Compiler's note

Praising Allah, and invoking blessings and peace upon His Messenger.

The Naqshbandi order (silsila) is one of the four major and well-known orders of the spiritual path (tariqat), and the fountainhead of its spiritual grace (fayz) is the person of Hazrat Abu Bakr Siddiq (may Allah be pleased with him). Indeed, it is the only order that reaches the Prophet ﷺ, the Seal of the Messengers, through the Commander of the Faithful, Hazrat Abu Bakr Siddiq (may Allah be pleased with him). But from the time of the great Khwaja, Hazrat Sayyiduna Baha'uddin Naqshband Bukhari (may his secret be sanctified), the order came to be attributed to him and was called Naqshbandiyya.

Through the blessed presence of the great Khwaja and the shaykhs of the order, it very quickly spread to most countries of the world, and to this day it is recognised as a major Sufi order in Turkey, China, India, Pakistan, Afghanistan and elsewhere.

There are many reasons for the rise and growth of this order, but two are the most important. The first is that in it the travellers on the path (salikin) do not have to face body-consuming spiritual exertions (mujahadat) and austerities (riyazat); rather, the company (suhbat) and love of the shaykh alone accomplish far more inner training than austerities and exertions. The second is that following the Sunnah is itself the real spiritual exertion of this order.

This order benefited the common people, nobles, ministers and rulers alike. The Mughal rulers of India formed a strong bond with it. Thus Zahiruddin Muhammad Babur, the founder of the Mughal Empire, remained a fervent devotee of Hazrat Khwaja Ubaydullah Ahrar Naqshbandi (may his secret be sanctified), and he even wrote a book on his life.

Later, when Hazrat Mujaddid Alf-e-Sani (may his secret be sanctified) brought the Naqshbandi order to the height of its perfection, then from Jahangir to Aurangzeb (may Allah have mercy on him) and his descendants, they all regarded begging at this door as a source of pride.

It has been the grace of Allah Most High that whenever the radiance of this order dimmed even slightly, He sent some royal falcon who multiplied the bestowing and receiving of spiritual grace twofold. At present in India, the chief trustee of the Naqshbandi and Mujaddidi path is the great spiritual personality of the city of Kannauj, Bahr-ul-Irfan Hazrat Mufti Afaque Ahmad Mujaddidi, who is not only the trustee of the affiliations (nisbat) of the order but is also distributing them. Those who have received grace from his company, having travelled the stages of the lesser and greater sainthood (wilayat-e-sughra and wilayat-e-kubra) and so on, are carrying out the work of Sufism and spirituality with great sincerity in their respective circles.

He trains his disciples (murids) and seekers of guidance (mustarshids) through his company, of course; moreover, to quench their spiritual thirst, he writes from time to time books and treatises on important subjects, brimming with spiritual insights (ma'arif) and realities (haqa'iq), most of which are drawn from the writings of Hazrat Mujaddid Alf-e-Sani (may his secret be sanctified), especially the Maktubat Sharif (the Letters).

Khasais-e-Naqshbandiya

This book of Bahr-ul-Irfan consists of two parts and is a treasury of the spiritual insights, realities and distinctive features of the Naqshbandi order. It was written in 1411 AH, that is, about twenty-nine years ago. When the present writer learned of it, he felt heartfelt joy, and despite his lack of means and little knowledge, trusting in Allah, he set about editing and publishing it, which, by the praise of Allah Most High, has been completed. Every effort has been made to keep it free of errors, but even so, if the honoured readers find any mistake anywhere, they will oblige us by pointing it out.

Syed Noor Alam Misbahi

Research Scholar, Department of Persian, Aligarh Muslim University, Aligarh

E-mail: nooralammisbahi@gmail.com

In the name of Allah, the Most Gracious, the Most Merciful

We praise Him and invoke blessings and peace upon His noble Messenger.

