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Victory of Truth
26 September 2021 / 19 Safar 1443 Fajr Sohbah
Truth Has Come, Falsehood Has Vanished (26.09.2021)
A’ūdhu bi-Llāhi mina sh-shayṭāni r-rajīm. Bismi Llāhi r-Raḥmāni r-Raḥīm:
وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا
(Qur’ān 17:81). ‘And say, “Truth has come, and falsehood has vanished. Indeed is falsehood ever bound to vanish.”.’ Allah ‘Azza wa Jalla says in the Qur’an, “Truth has come and falsehood has vanished”. Falsehood has no ruling. Truth always comes out. Even though it looks like it’s over, eventually, it comes out as a winner and false things are swept away. People of falsehood assume that they finished the truth. They think that they didn’t leave a thing of it. But later, they realize that it is them who are finished.
The biggest example for this is the countries we travelled to. Bukhara and Samarkand used to be called Ma Wara’ an-Nahr, Transoxiana (What Lies Beyond the River). The Islamic countries there, those holy places – they were conquered by the Sahabah. And with their Barakah, the sun of civilization, the sun of Islam rose up there. Thousands and millions of scholars who followed our main belief, and the way of truth of our Holy Prophet ﷺ appeared there. But the trouble of the Mongols had come at some point and destroyed everything. They came as a flood and didn’t leave a single mosque, a house or a tomb. They flattened everything to the ground. And when they said that it was over and nothing would appear there, they were destroyed themselves, for the will of Allah ‘Azza wa Jalla and His ﷻ word are true. They vanished and truth came. After some time, they started serving Islam. The truth and light of Islam appeared there once again.
A Hundred years ago, the shaytans invaded it again. They said that there is no Allah ﷻ, that the religion is useless and forbade everything. But thank Allah ﷻ, now everywhere is much better than before masha’Allah. The truth has come out again. Therefore, it is wrong to lose hope by looking at the condition of the world. Believers must listen to and believe in the orders of Allah ‘Azza wa Jalla. They must believe. This is ‘iman. Truth has come and falsehood has vanished. It is swept and thrown away. Falsehood will never be raised or be good. It is always bad and dirty. It is impossible to rise. Sometimes people lose their hope because of the oppression in the world. They shouldn’t look at it. Certainly, it will be swept away.
Therefore, this is the biggest example. We used to hear about those places but didn’t imagine how they were. And when we went there, we came to realize how such places have fallen behind. It happens. When He ﷻ says “Be”, it happens. When He ﷻ says “Don’t be”, it doesn’t happen. No one can come against the will of Allah ﷻ. Make Shukr to Allah ﷻ for being on the side of truth. Shukr to Allah ﷻ for we are not on the side of falsehood. This is the biggest favor insha’Allah. May Allah ﷻ always show the victory of truth insha’Allah. Wa min Allah at-Tawfiq. Al-Fatiha.
Mawlana Sheikh Muhammad Adil ar-Rabbani
Visit of the Maqams of the Great Sufi Saints of Bukhara: Sayyid Amir Kulal. During his lifetime he was nicknamed Kalon, which meant “the great one”. He was a potter by trade. He was famous long before he became the great teacher. Sayyid Amir Kulal was and had a spiritual authority over a hundred followers, including Baha-ud-Din Naqschband Buchari à Baha-ud-Din Naqschband Bukhari, the famous “teacher of Sufism”. Zikr with Sheikh Mehmed Effendi. Back to Bukhara and continue the sightseeing tour with some shopping in Bukhara. First you will visit the oldest citadel in Bukhara from the 4th century called Citadel Ark which served as a palace for several dynasties of the Bukhara Empire. Then visit the Poi-Kalon Ensemble, a unique example of Bukhara architectural art. It consists of three Structures built in the 12th – 16th centuries: Kalon Minaret, Kalon Mosque and Mir Arab Madrasa. Free time after the sightseeing tour. Overnight in Bukhara
Amir Kulāl (1278–1370), Persian: امیر کلال, Arabic: امیر کلال, birth name Shams ud-Dīn (Persian: شمس الدین, Arabic: شمس الدین), was a Persian Sufi Islamic scholar, widely considered to be one of the most influential in history. He was a member of the mystical Khajagan order. His father was the Sufi scholar Saif ud-Dīn Hamza (سیف الدین حمزہ), a sayyid descendant of Prophet Muhammad. Saif ud-Dīn Hamza was amir (chieftain) of the Persian Kulal-Tribe, his full title being Amir-i-Kulal. After his father’s death, Shams ud-Dīn became the amir and head of the tribe. By this time his reputation as a scholar and religious figure had spread through Chagatai Khanate and the title Amir-i-Kulal, had become his common name. Shams ud-Dīn was named after his grandfather, the spiritual mentor of the Barlas tribe and of Turghai, the father of Amir Timur. Because he made earthenware, he was popularly referred to as “Kulāl”, which means “potter” in Persian.
Kulal had a number of students who later became prominent figures in history, including Baha-ud-Dīn Naqshband and the conqueror Amir Timur. After rise of the Timurid Dynasty, a close relationship began between the houses of Amir Timur and Amir Kulal and continued through the Mughal line in India. Kulal is buried at Sokhar, near Bukhara, Uzbekistan.
Sayyid Amir Kulal is known as the Rose of the Characteristics and Attributes of the Prophet, the Furthest Lote Tree of Desire for the Ultimate Stations, the Owner of the Throne of Guidance, the Attractor of Heavenly Blessings, and the Teacher with his holy breath of the Secrets of the Divine. He is a mujaddid or Renewer of the sharica (Law), a Master of the tariqa (Way), a builder of haqiqa (Reality), and a guide for khaliqa (Creation). He was distinguished for mastery among the saints of his time, who applied the following saying to him: “The Saints of Mastery are the Masters of all Saints.”
He was born in the village of Sukhar, two miles from Bukhara. His family were sayyid, descendants of the Holy Prophet . His mother said, “When I was pregnant with him, whenever my hand went towards doubtful food, I would be unable to convey it to my mouth. This happened to me many times. I knew that I had someone special in my womb. I was careful and chose my food from the best and assuredly halal (lawful) food.”
In his childhood he was a wrestler. He used to practice all of its arts, until he became one of the most famous wrestlers in his time. All the wrestlers would gather around him to learn from him. One day, a man watching him wrestle had the following thought come to his heart: “How is it that a person who is the Descendant of the Prophet and who is deeply knowledgeable in sharica and tariqat, is practicing this sport?” He immediately fell into a deep sleep and dreamt that it was the Judgement Day. He felt that he was in great difficulty and that he was drowning. Then the shaikh Sayyid Amir al-Kulal appeared to him and rescued him from the water. He woke up and Sayyid Amir al-Kulal ق looked at him and said, “Did you witness my power in wrestling and my power in intercession?”
One time his shaikh-to-be, Muhammad Baba as-Samasi ق, was passing by his wrestling arena, accompanied by his followers. He stopped and stood there. An evil whisper came to the heart of one of his followers saying, “How is it that the shaikh is standing here in this wrestling arena?” The shaikh looked at his follower immediately and said, “I am standing here for the sake of one person. He is going to be a great Knower. Everyone will come to him for guidance and through him people will reach the highest states of Divine Love and the Divine Presence. My intention is to bring this person under my wing.” At that moment Amir Kulal ق gazed at him, was attracted and abandoned the sport of wrestling. He followed Shaikh Muhammad Baba As-Samasi to his house. Shaikh Samasi taught him the dhikr and the principles of this most distinguished tariqat and told him, “You are now my son.”
