Atlas

These links are told by an order or a secondary source and still have to be read against a primary or reference source.

• The Prophet Muhammad → ʿAlī b. Abī Ṭālib (Qādiriyya) TDV Kādiriyye states that in Qādirī ijāzas the chain reaches Ḥaḍrat ʿAlī by two routes; the step from the Prophet to ʿAlī is implied there, not stated.
• al-Shiblī → ʿAbd al-Wāḥid al-Tamīmī (Qādiriyya) Same TDV chain. [omits: unnamed intermediaries (al-Shiblī d. 334/946; al-Tamīmī d. c. 425/1034)]
• ʿAbd al-Wāḥid al-Tamīmī → Abū l-Faraj al-Ṭarsūsī (Qādiriyya) Same TDV chain.
• Abū l-Faraj al-Ṭarsūsī → Abū l-Ḥasan al-Hakkārī (Qādiriyya) Same TDV chain.
• Abū l-Ḥasan al-Hakkārī → Abū Saʿd al-Mubārak al-Muḥarrimī (Qādiriyya) Same TDV chain.
• ʿAbd al-Qādir al-Jīlānī → Sayf al-Dīn ʿAbd al-Wahhāb b. ʿAbd al-Qādir (Qādiriyya) Son; succeeded his father in teaching.
• ʿAbd al-Qādir al-Jīlānī → Sirāj al-Dīn Ibrāhīm b. ʿAbd al-Qādir (Qādiriyya) Son; ancestor of Moroccan Qādirī sharifs.
• ʿAbd al-Qādir al-Jīlānī → Sharaf al-Dīn ʿĪsā b. ʿAbd al-Qādir (Qādiriyya) Son; ancestor of Egyptian Qādirī sharifs.
• Ḥusayn al-Ḥamawī → Eşrefoğlu Rūmī (Qādiriyya) TDV (summary only): Eşrefoğlu received a Qādirī khilāfa from Ḥusayn al-Ḥamawī at Hama and founded the first Qādirī lodge in Ottoman lands at İznik.
• Seyyid Feyzullah Efendi → Ismāʿīl Rūmī (Qādiriyya) TDV: after dreaming of al-Jīlānī, İsmâil Rûmî joined the Baghdad Qādirī central lodge under Seyyid Feyzullah Efendi.
• Sīdī ʿAlī b. Najīb → Sīdī al-Mukhtār al-Kabīr al-Kuntī (Qādiriyya) TDV: studied with the Qādirī shaykh Sīdī ʿAlī b. Najīb of Arawān and received the khilāfa from him.
• Sīdī al-Mukhtār al-Kabīr al-Kuntī → Sīdī Muḥammad b. al-Mukhtār (Qādiriyya) TDV: his son Muḥammad took over guidance after his death in 1811.
• Sīdī al-Mukhtār al-Kabīr al-Kuntī → Sīdiyā al-Kabīr (Qādiriyya) TDV lists Sīdiyā al-Kabīr among his leading students and followers.
• al-Ḥājj Kamara → Aḥmadu Bamba (Qādiriyya) TDV Ahmedü Bamba: joined the Qādiriyya through al-Ḥājj Kamara in Saint-Louis.
• Sīdiyā al-Kabīr → Shaykh Sidiyya Bābā (Qādiriyya) Sidiyya Bābā is the heir of the founder of the Sidiyya branch, Sidiyya al-Kabīr of Boutilimit (1780-1868) (academic source).
• ʿAbd al-Raḥmān al-Zayla'ī → Shaykh Uways al-Barāwī (Qādiriyya) Oral tradition: Uways met al-Zayla'ī and was given control of the Qādiriyya; Samatar holds he only visited the tomb and received a symbolic ijāza.
• Salmān al-Fārisī → Jaʿfar al-Ṣādiq (Naqshbandiyya) In the earliest attested chain (Hamadānī's words in the Maqāmāt, per TDV Sıddîkıyye) the line passes from Salmān directly to Jaʿfar al-Ṣādiq.
• Abū ʿAlī al-Fārmadhī → Yūsuf al-Hamadānī (Naqshbandiyya) Yūsuf al-Hamadānī says the line reached him from Fārmadhī.
