The Naqshbandi (Persian: نقشبندی) or Naqshbandiyah (Arabic: نقشبندية, translit. Naqshbandīyah) is a major Sunni spiritual order of Sufism. It got its name from Baha-ud-Din Naqshband Bukhari and traces its spiritual lineage to the Islamic prophet Muhammad through Abu Bakr, who was father-in-law, companion, and successor of Muhammad. Some Naqshbandi masters trace their lineage through Ali, his son-in-law and successor, in keeping with most other Sufis.
In Sufism, as in any serious Islamic discipline such as jurisprudence (fiqh), Quranic recital (tajwid), and hadith, a disciple must have a master or sheikh from whom to take the knowledge, one who has himself taken it from a master, and so on, in a continuous chain of masters back to Muhammad. According to Carl W. Ernst:
Within the Sufi tradition, the formation of the orders did not immediately produce lineages of master and disciple. There are few examples before the eleventh century of complete lineages going back to the Prophet Muhammad. Yet the symbolic importance of these lineages was immense: they provided a channel to divine authority through master-disciple chains. It was through such chains of masters and disciples that spiritual power and blessings were transmitted to both general and special devotees.
This means that a Sufi master has met and taken the way from a master, and that during his lifetime he has explicitly and verifiably invested the disciple—whether in writing or in front of a number of witnesses—as a fully authorized master (murshid ma’dhun) of the spiritual path to succeeding generations of disciples.
Such spiritual transmission from an unbroken line of masters is one criterion that distinguishes a true or 'connected' Sufi path (tariq muttasila), from an inauthentic or "dissevered" path, (tariq munqati‘a). The leader of a dissevered path may claim to be a Sufi master on the basis of an authorization given by a master in private or other unverifiable circumstance, or by a figure already passed from this world, such as one of the righteous person or Muhammad, or in a dream, or so on. These practices only "warm the heart" (yusta’nasu biha) but none meets Sufism's condition that a Sufi master must have a clear authorization connecting him with Muhammad, one that is verified by others than himself. Without such publicly verifiable authorizations, the Sufi path would be compromised by the whims of the people.
The chain of spiritual transmission is not tied to a country, family or political appointment, but is a direct heart to heart transmission, at or after the time of death or burial. It is also considered that the appointed sheikhs will be in some communication with past sheikhs. All are joined by their common spiritual allegiance to the master of spiritual lineages, Muhammad.
The Naqshbandi order owes many insights to Yusuf Hamdani and Abdul Khaliq Gajadwani in the 12th century, the latter of whom is regarded as the organizer of the practices and is responsible for placing stress upon the purely silent invocation. It was later associated with Baha-ud-Din Naqshband Bukhari in the 14th century, 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 sufi path" 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" (Khalidi) and so on.
The way or school connected to the late Shaykh Sultan ul-Awliya Moulana Sheikh Nazim, who lived in Northern Cyprus, is undoubtedly the most active of all Naqshbandi orders with followers in almost every corner of the World. It is referred to as the "Naqshbandi-Haqqani" way. According to some estimates there are over sixty million disciples, and centres in almost every country of the world. It also had the largest internet presence. There are disciples in almost all of Europe including the United Kingdom, Germany, and France, and in the United States of America, the Middle East, Africa, India, Bangladesh, China, Japan, Australia, New Zealand, Latin America, etc. It is most active in Indonesia, Malaysia, Sri Lanka and Pakistan. As well as being the most prevalent Sufi Order in the west. The Prince of Malaysia, Raja Ashman Shah was a disciples of this order.
The Naqshbandiyya order became an influential factor in Indo-Muslim life and for two centuries it was the principal spiritual order in the Indian Subcontinent. Baqi Billah Berang (No. 24 in the Naqshbandi-Haqqani Golden Chain) is credited for bringing the order to India during the end of the 16th century. He was born in Kabul and brought up and educated in Kabul and Samarqand, where he came in contact with the Naqshbandiyya order through Khawaja Amkangi. When he came to India, he tried to spread his knowledge about the order, but died three years later.
