The order is also known as the "convergence of the two oceans" or "Sufi Order of Jafar al Sadiq".[1][2][3][4][5][6] The Naqshbandi order owes many insights to Yusuf Hamadani and Abdul Khaliq Ghijduwani in the 12th century, the latter of whom is regarded as the organizer of the practices and is responsible for placing stress upon the purely silent invocation.[7] It was later associated with Baha-ud-Din Naqshband Bukhari in the 14th century, hence the name of the order. Afterward, a branch or sub-order name was added. From 'Ubeydullah Ahrar to Imam Rabbani, the way was called "Naqshbandiyya-Ahrariyya"; from Imam Rabbani to Shamsuddin Mazhar "Naqshbandiyya-Mujaddadiyya"; from Shamsuddin Mazhar to Khalid al-Baghdadi "Naqshbandiyya-Mazhariyya"; from Mawlana Khalid onwards "Naqshbandiyya-Khalidiyya"; "Naqshbandiyya-Mustafvi" (Khalidi) and so on.[8]
Tomb of Ahmad Sirhindī (1564–1624) was a prominent member of the Naqshbandī Sufi order.
The Naqshbandiyya order became an influential factor in Indo-Muslim life and for two centuries it was the principal spiritual order in the Indian subcontinent. Baqi Billah Berang, who was born in Kabul and brought up and educated in Kabul and Samarkand, is credited for bringing the order to India during the end of the 16th century. He tried to spread his knowledge about the order but died three years later. His disciple Ahmad Sirhindi took over after his death, and it was through him that the order gained popularity within a short period of time. Shah Waliullah Dehlawi was an 18th-century member of the order.[9]
Syriaedit
The Naqshbandiyya order was introduced into Syria at the end of the 17th century by Murad Ali al-Bukhari, who established himself in Damascus and traveled throughout Arabia. His branch became known as the Muradiyya and was led by his descendants. In 1820, Khalid Shahrazuri rose as a prominent Naqshbandi leader in the Ottoman world and his order became known as the Khalidiyya which spread for at least two decades. In Syria and Lebanon, the leaders of every active Naqshbandiyya group acknowledged its spiritual lineage. Later, a strife between Khalid's khalifas led to disruption of the order and it divide. The Farmadiyya branch, which practices silent and vocal invocation, is still present in Lebanon and is named after Ali-Farmadi. The pre-Mujaddidi line of the Naqshbandiyya in Greater Syria came to an end when political leader Musa Bukhar died in 1973. The only branch to have survived till recently is the one based in the khanqah al-Uzbakiyya in Jerusalem.[10]
Egyptedit
The Naqshbandi order rose to prominence in Egypt during the 19th century. A major khanqah was constructed in 1851 by Abbas I as a favor to the Naqshbandi sheikh Ahmad Ashiq, who led the order until his death in 1883. Ahmad Ashiq practiced the Diya'iyya branch of the Khalidiyya. Two other versions of Naqshbandiyya spread in Egypt in the last decades of the 19th century: the Judiyya, led by sheikh Juda Ibrahim, and the Khalidiyya, led by Sudanese al-Sharif Isma'il al-Sinnari and his successors. These branches continued to grow and are still active today. Unfortunately, none of the early orders survived far into the 20th century, and all khanqahs in Egypt were closed in 1954 when the buildings were either assigned a different function or demolished.[10]
Chinaedit
Ma Laichi's mausoleum (Hua Si Gongbei) in Linxia City, is the earliest and most important Naqshbandi monument in China.
Remembrance (Yād-kard – Persian: یاد کرد): Always orally and mentally repeating the dhikr.
Restraint (Bāz-gasht – Persian: بازگشت): Engaging in the heart repetition of the al-kalimat at-tayyiba phrase – "La-ilaha il-allah muhammadur rasul-allah".
Watchfulness (Negāh-dāsht – Persian: نگاه داشت): Being conscientious over wandering thoughts while repeating Al-kalimat at-tayyiba.
Recollection (Yād-dāsht – Persian: ياد داشت): Concentration upon the Divine presence in a condition of dhawq, foretaste, intuitive anticipation or perceptiveness, not using external aids.
Awareness while breathing (Housh dar dam – Persian: هوش در دم): Controlling one's breathing by not exhaling or inhaling in the forgetfulness of the Divine.
