History of ghalandarieh tariqah in central Asia

There is a research which is being carried out about Ghalandarieh tariqah and the sources related to its history by Sufism centers in the world. Despite the fact that scientists share general opinion relating to its origin and the stages of development, there are several problems about its local features. Ghalandarieh interpretation which emergedin the XI century lost its classic and main essence by the time and transformed from the ideological point. There have been cases of "ghulu" (exaggeration) in nafs (lust) control.As a consequence appeared negative views and critical attitude towards them. Nowadays it's important to research Ghalandarieh tariqah based on Sufism and principles of fairness, literary and historical sources, moreover investigate it dividing into types:

In Central Asia Ghalandarieh tariqah also run its movement at the same time with above mentioned tariqahs. And the main reason to its spread associated with the leadership of Khanafi madhab. It's obvious that mutadillik and xalkchillik were the main conceptions for this tariqah follower

In Central Asia at the same time with Yassaviyyah, Kubraviyyah, Nakshbandiyyah tariqahs Ghalandariesalso conducted its activities as an integral part of society. It can be met the members of Ghalandarieh tariqah in every regions of the country. In the article there is investigated emergency and the reasons and local situation of appearance of Ghalandarieh tariqah in the XI centuries in Central Asia. Firstly, they conducted their activity not as a tariqah but as a djamaa' (group) and soon broadened to the territories of Iran, Turkey and India. As a result, in the half of XII centuries they expansioned quickly as a tariqah in Iran; Forming as a tariqah Ghalandaries soon became famous in the territories of Central Asia. It's obviously represented in the article that Ghalandaries mostly carried out their activities in Samarkand and Tashkent. Khoji Safo Vali (1660–1740) was the leader of the neighborhood named "Khalandarkhona" (Ghalanadarieh room) in Samarkand which is saved to the recent times. Afterwards Ghalandarieh room in Tashkent was the center till the half of XX centuries for Ghalandaries of Turkestan region. Tashkent governors controlled incomes and activities of Ghalandarieh rooms. Furthermore, during the researches it was clear that Ghalandarieh tariqah never had been in disagreement with the Nakshbandis, Kubravis and Yassavis, but always supported and even promoted their views.

According to the local sources above we mentioned Khuja Safo Vali was the leader of ghalandarieh tariqah in Central Asia. This information can be met in the documents of National Archive of Uzbekistan. There it's also mentioned some information about his four children. According to the information provided by Abu Tokhirkhuja Samarkandi the chains of Safo Vali through the chains of Khazrati Ali stems to Muhammad alayhis salam (peace be upon him). He came from Samarkand and the Ghalandarieh room which he established is operating as a mosque till the recent times. His ancestors are the representatives of medicine and education fields. In the Ghalandarieh rooms situated in Central Asia used to reside two types of ghalandaries. Married and single. For married ghalandaries allocated a special section inside the ghalandarieh room. It was called inner courtyard and there ghalandaries passed the stage of solik,put off their jandah and got married. Moreover, this was the place for their schooling as well. Young ghalandaries and soliki (travelers) were trained there. Here they were taught orders and rules of tariqah, Qur'anic ayats and pieces from divans as well. This was the method of preparing future ghalandaries. In Central Asia especially in Uzbekistan XIX-XX centuries were the flourishing period of Ghalandarieh movements. It's important to state that in this period people were vey oppressed under the Soviet colonization and even not having any relationship with ghalandarieh tariqah they joined these djamaahsby their own willing. As a result, started to appear a group of people who are unemployed and who wills sufism.Function of Ghalandarieh movement in XIX-XX centuries in this region was analyzedaccording to the sources of the National Archive of Uzbekistan. The number of ghalandarieh rooms and their addresses and the quantity of murids and murshids of ghalandaries had been determined.During the research based on periodic evolution it became clear that their movement became passive throughout Central Asia.