Among his disciples were Sheikh Ahmad Sirhindi (No. 25 in the Naqshbandi-Haqqani Golden Chain) and Sheikh Abdul Haq of Delhi. After his death, his student, Sheikh Ahmad primarily took over. Sheikh Ahmad was born in 1561 and his father Makhdum Abdul Ahad 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.
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.
In the 18th century 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.
During the 19th century two Naqshbandiyya saints made significant contributions to the chain (silsila) by restating some of its basic ideological postures
The Naqshbandiyya was introduced into Syria at the end of the 17th century by Murad Ali al-Bukhari, who was initiated in India. Later, he established himself in Damascus, but traveled throughout Arabia. His branch became known as the Muradiyya. After his death in 1720, his descendents formed the Muradi family of scholars and sheikhs who continued to head the Muradiyya. In 1820 and onward, Khalid Shahrazuri rose as the prominent Naqshbandi leader in the Ottoman world. After the death of Khalid in 1827, his order became known as the Khalidiyya, which continued to spread for at least two decades. In Syria and Lebanon, the leaders of every active Naqshbandiyya group acknowledged its spiritual lineage, which had retained the original Naqshbandiyya way. Later a strife between Khalid's khalifas led to disruption of the order, causing it to divide.
When political leader Musa Bukhar died in 1973, the pre-Mujaddidi line of the Naqshbandiyya in Greater Syria came to an end. One of the only branches to have survived till recently is the one based in the khanqah al-Uzbakiyya in Jerusalem. The number of its members had increased at the end of the 19th century. The Farmadiyya branch, which practices silent and vocal invocation, is still present in Lebanon and is named after Ali-Farmadi.
Sheikh Abdullah moved to Homs, where he visited the mosque and tomb of the Companion of the Prophet, Khalid ibn al-Walid. He stayed briefly in Homs. He moved to Damascus, in the Midan District, near the tomb of Sa`d ad-Din Jibawi, a saint from the family of the Prophet. There he established the first zawiya for the branch of the Naqshbandi Order which had gone to Daghestan. With him the Golden Chain of the Naqshbandi Order which had gone from Damascus to India, Baghdad, and Daghestan, now returned to Damascus.
His two daughters were married, Rabiha had four children, three girls and one boy. Madiha was married to Shaykh Tawfiq al-Hibri, one of the great Islamic scholars of Lebanon.
Soon people began to crowd into his zawiya. They arrived there from all over the city: Sufis, government people, businessmen, and common people. Murids were coming every day to sit at the door of his khanqah. Daily they served food to hundreds, many of whom also slept there.
Then he received a spiritual order to move to the Mountain of Qasyun. It is the highest point in Damascus, from whose vantage the entire city can be viewed. With the help of his two senior murids, Shaykh Muhammad Nazim 'Adil and Shaykh Husayn 'Ali, he built a house. This house and the mosque next to it still stand, and the mosque is the site of his maqam (shrine). He saw in a vision, while he was building the mosque, that the Prophet, with Shah Naqshband and Sayyidina Ahmad al-Faruqi, came and put posts to mark the shape and location of the walls of the mosque. As soon as the vision ended, the markers were visible, and everyone present saw them. At that mosque, over the years, hundreds of thousands of visitors were received: for healing, for prayers, for training, for all kinds of external and internal knowledge.
It was in Damascus, Syria, that Grandsheikh Abdullah Fa'izi ad-Daghestani, preached from, and also died. His blessed tomb is to be found in Damascus. It is estimated that a massive crowd of about 400,000 people attended his funeral (see Sheikh Hisham Kabbani's book on the Forty Grandsheikhs of the Naqshbandi Sufi path ). Lately the Naqshbandi Haqqani Sufi Order was led by his successor Nazim Al-Haqqani and might still be very active in Syria.