• Muḥammad Sayf al-Dīn al-Fārūqī al-Mujaddidī → Nūr Muḥammad Badāʾūnī (Naqshbandiyya) Order's own chain.
• Nūr Muḥammad Badāʾūnī → Mazhar Jān-i Jānān (Naqshbandiyya) Bedāʾūnī was Mazhar's principal master; Mazhar stayed six years at his tomb and took further initiations elsewhere.
• Mazhar Jān-i Jānān → ʿAbdullāh al-Dihlawī (Shāh Ghulām ʿAlī) (Naqshbandiyya) Dihlawī served Mazhar for 22 years and received ijāza; he succeeded him.
• Mawlānā Khālid al-Baghdādī → Ismāʿīl Sirāj al-Dīn Shirwānī (Kurdamīrī) (Naqshbandiyya) Named a leading khalifa who spread the order in the Northern Caucasus.
• Ismāʿīl Sirāj al-Dīn Shirwānī (Kurdamīrī) → Khāṣṣ Muḥammad Shirwānī (Naqshbandiyya) Appointed khalifa for the Northern Caucasus.
• Khāṣṣ Muḥammad Shirwānī → Muḥammad Effendi al-Yaraghi (Naqshbandiyya) Order's own chain (Daghestani line).
• Muḥammad Effendi al-Yaraghi → Jamāl al-Dīn al-Ghumuqī al-Ḥusaynī (Naqshbandiyya) Order's own chain (Daghestani line).
• Mawlānā Khālid al-Baghdādī → ʿAbdullāh al-Makkī (Erzincānī) (Naqshbandiyya) Khālid appointed him khalifa in Mecca; his disciples spread the order to Southeast Asia.
• Mawlānā Khālid al-Baghdādī → Aḥmad al-Arwādī (Naqshbandiyya) One of Khālid's khalifas, in Tripoli (Lebanon).
• Aḥmad al-Arwādī → Aḥmad Ziyāʾ al-Dīn Gümüşhânevî (Naqshbandiyya) Gümüşhânevî is described as Ervâdî's khalifa.
• Mawlānā Khālid al-Baghdādī → ʿUthmān Sirāj al-Dīn al-Ṭawīlī (Naqshbandiyya) A leading khalifa and founder of Kurdish-Khalidi shaykhly families.
• ʿAbd al-Khāliq al-Mizjājī → Ma Mingxin (Naqshbandiyya) Ma Mingxin studied in Mecca and Yemen under the Naqshbandi teacher ʿAbd al-Khāliq (Wikipedia; TDV names him al-Mizjājī).
• Muḥammad Ṣāliḥ al-Zawāwī → ʿAbd al-ʿAẓīm of Madura (Naqshbandiyya) TDV names Madura's ʿAbd al-ʿAẓīm among Zawāwī's khalifas who worked in Java, Kalimantan and Sulawesi.
• The Prophet Muhammad → ʿAlī b. Abī Ṭālib (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• ʿAlī b. Abī Ṭālib → al-Ḥasan b. ʿAlī (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• al-Ḥasan b. ʿAlī → Jābir b. ʿAbd Allāh (as named in the order's chain) (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Jābir b. ʿAbd Allāh (as named in the order's chain) → Saʿīd al-Ghazwānī (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Saʿīd al-Ghazwānī → Abū Muḥammad Fatḥ al-Suʿūd (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Abū Muḥammad Fatḥ al-Suʿūd → Abū Muḥammad Saʿīd (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Abū Muḥammad Saʿīd → Abū l-Qāsim Aḥmad b. Marwānī (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Abū l-Qāsim Aḥmad b. Marwānī → Ibrāhīm al-Baṣrī (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Ibrāhīm al-Baṣrī → Zayn al-Dīn al-Qazwīnī (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Zayn al-Dīn al-Qazwīnī → Shams al-Dīn (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Shams al-Dīn → Muḥammad Tāj al-Dīn (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Muḥammad Tāj al-Dīn → Nūr al-Dīn Abū l-Ḥasan ʿAlī (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Nūr al-Dīn Abū l-Ḥasan ʿAlī → Fakhr al-Dīn (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Fakhr al-Dīn → Taqī al-Dīn al-Fuqayr (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Taqī al-Dīn al-Fuqayr → ʿAbd al-Raḥmān al-Madanī al-ʿAṭṭār al-Zayyāt (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• ʿAbd al-Raḥmān al-Madanī al-ʿAṭṭār al-Zayyāt → ʿAbd al-Salām b. Mashīsh (Shādhiliyya) Listed in the order's own silsila as relayed by Wikipedia from shazuli.com; the order's own page was not read.
