The Sufi Order Kubrawiyya (English) - Rusmir Sadic - 2010 - Signs of The Times - Anna's Archive

Journal of Philosophy, Religion, Science and Social Practice
The Sufi Order

Kubrawiyya
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SIGNS OF THE TIME • SARAJEVO, SUMMER-AUTUMN 2010 • VOL. 13 • DOUBLE 48/49
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Rusmir Sadic
NAJM AL-dIN KUBRA

I DERVISHKI RED KUBRAwIYYA
Summary
The Sufi order kubrawiyya belongs to the group of great Sufi orders with
rich spiritual tradition and a huge literary opus that
puts authentic Sufi teachings of the early period. Kubrevi order, like
of Qadiri, Rifa'i, Naqshbandi and others, is the teaching of Fr.
the essence of Truth, the aspiration to attain full conviction (mushahada)
and intimacy (qurb) with the Exalted, through service and slavery.
The teaching of kubrevi in all the postulates of this order is based on sharia
arguments, which in a unique way proves its legitimacy, and
the validity of the theoretical-practical level clearly outlined in the works of Najm
al-Din Kubra and his spiritual successors.
The conformity of the rules of this order with the traditional sources of Islam suggests
to the fact that members of the Kubrev order practicing clearly
certain postulates of the same, and together with others, participate in following and
strengthening the very essence of Islam, that is, its fundamental substance.
Introduction
To speak of Sufism means to speak of the very essence of Islam, or
on the other hand, about that dimension which is elsewhere marked by esotericism.
The presence of the esoteric core in religion acquires the same natural
inexhaustibility and the highest firmness, while otherwise, traditional knowledge
it remains completely bare. Among the greatest authorities of the Islamic
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RENT AL-DIN KUBRA AND DERVISH ORDER KUBRAwIyyA
of esotericism is certainly Najm al-Din Kubra (died 618/1221), who is

at the same time a representative of the Central Asian school of Sufism.
Namely, one of the most turbulent periods in the history of the Muslim
the world was adorned with a phenomenal spread and following of Sufism.
During the end of the 12th and the beginning of the 13th century (550-700 AD) it happened
the cataclysmic invasion of the Mongols, the destruction of the Baghdad caliphate and
numerous accompanying troubles. However, Muslim spiritual leaders and
scholars advanced further, to such seldom-seen heights, as in the wounds
days of the Muslim community. It was at this time that many were founded
significant Sufi orders, while others are revived, whereby
thinks of the following names: Qadiri, Rifa'i, Suhraward, Shazili,
the Mawlavian as well as the Kubravian order which is the subject of the present analysis.
This Sufi order got its name from its founder and great man
tasawuf thoughts Najm al-Dinu Kubrau. Historically, this Sufi
the order began its existence in the Central Asian city of Hawarezm,
to remain to this day only still in the southern regions around the Aral Sea
must. From the area of Hawarezm, through its branches this order has expanded
in Persia, Afghanistan, India, and even China. Over a long history
The Kubrawa Order has produced several eminent teachers who
measure to educate students, left for future generations a corpus of written
traces, and many of them are still unpublished. These papers contain
some very interesting elaborations of Sufi methodology and doctrine.
The role of Kubra and his followers is reflected in the fact that this
the Central Asian school of Sufism became known for its preoccupation
phenomenology and analysis of spiritual vision, nurturing cognitive ones
values as a consequence of complete conviction ( mushahad ) and
by observing their place in the context of overall Sufi literature. 1
There are no records in the biographies relating to childhood and
primary education Najm al-Din, but Yusuf Zaydan on the basis of
the names of Najm al-Din set forth in Fawaih assume that he was from
poor family, and was due to the loss of his father in early childhood
forced to do hard work. 2
1 Seyyed Hossein Nasr, Encyclopaedia of islamic spirituality , Vol. II, Suhail Academy
Lahore, Pakistan, 2000, p. 80.
2 Ahmad Paketchi , An Analytical Review of the Fundamentals of Sheikh Najm Addin's Mysticism
Kubra , Ashgabat, Turkmenistan, 2001, p. 5.

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He continued his education in some other places

