All the sub-branches of the ahl al-sunnah wa’l-jamā’ah are upon truth; the masters of the Qādirī, Chishtī and Suharwardī paths are all worthy of reverence and respect. That notwithstanding, amongst the the paths (turuq, sing. tariqah) of the Sufis, the lofty tariqah Naqshbandiyyah holds superiority over others due to a number of factors.
Firstly, this path begins with dhikr qalbī (the remembrance of Allah via one’s heart), in which jadhb rabbanī (attraction toward the divine) is found. This is in contrast to dhikr rabbani (the outward remembrance of the Sustainer, Allah, by action or tongue); that which is found in the latter (dhikr rabbanī) is known as sulūk (literally meaning wayfaring, i.e. traversing the path of spirituality via means of expending effort in worship). It should be noted that jadhb and suluk are two distinct and different matters. In sulūk, one seeks to attain proximity to God via performing set worships, and expending their effort in spiritual toil, exertion and struggle, whereas in jadhb – which is inculcated in oneself via means of dhikr qalbī – God Himself attracts or pulls his servant toward Him.
Mawlānā ‘Abd al-Rahmān Jāmī Naqshbandī has stated,
نقشبندیہ عجب قافلہ سالار انند
کہ برند از رہِ پنہاں بحرم قافلہ را
از دلِ سالک رہِ جاذبۂ صحبتِشاں
می برد وسوسۂ خلوت و فکر چلہ را
The Naqshbandis are wondrous in leadership of [their] caravan,
in that by veiled means they deliver their followers to the divine court,
The draw of their company upon the the salik being such that,
it removes the desire and notion of spiritual seclusion and isolation from his heart,
The Naqshbandi saints are extraordinary leaders of the caravan who take their followers to the Divine Court through a hidden path. The attraction of their company eliminates the thought of seclusion and the concern for spiritual retreats from the heart of the seeker.
Mawlānā ‘Abd al-Rahmān Jāmī Naqshbandī
Secondly: Another reason for the excellence of the Naqshbandi order is that it places the greatest emphasis on following the Prophet Muhammad, peace be upon him. The progress and perfection of this path wholly depend on following the Sunnah, and according to the command of the Quran, this is the only way to achieve Divine love. “Say, If you love Allah, then follow me, Allah will love you.”
Thirdly: The reason the Naqshbandi order is considered the closest path to attaining the knowledge of Allah is that in this order, the means to reach the Prophet Muhammad, peace be upon him, is through Hazrat Abu Bakr Siddiq, may Allah be pleased with him, who is the most superior of all creation after the prophets. Obviously, the stronger the means, the quicker and easier the path will be traversed.
Fourthly: Where other methods end, the journey of this path begins. Thus, this method is the closest path to God. Hazrat Imam Rabbani Mujaddid Alf Thani, may Allah enlighten his grave, says: “The sheikhs of the Naqshbandi order have chosen to begin their spiritual journey from the realm of command… and encompass the realm of creation within it.”
This contrasts with sheikhs of other paths who start their journey from the realm of creation and only step into the realm of command and reach the station of absorption after traversing the realm of creation. This is why the Naqshbandi way is the closest among all paths and undoubtedly, where others end, the Naqshbandi begins.
On the same subject, Hazrat Khawaja Ahmad Saeed Faruqi, may his secret be sanctified, writes, “In this era, the longing for Allah has diminished, hence the Sufis of Naqshband teach the seeker the method of Dhikr of the heart first, instead of strenuous spiritual exercises and commandments of worship while maintaining moderation in all conditions. The attentions of these Naqshbandi Sufis are better and higher than many others’ spiritual retreats, and they command their disciples to follow the Sunnah of the Prophet, peace be upon him, and to avoid innovation, and as much as possible, they do not prescribe concessions in their right. Hence, they have adopted the practice of silent Dhikr as their path.”