ON THE LEGACY OF IMĀM-I RABBĀNĪ IN SHAYKH AḤMAD ḌIYĀ’ UDDĪN GÜMÜSHANEVĪ’S SEMINAL SUFI WORK.

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Prof. Dr. irfan Gúndùz 2v

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Prof. Dr. Ratit Kùiqiik 32

Prof. Dr. Hasan KamilYtlmaz 34

1. gff-f RUfrfi: eÚmÚ5UAr'UevÎvE DERGAHI Giimùphànevî Dergàhr: Etkisi - izleri Dr, Necdet Yrlmaz

Bir Múceddid Olarak Ahmed Ziyàeddîn-i GúmúghànevÎ 4'6 Prof. Dr. Bedri Gencer

Tanzimat Dónerninde Babràlî'de Bir Nakgibendî-Hàlidî Merkezi: Gúmiighànevî Tekkesi 78 Prof. Dr, Mim. M. BahaTanman

Osmantr Argiv Belgelerine Góre Fatrna Sultan Camii'nin Gúmúghànevî Dergàhrna Dónù9me Súreci 90 M u s t a f a C e l i l A l t u n t a g

Gúmúghànevî Dergahlnln Aksiyonu î 04

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imam Gúmùghàr,levî'nin $ahsiyetinin Olugumunda Hind Mutasavvtflarlnln Rolti P r o f . D r , M u h a m m e d A b d Ú l l e h i d E n - N u ' m a n i

2. OTU RU M : C U rW Ú 5 N A trt SVÎ', N i i{ TA 5AVV t' Fi Xi 5 i t- i G i Ahmed Ziyàeddin-i Gúimú9hànevî ve Hàlidiyye Kolu Prof. Dr. Butrus Abu Manneh

Ahmed Ziyàeddin-i Gúmùghànevî'nin Eserlerinde Nefs Kavramt Prof. Dr. isa (elik

lmportance of Jami'ul usut of Hz. Gumushanevi in lslamic Mysticisrn Prof. Dr. Arif Naushahi

Gùmùghànevî Hazretlerin!n Càmiu'l-Usùl'únún islam Tasavvufu Aglslndan Ónemi Prof, Dr. Arif Naushahi

On The Legacy Of lmàm-r Rabbàni ln Saykh Ahmad Ziyà'Uddin Gùnrtighànevi's Seminal Súfi Work 21{) D r . D e m e t r i o A b u a n a s G i o r d a n i 1 4 8 1 8 4 1 8 8 292 2ú&

Gúmùghànevî'nin En Ónemli Eserinde imam Rabbanî'nin Tesirleri D r , D e m t r i o A b u a n a s G i o r d a n i

Ahmed Ziyàeddin-i Gúmi,i9hànevî'nin Toplumsal Hayata Yónetik Pad!9aha Gónderdigi Mektubu 222 O s m a n G ò r d e b i l 2 1 6 232 246 2s2 ?'58 264

3. oruRUM: cÚnnÚ5nAruEvl'ttit'l iunî xi5iliGi

Ah med Ziyàedd in-i Gù mii ghànevî'de $erîat H assa siyeti Prof. Dr. Srileyman Derin

Contribution of Sheikh Khalid Baghdadito Persian Literature D r . l s m a t D u r r a n i

$eyh Halid El-Bagdadi'nin Fars Edebiyatlna Katkrlarr Doq. Dr. lsmat Durrani

Ahmet Ziyàeddin-i Gúmú9hànevÎ'nin Kelamî G6rú;leri Doq. Dr. Òzcan Ta;cr

!càzetnàme (5ebet) Arafat Aydtn

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ú r_t t S t-np.eR.q.g t CU tvl.ú g FtAJ,l ryî S Ervt PCZrl U rVì.lJ _" *