Naqshbandi silsilah beginning from Muhammad is passed in chain till Ismail Kurdumeri (who is No. 31 in the Naqshbandi-Haqqani Golden Chain). After Ismail Kurdumeri the chain has split in two as he had two Ma'zuns, i.e. Muhammad Salih Shirwani (No. 32) and Khas Muhammad Shirwani. From Khas Muhammad Shirwani the chain goes to Muhammad Yaraghi ad-Daghestani (in Daghestan), and from him to Jamaluddin al-Ghumuqi ad-Daghestani, who had three Ma'zuns, i.e. Mamadibir ar-Rochi ad-Daghestani, Imam Shamil ad-Daghestani (both had no Ma'zun), and `Abdurrahman Abu Ahmad as-Sughuri ad-Daghestani. According to Shuaib Afandi Bagini ad-Daghestani, 'Abdurrahman as-Sughuri had two ma'zuns, i.e. Muhammad Haji 'Obodi ad-Daghestani and Ilyas Tsudakhari ad-Daghestani (d. 1312 AH). Both had no ma'zuns, and thus the split chain coming from Khas Muhammad Shirwani has ended here.. There are strict requirements as to who gives the permission, how it is given and received. The chain from Muhammad Salih Shirwani (No32) on the other hand, is continuous and goes all the way to Mahmud Afandi, Hasan Hilmi Afandi and the rest of the Daghestani Ma'zuns. The Naqshbandi Haqqani Sufi Order has roots in Dagestan through Muhammad al-Madani, the successor of Abu Ahmad as-Sughuri and his successor Abdullah Fa'izi ad-Daghestani and his successor and Grandshaykh of the order Nazim al-Haqqani.
During the middle of the 19th century Egypt was inhabited and controlled by Naqshbandis. A major Naqshbandi khanqah was constructed in 1851 by Abbas I, who did this as a favor to Naqshbandi sheikh Ahmad Ashiq. Ahmad Ashiq headed the order till his death in 1883. Ahmad Ashiq's was a practicer of the Diya'iyya branch of the Khalidiyya. In 1876 sheikh Juda Ibrahim amended the original Diya’iyya, which became known as al-Judiyya, and gained a following in al-Sharqiyya province in the eastern Nile Delta.
During the last two decades of the 19th century two other versions of Naqshbandiyya spread in Egypt. One of these was introduced by a Sudanese, alSharif Isma'il al-Sinnari. Al-Sinnari had been initiated into the Khalidiyya and Mujaddidiyya by various sheikhs during his time in Mecca and Medina. Initially, he tried to obtain a following in Cairo but was not able to, therefore he resorted going to Sudan. It is from there that the order spread into Upper Egypt from 1870 onward under Musa Mu’awwad, who was al-Sinnari's successor. Muhaamad al-Laythi, son of al-Sinnari, was the successor after Mu’awwad's death.
The Judiyya and the Khalidiyya branches spread in the last decades of the 19th century and continued to grow and are still active today. Khalidiyya of Muhammad Amin al-Kurdi is headed by his son Najm a-Din. The Judiyya split into three main branches:one led by the founder's son Isa, another led by Iliwa Atiyya in Cairo, and another led by Judah Muhammad Abu’l-Yazid al-Hahdi in Tanta.
Unfortunately, none of the early orders survived far into the 20th century. The longest living group of khanqah based Naqshbandis lived in the khanqah of sheikh Ahmad Ashiq, which closed in 1954. This is when all the khanqahs in Egypt were closed and the awqaf supporting these establishments were taken over by the Ministry of Awqaf. The buildings were either assigned a different function or demolished as part of urban renovation programs.
Ma Laichi brought the Naqshbandi (نقشبندية) 納克什班迪 order to China, creating the Khufiyya (خفيه) 虎夫耶 Hua Si Sufi 华寺; ("Multicolored Mosque") menhuan. Ma Mingxin, also brought the Naqshbandi order, creating the Jahriyya (جهرية) 哲赫林耶 menhuan. These two menhuan were rivals, and fought against each other which led to the Jahriyya Rebellion, Dungan revolt, and Dungan Revolt (1895).
