Baha-ud-Din Naqschband

Baha-ud-Din Naqschband Bukhari ( Persian بهاء الدين نقشبند Bahāʾu d-Dīn Naqšband ; * 1318 near Bukhara ; † 1389 ibid) was the namesake of the Naqschbandīya order, one of the largest and most influential Muslim Sufi orders. In Turkey and Turkish-speaking regions of Central Asia , he is often called Şah-i Nakşibend . The earliest Naqshbandī texts do not explain what Naqshband means, or how Baha-ud-Din got that nickname. A family connection to the weaving trade is occasionally cited as the etymological background of the name. Meanwhile, the term is interpreted as an imprint ( naqsh ) of the divine name Allah , whicharises in the heartthrough the continuous and silent Dhikr .

Naqshbandi mausoleum in Bukhara

biography

Information that ascribes a descendant of Jafar as-Sādiq to him could not be confirmed by research. It is believed that later interpreters deliberately or unintentionally confused his Silsila , which contains Jafar as-Sādiq, a descendant of ʿAlī ibn Abī Tālibs , with his biological history. Baha-ud-Din is not spoken of as a sayyid in contemporary depictions . However, he is described as a member and high point of a series of Khwadjagan (Turkish: Hacegan ) called Central Asian masters of Sufism, which Abu Yusuf Hamadani founded.

Baha-ud-Din was born in the month of Muharram in the year 718 according to the Hijri era (March 1318 AD) in the village of Kasr-i Hinduwân near Bukhara in what is now Uzbekistan . Three days after his birth, Bābā Moḥammad Sammāsī, the murshid of his grandfather and successor to Hamadani, adopted him as a spiritual descendant. The spiritual or spiritual adoption is a common form of initiation in Sufism. Sammasi commissioned his student Amir Kulal to teach Baha-ud-Din in the teaching and practice of the Sufis , after which he spent many years at Kulal's side.

During this time, according to tradition, Baha-ud-Din was initiated in a dream by the spirit of the late Sufi Ḵhwādja ʿAbd al-Ḵhalik Ghujduwânî, whereupon he learned in an epiphany of the existence of a Silsila great Sufi master. This event earned him the nickname Uwais. Among Sufis, a Uwais is an adept who is inspired by the teachings of a deceased Sufi master as well as following another, living Sufi master. Uwaisis cite the contemporary of Mohammed Uwais al-Qarani as a model for this practice , who is considered the first Sufi ever, but never met the Prophet personally. The spirit of Ghujduwânî had given Baha-ud-Din the task of practicing the Dhikr silently from then on, to adhere to the Sharia law without exception (Persian: roḵṣat / Turkish: Ruhsat ) , and to orientate oneself strictly to the generally applicable Islamic teaching ( Persian: ʿazīmat / Turkish: azimet ). On the basis of this experience, with the permission of Kulal, he joined his disciple Mawlānā ʿĀref Dīkgarānī, and perfected the practice of silent dhikr in his company.

He later made the acquaintance of two Turkish Sufis of the Yesevi-Tariqa . While he had only brief contact with Sheikh Küsem, he stayed with Khalil Ata for twelve years. This Khalil Ata is considered by some sources to be identical to the Chagatai-Khan Kazan. However, the fact that Baha-ud-Din served this ruler, described as tyrannical, and worked towards the consistent application of Sharia law in his domain as an executioner, is not considered seriously proven.

After the fall of Khalil Ata, Baha-ud-Din returned to his native Kasr-i Hinduwan and began teaching his own students. He only left the region three more times. He completed the Hajj pilgrimage twice , and on one of these trips he visited Shaikh Zayn-al-Dīn Abū Bakr Ṭayyābādī in Herat . His third trip took him to Herat again at the invitation of the then ruler Moʿezz-al-Dīn Ḥosayn. There he explained the principles of his mystical practice to the ruler.

He died on 3rd Rabīʿ al-awwal 791 (March 2nd, 1389) in his birthplace, which was named Kasr-i Arifan in his honor. Today the place is called Bogoudin.

effect

→ Main article : Naqshbandīya

Baha-ud-Din is considered to be the founder and namesake of the Naqschbandīya brotherhood. However, it is not recorded that he himself ever explicitly founded such a Tarīqa . This probably only developed after his death with the canonization of his teachings and practices and from then on it was called tarik-i nakşibendi . Characteristic of this mystical tradition is the reference to the earlier masters called Khwajagan, the emphasis on the silent Dhikr, and the rejection of the use of music and other practices that were widespread among the Sufis of the time. Although Baha-ud-Din is considered to be the central member of the Silsila of the Naqshbandīya, he contributed only three to the eleven principles ( kalimat-i kudsiyya ) of the order:

• wukuf-i zamanî , the awareness of time and one's own spiritual state during the Dhikr;
• wukuf-i adadî , the awareness of the number and true meaning of the dhikr;
• wukuf-i kalbî , the awareness of the heart and thus its involvement in and control through the practice of the Dhikr.