hometown, and his original interest in the parliamentary tradition took him away
all the way to Egypt. Later, the desire for the esoteric prevailed in him
wisdom. While still in Egypt, he embarked on the path of Sufism, initiated and
wrapped in a Sufi cloak (hirqa) by a Suhrawardian shaykh
Ruzbihan al-Wazzan Egypt. According to him, we find out that
the direct impetus for his entry into the path of Sufism was dreaming
in which he met the Prophet of Islam. A turning point in Kubra's life
signifies an encounter with a certain Baba Farraj in Tabriz whose erudition he is
quite fascinated the young Najm al-Din and was for a strong reason
of his entering the path of the esoteric wisdom of Sufism. 3
However, if we analyze the totality of the data that is up to us
come, we will see certain disagreements, which are silenced in some
research of our contemporaries. The main point of disagreement is the eye
questions of Kubra's going to Tabriz and meeting Baba Farraj. Namely,
that journey is mentioned only in one story, which is taken as key
argument, while in most other sources, in which his are indicated
travel, there is not a word about traveling to Tabriz and listening to the hadith code
a certain Abu Ja'far Hafdah, to be later, allegedly, attracted
by spiritual strength by Baba Farraj.
The isolation of this attitude can be related to the assumption that it is
Najm al-Dina Kubra replaced with some of his contemporaries, when
is a designated journey. 4
One of the arguments refuting his stay in Tabriz
is the fact that in old sources that speak of Sheikhs Najm
al-Dina Kubraa, does not appear Baba Farraj Tabrizi. In my opinion
Suad Muhammad Nurbahshi, who enumerated his four sheikhs
in Sufism: Ruzbahan Baqli, Ibn 'Asr,' Ammar ibn Yasir Bidlisi and Ismail
Qasri, Baba Farraj Tabrizi is not mentioned. 5
The first knowledge of Sufi wisdom Najm al-Din Kubra received from
teacher Isma'il al-Qasri (died 589/1193) in the town of Dizful in the west
Persia. After that, and at the urging of his first teacher, he went to the teacher
'Ammar ibn Yasir al-Bidlisi who was a disciple of the famous Sufi Abu
3 Rešid Hafizović, Fundamental Currents of Sufism , Bemust, Sarajevo, 1999, p. 403.
4 Ahmad Paketchi, An Analytical Review of the Fundamentals of Sheikh Najm Addin's Mysticism
5 Ibid., P. 17.

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Najib al-Suhrawardi. Continuation of his education in secret Sufi

he continued his knowledge in Egypt before his ordained Ruzbahan
al-Misrijem. After the death of his daughter, Ruzbahan sends Najm again
al-Dina to his hometown of Hawarezm, where he founded the Order of Kubrawiyya and initiated it
on the spiritual path of Sufism own disciples.
He ended his life in Urgench, a small town not far from Hawarezm,
because his hometown was razed to the ground by the Mongols
conqueror. This is due to the fact that Najm al-Din was offered
but the refuge of the Mongols, which he refused and joined the struggle to achieve
the greater degree obtained by martyrdom. 6
Some chroniclers state that his body was not found among
killed in Havarezm. Zahabi presents him in his biography as
a martyr on the road to jihad who was killed at the city gate.
Ibn Batuta in his work Safarnama says that the tomb of Najm al-Din is located
behind the city of Hawarezma (Kunya-Urgenc), which Shayh Sayfuddin ibn
'Asaba, later turned into a hanikah and managed it. That turbe exists
even today, it is also a place of pilgrimage for his followers.
Works of Najm al-Din Kubra
Fawāih al-jamāl wa fawātih al-jalāl
Among the many works written by Najm al-Din Kubra, the most
the more famous work is Fawāih al-jamāl wa fawātih al-jalāl (Spiritual Fragrances
Majesty's Beauty and Lobby). It is the spiritual diary in which Najm is
al-Din Kubra inscribed his daily spiritual experiences and his visions, a
in addition, a kind of guide for theoretical and practical trials is offered
the spiritual paths of Sufism for those just initiated. 7
The basic theme of this work is tariq ila Allah (The Way to Allah), and
analysis of the theoretical and practical nature of the term sayr (spiritual journey) .
In addition, the author pays attention to several others, no less
important topics of Sufism, such as heart sight ( basiret ), cognition ( ma'rifet ),
friendly love ( muhabbat ), love for the True One ( 'išq ).
Fawaih was first published by Fritz Meyer in 1957 in
Wiesbaden, and then in Cairo in 1993 as a result of the efforts of Yusuf Zaydan.
6 Seyyed Hossein Nasr , Encyclopaedia of islamic spirituality , Vol. II, Suhail Academy
Lahore, Pakistan, 2000, p. 81-82.

