To cultivate the right intention

To cultivate the right intention is very important,
because intentions are from the Unseen World,
not from the Material World.
Intention (niyyah) consists of three letters:
Nun, which represents nurullah, the Light of God;
ya, which represents yadullah, the hand of God;
and ha, which represents hidayatullah, the Guidance of Allah.
The niyyah is the Breeze of the Soul.

Shah Bahauddin Naqshband

The Naqshbandi order
Khwaja Shah Bahauddin Naqshband Uwaysi al Bukhari
(1318–1389) (q.a.s.) is one of the greatest Ghawth (pole, Sultan of Saints) of the Sufi path and from him the Naqshbandi Sufi order takes its name.

The term Naqshband is sometimes understood in connection with the craft of embroidering, and Shah Bahauddin (q.a.s.) is said to have in fact assisted his father in weaving cloaks (kimkha) in Bukhara.

Naqshbandi literally is made of two terms «engraving, seal» (naqsh) e «fix, tie» (band), referring to the name of God that is engraved in the heart of the disciple through the practice, the connection or a glance from the Shaykh.

The Naqshbandi Order (tariqah) derives in a direct line from the heart of the Prophet Muhammad (s.a.w.s.) (569-632) from whom it receives inspiration and relates to for everything. It is the only order coming from SayyidinaAbu Bakras-Siddiq (r.a.a.), companion and successor of the Prophet (s.a.w.s.), the direct heir of his mystical teachings, unlike all the other Sufi orders descending from Sayyidina Ali (r.a.a.).

The Naqshbandi order is one of the most respected and oldest among the traditional forty existing orders and is known as the ‘School of the Masters of Wisdom’.
The Naqshbandi are also called the ‘Masters of the Path of Love’ and ‘Scientists of the mystical way’ due to their knowledge and mastery of the practice, in particular the dhikr (chanting of the Holy Names). They have refined this technique by combining it with an exact number of repetitions that is prescribed always under the strict control of the master.

The school is called ‘tariqat ul ‘Aliyia’ the exlted order, the most authoritative and high tariqa, ‘the rose of all tariqa’. Only the Naqshbandi Shaykhs are allowed to initiate disciples in all the other tariqa.

The designation of the Naqshbandi Golden Chain has changed from century to century. It has been called:

 – as-Siddiqiya: from the time of Hadrat Abu Bakr as-Siddiq (r.a.a.) to the time of Hadrat Bayazid al-Bistami (q.a.s.)

at-Tayfuriya: from the time of Bayazid al-Bistami (q.a.s.) to the time of Sayyadina Abdul Khaliq al-Ghujdawani (q.a.s.)

Khwajaganiya: from the time of Sayyadina ‘Abdul Khaliq al-Ghujdawani (q.a.s.) to the time of Hadrat Shah Bahauddin Naqshband (q.a.s.)

Naqshbandiya: from the time of Hadrat Shah Naqshband (q.a.s.) through the time of Sayyadina Ubaidullah al-Ahrar (q.a.s.) and Sayyidina Ahmad Faruqi (q.a.s.)

 – Naqshbandi-Mujaddidiya: from the time of Sayyadina Ahmad al-Faruqi (q.a.s.) to the time of Shaykh Khalid al-Baghdadi (q.a.s.)

Naqshbandiya-Khalidiya: from the time of Sayyidina Khalid al-Baghdadi (q.a.s.) until the time of Sayyadina Shaykh Ismail Shirwani (q.a.s.)

Naqshbandiya Uwaisiya
Naqshbandia Uwaisiya is a major branch of Naqshbandi which employs a similar method of dhikr but acquires the Prophetic blessings in the manner of Uwais Al-Qarni, who received this beneficence from the Prophet Muhammad (s.a.w.s.) without a formal physical meeting. The dhikr employed by the Naqshbandiya Uwaisiya is ‘Dhikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which in Persian means ‘guarding every breath’.

This Chain of Transmission of course, emanates from the Prophet Muhammad (s.a.w.s.) and normally, it is necessary in all Sufi Orders that the Shaykh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandiya Uwaisiya order goes beyond this requirement and Sufis of this order receive these blessings regardless of physical meeting with their Shaykh or even when the Shaykh is not their contemporary. Yet, it must be underscored that physical meeting with the Shaykh of this order still holds great importance.

Khwaja Shah Bahauddin Naqshband Life
Most of his life was spent in Bukhara. From a young age, he was gifted with high spirituality attitudes and he is reported to have had miraculous powers. In his youth he experienced visionary revelations and before the age of 20 he was recognized as a brilliant Islamic scholar.

