Mirbobo Naqshbandi’s social and moral views based on the principles of the Naqshbandi sect
Rajabov Alisher Shavkatovich
Alisher Rajabov
Teacher of Bukhara State Pedagogical Institute. Doctor of Philosophy (PhD)
Abstract: This article is written about the soul described in the work “Mir’otus Solikiyn” by the mystic Mirbobo Naqshbandi, who contributed to the development of the Naqshbandi order in India, and the methods of its purification and education in the Naqshbandi order.
Key words: Mir’otus solikyn, Naqshbandiya, Sufi, Haq,
In Sufism, the purity of the soul is considered one of the most important issues for a person to reach the Truth, and it is considered the vantage point of the Truth. It is also considered that calculations of the world and the hereafter depend on the soul. This issue occupies one of the central places in the works of Sufi poets in Sufi literature.
Mirbobo Naqshbandi (approx. 1650-1715), the author of the work “Mir’otus Solikiyn” (“The Mirror of the Taxes of the Right Way”), a mystic who contributed to the development of the Naqshbandi order in India, also paid great attention to this issue. The second chapter, the fourth chapter of the work is called “Dar bayani haqiqiti dil va azkori on va talqini buzurgoni in tariq” (“The truth of the heart and its mentions and the interpretation of the greats of this tariqat”), in which the author states that one of the main factors of the tariqat is the heart, its role in human perfection , reflects on the duties and essence of the soul. Analyzes the specific aspects of the heart. He begins this chapter with a Rubaiyat that classifies the soul.
POEM[1]:
در راه خدا دو كعبه آمد منزل
يك كعبه صورت و يك كعبه دل
تا بتواني زيارت دلها كن
بهتر ز هزار كعبه آمد يك دل
CONTENT:
There are two Kaabas for two walkers in the path of God,
One is the Ka’ba with image and form, and the other is the Ka’ba of the heart.
If you can, visit the hearts first,
Because one heart is better than thousands of Kaaba.
This rubai refers to Khwaja Abdullah Ansari (d. 1006) and shows that Ansari’s work was highly appreciated among the Naqshbandis. About this, Ansari himself said: “Oh dear! You should know that Haq subhonahu wa ta’ala has a Ka’ba of dirt and stone on the outside, but there is a Ka’ba of soul and heart on the inside. The first one was raised by Ibrahim Khalil, and the second one was made by Rabbi Jalil[2]. The last sentence and the Prophet’s hadith are alluded to.
This rubai was so popular among the Sufis that almost every mystic used it in his work to explain the matter of the soul. Due to the popularity of the rubai, it is sometimes attributed to Avhaduddin Kirmani, and this rubai is included in his “Devoni rubaiyot” under the column “Rubais related to Shari’i issues”[3].
Mir Baba Naqshbandi continues to justify the height of the soul in the eyes of man and refers to the work of Attar (1145-1221): “Shaykh Fariduddin Attar also quoted this hadith from the Prophet in his “Tajul Qisas” in accordance with the above content:
فالكعبة بقدسها قد بناها الخليل
و قلب المؤمن بناء الرب الجليل
Translation:
If the Holy Kaaba was built by Ibrahim Khalilah, that is, the friend of God[4].
The author does not stop there. He also quotes poetic verses that are in common use among Sufis. With this, he proves how high the status of the soul is in the teachings of the Sufis. He writes:
دل بدست آوركه حج اكبر است
از هزاران كعبه يك دل بهتر است[5]
CONTENT:
To find a way to someone’s heart is the greatest pilgrimage,
One heart is better than a thousand Kaabas.
He also cites the example of the hadith that says, “The heart is the treasure of God.”
Mirbobo Naqshbandi divides the heart into three types based on the hadith: “The Prophet, peace be upon him, said that”, “The heart is of three types: a heart preoccupied with the world, a soul preoccupied with the hereafter, and a soul preoccupied with God.” A soul preoccupied with the world will be blessed with violence and calamities, a soul preoccupied with the hereafter will be blessed with high ranks and degrees, and a soul preoccupied with Mawlasi will be blessed with the world, the hereafter and Mawlasi again.”[6].
The author continues this sequence and continues to cite a hadith for a broader interpretation of the content of the soul: “Everything has a polisher. The polishing of the heart is the dhikr of “La ilaha illallah”.
He expresses his opinion about the duty of the soul and its work in a poem, citing the example of Mavlavi Jami’s work: “For example, Mavlavi Jami writes in his work “Silsilatuz Zahab”:
Hey, it’s just a little bit of fear,
The letter is too large and the heart is too small.