• Mawlāy al-ʿArabī al-Darqāwī → Muḥammad b. ʿAbd al-Qādir al-Bāshā (Shādhiliyya) One forum silsila puts Muḥammad b. ʿAbd al-Qādir al-Bāshā directly under al-Darqāwī; no other source read names him.
• Muḥammad b. ʿAbd al-Qādir al-Bāshā → Muḥammad b. Qaddūr al-Wakīlī al-Karkarī (Shādhiliyya) Same forum silsila: al-Wakīlī under al-Bāshā.
• Muḥammad b. Qaddūr al-Wakīlī al-Karkarī → Muḥammad al-Hibrī (Shādhiliyya) tarajm.com: al-Hibrī and al-Būzīdī were both trained by Ibn Qaddūr al-Wakīlī.
• Muḥammad b. Qaddūr al-Wakīlī al-Karkarī → al-Ḥājj Muḥammad al-Hibrī al-ʿAzzāwī (Shādhiliyya) Forum silsila only.
• al-Ḥājj Muḥammad al-Hibrī al-ʿAzzāwī → Muḥammad al-Hibrī (Shādhiliyya) Forum silsila: Muḥammad al-Hibrī is the son of al-Ḥājj Muḥammad al-Hibrī.
• Sidi Muḥammad Belqāʾid al-Tilimsānī → Sidi Muḥammad ʿAbd al-Laṭīf Belqāʾid (Shādhiliyya) ʿAbd al-Laṭīf Belqāʾid led the zawiya after Muḥammad Belqāʾid (d. 1998); the zawiya's speakers call him 'our shaykh'.
• Sidi Muḥammad Belqāʾid al-Tilimsānī → Muḥammad Ben Brīka (Shādhiliyya) MA thesis: Ben Brīka took the way from Muḥammad Belqāʾid; the zawiya's biographic block gives the same.
• Sidi Muḥammad ʿAbd al-Laṭīf Belqāʾid → Muḥammad Ben Brīka (Shādhiliyya) MA thesis: renewed the way at the hands of ʿAbd al-Laṭīf, entered khalwa with him, received the Greatest Name.
• Muḥammad Ben Brīka → Elias Amrouche (Shādhiliyya) Thesis names Amrouche among Ben Brīka's students.
• Muḥammad Ben Brīka → Aḥmad Maʿzūz (Shādhiliyya) Thesis names Maʿzūz among Ben Brīka's students.
• Muḥammad Nūr al-Dīn Belqāʾid → Elias Amrouche (Shādhiliyya) Amrouche calls him 'our master and shaykh' in a Sept 2025 talk; formal bond not stated.
• Sidi Muḥammad ʿAbd al-Laṭīf Belqāʾid → Aḥmad Maʿzūz (Shādhiliyya) Maʿzūz calls ʿAbd al-Laṭīf 'our shaykh' in talks of 2015-2017.
• Muḥammad b. Qaddūr al-Wakīlī al-Karkarī → Muḥammad b. al-Ḥabīb al-Būzīdī (Mostaganem) (Shādhiliyya) tarajm.com: al-Būzīdī received the secret from al-Wakīlī and succeeded him at the zawiya on Jabal Kirkar.
• Muḥammad b. al-Ḥabīb al-Būzīdī (Mostaganem) → Muḥammad b. Yallas al-Tilimsānī (Shādhiliyya) tarajm.com: Ibn Yallas took the way second from al-Būzīdī, who authorised him to guide.
• Muḥammad al-Hibrī → Muḥammad b. Yallas al-Tilimsānī (Shādhiliyya) tarajm.com: Ibn Yallas took the way first from Muḥammad al-Hibrī.