Journeying in one's homeland (Safar dar watan - Persian: سفر در وطن): 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.
Watching one's step (Nazar bar qadam - Persian: نظر بر قدم): Do not be distracted from purpose of the ultimate journey.
Solitude in a crowd (Khalwat dar anjuman - Persian: خلوت در انجمن): Although journey is outwardly in this world, it is inwardly with God.
Temporal pause (Wuquf-i zamāni - Persian: وقوف زمانی): 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.
Numerical pause (Wuquf-i adadi - Persian: وقوف عددی): Checking that the dhikr has been repeated in odd numbers.
Heart pause (Wuquf-i qalbi - Persian: وقوف قلبی): 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.
^Ziad, Waleed (2018). "From Yarkand to Sindh via Kabul: The Rise of Naqshbandi-Mujaddidi Sufi Networks in the Eighteenth and Nineteenth Centuries". The Persianate World: Rethinking a Shared Sphere. p. 165. doi:10.1163/9789004387287_007. ISBN9789004387287. S2CID 197951160. {{cite book}}: |work= ignored (help)
^Milani, M.; Possamai, A.; Wajdi, F. (2017). "Branding of Spiritual Authenticity and Nationalism in Transnational Sufism". In Michel, P.; Possamai, A.; Turner, B. (eds.). Religions, Nations, and Transnationalism in Multiple Modernities. Palgrave Macmillan. pp. 197–220. doi:10.1057/978-1-137-58011-5_10. ISBN978-1-137-59238-5.
^Reimer, D. (1913). Die Welt des Islams Zeitschrift der Deutschen Gesellschaft für Islamkunde. p. 191. from the original on 23 January 2023. Retrieved 4 August 2022. {{cite book}}: |work= ignored (help)
^Zelkina, Anna (2000). Quest for God and Freedom: Sufi Responses to the Russian Advance in the North Caucasus. Hurst & Company. p. 77. ISBN9781850653844. from the original on 23 January 2023. Retrieved 4 August 2022. Excerpt from note 11: "There are some Naqshbandi branches which trace their silsila through Ali ibn Abi Taleb." See Algar, 1972, pp. 191-3; al-Khani, 1308. pg 6{{cite book}}: |work= ignored (help)
^Kugle, Scott Alan (2007). Sufis & saints' bodies: Mysticism, Corporeality and Sacred Power in Islam. University of North Carolina Press. p. 143. ISBN978-0-8078-5789-2. from the original on 3 December 2016. Retrieved 12 August 2015.
^Kabbani, Muhammad Hisham (2004). Classical Islam and the Naqshbandi Sufi Tradition. Islamic Supreme Council of America. p. 557. ISBN1-930409-23-0. from the original on 23 January 2023. Retrieved 4 August 2022.
^ abTrimingham, J. Spencer (1998). "The Chief Tariqa Lines". The Sufi Orders in Islam. Oxford University Press. p. 31. ISBN9780198028239. from the original on 23 January 2023. Retrieved 4 August 2022.
^Eraydın, Selçuk (2001). Tasavvuf ve Tarikatlar (in Turkish). Marmara Üniversitesi Ilahiyat Vakfi Yayinlari. p. 434. ISBN9789755480503.
^Haq, Muhammad M. (1985). Some Aspects of the Principle Sufi Orders in India. Bangladesh. p. 20. from the original on 23 January 2023. Retrieved 4 August 2022. {{cite book}}: |work= ignored (help)CS1 maint: location missing publisher (link)
^ abDe Jong, Frederick (2000). Sufi Orders in Ottoman and Post-Ottoman Egypt and the Middle East: Collected Studies. Vol. 48, Analecta Isisiana. Isis Press. ISBN9789754281781. from the original on 23 January 2023. Retrieved 4 August 2022.
^Kees Versteegh; Mushira Eid (2005). Encyclopedia of Arabic Language and Linguistics: A-Ed. Brill. p. 380]. ISBN978-90-04-14473-6. from the original on 3 December 2016. Retrieved 24 January 2016.
Itzchak Weismann (2007). The Naqshbandiyya: Orthodoxy and Activism in a Worldwide Sufi Tradition. Routledge. ISBN978-0-415-32243-0.
Sheikh Hisham Kabbani (1995). The Naqshbandi Sufi Way History and Guidebook of the Saints of the Golden Chain. [kaza publications inc]. ISBN9780934905343.