Several western academics recognze the outstanding contribution made by

Saykh Diyà' UddTn GúmùghànevT in his

encyclopedic work on Sùfism, the Jami'

al-U;t1t _{f,'l-AwliyT'. A copy of the first} printed

edition was purchased by the Arabist Alfonso

Maria Nallino in the early fwentieth century,

and is now kept in the collection of rare books

of the National Library of Rome' In the early

days of Oriental studies, two French scholars,

Octave Depont and Xavier Coppolani, edited

the Les Confrerie ReligieLtses marsulmanes,

published in Algiers in 1897 , including

extracts from the Jami' al-Usulin the chapter

of the book devoted to the Naq5bandiyya' This

invaluable volume has only recently become

widely accessible outside the narrow circle of

experts, appearin g in 2002in the catalogue of

the Lebanese publishing house Dàr al-Kutub

a1-'Ilmiyyah, along with the most renowned

classics of Islamic spirituality.

Multiple references to Ibn 'ArabT, Bayazld

BistàmT, Abu'l-Qàsim Al-QuSayrT,

Abu'l-flasan at-SaAnif, 'Abd al-Ganr al-Nàblusl,

and also to the authors mentioned in the

ini-tial pages of the volume, demonstrate that the

author found a source of inspiration in the

classical tradition of tasawwuf. In addition,

the section on Suluk also reveals an

extreme-ly close relationship (nisbar) to the Naq5bandT

Mujaddidi tradition. Sharing the Mujaddid's

metaphysical principles, Saykh Diyà' UddTn

GúmiighànevT was tied to him through a

con-tinuous chain of spiritual descent (silsila)'

On these grounds, we see him as one of the

descendants and followers of Saykh Ahmad

SirhindT.

For over thirty years' Saykh piyà'

Ud-dTn GùmùghanevTwas a guide and

schol-ar in Bayazld and Mahmúdpa5a Madrasas'

He establishing a tekke at the Fatma Sultan

Mosque, later known as the "Gùmúghanevt Dargàh". The Dargàh gradually developed

into a school for studying the traclitions of the

Prophet Muhammad.

Saykh Piyà' Uddin Giimúghànevt met

Saykh Al.rmad ibn Suleyman al-ArwàdT (d'

1858), at the time the Mawlànà Khàlid al-BagdàdT appointed deputy for the greater

Damascus area. Mawlànà especially sent

Saykh al-ArwàdT to Istanbulrecommending

he would guide Diyà'Uddin GúmúghànevTin-to the lartqa:

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t tu"; 5ay$rf;'l Afltslt*î'd Zlya'Uq{dlr:t

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'Oh my Friend! Go to Istanbul and find the

person who will illuminate with his splendour

the Northern Africa, Bukhara, Egypt, Mak-kah, Madina, India and the Far East. He is a

blossom of walayat thathave not yet bloomed.

Although many khalífu have been sent to Is-tanbul before you, yet the duty of preparing

him has been assigned to you from the

eter-nity. Be engaged with his spiritual guidance.

By reason of hirn your name will be much

more heard everywhere _{and You, much more}

well known. In fact, he will be the Lord of the

time $Ahib-i zaman) and the Guidance of the

t a r t q a h . ' l

Saikh Ahmad ibn Sulayrnàn thus left for

Istanbul in L26lH/ I 845, to rnitiate Saykh

Diyà' UddIn GiirnlighanevT into the tarTqa

naqibandiyya khalidiyya at the tekke of

'Ab-dulfattab Effendi. Having supervised Saykh

Diyà' Uddîn Gi.imúghanevT's progress, Saykh

Ahmad ibn Sulaym6n gave him authorization

to guide his own tarlqa and then returned to his hometown.

