Mawlana Shah Bahahuddin

7/27/2019 Mawlana Shah Bahahuddin

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MAWLANA SHAH Baha-ud-din NAQSHBANDqaddassa

Khwaja Baha-ud-dn Naqshband to the Uwayssi to Bukhri.(1318-1389)This master, the pole of the confraternita Naqshbandi, its founder, the greatest master

than wisdom of 14mo the century:Khwaja Baha-ud- dn Naqshaband to the Uwayssi toBukhri.(1318-1389) the This master, whose confraternita of door the name (currently isone of most diffuse in the muslim world) has been educated through a collegiale systemfrom an assembly of living masters and in way ' Ruhani ' (for diresso influence of thespiritual presence of many other Maestri already passed away. Its role seems to have beenthat one to render manifest and accessible some instructions, until then reserve you.

Baha-ud-dn nacque in January to Qasr-i-' Arifin close to Bukhara in the Uzbekistan anddied (in 1389) in the same country in which they will come constructed to a mausoleoand a school, than in order much time was a beacon for all Asia. These places, much visitto you, but were confiscated to continuation of the bolscevica revolution. A restructure

was announced in 1957, but it did not have outcome, however the new geopoliticaldevelopments us in the region to continuation of the enormous changes happened inUSSR allow us to consider a real restoration. Us it seems interesting to emphasize to thispurpose that one of the eredi spiritual incontestable of Sheikh Baha-ud-dn was: Sheikh 'Abd Allh Daghastani (called equally the Sultano of knows to you; died in 1974) thatcame just from the Caucasus. This region of the world has been celebrated in itsopposition to the Soviet regimen that considered the pertaining to the confraternite oneslike criminals. Meaningful E' also that this province is to the world that one in which oneof the concentrations elevated than confraternite based on the number of inhabitants isfound more; approximately the sixty for hundreds, between which the crushing majorityit is Naqshbandi. It seems therefore that Baha-ud-dn was chosen from the masters of

wisdom with the scope to irradiate their instructions. We cite some of these its masters:Sayed Amir Kull, Baba Sammasi, ' Azizan ' Wings Ramitanand above all ' Abd elKhliq Ghujdawnand we would have to mention of others, since the Baha-ud-dninvestigator was a traveller with the scope to assemble the totality of the inheritance thendispersed. He was equipped of that practical spirit who characterizes the great foundersand he did not love to speak that of those he knew through the direct experience. Thehistory that follows was narrated from its generates and first successor Khwaja ' Alu to-dn ' Attar and us seems to illustrate in meaningful way this attitude: ' Alau to-dn feelingto speak its master about the truth of the heart to a man of the Way, went to find this lastone in order to benefit of this instruction. With humility, it said the man: "I do not knowthe true nature of the heart", the man I answered that for he the heart somigliava to the

new moon of three days." I repeated this (tells ' Alu to-dn) to our beneamato KhwajaBaha-ud-dn. I was just in front of he, and it placed its foot on mine: in that moment agreat happiness we invaded to me and I felt in contact with all the Truth. When I cameoutside from that state, it said to me: "This is the heart, and not that that has said those toyou derviscio. As you can hope to know the true heart if of it you do not have directexperience " Khwaja Baha-ud-dn was an instructor of such wisdom. A day an eruditetest the churches the scope of the way that it taught and answered: "the explanation of thepractical wisdom". "and qual' it is" churches its interlocutor. It answered: "there are


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credible things that have been transmitted from some worthy informers of faith, but onlyin highly summarized way. The explanation of the practical wisdom consists in showingto people like discovering this truth in their personal experience." However theacquisition of a such wisdom demands many suffering and umiliazioni. It said to thispurpose: "When I was disciple, to model of Khwaja Baba Samasi, I was interested to

many traditions and I entertained myself with many erudites. However the things thathave helped me more to continue on the way have been the umiliazioni and thedisheartenments. "E' through this door that has entered and all those that I have been ableto discover, is through of it that I have found it." Khwaja Baha-ud-dn said also: "In thisway the fact to deny same himself, to cancel themselves and to humiliate themselves isimportant, is the same foundation of the possibility of the spiritual realization. E'therefore that the classes of being are passed through all and that of it I have appreciatedevery particle. I have inasmuch as all in their essence were better than me. To the fineones they are reached to cross of slags and I have drawn you profit, but nothing in sameme. I reached this dog, and I believed not to be able any to gain nothing; and for a sureperiod I withheld this conviction in the spirit, but concluded in order to admit that also in