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The Persian translation of this work was published by Muhammad Bakir Sa'di
Horosania, with a critical comment by Muhammad Bihishti in Tehran
1990. 8
Adāb al-sulūk
The full title of this work written in Arabic is
Adab al-suluk ila hadrat Mālik al-mulūk . The treatise speaks of the spiritual
a journey to the Supreme, outlining the principles of the external and the internal
travel. It consists of three parts:
a) exposing the heart's spiritual path,
b) conditions of the spiritual path,
c) presentation of travel difficulties.
An important feature of this treatise is that it is analyzed within it
hadith-qudsi: “I was a hidden treasure, I wished to be known, and
I created man, ”and passages from the Qur’an appear throughout the text,
followed by mystical comments. If we look at composition
and the textual arrangement of this work, to be observed to be dominated by the theoretical
dimension, and may to some extent be marked close to the treatise of Al-Hāim . 9
Risāla ilā al-hāim al-hāif min lawmat al-lāim
Within this work are contained the rules by which he is serious
all-day spiritual life kubrawiyya, where the same experienced their own
theoretical and practical analysis. Namely, these are rules that are recognizable
in ritual washing (wudu ' ), fasting ( sawm ), meditative silence ( velvet ),
spiritual solitude ( halwat ), heart prayer ( dhikr ). Then, the novices
they had a duty to keep their own heart and will in spiritual connection and balance
with his spiritual mentor ( shayh ). Exposure all day
by the influences of the divine Will, whatever its intentions may be, is a sacred task
of every member of this Sufi fraternity. Except for God's pleasure, none
the second goal or desire should not be the subject of the prayer of the heart which it invokes
every member of this Sufi order.
8 Ahmad Paketchi, An Analytical Review of the Fundamentals of Sheikh Najm Addin's Mysticism
9 Ibid., P. 29

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Najm al-Din Kubra completed the above-mentioned rules with a few more
them and a more complete analysis of each of these rules was offered in his second
the work of Al-Usul al-'Ashara (Ten Principles). 10
Al-Usūl al-'Ashara
This is one of the most important and most widely read works of Najm al-Din Kubra
written in Arabic. Contains the laws of the spiritual Path ( sulūk )
and points to different forms of seeking paths that lead to God.
The treatise has a practical contact with the Path ( sulūk ), containing ten postulates;
repentance ( tawba ), asceticism ( zuhd ), reliance on Allah ( tawakkul ),
pleasure with provision ( qanāat ), solitude ( 'uzlat ), mention of God
( dhikr ), turning to God ( tawajjuh ilā Allah ), patience ( sabr ), turning
To Allah where the murid is just waiting for Allah’s commands, not doing
nothing at one's discretion ( murāqaba ), pleasure (ridā). This treatise
is known as Al-Tarîq al-sulūk and Bayān risāla fi aqrab . Also
there are translations into Persian, some of which are based on
manuscripts found at the University of Tehran. 11
Tafsir al-Qur'an
Commentary on the Qur'an Najm al-Din Kubra is one of the Sufis
comments, which is why it is referred to in some sources as Ta'wilat
al-Najmiyya . However, in most sources this work is mentioned without anyone
special name. The only name that is recognized is Tafsir al-Qur'an , pri
which is ruled by the belief that this mystical comment originally consisted
of twelve volumes. However, Hajji Khalifa based on some record
found in the manuscript, gave it the name ‘Ayn al-hayā’ fi tafsir al-Qur’an .
In order to determine the authorship of the book, it is necessary to study the manuscript.
In any case, according to the catalogs Brockelmann points to two
manuscripts of that commentary found in Istanbul and Mewsil. On occasion
research, Yusuf Zaydan found another manuscript in Dar al-Qutub
in Egypt. As a supplement to the manuscript, it is important to indicate the selection from the
comments
Najm al-Din Kubraa which was collected by his disciple Najm
Rešid Hafizović, Fundamental Currents of Sufism , Bemust, Sarajevo, 1999, p. 404.

10
Ahmad Paketchi, An Analytical Review of the Fundamentals of Sheikh Najm Addin's Mysticism
11
Kubra , Ashgabat, Turkmenistan, 2001, p. 30-31.

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al-Dina Dāyaha in the work Bahr al-haqāiq , and the other major part is found in the work
Rūh al-bayān by Ismail Haqqi Bursevija. 12
Al-Safîna
It is a very short treatise, the size of one page in which
the author expounds the connection of sharia with tariqat and haqiqat . The presentation style of this
tape
dad is noticeably different compared to Fawaih , while the content itself,
especially the part on haqiqat , has a meaningful connection with the content of the work of Fawaih .
For example, “ unification ” in Al-Safin’s treatise is explained as interruption
every connection with the created and the journey to the Creator ”( inqitā 'min al-halq
ila Hāliq ), while in Fawaih it is denoted by the words inqitā 'ila Allah. Treatise
Al-Safina was published by Yusuf Zaydan along with Fawaih . 13
Spiritual genealogy
Like all authentic orders of Sufism, Kubrawis also possess
its spiritual genealogy, through which shayh is marked as hereditary
nik of the Prophet himself, which is a necessary condition for the transmission of the spiritual
blessings ( barracks ). According to the Kubrawi spiritual genealogy,
the main line goes through Ammar Bidlisi, Ruzbahan Misriya, Abu Najib
Suhrawardi, Ahmad Ghazali, Abu Bakr Al-Nassay, Abu 'Ali Rud-
bari and Abu Qasim Al-Junayd of Baghdad. In terms of the second genealogical
line, which goes over the Shia and which represents the branches of the Kubrawi, she
includes the names of the first eight Shiite imams. 14
• Prophet Muhammad as
• Hazrat Ali ibn Abi Talib
• Hazrat Hasan ibn Ali
• Hazrat Husayn ibn Ali
• Hazrat Zayn al-Abidin
• Hazrat Muhammad Baqir
• Hazrat Jafar Sadiq
12 Ibid., P. 32.
13 Ibid., P. 33.