He came into early contact with the Khwajagan (the Masters), and was adopted as spiritual progeny by one of them, Hazrat Muhammad Baba as-Samasi (q.a.s.) while still an infant. Sammasi was his first guide on the path, and more important was his relationship with Sammasi’s principal khalifa (successor), Amir Kulal (q.a.s.), the last link in the silsila, or chain of teachers, before Shah Bahauddin (q.a.s.)

Shah Bahauddin (q.a.s.) was eighteen years of age when he was sent by his grandfather to the village of Samas to serve the Shaykh of the tariqa, Muhammad Baba as-Samasi (q.a.s.), who had asked for him.

It was from Amir Kulal (q.a.s.) that Bahauddin received his fundamental training on the path and whose company he kept for many years. Still more significant, however, was the training, and in particular the method of silent dhikr, through the spirit ruhaniya (an initiation dispensed by the spiritual being of a departed master who in this case preceded him by 200 years) of earlier masters of the lineage including Hazrat Abdul Khaliq al-Ghujdawani (q.a.s.), the well known khalifa of Hazrat Yusuf al-Hamadani (q.a.s.) and by Hazrat Sayyidina Khidr (a.s.).

This connection is known as the ‘Uwaisi connection’ which means that the guide is spiritually connected and guides, although he is from another time. Shaykh Abd al-Khaliq al-Ghujadawani (q.a.s.) is also the 11th Master of the Golden Chain of Masters in the Naqshbandi line.

On Loud and Silent Dhikr
It is mentioned in the book ‘Al-Bahjat as-Saniyya’ that from the time of Mahmoud al-Faghnawi (q.a.s.) to the time of Sayyid Amir al-Kulal (q.a.s.) they kept the way of loud dhikr when in association and silent dhikr when alone. However, when Shah Bahauddin Naqshband (q.a.s.) received his secret, he kept only the silent dhikr. Even in the associations of Sayid Amir Kulal (q.a.s.), when they began to do the loud dhkir, he used to leave and go to his room to do silent dhikr. This was making the murids somewhat upset: although his shaykh was doing the loud dhikr, he was doing the silent dhikr. Yet he stood in the service of his shaykh all his life.

Hazrat Muhammad Baba as-Samasi (q.a.s.), the fifth descendant of Hazrat Yusuf al-Hamadani (q.a.s.) and a great shaykh in his own right, once passed the village of Qasr al-Arifan (q.a.s.) and said:

“I sense the scent of a Spiritual Knower who will appear here and after whose name this entire Order will be known.” After passing the village on another occasion, he said, “I sense the scent so strongly that it is as if the Knower has now been born.”

Three days passed, and the grandfather of the child came to the shaykh and presented him his grandson. The shaykh announced to his followers:

“This child is the knower that I told you about. I see that he is to be a guide of all humanity. His secrets are going to reach every sincere and pious person. The heavenly knowledge that God is going to shower upon him will reach every house in Central Asia. God’s name shall be engraved (Naqsh) on his heart. And the Order will take its name from this engraving.”

 Of his initial noviciate under Hazrat as-Samasi (q.a.s.), he relates:
“I would arise early, three hours before the prescribed dawn prayer, make ablution, and after performing the Sunnah (customary) prayers, I would go into prostration, supplicating to God with the following prayer: “O my Lord, give me the power to carry the difficulties and the pain of Your love.” Then I would pray the dawn prescribed prayer with the shaykh.
On his way out one day he looked at me and said, as if he had been with me when I made that supplication, “O my son, you have to change the method of your supplication. Instead say, ‘O God, grant Your pleasure to this weak servant.’ God does not like His servants to be in difficulties. Although God in His Wisdom might give some difficulties to His servants to test them, the servant must not ask to be in difficulties. This would not be respectful to your Lord.”

Hazrat as-Samasi (q.a.s.) assigned Shah Bahauddin’s (q.a.s.) future spiritual training to his own principal murid, Khwaja Amir Kulal (q.a.s.), who was Shah Bahauddin’s immediate predecessor in the silsila, and the one who transmitted to him the essentials of the Sufi Path.