Shaikh Kulal followed Shaikh Samasi for 20 years, spending all his time in dhikr, seclusion, worship, and self-denial. No one saw him in these 20 years except in the company of his shaikh. He would come to see his shaikh in Samas every Monday and Thursday, although the distance was five miles and the journey difficult, until he reached a state of unveiling (mukashafa). At that time his fame began to spread everywhere until he left this world.
He had four children, as-Sayyid al-Amir Burhanuddin, as-Sayyid al-Amir Hamza, as-Sayyid al-Amir Shah, and as-Sayyid al-Amir ‘Umar. He also had four khalifs, but he passed his secrets to only one of them, the Master of Masters, the Knower of Knowers, the Greatest of Arch-Intercessors (al-Ghawth al-Aczam), the Sultan of the Saints, Shaikh Muhammad Baha’uddin Shah Naqshband ق.
Shaikh Sayyid Amir Kulal died in the same village in which he was born, Sukhar, the 8th of Jumada al-Awwal, 772 H.
Ensemble of Naqshbandi near Bukhara
The Memorial Complex of Khoja Bakhouddin Naqshbandi is one of the most important Muslim shrines. Every self-respecting Muslim knows and reveres this name. The great theologian of the XIV century, founder of the Sufi Order “Naqshbandia” was buried 12 km from Bukhara in his native village of Kasri Orifon. Some time ago there was the pagan temple of the site of current tomb of Naqshbandi.
Naqshbandi was the spiritual teacher of Amir Temur and made hajj to Mekka 32 times. He appealed people to be modest and rejected the luxury. His philosophy was based on the principle: “Dil ba joru, dast ba kor” (“The heart – with the God, hands at work”).
The main building of the complex is the khanqah. Before the frontal of the mosque there is the minaret and small madrassah. To the west from dahma, in separate courtyard there is the large necropolis, where Naqshbandi is buried. Graves of his mother and his teacher – Said Mir Kulol, are situated not far from his grave.
The Mausoleum of Saint Bakhouddin Naqshbandi is considered as the Central Asian Mekka. Believers from different muslim countries come here to ask for the fulfilment of wishes and healing.
The complex also includes the museum, which keeps the true information about Sufi and Sufism: Sufi wearing, books and other expositions.
Muhammad Baha’uddin Shah Naqshband
He is an Ocean of Knowledge that has no shore. Its waves were woven with the pearls of Heavenly Knowledge. He cleansed humanity with his Ocean of Innocence and Piety. He quenched the thirst of souls with the water of his spiritual Support. The whole world, including its oceans and continents, were within his grasp. He is a star decorated with the crown of Guidance. He sanctified all human souls without exception with his holy breath. He adorned even the remotest corner with the secrets of Muhammadun Rasul-Allah . His light penetrated every dark lair of ignorance. His outstanding proofs cast away the least whisper of doubt from the hearts of humanity. His powerful miracles brought life to hearts after their deaths and provided souls with their provision for the spiritual realm. He was nursed in the Station of the Arch-Intercessor when he was a child in the cradle. He sipped the nectar of Unseen Knowledge from the cup of Reality. If Muhammad were not the last of the Prophets , he would have been a prophet. All Praise to Allah for sending such a Reviver of Religion (mujaddid). He uplifted the hearts of humanity causing them to soar in the sky of spirituality. He made kings to stand at his door. He spread his guidance from North to South and from East to West. He left no one without heavenly support–even the wild animals in jungles. He is the greatest Ghawth, Arch-intercessor, the Sultan of Saints, the Necklace of all the spiritual Pearls that were bestowed on this world by the Divine Presence. By the light of his guidance Allah caused the good to be the best and transformed evil into goodness.
He is the Master of this Tariqat and the Shaikh of the Golden Chain and the Best of those who carried this lineage from the Khwajagan.
He was born in the month of Muharram, in 717 H./1317 CE, in the village of Qasr al-’Arifan near Bukhara. Allah granted him miraculous powers in his childhood. He had been taught about the secret of this tariqat by his first teacher, Sayyid Muhammad Baba As-Samasi (q). Then he was given the secret and the mastery of the Order by his shaikh, Sayyid Amir al-Kulal (q). He was also Uwaysi in his connection to the Prophet, as he was raised in the spiritual presence of Abdul Khaliq al-Ghujdawani (q), who preceded him by 200 years.
The Beginning of His Guidance and the Guidance of His Beginning
Shah Naqshband (q) was eighteen years of age when he was sent by his grandfather to the village of Samas to serve the Shaikh of the Tariqat, Muhamad Baba as-Samasi (q), who had asked for him. From the beginning of his companionship with the Shaikh, he perceived within himself countless blessings and the urge for great sincerity and devotion. Of his youth he relates: Read more here
On Loud and Silent Dhikr
It is mentioned in the book al-Bahjat as-Saniyya that from the time of Mahmoud al-Faghnawi to the time of Sayyid Amir al-Kulal they kept the way of loud dhikr when in association and silent dhikr when alone. However, when Shah Bahaudin Naqshband received his secret, he kept only the silent dhikr. Even in the associations of Sayid Amir Kulal, when they began to do the loud dhkir, he used to leave and go to his room to do silent dhikr. This was making the murids somewhat upset: although his shaikh was doing the loud dhikr, he was doing the silent dhikr. Yet he stood in the service of his shaikh all his life.
One day, as Shah Baha’uddan and all the followers of Sayyid Amir Kulal were taking a rest from building a new mosque, Sayyid Amir Kulal said, “Whoever was keeping bad thoughts about my son Baha’uddan was wrong. Allah has given him a secret that no one was given before. Even I was unable to know it.” And he told him, “O my son, I have fulfilled the will and advice of Shaikh Muhammad Baba as-Samasi when he ordered me to raise you and nurse you in my way of training until you surpassed me. This I have done, and you have capacity to continue higher and higher. So, my dear son, I am now giving you complete permission to go wherever you like and to obtain knowledge from whomever you find.”
Diner sultan ul awliya shaykh Muhammad Adil
Ark Fortress, Bukhara
Ark-Citadel is a residence of Bukhara khans. According to the last excavations, it was determined the citadel was on this place from 4 century BC. For many years of building and destruction, 20 meters height artificial hill was formed; its upper layers were built over in the time of last bokharan emirs. The wooden part of Ark building was burnt down during the fire of 1920. The general planning is being reestablished by historical documents. Ark included the whole city, consisting of closely accreted houses; courts and yards with state institutions, emir, his wives, and relatives and officials lodgings. Inside the trapeziform outlines of citadel walls the planning was right-angled with traditional cruciform crossing of main streets.
Ark included: emir lodging, throe-room, police department, stables, stores of clothes, carpets, utensils, treasures, armoury, jail, jeweler’s and other workshops, mint place, mosques, mazars and other buildings. The first, you can see it is massive fortress gates of Ark – portal with two-storey towers by sides from arch aperture and latticed architecture gallery on top. Behind it there is a musical pavilion, built in 17 century, two-coloured audience chamber, surrounded by gallery. Here during a day there was performed a series of makoms – it is a musical work; through it people could know the time (it is tradition left from zoroastrizm time). From ayvan, tsarevitches was looking at solemnities and executions at Registan Square before Ark. To citadel inside leads from Ark gates the gloomy, arched and raising up passage-dalon. By its side there can be seen 12 niches, leading to damp dungeons, where prisoners were lauguishing. There were awful casemates and in dungeons under bridge of planks and Ark gates towers.
