Islam
Truth of Tariqat and The Naqshabandi order
Compiled by B. M. Mukthar -Beruwala Spl. corr.
The ways of real faith, the ways that our Holy Prophet Muhammad (Sal)
showed us through Abu Bakr as-Siddiq (ral) and Seyyidina Ali (ral) and
which were passed down through the Companions (Sahaba) of the Prophet
Muhammad (sal) and Awliya (saints) to us are known as the Way of the
Tariqats. While Shariah teaches us worship, Tariqat teachers us the way
to keep Adab (good manners) with our Lord and to attain to His Divine
Presence.
Real faith
There are two kinds of Iman, faith. One is real and the other is
imitative. The real brings light to the heart of a person, until then he
is only imitating faith. The signs of real faith are three. The first is
the ability to listen to the tasbih (Zikr - paying praise and respects
to their Lord) of all creatures. According to Quran there is nothing in
existence that does not do tasbih (glorify the Lord), not even inanimate
objects. The second is Allah's opening of his heart to the fountain of
wisdom, giving knowledge of all things in existence, their position and
their purpose. Thirdly, there are no more veils between him and Barzakh,
the heavenly worlds. He may meet anyone - any Prophet or Saint from
Barzakh without hindrance. Until these three signs appear know that you
are veiled and not open to the light of Iman. Tariqats are preparing
Murids (follerwers) for real faith. The meaning of Murid is one who is
asking for real faith.
Heavenly positions
The Prophet (Sal) said to keep religion in this time is more
difficult than keeping burning coal in one's hand. We must be patient in
the face of adversity. Allah gives to those who are enduring disliked
trials, endless reward. This is the way of real faith, like the way of
Prophets and Awliya to endure the badness of people.
There are many veils between us and our heavenly positions. The
training that a Murid undergoes at the hands of his Sheikh is to prepare
him for the Divine Presence. As the Murid passes each trial, veils are
removed by his Sheikh until finally all veils are removed and the Murid
is in the Divine Presence.
Only someone who has attained to the Divine Presence and has been
authorized by the Holy Prophet Muhammad (Sal) has the knowledge to
remove these veils.
Therefore, in Order for one to attain to the Divine Presence one must
give allegiance to the Sheikh of a Tariqat by taking Bayyath (Connection
or Oath of Allegiance) from him and follow his teachings.
When a Murid obeys his Sheikh's every command, in doing so he would
be passing all the trials given to him and thereby achieving a position
of trust with his Sheikh. When the Sheikh finds the Murid trustworthy he
rends the veils between the Murid and the Divine Presence. When each
veil is removed the Murid is treated to a new experience where new
horizons of knowledge are made available to him. With the removal of
each veil also comes Certainty (yakeen). The Murid's faith becomes
established in this manner and continues to do so until he completely
submits to the will of Allah Almighty.
All Tariqats are ways to the Divine Presence. The Sheikh of a Tariqat
is able to communicate with his Sheikh who is able to communicate with
his Sheikh and so on till the end of the chain where the first Sheikh of
the Tariqat is in communication with the Holy Prophet Muhammad (Sal).
The Sheikh is also directly in communication with the Holy Prophet
Muhammad (Sal). In addition to this, in attaining the Divine Presence
the Sheikh was given higher and secret knowledge.
By this method the Sheikh has perfect guidance in everything. We are
in darkness and in need of lights, the light of Prophethood to inform us
what is ahead generally and the light of Sainthood to guide us to our
personal destinations.
Our destination is Heaven. We can't see it unless by a distinguished
Order from Allah and His Prophet (sal) Reality is a precious thing, not
given to many. In this time, for a real connection to the Prophet
Muhammad (Sal), the only way open is through the Naqshabandi Tariqat.
The Holy Prophet (Sal) said of the last times that the only gate open
would be the gate of Abu Bakr as -Siddiq (Ral) which is the origin of
the Naqshabandi Tariqat.
Hijra
During the Hijra (migration) of the Holy Prophet (Sal) he was
accompanied by Abu Bakr as-Siddiq (ral) to Medina, they took refuge in
the cave of "Thaur" from their antagonists. While in the cave, Abu Bakr
as-Siddiq (ral) in utmost fear for the plight of Islam, said to the Holy
Prophet (sal) "our enemies are so many and we are only two". The Holy
Prophet (Sal), replied "No, we are three". He meant that apart from the
two of them there was also Allah Most High. At which instant was heard a
myriad of voices saying "Allahu Allahu Allahu Haqq" which is the Oath of
Allegiance to the Naqshabandi Tariqat. This was the birth of the
Naqshabandi Tariqat.
At this moment Abu Bakr as Siddiq (ral) summoned the spirits of all
those who were chosen on the Day of Promises to be the 7007 Imams of the
Naqshabandi Tariqat into the cave. They in turn summoned the souls of
all those who were chosen to be their Murids on the Day of Promises into
the cave.