• Aḥmad b. Muṣṭafā al-ʿAlawī → Muḥammad al-Hāshimī al-Tilimsānī (Shādhiliyya) Wikipedia: after Ibn Yallas died in 1927 Aḥmad al-ʿAlawī named al-Hāshimī his deputy for the Middle East.
• Muḥammad al-Hāshimī al-Tilimsānī → Muḥammad al-Nabhān (Shādhiliyya) Wikipedia lists him among al-Hāshimī's four main disciples (relaying Guezzou 2009, not read).
• Muḥammad al-Hāshimī al-Tilimsānī → ʿAbd al-Qādir ʿĪsā (Shādhiliyya) Wikipedia lists him among al-Hāshimī's four main disciples (relaying Guezzou 2009, not read).
• Muḥammad al-Hāshimī al-Tilimsānī → Muḥammad Saʿīd al-Kurdī (Shādhiliyya) Wikipedia lists him among al-Hāshimī's four main disciples (relaying Guezzou 2009, not read).
• Muḥammad al-Hāshimī al-Tilimsānī → ʿAbd al-Raḥmān al-Shaghūrī (Shādhiliyya) Wikipedia lists him among al-Hāshimī's four main disciples (relaying Guezzou 2009, not read).
• Aḥmad b. Muṣṭafā al-ʿAlawī → ʿAdda Bentounès (Shādhiliyya) A German reference, not read in full, lists ʿAdda Bentounès as al-ʿAlawī's first successor after 1934; not read in full.
• ʿAdda Bentounès → al-Ḥājj al-Mahdī Bentounès (Shādhiliyya) Same German reference lists Mahdī Bentounès after ʿAdda; one source.
• Mawlāy al-ʿArabī al-Darqāwī → Muḥammad Ḥasan b. Ḥamza Ẓāfir al-Madanī (Shādhiliyya) Taleb: Ẓāfir al-Madanī is a successor of al-Darqāwī (as relayed by Amrouche).
• Muḥammad Ḥasan b. Ḥamza Ẓāfir al-Madanī → Masʿūd al-Fāsī al-Shādhilī (Shādhiliyya) Taleb n. 110 (from Abū Zayyān al-Ghārisī, Kanz al-asrār): Masʿūd al-Fāsī succeeded Ẓāfir al-Madanī.
• Sīdī Salāma al-Rāḍī → al-Ḥusayn Ḥāmid Salāma al-Rāḍī (Shādhiliyya) Youm7: the order's work continued through his sons down to the present shaykh al-Ḥusayn Ḥāmid Salāma al-Rāḍī.
• Abū l-Ḥasan al-Shādhilī → ʿAbd Allāh b. al-Ṣiddīq al-Ghumārī (Shādhiliyya) The order's account (press) gives a chain to al-Shādhilī through al-Ghumārī; the intermediate links are not given in the sources read.
• ʿAbd Allāh b. al-Ṣiddīq al-Ghumārī → ʿAlī Jumʿa (Shādhiliyya) Al-Watan: the order's chain reaches al-Shādhilī through al-Ghumārī; ʿAlī Jumʿa is its shaykh.
• ʿAlī Jumʿa → Majdī ʿĀshūr (Shādhiliyya) Al-Watan 16 Sep 2025: ʿAlī Jumʿa appointed Majdī ʿĀshūr general deputy and charged him with leading the order after him (designation, not yet an office).
• Abū l-Ḥasan al-Shādhilī → Sayyidī Ibrāhīm al-Qurashī al-Disūqī (Shādhiliyya) The Burhāniyya's own chain places Ibrāhīm al-Disūqī after al-Shādhilī; recorded as the order's account.
• Sayyidī Ibrāhīm al-Qurashī al-Disūqī → Sayyidī Mūsā Abū l-ʿUmrān (Shādhiliyya) The order's own chain.
• Sayyidī Mūsā Abū l-ʿUmrān → Sayyidī Aḥmad al-ʿArabī al-Sharnūbī (Shādhiliyya) The order's own chain.
