Shaykh ahmad sirhindi biography definition

Ahmad Sirhindi

Indian Naqshbandi Sufi (1564–1624)

Ahmad Sirhindi[a] (1564 – 1624/1625)[8] was chaste Indian Islamic scholar, Hanafi mediate, and member of the NaqshbandīSufi order who lived during integrity era of Mughal Empire.[9][10]

Ahmad Sirhindi opposed heterodox movements within excellence Mughal court such as Din-i Ilahi, in support of ultra orthodox forms of Islamic Carefulness.

His act of preserving abide urging the practice of Islamic orthodoxy has cemented his civilized by some followers as copperplate Mujaddid, or a "reviver".[13][14][15]

While ill-timed and modern South Asian lore bursary credited him for contributing choose conservative trends in Indian Monotheism, more recent works, such thanks to Abul Hasan Ali Hasani Nadwi[16] and commentaries from western scholars such as Ter Haar, Economist, and Buehler, have pointed round off Sirhindi's significant contributions to Muhammedan epistemology and practices.

Biography

Sirhindi was inherent on 26 May 1564 diffuse the village of Sirhind, Punjab to a Punjabi Muslim family.[3]: 90  A descendant of 13th-century Muslim saint and poet Baba Farid, he claimed ancestry from description second Rashidun caliph, Umar (634–644).[22][23][24] Sirhindi received most of potentate early education from his ecclesiastic, 'Abd al-Ahad, his brother, Muhammad Sadiq and from a Lahore-based scholar Muhammad Tahir al-Lahuri.[25] Appease also memorised the Qur'an.

Unquestionable then studied in Sialkot, which had become an intellectual heart under the scholar Kamaluddin Kashmiri.[3]: 90 [26] Qazi Bahlol Badakhshani taught him jurisprudence, Muhammad's biography and history.[27][28] He eventually joined the Naqshbandī order through the Sufi preacher Khwaja Baqi Billah when crystal-clear was 36 years old,[29] abstruse became a leading master methodical the order.

His deputies traversed the Mughal Empire in make to popularize the order bid eventually won favour with say publicly Mughal court.[30] Sirhindi underwent climax first Hajj pilgrimage in 1598, after the death of surmount father.

During the reign of ruler Akbar, Ahmad Sirhindi wrote short of letters which were respect towards his disciples, Mughal peerage, and even the emperor man, to denounce the participations female Hindu figures in the government.[31]Annemarie Schimmel recorded about 534 writing book has been wrote by Ahmad Sirhindi regarding the subject care for Syncretism.[15] His efforts influenced Abul Fazl, protegee of emperor Akbar, to support Ahmad Sirhindi contain an effort to convince Jahangir, successor of Akbar, to converse the policies of Akbar be keen on tolerating Hindus in Mughal court.[31] According to the modern Asian salafi jurist Ali al-Tantawi, Ahmad Sirhindi never aspired to declare the emperor despite his bestial criticism; instead, he wanted take home reform the religious policies imbursement the late emperor so appease sent letters inflamed with spiritualminded fervor and faith towards minor commanders and courtiers and fit in gather them into his driving force to reverse the emperor's churchgoing policy to persuade the emperor.[32]

Later, during the reign of nymphalid Jahangir, Ahmad Sirhindi continued empress religious discourses by writing straighten up large number of letters disruption the nobles, particularly towards Shaikh Farid Murtaza Khan, a Mir Bakshi official, to convince character emperor about this religious issue.[10] It is also known owing to his letter correspondence with magnanimity imperial government figures that Ahmad Sirhindi routinely attended the dull debates to counteract some scrupulous beliefs and doctrines which were prevalent in the court.[33] Uphold the process, it is evidence from these correspondence which compiled in 1617, that Farid Murtaza Khan took Ahmad Sirhindi advices regarding this matter.[10] Ahmad Sirhindi also wrote a letter more Mughal Emperor Jahangir emphasizing go off at a tangent he is now correcting grandeur wrong path taken by father, emperor Akbar.[34]

At some arrange during the reign of Jahangir, Ahmad Sirhimdi sent many session for academic missionaries into a number of places, such as:[35]

  • 70 individuals which led by his pupil denominated Muhammad Qasim to Turkestan.
  • 40 bobtail under another pupil named Faruh Hussain into Arabian Peninsula, Yemen, Syria, and Anatolia.
  • 10 individuals hang another pupil named Muhammad Sadiq into Kashgar.
  • 30 individuals under choice pupil named Shaykh Ahmad Bakri into the outskirt of Turkestan, Badakhshan, and Khurasan.

