About NFIE


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About NFIE

The Naqshbandiya Foundation for Islamic Education (NFIE) is a non-profit, tax exempt, religious and educational organization dedicated to serve Islam with a special focus on Tasawwuf(Sufism), a beautiful path to love, peace, and happiness ,established in loving memory of Sayyid Jamaat Ali Shah Naqshbandi(rahmat Allah alayhi)-d.1951 and Shaykh Muhammad Masum Naqshbandi (rahmat Allah alayhi) d.2007

Goals and Objectives.

To establish an Islamic Research and Education Center.
To understand the Tasawwuf (Sufism) according to the illuminated path of the Ahl al-sunna wal-jamaah and to serve all legitimate Sufi Tariqas.
To organize and participate in conferences, seminars, exhibits, and workshops related to Islam and Tasawwuf (Sufism).
To publish Risala-yi anwar as-sufiyya (Journal of Sufi Illuminations).
To publish books and educational pamphlets and to introduce Islam as a religion of human rights, peace, love, and tolerance.
To build bridges of understanding among Muslims and People of Diverse faiths and background , for the sake of ultimate unity and global peace.

Our Spiritual Path.

What is Sufism?
What is the Naqshbandiyya Sufi Order?
Sayyid Jama'at Ali Shah (rahmat Allah alayhi) - d. 1951
Sayyid Jama'at Ali Shah's Naqshbandi Lineage
Shaykh Muhammad Ma'sum Naqshbandi(rahmat Allah alayhi)-d.2007
Shaykh Muhammad Ma'sum's Naqshbandi Lineage

What is Sufism

Tassawuf (Sufism) is a holistic and deeper understanding of Islam with consistent focus on sincere practice of Sharia. Even during the Prophet (saws)'s time some of the followers desired to enter into a more intimate relationship with God, in addition to performing the required ritual practices. Over the next three centuries a discipline of pious self-examination and refined religious psychology came into existence. The specialized technical vocabulary of this discipline, now known as Tasawwuf (Sufism), came directly from Quran. Muslims who engaged in these pious activities, in addition to the required religious practices of the wider community, became known as Sufis, presumably because they wore woolen (sufi) robes as token of their interiorized piety. In short Tasawwuf (Sufism) can be both Islamic religious science and the collective spiritual practices of a person who desires to have a more encompassing experience of submitting to God (the literal meaning of Islam). The English version "Sufism" is a problematic translation of Tasawwuf since the "-ism" of Sufism has allowed misconceptions, all too prevalent today in Western countries, to consider Tasawwuf and Islam as separate religious paths. The other inappropriate terms used in English are "Islamic Mysticism" and "Islamic Esotericism". Unfortunately each of these attempts to define such a comprehensive dimension of religiousity only illuminates one narrow aspect of Tasawwuf at a time, a partial distortion at best. Reports from the earliest Muslim sources communicate what the Sufi enterprise entails in a more holistic manner. Tasawwuf represents works (Islam), faith (Iman), and perfection (Ihsan) as described in an early hadith of Prophet (saws) known as "Gabriel Hadith."

It is related that one day a man came walking from desert into the presence of the Prophet (saws) and his companions (radiya Allahu anhum). He proceeded to ask the Prophet (saws) a few questions. He asked first about submitting to God (Islam), and the Prophet (saws) replied that Islam consists of the five pillars: attestation of one God and Muhammad (saws) as the messenger of God, prayer, fasting, alms, and pilgrimage. He then inquired about faith (Iman) and the Prophet (saws) responded by listing the articles of faith mentioned in Quran: God, His messangers, angels, scriptures, and the Day of Judgment. His last question was about virtue or perfection (Ihsan) and the Prophet (saws) answered that Ihsan was worshipping God as if you see Him, though if you do not see Him, He sees you.

Such a three-fold conception of religion assumes that persons have varying potential, inclination, and ability for spiritual activities. The vast majority of Muslims seek salvation through their daily practice of Islam, informed by faith commitment (Iman). Anyone who desires to proceed further into either of these dimensions of Islamic tradition can spend a lifetime studying each respective field of knowledge guided by a teaching-shaykh. Tasawwuf encompasses the activities working toward the field of consciousness and experience represented by perfection (Ihsan). Such an enterprise, explicit in the Naqshbandi context, assumes a firm foundation in the practice of submitting to God (Islam) and in faith (Iman) before achieving an extraordinary degree of proximity to God (Ihsan).

Another oft-mentioned triad associated with explicating Tasawwuf is Sharia (Ar. original meaning: path leading to the water hole, but now commonly meaning Islamic Law), Tariqa (Ar. path or method) and Haqiqa (Ar. Truth or reality). For Muslims the Sharia represents the wide path outlining the timeless God-given rules that govern everyday life for all humans. It is the path leading to Salvation. The Tariqa is a narrower path, often associated with the Sufi path, leading to Haqiqa, the experience of the Ultimate. These thre interrelated aspects of Islam have been depicted as the one circle of Sharia with multiplicity of radii or paths (the Tariqas) leading to the center (Haqiqa).

