from His lights.292
Yogis used to resaide and their whole maintenance was borne Abul Fadl had himself a great respect for fire, He
by the state. Often at night, Akbar used to go there and passed mentioned it in the preface of Mahabharat, as mother of the
whole night discussing with them on Vhedanta.288 four eseences,293 fire, water, earth and air.
The Emperor used to eat and drink with the principal Yogis, During the reign of Akhar, there was a section of People,
who promised him that he would live three or four times more knowm as-'Darshania, who did neither wash their mouth nor
than ordinary people. Through the translated Hindu religious did eat anything before seeing the Emperor, No sooner Akbar
books, Akbar came to understand that the yogis could live up finished reciting the thousand and one names of the sun and
to the age of one thousand years. So, to live long, Akbar used stepped out into the balcony, then they used to prostrate before
to go there and meet with the Yogis, to learn from them the him.294
process of long living. Kewl Ram, the author of 'Tadhkiratul 'Umara' writes:
Observing the growing interest of Akbar towards Hindu Akbar in accordance with the established Hindu custom,
religion, the Brahmans collected a set of one thousand and one merried prince Selim to the daughter of Faja Bhagaban Das,
names of the sun and told the Emperor that he was an and observed all the ceremonies which were customary among
incarnation of God, like Ram Krishnu and others. In order to the Hindus.295
please him, they also brought Sanskrit verses, in which it was As usury, dice-playing, gambling were allowed among the
predicted that a areat conqueror would rise up in India, who Hindus, the Emperor made them lawful too. Gambling houses
would respect the Brahmans and cows and govern the world were set up at the court and the Emperor lent money to the
with Justice.289 players on interst from the royal' treasury. According to Hindu
Abul Fadl writes in in 'A in i Akbari : the Enmeror Matrimonial rules, no intermarriage is allowed among the close
considered the cow as the source of all inspirations and relatives. So Akbar passed order that, in future no Muslim
respected it from heart and soul. Hence, the Emperor used to should marry his uncle's daughter.296
look at the cows in every Wednesday and particularly during Many other Hindu customs were also introduced by Akbar.
the time of Depali festival.290 As a mark of veneration Akhar Such as 'one wife for one man.297
Prohibited cow- slaughtering and eating its flesh.291 Akbar being influenced by the Hindus ordered that, a1l
Akbar's respect to the Sun, Ultimately led him to respect
the fire. He enkindled eternal fire at his palace and Abul Fadl 292
cf, Badauni, op. cit.,vil. II, P. 261.
293
cf. Abi; Fad;, Mahabharat, ( Preface) , P. 25.
294
cf. (i) Abul Fadl, Ain i Akbari, vol. I, P. 184.
287
cf. The coins of the Mughal Emperor of Hindustan in the Bri tish (ii) Badauni, Op. cit, vol. II, P. 326.
295
Museum, P. 34. See Md. Aslam's Din i Ilahi our uska pas-Manzar; P. 119. cf. (i) Kewl Ram, Tadhkiratul 'Umara, P. 131.
288
cf. Badauni, op. cit., vol. P. 212-13. (ii) Badauni, Op. cit., II, P. 341.
289 296
cf. Badauni, op. cit., vol. II. P. 324-25. cf. (i) Mahabbat ibn Faid, Akhbari Mahabbat, P. 89.
290
cf.Abul Fadl, A'in Akbari vol. I. P. 195. (ii) Badauni, op. cit., vol. II. P. 338.
291 297
cf. Abul Fadl. op. cit., vol. I.P.349; Badauni, op. citp. Vol II.,P. 376. cf. Badauni, op. cit., vol. P. 391.
people should give up the study of Arabic sciences and. should "The infidles performed their religious duties openly, but
study only those are useful, as-mathematics, medicine and the Muslims were not able to perform their most of the
philosophy. Due to this, many Madrashas and Mosques were religious duties. During the time of, festival- 'Ikadoshi' a
obliterated and a great number of 'ulama left their native Hindufestival, the Muslims in the land of Islam were not
country.298 allowed to make bread and. sell it. On the contrary, during the
When the door of the teachings of 'Ulum i Shari 'a was days of the holy month of Ramadan, the Hindus were permitted
closed, then 'Ulama wel-versed in'Ulum i Shari 'a could not be to make bread and sell it openly. It was not possible for any
found to men the posts of Qddis in different cities, as for Muslim to prevent them from their such heinous work. Alas !
example, city of Sirhind was without Qadi for long times, thousand times Alas!!"302
writes : "Wretched Islam reached to such pitch that, the infidles did
Mujaddid Alf thani.299 mock at Islam and speak ill of Muslims. Without any hesitation
During the reign of Akbar, the Hindus became so powerful they openly introduced the rules of infidelity and praised those
that, without any hesitation, they obliterating the Mosque who followed them every where. On the other hand, Muslims
erected their mandirs. were forbidden to implement the laws of Islam and they were
looked down upon for follwwing the Shari 'a, Alas! What a
Mujaddid Alf thani writes: The infidle people of the Hind
pity! What a pity!"303
are mercilessly obliterating the Mosques and in that place they
are erecting their Mandirs.300
About Akbar's favouritism to Hindus and abhorrence to
Islam, a few more excerpts from Mujaddid Alf thani are given
below:
There was a mosque at Thanyswar within Kurukhayt, and a 302
graveyard of a pious man, the Hindus distroying them, Ibid.
erected a mandir there. Besides, the infidels used to perform
their religious rituals openly where as the Muslims were
constranind to observe most of the Islamic laws with great
difficulty.301
298
Ibid. vol. II, P. 363, 274.
299
cf. Shaikh Ahmad, Maktubat Imam Rabbani, vol. I, Maktub no. 105.
303
cf. Shaikh Ahmad, op, cit., vol. I. Maktub No. 65.
300
Ibid, vol. II, Maktub No. 92.
301
cf. Shaikh Ahmad, op.cit., vol, II. Maktub No. 92.
304
"In the peceeding period, the infidles introduced the laws city was allowed to run waste.309
of kufr in the land of Islam with authority and the Muslims Zahiruddin Faruqi, author of "Aowrangzeb and his times"
were constrained to express Islam, and death was destined if writes: Once Akbar issued an order in the name of' his son
any one did it, Alas! Alas!! Alas!!!305 Danial. With effect that after the destruction of Asirgar Mosque
"The infidels were not satisfied with the promulgation of a Mandir should be errected there.310 Butt prince Danial did not
the laws of the kufr in this land of Islam but they wanted to see comply with that order and thus the Mosque was saved from
that the code of Islam was totally finished and the traces of destruction.311
Muslims and Islam went for good. The situation reached to So It is evident from above discussion that Akbar was
such a pitch that if any Muslim expressed any Islamic trait, he tremendously influenced by the. Hindus. He Patronised hindu
was put to sword. To slaughter cow is a time-honoured Islamic culture disregarding that of Islam. As a result of which a great
system in Hindustan. Kafirs might have been ready to pay, harm was perpetrated to Islam.
Jizia' but they would never agree to slaughter cow"306
Shah Waliullah Dehlavi comments about him: He has Akbar and the Jains
become an infidle and he is following the path of those who are
During the 16th century, Agra was a great centre for the
Zindiq.307 jains and Akbar firstly met with them there. Later on, after his
About the henious activities of Akbar's time Badauni writes: marriage with the princes of Ambar, Akbar got opportunity to
mosques and prayer-rooms were changed into store-rooms and meet with the jains.312
Hindu guard-rooms. Wards like ‫ ﺠﻣاع‬and ‫ ﻳﻠﻼ ﺗﻠﻼ‬took the place The religious outlook of Akbar was greatly influenced by
of‫ ﺠﻣاﻋﺖ‬and ‫ ﺣﻰ ﻋﻠﻰ‬respectively.308 The cemetery within the Hira-vijaya Suri, a jain teacher and being satisfied with him, he
conferred on him the title of 'Jagatguru'.313
304
305
The reign of Akbar. In 1582 A.D., Akbar invited Hiravijaya Suri to his court,
Ibid. vol. I, Maktub No. 47. and at his request, the Emperor issued orders to release the
prisoner to set free the birds from the cage and not to kill the
animals.314
From 1578 A.D. on word, two jain teachers- Shanti
Chandra and Bhanu Chandra, always remained at the court of
306
cf. Shaikh Ahmad, op. cit., vol. I, Maktub No. 81.
309
cf. Badauni, op. cit., vol. II, P. 322.
310
cf. Zahiruddin Faruqi, Aowrangzeb and his times, P. 563.
311
cf. Hindushah Firishta, Tarikh Firishta, vol. II. P. 291.
312
cf. Sree Istawa Dr.A.L., Akbar the Great, vol.I.P.262.
307 313
cf. Shah Waliullah, Anfas ul 'Arifin. P.154. cf. Md. Aslam. op-cit, PP.152-153.
308 314
A phrase used by drunkards in the height of mirth. (Blochman) cf. Abul Fadl, A'in Akbari, vol. I. P.350.
Akbar and were held in high veneration. They influenced on terma and rule. He ordered Abul Fadl to keep burning the
the life and habits of Akbar. Being influenced by Joy Chand sacred fire at the cour.320
Suri, another jain teachsrs Akbar gave up eating meat, garlic Due to their influence, the Emperor adopted the worship of
and onion for himself.315 the Sun, the principal fountain of all fire. He used to consider
Sidha Chandra, another jain teacher met with Akbar at the Sun to be the greater light of the world, the benefactor of its
Lahore on 1593 A.D. He, so greatly influenced Akbar that, inhabitants, the patron of the kings are the kings are but its
according to his suggestion, the Emperor granted for the jain vicegerents. This was the cause of worshipping the Sun on the
many concessions and the Holy places of the jain were placed Nawrowz i Jalali Eevery day he used to put on cloths suiting
under their control. the particular colour of the regentplanet of the day.321
In fact, Akbar's giving up of meat and the prohibition of Akbar made it obligatory to his companions to stand in
injury to animal life, were mainly due to the influence of jain respect while kindling the lamp,322 the kindling of the lamps is
teachers.316 nothing but to increase the rememberence of the Sun, and
whoever 1oves the Sun, should respect it by kindling lamps.323
Akbar and the Persis Being influenced by the persis, Akbar began to dislike the
The persis, the followers of Zoroaster, also attended the burrying the dead bodies in Islamic system. When Sultan
imperial court of Akbar and took Part in the religious debates. Khwaja, one of the chosen disciple of Akbar died, after
The Persi theologian Dastur Meherjee Rana, who Lived at burrying him in his tomb, which was of a peculiar new-
Nawasari in Gujrat, initiated the Emperor in thde mysteries of frangled kind, a gate was put facing the light of the Sun. So
Zoroastrianism,317 He was granted 200 bighas of royal jagirs that its rays, which cleans: the sins, might every morning fall
and lakheraj land, his son kaikobad was also granted 100 on his face.324
bighas of such land.318
Abul Fadl writes: the Persi theologian Dastur Meherjee Akbar and the Christians
Rana attended at 'Ibadat Khana in 1578 A.D. As he was Akbar`s interest in religious matters and his eager desire to
origina1ly an Iranian, he was well versed in Persian. Because know the truth, brought him in contact with the Jesuits. They
of this, he had no need of an interpreter during conversation were invited to take part in the debates at Fatehpur Sikri. Akbar
with Akbar. Akbar was so influenced by him, that he granted for them interviews, treated them with Kindness and
considered the fire as the essence of all Creatures and (‫)ام اﻟﻌﻨﺎﺻﺮ‬ showed interest in the christian doctrine.
respected it heart and soul.319 Three missions came from Goa to the imperial court, in the
According to Badauni, the Persi theologians impressed the hope of persuading the Emperior, to introduce christian
Emperor so much that he learned from them their religious
315 320
cf. Sree Istawa, Dr. A.L., op-cit, P.265. cf. Badauni, op.cit., vol.11, P.261.
316 321
cf. I.Prasad, op.cit., P.3 72 cf. Badauni, op.clt., vol.11, P.261.
317 322
cf. I, Prasad, op.cit. P.293. Ibid.
318 323
cf. Sree Istawa, Dr.A.L., op.cit. P.250. cf. Abul Fadl, op.cit., vol.111, P.303.
319 324
Infra, P. 152. cf. Badauni, op.c.it., vol. II, P.341.
325
religion in his domain. In 1594 A.D., the Emperor sent another ambassador to Goa,
The first mission headed by Father Rudolf Acquaviva and to ask the Rector to send a fresh mission to instruct him in the
Antoni Monserrate met Akbar at Fatehpur Sikri in 1580 A.D. doctrines of the christian faith. The Rector, who know the fate
He received them with kindness, they stayed there for three of the first two missions did not feel inclined to comply with
years, but could not achieve desired success.326 the request, but after consultation with his colleagues agreed to
in 1590 A.D., Dom Leo Grimon, a christian missionary met do so. The leader of the new mission was Jerome Xavier,
Akbar at Lahore. He sent a letter to the Rector of Goa through, grand-nephew of St. Francis Xavier; and he was assisted by
him requesting him to send another mission to his court.327 others. They met Akbar at Lahore on 5th Nay, 1595. He
allowed the fathers to build a church there and to baptise all
After the failure of the first mission, the Rector of Goa was
who desired to embrace christianity at their own free-will. For
not ready to send any more mission to the Royal court. But
Dorn Leo Grimon convinced him to send another mission, the construction of the church, Akbar also granted money from
Edward Mekligon quotes his arguments in the following the Royal treasury.331
words : The Christian fathers brought with them the Persi
translation of the Holy Qur'an. They also tried to make the
Present circumstances may bring success for us. Because of
Emperor understand that the religion preached by the Prophet
the fact, now Akbar is not such a Muslim as he was earlier. At
Muhammad (S.) was a downright falsehood. They also
present in his court, the Prophet of Islam so critically discussed,
requested the Emperor to stop the system of teaching of the
as we do in our christian land. I have seen with my own eyes at
Holy Qur'an throught kingdom, as it was full of mistakes.332
Lahore that a broken-down Minaret of a mosque has been
changed into Stables.328 When the first church was built at Agra, Akbar went there
and participated with them in prayer. Where he, in the
The Rector of Goa having such information from Dom Leo
Grimon changed his mind and sent another mission headed by Christian style, kept down his turbon and prayed with them.333
Fathers Edward Leiton and christoper de voga in 1591.329 It is worthmentioning that, there was a time, when Akbar
used to send his son Selim to the house of Shaikh 'Abdun Nabi
Akbar received the second mission with great courtesy. He
to learn Hadith from him, and later on he orderd Prince Murad
alloted to them quarters in his ownpalace and they started a
to take lessons in christianity.334 He also charged Abul Fadl to
school there in which sons of nobles and his sons and grand
son Prince Khurram were taught to read and write the translate the Gospel in persian where he, in place of ‫ﺴ ِﻢ ﺍﻟ ﱠﻠ ِﻪ‬
 ‫ِﺑ‬
Portuguese language, But, after a few days, when they were ‫ﺮﺣِﻴ ِﻢ‬ ‫ـ ِﻦ ﺍﻟ‬
ٰ ‫ﻤ‬‫ﺮﺣ‬ ‫( ﺍﻟ‬In the name of Allah, the Kind, the Merciful),
convinced that the Emperor had no intention to embrace the
Christian faith they went back.330 331
cf. (i) Edward Mekligon, op.cit., P.54
(ii) Md. Tufail, Noqush Lahore, p. 683.
332
cf. Do-jerok, Akbar and the Jesuits, PP.11-34. Regarding the Holy
325
cf. I, Prasad, op. cit., P.301. Qur'an Abul Fadl also holds the same view. Once Jahangir said that, Abul
326
cf. Md. Aslam, op.cit., PP.164-65. Fadl taught my father that, the Holy Qur'an was not the revelation, of Allah,
327
cf. Edward Mekligon, The jesuits and the Great Mughal p. k6. rather it was the creation of the Prophet (S.) himself.(See,Shah Newaj Khan,
328
cf. Edward Mekligon, op. cit., p.48 Mathirul Umari, vol.11, P.217.)
329 333
Ibid. cf. Do-jerok, op. cit., P.25.
330 334
Ibid. cf. Do-jerok, op. cit., P.25.
introduced (In the name of Jesus Christ).335 (a) Introducing in place of 339
From 1580 A.D. to 1605 A.D., the christian missionaries (b) Introducing in place of
had played a dominant role in influencing Akbar's mind. Three 340
, (c) Names like Ahmad,
missions, as we have observed in the preceeding pages visiti Muhammad, Mostafa became offensive to him and, (d) public
Akbar's court during that period with a view to convert Akbar prayer and Azan were decried.341
to the christian faith. Though they could not succeed in
achieving their aim in full, yet it is evident that, Akbar was
influenced by them to a great extent. Akbar and the free thinkers
Father Monserrate reports a conversation between himself In 'Ibadat-Khana, the leaders of the orthodox party were
and Akbar early in 1582 A.D.,whén the Emperor declared that, Shaikh Makudumul Mulk and Shaikh 'Abdun Nabi, where as
he did not pay any heed to the Muslim faith.336 the free thinkers were represented by Shaikh Mubarak, Abul
Fadl Faidi and Raja Birbal.342
Different correspondances of the christian missionaries
bear testimony to the fact, that Akbar had little faith in Islam. Those who misguided Akbar from the right path, Abul Fadl
Peruschi writes on the basis of Aquaviva's letters that the king was the most prominent amongst them. It is said that his father
is not a Muhammadan.337 Shaikh Mubarak was a Shi'a, but he was an atheist.343
However, history reveals that, Akbar took for himself many Once he said to Badauni: I wish to wander for a few days in
of the Christian customes and practices, such as the beating of the vale of infidelity for sport.344
gong, exhibition of the Form of one person of the Trinity and According to Khwaja KalIal' Ubidullah, Sharif Amali was
of Cunabu1a,338 which was their way of keeping festival. mainly responsible for misguiding Abul Fadl.345
It is evident from the records of the father Monserrate's Sharif Amali was a follower of Mahmud Paskhawani and
diary that the intention of the christian mission was to create was a leader of the free thinker's group. In the 10th Hijra, they
suspicion in the mind of Akbar About Qur'an and the Prophet influenced many people of Hindustan and Iran, due to which
Muhammad (s.). Akbar being influenced by christian missiona the throne of Shah Abbas of Iran was in danger. The Shah for
ries adopted for himself certain novelties, such as : the security of his throne, killed and massacred thousands of
the followers of that group in 1002 A.H.346
All historians are unanimous on this point that at the time
335
cf.(i) Badauni, op. cit., vol. II, P.260. of this massacre some leaders of the Free thinkers group
(ii) Do-jerok, op. cit., P.25.
336 339
cf. (i) Smith, V.A., Akbar the great Mughal, P.155. cf. (i) Do-jerik, op. cit. P. 25.
(ii) "Ad haec se non esse Agarenum, Profersus cst: nee (ii) Badauni, op. cit. vol. II. P. 260.
340
Muhammedis symbolo, quicquam tribüere." The word symblo means the cf. Badauni, op. cit. vol. II.P. 273.
341
Kalima : "there is no God but Allah and Muhammad is His Messenger." Ibid. 'PP. 269-314.
342
(Commentaries, PP.628,630). Monserrate wrote up his notes each evening. cf. I. Prasad, op. cit., P. 291.
337 343
cf. (i) Smith, V. A., op. cit. P. 155 cf. Abul Fadl, op. cit., vol.I.P.189.
344
(ii) "II Renon e Moro" (Peruschi, Rome ed. P. 30; and Maclagum, cf. Badauni, op. cit, vol. II, P, 262.
345
P. 527. cf. 'Ubaidullah, Khawaja, Muballagur Rijal, P. 32 (A)
338 346
Badauni, op. cit. vol. II, P. 304. cf. Iskander Munshi, TAriKh 'Alam Arai 'Abbasi, vol. II., P. 325.
escaped and left for India, where they began to preach their To believe that Allah is on the sky and to prostrate for Him on
idea. Sharif Amali was one of them. Later on, he became the the earth is it any wise man's work?
righ hand of Abul Fadl.347 Like wise, at the time of performing Hajj, when they saw
Akbar received him with honour and showed respect to him. people running between Safa and Marwa hill they used to say:
It is also stated that Akbar honoured him like his Pir.348 what they have lost, in whose search they are coming and
Badauni writes about the condition of Hindustan at that going.354
time Since Hindustãn is a wide place, where there is an open They also considered the Holy Qur'an as the compilation of
field for all licentiousness and no one interferes with others the Prophet (s.) and the code of Shari'a. as the invention of the
business; so that, every one can do just as he pleases.349 scholars.355
Many people of this group through Sharif Amali, got At the sacrifical animals they used to say to the Muslims :
service in the court of Akbar. Among them two peets, Wak u 'i What was the fault of these animals who could not speak but
Nishapuri and Tashibihi Kashi were famous. Abul Fadl had you would kill them?
good relation with both of them and very often he used to meet These people kept the name of the month of Ramadan as
with them.350 the month of thirst and hunger.