To the south of entrance from the dalon, there is the most interesting of reserved monuments – throne-room of Bukharan emir, drawing room for ceremonies and festivals. It was vast, brick-paved yard surrounded by ayvans on well-proportioned wooden pillars from 3 sides. On the long axis yard in deep ayvan there is emir throne. This marble “takht” dated to 1669, under painted, wooden canopy on fretted marble pillars, was made by Nuratian masters.
Poi-Kalyan Ensemble, Bukhara
It is the main ensemble in Bukhara center, situated on the way to trade crossing of “four bazars” and Poi-Kalyan means “the pedestal of the Great” (it means “the pedestal of Kalyan minaret”). Ensemble consists of 4 monuments: Kalyan mosque and Miri-Arab Madrasah – faced to each other with main fronts; between them is Kalyan minaret; to the south of Miri-Arab there is small Amir-Allimkhan Madrasah.
Kalyan Minaret – it is a great vertical pillar, rising above the city. To proclaim the appeal to the pray – azal, it was enough to rise mosque roof, as it was in first centuries after Islam establishment. The word “minaret” descends from “minor” – it is a place, where something is on fire, the fire was set in leading light like this, between them in ancient world there were vast many-storey towers, like Phaross light-house of 143 meters height, dating to 283 BC.
Minarets played an exceptional role in architectual ensembles creating the city peculiarity.
In the beginning of 12 century – Arslan-khan ordered to rebuilt the minaret of old mosque. When the construction works had been finished, minaret fell and 2/3 of it was damaged. For the second time Arslan-khan ordered to built minaret. By inscription in turquoise majolica, under light cornice of Kalyan minaret, it was determined that it was finished in 1127. You can read “the name of Arslan-khan” on the half weight of stem. And it was found the name of master – Bano, whose burial place, local inhabitants pointed out between the next blockhouses. Kalyan minaret represents characteristic Maveranahr style of roundtrunk brick tower, decorated by the arch light. Its lower diameter – 9 meters, up diameter – 6 meters, total height is 45,6 meters. There is a brink-winding staircase inside trunk. Sixteen-arch light rotunda hangs over minaret trunk leaning on running out laying rows, decorated as stalactite cornice.
Kalyan Madrasah is dated to architecture masterpiece; it is a monument of 5 century, raised from the ruins during the years of Soviet power. In the beginning of 16 century, the mosque was partly reconstructed. The shapes of amazing arches and portal decor have already carried the features of new style, developed in Bukharan oasis in 16-17 centuries. The inscription under arch portal dates time of reconstruction. This is a poem from Koran, at the end of which we can see the date 1514-1515. In 1541 at the entrance of main portal was fixed a marble board with cut text of Abdullaziz I, this order runs that Bukharan inhabitants were free of some taxes payment.
Miri-Arab Madrasah, Bukhara
There are two big blue domes of the Miri-Arab madrasah towering above the surrounding buildings in the center of Bukhara. Along with the Kalyan mosque and minaret, this religious educational establishment forms the whole ensemble Poi-Kalyan that is the spiritual center of the city.
Construction of the Miri-Arab madrasah dates back to the 16th century and is related to the sheikh Abdallah Yamani (from Yemen), the spiritual pir (guide) of sheybanids. The exact date of the beginning of the construction is still unknown. According to one version, scientists believe that the building was erected in the period of 1530-1535/1536. The other version states, that the madrasah was built to celebrate the victory of the sheybanid army over the troops of the Sefevid shah Ismail I in the battle of Gijduvan in 1512. It is also supposed that the final construction works were carried out on the funds of Ubaydulla-khan; the money received from the sale of 3000 captive Iranians to slavery.
This madrasah is considered one of the most interesting monuments of Bukhara, and is still an acting institution, where future imams and religious mentors receive their education.
Traditional national architecture is peculiar to this building – a square yard, surrounded with two floors of cells, two big domed halls in the left and right corners. There are two-store loggias adjoining the main façade in the center highlighted with a portal. The inner yard is adorned with composed carved mosaic. In the center of the madrassah, there is a shrine of Ubaydulla – emir of Bukhara, who had ruled the city in the period of 1533-1540. In the head of the building, you will see a burial place of the spiritual guide of the khan – Miri Arab (sheikh Abdallah Yamani), in whose honor the building got its name. The senior teacher of Ubaydulla – MukhammadKasimwas also buried there.
The décor of the Miri-Arab madrassah has dominance of different stone mosaics of exquisite work with geometric, vegetative and calligraphic writings and patterns. The portal, tympanums of loggias of the main façade, tympanums of hujra arches in inner facades and dome drums are adorned with artistic works. External domes are covered with calottes of blue tiles. In the inner decoration of the building, it is important to pay attention to the colorfully arranged mausoleum. Its panels and grates are decorated with carved mosaic from colorful stones and walls and shade are adorned with ganch (ganch – material similar to gypsum building plaster).
Miri-Arab madrasah was the only spiritual educational establishment in the USSR that had begun to function after the WWII. All leading imams of those times had graduated from this religious center.
Décor and architecture of the building are done in exquisite oriental taste. The monuments had gone through many destructions, but restorers managed to reconstruct the large part of the building, returning its initial look. As in the ancient times, grand façade makes any visitor admire its beautiful layout.
The Kalyan Minaret, Bukhara
From the beginnings of Islam, there have been three types of mosques: Djuma mosques, which are intended for the large crowds that come to Friday services, Namazga country mosques (musalla idgoh), which are used by the male population of both the city and the surrounding countryside to celebrate the two Muslim holidays Qurban and Ramazan, and Quzar mosques, which are designed to be used as daily mosques in residential neighbourhoods.
We know very little about the thirteenth century Djuma Mosque in Bukhara, for it has been rebuilt completely since the time of its original construction. In any case, it had a vast courtyard surrounded by galleries. However, the minaret which was built in 1127 A.D. and called the Kalyan (Great) Minaret, has survived. It still dominates the skyline of Bukhara, astonishing all who see it with its magnificent and flawless shape. The minaret was designated to summon Muslims to prayer five times a day. Normally, each mosque had its own minaret, but the main minaret was situated near the Djuma Mosque. It was from the gallery, at the top of the minaret, that the muedzin summoned the believers to prayer at the top of his voice.
The Kalyan Minaret was built twice. The fact is it collapsed just before it was completed the first time, probably because of the builders did not take into account the soft ground underneath, due to the many cultural layers beneath the city. A new, more durable foundation was laid for the minaret and, by 1127, construction of this second minaret was completed. According to someone writing at the time, «there was nothing like this minaret, for it was built very beautifully». Indeed, the forty-eight m tall Kalyan Minaret is a flawless example of both civil engineering and superior architectural creation. The baked bricks it is made from form a monolithic circular tower that narrows from its thick base to its top.
The body of the minaret is topped by a rotunda with 16 arched fenestrations, from which the muedzins gave the call to prayer. In times of siege or war, warriors used the minaret as a watchtower. Earlier, the minaret apparently had another round section above the rotunda, but now only the cone-shaped top is left. The baked bricks, from which the minaret is made, are the main feature of its architectural design. The body of minaret is belted with narrow ornamental strings made of bricks. They are arranged in a chessboard order, either straight or diagonally. A frieze with inscriptions goes around the minaret upon a muqarnas (stalactite) cornice. The frieze is covered with blue glaze, which was used widely in the architectural decor of Bukhara at that time.
Who Trusts in Allah ﷻ Is Saved [25/09/2021]
“Thank Allah ﷻ for this journey. We travelled and returned with their Himmah (support). Insha’Allah we came back with Barakah. People there have Barakah too, because they were both giving and serving. May Allah ﷻ be pleased with all of them. The last time we went to these holy places with my father Mawlana Shaykh Nazim was twenty years ago. There are more followers now. There were many Murids back then as well. Everyone who saw Mawlana Shaykh Nazim knew and recognized him. Everyone showed respect. They had so much love and faith.
