b/tAA":)\ ;ru

tJ .~~\~l.}J~
:2613 GoRDLEVSKY, V. A. Bakha-ud-
din Nakshbend Bukharsky. [K voprosu
o nasloeniyakh v islame.J (Baha. ud-dip
al-1\aksbendi de Boukhara.) Oldenburg
S/Jonzik, 1934, pp. 147-169
204. $al~ b. Mubarak al-BubarI (olm. 785 h. = 1383 m. den sonra,
Ka.hhala, V, 22). -'
Anes al~tiilibin va 'tuldat al-siilikin (Baha al-Dm al-Naibend'in m~~-

54
ei, hayati ~e menakibi, tarikatmm esaslar1 hakkmda. I;UJ, s. 197, te hf
tarihi 785 h.).
Q~~~~--- Q"- t,.l""'~~\.,~

...,.
B.. : ... r 1 q '
,OU.,... i
~.,,. ' ) - .I-
~ .::.., . , . ; - - ~,.
~..:... .1..-
(.f!~\~)
Selimiye nr. 1095 (134 yaprak, ist. 823 h.).

88-931966
Micro- Khvijah Mul)&lfflla:l Pl:"a!, 1338 er 9-1420.
fiche C\Xisiyah: kalimit-i Ba.~l' al-Din Nagshband
89/ / ta'l!f-i Khvljah Mlll)anvnad il:n Muharmiad Plrsl-
59841 yi Bukh?1d'I ; ~eddamah va t~~Di va ta'llg
a2 Ar.ima:l ~ir! :ir5qi. - twlln : Ki Ubkha-
.nah-'i. ';'ahi!rI, 1975. 51. Baha'al-Din Mul)ammad al-NaJ.(band (olm. 791 h. = 1389 m.,'
92, 198 p., tlOl p. cf plates : ill., GAL, II, 205, S. 11282; Kal)l)ala VIII, 271-272).
facsims., 9eneal, table ; 22.cm. - (Zablln
va farhang-i Ir:!n ; 77) . - Kalimat-i ljiice N a{<;band
In Persian ; romanize:! record Tire, Necib Paa nr. 333/10 (yap. 380 b-387 b, ist. 1062 h.).
Title on added t .p.: OOisii'Yah : sayi:,gs cf
Saha al-Din Nagshband. - MuntaJ;abiit min maktiibiitihc
Includes bililicgra;:tiical references and Ba: ... y-) 1 ~U:.c..,'I .!.f:_.i \:l-J L,J...,..J 1-l,l-
indexes.
Ic:cnrne.~ tary on the sayings cf Bahau:ldin Universite, Fars<;a Yazm. nr. 327 (yap. 52 a-87 b, ist. XII. asir).
Na~ibend, 131 77-1389, fQ\lllder cf the Nagsha-
bandiyah Order cf Sufis1inclu:les an intro:luc-
tion (92 p.) J::,y - ~ ~irI 'IragI)

j1 AIU!~
/JAIC,,idE

. , --- ---~ -~- -~~:

750 Mou't, M. Autour du Dare Man-

sour: l'apprentissage mystique de Baha.'
;~-~~n Naqshband. REI 27 ( 1959 ), pp.

:::==============,,__

11316 Z~RCONE, T. LemausoleedeBahauddinNaqshband

a Bukhara, Uzbekistan. Le culte des saints dans le
mond_e musul~n. Sous la dir. de H.Chambert-Loir &
l-+ al 1/l,'\J~ cl
~~cA~~
C.Gmllot. Pans: Ecole Fran~aise d'Extreme Orient
1995 (Etudes Thematiques, 4), pp.321-333 '
-fkJL lv'9<-1 ~~ 0~ucli' cO/\r~
>( /? t, - (7~ ~v~ ....,;. ~--~--,.
G;'<:> _-"_:...-~-._._..
. . __ -~- ~
VOlU-1 (1o~ J,' Yre
2238 ZARCONE. T. Le mausolee de Baha al-Din Naksband
aBukhara (Uzbekistan). Journal a/Turkish Studies,
19 (1995) pp.231-244
 i
I
. ,, , , .... <>..> I
194 D
'\ , ',,EiEsED
'Urlt.it'm. shband evm. Th
Zertschrifl . Asiati e legiti ,
de la S: i '. f;ler Sch . s~he Stud' mation of B
oclete Suis:::~Je1:isch::J .f!tudes As8f1fi'. ad-Drn
s1e, 60 .. Slengesel'l allques
11 (2006) 'Schafi R

\ ,,. ,,
f:.t~.l6I-30Sevue
.

[SA\YIDA NASA - - , -
visit to the
aLosensl..-y PashInne
. Fl,ofMir Abid]
Baha' al-Din Sa
Nyyeda-ye Nasafi:
ofhistori~a/ ~. Islamic Central A ~qshband. Tr.
Bloomingto~ &'re~- Ed. Scott C Le :.!a: an anthology
2010, pp.233-13~d1anapolis: Indian;'L~d RC!n Sela
narrative p - [Translated n1vers1ty Press
19~0), reco:~:i~ rpoe1!1 _K11lliyat-i ~!~age from the '
. slmne in Sam arkgand.]
a v1s1t to Baha' al-D'(ed. Dushanbe
m Naqshband's
K,ov, /.. "Sojoh nw,,uddin' (Sheil< n,.,,:~dDln). UlY' zopiski K~

za,ishago ~nwloj
""""', Universiteta, no. 12 "0
,,amovi> l1903).
,o\igio,n<,j vojno uCooJkov ,,johs ,oboud
din> pmh, \n,oodoov z,podooi Sibioi" (On"" ,oJi~oUS ='
ol <ho d00P'*
ol sheik nModlnu ,..,ins< <ho clM ol w~wn Sibc<ia). U/ony Zdpishi
K"'"''''' Uoi"''""' no.1' (1903) - Mivdo on <wo p,wpWclS J,uod

in foe Tobolsk Museum.

