Khalifa-e-Mujaddid Alf-e-Sani: Hazrat Khwaja Shah Muhammad Masoom and the Continuity of Divine Reform

By Adnan Faizi, New Age Islam 16 October 2025 Hazrat Khwaja Muhammad Masoom Sirhindi (1599–1668) was the third son and spiritual heir of Hazrat Mujaddid Alf-e-Sani Ahmad Sirhindi, whose pivotal role in expanding the Naqshbandi-Mujaddidi silsila bridged Mughal emperors, great ulama, mystics, and millions of seekers across India and Central Asia. His life stood as a model of inherited sainthood, rigorous scholarship, and extraordinary karamat, setting a gold standard for spiritual leadership in the Indian subcontinent. Main Points: 1. He was born in 1599 CE in Sirhind, Punjab, India, to a revered family. 2. Hazrat Masoom guided kings, scholars, and 900,000 seekers toward divine realisation. 3. He appointed 7,000 authorised deputies to spread the Naqshbandi Mujaddidi teachings widely. 4. Hazrat Muhammad Masoom passed away in 1668 CE in Sirhind with immense reverence. 5. He remains renowned for his miracles, scholarship, and the everlasting grace of his silsila. ----- Introduction Hazrat Mujaddid Alf-e-Sani Ahmad Sirhindi, whose teachings reshaped the spiritual life of India. Among his followers, Hazrat Muhammad Masoom was lovingly known as Urwat-ul-Wustqa, the firmest handhold of faith. His life became the living continuation of his father’s reform and a source of strength for countless seekers during a time of shifting empires and beliefs. Through his gentleness, deep knowledge, and quiet miracles, Sirhind emerged once again as a heart of guidance and light. His spiritual inheritance carried both honour and immense responsibility. From his earliest years, the affection and attention of his father shaped him into a soul devoted to divine purpose. When he reached the age of twenty-four, he was entrusted with the leadership of the Naqshbandi-Mujaddidi path, and from that moment, people from distant lands journeyed to Sirhind to sit at his feet. Balancing sacred law with inner devotion, he spent his life spreading knowledge and peace. His name continues to shine across the subcontinent and beyond, remembered as a guide whose humility and love drew hearts closer to God. Early Life and Family Background Hazrat Khwaja Muhammad Masoom Sirhindi was born on 11 Shawwal 1007 AH (1599 CE) in Sirhind, Punjab, into the towering and scholarly household of the Naqshbandi reviver, Hazrat Shaykh Ahmad Sirhindi. His mother was from a noble lineage, and he was the third son in a house blessed with both temporal stature and spiritual magnitude. His grandfather was Hazrat Shaykh Abdul Ahad al-Faruqi; the family traced descent from Hazrat Umar Faruq, the second Khalifa of Islam. From his earliest days, signs of spiritual precocity and grace shone from Hazrat Muhammad Masoom. As an infant, it was observed that he refused to nurse during days in Ramadan, an early miracle beloved by hagiographers. At just three years of age, he reportedly uttered words of divine Tawheed, astonishing his family and tutors. His father, Hazrat Ahmad Sirhindi, repeatedly described him as the true spiritual inheritor, stating, “You are moulded from the residue of the Prophet’s clay.” Even as a young child, his every gesture radiated the Baraka of a saint foretold. His elder brother, Hazrat Muhammad Sadiq, shared in household studies; another brother, Hazrat Muhammad Saeed, also became learned and spiritually realised. Hazrat Muhammad Masoom’s childhood thus unfolded amidst Qur’an recitation, Fiqh, Hadith, Persian, and Arabic lessons, all conducted under his father’s vigilant gaze. His earliest mentor was his father, then his older brother and Hazrat Maulana Tahir, a learned contemporary. By age sixteen, Hazrat Muhammad Masoom had completed his education in sacred sciences and Sufi gnosis, and was teaching disciples himself. Spiritual Training and Bay‘ah At just eleven years old, Hazrat Muhammad Masoom took Bay’Ah at the blessed hands of his father, Hazrat Shaykh Ahmad Sirhindi. He soon entered the rigorous Naqshbandi-Mujaddidi Rijid spiritual retreat system—engaging in dhikr (remembrance), seclusion, fasting, nightly vigils, and deep Qur’anic contemplation. Hazrat Ahmad Sirhindi declared, “I poured everything I was given into my son.” By his late teens, Hazrat Muhammad Masoom was recognised as one of Sirhind’s outstanding scholars: he issued fatwas, taught the sciences, resolved complex intellectual disputes, and was celebrated for his deep knowledge of both Zahir (exoteric) and Batin (esoteric) aspects of Islam. In 1623 CE, while in Ajmer, Hazrat Ahmad Sirhindi publicly named him his primary Khalifa and spiritual successor, investing him with the robe of succession. The following year, after his father's passing, Hazrat Muhammad Masoom assumed full leadership of the order. His spiritual claim was reinforced by his father’s declaration that all Mujaddid baraka had been poured into his son; devotees began to flock to Sirhind from across cities and villages, seeking the presence