“NaqshMuMRa” is an abbreviator usage for a long-named religious denomination titled as ‘Naqshbandiya-Mujaddadiya-Mazahariya-Ramchandria’. It is a great socio-Spiritual renaissance, up bringing the concept of ‘human integration’ and world citizenship ablaze in Indian alternating simultaneous from the sixteenth century with the entry of a Great Sufi Saint of Afghanistan. The name of this Great Apostle is Khwaazaa Baqi Billah (1515-1592) requiescat in peace, a great pillar of ‘Naqushbandia Tariquat’.
The ‘Naqushbandia Tariquat’, its name came into existence after the name of another Great Saint Khwaazaa Bahaauddien Naqshband (1318-1389) requiescat in peace. Khwaazaa Baqi Billah (requiescat in peace), was directed in a vision to live home and go to India. There he had to initiate a very great man into the ‘order’, ultimately came here in India and given his hand (performed the ceremony of Bay’t) to the named person in the vision, Imaamrabbaani Mujaddid Alf-i-saani shaikh Ahemad Faaruqui Sirhindi, now exists in District, Fatehgarh Saahib, in Punjab. The later was, then since quite young and quickly went through all the stages of the Mystic journey, and became so great, to the extent that even the ‘Khwaazaa’, his Spiritual Guide, used to sit in a corner amongst the other disciples and drink the nectar of the Spiritual bliss coming through the Great Mujaddid-Alf-i-Saani’s esoteric transmission.
In the Esoteric lineage, the fifth-one after the Saint referred to above, there joined another Great Saint in the order, known as Hazrat Shamsuddin Habibullah Mirzaa Mazhar Jaanjaanaa (1696-1779), requiescat in peace; his Mazaar-e-Mubaarak (Shrine), is situated in Delhi (India), near Jaamaa Masjid, popularly known as “Chitliquabar”. He ruled out all the orthodoxy and catholicity were prevailing, previously in the order. Soon after this change, the persons belonging to so many other religious denominations also, began to get admission into the genealogical-tree of Naqushbandia order of Sufism and the nomenclature, thus expended as “Naqushbandia-Mujaddadia-Mazaharia”. Hazrat Mirzaa Mazhar Jaanjaanaa, requiescat in peace, defended for steady and gradual reforms in the ‘Society’ and simplification of the religion to make it accessible to one and all who desired salvation from the worldly bondage, without any distinction of caste, color and nationality.
His dream subsequently took its place when a lineal descendant of the celebrated Saint Hazrat Mirzaa Jaanjaanaa, namely Hazrat Maulaanaa Fazl Ahemad Khaan Saahib (Huzur Maharaaj) requiescat in peace, of Qusbaa Raipur (Kaimganj) District Farrukhabad, initiated Mahatma Ramchandra Ji (Laalaaji) in to the order without conversion into Islam. He also, subsequently declared him, his Khalifa by granting permission to initiate men and women with no discrimination of any sort, i.e., like religious bondage etc. This was a historical when his genealogical-tree could assimilate potential manure; as a result, a blooming cost in to the cosmopolitanism and generated the world- citizenship growth. In addition, subsequently, the ‘Order’ got its further expanded- name of ‘NaqshMuMRa’. Naqsh ; stands for ‘Naqushbandia’, ‘Mu’ for ‘Mujaddadia’, ’M’ for ‘Mazahariya’ and ‘Ra’ denotes for ‘Ramchandariya’. Thus, it completes the new denomination –“Naqushbandia, Mujaddadia, Mazahariya, and Ramchandariya”.
Hazrat Maulaanaa Fazl Ahemad’s Spiritual Guide, Maulaanaa Ahemad Ali Khan requiescat in peace, (Khalifa Ji Saahib) had a masterly Knowledge of Persian and Arabic Languages. It was only due to his Naqushbandia characteristic that the people of even Kaimganj; the place he belonged to, could acknowledge him, of course a learned man but they did not know his Spiritual- heights. Maulaanaa Ahemad Ali Khan, requiescat in peace, was the Spiritual descendant of Hazrat Saiyyad Abul Hasan Saahib Nasirabaadi (Rae barely), requiescat in peace.
Hazrat Maulaanaa Fazl Ahemad Khan, requiescat in peace, wrote a short and sophisticated personal memoir, in a book to commemorate his Spiritual guide- Hazrat Maulaanaa Ahemad Ali Khan (Khalifa Ji Saahib). The name if the book published in Urdu phonetic, by him is “zamima Haalaat Mashyaq Naqushbandia Mujaddadia Mazahariya”. The Preface of this book reveals about the “Zamima” that the writer had a good collection of biographies of the Naqushbandia-Saints and wanted, initially, to publish in a book of voluminous magnitude; the descant in the natural order of succession. However, in the mean time, he learnt about a book containing the same material published in quite an appropriate get-up under the title of “Haalaat Mashyaq Naqushbandia Mujaddadia”, compiled by Maulaanaa Mohammad Hasan Saahib (resident of Kota, Kiratpur, and District- Bijnor).