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• Hazrat Musa Kazim

• Hazrat Ali Riza
• Hazrat Ma'ruf Karkhi
• Hazrat Sari Saqati
• Hazrat Junayd al-Baghdadi
• Hazrat Abu Ali al-Rudbari
• Hazrat Abu Uthman al-Maqribi
• Hazrat Abu'l Qasim Ali al-Gurgani
• Hazrat Abu Bakr Al-Nassay
• Hazrat Abu Najib Suhrawardi
• Hazrat Ammar Yasir, Hazrat Ismail Qasri, Hazrat Ruzbahan
Misri
• Hazrat Najm ad-Din Kubra 15
Postulates of the dervish order kubrawiyya
Norms of behavior and spiritual improvement for those who have stepped into
order of the Kubrawis, and accepting the methodology of the Kubra began a journey towards
Exalted, they are contained within Najm al-Din’s Risala whose full title it is
Risāla ilā al-hāim al-hāif min lawmat al-lāim (Epistle to the God-fearing
seeker of a spiritual rebuker). At the outset, Najm al-Din Ku-
bra talks about who the text of Risala itself is intended for: “This epistle
is intended for those who are in a state of spiritual confusion ( hayrat ),
for those who fear rebuke and whose soul and heart have lost their composure in
time to search for heart vision ... Hey honest friend, you murid too
who has a sincere desire, cleanse your inside and outside, because as long as
you do not remove impurity, you will not attain "holiness" and the presence of Allah
( qudsî wa rabbānî hudūr ). When we talk about inner and outer purity,
it is important to indicate that it cannot be achieved before it is applied
ten fundamental rules in their fullness. These are the following rules 16 :
15Mustafa Kara, Tesawufi hayat , Dergah yayinlari, Istanbul, 1996, p. 21.

explanation of the following rules is a selection from the text of the Risala in which Kubra gives
16 The
detailed analysis of the postulate.

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1. Purity of the body

Body cleanliness is a necessity that is accomplished when taken
ablution and gusula.
2. Osama ( halwat )
Halwat actually means; perform worship in a room where there is no sun
no air or light penetrates, in one darkened room. More precisely
said, to be totally distanced from all worldly preoccupations and
to devote oneself entirely to worship. One who has entered halwat in this way
he closes his sense organs and indulges in spiritual experiences.
Halwat is a condition for opening the spiritual heart.
3. Permanent silence ( velvet )
The notion of permanent silence, in essence, refers to every speech, except
mention of Almighty Allah. Our Prophet says, “What throws people away
in the fire of hell is that they cannot refrain from speaking. ” 17
4. Permanent fasting ( sawm )
Allah Almighty in the hadith-qudsa he says, "Fasting is Mine and I reward it."
Allah also said, "Fasting is a shield against bad things." This shield is a requirement for
anyone who struggles with his devil and earthly soul. It's the only one
a way to save the arrow that Satan fires.
5. Permanent remembrance of Allah ( dhikr )
Dhikr which is performed with the tongue but not too loudly, represents
calm for the heart. The most useful dhikr is contained in the phrase la ilaha illa Allah .
In the statement of God's slave la ilaha , there is a negation which neutralizes
and the reign of his enemies ends, while the words of illa Allah
confirms the state in which True and his army; heart ( qalb ), knowledge
( ilm ), Qur'an, sunna , inspiration ( ilham ), establish their rule.
When the rule of the True One and his army comes true, the heart comes out of the well
of nature ascends to the nearness of God. Then “the eye sees what it has never seen,
the ear hears what it has not heard before ” 18 , what was submerged in the sea
of nature, which no one could even imagine in his mind, in his
the heart manifests. From that well of nature, only he who comes out can come out
17 Tirmidhi.
18 Ibn Hanbal.
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firmly grasped the rope of dhikr and the Holy Qur'an. There is no other way out.
Allah Almighty he says: "All of you hold fast to the rope of Allah ..." 19 .
6. Devotion ( taslimiyyat )
This term denotes the first degree of tawakkula , just like the terms rida
(pleasure) and tafwiz (trust). Allah Almighty thus he says: “He who is
completely surrendering to Allah, and in addition doing good deeds, he clung to the strongest
connection ... ” 20 .
7. Exorcism ( hawatir )
These thoughts that arise from the soul, in the spiritual struggle (mujahadah)
dervishes are a very dangerous phenomenon. Almighty Allah us in
He tells the Qur'an the following: “Those who fear Allah, as soon as they are offended
the devil touches, remembers, and suddenly comes to himself, while the friends of the devil-
but the devils support in error and they do not come to their senses. ” 21 There are five types
hawatira ( whispering , inspiration, primisli): hawatir al-haqq, hawatir
al-qalb, hawatir al-malak, hawatir al-shaytan, hawatir al-nafs .
8. Tying the heart to the sheikh
Shayh is a traveler (salik) on the path of Truth, who has experienced all temptations and
dangers in their various forms, and who on that path murida
leads, informing him of all degrees (maqam), states (ahwal),
and stations (manazil), showing him all the harms and benefits of the same.
9. Sleep only when needed
Murid’s sleep should be commensurate with the insomnia that is caused
by his preoccupation with dhikr . In such a state the murid should
he rests , while after that he gets up again and returns to dhikra . Also,
Allah, the Exalted, says: “We slept a little at night. And at dawn forgiveness
pray from sin. ” 22 “Spend the night, except for a small part; half of hers
or a little less than that; or a little more than that, and recite the Qur'an carefully. ” 23
19 Qur'an, III, 103.

