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The Naqshbandi Order is the only Sufi order that claims to trace its spiritual lineage (''[[silsilah]]'') to [[Muhammad]] through [[Abu Bakr]], the First [[Caliph]] and The Prophet's companion. This lineage also indirectly connects to [[Ali]] The Prophet's cousin, son-in-law and the Fourth Caliph, via [[Jafar as-Sadiq]].
The Naqshbandi Order is the only Sufi order that claims to trace its spiritual lineage (''[[silsilah]]'') to [[Muhammad]] through [[Abu Bakr]], the First [[Caliph]] and The Prophet's companion. This lineage also indirectly connects to [[Ali]] The Prophet's cousin, son-in-law and the Fourth Caliph, via [[Jafar as-Sadiq]].
<br /> In contrast, most other [[turuq]] trace their lineage to [[Ali]. <ref name="SufisSaintsBodies">{{cite book
<br /> In contrast, most other Sufi orders[[turuq]] trace their lineage to [[Ali]. <ref name="SufisSaintsBodies">{{cite book
| last = Kugle
| last = Kugle
| first = Scott Alan
| first = Scott Alan

Revision as of 00:12, 26 April 2010

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Naqshbandi Naqshbandiya Naqshbandiyya Naqshbandiyyah (an-Naqshbandiyyah) is one of the major tasawwuf orders (tariqa) of Islam. It was originally called Khwajagan. The order is considered to be a "sober" order[1] as many following the Naqshbandi Sufi way have chosen the silent dhikr (remembrance of God) of the Heart,[2] rather than the vocalized forms of dhikr common in other orders.[3]

The Naqshbandi Order is the only Sufi order that claims to trace its spiritual lineage (silsilah) to Muhammad through Abu Bakr, the First Caliph and The Prophet's companion. This lineage also indirectly connects to Ali The Prophet's cousin, son-in-law and the Fourth Caliph, via Jafar as-Sadiq.
In contrast, most other Sufi ordersturuq trace their lineage to [[Ali]. [4][5]

The Naqshbandi order owes many insights to Abu Ya'qub Yusuf al-Hamadani and Abd al-Khaliq al-Ghujdawani, who is regarded as the organizer of the practices and is responsible for placing stress upon the purely mental dhikr. [6] . It was later associated with Muahmmad Baha ad-din an-Naqshabandi, hence the name of the order. Some have said that the translation means "related to the image-maker," some also consider it to mean "patternmaker" rather than "image maker," and interpret "Naqshbandi" to mean "Reformer of Patterns", and others consider it to mean "Way of the Chain" or "Golden Chain."

Naqshbandi Haqqani Golden Chain

The Naqshbandi Golden Chain is one of the last direct Sufi lineages that still exists today, and dates back nearly 1.400 years. More recently, it includes the lineage of Khalidiyya-Naqshbandiyya, when it passed from Iraq under Khalid al-Baghdadi to Daghestan, where it remained through seven generations of Sufi masters. It finally returned to the Middle East in Damascus with the emigration of Sharafuddin ad-Daghestani and his spiritual inheritor Abdullah al-Fa'iz ad-Daghestani, and then to Cyprus under Grandsheikh Nazim al-Qubrusi, who is now the leader of the Naqshbandi-Haqqani order worldwide.[7] Notable scholars under the spiritual guidance of Grandsheikh Nazim al-Qubrusi, include Shaykh Hisham Kabbani, Shaykh Adnan Kabbani and Shaykh Gibril Haddad, to name but a few.

The Naqshbandi Golden Chain, or silsilah, consists of (in date order):