Of this, Shah Bahauddin (q.a.s.) narrates:
“When Shaykh Muhammad Baba as-Samasi died, my grandfather took me to Bukhara and I married there. I lived in Qasr al-Arifan, which was God’s special care to me because I was near Sayyid Amir Kulal. I stayed in his service and he told me that Shaykh Muhammad Baba as-Samasi had told him a long time ago that he would not be happy with him if was not to take good care of me.
One day, I was sitting with a friend in seclusion when the heavens opened and a grand vision came to me, and I heard a voice saying, “Is it not enough for you to leave everyone and to come to Our Presence Alone?” This voice reduced me to a state of trembling, causing me to run away from that house. I ran to a river. I threw myself in it. I washed my clothes and prayed two rakats in a way that I had never prayed before, feeling as if I was praying in the Divine Presence. Everything was opened to my heart in a state of unveiling. The entire universe disappeared and I was not aware of anything other than praying in His Presence.

At the beginning of my state of attraction, I had been asked, “Why are you going to enter on this Path?”

I answered, “In order that whatever I say and whatever I want will happen.”

I was answered, “That will not be. Whatever We say and whatever We want is what will happen.”

I said, “I cannot do that. I must be permitted to say and to do whatever I like, or I do not want this Way.”

Then I received the answer, “No, it is whatever We want to be said and whatever We want to be done that must be said and done.”

I said again, “Whatever I say and whatever I do is what must be.”

Then I was left alone for fifteen days, until I was overwhelmed with a tremendous depression.

Finally I heard a voice, “O Bahauddin, whatever you want, We will grant.” I was overjoyed.

I said, “I want to be given a Path that will lead anyone who travels on it straight to the Divine Presence.”

I experienced a great vision and heard a voice saying, “You are granted what you have asked.”

In this way he was granted the permission to perform his higher work in the service of the seekers.

Meeting with Hazrat Abdul Khaliq al-Ghujdawani (q.a.s.)
During his discipleship with Hazrat Amir Kulal (q.a.s.), Shah Bahauddin (q.a.s.) had a vision in which he saw his six predecessors in the silsila, beginning with Hazrat Abdul Khaliq al-Ghujdawani (q.a.s.). This vision amounted to a second initiation, as Hazrat al-Ghujdawani (q.a.s.) enjoined on Shah Bahauddin (q.a.s.), among other things, the exclusive practice of silent dhikr, as opposed to the vocal dhikr in which Hazrat Amir Kulal (q.a.s.) and his circle customarily engaged in.

 Hazrat Abdul Khaliq al-Ghujdawani (q.a.s.) urged him strictly to follow the sharia and instructed him in the method of the silent dhikr. Hence his epithet al-Uwaysi, namely a Sufi “who has attained illumination outside the regular mystical path and without the mediation and guidance of a living shaykh.”

The 3 principles (see art.: THE 11  PRINCIPLES OF THE NAQSHBANDI ORDER)
Following this vision, Shah Bahauddin (q.a.s.) added three principles of the tariqa of his own to the eight of the great master Hazrat Abdul Khaliq (q.a.s.), all relating to the dhikr. He established the silent dhikr as the normative practice of the Naqshbandi ‘Wuquf Zaniani’ (awareness of time): The salik (searcher) must check how he spends his time and how well he concentrates his attention during the silent dhikr.

9. Awareness of Time (“wuquf zamani“)
It means: “to be present, attentive to the changing nature of your mental states in time.”
It expresses the power of being.
From this state you can travel through time or out of it, you can fold and unfold it to your liking.
First you have to understand that the time does not really exist, it is nothing more than a creation of man. The time is always in connection with a movement and therefore with the space. Space and time can be manipulated.

The state of awareness of time and inner and exterior space, allows access to the assembly of masters in which they are assigned duties and responsibilities.

The principle means to watch one’s composure and check one’s tendency to heedlessness. The seeker must know how much time he has spent in moving towards spiritual maturity and must recognize at what place he has arrived in his journey towards the Divine Presence.

The seeker must make progress with all his efforts. He must spend all his time making his one and only goal the arrival at the station of Divine love and Divine Presence. He must become aware that in all his efforts and in all his actions Allah witnesses the smallest detail.

The seeker must make an account of his actions and his intentions every day and every night and analyse his actions each hour, each second, and each moment. If they are good, he thanks God for it. If they are bad, he must repent and ask Allah’s forgiveness.

Ya’qub al-Charki (q.a.s.) said that his shaikh, Ala’uddin al-Attar (q.a.s.) said, “In the state of depression you must recite istighfar (asking forgiveness) excessively, and in the state of elation, praise of Allah excessively.” And he said, “To take into consideration these two states, contraction and expansion, is the meaning of wuquf zamani.”