Chapter One

The Naqshbandi Path Rests on Two Things

What can be said about the exalted Naqshbandi order is that its real foundation rests on two things: first, belief in accordance with the views of the Ahl-e-Sunnat wa Jama'at; second, following and adhering to the radiant Sunnah. The attainment of all the lights and divine manifestations (tajalliyat) of the Naqshbandi masters fundamentally depends on these two. In matters of belief they consider even a hair's breadth of departure from the view of the scholars of the Ahl-e-Sunnat to be deadly poison. They declare that eternal salvation depends entirely on this true belief; if this is absent, then nothing is present. If the sayings and emphatic instructions of these masters on this subject were gathered together, a very voluminous book could be prepared. A few statements of Hazrat Mujaddid (may his secret be sanctified) are presented to the readers. He says:

A person cannot do without three things if eternal salvation is to be attained: knowledge, action and sincerity. Knowledge is of two kinds: one whose purpose is action, and for this the science of fiqh is responsible; and the other is the knowledge whose purpose is solely belief and inner certainty of the heart, which has been set out in detail in the science of theology (kalam). According to the sound views of the Ahl-e-Sunnat wa Jama'at, who are the saved sect (firqa-e-najiya), salvation cannot be imagined without following these great ones. If there is opposition to them even by a hair's breadth, it is danger upon danger. This matter has also been confirmed with certainty through sound unveiling (kashf) and clear inspiration (ilham), so that it admits no possibility of failing. So glad tidings to the one who has been granted the ability to follow the Ahl-e-Sunnat wa Jama'at and has been honoured with following them. (Maktub 59, Volume 1)

In another place he says: It is necessary in every case to correct one's beliefs according to the views of the saved sect, the Ahl-e-Sunnat wa Jama'at (may Allah Most High be pleased with them all), who are the great majority (sawad-e-a'zam) and the vast multitude, so that success and salvation in the Hereafter may be attained. The filth of belief, which is opposition to the beliefs of the Ahl-e-Sunnat wa Jama'at, is a deadly poison that leads to eternal duration and everlasting punishment. For laziness and slackness in action there is hope of forgiveness, but compromise (that is, slackness) in belief leaves no room for forgiveness.

اِنَّ اللہَ لَا یَغْفِرُ اَنۡ یُّشْرَکَ بِہٖ وَیَغْفِرُ مَا دُوۡنَ ذٰلِکَ لِمَنۡ یَّشَآءُ (النساء: ۴؍۴۸)

Indeed, Allah does not forgive that partners be associated with Him, and He forgives whatever is less than that for whomever He wills. (An-Nisa 4:48)

Translation: “Indeed, Allah does not forgive that disbelief be committed against Him, and whatever is below disbelief He forgives for whomever He wills.” (Maktub 67, Volume 1)

Among the matters necessary for the path of the traveller (salik), one is correct belief, which the scholars of the Ahl-e-Sunnat have derived from the statements of the Book and the Sunnah. It is also necessary that the Book and the Sunnah be taken in those very meanings which the majority of the scholars of truth, that is, the Ahl-e-Sunnat wa Jama'at, have understood from them. And if, supposing, something appears that is contrary to those meanings, having been understood through unveiling and inspiration, then it should not be given any weight, and one should seek refuge in Allah Most High from it. (Maktub 286, Volume 1)

For a seeker of right guidance, these statements of a proof of the truth such as Hazrat Mujaddid (may his secret be sanctified) are quite sufficient. Now it remains to be seen whether those whom Hazrat Mujaddid declares to be the Ahl-e-Sunnat and the saved sect are, in reality, the people who believe in the permissibility of matters such as the life of the prophets, seeking intercession (tawassul), seeking help (imdad) and knowledge of the

unseen (ilm-e-ghayb), or those who deny them. We shall briefly show the readers that, according to Hazrat Mujaddid Sahib (may his secret be sanctified) and those who have reached Allah through his Mujaddidi way of the path (suluk), the people who answer to the description of the Ahl-e-Sunnat wa Jama'at, or the saved sect, in this age are those very people who even today are called Ahl-e-Sunnat, Sunni or Barelvi. Those who go by other names such as Wahhabi, Deobandi, Naturi (Nechari), Ghayr Muqallid and the like are by no means what is meant by it.