The myriad of voices in the cave belonged to the souls of all future
followers of the Naqshabandi Tariqat and who were with Allah Most High
at that instant. Only those who were present in the cave of "Thaur" on
that day would be destined to become followers of the most distinguished
Naqshabandi Tariqat from that time till "Qiyama".
Naqshabandi Order
The Naqshabandi Order originated in the Heart of the Prophet Muhammad
(sal) and its authority was passed down through Abu Bakr (ral) from one
Master to the next in an unbroken chain of succession reaching into our
time. To the heart of Abu Bakr (ral) the first Khalipha, the Prophet
passed on the full inner truth of his teachings. Since Abu Bakr, among
all the Prophet's (sal) companions, was the only one to receive the full
inner truth from the Prophet's heart, the Naqshabandi Order inherits the
fullest and finest of these Prophetic teachings, For as the Holy
Prophet, in a well-known tradition said Every thing that has been poured
into my heart, I have poured into the heart of Abu Bakr, Abu Bakr (ral)
was called Siddiq or "The Completely veracious One.
The station of "Siddiq" is the highest of all stations after the
Station of Prophethood Whoever receives his spiritual education through
the teachings of the Naqshabandi Order may hope to reach, finally, to
the Station of "Siddiq", the Station of Absolute Truthfulness.
In every religion this Station of "Siddiq" is the utmost horizon of
devotion to the Truth, particularly in Islam. We thank Allah Almighty
for leading us toward that level, towards a brightness that is like the
most shinning planet in the sky, Venus among the other stars and
planets.
We are yet beginners seeking to reach that level and we pray that our
Lord will not look at our shortcomings but grant us His Divine Help so
that we may reach that distant goal.
Therefore, the Tariqat-an-Naqshabandi, (as it is passed down through
Abu Bakr As-Siddiq), activates the souls of the Murids to whatever
extent the Murid can bring his desires to accord with the desires of his
Sheikh. The first step though is to start on the lowest level, using the
way of the four Imams. If you do not come down to the lowest level you
can't reach higher levels.
Mowlana Sheikh Nazim (qad) says, "I am someone who has been
authorized as guidance on that perfect way of the distinguished
Naqshabandi Order. The Naqshabandi Tariqat is like a sky covering the
whole world. No-one can escape out of it because it includes all the
ways, it is perfect and it is the shortest".
"I have been ordered to make clear to you, that anytime when anyone
is losing control over themselves and is in a difficult position, they
can be in contact with my heart immediately. If they just think about
me, they will make a relation with me immediately. They just need to
remember me, and that will make me look at him or her. That connection
will make a power run through you quickly and you will be protected from
falling into a dangerous situation. It is not my spiritual power, but I
am in connection with a chain that is connected to our Lord through
Saints. I am the last part of the chain which reaches you. It is like a
plug which you can connect with electricity."
'Naqsh'
The 'Naqsh' is a tattoo or an impression. If we haven't been patient
enough to have this tattoo made, what about the "Naqsh" on the heart?
The 'Naqsh' of the heart is 'Allah". Whoever wants that "Naqsh" on his
heart will come to the Naqshabandi way. It is the highest way in all
religions. Once that tattoo is made man will be always with his Lord. At
that time his mortal personality will be effaced and he will be a
representative of his Lord among Mankind. He will leave his ego behind
and become a pure, purified, "private" servant of his Lord. No more
personality his heart is stamped, "Allah".
The Seal of Prophets, Muhammad, (Peace be upon him) taught his
companions, above all else association, by taking them as his
companions, by entering them into association with him. Accordingly the
Inheritors of the Prophet the Naqshabandi Masters, stress the importance
of "Sohbet", association with the Sheikh, as the essential pillar in the
training of seekers.
Imam
Shah Naqshabandi, the illustrious Imam of the line of Masters that we
follow, the Imam after whom the Path is named and without whom there
would be no Naqshabandi Tariqat always used to repeat in his assemblies.
"Our Way is Sohbet, association and all good things result from
congregating". He furthermore stated that if anyone attended an assembly
of this way even for five or ten minutes, he would derive such immense
spiritual benefit from that brief encounter so as to outweigh the
benefits that would be gained by seven years of supererogatory worship.
Another important point to understand is that whenever any group of
our brothers or sisters meet for the sake of Allah Almighty, unanimously
joining their hearts with the Masters of this way, that meeting will
attain to the level of an association with the kind of beneficial
effects just described Don't make the mistake of thinking that the only
beneficial meeting is the one where the Sheikh is physically in
attendance. When our brothers or sisters meet, one of them must be the
channel for inspiration to come from the Sheikh one must speak and the
others listen, one must take from the Sheikh and the others, through him
from the Sheikh.
The Naqshabandi Way is the Sufi Path adhering most closely to the
practices of the Holy Prophet (Sal) and association in this manner was
his way and the way of his companions as he always appointed a leader to
preside in his absence.