20 Qur'an, XXXI, 22.
21 Qur'an, VII, 201-202.
22 Qur'an, LI, 17-18.
23 Qur'an, LXXIII, 2-4.

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The reason for mentioning night and not day dhikr in these verses is
san. Namely, the one to whom something is promised, he does not sleep.
The wisdom of the dream can be characterized as follows: The Holy Spirit (ruh al-quds),
the rational soul (nafs nātiqa) , and the subtle organs that are divine
origins ( rabbani latifa ), in our body, which belongs to the lower world, are
like a stranger. The body must inevitably strive for perfection, in such a way
which will be decorated with good things, while burying everything
what is harmful. The soul is a prisoner of the body in the waking time of a person;
and in the time of sleep, the Holy Spirit returns to his fundamental homeland, his own
to the divine source. Confirmation of the otherworldly (gayb) world and its meanings
(ma'ān) is reflected in the encounter of spirits (arwāh), and that encounter itself is for them
a kind of spiritual rest. When the spirit (spirit) goes into the world of malachites , then
see examples from the visible world ( ālam al-shahada), and in all that is said
secret dream interpretations. A person who is a fighter on the spiritual path, after
renounces sleep and rest, comes to a state where the four natural elements,
who are in it, experience annulment. Heart after it tore
the curtain comes to a state of revelation, with the spiritual fighter with two
the hearty eye watches the world of malachites and at the same time feels a longing for its own
Master.
10. Following the middle path in eating and drinking
This means; not to be overly hungry but at the same time not overly full.
Allah, the Exalted, says: "And eat and drink, but do not overdo it." 24 Full stomach
is the cause of many inconveniences, some of which make your heart hard
reinforce his curtains. Then, they lead to the eclipse of the mushahad,
slackness and laziness, and at the same time prevent purity. Conditions like this
are the cause of the angel's distancing, while such a person recedes in time
from prayers and stops learning the Qur'an. ” 25
Spiritual heirs of Kubra's teaching
Majd al-Din Baghdadi
Majd al-Din Baghdadi comes from a village near Khorosan, called
Baghdadak. There is very little information available about his life,
and the reason for this, as Jami informs us, is certain circumstances
24 Qur'an, VII, 31.

25 Mustafa Kara, Tesawufi hayati , Dergyah yayinlari, Istanbul, 1996, p. 45-59.
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under which his death occurred 616/1219. According to Jamie Majd

al-Din Baghdadi was drowned in the Oxus River by the Mongols as is
predicted Kubra. Majd al-Din was one of the authorized Kubras
representative, credited with the (spiritual) formation of many students. From
of his treatises Tuhfat al-bararah (Divine Gift) we learn that Majd
al-Din, as well as his teacher was attracted by the interpretation of colors and images that
appear in cognitive visions and dreams. 26
Baha 'al-Din walad
There is a probability, not quite certain, that Baha 'al-Din Balhi
was the second Najm al-Din's direct pupil. He is best known as the father of the great
Mawlana Jalal al-Din Rumi. Baha 'al-Din was born on 540/1145. in ancient
the city of Balkh, which today belongs to northern Afghanistan. His
teaching in the esoteric religious sciences, earned him the name Sultan
al-'ulamā '(Sultan Scholars) and a certain reputation in the field of Hawarezm, and him
made "the ruler of the region." 27
One night three hundred citizens of Balkh had the same dream: the Prophet
Muhammad as sat in a tent in the middle of the desert with his followers-
when Baha 'al-Din Walad entered the tent and was greeted with a large
with respect. The Prophet (peace and blessings of Allaah be upon him) made room for him on his right
and said to the muftis and imams present: “As of today, I am asking Bahá’ís
Din Walada is called Sultan al-'ulamā ' . ” In the morning there are scholars, who have fallen asleep
this dream went straight to the madrasa of Baha 'al-Din Walada. But before
what they started telling him Baha 'Walad described the dream to them just like that
how they saw him. “Allah and His Messenger are witnesses that you are the Sultan
al-'ulamā ' . From today, you will be known for that title "- they said. 28
The Mongol threat forced Baha 'al-Din to migrate to
west, which he did together with his family. After stopping
in Nishapur, went to the city of Konya, where he died 628/1231. From his
the spiritual legacy to this day has survived a collection of his speeches
Ma'ārif (Divine Knowledge). 29
27 Ibid., P. 89.
28 Mehmet Onder, Mevlana and His Way of Love , Sarajevo, 1992, p. 13.