Some Chinese Muslim Generals of the Ma Clique belonged to Naqshbandi Sufi menhuan including Ma Zhan'ao and Ma Anliang of the Khufiyya Naqshbandi menhuan. Ma Shaowu, and Ma Yuanzhang were other prominent leaders from the Jahriyya Naqshbandi menhuan.
Shaykh Ahmad al-Farūqī al-Sirhindī (1564–1624) was considered a Mujaddid and a leading Naqshbandi Sheikh from India. He was from an ashraf family claiming descent from caliph Umar, he received most of his early education from his father, Shaykh 'Abd al-Ahad and memorised the Qur'an. He was trained in all Sufi orders by the age of 17 and was given permission to initiate and train followers in the Naqshbandi Order.
Sheikh Ahmad made revolutionary changes to the Mughal empire. He persuaded Jahangir to disallow drinking alcohol and destruction of pubs and clubs. He made the Emperor revert the rule of exemption of sacrificing cows. Instead, religious conferences and meetings for spiritual development (known as halqas) were held throughout the territory.
Aside from this, Sheikh Ahmad wrote several letters to his murideen (pupils) and khulafa in Turkish and Arabic. These letters are a marvelous collection of spiritual knowledge and religious information. Later these were collected and preserved in book form by Dr. Ghulam Mustafa Khan, and translated to Urdu by Syed Zawar Hussain Shah. This book is known as Maktoobat, and, as Ghulam Mustafa says, is the best and most knowledgeable book after Quran and Hadith and are applicable for all problems to rise within 1000 years. For this purpose, Sheikh Ahmad is known as Mujaddid Alif Sani.
Sheikh Ahmad's three sons died in a plague, all religious and spiritually well developed. These included Muhammad Sadiq, Muhammad Farrukh and Muhammad Isa, his favorite son being Muhammad Sadiq, the eldest. His death caused Sheikh Ahmad immense sorrow, but he says that bearing this pain of loss gave him so many divine rewards that he'd have been not given them for any other deed.
The following would always apply to genuine Sufi Naqshbandi teachers or sheikhs:
Muraqaba is known as spiritual communion. In this practice one tries to unveil the mystery of life by losing oneself in it. One imagines his heartbeats calling out the name of the almighty. It is highly believed that it is true that our heart calls out for Allah with every beat. But it is our hearts which are draped by sins and so the heartbeat is heard as dhak dhak and not Allah Allah. Muraqaba is done by sitting in a lonely place with eyes closed and maintaining a calm position, imagining your exterior eyes closed, interior eyes opened, (zahiri aankhen band krke batini aankhain kholiye) your heart calling out for Allah, and trying to hear the word 'Allah' in each and every heartbeat.
Tawajjuh is derived from wajh (face) and means confrontation. It is used in relation to the act of facing the point of adoration during ritual prayer. Knowing the direction of adoration is incumbent on the Sufi master who is the gateway to God. To the uninformed the sheikh is often made the point of adoration. The goal is that the worshipper cleanses his clouded heart so that it is pure enough that God may be reflected in it.
According to Naqshbandi Sufi author Idries Shah , the Lataif (plural of Latifa) are five special "Organs of Perception" -- subtle human capacities for experience and action. The underlying Arabic word "latifa" means "subtlety" and the five Lataif together are understood to make up the human "subtle body" (Jism Latif):
They are experienced more explicitly and frequently in human beings who have undergone a spiritual evolution. Activating (or awakening or "illuminating") the explicit experience of the individual Lataif (and thereby the Jism Latif as a whole) is considered to be the central part of the comprehensive spiritual development that is Sufi spiritual practice.
The activation/awakening/illumination process consists of various methods and exercises. One such method, for example, includes having the student concentrate awareness on the part of the body that is related to each Latifa. Another method is direct activation of the Latifa by a special interchange, called "tajalli" ("luminizing"), between Sufi teacher and student.
