Imam Al-Rabbani

Reviver of the Second Millenium

Osman Nuri Topbas, Omer Siddique

• Publisher: Dhikr.
• Year: 2020
• eBook ISBN: 9780645037913
• Topic: Theology & Religion
• Subtopic: Islamic Theology

In 1582 C.E, when Mughal Emperor Akbar declared his new religion - Din-i ilahi or the 'Religion of God', combining elements of Islam and Hinduism as well as other religions -among the notable Muslim scholars who stood up to preserve the faith of the common people was the great Imam, Ahmed Sirhindi. Given the titles of al-Imam al-Rabbaniand Mujadid (Reviver) of the second (hijri) millennium, his life was expended in preserving the sound, orthodox beliefs of Islam as well as upholding the Sunnah of the Prophet (peace and blessings be upon him).

His efforts saw Islam not only maintaining its foothold but spreading across the sub-continent, Central Asia and Asia Minor. It is hoped this translation into English from the works of respected Turkish scholar, Osman Nuri Topbas, can be a gentle introduction to the life and letters of this great Imam, whose life has otherwise been relatively overlooked.

1

The Life of Imam al Rabbani: Ahmed Al-Farooqi Al-Sirhindi 1564 - 1624 C.E.

Imam Ahmed Sirhindi (also known as Imam Rabbani – r) was born in the town of Sirhind, in the jurisdiction of Al-Hind (present day India), in the month of Shawwal, year 971 of the hijri calendar. He was given the title ‘Al-Farooqi’ because his lineage returned to our master, Umar ibn al-Khattab (r).

His father, Al-Sayyid Abdul-Ahad was gifted with elevated kindness and good-nature. A man of knowledge and urfaan¹, and was a bridge between the Chistiyya and Qadiriyya Sufi lineages, perfecting their outer and inner aspects.

Imam Ahmed Sirhindi (r) began his education with the memorisation of the Noble Quran, completing it in a short period of time. He received most of his knowledge from his father as well as from the notable scholars in his reach. After obtaining various sciences from his father and the surrounding scholars, he headed towards Sialkot (present-day Pakistan), which was considered a great centre for knowledge and learning. Here, he acquired both religious and other sciences at the hands of various scholars and applied his interest predominantly in the sciences of Tafseer, Hadith and Fiqh.

When the Imam reached seventeen years of age, he had already taken great strides in acquiring the external sciences and so returned to his father and began to deliver lessons by his side. In this time, he received license to teach (ijaza) in Tafseer and Hadith from the judge Bahlool Badakhsani.

On reaching about 20 years of age, he authored a book he named “Isaabatul Nabuwa” (The Target of Prophethood) with which he challenged the heedless scholars of the political establishment of the time, who were deviating towards error, who openly revealed their deep admiration towards Philosophy, as if appointing it to a higher level of authority than prophetic, revealed knowledge. In it he gave both philosophical and traditional evidences that proved the importance of Prophethood and its necessity. He authored other books as well in this period.

After some time, he attached himself with his father and began to continually attend his gatherings, concentrating with determination on spiritual (tassawuf-focused) education and training. In order to be persistent in his father’s service and devotion, he resolutely accompanied his father and never left him. His father, Abdul Ahad, passed away in the year 1007 Hijri /1599 C.E. A short time before his death, he gave the banner of khilafah² to his son, Imam Rabbani, Ahmed Farooqi.

The following year, 1008 H, after his father death and having reached the age of thirty-seven years, Imam Rabbani (r) left his hometown of Sirhind in the month of Rabee-ul-Akhir³ and set out for the honoured city of Mecca to fulfil the obligation of Hajj⁴. However, once he reached Delhi, he visited the prominent Shaykh, Al-Baqi billah (r), on the advice of one his companions and after attending the Shaykh’s circle for a period of time, he affiliated and remained with the Shaykh.

Imam Rabbani (r) remained with Shaykh Al-Baqi billah (r) for a period approaching three months. He was then obliged to return home as the season of Hajj had passed him by. Through correspondence of letters, his Shaykh (Al-Baqi billah), was aware of the young Imam’s spiritual states and his progression and it wasn’t long before Imam Rabbani (r) visited his teacher for a second time. It was in this visit he was given ijaza or license to teach tassawuf (Sufism or purification of the self). After spending another couple of months in the shade of his Shaykh, the Imam returned home, now beginning to guide the people in accordance with the etiquette of the Naqshbandi Tariqa (as learnt from his shaykh). He perceived, at this time, a spiritual deficiency in himself, and thought about retiring from teaching so he could seclude himself in isolation. Such thoughts may have gotten the better of him if not for the persistence of his students which pushed him to carry on with the guidance and reformation of the people.

On his third visit to Shaykh al-Baqi billah (r), he chanced upon his Shaykh on the way. The Shaykh thus showed his consideration and a great welcoming for him and handed over to him the task of instructing many of his own students!

Even though Imam Rabbani (r) had acquired many elevated spiritual states and sublime favours, he would act in front of his shaykh with the utmost discipline, conduct and humility. Once, the shaykh sent one of his students to request the presence of the Imam Rabbani (r). Upon hearing his teacher’s summons, Imam Rabbani (r) immediately turned pale and began quivering as if in deep fear and panic. His teacher would reciprocate this high esteem, showing towards him utmost honour and love.

