Naqshbandiya Foundation for Islamic Education

The Naqshbandiya Foundation for Islamic Education (NFIE) is a non-profit, tax exempt, religious and educational organization dedicated to serve Islam with a special focus on Tasawwuf(Sufism),

Thursday, June 4, 2020

Shaykh Muhammad Ala’Ad-Din Naqshbandi Khalidi Uthmani (RA)

Shaykh Ala' al-Din al-Naqshbandi Beholds The Prophet Muhammad ...Shaykh Muhammad Ala’Ad-Din Naqshbandi Khalidi Uthmani (RA)

He is the son of Shaykh Umar Diya’ad-Din Naqshbandi. He was born in Tawilah and grew in the abode of wisdom, propriety, obedience and piety. After fully reciting the Holy Quran (Khatmah),he underwent schooling under the learned men. He read the circulated religious, literary and sagacious books, and studied the Arabic Sciences. He had extreme fondness in learning and knowledge, and was also proficient in preachment. He took the pledge at the hand of his prominent uncle Shaykh Muhammad Baha’ad-Din, who graciously conferred special attention to him and to his brother Shaykh Najm’ad-Din. After his uncle’s death and even prior to it ,his father, the Spiritual Guide Shaykh Diya’ad-Din favored him with oversight and guidance; and said regarding him and his brother Najm’ad-Din: ”If someone adheres to them, they will convey him to the exquisite station. He started performing the ritual duties (ibada) at an early age, because he was brought up in the house of temperance and gnosis.
When he reached manhood, he visited several locations, amongst them: the city of Sananadge, the capital of Iranian Kurdistan at that time, and to Gawanaroud which he abided for period of time for preachment and guidance. later He turned to Biyara; and in deference to mores, he did not stay there. Rather He lived in the village of Darshish where he  built a Takiya; and its completion, he abandoned it and went to Doroud after he lived for two years at Sarwabad. There, he founded on piety and devotion a Khanqah and a religious school that was coached by prominent scholars. Therafter Khanqah Doroud became a center for the dissemination of knowledge and perception, and the spreading of Islamic Institutes in the region. As a result people attended to him and his didactic influence augmented amongst the tiers and stratums of society. He bought several villages in the region to secure the unsparing and generous disbursement on the school and the khanqah.
Following the death of Najm’ad-Din, he returned to Biyara as the leader and the Spiritual Guide of the Order. Instantly he revived the sprightliness of Biyara School,and brought in Erudite Scholar Mulla Abdul Karim Mudarris, well known as the Tutor of Biyarah ,from Narksah Gar. This school used to accommodate nearly fifty to sixty apprentices belonging to the various stages of education, and in spite of extreme drought and privation at that time, he liberally sponsored from his own personal funds.
Finally before he departed to the abode of eternity, he enjoined that his righteous and pious son. Shaykh Uthman Siraj’ ad-Din to be his successor and spiritual guide of the exalted Naqshbandi Order.
Source:Siraj Al-Qulub " Lantern of Hearts" by Shaykh Muhammad Uthman Siraj'ad-Din Naqshbandi
Naqshbandi Khanqah Biyarah
Naqshbandiya Foundation for Islamic Education: In Memory of Shaykh ...
Naqshbandiya Foundation for Islamic Education: December 2008

Wednesday, June 3, 2020

Shaykh Amin Ala ad-Din an-Naqshbandi Khalidi Uthmani, The Author of Sufism:A Wayfarer’sGuide to the Naqshbandi Way.

Sufism: A Wayfarer's Guide to the Naqshbandi Way | Fons VitaeShaykh Amin Ala ad-Din an-Naqshbandi Khalidi Uthmani, The Author of Sufism:A Wayfarer’sGuide to the Naqshbandi Way.