 EDIT. N. HANIF, BIOGRAPHICAL ENCYCLOPAEDIA OF SUFIS: Central Asia
and Middle East,
-,,,,v-----L-:.,.,,....;;..,......._ _ _..,....,._
New Delhi 2002, iSAM,__.,,..:.........,.
__.:..---,-___,...,-=.,,..-="""""""-.,.:,--=--=-=---_,...._ Ktp.84588. p.
Nakshband, Khwadia Baba Al-Din
Muhammad (1318-1389)
Khwadia Baha Al-Din Muhammad Naksh-
band was a founder of the Nakshbandiyya, a
still active Sufi qrder that has been second in
the extent of its diffusion only to the Kadiriyya
(with which it has often been intertwined,
especially in India and Kurdistan). The epithet
Nakshband is sometimes understood in
connection with the craft of embroidering, and
Baha al-Din is said, in fact, to have assisted
his father in weaving the embroidered Bukharan
cloaks known as kimkha (Abu' I-Hasan
Muhammad Bakir b. Muhammad 'Ali,
Makamat-i Shah-iNakshband).
More commonly, however, it is taken to
refer to the fixing, in the purified tablet of the
heart, of the imprint of the divine name Allah
by means of silent and permanent dhikr. To
the people of Bukhara, whose patron saint he
became, Baha' al-Din was known posthumoulsy
as khwadja-yi bala-gardan ("the averter of
disaster"), with reference to protective powers
bestowed on him during his novitiate.
Elsewhere, especially in Turkey, he is popularly
called Shahi Nakshband.
Descent from the Imam Dja'far al-Sadik
has been attributed to Baha' al-Din Nakshband,
_______:_:.....,::;__......::::.~4--. _ _ _.,.....1
but although the Imam does always appear in
his initiatic silsila, contemporary and near-
contemporary sources make no mention of
sayyid ancestry. They stress rather the position
of Baha' al-Din as the seventh in a series of
Central Asian masters (khwadjagan) of Sufism
'
which was inaugurated by Abu Yusuf Hamadani
(d. 534/1140 in Marw).
Soon after his birth in Muharram 718/
March 1318 in the Bukharan hamlet of Kasr-i
Hinduwan (later renamed Kasr-i 'Arifan, out
of deference to him), Baha' al-Din was adopted
as the spiritual son (farzand) of Khwadja
Muhammad Sammasi, the fifth descendant of
Hamadani. Sammasi immediately assigned the
infant's future spiritual training to his own
principal murid, Khwadja Amir Kula!. Kula!
counts as Baha al-Din's immediate predecessor
in the silsila, for it was he who transmitted to
him the essentials of the Path: the link of
companionship (nisbat-i suhbat), instruction in
the customs of the Path (ta 'lim-i adab-i adab-i
tarikat), and the inculcation of dhikr (talkin-i
dhikr) ( 'Abd al-Rahman Djami, Nafahat al-uns,
381 ).
Nonetheless, as befitted the founder of a
new order, Baha' al-Din kept the company of a
wide variety of spiritual instructors. Early during
his association with Amir Kula!, he had a vision
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:~i_;,,rVP
Catalogue of the Arabic and Persian Manunscripts in the Khuda
Bakhsh Oriental Public Library, Patna, 1977; Storey, C. A., Persian
Literature, London, 1972 .
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 BAH,\'-AL-DT:\ \IOl;IAMMAD WALAD-BAH.~'-AL-DTN NAQSBAND
one year ( Rescila-re Sepahsalcir. p. 9) or four years
(Maniiqeb al-'iirefin I, p. 25) and in Larende (present-
day Karaman) for at least seven years (Maniiqeb al-
'iirefin I, p. 25). One of Baha'-e Walad's wives.
Amina ~atiln, and a son. 'Ala'-al-Din. died and were
buried in Larende, which points to a fairly protracted
residence there.
Bahii'-e Walad finally arrived in Kanya in about
62611229. The story found in both Sepahsaliir and
Afliik1 that the Saljuq ruler 'Alii'-al-Dtn Kayqobiid (d.
634/ 1237) went out to escort him into the city must be
dismissed in view of the more sober account found in
the Walad-niima (p. l9li. It remains true that Kay-
qobiid. together with many of the notables of Kanya.
swiftly became sincere devotees of Bah,1'-e Waiad.
Kayqobad wished to lodge him in the precincts of his
palace, but he insisted on residing at the Altiiniya
madrasa. Oniy two years after his arrival in Kanya.
Bahii'-e Walad died. after a briefillrres.s on 18 Rabi' II
628/23 February i23 l. Kayqobiid was much grieved by
his passing and proclaimed seven days public mourning
( Wa/ad-niima, P- 19,l). He had an enciosure built
around his tomb. which was later surmounted with a
dome by Amtr Badr-al-Din Gawhartiis. the liilii of
Kayqoirad (!. H. Konyalt. Konva wrihi. Kanya. 1964.
p. 632).
As his sole literary monument. Baha'-e Walad left
behind the Ma'iiref. a collection of his discourses
recorded and gathered by his discipies. They consist
chieiiy of explanations of Koranic verses and traditions
of the Prophet and of answers to theological and legal
questions; fromthem emerges the picture o( a powerful,
perceptive and often irascible preacher whose chief
concern w.as the'supremacy ofthesari'a or the holy law.
The Ma'iirefirad a considerabie influence on Mawlanii
Jalal-aJ-Din Rumi:: he read the'boolueg::ularly. lectured
on it to his-own disciples. and may have written glosses
on its faunh part. It is not. rhen, surprising rhat
numerous-echoes of the M a'ure( are to be found in the
,i/CIJ_nawi (see Foruz.iiufar. introd. to Ma'iirelL pp. xiv-
nix i.
Bibiwgrapir_r: The fu::s:t volume of Baha'-e
Walad's Ma'iiref. containing the first three books,
was published by B. F orfizanfar in Tehran in l 333
S.i 1954. The second volume. containing the fourth
book-whicirmay have been inpart a draft for some
sections of the first three boo.k.s-followett in 1338
.S., I 959 Both volumes wc-e reprrmed in i 352
S~, 1973.
(H. Al.GARi
BAH-A-'-AL-DI:N NAQSB,\.ND, i;'AJA MOl:!AM-
MAD B. !,iOaAMMAD B0t;ARI (7l8-91/i318-9i),
eponym of the Naqsbandfya, one of the most vigorous
and widespread Sufi oroen_ in the traciition of the
order, ~ l y m Turkey. he 1s kno~.-n as Sah-e
Naqsband. Theearlrest .Naqsbandi texts cio not explarn
the mearurrg of the sohriqaet f~a.qsba:nd or how Bahii'-
ai--Dm came to acquire a. i1 was iater mterpreted,
quas1-unammously, as refemng rn Lhe imprint 1naqs1 of
433
the Divine Name Allah that is tixed in the heart through
constant and silent invocation (see, for example. 'Abd-
al-Majid ~iini. al-ffadii'eq a!-wardiya. Cairo.
1306/1888, p. 9). In the usage of Bukhara--the city of
which he became virtually the patron saint--Bahii'-al-
D1n was often called J$:aja Bala-gardan (the averter of
disaster). with reference to the protective powers be-
stowed on him by one of his preceptors, Biiba Mo-
~ammad Sammas1 (Jiimi. Na(a~1iit. p. 385).
Baha'-al-Di'n was born in Mo~arram. 718 March,
I 318, in the hamlet of Qa~r..e Hendoviin, one farsa~
from Bukhara. Accounts that attribute to him descent
from the Prophet, by way of Imam Ja'far al-~iideq, are
to be treated with reserve (see Goliim Sarvar Liihiiri.
fSa=znat ai--asflii'. Bombay. 1290/1873. L p. 545). The
earliest sources make no mention of such ancestry.
although they too indicate thai Auiir KolliL Ba.h.a'-al-
Dnrs principal teacher on the pat!,_ was a !:fosayni
sayye.d (Falg-al-Din 'Ali ~ii Jw.ia~ill 'arn al-lJayiir.
Tashkent., U29/19cl 1, p.43J. It may be that Baha'-al-
0-m's initiatic selseia. which does include Ja'far al-
~adeq. was confused witiI his genealogy.
Three days after his birth, Bahii'-al-Di'n was adopted
as spiritual progeny by Baba Mol}ammad Sammiisi
(q.v.). a master to whom his paternal grandfather owed
allegiance. Sammasi assigned his future training on the
path to Amir Kolat his most prominent disciple. The
- chrono!O,:ayof Bab.a'-al-Drn 's relations with Sammiisi
and Amir Koifil is unclear. since the principal sources
on his life are simple assemblages of anecdotes. un-
connected by narratiYe thread_ Baha'-al-Dm may not
b..ave seen Sammasi again until it was time for him to
marry. and his grandfather sent him to Sammas1 for the
choice of bride.to be-ratified (Jiirni, Nafa~1ii1. p. 38 l ). As
for Amir Kolat it is said that Baha'-al-Din had from
him the link of companionship (nesba1-e ~o~bat), in-
strucrion in the customs of the path ( ta' fim-e iidiib-e
[arfqat). and1.he-ioo1lcationofcfekr(tdqln-e qekr) (Jami.
Nllj.mJii!, p . .382). Baha.c..a!-Din spent many years with
Amir Kolat being often upbraided for complacency
witlr ~ still imperfect state and assi..gned. by way of
chastisement. to-menial tasks such as !etching the water
for his master's ablutions (Mawlana Sehiib-al-Din.
Maniiqeb-e Amir Ko/iii, ms. Zeytinoglu [Tav~anlt] l 69.
if. 40a-b. 49a).
it was durin11: his association with Amir Kola! that
Bahii'-al-Din ~d 1a vision resulting in a new and
sigmiican.t afliliatio1L The ,ision amounted to a second
rnittam:>n. at the hands.of ihe spiritual being {ri0iinfyat)
oflpija Abd-al-191leq Gojdawani (d. 617/l.220). thus
.:arnmg Ba:ha'-al--D"m-the additwnal epithet of Owaysi,
with.reference to the remot,:.but powerful link between
the Prophet and his Yemeni companion, Oways Qarani.
Wandering among the graves of Bukhara, paha' -al-Din
saw his predecessors m the seiseia, from the recently
deceased Baba Mol}ammad Sammasi to Gojdavan1.
Kaja 'Abd-al-Ileq toldinm. with great emphasis. that
he should adhere narrowiy to the .fari'a. avoiding roly/at
idispensa.llon)_infavor of rigorous obedience ('azlmat).
The chief con.<equence of this command was that
 .._,

DOGU'DAN BATI'YA
D00NCENiN SER0VENi
END0L0S VE FELSEFENiN i~RAKILi(LE~MESi)Gi BAHAEDDiN NAKBEND,

Necdet Tosun"

7. Cilt.---------~-.~.....,
Tfukiye Diyanet Vakft
islam Aral}tirmalan Merkezi
Kutiiphanesi
Dem. No:

Tas. No: '10.9

bOi11?;:

Proje Editoru _c;: ah-1 Nakbend diye amlan Hoca Bahaeddin Nakbend Buhad 14. as1rda Or-
:'5' ta Asya'nm miihim merkezlerinden biri olan Buhara'da diinyaya gelrnitir.
PROF. DR. BAYRAM ALi ~ETiNKAYA Hied 718-791, milad11318-1389 y1llan arasmda yaamtt1r. Abdi.ilhalik Guc-
diivani tarafmdan kurulan Hacegan tasavvuf yolunun unutulmaya yiiz tutan
prensiplerini yeniden ihya ederek, dim kurallara ve Ehl-i Si.innet yoluna son
derecc bagh bir irfan okulu bina etrnitir. Nakbendiyye ad1yla amlan bu ma-
neviyat yolu islam di.inyasmda geni bir yay1lma irnkan1 bulmutur.
7. Gilt Editoril Hacegan tasavvuf yolunun kurucusu say1lan Abdi.ilhalik Gucdi.ivan1:, ses-
Prof. Dr. Eyiip BEKiRYAZICI li zikir yerine sessiz (haft) zikri esas almtttr. Tasavvufi egitimde halvet (40 gi.in
yalmz kahp ibadete yogunlamak) yerine sohbet, halk ii;ine kartmak ya da di-
ger ifadesiyle halvet der enci.imen (gori.ini.ite halk ii;inde ama kalben Hak Teala
ile olmak, el karda, goni.il yarda olmak) prensibini benimsernitir. Ancak Ab-
. di.ilhalik Gucdi.ivan1:'nin bu usftl ve prensipleri zamanla geVCrni, yolunu de-
vam ettiren takipi;ileri sesli zikir, sema ve halvet uygulamasma yonelmilerdir.
Kendisinden 150 y1l kadar sonra yaayan ve Seyyid Emir Ki.ilal'e baglanarak
Hacegan yoluna dahil olan Bahaeddin Nakbend ise vakiasmda (manev'i yol-
la, ri.iyada) Abdi.ilhalil< Gucdi.ivani ile goriii.ip ondan ald1g1 tavsiyeler iizerine
Hacegan yolunu tekrar eski usullerine i;evirmi, boylece bu yolun unutulmaya
balanan prensiplerini yeniden canlandirmtttr.
insan
Prof. Dr., Marmara Oniversitesi ilahiyat Faktiltesi..
\~~a, vi \au ,l 2 C'.91 ~

particularly' by women on journeys-whose escorts
may walk on foot beside them, cf. Kipling's descrip-
tion of the Sahiba's pilgrimage in Kim. The ratha may
also be used in formal processions [see MAWAKIB. 5].
flat wheeled carts may also be drawn by horses,
bullocks, buffaloes, camels and even by elephants
(flriiz Shah's banners were so heavy that they had to
be carried on elephant-carts). For light transport,
especially within towns, small horse carriages (ekkii,
fangii) were in general use (Tavernier's Travels
describes such carriages, although he does not use
either word); they might also be used for longer
journeys,, when the horses could be change_d in relays
on the diik-system. More elaborate carnages after
European models were introduced at the end of the
J\1ughal period, and in provincial courts such as
Lucknow. Mention should also be made of the hand-
cart, commonly used to transport goods in t?wns.
There was also the possibility of transport by water
on the great rivers; the canals [see NAHR. 2. India]
were for irrigation purposes, and were not navigable.
The common river-boat was the barfj_rii (see Hobson-
.Jobson, s.v. Budgerow), a sort of barge without a keel,
propelled by poles or by oars, on the deck of which
cabins might be mounted. For the ahawrii which Ibn
Battuta (iii, 109 ff., tr. Gibb, iii, 600-2) describes in
the river-procession of the governor of LahiirI in Sind,
sec the account in MAWAKIB, 5, above. Fanny Parks,
Wanderings of a pilgrim in search of the picturesque, London
1850, describes a royal pleasure-boat on the river
Gomat1 at Lucknow as being "made in the shape of
a fish". A sort of raft was used by flruz Shah to trans-
port one of Ashoka's pillars to Dihlr from the Mirafh
district, see J.A. Page, A memoir on Kotla Firoz Shah,
Delhi ( = Menwir AS!, Iii), DihlI 1937, with illustrated
extract from the .anonymous Sfrat-i Firiiz Shiihf. There
were also, of course, smaller craft without number on
the rivers. Sea transport across the Arabian Sea,
especially for the pilgrim traffic to the J:Iii;!jaz, was by
the vessels known as ghurab [see SAF!NA] and "car-
rack" (?Ar. /sarrafsa; see Hobson-Jobson s.v.).
Bibliography: Given in the article, but see also
S. Digby, War-horse and elephant in the Delhi Sultanate,
Oxford 1971, which, although concerned primarily
with military aspects, is useful in general, especially
regarding the supply of transport animals.
a. BURTON-PAGE)
NAJ$.SH [see KITA.BAT].
NAJ$.SHBAND, K!:!"'A!?JA BAHA) AL-DiN,
Mul_iammad b. Mul:iammad (718-91/1318-89),
('ponym of the Nal:;.shbandiyya [q.v.], a still active Sufi
1 1rdcr that has been second in the extent of its diffusion
"nly to the 1$.adiriyya [q. v.] (with which it has often
lwrn intertwined, especially in India and Kurdistan).
The epithet Nal:;.shband is sometimes understood in
'n1rncction with the craft of embroidering, and Bahii)
.ii Din is said, in fact, to have assisted his father in
wca\'ing the embroidered Bukhiiran cloaks known as
l.irnl,.l!a (Abu '1-J:lasan Mu}:iammad Bal:;.ir b. Mu}:iam-
111:iJ 'AH, Ma/samiit-i Shah-i Na/..Iflband, 8). More com-
ninnly, however, it is taken to refer to the fixing, in
th, purified tablet of the heart, of the imprint of the
d1,inc name Allah by means of silent and permanent
d/,1,r. To the people of Bukhara, whose patron saint he
1,,, amc, Baha) al-Dfo was known posthumously as
iJ arfJa-_yi bala'-gardiin (' 'the averter of disaster''),
111
il1 reference to protective powers bestowed on him
durin~ his novitiate. Elesewhere, especially in
I t11 key, he is popularly called Shah-i Na~ilJ.band,_
Dcsccnt from the Imam :Qja'far al-Sa.di]:;. has been
1tribu1cd to Bahii' al-Din Na~shband, but although
ti"- Imam does always appear in his initiatic silsila,
NA~SHBAND 933
contemporary and near-contemporary sources make
no mention of sayyid ancestry. They stress rather the
position of Bahii' al-Din as the seventh in a series of
Central Asian masters (!s!P'adjagiin) of Sufism which
was inaugurated by Abu Yusuf Hamadiini (d.
534/1140 in Marw). Soon after his birth in Mu}:iarram
718/March 1318 in the Bukhiiran hamlet of 1$.a~r-i
HiJ,Wuwiin (later renamed 1$.a~r-i 'Arifiin, out of
def~rence to him), Baha' al-Din was adopted as the
spiritual son (jarzand) of Khwai;!ja Mu}:iammad Sam-
miisi, the fifth descendant of HamadanL Sammiisi
immediately assigned the infant's future spiritual
training to his own principal murfd, Khwai;!ja Amir
Kuliil. Kula! counts as Bahii' al-Din's immediate
predecessor in the silsila, for it was he who transmitted
to him the essentials of the Path: the link of compa-
nionship (nisbat-i !U~bat), instruction in the customs of
the Path (ta'lfm-i adiib-i _tarf/sat), and the inculcation of
dhikr (tal/sfn-i rlllikr) ('Abd al-Ral:imiin :Qjam1, Nafabiit
al-uns, 381 ).
Nonetheless, as befitted the founder of a new order,
Baha' al-Din kept the company of a wide variety of