Mawlànà KhAlid al-Bagdàdr was the tie

befween the two great men on the one hand

sir-niRilsn

--S'amlil

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and the spiritual lineage (silsila) of the

In-dian Naq5bandT masters on the other. He

re-ceived the teachings of the mujadclidi larlqa

from Haarat Safr Cutam 'AlT (d.1824), better

known in the Arab countries and in the

Otto-man world as 'Abd Allah DihlawT. Mawlànà

Khalid al-Bagdàdr visited him in 1810, and

remained one year as a simple mur\d in his

khanqah in Delhi. Here, he attained the

high-est level in the sttlùk under the guidance

and instmctions of flahrat Satr Gulàm, thus

became one of the his major deputies. As a

muríid, he then spread the Naq5bandT larlqah

in the Middle East, where he had thousands

of followers. Later on, he sent many of his

murtdùn to Hazrat Sah Gulàm 'AlT for further

training and guidance.2

In Delhi, Mawlànà Khàlid came into close

contact with San aUn Sa'îd FàruqT MqaddidT

from Ràmpur (1182-1835), who was

appoint-eO Satr Gulàm 'AlT's deputy in India. Indeed,

Hahrat Mawlànà l(hàlid was present when

San Cutam 'AlT conferred Safr eUu Sa'rdthe

ijazat. Following the Mawlànà's return to the

western Islarnic world, he wrote a letter to

,wtÈiire

1- Irfan Gtindú2, Ahmed Ziyóùìddîn Cùmiishanevî. Hayafi, Eserleri. 2- See Arthur Buehler, "Mawlànà Khàlid and Shàh Ghulàrn 'Alî in 5 (2007), pp. 199-213.

Istanbul 1984, PP. 32-33 .

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Satr RUu Sa'Iddescribing the populariry and

rapid spread of Naq5bandT larlqah.3

"In the whole kingdom of Rum, in the Arab

world, in the Hijdz and 'Iràq, in some regions

of Persia ('aiam), in whole Kurdistan, many

are intoxicated (sar íar) for the sensations and

the joy caused by the excellent larîqah of the

Mojaddid. The mention (dhikr) of

commend-able quality (matlamid) of Hadrat-e Imàm-i

Rabbànr, the illuminator of the Second

Mil-lennium, is pronounced day and night in

meetings and sessions, in mosques and

ma-drasas, by the humbles and nobles, constantly,

so that at no time and nowhere in the world,

it is conceivable that human ear can ever have

heard a whisper like that".a

While Abu Sa'Id's birth name was Zal<1

al-Qadr, he was acfually known with hrs

lrun-ya.Hts lineage dates back tofl'alrat

Muharn-mad Ma'gum SirhindT, son of Saykh Abmad

S irhindl, the Mui addi d- i A lf- i S anl' According

to a biographical source, at a very young age

he moved to Lakhnaw with a close relative'

During the journey they stopped to pray in

a mosque, encountered an almost totally

na-lced darwff; as the young Abu Sa'rd passed by him, the darwli covered his nakedness'

Someone asked the darwff why, on seeing the

boy, he covered up. He replied: "There will

come a day when he (Abú Sa'Td) will reach a

high rank, which will be conveyed to others

members of his familY".s

After cornpleting his education, hadrat Abìl Sa'Td left Ràmpurfor Delhi, where he learnt the science of hadlth from Mawlanà

Rafi'uddTn and Sah 'Abd al-'Aztz, sons of

Satr watiAllah Dihlawi. From Delhi, San euu

Sa'Id also wrote to hadrat QàdT Thanà'ullàh

PànipàtT (d. I B l0), khatífuh of Mrrzà Malhar

Jan-e Jànàn (d. 1781), for advice on how to

fulfitl his desire to receive further spiritual

instnrction. Hadrat PànTpàtT suggested the

name of hadrar Satr Gulàm 'AF, then chief

deputy of }/l=r:za Ma4har and head of the

Naq5banclr-Mujad diú khAnqah in Delhi' He

accepted the recomrnendation and became a

disciple of Sair Gulàm 'AlT.