The Himmah of Mawlana and the Himmah of the Mashayikh there is always present. You can really see their Barakah on them. They will reach happiness here and hereafter with their patience, Adab and beautiful manners. There are thousands, millions of holy people there. All of them were people who walked on the way of Allah ﷻ, people who followed the true way of our Holy Prophet ﷺ and people who served Islam. Their Himmah is always present insha’Allah.
It was a great honor for us to have been there. It has been a while. Despite this distressed time, thank Allah ﷻ, it was very nice and you don’t feel this worldwide trouble there. Here, they say to do this and that. And there, they trust in Allah ﷻ, so Allah ﷻ is helping them. This is important. There is big difference between people who are cheated by Dunya and forgot Allah ﷻ, and people who trust in Allah ﷻ. It is difficult to explain this to people. Whoever understands, understands. Whoever doesn’t understand, what can we do? They will live in distress and in difficulty. And their distress will increase day by day. Those who trust in Allah ﷻ will be saved by Allah ﷻ. Allah ﷻ will help them. This is so with the permission of Allah
ﷻ. May Allah ﷻ let us all trust in Him. Those who trust in Him ﷻ will be saved.”
— Mawlana Shaykh Muhammad Adil ق
Today you will continue to visit the maqams of the 7 Great Sufi Saints of Bukhara: Khaji Ali Ramitani, the most famous spiritual master of the Khwajagan Sufi school. The people called the Sufi “Azizhon” – the venerable sheikh. Then visit the memorial complex of Chor-Bakr, the Is part of the UNESCO World Heritage Site. This complex was built over the tomb of Abu-Bakr Said, who was one of the four Abu-Bakrs (Chor-Bakr) – descendants of Muhammad. return to Bukhara and sightseeing tour in Bukhara. There you will see a Samanid mausoleum that is a is a real masterpiece of architecture from the 9th to 10th centuries. You also have the option to walk along the department stores and one of the most famous madrasas of Bukhara called Nodir To visit Devonbegi. This madrasah is also part of the Labi Hovuz Ensemble, which is a famous central attraction of Bukhara is. Overnight in Bukhara
The memorial complex of Chor-Bakr was built over the burial place of Abu-Bakr-Said, who died in the year 360 of the Muslim Calendar (970-971 AD), and who was one of the four of Abu-Bakrs (Chor-Bakr) – descendants of Muhammad. The complex includes the necropolis of family tombs, and courtyards enclosed with walls. It is located in modern-day Kalaya, Uzbekistan.
This site was built during the era of Uzbek leader Muhammad Shaybani. at the purported burial site of Abu Bakr Said and his son Abu Bakr Ahmad. The site became a popular location for ceremonies and prayers in the 16th century. However, it started to lose importance in the 19th century and eventually became forbidden as a religious site during the Soviet era. After the end of the Soviet era in Uzbekistan, the site increased in importance for Muslim pilgrimage and is considered necessary for Muslim Uzbeks, along with Shahi Zinda, before their pilgrimage to Mecca.
Many constructions in the complex have richly decorated polychromatic tiles.
In many courtyards above burial places, marble gravestones with epigraphic inscriptions, and vegetative and geometrical ornaments, are installed.
The structure of the complex includes 25 constructions – khonaqo, mosque, ayvan with khudjras, darvazahana, minaret, and 20 small objects – courtyards – burial places with the dome coverings, and separately standing portals. The territory occupies both a memorial and an ancient cemetery equal to 3 hectares.
Chor-Bakr Necropolis near Bukhara
Five kilometers away to the west from Bukhara, where the fields are separated by rows of mulberry trees, there is one of the most unusual landmarks – the Chor-Bakr Necropolis, also called the city of the dead. The first graves there appeared thousand years ago, when there was a small settlement of dervishes. But the magnificent architectural ensemble, now visited by thousands of pilgrims was not built until the XVI century.
In the X century when Bukhara was under the Samanid dynasty, there lived an old family of Djuybar Seyyids (Prophet Muhammad’s descendants), who played an important role in the city’s life. For centuries the Djuybars were buried in this country cemetery.
In the year 1560 the Shaybanid Dynasty ruler Abdullakhan II decided to memorialize the noble family, and ordered to build a mosque, madrasah and khanaka there. It was a gift to his teacher, Djuybar Sheikh Muhammad Islam Khoja, who died in 1563. The construction of the complex was completed the same year.
Died in 1593, Muhammad Islam’s son Khodja Bakr Sadi was buried next to his father. In after years other family members such as Abu Bakr Fazl and Tojidin Khasan were also buried there. These four men, who bore a title of “Bakr”, slumber in one khazira (tomb). “Bakr” is translated as “brother” and Chor-Bakr, as “Four Brothers”.
Khazira is a kind of burial structure, consisting of a courtyard surrounded by solid walls, with a single entrance in the form of beautifully decorated gate. It is this structure of the tomb which distinguishes Chor-Bakr from other religious burials in Uzbekistan, for instance the Shakhi-Zinda Necropolis. The whole complex is built the same way.
The khazira of Djuybar Seyyids, located in the north-western part of the complex, can be reached by a long corridor where each step is reflected from the brick walls with a ringing echo. Other khaziras located in the eastern part of the complex run long in a succession, stretching from north to south, and opposite to them, behind a small pond, there are buildings of a mosque and khanaka. It is notable that over time the burial rituals became less stringent and Chor-Bakr became just the Djuybar family tomb – all the dynasty members, including women were buried there.
A small minaret, which resembles the famous Kalyan in Bukhara, was attached to the complex early in the XX century, thus the territory of Chor-Bakr hosts now 30 architectural structures. In addition, to the north of the necropolis there is a large garden, set out as far back as the XVI century. It is planted with poplars, sycamores, willows and many fruit trees.
Chor-Bakr is really an unusual and mysterious place. Visiting Chor-Bakr you could not help but feel the breath of the world of the dead, where in the quiet of the alleys the thoughts of the frailty of life and the transience of human life unwittingly come into your head.
Of all the medieval buildings in Bukhara, the Samanids Mausoleum is of special interest. This world-famous architectural masterpiece was built at the close of the ninth century. The mausoleum was erected as a family crypt immediately after the death of Ismail Samani’s father. Later, Ismail himself and his grandson Hasr were also buried in it. It is interesting to note that erecting crypts was against Islamic law at that time, for Islam forbade erecting any post-mortem monuments upon the tombs of Muslim believers. However, the prohibition was broken in the middle of the ninth century by one of the caliphs himself, for whom a special as-Suli-biya Mausoleum was built. Ismail merely followed his example.
The Samanids Mausoleum reveals the genius of a plain design. This is seen in its composition and the balanced design of its facades and interiors. It is composed of a semi-spherical dome resting on a cube. All of the facades are identical and marked with three-quarter domed columns on the corners. There is an upper armature and a central entrance with a visible horizontal dividing line.
The core is characterized by regular kiln-dried bricks, forming horizontal, vertical, and diagonal patterns on the walls. There are also separate details in the shape of disks or rosettes. Analysis shows that all elements in the Mausoleum are based on squares and diagonals: the elements form geometrically digressive lines. The same unification is seen in the architectural forms and kiln-dried brickwork in the interiors. The architectural design of the Samoniy mausoleum is entirely unique. It owes much to pre-lslamic Soghdian architecture, which used four-arch domed compositions and diminished forms on the top of buildings, including disks and rosettes on decoration columns (as can also be seen in the section between the dome and the drum of the interior). Although this building is connected with pre-Islamic architecture, it also anticipates the emergence of a new architectural style with comparatively small dimensions; the Samanids Mausoleum is full of magnificence and feeling of moving from this world to the world that lasts forever.