spiritual instructors. Early during his association with
Amir Kulfil, he had a vision in which he saw his six
predecessors in the silsila, beginning with Khwai;!ja
'Abd al-Khfili~ Ghii;!juwiin1 (d. 617 /1220), a successor
of HamadiinL This vision amounted to a second
initiation, for Ghii;!jduwiini' enjoined on Bahii) al-
Din-among other things-the exclusive practice of
silent dhikr, as opposed to the vocal rfllikr in which
Amir Kuliil and his circle customarily engaged. Once
back in the world of external reality, Bahii) al-Din
began to comply with this command, but Amir Kuliil
continued to hold him in high esteem. He ultimately
pronounced his preceptorial duties to be at an end and
freed Baha' al-Din to seek out other w_ay!ms, "both
Turk and Tai;!jik' '. '
The ethnic and linguistic differentiation between
Turk and Tai;!j1k was reflected, in 8th/14th century
Transoxianan Sufism, in a dichotomy between the
YasawI order (founded by Khwai;!ja A}:imad Yasaw1
(d. 562/1167 [q.v.], another disciple of Hamadiini),
which flourished among Turkic speakers, and the
Persian-speaking !s!J.Wiirfj_agiin and their adherents.
Since the Natshbandiyya was destined to spread to
almost every region of the Turkish world in the space
of a few generations, it was appropriate that Bahii) al-
Din should spend part of his apprenticeship with the
Yasawi masters who were known to their contem-
poraries as the "Turkish ilJ.ay!ms" (m.amiiyi!s!J.-i turk).
First, however, Baha' al-Din spent seven months in
the company of another Tiii;!j1k may!m, Mawliinii 'Arif
Dikgariini, perfecting under his guidance the practice
of the silent dhikr. He next spent two or three months
with 1$.utham Shaykh, a Yasawf master resident in
Nakhshab, before joining the following of a second
Yasaw1 w_ay!m, Khalu Atii, for a full twelve years.
The chronological problems posed by the sources
(works of hagiography, the Timurid chronicles, and
the RiMa oflbn Battuta) are impossible to resolve, but
it seems certain that Khalu Atii is identical with
1$.a(liin/Ghaziin Khan, a singularly ferocious
individual who ruled over the Caghatayid khanate for
roughly a decade. It is tempting to see in Baha' al-
Din's association with Khalu Atii the origin of the
penchant of several later N a~shbandis for establishing
ascendancy over rulers, but such an interpretation is
excluded by a careful reading of the sources.
After the overthrow of Khalu Atii, Bahii) al-Din
retired to his birthplace to begin training his own
disciples, most of whom came from Bukhara and its
environs. He left the region himself only three times,
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 EDIT. N. HANIF, BIOGRAPHICAL ENCYCLOPAEDIA OF SUFIS: South Asia,
New Delhi 2000, ISAM Ktp.84586. p. (2
258 Encyclpoaedia of the Indian Biography (South Asia)
Najabat has selected suitable words according
to the atmosphere of battlefield. According
to Prof. Parminder Singh and Kirpal Singh
Ksel, poet Najabat has aroused the feelings
of patriotism in his poetry. He backs the
fighting force of India that they should run
away from the battlefield if they retreated
the Indian well never excuse them.
Poet calls Nadar Shah a tyrant, a traitor
and a coward administrator. Poet says that the
cruel attack on Indians will be blotted in the
pages of History.
Actually Nadar Shah was expert in
picturising the atmosphere of battlefield, per'-
haps he himself had been the soldier in some
army. His vigorous words arouse the enthusi-
asm and even a coward man is filled up with
great zeal and zest, to sacrifice for the cause of
native land.
Language of Najabat so simple and lucid
that Chandi di Var composed by Guru Gobind
Singh, from linguistic point of view can not com-
pete Najabat di Var.
Further Reading
Shama'e-' lshq, MS, p.1.
Imperial Gazetteer of India, Vol. II. Panjab, 1908,
pp. 219 and 223.
Amir Khwurd Siyaru '/-Aul(va, Delhi, 1885.
Ali Asghar Chishti, Jawahir-i Faridi. Lahore 1884.
Gulshan,-i Jbrahimi, Lucknow, nd. maqala, XII.
K.A. Nizami, Some aspects, of religion and politics
in India during the thirteenth century, Aligarh,
1964.
E.C. Sachau, Alberuni 's India, I, 1964.
Yusuf Husain, Glimpses of medieval Indian culture,
Bombay.
W. Haig, Muntakhabu 't-Tawarikh, Ill, Calcutta, .
1925.
Jamali, Siyaru 'f-Arifin, Delhi, 1893.
Nakshband, Baba 'al-Din
(1318A.D. - 1389A.D.)
Nakshband, Khwadja Baha al-Din, Muham-
mad b. Muhammad (718-91/ 13 18-89) eponym of
the Nakshbandiyya, a still active Sufi order that
has been second in the extent of its diffusion
only to the Kadiriyya (with which it has often
be'en intertwined, especially in India and
Kurdistan). The epithet Nakshband is some-
times understood in connection with the craft
of embroidering, and Baha' al-Din is said, in
fact, to have assisted his father in weaving the
embroidered Bukharan cloaks known as kimkha.
More commonly, however, it is taken to
refer to the fixing, in the purified tablet of the
heart, of the imprint of the divine name Allah
by means of silent and permanent dhikr to the
people of Bukhara, whose patron saint he be-
came. Baha' al-Din was known posthumously
as khuadja-yi bala-gardan ("the averter of di-
saster"). with reference to protective powers
bestowed on him during his novitiate. Else-
where, especially in Turkey, he is popularly
called Shah-i Nakshband.
Descent from the Imam Dja'far al-Sadik has
been attributed to Baha' al-Din Nakshband, but
although the Imam does always appear in his
initiatic silsila. Contemporary and near-contem-
porary sources make no mention of sayyid an-
cestry. They stress rather the position of Baha'
al-Din as the seventh in a series of Central Asian
masters (khwajagan) of Sufism which was in-
augurated by Abu Yusuf Hamadani (d.534/1140
in Marw).
Soon after his birth in Muharram 718/
March 1318 in the Bukharan hamlet of Kasr-i
Hinduwan (later renamed Kasr-i 'Ari fan, out of
deference to him), Baha al-Din was adopted as
the sp i ri tua I son (farzand) of Khwadj a
Muhammad Sammasi, the fifth descendant of
Hamadani Sammasi immediately assigned the
infant's future spiritual training to his own prin-
cipal murid, Khwadja Amir Kula!.
Kulal counts as Baha' al-Din's immediate
predecessor in the silsila, for it was he who
transmitted to him the essentials of the Path:
the link of companionship (nisbat-i suhbat),
instruction in the customs of the Path (ta 'lim-i
adab-i tarikat), and the inculcation of dhikr
(ta/kin-i dhikr) ('Abd al-Rahman Djami. Nafahat
al-uns. 381 ).
Nonetheless, as befitted the founder of a
new order, Baha' al-din kept the company of a
 VY

