Khoja Bahauddin Naqshband: The Teacher

The followers of the Naqshbandi order are often indistinguishable from the general populace. Unlike other dervishes, they do not wear distinctive attire or lead an overtly ascetic lifestyle. Instead, they live ordinary lives, holding various professions and maintaining family lives, blending seamlessly into society. A Naqshbandi disciple could be anyone—whether a professor, driver, businessman, farmer, lawyer, actor, doctor, or homemaker. When gathered together, Naqshbandis do not engage in musical performances, ecstatic dances, or loud devotional practices that draw attention. Rather, they might be described as the «order of silent dervishes.»

Despite this, the Naqshbandi community is one of the largest Sufi groups globally. Their presence extends across Central and South Asia, East China, the Middle East, Turkey, the Balkans, parts of Europe, Russia, Latin America, and North America.

What accounts for such widespread adoption of the Naqshbandi path?

One significant factor is their principle of being «in the world but not of the world»—a mystical transformation achieved not in seclusion or retreat but amidst the everyday life and social responsibilities. This idea is encapsulated in a famous saying by Bahauddin Naqshband: «Let the heart be with God (the Beloved), and the hands be in work.»

Another reason for their broad acceptance may be the practical wisdom and adaptability of the Naqshbandi teachers, who find effective methods for guiding people in various societies and cultures without being tied to any specific traditions or rejecting others. An illustrative story about Bahauddin Naqshband exemplifies this approach:

It is said that once, the disciples brought musicians playing flutes, drums, and ney to the gathering. Although the practice of Al-Shah involved only silent dhikr (remembrance), the Master did not object. He later commented, «We do not practice this, but we do not deny it either.»

Bahauddin Naqshband advised against rigidly adhering to any particular method or rule as universally applicable at all times and in all situations: «When people say ‘Cry,’ they do not mean ‘Cry all the time.’ When they say ‘Do not cry,’ it does not mean one should rejoice incessantly.»

Bahauddin led a very modest life and often fasted, yet when guests arrived, he would break his fast to honor them. Once, a disciple refused to share a meal with a guest, citing fasting as the reason. Bahauddin remarked, «This person is far from God; otherwise, he would see God in the guest and fulfill the duty of hospitality.»

A distinctive feature of the Naqshbandi practice is the emphasis on the advantages of working with groups. Bahauddin stated, «We adhere to the tradition of joint conversations and gatherings—suhbat. Solitude leads to pride, and pride is a great danger. The right path is in collective work.»

The way Naqshbandi teachers conduct group work differs significantly from conventional social organizations:

Once, a ruler visited Bahauddin Naqshband, known as the «Master of Patterns,» and observed his students’ gathering. Afterward, during dinner, the ruler asked, «O Eternal Teacher! I noticed that your students sit in semicircles, similar to my courtiers. Is there any significance to this arrangement?»

Bahauddin replied, «O Lord of the World! Tell me how your courtiers are seated, and I will tell you how seekers are arranged.»

The ruler explained that those seated closest to him were those he favored, followed by important and influential people, with the least significant seated at the far end. Bahauddin responded, «We classify people differently. Those who sit closest to me are deaf so they can listen. The middle group consists of the ignorant, so they can focus on the Teaching. The furthest seats are occupied by the Enlightened, for whom proximity is not important.»

Regarding the objectives of suhbat, Bahauddin Naqshband said:

«When someone comes to you, remember that their behavior and speech are mixed with many things. They do not come merely to gain or lose something, to persuade you, seek convenience, understand something, or explain something to you. They come for all these things and much more.

Just as the layers of an onion are revealed, so too will they expose their deeper layers to you. Eventually, through what they say, you will discern how they perceive you internally. When that time comes, the visible content and meaning of their speech or actions will become irrelevant because you will perceive the reality behind it.