Abul Fadl had so intimacy with them, that people They also used to say: The drop of water, which caused
considered him among one of them. Even outside India, his man's creation; when it comes out, how bathing is compulsory?
name and fame as an atheist was spread out. As Iskander a On the contrary, the urine, which is more impure, when comes
Munshi, a famous Iranian historian writes: out from the same way, does not make the bathing obligatory !
Shaikh Abul Fadl, the son of Shaikh Mubarak was one of The followers of this group also do not believe in the
the famous learned persons of India. He earned great name and prohibition of marriage with mother and sister.356
fame in the court of Akbar. He was a follower of this One of their conception was that, upto Mahmud
conception. Due to his influence, Akbar was deviated from the Paskhani,357 the life of the world was eight thousand years and
right path of Shari 'a.351
These people believed in the thory of evolution. 352
354
According to their belief, every thing is the out come of nature. Ibid., P. 25 (B).
355
God has nothing to do in this respect.353 356
Ibid.
cf. 'Ubaidu1lah, Khawaja; op. cit., P.25 (B).
The followers of these group also used to cut joke at one 357
Mahmud of Paskhan first summoned the people to his new creed in
whom they saw offering prayer and sarcastically used to say : 800/1398, at Astrabad, and died in 832/1429. Thus, the sect was founded in
the beginning of the ninth century and gradually became popular. During
the tenth and ele venth centuries it had thousands of followers in Iran and
347
cf. 'Ubaidullah, Khawaja, op. cit., P.32 (A). India. Iranian and other Muslim historians describe them as apostates and
348
cf. Iskander Munshi, op. cit., vol. II, P.335. believers in transmigration. According to Mahmud the beginning of
349
cf. Badauni, op. cit., vol.11. P. 2146. everything was the atom of earth, that is the nuqtah. He tried to give a new
350
Ibid., vol. II, PP. 205, 379. interpretation to the Quranic verses in the light of his belief in the nuqtah or
351
cf. Iskander Munshi, op. cit., vol.1 P. 325. the numericals and ciphers, and that is why, the sect is called Nuqtavi or the
352
cf. Mohsin Fani, Dabistan i Madhaib, P.330. people of nuqtah. (See, Abul Hasan'Ali Hasan 'Ali Nadawi, Saviours of
353
'Ubaidullah Khawaja, op.cit., P. 25(A). Islamic Spirit. vol.111. P. 49 Foot-note. 4.)
that was the time for the leadership of the Arabs. Because, at 1. They considered the Holy Qur'an as the compilation of
that time Prophets were sent down from among the Arabs. the prophet (s). According to Jahangir, Abul Fadl convinced
Now, after the advent of Mahmud Paskhani, the tenure of Arab his father to believe that the Qur'an was the compilation of the
leadership came to an end. Hence forth onward for eight Prophet (s.).364
thousand years, Prophets would come from non-Arabs only.358 2. They held that the life of Din i Islam was over" and there
Mohsin Fani reports : These people had a special Duá, was necessity for a new religion. Akbar being ifluenced by this
which they used to utter facing towards the Sun. When two ides, which was supported by the author of Tarikh e Alfi, was
people of this group met each other instead of Salam, they used convinced of a necessity for a new religion.365
to say Allah, Allah. They believed that Islam was no more 3. They believed that after intercourse bathing is not at all
invogue and the religion brought by Mahmud Paskhani was the necessary. Akbar also cancelled it.366
only way to follow.359 5. Akbar, under the influence of them, imposed conditions
Akbar was greatly influenced by these Free- thinkers. He on pilgrims to go on a pilgrimage.367
ad opted many things for his Din i IIàhi from them. As: 6. They considered religion devoid of reason and Akbar
1. They believed in the transmigration of the soul and under this conception disbelieved in religion. Akbar said: If
without it, they could not think about reward and punishment. any one ask any thing regarding religion, he should ask it to the
It is stated that Raja Bjrbar, Debi, Purkhuttom and Bahon made Mullas, as we only settle things which appeal to man's
Akbar understand that, without transmigration of the sou1, reason.368
reward and punishment is absurd. When Akbar met with the 8. As they believed that the ordinaces of Shai 'a were made
free-thinkers, his belief was more confirmed. Badauni writes: by the Muslim Scholars. So, Akbar also held that and whenever
When Khan i Azam coming from Bengal met Akbar, he said to he became angry with anybody, he used to call him ‫ ﻓﻘﻴﻬﻪ‬Canon
him, I have got original documents on the transmigration of the Lawer.369
soul. Shaikh Abul Fadl will inform you regarding it.360
2. They did not believe in the day of resurrection and Akbar
Akbar and the Rajputs.
also had no faith in it. As Badauni says: In the same way every
command and doctrine of Islam, whether special or general as One of the important reasons for Akbar's abjuring Islam
the Prophethood, the harmony of revelation with reason, the was his matrimonial alliances with Rajput rullers. To satisfy
doctrine of beatific vision, Taklif361 and Takwin,362 the details them, he adopted such customs and habits as were never
of the day of resurrection and judgement, all were doubted and practiced by the preceding kings and Sultans of India. He
ridiculed.363 forbade slaughter of the cows, gave Darshan to his subjects
every morning facing the Sun, shaved the beard, put a mark on
358 364
cf. Mohsin Fani, op. cit., P. 301. Supra, Chapter iv, "Akbar and the Christian, P. 40 ( Foot-note2).
359 365
cf. Mohsin Fani, op. cit., P.302. cf. Badauni, op. cit., vol. II. I. 239.
360 366
cf. Badauni, op. cit., vol.11, P. 300. Ibid., P. 300
361 367
Taklif- Moral responsibility of human beings. Ibid., P. 306.
362 368
Takwin- Creation of the Universe. cf. Badauni, op. cit. vol. II. P. 308.
363 369
cf. Badauni, op. cit., vol II. P. 317. cf. Abul Fadl, op. cit. vol. II. P. 145
his forehead according to Hindu fashion, observed Hindu The common people were made to believe that it was the
festivals and ceremonies alongwith the Rajput ladies in his time when Imam Mahdi should appear to efface the difference
harem and did several other things of the kind. One of his between the sects of Islam, and it could be nobody but the
wives, Rani Jodhbai, was the daughter of Raja Bihari Mal of Emperor. As the famous poet Nasir Khusru Writes:
Ambar, who was the mother of Jahangir.
Akbar also received in his service Man Singh, the nephew
and Adopted son of Bhagwan Das, Bihari Mal's heir. His other
Rajput consorts were a relation of Rai Kalyan Mal, Raja of "i see in 990 two conjections
Vikaner and the daughter of Rawal Har Rai of Jaisalmer. So, it
I see the sign of Mahdi that of Antichrist,
is evident that, Akkbar was naturally greatly influenced by his
Rajput spouses and their Kinsmen on whose support he Either politics of religion must change,
depended for strengthening his empire.370 I clearly see the hidden secret."374
Thus began the 'Divine Faith' of Akbar. Its creed enjoined
Akbar, the inventor of Din i Ilahi not faith in one god, but star-worship in the form of divine
During the reign of Akbar, there was a strong propaganda service to the Sun, while resurrection on the Day of Judgement
that, the duration of Din i Islam is only for one thousand year was rejected in favour of rebirth. Akbar used to admit disciples
and after that, there would be necessity of a new religion. As to his faith with a formula of testimony that:
Badauni writes: And since, in His Majesty's opinion, it was there is no God but God, Akbar is the
375
settled fact that the 1000 years since the time of the mission of vicegerant of God.
the Prophet (s), which was to be the period of the continuance The disciples were also required to sign a covenant which
of the faith of Islam, were now completed, no hinderance ran as follows: "I, so and so, son of so and so, do voluntarily
remained to the promulgation of those secret designs, which he with sincere predilection and inclination utterly and entirely
nursed in his heart.371 renounce and repudiate the religion of Islam, which I have seen
Akbar now felt at liberty to embark fearlessly on his and heard of my fathers, and do embrace the four grades of
designs altering the ordinances of Islam. The first command entire devotion, viz sacrifice of property, Life, honour and
issued by him was: the " Era of the thousand" should be religion."376
stamped on the coins, and that a Tarikh i Alfi,372 a new history
marking the line of demarcation in human civilization whould
Akbar's Religious Ideas and Practices
be written. The board of seven scholars charged to complete
the task, was ordered to date the events with reference to the We mention here some of the Religious doctrines and
death of the Prophet (s.) instead of his migration from practices of Akbar as described by Abul Fadl:
Mecca.373 "His Majesty due to his illuminated soul loved fire very
much and considered its honour and respect, Worship of God
370
cf. 'Ali Nadwi, op. cit. vol. IV, PP. 101. 102.
371 374
cf. Badauni, op. cit.,Vol II. P. 301. cf. Badauni, op. cit., vol. II. P. 313.
372 375
Ibid. Ibid, vol, II. P. 273.
373 376
Ibid. P. 327. Ibid, P. 314.
and Divine praise. Ignorant and short-sighted people take it to azure silk, and scatters abroad her young, golden beams; and at
be forgetfulness of the Almighty and Fire Worshipping."377 noon, when the light of the world-illuminating sun embraces
"And when the sun sets, the attendants light twelve white the universe, and thus becomes a source of Joy for all men; in
candles, on twelve candlesticks of gold and silver, and bring the evening,when that fountain of light withdraws from the
them before His Majesty, when a singer of sweet melodies, eyes of mortal man."382
with a candle in his hand, signs a variety of delightful airs to "They (the disciples of Akbar) look upon a prostration
the Praise of God, beginning and concluding with a prayer for before His Majesty as a prostration performed before God."383
the continuance of this auspicious reign.378 "At the time of meeting one another, One says: "Allahu
"The Do-Ashiyana Manzil or house of two storeys, is Akbar", and the other responds: "jalla Jalaluhu".384
raised upon eighteen pillars, six yards in height which support "The new year's day feast commences on the day when the
a wooden platform, and into this, pillars of four cubits in length
Sun in its splendour moves to Aries, and lasts till the nineteenth
are fixed with bolts and nuts, forming an upper storey.
day of the month Farwardin. Two days of this period are
The inside and outside are ornamented, as in the preceding. considered great festivals, when much money and numerous
On the march it is used by His Majesty as a sleeping apartment,
other things are given away as presents; the first day of the
and also as a place of divine worship, where he prays to the
month of Farwardin and the nineteenth, which is time of Sharf.
Sun."379
Again, His Majesty followed the custom of the ancient Parsis,
"Akbar used to say: A special grace proceeds from the sun
who held banquets on those days the names of which coincided
in favour of Kings, and for this reason they pray and consider it
with the name of a month. The following are the days which
a worship of the Almighty; but the short-sighted are thereby
have the same name as a month: 19th Farwardin; 3rd
scandalised"380
Urdibihishti; 6th Khurdad, 13th Tir; 7th Amurdad; 4th
"Akbar also used to say: How can the common people
Shahriwar; 16th Mihr; 10th Aban; 9th Azar; 8th, 15th, 23rd
possess only with the desire of gain, look with respect upon
sordid men of wealth? From ignorance these fail in reverence Day; 2nd Bahman, 15th Isfandarmuz."385
to this fountain of light, and reproach him who prays to it. If "Were it not for the thought of the difficulty of sustenance,
their understanding were not at fault how could they forget the I would prohibit men from eating meat. The reason why I do
surah beginning " By the Sun"381 not altogether abandon it myself is that many others might
"He passes every moment of his life in adoration of God. willingly forego it likewise and bethus cast into despondency.
He especially does so at the time, when morning spreads her From my earliest years, whenever I ordered animal food to be
cooked for me, I found it rather tasteless and cared little for
it."386
377
Ain Akbari, vol. 1, P.50
378
Ibid, P. 51. Two Plates, one of Candtlesticks and the other of a view of
382
Emperor Akbar's Fire Worshipping, are appended from Ain-i-Akbari Vol-I. Ibid., vol. I. P. 163.
383
(See, Appendix-B) Ibid., P. 167.
379 384
Ibid., P-56. 'Ain Akbari, vol. I, p. 175.
380 385
'Ain Akbri, vol., P. 435. ibid., P. 286.
381 386
Ibid., Ibid., vol. III. P. 446.
"Akbar also said: Butchers, fishermen and the like, who calling to mind the Creator, and suggests the protection of the
have no other occupation but taking life, should hve a separate Almighty"393
quarter and their association with others should be prohibited About Akbar's attitude towards Islam and his religious
by fine."387 practices, We further mention here some of the historians:
"Akbar used to say : If the reason of the prohibition of Dr. Vincent Smith says: "the whole gist of the regulations
swine as food be due to its vileness, Lions and the like should was to further the adoption of Hindu, Jain and Parso practices,
be held lawful!!388 while discouraging or positively prohibiting essential Muslim
"When Khan A'zam Mirza koka died of serious illness, His rites. The policy of insult to and persecution of Islam which
Majesty became so agrived that in grief he shaved his head and was carried to greater extremes subsequently, was actively
moustaches, and his faithfuls followed the suit!!389 pursued, even in the period from 1582 to 1585. "394
"Akbar used to say : The vulgars believe in miracles, but Wolsely Hiag writes: "Akbar's discourse was ever of
the wise men accept nothing without adequate proof. "390 universal toleration, but in practice he excepted the faith in
"Akbar used to say : It is remarkable that, men should insist which he had been bred".395
on ceremoney of circumcision for children, who are otherwise Khwaja Nizamuddin Ahmed writes: "On Saturday, of the
excused from the burden of all religious obligations."391 5th of Safar, 989/1581, Akbar condoned all taxes alongwith
"To Akbar, marriage between near relations was highly Zakat."396
improper. He used to say; Marriage between first cousins, Badauni says: "Reading and Learning of Arabic was looked
however, does not strike the bigoted followers of Muhammad's as a crime, the Islamic Law and the exegesis of the Qur'an, and
religion as wrong; for the beginning of a religion resembles, in the Traditions were also considered bad and despised".397
this regard, the beginning of the creation to mankind. Nor does "Two verses from the Shahnama which Firdausi of Tus
His Majesty approve of any one marrage more than one gives as Part of a story, were frequently quoted at court:
wife."392
"Akbar said: The very sight of kings has been held to be a
part of divine worship. They have been styled conventionally
as the shadow of God, and indeed to behold them is a means of "Through the eating of the milk of camels and lizards,
The Arabs have made such progress,
387
Ain Akbari, vol. III, P. 446., This was the old Hindu and Buddhistic rule; That they now wish to get hold of the kingdom of Persia, Fie
Fa Hien observed that in North India in 399 A. \d. " Only the Chandalas are Upon Fate! Fie Upon Fate !"398
fishermen and hunters, sell flesh and meat. They are held to be wicked men
and live apart from others." (Abul Hasan ' Ali Nadwi, Saviours of islamic
393
Spirit, vol. III. P. 94. ). Ibid., III, P. 450.
388 394
Ibid., P. 441. Akbar the Great Mughal, P. 159.
389 395
Ibid., P. 1153. Cambridge History of India, vo. IV., PP. 125, 131.
390 396
Ibid., P. 428. Tabaqat Akbari , vol., II, PP. 526-527.
391 397
Ibid., P. 441. Muntakhabut Tawarikh, Vol, II, P. 317.
392 398
Ain Akbari, vol, I, P. 288. Ibid.
"I really wonder how any one in his senses can believe that Din i Ilahi: a dangerous turning point in the history of
a man having a weighty physic could all on a sudden hour in Muslim India
the space leaving his bed and could have 90,000 conversations The religious policy of Akbar is still controversial issue for
with God, yet on his return he finds his bed still warm."399 the historians of Mughal Rule in India. Some historians like
"Lifting up one foot, Akbar said in ridiculing the parting of Muhammad Husain Azaad, S.R. Sharma, Dr. R.P. Tripathi, Dr.
moon: Why, it is really impossible for me to lift up the othere. Ishwari Prasad and others have taken pains to argue that Akbar
What silly stories men will believe?"400 lived and died as a Muslim, and that Din i IIahi was neither a
"Names like Ahmad, Muhammad, Mustafa, etc. became religion nor Akbar ever intende for the establishment of a
offensive to His Majesty, who thereby wished to please the church, They reject the testimony of Badauni as reckless and
infidels outside and the princes inside the harem, changed them; indiscriminate and swayed by fanaticism. Their argument rests
and such names as Yar Muhammad, Muhammad Khan, were on the ground that Badauni's charges are not substantiated by
altered to Rahmat."401 Abul Fadl and other contemporary accounts save the Jesuit
"No one could dare saying prayer openly in Dewan versions, Which, however, show reliance on hearsay and
Khana."402 apprehensions of the orthodox party in Akbar's court. These
historians place confidence only in court chronicles and shut
Dr. A. L. Srivastava Writes: "Jainism alone was not
their eyes to the mass of contemporary accounts found in the
responsible for the effect on Akbar's belief and conduct.
Hinduism had an undoubted share."403 biographies, memoirs, letters and the discourses of the Sufis,
shaikhs written during the period. What is still surprising, they
V. D. Mahajan says: "as the Hindus had great sanctity for lightly, pass over the references to Akbar's un-Islamic views
cows, the use of beef was forbidden."404 and measures given in the Ain Akbari itself, some of which
Dr. Ishwari Prasad admits that: " The Emperor's disregard have been quoted by us earlier. We find also a few references
of the religion of the Prophet, which was manifest in the rules even in the other writings of Abul Fadl; as, for example, in the
and regulatios issued by him further exasperated the learned in Akbar Nama. Akbar is described as enlisting thousands of
the law and produced a great uneasiness in the minds of the disciples (chelas) to his new religion in the twenty seventh year
Muslims".405 of his rule.406
Ain Akbari also mentions many thousands novices
399
Ibid., P. 326. belonging to all classes.407 These historians are never weary of
400
Ibid. praising Abul Fadl's catholicity and broadmindness, but
401
Muntakhabut Tawarikh, vol. II. P. 324. Accordingly, Abul Fakl omits in conveniently forget that, several historians who have studied
the Ain Akbari, (vol. I) Muhammad and Ahmad from the names of certain Abul Fadl's writings have accused him of suppressing the
Amirs, as for example, he writes mun 'im Khan for Muhammad Mun 'im (P.
333), Mirza 'Aziz for Mirza Muhammad 'Aziz (P. 343) and Shihab Khan for
truth.408
shihabuddin Ahmad Khan (P. 352). (Foot-note, Ali Nadwi, Saviours of In fact, no historian, who is motivated or unsympathetic to
Islamic spirit, vol. III, P. 98.)
402
Ibid., P. 324.
403 406
Akbar the Great, vol. I. P. 400. Akbar Nama , vol. III, P. 558.
404 407
Muslim Rule in India, Part II, P.95. Ain Akbari, vol. I. P. 174.
405 408
The Mughal Empire, P. 248. Beveridge's Introduction to the Akbar Nama, vol. III. P. IX.
Islam, can be expected to make an assessment of the great mosque with the same light. Anybody desirous to get a glimpse
harm done to Islam by Akbar's religious policies. These writers, of this multicoloured religion should go through the Dasbistan i
however, achnowledge the fact that Akbar's religious policy Madhahib. He would see many a person with a rosary in his
was a complete failure and some have now began to realize hand and a sacred thread round his neck; grandees prostrating
that, if Akbar had pursued the policy of religious neutrality, the before the Emperor, scholars servilely waiting upon the
complicated communal problem of India would have found a monarch and the surmoners telling the faithfull in the
correct solution very long ago.409 mosque:‫ ﺗﻌﺎﻟﻰ ﺷﺎﻧﻪ‘ اﷲ اآﺒﺮ‬Glorified is He, Allahu Akbar.
In short, an inevitable outcome of Akbar's religious policy All this was going on, when a caller from Sirhind called
was that the monotheistic way of life and system of belief out, "Clear the way, he comes who has to walk the track. "A
which had taken four hundred years labour of the most virtuous renovator a descendant of the Great Caliph 'Umar, appeared on
