Introduction

Although the teaching of Sufism was passed down from the Beloved Prophet
(Peace and Blessings Upon Him and his Family) via the chain of spiritual
masters it was during the 12th century that different orders began to form for the
purpose of teaching the methods of a particular murshid. These Sufi Orders are
not sects of Islam and neither are they sects of Sufism. All of them strictly
follow the teachings of the Qur’an al kareem and Hadith. Many people ask if
tasawwuf came from Sayyadina Muhammad (Salla Allahu ta’ala ‘alayhi wa
aalihi wa Sallam), why should there be different branches?
The answer to this is that man has different abilities and temperament of
understanding, for example, although there may be a specific remedy for a
disease, the medical treatment varies with the patient. Our Most Beloved
Prophet (Peace and Blessings Upon Him and his Family) taught the secrets of
tasawwuf to his companions in different degrees.
The different orders have different methods and ways in teaching one the path
of Sufism but the aim and goal of all the tariqas is the same, example in a
country there are hundreds of schools teaching the same subjects but the
teachers are different and their teaching methods are different.
It is not a defect for them to have learnt from different tutors with different
methods because at the end of the day they have gained the same knowledge of
the respective subject. The names of the different silsilas came to exist after the
name of the grand masters of that particular order; for example the Qadiriya
silsila was named after Ghawth al-A’dham Hadrat Shaykh Abdul Qadir al-
Jilani, the Chistiya silsila was named after Hadrat Khawaja Abu Ishaq Chisti
and made famous in India by Hadrat Khawaja Muinuddeen Chisti better known
as Khawaja Gareeb-e-Nawaaz. The Naqshabandiya silsila was named after
Hadrat Bahauddeen Naqshabandi . The Suharwardiya silsila was named after
Hadrat Shaykh Umar Suhrawardi (Radi Allahu ta’ala anhum ‘ajmain – May
Allah Almighty be pleased with them All.).
There are numerous sufi orders but we have just named the main four. The
spiritual house is Madinatul Munawarra where the power is generated. The
Chisti, Qadiri, Suhrawardi and Naqshabandi etc are all sub stations and spiritual
links that convey the spiritual power to the countless muslims. All the salasil-e-
tariqat and their murshids who represent them should be respected at all times.
We do not want anyone to get confused with Shihabuddin Yahya al-Suhrawardi
(1153/5-1191) who was  called “the Master of Oriental Theosophy”, and
founder of the Ishraqi or “Illumination” School. Yahya al-Suhrawardi was the
most controversial of three celebrated mystics who lived at the same time and
bore the same place-name – Suhraward, in northwest Iran, near Azerbaijan.  His
contemporary Hadrat Shaykh Shihab al-Din `Umar b. `Abd Allah al-Suhrawardi
(1144-1234) kept his head by being a model of orthodox moderation, and
enjoyed the patronage of Caliphs and princes.  He was the founder of the great
Suhrawardiya Sufi order, which still has many adherents today.  Shihab al-Din’s
teacher was his uncle Abu Najb Suhrawardi (d.1168), rector of the Nizamiya
academy and an authority on Hadith.

Suhrawardīyah,
Muslim order of mystics (Ṣūfīs) noted for the severity of its
spiritual discipline, founded in Baghdad by Abū Najīb as Suhrawardī and
developed by his nephew ʿUmar as-Suhrawardī. It is a strictly Sunni
order, guided by the Shafi`I madhhab.
The main order became concentrated in Afghanistan and the
Indian subcontinent, while other branches moved westward. The
orthodox Khalwatīyah, also strictly disciplined, was founded in Iran by
ʿUmar al-Khalwatī, then spread into Turkey and Egypt in many
branches. The Ṣafawīyah, organized by Ṣafī od-Dīn, at Ardabīl, Iran, gave
rise to the Iranian Ṣafavid dynasty (1502–1736) and several Turkish
branches active against the Ottomans early in the 16th century. The
Algerian Raḥmānīyah grew out of the Khalwatīyah in the second half of
the 18th century, when ʿAbd arRaḥmān al-Ghushtulī, the founder, made
himself the centre of Khalwatī devotion.
“The Suhrawardi Silsila ” came to India with cooperation of “Diya
al-din Abu ‘n-Najib asSuhrawardi” as the most prominent religious
preacher and Sufi saint 1097 C.E. “The Suhrawardi Silsila” basically
describes that light is something that has its reach all across the
hierarchies and levels of reality. There is a further discussion on the
implementation of “The Suhrawardi Silsila” by “Diya al-din Abu ‘nNajib
as Suhrawardi”, “Hazrat Fakharuddin Iraqi” and “Shaikh Sharfuddin
Yahya Manairi”.
Among the basic ideologies, “The Suhrawardi Silsila” is different
from the Chishti silsila. The main difference between Suhrawardi and
Christi Silsila is of ideology, where Suhrawardi Silsila expects gift from
aristocrats and Christi Silsila greatly emphasize on simple living with
limited demands.
They believed that a Sufi should possess the three attributes of
property, knowledge, and hal or mystical enlightenment. Suhrawardi
saints argued that this was necessary to ensure that they served the poor
better. Practices, like bowing before the sheikh, presenting water to
visitors and tonsuring the head at the time of initiation into the Order
that the Chishtis had adopted, were rejected.
The order’s founder was a disciple (murid) of Ahmad Ghazali,
brother of the noted thinker Imam Abu Hamid al-Ghazali, who taught
Shafi’i jurisprudence (fiqh) at Al-Nizamiyya of Baghdad Academy. His
surviving work is called Kitab Adab Al-Muridin – “The Book of Duty of
Disciples”.
They did not, however, embrace extreme austerity or
selfmortification. They argued for a mix of ilm (scholarship) and
mysticism. They accepted royal favour and accumulated a significant
amount of wealth. They attended religious ceremonies and campaigned
for the integration of mysticism with 'ilm' (scholarship).