Remember well: a person, in doing all this, may not even realize that they are speaking the ‘language of the heart’ (direct communication). They might believe that their behavior is driven by other considerations. Sufis read minds that cannot read themselves. Moreover, a Sufi knows how strong a person is in true understanding, regardless of what they themselves believe—and what they are capable of achieving. This is the main purpose of suhbat.»

Bahauddin also remarked, «Some participants in our suhbat have seeds of love in their souls, but due to weeds, they cannot sprout; they need to be cleansed. Others do not even have seeds of love; they need to be sown.»

An example of the kind of «weeds» in the disciples’ souls that hinder their development is illustrated by the following story:

While Bahauddin was sitting with his disciples, a group of followers entered the gathering hall. Bahauddin asked each of them why they had come. The first said, «You are the greatest person in the world.» Bahauddin explained, «I gave him medicine when he was ill, and now he considers me the greatest person.»

The second said, «After you allowed me to visit you, I began living a spiritual life.» Bahauddin explained, «He was suffering, not knowing what to do, and no one wanted to listen to him. I talked to him, and the resulting clarity and peace he calls a spiritual life.»

The third said, «You understand me, and all I ask is to be present at your discussions for the benefit of my soul.» Bahauddin commented, «This person needs attention and wants to be noticed, even if it is through criticism. He calls this ‘benefit for his soul.'»

The fourth said, «I went from one sheikh to another, following their teachings. But only when you gave me a task did I truly feel enlightenment in contact with you.» Bahauddin explained, «The task I gave him was devised on the spot and had nothing to do with his ‘spiritual life.’ I needed to show him the illusory nature of his concept of spirituality before addressing the truly spiritual side of him.»

Bahauddin’s approach to exercises is also reflected in his teaching:

«Regarding any exercises, there are three stages. In the first stage, exercises are prohibited: the disciple is not ready, and they could be harmful. This is the time when the disciple often desires exercises the most. In the second stage, the time, place, and companions facilitate the effectiveness of the exercises. Specific instructions are given. In the third stage, the exercises have already done their work, and there is no longer a need for them. No Master performs special exercises for progress on the Path, as all Masters have passed the third stage.»

Part of the Master’s role is to indicate the right time for applying specific factors. Bahauddin stated, «One must study and thoroughly understand the lives, deeds, and sayings of the wise, as these things will only begin to work when the right opportunity arises. It can be compared to a person who takes a pomegranate and keeps it until their stomach can digest it. If one eats the pomegranate when the stomach is not well, it will worsen the condition. One manifestation of a person’s illness is the immediate desire to eat the pomegranate. If they do so, they will face serious trouble.»

The comparison of knowledge to digesting food is deliberate. As Bahauddin said, «There is food that differs from ordinary food. I am talking about the food of impressions (Naqsh-ha) that continuously permeates a person’s consciousness. Only the select few know what these impressions are and how to manage them. This kind of knowledge is one of the Sufi secrets. The Master prepares food that is a special nourishment available to the seeker, aiding their development.»

The essence of the nourishment a seeker receives in the presence of the Master, and some misconceptions about it, is illustrated by the following story:

One evening, after dinner, Bahauddin was surrounded by newly arrived seekers. When silence finally fell, the Master allowed questions.

«What poses the greatest difficulty in the training of the Path?» they asked.

«People are guided by superficial things. They are attracted to sermons, stories, rumors—what excites them like the scent of a flower attracts bees.»

«But how else would a bee find a flower if not by its scent? And how can a person know the truth if not by stories about it?»

The Master replied, «A person approaches wisdom relying on rumors, stories, sermons, books, and feelings. However, as they get closer, they begin to demand more and more of the same, not what wisdom can truly offer. Bees find a flower by its scent, but once they find it, they do not demand more of the scent; they take the nectar, which is like real wisdom. All stories and representations are merely its scent. So, among people, very few are ‘real bees.’ While all bees can gather nectar, not all people fulfill and perceive their purpose.