AbuSa'Tdwas accepted into the circle of

the disciples of the order and took the bay'at

with Sah Cutam 'Ah on Muharram 'lrh 1225

(February l}th 1810). The master trained him

up to the highest level of the

Naqébandr-Mu-jaddidT pathand later gave him a complete

ijazat in the Naq5bandi-Mujaddidl tarlqah,

with permission to train his own disciples in

other major Sfifi orders, such as Qàdiriyyah

ancl CiStiyyah.

Sat't Gutam 'AlT died on $afar 22nd 1240

(October 16th 1824). Ablr Sa'ldled the

funer-al prayer at the Grand Mosque of Delhi, and

succeeded him as sajjadah-niÍtn and director

of the khanqah in Òitti Qabar.

Hadrat San eUu Sa'Îd left for the

pilgrim-age to Mecca in 1249 h.. He returned to India,

arriving in Tonk on Rama ddn 22nd' Here, he

fell seriously ill, passing away orr the 'ld al'

fit, t250 h. (January 31, 1835). He was buried

in Tonk. Forty days after his death his coffin

was taken to Delhi and his body buried again,

near San C,rtam 'AlT's grave in the CitlT Qabar

khanqah. His eldest son, Sah Atrmad Sa'Id,

succeeded him as saiiadah-nisTn and as guide

ftrffircirruo-ì::r:t.., -:-':.::.::1,... ,,.. ,,r 1 :- 1 -:=-:-:'----:-

f San C'tà* ,Rli ltihlaVf , pUbliShed

3- .Abd al-Ganl Mujaddidi ibn AbT Sa'Id, Huwa al-Ganl, a biograpl'ry o

as an appendix,o SGit CuiaÀ iRll, Maqamat-e Maqhanya' Ista'bul, 1993' p'191 ' 4- .Abd al-GanT Mujaddidi ibn Abi Sa'Id, Huwa al- Ganl, op. cit., p' l9l '

5- Muhammad Husayn Mas'ud Muràdàb ad1, Anwdr al-'drifin, Lakhnaw,1876'p'57L

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of the order. Since then, the spiritual authority various works by Al.rmad Sirhindi, and, most

was transmitted from father to son, and all the irnportantly, in Volume I, letters 260 and 263,

descendants of Abu Sa'Tdin turn at the head or Volume III, Letter 77 .

of the Mujaddidl khanqahare members of the The Hidayaî al-ldlibTn is essentially a

Fdrúqi family.6 spiritual diary, in which Sàh Abù Sa'Id

illus-San eUU Sa'rd was well-known for his no- trates his own itinerary through the stages of

ble character and his modesty. In his beauti- the path, shows rituals and practices, and

con-ful calligraphic handwriting, he completed a stantly reports on the training influence of his

copy of the Qur'àn in 1244 h. The manuscript ptr.

ispreservedintheRibàtof SaykhMuhammad Atthebeginningof thetext, SanAUUSa'Id

Ma4har in Medina. While he is also known for points out that what he wrote in that risalah

reciting the Qur'àn in a wonderful style, he is no more than the result of "unveilings" and

stopped doubting the beauty of his own recita- "incoming inspirations" (kuiùf u waridat),,

tion and failing to trust the admiration of some which at each and every step he acquired as a

non-Arabs only after receiving appreciation Divine Favour and through spirirual

concen-from the Arabs in Mecca.T tration (tawajjuhat) directed by hrs muriidon

Apparently, the Hidayah al-Talibln was his inner self.r0

the one and only text composed by Sah Abù The text consists of eight chapters, each

Sa'rd" A risalah written in Persian at the re- dealing with one step of the sulùk. The

fol-quest of his friends and disciples in Lakhnaw lowing steps can be identified:

while Satr Cutam 'A1I was still alive, it is a 1. On the definition of the ten subtle

cen-thorough and concise outline of the details of fers (lata'if-e 'aiar).

the Naq5bandl-Mujaddidi sayr wa-suluk The 2. On the definition of the journey of the

risalah was immediately and vastly popular, Masters of the Hearts (arbab-e qulub).

andcametobeseenasatextbookofthetarlqah 3. On the definition of the Greater

Intima-by rhe followers of Sah Gulàm 'AlT and other cy with God (walayat-e lcubra).

