The ‘Uwaysi’ Transmission of Spiritual Knowledge
In this form of spiritual transmission, the spirits meet in the world called calam al-arwah (the world of spirits) which is beyond `alam al-ajsam (the material plane). Whoever takes knowledge through spirituality from a deceased Master in the Naqshbandi Way, is called both Uwaisi and Naqshbandi. That spiritual connection is as powerful and effective as the physical connection.
إن علامة نعمة الله تعالى على عبده أن يفوض أحد أوليائه برفع ذلك العبد إلى الحضرة الإلهية، ولذلك كان كثير من الأولياء الذين جاءوا في الأزمنة السابقة مرشدين لمن جاء بعدهم من خلال هذا الاتصال الروحي (الأويسي)، ومن المعلوم أن كثيرين من الأولياء كانوا تحت إرشاد وتدريب الأنبياء وغيرهم من الأولياء الذين رفعوهم.
As we mentioned, Sayyidina Abdul Khaliq al-Ghujdwani was raised up by Sayyidina al-Khidr 
, Sayyidina Uways al-Qarani, and the spiritual Presences of Sayyidina cAli and Sayyidina Abu Bakr as-Siddiq. Then Sayyidina `Abdul Khaliq raised Shah Naqshband, who also received guidance from Sayyidina Uways al-Qarani, Sayyidina `Ali, Sayyidina Abu Bakr, and the Prophet . Sayyidina Ja`far as-Sadiq raised up Sayyidina Bayazid al-Bistami. Sayyidina Bayazid al-Bistami raised up Sayyidina Abul Hasan al-Kharaqani. Sayyidina `Ubaidullah al-Ahrar was raised up by the spiritual connection to Sayyidina `Isa and to Shah Naqshband. It is known that Sayyidina Ahmad al-Far’uqi, in addition to the spiritual power he was receiving from Shah Naqshband, was also receiving spiritual support and power from Sayyidina `Ali (r). Sayyidina Shaikh Sharafuddin ad-Daghestani was raised through spirituality by Sayyidina Abu Bakr as-Siddiq (r) and by Sayiddina Muhammad . Sayyidina Shaikh Abdullah Daghestani was under the spiritual guidance of Sayyidina Uwais al-Qarani (r), of Sayyidina `Abdul Khaliq al-Ghujdawani, and of Sayyidina Shah Naqshband and Sayyidina `Ali. Shaikh Nazim received, in addition to the guidance received by Shaikh Abdullah and Shaikh Sharafuddin, additional guidance from Sayyidina Jalaluddin Rumi and Sayyidina `Abdul-qadir al-Gilani, who were his grandfathers on his father’s and his mother’s side.
هؤلاء هم شيوخ الطريقة النقشبندية الذين ذكرهم الشيخ عبدالله الداغستاني، الذين حصلوا بالإضافة إلى ارتباطهم الجسدي على الارتباط الأويسي، وهم معروفون بشيوخ الجناحين، أي أنهم اجتمع فيهم النسب الجسدي والنسب الروحي. وهؤلاء الأولياء تسعة فقط، وكل واحد منهم يمثل إحدى النقاط الروحية التسع على صدر الإنسان، ومن خلال هذه النقاط يستطيع هؤلاء الأولياء الوصول إلى أتباعهم في أي وقت. ولأنهم يملكون سلطة هذه النقاط التسع، فإنهم يعتبرون البشرية كلها أتباعهم، سواء أدركوا ارتباطهم الروحي بها أم لم يدركوه. ومن خلال هذه النقاط التي هي ذات طبيعة أويسية، يستطيعون الوصول إلى أي إنسان والتأثير فيه، والشفاعة له، وإلهام قلوبه لتوجيهه إلى الحب الإلهي، رغم أنهم لم يلتقوا جسديًا قط.
رؤية الشيخ عبد الله الداغستاني لأويس القرني (ص)
Our grandshaikh ‘Abdullah ad-Daghestani said,
“After Shaikh Sharafuddin passed, and I was awaiting an opening to emigrate from Turkey, I was in a seclusion in the mosque next to the tomb of my shaikh, praying one night before Fajr. It was a cold and snowy night. I could feel the coldness in my bones. I could hear the quiet falling of the snow on the trees and the howling of wolves in the woods. I heard a voice calling my name, ‘Abdullah Effendi.’ I looked around but saw no one. Then I heard the voice again calling out, ‘Abdullah!’ I looked again, but again could not see anyone. I knew it was the voice of my shaikh. The warmth of that voice energized me, and I ran outside, without even putting on my shoes or my woolen cloak. I saw my shaikh in a brilliant vision, standing on the hill. He called to me and said, ‘Abdullah Effendi, come.’ I did not even think to put shoes on; I walked on the snow and could feel warmth from the Divine Love emanating from his spirit. As I reached him he said, ‘My son, tonight I have been ordered to take you to the presence of Sayyidina Uwais al-Qarani (r) by the order of the Prophet .’”