The Egyptian exiles in Ceylon
Kandy Central Group Corr. H.M. Mansoor
In a cold and gloomy night, the seven vanquished officers were sent,
together with their families by a special train to Suez under stringent
precautions. On the next day, 27th December, they left Suez in the
specially chartered ship SS Mariotis. The destination of the ship was
Serendib or Ceylon, which was chosen as their eternal exile.
Colonel Ahmed Orabi Pasha Leader of the National Revolt in
Egypt, born in 1841 from a peasant family with strong
religious affections, as he was a descendant from the Holy
Prophet Mohamed. |
On 10th January 1893 the ship Mariotis anchored in the Colombo
Harbour. The Muslim Community, who had religious and racial ties with
the exiles-gathered in large number to receive the 'Heroes' with
garlands. As soon as the leaders landed, the people shouted loudly and
followed them in a big demonstration.
The Police cleared the way to the carriages prepared to transfer the
Exiles to their residences. Orabi Pasha was taken to the Lake House and
the rest to different places. To each house a Muslim constable was
assigned to guard the occupants. The Egyptian leaders, expecting that
they would spend their whole life in exile, asked for an English
education for their children. They established good relations with the
Ceylonese, particularly with the Muslims. This association infleucned
the language and dress of the Muslims who began to wear the Egyptian
trousers and cover their heads with the Fez (Turboush), imitating the
Pashas. They also founded, under the inspiration of Orabi Pasha the
Zahira College in 1892.
The behaviour of the Exiles was exemplary throughout. They became in
a short time very popular in the Island and many distinguished guests
such as the King of Siam were keep to meet them, The Exiles, however,
felt the ill effects of the damp climate in Colombo. One of them, Helmi
Pasha, died in 1891 in Colombo. The others moved to Kandy in 1892.
Mohmoud Fahim Pasha died in 1894 and Yacoub Pasha followed him in 1899.
Toulba Pasha was the first Exile to be permitted to return to Egypt in
1899, due to his ill-health and he was soon followed by El Baroudi
Pasha, while the last two Exiles, Ali Fahmi Pasha and Orabi Pasha got
their pardon only in 1901. After a short period of study in Al-AZHAR
Orabi was conscripted to the Army and soon became a remarkable officer.
The discriminations in the Army and the mis-government of the Khedive
led in 1881 to the formation of the National Movement under the
leadership of Colonel Orabi who compelled the Khedive to appoint a
Revolutionary Government with Orabi as War Minister.
The British, with the consent of the Khedive entered Egypt,
suppressed the Revolution and expelled Orabi Pasha and six other leaders
to life exile in Ceylon. During his 19 years of exile, Orabi Pasha
inspired the Ceylonese Nationalists and influenced the Muslim Community,
who found in him the ability to guide and with the assistance of leading
members of the community, such as Siddi Lebbe, Wapiche Marikar and
Careemjee Jafferjee, the Zahira College was founded in 1892 (using the
name provided by Orabi Pasha and a tribute to AL-AZHAR in Egypt). Orabi
Pasha was chosen as the first Honourary Chairman of the School.
Orabi Pasha lived in Colombo until 1892, then moved to Kandy to the
house known as 'Arabi House' until he was pardoned in 1901.
On the 17th September 1901 the German Ship 'Princess Irene' sailed
from Colombo Harbour carrying Orabi Pasha and his family to their
motherland Egypt, where he died peacefully on September 21, 1911.
Historical Place of Masjidhul Hanafi in Kandy
H. M. Mansoor - Kandy Central group corr.
'Jami-ul-A'lam Hanafi Jum'ah Masjidh (Mosque) is situated near the
Kandy Castle Street. In 1913, the foundation stone was laid to a small
Masjidh which did not necessitate repairs or renovation for a long time
by some Indian Muslim merchants in a busy trading centre. It was
inaugurated at a critical stage of time, in 1914 AC.
Century old Jami-Ul-A’lam Hanafi Jummah mosque in Kandy.
Picture by H. M. Mansoor in Kandy |
Prior to Independence of Sri Lanka, foreign traders used to visit the
country liberally and travel back. Most of the business establishments
in Kandy during that period were found in the hands of Muslims. Notably,
the Muslims of Indian sub-continent (then Pakistan was not partitioned)
lived here in prosperity and carefully adhered to their religious
values. Among them, there were those who followed the two major schools
of thought - 'Mazhabs', Shafi and Hanafi. Those who followed the Mazhab
of Hanafi constructed this Hanafi Magjidh and maintained the management
of this mosque under their control for 70 years.
Indian and Sri Lankan Muslims who joined hands with the internal
sects of Memon, Kabul, Afghan, Gujerat and Malabar have now and then
decorated this mosque.
It is the E. N. K. Cader Sahib and Co. just opposite the Hanafi
Masjidh that has taken the full responsibility of maintaining the mosque
by incurring the Management Expenditure for the last 70 years; without
causing troubles to anyone, whether the income is derived or not from
the proprietors of the mosque. Moreover, the above company proprietors
had conducted the 'Al-Madrasathul Bakkiyathul Satihath' that was
functioning inside the mosque at their own expenses upto 1981. |