Shah Naqshband (q.a.s.) explained that state by saying, “You have to be aware of yourself. If you were following the Way then you have to thank Allah, or else you must ask forgiveness.”

What is important for the seeker in this state is to keep secure the smallest period of time. He has to stand guard on his self and judge if he was in the Presence of Allah or if he was in the presence of his ego, at every moment of his life.

Shah Bahauddin Naqshband (q.a.s.) said, “You have to evaluate how you spend every moment: with Presence or in Negligence.”

10. Awareness of Numbers (“wuquf `adadi“)
It indicates the observance of the exact number of repetitions of the dhikr so as assigned by the master. Shah Bahauddin Naqshband (q.a.s.) said: “The observance of the numbers in dhikr is the first step towards the acquisition of heavenly knowledge.”

The salik must be aware of how many times he has performed dhikr (although he stressed that it was not the number that counts, but rather al-wuquf al-qalbi (concentration [presence] of the heart [on God]).
To respect the truth of numbers it maintains you in the presence, it is like a drug dosage. Our Order is known for its deep knowledge in this field.

The universe is mathematical: the physics and astronomy are the mathematical sciences studying time and space. In fact, every science is dictated by numbers, even music.

This means that counting leads one to recognize that only One is necessary for life. All mathematical equations are in need of the number One. All creation is in need of the only One.

This means that the seeker who is reciting dhikr must observe the exact number of repetitions entailing the silent dhikr of the heart. To keep an account of the dhikr is not for the sake of the account itself, but is for the sake of securing the heart from bad thoughts and to cause it to concentrate more in the effort to achieve the repetition prescribed by the shaykh as quickly as possible.

The pillar of dhikr through counting is to bring the heart into the presence of the One who is mentioned in that dhikr and to keep counting, one by one, in order to bring one’s attention to the realization that everyone is in need of that One whose Signs are appearing in every creation.

11. Awareness of the Heart (“wuquf qalbi“)
In this last principle it is reached the ‘awareness that reality is only in the heart’. To understand that it means to have in your hand the keys of the universe. It is the stage of Kun faya kun,‘Be and it is’: in the heart the manifestation is instantaneous, this is its power.

This power is difficult to prove because it is so fast, immediate, that the mind in its slowness would not be able to grasp it. This station is the culmination of the journey to the center of the heart.

Wuquf Qalbi (concentration [presence] of the heart): According to one interpretation, the salik must examine his heart to make sure that it is in the state of muraqaba (surveillance) or mushahada (perception of God). This principle is almost identical to that of yad dasht (recollection).

This means to direct the heart of the seeker towards the Divine Presence, where he will not see other than his Beloved One. It means to experience His Manifestation in all states. Ubaidullah al-Ahrar (q.a.s.) said, “The state of Awareness of the Heart is the state of being present in the Divine Presence in such a way that you cannot look to anyone other than Him.”

In such a state one concentrates the place of Dhikr inside the heart because this is the center of power. All thoughts and inspirations, good and bad, are felt and appear one after another, circling and alternating, moving between light and dark, in constant revolution, inside the heart. Dhikr is required in order to control and reduce that turbulence of the heart.

The last years
At a later stage of his venture, he came into contact with another Yasawi dervish, Hazrat Khalil Ata (q.a.s.), whom he had first seen in a dream and stayed in his circle for six years. Regarding his association with Hazrat Khalil (q.a.s.), Hazrat Bahauddin (q.a.s.) relates:

“He ordered me to help the needy, and to serve the weak, and to motivate the heart of the broken-hearted. He ordered me to keep humbleness and humility and tolerance. I kept his orders and I spent many days of my life in that manner. Then he ordered me to take care of animals, to cure their sicknesses, to clean their wounds, and to assist them in finding their provision. I kept on that way until I reached the state that, when I saw an animal in the street, I would stop and make way for it.”

His maqam (tomb)
During his final days, he confined himself to his room. Multitudes of his disciples came to visit him and receive his final advice. On Monday 3 Rabi-al-Awwal 1389, prior to his demise, he ordered them to recite Surah Yasin (Chapter 36, often referred to as “the Heart of the Quran”) and upon reciting the shahada (testification of faith), he passed away.

 At his request, he was buried in his own garden. Through the endowments of successive rulers of Bukhara, a khanqah, madrasa, and mosque were added to his tomb site, quickly making the area a major learning and pilgrimage centre.

