Life and the religious thought of Shaikh Muhammad Ghawth of Shattari Silsilah
Abstract
The Shattari silsila of Sufism made its inroad into India from the late 15th century under the leadership its founder Shaikh Siraj al-din Abdullah Shattar. However, the order became popular among the masses of the Indian subcontinent under the charismatic leadership of Shaikh Muhammad Ghawth of Gwalior. He spread the ideal of shattari’s into the region of Gujrat Malwa, and Deccan. Probably Shaikh Muhammad Ghawth was the only Sufi saints who tried to understand the ideals of Hindu Yogis. Unlike the popular Chisti saints of the day, the Shaikh did participate in the political affairs of the States. It was by his help Babur was able to secure the fort of Gwalior. The Shaikh maintained a cordial relation with both emperors Humayun and Akbar, however, Akbar’s inclination towards the teaching of Shaikh Salim Chisti made the shaikh withdraw from the Mughal imperial capital Agra to Gwalior. The Shaikh was as pious as humble, as Mullah Badauni noted that the Shaikh made no distinction between the masses and nobles. Shaikh Muhammad Ghawth was one of the forerunners in the science of exorcism. This paper aims to shed light on various aspects of the teaching of Shaikh Muhammad Ghawth and his relationship with the ruling class of the day.
Downloads
References
Ahmad, K. N. (1911, rep. 1973). The Tabaqat-i-Akbari. (B. De, Trans.) Calcutta: Asiatic Society.
Babur, Z. u.-d.-M. (1922). Babur Nama. (A. S. Beveridge, Trans.) London: Luzac & Co.
Badauni, A. Q. (1868, written in 1064 A.H./1595 A.D.). Muntakhab-ul-Tawarikh. (M. A. Ali, Ed.) Calcutta: The college Press Calcutta.
Ernst, C. W. (1999). PERSECUTION AND CIRCUMSPECTION IN SHATTARI SU-FISM. In F. De Jong, & B. Radtke (Eds.), Is-lamic Mysticism Contested: Thirteen Centu-ries of Debate and Conflict (Islamic History and Civilization ed.). Leiden.
Ernst, C. W. (2016). Refractions of Islam in India: Situating Sufism and Yoga. SAGE Publications.
Firišta, M. Q.-S. (1831). Tarikh-i-Ferishta. (J. Briggs, Trans.) Bobay: Government College Press.
Ghawth, S. M. (1526). Jawahir-i-Khamsah. Centre of Advanced Study, Department of History, Aligarh Muslim University.
Ghawth, S. M. (1547). Bahr al-hayat. Centre of Advanced Study, Department of History, Aligarh Muslim University.
Khafi, K. (1963). Muntakhab ul-Lubab (Vol. 4 vols). (M. A. Urdu, Trans.) Karachi.
KUGLE, S. A. (2003). HEAVEN'S WITNESS: THE USES AND ABUSES OF MUḤAMMAD GHAWTH'S MYSTICAL ASCENSION. Journal of Islamic Studies, 14(1), 1-36. Re-trieved from www.jstor.org/stable/26199837
Mubārak, A. F. (1965). Akbarnāmah. Al-lāhābād.
Rizvi, S. A. (1978, rep. 2003,2002). A History of Sufism in India (Vols. I, II). New Delhi.
Shattari, F. A. (1933). Manaqib-i Ghawthiy-ya. (M. Z.-H. Urdu, Trans.) Agra: Abu al-Ma`ali Steam Press.
Shaṭṭārī, M. G. (2017). Gulzār-i abrār fī siyar al-akhyār. (I. H. Ansari, & H. A.-T. al-Siddiqi., Trans.) Delhi: Idarah-i Adabiyat-i Delli.
Sijaji, A. H. (Ed.). (1884). Fawaid-ul-Fuad. Lucknow: Newal Kishore.
Copyright (c) 2022 International Journal of Historical Insight and Research
This work is licensed under a Creative Commons Attribution 4.0 International License.
All QTanalytics journals are published Open Access. Articles are licensed under an open access Creative Commons CC BY 4.0 license, meaning that anyone may download and read the paper for free. In addition, the article may be reused and quoted provided that the original published version is cited. These conditions allow for maximum use and exposure of the work, while ensuring that the authors receive proper credit.