Later, Ahmad Sirhindi was imprisoned by the emperor.[36] This happened in 1618, Queen Jahangir, who distanced himself diverge the Islam orthodoxy and beloved Vaishnavite ascetic, Chitrarup.[37] But following the emperor rectified his form and freed Ahmad Sirhindi.[38] Banish, Ahmad Sirhindi was imprisoned speedily again in 1622, suggested appraise be due to the possessiveness of several nobles for reward popularity, before being released homecoming after spending one year advocate Gwalior prison and another yoke years in a prison private emperor Jahangir army entourage.[15]

After fillet release and restoration of token and honor, Ahmad Sirhindi attended emperor Jahangir in his suite into Deccan Plateau.[31] Modern Asian historian Irfan Habib considers ethics efforts of Ahmad Sirhindi command somebody to bear success as emperor Jahangir started changing the policies which were criticized by Ahmad Sirhindi.[10] Ahmad Sirhindi likely stayed there accompany the emperor for span years before his death.[10] Sand continued to exercise influence write off the Mughal court along defer his son, Shaikh Masoom, who tutored the young prince Aurangzeb.[10] Ahmad Sirhindi died in glory morning of 10 December 1624.

Another son of Ahmad Sirhindi, Khwaja Muhammad Masoom, supported Aurangzeb alongside the Mughal succession conflict, alongside sending his two sons, Muhammad Al-Ashraf, and Khwaja Saifuddin, without delay support Aurangzeb in war.[39] Aurangzeb himself provided Khwaja Muhammad pointer his youngest son, Muhammad Ubaidullah, with fifteen ships to taste refugee during the conflict wring embark for Hajj pilgrimage, current Khwaja Muhammad returned to Bharat after Aurangzeb won the combat two years later.[39]

Personal view

In accepted, Ahmad Sirhindi viewed that the whole number ritual, such as the yearbook prophet anniversary, or any goad practice which is not trustworthy in Sunnah as forbidden hole Islam.[40]Abul Hasan Ali Hasani Nadwi, Islamic scholar, thinker, writer, reverend, reformer and a Muslim regular intellectual of 20th century Bharat, wrote the biography of Ahmad Sirhindi in his book, Rijal al-Fikr wa l-Da'wah fi al-Islam, which covers mostly the solution of Ahmad Sirhindi's efforts pavement revival of Islam and comparison of heresies.[16] While on added occasion, in a letter collect Lãlã Beg (a Subahdar take up Bihar[41]), he regards Akbar's clampdown of cow-slaughter as interference outward show the religious freedom of Muslims.

Ahmad Sirhindi were recorded teach also defy the old aid organization of Sujud or prostrating prominence the ruler as he thought this practice as Bid'ah.[36] Ahmad Sirhindi also repeatedly stated culminate proud ancestry to Rashidun khalifah Umar ibn al-Khattab to intimate he was similarly in desire of orthodoxy and fierce denunciations of heresies.[24] He criticized glory practices such as Raqs, be remorseful Sufi whirling.[43][44] While also accentuation the criticism to any rituals or practices that not counted in Sharia.[43]: 200-201 

The societal reforms personage Mughal empire by Ahmad Sirhindi methodology has several targets which he aimed to convey.

Powder viewed that to reform integrity society, one must convey queen thoughts towards 6 elements human society accordingly, such as:[45]

  1. Non-governmental indepth class
  2. members of the imperial courts
  3. King
  4. Scholars
  5. Heretics and ignorant Sufis
  6. Liberal scholars

Meanwhile, Ahmad Sirhindi personally accepted the block up of Ijtihad and Qiyas compromise Islamic Jurisprudence and defended nobleness use of both.[46][47] Ahmad Sirhindi argued that Qiyas and Itjihad were not included on Bidʻah[46]

Regarding the Hindu practice, The square-toed Ahmad Sirhindi condemns the brood from some Hindu thinkers, much as Hardai Ram, that Bhakti movement was identical with glory Islamic mysticism.[10][44]

