Muhammad Hayat al-Sindi (Arabic: محمد حیات السندی; Sindhi: محمد حيات سنڌي; died 3 February 1750) was an Islamic scholar who lived during the period of the Ottoman Empire. He belonged to the Naqshbandi order of Sufism.[6][7]
Muhammad Hayat al-Sindi | |
|---|---|
| Personal life | |
| Born | |
| Died | 3 February 1750 |
| Era | 18th century |
| Region | present day Kufa |
| Religious life | |
| Religion | Islam |
| Denomination | Sunni |
| Jurisprudence | Hanafi or Hanbali |
| Tariqa | Naqshbandi |
| Creed | Athari[1] |
| Movement | Sufism[1] |
| Muslim leader | |
| Disciple of | Ibrahim al-Kurani |
Students
| |
Influenced by | |
Influenced
| |
Education and scholarship
editAl-Sindhi was born into the Chachar tribe of Adilpur, Sindh (in modern-day Pakistan).[8] His father was said to be a local noble of Bhakkar.[8] Al-Sindi traveled locally to get his basic education.[5] Then he migrated to Madinah and studied closely with Ibrahim al-Kurani and his son Muhammad Tahir al-Kurani.[9] Here, he was initiated into the Naqshbandi tariqa.[5]
Notable students
editOne of his students was Muhammad ibn Abd al-Wahhab, whom he met in 1136 Hijri. It was Abdullah ibn Ibrahim ibn Sayf who introduced him to Hayyat al-Sindhi. Al-Sindhi would make an immense influence on the theological formation of Muhammad ibn 'Abd al-Wahhab and his reformist views. Early Wahhabi chroniclers acclaimed al-Sindhi as “the spark that lighted ibn ʿAbdul Wahhab’s path."[5][3] Muhammad ibn Ahmad ibn Salim al-Saffarīnī was also among his students.[10]
Views
editAlthough trained in Hanafi law, he was also a scholar of the Hanbali school.[5] Al-Sindhi was a major reviver of Hadith sciences during the 18th century. Throughout his treatises al-Sindhi stressed the obligation of upholding the practice of Ijtihad, condemned Taqlid, called for a revival of the doctrines of the Salaf al-Salih and championed the superiority of Hadiths over past juristic opinions. Al-Sindhi was also known for his strong critique of folk practices associated with cult of saints and veneration of shrines.[7]
See also
editReferences
edit- 1 2 M. Naf'i, Basheer (2006). "A Teacher of Ibn 'Abd al-Wahhāb: Muḥammad Ḥayāt al-Sindī and the Revival of Asḥāb al-Ḥadīth's Methodology Section: The Return of Ashab al Hadith". Islamic Law and Society. 13 (2). Brill Publishers: 234–239. doi:10.1163/156851906776917552. JSTOR 40377907.
- ↑ M. Naf'i, Basheer (2006). "A Teacher of Ibn 'Abd al-Wahhāb: Muḥammad Ḥayāt al-Sindī and the Revival of Asḥāb al-Ḥadīth's Methodology". Islamic Law and Society. 13 (2). Brill Publishers: 235. doi:10.1163/156851906776917552. JSTOR 40377907.
Ibn 'Abd al-Wahhab was not the only student of al-Sindhi, and on an intellectual level, others may have been no less influential. Among them is Muhammad b. Sadiq al-Sindi (known also as Abu al-Hasan al-Sindi the younger, 1125-87/1713-73) .... Another eminent student of Hayat al-Sindi is Muhammad b. Ahmad b. Salim al-Saffarini (1114-88/ 1702-74) ... Another student of Hayat al-Sindi, and a major figure in early modern Islamic culture, is Muhammad b. Isma'il al-Hasani al-San'ani (known also as Ibn al-Amir al-San'ani, 1099-1182/1688- 1768)...
- 1 2 Haj, Samira (2009). "1: The Islamic Reform Tradition". Reconfiguring Islamic Tradition: Reform, Rationality, and Modernity. Stanford, California: Stanford University Press. p. 16. ISBN 978-0-8047-5250-3.
- ↑ M. Naf'i, Basheer (2006). "A Teacher of Ibn 'Abd al-Wahhāb: Muḥammad Ḥayāt al-Sindī and the Revival of Asḥāb al-Ḥadīth's Methodology". Islamic Law and Society. 13 (2). Brill Publishers: 208–241. doi:10.1163/156851906776917552. JSTOR 40377907.
... it is perhaps impossible to understand the evolution of the Wahhabi and other modern Salafi currents without understanding the contribution of 'ulamda such as Muhammad Hayat al Sindi.
- 1 2 3 4 5 Voll, John (1975). "Muḥammad Ḥayyā al-Sindī and Muḥammad ibn 'Abd al-Wahhab: An Analysis of an Intellectual Group in Eighteenth-Century Madīna". Bulletin of the School of Oriental and African Studies, University of London. 38 (1): 32–39. doi:10.1017/S0041977X00047017.
- ↑ Esposito, John L., ed. (2004). The Oxford Dictionary of Islam. Oxford University Press. p. 296.
- 1 2 Haj, Samira (2009). Reconfiguring Islamic Tradition: Reform, Rationality, and Modernity. Stanford, California: Stanford University Press. pp. 15, 16, 214. ISBN 978-0-8047-5250-3.
- 1 2 Choudhury, Rishad (2024). Hajj across Empires: Pilgrimage and Political Culture after the Mughals, 1739–1857. Cambridge University Press. p. 122. ISBN 978-1-009-25371-0.
- ↑ Robinson, Francis (2001). The 'Ulama of Farangi Mahall and Islamic Culture in South Asia (Illustrated ed.). C. Hurst & Co. Publishers. p. 224. ISBN 1850654751.
- ↑ Voll, John (1975). "Muḥammad Ḥayyā al-Sindī and Muḥammad ibn 'Abd al-Wahhab: An Analysis of an Intellectual Group in Eighteenth-Century Madīna". Bulletin of the School of Oriental and African Studies, University of London. 38 (1): 32–39. doi:10.1017/S0041977X00047017. JSTOR 614196.
Many of his students became men of some importance... Although Muhammad ibn 'Abd al-Wahhab is now the best-known 'revivalist' among his students, he was not the only student with that approach. The others included... Muhammad al-Saffarini, who came to dominate Hanbali scholarship in: Nablus, one of the smaller centres of the madhhab.
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