Sufism in Central Asia A Force for Moderation or a Cause of Politicization? By Martha Brill Olcott.
External linksedit
Media related to Naqshbandi order at Wikimedia Commons
naqshbandi, order, arabic, الطريقة, النقشبندية, romanized, Ṭarīqa, sufi, order, sunni, islam, named, after, baha, naqshband, they, trace, their, silsila, chain, prophet, muhammad, through, first, caliph, bakr, sadiq, khanaqah, prayer, house, saqqez, bazaar, ir. The Naqshbandi order Arabic الطريقة النقشبندية romanized al Ṭariqa al Naqshbandiyya is a Sufi order of Sunni Islam named after Baha al Din Naqshband They trace their silsila chain to Prophet Muhammad through the first caliph Abu Bakr r 632 634 by the way of Ja far al Sadiq A Khanaqah prayer house of Naqshbandi in Saqqez s bazaar in Iran Contents 1 History 1 1 South Asia 1 2 Syria 1 3 Egypt 1 4 China 2 Prominent sheikhs 3 Principal teachings 4 See also 5 References 5 1 Notes 5 2 Citations 6 Further reading 7 External linksHistory editThe order is also known as the convergence of the two oceans or Sufi Order of Jafar al Sadiq 1 2 3 4 5 6 The Naqshbandi order owes many insights to Yusuf Hamadani and Abdul Khaliq Ghijduwani in the 12th century the latter of whom is regarded as the organizer of the practices and is responsible for placing stress upon the purely silent invocation 7 It was later associated with Baha ud Din Naqshband Bukhari in the 14th century hence the name of the order Afterward a branch or sub order name was added From Ubeydullah Ahrar to Imam Rabbani the way was called Naqshbandiyya Ahrariyya from Imam Rabbani to Shamsuddin Mazhar Naqshbandiyya Mujaddadiyya from Shamsuddin Mazhar to Khalid al Baghdadi Naqshbandiyya Mazhariyya from Mawlana Khalid onwards Naqshbandiyya Khalidiyya Naqshbandiyya Mustafvi Khalidi and so on 8 nbsp Tomb of Ahmad Sirhindi 1564 1624 was a prominent member of the Naqshbandi Sufi order South Asia edit nbsp The tomb of the supreme leaders of the order in Kashmir nbsp Shrine of Islamic Naqshbandi saints of Allo Mahar Sharif The Naqshbandiyya order became an influential factor in Indo Muslim life and for two centuries it was the principal spiritual order in the Indian subcontinent Baqi Billah Berang who was born in Kabul and brought up and educated in Kabul and Samarkand is credited for bringing the order to India during the end of the 16th century He tried to spread his knowledge about the order but died three years later His disciple Ahmad Sirhindi took over after his death and it was through him that the order gained popularity within a short period of time Shah Waliullah Dehlawi was an 18th century member of the order 9 Syria edit The Naqshbandiyya order was introduced into Syria at the end of the 17th century by Murad Ali al Bukhari who established himself in Damascus and traveled throughout Arabia His branch became known as the Muradiyya and was led by his descendants In 1820 Khalid Shahrazuri rose as a prominent Naqshbandi leader in the Ottoman world and his order became known as the Khalidiyya which spread for at least two decades In Syria and Lebanon the leaders of every active Naqshbandiyya group acknowledged its spiritual lineage Later a strife between Khalid s khalifas led to disruption of the order and it divide The Farmadiyya branch which practices silent and vocal invocation is still present in Lebanon and is named after Ali Farmadi The pre Mujaddidi line of the Naqshbandiyya in Greater Syria came to an end when political leader Musa Bukhar died in 1973 The only branch to have survived till recently is the one based in the khanqah al Uzbakiyya in Jerusalem 10 Egypt edit The Naqshbandi order rose to prominence in Egypt during the 19th century A major khanqah was constructed in 1851 by Abbas I as a favor to the Naqshbandi sheikh Ahmad Ashiq who led the order until his death in 1883 Ahmad Ashiq practiced the Diya iyya branch of the Khalidiyya Two other versions of Naqshbandiyya spread in Egypt in the last decades of the 19th century the