Khwaja Bahauddin Naqshband
Naqshbandia Owaisiah. Eleven Principles of the Naqshbandi Sufi Order

Naqshbandia Owaisiah

Naqshbandi (Naqshbandiyya) is one of the major Sufi orders (tariqa) of Islam. Formed in 1380, the order is considered by some to be a "sober" order known for its silent dhikr (remembrance of God) rather than the vocalized forms of dhikr common in other orders.
The Naqshbandi order is also notable as it is the only Sufi order to trace its spiritual lineage (silsilah) to Muhammad (SAW) through Abu Bakr (RA), the first caliph. In contrast, most other turuq trace their lineage through Ali ibn Abu Talib, Muhammad's son-in-law and fourth caliph.
The word Naqshbandi ??????? is Persian, taken from the name of the founder of the order, Baha-ud-Din Naqshband Bukhari. Some have said that the translation means "related to the image-maker," some also consider it to mean "Pattern Maker" 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."
Naqshbandia Owaisiah is a major branch of Naqshbandi which employs a similar method of dhikr but acquires the Prophetic blessings in the manner of Uwais_Al-Qarni, who received this beneficence from Muhammad without a formal physical meeting. The dhikr employed by the Naqshbandia Owaisiah is 'Zikr-e Khafi Qalbi' (remembrance of Allah's Name within the heart) and the method is termed 'Pas Anfas', which (in Persian) means guarding every breath.
The Chain of Transmission of these Barakah, of course, emanates from Muhammad. Normally, it is necessary in all Sufi Orders that the Shaikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandiah Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Shaikh or even when the Shaikh is not their contemporary. Yet, it must be underscored that physical meeting with the Shaikh of this Order still holds great importance in dissemination of these Barakah.

Chain of Transmission
1. Sayyidina Muhammad P.B.U.H
2. Abu Bakr R.A (d. 13 H/634 C.E.)
3. Hassan Al-Basri
4. Dawood Tai
5. Junaid Al-Baghdadi
6. Obaid Ullah Ahrar (d. 895 H/1489 C.E.)
7. Abdul Rehman Jami
8. Abu Ayub Muhammad Saleh (d. late 10 cent H)
9. Allah Din Madni(Sultan ul-Arifeen)
10. Abdul Rahim (d. 1372 H/1952 C.E.)
11. Allah Yar Khan (d. 1404 H/1984 C.E.)
12.

The Reviver Shaikh - Hadhrat Maulana Allah Yar Khan


Hadhrat Maulana Allah Yar Khan - Reviver Shaikh of Naqshbandia Owaisiah Tariqa
Shaikh Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1933. The same year, he met Shaikh 'Abdul Rahim, who took him to the shrine of Shaikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Shaikh Allah Yar Khan's mission produced men and women of deep spiritual vision and eminence.
He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul-Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandiah Owaisiah Order.
He passed away on 18 February 1984 in Islamabad at the age of eighty.
Now the Current Sheiks are Hadhrat Ahsan Baig Sb (Rawalpindi), Hadhrat Syed Bunyad Hussain Shah Sb (Sargodha) and Hadhrat Mullana Abdul Ghafoor Sb (Quetta).
Headquarter


Dar ul Irfan
Darul Irfan - Munara, the center of Islamic Tasawwuf and Tazkia (purification of Nafs) of the Naqshbandia Owaisiah Tariqa, is situated in one town of the province of Punjab in Pakistan in District Chakwal. It is situated at the top of the mountain valley on "Khushab Chakwal Road". In 1978, Darul Irfan was nominated as "The center of Islamic Tasawwuf'' by Shaikh Allah Yar Khan (Rehmat ullah Alaihi). Since then thousands of people have undergone the process of Tazkia (purification) at this center.
Zikr (Remembrance of Allah)
Naqshbandia Owaisiah is currently the only Islamic Sufi Order which has Zikr on a daily basis. This is currently done using Pass Infaas.
Publications
Shaikh ul-Mukarram Hadhrat Maulana Allah Yar Khan
Ta'aruf
Introduction (English)
Dalael us-sulook
Tasawwuf an Objective Appraisal (English)
Hayat-unNabi (Sall Allah-o Alaihi wa Sallam)
Hayat-e Barzakhiyah
Life Beyond Life (English)
Israr ul-Harmain
Ilm-o-Irfan
Knowledge and Cognition (English)
Aqaid-o Kamalaat-e Ulama-e Deoband
Tafseer Ayat-e Arb'a
Ad-deen ul-Khaalis
Eman bil Quran
Tehzeer ul-Muslimeen 'an-kaid al kaazibeen
Tehqeek Halaal-o-Haraam
Hurmat-e maatam
Eejad-e mazhab-e Shiya
Shikast A'ada-ay Hussain
Damaad-e Ali
Binat-e Rasool (Sall Allah-o Alaihi wa Sallam)
Al-jamaal wal-kamaal
Fiqha-e Jafriya ke taarikhee sirguzasht
Fiqha-e Jafriya ke Taareekh
Aqida-e Imamat aur uski Haqiqat
Shia mazhab kay bunyaadi usool
Ameer Muhammad Akram Awan (Mudda Zillahul A'ali)
Israr at-Tanzil
Israr at-Tanzil (Tafseer of the Quran) (English)
Ghubar-e Rah 1
Ghubar-e Rah 2
Irshaad-us saalikeen 1
Irshaad-us saalikeen 2
Irshaad-us saalikeen 1 (English)
Irshaad-us saalikeen 2 (English)
Lataaif aur Tazkiya-e Nafs
Diyar-e Habeeb main chand roz
Noor-o Bashar ke haqiqat
Hayat-e Tayyiba (English)
Kanz-ut Talibeen
Raahi kurb-o bala
Asr-e hazir ka imam
Tareekh e Nisbat-e Owaisiah
Taalemat o Barakaat-e Nabuwat (Sal-Allaho-Alayhay-Wasallam)
Poetry
Gard-e Safar
Nishan-e Manzil
Mata-e Faqeer
Aas Jazeera
Deeda-e Tarr
Kon se aisi baat hai
Soch Samandar
Dil Darwaaza
Professor Hafiz Abdul Razzaq
Anwar-ul Tanzeel
Charaagh-e Mustafwee (Sall Allah-o Alaihi wa Sallam)
Itminaan-e Qalb
Tasawwuf aur Taamer-e Seerat
Tasawwuf and Character Building (English)
Tajalliyat
Kis liyay Aay Thay
Kis liyay Aay Thay (English)
Bazam Anjum
Kunu 'Ibad Allah
Azmat-e Sahaaba (RAU)
Zikr Allah
Zikr Allah (Arabic)
Lagh-zishain
Mughaaltay
Thokrain
Ujlatain
Quran-e Hakeem o Da'wat-o Tableegh
Fiqh aur hamaari zindagi
Wannaas
Khudaya Ay karam baray digar kun
Tasawwuf ke pehli kitaab
Tasawwuf ke doosri kitaab
Tasawwuf baraay intermediate
Deen-o Danish
Islami Tehwaar
Idaara Naqshbandiah Owaisiah
Hasht roza course
Sah hafta course
Panj hafta course
Peshan goiyaan
Laiha'e Amal
Laiha'e Amal (English