Gashta dar korgohi is a bull,
The wooden pattern is unique.
Chand Bashad zi Nachshoy tabah,
The tablet is black, the board is ink.
Start the letter page itself.
If you want to grow up, you can be a bitarosh.
My heart is full of God,
What’s going on?
Polished mezan,
The beginning is clear.
Every mortal dies in its own way,
And it’s a bit eternal, it’s just a little bit.
Saykali moment if nae ogoh,
Nest juz “La ilaha illallah”[7].
CONTENT:
O one who is trapped in thoughts and imaginations,
You have been writing extra words on the tablet of your heart for years.
You are walking in this company that changes like a bull.
It is filled with various patterns and drawings.
Of such vain designs as these,
The hearth plate is dirty and the board is blackened.
Be a reader of the letters written on your tongue,
Erase or wash off excess drawings and patterns from it.
If you know your heart is a mirror to God,
Why is your window dirty?
There is a polisher who polishes it,
He polishes and wipes your moon and makes it clear.
Whatever is tarnished on your mirror, it polishes it away,
And if it is eternal, that thing is seen in it.
If you don’t know what will make him shine,
As you know, it is the word “La ilaha illallah”.
Mirbobo Naqshbandi emphasizes that the main dhikr of the Naqshbandi tariqa in purifying the heart is “La ilaha illallah” through the above verse.
After giving such basics, the author finally starts quoting his teacher, who is considered the piri and murshid of the Naqshbandi sect of his time, and begins to write about the ways of polishing the soul specific to Naqshbandi. He writes: “O tax collector of the sect and seeker of the path of truth, you know that our elder (may Allah sanctify his secret) used to order certain tax collectors, “Let the tax collector enter the wilderness and close his eyes, take a breath while keeping his mouth closed, and concentrate his thoughts until he exhales” Let him say “Nafyi Isbat” (that is, “La ilaha illallah”). When saying “La” he should point from his navel to his head, when he says “Ilah” he should turn his right shoulder with a gesture, and when he comes to the heart with his left chest, he should say “Illallah”. In this way, let him say it every time odd-numbered times and bring the number to twenty-one times. While exhaling, let him say “Muhammadur rasulullah” again under the left chest, pointing to the heart.”[8].
From the above, it becomes clear that the following are the conditions that must be followed by the order’s tax and talibi in order to purify the soul and prepare it for connection with the divine world:
- Staying away from various worldly things, events and events that distract from the main goal through seclusion.
- Not looking in all directions in order to protect the eyes from various worldly decorations, impurities and impure things.
- Refraining from the mouth of any words that give rise to love for the world, in order not to say words that hurt the hearts, keeping the tongue in the corner of the mouth and engaging in continuous dhikr without even moving it.
- Strict adherence to the rules of inhaling and exhaling during zikr to balance the psyche.
- Counting and controlling the number of Zikr without distraction.
Mirbobo Naqshbadi reveals the main rule of this practice through a poetic passage:
To ba jorubi “Lo” naravhi roh,
The secret of Narasy Dar is “Illallah”[9].
CONTENT:
As long as you don’t clean your path by sweeping the “Lo” of “Lo ilaha illallah”
You cannot know the secrets of “Illallah”.
This poetic passage should be understood as follows:
- “Nafy wa isbat” means denial and proof, and the first part of the word “La ilaha illallahu Muhammadur rasulullah” which is the first condition for believing in Islam is “La ilaha illallah” in Sharia. Its meaning is “There is no god but Allah”, and the first requirement for the followers of the sect is to make “lo”, i.e. “no” from the heart, everything related to the world.
- In the Arabic construction of the word, the word “no” comes before it, i.e. “There is no god, except Allah.” Therefore, only when “Lo” (nothingness) is achieved in the Tariqat, the understanding of “Illallah” (there is nothing but Allah) is achieved.
- The reason why the word “La ilaha illallah” is said to be negative and proof consists of a negation and a proof. The sentences “La ilaha”, i.e. “There is no god”, “Illallah”, i.e. “There is a great God”, come in sequence.
When the soul of the taxpayer is cleansed of various bad thoughts, thoughts and suspicions through this zikr, the soul itself falls into zikr and the truth begins to appear to it. The mystic dwells on this and writes the following: “When the number of zikr reaches twenty-one, the soul begins to lose its focus on the soul of the tax. The taxman’s heart is touched and he begins to say his name himself”[10].