“Then he said, ‘My son, take my hand.’ I was very happy to take the hand of my shaikh, and as soon as I took his hand “ back.’ I said, ‘O Umar, that is impossible. If the Prophet said he is here, we must find him. Perhaps he is known by a different name.’ Then we began asking, ‘Do you know someone who is a shepherd? He takes care of his mother and never leaves her.’ Some people said, ‘Yes. But his name is not Uwais al-Qarani, his name is ‘Abdullah.’ Then they showed us where he lived.’”
“‘We went to that place and we saw in the distance a man sitting with his back to us. We approached. When we came near, without turning around, he said, ‘O ‘Ali, O ‘Umar, give me my trust.’ Immediately we handed him the robe of the Prophet . He stood up, kissed the robe, put it on his head, then put it to his heart and said, ‘I accept, I accept, I accept.””
“‘We wondered why he was kissing the robe and saying these words, because he had never seen the Prophet in all his life. But we were hesistant to ask.’”
“‘Then he turned to Sayyidina `Umar and said to him, ‘Ya `Umar, how many times have you seen the Prophet ?’ `Umar was astonished at this question. He said, ‘That is a strange question. I spent my whole life in the company of the Prophet.’ Sayyidina Uwais said, ‘I am asking for a reason. How many times did you actually see him?’ Sayyidina `Umar said, ‘How do you mean? I was with him all the time!’ Sayyidina Uwais al-Qarani said, ‘Describe him to me.’ Sayyidina `Umar began to describe the Prophet, his eyes, his features, his appearance. Then Sayyidina Uwais said, ‘Ya `Umar, this description is known to everyone, including those who disbelieved in him.’”
“‘Then he looked at me and said, ‘Ya `Ali, how many times did you see the Prophet ?’ I knew what he meant, and I said, ‘Ya Uwais, in my life I only saw the Prophet one time.’ Sayyidina `Umar was looking at me in amazement. I said, ‘I saw him one time. The Prophet called me and told me, ‘Look at me from my navel and above.) I looked and I saw that the Prophet from his navel up filled the universes and the Seven Heavens. From his neck and up, I was unable to see, but it was above the Sidratul Muntaha (Furthermost Limit). Then he told me, ‘Look from my navel and down.’ I looked and I saw all these universes, all these worlds, stars and planets had disappeared and all that I saw was the Prophet , from his waist to his knees filling up that entire space. And from his knees down to his feet I was unable to see. Then he said, (Look at all of me, from top to bottom.) I looked at him, and the Sidratul Muntaha and all these universes disappeared, and all I saw was Muhammad , everywhere. At that time I knew that Muhammad is the Heart of the Divine Presence (al-Haqiqat al-Muhammadiyya).’”
“‘Then Sayyidina Uwais looked at me and said, ‘You really saw the Prophet one time. And that is why he said about you, ‘I am the City of Knowledge and `Ali is its Door.’ Allah has also given this Divine Knowledge to Abu Bakr as-Siddiq, as the Prophet mentioned, ‘Whatever Allah poured into my heart, I poured into the heart of Abu Bakr as-Siddiq).’
“‘In this state of wonderment, Sayyidina `Umar asked Sayyidina Uwais, ‘What is the significance of that robe we brought to you?’ He said, ‘O ‘Umar, that is one of the biggest secrets, which will not be revealed to people until the Last Days of his Nation. While the Prophet was passing away, he was asking for intercession for his Nation.’”
“‘Then he said, ‘His Nation includes all human beings. And that is why Allah said, ‘Say [O Prophet]: O mankind! I am a Messenger to you all from Allah, to Whom belongs the Kingdom of the heavens and the earth.’ [7: 158]. The Prophet asked for intercession and Allah gave permission. He was interceding for every individual that Allah created. As he was asking he was sweating, and each drop of sweat represented one human being. He took on the burdens of each person. Until he was satisfied that Allah had forgiven everyone, then he left this world. And the symbols of that forgiveness are the drops of sweat which soaked this robe.’”
“‘This robe was given to me because the Prophet wanted to tell me, ‘O Uwais, I am passing to you the Divine Knowledge to clean the Nation after they make sins. You must pass that power to your successors, from me to you and from you to them.””
“And Sayyidina `Ali said that Sayyidina Uwais al-Qarani said, ‘I didn’t see the Prophet "إنني لم أكن معه جسدياً، بل كنت معه في كل لحظة من لحظات حياته، وفي كل يوم من أيامه. وكنت أتلقى منه كل أمر مهم لأمته. وسوف أنقل هذا السر إلى خلفاء الله وورثته العديدين من أولياء الله. وسوف يتلقون سر القوة المطهرة ويحيونه في كل قرن، من دون اتصال جسدي، بل من خلال اتصال روحي".
"ثم قال سيدنا علي لجماعة الأولياء، موجهاً حديثه إليّ: ما انتقل إليكم وإلى كثير من الأولياء قبلكم فهو من تلك القوة الأويسية، وهذه أول مرة يكشف فيها ذلك السر بإذن النبي" .’”
"ثم قال لي شيخي: يا بني، الآن ارجع إلى خلوتك، فما إن قال ذلك حتى وجدت نفسي داخلاً إلى المسجد وأحس بالبرد مرة أخرى."
من وقت لآخر، يختبر القديسون مثل هذه الإلهامات والرؤى من خلال القوة الروحية لأسلافهم الممجدين.
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