Research Fronts, Vol. VI 2016 ISSN 2250-2653 A Peer Reviewed journal of Multiple Science, Art and Commerce dddd __________________________________________________________________________________________ First Received : 25-01-2016 Received Revised: 14-04-2016 Sufi Silsilahs in South Asia: A Brief Sketch and Preliminary Observations Atia Rabbi Nizami Introduction The study of Sufism, Sufis and their sacred khanqahs (monasteries) and Dargahs has become a prominent area of research in social sciences during the later half of 20th century. Obviously, it is a multi-disciplinary research area. Though pursued largely by anthropologists, sociologists, historians and scholars of religion it is generally forgotten that such studies are inherently geographical in nature. One of the basic characteristics of Sufis and their Dargahs is the silsilahs (Sufi orders) that has immense geographical substance. Sufi silsilahs have their own place of origin and their diffusion over time through the agency of Sufis and their Dargahs attract pilgrims from various areas. Moreover, these Dargahs besides being having both intra and inter-linkages among themselves also have considerable regional variations. Hence the basic geographical concepts of place, diffusion, network and regional variation inherently make their studies geographical in nature. Objective of the Study The main objective of the study is to briefly describe various Sufi silsilahs in South Asia. It also aims to convince, not only the scholars in allied fields but also geographers, that such studies are fundamentally geographical in nature. Scope of the Study The scope of the study is defined by the broader parameters of cultural geography in the study of Dargahs and Sufi silsilahs. However, despite linking them to the roots, it is restricted largely to those silsilahs that entered or developed in South Asia. Consequently, the silsilahs (including their sub-orders) like Chistiya, Suhrawardi (both Ba-Shara and Be-Shara),Qadiriya, Naqshbandiya, Malamatiya, Kubrawiya, Madariya and some other minor orders have been described. Data and Method The study is largely based on the historical material available in various types of sources like Maktubat (correspondence of the Sheikh), Malfuzat (conversation and discourses of the Sheikh) and Tazkira (compiled anecdotes of the Sheikh). We have tried to trace the evolution of the Dr. Atia Rabbi Nizami is a Cultural Geographer and teaches (Guest Faculty) in the Centre for the Study of Comparative Religions and Civilizations, Jamia Millia Islamia, New Delhi. 1 Research Fronts, Vol. VI 2016 ISSN 2250-2653 A Peer Reviewed journal of Multiple Science, Art and Commerce dddd __________________________________________________________________________________________ silsilahs, their splitting up into various levels of sub-orders and diffusion of their shrines. Of course, because of the inherent limitations of data it becomes difficult to understand the process historically (Nizami, A. R. and M. Khan. 2012: 40). The problem becomes more complex when either the name of the founder, his life span, or place of dargah is not mentioned in historical chronicles. Conceptual Background Without referring to various types of controversies related to origin and antiquity of Sufism (Esposito, J. L. 2003: 334; Suvorova, A. 2004: 8-9; Nasr, S. H. 1972: 11-12; Burckhardt, T. 1990: 15), one can infer from the Sufi literature that almost all the silsilahs trace their origin from the Prophet. His teachings attracted a group of noble scholars, AhleSuffe, (Khanam, F. 2006:9). With time contemplativeness of Sufis developed a system of purification (Tirmingham, J. S. 1972: 2) and to become the part of this system the aspirant has to accept the authority of his pir (Tirmingham J. S. 1973: 4). After learning the acts of devotion, and passing through the stages of communion with God, the murid is designated as salik (traveler) on the way of tariqah (Sufi path) (Rastogi, T. C. 1990: 55). The rituals and practices of each order (silsilah) have been handed down through a continuous chain of succession. These silsilahs have been very well explained by the scholars but the organizational aspect of the Sufi spirit has more or less been neglected. The 12the century saw the crystallization of Sufi silsilahs as a chain of linkages through which the spiritual genealogy of the Sufis could be traced. The establishment of these Sufi orders placed Sufism on a firm and organized basis. The organization of Sufis into an established Piri -Muridi order made the movement more meaningful to individual Sufis and their followers. It needs emphasis that the orders were distinguished by their own distinctive teaching practices. In most of the orders, the pir anoints his khalifahs (disciples) and sends them to various wilayats (provinces) so that they could spread the message of love and brotherhood and propagates the philosophy of Sufism. Subsequently, these khalifahs appoint their own subordinates to explore other areas and establish their newer wilayats. Hence it may be observed that this diffusion