ABSTRACT
There is a vast amount of literature pertaining to s≠f⁄ orders and s≠f⁄ shaikhs in the Indian subcontinent, especially for the two largest silsilås, the Suhraward⁄yya and Chisht⁄yya. Literature for both s≠f⁄ orders cross-references each other and often cites their s≠f⁄ shaikhs as contemporaries who maintained congenial relationships. Within s≠f⁄ literature there are at least three literary types that represent respective orders. First, s≠f⁄ literatures that deal with biographical and anecdotal collections of earlier s≠f⁄ shaikhs are called tazkiråt. Often tazkiråt contain detailed accounts of the most prominent s≠f⁄ shaikhs in the order and include their educational background, their mystical training, places of travel, and the description of certain valuable discussions with contemporary thinkers and politicians, their particular interpretation of mystical religious beliefs, teachers, and adherence to the s≠f⁄ †ar⁄qa. Second, and considered by s≠f⁄s to be very important sources, are the collections of the religious opinions of s≠f⁄ shaikhs which are called maktubåt. The maktubåt literatures were usually compiled by either a khal⁄få designated by the s≠f⁄ shaikh or were written accounts by a reputable disciple known for maintaining written records. Within the maktubåt one reads lengthy recorded discussions and debates between particular leading s≠f⁄ shaikhs on the subjects of achieving fanå or baqå , ways of interpreting the shar⁄ å and ªad⁄ths, and the importance of proper etiquette for the s≠f⁄ disciple to follow. Third, the actual conversations by various s≠f⁄ shaikhs concerning their order are collected in works called malf≠Ωåt. These conversations are primarily recorded by the appointed khal⁄fa of the silsilå, and cover the shaikh’s method of leading a s≠f⁄ life, his ideas on subjects like dhikr, ådåb, salåt, .