and spiritually illuminated persons to take root in the country, the scene and this was Shaikh Ahmad Sirhindi."411
were laid open to a comprehensive danger of religious,
intellectual and cultural apostasy. The most powerful empire of
its day was on the back of this aggression which was being
abetted by quite a few sharp-witted, learned and astute
brains.410
If the shape of things had remained unchanged and no
towering Personality had come forward to stem the tide of un-
Islamic current of thoughts and doctrines, the country would
have in the eleventh century gone the way of the ninth century
Islamic Andalusia, now known to the world as Spain, or it
would have become a fore-runner of what happened in
Turkistan after its conquest by Russia in the fourteenth century.
About this Syed Sulaiman Nadwi writes: "A thousand years
after the traveller had began his journey and after four hundred
years passed over in slumber, a wizard coming from Iran in the
reign of Akbar, whispered to the emperor that the faith of the
prophet (s.) had come to the Journey's end on the completion of
its first millennium; and it was high time for an illiterate
Emperor to replace the religion of the unlettered Prophet by his
own Din i IIahi. The magians lit the holyfire, the Christians
rang the church bells, Brahmins bedecked the idols and the
Yoga and Mysticism joined hands to illuminate the temple and
409
A. L. Srivastava, Sher Shah and his Successors, P. 25.
410 411
cf. 'Ali Nadwi, op. cit., vol. 4, P. 126. cf. Introduction to Sirat Saiyid Ahmad Shahid, vol. I. PP. 30-31.
allow him to divert his attention to the guidance and training of
CHAPTER- V others. A recession (nuzul) from transports of religious ecstasy
was needed for imparting training to others and hence he
SHAIKH AHMAD'S REFORMS
hardly felt inclined to it. In a letter written during this period,
he remarked: "I was conscious of this shortcoming and so I
Shaikh Ahmad Sirhindi (r) organized a systematic resistanc called for all the students and disciples to tell them about my
to the religious degeneration brought about by the state policy diffidency in this regard, but they took it as my humility and
of Akbar, particularly by his Din-i-Ilahi. He strove hard with, continued to pin their faith in me, until Allah, the Gracious
whole-hearted devotion to reform and to bring about a silent settled me in the (ahwal i muntazirah) state of expectancy."413
revolution in the total life of the Muslims of India, as well as At last, Shaikh Ahmad began accepting disciples in his
that of the other Muslim countries of the world. As a result of order and guiding them on the path of spiritual illumination.
his reformative movement, the effect of Din i Ilahi and the His writings of the period show that his progress on the path of
consequences of Akbar's anti Islamic policy were nullified. It is inward perfection was leading him to the fulfilment of divine
evident from the policies and actions of the successive Mughol will, that is, accomplishment of those immensely important
rulers of Delhi that the impact of Shaikh Ahmad's reformative tasks which were to prove beneficial to the faith.414
efforts had been imperative. Jahangir, Shah Jahan and
Aowrangzeb not only shun Din i Ilahi but followed the dictates At that time Shaikh Ahmad undertook the journey to
of Sharia with all sincerity. Lahore, at the instance of Khwaja Bãqi Billàh. Lahore was then
the second largest intellectual and religious centre of India,
because a large' number of scholars and spiritual divines living
Beginning of Shaikh Ahmad's Reformative Effort: in that city. Shaikh Ahmad was warmly received by the divines
Akbar died in 1014/1605, when Shaikh Ahmad was forty- and. scholars of Lahore, 415 some of whom even entered the
three years of age. The last phase of Akbar's reign had posed a folds of his spiritual order. Maulana Tahir was one of those
threat not only to the existence of Islam as a dominant religion who bound themselves to the Mujaddid's spiritual allegiance
but even to its continuance as a faith free to uphold its and later rose to become his chief successor. Other notable
doctrines and observances. This was the time when Shaikb persons enlisting themselves as the Mujaddid's disciples was
Ahmad had been devoting his attention exclusively to his owr Maulana Haji Muhammad and Maulana Jamaluddin Talwi.416
spiritual progress and attainment of esoteric knowledge.412 Shaikh Ahmad had, upto that time, not been able to grapple
After completing the probationary period with Khwaja with the reality on interior levels which could serve as a
Baqi Billah, Shaikh Ahmad withdrew to the seclusion of his testimony for communicating his intense spiritual experiences
house in Sirhind subjecting himself to the severe discipline of
spiritual exercise. For a long time he kept his doors closed all 413
cf. Shaikh Ahmad, op. cit., vol. I. Maktub No. 290.
those who came to seek his spiritual guidance. He felt reluctant 414
Ibid., vol.11. Makt No. 74.
to act as their spiritual mentor since he was himself making a 415
cf. Kashmi, Khwaja Muhammad Hashim; Zubdatul Maqamat, P.157.
416
rapid progress on the path of inward perfection which did not Ibid., P. 158. Rawdatul Qayyumia mentions the names of 'few other
persons like Khan Khanan and Murtada Khan (also known as Saiyid Farid)
who took oath of allegiance to the Mujaddid, while he was on his way to
412
cf. Abul Hasan 'Ali Nadwi, op. cit. vol. IV, P. 296. Lahore.L.117.
to the members of the royal court and thereby exert a sobering The following are some of the means he adopted for this
influence on the machinery of the state and its policies. The purpose:
Emperor was also surrounded by an entourage of the same Firstly: He prepared a number of his disciples for the work
discouraging sincerity of purpose and sobriety of religious and sent them in all directions to preach the true Islam, to
thought in the royalty. These courtiers had virtually formed an emphasize the Ittiba'i Sunna following the example of the Holy
iron curtain that allowed no whiff of fresh air to reach the Prophet(s.) and to bring the people back to the folds of the
Emperor, who was kept ignorant of the likes and dis1ikes of' Shari.a. This work was effectively done, not only in India but
the common people. In a country like Hindustan which had even beyond its borders in the neighbouring Muslim
sustained powerful Muslim kingdoms for the past hundreds countries."420
years, Islam was facing such conditions as depicted by the Secondly: He started a vast correspondence with men of
Qur'an: eminence in various parts of these countries. These epistles
were widely circulated. They expounded religious truths, and
laid the greatest emphasis on Ittiba'i Sunna.421
"When the earth, vast as it is, was straitened for them, and Thirdly: He enlisted the great nobles of the Imperial Court
their own souls were straitened for them till they bethought as his disciples and used them to bring about a change in the
them, there is no refuge from Allah save toward Him."417 life of those circles, and to influence the Emperor towars a
chang of heart.422
However, the things changed with Jahangirs, accession to
the throne in 1014/1605. He was not religious-minded, because As regards to the first' point, it is worthmentioning that, the
of his upbringing under the care of a father avowedly anti great Mujaddid sent many of his spiritual followers, in
Islamic. Nor he was a practising Muslim; yet he was neither 1026/1617 to different cities for moral and spiritual uplift of
inimical to Islam nor unduly impressed by any alien culture, the people.
thought or philosophy. Nor yet was he desirous of inventing a A batch of seventy people headed by Maulana Muhammad
new religion for the conduct of the state. So, his accession to Qasim, was sent to Turkistan; Maulana Farrukh Husain with
the throne was the opportune time for attempting a gradual forty persons was deputed to Arabia, Yamen, Syria and Turky;
transformation of the state and its religious policy, and bringing ten of his disciples under the leadership of Maulana
them back on the right path.418 Muhammad Sadiq of Kabul were sent on a spiritual mission
Thus, the appearance of a great reformer was a crying need towards Kashghar; and Maulana Shaikh Ahmad Barki along
of the time. Shaikh Ahmad was a spiritual man, he heard the with thirty disciples were commissioned to preach his message
call and felt the need. He had the inspiration that he was the in Turan, Badakshan and Khurasan. All these deputies of the
Renewer of the second millennium of the Islamic era.419 But Mujaddid carried out their mission successfully and brought
the task before him was stupendous. Long he worked,
strenuous and constant were the efforts he made to turn the tide. 420
cf. Kamaluddin, Rawdatul Qayyumia, vol. I, PP.166-67.
421
For example, see, Shaikh Ahmad, op. cit., vol.1, Maktub Nos:25, 26, 41,
417
Al Qur'an al-Tawba, IX: 118. 42, 44, 75, 79, 144, 152, 165, 195, 249, 254, 255, and 272.
418 422
cf. Abul Hasan Ali Nadwi, op. cit., PP.296-97. Ibid., vol. 1, Maktub Nos : 23,25, 43-54, 65-72, 119-121, 191, 194, 198,
419
cf. Shaikh Ahmad, op. cit., vol. 1, Maktub, No. 234, vol.II, Maktub No. 4,6....... 209, 214, 228, 231, 238, etc.
423
about moral uplift of innumerable people. Burhanpur. His piety won the admiration of the local people
The result of these reformative endeavour was that, several and led them to reform their lives and morals. Shaikh Tahir of
divines and scholars of mark and distinction came from Lahore and shaikh Nur Muhammad of Patna were sent totheir
farflung areas to Sirhind in order to seek guidance from Shaikh home towns where they guided a large number of men on the
Ahmad. These distinguished men included Shaikh of Tahir of path of virtue and piety. 427 Shaikh Hamid was deputed to
Badakhshan, a close conifidant courtier of the king of Bengal, after he had attained inward perfection of spirit. Shaikh
Badakhshan; and the reputed scholars like Shaikh Abdul Haq Tahir of Badakhsh was asked to go to Jaunpur for guidance of
of shadman, Maulana Salih Kolabi, Shaikh Ahmad Barsi, the people there. Maulana Ahmad Barki was deputed to Bark,
Maulana Yar Muhammad and Mau1ana Yusuf Most of the who also kept the Mujaddid informed about the spiritual
scholars and divines coming from a far were allowed to enter progress of his disciples. Shaikh Abdul Ha'i, who belonged to
the fold of Mujaddid's spiritual paternity, led to the path of Hisar Shdman in Aspahan and had compiled the second
spiritual Perfection on and then sent back to the places whence volume of the Maktubat, was sent to Patna. He founded a
they had come for reformation and moral regeneration of the Khanqah' in the heart of the city for the guidance of the people,
local people424 while Shaikh Nur Muhammad took up his residence by the side
The great Mujaddid also deputed a number of his disciples of the river Ganges in Patna to spread the message of religious
for spreading his message of reform to different parts of the reform and renovation. Another: man sent to his own home
country Mir Muhammad Numan, whom the Mujaddid had town was Shaikh Hasan of Bark. Sayyid Muhibullah of
given permission to impart a religious instruction and to perfect Manikpur was directed to carry on the reformatory work in his
disciples as his deputy, was sent to Deccan. His Khanqah was town. Later on, he obtained the permission of the Mujaddid to
daily visited by hundreds of troops, both infantry men and move on to Allahabad. Shaikh Karimuddin baba Hasan Abdali
cavalry, for meditation and other spiritual exercises.425 Shaikh was also guided to attain spiritual perfection and allowed to
Badiuddin of Saharanpur, another deputy of the Mujaddid, was return to his home for imparting the same message.428
first sent to Saharanpur and then commissioned to preach in As regards to the second point, the Mujaddid wrote many
Agra's military station. He attained such a popularity that letters (Maktubs) to the nobles. These letters replete with the
thouseands of men enlisted in the Imperial army, including message of truth and reality, gave a clarion call for the greatest
higher officers entered in his fold of spiritual tutelage. Such a and most successful reformatory movement which changed the
throng of common people used to surround him that the nobles character of the great Mughal Empire during the tenth century
found it difficult to gain access to him.426 of Hijra. Here we give translation of some of his letters written
Another disciple of Shaikh Ahamd Mir Muhammad to the nobles. In giving the translation, we have omitted
Nu'man Kashmi, who had obtained permission to impart and‫ ﺛﻨﺎء‬with which every letter begins.
spiritual guidance from Khwaja Baqi Billah, was deputed to
423
cf. Kamaluddin, op. cit., vol. 1, PP. 166-67.
424
(i) Ibid., PP. 128-29;
(ii) cf. Badruddin Sirhindi, Shaikh; Hadratul Quds, PP. 299-368
425 427
cf. Badruddin Sirhindi, op. cit., PP. 299-368. Ibid.
426 428
Ibid. cf. Badruddin Sirhindi, Shaikh; op. cit., PP. 299-368.
1. Letters to Shaikh Farid429 their bleeding hearts and their opponents were laughing to
Shaikh Ahamd Sirhindi wrote twenty two letters to Nawab scorn them. The sun of guidance had been enveloped by
Sayyid Farid, of which four letters are quoted here: wickedness and the light of truth was concealed by the veil of
untruth.
After. Hamd and Thana ( ) the Mujaddid writes:
Now that the glad tidings of the removal of these
The king bears the same relationship to the world as does the
impediments in the way of Islam's glory have reached everyone
heart to the body; if the heart is healthy,the body will be fit and
high and low, and they have to know that a son of Islam has
fine; but if the heart is unsound, the body will also be
mounted the throne.431 They consider it their duty to assist the
weakened. To cure the king is to heal the world and to cripple
king and show him the way of enforcing the Shari'a and
him is to corrupt the world. You know full well the distress
strengthening the Millat. They look forward to assist him in
into which the followers of Islam had fallen during the
this task, whether it can be accomplished by raising their voice
preceding era. 430 But never before, Islam and the Muslims,
or giving him a helping hand................ The afflication during
despite their wretchedness, had to put up with such troubles
the previous era emanated from the unvirtuous scholars. They
and humiliations, then the Muslims were, at the most.
led the kings astry from the right path; the seventy two sects
Constrained to follow their faith and the infidels their own.
within the millat which fell into error were groomed by these
Upto you, your religion and upto me, my religion was the moto
very evil Scholars. There would hardly be a profane scholar
in the days gone-by. But during the days afore, the disbelievers'
whose unsoundness had not a corrupting influence on others.
used to force Muslims to follow their customs. The Muslims
were even compelled not to disclose the rules of their religion The ignorant Sufis of these days exert the same influence as
and if any one had the nerve to do so, he was.condemned to the undutiful scholars; the corruption of these Sufis is
death. Alas! What a pity! Woe betide! The followers of communicated like a contagion. Now, if anybody has the
Muhammad (s.) were humiliated and those who denied his capacity to assist in the virtuous act of promoting the faith but
apostleship were honoured! The Muslims were bewailing with he fails to discharge his duty, and thereby Islam is weakened,
then he would be held responsible for his inaction. It is for this
429
reason that even this humble and incompetent fellow desires to
He is popularly known as Sayyid Farid and Shaikh Farid. His name was enlisted in the group lending support to the kingdom of Islam
Nawab Murtada b. Ahmad Bukhari. He was a man of multidimensional
activitives. A general. An administrator and a scholar, he had abundant zeal
and do whatever is possible for him. Since one who goes
for religion and was known for his generosity and piety and devotion to the together with the majority of a class of people is taken as one
Devines. He had been appointed to the post of Mir Bakhshi by Akbar, later of them, it may qualify this incapable person to be included in
on Akbar raised his position and conferred on him the titles of Sahib i Saif o that virtuous group. He considers himself no better than the old
Qa1am (Master of the sword and pen) and Murtada khan. He was appointed women, who twisted strands of hemp to prepare some rope, in
Governor of Gujrat and then of the Punjab. He was so magnanimous that
often he parted with his clothes to meet the needs of the poor and destitude.
order to be reckoned as one of the purchasers of Yusuf. This
He used to deal out stipends to the widows and the poor, to support the poorling hopes to call upon your honour in the near future. He
orphans and to meet the expenses of girls' marriages belonging to poor is also confident that since you enjoy the company of the
families. About one and a half thousand persons were invited every day to Emperor and have his ears, you would do your utmost to
partake their meals at his table. The city of Faridabad takes its name from
him. He died in 1025/1616 A.D. (Nuzhatul Khawatir, vol. V. PP. 413-415, )
430 431
It refers to the reign of Akbar. It refers to the accession of Jahangir to the throne of Delhi.
promote the shari'a of the Prophet (S.) and extricate the Prophet (S.) and we are the people referred to in this tradition:
Muslims from their predicament.432
(II)
"The poor and helpless followers of Islam, now days,
The ball of grace and virtue is field whats' the matter with
caught in a whirlpool, look forward to the progeny of the
the cavaliers, no body takes the lead!435
Prophet to save them. The Holy Prophet (S.) has said that: my
(IV)
household was like the ark of Noah; one who got into it was
"May Allah keep you on the path of your forefathers? It is
saved and who got down was destroyed.433 Make bold to attain
learnt that the king has owing to his inborn sense of virtue and
this great objective. Allah has been gracious enough to bless
religion, ordered you to enlist the services of four theologians,
you with glory and distinction. If you could win this great prize, who are to remain at the court and advise him on matters
it will and to your personal distinction and make you excell all relation to the Sharia, so that he takes no action or commands
others. This humble person intends to call upon you for an anything, that comes in conflict with the law of Islam. Praise
exchange of views in regard to the measures necessary for the be Allah and Glorified be His Name. Nothing can be more
promotion of Shari 'a"434 inspiring to the persecuted and downtrodden Muslims, but this
(III) poorling feels obliged to put in a ward of advice in this
"Your honour! Islam is impoverished and embarrassed connection. I hope that you would not mind the liberty he is
today. A farthing spent now in its cause will be worth several taking since anyone, who is in dire need, is driven to take the
millions tomorrow. It remains to be seen, who would prove extreme course.
himself bold-spirited enought to qualify for this great prize. The point is that, true and firm theologians indifferent to
Anyone who works for the advancement of the Shari'a and lost of power and position and devoted to furtherance of
strengthening the millat does a commendable job........... But, at re1igion, are seldom to be found these days. If one of these
a time when Islam is distressed and there still live Sayyids like scholars were to take a stand on any sectorian issue just for
you, it behoves you to possess this treasure for you and your displaying his superiority over others and getting into the good
family are its owners, while others are only assignees. It is a graces of the king, the cause of religion would necessarily
great merit to possess this virtue as one's patrimony. The Holy suffer. It was the difference of opinion between the theologians
Prophet (S.) had once said to his companions: which had brought bad luck to the people and same danger is
"You are living at a time when you would be doomed if again looming large over their heads. This would actually
you give up even one-tenth of the commandments of Allah, but endanger religion, let alone promoting its cause. May Allah
a time will come when those who will follow even one-tenth of save us from this evil and calamity of impious scholars? It
would be better, if only one theologian was selected; it would
it would be saved". This is the time alluded to by the Holy
be nice if he would be a godly soul. To keep company with
432 such a scholar would mean companionship of the blessed. If
cf. Shaikh Ahmad, op. cit. vol. 1, Maktub No. 47.
nobody can be found from those, perfect. In spirit, the best
among the theologians ought to be selected.
433
Mishkat, on the authority of Abu Dharr. Musnad Ahmad. P. 573