of the Mujaddid's true heir. Spiritual Leadership, Teachings, and Khalifas Hazrat Muhammad Masoom’s Naqshbandi-Mujaddidi leadership was marked by extraordinary institutional growth and mass attraction. Over 900,000 disciples are said to have pledged allegiance (Bay’Ah) at his hands, and more than 7,000 became his authorised Khalifas. This unprecedented network helped consolidate the Mujaddidi order as a mighty spiritual and social force, linking court, countryside, and caravan. His core teachings balanced strict adherence to sharia with the deepest dimensions of spiritual realisation. Hazrat Muhammad Masoom emphasised silent dhikr (Zikr-e-Khafi), ascetic discipline, impeccable moral character, and the importance of spiritual companionship under a Shaykh. He placed special weight on Quranic centrality, prophetic love, and the necessity for spiritual renewal in every age. His written correspondence, collected as the “Maktubat-i-Masumiyya” (Letters of Masum), addressed perplexing theological, social, and political issues of his day. These letters, sent to rulers, scholars, mystics, and ordinary followers, remain classics of spiritual advice and Naqshbandi-Mujaddidi doctrine. Hazrat Muhammad Masoom’s fatwas were deeply respected for their clarity, fairness, and spiritual insight. He devoted much of his life to teaching in the ribats and mosques of Sirhind, where he resolved disputes with compassion and offered guidance rooted in both sharia and inner wisdom. His influence was strengthened by the devoted support of his learned family and a circle of distinguished Khalifas. Among his sons, each renowned for scholarship and piety, were Hazrat Khwaja Muhammad Sibghat-Allah Sirhindi, Hazrat Khwaja Muhammad Naqshband (also known as Hujjat-Allah), Hazrat Khwaja Muhammad Ubaid-Allah, Hazrat Khwaja Muhammad Ashraf, Hazrat Khwaja Muhammad Saifuddin. who later became the spiritual guide of Emperor Aurangzeb and Hazrat Khwaja Muhammad Siddiq. All six were granted full deputyship in the Naqshbandi-Mujaddidi path, and through their efforts, the Silsila’s light spread widely across Central Asia, Afghanistan, and the Mughal dominions, carrying forward their father’s vision of faith and inner refinement. Miracles, Disciples, and Aurangzeb Connection Hazrat Muhammad Masoom’s life was graced with many Karamat that became part of Sirhind’s living memory. From childhood, divine mercy surrounded him—his touch was said to heal the sick, and the blind regained sight through his blessed saliva. His spiritual power often reached beyond distance; disciples spoke of being saved from danger through his unseen help. One Mureed was rescued from drowning when Hazrat’s presence appeared before him, and once, a runaway horse carrying his son stopped instantly at his commanding glance. His disciples came from every walk of life scholars, poets, artisans, and rulers drawn by his blend of knowledge and divine light. Among them, Mughal Prince Aurangzeb Alamgir held him in special reverence. In 1666, Aurangzeb journeyed to Sirhind to take bay‘ah at Hazrat’s hands, beginning a deep spiritual bond that strengthened the Naqshbandi-Mujaddidi order across India. Even amid his wars, Aurangzeb sought Hazrat’s prayers and arranged ships for his Hajj, a gesture of rare devotion. When Hazrat Muhammad Masoom passed away in 1668, disciples across Sirhind reported hearing a spiritual voice announcing his departure. A final testament to the unbroken bond between the saint and his followers. Death and Legacy Hazrat Khwaja Muhammad Masoom Sirhindi passed away on Saturday, 9 Rabi’ al-Awwal 1079 AH (16 or 17 August 1668 CE), at the age of seventy. His was laid to rest in Sirhind beside the sacred tomb of his father, Hazrat Mujaddid Alf-e-Sani. The burial became a great gathering of faith for scholars, rulers, and devotees from across regions assembled to honour the golden heir of the Mujaddid’s legacy. The spiritual fragrance of Hazrat Muhammad Masoom’s life continues to guide hearts through the Naqshbandi-Mujaddidi Silsila, which still flourishes across India, Central Asia, and beyond. His collection of letters, Maktubat-e-Masumiyya, remains a living source of wisdom, studied and translated in Urdu, Persian, and Arabic. The Sirhind shrine complex endures as a radiant centre of devotion, where seekers come to renew their faith and remembrance. Through his six devoted sons and hundreds of deputies, the light of Sirhind spread to distant lands, shaping a movement of reform, scholarship, and spiritual discipline. The principles he strengthened—strict adherence to sharia, the value of fellowship, and the refinement of the inner self remain guiding pillars of the Naqshbandi path. Each year, his Urs is observed with reverence, Qawwali, and collective remembrance, keeping Sirhind’s sky illuminated with faith and love. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/khalifa-mujaddid-alf-sani-hazrat-masoom-divine-reform/d/137283 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism