Shattariyah Method of Mysticism

This Persianized mystic order flourished in India chiefly during the last era
of Lodhi dynasty and the Mughal regime. The follower of this mystic movement
was called themselves Shattari because they were far ahead in tough practicing
the principles of mysticism rather than the other saints of several other mystic
orders. The Sufis or saints of this mystic order were in favor of Sama and Sarod.
The founder of this order in northern India was Shaykh Abdullah Shattari (R.A.),
who came from Persia. According to Shattari traditions, he was fifth in follower’s
descent from Hazrat Shihab-ud-Din Suhrwardi and likewise seventh from Hazrat
Bayazid Bistami (R.A.).
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 Shaykh Abdullah Shattari died in 1572 A.D. After his
death Shaykh Muhammad Qazan Shattari became his successor. Shaykh  Qazan’s main influenced area was Muzaffar Pur (southern Bihar). Afterwards, his
numerous other successors organized this order who were namely, Abdur
Rehman Shattari, Shaykh Abul Fateh Hidayatullah Sarmast Shattari, Shaykh
Zahoor Haji Hameed, Shaykh Bahlol, Shaykh Muhammad Ghous Gawaliari
Shattari, Shaykh Abdul Haque Muhaddis, and Shaykh Abdul Nabi Shattari (R.A.),
who wrote near about 50 books and was died in 1611 A.D. S.M Ikram says that it
is worth of noticing that Imam-ul-Hind Shah Waliullah (R.A.) and his Shaykh Abu
Tahir Madni both learnt the practicing methods of Shattariyah Order.
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Indeed, the Mughals established a high  standard of religious tolerance,
but, there were occurred a lot of disputes among Ithna Ashariyah and Sunni
nobles almost during the entire Mughal regime. Indeed, it is a fact that the
activities of some Ithna Asharis like  Qutub-ul-Mulk, Syed Abdullah, Amir-ulUmarah Syed Husain Ali Khan and Safdar Jang was a big blow to the solidarity
of the Mughal Empire, but,  it should not be denied the  positive role of Bairam
Khan Khan-i-Khanan, Amir-ul-Umrah Sharif Khan, Mun’im Khan Khan-i-Khanan,
Abdur Rahim  Khan-i-Khanan, Shaikh Gadai  Shaikh-ul-Islam, Ghiyas-ud-Din
Itimad-ud-Doullah, Asaf Khan  Yamin-ud-Doullah, Asad Khan  Jumlat-ul-Mulk,
Shaistan Khan and Mir Jumla, which gave  strength and power to that dynasty
which caused the zenith of Mughal rule in India.
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The relations between the Sunnis and the Ithna Asharis have not always
been friendly at the popular level or, for that matter in politics. The Muslims of the
Sub-continent have been more tolerant of these differences. When Persia and
the Ottoman Empire were at loggerheads, the Mughal Empire maintained more
cordial relations with the Safawids, and their political rivalry was not colored by
sectarian ill-feelings. Persian men of talent who were mostly Ithna Asharis were
always well-come. Aurangzeb Alamgir was personally a staunch Sunni and did
not like the Ithna Ashariyah Faith, but he would not brook any injustice towards
his Ithna Ashari officers.
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 In the war of independence in 1857 A.D. Sunni
theologians and soldiers fought for the Ithna Ashariyah dynasty of Oudh. Thus,
despite of the internal tensions, it has been the tradition for the Muslims of various sects in the Sub-continent to unite against a common threat, and this has
developed a sense of loyalty to the community among its various sects. One
factor which could and did militate against the creation of a sense of common
purpose in the community was the presence of sectarian strife among the
Muslims. A religion conscious community could not be free from sectarian
feeling.