The Concept of Silsila
Every authentic Sufi tariqa traces a continuous chain (silsila) of spiritual transmission from its contemporary shaykh back to the Prophet. This chain is the tariqa’s guarantee of authenticity — spiritual knowledge is not merely intellectual; it is a living transmission from heart to heart.
The two main chains at the base of most Sufi orders:
- Through Abu Bakr al-Siddiq: The chain that passes through the first Caliph — considered the carrier of the “silent” or “absorbed” transmission
- Through ‘Ali ibn Abi Talib: The chain that passes through the fourth Caliph and first Imam — considered the carrier of the “vocal” or “expressive” transmission
The Ismaili parallel: The concept of a silsila stretching from the Prophet through a chain of authorized transmitters maps precisely onto the Ismaili chain of Imams. Both traditions hold that spiritual authority is transmitted through personal contact and designation, not merely through textual learning.
See also: Tasawwuf, Waliullah, Barakah And Tabarruk, Understanding Walayah
The Major Tariqas
The Qadiriyya: Founded by ‘Abd al-Qadir al-Jilani (d. 561 AH / 1166 CE) in Baghdad. The largest tariqa globally — spread across North Africa, the Middle East, Central Asia, South Asia, and West Africa. Known for love of the Prophet, healing practices, and the central importance of the founding shaykh’s baraka.
The Naqshbandiyya: Founded in Central Asia, traced to Baha’ al-Din al-Naqshband (d. 791 AH / 1389 CE). Distinguished by its emphasis on silent dhikr (the heart’s remembrance without vocalization), complete suhba with the shaykh, and strict adherence to the Sunnah. Enormously influential in Central Asia, the Caucasus, Turkey, and South Asia.
The Shadhiliyya: Founded by Abu al-Hasan al-Shadhili (d. 656 AH / 1258 CE) in North Africa, the order that has most shaped Arab Sunni mysticism. Known for its emphasis on “sobriety” (active worldly life compatible with mystical depth), the Hizb al-Bahr prayer, and its intellectual production.
The Mawlawiyya (Mevlevi): Founded by the followers of Jalal al-Din al-Rumi (d. 672 AH / 1273 CE) in Konya, Turkey. The “Whirling Dervishes” — the sama’ (spiritual listening and turning) is their distinctive practice. Rumi’s Masnawi is the order’s foundational text.
The Chishtiyya: The dominant Sufi order of the Indian subcontinent, traced to Mu’in al-Din Chishti (d. 633 AH / 1236 CE) whose shrine at Ajmer is one of South Asia’s most visited. Known for sama’ (devotional music), love mysticism, and cross-cultural engagement.
See also: Dhikr, Imamah, Ismaili Philosophy, Nasir Khusraw
Sufi Orders and Ismaili Community
The Dawoodi Bohra community developed alongside (and sometimes in tension with) the Sufi tariqas of the Indian subcontinent. The da’wa’s parallel structure — with the Da’i as living guide, the silsila of Da’is traced to the Imam, and the emphasis on suhba (spiritual company) — functioned as the community’s Sufi-equivalent structure even as the community remained theologically distinct from the Sufi orders.
The two traditions share:
- Living guide (Shaykh / Da’i) as essential intermediary
- Chain of transmission (silsila / da’wa chain)
- Special status of baraka flowing through the guide
- The dhikr (remembrance) as the heart’s central practice
The two traditions differ:
- The Sufi shaykh’s authority derives from kashf (spiritual unveiling) and the chain; the Da’i’s authority derives from nass (the Imam’s explicit designation)
- The Sufi path is open to all Muslims; the da’wa’s inner circle is tied to specific misaq (covenant)
See also: Dai Al Mutlaq Institution, Tawil Esoteric Interpretation, Misaq The Covenant
See also: Tasawwuf, Waliullah, Barakah And Tabarruk, Understanding Walayah, Dhikr, Imamah, Ismaili Philosophy, Nasir Khusraw, Dai Al Mutlaq Institution, Tawil Esoteric Interpretation, Misaq The Covenant