Judiyya led by sheikh Juda Ibrahim and the Khalidiyya led by Sudanese al Sharif Isma il al Sinnari and his successors These branches continued to grow and are still active today Unfortunately none of the early orders survived far into the 20th century and all khanqahs in Egypt were closed in 1954 when the buildings were either assigned a different function or demolished 10 China edit nbsp Ma Laichi s mausoleum Hua Si Gongbei in Linxia City is the earliest and most important Naqshbandi monument in China Ma Laichi brought the Naqshbandi نقشبندية 納克什班迪 order to China creating the Khufiyya خفيه 虎夫耶 Hua Si Sufi 华寺 Multicolored Mosque menhuan Ma Mingxin also brought the Naqshbandi order creating the Jahriyya جهرية 哲赫林耶 menhuan These two menhuan were rivals and fought against each other which led to the Jahriyya Rebellion Dungan revolt and Dungan Revolt 1895 11 Prominent sheikhs editAbdul Khaliq Ghijduwani d 1179 prominent sheikh whose teachings became known as the way of the Khojas teachers or Khwajagan masters Baha ud Din Naqshband Bukhari 1318 1389 the founder of the Sufi Naqshbandi Order Khwaja Ahrar 1404 1490 AD established the order in general Hazrat Ishaan 1563 1642 descendant of Baha ud Din Naqshband Bukhari and hereditary supreme leader of the order Ahmad al Faruqi al Sirhindi 1564 1624 commonly known as Imam Rabbani a mujaddid and leading Naqshbandi Sheikh from India Mawlana Khalid 1779 1827 the sheikh whom all the different branches of the Order in the Middle East and Caucasus spread from Uthman Siraj ud Din Naqshbandi 1781 1867 was an 18th century influential sufi saint and Islamic scholar Muhamamad Uthman Siraj ud Din Naqshbandi 1896 1997 the great grandson of Uthman Siraj ud Din Naqshbandi and leader of the Sipay Rizgari group during the Iran Iraq war 12 Principal teachings editMain article Eleven Naqshbandi principles nbsp The Naqshbandi order has eleven principle teachings known as the Eleven Naqshbandi principles The first eight were formulated by Abdul Khaliq Gajadwani and the last three were added by Baha ud Din Naqshband Bukhari 7 Remembrance Yad kard Persian یاد کرد Always orally and mentally repeating the dhikr Restraint Baz gasht Persian بازگشت Engaging in the heart repetition of the al kalimat at tayyiba phrase La ilaha il allah muhammadur rasul allah Watchfulness Negah dasht Persian نگاه داشت Being conscientious over wandering thoughts while repeating Al kalimat at tayyiba Recollection Yad dasht Persian ياد داشت Concentration upon the Divine presence in a condition of dhawq foretaste intuitive anticipation or perceptiveness not using external aids Awareness while breathing Housh dar dam Persian هوش در دم Controlling one s breathing by not exhaling or inhaling in the forgetfulness of the Divine Journeying in one s homeland Safar dar watan Persian سفر در وطن 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 Watching one s step Nazar bar qadam Persian نظر بر قدم Do not be distracted from purpose of the ultimate journey Solitude in a crowd Khalwat dar anjuman Persian خلوت در انجمن Although journey is outwardly in this world it is inwardly with God Temporal pause Wuquf i zamani Persian وقوف زمانی 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 Numerical pause Wuquf i adadi Persian وقوف عددی Checking that the dhikr has been repeated in odd numbers Heart pause Wuquf i qalbi Persian وقوف قلبی 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 See also editImam Shamil Army of the Men of the Naqshbandi Order Abobaker Mojadidi Akhundzada Saif ur Rahman Mubarak Ameer Muhammad Akram Awan Dungan Revolt 1895 96 Naqshbandi Lataif Mujaddidiyya Naqshbandi Lataif Punjab Tradition Llewellyn Vaughan Lee Muhammad Channan Shah Nuri Naqshbandi Hussaini Golden Chain Naqshbandi Tahiri Golden Chain Nazim Al Haqqani Sheikhs of Tavil Sufism in India Ziyarat Naqshband Sahab Naqshbandi Haqqani Sufi Order Sufi Center RabbaniyyaReferences editNotes edit Citations edit Ziad Waleed 2018 From Yarkand to Sindh via Kabul