5.
yad kard:
remembrance.
6.
baz gard:
keeping one’s thinking under constraints.
7.
nigah dasht:
being vigilant about the shape one’s thinking is taking.
8.
yad dasht:
cherishing the Almighty by focusing one’s full attention on His
remembrance.
3
The spiritual followers of ‘Abd al-Khaliq Ghujdawani developed a whole
philosophy of mystic discipline based on these principles. Bahauddin
Naqshband, who is said to have had training from the spirit of Khwaja
Ghujdawani, added three more points to those of his predecessor:
9.
wuquf-i ‘adadi:
being vigilant about recalling God, so that one’s attention
is not diverted.
10.
wuquf-i zamani:
taking stock of one’s activities, while showing gratitude
to God for the time devoted to virtuous deeds, and repenting of one’s
misdeeds.
11.
wuquf-i qalbi
: keeping the heart alive and receptive to God’s messages.
4
These practices were designed to regulate man’s whole inner existence.
They gave clear expression to spiritual experience, and defined the spiritual
states passed through by the mystic while on a spiritual quest.
The line of spiritual sucession runs from Khwaja Ghujdwani to
Bahauddin thus: ‘Arif Riwgari (d. 1259), Mahmud Anjir Faghnawi (d. 1245
or 1272), ‘Azizan ‘Ali ar-Rimtini (d. 1306 or 1322), Muhammad Baba as-
Samasi (d. 1306 or 1322), SayyidAmir Kulal al-Bukhari (d. 1371) and Khwaja
Bahauddin Naqshband.
3
Rashahat ‘Ainu’l Hayat
, Kanpur, 1911, pp.. 20-25
4
ibid. , pp. 26-27