Lyabi-Khauz Ensemble, Bukhara
Architectual ensemble Lyabi-Khauz is formed with three large monumental buildings: Kukeldash Madrasah in the north, khanaka and Nodir Divan-begi in the west and in the east. From the south the square was closed with Trade Street. The center of old Bukhara large ensemble became a reservoir.
The name «Lyabi-Khauz» means «at reservoir». According to the old legend, for a long time knan gardener Nadir Divan-begi could not buy a lot for planned building, where a house of alone woman was. Then all-powerful vizier ordered to built a channel under women’s house, and the water began to washaway walls, unhappy women had to sell this lot. The khan hauz secretly was called «khauz of violence», what in arabian inscription gives numerical meaning of building date – 1620.
The khauz rectangular (36 – 46 meters height), stretched from the east to the west, is buried in shadow of venerable chinaras. Its shores are formed with stair launch to the water, made from massive blocks of yellow limestone. In old times there was «tea bazar», there sold sweets, dainties, bread and made food.
Kukeldash Madrasah (1568 – 1569) is the largest in Bukhara (80x 60 meters). It is built on traditional diagram of eastern institution – boarding school. However for the first time in madrasah built in rabid, light, ventilated hujrs leaded by loggias on the free yard to the streets of city. They open on the second floor on side-facades. Living apatment is equipped with modern amenities, as Ulugbek Madrasah in Samarkand, butr there is three-part apartmenton the first floor, consisted of ayvan, housing and household apartments. In darskhana 4 crossing archs, stretched from corner to corner diagonally with netted décor, carry the light.
On the west side of Laybi-khauz is one more architectural monument. This is Nadir Divan-begi Khanaka (1619 – 1620). It is great multicells building with central cupola hall, with undeep niches on sides. In the building corners are living hydjras.
On the eastern side of khauz you can see a facade of curious architectual building – Nadir Divan-begi Madrasah. At first this building was built as caravan-saray in Madrasah, joined to main facade loggias, portal and corner towers. At this time second floor was built. On longitudinal axis, across from entrance peshtak is, traditional in caravan-saray, passage to the back yard, destined for pack cattle.
Mausoleum of Imam Abu Khafs Kabir, Bukhara
Akhmad ibn Khafs al-Kabir al-Bukhari was born in the Bukhara village of Fagsodara in 767. He left for Bukhara for his trip to Baghdad already in his young age in order to study theology and Shariah law from the Imam Mukhammad ash-Shaybani. Ash-Shaybani was a student of a legendary Imam Azam Abu Khanifa, the Hanafi school (one of the four Sunni Law Schools) founder.
With the time Abu Khafs Kabir became one of the main theologians of the Islamic East. The Holy Imam is the author of a series of books on Islamic law including “Al-Akhvo val ihtilof” (“Flippant agreements and disagreements”), “Ar-Raddu alal-lafziya” (“Repulse to those looking above”) and many others. Returning to Bukhara, he shared his knowledge. It is considered that it is thanks to him that Bukhara started to flourish in spiritual and secular sciences and imams and scholars became respectable people.
Imam Abu Khafs Kabir became the founder of the Hanafi school in Mawarannahr (Transoxiana) and launched the first medrese of the Hanafi stream in Bukhara. There is a legend that when a holy sheikh was walking to a medrese through Bukhara market, then the entire noisy bazaar would respectably keep the voices down. The school where he was teaching, where later his son and grandson were teaching too (according to the legend, his wife was also teaching the female students) was the place where students from around the world were striving to be accepted.
Among famous followers of Imam Abu Khafs Kabir – Imam al-Bukhari is one of the most respectable figures in the Islamic scientific world, the author of the monumental collection of reliable hadith “al-Jami as-Sahih”.
Bukharians knew that the holy imam Abu Khafs Kabir would always respond to one’s requests for help regardless who it was coming from: from emir or a common citizen. Thanks to this, imam was called Eshoni Hojat-baror (“Ishan, resolving problems”). Bukhara dwellers would come to him for advices and directions through the gates in the north-west part of the Bukhara wall that later were called “Gates Hakk rakh” (road to truth). Even the whole district was called the same.
Akhmad ibn Khafs al-Kabir al-Bukhari passed away in 832. Bukhara city tales state that where there is a memorial complex of Abu Khafs Kabir Bukhari on the hill, there is also a burial place of Afrasiyab, the legendary king of Turan. The tomb of imam in the district of “Hakk rakh” turned into a place of pilgrimage of believers who are assured that prayers read in this holy place possess a special force. Interesting to note that the tomb of imam Abu Khafs Kabir made in the shape of a cube adorned with semi-sphere dome, architecturally reminds of the mausoleum of Samanids. And it was the son of Abu Khafs Kabir named Abu Abdallaha ibn Abu Khafs al-Bukhari who assisted the ruler of Bukhara Ismail Samani to come to power. Like his father he was a scientist, respected and influential figure in the holy city of Bukhara.
In the times of Communism, the burial place had been destroyed as many other monuments in the region. Memorial complex including the mausoleum of holy imam Khafs Kabir was restored in the years of independence and continues to remain the place of pilgrimage. Mausoleum of Khafs Kabir is frequently visited by groups’ of travellers from around the world who are on the Sufi tours.
Shaikh Muhammad Baba as-Samasi
Shaikh Muhammad Baba as-Samasi (q), the distinguished student of al-Azizan, was the Scholar of the Saints and the Saint of the Scholars. He was unique in the two knowledges, the inner and the outer. His blessings permeated every nation in his time. From his desire to learn, he caused every unseen knowledge and secret to appear. He was the pinnacle of the Suns of External and Internal Knowledge of the Eighth Hijra Century. One of his miraculous signs was his Ascension from the Dome of the Rock, which was his heart, to the station of the Knower of the Knowers. From everywhere those versed in spiritual wisdom made the pilgrimage to his Garden of Knowledge and circumambulated the Ka’aba of his Guidance.
He was born in Sammas, a village in the suburbs of Ramitan, three miles from Bukhara. He progressed in his journey by reading from the Sciences of the Qur’an, memorizing the Qur’an and the Prophetic Tradition (hadith), and becoming a great scholar in Jurisprudence. Then he began to study the Speculative Theology, Logic, and Philosophy (‘ilm al-Kalam), as well as History, until he was a walking encyclopedia of every kind of art and science. He followed Shaikh Ali Ramitani al-’Azizan (q) and he was constantly engaged in struggling against his self. He was put into seclusion on a daily basis, until he reached such a state of purity that his shaikh was permitted to transmit to his heart from the Unseen Heavenly Knowledge. He became very famous for his miraculous powers and his high state of sainthood. Shaikh ‘Ali Ramitani (q) chose him before his death as his successor and ordered all his students to follow him.
He used to say, as he passed the village of Qasr al-cArifan, “I am smelling from this place the scent of a Spiritual Knower who is going to appear and after whose name this entire Order will be known.” One day he passed the village and said, “I am smelling the scent so strongly that it is as if the Knower has now been born.” Three days passed, and the grandfather of a child came to Shaikh Muhammad Baba as-Samasi saying, “This is my grandson.” He said to his followers, “This baby is the knower that I was telling you about. I am seeing in his future that he is to be a guide of all humanity. His secrets are going to reach every sincere and pious person. The heavenly knowledge that Allah is going to shower on him will reach every house in Central Asia. Allah’s name is going to be engraved (Naqsh) on his heart. And the Order will take its name from this engraving.”
