Sufi, founder of Nakşibendî religious order.
(B. 1318, Kasr-ı Ârifan /
Emil Külal who raised him bequeathed his
disciples to attach themselves to Bahaeddin Nakşibend after his death. On his
return from pilgrimage to where he went twice he stopped by in Nişabur and
Bahâeddin Nakşibend was tall, dark-skinned, long-bearded and smiling. His neck was shining as light, forced everybody to the right direction and worried about everybody’s spiritual guidance. Seemingly he was with the public, in esoteric terms with Allah. He received a Divine Grant for his disciples. Although open remembrance ceremonies were accepted in Hacegân religious order, he made the secret remembrance adopt under the spiritual guidance of Gücdüvanî. His way in Sufism was called Nakşibendiyye because of his name. Before his death he bequeathed that Muhammad Parsa took his place as his successor. Parsa collected his opinions about Sufism in a book titled Risale-i Kudsiye.
There are thousands of saints who followed Bahaeddin Nakşibend and represented his way. There are numerous people who entered the Sufi way by benefiting from his interpretation on Islamic morality. His morality is the skill of being able to live the Islamic life in Koranic terms. He taught people who share the same feelings the meaning of invocation, with his remembrance ceremonies and with his sensitivity about daily prayers. It is an important way of worshipping that many believers come together, implore to our Holy Prophet, remember Him, send to His Soul blessings and appropriate the integrity of these practices to the Islamic world. Millions of people, educated by Bahaeddin Nakşibend himself, learnt supplication to our Holy Prophet from him. The major characteristic of Nakşibendiyye is that it updates traditional ways of worshipping. Another characteristic of it is that it is still dominant centuries after. All founders of major orders have this characteristic. They want to help all people who want to follow them until the last day. They can reduce your worries to the lightest level.
Another secret of his wisdom is that even his last disciple who lives in the time of judgment should dedicate himself to the education of his soul. He can give sour medicines to help the spiritual education of a disciple. He gives importance to spiritual education. For him it is important that remembrance ceremonies and worship practices are done together. This case is an important method introduced by him about spiritual education. Someone who has errors in his soul and who feels weak in his heart will be under the influence of spiritual circulation upon entering a chain of people who are stronger in comparison to him and whose egos are bland. For Allah prayers and worship acts done with the community have a higher value. Remembrances and prayers are done for the Islamic world. Prayers and remembrances done together can correct people’s inner worlds, lacks and inner depraved feelings. Bahaeddin Nakşibend gave a special importance about sending blessings to the Prophet’s Soul. To send blessings to the Prophet’s Soul is the only medicine for all Islamic personages and saints to find existence with it and avoid egoism. This is one of the most important medicines to cure people from the ignorance of their ego and pride.
The decisive characteristic of Bahaeddin Nakşıbend was his distance to foreign influences and elements against shariah and his avoiding esoteric and philosophical movements which took the Islamic world under their control. The Islamic Sufism reached its perfect level with him. He insisted on the necessity of a life which lives between hearts and which is completely dedicated to Allah. For him it is essential to continue life as if one were in Allah’s presence, to be full of Divine Love, not to give attention to other things, to worship Allah without intercalating anything and without expecting any worldly award or a compliment from other people. He raised his disciples with conversations and told them; “Our way is the way of conversation. In seclusion there is fame and trouble”. He accepted “Halvet der Encümen” as principle which meant participating to the social life actively instead of strengthening ego by secluding oneself from people and not doing any errors in service to Allah.
The following two quotes may give an idea to understand Bahaeddin Nakşibend.
“Be like a candle
and do not be like a candle!.. Be like a candle so that your light enlightens
other people. Do not be like a candle otherwise you will remain in the dark.”
“Not everyone can catch the prey by
running. Only the one who always follows the prey can catch it.” His quotes
came until the presence through works written by others, mainly Fahreddin Ali
Safî’s “Reşehât”, Abdurrahman-ı Câmî’s “Nefehât’”, Selâhaddîn-i
Buhârî’s “Enîsü't-Tâlibîn” and most importantly Hâce Muhammed Parsa’s Risâle-i
Kudsiyye. Parsa (D. 1419) was one of the most important scholars of
WORKS:
Evrad-ı Bahâiyye, Tuhfe, Silkü’l-Envar Hediyyetü's-Salikin, Risale-i Kudsiye, Hayatnâme (poetic book of advises), Delilü’l Aşıkîn (a book about Sufism), Makâmât-ı Nakşibendî (This Persian work which explains stories about Bahaeddin Nakşibend and principles of Nakşibendiyye was written by Buharalı Mübarekoğlu Sabah).
REFERENCE:
Ferit Aydın / Tarikatta
Râbıta ve Nakşibendîlik (1996), Necdet
Tosun / Bahaeddin Nakşibend (2002), Dr. Haluk Nurbaki / Veliler Deryasından
Katreler (2005), İhsan Işık / Türkiye Edebiyatçılar
ve Kültür Adamları Ansiklopedisi (2006), İhsan Işık / Ünlü Fikir ve Kültür Adamları
(Türkiye Ünlüleri Ansiklopedisi, C. 3, 2013) - Encyclopedia of Turkey’s Famous
People (2013).