Shaykh Amin, son of Shaykh Ala ad-Din and grandson of Shaykh Umar Diya ad-Din, was born on 21 December 1931 in Biyara, Iraqi Kurdistan. For most of his early childhood years he attended a madrasa in Biyara with prominent teachers such as Shaykh Abdul Karim Mudarris. In 1961 the Iraqi Kurdish revolution forced Shaykh Amin and many other Naqshbandi families to leave Biyara and migrate to Iran. He settled in Kermanshah, Iran where he resumed his secondary studies. Then he attended Tehran University and graduated with a B.A in Arabic and Persian languages and literature to subsequently work for radio stations in Kermanshah, Sanandaj, and Tehran. In 1979 shortly after Iranian revolution Shaykh Amin and family returned back to Iraqi Kurdistan where he began working for the Ministry of Religious Affairs as a senior consultant. During his time, he compiled and published his poetry in addition to other numerous commentaries and literary work. He authored “What is Sufism?” in Kurdish which was translated in Arabic by Dr. Muhammad Sharif Ahmad. In his preface Dr. Sharif writes” Shaykh Amin is a Sufi man of culture, suckled from the breast of Sufism, whose upbringing flowed from its crystal-clear fountain. He experienced material and spiritual beauty in the mountains of the Kurdish region of Iraq and its intellectual and spiritual school in Biyara. He is a talented poet, whose writing exhibits charm, sweetness, and subtle refinement.” Shaykh Amin passed away on 9 April 1990 survived by his wife and five children. Shaykh Muhammad Masum Naqshbandi (RA) was the Religious Advisor and Spiritual Guide of the Naqshbandiya Foundation for Islamic Education(NFIE) and advised NFIE to fund translation and publication of Arabic Text “ Ma huwa ‘t-Tasawwuf wa-ma hiya at-tariqat an-Naqshbandiyya”.Muhtar Holland translated it into English “ Sufism: A Wayfarer’s Guide to the Naqshbandi Way” and it was published by Fons Vitae with a preface by Shaykh Masum and forwards by Shaykh Abd al-Karim Mudarris, Mufti of Iraq, Arthur Buehler, Professor of Islamic Studies, University of Victoria at Wellington, NZ and Abdal Hakim Murad (T.J Winter), Shaykh  Zayed Lecturer, Islamic Studies, Faculty of Divinity, University of Cambridge.
Shaykh Masum was Shaykh Amin’s cousin and grandson of Shaykh Umar Diya ad=Din. He began his education in Biyara ,studying also in Mahabad, Iran before finishing his studies with renown scholar Shaykh Abd al Karim Mudarris in 1947.He received permission to teach the Qadri and Naqshbandi practices from his uncle Shaykh Ala’ad-Din. He stayed in Iran until the 1979 revolution when he moved to Iraq ,finally settling in the United States in 1991. Shaykh Masum passed away on eighth of January; his body was laid to rest in Biyara’s Naqshbandi Khanqah. Shaykh Masum ends his preface with” May Allah bless us with hearts that can pray with sincerity and reflect the divine light.May we have eyes whose gaze on this world will remind us of Allah.I pray to Allah to bless us with the ability to practice the teachings of Islam in our daily life with excellence. Ameen
Source: Sufism: A wayfarer’s Guide to the Naqshbandi Way
Amazon:https://www.amazon.com/Sufism-Wayfarers-Guide-Naqshbandi-Way/dp/1891785834
Fons Vitae:https://fonsvitae.com/product/sufisma-wayfarers-guide-to-the-naqshbandi-way/
An invaluably thorough manual of Khalidi-naqshbandi spiritual method, this text highlights the depths of the islamic revelation in its most authentic form.
 — T. J. Winter, Cambridge University
A Wayfarer’s Guide is an important step forward on the understanding of the naqsh- bandi-Khalidi lineage, especially in the way that the shariah of islam is harmonized with its inner dimension, in the effectiveness of naqshbandi contemplative practices, and the resulting transformations. an unusual synthesis of the naqshbandi teaching written in a clear language and a very didactic approach, amin `ala al-din al-naqsh- bandi’s book is a worthwhile exposition of sufism written by a prominent shaykh of a famous sufi family in the Kurdish area of iraq.
 — Thierry Zarcone, Centre National de la Recherche Scientifique, Paris
It is much to be welcomed that this concise introduction to sufism, as understood by the Khalidi branch of the naqshbandi order, is now available in a clear and straightfor- ward english, in addition to the Kurdish original and arabic and Persian translations. Particularly useful are the definitions of the technical terms of sufism. recommended as an antidote to the psuedo-sufi literature now proliferating on the market.
 — Hamid Algar, University of California, Berkeley

