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Rupa Abdi
They brought their caravans to the sanctuary through the hidden path. The
Naqshabandis believed that their spiritual journey began where others ended. The
centre of their beliefs was the silent dhikr and breath control. They also emphasised
saubat - the intimate conversation between the master and the disciple. This spiritual
bonding gave rise to various paranormal phenomenon such as telepathy and faith
healing. They believed in spiritual education and the purification of the heart. It was
a sober and rather orthodox silsila which disapproved music and sama .
The founder of this silsila was Bahauddin Naqshband (d.1390) from Central
Asia, who was a descendent of the great Imam Yusuf Hamadhani (d. 1140).
Hamadhani was in turn spiritually affiliated to Abu-l-Hasan Ali al-Kharaqani (d.
1034) - an illiterate but distinguished mystic and an uwaysi (a Sufi who has been
initiated not by a living master but the powerful spirit of a departed Sufi). Kharaqani
was initiated into tassawuf by the spirit of Bayezid Bistami (d.874) who himself
was a legendary Sufi from north west Iran.
One of Hamadhanis eminent khalifa, Abdul Khaliq Ghijduwani (d.1220) is
best known for the eight founding principles that are still followed by all
Naqshabandiyya schools. His set of teachings are known as tariqa-yi Khawajagan
(the way of the teachers; singular Khoja) and are interpreted as follows (the literal
translation of the Persian words are given in brackets):
1. hush dar dam (awareness in breath): One must safeguard his/her breath from
mindlessness while breathing in and breathing out, thereby keeping her heart always
in the Divine Presence. Every breath which is inhaled and exhaled with Presence is
alive and connected with the Divine Presence. Every breath inhaled and exhaled with
mindlessness is dead, disconnected from the Divine Presence.
2. nazar bar qadam(to watch every step): This implies watching over ones steps
and actions. The gaze precedes the step and the step follows the gaze. The Ascension
to the higher state is first by the Vision, followed by the Step. One needs to
understand the Sufi path in its myriad forms before one can actually comprehend
and follow this principle.
3. safar dar watan (to journey towards ones homeland): This refers to the internal
mystical journey wherein the seeker travels from the world of desire to the world of
Divine.
4. khalwat dar anjuman (solitude in the crowd): To be untouched by the vagaries of
this world. To be steady in ones contemplation of the divine, to live in this world but
not to be moved by it.
5. yad kard(to recollect): To remember, to recollect all the time the Divine name and
ones ultimate destination.
6. baz gard(to return,): To surrender, to return to God i.e. to submit to the will of
God.
7. nigah dasht (to be aware of ones sight):To be aware of ones thoughts and
emotions, to restrain the thoughts that take you away from God. To safeguard ones
heart from unholy inclinations.
8. yad dasht (to remember, recall): To return again and again to that state of mind
which dwells in God. To keep ones heart in Allahs Divine Presence continuously.
This allows one to realize and manifest the Light of the Unique Essence
This silsila gained influence over the business class and royalty of Central Asia and as
a result grew highly politicized. Under the leadership of Khwaja Ahrar (d.1490), an
influential Naqshabandi saint, this silsila dominated the entire Central Asian region
and even the Mongols, Timurs and Uzbegss came under its sway. Like the early
Suhrawardis, the Khwaja believed that in order to serve the world they needed to
exercise political power.