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Najm al-Din Dāyah Rāzi

Another disciple of Kubra who appeared as an influential figure was
Najm al-Din Abu Bakr Razi (573/1177-654/1256), known as Najm al-Din
Din Dāyah. Rayy leaves his hometown in 599/1203. and goes to Hawarezm,
where he becomes a disciple of Kubra, who places him under the leadership of Majd al-Din
Baghdad. He later lived in Hamadan, and before the Mongol invasion
moved to Ardabil (the cradle of the Safavid dynasty, in today’s Russian
-Iranian border, west of the Caspian Sea), then to Asia Minor;
where he connected with Sadruddin Qonyawi and the Jalal al-Din circle
Romania. He was buried in Baghdad. 30
Najm Rāzi is one of the prominent Sufi authors of the seventh / thirteenth
century. His influence was long-lasting and reached beyond Kubrawi
order. His first work is Bahr al-haqāiq (Ocean of Divine Realities ), an exotic
rian commentary on the Qur'an, which exists in manuscript, still unpublished.
This work is a continuation of the commentary which is Najm al-Din Kubra
started. 31
Najm's most famous work is called Mirsād al-'ibād min al-
mabda 'ila al-ma'ād ( The way of God's servants from departure to return to Him ). Then
here we may mention some other, no less significant Irfan
achievements : Manarat al-sāirin wa maqāmāt al-tāirin, Risālah al-āshiq wa
al-ma'shūq, Risālah al-'ishq wa al-'aql, Sirāj al-qulūb, Kashf al-haqāiq wa
sharh al-daqāiq, Tuhfat al-habîb, Husrat al-mulûk and Ash'ar sufiyyah. 32
Nur al-Din Isfara'ini
In all forms of esotericism, maintaining close connection and communication
between teacher and student is a matter of crucial importance. If on
following this statement, let us consider the Kubrawis of Central Asia, see
we will have this connection hinted at several times in their works.
An interesting case is the exchange of letters, in the period of 35 years between
two Kubrai sheikhs: Isfara'ini and his disciple and heirs
nickname Simnania. Although Simnani is more famous, the titles are 150 Isfaraini's
papers are known and confirm its high degree, which is evident from
30 Henry Corbin, The Man of Light in Iranian Sufism , “Ibn Sina”, Sarajevo, 2003, p. 181.
32 Yusuf Aydan, Preface Fawaiha , Dar Saad Al-Sabah, Cairo, 1993, p. 76.
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surviving letters, in which complex issues of doctrine are often discussed

