The Naqshabandi Movement in India

Dr. Hussaiii Randathani

The revitalization of Islam in India after the first millenium of Hijrah was carried out mainly by the Naqshabandi Movement The Naqshabandi preachers who carne to India with the great Mugliai rulers, actively engaged with the reformation and unification of the faith adding a new spirit to the Islamic renaissance of the sub continent. The Naqshabandi order, ìncreasingly influential, was to shape the views of the ulama and many rulers towards sobriety in spiritual experience and rigorous adherence to the reiigious law. In the nineteenth century when the whole Muslim nation was facing total disintegration under the yoke of British imperialism, the Naqshabandis rose to the occasion, leading a popular jihad against the British They also startred the Deoband Educatimi Muvement which played a leading role in providing leadership to the community.

The Naqshabandi movement was planted in India at about fifteenth century by the eastern brandi of the order of which the leader was Khwaja Nasiruddin Ubaidullah Ahrar (1404-490) The Khwaja was a prominent successor of Shaikh Ya'qub Charkhi who in turn was the deading disciple of Khwaja Bahaddin Naqshabandi¹. In Central Asia Khwcja Ah4rar maintained dose contact with Timurid sultans, whose descendant Zahiruddin Babar was responsive for establishing the great Mughal dynasty in India (1526-1857)². Umar Shaikh Mizra, the father of Babar was a disciple of Khwaja Ahrar and Shaikh Muhammed Yahya, the younger son of Khwarja Ahrar had helped Babar in his military exploits in Central Asia. Many disciples of Khwcaja Ahrar shared his love of travelling in order to enrich mystical experiences. Among them Shaikh Fayyas Bukhari is said to have reached Rajastan, the north western part of India and died there around 1531 AD

As mentioned above, the establishment of Mughal dynasty in India in 1526 gave considerale impetus to the develop.ment of Naqshabandiyya order in the country Babar and his soldiers were the spiritual followers of Naqshabandi sufis some of who also migrated to India during this time Among them Khwaja Abdu Shahid and Khwaja Kalan migrated to india during this time. Among them Khwaja Abdu Shahid and Khwaja Kalan were famous. Khwaja Khawand Mahamud, better known as Makhdum-i Nura, son of Khwaja Kalan staycd in India along with Kamran, the son of Babar and the governor of Labore.

At about the sanie time a new branch of the Naqshabandi order began to flourish in Kashmir. The founder was one Khwaja Khawand Muhammad AIwi Husayni , the son of Khwaja Mir Sayyid Sharif. He was a dcscendant of Khwaja Nasiruddin Ahrar. In 1580 s he reachcd Srinagar in Kashmir, where the Mugliai governor became his desciple and assigned him a house which became the Naqshabandi monastery of the region. He visited the Mughal capital at Agra and initiated emperor. Akbar and a number of courtiers into Naqshabandi order. In 1620 Emperor Jahangir visited him at Kashmir and evinced considerable interest in the Khaja's mission as Naqshabandi leader⁴. Khwaja Husyni had seen khalifas and many disciples His eldest son Khwaja Khawand succeeded him Another son Muinuddin became famous through his devotion and scholarly works. He compiled the falwas of famous Naqshabandi Shaikhs. lt was printed by emperor Aurangazeeb who modelled his masterpiece Falwa-i- Alamgiri after Moinuddin's work

The Delhi branch of Naqshabandiyya was opened by Khwaja Muhammad Baqi better known as Baqi Billah. He had migrated to Delhi form Kabul. He was a descendant of Khwaja Ubaidullah Ahrar and was initiated into the order by Maulana Sadiq Halwai. After visiting the shaikhs of Transoxiana, Balkh and Samarqand, he was well received by Maulana Khwajagi Amkinagi, a spiritual descendant of Khwaja Ubaidullah Ahrar" Amkinagi advised Baqi billah to hasten to India In 1600 AD, he reached India and set up a Khanqah at Delhi.

In India Baqi billah started Ahrariyya Naqshabndiyya in the name of Ubaidullah Ahrar. This order strictly followed the laws of Shariath and nurtured the love for the prophet He unrelently criticised the sufis who observed the external form of thouheed by believing the universe to be an illusion and fantacy He maintained that the universe is the instrument of the manifestation of the divine omnipotence and will Names and attributes are identical with his essence (ayn).

Khwaja himself was notably courteous and polite in his behaviour, taking responsibility for any errors and sinful behaviour on the pan of his desciples. He avoided publicity and initiated only very keen desciples. He wrote recommcndatory letters to rulers on behalf of poor and needy people.

