The Naqshbandiyya Tariqa: Unveiling the Mystical Path of Bahauddin an-Naqshbandi and its Enduring Influence in Central Asia
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Kepoen.cm-The
Naqshbandiyya Tariqa: Unveiling the Mystical Path of Bahauddin an-Naqshbandi
and its Enduring Influence in Central Asia-The tariqa is a
fundamental teaching in Sufism that cannot be separated from it. The tariqa
represents the main level of teaching in Sufism, while Sufism is the practice
undertaken by Sufis (practitioners of Sufism) to draw closer to Allah SWT.
The tariqa movement began
to gain prominence in the Islamic world in the 12th century CE, followed by
various other tariqas such as the Shadhiliyya, Tijaniyya, Sanusiyya,
Rifa'iyya, Shadhrawiyya, Ahmadiyya, Malawiyah, Naqshbandiyya, Qadiriyya,
Hadadiyya, and others (Samidi, 2009).
Each tariqa is usually
led by a Sheikh who imparts teachings to his disciples (Burdah and Shohifullah,
2000). As a religious organization of the Sufi community, the tariqa has
developed with various variations in different regions.
The tariqa has spread
rapidly in Southeast Asia, Central Asia, East Africa, North Africa, India,
Iran, Turkey, and even Indonesia. Despite differences in tariqa practices, the
goal remains the same, which is to draw oneself as close as possible to God.
Each Sufi tariqa from different regions has unique characteristics in the
process of accepting disciples, its development, and its teachings.
One of the early tariqas
that emerged in Central Asia is the Naqshbandiyya tariqa. This tariqa has had a
significant influence and has developed in various countries. This paper will
discuss the early history and development of the Naqshbandiyya tariqa in more
detail. The founder of the Naqshbandiyya tariqa is Bahauddin an-Naqshbandi.
Founder of the
Naqsyabandiyah Order: Bahauddin an-Naqsyabandiyah
The Naqshbandiyya tariqa
is associated with As-Syaikh Bahauddin Muhammad bin Hasan an-Naqshbandi
(717-791 H / 1318-1389 CE) (Mustofa, 1997). This tariqa has its roots in the
teachings of Abu Ya'qub al-Hamadani, who lived during the same period as Sheikh
Abdul Qadir al-Jilani (Farhan, 2014).
Bahauddin was born in the
village of Qashrul Arifah, about 4 miles from Bukhara, the birthplace of Imam
Bukhari. He came from a noble family and environment. He received the title
"Naqshbandi," which means "painter." This title was given
because Sheikh Naqshbandi was skilled in portraying the mystical life to his
disciples (Nata, 2010).
Al-Naqshbandi learned the
tariqa from his two main teachers, Baba al-Samasi and Amir Kulal. Kulal was a
disciple of Muhammad Baba al-Samasi. From both of them, Bahauddin received training
in the tariqa, and eventually, he was appointed as the heir to the Khawajagan
tradition (Khuzaini, 2014).
The Khawajagan was a
group that popularized the tariqa in Central Asia and successfully attracted
people from various social strata. Although Bahauddin had connections with
rulers and nobles, he limited his interactions with them. Nevertheless, he was
respected by the rulers.
Initially, Bahauddin's
activities were confined to the city of Bukhara, where he served as a guardian
(Schinmel, 2000). Additionally, he worked for Khalil, the ruler of Samarkand,
for about twelve years. When the ruler was overthrown in 1347 CE, Bahauddin
went to Ziwartun. There, he took care of livestock for seven years, and for the
following seven years, he worked on road repairs.
All of this was part of
his mystical education and development, aimed at deepening compassion and love
for fellow human beings, as well as cultivating devotion within the mystical
environment (Schinmel, 2000).
The Naqshbandiyya tariqa
continued to grow after Bahauddin's death. Many of his disciples became
inheritors of his teachings and carried on the mission of spreading the tariqa
to various regions. The tariqa achieved widespread influence among Muslim
communities in Central Asia and other parts of the world.
The Naqshbandiyya tariqa
is the only well-known tariqa with a spiritual lineage traced back to Prophet
Muhammad (peace be upon him) through the first Muslim Caliph, Abu Bakr Siddiq.
Unlike other renowned Sufi tariqas that trace their origins back to one of the
Shiite Imams and, thus, through Imam Ali to Prophet Muhammad (peace be upon
him), the Naqshbandiyya tariqa is rooted in these five luminous stars shining
on the path of the Prophet (peace be upon him).
This is the unique
characteristic that sets it apart from other tariqas. The five shining stars
are Abu Bakr as-Siddiq, Salman al-Farisi, Bayazid al-Bistami, Abdul Khaliq
al-Ghujdawani, and Muhammad Bahauddin Uwaysi al-Bukhari, more commonly known as
Shah Naqshband—the prominent figure within this tariqa.
In this paper, the early
history and development of the Naqshbandiyya tariqa, including its founder
Bahauddin an-Naqshbandi and the lineage of the tariqa, will be further
discussed. This will provide a deeper understanding of the role of the
Naqshbandiyya tariqa in the development of Sufism in Central Asia and the
broader Islamic world.
Refence:
Oleh Samidi, “Penelitian; Tarekat
Naqsyabandiyah di Pontianak”, Jurnal Analisa, Vol. XVI, No. 02, 2009.
Ibnu Burdah dan Shohifullah, Jenjang-Jenjang
Sufisme, Yogyakarta: Pustaka Pelajar, 2000.
A. Mustofa, Akhlak dan
Tasawuf, Bandung: Pustaka Setia, 1997.
Nazilul Farhan, Persepsi
Social Santri Tarekat Qadhiriyah Wa Naqsyabandiyah Terhadap Kehidupan
Bermasyarakat: Studi Kasus Mengenai Ritus Tarekat di Pondok Pesantren al-Falah
Kolomayan Blitar, Skripsi di UIN Malang.
Wiwi Siti Sajaroh,
“Tarekat Naqsyabandiyah: Menjalin Hubungan Harmonis dengan Kalangan Penguasa”,
dalam Sri Mulyati (ed), Mengenal dan Memahami Tarekat-Tarekat Mukhtabarah di
Indonesia, Jakarta: Kencana, 2004.
Abuddin Nata, Akhlak
Taswawuf, Cet. 9, Jakarta: Rajawali
Pers, 2010.
Ahmad
Khuzaini, Siddiqiyah: Studi Perubahan Status Tarekat dari Ghairu Mu’tabarah
ke Mu’tabarah Oleh Jatmi (1957-2009), Skripsi di Universitas Islam Negeri
Sunan Ampel Surabaya, 2014.
Annemarie Schimel, Dimensi Mistik Dalam
Islam, Jakarta: Pustaka Firdaus, 2000.