Sayyidina Shah Bahaudin Naqshband al-Uwaysi al-Bukhari received the silent dhikr from the spiritual presence (ruhaniyya) of Khwaja `Abdul Khaliq Ghujdawani. He did not meet with him physically because there were five shaikhs between them in the Golden Chain. Similarly Sayyidina Abul Hasan al-Kharaqani took spiritual guidance and initiation in the Naqshbandi Order from the spiritual presence of Bayazid Bistami.

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.

তাঁর বান্দার উপর সর্বশক্তিমান ও মহিমান্বিত আল্লাহর অনুগ্রহের নিদর্শন হল তাঁর একজন অলীকে সেই বান্দাকে ঐশী উপস্থিতিতে উন্নীত করার জন্য ক্ষমতা দেওয়া। এই কারণেই পূর্ববর্তী যুগে আসা অনেক সাধক এই আধ্যাত্মিক (উওয়াইসি) সংযোগের মাধ্যমে পরবর্তীদের জন্য পথপ্রদর্শক ছিলেন। এটা জানা যায় যে অনেক সাধক নবী এবং অন্যান্য সাধুদের নির্দেশনা ও প্রশিক্ষণের অধীনে ছিলেন যা তাদের উপরে তুলেছিল।

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.

এরা হলেন শায়খ আবদুল্লাহ আদ-দাগেস্তানী কর্তৃক উল্লিখিত নকশবন্দী আদেশের শায়খ, যারা তাদের শারীরিক সংযোগ ছাড়াও উওয়াইসি সংযোগ পেয়েছিলেন। তারা দুই ডানার শাইখ (যুল জানাহাইন) নামে পরিচিত, যার অর্থ তাদের মধ্যে শারীরিক বংশ এবং আধ্যাত্মিক বংশ উভয়ই একত্রিত। এই সাধুগণ সংখ্যায় মাত্র নয়জন। প্রতিটি মানুষের বুকে নয়টি আধ্যাত্মিক বিন্দুর একটি প্রতিনিধিত্ব করে। এই পয়েন্টগুলির মাধ্যমে এই সাধুরা যে কোনও সময় তাদের অনুসারীদের কাছে পৌঁছাতে পারে। কারণ তাদের কাছে এই নয়টি পয়েন্টের কর্তৃত্ব রয়েছে, তারা সমস্ত মানবজাতিকে তাদের অনুসারী বলে মনে করে, তারা তাদের সাথে তাদের আধ্যাত্মিক সংযোগ সম্পর্কে সচেতন হোক বা না হোক। এই পয়েন্টগুলির মাধ্যমে, যা 'উওয়াইসি' প্রকৃতির, তারা যে কোনও মানুষের কাছে পৌঁছতে এবং প্রভাবিত করতে পারে, তাদের জন্য সুপারিশ করতে পারে এবং তাদের অন্তরকে ঐশ্বরিক ভালবাসার দিকে পরিচালিত করার জন্য অনুপ্রাণিত করতে পারে, যদিও তারা শারীরিকভাবে কখনও দেখা করেনি।

Shaikh Abdullah ad-Daghestani’s Vision of Uwais al-Qarani (r)

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 শারীরিকভাবে, কিন্তু প্রতিটি মুহূর্তে, প্রতিটি দিনের, আমি তার জীবনের সময় তার সাথে ছিলাম। আমি তার কাছ থেকে তার জাতির জন্য গুরুত্বপূর্ণ প্রতিটি বিষয় পেয়েছি। আমি আল্লাহর অলিদের মধ্যে অনেক উত্তরাধিকারী ও উত্তরাধিকারীদের কাছে এই গোপনীয়তা প্রেরণ করতে যাচ্ছি। শারীরিক সংযোগ ছাড়াই কিন্তু আধ্যাত্মিক সংযোগের মাধ্যমে, তারা শুদ্ধি শক্তির গোপনীয়তা লাভ করবে এবং বিচারের দিন পর্যন্ত প্রতি শতাব্দীতে তা পুনরুজ্জীবিত করবে।'

“তখন সাইয়্যিদিনা ‘আলী সাধুদের সংঘকে বললেন, কিন্তু তাঁর বক্তৃতা আমাকে নির্দেশ দিয়ে বললেন, 'আপনার কাছে এবং আপনার আগে অনেক ওলীর কাছে যা পৌঁছেছে তা সেই উওয়াইসি শক্তি থেকে। এই প্রথম রাসুল (সাঃ) এর অনুমতিক্রমে গোপন কথা প্রকাশ করা হল .’”

“তখন আমার শায়খ আমাকে বললেন, 'হে বৎস, এখন তুমি তোমার নির্জনে ফিরে যেতে পার।' তিনি এ কথা বলার সাথে সাথেই আমি নিজেকে মসজিদে প্রবেশ করে আবার ঠান্ডা অনুভব করতে পারলাম।

সময়ে সময়ে, সাধুরা তাদের উচ্চ পূর্বসূরিদের আধ্যাত্মিক শক্তির মাধ্যমে এই ধরনের অনুপ্রেরণা এবং দর্শন অনুভব করে।