Naqshbandi And Golden Chain

GOLDEN CHAIN FLOWER/TREE

The Naqshbandi Sufi Way
History and Guidebook of the Saints of the Golden Chain©
by Shaykh Muhammad Hisham Kabbani
Also available in Spanish

Prophet Muhammad ibn Abd Allah, Salla Allahu `alayhi wa alihi wa sallam
Abu Bakr as-Siddiq, radiya-l-Lahu`anh
Salman al-Farsi, radiya-l-Lahu`anh
Qassim ibn Muhammad ibn Abu Bakr
Jafar as-Sadiq, alayhi-s-salam
Tayfur Abu Yazid al-Bistami, radiya-l-Lahu canh
Abul Hassan Ali al-Kharqani, qaddasa-l-Lahu sirrah
Abu Ali al-Farmadi, qaddasa-l-Lahu sirrah
Abu Yaqub Yusuf al-Hamadani, qaddasa-l-Lahu sirrah
Abul Abbas, al-Khidr, alayhi-s-salam
Abdul Khaliq al-Ghujdawani, qaddasa-l-Lahu sirrah
Arif ar-Riwakri, qaddasa-l-Lahu sirrah
Khwaja Mahmoud al-Anjir al-Faghnawi, qaddasa-l-Lahu sirrah
Ali ar-Ramitani, qaddasa-l-Lahu sirrah
Muhammad Baba as-Samasi, qaddasa-l-Lahu sirrah
as-Sayyid Amir Kulal, qaddasa-l-Lahu sirrah
Muhammad Baha'uddin Shah Naqshband, qaddasa-l-Lahu sirrah
Ala'uddin al-Bukhari al-cAttar, qaddasa-l-Lahu sirrah
Yaqub al-Charkhi, qaddasa-l-Lahu sirrah
Ubaydullah al-Ahrar, qaddasa-l-Lahu sirrah
Muhammad az-Zahid, qaddasa-l-Lahu sirrah
Darwish Muhammad, qaddasa-l-Lahu sirrah
Muhammad Khwaja al-Amkanaki, qaddasa-l-Lahu sirrah
Muhammad al-Baqi bi-l-Lah, qaddasa-l-Lahu sirrah
Ahmad al-Faruqi as-Sirhindi, qaddasa-l-Lahu sirrah
Muhammad al-Masum, qaddasa-l-Lahu sirrah
Muhammad Sayfuddin al-Faruqi al-Mujaddidi, qaddasa-l-Lahu sirrah
as-Sayyid Nur Muhammad al-Badawani, qaddasa-l-Lahu sirrah
Shamsuddin Habib Allah, qaddasa-l-Lahu sirrah
Abdullah ad-Dahlawi, qaddasa-l-Lahu sirrah
Khalid al-Baghdadi, qaddasa-l-Lahu sirrah
Ismail Muhammad ash-Shirwani, qaddasa-l-Lahu sirrah
Khas Muhammad Shirwani, qaddasa-l-Lahu sirrah
Muhammad Effendi al-Yaraghi, qaddasa-l-Lahu sirrah
Jamaluddin al-Ghumuqi al-Husayni, qaddasa-l-Lahu sirrah
Abu Ahmad as-Sughuri, qaddasa-l-Lahu sirrah
Abu Muhammad al-Madani, qaddasa-l-Lahu sirrah
Sharafuddin ad-Daghestani, qaddasa-l-Lahu sirrah
Abdullah al-Fa'iz ad-Daghestani, qaddasa-l-Lahu sirrah
Muhammad Nazim Adil al-Haqqani, qaddasa-l-Lahu sirrah

Copyright © 1995 Shaykh Muhammad Hisham Kabbani. All rights reserved.
Material taken from the book The Naqshbandi Sufi Way; Published and Distributed by KAZI Publications, Inc.
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Seyyed Hossein Nasr-Sufism and the Perennity of the Mystical Quest

Seyyed Hossein Nasr-Sufism and the Perennity of the Mystical Quest

Surrender To God In Love

Sufism -- Sufis -- Sufi Orders
Sufism's Many Paths Dr. Alan Godlas, University of Georgia
Sufism or tasawwuf, as it is called in Arabic, is generally understood by scholars and Sufis to be the inner, mystical, or psycho-spiritual dimension of Islam. Today, however, many Muslims and non-Muslims believe that Sufism is outside the sphere of Islam. Nevertheless, Seyyed Hossein Nasr, one of the foremost scholars of Islam, in his article The Interior Life in Islam contends that Sufism is simply the name for the inner or esoteric dimension of Islam.
After nearly 30 years of the study of Sufism, I would say that in spite of its many variations and voluminous expressions, the essence of Sufi practice is quite simple. It is that the Sufi surrenders to God, in love, over and over; which involves embracing with love at each moment the content of one's consciousness (one's perceptions, thoughts, and feelings, as well as one's sense of self) as gifts of God or, more precisely, as manifestations of God.

read more

1912- Nov 7 Meets Sufi mystic and musician Hazrat Inayat Khan. He tells her that for the sufis there is 'a state higher than that of adoration and surrender to

Page – 849
the Divine', namely, the stage 'when there is no longer any distinction... between the Divine and oneself

Sufism And Music

Words of Hazrat Inayat Khan on the subject of Music:

To me, architecture is music, gardening is music, farming is music, painting is music, poetry is music. In all the occupations of life where beauty has inspired, where the divine wine has been poured out, there is music. But among the different arts, the art of music has been especially considered divine, because it is the exact miniature of the law working within the whole universe. For instance if we study ourselves we shall find that in the beats of the pulse and the heart, in the inhaling and exhaling of the breath, all is the work of rhythm. Life depends upon the rhythmic working of the whole mechanism of the body...read+

Sufi And Bhakti

"To fear God really is to remove oneself to a distance from Him, but to fear Him in play gives an edge to utter delightfulness."
SRI AUROBINDO

...[Yusufali 2:165] Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the penalty...