• Sayyidī Aḥmad al-ʿArabī al-Sharnūbī → Muḥammad ʿUthmān ʿAbduh al-Burhānī (Shādhiliyya) The order's own chain; its page also says he entered the Burhāniyya at about ten through his uncle, and that a teacher later came 'sent by' al-Disūqī.
• Muḥammad ʿUthmān ʿAbduh al-Burhānī → Ibrāhīm Muḥammad ʿUthmān (Shādhiliyya) The order's page: his son Ibrāhīm led after the founder's death in 1983 and died in 2003.
• Farīd al-Dīn Masʿūd Ganj-i Shakar → ʿAlāʾ al-Dīn ʿAlī b. Aḥmad Ṣābir (Chishtiyya (Chishti order)) The order's traditional account of the Ṣābirī branch's origin; TDV names ʿAlāʾ al-Dīn Ṣābir as founder without naming his master.
• Niẓām al-Dīn Awliyā → Burhān al-Dīn Gharīb (Chishtiyya (Chishti order)) The order's traditional account; TDV does not state the link.
• Shāh Kalīmullāh Jahānābādī → Shāh Fakhr al-Dīn Dihlawī (Chishtiyya (Chishti order)) TDV: Fakhr al-Dīn was Kalīmullāh's son.
• Shāh Fakhr al-Dīn Dihlawī → Shāh Nūr Muḥammad Mahārwī (Chishtiyya (Chishti order)) TDV: Nūr Muḥammad was a khalifa of Fakhr al-Dīn.
• Shāh Fakhr al-Dīn Dihlawī → Shāh Niyāz Aḥmad Barēlwī (Chishtiyya (Chishti order)) TDV: Niyāz Aḥmad was a khalifa of Fakhr al-Dīn.
• Shāh Nūr Muḥammad Mahārwī → Shāh Sulaymān Taunsawī (Chishtiyya (Chishti order)) Sulaymān Taunsawī is placed in Nūr Muḥammad's line in the order's account; not read in an open source.
• The Prophet Muhammad → ʿAlī b. Abī Ṭālib (Mawlawiyya (Mevlevî)) The chain ends at ʿAlī; the step to the Prophet is the standard Sufi assumption and TDV does not spell it out.
• Muḥammad al-Zajjāj → Abū Bakr al-Nassāj (Mawlawiyya (Mevlevî)) Listed in the chain Aflākī gives in Manāqib al-ʿārifīn (II, 998), as reported by TDV Mevleviyye. [omits: Abū ʿUthmān al-Maghribī (d. 373/984); Abū l-Qāsim al-Jurjānī]
• Aḥmad al-Ghazālī → Khaṭīb-i Balkhī (Mawlawiyya (Mevlevî)) Listed in the chain Aflākī gives in Manāqib al-ʿārifīn (II, 998), as reported by TDV Mevleviyye.
• Khaṭīb-i Balkhī → Shams al-Aʾimma al-Sarakhsī (Mawlawiyya (Mevlevî)) Listed in the chain Aflākī gives in Manāqib al-ʿārifīn (II, 998), as reported by TDV Mevleviyye.
• Shams al-Aʾimma al-Sarakhsī → Bahāʾ al-Dīn Walad (Sulṭān al-ʿUlamāʾ) (Mawlawiyya (Mevlevî)) Listed in the chain Aflākī gives in Manāqib al-ʿārifīn (II, 998), as reported by TDV Mevleviyye.
• Najm al-Dīn Kubrā → Bahāʾ al-Dīn Walad (Sulṭān al-ʿUlamāʾ) (Mawlawiyya (Mevlevî)) Sipahsālār calls Bahāʾ Walad a disciple of Najm al-Dīn Kubrā.
• Bahāʾ al-Dīn Walad (Sulṭān al-ʿUlamāʾ) → Sayyid Burhān al-Dīn Muḥaqqiq al-Tirmidhī (Mawlawiyya (Mevlevî)) Listed in the chain Aflākī gives in Manāqib al-ʿārifīn (II, 998), as reported by TDV Mevleviyye.
• Abū Bakr al-Ṣiddīq → Bahāʾ al-Dīn Walad (Sulṭān al-ʿUlamāʾ) (Mawlawiyya (Mevlevî)) Sipahsālār: Bahāʾ Walad descends from Abū Bakr.
