Naqshbandiyya
The Naqshbandiyya Ṭarīqah has had several names throughout its history, with its designation changing from one era to another.
Historical names of the Naqshbandiyya
- As-Siddiqiyya: The earliest name for the order, from the time of Abu Bakr as-Siddiq to Bayazid al-Bistami.
- At-Tayfuriyya: From the time of Bayazid al-Bistami to Abdul Khaliq al-Ghujdawani.
- Khwajaganiyya: From Abdul Khaliq al-Ghujdawani until the time of Shah Naqshband. This name came from the term Khwajagan, meaning “masters,” which referred to the Central Asian Sufi masters from whom the order originated.
Names of later branches.
The order also branched into several sub-orders, many of which carry the names of influential sheikhs:
- Naqshbandi-Mujaddidiyya: Named after Sheikh Ahmad Sirhindi, also known as Mujaddid Alf Thani, or “The Renewer of the Second Millennium”.
- Naqshbandiyya-Khalidiyya: From the time of Sheikh Khalid al-Baghdadi.
- Naqshbandiyya-Haqqaniyya: A modern branch named after its founder, Nazim Adil al-Qubrusi al-Haqqani.
- Muradiyya: An 18th-century branch established in Syria.
- Naqshbandiyya-Daghestaniyya: Named after Sheikh Abdullah ad-Daghestani.
The 11 Principles of the Naqshbandiyya Ṭarīqah
✨ Together, these eleven principles form a complete path: beginning with the breath and step, journeying inward to the heart, and culminating in perpetual awareness of Allah in every moment.
1. Hosh Dar Dam (Conscious Breathing)
To be mindful of every breath, ensuring that it is taken with awareness of Allah’s presence. Each inhalation and exhalation should be connected to remembrance, so that no breath is wasted in heedlessness.
2. Nazar Bar Qadam (Watching the Step)
To focus upon one’s step—both physically and spiritually. This means guarding one’s path in life, walking with purpose, avoiding distraction, and ensuring every action is directed toward the Divine pleasure.
3. Safar Dar Watan (Journey to the Homeland)
The inner journey of returning to one’s true origin, the soul’s homeland with Allah. It is not a physical migration but a transformation of the self, moving from ego and illusion toward the reality of the spirit.
4. Khalwat Dar Anjuman (Seclusion within the Crowd)
To maintain spiritual seclusion while being among people. The seeker engages in worldly life outwardly but remains inwardly detached, preserving constant awareness of Allah in the heart.
5. Yād Kard (Remembrance)
To keep the heart and tongue engaged in the remembrance (dhikr) of Allah. This remembrance is the foundation of spiritual life, illuminating the soul and cleansing the heart from heedlessness.
6. Bāz Gasht (Returning)
To continuously return to Allah in every moment. Whenever distracted or veiled, the seeker brings the heart back to Divine presence, reaffirming that the ultimate direction is always toward Allah.
7. Nigāh Dāsht (Guarding the Heart)
To protect the heart from stray thoughts and negative influences. The seeker must cultivate vigilance, preventing whispers of the ego or Shayṭān from entering the inner sanctuary of the heart.
8. Yād Dāsht (Continuous Awareness of Allah)
To live in a state of perpetual awareness that Allah is ever-present. This is higher than episodic remembrance, for it is a constant witnessing that the servant is always under the Divine gaze.
9. Wuquf Zamānī (Awareness of Time)
To value and account for one’s time, ensuring no moment is lost to heedlessness. Every instant is seen as an opportunity for remembrance, service, or reflection. Time wasted is spiritual life diminished.
10. Wuquf ʿAdadī (Awareness of Number)
To maintain discipline in remembrance by counting the repetitions of dhikr with precision. This numerical awareness disciplines the mind and ensures that the body, tongue, and heart remain synchronized in worship.
11. Wuquf Qalbī (Awareness of the Heart)
To center all practice upon the heart, for it is the true locus of Divine manifestation. This principle directs the seeker to watch the heart constantly, purify it, and make it a mirror for the light of Allah.