Reference: Dr. Arthur F. Buehler, Sufi Illuminatinons: a journal dedicated to Islam and Tasawwuf
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What is the Naqshbandiyya Sufi Order?

By the 10th Century, Sufi's were expected to have recognized spiritual genealogies in the form of continuous chains of Sufis going back to the Prophet (saws) himself and in the 13th Century International Islamic Sufi groups named after founder-figures had developed, for example, Qadiriyya, the Suharawardiyya, the Chistiyya, and the Naqshbandiyya. The Naqshbandi tariqa is a pan-Islamic Sufi lineage of Central Asian lineage, named after Bahauddin Naqshband (d. 1389) (rahmat Allah alayhi), who is buried near Bukhara in present day Uzbekistan. Historically, the Naqshbandiyya can be divided into three stages, each of which is distinguished by a pivotal charismatic figure who developed new spiritual practices and even redefined the identity of the Sufi group.

The first stage, called "the way of the masters" since the time of Khwaja 'Abdulkhaliq Ghujduwani (d. 1179), originated with the Prophet (saws) and Abu Bakr as-Siddiq (radiya Allahu anhu). Bahauddin Naqshband (rahmat Allah alayhi), the founder figure, initiates the second historical stage when the spiritual path was called the Naqshbandiyya.

The third historical stage of the Naqshbandiyya begins with Shaykh Ahmed Sirhindi (d. 1624) (rahmat Allah alayhi). Also called the renewer of the second millennium (mujaddid-i alf-I thani), he represents the most famous of Shaykh Baqibillah's (rahmat Allah alayhi) disciples who redefined Tassawuf's role in the society with the goal of following in the footsteps of the Prophet (saws). Perfect performance of the Islamic religious legal requirements and emulation of Prophetic behavior became the Naqshbandi touchstone of legitimacy for a person who had returned from the spiritual heights/depths.

The conscious modeling of one's inward and outward behavior on that of the Prophet (saws), the inner and outer sunna, became the norm for Naqshbandis. According to Sirhindi (rahmat Allah alayhi), no Muslim can become a protege of God (waliullah) unless he follows the Prophetic example because of the preference of the Prophet (saws) himself who has reached a spiritual level that no other prophet reached.

Tariqa is not something separate from sharia but it is one dimension and its "servant." Shaykh Ahmad Sirhindi Imam Rabbani (rahmat Allah alayhi) said in one of his celebrated letters (maktubat) "The Sharia consists of three parts, knowledge (ilm), deeds (amal), and sincerity (ikhlas)." Until all three are present and realized, sharia cannot be said to be fulfilled. When sharia is fulfilled the pleasure of God Almighty and Exalted results. This is superior to all forms of happiness to be found in this word and in the hereafter. The Sharia is the guarantor of all happiness both in this world and the hereafter. There is no human concern for which he has needs anything beyond Sharia. So Sharia is all inclusive and all-sufficient. The Tariqa by means of which the Sufis are distinguished from the rest of the community is the servant of Sharia, has the function of perfecting its third component, sincerity (ikhlas).

From India the Naqshbandiyya-Mujaddidiyya often spread to numerous parts of the Islamic world by way of Mecca and Medina. Maulana Khalid Baghdadi (rahmat Allah alayhi), after obtaining his initiation in the Naqshbandiyya in India, traveled to the Middle East and established a whole network of successors throughout the region, including Kurdistan, Daghistan, and Anatolia. Shaykh Shamil who led the resistance to the Russians in the North Caucasus for an extremely long period was in the Khalidi sublineage of the Naqshbandiyya.

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Sayyid Jama'at Ali Shah (rahmat Allah alayhi) - d. 1951

Naqshbandiyya revivalist contributions in the twentieth century are centered around Sayyid Jamaat Ali Shah (rahmat Allah alayhi). He was born in the village of Alipur Sayyidan in the Sialkot District of Punjab (Pakistan), where he received an extensive religious education, achieving distinction as a memorizer of Quran (hafiz) and a Hadith specialist (muhaddith). He was initiated into Naqshbandiyya Mujaddadiyya in 1891 by Baba Faqir Muhammad Churahi (d.1897) (rahmat Allah alayhi). He established his religious leadership in the Islamic revival movement by actively propagating Islam (tablig) as he traveled to many villages and towns throughout the Indian subcontinent. Not only encouraging regular performance of required religious duties according to Islamic law (sharia) and supervising the construction of mosques, he propagated idea of Naqshbandiyya and attracted learned religious scholars to join the Islamic revival movement. In 1904, Jamaat Ali Shah (rahmat Allah alayhi) founded the Anjuman-i-Khuddam as-Sufiyya (The Voluntary Association of Sufi Servants) and began publishing the Anjuman's monthly journal, Risla-yi-anwar as-Sufiyya. The explicit goals of the Anjuman were:
1. To unify all Sufi groups,
2. To spread knowledge of Taswwuf (Sufism),
3. To make books on Sufism available,
4. To circulate the Journal in which Sufis' hagiographies, exemplary character, and conduct are featured.