The Rise of Naqshbandi Mujaddidi Sufi Networks in the Eighteenth and Nineteenth Centuries The Persianate World Rethinking a Shared Sphere p 165 doi 10 1163 9789004387287 007 ISBN 9789004387287 S2CID 197951160 a href Template Cite book html title Template Cite book cite book a work ignored help Milani M Possamai A Wajdi F 2017 Branding of Spiritual Authenticity and Nationalism in Transnational Sufism In Michel P Possamai A Turner B eds Religions Nations and Transnationalism in Multiple Modernities Palgrave Macmillan pp 197 220 doi 10 1057 978 1 137 58011 5 10 ISBN 978 1 137 59238 5 Reimer D 1913 Die Welt des Islams Zeitschrift der Deutschen Gesellschaft fur Islamkunde p 191 Archived from the original on 23 January 2023 Retrieved 4 August 2022 a href Template Cite book html title Template Cite book cite book a work ignored help Zelkina Anna 2000 Quest for God and Freedom Sufi Responses to the Russian Advance in the North Caucasus Hurst amp Company p 77 ISBN 9781850653844 Archived from the original on 23 January 2023 Retrieved 4 August 2022 Excerpt from note 11 There are some Naqshbandi branches which trace their silsila through Ali ibn Abi Taleb See Algar 1972 pp 191 3 al Khani 1308 pg 6 a href Template Cite book html title Template Cite book cite book a work ignored help Kugle Scott Alan 2007 Sufis amp saints bodies Mysticism Corporeality and Sacred Power in Islam University of North Carolina Press p 143 ISBN 978 0 8078 5789 2 Archived from the original on 3 December 2016 Retrieved 12 August 2015 Kabbani Muhammad Hisham 2004 Classical Islam and the Naqshbandi Sufi Tradition Islamic Supreme Council of America p 557 ISBN 1 930409 23 0 Archived from the original on 23 January 2023 Retrieved 4 August 2022 a b Trimingham J Spencer 1998 The Chief Tariqa Lines The Sufi Orders in Islam Oxford University Press p 31 ISBN 9780198028239 Archived from the original on 23 January 2023 Retrieved 4 August 2022 Eraydin Selcuk 2001 Tasavvuf ve Tarikatlar in Turkish Marmara Universitesi Ilahiyat Vakfi Yayinlari p 434 ISBN 9789755480503 Haq Muhammad M 1985 Some Aspects of the Principle Sufi Orders in India Bangladesh p 20 Archived from the original on 23 January 2023 Retrieved 4 August 2022 a href Template Cite book html title Template Cite book cite book a work ignored help CS1 maint location missing publisher link a b De Jong Frederick 2000 Sufi Orders in Ottoman and Post Ottoman Egypt and the Middle East Collected Studies Vol 48 Analecta Isisiana Isis Press ISBN 9789754281781 Archived from the original on 23 January 2023 Retrieved 4 August 2022 Kees Versteegh Mushira Eid 2005 Encyclopedia of Arabic Language and Linguistics A Ed Brill p 380 ISBN 978 90 04 14473 6 Archived from the original on 3 December 2016 Retrieved 24 January 2016 van Bruinessen Martin 15 August 1986 The Naqshbandi Order as a Vehicle of Political Protest among the Kurds With Some Comparative Notes on Indonesia New Approaches in Islamic Studies Jakarta Indonesian Institute of Sciences pp 1 3 via Academia edu Further reading editAlgar Hamid 1998 Sufism Principles and Practice Islamic Publications International ISBN 1 889999 02 4 Bennett John G 1995 The Masters of Wisdom Bennett Books ISBN 1 881408 01 9 Clayer Nathalie Muslim Brotherhood Networks European History Online Mainz Institute of European History 2011 retrieved 23 May 2011 Itzchak Weismann 2007 The Naqshbandiyya Orthodoxy and Activism in a Worldwide Sufi Tradition Routledge ISBN 978 0 415 32243 0 Sheikh Hisham Kabbani 1995 The Naqshbandi Sufi Way History and Guidebook of the Saints of the Golden Chain kaza publications inc ISBN 9780934905343 Sufism in Central Asia A Force for Moderation or a Cause of Politicization By Martha Brill Olcott External links edit nbsp Media related to Naqshbandi order at Wikimedia Commons Portals nbsp Religion nbsp Islam nbsp Education nbsp Psychology Retrieved from https en wikipedia org w index php title Naqshbandi amp oldid 1223768548, wikipedia, wiki, book, books, library,