From His Sayings
The seeker must always stand on his keeping Allah’s Divine Orders, and he must be constant in the state of purity. He must first have a pure heart that never looks towards anything but Allah Almighty and Exalted. Then he must keep pure that inner self, which is never revealed to anyone. That is perceiving the true vision. The purity of the chest (sadr), consists of hope and contentment with His Will. Then purity of the spirit, which consists of modesty and reverence. Then purity of the stomach, which depends on only eating permitted food, and abstinence. This is followed by purity of the body, which is to leave desire. This is followed by purity of the hands, which consists of piety and endeavor. Then comes purity from sins, which is regret and heartbreak for past wrongdoing. After this is purity of the tongue, which consists of dhikr and asking forgiveness. Then he must purify himself from neglect and slackness, by developing fear of the Hereafter.
We must always be asking forgiveness, being careful in all our affairs, following the footsteps of the good and pious, following their internal teachings, and safeguarding the heart from all whispers.
Be guided by the teachings of your shaikhs, because they are more direct to cure you than reading books.
You must keep in the association of a saint. In that association you must keep your heart from gossiping and you must not speak in their presence in a loud voice, nor should you be busy in their company with prayers and voluntary worship. Keep their company in everything. Don’t talk when they are speaking. Listen to what they say. Don’t look in their homes at what they have, especially in their rooms and their kitchens. Never look towards another shaikh but keep the belief that your shaikh will make you arrive. And don’t ever connect your heart to another shaikh, as you might be harmed by that. leave behind whatever you have been raised on in your childhood.
One time I went to see my shaikh, Shaikh Ali ar-Ramitani. When I entered his presence, he said to me, ‘O my son, I am seeing in your heart the desire for an Ascension.’ As soon as he said that he placed me in the state of vision, where I saw myself walking day and night, from my country to reach the Mosque of the Dome, Masjid al-Aqsa. When I reached Masjid al-Aqsa, I entered the mosque and I saw a man there, clothed all in green. He said to me ‘Welcome, we have been waiting for you for a long time.’ I said, ‘O my shaikh, I left my country on such and such date. What is today’s date?’ He answered, ‘Today is the 27th of Rajab.’ I realized I had taken three months to reach the mosque, and to my surprise I had arrived on the same night as the night of the Prophet’s Ascension.
He told me, ‘Your shaikh, Sayyid ‘Ali ar-Ramitani has been waiting for you here for a long time.’ I went inside, and my shaikh was ready to lead the prayer. He lead the Night prayer. After completing the prayer, he looked at me and said, ‘O my son, I have been ordered by the Prophet to accompany you from the Mosque of the Dome to the Sidratul Muntaha, the same place to which the Prophet ascended.’ When he finished speaking the green man brought two creatures the like of which I had never seen before. We mounted these creatures and we were lifted up. Wherever we were lifted up, we were acquiring knowledge of those stations of what was between Earth and Heavens.
It is impossible to describe what we saw and learned in that ascension, because words cannot express what relates to the heart, and it is not conveyable except by taste and experience. We continued until we reached the State of the Reality of the Prophet (al-haqiqat al-Muhammadiyya), which is in the Divine Presence. As soon as we entered this state, my shaikh vanished and I vanished. We were seeing that there is nothing in existence in this universe except the Prophet . And we were perceiving that there is nothing beyond that except Allah Almighty and Exalted.
Then I heard the Prophet’s voice saying to me, ‘Ya Muhammad Baba as-Samasi, O my son, that path you are on is one of the most Distinguished ones, and those who have been chosen to be stars and beacons for human beings will be accepted in that path. Return, and I am supporting you with all my power, as Allah is supporting me with His Power. And keep in the service of your shaikh.” As the voice of the Prophet came to an end, I found myself standing in the presence of my shaikh. That is a great blessing, to be in the company of such powerful shaikhs, who can take you to the Divine Presence.
Shaikh Muhammad Baba as-Samasi (q) died in Samas on the 10th of Jumada al-Akhir, in the year 755 H. He had four khalifs, but the Secret of the Golden Chain he passed to Shaikh Sayyid Amir Kulal ibn as-Sayyid Hamza (q).
Sep 21 Bukhara – Gishduwan – Bukhara
Bukhara is the birthplace of the seven great Sufis of the Naqshbandīya order.
The great representatives of Sufism lived here, led the religious and social life that led to education and prosperity of fertile Bukhara, for teaching spirituality and for increasing the emotional spirit contributed. Today you drive to Gishduwan (~ 50 km) and visit the 4 Maqams of the 7 Great Sufi Saints of Bukhara: Khaji Abdul Khaliq al-Ghujdawani, a spiritual mentor who leads the way of the Sohbet Sheiklh Effendià Khaji Ārif Riwgarī à Khaji leveled the Naqschbandīya teachings Mahmoud al-Anjir al-Faghnawi, the great spiritual Sufi master à Khaji Muhammad Baba Sammasi. Khaji Sammasi made an invaluable contribution to the development of Sufism, said the birth of a great person, the Baha-ud-Din Naqshband Bukhari. Return to Bukhara. Overnight in Bukhara
Bukhara is one of the most ancient cities of Uzbekistan, situated on a sacred hill, the place where sacrifices were made by fire-worshippers in springtime. This city was mentioned in a holy book “Avesto”. Bukhara city is supposed to be founded in the 13th cent. B.C. during the reign of Siyavushids who came to power 980 years before Alexander the Great. The name of Bukhara originates from the word “vihara” which means “monastery” in Sanskrit. The city was once a large commercial center on the Great Silk Road
Bukhara with more than 140 architectural monuments is a “town museum” dating back to the Middle Ages. 2,300 years later, ensembles like Poi-Kalyan, Ismail Samani Mausoleum, Ark, Lyabi-Khauz are attracting a lot of attention. The city consists of narrow streets, green parks and gardens, historical and architectural monuments belong to the different epochs, but locate very close to eahttps://www.youtube.com/watch?v=mHI3Vx__6NQch other.
Khaji Abdul Khali al-Ghujdawani
Abdul Khaliq al-Ghujdawani
He was known as the Shaikh of Miracles, One Who Shone Like the Sun, and he was the Master of the high stations of spirituality of his time. He was a Perfect Knower (carif kamil) in sufism and accomplished in asceticism. He is considered the Fountainhead of this Honorable Sufi Order and the Wellspring of the Khwajagan (Masters of Central Asia).
His father was Shaikh ‘Abdul Jamil, one of the most famous scholars in Byzantine times in both external and internal knowledge. His mother was a princess, the daughter of the king of Seljuk Anatolia.
Abdul Khaliq was born in Ghujdawan, a town near Bukhara in present-day Uzbekistan. There he lived and passed his life and was buried. He was a descendant of Imam Malik (r). In his childhood he studied the Qur’an and its tafsir (exegesis), ‘ilm al-Hadith (the study of Prophetic Traditions), the sciences of the Arabic language, and Jurisprudence with Shaikh Sadruddin. After mastering Sharica (the legal sciences) he moved on to jihad an-nafs (spiritual struggle), until he reached a high station of purity. He then moved to Damascus, where he established a school from which many students graduated. Each became a master of fiqh and hadith as well as spirituality, both in the regions of Central Asia as well as in the Middle East.
The author of the book al-Hada’iq al-Wardiyya tells us how he reached his high station within the Golden Chain: “He met Khidr (as) and accompanied him. He took from him heavenly knowledge and added it to the spiritual knowledge he had obtained from his shaikh, Yusuf al-Hamadani.