Shaykh Najm Ad-Din Naqshbandi Khalidi Uthmani (RA)


Michael J. Totten: Zarqawi Was Here

Shaykh Najm Ad-Din Naqshbandi Khalidi Uthmani (RA)

He was born in Biyarah and was raised in knowledge, abstinence and piety. He acquired a sufficient share of knowledge, anon he took the Exalted Naqshbandiya Order from his prominent uncle Shaykh Muhammad Baha Ad-Din and then from his father Shaykh Umar Diya Ad-Din. He succeeded his father after his death. He supported schools and students and devoted his attention to knowledge and scholars.
He consorted with jurists and pious, and he delighted in the secrets of revelation and the scholastic and jurisprudential books. He was far from worldly ostentation and ornamentations; an abstinent worshipper; an adept in the courses of the Path, the States(ahwal) of the order, and the stages (adwar) and stations (maqamat) of Sufism; and a spiritual physician, skilful in machination of self.
He became the lure of attention of the disciples and the ascribed, and the pursuit of the canonical scholars. He was, may Allah’s mercy be upon him, characterized with sound sedateness and righteousness.He was loved by literary people, the men of aphorism(wisdom) and the penmen. He had fine literature and eloquent soft poems overflowing with affection and scented with fragrance and love. His title in literature was the stellar and he himself was a piercing star in the Order and its mores. The subjects of his writings discussed Sufism, esoteric topics(ma’ani) and symbols (rumouz) which can not be apprehended save by who embraces his sublime mores.

Source: Siraj Al-Qulub “Lantern of Hearts” by Shaykh Muhammad Uthman Siraj Ad-Din An-Naqshbandi 11 (RA)
Michael J. Totten: Zarqawi Was Here
Rudaw.net

Hajj Shaykh Ahmad Shams Ad-Din Naqshbandi Khalidi Uthmani (RA)


File:Tawela - Kurdish Village in Hawraman - Southern Kurdistan - Iraq - 2016 - Diyar Mohammed Photography.jpg

Hajj Shaykh Ahmad Shams Ad-Din Naqshbandi Khalidi Uthmani (RA)

He is the fourth son of Shaykh Uthman Siraj ad-Din 1.He was a juristic scholar and a reclusive traveler of the Path (Salik).He dwelled the Village of Ahmad Awa near the river of Zalm in the district of Khuramal, there, he built a takiya for worship. He was the symbol of abstinence, piety, asceticism, probity tahajud and night vigil in prayer and worship (Qiyam al Layl).He journeyed to Istanbul and visited Sultan Al Hamid who presented to the family a few holy hairs of the Prophet ( Blessings & Peace be upon him) entitled “ The Beauties” (al mahasin).He performed pilgrimage to the Sacred Sanctuary ( al Bayt al Haram: the Ka’ba).Following his return, he was martyred with plague in the year 1308H and was buried in his father’s graveyard in Tawilah.
He was sanctioned (mujaz) on the part of his father Shaykh  Siraj ad-Din and was spiritual guide (murshid) but for the sake  of Shaykh Umar Diya ad-Din, and as courtesy to him, he did not preside for Guidance.
Amongst his children were: Shaykh Habib, who served under Shaykh Najm ad-Din and ShaykhAla’ad-Din with utmost cheeriness and zeal.
Shaykh HIdayat who was a pious, propitious, religious person. He was reciter of Qur’an with comely tajwid. He dwelled the village of Nizl near Surkoul, where he had a Khanqah and a school that he supervised.
Shaykh Abdullah who was the resident of Nizl. He was a learned scholar and a persistent worker in the mores of the Path(tariqa).
Source: Siraj Al Qulub, Lantern of Hearts by Shaykh Uthman Siraj ad Din An Naqshbandi 11 (RA)
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Tuesday, June 2, 2020