A person in whom the Jism Latif is explicitly realized and functioning is understood to have achieved the first, preliminary, level of the Sufi ideal of a Perfect Man (Al-Insān al-Kāmil.).
Ahmad al-Fārūqī al-Sirhindī (1564–1624) was an Islamic scholar, a Hanafi jurist, and a prominent member of the Naqshbandī Sufi order during the Mughal period. He has been described as a Mujaddid, meaning "the reviver", for his work in rejuvenating Islam and opposing the dissident opinions prevalent in the time of Mughal emperor Akbar. While early South Asian scholarship credited him for contributing to conservative trends in Indian Islam, more recent works, notably by ter Haar, Friedman, and Buehler, have pointed to Sirhindi's significant contributions to Sufi epistemology and practices.Most of the Naqshbandī suborders today, such as the Mujaddidī, Khālidī, Saifī, Tāhirī, Qasimiya and Haqqānī sub-orders, trace their spiritual lineage through Sirhindi.
Sirhindi's shrine, known as Rauza Sharif, is located in Sirhind, Punjab, India.Army of the Men of the Naqshbandi Order
The Army of the Men of the Naqshbandi Order (Arabic: جيش رجال الطريقة النقشبندية Jaysh Rijāl aṭ-Ṭarīqa an-Naqshabandiya), also called the Naqshbandi Army, is one of a number of underground Ba'athist and Sufi militant insurgency groups in Iraq. Media frequently refers to the group by the initials JRTN, a romanization of its Arabic name. Supreme Command for Jihad and Liberation, technically the name of the umbrella organisation to which JRTN belongs, is also often used to refer to JRTN specifically.It is ostensibly a militant Sufi Muslim organisation named for the Naqshbandi Sufi Order and the JRTN's ideology has been described as "a mix of Islamic and pan-Arab nationalistic ideas", with Izzat Ibrahim al-Douri being described as "the hidden sheikh of the Men of the Naqshbandi".Baha-ud-Din Naqshband Bukhari
Syed Baha-ud-Din Naqshband Bukhari' (Uzbek: بهاءالدین محمد نقشبند بخاری) (1318–1389) was the founder of what would become one of the largest Sufi Muslim orders, the Naqshbandi.Community of İskenderpaşa
İskenderpaşa Jamia or The Community of İskenderpaşa (Turkish: İskenderpaşa Cemaati) is a branch of Naqshbandiyya-Khalidiyya Ṭarīqah (Sufi Order) in Turkey.Ismail al-Khalidi al-Minangkabawi
Ismail al-Khalidi al-Minangkabawi (1712 - 1844) was an Islamic scholar belonged to Khalidiyya branch of Naqshbandi tariqa in the 18th to 19th century, hailed from today's Tanah Datar Regency, West Sumatra. He is regarded as the pioneer of the tariqa in Minangkabau region, as well as the whole Indonesian archipelago. He was also known as a scholar of Islamic jurisprudence, kalam theology and tasawwuf (science of Islamic mysticism).Khalidiyya
Naqshbandiyya Khalidiyya, Khalidiyya or Khalidi is the title of a branch of the Naqshbandiyya Sufi lineage, from the time of Khalid al-Baghdadi until the time of Shaykh Ismail ash-Shirwani.Muhammad Hayyat ibn Ibrahim al-Sindhi
Muhammad Hayyat al-Sindhi (Urdu: محمد حيات سنڌي) (died 3 February 1750) was an Islamic scholar who lived during the period of the Ottoman Empire.