• Abū Bakr-i Salabāf of Tabriz → Shams-i Tabrīzī (Mawlawiyya (Mevlevî)) Shams served Abū Bakr-i Salabāf of Tabriz about fourteen years.
• Jalāl al-Dīn Rūmī (Mawlānā) → Ṣalāḥ al-Dīn Zarkūb (Mawlawiyya (Mevlevî)) Appointed Ṣalāḥ al-Dīn khalīfa after Shams's second disappearance (1247); led about ten years.
• Ḥusām al-Dīn Chalabī (Aḥī Türkoğlu) → Karīm al-Dīn b. Baktamur (Mawlawiyya (Mevlevî)) After Ḥusām al-Dīn's death in 683/1284 Sulṭān Walad followed Karīm al-Dīn b. Baktamur, who died 691/1292.
• Karīm al-Dīn b. Baktamur → Sulṭān Walad (Bahāʾ al-Dīn Muḥammad) (Mawlawiyya (Mevlevî)) Sulṭān Walad took his father's place in 691/1292 per TDV Sultan Veled.
• Sulṭān Walad (Bahāʾ al-Dīn Muḥammad) → Abāpūsh-i Walī (Mawlawiyya (Mevlevî)) Abāpūsh-i Walī's Çelebi title derives from Muṭahhara Khātūn, daughter of Sulṭān Walad (Sākıb Dede's genealogy).
• Abāpūsh-i Walī → Dīvāne Meḥmed Chalabī (Mawlawiyya (Mevlevî)) Father appointed his son shaykh of Karahisar a year before his death.
• The Prophet Muhammad → ʿAlī b. Abī Ṭālib (Suhrawardiyya) TDV states the chain reaches ʿAlī; the step from the Prophet is implied, not stated.
• al-Ḥasan al-Baṣrī → Maʿrūf al-Karkhī (Suhrawardiyya) TDV: from Maʿrūf one line goes via al-Ḥasan al-Baṣrī, the other via the Ahl al-Bayt imams, to ʿAlī. Intermediates between al-Baṣrī and Maʿrūf are not named in this article. [omits: Ḥabīb al-ʿAjamī, Dāwūd al-Ṭāʾī (or Farqad al-Sabakhī in Ibn al-Nadīm's chain)]
• Abū ʿAlī al-Rūdhbārī → Abū ʿAlī Ibn al-Kātib (Suhrawardiyya) Same silsila (Hulvī, in TDV).
• Wajīh al-Dīn ʿUmar b. Muḥammad (qāḍī) → Abū l-Najīb al-Suhrawardī (Suhrawardiyya) TDV: his uncle Wajīh al-Dīn ʿUmar gave him the khirqa and ijāza and made him chief successor (per Hulvī). Wajīh al-Dīn's own upstream chain is not given in the TDV entries read.
• Abū l-Najīb al-Suhrawardī → Quṭb al-Dīn al-Abharī (Suhrawardiyya) TDV: Quṭb al-Dīn-i Abharī was his chief successor and founded the Ebheriyye.
• Ṣadr al-Dīn Muḥammad ʿĀrif → Rukn al-Dīn Abū l-Fatḥ (Rukn-i ʿĀlam) (Suhrawardiyya) TDV Suhreverdiyye continues the line to the grandson Rukn al-Dīn Abū l-Fatḥ (Rukn-i ʿĀlam).
• Bahāʾ al-Dīn Zakariyyā al-Multānī → Jalāl al-Dīn Ḥusayn al-Bukhārī (Surkh-posh) (Suhrawardiyya) TDV Suhreverdiyye: Jalāl al-Dīn Surkh-posh al-Bukhārī was one of Bahāʾ al-Dīn's khalīfas; he built his lodge in Uch.
