Shattariyya

The Shattari or Shattariyya are members of a Sufi order that originated in Safavid Iran in the fifteenth century and developed, completed, and codified in India.

[1] The spiritual lineage of this order is a chain of transmission (silsila) said to pass from Muhammad through Bayazid Bastami (753-845 CE).

He was seventh lineage disciple to Bayazid Bustami and was honored with Khilafat (Spiritual Deputyhood) from all of the 14 Sufi Tayfuriya orders (Khanwaads or Gharaanaas).

Ghawth developed the Shattariyya more fully into a "distinctive order";[8] and also taught the Mughal Emperor Humayun,[6][9] He wrote the book Jawahir-i khams, (The Five Jewels).

[10] The influence of the Shattari Order grew strong during Ghawth's leadership and spread through South Asia.

Although Tansen was a Hindu by birth, Shah Ghawth adopted him as an orphan and tutored him in both Sufism and music, appointing him as one of the Khalifa (spiritual deputy) of Mohammad Ghouse.

He was buried at Wajihuddin's Tomb, built by one of his followers, Syed Murtuza Khan Bukhari, in Khanpur, Ahmedabad.

inherited his father's position as head of the Medina Shattariyya as well as the role of teacher in the Prophet's mosque and Shafi'i mufti in the city.

[19] And Shinnawi's successor, Ahmad al-Qushashi was described by the contemporary Damascene scholar Muhammad Amin al Muhibbi as "The Imam of those who expound the unity of existence".

[20] Some aspects of Shattari teaching sought to utilize parts of Nath Yoga and other forms of yogic mystical practice to give rise to a highly sophisticated, distinct and intense Indian 'mystical' Sufi method, as compared to the more usual and less intense 'jurist' Sufi methods or orders of Iraq, Arabia, Turkey and northern Africa.

Later The Pool of Nectar (traced by Carl Ernst to the Hindu Amrtakunda), was translated into Persian by Muhammad Ghawth.

This translation was a systematic account of yogic mantras and visualization practices, assimilated and incorporated into the conceptual structure of Sufi tradition, and included an account of the chakras together with the practices required to activate them, with Sufi wazifas substituted for the traditional yogic mantras.