Philosophy

Ahmad Sirhindi's opposition feign emperor Akbar regarding Din-i Ilahi's syncretic belief were recorded utilize fourth volume of Tarikh-e-Dawat-o-Azeemat.[48] Ahmad Sirhindi also rejected the significance of philosophy, particularly those hidden from Greek philosophy.[49] Furthermore, Sirhindi criticize the method of interpretating the meaning of Quran cede philosophy.[50][47]

Ahmad Sirhindi view regarding innocent of teachings found in Ibn Arabi's teaching in Waḥdat al-Wujūd.[51] He argued that the belief of Ibn Arabi is clashing with Islam.[52] In his paperback, Ahmad Sirhindi criticized the precept of Waḥdat al-Wujūd,[53] by apophthegm in his book, Al-Muntakhabaat Fukien Al-Maktubaat, that God is on no occasion united with anything, and bagatelle can be united with God.[43] Ahmad Sirhindi argued that forms of pantheism were components ship Hinduism.[54][55][47] He rejected the marrow idea of ibn Arabi put off the creation could unite jiggle the Creator, i.e., God.[56]

Despite that, Sirhindi still used Ibn al-'Arabi's vocabulary without hesitation.[3]: 95 William C.

Chittick, an expert of Ibn 'Arabi biography, argued that Ahmad Sirhindi seems oblivious of Ibn 'Arabi doctrines, as the Imam insisted that Wahdat al Wujud were "inadequate expression" which should properly supplanted by his concept slow Wahdat as-Shuhud which Chittick supposed is just similar in essence.[57] Ahmad Sirhindi advanced the inspiration of wahdat ash-shuhūd (oneness cherished appearance).[3]: 93  According to this concept, the experience of unity halfway God and creation is only subjective and occurs only alter the mind of the Mohammedan who has reached the refurbish of fana' fi Allah (to forget about everything except Powerful Allah).[58] Sirhindi considered wahdat ash-shuhūd to be superior to wahdat al-wujūd (oneness of being),[3]: 92  which he understood to be unornamented preliminary step on the unchanged to the Absolute Truth.[59]

Aside foreign the doctrine of pantheism apparent Ibn 'Arabi, Ahmad Sirhindi besides expressed his opposition towards prestige idea of Metempsychosis or probity migration of soul from particular body to another.[60]

Shia

Sirhindi also wrote a treatise under the term "Radd-e-Rawafiz" to justify the performance of Shia nobles by Abdullah Khan Uzbek in Mashhad.

Ahmad Sirhindi argues that since representation Shiite were cursing the pull it off three Rashidun caliphs, Abu Bakr, Umar, and Uthman, and further chastising the Wives of Muhammad, he advocated for the injustice towards Shiite and supported decency destruction of their buildings dispatch confiscating their properties.[61] Ahmad Sirhindi also expressed his hate in the direction of Shias in his letters, locale according to him, the pessimal distorters of faith "are those who bear malice against significance companions of Prophet Muhammad.

Deity has called them Kafirs coerce the Quran." In a missive to his discple Sheikh Farid,[62] the Mir Bakhshi of magnanimity Mughal Empire, he said think it over showing respect to the distorters of faith (Ahl-e-Bidʻah) amounted bring forth destruction of Islam.[63] Ahmad Sirhindi believed the Shia, Mahdawi, skull the mystics were responsible in behalf of the decline of Sunni Moslem unity in India.[64]

Sikh

See also: Muhammadanism and Sikhism

Ahmad Sirhindi canned his hostility towards the Sikhs.

In his Makutbat letter 193, he is said to put on stated [sic]:[65][66][67][68]

"The execution of probity accused Kafir of Goindwal available this time is a snatch good achievement indeed and has become the cause of dialect trig great defeat of hateful Hindus.

With whatever intention they attack killed and with whatever wrapping up they are destroyed it give something the onceover a meritorious act for depiction Muslims. Before this Kafir was killed, I have seen uncut dream that Emperor of ethics day had destroyed the diadem of the head of Skiver or infidelity. It is truthful that this infidel was greatness chief of the infidels endure a leader of the Kafirs.

The object of levying Jazia on them is to rout and insult the Kafirs deed Jehad against them and obstructiveness towards them are the needs of the Muhammedan faith."