In 1925 he presided over first All-India Sunni Conference, giving the keynote speech. Then in September 1935,having been declared the " leader of Muslim Community" (amir-i-millat),at a special conference of the "United Muslim Community" (ittihad-i-millat),he stressed the need for love of Prophet saws followed by the need for active propagation of Islam, for unity of Sufis and Ulama. Throughout the Pakistan movement, Jamaat Ali Shah (r.a) supported Mohammad Ali Jinnah and Muslim League. At the 1946 All-India Sunni Conference, he publicly exclaimed (to counter those who accused Jinnah of being non-Muslim), "Jinnah is an intimate of God." The conference was attended by 500 shaykhs, 7000 ulama, and over 100,000 other people, which encouraged the Muslim League to form Pakistan. A committee with many scholars and Sufis was set up to make sure that the new Pakistan government would be Islamic. He passed away in 1951.Today many successors and their disciples are scattered throughout Pakistan and India, some of whom have established Sufi lodges in England and United States. Sayyid Afdal Husayn Shah is the living successor in Jamaat Ali's lineage and serves on Naqshbandiya Foundation for Islamic Education's Advisory Council.

Naqshbandi Lineage:

1. Sayyid Jamaat Ali Shah(d.1951)
2. Faqir Muhammad Churahi (d.1897)
3. Nur Muhammad Churahi (d.1869)
4. Faydullah Tirahi (d.1829)
5. Khwaja Isa (d.1806)
6. Shah Jamalullah (d.1794)
7. Shah Qutbuddin (d.1766)
8. Muhammad Zubayr (d. 1740)
9. Hujjatullah Naqshband (d.1702)
10. Muhammad Masum (d. 1668)
11. Ahmad Sirhundi (d. 1624)
(From Buehler, "Charisma and Exemplar,"1993)

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Shaykh Muhammad Ma'sum Naqshbandi
(rahmat Allah alayhi)-d.2007

Eminent Shaykh of the Naqshbandiya Tariqa and Islamic Scholar from Kurdistan. Shaykh Muhammad Masum (ra), grandson of renowned Shaykh 'Umar Ziauddin (ra), was the last of his Naqshbandi spiritual sublineage. He was born in Biyara, Iraq, and completed his Islamic theological study under the guidance of renowned scholars Upon completion of his studies, he was granted the permission to serve both as a guide and teacher in both the Qadiri and Naqshbandi Sufi lineages by his renowned uncle, Shaykh Ala'uddin Naqshbandi, the last of the great masters (khwajagan) mentioned in the Naqshbandi litany, Khatm-i khwajagan. In the 1940's Shaykh Muhammad Masum (ra) was granted an official teaching certificate in the Islamic religious sciences from the Iraqi Ministry of Awqaf.

Shaykh Muhammad Masum (ra) spent the major part of his life in the city of Mahabad, Iran, and left Iran at the time of the 1979 Iranian revolution. After going to Europe and Iraq, he eventually migrated to the United States in 1991. There he continued to inspire, educate, and inform people about the universal message of Islam to the end of his days as an esteemed spiritual guide. Shaykh Muhammad Masum (ra) was the spiritual guide of the Naqshbandiyya Foundation for Islamic Education (NFIE) for several years. As a highly influential spiritual guide and Islamic scholar renowned for his depth of spiritual wisdom, Shaykh Muhammad Masum (ra) radiated a sincere, humble, and uncompromising piety like that of the Prophet Muhammad (pbuh). This extraordinary, yet down-to-earth man transformed the lives of people meeting him for over six decades. He himself was the living example of the hadith saying, "The learned scholars of my community are the heirs of the prophets." Shaykh Muhammad Masum (ra), left this world one year ago, leaving his loved ones and followers with a vacant place that cannot be filled. He was an exceptional spiritual figure who faithfully trod the path of his forefathers, who in turn upheld the highest principles in the most difficult of circumstances. This is a legacy that has continued for over a thousand years and which has transformed the lives of many. In this present age there seem to be very few who can match the impeccable faith in God, undisputed moral virtue, and depth of spiritual wisdom that their exemplary forefathers have embodied. May Allah bless us with the knowledge and ability to follow the path with a faithful adherence to the Sunna of our beloved Prophet (pbuh). All praise is due to Allah alone. Peace and blessings be on our Prophet, Muhammad (Allah bless him and give him peace), his family, and companions.

Shaykh Masum's Naqshbandi Lineage:

Shaykh Muhammad Masum Diyai Naqshbandi (d. 2007)
Shaykh Jamil Naqshbandi (d. 1931)
Umar Diya al-Din (d. 1901)
Muhammad Baha al-Din (d. 1873)
Uthman Siraj al-Din (d. 1868)
Mawlana Khalid (d. 1827)
Abdallah (Shah Ghulam Ali) al-Dihlawi (d. 1824)
Shams al-Din Habib Allah (Mirza Mazhar) Jan Janan (d. 1781)
al-Sayyid Nur Muhammad al-Badauni (d. 1723)
al-Sayyid Muhammad Sayf al-Din (d.1684)
Muhammad Masum (d.1668)
al-Imam al-Rabbani al-Shaykh Ahmad al-Faruqi ( d. 1624).