434 435
cf. Shaikh Ahmad, op. cit. I, vol. Maktub No. 51. cf. Shaikh Ahmad, op. cit., vol. 1, Maktub No. 73
I find it difficult to express myself more clearly. Just as the of Islam and make Islam glorious. A Hadith of the Holy
welfare of the people rests upon the scholars, so is their Prophet (S.) predicts that; "Islam made a beginning in
deterioration depends on them. Those who are elect among the unfavourable circumstances and it will be placed in the same
scholars are also the best among the people and evil in their condition towards its end". And now that Islam has reached
ranks are the most wretched of human beings, to whom can be that stage, blessed are they, who stick closer to it. Today the
attributed every bad influence and waywardness. Someone, infidels: openly deride its creed and hold the Muslims in
who saw Satan sitting idle, asked him the reason for his contempt. They are not ashamed to advocate the customs of the
indolence. He replied; "The scholars have occupied themselves infidels, while Muslims find themselves forbidden to enforce
with the task I used to perform. They are misguiding the people the injunctions of the Shari'a. If any one takes courage to
and tempting them into corruption. follow the commandments of his faith, he is censored and
A scholar, voluptuous and self-seeking if he were, himself reproached......
arrantly lost, how he can guide others! To come to the point, We find in you a well-disposed sympathizer. It is you alone
you have to take action after giving full thought to the matter. who as the courage to help regain what we have lost. May
Once a wrong step has been taken, nothing can undo the harm
Allah help you in this sacred task in the name of the Holy
inflicted. I feel ashamed of tendering advice to a person, so
Prophet (S.) and his progeny, on whom be peace and blessings
wise and intelligent as you are, but I have made bold to do so,
of Allah. TheHoly Prophet (S.) is reported to have said: None
as I consider it a means of my own redemption.436
of you will be faithful unless they say that you are overzealous".
Such a fervidness issuing forth from Islam is possessed by you.
2. Letter to Khan i A'zam437 All praise be to Allah, the Glorified one.
Two letters were written to him of whom a letter is quoted This is the time when a small service will be recompensed
here: "May Allah help you to achieve victory over the enemies with a goodly return. No heroic deeds were performed by the
companions of the cav438 except taking refuge from persecution.
436
cf. Shaikh Ahmad, op.cit. vol.1, Maktub No. 53. Another Maktub no. At the time when enemy gains on upper hand, a little fortitude
194 adddessed to Sadr Jahan and included in vol.1, was written on the same exhibited by the ordinary soldiers is rewarded with gratitude,
subject. See infra P.182. but a similar hardihood during peace-time, when the enemy is
437
Mirza 'Azizuddin, popularly known as Khan i Azam, was the foster
brother of Akbar. He belonged to Ghozni, from where his family migrated
far away, goes unnoticed. The opportunity of pleading the
to Delhi. He was appointed governor of Gujrat in 980/1572 A.D. In the year cause of true-religion that you enjoy today is not bit less
following his appointment, Akbar went by forced marches in the course of virtuous than fighting in the way of Allah. Utilize this
nine days from Fatehpur to Ahmadabad and fought a battle with opportunity and seek to get the most out of it. Know that, this
Muhammad Husain Mirza, who was besieging Azam Khan. He was again verbal advice is better than actual fight. Alas that the meek-
appointed governor of Gujrat in 997/1589 A.D., but he used to criticize
harshly the new sect and creed of Akbar. He had the royal seal 'Auzak' in
hearted like us are helpless even in this matter…….. The
his charge and held the post of 'Wakil Mutlaq'. After the death of Akbar, animosity against the faith of the Prophet (S.) displayed by the
Jahangir too appointed him on posts of higher responsibility and made him
governor of Gujrat. Khan i Azam was devoted to the spiritual guides of the
438
Naqshbandia order. He died in 1033/1524 A.D. (nuzhatul Khawatir, vol. V. 1. It refers to (‫ )اﺻﺤﺎب اﻟﻜﻬﻒ‬Dweelers of the Cave, Al-Qur'an Suratul
P. P. 280-282). Kahaf. 9 : II
previous regime is apparently not to be found in the present you have to let him know about the faith of Ahl al Sunna wal
one; if any complaeenc in this regard exists at present, it is only Jama expressly or by dropping out a hint now and then. You
because of the administration's unacquin-once again making ought to present the beliefs of the righteous people in the
the things intolerable for Muslims.439 manner you deem fit or rather try to seek an occasion on which
the truth of religion can be unfolded and the difference between
3. Letter to Khan i Jahan440 Islam and infidelity made clear to him".443
"Were you to take up the responsibility of Shari'a's
execusion in addition to the duties entrusted to you; the task 5. Letter to Lala Beg444
that you would perform would be similar to that undertaken by May Allah, the Glorious, increase our and particularly your
the Prophets. You would in this manner illuminate and zeal for Islam. It is now a hundred years since Islam fell in
embellish the faith. The mandicants like us cannot hope to sorry plight; now it has reached the stage when the infidels are
emulate you howsoever hard we may try to do so."441 not content to follow their own customs; they rather desire to
abolish Islamic practices and want that every usage of the
4. Letter to Khan i Khanan442 Muslims and. their way of life should be completely effaced.
The matters are in such state that if a Muslim performs certain
Nine letters were written to him of which a letter is quoted
Islamic rites (like sacrifice of a cow), he is awarded capital
here : 'A great advantage granted to you by Allah, but of whose
punishment........ If the Islamic customs and practices are
worth people are generally heedless, is that, the king comes of
allowed to take root at the outset of present kingship the
a family whose ancestors have been Muslim from seven
Muslims will regain some of their lost honour. God forbid, if
generations. He belongs to Ahl al Sunna wal Jama and is a
this is delayed any more, it will create greater difficulties for
follower of Hanafi creed.
them. Save us! 0 helper and Avenger! Now let us see who
In the times preceding which were separated by a long spell comes forward to acquire this merit. This is a grace from Allah;
from the Prophetic era and lay adjacent to the judgement Day, He gives it whom He will; and Allah is the Lord of Grace".445
certain educated persons consumed with covetousness gained
access to the king and sowed the seeds of distrust against the
religion in his heart by their Sycophancy. They misled the
simple hearted people from the right path. You have the ears of
the great king like Jahãngir and thus, what a fine opportunity
439
cf. Shaikh Ahmad, op. cit., vol.1, Maktub no. 65.
440
Khan i Jahan Daulat Khan Lodhi was a grandee, who was respected and
relied upon by Jahangir. He was a great scholar and treated the learned one
443
with great respect. He was also known for his courtesy to the common cf. Shaikh Ahmad, op. cit., vol.11, Maktub no. 67.
444
people. He rebelled against Shahjahan and was executed in 1040/1630 A.D A prominent courtier of Akbar. He held the post of Bakshi under Sultan
(nuzhatul Khawatir, vol.V, P. 142 ) Murad the second son of Akbar and was later on appointed as governor of
441
cf. Shaikh Ahmad, op. cit., vol.111, Maktub no. 54. Bihar. (cf. Abul Hasan 'Ali Nadwi, op.cit. vol. IV. P. 311)
442 445
He was a prominent noble in the court of Akbar. cf. Shaikh Ahmad., op. cit., vol.1, Maktub no. 81.
6. Letter to Sadr Jahan446 large number of epistles of those nobles of the royal court who
When Jahangir expressed his desire to summon a few were already devoted to him. Such letters are either instructive
religious scholars to his court, to advice and guide him, he or (explanatory in regard to the discipline of mysticism or)
asked his religious minded courtiers to seek for four religious exhort the addressees give greater importance to the saving of
scholars and persuade them to remain in his court for their souls in the hereafter than their wordly advancement. The
elucidation of the matters pertaining to the Sharia. The great addressees of such letters are 'Abdur Rahim Khan Khanan
Mujaddid was not pleased with it, as he was aware of the (d.1036/1627 A.D.), Qalij Khan (d.1023/1614 A.D.), Khawaja
causes of previous government's waywardness and could Jahan (d.1029/1620 A.D.), Mirza Durab b. Khan Khanan
clearly see the harmful effect of that course of action 'So, he (d.1034 A.D.) and many others also.
became anxious and wrote Maktübs to Shaikh Farid447 and sadr The instructive tone of the letters to these nobles, shows a
Jahan requesting them to get the Emperor revise his order. He marked resemblance to those, written by Shaikh Ahmad to his
wrote to sadr Jahan two letters of which one letter is quoted other spiritual disciples. He demonstrates with them on their
here: "I be1ieve that the leaders and the Sayyids and the failings, advices them the course to be followed by them and
scholars would be busy, openly and secretly, in furtherance of expressees joy on thetr progress on the path of spirit. These
the couse of religion and getting through with the right path. letters tend to show that these nobles, spiritually attached to the
These weaklings need hardly harp upon this issue… Mujaddid would surely have, in accordance with the
For God's sake, do not make this mistake again. Rather, instructions of their spiritual guide, tried to win over the
instead of having several wordly minded scholars, select one Emperor to Islam. They would have undoubtedly cooperated in
sincere and selfless scholar, who is pious and perfect in this task with the other courtiers of Jahangir whom their Shaikh
religion."448 had been constantly imploring and urging for restoration of the
Islamic character of the Mughal Empire.449
In fact, in the letters just cited, the attention of the nobles
was invited to the troublesome situation in which Islam and the As a result of which the gradual development of Mujaddid's
Muslims were plunged. They were urged to bring the reverses endeavour came to light and the top officials impressed by his
suffered by Islam in the country to the notice of the Emperor; views paved the way by using their good officies with the
awaken the king's dormant Islamic consciousness; and to find Emperor, to chang the government's religious policy, step by
out a way to bring that calamitous condition to an end. step, from its anti-Islamic orientation to a pro-Islamic current.
On the othere, these communications made the Mujaddid
In addition to these, the letters of the Mujaddid include a
known even beyond the frontiers of India.
446 Before the year 1027/1618 drew to a close, the name and
Mufti Sadr Jahan belonged to Pihani ( now in district Hardoi ). He was a
scholar of Arabic. First he was appointed as mufti of the Royal army and
fame of the Mujaddid had reached the lands far off from India
thereafter held the post of Sadr. Jahangir was his student and had committed and people had started coming from different countries for
to memory forty traditions of the Prophet (s.) from him. Jahangir had receiving religious instructions from him and undergoing
appointed him as the Commader of 4000 troops and also granted a fief. He mystical discipline under him. Mujaddid's deputies had already
died in 1027/1618 A.D. at the age of 120 years. (Nuzhatul Khawatir, vol. V. established themselves in Transoxania, Badakhshan, Kabul and
P. P. 181-182).
447
See, supra, PP. 175-177.
448 449
cf. Shaikh Ahmad, op. cit., vol.1, Maktub No. 194. cf. Abul Hasan 'Ali Nadwi, op. cit., vol. IV. P.316.
several other cities and towns and his message had reached in the copy of a few Maktub of the Mujaddid wrirtten to his
even the Arab countries. There was hardly a town in India, spiritual mentor khawja Bãqi Billah dealing with intricate,
wheree his deputies or spiritual successors were not inviting stages of a mystics journey on the path of spirit. 451 These
people to the straight path of Islam and virtuous mode of life. interpolated letters were presented to Jahangir by those
interested persons to show that he was making extravagant
Jahangir and the Mujaddid claims which ran counter to the accepted tenents of Islam.
They were successful in their intrigues as Jahangir mistook
Nuruddin Jahangir ascended the throne on the death of
those letters as arrogance and conceited-ness of Shaikh Ahmad.
Akbar in 1014/1605. He was not inimical to Islam. Rather, he
The reference to the Shaikh in the Memoirs of Jahangir is
possessed liberal views on religious matters and respected the
indicative of his surprise as well as contempt for the esoteric
faith of his forefathers. He was not interested either in
utterances, contained in the Maktubat.452
enforcing a new religion or a novel system of administration.
As a man of general instincts, he was fond of sports, arts and In the court of Jahangir had been some shia' Grandees, who
good living.450 were inimical to the Mujaddid, as he was opposed to the Shia
'ite belief. Consisting of the Iranian scholars and nobles, the
The systematic persecution, distortion and insult
perpetrated to Islam and the true Muslims during the reign of Shia 'ite elements then held. a predominent postion in the court.
When Shaikh Ahmad Sirhindi had been preaching the Sunni
Akbar had been too painful to the Mujaddid. But that was the
creed and vigorously denouncing the Shia 'ite beliefs, then the
time, when he was engaged in the quest for his own spiritual
Iranian nobles made a conspiracy against the Mujaddid and
embellishment. The Mujaddid had not been able to launch his
reformatory movement partly on account of his engagement in
his spiritual training and partly because he had not been able to 451
See; letter No.11, vol.1 of the Maktubat, addressed to Khwaja Baqi
evolve the method 'by which he could make an impact on the Billah, (Appendix-c).
administration of the country and force it to change its policies Apart from Jahangir who was not conversant with the terrninology of the
in regard to Islam and the Muslims. mystics employed to express the different states and stages of the journey of
spirit. Certain other persons, too whose depth of knowledge and mystical
Shaikh Ahmad, however, considered Jahangir's reign as experiences are acknowledged by all, took exception to certain expression
favourable for taking steps to eradicate the pernicious trends of of Shaikh Ahmad Sirhindi. Shaikh'Ahdul Haq Dehlawi, a well known
the preceeding reign of Ak'bar. But, before he could fully begin scholar of Hadith, whose perfection of spirit cannot be questioned,
his reformatory endeavours, he was put behind the bars in the expressed grave doubts about Sirhindi's views expressed in the above
mentioned letter. He also corresponded with Shaikh Ahmad to get a
Gwalior Fort, which had a great impact on his subsequent
clarification on the subject. Ultimately Shaikh Abdul Haq was satisfied with
efforts and could. thus be treated as a landmark in the history replies given by the Shaikh, which was also later on acknowledged by him
of his reformatory movement. This was the time when the in one of his letters. Shaikh Abdul Haq's son Nurul Haq writes : " Its has
Mujaddid popularity was at it climax and he was one of the now been confirmed that one of the Shaikh's (Mujaddid) disciples, Hasan
most highly respected scholars and mystics of the time. Some Khan by name , who was a Pathan parted company with Shaikh Ahmad of a
certain matter. He made some interpolation in the copy of Maktubat he had
worldly-mined ulama of the court out of zealousy, made a trick
got and sent its copies to different persons in order to defame the Shaikh.
to defame him with the help of Hasan Khan who interpolated (See, Man Manaqibul 'Arifin, Shah Fath Muhammad Fatehpura
Chishti, P. 126).
450 452
See, Supra, P. 166. cf. Jahangir, Tuzuk i Jahangir, vol. II, PP. 92-93.
dubbed his endeavours as politically motivated. They presented officials at the capital. He was lodged in a tent near the royal
before the king the case of Shaikh Badiruddin, one of the palace and then allowed to appear before the Emperor.
disciples of the Mujaddid, who had gained popularity among When Shaikh Ahmad appeared before Jahangir, he accused
the royal troops and was held in high esteem by a large number him of Publishing certain un-Islamic ideas in his letters. But
of grandees as a conspiracy engineered by Shaikh Ahmad the Shaikh met the accusations squarely.455 Jahangir had now
Sirhindi to get a foothold in the royal army for instigating to find some other excuse. So, he demanded Sijdah or
rebellion. Thus, they instigated Jahangir to take action against prostration456 of the, Shaikh. The Mujaddid refused it saying
the Mujaddid and made their way clear from all danger that: "he would not prostrate before any one except Allah.
apprehended by the Shaikh. Because, Sijdah is exclusively due to Allah and to no one else".
Furthermore, the Mujaddid had established close contacts Thereupon Jahangir became irritated and ordered two years
with the nobles of Jahingir court, and some of them held him in imprisonment for the Mujaddid in the Gwalior Fort.457
reverence. For an Emperor who had revolted against his It may be mentioned that Shahjahan viewing the impending
father 453 and quelled the revolt of his son Shahjahan, the danger in the visit of the Shaikh with the Emperor had sent a
influence wielded by Shaikh Ahmad was sufficient to create request to the Mujaddid through Afdal Khan and Khwaja
misgivings in his mind against him. "Abdur Rahman Mufti that:" complimentary prostration before
Accordingly, the Prime Minister Asaf Jah, a Shia in creed the kings with the intention of showing honour to them was
advised Jahangir to take care of Shaikh Ahamd whose permissible in such circumstances. Therefore, should Mujaddid
influence was spreading widely in India, Iran, Turân and agree to do so on his visit to the Emperor, he would see that no
Badakhshan. He also advised him to stop the soldiers from harm was done to him". To this the Mujaddid replied "it was
visiting the shaikh and his disciples, furthermore he advised to simply a leave granted for saving oneself from an impending
imprison the Shaikh.454 harm but the better course was to refuse prostration before
Thus Shaikh Ahinad Sirhindi became a political suspect anyone save Allah".458
and Jahangir decided to imprison him. But it was not easy to This sad incident came to pass on a certain date during
lay hands on him. The great nobles revered him and were Rabius Thani, 1028/March, 1619 as the event is mentioned in
devoted to him. So Jahangir sent them one by one to distant the Memoirs along with other happenings of the time. After the
places: Khan-i- Khanan to Deccan, Sadr-i Jahan to the East, imprisonment of the Mujaddid, his house, Khahqa, wealth,
Khan-i-Jahan to Malwa Azamto Gujrat and Mahabat Khan to grove and the books were all confiscated and his dependants
Kabul. Having done this, he sent for the Mujaddid and were transferred to another place.459
simultaneously ordered the governor of Sirhind to make
arrangements for Shaikh's journey to Agra. The Mujaddid set
forth with five of his disciples and was received by the protocol
455
cf. Burhan Ahmad Faruqi, op. cit., P.16.
456
Prostration before the Emperor was prescribed by Akbar
453 457
In 1601 Jahangir revolted against his father and proclaim ming himself cf. Badruddin Sirhandi, op. cit., P.117.
458
an independent king and established a kingdom at Ilahabad. See, K. Ali. cf. Badruddin Sirhindi, op.cit. P.116.
459
Pak-Bharoter Musalmaner Itihas, vol. II. P. 48. cf (i) Jahangir, Tuzuk i Jahangir, PP.272-273;
454
cf, Burhan Ahmad Faruqi, The Mujaddid's conception of Tawhid, P. 16. (ii) Shaikh Ahmad, Maktub vol.111, Maktub No.2.
Internment in Gwalior Fort and its effect bring to book, all on a sudden became law abiding citizen.
The internment in the Gwalior Fort proved a blessing for When this change-over of the heart of the prisoners was
the Mujaddid in the shape of increased popularity and greater brought to the notice of Jahangir, he became overwhelmed and
spiritual attainments. started rethinking about the whole affairs including the
When the Mujaddid arrived in the Gwalior Fort as a internment of Shaikh and its farreaching consequences.
detainer, at that time there were several thousand non-Muslim On the otherhand, the Shaikh devoted himself thoroughly
convicts. Shaikh Ahmad started preaching the message of true in spiritual exercises and attained perfection in ecstatic
faith to the fellow convicts, who being impressed by his goodly development and spiritual enlightenment, as in the Fort he was
manner embraced Islam. There were hundreds of others who left undisturbed The Shaikh paid due heed towards
reformed their morals in his good company and many of them disseminating his mission to his people outside the Fort and
raised themselves spiritually to the position of elects. For this hence he took recourse to acquaint them with his mind and
detaintion the Shaikh never cursed the Emperor Jahangir, trained them in the path of true Islam through his Maktubs. He
rather he considered it as a blessing in disguise. He said: Had wrote many Maktubs to many of his disciples with proper
not the Emperor sent me here, how these people would have guidance and required instructions. These Maktubs served as
been benefited by the religion of Islam? In that case, they link between him and his outside disciples. These kept them
would have been left in un-awareness about it.460 alive of the activities of the Shaikh in the Fort and let them to
The internments of the Shaikh in the Gwalior Fort served as perform duties and responsibilities entrusted to them by the
a touch in regard to the fellow detaines on the one hand and as Shaikh. They in turn used to circulate these Maktubs in
beacon light to the people out side the fort, on the other. The hundreds and thousand copies among the people. On the one
fort was full of criminals both Muslim and non-Muslim. The hand, it aroused true Islamic spirit in the minds of the people
Shaikh was beset by them. He met with them freely and they and on the other, it generated hatred against the king for unduly
found in him a man who aroused in them their dorment and unjustly detaining the Shaikh, which deprived them from
qualities of humanity. Irrespective of caste and creed faith and his direct blessings. It created a man discontentment,
belief, they became his disciple. The Shaikh moulded them into particularly among the religious minded courtiers of Jahangir.
a new being. The criminal asylum within a short while turned Dignitories like 'Abdur Rahim Khan Khanan, Khan i Azam,
into an abode of righteous people. His manner and personality, Sayyid Sadr Jahan, Khan Jahan Lodi were displeased by the
his teaching and admonition changed the criminal into a goodly action taken by Jahangir. Some sporadic insurrections are also
citizen. connected by some chronicles with this event.462
The Shaikh stayed in the fort only for a year and three
months. 461 During this short span of time, a miracle was 462