Shaykh Ahmad Sirhindi’s contribution to Islamic thought: *Humayun Abbas Shams **Abdul Quddus Suhaib (PDF)

Shaykh Ahmad Sirhindi’s contribution to Islamic thought: *Humayun Abbas Shams **Abdul Quddus Suhaib 
Abstract The Naqshbandi Sufis had been in very strong relationship with Mughal Empire. Inspite of it, when Akbar introduced his Deen –e- Ilahi, they faced religious problems In this scenario, Shaykh Ahmad Sirhindi played an important role and opposed innovations in the form of Deen –e- Ilahi . According to the teachings of Sirhindi, an innovation (Bid’at) in Deen is contrary to the Sunnah. He was not only a religious scholar and mystic but also a reformist leader and his teachings are purely based on Sunnah. This article aims to highlight the teachings of Sirhindi regarding the responsibilities of a Muslim ruler, limitations of Shariah for man as well as his view that there is no contrary between “Tariqah and Shariah”. This research is also deals with expertise of Sirhindi that how he condemned the theory “Wahdat-ul-wajood” believes in oneness of Allah Almighty and the mortality of all the living beings except Him. Sirhindi’s school of thought is as important today as it was in the 17th century.
PDF Linkhttps://www.bzu.edu.pk/PJIR/vol10/eng%204%20Humayun%20Abbas%20Shams%20Newv10.pdf

A Comparison Between the Discourse of Ahmad Sirhindī and Saīd Nursi (PDF)