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\J,li'f
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Ensiklopediyiiyi adabiyat va san' ati Tiijik, I, Dushanbe
:_;S'J..J ,~1..u 1.5,t.. .i...,,.... <J.J;l..o.J \_;. 11r:,r .:ii.,., 'er~-' cr-'1
1988; Ensiklopediyiiyi Savetii Tiijik, I, Dushanbe 1978;
,_,....,. \[J, I in] 0[,+; ,._,%.,J' c?..t+-' y4" ~.J W/c.r"Lu
Uzbek Savet Ensiklopediyast, Tashkent 1971-1980.
\J, li'f .. liir 01A ,u......_,..u.... y~ ,t.-a...JI~
Fritz Meier, Baha >- I Walad: Grundzii.ge seines lebens und
seiner mystik, in Acta Iranica, 27, Leiden 1989.

1. Marghelon 2. Ensiklopediyayi adabiyat va san' ati Tajik

 ANh-AL-ilA\1 L>,-A'-h ~l--1 Al UJI'\ \\ A 'ODDA'I AI.-SALl l,;l'\
--------------------
temporary status had brought her (D. Mo'ayyer-al-
mam;i\ck, Yiidd11i1ha'i a:: ::cndagiinT-c ~n.yii.11-c Nascr-
al-di11 SDh. Tehran. 1351 S./1972, p. 17). Despite stiff
compc1ition from wives (there were eighty-five al the
time or the ruler's death in Ll 13/18%). An1s-al-d.iwla
remained the favorite. Hearing she was critically ill in
1308/ I 891, an observer wrote, "The shah s harem is
limitt:d to this woman. lf she dies, woe on Iran"
(E'tcmad-al-sal;ana. Rii::-niima, p. 841). She was the
only wile to take meals with Na~er-al-d1n and to join
him regularly at bedtime after he received visits from
other wives (Mo'ayyer-al-mamalck, Yadda.!1hii'T. pp.
32, }4). Sile was also the only wife who spoke her mind
openly and criticized the ruler publicly (E'temad-al-
saltana, R,7::-niima, p. 963). Although she accompanied
:'i,1ser-al-d1n n:gubrly on his frequent travels within the
cuuntry, her great desire to visit Europe with him was
only partially rcal!zed: In his trip of 1873 she was scn1
hack from Moscow after it became apparent that the
presence of wiled women in the entourage would creah:
problems of protocol for the host governments. Ber
disappointment is revealed by the grudge she held
against Mfrza ~losayn Khan Mosfr-al-dawla, the prime
mmister, whom she held responsible for her interrupted
journey. On reaching Tehran, she offered support and
encouragement to his enemies, and a coalition of
powerful notables succeeded in having him removed
from his post after the shah's return (G. Nashat, Th,
Origins of Modem Reform in Iran, Urbana, Ill., 1982,
pp. 91-93).
Contemporaries considered Anis-al-dawla the de
facto queen; her supremacy over all other wives is
attested to by some of her functions. She received the
wives of heads of foreign legations and visiting digni-
taries and assumed the ceremoniai'duties performed by
Mahd-e 'Olya, the ruler's mother, after the latter's
death. Unlike other wives, who received a salary and
usually shared quarters, she drew revenues from several '
districts and maintained an idependent establishment
staffed by many eunuchs, guards, servants, and maids
(Mo'ayyer-al-mamfilek, YiiddaJthii'1, p. 22). Her great
influence over the shah meant that many appealed to
her for help (Bamdad., Refal UL p. 315); most con-
temporaries praise her piety and b-::nevolcncc, not to
mention her tact and intelligence (S. G. W. Benjamin.
Persia and 1he Persians, London, 1887, p. 205; E'temad-
al-sal\ana, Ru::-niima, pp. 856, 929). There is little
evidence for Curzon's allegation that she used her
position to ~cure lucrative posts for her relatives (G.
Curzon, Persia and the Persian Question, London, 1892,
I, p. 409). She survived her husband by only a few
months; she is said to have died from an illness brought
on by grief over his assassination (Mo'ayyer-al-
mamalek. Yaddii.frhii'f, p. 17).
Bifiliography: Given in the te;r;t.
(G. NASHAT)
Al\'TS AL-'OSSAQ, a small handhook of the
imagery traditionally used in Pt:rs1an love poetry, b)
J:Iasan b. Mol:iammad Saraf-al-d111 Ramf (sometimes
------- '----
Zam!), d. 795/1393. l( was dedicated to the Jala,iml
Shaikh Oways I (r. 757-76/1356-74) Browne's passmg
reference to the date of composition as 826/1423 (/,if
Hist Persia Ill. p. 462L apparently followmg l:Hifl1
ls:alffa, is certainly wrong, and is contradicted hy his
own more suhstantial remarks (LIi. /fi.11. !'enia ll.
p. 83). The work treats, in nineteen short hiifis, nf the
hclovcd's hair. foreh~d. eyebrows. eyes. lashes, coun-
tenance, facial hair, beauty spots, lips. teeth, mouth.
chin, neck, bosom, arms. lingers, stature. waist. and
legs. Each of these parts or the body is defined with the
various terms used in Persian and Arahic distinctions
being drawn between them v. here necessary: then the
appropriate metaphors. similes. ,rnd epithets an: givl'n
for each case. and illustrative quotatinns arc n!krcd
from a variety or poets. As might be opcctcd of the
period in question. the procedure is largely descriptive
and mechanical, with no attempt at snphisticlll'd
analysis or esoteric interpretation in the modern man
ner. But the work is useful in its compactness and in the
authority it brings from the period of highest poetic
achievemenl. Such treatises are unfortunately not c<1m-
mon, for the tradition was too well known tu need
extensive documentation, and some, notably the
Namus-e akbar of Zfa'-al-d1n Natsab1 (d. 751/1350).
are "spoiled" by proli:r.ity and bombast. Ra.mi was a
poet in his own right and the author of a major work on
poetic figures and conceits, the Ff aqiiyeq al-lyadayeq (ed.
S. M. Ka~em Emam, Tehran, 1341 S./1962).
Bibliography: The work has been very little
copied and printed. The best known edition is by 'A.
Eqbal Asffan1, Tehran, 1325 S./1946. A French
translation was made by Cl. Huart, Anis-el 'Ochchiiq,
Traite des termesfigures relatifs ala beaute (Bibliothe-
que de !'Ecole des Hautes Et~des, fasc. 25, 1875). The
latter was reviewed in JA, 1876, pp. 588-91. See also
Daidatsiih, ed. Browne, pp, 308-09. ~ala, Adahiya;
III, pp. 1313-15.
(G. M. W!CKEi"
/
ANTS AL-TALEBIN WA 'ODDAT AL-
SALEKTN, on~ of the most important sources extant
for the life and dicta of Baha'-al-d1n Naqsband. epony-
mous founder of the N:ic;sb::l!ldf Sufi ,-,,dcr. The work
was written in Persian by one of his morhis. ~ala~-al-din
b. Mobarak Bo~an and completed in 785,'l383. It is
divided into four chapters. The first and shortest
discusses in summary fashion the meanings of the words
wa/T and weliiya in their Sufi senses. and the
second, also quite brief, sets forth the scise!a of Baha'-
al-dfn and describes the beginning of his spiritual career,
with particular attention to two su=ssive teachers,
Baba Mol:iammad SammasT and Amir Kola!. The third
and fourth chapters, which comprise about two-thirds
of the whole work, discuss respectively his teaching
activity and preaching in Bukhara and elsewhere in
Transoxiana, and his inner states and charismatic feats.
The book exists in two rccensions, the second being
an abhrcviation of the first, although the fourth chapter
of the shorter version contains some anecdotes lacking