There are many people who acknowledge the perfections of Hazrat Mujaddid (may his secret be sanctified) and accept him as their leader and guide, yet still differ with the Ahl-e-Sunnat wa Jama'at on many issues. In their own estimation these people consider themselves among the Ahl-e-Sunnat, whereas they have made belittling the noble prophets (upon them be blessings and peace) and insulting the great saints (may their secrets be sanctified) their very habit. Today they deny those matters and issues by which the Ahl-e-Sunnat wa Jama'at are distinguished from the present-day false sects.

Among the well-known beliefs of those who are the people of truth in the present age, that is, the Ahl-e-Sunnat wa Jama'at, is that they do not consider the possibility of lying (imkan-e-kizb) to be admissible for the Divine Essence, and they accept as permissible, for the close servants of Allah Most High, the noble prophets and great saints, knowledge of the unseen, being taken as a means (tawassul), giving help, and similar matters. Those who regard the very denial of these matters as the foundation of religion and the success of both worlds, yet still count themselves among the Ahl-e-Sunnat wa Jama'at, and indeed consider themselves alone to be truly deserving of the name, when they are told, “You are known by titles such as Wahhabi, Ghayr Muqallid, Deobandi and so on, not as Ahl-e-Sunnat,” then for such occasions Satan has planted in their minds a strange interpretation by which

they keep their own hearts at ease and also try to console others. They say that the term Ahl-e-Sunnat wa Jama'at was actually coined in opposition to the Mu'tazila, the Rafida and the Kharijites; therefore whoever is not among the Mu'tazila, the Rafida or the Kharijites is among the Ahl-e-Sunnat, and in this sense we too are among the Ahl-e-Sunnat. I wish to ask these people: if this is what Ahl-e-Sunnat means, then the Mirza'is, the Naturis (Necharis), the Chakralawis and the like are all Ahl-e-Sunnat; why then are fatwas of their being misguided and disbelievers issued against them? They too are not among the Mu'tazila, the Rafida or the Kharijites.

We wish to quote, in somewhat greater detail, the statements of Hazrat Mujaddid and of those connected and affiliated with him, so that the people of this age may see that those whom these noble figures declare to be the Ahl-e-Sunnat are in reality the very people of truth who even today are known and famous by the name Ahl-e-Sunnat, Sunni or Barelvi. May Allah the Most Holy grant us the ability to follow the truth. Amin.

The Life of the Noble Prophets (Upon Them Be Blessings and Peace)

Describing the progress of the noble prophets in the lesser intermediate realm (barzakh-e-sughra), that is, the grave, Hazrat Mujaddid (may his secret be sanctified) says:

Since the lesser barzakh, from one aspect, belongs to the worldly abodes, it has room for progress, and the states of this abode differ enormously with regard to different persons. You will have heard that “the prophets pray in their graves”; and our Prophet (upon him and his family be blessings and peace), on the night of the Ascension (Mi'raj), when he passed by the grave of Hazrat Kalim [Musa] (upon our Prophet and upon him be blessings and peace), saw that he was offering prayer in the grave, and at that very moment, when he reached the heaven, he found Hazrat Kalim there. That is: since the grave, from one aspect, is among the worldly abodes, it has room for progress, and the states of this place differ greatly with regard to different persons. You will have heard that the noble prophets (upon them be blessings and peace) pray in their graves, and our Prophet (upon him and his family be blessings and peace), on the night of the Ascension, when he passed by the grave of Hazrat Kalim (upon our Prophet and upon him be blessings and peace), saw that Hazrat Kalim was praying in the grave, and at that same moment, when he reached the heaven, he found Hazrat Kalim in that place.

Since the lesser barzakh, from one aspect, belongs to the worldly abodes, it has room for progress, and the states of this abode differ enormously with regard to different persons. You will have heard that “the prophets pray in their graves”; and our Prophet (upon him and his family be blessings and peace), on the night of the Ascension (Mi'raj), when he passed by the grave of Hazrat Kalim [Musa] (upon our Prophet and upon him be blessings and peace), saw that he was offering prayer in the grave, and at that very moment, when he reached the heaven, he found Hazrat Kalim there. That is: since the grave, from one aspect, is among the worldly abodes, it has room for progress, and the states of this place differ greatly with regard to different persons. You will have heard that the noble prophets (upon them be blessings and peace) pray in their graves, and our Prophet (upon him and his family be blessings and peace), on the night of the Ascension, when he passed by the grave of Hazrat Kalim (upon our Prophet and upon him be blessings and peace), saw that Hazrat Kalim was praying in the grave, and at that same moment, when he reached the heaven, he found Hazrat Kalim in that place.