He belonged to the Naqshbandi order of Sufism.Muhammad Idrees Dahiri
Allama Muhammad Idrees Dahri (Urdu: علامہ محمد ادریس ڈاہری, Sindhi: علامه محمد ادريس ڏاهري) is a notable Islamic scholar, preacher, writer, author, poet and researcher of Sindh, Pakistan. He is Hanafi, Maturidi, and belongs to the Naqshbandi Mujaddidi Sufi order. He is a khalifa (deputy) of Allah Bakhsh Abbasi Naqshbandi and currently of Muhammad Tahir Bakhshi Naqshbandi. He also has Ijazah in Shadhili and Alawi Sufi orders.Murad Pasha Mosque, Damascus
The Murad Pasha Mosque (Arabic: جامع مراد باشا, transliteration: Jami Murad Pasha) is an early Ottoman-era mosque and mausoleum in Damascus, Syria, located in the Suwayqa sector of the Al-Midan quarter. The mosque was erected and named after Murad Pasha, who served as the Ottoman governor ("wali") of Damascus between 1568-1569. The mosque was built in 1568. The mosque is also known as the Naqshbandi Mosque (Arabic: جامع النقشبندي) after the Naqshbandi sufi order which it served as a center for.Muraqabah
Murāqabah (ar. to observe) refers to meditation in Sufi terminology. Through murāqbah a person watches over their (spiritual) heart and gains insight into the heart’s relation with its creator and its own surroundings. Murqābah is a core concept in commonly found ṭarīqas (ar. sufi orders). The objective of murāqbah is to purge one's base characters and develop lofty character in its place.Murtada al-Zabidi
al-Murtaḍá al-Husaynī al-Zabīdī (Arabic: المرتضى الحسيني الزبيدي) was an Islamic scholar (1732-1790 CE; 1145-1205 AH).Born during the year 1145AH/1732CE in Bilgram Hardoi district, Uttar Pradesh, India) into a family originally from Wasit in Iraq, his parents moved to the Hadramawt region in the east of Yemen, where the Husaynī tribe is situated, and he himself later on spent time in Zabīd in the south western coastal plains of Yemen which was, at the time, a centre for academic learning, before dying in Egypt during an epidemic plague in the year 1205AH/1790CE.
He was affiliated with the Naqshbandi Sufi Order and some source says Rifayia Sufi Order. He wrote a famous commentary on al-Ghazali's monumental Ihya' Ulum al-Din.
He is also the author of the renowned dictionary Taj al-Arus Min Jawahir al-Qamus (تاج العروس; The Bride's Crown from the Pearls of the Qamus (Ocean)). It is an expansion of Fairuzabadi's Al-Qamoos, which is the second most frequently cited dictionary of Classical Arabic (after Lisān al-ʿArab by Ibn Manẓūr).Naqshbandi Haqqani Sufi Order
Naqshbandi Haqqani Sufi Order; Founded by Mawlana Shaykh Nazim Al-Haqqani, the Naqshbandi-Haqqani Sufi Order of America (NQSOA) is an educational organization devoted to spreading the teachings of the Naqshbandi-Haqqani Sufi tariqah in America, under the guidance of the worldwide leader and master of the order as-Sayyid Shaykh Muhammad Nazim Adil al-Haqqani al-Qubrusi.Nazim Al-Haqqani
Mehmet Nazım Adil (April 21, 1922 – May 7, 2014; Sha'ban 23, 1340 AH – Rajab 8, 1435 AH), commonly known as Sheikh Nazim (Turkish: Şeyh Nazım), was a Turkish Cypriot Sufi Muslim sheikh and spiritual leader of the Naqshbandi tariqa.Siddiqui
Siddiqui (Urdu: صدیقی) are a Muslim community, found mainly in Pakistan, India, Saudi Arabia, Bangladesh and Middle East Region. Siddiqui is a family name or surname belonging to the descendants of Abu Bakr, a companion and father-in-law of the Prophet Muhammad through his daughter AishaThe title "As-Siddiq" (Arabic: الصديق) was given to the first Muslim Caliph (one of the Rashidun, or "Rightly guided" Caliphs) Abu Bakr by Muhammad. Siddiqui is an attributive form of the Arabic As-Siddiq. The literal meaning of Siddiqui is "The Truthful".