MujaddidT circles, It has gone through several 4. On the definition of the Supreme

Intima-editions and has been translated in Urdu and cy with God (walayat-e 'ulya).

Arabic.tWitness to the great circulation and 5. On the definition of the three degrees of

flow of texts and ideas in Islàm, it was com- Perfections, i.e. the Perfections of

Propheth-monly read in the NaqSbandî-KhAhdi milieu ood (kamalat-e nttbuwwat), the Perfections

of Ottoman Turkey.e The work gives the main of Messengership (kamalat-e risala), and

guidelines of the sulúk, originally provided in the Perfections of the Resolute Messengers

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6- The nisbah Fàn1qI specifies the lineage from both 'Urnar al-Fàruq and Saykh Ahmad Sirhindl. 7 - flahrat San eUU-t-flasan Zayd Fàruqi: Maqamat-e Alchyar, Delhi 1974, p.24.

8- For references, see Al.rmad Monzavl, Fihristwara-ye kitabha-yefirsl, Tehràn 1382 h5, vol. VI, p. 1091' 9- piyà' al-DTn a]-Kumu5khanawr: Ga*i' at-(J;ul fi t-Awliya ', Bayrut 2002, pp. 98-113'

10- Abú Sa'rd Fà11qi Mujaddidi: Hidoyah at-Tatibtn, Persian text and Urdu translation, edited by)ur Ali-madAmritsarr, Patiatadq+ h., p.3.See also Demetrio Giordani: "stages of Naq5bandr Sulùk in SàhAbú-Sa'Id Muladdidr's Hiddyat al-Talibtn" tn Faith and Practice in South-Asian Súfism. Editecl by Demetrio Giordani. Oriente Moderno XCLL,2-2012. Roma 2013,pp.393-417 '

LlOt,t-iir;iUl\tJl\j 20t) \ I I I l-rH i i il.;t,\l Nr\

I.J LU 5 UI.R.AS.A.S T C U MÚ $ I-IAI.'ì EVÎ 5 E}4P C ZY IJ MLJ

(lcamaldt-e úlu l-' azm).

6. On the definition of the Divine Realities,

or the Realiry of the Ka'ba (I.taqlqat-e Ka'bo),

the Reality of the Qur' dn (l.taqlqat-e Qur 'dn),

and the Reality of Canonic Prayer (ltaqîqaî-e

;alat).

7. On the definition of the Prophetic

Re-alities, i.e. the reality of Abraham (fuaqlqat-e

ibrahimt), the Reality of Mo ses (l.taqlqat-e

mu-sawl),, the Reality of Muhammad (ltaqlqat-e

muhammadù, and the RealitY of Ahmad (L.t aq i q at - e a L.t m a dî) .

8. On the definition of stages (maqamdt)

that are not on the main path, first and

fore-most the degre e of QayyumiyYah.

The text traditionally concludes with two

letters, which Satr Cutàm 'All wrote to Sah

Abu Sa'Id while in Lakhnaw. They refer to a

further step of the sctluk, called the Reality of

the Fast (da'ire-ye haqîqat-e sawm).

The reason why his work served as a

mod-el for many subsequent treatises lies in the

apt and concise outline it gives of the

orig-inal Naq5bandT doctrines of the sululc. The

first written text that attempts to summarrze

the stages of the Naq5bandI path - and can

therefore be seen as a forerunner of Sair Abu

Sa'Td's Hidayat , is the Risala-ye Sulùlc,

written by hazral MIr Nu'màn BadakhSi (d.