Who is Bediuzzaman Said Nursi? — Reflections

Abstract
This chapter looks into the role of the 16th  century Indian Scholar Ahmad  Sirhindī
(1564-1624) and the discourse of Bediüzzaman Saīd Nursi  (1877-1960)   of Turkey.
Sirhindī, also widely known as Imām Rabbānī in Sufi circles, is among few historical
figures who still has substantial influence in Turkish society. Nursi, who passed away
more than half a century ago, is the founder of Nur Movement who is claimed to have
several  million  followers   in  Turkey.  This   study  first   analyses  the  socio-political
context where these two important figures lived and then attempts to demonstrate the
similarities and the differences between the discourse and methods of  Sirhindī  and
Nursi. It concludes that both Sirhindī and Nursi took the Sufi path of Islam as opposed
to  fundamentalist  approach  of  it  and  developed   their  respective  life  philosophies
around it.
Key   words:   Imām   Rabbānī  Ahmad  Sirhindī,   Bediüzzaman   Saīd   Nursi,   Sufism
(tasawwuf), renewer (mujaddīd), Unity of Being (Wahdat al-Wujūd), Unity of Vision
(Wahdat al- Shuhūd)
Introduction
Despite the geographical distances, there are few commonalities between Turkey and
India. Arguably, any well-lettered person in Turkey would mention the name of Imām
Rabbānī  when they are asked about India. The person known as  Imām Rabbānī  in
Turkey and in the wider Islamic world is actually  Ahmad al-Farūqī al-Sirhindī. His
given name was Ahmad. Since he was born in Sirhind in Indian province of Punjab he
is also called Sirhindi. Owing to the fact that he was the direct descendent of `Umar
ibn Al-Khattāb Al-Farūq (577-644), the second caliph after Prophet Mu ammad, heḥ
became known as Ahmad al-Farūqī al-Sirhindī.
Sirhindī was not only a Sufi sheikh but also a prolific writer. His major work,
[1]  Letters  (Maktūbāt)  is  the collection  of  his 536  letters  written  to  his  students,
followers,  friends  and  officials. Originally  written  in  Farsi,  Sirhindī  expounds  on
Islamic faith and creed emphasizing on Ahl al-Sunnah. It is in Letters he discusses the
existence and entities. His letters to his students and friends has a dominant theme of
Sufism  whilst  his  letters  to  officials  have  a  general  religious  and  social  content.
Sirhindī’s other  books  are  [2]  Mabda’ wa   Ma ādʿ, which is  about  the  stations of a
Sufis’s  spiritual   journey;   [3]  Ma ārif  Ladunniyyaʿ,   which  explains  the  existence,
entities, names and attributes of God;  [4] Mukāshafāt-i Ghaybiyyah contains similar
themes as in the previous books; [5] Ithbāt al-nubuwwah  compares philosophy and
prophethood; [6]  Radd-i Shī aʿ is a rebuff to Mu ammad b. Fahr al-dīn Rustamdārīḥ
who  criticize Prophet’s  Friends  (a hābṣ);   [7]  Risāla-i  Tahīliyyah  expounds  on the
meaning of ‘There is no god but Allāh (lā ilāha illa Allāh)’; and finally [8] T alīqātʿ
bar Shar -i Rubā‘iyyāt-i Hāja Bāqī Billāhḥ is the notes on Bāqi Billāh’s poetry.
Perhaps the same person would mention the name of Bediüzzaman Said Nursi
when  asked  about  one  of  the  most   influential   people  in   Turkey  in  the   twentieth
cenury.1  Therefore   certain  academic   attention  needs   to   be  given   to   these   two
important figures who played great roles in shaping out our current world.
Like Sirhindī, Nursi spent the great majority of his adult life in prisons and
exiles. Great portion   of his  magnum opus  called  the  Risāle-i Nur  collection is  the
product of his years in incarceration. The Words (Sözler), The Letters (Mektūbât), The
Flashes (Lemalar) and The Rays  (Şualar) are all written during   the  republic  years
after   1923.   Nursi’s   early   books   such   as   Reasoning   (Mu ākamāt),   Debates
(Munā arāt) and Signs of Miraculousness (Ishārāt al-I’jāz) are written during the last

Religious School at Bayara’s Naqshbandi Khanqah

Naqshbandiya Foundation for Islamic Education: In Memory of Shaykh ...Religious School at Bayara’s Naqshbandi Khanqah
132 Years Old:
Behind The Scenes At Northern Iraq’s School For Sufis
Honar Hama Rasheed
NIQASH visits a school in Iraqi Kurdistan that trains novice clerics in a form of Islamic mysticism called Naqshbandi. Rules are strict here, the teachers say, but they have nothing to do with extremism.