Mirbobo Naqshbandi’s teaching of Naqshbandi about purifying the soul, educating it, purifying the spirit and the conclusions of many other guardians are considered as methods of educating a perfect person and have not lost their relevance to this day.
LIST OF REFERENCES USED
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[1] ﻣﺮﺁﺕ ﺍﻟﺴﺎﻟﻜﻴﻦ. ﻣﻴﺮ ﺑﺎﺑﺎ ﺍﺑﻦ ﻣﻴﺮ ﺩﺭﻭﻳﺶ ﻧﻗﺸﺒﻨﺪﻯ. ﻛﺘﺒﺨﺎﻧﻪ ﻣﺮﻛﺰﻯ ﻭ ﻣﺮﻛﺰ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ: 206-ص
[2] http://ansabtoba.blogfa.com/post/1825
[3] https://ganjoor.net/ouhad/robaee/bab2/sh114
[4] ﻣﺮﺁﺕ ﺍﻟﺴﺎﻟﻜﻴﻦ. ﻣﻴﺮ ﺑﺎﺑﺎ ﺍﺑﻦ ﻣﻴﺮ ﺩﺭﻭﻳﺶ ﻧﻗﺸﺒﻨﺪﻯ﮳ ﻛﺘﺒﺨﺎﻧﻪ ﻣﺮﻛﺰﻯ ﻭ ﻣﺮﻛﺰ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ: 207-ص
[5] ﻣﺮﺁﺕ ﺍﻟﺴﺎﻟﻜﻴﻦ. ﻣﻴﺮ ﺑﺎﺑﺎ ﺍﺑﻦ ﻣﻴﺮ ﺩﺭﻭﻳﺶ ﻧﻗﺸﺒﻨﺪﻯ﮳ ﻛﺘﺒﺨﺎﻧﻪ ﻣﺮﻛﺰﻯ ﻭ ﻣﺮﻛﺰ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ: 206-ص
[6] ﻣﺮﺁﺕ ﺍﻟﺴﺎﻟﻜﻴﻦ. ﻣﻴﺮ ﺑﺎﺑﺎ ﺍﺑﻦ ﻣﻴﺮ ﺩﺭﻭﻳﺶ ﻧﻗﺸﺒﻨﺪﻯ﮳ ﻛﺘﺒﺨﺎﻧﻪ ﻣﺮﻛﺰﻯ ﻭ ﻣﺮﻛﺰ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ: 207-ص
[7] ﻣﺮﺁﺕ ﺍﻟﺴﺎﻟﻜﻴﻦ. ﻣﻴﺮ ﺑﺎﺑﺎ ﺍﺑﻦ ﻣﻴﺮ ﺩﺭﻭﻳﺶ ﻧﻗﺸﺒﻨﺪﻯ﮳ ﻛﺘﺒﺨﺎﻧﻪ ﻣﺮﻛﺰﻯ ﻭ ﻣﺮﻛﺰ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ: 208-ص
[8] ﻣﺮﺁﺕ ﺍﻟﺴﺎﻟﻜﻴﻦ. ﻣﻴﺮ ﺑﺎﺑﺎ ﺍﺑﻦ ﻣﻴﺮ ﺩﺭﻭﻳﺶ ﻧﻗﺸﺒﻨﺪﻯ. ﻛﺘﺒﺨﺎﻧﻪ ﻣﺮﻛﺰﻯ ﻭ ﻣﺮﻛﺰ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ: 208-210-ص
[9] ﻣﺮﺁﺕ ﺍﻟﺴﺎﻟﻜﻴﻦ. ﻣﻴﺮ ﺑﺎﺑﺎ ﺍﺑﻦ ﻣﻴﺮ ﺩﺭﻭﻳﺶ ﻧﻗﺸﺒﻨﺪﻯ﮳ ﻛﺘﺒﺨﺎﻧﻪ ﻣﺮﻛﺰﻯ ﻭ ﻣﺮﻛﺰ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ: 209-ص
[10] ﻣﺮﺁﺕ ﺍﻟﺴﺎﻟﻜﻴﻦ. ﻣﻴﺮ ﺑﺎﺑﺎ ﺍﺑﻦ ﻣﻴﺮ ﺩﺭﻭﻳﺶ ﻧﻗﺸﺒﻨﺪﻯ. ﻛﺘﺒﺨﺎﻧﻪ ﻣﺮﻛﺰﻯ ﻭ ﻣﺮﻛﺰ ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ: 209-210-ص
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