this there was of the benefit. They are informed to me on me same, better than on anyoneother and they are not better than a dog, but worse. In the moment in which I observe mystate, this is not worth more than a granello from head to foot." This attitude ischaracteristic of an instruction therefore very manifested from Asia for which these theyare natural behaviors: the cancellation, the dolcezza, humility, the same "low profile", issigns of a pudore and the acquaintance of a way that leads to the extinction of theusurpatore and illusory ego. This war to the ego is the way of the sincerity and it cannotbe completed without suffering neither without the aid of the Master who leads it to itsterm without yieldings. But today like to the time of Baha-ud-dn where they are the truedisciples? C$r-with regard to he, it narrated which it was its behavior towards its Sheikh:A day of glacial winter, felt desire to make visit the Skeikh Amir Kull. It was put in roadand I find to encircled house its to it from the disciples. The Sheikh, after to havewatched it, churches its name, therefore hunted it of house. In spite of the revolt that itfelt in himself the Baha-ud-dn young person accepted saying: "This umiliazione hasplace in order to satisfy the Powerful one." Therefore, it supported the head on thethreshold of the house of its master and attended all the night while it snowed and it madevery cold. "To levare of the day (Baha-ud-dn told), the Sheikh Sayyid Amir Kull - thanGod santifichi its spirit exited of house and placed its noble foot on my head. It raised myhead from its threshold, re-entered to house its and it lead to me with himself. It said:"child mine, is to measure yours that we have sewn this garment of happiness". It drewwith its blessed hand the thorns and the schegge from my foot, it washed my wounds anddeep friendship testified me one." After other events Amir Kull it designated it like itssuccessor. While Baha-ud-dn spoke, sometimes it narrated some ascetic exercises, itmentioned laziness of the disciples and ended in order to say: "All the mornings of it,when I exit of house, I say that perhaps a new disciple has placed the head on mythreshold; but currently, all are masters, not are more of the novices!"

It insisted however a lot that successory ones made it also its, on the "spiritual service"that is one manifestation of the reflected communitarian conscience of the misericordiadivine. It told to this purpose as its master took care itself of its education, while it was


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young, made it to digiunare, to serve the weak people and poor and therefore also theanimals."Ago all those that you can for the animals and remembers to you that they are like you,creatures of God Posseggono their secret prayers to God If you see some animalsoverloaded or that they suffer silks, ago what you can in order to lighten of the burden

and in order to help them." I have followed this order of my Sheikh. To the point that notas soon as I found a horse esageratamente loaded, I unloaded it of some of its burdens. Icured the wounded or sick animals.Once at the height of summer, in the August month, I exited from Kasr-l-Arifin and Iwent in the desert, to the limit of which I saw a wild boar that she fixed the sun. Anextraordinary beatitude filled up to me. And it came to me wants to ask the wild boar topray for me. While this idea came me, I raised my hands (opened towards the sky inorder to ask a grace) and I approached myself the wild boar greeting it. In one be ofecstasy, these were thrown to earth and it rolled more times in the powder. Then onerecovered on four legs and I said "Amin" (therefore are) and returned from my Sheikh."Without to leave to speak me, these said to me: "Much good boy mine, now you go for