and hermeneutics, as can be seen simultaneously within his work
Kâshif al-asrār (Revealer of Secrets), which contains an interpretation of many aspects
Times, and to the same extent reflections of his personal spiritual life.
‘Ala’ al-Dawla Simnani
Among the very famous and famous students of Najm al-Din
Kubraa should inevitably mention ‘Ala’ al-Dawla Simnani. Born
is 659/1261. in Simnan, located east of Tehran.
This great Sufi of the Kubra Sufi order had the opportunity from an early age
youth to meet and discuss with Buddhist priests who were
present at the court of the Mongol ruler Argun, where Simnani himself is
served twelve years, and as a result of such encounters in it
reported an inexplicable interest in mysticism. But realizing that Buddhist
mystics are unable to reach the ultimate goal of their own self-realization
he leaves the court in a Sufi hanikah where he surrenders to the mentorship of Shayha
Nur al-Din Isfara'ini. 33
Ala 'al-Dawla Simnani left behind a voluminous Sufi opus.
His crowning achievement is a commentary on the Qur’an that offers supreme theoretical
experience in the domain of Islamic esotericism. What makes him his
recognizable spiritual reading is his teaching about your messengers
beings . Exploring the spiritual physiognomy of the microcosm, which consists
from clearly demarcated degrees, beginning with the Adam of your being , ending
with Muhammad of your being , Ala 'al-Dawla Simnani at the same time there
succuses the fundamental emphases of Najm al-Din Kubra’s cosmology of colors and
of light anthropology. With such a spiritual endeavor, Simnani is
also made abundant use of ideas captured from Ibn ‘Arabi’s Fusus . 34
Sa'd al-Din Hamūyah
Sa'd al-Din Hamūyah is also one of the direct disciples of Kubra.
He was born 587/1191. years. In his youth, a certain period he lived in
Damascus, where he enjoyed dialogues with Sadr al-Din Qonyavi,
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RUSMIR ŠADIĆ
through which he came into contact with the ideas of Ibn 'Arabi. 35 Sa'd al-Din
founded the hanikah in Bahrabad (Khorosan district), which will
later taken over by his son Sadr al-Din Ibrahim, who in 1295
“Led” the conversion to Islam of Ghāzî Khān, the Ilhanidi leader of Iran. 36 Iz
surviving fragments of his work, especially those we find in
to the work of his disciple ‘Aziz al-Din Nasafi, we learn that he was consecrated
studying the principles of the Sufi path, Imam cosmology, phenomena
spiritual friendship with God ( walaya ). It is a particularly favorite topic
of his opus was the teaching of the Hidden Imam. 37
Main branches
of the dervish order kubrawiyya
Firdawsiyya ; the dervish order Najm al-Din Kubraa was transmitted through
several students. Sayf al-Din Bākharzi founded the famous hanikah
in Bukhara. Documents related to this hanikah have been published by
CD Čehović, entitled Bukharski dokumenti XIV stoljeća (Tashkent,
1965). Badr al-Din Samarkandi, Bākharzi’s murid, traveled to
India and there founded another branch of the kubrawi order, better known as
Firdawsiyya . The most important person of that branch was Ahmad Yahyā Mānarî,
author of the very famous work Maktūbāt . 38
Nūriyya ; a branch that existed in Baghdad and was founded by Nur
al-Din 'Abd al-Rahmān al-'Isfarā'ini, the teacher of Simnani.
Rukniyya ; Khorosanski kōl, is associated with the name Rukn al-Din Abu al-Ma-
karim Ahmad ibn Sharaf al-Din, generally known as ‘Ala al-Dawla
al-Simnani (died 736/1336).
Hamadāniyya ; this is a branch of Rukniyya , who spread Sufi teachings
in the Kashmir area. Its founder is Sayyid 'Ali ibn Shihāb al-Din
b. Al-Hamadāni (born 714/1314) 39 'Ali Hamadāni is a murid of two
36 CE Bosworth, E. Van Donzel, B. Lewis, The encyclopaedia of Islam , Vol.-V, “EJ
Brill ”, Netherlands, 1986, p. 301.

38 CE Bosworth, E. Van Donzel, B. Lewis, The encyclopaedia of Islam , Vol.-V, “EJ
Brill ”, Netherlands, 1986, p. 301.

39 Masood Ali Khan, Encyclopaedia of Sufism , New Delhi, 2003, p. 89.
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Of Simnani’s followers, Takiyy al-Din Akhi and Mahmud Mazdakāni.

He died 786/1385. years. He is believed to have been buried in Khuttalān. 40
Nurbakhshiyya ; comes from Muhammad ibn 'Abdullah, called
Nurbakhsh (died 869/1465), a disciple of Ishāq al-Khuttalāni. Namely,
Ishaq al-Khuttalāni, successor of ‘Ali al-Hamadāni, before him
killed by the enemies of the Timuridian leader Shāhrukha around 1423,
pointed to his successor Muhammad Nurbakhsh. Most
Khuttalani’s followers were accepted by Nurbakhsha, while one part
approached ‘Abdullah Barzishābādi. This schism led to the emergence
two more Kubrawi branches, which had different names but also common
nic acceptance of Shiism. One of them is a branch of Nurbakhshiyya ,
who survived in Iran until the Safavid period, while others accepted
the name Dhahabiyya at an unknown time and circumstance, and as such
it still exists in Iran. Its main center is in Shiraz. Further
the history of the kubrawi order in Central Asia is unknown. It probably is
as a whole, and even in Hawarezm, replaced by the Naqshibandi order
of the early fourteenth century. 41 h
Summary
The sufi order kubrawiyya belongs to the group of great sufi orders rich
with spiritual tradition and huge literary spectrum, wich represents the
authentic Sufi teachings from the early period. The kubrawiyya order, just
like qadiriyyah, rifa'iyyah, naqshibandiyyah and others, represents the
teachings of the core truth, yearning to reach the complete witnessing
(mushahada) and closeness (qurb) with the almighty through serving
and submitting to him.
In all the postulates of this article, the kubrawiyya teachings are founded
on the shariyya arguments, which proves it's legitimacy in a unique way,
as well as validation of teoretical and practical level, that have clearly
was underlined in the works of Najm al-Din and his spiritual followers.
The visible harmony of the rules of the order and the sources of Islam
leads to the fact that the members of the kubrawiyya order, by practicing
the clearly determined postulates of the order, together with the others,
40 CE Bosworth, E. Van Donzel, B. Lewis, The encyclopaedia of Islam , Vol.-V, “EJ Brill”,
Netherlands, 1986, p. 301
41 Ibid., P. 301.
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RUSMIR ŠADIĆ
take part in following and strengthening of the essence of Islam itself, or

