NAQSHBANDI

The Naqshbandisufiorder, orIslamicmystical brotherhood, rapidly became the most influential order throughout Kurdistan in the 19th century and still holds that distinction despite the inroads of modernization. Together with the rivalQadiriorder, the two were the only organizations in Kurdistan that cut throughtribalboundaries and were independent from the state.

The present orders came into existence only in the 14th century. The Naqshbanditariqa(school of thought) originated in central Asia, but thesheikhfrom whom it takes its name, Bah ad-Din Naqshband of Bukhara (1318-1389), was not its founder. He was, however, an important reformer of the order whose rules were apparently first established by Abd al-Khaliq Ghujdawani of Ghujdawan (near Bukhara), who died in 1220. Given these origins, it is not surprising that the Naqshbandi order is influenced by Buddhist mystical techniques. The order spread to India and Anatolia, where it flourished.Maulana Khalid(c. 1778-1826), a Kurd from what is now northernIraq, journeyed to Delhi in 1808 to study and receive theijaza, or authorization to transmit the order.

Maulana Khalid returned home in 1811, which precipitated the order's quick proliferation throughout what is now northern Iraq, in part at the expense of the older, rival Qadiri order. This rapid success was partially due to the Naqshbandis' willingness to transmit theijazato anyone who was qualified, not just relatives, as was done by the Qadiris. The Naqshbandi order also may have seemed to many to be spiritually superior in its rituals compared to the ecstatic excesses of the Qadiri order.In addition, the collapse of the Kurdishemiratesduring this period helped both Naqshbandi and Qadiri sheikhs to assume significant political powers.

The Naqshbandimajlis(also calledkhatma), or ritual, differs considerably from that of the Qadiri order. Thezikr(recitation of the divine name) is silent, and ecstasy is not encouraged. There are usually one or two ritual meetings per week held in akhanaqa(also calledtekiyeorzawiya) or meeting house (oratory, convent, or retreat) of the sheikh. The sheikh or hiskhalifa(deputy) sits surrounded by his disciples (murid). Amullamight recite prayers for the Prophet and verses from the Koran. Silent periods intervene in which themuridsrecite to themselves these verses several times. Meditative contemplations on death follow in which themuridsimagine themselves in the grave having to give an account of their misdeeds to an angel. Loud sighs indicate how vivid these thoughts must be. Then the mulla announces therabita bi'sh-sheikh, or connection with the sheikh and through him ultimately with the Prophet. A silentzikrand then the first part of theshahada, or confession of faith, follows: "Laillaha illa llah" ("There is no god but God"). The recitation of thesilsila(spiritual pedigree of the sheikh) concludes the ritual.

No self-mutilation occurs in Naqshbandi rituals. Although the termsdervishandsufilargely overlap, in Kurdistan the Naqshbandi refer to themselves as sufis and strongly resent being referred to as dervishes. This latter word is used instead for followers of the Qadiri order.

Since Maulana Khalid had no recognized successor and there is no acknowledged head of the Naqshbandis today, the Naqshbandi order is decentralized. Nevertheless, Naqshbandi connections certainly helpedSheikh Said of Paluto mobilize fighters in his rebellion inTurkeyin 1925. As a result of this revolt, however, the Turkish authorities branded the Kurdish movement in Turkey as nothing more than religious reaction. In quick order they closed themadrasahs(Islamic religious schools) andtekiyes(religious convents or oratories) and outlawed all sufi and dervish orders, including the Naqshbandis.

Although greatly reduced, the Naqshbandis and other orders simply went underground. The greater freedoms allowed in Turkey after Adnan Menderes's Democratic Party came to power in 1950 allowed the religious orders to make somewhat of a comeback. In more recent times the late Turkish presidentTurgut Ozalwas known to be sympathetic to the Naqshbandis. Indeed Ozal's brother Korkat was apparently a formal member. Today the Naqshbandis are tolerated in Turkey and have become the largest sufi order in the southeast of Turkey. During the Iraqi civil war that followed theU.S. invasion during the second Gulf War of 2003, a so-called Naqshbandi Army connected toSaddamHussein's former vice president Izzat Ibrahim ad-Douri and led by an ex-Iraqi army noncommissioned officer named Abdurahman Naqshbandi fought against the U.S. forces.