Ahmad Sirhindi[a] (1564 – 1624/1625)[8] was an Indian Islamic scholar, Hanafi jurist, and member of the Naqshbandī Sufi order who lived during the era of Mughal Empire.

[9][10] Ahmad Sirhindi opposed heterodox movements within the Mughal court such as Din-i Ilahi, in support of more orthodox forms of Islamic Law.

[39] In general, Ahmad Sirhindi viewed that every ritual, such as the annual prophet anniversary, or any other practice which is not documented in Sunnah as forbidden in Islam.

[40] Abul Hasan Ali Hasani Nadwi, Islamic scholar, thinker, writer, preacher, reformer and a Muslim public intellectual of 20th century India, wrote the biography of Ahmad Sirhindi in his book, Rijal al-Fikr wa l-Da'wah fi al-Islam, which covers mostly the thought of Ahmad Sirhindi's efforts in revival of Islam and opposition of heresies.

[36] Ahmad Sirhindi also repeatedly stated his proud ancestry to Rashidun caliph Umar ibn al-Khattab to show he was similarly in favour of orthodoxy and fierce denunciations of heresies.

[10][44] Ahmad Sirhindi's opposition to emperor Akbar regarding Din-i Ilahi's syncretic belief were recorded in fourth volume of Tarikh-e-Dawat-o-Azeemat.

[59] Aside from the doctrine of pantheism of Ibn 'Arabi, Ahmad Sirhindi also expressed his opposition towards the idea of Metempsychosis or the migration of soul from one body to another.

[60] Sirhindi also wrote a treatise under the title "Radd-e-Rawafiz" to justify the execution of Shia nobles by Abdullah Khan Uzbek in Mashhad.

[61] Ahmad Sirhindi also expressed his hate towards Shias in his letters, where according to him, the worst distorters of faith "are those who bear malice against the companions of Prophet Muhammad.

In a letter to his discple Sheikh Farid,[62] the Mir Bakhshi of the Mughal Empire, he said that showing respect to the distorters of faith (Ahl-e-Bidʻah) amounted to destruction of Islam.

In his Makutbat letter 193, he is said to have stated [sic]:[65][66][67][68]"The execution of the accused Kafir of Goindwal at this time is a very good achievement indeed and has become the cause of a great defeat of hateful Hindus.

[73] According to Simon Digby, "modern hagiographical literature emphasizing Ahmad Sirhindi effort for strict Islamic orthodoxy, Sharia and religious observance.

"[74] modern scholar Yohanan Friedmann also noted about the commitment of Ahmad Sirhindi in exhotation about Sharia or practical observance Islam remains extreme, despite his huge focus on the discourse about Sufi experience.

[10] During 16th century, a Pantheism religious movements of Wahdat al wajood that are championed by Dara Shikoh, Sarmad Kashani, and Bawa Lal Dayal.

[55] Ahmad Sirhindi isnoted as being influential here as his release of strong criticism of Ibn Arabi pantheism caused the movement received significant setbacks.

[47][80] According to Mohammad Yasin in his work, A Social History of Islamic India, the impact of Ahmad Sirhindi in Muslim community in 17th century for reversing the spread of heterodox thinking was seen as huge success.

[81] Yohanan Friedmann has noted that according to many modern historians and thinkers, the puritanical thought of Ahmad Sirhindi has inspired the religious orthodoxy of emperor Aurangzeb.

[84] It is noted by historians that this influence has been significantly recorded during the conquest of Kangra under Jahangir, that at the presence of Ahmad Sirhindi who observed the campaign, the Mughal forces had the Idols broken, a cow slaughtered, Khutbah sermon read, and other Islamic rituals performed.

[85] Gerardus Willebrordus Joannes Drewes argues that the influences of Ahmad Sirhindi idea of Islamic reformation and anti Ibn Arabi's pantheism has spread as far as Aceh, with the indication of how Aceh Sultanate scholar Nuruddin ar-Raniri seems held the similar view with Ahmad Sirhindi regarding he rejection against Ibn Arabi.

[86] Abul A'la Maududi, modern Hanafite thinker and political activist, were recorded to quote Ahmad Sirhindi role in opposing the "religious impurities" which were introduced by Akbar earlier: This [Akbar's din-i dewa] was the first great sedition (fitna) that sought to absorb Muslims in territorial nationalism by spreading atheism and irreligiosity.... Shaykh Ahmad Sirhindi unfurled the flag of jihad precisely against this.

[88] Gamal al-Banna instead opined that Ahmad Sirhindi was influencing Shah Waliullah Dehlawi in reviving the science of Hadith in northern India.

The rationale for this development may have been to neutralize unnecessary discord with the large Muslim community whose emotional attachment to Muhammad was greater than any understanding of philosophical fine points.