Muhammad Khairi MahyuddinZakaria StapaFaudzinaim Badaruddi2024-05-282024-05-282013-062219-1933315-8https://oarep.usim.edu.my/handle/123456789/4236International Journal of Business and Social Science Vol. 4 No.6; June 2013TheNaqshabandiOrder‘slineagesintheMalayworldareidentifiedas aspiringfromAhmadal-Sirhindi’srevival. In19thcentury,itistransmittedfromCentralAsiatotheMalayworldthroughoutIndiaandMeccabythe MalayadherentswhodomiciledinMeccaandpilgrimagetravellers. Ahmadal-Sirhindi’slatelegaciesinthe19thcenturyintheMalayworldarediscoveredcomingfromKhalidb.AhmadandAhmadSacidbAbiSacid’slines.Even both are sharing similar fundamental in the Naqshabandi Mujaddidi's rite, but the Malay adherents of both lines exercise dissimilar stations of muraqabahknown as al-maqamatal-mujaddidiyyahtaught by Ahmad al-Sirhindi.The history and content study are utilized to scrutinize the practice of muraqabah’sstations 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-maqamatal-mujaddidiyyahare 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,enAhmad al-Sirhindi,Wan Sulaiman,muraqabah,al-maqamat al-mujaddidiyyah,Naqshabandi,Article13714546