This article analyses the Sufi treatise al-Ādāb al-marḍiyya fī l-ṭarīqa al-naqshbandiyya written by the Daghestanian Naqshbandī shaykh Jamāl al-Dīn al-Ghāzīghumūqī (d. 1866/67), the Sufi master, companion and father-in-law of Imām Shāmil (d. 1871). After providing an outline of the life and activities of Shaykh Jamāl al-Dīn I will examine the concepts, persons, and practices treated in his Ādāb which not only provide valuable insights regarding the mystical orientation of the Sufi shaykh, but the North Caucasian Naqshbandiyya during the anti-Russian jihād movement in the 19th century. My aim is to illustrate that this document indicates no or in a minor degree references to the Khālidiyya branch of the Naqshbandiyya. This leads me to the assumption that in the case of the Daghestanian Naqshbandiyya in the 19th century, we have a premature, i.e. not developed form of the Khālidiyya.

本文分析了达菲斯坦人NaqshbandīshaykhJamālal-Dīn-Ghāzīghumūqī（卒于1866/67年），苏菲大师，同伴和父亲，所著的苏菲专着al-Ādābal-marḍiyyafīl-ṭarīqaal-naqshbandiyya伊曼·沙米尔（ImāmShāmil）法（卒于1871年）。在概述了谢赫·贾马尔·阿丁的生活和活动之后，我将研究他的Ādāb中所处理的概念，人员和做法，这不仅提供了关于苏菲·谢赫的神秘取向的宝贵见解，而且还提供了北高加索纳克什班底耶的历史反俄罗斯圣战19世纪的运动。我的目的是说明该文档未显示Naqshbandiyya的Khālidiyya分支机构，或仅在较小程度上提及了Naqshbandiyya的Khālidiyya分支机构。这使我得出这样一个假设：就19世纪的达格斯坦人Naqshbandiyya而言，我们过早地存在，即尚未发展成Khālidiyya的形式。