  1. Prophet Muhammad ibn Abd Allah (570/571 - 632 CE)
  2. Abu Bakr as-Siddiq, radiya-l-Lahu`anh
  3. Salman al-Farsi, radiya-l-Lahu`anh
  4. Qasim ibn Muhammad ibn Abu Bakr
  5. Jafar as-Sadiq, alayhi-s-salam
  6. Tayfur Abu Yazid al-Bistami Bayazid Bastami, radiya-l-Lahu canh (804 - 874 CE)
  7. Abul Hassan Ali al-Kharqani, qaddasa-l-Lahu sirrah
  8. Abu Ali al-Farmadi, qaddasa-l-Lahu sirrah
  9. Abu Yaqub Yusuf al-Hamadani, qaddasa-l-Lahu sirrah
  10. Abul Abbas, al-Khidr, alayhi-s-salam
  11. Abdul Khaliq al-Ghujdawani, qaddasa-l-Lahu sirrah
  12. Arif ar-Riwakri, qaddasa-l-Lahu sirrah
  13. Khwaja Mahmoud al-Anjir al-Faghnawi, qaddasa-l-Lahu sirrah
  14. Ali ar-Ramitani, qaddasa-l-Lahu sirrah
  15. Muhammad Baba as-Samasi, qaddasa-l-Lahu sirrah
  16. as-Sayyid Amir Kulal, qaddasa-l-Lahu sirrah
  17. Muhammad Baha'uddin Shah Naqshband Baha-ud-Din Naqshband Bukhari, qaddasa-l-Lahu sirrah (1318–1389 CE)
  18. Ala'uddin al-Bukhari al-cAttar, qaddasa-l-Lahu sirrah
  19. Yaqub al-Charkhi, qaddasa-l-Lahu sirrah
  20. Ubaydullah al-Ahrar, qaddasa-l-Lahu sirrah
  21. Muhammad az-Zahid, qaddasa-l-Lahu sirrah
  22. Darwish Muhammad, qaddasa-l-Lahu sirrah
  23. Muhammad Khwaja al-Amkanaki, qaddasa-l-Lahu sirrah
  24. Muhammad al-Baqi bi-l-Lah, qaddasa-l-Lahu sirrah
  25. Ahmad al-Faruqi as-Sirhindi Ahmad Sirhindi, qaddasa-l-Lahu sirrah (1564 – 1624 CE)
  26. Muhammad al-Masum, qaddasa-l-Lahu sirrah
  27. Muhammad Sayfuddin al-Faruqi al-Mujaddidi, qaddasa-l-Lahu sirrah
  28. as-Sayyid Nur Muhammad al-Badawani, qaddasa-l-Lahu sirrah
  29. Shamsuddin Habib Allah, qaddasa-l-Lahu sirrah
  30. Abdullah ad-Dahlawi, qaddasa-l-Lahu sirrah
  31. Khalid al-Baghdadi, qaddasa-l-Lahu sirrah (1779 - 1826 CE)
  32. Ismail Muhammad ash-Shirwani, qaddasa-l-Lahu sirrah
  33. Khas Muhammad Shirwani, qaddasa-l-Lahu sirrah
  34. Muhammad Effendi al-Yaraghi, qaddasa-l-Lahu sirrah
  35. Jamaluddin al-Ghumuqi al-Husayni, qaddasa-l-Lahu sirrah
  36. Abu Ahmad as-Sughuri, qaddasa-l-Lahu sirrah
  37. Abu Muhammad al-Madani, qaddasa-l-Lahu sirrah
  38. Sharafuddin ad-Daghestani, qaddasa-l-Lahu sirrah
  39. Abdullah al-Fa'iz ad-Daghestani Abdullah Fa'izi ad-Daghestani, qaddasa-l-Lahu sirrah
  40. Muhammad Nazim Adil al-Haqqani Nazim al-Qubrusi, qaddasa-l-Lahu sirrah (1922 - CE)

Practices

11 Principle Teachings

The first 8 were formulated by Ghujdawani and last 3 were added by Baha ad- din [6].

1. Rememberance (Yad kard): Always orally and mentally repeating the dhikr.

2. Restraint (Baz gasht): Engaging in the heart repetition of the phrase "Al-kalimat at-tayyiba."

3. Watchfulness (Nigah dasht): Being conscientious over wandering thoughts while repeating the phrase "Al-kalimat at-tayyiba."

4. Recollection (Yad dasht): Concentration upon the Divine presence in a condition of dhawq, foretaste, intuitive anticipation or perceptiveness, not using external aids.

5. Awareness while breathing (Hosh dar dam): Controlling one's breathing by not exhaling or inhaling in the forgetfullness of the Divine.

6. Journeying in one's homeland (Safar dar watan): An internal journey that moves the person from having blameworthy to praiseworthy properties. This is also referred to as the vision or revelation of the hidden side of the shahada.

7. Watching one's step (Nazar bar qadam): Do not be distracted from purpose of the ultimate journey.

8. Solitude in a crowd (Khalwat dar anjuman): Although journey is outwardly in this world, it is inwardly with God.

9. Temporal pause (Wuquf-I zamani): Keeping account of how one spends his or her time. If time is spent rightfully give thanks and time is spent incorrectly ask for forgiveness.

10. Numerical pause (Wuquf-I adadi): Checking that the heart-dhikr has been repeated the requisite number of times, taking into account one’s wandering thoughts.

11. Heart pause (Wuquf-I qalbi): Forming a mental picture of one’s heart with the name of God engraved to emphasize that the heart has no consciousness or goal other than God.

