The Naqshbandi Shaikhs of Hawraman and the heritage of Khalidiyya-Mujaddidiyya in Kurdistan

International Journal of Kurdish Studies, Jan, 2005 by Farhad Shakely

The history of the Naqshbandi order has to a great extent been recorded and studied by Western scholars as well as by the leaders of the order and their followers. Studies in this context are not, understandably, in proportion to the various periods of the history of the order or its geographical expansion. As far as Kurdistan and the Kurdish Naqshbandis are concerned, almost all of the studies have tended to focus disproportionately on Mawlana Khalid Sharazuri (1193/1779-1242/1827), the eponym and founder of the Khalidiyya suborder, and the early years in the development of Khalidiyya. This paper will be confined to studying the post-Mawlana periods of the Khalidiyya suborder, and in particular on the Naqshbandi shaikhs of Hawraman, the Siraj ad-Dini family, the most influential and prominent representatives of the Khalidiyya branch in Kurdistan and in the entire Middle-East. Emphasis will be placed on the family's role in spreading the Naqshbandi order from the time of Siraj ad-Din I onwards. The main features of the order that have been shaped in the span of more than one and a half centuries will be examined in light of, and in comparison with, the situation of the order during the time of Mawlana Khalid at the beginning of the nineteenth century.

Mawlana Khalid and Khalidiyya

The Naqshbandi order as introduced into Kurdistan in the beginning of the nineteenth century by Mawlana Khalid had special features that, no doubt, contributed to its development and the spread of its teachings. Those features were, to a great extent, identical to mainstream Sufi views established and/or reestablished by Shaikh Ahmad Sirhindi (d. 1624) and his successors. It was therefore quite natural that Mawlana Khalid would represent the ideas and teachings of his masters in the subcontinent, by whom he was initiated to the path. But it is also true that Mawlana Khalid was not simply one of the hundreds or perhaps thousands of deputies who were initiated, trained and instructed by Shaikh Abdullah Dihlavi, also known as Shah Ghulam Ali, (d. 1240/1824). He was for several reasons, exceptional, in position, qualities and abilities.

Shah Ghulam Ali conferred upon Mawlana Khalid "full and absolute successorship" (khilafa tamma mutlaqa), a rank he seems to have denied to other deputies. There are statements by Shah Ghulam Ali in which he expressed his awareness of the unique position of Mawlana Khalid. (1)

After staying one year in the Khanaqah in Delhi, Shah Ghulam Ali, instructed Mawlana to return to Kurdistan. Prior to leaving, they engaged in an interesting conversation. Lastly Shah Ghulam asked him: "What else do you want?" Mawlana replied: "I want the religion (din) and I want the world (dunya) to strengthen the religion." The Shaikh told him: "Go, I gave (bestowed on) you the whole of it." (2) Mawlana Khalid returned to Kurdistan in 1811 and left for Damascus in 1822. Even during those eleven years he spent more than five years of his life in Baghdad. (3) This period, although relatively very short, was quite important and decisive, for it was in these years that the order was firmly established and most of the great and prominent deputies were initiated. On his way to and from India through Iran, Mawlana Khalid was confronted several times by Iranian Shi'a scholars and had heated discussions with them concerning different religious questions. In Hamadan an attempt on his life was made, but he escaped death.

The Naqshbandiyya-Mujaddidiyya was recognized as an anti-Shi'a order. This was in some measure due to the fact that there was a great Shi'a population in the original regions of the order in the Indian subcontinent, and daily confrontations strengthened that tendency. There were certainly historical reasons for the tension in relations between the Naqshbandis and the Shi'a. But when Mawlana Khalid returned to Kurdistan, this aspect was totally minimized. There was no need to emphasize anti-Shi'ism because there was no longer direct confrontation with the Shi'a.

On the other hand the Indian Mujaddidis were on good terms with the leaders and followers of the Qadiriyya order, and Mawlana got his Khilafa even for the Qadiriyya order. But once Mawlana returned to Sulaymani he was confronted with great rivalry by the leader of the Qadiri order; Shaikh Ma'ruf Node (Nudahi) (1175/1761-1254/1838). The Qadiri order was well established in Kurdistan at that time and had great influence upon the people and the rulers of the Kurdish Baban principality as well. The return of Mawlana Khalid and the rapid spread of the Naqshbandiyya-Mujaddidiyya as a new and energetic order disturbed the Qadiri leaders, who resisted Mawlana Khalid strongly. The rivalry escalated to a degree that even Mawlana's trustworthiness as a Muslim was questioned by Shaikh Ma'ruf, who accused him of being a liar and a heretic. It should be mentioned that the political factor in this conflict was not only present but also effective. The Baban Mahmud Pasha harboured ill will against Mawlana Khalid and feared his influence upon his brothers and cousins. It is not unlikely that the Pasha played a role in deepening the dispute between the two orders to benefit his political ends. (4)