Hazrat Abd al-Wahhab ash-Shaarani (q.a.s.), the spiritual pole of his time said:

“When the Shaykh was buried in his grave, a window to Paradise was opened for him, making his grave a Paradise from Heaven. Two beautiful spiritual beings entered his presence and greeted him and said, ‘From the time that God created us until now, we have waited for this moment to serve you.’ He replied, ‘I do not look to anything other than Him. I do not need you, but I need my Lord.”

Surrounded by a continually expanding complex of buildings, his mausoleum in Bukhara, Uzbekistan has become a place of pilgrimage for Muslims from all over Asia.

His principal successors were:

* Hazrat Alauddin al-Bukhari al-Attar (q.a.s.) (d.1393), whom he had honoured with marriage to his daughter.

* Hazrat Muhammad ibn Mahmud al-Hafizi (q.a.s.), known as Muhammad Parsa (d. 1419), a prolific writer and author of Risala Qudsiyya, founder of many traditions of the Naqshbandi order.

* Hazrat Yaqub al-Carkhi (q.a.s.) (d. 1447), from the region of Ghazni.

It was Hazrat Alauddin al-Attar (q.a.s.) who was the leading figure among these three, although it was Hazrat Yaqub al-Carkhi (q.a.s.) who proved the most important for the continuation of the Naqshbandi line. He was the shaykh of Hazrat Ubaydullah Al-Ahrar (q.a.s.) (d.1490), under whose auspices the Naqshbandiya both established its supremacy in Central Asia and began its expansion in the wider Muslim world.

Maulana Sheikh Nazim says of Shah Bahauddin Naqshaband (q.a.s.)
“Shah Naqshaband, Imam ut Tariqa is the Pir. Pir means the Imam. Imam means the pillar. He is the main Pillar for our Tariqa. May Allah bless him and give his blessing to all of us in this world and in the hereafter. Shah Naqshaband says “Thariqathun isthufal khalqa jamee-an”. We are trying to be followers and to follow. It is a lovely and easy way to power. There is an engine running in front of the train. All heavy work is done by that engine. Behind this engine there are several other wagons that are joined to each other in a chain, but the main power comes through that engine, the one that is in front of the train. As the other wagons are joined to the engine, they move with the engine. Where the engine goes it takes along the wagons. Even though the wagons or the followers have no power of their own, where the engine goes, they too can travel. They can also travel to the destination of the engine. Therefore, every Tariqat has an Imam of the Tariqat.” The Imam-ut-Tariqa has been given the power to carry people from Asfala safileena ilaa a’laa illiyyeen – from the lowest to the highest stations. By ourselves to achieve this is impossible. You cannot fly without a plane. However with a plane you can even go from one continent to another. Therefore, you must use these means to go from your low level to the higher levels”

Quotes and sayings:

“Tariqatun as-Sohbet wa’l khayru fi’l Jamiyyah.”
Our Way is based on Association and the Goodness comes from the Congregation.

Our method is ‘solitude in the crowd”, (Khalwat dar anjuman) which means to remain busy in His adoration while living in society; to be busy in His invocation outwardly and inwardly; to be aware of our inmost heart and unaware of the entire phenomenal world. No mode of life is better that this in the world.”

“The spiritual Guide is like an experienced physician. He applies medicine according to the need of his disciple. Interference of the disciple, in this respect, would be harmful. Our method of education is in accordance with the Sunnah and the practice of the companions of the Holy Prophet (s.a.w.s.). Only His grace made us enter the gate. We have seen His gracefulness in this regard from the beginning to the end.”

“The Shaykh must be well aware of the past, present, and future of his disciple (murid) so that he could teach him properly. He affirmed that Sufism is entirely discipline or code of conduct. One etiquette is for God Glorified is He, second for the Prophet (s.a.w.s.), and the third for the spiritual Guide (Pir). It is incumbent on the wayfarers of mystic path to be respectful to their spiritual Guides in their presence as well as in their absence. He who has realized His divinity, nothing remains hidden from their eyes. We have become mirrors for a period of forty years; our mirrors have never made mistakes i.e. whatever the auliya Allah see, they see through their intuitive intelligence which God bestows upon them.”

“Divine mysteries are revealed to the auliya Allah (saints), but such mysteries are not disclosed without permission. It is said that, he who has something, conceals it and he who has nothing, publicises it. 

“You have to evaluate how you spend every moment: with Presence or in Negligence.”