Indian Subcontinent
Sheikh Umar directed his disciple Baha-ud-din Zakariya to make
Multan in present-day Pakistan the centre of his activity; and similarly
his other disciple Syed Jalaluddin Surkh-Posh Bukhari made Uch his
headquarters. Iltutmish appointed him “Sheikh ul-Islam” after the
invasion of Multan and the overthrow of its ruler Nasir-ud-Din Qabacha.
During the Mongol invasion he became the peace negotiator between the
invaders and the Muslim army. Bukhari, known as Makhdum Jahaniyan
Jahangasht, the world traveller, was a puritan who strongly objected to
Hindu influence on Muslim social practices.
The order became popular in India owing to the work of Bukhari
and his successor Baha-ud-din Zakariya. Zakariya’s successor was his
son Shaikh Sadruddin ‘Arif. His disciple Amir Husayn, the author of
Zad- al-Musafirin, wrote several works on the doctrine of the oneness of
being. Shaikh Arif’s son and successor Ruknuddin was highly respected
by the Delhi Sultans from Alauddin Khalji to Muhammad Ibn Tughlaq.
After the death of Shaikh Ruknuddin the Suhrawardiyya declined
in Multan but became popular in other provinces like Uch, Gujarat,
Punjab, Kashmir and Delhi. The Suhrawardiyya order became popular in
Bengal with the arrival of Sufis to Maner Sharif. Noted Sufis of the order
in Bihar and Bengal include Makhdoom Esrail Maneri, his brother
Makhdoom Ismail Maneri and son Makhdoom Yahya Maneri (also
educated at Nizamiyyah at Baghdad and a murid of Shahab al-Din Abu
Hafs Umar Suhrawardi), Makhdoom Shahabuddin Pir Jagjot,
Makhdoom Salah Darwesh Maneri, Makhdoom Taqiuddin Mahsawi,
Makhdoom Ahmed Chiramposh and others. Maner Sharif is still
considered a center of the Suhrawardiyya order. The contemporary
prominent Sufis of this order in Bihar are Dr Syed Shah Taqiuddin
Ahmed Firdausi Suharwardi Nadwi Maneri (Ph.D.) (S/O Syed Shah
Abu Zafar Enayatullah Firdausi Maneri) and his nephew and current
Sajjadah of Khanquah Maner Sharif – Syed Shah Tariq Enayatullah
Firdausi. Dr. Syed Shah Taqiuddin Ahmed Firdausi Suharwardi Nadwi
Maneri (Ph.D.) is a Sufi and Ulema who studied at Nadwa, Madinah
University and Azhar University. Makhdoom Lal Esun Karor is also
famous saint of this order and elder grandson of Rukn e Alam.
Abu al-Najib Suhrawardi
Abū al-Najīb Abd al-Qādir Suhrawardī was a Sunni[1] Persian[2]
[3]
 Sufi who was born in Sohrevard, near Zanjan, and founded
the Suhrawardiyya Sufi order. He studied Islamic law in Baghdad, later
becoming professor of Shafi'ite law at the Nizamiyya school in the same
city.
He then later on set up a retreat by the river Tigris, where he
gathered disciples, which eventually came to be the Sufi order
of Suhrawardiyya which included Ahmed Al-Ghazali, the younger
brother of Abu Hamid Al-Ghazali. His paternal nephew Shahab al-Din
Abu Hafs Umar Suhrawardi expanded the order. His name is also
sometimes transcribed as Diya al-din Abu 'n-Najib as-Suhrawardi.

