MAWLANA SHAH Baha-ud-din NAQSHBAND qaddassa

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 to Bukhri.(1318-1389) the This master, whose confraternita of door the name (currently is one of most diffuse in the muslim world) has been educated through a collegiale system from an assembly of living masters and in way ' Ruhani ' (for diresso influence of the spiritual presence of many other Maestri already passed away. Its role seems to have been that 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 and died (in 1389) in the same country in which they will come constructed to a mausoleo and a school, than in order much time was a beacon for all Asia. These places, much visit to 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 geopolitical developments us in the region to continuation of the enormous changes happened in USSR allow us to consider a real restoration. Us it seems interesting to emphasize to this purpose 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) that came just from the Caucasus. This region of the world has been celebrated in its opposition to the Soviet regimen that considered the pertaining to the confraternite ones like criminals. Meaningful E' also that this province is to the world that one in which one of the concentrations elevated than confraternite based on the number of inhabitants is found more; approximately the sixty for hundreds, between which the crushing majority it 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 Ramitan and above all ' Abd el Khliq Ghujdawn and we would have to mention of others, since the Baha-ud-dn investigator was a traveller with the scope to assemble the totality of the inheritance then dispersed. He was equipped of that practical spirit who characterizes the great founders and he did not love to speak that of those he knew through the direct experience. The history that follows was narrated from its generates and first successor Khwaja ' Alu todn ' Attar and us seems to illustrate in meaningful way this attitude: ' Alau to-dn feeling to speak its master about the truth of the heart to a man of the Way, went to find this last one in order to benefit of this instruction. With humility, it said the man: "I do not know the 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 Khwaja Baha-ud-dn. I was just in front of he, and it placed its foot on mine: in that moment a great happiness we invaded to me and I felt in contact with all the Truth. When I came outside from that state, it said to me: "This is the heart, and not that that has said those to you derviscio. As you can hope to know the true heart if of it you do not have direct experience " Khwaja Baha-ud-dn was an instructor of such wisdom. A day an erudite test the churches the scope of the way that it taught and answered: "the explanation of the practical wisdom". "and qual' it is" churches its interlocutor. It answered: "there are

credible things that have been transmitted from some worthy informers of faith, but only in highly summarized way. The explanation of the practical wisdom consists in showing to people like discovering this truth in their personal experience." However the acquisition of a such wisdom demands many suffering and umiliazioni. It said to this purpose: "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 that have helped me more to continue on the way have been the umiliazioni and the disheartenments. "E' through this door that has entered and all those that I have been able to discover, is through of it that I have found it." Khwaja Baha-ud-dn said also: "In this way the fact to deny same himself, to cancel themselves and to humiliate themselves is important, 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 appreciated every particle. I have inasmuch as all in their essence were better than me. To the fine ones they are reached to cross of slags and I have drawn you profit, but nothing in same me. I reached this dog, and I believed not to be able any to gain nothing; and for a sure period 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 anyone other and they are not better than a dog, but worse. In the moment in which I observe my state, this is not worth more than a granello from head to foot." This attitude is characteristic of an instruction therefore very manifested from Asia for which these they are natural behaviors: the cancellation, the dolcezza, humility, the same "low profile", is signs of a pudore and the acquaintance of a way that leads to the extinction of the usurpatore and illusory ego. This war to the ego is the way of the sincerity and it cannot be completed without suffering neither without the aid of the Master who leads it to its term without yieldings. But today like to the time of Baha-ud-dn where they are the true disciples? 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 road and I find to encircled house its to it from the disciples. The Sheikh, after to have watched it, churches its name, therefore hunted it of house. In spite of the revolt that it felt in himself the Baha-ud-dn young person accepted saying: "This umiliazione has place in order to satisfy the Powerful one." Therefore, it supported the head on the threshold of the house of its master and attended all the night while it snowed and it made very cold. "To levare of the day (Baha-ud-dn told), the Sheikh Sayyid Amir Kull - than God santifichi its spirit exited of house and placed its noble foot on my head. It raised my head 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 drew with its blessed hand the thorns and the schegge from my foot, it washed my wounds and deep friendship testified me one." After other events Amir Kull it designated it like its successor. While Baha-ud-dn spoke, sometimes it narrated some ascetic exercises, it mentioned 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 my threshold; 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 misericordia divine. It told to this purpose as its master took care itself of its education, while it was