After the passing away of Shaykh al-Baqi billah (r), Imam Rabbani (r) continued with his teaching and guiding in Sirhind and began corresponding by letters to his students living in far-off townships as well as to men of political authority. To his students, his letters outlined some of the finer points of tassawuf. As for those directed to the leaders, they focused more on the foundations and essentials of Islam and general issues associated with the proper way of the people of ahl ul-Sunnah wal-Jama’ah⁵.

Imam Rabbani (r) would remember the passing of his shaykh every year in the month of his passing – Jumad-ul-akhir – by visiting his graveside before returning home to Sirhind.

His Relationship with the Sultans

Sultan Babur Akbar Shah initially was a righteous Muslim holding an aqeedah⁶ which was orthodox, pure and sound. He was unlettered, not knowing reading nor writing, being prevented from knowledge and learning because of political circumstances and the numerous upheavals induced by them. Later, he deviated towards unorthodox and misguided ideas under the influence of the scholars surrounding him whose primary motive was the acquisition of material, worldly interests. These men of knowledge aimed for status with the sultans and other men of authority and would exert their efforts to appear charming and acceptable before them. They were to blame for the agitation and awakening of many doubts and suspicions against Islam and the wealthy where especially misled by the stirring up of contentious issues and fixation upon them.⁷

As a result, Sultan Akbar Shah, losing his religious integrity, bestowed important administrative roles to non-Muslims and allowed Hindu women into his harem. He proceeded to encourage his right-hand men on creating a new religion called Al-Deen-i-Ihahi (The Divine Religion) with the claim of uniting between Islam and Hinduism. Masaajid in some places where demolished to build Hindu temples in their places.

He also issued forth a command obliging people to prostrate before him as a gesture of honour and reverence towards him. Although this was of no importance amongst the Hindus, it presented a great and serious problem to sincere, honest Muslims. Those who followed their base desires, chasing material benefits as well as ignorant and corrupted scholars who desired the good-will and love of the sultan issued forth fatawah⁸ proclaiming the legality of prostrating before the sultan justifying it on the grounds that the prostration was with the intention of salutation and respect and not with the intention of worship.

Imam Rabbani (r) proceeded to the capital Agra and met some of those intimate with the sultan and said to them, ‘The sultan has found himself in defiance of Allah(swt) and His Messenger (s). Remind him that his kingdom and sovereignty will soon end (like all worldly kingdoms). Let him repent from his sins and return to the straight path of Allah(swt) and His Messenger(s)!’

Some of those who worked in high and prominent positions displayed great respect for Imam Rabbani (r) and tried to return the sultan to the straight path. However, the Sultan was submerged in the waves of the new religion he had founded and paid no attention to the advice put forth by these men. Suddenly, the astrologers of Akbar Shah began predicting the coming collapse of his rule and kingdom, causing great anxiety to the sultan, further, the sultan saw strange dreams in those days. This all pushed him to issue the following edict:
“Whomsoever wishes to embrace Islam, let him do so. And whomsoever wishes to embrace Deen-i-Ilahi, let him do so. There is no force or compulsion for anyone to embrace what they don’t want to.”

On one of the days of festivities, a tent was erected for the followers of the new Deen-i-Ilahi, and another for the followers of Islam. The tent of the people of Deen-i-Ilahi was fashioned with the most splendid and beautiful of fabrics, wherein were tables of the most wholesome and delicious types of food, drink and fruit. As for the tent of the Muslims, it was humble and simple in its fabric and food and even appeared in a state of deficiency and poverty.

Imam Rabbani (r) came to the tent of the Muslims with his followers and they lodged inside. The Imam took a handful of dirt in his hand and threw it in the direction of the tent of the supporters of Deen-i-ilahi. Later, a violent wind raged in the direction of that tent and Akbar Shah and his supporters were left dealing with a difficult situation. All the while, the tent of the Muslims remained tranquil and calm, not having to deal with the like of what had afflicted the other camp. Before these divine and obvious warnings, some of the staff and officers of the state withdrew from their positions and became followers of Imam Rabbani (r).

Akbar died in the year 1605 C.E and his son Jehangir inherited the throne after him. This pleased the Imam greatly as he knew Jehangir as a man adhering to Islam.

The Imam sent many of his students as his representatives to various locations for the purpose of spreading guidance and religious instruction. For example, he sent his disciple, Mir Muha...

Table of contents

• Half-Title
• Full-Title
• Contents
• Imam Rabbani: Reviver Of The Second Millenium
• Footnotes
• 1 - The Life Of Imam Al Rabbani: Ahmed Al-Farooqi Al-Sirhindi 1564 - 1624 C.E.
• Footnotes
• 2 - Wisdoms From Imam Rabbani - Part 1
• Footnotes
• 3 - Wisdoms From Imam Rabbani - Part 2
• Footnotes
• 4 - Wisdoms From Imam Rabbani - Part 3
• Footnotes
• 5 - Wisdoms From Imam Rabbani - Part 4
• Footnotes
• 6 - Wisdoms From Imam Rabbani - Part 5
• Footnotes
• 7 - Wisdoms From Imam Rabbani - Part 6
• Footnotes
• 8 - Wisdoms From Imam Rabbani - Part 7
• Footnotes