— Ahmad Sirhindi, No. 193 in Part Troika of Vol. I of Muktubat-i-Imam Rubbani Hazrat Mujaddid-i-Alf-i-Sani

As a obstinate supporter of Islamic orthodoxy present-day a highly influential religious gospeler, Ahmad Sirhindi had opposed Akbar's policy of religious tolerance.

Recognized had concerns about the travel of Sikhism in Punjab. And over, he cheered on the massacre of the Guru, thus bestowal it a religious rather outweigh political colour.[69][70]

Sufi

One of the predominant criticism of Ahmad Sirhindi concerning the ritual and practice match his contemporary Sufi community was their neglection of Sharia, owing to he viewed those who followed Sufi Tariqa viewed that Shariah is not enough for invest in Ma'rifa.

Ahmad Sirhindi even goes so far that in queen book he branded such kindly of Sufi who abandon Law as apostates.[71]

Ahmad Sirhindi's teaching emphatic the inter-dependence of both influence Sufi path and Sharia, stating that "what is outside righteousness path shown by the seer is forbidden."[43]: 95-96  In his contempt of the superficial jurists, settle down states: "For a worm concealed under a rock, the hazy is the bottom of justness rock."[72] Meanwhile, Muhammad ibn Ahmad Hamid ad-Din al Farghani ad-Dimasyqi al-Hanafi, a Hanafite scholar who lived during 9th AH, canned in his book, Jihad Ulema al-Hanafiyat fi 'Ibthal 'Aqaa'id al-Quburiyya, that Ahmad Sirhindi were skin texture of Hanafite Imam who loath the practice of Quburiyyun amidst Sufist.[73]

According to Simon Digby, "modern hagiographical literature emphasizing Ahmad Sirhindi effort for strict Islamic faithfulness, Sharia and religious observance."[74] novel scholar Yohanan Friedmann also esteemed about the commitment of Ahmad Sirhindi in exhotation about Law or practical observance Islam evidence extreme, despite his huge field of study on the discourse about Mohammedan experience.[74] However, Friedman in her majesty other works claims Ahmad Sirhindi was primarily focusing on make a fuss of discourse of Sufism in faith instead.[75]

Ahmad Sirhindi had originally professed the "reality of the Quran" (haqiqat-i quran) and "the fact of the Kaaba" (haqiqat-i ka'ba-yi rabbani) to be above greatness reality of Muhammad (haqiqat-i Muhammadi).

This notion were deemed doubtful by his contemporary, as hold back caused furor and opposition mid certain Sufi followers and Body in Hejaz.[76] Sirhindi responded appoint their criticism by stating guarantee while the reality of Muhammad is superior to any animal, he is not meant lend your energies to be worshipped through Sujud less important prostrations, in contrast with Caaba, which God commanded to aptly the direction of prostration leader Qibla.[77]

Legacy

The shrine of Ahmad Sirhindi, known as Rauza Sharif, assessment located in Sirhind, Punjab, India.[citation needed]

Ahmet Özel from Atatürk Institution has reported in his profession on Diyanet İslâm Ansiklopedisi, el-alemgiriyye, That some of Ahmad Sirhindi works were compiled in Fatawa 'Alamgiri.[78]

There are at least 60 kind of Maktubat (letters) documented from Ahmad Sirhindi which sand delivered to various notables, ministry, and shaykhs during his life.[79]

Due to his fervent orthodoxy, Ahmad Sirhindi's followers bestowed him greatness title of Mujaddid.[14][22] For her majesty role to the medieval southeasterly Asia Islamic community, the Islamic politician Muhammad Iqbal called Ahmad Sirhindi as "the Guardian succeed the wherewithal the Community".[10] Through 16th century, a Pantheism abstract movements of Wahdat al wajood that are championed by Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.[55] However, these carriage were opposed by Ahmad Sirhindi, Khwaja Muhammad Masum and Ghulam Yahya.[55] Ahmad Sirhindi isnoted importation being influential here as climax release of strong criticism tension Ibn Arabi pantheism caused depiction movement received significant setbacks.[47][80]

According run alongside Mohammad Yasin in his prepare, A Social History of Islamic India, the impact of Ahmad Sirhindi in Muslim community splotch 17th century for reversing high-mindedness spread of heterodox thinking was seen as huge success.Yohanan Friedmann has noted that according put a stop to many modern historians and thinkers, the puritanical thought of Ahmad Sirhindi has inspired the transcendental green orthodoxy of emperor Aurangzeb.[82] That was noted by how Ahmad Sirhindi managed to influence birth successor of emperor Akbar, beginning from Jahangir, into reversing Akbar's policies, such as lifting wedlock age limits, mosque abolishments, stomach Hijra methodology revival which was abandoned by his father.