1643), one of the majo r khatrfa of Saykh

Af-mad SirhindT.rr Another work similar in form

and content to the Hidayat al-Tdlibîn, is the

Maratib al-U$ul,t2 written by Sah Ra'úf

Alr-mad, Abú Sa'Id's cousin, who died at sea in

1837 on his way to the holy cities of flljlz.

However, it is clear that some parts of the

Hidayat al-Talibtn found inspiration in the

letters written by Safr Gulam 'AlI. More

spe-cifically, in the letters in which the master

ar-ranges the sequence of the suluk degrees and

lists the main ritual actions (aígAD that a

dis-ciple must perform under the guidance of his

teacher.r3

The Hidayat al-Talibtn also provided a

framework for similar modern treatises, such

as SahAbú-l flasan ZaydFaruqr's Manahij

al-Sayr.Thrs recent work on the

Naq5bandi-Mu-jaddidl sayr wa-sulúk goes back to the same

cosmological order and terminology and

con-tains several quotations from Safr AUU Sa'td's

work.ra

The Hidayat al-Talibln also inspired the

chapter on the sttlulc that concludes the first

part of Saykh GúmúqhànevT's Jami' al-[J;ul.

One could argue that Saykh _Diyà'UddIn

care-fully translated it from Persian into Arabic so

as to make such an important text available in the Arab world and the Ottoman Empire.

This testifies to and provides conclusive

ev-idence for the great flow of ideas and cir-culation of texts in current Islàm. Most

im-portantly, it demonstrates the continr'rity of a

living traditional teaching that spread from

the Indian Subcontinent into the West whiie

retaining its original traits and distinctive

features. Integrating the Safr eUu Sa'Td's text

' --._--:

---l1- MTr Nu'màn, Risala-ye Sttlùk ma' urdú tariunteh, HayderàbAd2002.

12-ln Majmu'a-ye rasd'il-e sulúlc-e tarlqa-yi Naqíbandiyyah, Hayderabad, 1253 h., pp. 1-57. Sàh Ra'uf Ntmad *às unother of $ah Gulam 'Ah's khalrfah. He wrote his master's biography, assembled his letters in a volume (Makatlb-e Sar-tfuh,Istanbul, l9S9) and also collected a selection of his sayings(Durr al-ma'àry'', Istanbul, 1991).

l3- Sàh Gulàm 'AlT's letter n. 90, on the "Exposition of the Way" (rtah-i larlqah), Makatlb-e SarTfah, op. cit. pp. 137-139.

into the Jami' al-Usulis not a matter of pure

chance or a mere exercise in translation:

be-cause Sùfism is a living tradition, writing and

reading books is crucial part to the

transmis-sion of knowledge. The teaching of Hidayat

at-Totiblnis ascertained to have come down to

Saykh GtimiighànevT in a simple and

straight-forward way: while representing the essential

synthesis of the knowledge transmitted by Sah

Gulàm 'Ah to his leading disciples- Sah Abu

Sa'Td Fàrúqi andMawldnà Khàlid -, it reached

the West and came to Saykh GúmúghanevT

lL..uo'..nr ,A*rytl*, ^ í:;s'

se ErLDrR.iLEp. *F:ltltjltl tfy[fiiilfiii;- $i ':(gt|

through his teacher Ahmad ibn Suleyman

al-Arwàdi. Indeed, the core essence of this

teaching can be summarizedby the three

ini-tial lines of the Risalah,where one can read:

"You have to know that Habrat

Mujad-did, al-Imàmal-Rabbànî and his followers

af-firmed that man is compo sed (morakkab) of

ten subtle centers, five belonging to the World

of Command and five to that of Creation' The

five pertaining to the World of Command are

The Heart, The Spirit, the Secret, the Hidden

and the Most Hidden. . .."'

Scheme of Naqshbandi Suluk from Shah Abu-l Hasan zayd Faruqi's

Manàhij al-sayr wa Madàrij al-Khayr

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