There after, he changed his mind and published his work as an ‘appendix’ of Maulaanaa Hasan’s book, consisting the life and works of the remaining three, i.e. (1) Hazrat Maulaanaa Shaah Muraadullaah Khan Sahib, requiescat in peace, (2) Hazrat Say’d Abul Hasan Saahib Nasirabaadi, requiescat in peace, and (3) Hazrat Say’d Khalifa Ahemad Ali Khan Saahib Mauarshibadi, requiescat in peace,. As a result of this the book written by Maulaanaa Mohammad Hasan, including its appendix written by Hazrat Maulaanaa Fazl Ahemad Khan Saahib Raipuri, requiescat in peace, makes the “Shizr- Sharief” (genealogy) of “Naqushbandia-Silsilaa” completes up to that date, chronologically, right from the Prophet of Islam up to Hazrat Khalifa Ahemad Ali Khan Saahib, requiescat in peace.
The Naqushbandia, in historical terms, had its highest components in the ‘Khqaja’s’ (Masters of wisdom). This group of remarkable men cherished in the 15th century with Hazrat Khwaazaa Nasiruddin ubai- dullah requiescat in peace, (1404-1490). Their origin has seems to be ascribed to Hazrat Khwaazaa Yousuf Hamdani, requiescat in peace, (died in 1140) and Hazrat Khwaazaa Abdul Khaliq Ghuzdwaani, requiescat in peace, (died in 1220). It eventually spread all over the world with adherents ‘running into millions’ even in the Non- Muslim sects.
According to Dr. Md. Hanif of Lakhimpur (UP), India, the significance of the denomination, Naqushbandia title thus has its explanations like-
- Naqsh; symbol, impression, print, mark or engraving,
- Band; (i) One who acts as a binding agent,
(ii) One who binds the symbol, and
(iii) One who prevents or purges heart from the harmful
impressions acquired by the men.
There were some fusions between Islam and Hinduism that can be called a ‘new kind of Sufism’, such as in Kabir, Raadhaa Swaami Faith and NaqshMuMRa, etc. There must have been an actual and possible contact between Sufis and Yogis at the practical- Spiritual level. Shaykh Ahemad Mujaddid, requiescat in peace, a Naqshbandi mystic, is the discoverer of six ‘positions’ in the frame of human body between the neck and the navel. He calls them ‘Six subtleties’ (Latayaf-i-sitta), one encircling the each other, much after the manner of “kundalini” of the sage Paataanjali or much similar to the ‘Chakkras’ (Subtle centers); these are- (i) Qualb, (ii) Ruh ,(iii) Sirr, (iv) Khafi, (v) Ikfa and (vi) Nafs. Islamic mysticism is, said to have, an attempt to direct experiences of what its Prophet himself used to have experience. The men and women innately belonging to ‘Laalaaji Nilayam’ (NaqshMuMRa), no doubt are keeping themselves with the ecstasy or the same rationality, called “Sukr”. This is a given name in Sufi termology, which is the inner condition equivalent to the state of mind in which man or woman has full control of self and his or her reason does not become over powered by emotion. The practices inherent to esoteric side of Sufism are, still prevailing, in this house.
It would, be incorrect to say that the ‘Praanaayaam’ as recommended in the ‘Yoga Darshan’ has been left off with in the cult inherent to ‘Laalaaji Nilayam’. One of the most popular terms used in this lineage is, ‘constant remembrance’. This thoroughly assimilates in “Hoash-bar-dum”and “Nazar-bar-quadum”. These tenets of Naqushbandia have a specified intention for wakefulness on every breath and eye on foot. Both of these are the most quotable terms of this ‘Order’. “Wakefulness on each breath” is ‘askin’ to the ‘Praanaayaam’. Each breath that goes out means to voice forth-“No god, except God”, i.e., in breathing –out they negate all existences, and in breathing in, they acknowledge the singular existence of God. “Eye on the foot”, appears to be a fitting watchword in marching, and has for its objective the concentrated contemplation, i.e. the constant remembrance, itself. This has often misconnected by the ‘Abhyaasies’. Esoterically it signifies to put each man/woman on his/her guard, regarding the respectful attention on each footstep of the particular ‘eponym’, he/she has chosen for his/her ideal. In Naqushbandia Mysticism, the practices named as ‘Zikra’ (remembrance) and ‘Fikra’, (contemplation). ‘Zikra’, infect is commemoration, the names and attributes of God, recited, which help in progress of the mystic. The practices mentioned as above leads to denial of every thing other than God, in other words ‘Zikra’ is practicing the affirmation of God. Thus, ‘Muraaquibah’ is the concentrated contemplation.
The Sufism is, since, not an entirely public orthodox actively having any organic structure, there must always remain an anonymity and obscurity, does not seem to be circumstantial but, infect is, its salient feature. They are unostentatious. The Holy Quraan describes the “Ubbad”, i.e. the subsequent Sufis because of their qualities, are as “the true servants of God”, who walk on the earth with polite and courteous bearing, they accost even to the ignorant people and give reply to their ‘Salaam’ (a gesture of welcome) quite respectfully. This is about their humbleness and simplicity. Another observation about these remarkable is- “a Sufi is one whose speech accords with his behavior and whose silence indicates his internal state, and who discards worldly connexions”. Hazrat Abu Bakra Shivli fixed a mark of renunciation, i.e. guarding once self against seeing ‘other-than- God, in both the worlds for these worthy men and women of special observation. Say, “Renunciation from this world and the world to come” is the watchword for them. In short, this is the frame of a Sufi structure.
The previously mentioned description is not for a “Sufi” as ‘common noun’ but in fact for a proper noun denotes for ‘Ramchandra School of Spirituality’. Not only this, he who is known as Laalaaji had implanted the seed of true Sufism in his lifetime only and which is blooming now in his third generation, by means of de jure heir of this ecstasy and trance, in ‘Laalaaji Nilayam’.
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