The Sufi brotherhoods that arrived in South Asia from the Middle East and Central Asia had already been influenced by the pantheistic traditions of South Asia, and in some cases the result was theist fusions or unitarian views of God. It is, however, important to point out that some Sufi orders were quite conservative such as the Suhrawardia and Naqshbandia. They had a strong presence in the Punjab. The Naqshbandi Sufi, Ahmed Sirhindi or Mujadid Alf-Sani, who lived during the 16th century and is buried at Sirhind, played an important role in the revival of strict Islam in the Mughal Empire and, indeed, in the Punjab..read+

MEDIEVAL RELIGIOUS MOVEMENT

Sufism And Bhakti Movement: Eternal Relevance
By Hamid Hussain

This book aims at reiterating the message of Sufi and Bhakti saints to thwart these evils of the society. Renowned scholars of the discipline have deliberated upon various issues pertaining to the world today and the teachings of saints on these important issues. Important saints like Rumi, Baba Farid, Nizamuddin Auliya, Maneri, Nanak, Kabir etc. and their contributions to the society from part of this exercise. The saints contributions towards intercommunity coexistence, communal harmony, humanism etc. are also important components of the work. The idea is to reiterate the messages of these saints, as these have eternal relevance. New Book

History of Sufism In India

A History of Sufism in India, Vol. II: From Sixteenth Century to Modern Century/Saiyid Athar Abbas Rizvi. Reprint. New Delhi, Munshiram Manoharlal, 1992, xii, 535 p., ISBN 81-215-0040-0.
Contents: Introduction. 1. An outline of Ibn Arabi’s mystical ideas. 2. The Qadiriyyas. 3. The Shattariyya silsila. 4. The Naqshbandiyya order. 5. The Chishtiyya. 6. Indian Sufis and the medieval Islamic world. 7. The Sufi conception of kingship and government. 8. The Sufi response to Hinduism. 9. Sufi poets of the regional languages of the subcontinent. Conclusion. Appendices: 1. Majzubs. 2. Female Sufis. 3. The letters of he Mujaddid’s descendants to Aurangzib, his family members and nobles. Bibliography. Index.

"The first volume of the History of Sufism in India outlined the history of Sufism before it was firmly established in India and then went on to discuss the principal trends in sufi development in that country from the thirteenth to the beginning of the sixteenth century. Naturally it laid great emphasis on the Chishtiyya, Suhrawardiyya, Firdausiyya and Kubrawiyya orders, but the contributions made by Qalandars and legendary and semi-legendary saints were also discussed. The interaction of medieval Hindu mystic traditions and Sufism formed a significant chapter in that book.
"The present volume starts with a brief discussion of the mystical philosophy of Ibn ‘Arabi, which played a pivotal role in the development of sufic thought and practices in India, as it did in other Islamic countries. The work then deals with the Qadiriyya, Shattariyya, Naqshbandiyya and the Chishtiyya orders. It also analyses the role of Indian Sufis in the wider Islamic world, as well as sufi perception of politics and Hinduism."

Naqshbandi Sufi Brij Mohan Lal

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Sufism In India

"Mahomed's mission was necessary, else we might have ended by thinking, in the exaggeration of our efforts at self-purification, that earth was meant only for the monk and the city created as a vestibule for the desert."
(Essays Divine and Human, p.444)
SRI AUROBINDO

The Influence of Sufism on the Indian Subcontinent

Dedicating their whole being to the Absolute, the Sufis in the Indian subcontinent achieved their spiritual goal through intuition, esoteric knowledge, and experience of the mystical world. Theirs was naturally the antithesis of the solely intellectual experience fostered by some of the philosophers. Some Suhrawardī leaders and other dervishes played an important role in the power struggle of the ruling classes and aristocracy and pressured the government into taking a very narrow view of Islam. However, the large number of eminent Sufis whose vision of Islamic spiritual life was broadly based gave moral courage to the people by awakening in them spiritual values and reliance on God during calamities such as drought, floods, and panic due to protracted wars and foreign invasions. The early Chishtiyyah believed that contact with the saintly was the only means by which people would renounce evil or convert to Islam. The social and economic position of the masses of Muslim converts who accepted Islam under a variety of pressures was in fact no better than that of the Hindu masses, because of the dominance of the discriminating ruling classes. Nevertheless, the khanqahs did offer peace and comfort to the thousands of Muslims who crowded the towns. The lack of literary evidence is the most formidable obstacle to the presentation of any pictures of village khanqahs, where the tombs of local Pirs and the graves of local martyrs both real and fake offered the sole spiritual comfort to the inhabitants in their sufferings and anguish. The 'urs (death anniversaries) and other ceremonies celebrated in khanqahs developed into significant cultural institutions and were eagerly awaited by both poor and rich alike. ..read more

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