Such as, the imprisonment of Shaikh Ahmad annoyed Mahabbat Khan in
wrought in the fort. Kabul and he expunged the name of Jahangir from the Khutbah of Friday
As the defiers of law, whom the state legislation could not serman and the coin in Kabul, and invaded India with his chosen army. It is
narrated that, he virtually took Jahangir a prisoner at Jhelum. Mahabbat
Khan might have gone further. But Shaikh Ahamd Sirhindi sent him
460
cf. Muhammad Abdul Ahad, Maqamat Imam Rabban Mujaddid Alf instructions from the Gwalior Fort to obey the king and to cause no
Thani, Matbai'Mujtabai, Delhi, 1318 A. H., P. 54. disterbance in the realm. Thereupon MaIabbatKhan set Jahingir free. (See,
461
He was arrested in March, 1619 and released in May, 1620 Burhan Ahmad Faruqi, op. cit., P. 17).
Of the Maktubs written by the Saikh from the Gwalior Fort of the Gwalior Fort from criminal to pious being and mass-
to his disciples, we give below English translation of two discontent among the people for the detaintion of the Shaikh,
Maktubs: opened the eyes of the king towards the Shaikh.
1. Maktub to Mir Muhammad Nu 'man, he says: "Had He decided to benefit himself by the Shaikh and hence
the divine grace not come to my aid with constant flow of released him before nine months to complete two years in
ecstatic transports and spiritual rewards, this weakling might imprisonment. Allthe more he sent an emissary to the Shaikh
have been pushed to the verge of despair and lost all hope. with a request to allow him an interview. This time the Shaikh
Praise be to God who blessed me with a sense of security in the put forward conditions which ought to be fulfilled before an
midst of calamity; gave me honour through persecution; helped interview. Jahangir was so influenced that, he readily accepted
me to endure the hardsips and to offer my thanks to Him; and all the conditions and intended to meet the Shaikh.465
included me in the ranks of those who follow in the footsteps We enumerate here the conditions put forward by the
of the prophets and love the pious and the elects. May God Shaikh and fulfilled by Jahingir:
shower His blessings on His messengers and those who follow 1. To abolish Sijdah-i-Tazimi;
them!!463
2. To rebuild all the erased mosques;
2. Makt to Shaikh Badiuddin, he wrote; "From the day 3. To cancel the orders: prohibiting cow-slaughter;
this mendicant has arrived in this Fort, he has been having
intuitive apprehensions of public dispargement heading 4. To appoint Qadis and Muftis in order to enforce the
towards him like radiant clouds from the cities and villages, Islamic code;
which have helped him to attain higher regions of spiritual 5. To re-introduce Jizia;
execellence. For years I had been imparted instruction through 6. To. enforce Shari'a Law and to stop all innovations;
manifestation of God's beauty (Jamal), but now I am attaining 7. To release all the prisoners imprisoned in contravention
this stages through the manifestation of His awe (Jalal). You of the above.466
ought, therefore, to keep yourself at the stage of patience (Sabr) The internment of the Shaikh in the Gwalior Fort had
and resignation (Ridha) and regard the beauty (Jamal) and awe proved to be a galvanizing point in his life. It left an enduring
(Jalal) as identical.464 effect and an inalienable mark in his reformative movement.
Jahngir put the Shaikh in the prison for two years, but after He was rejuvenated and became indomitable for the task ahead.
one year and three months, he was convinced that, his order of The adversaries strove to lower him by imprisoning in the
imprisoning the Shaikh was not just, nor for the interest of the Fort, but by providence he soar higher.
state. He could realise that interested people wrong1y advised About this internment we quote below a few comments of
him to achieve their motive. The change-over of the prisoners the orientalists. Dr. Arnold writes: 'In the reign of Emperor
Jahangir (1605-1628) there was a certain sunni Theologian,
In fact, this statement is not correct. Because, Mahabbat Khan rebelled named Shaikh Ahmad Mujaddid, who especially distinguished
against Jahagir in 1035/1626, four or five years after the release of Shaikh
Ahmad from the Gwalior Fort. (See, Abul Hasan 'Ali Nadwi, Tarikh Da
himself the energy with which he controverted the doctrines of
'wat wa Azimat, vol.IV, P. 166, foot-note, 3.)
463 465
cf. Shaikh Ahmad, op. cit., vol.111, Maktub No. 5. cf. Kamaluddin, op. cit., vol. I. P. 193.
464 466
2. Ibid., Maktub No.6. Ibid., PP. 186-195.
the Shi'as. The latter, being at this time in favour at court, had A Silent Revolution
succeeded in having him imprisoned on some frivolous charge. Shaikh Ahmad Sirhindi, with a view to materialise his
During the two years that he was kept in prison he converted to mission, determined his course of action from the dictates of
Islam several hundred idolaters who were his companions in the following tradition of the Prophet (s).
the prison."467
Encyclopedia of Religion and Ethics mentions the
achievements of Shaikh Ahmad in these words: "In India, in
the seventeenth century, a theologion, named Shaikh Ahimd
Mujaddid, who had been unjustly imprisoned, is said to have "Lo! Surely there is a piece of flesh in the body, if it is
converted several hundred idolaters whom he found in the purified, the whole body is purified; and when it becomes
prison."468 impure, the whole body becomes impure. Lo! It is the heart.469
The Shaikh in a letter to Saiyid Farid also wrote that, the
After the release from Gwalior Fort king bears the same relationship to the world as does the heart
Being released from the Gwalior Fort Shaikh Ahmad went to the body; if the heart is healthy the body will be fit and fine.
to his home town Sirhind, which was the centre for his But if the heart is unsound, the body will also be weakened. To
reformative movements. Many people came to meet him at cure the king is to heal the world and to cripple him is to
Sirhind corrupt the world.'470
and expressed their joy for his release from the internment. Hence, the Shaikh accepting the invitation of Jahangir left
But the Shaikh stayed at Sirhind only for three days and having Shirhind for Agra with a view to purify the Emperor. He was
permission from the members of his family and friends, he left received there by the Crown Prince Khurram who conveyed to
for Agra on the invitation of the Emperor Jahangir As is him the message of the Emperor that the Shaikh is desired to
mentioned earlier that Jahangir sent an emissary to Shaikh take up his residence with the royal army for sometime. The
Ahmad with a request to allow him an interview, but the Shaikh consented to it. His stay at the royal camp proved to be
Shaikh refused it until certain conditions were fiulfilled. Being a great benefit both to the king and the army personnel, who
influenced by Shaikh Ahmad, Jahangir accepted all the were inwardly and outwardly benefited by his association.
conditions. The Shaikh considered it an advantage for his Describing the matter, Jahangir writes in his memoirs that 'he
reformative movement. Because, he took recourse to bring released the Shaikh, gave him a dress of honour and Rupees
about a silent revolution in the country without sheeding any one thousand as expenses. He gave him the choice to go back
blood. or to remain with him. But the Shaikh preferred to wait on
him.471
The stay of Shaikh Ahhmed at the royal camp, produced a
tremendous effects on the hearts of the king and his followers.
467 469
cf. Dr. Arnold. The Preaching of Islam (London, 1935),.412. Bukhari, Delhi, 1961. P.13.
468 470
Encylopedia of Religions and Ethics, vol. VIII, P. 748. T.W. Arnold, Supra, P.171.
471
New York. cf. Jahangir op.cit., vol.11, P.161.
It has been described by the Mujaddid in one of his Maktubs, i. To change the heart of the King and mould him towards
written to his Sons: Islam;
"... I consider even a short stay at the royal camp, without ii. To change the attitude of the people around the King,
deriving any material benefit from the king, to be better than making them lenient to Islam; and
spending a longer time elsewhere...."472 iii. To impart lessons of true Islam to the people in army
In another Maktub written to his sons Khwaja Muhammad infusing in them the real spirit of Islam and thus, turning them
Sa 'id and Khwaja Ma'sum, the Mujaddid writes: to be the vanguards for the cause of Islam.
"The conditions and the way in which things are shaping The direct contact of the Shaikh with the army people and
here evoke my praise and thanks to Allah. I am having a good the people around the King, was itself a significant event, over
company here, and by the grace of Allah, in none of my tallks and above his planned discourses and private meetings,
to these persons I have to make the least compromise in illuminated the hearts hitherto bleak and dark. The King bent
explaning the essentials of faith to them. upon him like a docile kid and his might turned to be the right
The discussions in the meetings here pertain to the same of Islam. The royal camp by his augug presence and through
issues which are touched upon in our private and special his illuminating teachings turned into a mystic abode.
discourse … but a whole tract would be required to describe In this regard we mention below a letter of the Shaikh,
them in detail……….473 written from the royal court to Khwaja Husamuddin:
Besides, Shaikh Ahmad met with the Emperor Jahangir "….. My sons and friends who are these days here with me,
privately many times, through which he was able to change of are making progress on the path of spirit. The royal camp has
the heart of the king completely from anti-Islam to pro-Islam. taken the shape of a Khanqa because of their
As is narrate in a letter, written by him: presence ……."476
"I have received the letter from my sons. Thanks to Allah During this period, the Shaikh had religious discourses with
that I am quite well. I now refer to an event that happened the Emperor, who had already been impressed by his
today. it is Saturday night today,. when I went to have a private steadfastness in refusing to perform the ceremonial prostration,
sitting with the Emperor and came back after six hours. and by his determination to remain in captivity, rather than
Thereafter I listened three parts of the Qur'an recited by a expressing regret to get out of the Fort. The Emperor would
Hafiz and went to sleep after the dead of night.474 have been aware how the Shaikh saintliness had won over
During three half years475 sojourn of the Shaikh at Royal hundreds of fellow conviets to Islam in the Gwãlior Fort. Now,
Court, including royal camp, he devoted himself in three-fold with his direct association, Jahangir witnessed his piety and
activities: selflessness, prayers and supplications the depth and
extensiveness of his knowledge. With all these, he came to the
472
conclusicon that the Shaikh was a man of different mettle from
cf. Shaikh Ahmad, op.cit., vol.111. Maktub No.78.
473 those he had come across either in the royal court or Khanqas
Ibid., Maktub no. 43.
474
cf. Shaikh Ahmad, op. cit., vol. 111. Maktub No.106. of the divines.
475
Shaikh Ahmad was released from the Gwalior Fort in Jumadus Than,
1029/April, 1620 and he left, the royal camp in Dhul Hijja, 1032/November,
476
1623. Maktubat Imam Rabbani , vol. III, Maktub no. 72.
It is worthmentioning that a change of heart on the part of Even the Muslims were put to death at Mathura by his order on
the ruler, can sometimes make the impossible possible and the charge of having slaughtered a cow.479
quickly accomplish a thing for which years of toil and tears are This account is indicative of the marked change in the State
required. Before this, Jahangir had no idea of the spiritual policy towards Islam, which gradually changed from
perfection of Shaikh Ahmad nor the latter had ever tried to visit indifference or even opposition to an earnest care and respect
the royal court or establish contact with the Emperor. There for Islamic rites and customs as a result of the continued effort
was apparently nothing to bring the two closer, but Providence made by the nobles and grandees, directly and indirectly, who
had willed it in this way. were incessantly urged by the Mujaddid to get the Emperor
The constant noble association of the Mujaddid so' greatly interested inislam. It was this great campaign of reform and
influenced the Emperor Jahangir that, became a completely renewal, which changed the atmosphere of the then India from
transformed person. The following account indicates his anti-Islam to pro-Islamic policy.
feelings of thankfulness to Allah as well as his satisfaction,
also shows the transformation of his mental attitude in the The Core of Shaikh Ahmad's reforms
company of the Mujaddid. This incident becomes all the more
The endeavour of Shaikh Ahmad Sirhindi (R.) consisted of
significant that the Fort of kangra477 was not captured by one of
reviving the thought and spirit of Islam in India. It aimed at
the Muslim generals of Jahangir but by Raja Bikram ajit. On curbing the greatest menace of the time by restoring
this occasion Jahangir wrote: convictiction in the Prophethood of Muhammad (s) and
"On the 24th of the same month I went to see, the Fort of reasserting the abiding truth of Shari'a. Shaikh Ahmad
Kangra, and gave an order that the Qadi, the Chief Justice, and demonstrated the hollowness of theasophical thought based on
other learned men of Islam should accompany me and carry out, neo-platonist theosophy which professed to attain the
in the Fort whatever was customary, according to the religion knowledge of Allah through spiritual ecstasy, unrelated to the
of Muhammad (s.) Briefly, having traversed about two miles, I path shown by the Prophet (s.). The theory of 'Wahdatul
went up to the top of the Fort, and by the grace of Allah, the Wujud' (Unity of Being) or 'Hama ust' (All is He), had captured
call to the prayer and the reading of the Khutba and the the heart and mind of Muslims masses so powerfully that their
slaughter of a cow, which had not taken place from the conviction in the truth of Islam was gradually giving place to
commencement of the building of the Fort till now, were an eclecticism, which was giving rise to the danger of a
carried out in my presence. I prostrated myself in thankfulness complete disintegration of the Muslim society. The great
for this great gift, which no King had hoped to receive and Mujaddid presented the alternative theory of 'Wahdatus
ordered a lofty mosque to be built inside the Fort"478 Shuhud-Unity of Manifestation, or Hama az Ust' (All is from
This is an account given by an Emperor, in the beginning of Him), launched a vigorous attack against bid'a (innovation in
whose rule many mosques had been demolished and religion), denied the commonly accepted bid' at-i-hasanah
appropriated by non-Muslims without being called to account. (pious innovation) and revolutionised the Mudlim society in a
way that it completely discarded Akbar's thought. The great
477
The Kangra Fort was conquered by Jahangir in 1031/1621.
Mujaddid started his well conceived plan of reform and
478
cf. The Tuzuk-Jahangir (Memoirs of Jahangir, Tr.Alexander Rogers, edt.
479
Henry Beveridge, New Delhi, 1968), vol. II, P. 223. Ganj i Arshafi, P. 11172, cited from Aowrangzwb and his Times.
renovation so thoughtfully that, on the one hand, a man like
Muhiuddin Aowrangzib (1658-1707 A.D.) ascended the throne
once occupied by Akbar and, on the other, Shah Waliullah He guarded in Ind. the millat's treasure
(111k-1176/1702-1762), and his successors took upon For Allah forewarned him at the right juncture.481
themselves the task of bringing about a religious awakening 2. Tariqa is sub-Servient to Shari'a: The Mujaddid's
and spiritual regeneration of the Indian Muslims through revivalist endeavour consists of advocating the Supremacy of
teaching and preaching of the Kitab-the Holy Qur'an and the Shari'a (the law) over Tariqa (the mystic path) in a very
Sunna of the Prophet (s.). They caused a chain of educational forceful, confident and authoritative manner. Shaikh Ahmad
institutions to be set up, reformed the Muslim society of its un- Sirhindi made it clear that the Tariqa was meant to sub-serve
Islamic customs and usages, awakened the spirit of Jihad and Shari'a and this checked the tendency to overlook or rather
made India a centre of Islamic learning, particularly that of reject the Shari'a. India being the home of Yoga and asceticism
Hadith. there was no want of misguided mystics who had blended
It was, thus, through the efforts of the Mujaddid that India mystic practices with philosophic meditation reposing trust in
became the focal point of Islamic thought and a harbinger of its self-mortifi- cation, spiritual ecstasy and direct intuition. This
call. tendency was stopped by the Mujaddid and after that nobody
As regards the core of his wide-ranging revivalist was able to claim that the Shari'a and Tariqa were two separate
endeavouramong a series of brilliant accomplishments different disciplines or that compliance with the Shari'a was not essential
views are available: for the Tariqa.482
1. Regaining India for Islam : Shaikh Ahmad Sirhindi 3. Presenting Wahdatus Suhüd as alternative theory to
regain India for Islam which was about to slip into the hands of Wahdatul Wujud: The vigorous attack by the Mujaddid on
religious eclecticism and thus saved it, during the eleventh the concept of Wahdatul Wujud or the Unity of Being is
century A.H/ sixteenth century A.D. In fact, He saved the considered to be the real central point of this revivalist
Indian Muslims from the danger of a comprehensive religious, movement; He succeeded in stemming it so effectively that
intellectual and cultural apostasy which had been made nobody raised his voice in its favour in succeeding centuries.
virtually unavoidable by Akbar's passionate drive and iron will The religious and intellectual circles came to accept the
and the intelligence of his sharp witted advisers like Mulla Mujaddid's authoritative views on the subject with such a
Mubarak, Faidi and Abul Fadl. Had this onslaught succeeded confidence in him, that the contradictory notions and thoughts
in subverting Islam at that time it would have undoubtedly were thereafter regarded as blind and nacked ignorance. Saiyid
been far more serious and would have had more' far-reaching Manazir Ahsan Ghilani has expressed this view very
consequenc than the political decline suffered by the Muslims trenchantly in one of his brilliant articles entitled " The
through the rise of non-Muslim forces in the eighteenth century Revivalist Achievement of the Second Millenniun", in which
and the subsequent consolidation of the British power in the he writes:
beginning of the nineteenth century.480 Iqbal has alluded to this "The hairsplitting argumentations on the niceties of Wahdatul
fact in one of his couplets, in which he says:
481
cf. Iqbal Bal Jibril, P.211.
480 482
cf. Abul Hasan 'Ali Nadwi, op.cit, Vol P.187. cf. Abul Hasan Ali Nadwi, op.cit, vol.IV, P.188.
Wujud and Wahdatus Shuhüd and the pedantic wranglings of Alongwith these came the theory of Wahdatul Wujud
the scholastics and mystics over' the Shari'a and Tariqa have which, according to its followers, was based on‫آﺸﻔﻰ ﺣﻘﺎﺋﻖ‬
been so mixed up with the genuine revivalist endeavours of ecstatic revelation. Its most ardent followers had never claimed
Shaikh Ahmad Sirhindi that today the Shaikh is blindly called that. either the Prophet of Islam had ever preached this precept
Renovator of the second millennium without giving thought to or the Prophet companions or their successors had. propagated
his great achievements."483 this doctrine, but, consciously or unconsciously, it tried to
4. Trust in Nabuwat Muhammadi (s.): Infact, the greatest assert itself as a doctrine antagonistic to the concept of
achieve ment of Shaikh Ahmad Sirhindi, which is the nucleus Prophethood and revealed guidance. It deeply took root in the
of his entire endeavour or the focal point of his multi- Muslim society by capturing the minds and hearts of the People.
dimentional reformatory movement was his success in creating The doctrine of Wahdatul Wujud had thus prepared the way for
a trust in Prophethood of Muhammad (s.) It was this principle indifference and lethargy, irreligion and disbelief towards
of reform and renovation which struck at the root of the religious observances. Although some of its preachers were
perversion threatening to subvert the religious, spiritual and pious mystics who regularly observed the rules of Sharir'a and
intelliectual bases of the Muslim society. The authors of this detested transgression of the law as promoted by pantheistic
crookedness were the followers of the Nuqtawi movement of doctrines.
Iran who had openly revolted against the Prophethood of In these misguided sects, the followers of the Imamia creed
Muhammad (s.) on the ground that the term of his apoastleship could also be included. They believed in divine right of the
had ended with the completion of one thousand years of Imams to lead the Muslimas and venerated them as divinely
Islamic era. They claimed that the new age required a fresh appointed leaders in the same way as the Prophets of Allah.486
principle of human action based on reason and philosophy, Similarly, the view held by them, about a majority of the holy
which was furnished by Muhamud of Paskhwan, who had also
many disciples in Iran and India.484 486
The books accepted as authentic by this sect hold that an Imam is
Akbar's Din i Ilahi and his new order was also a intrinsically (‫ )ﺑﺎﻃﻨﺎ‬and extrinsically (‫ )ﻇﺎهﺮا‬sanctified without a
ramification of this deviation whose followers claimed to spot of blemish or the capacity to sin; whose obedience is
replace the apostleship of Muhammad (s.) and the law of Islam incumbent on all believers. He can work miracle and is blessed
in India by another system of belief. Innovations and deviations with intuitional knowledge of everything connected with the
were making inroads in the religious and social life of the law. The Imam will continue to appear in every " age, till the
Muslims; even purely religious devotions and rituals were Day of Reckoning, arrives as a sign of Allah. (See, Al-Shaikh
absorbing these ideas of agnosticism; a new code of life and Muhammad Husain, al-Kashiful Ghita; Sharif al-Murtada
behaviour was gradually getting legitimised; and all these were Kitab al-Shafi; Al-Tusis commentary- Asl al Shi'a Wa-Usuluha
posing a challenge to the prophethood of Muharnmad (s.) and Abu Zuhra writes in the Kitab Tarikh al Mazahib al Islamiyah,
the way of life taught by him.485 vol.1, that all the scholars of the Imamia sect are agreed on the
equality of an Imam and a Prophet. The only difference,
483
Tadhkira i Mujaddid Alf thani, P.27.
according to them, between a wasi and a Nabi is that the
484
Supra, Chapter IV, P. 146. former is not a recipient of revelation like a Prophet of Allah.
485
cf. Abul Hasan 'Ali Nadwi, op.cit. vol.IV, P.190. (Also see, Abul Hasan Ali Nawd op.cit., P.191, foot-note-1)'
Prophet companions, disclaimed the marvellous effect of
prophetic guidance and thus contradicted the Quranic CHAPTER-VI
revelation:
HIS VIEWS
On Knowledge : During the tenth/sixteenth century A.D.,

