Bahaeddin Nakşibend

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Diğer İsimler
Hâce Muhammed b. Muhammed el-Buhârî

Sufi, founder of Nakşibendî religious order. (B. 1318, Kasr-ı Ârifan / Bukhara – D. 1389, Bukhara). His real name is Hâce Muhammed b. Muhammed el-Buhârî. As he was three days old, he was adopted by Hoca Muhammed Baba Semmasî, one of the spiritual masters of Hacegan religious order and was educated by one of his disciples Seyyid Emir Külal and spiritually developed by Abdülhâlik Gucdevânî. He was deeply educated in fields of Koran, hadith (words of the Prophet) and Sufism. He went to Samarkand and took lectures and received enlightenment from the famous Sufis of the period, Kâzım Şeyh, a spiritual master of Yesevi order and Halil Ata. At the age of eighteen his family sent him to Semmas saying that they intended to marry him off and would like to see Baba Muhammed Semmâsî in the wedding. There he served Semmasi for a while. After the death of Semmâsî, Emir Külal came to Kasr-ı Ârifân, reminded him the testament of Semmâsî and returned to his homeland Nesef. Nakşıbend for long years went to Nesef, served Emir Külal and learnt customs of the  religious order from him.

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 Herat, stayed in Baghdad and Merv for a while and settled to Bukhara. Since he was enlightened by the spirituality of Hoca Abdülhalik Gücdüvanî (D. 1220-21) who passed away long time ago he was deemed as an üveysî (People who have not seen the Prophet but have received spiritual enlightenment from Him, who have been educated spiritually).

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 Bukhara and a prominent successor of Bahâeddin Nakşibend. His most important successor was Mevlânâ Yâkub Çerhî  (D. 1448) because he enabled the continuation of Nakşibendî order. Ubeydullah Ahrâr raised by Çerhi (D. 1490) made it possible that the Nakşibendî order became the most important religious order in Central Asia and spread to the whole Islamic World.

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). 

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