After the death of Baqi billah his dose desciple Shaikh Ahmad Sirhind ( 1564-1624) became the successor. He was a descendant of Urnar, the second caliph and hailed from the family of illustrious sufis. His father Shaikh Abdul Ahad was a prominent sufi. Sirhindi after his studies at the feet of many scholars, became a member at the court of Akbar, the Mughal emperor. He was then only twenty years of age. When Akbar inclined to heretic practices, Sirhindi left the court and dedicated himself to uphold the dignity of Sharialh.

It was in 1599 Shaikh Ahmad visited Khwaja Baqi billah and got initiated into the Naqshabandiyya. The Khwaja's mystical power and enthusiasm of his Shaikh made his spiritual progress rapid In a single day the chanting of the divine names (zikij led Shaikh Ahmad into ecstacy. After initially bursting into tears he lapsed in to a trance like state known as ghaiba*. Subsequently he reached the state known as fernet ' eilfana ' and finally the states ofjam ' aljeim ' or unification¹⁰ and farq ha 'd aljam '".

Shaikh Ahmad's mystical metamorphosis from a belief in the Wahdal al wujttd (On- tological Monism) to Wahdal al shuhud (Phenomenological Monism) was in fact a turning point in his mystical thought, just as it had been with Shaikh Alauddin Simnani By interpreting the Maktuhat of Sirhindi, Aziz Ahmad gives the following explanation for the differences of the two views: According to Wahdal al Wiijud, God alone is existent and ali else non-existent. Whatever His creation is considered as one in ali and ali in one. But according to Wahdal al Shuhud God is existent and unique in his self (dhal), qualities (Si/al) and actions (afa!) and in no way any created object can be a part of Him. God, creation is His reflection and reflection shouldn't be confused with reality. So instead of saying 'ali is God' it is more correct to say ' ali is from Him'

Shaik Ahmad's Wahdal al Shuhud had a revolutionary impact up on Muslim india It re diverted the various streams, orthodox and exoteric into a single channel, it relaxed the tension between the religious lavv and mystical experience and it resolved whatever conflict there was between the sufìs and the ulama uniting them in a single synthesis of solidarity.

The 'i/ma' of the ulama endorsed Shaikh Ahmad the title of the renovator of the second millennium (Mujaddid alfi Thani) because his writings and influence checked the disintegration of Indian Islam. He was responsible for the integration of the formalistic dynamics of religion which had been mudi wounded by the heresies of Akbar and scholars in his court and by similar other syncretic movements

Shaikh Ahmad's criticism of Akbar and his influences brought the anger of emperor Jahangir, the son and successor of Akbar. Jahangir summoned him to the court to explain his position regarding tauhid. The Shaikh was imprisoned, but later the emperor repeated for this action and released him honouring with a robe and rupees one thousand, for his personal expense. He remained in the court for three years by upholding the service of Ahl-i-  Sunna. He died in 1624.

Mir Nu'man, the senior most disciple of Shaikh Ahmed, became his chief successor, Shaikh Muhammad Tahir (Lahore), Shaikh Badiuddin (Saharanapur), Shaikh Nur Munhammad (Patna), Shaikh Hamid (Bengal), Maulana Yusuf Samrqandi (Kabul ) and Shaikh Badaruddin (Sirhind) were his other prominent successors.

In the eighteenth century Shah Waliyullah Naqshabandi emerged as the reformer of Indian Muslims when they were spiritually and politically in a static position. His success in mastering the inteileclual tradition saved the community from the state of anarachy" Troubled by the disorder of the time he sought to stem the tide of decline by consolidating and classifying the entire body of the lslamic tradition. "His Hnjjatullah al Ba/igah is a monument to his eiforts to elucidate and enshrine the glorious intellectual tradition of the faith".¹⁴

Shah Waliyullah was a precocious student; at fifteen he had successfully completed the course of religious and literary education. His father, an outstanding a/im. and Sufi, personally extended to his son's education Later, his contemplation at the grave of his father opened up to him the secrets of lauheed, thus obtaining a supernatural perceplion of sufism During his pilgrimage he is said to have experienced the vision of prophet Muhammad who entrusted up on him the duty of reforming Islam in India, and to the ulama and sufis, he became the quid-ai Zainan (Preserver of Time).^I5

Shah waliyullah insisted that the sufis shouldn't neglect the social duties, which the Muslim community expects them to perform. They should visit people in order to improve their ethical standards, sympathise with the Muslims ira illness and cali on people to mourn the dead. He wanted ali Muslim countries to come dose to cach other and forge the unity of Ummah. He criticised un Islamic practices which had crept into the Muslim society due to contact with non-Muslims. He stood for a politicai change through intellectual revolution and considered self consciousness as a pre requisite for politicai consciousness.