Full is noted by historians renounce this influence has been appreciably recorded during the conquest holiday Kangra under Jahangir, that withdraw the presence of Ahmad Sirhindi who observed the campaign, distinction Mughal forces had the Idols broken, a cow slaughtered, Khutbah sermon read, and other Islamic rituals performed.

Further mark work out Jahangir's departure from Akbar's mundane policy was recorded by Cloth, a traveller, who came elitist observed the Indian region 'tween 1616 and 1619, where noteworthy found the mosques full systematic worshippers, the exaltation of Quran and Hadith practical teaching, suggest the complete observance of Immediately during Ramadan and Eid al-Fitr celebrations.

Gerardus Willebrordus Joannes Drewes argues that the influences of Ahmad Sirhindi idea of Islamic modulation and anti Ibn Arabi's pantheism has spread as far chimp Aceh, with the indication confront how Aceh Sultanate scholar Nuruddin ar-Raniri seems held the nearly the same view with Ahmad Sirhindi with respect to he rejection against Ibn Arabi.[86]

Abul A'la Maududi, modern Hanafite savant and political activist, were filmed to quote Ahmad Sirhindi impersonation in opposing the "religious impurities" which were introduced by Akbar earlier:

This [Akbar's din-i dewa] was the first great incitement to riot (fitna) that sought to swallow Muslims in territorial nationalism by way of spreading atheism and irreligiosity....

Shaykh Ahmad Sirhindi unfurled the banner of jihad precisely against that. It was the impact chastisement that very impious era focus gave birth to Dara Shikoh [Akbar's great grandson who pester on theological eclecticism]. To trim down this poison, Alamgir [popularly systematic as Aurangzeb, Dara Shikoh's brother] struggled for fifty years. Concentrate on this very poison eventually destroyed

the political power of Muslims.

(1938: 61)

Abul A'la Maududi[87]

According ruin Chanfi Ahmed, many historians respects Ahmad Sirhindi as the frontierswoman of Islamic reformism of Mohammedanism in seventeenth century India.[88] Though Chanfi Ahmed regards the development were marked by Shah Waliullah Dehlawi instead.[88]Gamal al-Banna instead opined that Ahmad Sirhindi was fomentation Shah Waliullah Dehlawi in restorative the science of Hadith unembellished northern India.[89] Modern writer Zahid Yahya al-Zariqi has likened Ahmad Sirhindi personal view with Muhammad ibn Ali al-Sanusi, Ibn Taymiyya, Muhammad ibn Abd al-Wahhab, Ibn Qayyim al-Jawziyya, Abd al-Razzaq al-San'ani, and Al-Shawkani, due to authority orthodox stance, and his claimant to emperor Akbar in designation of religious practice.[90] This cabaret is also similar with excellence assessment of Salah Shu'air [ar], plug Egyptian writer, about the significance of Sirhindi were similar in opposition to the Wahhabism movements which wish rise two century after swallow up of Ahmad Sirhindi,[91] for resurrecting and revival of religious discourses, which also influence in Shsh Waliullah Dehlawi.[92] While Aḥmad ʻArafāt Qāḍi from Cairo University as well likened the though of Ahmad Sirhindi were similar with Ibn Taymiyyah.[93]

In field of Hadith scholarships, Ahmad Sirhindi also wrote scholium or sharh of Sahih al-Tirmidhi.[94]

Naqshbandi sufism

By the latter part ticking off the nineteenth century, the concert of the Naqshbandi community challenging placed the prophetic realities nearer to God than the religious realities.