Imam Shahabuddin Abu Hafs Omar bin Muhammad Al-

Suharudi Rahbul
This Sheikh was a Shafi 'i Doctrine, as the author of “Vafiyyathul
aayaan” wrote: "He was an elder who shepherded a lot of diligence in
worship and sport, and he created a lot of Sufism in Jihad and Khalwa.
His full name is Sheikh Shahabuddin Abu Hafs and Abu Abdullah al-
Qurshi al-Timi al-Bakri al-Suhrawardi al-Zahid al-Arif. He was born in
Rajab in thirty-nine and five hundred in the village of Suhraward, and
his method, relative to that village, was known in the hierarchical
manner and we were some scholars of Abu Nasr and some of them of
Abu al-Qasim.
His studies were pleased with him at the school of his uncle Sheikh
Abi Najib Al Sahroordi and his teachers with Sheikh Abiy Najib Al
Sahroordi Rahraullah. Sheikh Rahallah was the sheikh of modern-day
elders in Iraq. He was pleased with God's great diligence in worship and
sport that he was an orphan. In addition, he was an elder in truth science
and the son of the carpenter referred to the life of Sheikh Shahabuddeen
Sahroordi, to whom God pleased, saying "He was the elder of his time
and his time in mysticism and he gave God's satisfaction about him.
The rearing of the Meridians and the termination of its presidency.
One of its tasks was to satisfy God by calling for creation to God and
taking the path of worship and affliction ". Ibn al-Najjar added that he
learned the sciences of jurisprudence and Arabic and heard the talk and
the necessity of retreat and the perpetuation of fasting, souvenirs and
worship.

How The Mureed Should Behave Towards His or Her Shaykh

1- only your shaykh should take care of your education, guidance,
training and teaching.
2- fixed decision to persevere in the obedience towards your shaykh.
3- submit yourself to the choices of your shaykh.
4- you should not criticise [your shaykh].
5- decline from making your own choices.
6- observing of the thoughts of your shaykh.
7- you ask your shaykh to give an explanation of your visions.
8- give an attentive ear to the words of your shaykh.
9- you should lower your voice when you are together with your
shaykh.
10- do not show negligence in your behaviour.
11-you should recognise the right moment to speak.
12- you should guard the boundaries of your own spiritual
station.
13-  keep silent about the secrets of your shaykh. Supernatural
powers, visions and other things, concealed by the shaykh, for its
divulging you should not ask permission.
14- you should reveal your own secrets to your shaykh.
15-
Branches :
.‫الطريقة الجاللية‬
.‫الطريقة الجمالية‬
.‫الطريقة الخلوتية‬
.‫الطريقة الروشنية‬
.‫الطريقة الصفوية‬
‫الطريقة الزينية‬