Types of Concentration

Muraqaba

Muraqaba is known as spiritual communion. In this practice one tries to unveil the mystery of life by losing oneself in it. In order to achieve this the method of picturing the Prophet or a saint or his murshid is used. One method seeks to union with the sheikh and when the sheikh dies it is frequently done at the tomb. The Sufi does not suppose that the spirit of the saint is in the tomb but finds this course an aid to contemplation. In order to attain union with the sheikh he must visualize interiorly the image of his sheikh. He imagines the sheikh's image as though on his right shouder and then pictures from the right shoulder to his heart a line which can act as a passage whereby the spirit of the sheikh can take possession of that organ. By continuing this process he will ensure that he has attained absorption in the sheikh. For the murid this is more beneficial than dhikr since the sheikh is the medium by which the murid is able to attain the supreme reality. In fact, the more connected the murid is to the sheikh the more the emanations from his inner being increase and the sooner he is able to attain his goal. In other words, the murid must first lose himself in the sheikh and then he may attain fana in God [6].

Tawajjuh

Tawajjuh is a formatin from wajh (face) and means confrontation. It is employed in relation to the act of facing the qibla during ritual prayer. The direction of the qibla is the murshid who is the gateway to God. Often the sheikh is made the qibla. Tawajjuh was also done to the Prophet. The worshipper cleanses his clouded heart so that is pure enough that his God may be reflected in it [6].

Subtle Substances

The 7 substances of ‘Ala al-Dawla were employed by the Kubrawi school of Sufism. They were used to aid in meditation and dhikr. The substances were linked to a part of the body, a prophet, and a color. The Naqshbandi school created a scheme employing 6 of those substances and linking them to certain subtle energy centers on the body. The qalb (heart) is located to fingers below the left breast and its color is red. The ruh (spirit) is located two finger below the right breast and its color is white. The nafs (soul) is beneath the naval and its color is yellow. The sirr (conscience) is at the center of the breast with the color green. The khafi (mystery) is above the eyebrow with the color blue. The akhafa (arcanum) is at the top of the brain and its color is black [8].

Sub-orders

Various autonomous sub-orders are not currently part of the Naqshbandi Haqqani Golden Chain. Among them are the Churahiya, Maqsoodia, Sardaria, Owaisiah, Aslamiya, Hijazi, Mujarradiya, Tahiri, Mujaddidi, and Qasimiya. It is noticeable that after Ahmad al-Faruqi as-Sirhindi Ahmad Sirhindi (No 25, 1564 – 1624 CE), there was a significant splintering of Naqshbandi silsilas.

Naqshbandi Churahiya Branch (Churah Sharif)

This branch belongs to Qayyum e Zaman Hazrat Baba jee Syed Noor Muhammad Terah hurahi,Naqshbandi also known by Now adays among his chain Prof Syyed manzoor Asif Tahir, who is based in Sheikhpura also known as Mujjaddid-al-asar is participating his role in revival of islamic thought based on true love of Prophet Muhammad and true love of Allah. He insists on makin"rizqe Halal", then speaking truth and then for good deeds. It's silsilah appears to diverge from the Naqshbandi Haqqani Golden Chain after Ahmad al-Faruqi as-Sirhindi (No 25).

Naqshbandia Qasimiya Branch

The Qasimiya or The Qasmi order, is based in a small village called Mohra Shareef located in the Murree hills of Punjab, Pakistan outside the Pakistani capital of Islamabad. It was made into a spiritual center by Baba Ji Muhammad Qasim Sadiq (b. 1263 A.H.). Baba Ji Sarkar left more than 2 million followers and 70,000 Khulfas. It's silsilah appears to diverge from the Naqshbandi Haqqani Golden Chain after Ahmad al-Faruqi as-Sirhindi (No 25).

Naqshbandi Maqsoodi Branch

This branch belongs to Qayyum e Zaman Hazrat Dr.Professor Muhammed Maqsood Ilahi Naqshbandi also known by murids as 'Mahbob Saeen'. Hazrat Shaykh is based in Karachi, Pakistan.Hazrat has thousands of Murids and students in Pakistan, South Africa, England and India, and Hazrat has taught Dhikr to lots of people around the world. Hazrat teaches Qalbi Dhikr and Muraqbah and it is claimed that within days of doing the dhikr one's heart will become alive with the nur (light) of Allah. It's relationship to the Naqshbandi Haqqani Golden Chain is unclear.

