International Journal of Business and Social Science Vol. 4 No. 6; June 2013 137 Ahmad Al-Sirhindi’s Stations of Muraqabah in the Naqshabandi Order Taught by Wan Sulaiman Wan Siddik, A 19 th Century Malay Scholar in the Malay World Muhammad Khairi Mahyuddin PhD. Student Department of Usuluddin & Philosophy National University Malaysia Bangi Selangor Malaysia. Professor Dato’ Zakaria Stapa Department of Usuluddin & Philosophy National University Malaysia Bangi Selangor Malaysia. Associate Prof. Dr.Faudzinaim Badaruddin Department of Usuluddin & Philosophy National University Malaysia Bangi Selangor Malaysia. Abstract The Naqshabandi Order‘s lineages in the Malay world are identified as aspiring from Ahmad al-Sirhindi’s revival. In 19 th century, it is transmitted from Central Asia to the Malay world throughout India and Mecca by the Malay adherents who domiciled in Mecca and pilgrimage travellers. Ahmad al-Sirhindi’s late legacies in the 19th century in the Malay world are discovered coming from Khalid b. Ahmad and Ahmad Sa c id b Abi Sa c id’s lines. Even both are sharing similar fundamental in the Naqshabandi Mujaddidi's rite, but the Malay adherents of both lines exercise dissimilar stations of muraqabah known as al-maqamat al-mujaddidiyyah taught by Ahmad al- Sirhindi. The history and content study are utilized to scrutinize the practice of muraqabah’s stations and to identify the factor compels to the different applications. The study focuses basically on Wan Sulaiman Wan Siddik, a 19th century Malay scholar as his intellectual vicinity to Ahmad al-Sirhindi is noticed from his spiritual lineage consisting of his late biological descendent and his Malay Jawi scripts transmitting al-Sirhindi’s notion. At the end, the study singles out that al-maqamat al-mujaddidiyyah are still being adept by the Malay adherents of both lines in some diverse applications, but the difference only lies in the summarization and terminologies. Key word: Ahmad al-Sirhindi, Wan Sulaiman, muraqabah, al-maqamat al-mujaddidiyyah, Naqshabandi, Introduction The origin of the Naqshabandi order carried out by the Malay society nowadays came from the impact of Ahmad al-Sirhindi’s revival and the effort of his serial outstanding heirs. Thus, the Naqshabandi order originally from the Central Asia was founded in the Malay World transmitted from India, then to Mecca and then arrived in the Malay World taught by the Malay adherents. They learned it during their domicile in Mecca for study and in pilgrimage season. In the Malay World, Naqshabandi Mujaddidi was identified to be dominated by two major lines; the first from Khalid Ahmad (1779M-1827M), afterward recognised as Naqshabandi Mujaddidi Khalidi and the second from Ahmad Said Abi Sa c id (1802-1871M), later known as Naqshabandi Mujaddidi Ahmadi. Both were the late Ahmad Sirhindi’s legacies sharing mostly similar basic Mujaddidi’s principles and rites with a little difference in approach such as al-Araba c inat (forty days psychical seclusion). Both successfully established the Naqshabandi Mujaddidi Order to be the most prominent among the Malay adherents in the early 19th century until now (Muhammad Khairi et al., 2013). Among Khalid Husain's heirs engaging major role in teaching the Malays into his Order were Ismail Abdullah al-Minangkabaw, Sulaiman Hasan al-Qarimi, Yahya al-Daghistani, Khalil Parsha, Ali Reda and Sulaiman al-Zuhdi Hasan al-Mikhaliji.