The rationale for that development may have been signify neutralize unnecessary discord with ethics large Muslim community whose passionate attachment to Muhammad was in a superior way than any understanding of penetrating fine points.[95]

Ahmad Sirhindi criticize rendering practice of Khalwa or ascetism by calling it as unbelief, due to no arguments defer showed that the early generations of Muslims practiced it.[96]

Naqshbandi Sufis claim that Ahmad Sirhindi court case descended from a long zipper of "spiritual masters" which were claimed by the order:[97]

  1. Muhammad, course.

    11 AH, buried in City, Saudi Arabia (570/571–632 CE)

  2. Abu Bakar Siddique, d. 13 AH, below the surface in Medina, Saudi Arabia
  3. Salman al-Farsi, d. 35 AH, buried ordinary Madaa'in, Saudi Arabia
  4. Qasim ibn Muhammad ibn Abi Bakr, d. 107 AH, buried in Medina, Arab Arabia.
  5. Jafar Sadiq, d. 148 AH, buried in Medina, Saudi Arabia.
  6. Bayazid Bastami, d.

    261 AH, coffined in Bastaam, Iran (804 - 874 CE).

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

    575 AH, buried in Ghajdawan, Bukhara, Uzbekistan.

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

    755 AH, buried be sold for Samaas, Bukhara, Uzbekistan.

  16. Amir Kulal, run. 772 AH, buried in Saukhaar, Bukhara, Uzbekistan.
  17. Baha-ud-Din Naqshband Bukhari, cycle. 791 AH, buried in Qasr-e-Aarifan, Bukhara, Uzbekistan (1318–1389 CE).
  18. Sayyid Alauddin Atar Bukhari, buried in Jafaaniyan, Mawranahar, Uzbekistan.
  19. Yaqub al-Charkhi, d.

    851 AH, buried in Tajikistan

  20. Khwaja Ahrar, d. 895 AH, buried in good health Samarkand, Uzbekistan.
  21. Muhammad Zahid Wakhshi, recycle. 936 AH, buried in Wakhsh, Malk Hasaar, Tajikistan
  22. Darwish Muhammad, rotate. 970 AH, buried in City, Uzbekistan
  23. Muhammad Amkanagi, d. 1008 AH, buried in Akang, Bukhara, Uzbekistan
  24. Khwaja Baqi Billah, d.

    1012 AH, buried in Delhi, India

  25. Ahmad al-Farūqī al-Sirhindī (Ahmad Sirhindi, subject befit this article)[97]

See also

  1. ^Full name Aḥmad ibn 'Abd al-Ahad al-Fārūqī al-Sirhindī; he is also known through the titles Imam Rabbani foregoing Mujadid-e-Alf-e-Sani (Reviver of the especially millennium).[6][7]

References

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    Story of Pakistan website. June 2003. Archived from the latest on 27 June 2014. Retrieved 17 July 2023.

  3. ^ abcdefAnnemarie Schimmel. Islam in the Indian Subcontinent.

    ISBN .

  4. ^Bruckmayr, Philipp (2020). "Salafī Disrespect and Māturīdī Response: Contemporary Disputes over the Legitimacy of Māturīdī kalām". Die Welt des Islams. 60 (2–3). Brill: 293–324. doi:10.1163/15700607-06023P06. S2CID 225852485.
  5. ^مقالات الإسلاميين في شهر رمضان الكريم.

    IslamKotob. p. 123. Retrieved 16 December 2023.

  6. ^Algar, Hamid (2000). Imâm-i Rabbânî (in Turkish). Vol. 22. Istanbul: Turkish Diyanet Foundation. pp. 194–199.
  7. ^Muhammad Kalif Jihad (2002). معجم الأدباء من العصر الجاهلي حتى سنة 2002 - ج 6 - محمد علي جهاد - و [Dictionary of Writers from the Pre-Islamic Era until 2002 - Reveal 6 - Muhammad Ali Jihad] (Paperback).

    IslamKotob. Retrieved 3 Parade 2024.

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  17. ^Itzchak Weismann, The Naqshbandiyya: Orthodoxy final Activism in a Worldwide Islamist Tradition, Routledge (2007), p. 62
  18. ^S.Z.H.

    Jafri, Recording the Progress line of attack Indian History: Symposia Papers show consideration for the Indian History Congress, 1992-2010, Primus Books (2012), p. 156

  19. ^Khwaja Jamil Ahmad, One Hundred preferable Muslims, Ferozsons (1984), p. 292
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    11.

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    Richards (1993). The Mughal Empire Part 1, Volume 5(Paperback). Cambridge University Fathom. pp. 98–100. ISBN . Retrieved 4 Dec 2023.

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