(Further on he says:) The affair of this place holds wonders and marvels. These days, on account of my late eldest son (Khwaja Muhammad Sadiq, may his secret be sanctified), much attention is directed toward this station, and therefore strange secrets are disclosed; if even a little of their state were described, it would become a cause of trials. Although the roof of Paradise is the Glorious Throne, the grave too is one of the gardens of Paradise. Even though the short-sighted intellect is incapable of conceiving these matters, it is another eye altogether that sees wonders of this kind. (Maktub 16, Part 6, Volume 2)

Hazrat Khwaja Muhammad Ma'sum Sirhindi, son of Mujaddid Alf-e-Sani, the bearer of the Mujaddidi banner and the manifestation of the perfections of Ahmad (may Allah sanctify their secrets), was asked whether the noble prophets (upon them be blessings and peace) have life in their graves or not, and if they do, whether it is a life like the one they had in the world or of some other kind. He says:

They have life. “Behold! The friends of Allah do not die; rather, they move from one abode to another.” But it is not like worldly life, for they have passed from the world and joined the Hereafter, and in the ranks of nearness they are delighted and content. You will have heard that “the prophets pray in their graves”; and wherever the word death has been applied to these great ones, it is in view of their departure from this transient abode.

(Maktub 36, from the Maktubat-e-Ma'sumiyya) That is: They have life. Behold! The friends of Allah Most High do not die; rather, they move from one house to another. But it is not like worldly life, for having moved from the world they have joined the Hereafter, and in the ranks of nearness they are experiencing delights and are happy. You will have heard that the noble prophets pray in their graves; and wherever the word death has been applied to these great ones, it is in view of their departure from this transient abode.

Anyone with even the slightest understanding can see that he affirms life not only for the prophets but for all the noble saints as well. The death of these noble figures is not death; rather it is a journey from the abode of passing away to the abode of permanence, and indeed further progress upon progress. It should be kept in mind that his words “but not like worldly life” do not mean that that life is weaker than this one; rather, certain human needs that befall those living in the world, such as eating and drinking, urinating and relieving oneself, grief and pain, sorrow and sadness, illness and so on, are no longer needed there. That is the only difference. If one reflects, it becomes clear that this is in fact a kind of progress.

Appearing in Several Places at One Time

That the noble prophets (upon them be blessings and peace) and the noble saints (may Allah sanctify their secrets) appear and go to several places at one time, whether in their worldly life or after their passing, and indeed even before coming into the world, is true and established; this is the belief of the people of truth. Thus, regarding a report of Hazrat Shaykh Ibn Arabi (may his secret be sanctified) in al-Futuhat al-Makkiyya,

Hazrat Mujaddid was asked a question, and in answering it and refuting transmigration of souls (tanasukh), he himself raises a question:

Question: It is reported of Hazrat Amir [Ali] (may Allah Most High ennoble his face) and of some other friends of Allah as well that certain strange deeds and wondrous acts occurred from them in the visible world (alam-e-shahadat) a long time before their elemental existence (that is, before this body composed of the elements). Can this report be correct without admitting transmigration?

Answer: These deeds and acts proceeded from the spirits of these great ones, which, by the will of Allah Most High, became embodied in bodies of their own, and the spirits themselves carried out (that is, performed) these wondrous acts; there was no other body to which they attached themselves. Transmigration is when a spirit, before its attachment to this body, is attached to some other body that is different and distinct from this body; and since the spirits are themselves embodied in a body, how can there be transmigration? The jinn take on various shapes and become embodied in various bodies, and in that state wondrous acts suited to those shapes and bodies occur from them. In this there is neither transmigration nor incarnation (hulul). When the jinn, through the power granted by Allah Most Glorious, have this ability to take various shapes and bring about strange deeds, then what is surprising if He grants this power to the spirits of the perfected ones (kamilin), and what need is there for another body? After this, his words are as follows:

