Naqshbandi

South Asia
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 (No 24 in the Naqshbandi Golden Chain) is credited for bringing the order to India. He was born in Kabul and brought up and educated in Kabul and Samarqand, where he came in contact with the Naqshbandiyya order through Hazrat Khawaja Amkangi. When he came to India,he tried to spread his knowledge about the order during the end of the 16th century, but died three years later.[10] Among his disciples were Sheikh Ahmad Sirhindi (No 25 in the Naqshbandi Golden Chain) and Sheikh Abdul 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 period 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 Qur'an 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 Qur'an 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. Today, in Indonesia, Malaysia, Sri Lanka, Pakistan and Brunei etc., there are found many murids who follow the Haqqani-Naqshbandiya Sufi order. The King of Brunei and the Prince of Malaysia, Raja Asman are murids who follow this order. This order is extremely active in the countries mentioned.

The Naqshbandi order

Main article: Naqshbandi The origin of this order can be traced back to Khwaja Yaqub Yusuf al-Hamadani (b. AD 1140), who lived in Central Asia.[26] It was later organised by Bahauddin Naqshband (13181389) of Turkestan, who is widely referred to as the founder of the Naqshbandi order. Khwaja Muhammad al-Baqi Billah Berang, whose tomb is in Delhi, introduced the Naqshbandi order to India. The essence of this order was insistence on strict adherence to the shariah and nurturance

of love for the Prophet Muhammad. It was patronized by the Mughal rulers, as its founder was their ancestral[27] pr, or spiritual guide. "The conquest of India by Babur in 1526 gave considerable impetus to the Naqshbandiyya order".[5] Its disciples remained loyal to the throne because of their common Turkic origin. With the royal patronage of most of the Mughal rulers, the Naqshbandi order brought about the revival of Islam.[clarification needed] The Naqshbandis earned their living by designing patterns printed on cloth
Mujaddid Ali Thani (ra) continued the work of restoring Orthodox Sunni Islam that had been started (within the Naqshbandi context) by Sheikh Bahaudeen (ra). Shah Waliullah (ra) continued this work of Mujaddid Alif Thani (ra) of spreading these understandings in India. Darul Uloom Deoband continued the work of Shah Waliullah (ra) and replaced the Madrassa Rahimiyyah (which was destroyed by the British a decade before the Darul Uloom was established) as the center from which the ideology of Shah Waliullah (ra) was transmitted, an ideology with intellectual roots in the reformist mission of Mujaddid Alif Thani (ra).

The Naqshbandi order owes many insights to Abu Ya'qub Yusuf al-Hamadani and Abd al-Khaliq al-Ghujdawani, the latter of whom is regarded as the organizer of the practices and is responsible for placing stress upon the purely silent dhikr.[4] It was later associated with Muhammad Baha ad-din an-Naqshabandi, hence the name of the order. The name can be interpreted as "engraver (of the heart)", "pattern maker", "reformer of patterns", "image maker", or "related to the image maker". The way is sometimes referred to as "the sublime tariqa" and "the way of the golden chain." The path's name has changed over the years. Referring to Abu Bakr as-Siddiq, it was originally called "as-Siddiqiyya"; between the time of Bayazid al-Bistami and Abdul Khaliq al-Ghujdawani "at-Tayfuriyya"; from the time of 'Abdul Khaliq al-Ghujdawani to Shah Naqshband the "Khwajagan" or "Hodja"; from the time of Shah Naqshband and on "an-Naqshbandiyya". Afterwards, 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 Mawlana Khalid al-Baghdadi "Naqshbandiyya-Mazhariyya"; from Mawlana Khalid onwards "Naqshbandiyya-Khalidiyya" and so on.[5] For example, the way connected to Mawlana Shaykh Nazim today is referred to as "Naqshbandi-Haqqani."

The eleven principles

The eleven principles are as follows,[2][4][6][7] shown in the order used by Idries Shah in A Perfumed Scorpion,[2] which differs slightly (in items 5 to 8)[8] from the order presented by Omar Ali-Shah: 1. Hush dar dam (or hosh dar dam) awareness of breathing
Being aware or conscious of one's breathing. Breathing deeply in a natural rhythm without being preoccupied by breathing. Inhaling and exhaling whilst in remembrance of God.

2. Nazar ba kadam (or nazar bar qadam) watching over the steps

Watching over one's steps, ie being aware of one's intention. Paying attention and not being distracted from one's goal, maintaining awareness and being open to opportunities, so that one does the right thing at the right time.

3. Safar dar watan travelling in the Homeland

Making an interior journey, ie inside oneself, observing oneself in a detached and not overlycritical manner, learning from one's errors and travelling from blameworthy to praiseworthy qualities.

4. Khilwat dar anjuman (or khalwat dar anjuman) retirement in company

Developing the ability to detach from and distance oneself from external noise, disturbance and confusion when in company, and remain tranquil, perhaps with the aid of a zikr, an exercise in remembrance of God. Also being able to re-attach one's attention to the outward when necessary. Though outwardly the Sufi is in the world, inwardly he or she is with God.

5. Yad kardan (or yad kard) remembering, recollecting exercises

Remembering experiences one has had and that one is a part of the Tradition from which one may draw positive energy and derive strength. Using inner or vocalized zikr, remembrance or "making mention" of the Divine names, to remain attentive and alert, and so that the heart becomes aware of the presence of Truth (Al Haqq).

6. Baaz gasht (or baz gasht) restraint

Being self-disciplined, for example cultivating the quality of patience, keeping one's thoughts from straying when repeating the Shahada (the declaration of the Oneness of God and the acceptance of Muhammad as his prophet), being repentant and returning to righteousness.

7. Neegar dashtan (or nigah dasht) watchfulness, use of special faculties

Concentrating on the presence of God. Being alert, watchful for and open to subtle perceptions, positive energy, positive opportunity and positive impacts. Being watchful over passing thoughts.

8. Yad dashtan (or yad dasht) keeping of the memory, sensing of the being and the body
Sensing one's being and one's body, recalling positive memories and positive experiences.

9. Ukufi zamani (or wuquf-e zamani) time-halt (or pause)

Suspending intellect, judgement, preconceptions and conditioned thought. Reprising one's thoughts and actions. Accounting for how one's time is spent, being thankful for acts of righteousness and asking forgiveness for wrongdoing.

10. Ukufi adadi (or wuquf-e adadi) number-halt (or pause)

Carrying out exercises involving numbers, such as the awareness of the number of repetitions when carrying out one's silent heart zikr exercise, and also certain forms of counting using the Abjad[9] system.

11. Ukufi qalbi (or wuquf-e qalbi) heart-halt (or pause) or visualisation
Visualising one's heart (Qalb), perhaps with the name of God inscribed on it, and identifying with Truth or with God.