Shah-e-Naqshband Sheikh Muhammad Bahauddin
Uways Naqshbandal-Bukhari (q)
The students of Shaykh Amir Kulal used to make zikr
aloud when sitting together in association, and silent zikr when alone.
Concerning this he says,
In this constellation, we come finally to Muhammad Bahauddin Uways al-Bukhari,
known as Shah Naqshband, the Imam of the Naqshbandi Tareeqat without
peer. He was born in the year 1317 C.E. in the village of
Qamar-Al-Arifin, near
"There are two methods of zikr;
one is silent and one is loud. I chose the silent one because it is
stronger and therefore more preferable."
The silent zikr
thus became the distinguishing feature of the Naqshbandiyya among other
tareeqats. Though Abu Bakr as-Siddiq and Shah Naqshband never criticized
nor objected to the loud Zikr, but he preferred the silent zikr.
Shah
Naqshband performed Hajj three times, after which he resided in Merv and
Shah Naqshband's teachings changed the hearts of seekers from darkness
to light. He continued to teach his students the knowledge of the
Oneness of God in which his precedessors had specialized, emphasizing
the realization of the state of excellent character (ihsan) for his
followers according to the hadith of the Prophet (s),
"Perfect Character is to worship God as if you see Him.".
When Shah Naqshband entered his final illness he locked himself up into
his room. Wave after wave of his followers began to visit him, and he
gave to each of them what they needed. At one point he ordered them to
the Chapter of Quran known as
Succeeding shaykhs of the Distinguished Naqshbandi Sufi Order wrote many biographies of Shah Naqshband. Among them are Masoud al-Bukhari and Sharif al-Jarjani, who composed the Risala Bahaiyya which describes his and his life's works including his legal decisions (fatawa). Shaykh Muhammad Parsa, who died in Madina in 1419 wrote Risala Qudsiyya in which he talks of Shah Naqshband's life his virtues and his teachings.
Shah Naqshband's literary legacy included many
books. Among them are al-Awrad al-Bahaiyya, the Devotions of Shah Naqshband."
Another book is Tanbih al-Ghafilin. A third book is Maslakul Anwar. A fourth
is Hadiyyatus Salikin wa Tuhfat at-Talibeen. He left many noble expressions
praising the Prophet and he wrote many fatawa (legal rulings). One of his
opinions was that all the different acts and kinds of worship, whether
obligatory or voluntary, were permitted for the seeker in order to reach
reality. Prayer, fasting, charity, remembrance by chanting and invoking the
Names of the Divine, striving against the ego's desire (mujahadat) and
self-denial zuhd were emphasized as ways to reach God Almighty. (See the
Eleven Principles of the
Shah Naqshband built his school on the renewal of the teachings of the Islamic religion. He insisted on the necessity of keeping to the Revelations of God and the teachings of the Path of the Blessed Messenger. When they asked him,
"What are the requirements of one who follows your way?"
he said,
"To follow the Path of the Prophet (s) with love."
He continued
saying: "Our way is a rare one. It keeps the Urwat ul-Wuthqa, the
Unbreakable Bond, and it asks nothing else of its followers but to take
hold of the Pure Path of the Prophet (s) and follow the way of his
Disciples and Companions in their striving to encounter God."
Shah Naqshband's self-denial made him live a harsh and austere life. He
was extremely concerned with acquiring only the halal (permitted)
livelihood. He used to eat bread made from barley that he planted and
reaped himself in his garden. He loved the poor and needy and he used to
cook and serve them himself as well as visit them when they were sick.
He was very wealthy and he used his money to spend in the way of God,
not for himself and his family. Because of that, everyone loved him and
acknowledged his generosity.
"The