it's fundamental substance.
(Translated by Author)
Literature:
1. Al-Jurjani, Kitab al-ta'rifat , Beirut, 1969.
2. Ahmad, Paketchi, Analytical Review of the Fundamentals of Sheikh Najm's Mysticism
Addina Kubra , Ashgabat, Turkmenistan, 2001.
3. Beglerović, Samir, Ćemo Kenan , Hikaja Collection , Bemust, Sarajevo, 2004.
4. CE Bosworth, E. Van Donzel, B. Lewis, Ch. Pellat, The encyclopaedia of Islam ,
Vol.V, “EJ Brill”, Netherlands, 1986.
5. Corbin, Henry, History of Islamic Philosophy , "Veselin Masleša", Sarajevo, 1987.
6. Corbin, Henry, The Man of Light in Iranian Sufism , Scientific Research Institute
“Ibn Sina”, Sarajevo, 2003.
7. Corbin, Henry, Islam in Iran , Bemust, Sarajevo, 2000.
8. Eva de Vitray Meyerovitch, Anthology of Sufi Texts , “Forward”, Zagreb, 1988.
9. Filipović, Vladimir, Filozofijski rječnik , Nakladni zavod matice Hrvatske, Zagreb,
1984.
10th Hafizović, Rashid, fundamental currents of Sufism , Bemust, Sarajevo, in 1999.
11. Hafizović, Rešid, The Human Face in the Mirror of Sufi Literature , “Ibn Sina”, Sarajevo, 2005.
12. Imam 'Allama b. Manzur, Lisan al-'arab , Maktaba al-tahqiq al-turas, Beirut, 1993.
13. Kubra, Najm al-Din, Fawaih al-jamal , Dar sa'ad al-sabah, Cairo, 1993.
14. Kubra, Najm al-Din, Adab al-suluk .
15. Kubra, Najm al-Din, Risala ila al-Haim.
16. Masood Ali Khan, Encyclopaedia of Sufism , Anmol publications PVT. LTD., New
Delhi, 2003.
17. Mustafa Kara, Tesawufi hayat , Dergah yayinlari, Istanbul, 1996.
18. Razi, Najm al-Din Dayah, Mirsad al-'ibad , Entesharat 'ilmi we farhangi, Tehran,
1995.
19. Seyyed Hosein Nasr, Encyclopaedia of Islamic spirituality , Vol. II, Suhail Academy
Lahore, Pakistan, 2000.
20. Seyyed Sadek Gouherin, Sharh istilahat al-tasawuf , Entašarate zawar, Tehran,
2004.

17/01/2011 08:43:47

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Journal of Philosophy, Religion, Science and Social Practice

The Sufi Order

NAJM AL-dIN KUBRA

To speak of Sufism means to speak of the very essence of Islam, or

48_49 Signs of the times.indd 260

of esotericism is certainly Najm al-Din Kubra (died 618/1221), who is

Kubra , Ashgabat, Turkmenistan, 2001, p. 5.

He continued his education in some other places

48_49 Signs of the times.indd 262

Najib al-Suhrawardi. Continuation of his education in secret Sufi

48_49 Signs of the times.indd 263

48_49 Signs of the times.indd 264

Rešid Hafizović, Fundamental Currents of Sufism , Bemust, Sarajevo, 1999, p. 404.

Kubra , Ashgabat, Turkmenistan, 2001, p. 30-31.

Lahore, Pakistan, 2000, p. 82.

48_49 Signs of the times.indd 266

• Hazrat Musa Kazim

15Mustafa Kara, Tesawufi hayat , Dergah yayinlari, Istanbul, 1996, p. 21.

detailed analysis of the postulate.

1. Purity of the body

19 Qur'an, III, 103.

22 Qur'an, LI, 17-18.

23 Qur'an, LXXIII, 2-4.

48_49 Signs of the times.indd 269

24 Qur'an, VII, 31.

under which his death occurred 616/1219. According to Jamie Majd

29 Rešid Hafizović, Fundamental Currents of Sufism , Bemust, Sarajevo, 1999, p. 407.

Najm al-Din Dāyah Rāzi

surviving letters, in which complex issues of doctrine are often discussed

Brill ”, Netherlands, 1986, p. 301.

38 CE Bosworth, E. Van Donzel, B. Lewis, The encyclopaedia of Islam , Vol.-V, “EJ

Brill ”, Netherlands, 1986, p. 301.

Of Simnani’s followers, Takiyy al-Din Akhi and Mahmud Mazdakāni.

take part in following and strengthening of the essence of Islam itself, or

48_49 Signs of the times.indd 276

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