is not on the basis of physical characteristics of an area but on the spiritual attractions of the pir towards that area (Nizami, K. A. 1978: 175). These sacred landscapes and places of pilgrimage are important signifying system encoded with religious and mystical symbols (Singh, J. P. and Khan M. 2002: 30; Akhtar, Z. and M. Khan 2011:1; Khan M. and A. R. Nizami: 2011; Nizami and Khan 2012: 38). They not only attract the pilgrims but also act as a node to transcend barriers of religion, caste, color and gender. Prominent Sufi Silsilahs This study attempts to arrange the silsilahs genealogically. Most of the silsilahs trace their origin to Hazrat Hasan of Basra, the ‗Patriach of Sufism‘, who learnt tariqahs in Tassawwuf from the 2 Research Fronts, Vol. VI 2016 ISSN 2250-2653 A Peer Reviewed journal of Multiple Science, Art and Commerce dddd __________________________________________________________________________________________ companions of Prophet Muhammad. From there the esoteric roots reach Prophet through Ali ibn Talib with an exception of Naqshbandiya order which trace its roots through first Khalifah of Islam, Abu Bakar Siddique. However, the names of Hasan‘s two disciples‘ Khwaja Abdul Wahid ibn Zaid and Habib Ajami stand at the head of two main lines of silsilahs, (Fig. 1) the Zaidiya and the Habibiya, which again had their own sub-divisions. Prophet Muhammad (SAS) Hazrat Ali ibn Talib (R.A.) Hazrat Hasan Basri (R.A.) Abdul Wahid ibn Zaid (Zaidiya) Habib Ajami (Habibiya) Fig. 1 Genealogical Roots of Silsilahs A. Zaidiya – This Sufi fraternity owes its existence to Khwaja Abdul Wahid ibn Zaid. The order was further divided into various sub-orders. - Iyadiya: The founder of this Sufi order was Fuzail ibn Iyad successor of Abdul Wahid ibn Zayd . He is buried in Mecca. - Adhamiya: As denoted by its name, the Sufi order was started after the name of Ibrahim ibn Adham who was a successor and a disciple of Fuzail ibn Iyad. Sultan Ibrahim ibn Adham, belonged to a royal family but voluntarily abdicated the throne to become a Sufi. He is buried in Jerusalem, Palestine. - Hubairiya: Khwaja Hubaira, a successor of Ibrahim ibn Adham was the founder of Hubairiya Order. Very little is known about him except that he was long in the company of famous Sufi saint - Junayd of Baghdad. 1. Chishtiya: The origin of this order owes to Khwaja Abu Ishaq Shami Chishti. One of the first among Chishti Sufi order to call himself Chishti Shami is believed to have met a Sufi who directed him to settle in Chist (Afghanistan) and accordingly became known as Chishti. He died in 966 AD in Damascus and lies buried in Mt. Qasiun where later on Ibn-al-Arabi was also buried. Chishti order is considered as one of the oldest, existing Sufi order in the world. According to most of the Sufi orders, this order is considered to be originated directly from Prophet. 3 Research Fronts, Vol. VI 2016 ISSN 2250-2653 A Peer Reviewed journal of Multiple Science, Art and Commerce dddd __________________________________________________________________________________________ Chishti saints adopted following rituals like reciting the names of Allah loudly sitting in a prescribed posture at a prescribed time, reciting the names of Allah silently, regulation of breath, contemplation and performing Chilla (40 days of spiritual confinement). The early Sufi saints of Chishtiya order established their khanqahs mainly in Rajasthan, Delhi, Uttar Pradesh and Punjab. During the times of Khwaja Fariduddin Ganj-e-Shakar, Hazrat Nizamuddin Auliya and Hazrat Nasiruddin Chiragh the influence of the order extended all over South Asia (Nizami, A. R. and Khan, M 2012: 60 ). During this period, the order possessed a highly integrated social structure, which was centrally controlled and guided by the activities of those who were associated with it. However, after the death of Sheikh Nasiruddin Chirag-e-Delhi (R.A.), the central organization of the Chishtiya Order broke down into provincial monasteries (khanqahs). They no longer owed any direct allegiance to the central authority (Dhaul, L. 2004: 105). However, at the time of urs at Ajmer followers of all these khanqahs assemble and pay their homage. Over the time, the Chishtiya silsilah developed its own sub-orders such as Qutubi (Khwaja Qutubuddin Bakhtiyar Kaki), Faridi (Sheikh Fariduddin Ganj-e-Shakar), Nizami (Hazrat Nizamuddin Auliya), Sabiri (Sheikh Allauddin Ahmad Sabir), Nasiri (Sheikh Nasiruddin Chirag-e-Delhi), Ashrafi (Sheikh Ashraf Jahangir Simnani), Niyazi (Sheikh Niyaz Ahmad) (Nizami, A. R. and Khan, M 2012). The principle of hereditary succession was also introduced in the Silsila. This was a deviation from one of the main traditions of early Chishti saints namely that of the selection of successors by the departing Pir, under divine guidance (Dhaul, L. 2004: 105). B. Habibiya: The order was started by Habib Ajami, a usurer who finally became a disciple of Hazrat Hasan of Basra. The sub divisions of this order are: Kharkiya – This Sufi order was started by Maaruf-al-Kharki who belonged to Khark, a district in Baghdad.