Of this kind is what is reported of some friends of Allah, that at one moment they are present in several places and bring about different acts. Here too their subtle centres (lata'if) become embodied in various bodies and take on different shapes. Likewise, a revered person who, for example, lives in India and has never left that land: a group comes from blessed Makkah and says, “We saw that revered person in the Sacred Precinct of the Ka'ba, and such and such passed between us and him”; and another group reports, “We saw him in Rum”; and yet another group saw him in Baghdad. All of this is the taking of shape by that revered person's subtle centres in different forms.

(Maktub 58, Volume 2) That is: Of this kind are the events reported of some friends of Allah, that at one time they are present in several places and different acts occur from them; here their subtle centres take on different bodies and different shapes. Of the same kind are events where, for example, some revered person lives in India and has never gone out of that place, and a group comes from blessed Makkah and says, “We saw this revered person in the Sacred Precinct of the Ka'ba, and such and such events took place between us and him”; and some people relate, “We saw him in Rum”; another group saw him in Baghdad. All of this is the forms of that revered person's subtle centres, which have appeared in different shapes.

A questioner asked Hazrat Khwaja Muhammad Ma'sum (may his secret be sanctified) whether the company of the Master of the Universe ﷺ occurs in a waking state after his departure from the world or not; and if it does, it would follow that his noble grave is empty of his blessed body, and that is impossible. In reply he says:

Answer: First, that it becomes empty is not accepted, for the shaykhs of the Ummah have been present in several places at one moment. Thus it is reported of Hazrat Khwaja-e-Buzurg that at the time of breaking the fast he was present in seven places and broke the fast in all of them; and it is also reported of Shah Kamal that at prayer time he remained sitting in the very place where he was sitting until the time of prayer passed, so people thought that he had not prayed, while at that same time people in another place saw him praying. Second, the impossibility mentioned is not accepted, for even supposing it were empty of the blessed body, the presence of the spirit is established in the illuminated resting place (rawza). And the verification of this matter is that the emptiness mentioned would only follow if the blessed body were to move; and what actually occurs, and Allah Most Glorious knows best the reality of the matter, is a spiritual meeting, although it appears in the form of a body and the spirit becomes embodied. (Maktub 36)

The first answer is that the grave becoming empty is not accepted, because the shaykhs of the Ummah are present in several places at one time. Thus Hazrat Khwaja Baha'uddin Naqshband (may his secret be sanctified) was present in seven places at the time of breaking the fast and broke the fast in every place; and it is also reported of Hazrat Shah Kamal Kaithali (may his secret be sanctified) that at prayer time he remained seated in the place where he was sitting until the time of prayer passed; people thought he had not prayed, and at that same time people in another place saw that he had prayed. The second answer is that the said impossibility is not accepted, because even supposing it were empty of the blessed body, the presence of the blessed spirit in the illuminated resting place is established. The verification of the matter is that the said emptiness would follow only if the blessed body were to move; and what actually occurs, and Allah Most High knows best the reality of the matter, is a spiritual meeting, although it appears in the form of a body and the spirit becomes embodied.

If the miracles (karamat) of the Ahmadi family were to be quoted in this regard, the discussion would become

quite long. Listen to just one spiritual act (tasarruf) of Hazrat Khwaja Muhammad Ma'sum himself. One day he was performing wudu when suddenly he took the water jug from his attendant and struck it against the wall, and the jug broke. He performed wudu with another jug. Those present kept this incident in mind. Long afterwards a merchant came and related: “Once I was in a wilderness towards Bengal, and what did I see but a lion coming towards me, growling. I was terrified. Suddenly I saw the Hazrat coming with a jug in his hand. He hurled that jug with force at the lion; out of fear of it the lion fled, and I remained safe.” (Tazkira-e-Mashaikh-e-Naqshbandiya)

This incident is explicit proof that he was performing wudu in front of his attendant and at the same time appeared before his devotee in the wilderness of Bengal and saved his life from the lion.