The remaining eight principles come from ʿAbd al-Ḵhalik Ghujduwânî. Although the silent Dhikr is considered a constitutive element of the Naqshbandīya, Baha-du-Din is often regarded as the successor to the mystical Malamatiyya movement active in the 9th and 10th centuries, which also allowed the silent Dhikr to be practiced.

The city of Bukhara has benefited enormously from Baha-ud-Din in the past and continues to do so to this day. It owes its status as a center of Islamic learning and religiosity, which is valid throughout Central Asia, above all to his work. With reference to the protective powers that had been bestowed on him by his teacher Baba Muhammed Sammasi, he was already called Khwaja Bala-gardan (averting disaster) in Bukhara, according to Nur ad-Din Abdur Rahman Dschami, during his lifetime . His tomb was expanded into a mausoleum , which is now one of the national monuments of Uzbekistan and an important pilgrimage site. It attracts a large number of pilgrims and tourists every year and, in addition to the Baha-ud-Din tomb, houses a cemetery where many Naqschbandi Sufis were buried, as well as a Sufi study center.

Works

A large number of religious poems and treatises have been ascribed to Baha-ud-Din, but most of them have not been confirmed as authentic by research. At least for the work Awrād-e bahāʾīya , which bears his name , authorship is not excluded. Nonetheless, there is no reference to this work in early religious texts, nor is it considered a canonical part of the body of scriptures used by the Naqschbandīya.

As the works that come his mental attitude closest to apply beside the Awrād-e bahā'īya that of Fahreddin Ali Safi wrote Rašaḥāt that Nafaḥāt of Nur ad-Din Abdur Rahman Jami , the Anis al-ṭālebīn of Salah-al-Din Boḵārī, and perhaps the most important source is the Resāla-ye qodsīya by Khwadja Mohammad Parsa.

literature

• Hamid Algar The Naqshbandī Order: a Preliminary Survey of its History and Significance . Stud. Isl. 44, 1976, pp. 123-52.
• Ṣalāḥ-al-Dīn Boḵārī Anīs al-ṭālebīn
• VA Gordlevskiĭ Bakhauddin Nakshbend Bukharskiĭ . Izbrannye Sochineniya, Moscow, 1962, III, pp. 369-86.
• Nur ad-Din Abdur Rahman Jami Nafaḥāt . Pp. 384-88.
• Abu'l-Ḥasan Moḥammad Bāqer b. Moḥammad ʿAlī Maqāmāt-e Šāh-e Naqšband . Bukhara, 1327/1909.
• M. Molé Autour du Daré Mansour: l'apprentissage mystique de Bahāʾ-al-Dīn Naqshband. REI, 1959, pp. 35-66.
• Naṣrullāh Efendi Risāle-i bahāiye . Istanbul, 1328/1910.
• Ḵhwadja Moḥammad Pārsā Resāla-ye qodsīya ed. M.-Ṭ. ʿErāqī, Tehran, 1354 Š. / 1975.
• Moḥammad al-Raḵāwī al-Anwār al-qodsīya fī manāqeb sādāt al-naqšabandīya . Cairo, 1344/1925, pp. 126-42.
• Faḵr-al-Dīn ʿAlī Ṣafī Rašaḥāt ʿAyn al-ḥayāt . Taşkent, 1329/1911, pp. 54-58.
• Zeki Velidi Togan Gazan-Han Halil ve Hoca Bahaeddin Nakşbend . Necati Lugal armağani, Ankara, 1968, pp. 775-84.
• Omar Ali-Shah: The Rules or Secrets of the Naqshbandi Order , (1992) ISBN 2-909347-09-5
• John G. Bennett: The Masters of Wisdom , (1995) ISBN 1-881408-01-9

Web links

• Naqshbandia Owaisiah
• Our Sheikh
• Owaisiah
• Eleven Principles Of The Naqshbandi Sufi Order
• The Osmanli Naksibendi Hakkani Way
• The Nakshibendi Path of Sultan al Awliya Shaykh Mawlana Nazim Adil al Hakkani through his khalifa Shaykh Abdul-Kerim Kibrisi in New York

swell

• Hamid Algar : "BAHĀʾ-AL-DĪN NAQŠBAND", Encyclopedia Iranica , Vol. III, Fasc. 4, pp. 433-435.
• Hamid Algar: "Bahâeddin Nakşibend", in: Türkiye Diyanet Vakfı (Ed.) "İslâm Ansiklopedisi" (DİA), Vol. 4. Istanbul 1991. P. 458.
• Hamid Algar: "Nakshbandīya", Encyclopaedia of Islam , new edition, 1960–, Vol. 7, p. 936.
• Shaykh Muhammad Hisham Kabbani : Classical Islam and the Naqshbandi Sufi Tradition , Islamic Supreme Council of America (2004), ISBN 1-930409-23-0

Individual evidence

1. ↑ Bahouddin Naqshband Memorial Complex ( Memento from September 29, 2015 in the Internet Archive )