Naqshbandi Tahiri Branch

Based in Pakistan, and previously known as Ghaffari branch, the Naqshbandi Tahiri order belongs to a Shaikh of Pakistan, Muhammad Tahir Abbasi Naqshbandi Mujaddidi, better known as Mahboob Sajjan Saeen. The headquarters of this branch is at the Dargah in Allahabad, near Kandiaro, in the province of Sindh. It's silsilah appears to diverge from the Naqshbandi Haqqani Golden Chain after Muhammad Sayfuddin (No 27).

Naqshbandia Owaisiah Branch

The Naqshbandia Owaisiah Order uses a method of spiritual instruction is quite close to the now lapsed Mujaddidiyyah branch. However, there are two main differences. Firstly, Naqshbandia Owaisiah order uses the "Pas Infas" method of zikr. Secondly, the method of spiritual instruction is "Uwaysi", which means that the Shaikh can impart spiritual instruction regardless of physical distance and even difference of time period. Seekers of Naqshbandia Owaisiah can obtain spiritual blessing from their Shaikh regardless of their location in the world. The Owaisiah connection is also useful in obtaining spiritual blessings from Sufis of the past. The Naqshbandia Owaisiah Order is based in Pakistan and its modern founder was Shaikh Allah Yar Khan. Currently, it's silsilah is very incomplete, and seems to diverge from the Naqshbandi Haqqani Golden Chain at a very early date.

Spreading of the Order

Ägypten

During the middle of the 19th century Egypt was inhabited and controlled by Naqshbandis. A major Naqshbandi takiya was constructed in 1851 by Abbas I, who did this as a favor to Naqshbandi sheikh Ahmad Ashiq. Ahmad Ashiq headed the takiya till his death in 1883. Ahmad Ashiq's was a practicer of the Diya'iyya branch of the Khalidiyya. In 1876 sheikh Juda Ibrahim amended the original Diya’iyya which became known as al-Judiyya and gained a following in al-Sharqiyya province in the eastern Nile Delta [9].

During the last two decades of the 19th century two other versions of Naqshbandiyya spread in Egypt. One of these was introduced by a Sudanese, alSharif Isma'il al-Sinnari. Al-Sinnari had been initiated into the Khalidiyya and Mujaddidiyya by various sheikhs during his time in Mecca and Medina. Initially, he tried to obtain a following in Cairo but was not able to, therefore he resorted going to Sudan. It is from there that the order spread into Upper Egypt from 1870 onward under Musa Mu’awwad, who was al-Sinnari's successor. Muhaamad al-Laythi, son of al-Sinnari, was the successor after Mu’awwad’s death [9].

The Judiyya and the Khalidiyya branches spread in the last decades of the 19th century and continued to grow and are still active today. Khalidiyya of Muhammad Amin al-Kurdi is headed by his son Najm a-Din. The Judiyya split into three main branches:one led by the founder’s son Isa, another led by Iliwa Atiyya in Cairo, and another led by Judah Muhammad Abu’l-Yazid al-Hahdi in Tanta [9].

Unfortunately, none of the early takiyas survived far into the 20th century. The longest living group of takiya based Naqshbandis lived in the takiya of sheikh Ahmad Ashiq, which was closed in 1954. This is when all the takiyas in Egypt were closed and the awqaf supporting these establishments were taken over by the Ministry of Awqaf. The buildings were either assigned a different function or demolished as part of urban renovation programs [9].

Greater Syria

The Naqshbandiyya was introduced into Syria at the end of the 17th century by Murad Ali al-Bukhari, who was initiated in India. Later, he established himself in Damascus, but traveled throughout Arabia. His branch became known as the Muradiyya. After his death in 1720, his descendents formed the Muradi family of scholars and sheikhs who continued to head the Muradiyya. In 1820 and onward, Khalid Shahrazuri rose as the prominent Naqshbandi leader in the Ottoman world. After the death of Khalid in 1827, his takiya became known as the Khalidiyya which, continued to spread for at least two decades. Later a strife between Khalid’s khalifas led towards disruption of the takiya, causing it to divide [9].

The only Naqshbandi branch to have survived till recently is the one based in the zawiya al-Uzbakiyya in Jerusalem. The number of members of this branch increased at the end of the 19th century. When political leader Musa Bukhar died in 1973, the pre-Mujaddidi line of the Naqshbandiyya in Greater Syria came to an end. In Syria and Lebanon all the leaders of Naqshbandiyya groups active today have a silsila going back to sheikh Khalid of the Khalidiyya. The Khalidiyya is the only Naqshbandi order found in Syria and Lebanon having continued from the days of Khalid. This branch has also retained the original Naqshbandiyya way. The Farmadiyya branch, which practices silent and vocal dhikr, is another still present in Lebanon and is named after Ali-Farmadi [9].