Pirzada or Peerzada is a surname used by Siddiqui's as many of the Pir were from this Lineage and Sufi Order.
Also Adding to this that Silsila e Naqshbandi (Persian: نقشبندی) or Naqshbandiyah (Arabic: نقشبندية) One of the major Sunni spiritual order of Sufism was Originally known as Silsila e Siddiqiyyah before Baha-ud-Din Naqshband Bukhari, this is the only Silsila which traces its spiritual lineage to the Islamic Prophet Muhammad, through Hazrat Abu Bakr , the first Caliph and Muhammad's companion who is famously known as Siddiq e Akbar
Some Naqshbandi masters trace their lineage to Muhammad through Hazrat Ali, His son-in-law and the fourth Caliph, in keeping with most other Sufis.Süleymancılar
The Sūlaimānī Jamia (Jamia-e Sūlaymānīyyā / Süleyman Efendi Cemaati) or Süleymancılar (Sūlaymanites) is a Muslim Sunni-Hanafi jamia based in Turkey. It takes its name from Süleyman Hilmi Tunahan. In the early 1990s it was estimated that there were over two million members in Turkey. There are also independent branches in Germany and United States.Ahmet Denizolgun and Mehmet Denizolgun are Turkish politicians associated with the group.Uwaisi
The Uwaisī is a form of spiritual transmission in the vocabulary of Islamic mysticism that was named after Awais Malik (Owais al-Qarni). It refers to the transmission of spiritual knowledge between two individuals without the need for physical interaction between them. The term Uwaisīyaan refers to those Sufis who have gained the Sufi spiritual chain from another Sufi without physically meeting them in this world. It can refer to a school of Sufism, and its singular form, Uwaisi, refers to a single individual.Yusuf Hamadani
Abu Yaqub Yusuf Hamdani (born 1062 /440 H - died March 1141 /Rajab 535 H) is the first of the group of Central Asian Sufi teachers known simply as Khwajagan (the Masters) of the Naqshbandi order. His shrine is at Merv (Turkmenistan).İskender Pasha Mosque, Fatih
İskender Pasha Mosque (Turkish: İskender Paşa Cami), a.k.a. Terkim Masjid (Turkish: Terkim Mescidi) is a historic mosque located in Fatih district in Istanbul, Turkey.Located on Sarıgüzel Street in İskenderpaşa neighborhood of Fatih, it was endowed in 1505–06 by İskender Pasha, who lived at the time of Mehmed the Conqueror (1432–1481) and served as a vizier of Bayezid II (reigned 1481–1512). A native of Çakallı village of Vize, İskender Pasha died in 1507, so it is assumed that the mosque was built at the end of the 15th century or in the beginning of the 16th century. The mosque takes its other name "Terkim Masjid" from the Janissary barracks situated in the vicinity in the past.The mosque was repaired and restored in the years 1756, 1887, 1945 and 1956. In 1989, a two-story annex of 360 m2 (3,900 sq ft) was added to enlarge the prayer room. The 1999 İzmit earthquake, caused the spire of the minaret fell onto the main dome and caused considerable damage. The mosque underwent major repair and restoration works in 2006.İsmailağa
İsmailağa Jamia or İsmail Ağa Jamia (Turkish: İsmailağa Cemaati) is a branch of the Gümüşhanevî Dergâh of Nakşibendi-Khālidī Ṭarīqah (Sufi Order) in Turkey.
It takes its name from the İsmailağa Mosque in Fatih, Istanbul. It is aligned with the Naqshbandi spiritual order of Sunni Islam Sufism in the silsilah of Khalidiyya and is led by Mahmut Ustaosmanoğlu, imam of the İsmailağa Mosque from 1954 to 1996. It has significant influence over daily life in few streets of Fatih, the capital district of Istanbul. However, once in 2006 a politician had described the whole district of Fatih as an "İsmailağa republic". There are communities in a number of other cities in Turkey, including Erzincan.
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