Shah Waliyullah invited Ahmad Shah Abdali of Afganistan to crush the power of Marathas who were inimicai to Muslims. Ahamad Shah defeated the Marathas in the battle of Panipal in 1761. Thus after a life spent working incessantly for the regeneration of sunni Islam covering not only the religious and mystical life of Muslims, but also social economie and politicai activities Shah Waliyallah died in August 1762.

With the death of Shah Waliyullah the Naqshahandi movement moved to a new direction - holy war in the hope of creating a new Islamic order. By the nineteenth century, the Europeans, particularly the British had established colonialism at various parts of the sub-continent which was moving away from its Islamic tradition. The plight of the Muslims and the atrocities of the British authorities forced the Naqshabandi leadership to turn to a holy war against the oppressors. Shah Abdul Aziz, son and successor of Shah Waliyullah declared India as the house of war (dar-al-Harb) where it is the duty of every Musalman to fìght a holy war against the oppressors.¹⁷

The falwas of Naqshabandi ulama had desired effect up on the community. The fatwas, whether it is connected with religion or politics, provided the community guidance in the innumerable details of life and the people got ready to act accordingly Sayyid Ahmad Bareilhy, the desciple of Shah Aziz declared an open war upon ali enemies of Islam including the British and the Sikhs.'⁸

The pre-Brilish state of anarchy and the plight of the Muslim ummah, however, put no obstacle in the way of Shah AbduI Aziz's enthusiasm to perpetuate and strengthen the rdigious and spiritual mission of his father He produced scholarly works and through the fatwas he removed many of the sinful innovations in the sufi patii

Like his father AbduI Aziz was a follower of Wahdal al witjitd, but he remained a loof froni the controversy between the Wahdai al wujud and Wahdai al Shuhitd To him the difference was like those of the schoois of jurispaidence and one shouidn't be ridiculed at the expense of the other.

After the death of Shah AbduI Aziz his daughter's son Maulana Muhammad Ishaq headed the Naqshabandi movement. Shah's brothers Shah Rafiuddin (1750-1818) and Shah AbduI Qadir (1753-1813) also involved in leading the movement at various parts of northern India. Maulana lshaq stood for up holding .sharia/h and tasawwuf. He also tried to seek the cooperation of Turkey in order to establish the supremacy of Sunni Islam over India.

Muhammad Ishaq's disciple Mamluk Ali of Nanauth and his teacher Maulana Rashiduddin spread the Naqshabandi ideals through their Delhi Islamic College. Among the students of Mamluk Ali there were two who later made important contributions to the Muslim reformist movements - Muhammad Qasim Nanautawi (1833-1877) and Rashid Ahmad Gangohi (1829-1905). Both had studied under Maulawi AbduI Ghani Nqshabandi, the successor of Muhammad lshaq.

Muhammad Qasim was a profound mystic, engaging in sufi disciplines for six or seven hours at a time, living alone in humble circumstances and giving no thought to his personal concerns Hailing from a Naqshabandi sufi family Rashid Ahmad Gangohi also acquired substantial influence because of his exemplary life, his sufi piety and his impressive skills as a physician.

When the first war of independence broke out in India in 1857, both Muhammad Qasim and Rashid Ahmad, led the movement in the area called Thana Bhawan. The movement. however, was completey crushed by the authorities and many of the ulama includine Rashid Ahmad was arrested and imprisoned

The consequences of mutiny were miserable and the Muslims were blamed fot" ali the troubles Most of the ulama were arrested and the community was in a state of anarchy. The ulama after their release busied themselves in bring the community dose to the religious law and to the extent possible committed to a spiritual life as well. They thought of starting educational institutions with a view to give the religion a dynamic spirit and enthusiasm, evolving a reformed style and pattern Muhammad Qasim and Rashid Ahmad Gangohi laid the foundation for the educational institution called Dar-al Uloom at Deoband in U.P., in 1867.²¹ Besides being a centre of Islamic education, the Dar-al Uloom was soon to become a movement which carne to be called as the Deoband Movement. Deshband remained as the centre of Naqshabandi order as well Branches of the Deoband was opened ali over India in order to spread the traditional education and community awareness The annual convocation ceremony of the institution became an ali India Muslim conference. The students of Dar-al Uloom like Anwar Shah Kashmiri, Shabbir Ahmad Usmani, Hafìz Ahmad Madani, Maulana Ashraf Ali, Maulana Mahmud Hasan and Ubaidullah Sindhi became the leading lights of Muslims in the sub continent in the later years.