Indien

The Naqshbandiyya order became an influential factor in Indo-Muslim life and for two centuries it was the principal spiritual order in India. Baqi Billah Berang is credited for bringing the order to India. He was born in India and brought up and educated in Kabul and Samarqand, where he came in contact with the Naqshbandiyya order. When he returned to India he tried to spread his knowledge about the order during the end of the 16th century, but died only three years later.[10]

Among his disciples were Sheikh Ahmad Sirhindi (No 25 in the Naqshbandi Golden Chain) and Sheikh Abd Haq of Dihli. After his death, his student, Sheikh Ahmad primarily took over. Sheikh Ahmad was born in 1561 and his father Makhdum Abdul Ahmad was from a high sufi order. He completed his religious and secular studies at the age of 17. Later he became known as Mujaddad-i-Alf-i-Thani. It was through him that the order gained popularity within a short amount of time [10].

Sheikh Ahmad broke away from earlier mystic traditions and propounded his theory of the unity of the phenomenal world. In particular he spoke out against innovations introduced by sufis. For instance, he opposed Emperor Akbar's views on Hindu and Muslim marriages. He stated, “Muslims should follow their religion, and non-Muslims their ways, as the Quran enjoins 'for you yours and for me my religion'". Also he did not believe in keeping the state and ruler separate and worked hard to change the outlook of the ruling class. After his death, his work was continued by his sons and descendants.[11]

During the 19th century two Naqshbandiyya saints made significant contributions to the silsila by restating some of its basic ideological postures. Shah Wali Allah played an important role in the religious sciences, particularly the hadith and translated the Quran into Persian. He also looked at a fresh interpretation of Islamic teachings in the light of the new issues. Furthermore, he played a significant role in the political developments of the period. The second saint, Mirza Mazhar Djan-i-Djanan, adopted an accepting attitude towards Hinduism and looked at the Vedas as a revealed book.[11]

See also

Notes

  1. ^ Singh, Nagendra Kr and Singh, Nagendra Kumar (2002). International Encyclopaedia of Islamic Dynasties. Anmol Publications Pvt Ltd. p. 128. ISBN 8126104031.{{cite book}}: CS1 maint: multiple names: authors list (link) See Google book search.
  2. ^ Kabbani, Muhammad Hisham. The Naqshbandi Sufi Tradition Guidebook of Daily Practices and Devotions. Islamic Supreme Council of America. p. 114. ISBN 1930409222. See Google book search.
  3. ^ Vaughan-Lee, Llewellyn (1993). The Bond with the Beloved: The Inner Relationship of the Lover and the Beloved. The Golden Sufi Center. p. 116. ISBN 0963457403. See Google book search.
  4. ^ Kugle, Scott Alan (2007). Sufis & saints' bodies: Mysticism, Corporeality and Sacred Power in Islam. University of North Carolina Press. p. 143. ISBN 0807857890. See Google book search.
  5. ^ Kabbani, Muhammad Hisham (2004). Classical Islam and the Naqshbandi Sufi Tradition. Islamic Supreme Council of America. p. 557. ISBN 1930409230.
  6. ^ a b c d Trimingham, J. Spencer. "The Chief Tariqa Lines." The Sufi Orders in Islam,. Oxford: Clarendon, 1971. Print
  7. ^ The Naqshbandi Sufi Way, (History and Guidebook of the Saints of the Golden Chain). by Shaykh Muhammad Hisham Kabbani. Kazi Publications, USA (1995) ISBN 0-934905-34-7
  8. ^ Ernst, Carl W. "Names of God, Meditation, and Mystical Experience." The Shambhala Guide to Sufism. Boston, Mass.: Shambhala, 1997. 107. Print.
  9. ^ a b c d e f Jong, Frederick De. Sufi Orders in Ottoman and Post-Ottoman Egypt and the Middle East: Collected Studies. Istanbul: Isis, 2000. Print.
  10. ^ a b Haq, Muhammad M. Some Aspects of the Principle Sufi Orders in India. Bangladesh: Islamic Foundation, 1985. Print.
  11. ^ a b Algar, Hamid; Algar, Hamid; Nizami, K.A. "Naḳshbandiyya." Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2010. Brill Online. Augustana. 15 April 2010 <http://www.brillonline.nl/subscriber/entry?entry=islam_COM-0843>

References

  • John G. Bennett (1995). The Masters of Wisdom. Bennett Books. ISBN 1881408019.
  • Hamid Algar (1998). Sufism: Principles and Practice. Islamic Publications International. ISBN 1889999024.
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