young, made it to digiunare, to serve the weak people and poor and therefore also the animals. "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 animals overloaded 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 not as soon as I found a horse esageratamente loaded, I unloaded it of some of its burdens. I cured the wounded or sick animals. Once at the height of summer, in the August month, I exited from Kasr-l-Arifin and I went in the desert, to the limit of which I saw a wild boar that she fixed the sun. An extraordinary beatitude filled up to me. And it came to me wants to ask the wild boar to pray for me. While this idea came me, I raised my hands (opened towards the sky in order to ask a grace) and I approached myself the wild boar greeting it. In one be of ecstasy, these were thrown to earth and it rolled more times in the powder. Then one recovered 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 me and in this way my spirit progressed. In effects, with the simple fact to serve divenni aware of some divine secrets. This ritratto spiritual of Baha-ud-dn indicates already which will be the great features of the confraternita Naqshbandi. This insistence on the fight against the usurpatore ego through some mortificazioni and umiliazioni; this practical of the permanent invocazione (dhikr) that acquaintance directed through the way of the experience must lead to one; this accent on the compassion and the solidarity towards all the creatures who are not that particles of an only body; this sense of the service towards the totality of the creation; this deep relation with the master without which the way is rischioso, if not impossible. Characteristic E' also this search of one totality of the instruction with the scope to assimilate and therefore to give back to the world 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 Maburah Shah met, Mevlana felt that in order to complete its education, it had to send it from an other saint of that age and it said to it watching it: "a Six bird of high flight. The only one that can is to you similar is Arif Dikkarani ". Baha-ud-dn told that to that point, listening those phrases, were overwhelmed from desire to meet ' Arif; Mevlana, the comprised ones and salted on the terrace of the house and turning itself towards south, I scream three times: ' Arif! ' Arif! ' Arif!" In that moment ' Arif he was seeding in a field to twenty kilometers, and heard the callback, he put themselves in road, he met Baha-ud-dn for before the time and the two men did not separate more for trent' years. Mevlana ' Arif was one of the great masters of its time possessed science and powers of exceptional clairvoyance and guarigione, however it always continued to try to know the divine mysteries more deeply. With this disposition of spirit, the two companions were always ready to put themselves in travel towards every where in order to find "people of the truth". "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 times the Hajj (the pilgrimage to the Mecca). We did not close ourselves in caverns; every time that we felt to speak about an able man to possess the acquaintance of the truth, we tried

it." This last indication extension also the attitude of deeply educational opening that will be established in the confraternita one from the origin to our days in which a lot frequently 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 the Turkish 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 ' Ata with which it remained for twelve years. One says in fact that in its infancy, it had a vision in to which it came it shown the face of a derviscio, while a voice advised to it to go it to find dandogli its name: Khall! From that Baha-ud-dn day it remained in wait to meet it. And here that a day, while was to the bazaar, saw and recognized that face immediately. Churches who was and she came to it answered: "E' Khall ' Ata". It returned therefore to house with the sadness not to have taken advantage of the encounter. The evening reached and a messenger said to it: "derviscio the Khall ' Ata asks for you!". Taken with himself some fruit to offer and went to find it. At the moment that 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 particular instruction 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-dn remained for all that period to its service and assisted to this experience in the course of which Khalil knew to harmonize with dolcezza and justice the various populations, the officials and the religious ones, the propietari, the craftsmen and the merchants. Baha-uddn 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 made of 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-dn the embrittlement of the power. It wrote to this purpose: "In a flash the work of all those years came completely destroyed. And beginning from that moment lost whichever confidence in the transactions of this world. Comprised that the best one between the men is impotent innanzi to the activity of the egoismo. I left Samarcanda and I returned to Bukhara. I lived in the country of Ridwa to some kilometer from the city." After this episode, it will avoid later on of having relations with the Sultani, but he will not refuse to them. One refers that much later, at the moment in which same he divenne celebre master, Re of Herat churches to meet it and he accepted of rendergli visit, saying that if had not gone to find it the King would have oed from he of person, and this would have been a weight for the disciples and one calamity for the people.