A skinny ten-year-old roams the courtyard of this school for spiritual education that he joined only around a month previously. The boy, Mirin Mohammed, comes from the Darbandikhan district, south-east of the city of Sulaymaniyah, in the semi-autonomous region of Iraqi Kurdistan. And he’s here because his father wants him to study to become a cleric in the future. But right now, the youngster is just hungry and he peeps into the kitchen to see what his next meal will look like.
He says he has had no contact with his family in the 30 or so days, he’s been here.
Traditionally the khanqah have two main roles: teaching and distributing alms and food to the poor who come seeking it.
Far from being cruel, this is standard procedure at this religious school, in the Bayara district, northeast of the Iraqi Kurdish city of Halabja.
To be accepted at the school, students must follow rules to the letter and they may not use everyday devices, such as televisions, mobile phones or computers.
“When the scholars arrive, we take all those away,” the school supervisor, Fares Mohammed Shaqlawi, told NIQASH. “And they cannot use them during their stay except in emergencies. We don’t want the students to be distracted by earthly issues.”
The khanqah – as such schools are known – in Bayara is 132 years old. the school specialises in a form of Sunni spiritualism called Naqshbandi; it’s also categorised as a form of Islamic mysticism called Sufism. Today the institute has 121 students studying various Islamic subjects. The students’ ages range from ten to 35 and they come from all over Iraqi Kurdistan as well as from Turkey, Iran and Syria.
There is no specific time frame in which studies must be completed. The scholars work at their own pace and graduate when they finish. “After finishing their studies, the students get certificates and can become preachers or imams,” Shaqlawi explains. Generally though courses tend to take between five and seven years. There are two stages to the course and when students complete the first half, they move onto to the advanced level and are also recruited to help teach those who are just starting.
Behind The Scenes At Northern Iraq's School For Sufis | Niqash
Unfortunately the Iraqi Kurdish Ministry of Education does not recognize the qualification, the headmaster says, and they won’t explain why. The school had tried to add subjects like English and computer science but ran into problems, he adds. They’re trying to resolve these issues so that in the future, students can graduate with government-approved qualifications too.   
One of the interesting aspects of visiting the school is the presence of tombs and shrines of various religious community leaders inside the mosque here. Hundreds of visitors come to the school to see them.  
Traditionally the khanqah have two main roles, Shaqlawi notes: teaching and distributing alms and food to the poor who come seeking it. The shrines have become a decent source of income for the school because visitors usually leave a donation.
So the school has space for the students to sleep and can provide all their meals, alongside meals for all the visitors who come to the shrines; they eat together with the pupils.
The money the school receives covers the daily expenses of students, another of the school’s leaders, Mullah Yassin told NIQASH. He was reluctant to talk about exactly how much the institute gets saying instead that, “we believe God is going to bless our earnings and increase them to cover our expenses.”
Behind The Scenes At Northern Iraq's School For Sufis | Niqash
Between 2001 and 2003, the area here was partially controlled by an extremist Sunni Muslim group, Ansar al-Sunna, and the school had to be closed. The shrines were also exhumed and the scared remains taken elsewhere for safe keeping.
“Throughout its history the khanqah’s doors never closed, except for then,” Shaqlawi says. “It was a dark period.”
Behind The Scenes At Northern Iraq's School For Sufis | NiqashAs for the school’s, and the order’s relationship with the group known as the Naqshbandi army, a Sunni Muslim extremist group that was close to Saddam Hussein and later on the extremist Islamic State group, Shaqlawi says they have nothing to do with those people. “There is no relationship with them whatsoever and we are against what they do,” he says staunchly
NOTE: .Shaykh Umar Diya ad-Din Naqshbandi established Biyarah Khanqah (1307H) with a large comprehensive school that resembles university now a days with extension of the preliminary & elementary stages & which was full of students in the various conventional sciences and the common stages, along with the convenience of their accommodations and comfort. It was the most considerable amongst the centers of knowledge and education over one entire century, whereby it was attended annually by thousands of scholars and students of knowledge convening in informative sessions from Qur’anic Memorization to topmost subjects, such as : the study of Islamic Jurisprudence (Fiqh) and its principles, the study of Prophetic Traditions (Hadith) and its principles, tajwid and sciences of recitation ( ilm al Qira’a),the articles of faith ( aqa’id),theology ( ilm al kalam),philology and morphology (nahw wal sarf), rhetoric, aphorisms (wisdom), mathematics, logic, astronomy in its ancient form and ethics of research and argumentation.The Khanqah & School were destroyed by Al Qaida Affliate in Kurdistan.Dr.Jafar Naqshbandi son of Shaykh Muhammad Masum Naqshband(RA) recently renovated the Khanqah Complex and Islamic School.
PPT - What is Sufism? PowerPoint Presentation, free download - ID ...
Naqshbandi Khanqah , Bayara, Kurdistan, Iraq
Sufi Mosque Biara
Biara825