232
work he wrote on sex and coition, containing a
classification of female physical types, is based
on the Rafi Rahasya (mysteries of Passion) by
Kokapandita or Kukkoka who flourished in the
eleventh or twelfth centuries. Nakhshabi called it
the Lazzatu'n-Nisa' (Sex Enjoyments). The work
shows a deep influence of the Hindu view of
desire and love or Kama, which involved a belief
in education rather than inhibition iri sex.
To Shaikh Nakhshabi, Islam was a religion
which both offered and incorporated a middle
path. In his Tuti Nama, he ended his preface with
the poem:
'Oh Nakhshabi! Adopt the religion of
those who follow a middle course.
Prophet himself has ordained to do so.
The middle of the road policy is praise worthy.
The commandment of Isla~ is moderation.
Nakhshabi died in 751/1350-51, but his
poetry and his major work, the Tuti Nama, have
helped to perpetuate much of the fame he
achieved during his life.
Bibliography
Algar, H., A brief history of the Naqshbandi order, in
Naqshbandis: Cheminements et situation actuelle
d 'un order mystique musulman, ed. M.
Gaborieau, A. Popovic and T. Zarcone, Istanbul
and Paris 1990, pp. 9-13.
Ali Safi, Fakhr al-Din, Rashahat 'ayn al hayat,
Tashkent 1329/1911, ed. 'Ali Asghar Mu'iniyan,
Tehran 2536/1977, I, pp. 95-IOl.
Djami, Abd al-Rahman, Nafahat al uns, ed. M.
Tawhidipur, Tehran 1336 sh./1957.
Efendi, Nasr Allah, Risale-yi Baha 'iyye, Istanbul,
1328/1910.
3ordlevskii, V.A., Bakhauddin Nakshbend Bukharskii,
in Izbrannye S0cineniya, Moscow, 1962.
Idem, Baha al-Din Naqshband and the Turkish
Shaykhs, forthcoming in Central Asian Studies.
Mole, M., Autour du Dare Mansour: l'apprentissage
mystique de Baha al-Din Naqshband, in REI
(1959), pp. 35-66.
ENCYCLOPAEDIA OF
PAKISTAN, BANGLADESH, Edited. NAGENDRA KR. SINGH,
VOL IV, NEW DELHI 2001, pp.~.k.~-~;}RCICA KTP. 40511.
Encyclopaedia of Muslim Biography
al-Rakhawi, Muhammad, al-Anwar al-kudsiyya fi
.manakib al-sadat al-Nakshabandiyya, Cairo
1344/1925.
al-Rashid, Muhammad Ma'mun, Naksha-yi
Nakshband, Dacca 1403/1982.-3 (in Bengali).
Togan, Zeki Velidi, Gazan Han Ha/ii ve Roca
Bahaeddin Naksbend, in Necati Lugal Armagani.
~akshband, Khwaja Baba' al-Din
Muhammad (1318 - 1389)
Khwaja Baha'al:-Din Muhammad
Nakshband was an eminent sufi and
founder of the Nakshbandiyya order.
Khwaja Baha'al-Din was born in 1318, was
an eminent sufi and founder of the Nakshbandiyya
Sufi order. Khwadja Baha al-Din, Muhammad b.
Muhammad Nakshband was the founder of the
Nakshbandiyya Sufi order that has been secorid
in the extent of its diffusion only to the Kadiriyya
(with which it has often been intertwined,
especially in India and Kurdistan). The epithet
Nakshband is sometimes understood in corn1ection
with the craft of embroidering, and Baha' al-Din
is said, in fact, to have assisted his father in
weaving the embroidered Bukharan cloaks known
as kimkha.
More commonly, however, it is taken to refer
to the fixing, in the purified tablet of the heart of
the imprint of the divine name Allah by means
of silent and permanent dhikr to the people of
Bukhara, whose patron saint he became. Baba'
al-Din was known posthumously as khuadja-yi
bala-gardan ("the averter of disaster'') with
reference to protective powers bestowed on him
during his novitiate. Elsewhere, especially in
Turkey, he is popularly called Shah-i Nakshband.
Descent from the Imam Dja'far al-Sadik has
been attributed to Baha' al-Din Nakshband, but
although the Imam does always appear in his
initiative silsila. Contemporary and near-
contemporary sources make no mention of sayyid
MUSLIM BIOGRAPHY: INDIA,
Nakshband, Khwaja Baha' al-Din Muhammad (1318-1389)
ancestry. They stress rather the position of Baha'
al-Din as the seventh in a series of Central Asian
masters (khwadjagan) of Sufism which was
inaugurated by Abu Yusuf Hamadani (d. 534/
t 140 in Marw).
Soon after his birth in Muharram 718/March
1318 in the Bukharan hamlet ofKasr-i Hinduwan
(later renamed Kasr-i 'Ari fan, out of deference
to him), Baha al-Din was adopted as the spiritual
son (farzand) of Khwadja Muhammad Sammasi,
the fifth descendant of Hamadani Sammasi
immediately assigned the infant's future spiritual
training to his own principal murid, Khwadja
Amir Kulal. Kulal counts as Baha' al-Din's
immediate predecessor in the silsila, for it was
he who transmitted to him the essentials of the
Path; the link of companionship (nisbat-i suhbat),
instruction in the customs of the Path (ta 'lim-i
adab-i tarikat), and the inculcation of dhikr
(talkin-i dhikr).
Nonetheless, as befitted the founder of a new
order, Baha' a1-din kept the company of a wide
variety of spiritual instructors. Early during his
association with Amir Kulal, he had a vision in
which he saw his six predecessors in the silsila,
beginning with Khwadja 'Abd al-Khalik
Ghidjduwani (d. 617/1220), a successor of
Hamadani. This vision amounted to a second
initiation, for Ghidjduwanr enjoined on Baha' al-
Din- among other things the exclusive practice
of silent dhikr, as opposed to the vocal dhikr in
which Amir Kulal and his circle customarily
engaged. Once back in the world of external
reality. Baha' al-Din began to comply with this
command, but Amir Kulal continued to hold him
in high esteem. He ultimately pronounced his
preceptorial duties to be at an end and freed Baha
al-Din to seek out other Shaikhs, "both Turk
and Tadjik".
The ethnic and linguistic differentiation
between Turk and Tadjik was reflected in 8th/
14th century Transoxianan Sufism in a dichotomy
between the Y asawi order (founded by Khwadja
Ahmad Yasawi ( d.562/1167 another disciple of
Hamadani). Which flourished among Turkic
speakers and the Persian speaking khwadjagan
and their adherents. Since, the Nakshbandiyya was
destined to spread to almost every region of the
Turkish world in the space of a few generations,
it was appropriate that Baha' al-Din should spend
part of his apprenticeship with the Y asawi masters
who were known to their contemporaries as the
"Turkish Shaykhs" (mashayikh-i trak).
First, however, Baba' al-Din spend seven,
months in the company of another Tadjik shaykh.
Mawlana Arif Dikgarani perfecting under his
guidance the practice of the silent dhikr. He next
spent two or three months with Kutham Shaikh,
a Y asawi master resident in Nakhshab, before
joining the following of a second Yasawi shaykh,
Khalil Ata, for a full twelve years.
The chronological problems posed by the
sources (works of hagiography, the Timurid
chronicles and the Rihla of Ibn Battuta) are
impossible to resolve, but it seems certain that
Khalil Ata is identical with Kadan/Ghazan Khan,
a singularly ferocious individual who ruled over
the Caghatayid khanate for roughly a decade. It
is tempting to see in Baha' al-Din's association
with Khalil Ata the origin of the penchant of
several later Nakshbandis for establishing
ascendancy over rulers, but such an interpretation
is excluded by a careful reading of the sources.
After the overthrow of Khalil Ata, Baba al-
Din retired to his birthplace to begin training his
own disciples, most of whom came from Bukhara
and its environs. He left the region himself only
three times, twice to perform the hadjdj and once
to visit Herat. There, he met with the ruler Mu' izz
al-Din Husayn and explained to him the principles
of his path.
He died on 3rd Rabi I, 79112nd March, 1389,
and was buried at Kasr-i Arifan. Surrounded by
a continually expanding complex of buildings, the
 LE MAUSOLEE DE BAHA AL-DIN NAKSBAND A BUKHARA
(UZBEKISTAN)

T.ZARCONE

Le mausolee de Baha' al-Din Naqshband a Bukhara est sans doute l'un des plus
importants lieux de pelerinage d'Asie centrale, principalement en raison de sa dimension
internationale. C'est cet aspect qui le distingue des autres grands lieux saints de l'Asie
centrale comme Shah-i mardan, pres de Fargana (Uzbekistan), qui est dedie a l'Imam 'All, OU
le "tF6ne de Sa!Gmon" (Takht-i Sulayman), pres de Ush 1. Baha' al-Dfo Naqshband est, en
effet, le fondateur eponyme d'une confrerie soufie qui compte des adeptes dans !'ensemble
du monde musulman, mais ii faut noter que le saint a exerce egalement une veritable
fascination sur Jes Musulmans qui n'appartenaient pas a cet ordre. On ne s'attachera pas,
dans cette etude a l'activite confrerique autour du mausolee de Baha' al-Dfo Naqshband, aux
rites soufis de reception et a l'histoire de la Naqshbandiyya proprement dite, mais au
mausolee comme centre d'une pratique populaire.

1. Saint-patron de Bukhara et "second Mahomet" de l'Asie centrale

Le mausolee de Baha' al-D1n Naqshband, situe a une dizaine de kilometres de Bukhara,

dans le district de Kagan, est, sans conteste, l'un des principaux lieux saints d'Asie centrale et
l'un des plus veneres du monde musulman. Le village ou il se trouve lui a emprunte son nom
-Bavaddin-, mais on lui connait deux anciennes denominations. La premiere -Qasr-i
Hinduvan (le chateau des Indiens)- atteste de la presence de moines bouddhistes et peut-
.etre d'un monastere a cet endroit, mais une orientaliste uzbek pense que le lieu aurait peut-
etre abrite un sanctuaire plus ancien2. Apres la mort de Baha' al-Dfo, en 1389, le village fut
nomme Qasr-i 'Arlfan (Le chateau des sages) en reference au saint3.