Plato-Aristotelian philosophy, established supremacy
throughout the world, specially in Iràn and India. Shaikh
He, it is who hath sent among the unlettered ones a Ahmed Sirhindl affirmed that, the existence of pure and
messenger of their own, to recite unto them His revelations and unmixed intellect was beyond the bounds of possibility. He
to purify them, and to teach them the Scripture and Wisdom. 487 demonstrated that, the so-called pure intellect could not attain
This sect was speedily extending its influence in India the knowledge of Truth in an objective manner, even if it was
owing to certain political and other reasons, and the then Indian assisted by inner enlightenment and self-purification.
Muslim society. A great achievement of Shaikh Ahmad Sirhindi as a
Though majority of them following the creed of Ahl- Reformer of faith consisted of his demonstrating the
Sunna waljama, was gradually accepting many of the Imamia incompetence of knowledge gained through intellectual process,
thoughts and customs. as well as spiritual intuition.to penetrate the metaphysical
In fact, by reviving conviction and trust in the prophethood truths. Such as : the gnosis of Allah, His attributes, the ultimate
of Muhammad (s.), the great Mujaddid tore apart all the truth and reality of existence, etc. He showed that the
abstructions created by the Greek and Iranian-philosophers,
knowledge gained through either of these sources was neither
and the Indian and Egyptiôn 488 mystical thoughts, as if he
beyond doubt nor free from mistake. He proved that the true
broke by one stroke all those barriers which had concealed the
know1edge of Allah could be received through revelation
true faith from the sight of the then Muslim society.
vouchsafed to the Prophets. It occupied a higher place in
Considering aforementioned views can safely say that, the
comparison to intellect in the same way as: intellect was
great Mujaddid in course of his revivalist movement and
superior to sensory perceptions. So, the knowledge of Allah
reformative endeavour took into consideration not only one
aspect, but he paid due attention to all the aspects required for and the correct way of divine worship could be known from the
the rejuvenation of Islam. prophets alone.
The great Mujaddid also viewed that the ancient Greek
philosophers had committed serious mistakes in
unriderstanding the true nature and attributes of Allah. This
was because, there was nothing like pure intellect nor there
existed any pure spiritual intution or ecstatic inspiration, free
487
Al-Qur'an, Suratul Jum', LXII; 2. from all intrinsic and extrinsic influences, He also said that, the
488
Egypt had once been a great centre of Neo-Platonist Philosophy with mystics and theosophists had blundered like the philosophers,
such theosophist as Plotinus, Parphery and Proclus. (See, Abul Hasan 'Ali because they failed to recognise that intellect and theosophy
Nadwi, op.cit., vol.IV. P. 192, foot-note-1').
were both equally incompetent to get at the knowledge of philosophical deliberations or mystical meditations and
pertaining to Allah. penance and self-purification. In Al-Qur'an' it has been
The Shaikh also affirmed that the pure intellect was a myth. mentioned as grace of Allah:
Human intellect was influenced by subjective factors, like one's
beliefs and concepts, external events and conditions. So, the
stand-point of intellect was always coloured by one's subjective
consciousness and objective observations. Thus, the Mujaddid "This is of the bounty of Allah unto us and unto mankind:
demonstrated that, the intellect was a defective medium to but most men give not thanks."489
discover the ultimate truth. Shaikh Ahmad Sirhind had a thorough knowledge of
He also drew a line of demarcation between the purification philosophy and mysticism. Moreover, he was aware of the
of self and the purification of heart and explained the reason worth and merit of prophetic attainments. He expounded the
for making a distinction between the two. He said that, one fallacies of philosophers and mystics by critically analysing
who upholds prophethood from the core of his heart, really their mistaken proposition, which not only proved his deep
possesses adequate reasons for his convictions. Thus, knowledge of theese disciplines, but also provided the base for
acceptance of prophetic information, according to one's his reformative endeavour.
intellect, really amounted to its rejection. He also explained We quote here his a few Maktubs in which his views on the
that, nothing in the prophetic teachings was against human subject are clearly stated;
reason or intellect. I. Letter to Khwaja Ibrahim Qabadyani: "Thanks be to
The concepts propounded by the great Mujaddid about the Allah that He graciously led us to Islam and made us a follower
nature of intellectual cognition and spiritual inspiration caused of Muhammad (s.). The Prophets of Allah are a blessing of
a flutter in the then intellectual and religious circles and opened Him to humanity. It was through these prophets that Allah
the way to the new method of inductive reasoning. In fact, it instructed us, possessing a limited and imperfect intellect,
was a concept attempting fundamental reconstruction of about His nature and attributes. He acquainted us of His
thought by rejecting the prevalent principles of thought and quintessence, taking due care of the inadequacy of our
accepted mental impressions of the then intellectual, religious understanding and told us of His likes and dislikes along with
and spiritual circles. the things detrimental or beneficial for us in this world and the
However, the knowledge of Infinite Being can be attained world hereafter. Had these intermediaries not been there
only from the messengers of Allah, who are invested with the between us and Allan, human intellect would have failed to
mantle, of prophecy and initiated into the secret of Allah's demonstrate the existence of the Creator of the world and had
nature and attributes, and the kingdom of heavens and the earth. also been helpless in determining His competence and power.
Allah communicates His commandments to them, tells them of The philosophers of antiquity prided in their wisdom, denied
His likes and dislikes, and makes them intermediaries between the existence of the Creator of this universe, and attributed the
Him and other human beings. They are, in truth and reality, the occurrence of everything to time, which shows their gross
greatest blessing of Allah, as they make available that ignorance. The discourse about the Lord of heavens and the
invaluable knowledge which cannot be acquired through years
489
A1-Qur'an, XII : 38.
earth between Ibrahim (peace be upon him) and Nimrud, which of His active desire or will. Thus, these philosophers invented
finds a mention in the Qur'ãn, is known to one and all. the Active Intellect, to which they diverted the role of
Similarly, Pharaoh had told the chiefs of Egypt: producing events and accidents in the world, from the Creator
of the heavens and the earth.
They took out the consequence from the Ultimate Cause
"I know not an Ilah for you except me".490 and assigned it to what they had concocted. They held the view
and threatened Moses (peace be upon him) in the words : that the consequence ensued from the nearest cause and the
causing cause had nothing to do with the resultant eventuality.
They considered, in their foolishness, that unaccountability of
"if you take an Ilah other than me, I shall place you among Allah, for the sequence of events, was the mark of His
the prisoners".491 That foolish king even commanded one of his perfection and regarded His inertness and ineffectiveness as
ministers : His glorification. Despite the fact that, Allah calls Himself:
"the Lord of the East and the Lord of the West".493

