The Eleven Principles of Naqshibandiyya Tariqa in the Framework of Abdulgani b. Ismail an-Nablusi (d. 1143/1731) and Miftâhu'l-Ma‘ıyye

• Main Author: Mevlüt ÖZÇELİK
• Format: Article
• Language: Turkish
• Published: Amasya University 2020-06-01
• Series: Amasya İlahiyat Dergisi
• Subjects: mysticism; naqshbandiyya; eleven principles; nablusî; miftâhu’l-ma‘ıyye
• Online Access: https://dergipark.org.tr/tr/pub/amailad/issue/54130/581697

Nablusi who was one of the masters of spiritual life in Syria between the 17th and 18th centuries, wrote his work Miftâhu’l-Maıyye as a commentary on Tâciyye written by Tajuddin b. Zakariyya who one of the most important people of Naqshbandiyya. This study aims to reveal the perspective of Nablusi on the eleven principles of Naqshbandiyya. We can briefly summarize these eleven principles: The first principle is Yâd Kard. This principle states that the disciple should always remember Almighty Allah by saying “lâ ilâha illallâh” every day, with his tongue and heart, as much as he is recommended to him. Making this dhikr continuously, leads to enlightening the heart. Enlighten the heart, leads to purify the heart from all existence except Almighty Allah. The second principle is Bâz Gâsht. This principle, advises to avoid good or bad thoughts that come from spontaneous memory at the time of remembrance. According to Nablusi, the dhikr must be purified from creatures other than Allah until he becomes real dhikr. The third principle is Nigâh Dâsht. This principle states that the heart must be protected from khawater when reading Kalima Tawhid. According to Nablusi khawater are thoughts of the kind of good and evil that comes to the heart. The prevention of these thoughts depends on the repetition of Kalima Tawhid over and over and not bringing any feelings or thoughts to mind. The fourth principle is Yâd Dâsht. This principle, states that the disciple should always envisage himself in the presence of Almighty Allâh. According to nablusi, this concept shouldn’t be in the form of trying to imagine Allâh, but rather in the form of envisioning that it is in front of Allâh. The fifth principle is Hûşh Dar-Dam. This principle, advises the disciple to take every breath as if it were in front of Allah. According to Nablusi, a disciple who thinks that he is in front of Allâh should give his breath consciously. The breath coming out of mouth is more important than the breath, which entered the mouth. Because the person can't control the breath that goes into his mouth, but he can control the breath that goes out of his mouth. Therefore, the disciple must consciously give every breath out of his mouth. The sixth principle is Safar Dar-Vatan. This principle, states that the disciple should move away from the people and turn to Allâh. According to Nablusi, servant's turning to Allâh takes place by moving away from his bad qualities such as greed and miserliness in his soul and by equipping with good qualities such as tolerance and generosity. The seventh principle is Nazar Bar-Qadam. This principle, instructs the disciple to carefully take every step he takes, to protect his eyes from haram and unnecessary things, and to bend his head and walk by looking at his feet in order not to distract him. According to Nablusi, walking by looking at the feet carries the aim of not seeing the behavior of blind people and not interested in their behavior. Because looking at those who are spiritually awake leads to spiritual alertness, and looking at those unaware leads to unawareness. The eighth principle is Khalwat Dar Anjuman. This principle, states that the disciple should be with his heart in the front of Almighty Allah, even though he is with his body among the people. According to Nablusi, being with body among people is done with proper actions, words that do not cause sin, and acts with them in all kinds of worship. Being front of Allâh with the heart, takes place by thinking about Allâh and turning away from other beings. The ninth principle is Wuqûf-i Zamânî. This principle, means that the disciple, must consciously spend all her time and question herself all the time. The disciple should be grateful to Allâh for every time he does good work and repent for every time he does bad work. The tenth principle is Wuqûf-i Adadî. This principle, states that it is necessary to follow a certain number in dhikr. According to Nablusi, the determination of a certain number in the dhikr is formed to exercise the nafs into a number and to gather fragmented thoughts around a single thought. Therefore, the disciple must adhere to the recommended dhikr number. The eleventh principle is Wuqûf-i Qalbî. This principle, states that the heart must be in the face of Allâh without any other purpose than Allâh. This happens when the disciple sees the work of Allâh in everything he looks at.