Sur ces deux lieux de culte, voir Yu. G. Petrash, Svyat'e mesta obmana (Les lieux saints trompeurs),
Frunze, 1961.
2 D'apres V.V. Barthold, cite par 0. A. Sukhareva, Islam v Uzbekistane (L'Islam en Ouzbekistan),
Izdatel'stvo Akademii Nauk Uzbekskoy SSSR, Tachkent, 1960, p. 35. Voir le long developpement
que V.A. Gordlevskiy consacre a cete question dans "Bakha-ud-din Nakshbend Bukharskiy (k
voprosu o nasloeniakh v Islame)", dans Sergeyu Fedorovichu Ol'den'urgu, Akademiya Nauk SSSR,
Leningrad 1934, pp. 153-154. .
3 'Ali Shir Nevay1, Nesiiyim ul-mahabbe min 9emayim il-futiivve (circa 883/1478), edite par Kemal
Erarslan), istanbul Universitesi Edebiyat Fakilltesi Yaymlan, lstanbul, p. 235. Voir aussi Marijan
 Tiirlc diinyas1 edebiyat9J!an ansiklopedisi.-Ankara: AYK Atatiirk Kiiltiir
Merkezi, 2002. c. :II: > 0 N : -' l, / t, ,
BAHAEDDiN
Sarni Paazade Subhi Paamn damad1yd1. istanbul'
da oldu. Ni.ikte ve latifeyi severdi. ~air Oskudarh
Talat onun i~in "N ilktedan, zarif, millatefeyi sever
bir zat idi. Kitabet-i resmiyye ve hususiyyesi veciz
idi. Munekkah iir soyler, tannan kasideler yazar-
d1." demektedir. Eserleri/iir: Ufak Mecmua-i ~iir
(ist. 1911, ~ogu gen~liginde yazd1g1 iirlerdir),
Hurde-i E{ar (Kirklareli 1927).
Kay.: OBB;,KA.1/579; SAT$, 1999, 1/264-266; IDEA 1/287;
TN 1/108 (418); T$ 2/654. '*M.CUNBUR
BAHAEDDIN, Mehmed Ali (19. yy. sonu-20. yy.
bat): ~air. ~air Kaz1m Pap*nm torunu olup Riza
Paazade diye tanmd1. Eseri/iir: Yemen'den Gelen
Mektup (isc. 1328/1912).
Kay.: OBB;,KA. 2/1241. * Yaz. KrL
BAHAEDDIN, Nakibend (M.1318-1389): Nak-
ibendiyye tarikatmm kurucusu, mutasavvtf. Batt
Ti.irkistan'm belli bah ehirlerinden Buhara ci-
vanndaki Kasr-1 Hinduvan koyi.inde dogdu. De-
deleri arasmda imam Cafer es-Sad1k'm da bulun-
dugunu ileri si.iren rivayetler ihtiyatla kartlan-
mahdir. Bahaeddin heni.iz birka~ gunli.ik bebek
iken, o s1rada koylerinde bulunan Hacegan tari-
kan eyhlerinden Hoca Muhammed Semmast ta-
rafmdan manevt evlat olarak kabul edildi. Sem-
mast, kendi ogrencisi ve muridi olan Emir Kulal't,
Bahaeddin'in egitimiyle gorevlendirdi. Bahaed-
din ytllar boyu Emir Ki.ilal'm yanmda kald1. Ta-
savvuf ve tarikat kulturuni.i bu donemde gelitir-
di. Gordugi.i bir ruya uzerine, kendisinden bir asir
once vefat etmi olan Abdulhalik-i Gucdevani'
(6. 1220/l)ye hayran kald1 ve -manen- ona inti-
sab etti ve Uveyst say1ld1. Gucdevant kendisine,
dinin emir ve ama~larma uymasm1 emretmi,
ruhsat ve kolayhklara fazla ilgi g6stem1emesini
tavsiye etmiti. Bu olay, Bahaeddin'in manevi ve
ruhi hayatmda bi.iyuk etki yapu. Daha sonraki
donemlerde gizli zikre yoneldi ve sahabilerin iba-
det ve zikir yoluna oncelik verdi. Hocas1 ve buyi.igii
olan Emir Ki.ilal'e saygism1 si.irdi.irdi.i. Semerkand'a
gitti. Diger i.istadlann ve bilginlerin sohbetlerine
kat1ld1. Yesevt tarikatmdan Kastm ~eyh ve Halil
Ata adh hi.iki.imdarm yanmda oniki y1l bulundu.
Halil Ata'nm, <;agatay-Mogol Hanlarmdan Ga-
zan Han'la aym kii oldugu da ileri suri.ilmuti.ir.
Bu iliki, islam tarihindeki "devlet adam1-bilgin"
ibirligi ve "ulemanm yoneticileri uyarmas1 gorevi"
eklinde de yorumlandt. Dogum yeri olan Kasr-1
Hinduvan koyune donen Bahaeddin, burada og-
rencilerini ve muridlerini yetitirmeye balad1.
iki kere hacca gitti. Sonra Niabur'a ge~ti. Herat'
ta tasavvuf anlayttm ve tarikat ekoli.ini.in esasla-
nm hukumdar Muizzuddin Hi.iseyin'e anlam. Bir
sure Merv' de kald1. Vefat ettigi 1389 ytlma kadar
Buhara ve ~evresinde dini-tasavvufi faaliyetini
surdi.irdu ve vasiyetine uyularak Kasr-1 Arifan'a
defnedildi. Burada bir mescit yaptird1g1, inaatta
bizzat ~ahtrg1 rivayet edilmektedir. Yine vasiyeti
uzerine, yerine Muhammed Parsa getirildi. Baha-
eddin bolgede buyi.ik bir saygmltk ve itibar
kazand1. Buharahlar onu "Belay1 def eden Hoca"
olarak anmaya balad1lar. Bahaeddin Nakibend'
in manevi varhg1 ve 6hreti, bu ti.in Orta Asya ve
Turk Dunyas1 i~in bolgenin bir ilim ve kudsiyet
merkezi ha.line gelmesirtde onemli bir etken ol-
du. Kurdugu tarikat, Anadolu'da, Kafkasya'da ve
Suriye'de de yaygmd1r. Naki (Nakibendi) tari-
katr muntesipleri ilstadlanm "~ah-1 Nakibend"
ad1yla anmaktad1rlar. Nakibend kelimesi, gi.zli
zikrin, insanm gonli.inde birakng1 manevi t; ve
etkisiyle ilgilidir. Bahaeddin Nakibend'e isnad
edilen ~qitli iir ve risalelerin ona ait olmast
~ok zay1fbir ihtimaldir. Ancak Evrad-1 Bahaiyye
adh me tinier onun eseri olabilir. Bu eserin a~tkla-
malan Evrad-1 Baha'i ~erhi ve ~erh-i Baha'iyye
ad1yla istanbul'da bas1Im1t1r. Bahaeddin Naki-
bend'in izleyicileri arasmda; as1rlar sonra gelen
imam Rabbani ve Halid-i Bagdadi onemli 1sla-
hat~1 ve yenilik~i bilginlerdir. Son as1rlarda
Osmanh-Turk bilginleri arasmda da Bahaeddin
Nakibend'in tasavyufi ekolunu benimseyenler
~1kmttlr. Eserleri: Hayacniime adh man:um nasi-
. hat kitab1yla Delilu'l-~1kfn adh tasavvufi eser de
ona isnad edilmektedir. Olumunden sonra Mu-
hammed Parsa sozlerini Risale-i Kudsiye adh ki-
tapta toplad1. Menkabelerini ve tarikatma ait
esaslan Mubarekoglu Sabah, Makamat-z Na~1-
bendi adh Fars~a eserde kaleme ald1.
Kay.: Muhammed Parsa, Kudsiyye, nr. Muhammed Tahir
lraki, Tahran 1354; Selahaddin el-Buhari, Enisii't-Talibin,
Bodleian Library (Oxford), nu. Persian e 37; Cami, Nefehat,
s. 381-384; Fahreddin Ali Safi, Reahat, Takent 1329, s. 54;
Ebu'l-Hasen, Muhammed Baktr b. Muhammed Ali, Makamat-
1 ~ah-1 Nakibend, Buhara 1327; Muhammed er-Reh:M, el-
Envarii'l-Kudsiyye, Kahire 1344, s. 126-142; Hamid Algar,
"Bahaeddin N~ibend", IDEA 1/287-288; Hamid Algm;, "Ba-
haeddin Nakibend", TDViA 4/458-460. <*M. N. Y!LvlAZ
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 ii! BAHR1YE -UQOK
.774
lerinL ktnnaya. matuf bir hareket olarak kabul edilebilir. On~ zalim
lakab1:verilmitir. Gen;ekten de c;ok adam oldilrtmiltilr.. Ama lmpara-
torlugun, bilti.inlilgilnil sarsan haricUeri y1ld1rmak ic;in o zamanlar
baka ekilde hareket edemezdi. naccac'm iddetli hareketleri sonucu-
dur ki haricilik, propagandalanm ac;1ktan ac;1ga degil, gizli yapan bir
mezhep.:haline gelmitir 15 . 1
,
703 yilma kadar saltanat1 mi.icadeleler ic;inde gec;en Abdiilmelik 705
yihnda vefat etti. C.Hdiigil zaman oglu Velid hie; bir itirazla kaqtlama-
dan hila:fet tahtma oturdu. Boylece 1slam lmparatorlugu Abdiilmelik ve
sadik kumandanlar1 sayesinde yeniden vahdete kavUffiU oluyordu.
AJeeqf; LuqJ ;:J.f2._)4,4GtJNl/;4~lwre,, /9(,!/
s. ~1-s-1-s~. ON: 2-o~s.,,_
u H. Lammens. ls. An. Haccac mad. s. go.
GAZAN-HAN HALlL VE HOCA
BAHAEDD1N NAK~BEND
;,,,,-,_- -,-~~~~~-,M~-
,,,, ~. '''"'","",-Co " ,,cc,,.,,- ,.',. ... ~~ . .
ZEKi V ELini ToGAN
( 1stanbul)
Meskiikat ve tarihi kay1tlar Bat1 Tiirkistanda, bilhassa Buha-
ra'da 1335-1347 seneleri arasmda hilkilmranhk etmi ahsiyetler s1fa..
tiyle Halil Sultan ve Gazan Sultan (yahut Han) isminde iki zatl orta-
ya koymaktadirlar. Bunlardan bir k1sm1 (1bn Battuta ve Nakujbendi-
lere ait manakip kitaplari) Halil Sultan'dan, yahut ''Halli Ata" gibi
kudsiyet ifade eden bir ismi alm1 bir dervi padiahdan bahs ederler.
Bu hilkilmdar dervi iken padiah olmu ve Hoca Bahaeddin Nak.1-
bend de onun muridi olmu. Onun oniki sene sliren padiahbg1 zevale
crince Hoca Bahaeddin bu harun nezdinde haiz oldugu vazifesinden
~ekilip diinya ilerinden tamamiylc teccrrild ederek varhgm1 zilhd
u takva yoluna vakf etmitir. Kaynaklarm diger bir k1snu (Temi.ir
tarihleri) bu devirde Halil Sultan isminde bir hilkilmdardan asla bahs
etmeyip ancak son derecede zalim ve hunhar olarak tavsif ettikleri
Gazan Han'dan bahs etmcktedirler, Hoca Nakibend'den ve onun
boyle bir hanla mlinasebetinden de bahs etmemektedirler. V. Bart-
hold 1stanbul'da Ortaasya Turk tarihine dair verdigi derslerinde
(Almancas1, s. 206) Halil ile Gazan'm ayni ahsiyet olmas1 ihtimalin-
den bahs etmise de, bu ayniyeti katiyetle ileri silrmemiti. Ben ise
(Umumi Turk tarihine Giri, s. 61 .. 64.), bazt baka delillcre dayana-
rak, bu iki zatm ayni htikilmdar oldugunu kesin olarak iddia etmi-
tim. Ge~en sene Ki.itahya yamnda Tavanh kasabasmdaki Zeytin-
oglu kiltliphanesi yazmalar1 arasmda 169 numarada kay1th "Mana-
qib-i Emir Kula.I Saxuri 0 isminde bir manakip kitab1ru miltalea
cttim. Bunda (vr. 34 b) Hoca Bahaeddin'in iistad1 ve 1eyh olan bu
Emir Killal'm manakibmdan bahs ederken, Hoca Bahaeddin'den ve
onun metbuu olan Gazan Sultan'dan bahs edilmitir. Na~ibendi
manakibinde Halil -Ata ic;in soylenenler bu eserde Gazan Han i~in
soylenmitir. Buna gore Hoca Bahaeddin bu hanm mukarrefi olan
bir subay yahut memuru ve cellad1 olmu imi. Bununla Halil ve Ga-
 B."IJ/h.\aeddftt Nakbend
Hayab, Gorii~leri, Tarikat1
[ XII XVII. Asirlar J