“Our Way is very rare and very precious. It is the curwati-l-wuthqa (“Firm Handhold”), the way of keeping firm and steadfast in the footsteps of the Spiritual Knowledge is like water, it takes the color and shape of the cup. Allah’s Knowledge is so great, that however much we take, it is like a drop of a huge ocean. It like a vast garden, however much we have cut it is as if we had cut but one flower. “

“One of the most important doors to the Presence of Allah is to eat with Awareness. The food gives the body strength, and to eat with consciousness gives the body purity.” 

“One day I felt that my ego was going to defeat me and that it would take over my feelings by trying to poison me concerning the trust I had in my Sheikh. How could I carry this disgrace and humiliation? Then the Divine Mercy came upon me which made me able to carry this insult in the cause of Allah and in the cause of my Shaykh. I firmly told my ego, “I am not going to allow you to make me lose the love and trust for my Shaykh”.

And it is necessary for the follower, if he was confused about something his shaykh has said or done and is unable to understand his reasons, to remain patient and to endure without becoming suspicious. Whether it is a beginner, he may ask, but if it is a murid, there is no reason to ask and should remain patient with that which is not yet able to understand.” 

He used to fast most of his days. If a guest came to him and he had something to offer him, he would sit with him, break his fast and eat. He told his followers that the Companions of the Prophet  used to do the same. Shaykh Abul Hasan al-Kharqani (q) said in his book, The Principles of the Way and the Principles of Reaching Reality, “Keep harmony with friends, but not in sinning. This means that if you were fasting and someone came to you as a friend, you must sit with him and eat with him in order to keep proper company with him. One of the principles of fasting, or of any worship, is to conceal what one is doing. If one reveals it, for example by saying to the guest, ‘I am fasting,’ then pride may enter and ruin the fast. This is the reason behind the principle.”

The Golden Chain of transmission of the secret of the Naqshbandi tariqa

1. The Holy Prophet Muhammad (s.a.w.s.)

2. Abu Bakr as-Siddiq (r.a.a.)

3. Salman al Farsi(r.a.a.)

 4. Al-Imam Qasim bin Muhammad bin Abu Bakr as-Siddiq (r.a.a.)

5. Al-Imam Ja’far as-Sadiq (a.s.)

6 Abu Yazid al Bistami (r.a.)

7. Abul Hasan al Kharqani (q.a.s.)

8. Abu Ali al Farmadi (q.a.s.)

9. Yusuf al Hamdani (q.a.s.)

10. Abul Abbas (al Khidr) (a.s.)

11. Abdul Khaliq al-Ghujadawani (q.a.s.)

12. Arif Righwari (q.a.s.)

13. Mahmud al Faghnawi (q.a.s.)

14. Ali Ramitani (q.a.s.)

15. Muhammad Baba Sammasi (q.a.s.)

16. Seyyid Amir Kullal (q.a.s.)

17. Qutub at Tariqah Shah Bahauddin Naqshband al Uwaysi al Bukhari (q.a.s.)

18. Alauddin Muhammad al Attar (q.a.s.)

19. Ya’qub al Charkhy (q.a.s.)

20. Ubeydullah al Ahrar as-Samarqandi (q.a.s.)

21. Muhammad az Zahid (q.a.s.)

22. Dervish Muhammad al Bukhari (q.a.s.)

23. Hajegi Emkeneki as Samarqandi (q.a.s.)

24. Muhammad al Baqibillah as Samarqandi (q.a.s.)

25. Mujaddid al Alf ath Thani Imam Rabbani Ahmad Faruq as Sirhindi (q.a.s.)

26. Urwat ul Wuthqa Muhammad Ma’sum ar Rabbani (q.a.s.)

27. Haji Sayfuddin ar Rabbani (q.a.s.)

28. Nur Muhammad al Badwani (q.a.s.)

29. Habibullah Mizra Jan i Janan al Mazhar (q.a.s.)

30. Ghulam Ali Abdullah ad Dehlawi (q.a.s.)

31. Ziyauddin Abu Naasan Muhammad Khalid al Baghidadi ash Shami (q.a.s.)

32. Sheikh Ismail an Narani (q.a.s.)

33. Khas Muhammad Shirwani (q.a.s.)

34. Sheikh Muhammad Yaraghi (q.a.s.)

35. Sayyid Jamaluddin al Ghumuqi al-Husseini (q.a.s.)

36. Abu Ahmed as Sughuri (q.a.s.)

37. Abu Muhammad al Madani (q.a.s.)

38. Sayyid Sharafuddin ad Daghistani (q.a.s.)

39. Sheik Abdullah Faiz ad Daghistani (q.a.s.)

 40. Sheikh Muhammad Nazim Adil al Haqqani al Qubrusi (q.a.s.)