the roads and bears away the objects that block the passage" I made those that said to meand in this way my spirit progressed. In effects, with the simple fact to serve divenniaware of some divine secrets. This ritratto spiritual of Baha-ud-dn indicates alreadywhich will be the great features of the confraternita Naqshbandi. This insistence on thefight against the usurpatore ego through some mortificazioni and umiliazioni; thispractical of the permanent invocazione (dhikr) that acquaintance directed through theway of the experience must lead to one; this accent on the compassion and the solidaritytowards all the creatures who are not that particles of an only body; this sense of theservice towards the totality of the creation; this deep relation with the master withoutwhich the way is rischioso, if not impossible. Characteristic E' also this search of onetotality of the instruction with the scope to assimilate and therefore to give back to theworld instructions a time reserves you to little.Khwaja Baha-ud-dn met therefore numerous masters in order to complete this education.When as an example Mevlana Kashgari to the quarters of winter of the Sultan MaburahShah met, Mevlana felt that in order to complete its education, it had to send it from another saint of that age and it said to it watching it: "a Six bird of high flight. The only onethat can is to you similar is Arif Dikkarani ". Baha-ud-dn told that to that point, listeningthose phrases, were overwhelmed from desire to meet ' Arif; Mevlana, the comprisedones and salted on the terrace of the house and turning itself towards south, I screamthree times: ' Arif! ' Arif! ' Arif!" In that moment ' Arif he was seeding in a field to twentykilometers, and heard the callback, he put themselves in road, he met Baha-ud-dn forbefore the time and the two men did not separate more for trent' years. Mevlana ' Arifwas one of the great masters of its time possessed science and powers of exceptionalclairvoyance and guarigione, however it always continued to try to know the divinemysteries more deeply. With this disposition of spirit, the two companions were alwaysready to put themselves in travel towards every where in order to find "people of thetruth". "In the course of trent' the years passed with Mevlana ' Arif we never did not idle.We went qu and here, in he tries of the guardiani of the Truth. Compimmo for two timesthe Hajj (the pilgrimage to the Mecca). We did not close ourselves in caverns; every timethat we felt to speak about an able man to possess the acquaintance of the truth, we tried


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it." This last indication extension also the attitude of deeply educational opening that willbe established in the confraternita one from the origin to our days in which a lotfrequently the Sheikh Naqshbandi travels with their disciples and visits other masters.After the dead women of Mevlana ' Arif, Baha-ud-dn continued to travel and met theTurkish Sheikh Kassim, one of the successory ones of Ahmed Yassavi, founder of the

confraternita Yasawiyya, alchemist and disciple of the great Sheikh Yussuf Hamadani.But equally determining it was the encounter with an other Turkish Sheikh, Khall ' Atawith which it remained for twelve years. One says in fact that in its infancy, it had avision in to which it came it shown the face of a derviscio, while a voice advised to it togo it to find dandogli its name: Khall! From that Baha-ud-dn day it remained in wait tomeet it. And here that a day, while was to the bazaar, saw and recognized that faceimmediately. Churches who was and she came to it answered: "E' Khall ' Ata". Itreturned therefore to house with the sadness not to have taken advantage of theencounter. The evening reached and a messenger said to it: "derviscio the Khall ' Ataasks for you!". Taken with himself some fruit to offer and went to find it. At the momentthat wished descrivergli its Khall vision said to it: "Those that appeared in your mental

one is qu now, not is need of explanation!" The company of this master was a particularinstruction much for Baha-ud-dn, since Khalil Ata, being descendant of Gengis Khan,divenne the Sultano of the Turkestan and reigned for six years to Bukhara. Baha-ud-dnremained for all that period to its service and assisted to this experience in the course ofwhich Khalil knew to harmonize with dolcezza and justice the various populations, theofficials and the religious ones, the propietari, the craftsmen and the merchants. Baha-ud-dn in its autobiography speaks about that age, saying, $R-with regard to its master:"great goodness testified Me one. It taught to me to serve it. And at the same time I madeof the great progresses in my spiritual life ". However, six later years the Sultanato sank,as a result of one turned of the army and the aristocracy, teaching newly to Baha-ud-dnthe embrittlement of the power. It wrote to this purpose: "In a flash the work of all thoseyears came completely destroyed. And beginning from that moment lost whicheverconfidence in the transactions of this world. Comprised that the best one between the menis impotent innanzi to the activity of the egoismo. I left Samarcanda and I returned toBukhara. I lived in the country of Ridwa to some kilometer from the city." After thisepisode, it will avoid later on of having relations with the Sultani, but he will not refuseto them. One refers that much later, at the moment in which same he divenne celebremaster, Re of Herat churches to meet it and he accepted of rendergli visit, saying that ifhad not gone to find it the King would have oed from he of person, and this would havebeen a weight for the disciples and one calamity for the people.

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Mawlana Shah Bahahuddin