Dr. NECDET TOSUN

insan yaymlan : 286

di.iiiniirler dizisi : 8

birinci basla, istanbul 2002

isbn 975-574-328-6

bahaeddin nakbend / hayah, goriileri, tarikah

dr. necdet tosun /
Turkive Diyanet Vald1 .
lslarn Araurrnalan Merkez1
ir;duzen KOHiphanesi
insan ~avu.t .'\RGIT B61iim0

Oen\.No.
kapak diizeni
erhan ak~aoglu Tes.No.

baski-cilt
kurti~ matbaaac1hk
www .kurtismatbaa.com

insan yaymlan
kerestedler sitesi, mehmet akif cad.
kestane sok. no: 1 merter / istanbul
tel: 0212. 642 74 84 faks: 0212. 554 62 07
www.insanyayinlari.com.tr
insan@insanyayinlari.com. tr
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***
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L~_,~'}~~} I ~ ~ cf ~I ~ J_,;. ,'.>l,a.J\3 ~} <lJ-4.:LI: .J_,j
. o ~ \ i..J\ '1'A-
. 'iH'o, ~(Ai-)~_,..,j'Jlt
 Abstracta lranica vol 29 , 2006 Teheran, pp.

153. DEWEESE, Devin. The Legitimation of 'Bahii' ad-Din Naqshband .

Asiatische Studien/Etudes Asiatiq]Jues LX./2 (2006), pp. 261-305.
. l?t?,,t,etl i!,.J_d;,i .?iMJI /!!~;p_:J , 0

Cet art:tcle est' ccfnsacrl!' a un ou ge, Ahfs al-taleofn (debut du XV s.), ceuvre
dediee a la legitimation de -!'lahli' al-Din Naqsband, fondateur de l' ordre naqsbandi: a
Boukhara. Pour commencer, D~Weese enumere les principales modalites de
legitimation - neuf en tout - q_ui sont fonctionnelles dans les travaux hagiographiques
d' Asie centrale. Celles-ci vont de i'heredite naturelle a la possession de signes
distinctifs de l' autorite ; de la legitimation directe de la part de Dieu a celle, specifiq_ue,
de la part de ije9r ; de l' efficacite personnelle du sey/J a son pouvoir charismatique ; de
la distinction sociale par rapport a une communaute a la transmission par un selsele.
Enfin, comme dans le cas analyse ici, on fait appel al'ensemble, ou presq_ue, de tous ces

moyens. Dans cette etude, l' A. examine le riche repertoire anecdotique de l'Anfs
al-talebTn en le comparant avec de nombreuses sources contemporaines. La traduction
d'un passage du texte represente le noyau principal de l'article. On y trouvera la
description de la vision de Baha' al-Dm par laq_uelle il regoit son investiture de 'Abd
al-ijfileq Gijdiivfuii, a l'aide des confirmatory signs elabores pour d~nne_r une plus
grande authenticite a la vision initiatiq_ue, mais aussi les marques disrtnctives d'une
nouvelle pratique spirituelle correspondant a une rupture avec la predication du maitre
de Baha' al-Din, ij"aje Mol).arnmad Baba Sammlisi. M.B.
 30) N. 1110, Risala-i Bahi'ig'!, Hoea Naki~bend Beha-eddi:J.'in
farsc;a menakib1. Gordiigiim diger menakipten farkh bize tarihi ve
kay1tlan nakletmi keza Mu~It Siraxs 1, trhinde Karahanh Taf-
gac; Han lbrahim b. Na?r'in Se;nerkand'de ~ahzinde yan1:1d1ki med-
rese;ine ait 458 tarihli vakfiyesinden ve <Navadir al-U?ul Hektm-
al-Termizh nin bir niishasmm sonunda ~a~s al-\llulk Na?r b. ib-
rah1m b. Na?r (yani Nasr ilik) 'in biaa ettigi Rabat i i\1elik'in , Taq>
1 iistiinde 471 de yazilan bir yaz1dan nakil:eri getirmi;tir (vr. 65-
66). Kitapta Behaeddin'in muasm olan Emir Huseyn (yani Temiir'-
in rakibi olan E'.Ilir Huseyn) in Buharay1 tahribine dair baz1 tafsi-
lat verilmi~vr. 120 a) ve Hoca Behaeddin'in Herat'ta Melik Huse-
yin Kerd'in yanmda bulunarak onunla rniinaka?alan, keza Hoca'-
nm tiirkc;e konu?malannda bazi sozler naktedilmi~tir. Vr. 12 b: Tiirk
eyhi Seyyid Ata'nm kendisini ru'yada Turk me?aihinden , Tiirk Ha-
lib 'in terbiyesine verdigi; vr. 36 a: Buhara'dan Nesef 'de Emir Kiilal
huzuruna giderken kendisine rasthyan bir suvarinin if<-,;)JJ( J~
diye sormas1, nakledilmi? ki, Hmr imi-'? ki, ~eyhi Turk biL:rek tiirk-
c;e konu~mU oluyor. Vr. 42 b: Turk me~aihinden <Qu~~am ~ayu
ki, Ahmed Yesevi neslindenmi~, Hoca hakkmda ::.(; ;: : ~- Lil diye
miiridlerine tavsiyede bulunmw1 imi~. Vr. 68 a: Hoca Naki?bend
6Iiim do~eginde iken Ahmed Yesevi'den bahsederek demi? imi?:

..:;...1..,1 (' .:..-1>.a.~A 0- J) jL,.i -1.~1 ._r-J..; o::,}..\\ ,).hL .:; :-a>':,'_,

0l:-<; jl !' I S; : ).) 0 1;, L#JI : .>..:..:aS 4.f J ;,.) J'. , ~ y ~j

...
>-':-"') e>l.c_l ;:_;.)la-! .:.i.,~.n 0b< ,.s_},: ,Syc -~J..j
Vr. 69 a: Hoca'nm bir Turk koyiinde konu~masmdan:

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