During the freedom movement of India, the Deobandi ulama, under the leadership of Maulana Mahamud Hasan founded an organization for the ulama called Jamiyyat al ulama i HinJ. Its aim was to lead the community in religion as well as politics. The Jamiyyat, played the leading role in the freedom struggle.²²

Through ali its vicissitudes, the Naqshabandi movement acted as the pillar of spiritual and temporal guidance to Muslims of India. The Naqshabandi sufis rose to the needs of the time and saved the community with their magnanimous spirituality, whenever it was moving through crises. Its activities were not only limited to the spiritual uplift alone but it included an over ali development of the community. By producing world renowned leaders, the Naqshabandi sufism aiso enhanced the prestige of the Muslims of India among the nations of the world.

Refcrcnccs

I For details, see S A. A   Rizvi, A History of Sufism in India   New Delhi,

1983, pp. 175-177.

2.For details of Mugliai - Naqshabandi relations, K.A Nizami, State and Culture in Medieval India, New Delhi, 1985, pp 225-30.

3.   He is not the son of Khwaji Kalan mentioned above.

4    S.A.A Rizvi, op.cit.. Voi, 11, pp. 183-84

5. Badaruddin Sirhindi, Hazarat al Oudus, Lahore. 1923, pp. 210-12.

6. Shaikh Farid Bukhari, Zuhadal al Maqamal, Kanpur, 1890, p. 274

7. Yohannan Friedman, Shaikh Ahmad Sirhindi, MC.Gill, 1971, p XIII.

8. Absence from the phenominal world. SAA Rizvi, op che., p. 198.

9. The complete extinction of the individuality in the Essence.

10. Here the Sufi who sees and the object seen are nothing other than Absolute. 1 1. Here the sufi perceives the diversification of one into the many through

his own names and determinations.

12 Aziz Ahmad, Studies in Islamie C 'alture in Indiati lùivironment, London, 1964, pp. 187-188; also see Burhannuddin Ahmad Faruqi, The Mujaddid's conception of Tawhid, Delhi, 1977.

13. For details of Shah Waliyullah see Shaikh Bashir Ahmad Ludhianavi,

Shah Waliyullah aur inka falasifa e umaraniyat, Teachings of Hazrat Shah Waliyallah Muhaddis Dehlavi, Kitab Bhavan, New Delhi, 1988.

14. Barbara Daly Metcalf, Islamie Revival in British India, Deohand, 1860-1900, Princeton, 1982, p. 37.

15. S.A.A.Rizvi, op.cit., p.253

16 See also, Masud Hasan, Hislory of Islam Voi. 11. Delhi, 1995, p. 547.

17 Sha Abdul Aziz, Fatawa-i-Aziz, Delhi, 1311 AH, Voi. 11, p. 17.

18. Sayyid Ahmed was born in Bareilly in Oudh in northern India, into a sayyid family in 1786 and was respected for his family's origin and reputation for piety and learning. After his primary studies he set out for Delhi where he was welcomed by the Waliyullahi family and became a desciple of Shah Abdul Aziz Later Sayyid Ahmad started his own sufi order called Tariq-i Muhammadiyya which caused some differences between Abdul Aziz and himself. For details, see, Muhiyuddin Ahmad, Sayyid Ahmad Shahid, His life and Mmission, Lucknow. 1975.

19 Ubaidullah Sindi. Sfki/i Waliyiillah aur itnkì Siyjasi Vuhrik, Labore, 1970, p 133-36

_    Barbara Daly Metcalf, op che., pp. 83-86.

1     For details on Deoband Dar-al Uloom, see, Sayyid Mabbub Rizvi, Tarikh    I Deuhaiid.   1952;  Muhammad Tayyib  Qasimi,  Dar-al  Uloom Deoband Ki Sud Salali Ziiidagi, Deoband, 1968.

22 Sayyid Mubammad Miyan, Jammiyat al Ulama Kya hai, JU UP Publication, Ltd