Eleven Principles Of The Naqshbandi Sufi Order

I have copied this page from the Haqqani Foundation website because of the importance of these principles to the Naqshbandi order and because the background of the page on their site made it difficult for me to read. It appears largely to be taken verbatim from Trimingham, The Sufi Orders of Islam (pp. 203-204). The source for Triminghams's translation was Taj al-Din ibn Mahdi Zaman al-Rumi, Risala fi sunan al-Ta'ifa al-Naqshbandiya, which is a manuscript held in the Cambridge library and listed in the Add. (Additional or Added ?) manuscripts #1073, pp. 4-5. There are a number of problems in Trimingham's translation. When I have the time, I will attempt to correct the translations, basing myself on sources that seem to have the much of the same material as Taj al-Din's Risalah. I will follow my corrections by "--ed," indicating that I, the editor, am responsible for the corrections.
The following eleven principles show the exercise-aims of the Tariqat Naqshbandiya. The first eight were formulated by Khwaja Abd al-Khaliq al-Ghujdawani, and the last three were added by Khwaja Bahauddin Naqshband.
Yad Kard
Remembrance, or making mention. Both oral and mental. Be always repeating the Dhikr imparted to you so that you may attain the beatific vision. Khwaja Bahauddin Naqshband said, "The aim in Dhikr is that the heart be always aware of al-Haqq [The Truth, a Beautiful Name of Allah], for its practice banished inattention."
Baz Gasht
Restraint. The person saying the Dhikr, when engaging in the heart-repetition of the blessed phrase [shahada] should intersperse it with such phrases as "my God you are my Goal and your satisfaction is my aim", to help to keep one's thoughts form straying. Other masters say that it means 'return' or 'repent', i.e, return to al-Haqq by way of contrition [inkisar].
Nigah Dasht
Watchfulness. Over wandering, passing thoughts when repeating the blessed phrase.
Yad Dasht
Recollection. Concentration upon the Divine Presence in a condition of Dhawq [zoq], foretaste, intuitive anticipation or perceptiveness, not using external aids.
Hosh dar dam
Awareness while breathing. The technique of breath control. Said Khwaja Bahauddin Naqshband, "The external basis of this tariqa is the breath." One must not exhale in forgetfulness or inhale in forgetfulness.
Safar dar watan
Journeying in one's homeland. This is an interior journey, the movement from blameworthy to praiseworthy qualities. Others refer to it as the vision or revelation of the hidden side of the Shahada.
Nazar bar qadam
Watching one's steps. Let the salik [pilgrim] ever be watchful during his journey, whatever the type of country through which he is passing that he does not let his gaze be distracted from the goal of his journey.
Khalwat dar anjuman
Solitude in a crowd. The journey of the salik, though outwardly it is in the world, inwardly it is with God. Leaders of the Tariqa have said, "In this tariqa association is in the crowd [assembly] and disassociation in the khalwa." A common weekly practice was to perform the dhikr in the assembly.
Wuquf-e zamani
Temporal pause [Awareness related to time--ed.]. Keeping account of how one is spending one's time, whether rightly and if so give thanks, or wrongly- and if so asking for forgiveness, according to the ranking of the deeds, for "verily the good deeds of the righteous are the iniquities of those who are near [to God]."
Wuquf-e adadi
Numerical pause [Awareness related to number--ed.]. Checking that the heart dhikr [said in the heart, silently] has been repeated the requisite number of times, taking into account one's wandering thoughts. The Rashahat mentions that Khwaja Bahauddin Naqshband considered numerical awareness the first stage of esoteric knowledge.
Wuquf-e qalbi
Heart pause [Awareness related to the heart--ed.]. Forming a mental picture of one's heart with the name of Allah engraved thereon, to emphasize that the heart has no consciousness or goal other than God. This is the meaning of the word "Naqshband

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