If wanted
Suhrawardiyya is the name of a Sufi order founded by Iranian Sufi Diya
al-din Abu ‘n-Najib as-Suhrawardi (RA) (1097 – 1168).
He was a murid of Ahmad al-Ghazali(RA), who was a brother of Imam
Abu Hamid al-Ghazali.c. 545 A.H. he was teaching Shafi’i fiqh at Al-
Nizamiyya of Baghdad Academy. His surviving work is called Kitab Adab
Al-Muridin.
Many Sufis from all over the Islamic world joined the order under the
founder’s nephew Hazrat Shihab ad-din Abu Hafs ‘Umar(RA) (1145-
1234), who was sent as emissary to the court of Khwarezm Shah in
Bukhara by the Khalifa in Baghdad. His son is buried in Tashkent. Later
the Order spread into India through Hazrat Jalaluddin Surkh-Posh
Bukhari(RA) and Hazrat Baha-ud-din Zakariya(RA).
The principal role in the formation of a conservative ‘new piety’ and in
the initiation of urban commercial and vocational groups into mysticism
was played by the Suhrawardiyya silsila. Suhrawardiyya originated in
Iraq but succeeded only in India to take shape as a fraternity with its
infrastructure, internal hierarchy of members and cloisters and a single
centre in Multan and Uchch. The Suhrawardiyya is a strictly Sunni order,
guided by Shafi`i madhab. The Suhrawardiyya trace their spiritual
genealogy to Hazrat Ali ibn Abi Talib (A.S.)through Junayd Baghdadi
and al-Ghazali(RDA).
Shaikh Shihab ad-din Abu Hafs Umar al-Suhrawardi(RA), took recourse
to active life, renounced reclusion and excessive fasting, maintained
close contacts with the authorities, and undertook diplomatic missions
and political settlement of conflicts. His luxurious cloister in Baghdad,
with gardens and bath houses, was specially built for him by Caliph an-
Nasir, on whose behalf Abu Hafs travelled as an ambassador to the
Ayyubid Sultan Malik al-Adil I of Egypt, to Khwarezm-Shah Muhammad
of Bukhara and to Kaiqubad I, the Seljuk ruler of Konya.
Shaikh Abu Hafs Umar al-Suhrawardi(RDA), the author of “Awarif al-
Ma’arif”, directed his disciples Hazrat Jalaluddin Surkh-Posh Bukhari &
Shaikh Baha-ud-din Zakariya of Multan (1182-1262 AD) to make Multan
the center of his activity. Iltutmish appointed him as “Shaikhul Islam”
after the invasion of Multan and topple its ruler, Qabacha. During the
Mongol invasion he became the peace negotiotor between invaders and
muslim army.
Another Suharwardi, Hazrat Fakharuddin Iraqi (RA) buried at Konya,
Turkey, received formal initiation into the Sufi way under Shaykh
Baha’uddin Zakariya (RA), Hazrat Fakharuddin Iraqi (RA) lived in
Multan for 25 years as one of the Suhrawardis, composing poetry. As
Shaykh Baha’uddin(RA) was dying, he named Hazrat Fakhruddin ‘Iraqi
(RA ) to be his successor.
When it became known that Hazrat Fakharuddin Iraqi (RA) had been
named head of the Suhrawardi Order, some in the order became jealous
and denounced him to the Sultan who sought to have ‘Iraqi arrested.
Hazrat Fakharuddin Iraqi (RA) fled the area with a few close
companions, and they eventually made their way to Makkah and
Medina. Later they moved north to Konya in Turkey. This was Konya at
the time of Rumi. ‘Iraqi often listened to Rumi teach and recite poetry,
and later attended Rumi’s funeral.
Although Hazrat Fakharuddin Iraqi (RA) was nominally the head (in
exile) of a large and respected Sufi order, he humbly became the disciple
of another Sufi master—Hazrat Sadruddin Qunawi(RA), who also lived
in Konya at the time. Hazrat Sadruddin Qunawi(RA) was the son-in-law
of the recently deceased Sufi philosopher Shaikh Ibn ‘Arabi(RA).
Although less known in the West today Hazrat Sadruddin Qunawi(RA)
was perhaps the pre-eminent Sufi teacher in Konya at the time, even
better known than his neighbor Rumi.
Hazrat Fakharuddin Iraqi (RA) was deeply devoted Hazrat Sadruddin
Qunawi(RA) and to the teachings of Ibn ‘Arabi(RA). It was a series of
speeches Hazrat Sadruddin Qunawi(RA) delivered on the esoteric
meaning of Ibn ‘Arabi’s great works that inspired Hazrat Fakharuddin
Iraqi (RA) to compose his own masterpiece of commentary and poetry
named the Lama’at or Divine Flashes.
When Fakhruddin ‘Iraqi died he was buried near Ibn ‘Arabi’s (RA)tomb.
Baha-ud-din Zakariya’s(RA) successor then was his son Shaikh
Sadruddin ‘Arif(RA). His disciple, Amir Husayn(RA)., the author of
“Zad- al-Musafirin”, wrote several works on the doctrine Wahdat al-
Wujud. Shaikh Arif’s(RA). son and caliph, Shaikh Ruknuddin (RA). was
highly respected by the Delhi Sultans from ‘Alauddin Khilji to
Muhammad Ibn Tughlaq.
After the death of Shaikh Ruknuddin(RA) the Suhrawardiyya silsila
declined in Multan but became popular in other provinces like Uch,
Gujarat, Punjab, Kashmir and even Delhi. Suharawardiyya order of
Sufism became popular in Bengal (Contemporary Relevance of Sufism,
1993, published by Indian Council for Cultural relations).
It was popularised and revitalized by Hazrat Jalaluddin Surkh-Posh
Bukhari(RA) known as Makhdum Jahaniyan, the world traveler. He was
puritan and strongly objected the Hindu influences to Muslim social and
religious practices.
Another contemporary mystic who is worthy of mention was Shaikh
Sharfuddin Yahya Manairi (RA). (d. 1380 AD). He belonged to the
Firdausia order, a branch of Suhrawardiyya. He compiled several books,
i.e. “Fawaid al-Muridin”, “Irshadat al-Talibin”,”Rahat al-Qulub”, etc.