These empty-headed persons had presumed that, they need
"Oh, Haman! Build for me a lofty tower that I may attain not have a God, nor it was necessary to supplicate and pray to
the means of access-The means of access to the heavens, then Him. They ought to have beseeched. Active Intellect in the
reach the Ilah of Moses, and 10! I deem him to be a liar."….492 hour of their need. and invoked its blessings for solving their
So, it is clear from the abovementioned fact that, intellect is difficulties, for in their opinion, the real authority and power
incapable of ascertaining the existence of the Ultimate Reality vested in it or, rather, Active Intellect had also no choice but to
and nothing save the guidance by the messengers of Allah can function according to the role assigned to it. It was, therefore,
help one to attain the knowledge about Him..... inappropriate to beseech the Active Intellect too for the
"If intellect would be adequate to comprehend Allah, the fulfilment of their needs. The fact of the matter is that, as,
Greek Philosophers, who had set up reason as the sole guiding stated by the Qur'an:
principle would not have roved in the valley of infidelity and
unbelief. They would have rather been more cognizend of the
Pure Being than others.But they happened to be the most un- "The disbelievers have no patron", 494 neither Allah nor
enlightened fellows in regard to the nature and attributes of Active Intellect. What is this Active Intellect, after all? It
Allah. They took the Divine being to be inactive and manages all the affairs of the world and to it attributed all
ineffectual and held that, nothing emanated from Him save the occurrances and events. But, it is also questionable since it
Active Intellect. And, even the Active Intellect had, of itself, depends on philosophical hypothesis, which are incorrect and
diffused from Him as a necessary consequence and not because incomplete in themselves, according to the Islam of inference.
490
Al-Qur'an XXVVIII: 38.
491 493
A1-Qur'an, XXVI: 29. Al-Qur'an; LXXIII: 9
492 494
Ibid., XL: 36-37. Ibid., XLVII : 11
It is foolish to ascribe the existence of all creations to a "Until we have sent a messenger."497
supposed thing,, rather than to the All-Powerful and Absolute Reason, undoubtedly furnishes a proof, but its testimony is
Being. It will, inf act, be degrading for the creations to trace neither final nor perfect. Authenticated attestation is provided
their existence to something unsubstantial, a thing invented by only by the prophets. As the Qur'an says:
philosophy; they would rather like to fade away and come to
naught, than take pleasure in their existence, through a factuous
nihility and thus, be deprived of their connection with the
Almighty Supreme Being. As the Qur'an says:
"Messengers, bearers of good news and warners, in order
that, mankind might have no argument against Allah after the
"Dreadful is the word that comes out of their mouth; they messenger. Allah is ever Mighty, Wise."498 It is an established
speak not but a lie."495 fact that, intellect is inadequate to comprehend everything, then
Disbelievers belonging to a country of infidels, who it would be fallacious to weigh all the commandments of the
worship idols are wiser than these philsosophers, or the former Shari'a in its scale. So, to make the Shari'a concordant with the
ateast beseech God in the hour of difficulty and seek the intellect, would amount to denial of the prophets".499
intercession of their deities to send up their prayers to the 3. Letter to Khwaja Abdullah and Khwaja Ubaidullah:
Supreme Being. "Whatever connecting link and cohesion is created by
Still more amazing is the attitude of those, who regard intellect with the Divine Principle, its affiliation with the bodily
these blockheaded persons as philosophers and paragons of existence can never be severed completly nor can it achieve
wisdom, particularly those relating to metaphysics are wrong complete freedom by tearing its connection with the corporeal
and apposed to the Divine Scripture and Traditions of the body. Doubt remains always with it; imagination is fastened to
Prophet (s.) How can they be called men of wisdom; except, of its thoughts; anger and desire are mixed with it; greed and
course, in a sarcastic way, such as, one address a blind man as avarice are its constant companions; human shortcomings like
clear-eyed".496 forgetfulness, faultiness and misjudgement never part company
2. Letter to Mir Muhammad Nu'man: "Prophethood with it.
transcends intellect and the methods of reasoning. Matters, So, intellect cannot be relied upon and its findings are not
which are beyond ken of intellect are proved by the prophetic free from its doubtfulness, immaturity and imagination. Nor.
method. If human intellect would be sufficient to show light of can they be considered free of its misjudgements and miscal-
guidance to man, there would have been no need for Allah to culations. Contrarily, the angels are free from it, therefore,
send His apostles, nor the chastisement in the hereafter would reliance can be placed on them. The knowledge transmitted by
have been prescribed for rejecting them. As Allah says: them, is unencumbered by the mixture of human imagination,
doubt and mistake.500
497
Al-Qur'an; XVII: 15.
498
Ibid., IV: 165.
495 499
Al-Qur'an; XVIII: 5. Maktubat Imam Rabbani, vol.III, Maktub No.36.
496 500
Maktubat Imam Rabbani, vol.111, Maktub No.23. Maktubat Imam Rabbani, vol.1, Maktub No. 266.
4. Letter to Khwaja Ibrahim Qabadyani: "These unwise It is worthmentioning here that, after about two hundred
sages took to penance and prayer following the lead of the years of the Mujaddid's findings of this subject, the famous
illuminists and rejected the teachings of the prophets. They German philosopher Immanuel Kant (1724-1804) inaugurated
relied on purification of the self and fanciful ecstatic a new era in philosophical speculation, by adapting a critical
experiences: they went astray and seduced others: method, for examining the working of reasoning faculty and
They were not aware that their self-purl- the nature of pure or abstract intellect.
fication really led to waywardness; it was different from the His great work, 'the Critique of Pure Reason,503 published
purification of heart, which guides one to the right path. For the in 1781, dealt a death blow to speculative dogmatism. In the
purification of heart depends upon the way of the prophets, the words of Dr. Muhammad Iqbal,'the Critique of Pure Reason'
purification of self is a necessary outcome of the purification of revealed, 'the limitation of human reason had reduced the
heart- provided the heart is allowed to guide the self. The heart whole work of the rationalist to a heap of ruins 504 Glowing
alone is capable of manifesting divine illumination. The tributes have been paid to this achievement of the western
purified self, without cleansing of the heart, is like a lamp thought: some have been acclaimed Kant as the greatest
lighted to allow the Satan, the secret enemy to devastate one's blessing of God for the German nation. Dr. Harold Hoffding
house. writes in the History of Modern philosophy that; Kant's
In short, devotions and vigils produce the conviction and Critique is "an immortal masterpiece of philosophy, a work
absolute trust only, when they are ratified by the prophets, who which stands as a milestone in the long wanderings of human
preach the message of Allah. Succour of Allah comes to the aid thought."505
of the prophets. The system of apostleship enjoys the Kant expressed his doubt regarding the existence of pure
protection of angels, who are themselves shielded against the intellect and set forth evidence to show that it could neither be
intrigues of a furtive enemy like Satan. Allah says about them: unmixed nor emancipated from internal and external
experiences and impressions. As, he was not acquainted with
the world of spirit, he could not go beyond the intellect. On the
- Lo! as for My slaves; thou hast no power over any of
otherhand, the Mujaddid was no stranger to the interior
them".501 This protection is not afforded to others, nor can one
experience of spirit and therfore he had no difficulty in making
guard oneself against the Satan, unless one follows the
a headway to the secret plane. He demonstrated that, the
footsteps of the noble prophets. Shaikh S'adi has truly said:
existence of pure spiritual illumination and inspiration were
almost impossible.
He afforded proof that, the effort to attain the knowledge of
"The path of peace and virtue cannot be found without Ultimate Reality with the help of' self-purification and
following the footsteps of Muhammad (s.), on whom be peace illumination of the spirit, was nothing more than an attempt to
and blessings of Allah, and his progeny and all the prophet be
blessed by Allah."502 503
The book is originally written in German language. Dr.Sayyid 'Abid
Hussain of India translated it into Urdu with the title "Tanqid 'Aql Mahad"
published in 1941, by "Anjuman Tarqqi Urdu i hind Delhi.
501 504
Al-Qur'an; XV: 42. The Reconstruction of Religious Though in Islam, P. 5.
502 505
Maktubat Imam Rabbani vol.111, Maktub No.34, A History of Modern Philosophy, vol. II, (London< 1935), p. 37
attain the impossible. The facts of mute reality, pertaining to Existence. Since our limited and inadequate intellect is
the world beyond the range of human perception can be known contingent and created, it has no comprehension of the
by all, the elite and the commoner, through the apostles of uncreated First Principle nor it is aware of the attributes that
Allah, who are sent, in reality, for.guiding the people to the are either becoming and unbecoming to it. Rather, the
knowledge of Truth and the path of virtue, as well as, for inadequacy of Intellect often misleads one to attribute
purification of morals and spirits necessary for salvation in the perfection to something deficient or to do just the other way
hereafter.506 round. The ability to distinguish between the two is to me the
It is clear from the above discourses that, the great greatest of all internal and exteral gifts bestowed on man. Thus
Mujaddid like his predecessors al Maturidi (d.335/946) al unblest is the man who as cribes unseemly acts and objects to
Ash'ari (d.33o/941) al Tahawi (d. 321-933), and others Allah's Exalted Person.
reaffirmed the supremacy of revelation to reason, inregard to It was Prophethood which drew aline of demarcation
the attainment of knowledge and proved the fallacy of the between the truth and untruth and distinguished between what
existence of pure and unmixed intellect; which could attain the was fit to be paid divine reverence and what was unfit for it.
knowledge of Truth in an objective manner. The apostles of Allah invite mankind to the Divine path
because of prophethood which enables them to attain
On Prophethood : propinquity with Hm. Prophethood makes man aware of the
commandments of Allah and gives the discernment of the
According to the Mujaddid the Prophethood is a blessing
permissible and impermssible. Likewise, there are many more
for mankind and the Prophets are indispensable for the
gifts of prophethood which prove its blessedness. Prophethod
guidance of the humanity. As The human intellect is
loses none of its merits nor there is any blame on it,if any one
inadequate to comprehend the Divine Presence. to know about
being misguided by his carnal desires, decides to follow the
the nature and attributes of Allah and to differentiate between
accursed Satan and rejects the teachings of the prophets….
the evil and the virtue, assistance of the prophets is inevitable.
Verily the requital, balance and the path to hell are indisputable
Human understanding is limited, hence it is incapable of
facts, because, the information about it was brought by the one,
penetrating the Truth without the help of the prophets, and is
most truthful. Denial of their existence by those who are
unable to find the path of virtue without following them.
ignorant of the station of prophethood is untenable. Because,
We quote here a few Maktubs of the Shaikh to show his perception of the prophets goes beyond the ken of intellect. An
views on the topic: attempt to verify the information brought by the prophets,
1. Maktub to khwaja 'Abdullah and 'Ubaidullah; through the touchstone of intellect is, in fact, a denial of
"Prophethood is a blessing, because it is through the prophets prophethood. These matters of metphysical reality have to be
alone that man can approach the Divine Person, His nature and accepted without any argumentation."507
attributes, which comprise the source of all the excellence and 2. Mktub to Khwaja Ibrahim Qabadyani: "As the call and
grace of this world and the next. Prophethood imparts us the message of the prophets came to be known to the world
understanding of things agreeable and unsuited to His Sublime through their continued preaching; even the ignoramuses
506 507
cf. Abul Hasan 'Ali Nadwi, op.cit., vol.IV, P.218. Maktubat Imam Rabbani, Bol. I. Maktub No. 266.
doubting the existence of the Creator, realised their mistake acceptable to any one without first creating trust in the core of
and found credence. Their acceptance of Allah as the Creator that system………
of all things andbeings was brought about by the light and The easiest way to find credence and heart-felt conviction
knowledge spread by the Allah's messengers. Peace and is the recollection of Allah. As the Qur'an says:
blessing of Allah be on them forever and aye……
All the knowledge that has reached us through the prophets,
as, for example, the perfection of the Divine Person and His
attributes, prophethood, impeccability of the angels, retribution "Lo! In the remembrance of Allah hearts do find rest:
on the Day of reckoning, heaven and hell, the perpetual bliss of Those who believe and do right: Joy for them and a happy
paradise, everlasting perdition of the hell and similar other resort"……509
matters spoken of by the Shari'a, could have never been
"One who follows the prophets after having satisfied
discovere by the human intellect. It was, in reality, incapable of
oneself of the tuth of prophethood, really takes one's stand
proving the truth of these grim realities by itself, without the
upon sound reasoning. Even his acceptance of the teachings of
assistance of the prophets of Allah……….
the prophets, without asking for any confirmatory evidence is
"For the prophets provide guidance in the matter of based on reason. It is like proving a major premises with
thanksgiving to the Great Benefactor and teach man how to pay cogent arguments, which validates the minor premises on the
homage to Him in the way he desires, one cannot do without same grounds. As the Qur'an says:
Allah's messengers. Divine service not performed in
accordance with the direction given by Him is unbecoming of
His great Majesty and Power. But the faculties endowed to
man are incapable of finding out its correct method. As man
can even commit the mistake of being disrespectful in place of "Praise be to Allah, who has guided us to this. We could
returning Him thanks. So, it becomes the duty of the prophets not truly have been led aright, if Allah had not guided us.
to let man know how to lift up his hear in adoration of Allah. Verily the messengers of our Lord did bring the Truth."510
The inspirations on the saintly persons are also drawn from the Prophethood and Sainthood: Since the beginning of the
prophets on whose imitation depend all the blessings and eighth century after Hijrah, there had been given rise to a
divine grace dispensed to them"508 mental alientation from Prophethood among the communalty.
3. Maktub to Mir Muhammad Nu 'man: " First of all, one Studious devotion of the scholars to Greek sciences and
should have faith in Allah's apostles and repose confidence in philosophy, which were devoid of prophetic light, were
prophethood. So that, the heart is cleansed of darkness and regarded as the very essence of knowledge, on the one hand;
articles of faith take hold of the mind. This is the fundamental and diligent engage ment of the mystics in travails, vigils and
principle of faith on which one should be firm and steadfast in penance, uninformed by the Kitab and Sunna, on the other,
order that one is able to put his trust in other dongms and were the main causes for it.
precepts of the creed. No system of belief can be made
509
Al- Qur'an; XIII: 20-29.
508 510
Maktubat Imam Rabbani, vol. III, Maktub No. 23. Ibid,. VII: 43; Maktubat Imam Rabbani, vol. II, Maktub No. 36.
The lives of the Allah's messengers, including that of the virtue of performance of duties allotted to them, whereas, the
last Prophet Hadrat Muhammad (s.) were looked down upon by latter strived to approach it through voluntary devotions and
the philosophers and theosophists, as the profiles of the prayers, but could never attain that stage. The perfection of
common men. Who had spent their lives in a conventional sainthood as compared to the perfection of prophethood was
manner. As, they had wives and children, earned their living as like drop out the ocean.512
a traders, took part in battles expressed their Joys and sorrows The follwing extracts from Shaikh Ahmad Sirhindi's
in a familiar way, and paid greater attention to teaching and Maktubs, will show the sublimity and originality of his thought
preaching to others, rather than to the perfection of their own on the subject:
souls. 1. Letter to Sayyid Ahmad Bi jwara: "The Prophets are the
So most of these mystics considered that, those who were best of creations, endowed with the finest qualities. Sainthood
perpetually engrossed themselves in the perfection of spirit, is a fraction of what prophethood represents as a whole. Thus,
were on a higher place than the prophets of Allah. Still some of prophethood is by definition superior to sainthood. Whether it
them, who were more cautious in this regard, had propounded be the sainthood of a prophet of a saint. Thus, the sobriety
the view that sainthood was not superior to prophethood, But surpasses the intoxication. As the sobriety embodies the
the sainthood of the prophets was superior to their prophethood. intoxication, in the same way, the prophethood encompasses
They held that, the prophets in communion with 'Allah the the sainthood. As for the alertness and wakefulness of the
Creator were at a higher level than at the moment, when they communalty it is beyond discussion. It is a sobriety of the
occupied themselves in their preaching of mission. plebeian type without any claim to primacy. But the sobriety,
So, all these thoughts indicated the hold of misguided which is inclusive of intoxication, does enjoy a pre-eminece
mysticism in the religious circles, which was, in the final over the latter. The knowledge pertaining to the Shari'a whose
analysis, alienating the community of the believers from it fountain head is prophethood, qualifies to be called sobriety:
original sources of prphethood and Shari'a. This was really a Everything that comes in confliet with the Sharia is
great menace facing the Muslims, which had to be encountered intoxication. Those who are in a intoxicated state are rendered
by the eligious scholars, as they were the deputies of the incompetent. So, the only knowledge pertaining to sobriety
prophets and were charged with the duty of reviving the spirit deserves to be follwed and not that, which depnds on
of the true faith in the Muslim community.511 intoxication……
Mujaddid Alf thani was the only luminary, who showed in Some of the mystics, who are more inclined to remain in
his Maktubs that, the prophets were intellectually and the state of mystical intoxication, give preference to their
spiritually he acme of spiritual perfection among the entire spiritual mood over prophetic instruction, for the latter is
creation of Allah. The Mujaddid said that, their spiritual disposed to sobriety. One of such ecstatic utterances holds that:
affinity with Allah was never severed by their responsive
hearts were opened Allah to the secrets of truth and reality. The
"The sainthood is superior to prophethood". The reason
prophets of Allah made the start, where the mystics ended their
given is that, while the sainthood has its attention fixed on God;
Journey of spirit. The former enjoyed nearness of Allah by
511 512
See, Abul Hasan 'Ali Nadwi, op. cit. vol. III, PP. 298-302. Ibid., P. 302.
prophethood applies its mind to human beings. And there is no no doubt that the superoragatory acts are not comparable to the
doubt in it that, the engrossment in God is better than dutious obligations. The former are like a drop in the ocean as
absorption in His creations, and that is why certain people compared to dutious obligations. These are the acts that are
explain these utterances as referring to the superiority of the known as recommendation by virtue of their being taken after
saintly aspect of the prophets over their prophetic integral. the Prophet's example. Similarly, anything recommended by a
Such utterences appear unwarranted tome. This is because, prophet is like a drop when compared to an act made
prophethood. does not keep itself absorbed exclusively in the obligatory through a divine command, which is something
thought of created beings. Anyone occupying the exalted resembling a water course. This analogy demonstrates the
position of prophethood has his innermost thoughts fixed on worth and merit of different types of actions as well as the
Al1ah, while outwardly he applies himself to the human beings. superiority of the world of creation' overt the world of
of anyone gives undivided attention to the human beings he is command".514
more a politician or an unenlightened man, than a prophet".513 3. Letter to Khwaja 'Abdullah and Ubaidullah: "Allah has
2. Letter to Shaikh Muhammas Sadiq: Hark you! my son, made clear to this poorling that, the virtues of sainthood as
the prophets (on whom be peace and blessings) direct their call compared to the merits of prophethood are unworthy of any
to the world of creation. It is related on the authority of regard. They are not even a drop in the ocean if placed before
Prophet's Traditions that: Islam is based on five things. As they the prophetic virtues. Thus, the grace and goodliness achieved
are--acceptance of the Unity of Allah, prayer, fasting, Poor-due through the way of the prophets is many times more than that
and pilgrimage to Macca Inasmuch as the heart of man is can be had through sainthood. This shows the absolute
inclined towards the world of creation, it is invited to give faith superiority of the prophets of Allah. Even the angels of Allah
to these fundamentals. All that is beyond the ken of the heart, occupy a place somewhat higher than the saints according to
has neither been discussed nor reckoned as a part of the the consensus of a majority scholars.
fundamentals of faith, nor one is required to place his trust in All these go to show that, no saint can attain the merits of a
them. Mark that, the blessings of paradise, torments of hell, prophet; rather, the head of the most virtuous saint would be
vision of the Divine Being and its denial pertain to the world of beneath the feet of a Prophet".515
creation. These have nothing to do with the world of 4. Letter to Khan i Khanan: "It should be clearly
commands.... understood that, the apostles of Allah owe their dignity and
Similarly, the performance of obligatory, necessary and re- solemnity to their prophethood and not to their saintliness.
commendatory acts are related to corporeal body, belonging to Sainthood is not a bit more than a servant in attendance to a
the world of creation. Acts of superoragation on the other hand prophet. Had sainthood occupied a position superior to
belong to the world of command. The divine proximity attained prophethood, the cherubim, whose sainthood is assuredly more
by the performance of all these acts depends on the nature of perfect than any saint, would have taken precedence over the
these actions. This means that, the reward of obligatory acts is prophets. One of the misguided sects which held sainthood as
connected with the"world of creation', and that of superior to prophethood, was led to acknowledge the
superoragotory acts concerns the 'world of commands'. There is
514
Maktubat Imam Rabbani, Vol I, Mattub No. 260.
513 515
Maktubat Imam Rabbani vol. I, Maktub No. 95. Ibid., Maktub No.266.
supremacy of the angels and consequently became a sect, The great Mujaddid did not deny Wahdatul Wujud which
splintered from the Ahl i Sunna Wal Jama'a. This was, the had been for ages an article of faith and the goal of spiritual
result of their ignorance of the reality of prophethood. I have journey for innumerable mystics and philosophers. Nor did he
dwelt here on this subject at some length; because, the distance question the sincerity and godliness of Ibn 'Arabi' or sublimity
of time separating the people from the era of last prophethood, of his achievemrnt in the realm of spirit. He accepted the
has made prophecy look like something inferior to sainthood, greatness of Ibn Arabi and his spiritual experience but went on
in the eyes of certain persons."516 to add a further stage in the destination of' spiritual journey,
The views of the great Mujaddid on prophethood show the which was in keeping with the Islamic creed and the tenets of
absolute supremacy of the prophets, who were intellectually the Kitab and the Sunna.
and spiritually the acme of spiritual perfection among the entire We quote here his a few letters in which his views on the
creation of Allah. subject are clearly stated:
1. Letter to Yar Muhammad Jadid: "The writer of these
On Tawhid lines was originally convinced of the Wahdatul Wujud. He was
The polemic existed during the time of the Mujaddid over convinced of Tawhid since his childhood days and placed
the wrang lings of Tawhid in the realm of spiritualism was reliance on it, even though he had no glimpse of its
centered round Unity of Manifestation and Unity of Being. The illumination by that time. When he took the path of spirit, he
Mujaddid, at the outset like his spiritual guide Khwaja Baqi was first favoured with its illumination and remained at that
Billah subscribed to the idea of Unity of Being, but ultimately stage for a fairly long time. Several of the cognition belonging
he shun this idea and upheld the idea of Unity of Manifestation. to that stage were granted to him which solved the problems
To him, it is a matter of degree and grade in the run of spiritual normally facedby the pilgrims of spirit at that stage. It was after
journey. a long time that this humblehearted advanced to the next stage,
According to the great Mujaddid the Wahdatul Wujud or then he found himself apprhensive of Tdwhid i Wujudi or the
the Unity of Being was a stage in the journey of spirit striving existential unity. This diffidence did not amount to its rejection,
for divine, illumination, wherein the mystic perceived that but could be regarded as a bashful acceptance of the doctrine.
nothing existed save the Pure Being or that everything else was He remained in this condition of self-distrust for quite
a part of the totality. At this stage the mystic apprehended that, sometime, until he finally rejected the doctrine since the
all the existences besides the Pure Being were merely its relatively lower position occupied by it was demonstrated to
different forms and aspects, and this was what Ibn 'Arabi and him. Thereafter he attained the stage of zilliyat or adumbration,
the gnostics of Wahdatul Wujud called Tanazzulat or descents which is a higher than the former. This meek-spirited had no
of the Perfect Being. choice in his rejection of the doctrine and, in fact, he never
But according to the Mujaddid, if the pilgrim of the path of wanted to go ahead of the stage, which had been the destination
spirit forged ahead with the help of Allah in the light of Sari'a, of many an eminent mystic. But, when he reached the stage of
he passed on to another higher stage which was Wahdatush Zilliyat, he found that his own being and the world were
Shuhud. adumbrations of the Ultimate Being. He longed to remain even
at the latter stage, since he still considered.
516
Maktubat Imam Rabbani, vol. I. Maktub No.260. 1. Wahdatul Wujud as the acme of illumination and the two
stages ere rather congeniall to one another. The fate had, but he would know that the stars are not non-existent. He
however, willed it otherwise- The grace and mercy of Allah would rather be aware that the.stars have not perished but are
helped him to a dvance to still higher stages and ultimately he not visible because of the radiance of blazing light emitted by
attained the stage of Abdiyat or Servitude. It was then that he the Sun.... My revered guide Khwãja Baqi Billah used to have
realised the perfection and loftiness of that stage. Then he faith in the Unity of Being, as he himself explained it in his
repentted and regreted his longings for the lower stages. Had letters and writings. However, the benevolence of Allah helped
this poor in sprit not been gradually advanced from one stage him at last to advance from that stage and guided him to the
to another and also not been shown their ascending orders, he road of higher spiritual experiences, which widened his
would have perhaps taken this stage of Abdiyat as a regression restricted cognition."519
of spiritual experince, for he had earlier been convinced that, 3. Letter to Khwaja Abdullah and Khwaja Ubaidullah:
there was no stage higher to the wahdatul Wujud. Sure enough, "This meek-spirited considers Shaikh Muhiuddin as one of the
Allah says the truth and shows the way.517 "They swear by the elects, but regards his doctrines as incorrect and injurious.....
Wahdatul Wujud. They hold that, there is one existential being There are people who have either exalted or denounced him
and it is that of God. In their view the world is merely nominal, and strayed far from the road of moderation. Some of these
unreal although they recognise that, it is cognitivély discernible. persons denounce him and controvert his doctrines and ecstatic
They say that the extraneous world did not get even the scent illumination, while there are others who follow him
of Real Existence. They consider the world as the Zill or unreservedly, are convinced of the truth of his doctrines and
adumbration of the God, but this adumbration is only bring forth argutnents and evidences in his favour. There is not
perceptive; in reality and extraneous existence it is simply a the least doubt that both these groups have been guilty of either
nihility"518 overrating or belittling the Shaikh and have left the golden
2. Letter to Shaikh Farid: "The knowledge of Tawhid or mean....... It is rather strange that, Shaikh Muhiuddln seems to
Unity obtained by the Sufis during their journey of spirit is of be one of the elects and the saved, but most of his spiritual
two kinds, that is, Tawhid i Shuhudi and Tawhid i Wujudi. illuminations which do not agree with the faith of the true
Tawhid i Shuhudi or the Unity of Manifestation consists of believers are erroneous and untrue."520
witnessing the. One. The traveller of spirit has his gaze fixed 4. Letter to Khwaja Jamaluddin Husain: "This humble-self
on the One Existence alone, while Tawhid i Wujudi or the difers with the followers of the Unity of Being in what they call
Unity of Being means exclusive awareness of the One and its Kashf or mystical revelation and Shuhud or spiritual
perceiving all other existences as nonentities..... Supposing a apprehension. The learned are convinced o.f the harmfulness of
man is convinced of the existence of Sun but this conviction, these precepts. This poorling has no doubt about the excellence
by no means, obliges the non-existence of the stars. He will of the states of illuminations of the Tawhid i Wujudi of
indeed, not see the stars when he beholds the Sun. He shall Existential unity provided they also lead one to go beyond
then observe only the Sun. Although he will not see the stars, it."521
517 519
Al-Qur'an: For further detail, Maktubat Imam Rabbani, vol.1., Maktub No. 43.
520
also see, Maktub No.31, Vol,I. Maktubat Imam Rabbanl , vol.1. Maktub No. 266.
518 521
Maktubat Imam Rabbani, vol. I., Maktub No. 160. Ibid., Voll..II, Makt No. 42
The Mujaddid exposed the defective nature of the mystic pulling down the edifice of Islam."522 The need of hour is to
stage of annihilation represented by Wahdatul Wujud, beyond take courage and familiarize the people with even one practice
which there were still higher stages of spiritual illumination. of the Prophet (s.) and make them leave any one of the bid'a.
He traversed the stages and states of' spiritual journey and was The effort in this directions has an abiding importance, but now
able to describe the intuitive knowledge of Reality attained that, it is sapping the strength of Islam. It has become almost
through that process. necessary to enforce the teachings of Islam, promote the Sunna
and. discourage the bid 'a.. The people of old saw some merit
On Bid 'a: in certain innovations and declared some of its catagories
unexceptionable. This humblehearted, however, does not
The Mujaddid emphatically rejected any and every kind of
agree with them and does not consider any innovation to
innovation which corrupts the religion and cautioned the
Umma against the menace of Bid'a, which ultimately leads to acceptable. 11 finds nothing save darkness and wickedness in
the destruction of the citadel of Islam if it is allowed to live them. The Prophet of Islam (peace be upon him) has clearly
under the pretext of this and that. According to him, anything stated that : ‫ آﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‬every innovation is a
not prevailing during the time of the Prophet (s.) could not be waywardenss".523
beneficial for the Muslims nor contribute any thing to their Maktub toMir Muhibbullah: " It is difficult to understand
spiritual development. Such an innovation would rather give now these people have found any merit in things, that have
birth to tendencies harmful to the Muslims. He gave a clarion been invented after the completion of religion as approved and
call to re-establish the example of the Prophet (s.) confirmed by Allah? Are they not aware of the fact that,
overthrowing Bid 'a of all kinds. anything ingrafted after the completion and acceptance of a
religion by Allah, can not have any merit whatsoever. As Allah
We quote here a few Maktubs of the great Mujaddid to
show his view on the topic: says: "After the truth what is there
524
save the error"? Had they known that, attribution of any
1. Maktub to Khwaja Muhammad Abdullah : "... Now that
merit to a thing inserted in a perfect religion, implied
one thousand years have run out since the Prophethood of the
imperfection of that religion and amounted to an announcement
last Messenger of Allah and the signs of thç Doomsday have
that, Allah has not yet completed His favour, they would have
begun to unfold themselves. This is an age in which the Sunna
dared not deny what had been asserted by Allah".525
is shrouded and falsehood has taken root, the bid'a is becoming
popular as the order of the day. A man of mettle is required to- 3. Maktub to Khwaja Abdur Rahman, Mufti of Kabul:
day, who should overthrow bid and bring it to its knees and re- "Since every innovation in a religion, is a bid'a and every bid'a
establish the example of the Prophet (s.) through his spirited is an error, what does it mean to attribute any merit to an
defence of the Sunna Introduction of the bid'a which corrupts innovation? As we know from the Hadith that every bid'a
the religian and veneration of an innovator really means impairs a Sunna, it is quite apparent that, every bid'a is a vile-
destruction of the citadel of Islam. The holy Prophet (s.) is
reported to have said that : 522
Mishkat, P. 31
523
Matubat Imam Rabbani, vol.11, Maktub No. 23 Mishkat,P.27.
524
Al-Qur'an , X :32.
"Anybody who holds an innovator in reverence, assists in 525
Maktubat Imam Rabbani vol.11, Maktub No. 19.
innovation (‫ )ﺑﺪﻋﺔ ﺳﻴﺌﺔ‬it has been related from the holy Prophet The views and teachings of the Mujaddid regarding Bid 'a
(s.) that: proved to be a deterrent against the upsurge of dangerous
innovation gaining popularity among the masses under the
patronage of credulous nobles, undiscerning scholars and
"When any nation invents an innovation, a proportionate world-seeking mystics.
part of Sunna is taken away from it. Thus, attachment with a
Sunna is infinitely better than trying to invent a new practice". Conclusion
Hadrat Hasan has related on the authority of the Prophet (s.) In the preceding chapters it has been gradually observed
that: that Shaikh Ahmad Sirhindi was the only luminary whose
revivalist endeavour has already gained a recognation, which is
not shared by any reformer in the long history of Islamic
revivalism. In fact, such was his success that the posterity
"Whenever a people will set up innovation in the religion, conferred upon him the title of Mujaddid Alf Thani-Renovator
Allah will take away a proportionate amount of the Sunna of the second Millennium, with which even modern educated
prevalent among them and will not restore it till the Day of persons are more acquainted than his personal name. His
Judgement' One should know that the innovation taken as unparalleled achievements in the field of reformation are still
meritorious by certain scholars and. mysteys are always found, unequalled.
on deeper thought, to be conflicting with the Sunna. There are
Shaikh Ahmad Sirhindi was conjoiner between Shari'a and
some who hold that the innovations are of two kinds, the nice
Tariqa. Before him it was observed that Shari'a is one and
and vile innovations. They call those innovations as nice,
Tariqa is another. Due to which there was no good relation
which were developed after the Prophet (s.) and right-guided
between the Ulama and so-called. Sufis. It was the great Shaikh
Caliphs, "but which did not contradict any Sunna of the
who clearly expressed that: Shari'a is the real thing and Tariqa
Prophet (s.) An innovation is defined as vile by them, if it runs
is its servant.
counter to a Sunna. This meek-minded cannot see any merint
in any innovation and finds all of them vile and wicked. Even Shaikh Ahmad Sirhindi also vehemently opposed the then
if we suppose that certain actions appear as virtuous and good pantheistic conception of Wahdatul Wujud, which had become
to certain persons owing to a deficiency in their discernment, almost universal amongst all the then and previous Muslim
they would have nothing but sorrow and remorse, when they mystics and estab-lished the conception of Wahdatush shuhud
are granted necessary comprehension and discretion,. The last which was accepted by almost all of the eminent scholars and
and the best Prophet of Allah (on whom be peace and blessing) mystics of the time.
has stated that: Din i Ilahi. of Akbar was a dangerous turning point in the
history of Muslim India. It laid open to a comprehensive
"Whovere introduces danger of religious, intellectual and cultural.apostasy. Shaikh
something which was not originally a part of our religion, it Ahmad Sirhindi was the only personality who came forward
shall be rejected."526 with a will to eradicate and put a stop to the abuses of the time
and uphold the banner of Shari'a. He put up a strong resistence
526
Maktubat Imam Rabbani, vol. I., Maktub No. 186; Mishkat, PP. 27,31.
against the government policies, fearlessly faced the epochmaking history in the field of reformative Movement. He
displeasure of the Emperor and even chose to be persecuted. revived the spirit of true faith, first in India and then in
He stood firm as a rock against all tyranical oppression, and Afghhanistan and Turkistan and the countries like Iraq, Syria,
ultimately came out successful by the help of Almighty Allah. Turkey and Arabia. After him, his reformative efforts cotinued
His courageous stand against anti-islamic practices resulted in till to-day through his real successors almost allover the
a religious renaissance in India, Muslim countries.
Moreover, at that time innovations in religious matters
were popular, while some of them going under the name of -------- 0--------
'Pious innovations' had been accepted by the almost Muslim
society, without a voice raised against them. Shaikh Ahmad
Sirhindi emphatically rejected any and every kind of
innovation which corrupts the religion of Islam and cautioned
the Umma against the menace of it. According to him, anything
not prevailing during the life time of the Prophet (s.) could not
be beneficial for the Muslims nor contribute anything to their
spiritual development. He gave a clarion call to re-establish the
Sunna of the Prophet (s.) and overthrow all kinds of
innovations.
Infact, the core of Shaikh Ahmad Sirhindi's reforms were
consisted of reviving the true thought and spirit of Islam. It
aimed at curbing the greatest menace of the time by restoring
conviction in the Prophethood of Muhammad (s.) and
reasserting the abiding truth of Shari'a. The great Mujaddid
started his well conceived plan of reform and renovation so
thoughtfully that, he was able to bringing about a religious
awakening and spiritual regeneration of the Indian Muslims
through teaching and preaching the Kitãbullah and Sunna of
the Prophet (s.).
Shaikh Ahmad Sirhindi initiated a Tariqa which is known
as Mujaddedia Tariqa. There are hundreds and thousands of
adherents to it throughout the world. In this Tariqa the
followers are strictly guided to follow the path of the holy
Prophet (s.) to have success in this world and the world
hereafter.
In short, the silent revolution of the great Mujaddid to
rejuvenate Islam. Without shedding any blood, is an
Appendix- A
MAHDAR NAMA
THE TABAQ AT-I-AKBARI