“One day when he was reading the Qur’an in the presence of Shaikh Sadruddin, he came upon the following ayat: “Call unto your Sustainer humbly, and in the secrecy of your hearts. Verily, He loves not those who transgress the bounds of what is right” [7:55]. This ayat prompted him to inquire of Shaikh Sadruddin about the reality of silent Dhikr and its method. Abdul Khaliq put his question thus: “In loud dhikr you have to use your tongue and people might listen to you and see you, whereas in the silent dhikr of the heart Shaytan might listen to you and hear you, since the Prophet said in his holy hadith: ‘Satan moves freely in the veins and arteries of the Sons of Adam.’ What, then, O my Shaikh Sadruddin, is the reality of ‘Call in the secrecy of your hearts?’ His shaikh replied, ‘O my son, this is a hidden, heavenly knowledge, and I wish that Allah Exalted and Almighty send you one of his saints to inspire on your tongue and in your heart the reality of secret dhikr.’ Read more here
Sheiklh Effendià Khaji Ārif Riwgarī à Khaji
He was a Knower whose Inner Truth appeared to him in all its brightness and light. He was a Sun of Knowledge who illuminated the dark sky of his Age. He was called the Light in the Garden of Reality and the Light in the Garden of the Prophet .
Arif (q) was born in the village of Riwakar six miles from Bukhara and one mile from Ghujdawan. He stood at the door of his Shaikh, Abdul Khaliq, and served him until the Shaikh gave him permission for irshad (giving guidance). He took the Secret of the Order from his Shaikh who witnessed his attainment to the state of perfection. He filled the countries around Bukhara with the scent of his blessings. He opened the minds and the hearts of the people of his time to the secrets of his knowledge.
His students recorded many of his sayings. The following are some of them:
Trust in God until He becomes your Teacher. Make the Remembrance of Death your partner.
Too much hope in the future veils you from the good found in Allah’s Way.
Whoever says ten times in a day, ‘Oh Allah Guide the Nation of Muhammad. Oh Allah Bless the Nation of Muhammad. Oh Allah remove all afflictions from the Nation of Muhammad,’ will be written among the group of saints known as the Abdal.
Whoever asks for Paradise without any good deeds it will be written for him as the Sin of Sins. Whoever awaits intercession without a cause, has a form of pride.
It is surprising to see so many Righteous (saliheen), and yet so few Truthful believers (sadiqeen).
To achieve healing from any affliction keep your affliction secret from people because they can be of no benefit to you. They can neither help you nor can they keep it from reaching you.
There are three kinds of hearts: the heart like a mountain, which nothing can move; the heart like a palm-tree, its roots firm but its branches in motion; and the heart like a feather, which the wind blows from right to left.
Who hopes to protect his religion, must avoid the company of people.
O Allah, whenever you want to punish me, do it, but don’t keep me away from Your Presence
Khwaja Mahmoud al-Anjir al-Faghnawi
He was a Master from whose heart the Water of Knowledge and Wisdom gushed forth. His heart was polished by the Divine Effulgence, making him one of the best of the Chosen Ones, purified from all darkness and misery, and translucent as crystal.
He was born in the village of Anjir Faghna, three miles from Bukhara. In his youth he used to work in construction. He devoted his life to the guidance of people to Allah’s Presence. He was the first in the line of the Masters of Wisdom (Khwajagan) to introduce the method of loud dhikr in accordance with the needs of the time and as required by the conditions of the seekers. When he was asked why he used the loud dhikr, he replied, “To awaken the sleeper.”
The Controversy on Loud Dhikr
One day Khwaja Mahmoud attended a scholarly gathering and Shaikh Shams al-Halwani said to the Shaikh Hafiz ad-Din, an authority in external knowledge, to ask Shaikh Mahmad Faghnawi why he was doing loud dhikr. Shaikh Mahmoud Faghnawi said, “it is the best dhikr to awaken an outsider from his state of slumber and to attract the attention of the heedless so that he direct himself towards Allah following the shaikh who is making dhikr, straighten himself on the Way, and make his repentance to Allah a pure one, which is the key to all good and happiness. If your intention is correct you will find the authority to use the loud dhikr.”
Shaikh Hafiz ad-Din asked him to clarify to him just who is permitted and allowed to practice the loud dhikr, in order to justify the practice to those who opposed it. He said “the loud dhikr is for anyone who wishes to reach the state of purifying his tongue from lying and backbiting, and free his private actions from committing what is forbidden, and clean his heart from pride and the love of fame.”
One day the Shaikh Ali Ramitani (q), said that a man saw Khidr and asked him, “Tell me where I can find someone that is keeping the sharica of the Prophet and the Straight Path, in order that I may follow him.” He said, “that one whom you are seeking is Shaikh Mahmad al-Anjir al-Faghnawi.”
It is said that Shaikh Mahmoud walked on the footsteps of the Prophet Muhammad in the station of Knowledge of God (macrifa) and he was also on the footsteps of Sayiddina Musa in the station of Kalimullah, the station of One who Speaks with Allah.
Shaikh Mahmoud radiated his knowledge from his masjid, which he built in the village of Wabiqni, close to Bukhara. He passed away in the village of Qilit, near Bukhara, on the 17th of Rabi’ul Awwal, in the year 717 H. He passed the secret of the Naqshbandi Sufi Order to his khalif, Ali ar-Ramitani (q)
Khaji Muhammad Baba Sammasi
Sheikh Ali Ramitani (Urdu عزیزان شیخ علی الرامتانی ) was born in the Ramitan area around Bukhara Uzbekistan. Due to his specialty in weaving cloth, Sheikh Ali Ramitani is often called Sheikh Nessac (weaver). After studying religious science, Sheikh Ali Ramitani conferred on Mahmood Anjir-Faghnawi When Sheikh Mahmud Injir Faghnawi was about to die, he handed over his ordination (tabligh) to Sheikh Ali Ramatini q.s followed by the observance of the other disciples.
He was a Noble Flag of Islam and a great scholar who opened the locks to the treasures of the heart and explained secrets from the Unseen. He received, from the Kingdom of Knowers, Bounties and Prizes and Honors. He guided the needy to the station of Spiritual Knowledge. His name flew high in the skies of Guidance, and there are no words to express his knowledge nor his state. To us he may be described, like the Mother of Books (the Holy Qur’an), as “one written in an elevated state.”
He was born in the village of Ramitan, two miles from Bukhara. He lived there, and was avid in learning the knowledge of the Divine Law (sharica), until he achieved fame in the Sciences of Traditions (Hadith), Qur’an, Jurisprudenct (Fiqh), and the Exemplary Path of the Prophet (Sunnah). He was a reference (marjac) for anyone asking for legal decisions (fatawa).
Then he contacted Shaikh Mahmad al-Anjir al-Faghnawi for spiritual guidance. In the Shaikh’s presence he was lifted up to the high stations of the Manifestation of Divine Love and the Divine Presence. He became known and famous under the name Azizan, a word in Persian used for one of elevated station. Following are some of his many sayings:
Do and do not count. Confess your shortcomings and continue work.
Attain to the presence of the Divine, especially when you are eating and when you are talking.
Allah Almighty and Exalted said in His Holy Qur’an, “O Believers, repent to Allah with a pure repentance.” This verse brings us good tidings. Since Allah asks for repentance (tawba), it means He will accept it, because if He were not going to accept your repentance, He would not tell you to make tawba
The Prophet said, ‘Allah looks at the heart of the Believer every night and day 360 times.’ This means that the heart has 360 entrances. And every organ has 360 roots, all of them connected to the heart. So if the heart, under the influence of Dhikrullah, is led to the station of Allah’s Gaze, this will lead all organs of the body to the Gaze of Allah. As a result, every organ will be obedient to Allah and from the light of that obedience every organ will be connected to the Divine Outpouring. This is what draws the Gaze of Mercy from Allah to the heart of the Rememberer.
