In Arabic and Islamic rhetoric, haqiqa refers
to the essential meaning of a word or expression,
as opposed to its metaphorical meaning (majaz).
Islamic philosophy has made much use of the
term in a variety of ways, but the basic under-
standing of haqiqa is as the nature or essential
reality of a thing.
The concept has also been taken up by Sufis, for
whom haqiqa is so important that it can be consid-
ered the ultimate goal of the mystic path, which is
attainment of true knowledge through experience
of the divine mysteries. It usually refers to hidden,
as opposed to manifest, meaning, and is often used
in contrast to sharia, the formal outward practices
and laws of Islam. While Sufis often focus on the
inner meaning (haqiqa) of a practice, most agree
that the formal practice should not, however, be
neglected. Sharia and haqiqa have, in fact, been
compared to the body and spirit of religion and are
said to operate together as two sides of the same
coin. Other Sufis have made these concepts stages
in a series of mystical development, beginning
with sharia (formal practices of Islam), moving
through tariqa (mystical practices of Sufism), lead-
ing to maarifa (divine knowledge, wisdom), and
then culminating in haqiqa (immediate experience
of the essential reality), though the exact order of
these may vary for other Sufis.
See also baqa and fana; sUFism.
Mark Soileau
Further reading: R. A. Nicholson, Studies in Islamic
Mysticism (1921. Reprint, Cambridge: Cambridge Uni-
versity Press, 1978); Annemarie Schimmel, Mystical
Dimensions of Islam (Chapel Hill: University of North
Carolina Press, 1975).
al-Haqqani, Muhammad Nazim
(1922– ) mystic and spiritual teacher who
pioneered the establishment of Naqshbandi Sufi orders
in Europe, Asia, Africa, and the Americas
Shaykh Muhammad Nazim Adil al-Haqqani was
born and raised in Larnaca on the island of
Cyprus in the eastern Mediterranean Sea. He
claims descent from mUhammad (d. 632) on both
sides of his family, from the prominent 11th-
century Iraqi Sufi abd al-qadir al-Jilani on his
father’s side and from the famous 13th-century
Perso-Turkish Sufi master Jalal al-din rUmi (d.
1273) on his mother’s side. Al-Haqqani received
a secular edUcation as a child and learned about
the Qadiri and Mevlevi Sufi Orders from rela-
tives. After graduating from high school in 1940,
he went to tUrkey for his university education,
receiving a degree in chemical engineering from
Istanbul University. His brother’s death during
World War II caused him to turn to religion for
solace and understanding. His religious studies
focused on Arabic, Islamic jurisprudence (fiqh),
and sUFism. His spiritual guide at that time in
Istanbul was Shaykh Sulayman Arzurumi, who
initiated him into the naqshbandi sUFi order.
In some circles, this shaykh was considered to
be one of the leading Sufi masters in the world.
Al-Haqqani’s spiritual quest led him to syria and
lebanon, and in 1945 he became the disciple of
the Naqshbandi shaykh and visionary Abd Allah
al-Daghistani, who had immigrated from the
Caucasus region of southern Russia. This disciple-
ship was to last until al-Daghistani died in 1973.
Al-Daghistani instructed al-Haqqani to return to
Cyprus, his homeland, and establish a branch of
the Naqshbandi order. Despite opposition from
secular authorities, he succeeded in building up
a following there immediately after World War
II and returned for visits to Syria and Lebanon.
Later, he traveled to more distant destinations in
Central Asia, malaysia, indonesia, South Asia, and
Russia. He began to make regular visits to Europe
in 1973 and visited the United states and canada
for the first time in 1991 to promote his teachings
and win followers. It is also said that he has per-
formed the haJJ to mecca 27 times as leader of the
Cypriot pilgrims. Al-Haqqani has reportedly won
thousands of converts to his teachings around
the world. In recognition of his commitment
to resolving modern conflicts, he was electedal-Haqqani, Muhammad Nazim 289 J