OF
KHWAJAH NIZAMUDDIN AHMED
VOLUME II
EDITED BY
B. DE, M. A., i. C.
CALCUTTA
1931
Appendix- B
(i) PLATE V. CANDLESTICKS,

(ii) PLATE VI. THE EMPEROR AKBAR WORSHIPS FIRE,
THE
A'IN-I AKBARI
by
ABU'L-FAZL ALLAMI
Translated by:-
H. BLOCHMANN,M.A.
Volume I
Third edition,
Calcutta, 1977
Description of Plates V & VI:
i) PLATE V. CANDLESTICKS:
1. Double candlestick (dushakha).

2. Fancy candlestick with pigeons.
3. Single candlestick (yakshakha).
4. The Akas-diya, or Camp-light
II) PLATE VI. THE EMPEROR AKBAR WORSHIPS FIRE.

In front of Akbar twelve candles are placed,
and the singer of sweet melodies sings to the praise of God.The
faces of the emperor and the singer are left blank, in
accordance with the Muhammadan dislike to paint likenesses
of beings on,below, above the earth. The emperor sits in the
position called duzanu.
Appendix- C
MAKTUBAT IMAM RABBANI

MAKTUB NO. 11, VOL. I.
HADRAT MUJADDID ALF THANI

Nawalkishore, Lucknow,
1294 A.H.
Badauni, Abdul Qadir Ibn Maluk Shah-- Muntakhabut
BIBLIOGRAPHY Tawarikh, Calcutta, 1865-69,(Tr.) Vol. I, George S.A.Ranking;
Vol. II. W.A. Lowe; Vol. III, Sir Wolsely Haig, Patna, 1973.
Al-Qur'an Burhan Ahmad Faruqi, Dr.-- The Mujaddid's conception of
Abul Fadl 'Allami--A' in Akbari, Luchnow, 1869, (tr.) Tawhid, Lahore, 1970.
H.Blochman. Biblio. India, Calcutta, 1873; Vols.II, III, (tr.) Badruddin Sirhindi, Khwaja-Hadratul Quds, Punjab Waqf
H.S. Jarrett, 1893-6, (ed.), Jadunath Sarkar, Calcutta, 1948. Department Publication, 1971.
-- Akbar Nama, Calcutta, 1874(tr.) H. Beveridge. Brown, E. G., Professor,-- A Literary History of Persia,
-- Mahabharat (Preface) Lucknow, Matba'Nawalkishor (N.D) Cambridge, 1930.
Abul Hasan 'Ali Nadwi, Saiyid-Tarokh Da, wat wa 'Azimat Bukhari-Al-- Jami 'al-Sahih, Matba 'Nur Muhammad, Second
Majlis Tahqiqat wa Nashriat Islam, Nawwatul 'Ulama, Edition, Delhi, 1381/1961.
Lucknow,, 1982. D.S.Sarma,-- The Renaissance of Hinduism, Benaras, 1944.
-- Saviours of Islamic Spirit. (Tr.) Mohiuddin Ahmad, Vol. Al- Dhahabi-- Tadhkiratul Huffaz, Hyderabad, 1334/1915.
III. Academy of Islamic Research and Publications, DoJirak--Akbar and the Jesuits, London, 1926.
Nadwatul 'Ulama, Lucknow, 1983. Edward Makligon-- The Jesuits and the Great Mughal, London,
Abul 'Ala Maududi--A Short History of the Revivalist 1932.
Movement in Islam, (tr.) Al-Ash'ari, Islamic Publications Elliot--History of India as told by its own Historians, London,
Limited, Lahore- Dacca, 1963. 1875-77.
Abu Yala-Al-- Ahkamus sultania, (ed) Muhammad Hamid al- Farquhar, J. N.-- outline of the Religious poetry of India,
Faqqi, Cairo, 1357-1938. London, 1920.
Abdulhaq Shaikh,-- Akhbarul Akhyar, Delhi, 1332 A. H Faidi Sirhindi--Akbar Nama, British Museum, London, Ms.
'Abdul Qadir--Futuhul Ghaib, Lahore, 1344/1925. Oriental- 169.
'Abdul Ghaini, Dr.,-- A History of Persian Language and Ghutam Sarwar, Mufti-- Khazinatul Asfiya Knnpur, 1902.
Literature at the Mughal Court, Allahabad, 1930. Hashim Kashmi, Moulana--Zabdatul Maqamat, Luchnow,
'Abdul Hai Firingi Mahalli--Majmu'atul Fatawa, 1310,A.H.
'Abdul Hai b. Fakhruddin--Nuzhatul Khawatir, Hyderabad, Haji Khalifa--Kashful Zunnun, Istanbul, 1943.
1396/1975. Hindushah Firishta--Tarikh Firishta, Kanpur, 1943
'Abu Da'ud-Sunan, Cairo, 1347/1928. Harold Hoffding, Dr.,--A History of Modern Philosophy,
Akhund Daryuja--Tadhkiratul Abrar wal Ashrar, Delhi, 1892. London, 1935.
--Irshadut Talebin, Delhi, 1888. Ibn 'Arabi, Muhiuddin--Fususul Hikam (ed.) Abul 'Ala Cairo,
Ameer Ali, Syed,-- The Spirit of Islam, London, 1949. 1946.
Amin Ahmad Razi,-- haft Iqlim, Ms. India Office Library, -- Al- Fatuhat Makkiyah,m Cairo, 1329 A. H.
London, E-724. Ibn Khalliqan- Wafayat al- A'yan, (tr.) de slane, paris, 1842-
Arnold, T. W.-- The Preaching of Islam, London, 1935. 1871.
Ashirabadi Lal Srivastava--Akbar the Great, Agra, 1962. Immanuel Kant-- The Critique of Pure Reason, Germany, 1781.
-- Sher Shah and His successors, Agra, (N.D.). Iqbal, Dr. Sir Muhammad.-- The Reconstruction of Religious
Thought in Islam,.Delhi, 1975. 1835.
-- Bal Jibril, Lahore, 1963. Muhammad Tufail-- Noqush Lahor, Lahore, 1962.
Ishwari Prasad-The Mughal Empire, Agra, 1974. Mohsin Fani--Dabistan i Madhahib, Loucknow, 1947.
--A Short History of Muslim Rule in India, Allahabad, 1939. Mahajan, V.D.-- Muslim Rule in India Delhi, 1970.
Iskandar Munshi-Tarikh 'Alam Arai' Abbasi, Tehran, 1314 A.H. Mian Hasan, Nawab, Hujajul Karama,
Jahangir, Nuruddin--Tuzuk Jahagiri, Aligarh, 1864, (tr.) Nizamuddin Ahmad-Tarikh i Alfi, India office Library,
Alexendar Rogers, Memoirs of Jahangir, Vol.II, (ed.) Henry London, MS., E-114.
Beveridge, New Delhi, 1968. Nizamuddin Ahmad, Kawaja--Tabaqat Akbari, Lucknow, 1292
Kamgar Hossani--Ma' Thir i Jahangiri, British Museum, A.H. Tr.) B.De., Calcutta, 1936. Qanungo, K.R.--Dara Shikwa,
London,Ms. Oriental- 171. Calcutta, 1935.
Al- Kutbi- Fawat al Wafayat, Bulaq, 1299/1881. R.C. Majumder-- An Advanced History of India, London, 1949.
Keyol Rom--Tadhkiratul Umara, British Museum, London, Ms. Shaikh Ahmad Sirhindi-- Maktubat Imam Rabbani, Lucknow,
Addl.-16703. 1877.
Khaliq Ahmad Nizami-- Salatini Dehli Ka Madhhabi Rujhanat, Shaikh Muhammad Baqa--Mara'Tul ' Alam, India Office
Delhi, 1958. Library, London, MS., E-124.
Muhammad Aslam, Professor-- Din Ilahi our Uska Pasmanzar, Shaikh Rukunuddin-- Lata 'if Quduse, Delhi, 1311 A. H.
Delhi, 1969. Shah Waliullah-- Anfasul Arifin, Delhi, 1897.
Muhammad Ikram, Shaikh-- Rud e Kawthar, Labore, 1958- Shah Newaj Khan-- Ma thirul Umara, Calcutta, 1888-90.
1968. Serajul Haque, Dr.,-- Journal of Asiatic Society of Pakistan,
Muhammad Gaoth Goaliary-Bahrul Hayat, India Office 1957.
Library, London, MS, E-1002. Shibly Nu' mani-- Sherul 'Azam, 'Azamgarh, 1947.
Muhammad 'Abdul Ahad-- Maqamat Imam Rabbani, Matba' Al-Suyuti, Jalauddin-Husnul Muhadara, Hyderabad, 1334/1915.
Mujtaba i Dehli, 1318. A.H Sree Nawas Achariya- The Mughals and the Portuguese,
Muhammad 'Ihsan-- Rawdatul Qayyumia, Civil Steam Press, Madras, 1927.
Lohore, (N.D.). Sree Nawas Aenger-- The Teachings of Sree Bamanuja
Muhammad Mian-'Ulamai Hind Ka Shandar Madi, Delhi, 1942. Achariya, Madras, 1908.
Muhammad Manzur Nu 'mani-- Tadhkira Mujaddid Alf Thani, Smith, V.A-- Akbar the Great Mughal, Delhi, 1962.
Lucknow, 1959. Stanley Lane- Pole-- The conins of the Mughal Emperor of
M.M. Sharif-- History of Muslim Philosophy, Germany, 1963. Hindustan in the Birtish Museum, London, 1982.
Muhammad Mustafizur Rahman, Dr.,-- An Introduction to Al- Saiyed Ahmad Shahid- Sirat i Mustaqim, (ed.) Moulana Ismail
Matu ridi's Ta 'wilat Ahl Al--Sunna, Islamic Foundation Shahid, (tr.) 'Abdul jabber, Maktaba Salfia, Calcutta 1856.
Bangladesh. Dhaka., 1981. Tara Chand, Dr- The Influence of Islam on Indian Culture,
Muhammad bin Rustam-- Tarikhi Muhammadi, British AIlahabad.
Museum, London, MS. Oriental- 1824. Taqiuddin Ahmad-- Minhajus Sunnatun Nubuwiya, Darul
Muhammad Hossain Azad-- Darbari Akbari, Lohore, 1947. Kutubul 'Ilmiya, Beirut, Lebanon (N.D.).
Al- Mawardi-- Al- Ahkamus Sultania (ed.) R. Enger, Bonn, 'Ubaidullah, Khwaja Kallal-- Mablagur Rijal, Maulana Azad
Libray,
Aligarh Muslim University Collection-191.
'Udham Singh-Tarikh Darbar Sahib Amritsar, Gujranwala,
1912.
Waliuddin, Shaikh Muhammad bin 'Abdullah--Mushkatul
Masabih, Kutub Khana Rashidia, Delhi, (N.D).
Wolsely Haig-- The cambridge History of India, No, IV, (ed.)
Sir Richard Burn, New Delhi, 1971.
Yousuf Hussain, Dr.- Glimpse of the Medieval Indian Culture,
Bombay, 1957.
Zahiruddin Babur-- Tazuki Baburi, Bombay, 1308 A. H.
Zahiruddin Faruqi-- Aowrangzeb and His Times, Bomby, 1935
Zewar Husain-- Hadrat Mujaddid Alf Thani, Karachi, 1973.
MISCELLANEOUS
Aj-Kal Mosiqi Number, Delhi, August, 1956.
Encyclopaedia of Religion and Ethics, Edinburgh, 1908-1921.
Hava J.G.S.J.--Alfaraid, Arabic-English Dictiorany.

Shaikh Ahmad Sirhindi

Uploaded by

Copyright:

Available Formats

Shaikh Ahmad Sirhindi

Uploaded by

Document Information

Original Description:

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Shaikh Ahmad Sirhindi

Uploaded by

Copyright:

Available Formats

What is the thesis about?

What is the thesis about?

What time period is Shaikh Ahmad Sirhindi from?

What time period is Shaikh Ahmad Sirhindi from?

Shaikh Ahmad Sirhindi (Rh.) & his Reforms 1 2 Shaikh Ahmad Sirhindi (Rh.

) & his Reforms

Shaikh Ahmad Sirhindi (Rh.)

Published by : Research & Publication department

Dr. A. F. M. ABU BAKAR SIDDIQUE 1st Edition : April-2011

Copy right : All rights reserved by Author

Price : 225.00 only

Printed by : Dhaka Printers

My hearty thanks are owed to my supervisor Dr.

Shaikh Ahmad Sirhindi (971/1561/1034/1624) was born in

Chapter IV : DIN- I- ILAHI OF AKBAR AND Chapter VI : HIS VIEWS:- 157-183

The Social, Political and Religious Conditions of India

10th and 11th/16th and 17th Centuries history of the sub-

Mishkat, on the authority of Abu Dharr. Musnad Ahmad. P. 573

On Knowledge : During the tenth/sixteenth century A.D.,

"the Lord of the East and the Lord of the West".493

THE TABAQ AT-I-AKBARI

(i) PLATE V. CANDLESTICKS,

Description of Plates V & VI:

1. Double candlestick (dushakha).

II) PLATE VI. THE EMPEROR AKBAR WORSHIPS FIRE.

MAKTUBAT IMAM RABBANI

HADRAT MUJADDID ALF THANI

You might also like