More Controversy on Loud Dhikr
Mawlana Sayfuddin Fidda, a great scholar in his time, asked him, “Why do you raise your voice in Dhikr?” Sheikh Ali (q) said:
O my brother, Muslim scholars throughout the centuries, from the time of the Tabicin (the generation following the Companions) up until today, have permitted the loud dhikr in the last moments of life. At this time those near the dying encourage him to repeat the testimony of faith. The Prophet said, laqqina mawtakum shahadatan LA ILAHA ILLALLAH (“make your dying ones say: There is no god but Allah”). In the Science of Sufism, the scholars have emphasized that each moment may be your last. This leads to the conclusion that you may say LA ILAHA ILLALLAH in a loud voice at every moment of your life.
He was asked by Shaikh Mawlana Badruddin al-Midani, who was a great scholar in his time, “Allah has ordered us in the Qur’an to do excessive dhikr by His saying, “Remember Allah excessively” [33:41]. Is that dhikr to be by the tongue or by the heart?” Shaikh cAli Ramitani (q) answered:
For the beginner it is best that it be by the tongue, and for the adept it is best that it be by the heart.” He continued, “This is because for the beginner to remember Allah he must apply a great deal of effort. Since his heart is distracted and unstable and his efforts are scattered, it is better for him to do it with the tongue. But the adept has already polished his heart and is easily affected by dhikr. All of his organs become Rememberers so that the whole body of the adept, both externally and internally, remembers Allah in every moment. The equivalence of this is that one day’s dhikr of the adept is equal to one year’s dhikr of a beginner.
The duty of a guide is first to know the capability of the seeker. Then he will put on his tongue the most perfect method of dhikr to raise him to the highest station.
If there had been on earth one of the followers of Abdul Khaliq al-Ghujdawani at the time of Hallaj, Hallaj would never have been crucified.” This means that there would have been someone capable of defending him from the accusations of the ignorant.
Shaikh Fakhruddin an-Nuri, another famous scholar in his time, asked him, “Allah mentioned in the Holy Qur’an that on the Day of Promises he asked, Alastu bi Rabbikum, qala bala [7:172] (“Am I not your Lord? — They said: Yes!”), whereas on the Judgement Day He will ask, liman al-mulk ul-yawm [40:16] (‘to whom belongs the Kingdom on this day?’) and no one will answer. Why is it that they answered the question, ‘Am I not your Lord’ whereas on the Judgement Day they will not answer?” In His answer, Sheikh Ali Ramitani (q) demonstrated the incredible depth of understanding of Qur’an and Holy Hadith possessed by the Naqshbandi Masters. He said:
When the first question, ‘Am I not your Lord?’ was put to humankind, it was the day Allah had placed the obligations of the Sacred Law on all human beings. To reply when asked a question is an obligation under the Law. That is why they answered the question. However on the Judgement Day, all obligations have come to an end, and at that time, awareness of the Truth and the spiritual world begins. In spirituality there is no utterance better than silence, because spirituality is a flow from and to the heart unrelated to the tongue. That is why to the second question there is no need to give an answer. Allah Himself answers His own question, ‘To whom belongs the Kingdom this Day?’ by saying, lillah il-Wahid il-Qahhar, ‘It belongs to Allah, the Unique, the Irresistible’.
Upon receiving a heavenly order he moved from Bukhara to Khwarazm. When he reached Khwarazm, he didn’t enter the city, but stayed at its gate and sent his messenger to the king to tell him,
A poor weaver has come to enter your kingdom and to stay in it. Do you give permission or not? If you give permission he will enter. If not he will go back.
He asked the messenger to obtain a written letter, signed by the king, granting his permission. When he received that letter the Shaykh moved inside the city and began to spread the Naqshbandi Sufi Way. Every day he went to the town center, speaking with the people, asking them to come to his association and paying their wages for that day. He made the entire city his followers, pious worshippers and dedicated keepers of remembrance. He became very famous in the city. People used to visit him from all around. His good reputation made the king and his ministers afraid of his influence on the people. They tried to remove him from the city. Having foreseen this event, he sent the letter back to the king. At that the king came to the shaikh and apologized, asking for his forgiveness. He became one of his foremost murids.
Shaykh Ali died on Monday, 18th of Dhul Qa’idah in the year 715 H / 1315 CE or 721 H/1321 CE, at the age of 130 years.
He had two sons who were very famous in following the footsteps of their father. However, he did not pass the secret on to them. Instead he passed it to Shaikh Muhammad Baba as-Samasi (q).
From Maqam of Sayyidina Abdul Khaliq Al Ghujduwani, Uzbekistan
Sayyidina Abdul Khaliq Al Ghujduwani is Imam of Tariqa, Imam of Khatm al Khwajagan. His way is Silent Dhikr, Silent Khatm. Many people are asking, “Why are you not doing Khatm al Khwajagan aloud? You Read Al Fatiha silently, you read Alam Nashrah (Surat As-Sharh) silently, you read everything like this. Why did you change this?” We are not changing this. When Mawlana Sheikh Nazim Qaddas Allahu Sirrahu began before London, he was making silent Dhikr, silent Khatm al Khwajagan every time even in Cyprus, but many people didn’t see this. But when he started to go to London, many new Muslims were coming and they didn’t know anything. And worse than them are the Muslims, who were born Muslims, but their families forgot everything. They can’t say anything, even Bismillahir Rahmanir Rahim. For this, he was doing that and it continued like this. But he did not order this, it was only temporary in order for people to know this, to learn and to continue.
From now on, it is forbidden for anybody in the whole world to do loud Dhikr. Women or men, everybody must do it silently. Now Alhamdulillah everybody has a phone. They pay too much money for this, and they have everything inside it. If you don’t know, when it is said: “7 times Fatiha”, you can open and read. If you don’t know Alam Nashrah (Surat As-Sharh), you can open and read. They read everything today, [spending] 5 hours on WhatsApp and other nonsense things, but when it comes to the Qur’an, they don’t know.
This order is coming now Alhamdulillah. So this is very important. Whoever does this is not from our way. Whoever does this is out of Mawlana Sheikh Nazim’s and the Silsila’s (chain) way. This is the teaching of the Naqshbandi Tariqah. Who can learn can learn. Who can’t learn, can open and read because he is not in prayer, he can do anything. But for the Dhikr Jahri (vocal Dhikr), after finishing Khatm al Khwajagan, we imitate (Tashabbuh) the 40 Tariqas; so we can do this.
This is very important. It is very powerful to do it with voice. That’s why, Sayyidina Abdul Khaliq Al Ghujduwani was taught by Sayyidina Al Khidr ʿalayhi s-salām to do Dhikr Khafi (silent Dhikr) in his heart. He asked, “How can we do it?” He said, “Go in the water and say this Nafee Esbat: “La Ilaha illa Allah, La Ilaha illa Allah, La Ilaha illa Allah” inside”; [Mawlana points to the heart]. But when you do the Khatm al Khwajagan you must not make it in your heart but by your tongue and silently. Insha’Allah Allah ﷻ accept your Ziyarah, and accept the Dua for all of you. Insha’Allah you came for the sake of Allah ﷻ and for the sake of Awliya’ullah, it will be of more Barakah for you insha’Allah.
Allah at-Tawfiq. Al-Fatiha.
Mawlana Sheikh Muhammad Adil ar-Rabbani