This school owe their eternal salvation to Khwájah Bahá u'ddín Naḳshband. His name was Muḥammad-b-Muḥammad al-Bokhárí. He was a disciple of Khwájah Muḥammad Bábá Sammásí and received his religious instruction in regard to exterior conduct from (Sayyid) Amír Kulál, his delegate. Khwájah Sammásí used often to say to Khwájah Ali Rámíthaní,* [universally known as (Haẓrat) Azízán], as they passed in the vicinity of Ḳaṣr i Hinduán, “From this soil there comes the fragrance of a man that will soon make the Ḳaṣr i Hinduán (Castle of Hinduán), be called the Kaṣri Aárifán (Castle of the Pious);” till one day coming from the house of (Sayyid) Amír Kulál and passing the castle, he exclaimed, “The fragrance has increased—that man verily has been born.” On inquiry it was found that three days had elapsed since the birth of the Khwájah. His father carried him to the Bábá, who said that he would adopt him as his spiritual son, and turning to his friends said: “This is the one whose fragrance I smelt, and who will be the spiritual guide of the world.” To Amír Kulál he said; “Withhold no care or kindness in the bringing up of our son Baháu'ddín.” His orders were carried out. After a time when his fame grew, Bábá Sammási said to him: “Your zeal has a loftier flight. You have my permission to go and beg of other souls.” There­upon he went to Ḳutham Shaykh* and attended his instruction, and profited by the guidance of Khalíl A´tá and realised his purpose through the spiritual aid of Khwájah Abd u'l Kháliḳ Ghujduwání.* The source of his interior illumination was (the prophet) Khiẓr; his faith and discipline were derived from Khwájah Yúsuf Hamadání. Khwájah Yúsuf had four vicegerents, Khwájah Abdu'llah Barḳí, Khwájah Ḥasan Andaḳí,* Khwájah Aḥmad Yasawí, and Khwájah Abdu'l Kháliḳ Ghujduwání. Khwájah Yúsuf had received instruction from Shaykh Abú Alí Fármiḍí, and he from Shaykh Abu 'l Ḳásim Gurgání. The latter was the disciple of the following two personages, Junayd and Shaykh Abu'l Ḥasan Khara­ḳáni, and these of Báyazíd Bisṭámi, and Báyazíd of the Imám Jaạfar aṣ-Ṣádiḳ.* The Imám was himself nourished from two sources; on the one side from his father Muḥammad Báḳir, and he, from his father Imám Zayn­u'l Aábidín, and he from his grand-parent the Imám Ḥusayn, and on the other from his mother's father Ḳásim-b-Muḥammad-b-Abú Bakr, and Ḳásim from Salmán al-Fársí (the companion) and Salmán* from Abú Bakr.

It is said that Khwájah Baháu'ddín had neither a slave nor a hand­maid, and when asked the reason of this, he replied that (“the maintenance of) bondage was incompatible with the profession of a religious teacher.” They inquired of him: “To what stage does your spiritual ancestry go back?” He replied, “No one reaches any stage by virtue of a spiritual ancestry.” On the night of Monday, 3rd Rabíi' I, A. H. 791, (4th March, A. D. 1389) he disburdened himself of his elemental body.

The case of these orders is similar to that of the four schools of theology. Any one reaching the rank of Mujtahid may become a doctrinal authority, and there is no difficulty in the recognition of this as fourfold.

But it is better that I should desist from further details and seek the divine mercy by mentioning the Saints of God. In the following enu­meration, under the title of “Saints,” I have recorded the names of forty-eight only among thousands, and make this a means towards the attain­ment of eternal bliss.