• Jalāl al-Dīn Ḥusayn al-Bukhārī (Surkh-posh) → Makhdūm-i Jahāniyān (Suhrawardiyya) TDV: his grandson Makhdūm-i Jahāniyān (d. 785/1384) revived the Bukhārī line. [omits: Aḥmad Kabīr (Makhdūm's father)]
• Nūr al-Dīn ʿAbd al-Ṣamad al-Natanzī → Zayn al-Dīn al-Khwāfī (al-Hāfī) (Suhrawardiyya) TDV: the Zayniyya descends from the line of Nūr al-Dīn ʿAbd al-Ṣamad; Zayn al-Dīn al-Khwāfī founded it at Herat. The exact step between them is not given in the passage read.
• ʿAbd al-Aḥad (father of Aḥmad Sirhindī) → Aḥmad Sirhindī (Imām-i Rabbānī) (Suhrawardiyya) TDV: Imām-i Rabbānī received khilāfa through his father ʿAbd al-Aḥad, who belonged to the Bahāʾī (Bahāʾ al-Dīn Zakariyyā) line.
• ʿAlī b. Abī Ṭālib → Kumayl b. Ziyād (Kubrawiyya) Second chain, via Ismāʿīl al-Qaṣrī, goes to ʿAlī through Kumayl b. Ziyād.
• Kumayl b. Ziyād → ʿAbd al-Wāḥid b. Zayd (Kubrawiyya) Same chain names ʿAbd al-Wāḥid b. Zayd with Kumayl; their order and adjacency are not stated by TDV (chronology makes a direct link doubtful).
• ʿAbd al-Wāḥid b. Zayd → Ismāʿīl al-Qaṣrī (Kubrawiyya) Qaṣrī chain passes through ʿAbd al-Wāḥid; intermediates omitted.
• al-Shiblī → ʿAlī al-ʿAjamī (Rifāʿiyya) Chain via Aḥmad's first shaykh, as TDV gives it: Shiblī → ʿAlī al-ʿAjamī.
• ʿAlī al-ʿAjamī → Abū ʿAlī al-Rūdhbārī (Rifāʿiyya) Chain via Aḥmad's first shaykh, as TDV gives it: al-ʿAjamī → Abū ʿAlī al-Rūdhbārī.
• Abū ʿAlī al-Rūdhbārī → Ghulām b. Turkān (Rifāʿiyya) Chain via Aḥmad's first shaykh, as TDV gives it: al-Rūdhbārī → Ghulām b. Turkān.
• Ghulām b. Turkān → Abū l-Faḍl ʿAlī al-Wāsiṭī (Rifāʿiyya) Chain via Aḥmad's first shaykh, as TDV gives it: Ghulām b. Turkān → Abū l-Faḍl al-Wāsiṭī.
• Abū Muḥammad Ruwaym al-Baghdādī → Abū l-Qāsim al-Sundūsī (al-Sundurūsī) (Rifāʿiyya) Chain via Aḥmad's uncle, as TDV gives it: Ruwaym → al-Sundūsī.
• Abū l-Qāsim al-Sundūsī (al-Sundurūsī) → Abū ʿAlī al-Karmazī (Rifāʿiyya) Chain via Aḥmad's uncle, as TDV gives it: al-Sundūsī → al-Karmazī.
• Abū ʿAlī al-Karmazī → Abū Saʿīd al-Najjār (Rifāʿiyya) Chain via Aḥmad's uncle, as TDV gives it: al-Karmazī → Abū Saʿīd al-Najjār.
• Abū Saʿīd al-Najjār → Abū Manṣūr al-Ṭayyib (Rifāʿiyya) Chain via Aḥmad's uncle, as TDV gives it: Abū Saʿīd al-Najjār → Abū Manṣūr al-Ṭayyib.
• Abū Manṣūr al-Ṭayyib → Manṣūr al-Baṭāʾiḥī (Rifāʿiyya) Chain via Aḥmad's uncle, as TDV gives it: Abū Manṣūr al-Ṭayyib → Manṣūr al-Baṭāʾiḥī.
• Abū l-Ḥasan ʿAlī al-Ḥarīrī → Abū Muḥammad ʿAlī al-Ḥarīrī b. Abī l-Ḥasan (of Busra) (Rifāʿiyya) TDV (Rifâiyye, branch 1): Abū Muḥammad ʿAlī al-Ḥarīrī b. Abī l-Ḥasan is listed among the disciples of Abū l-Ḥasan al-Ḥarīrī. Recorded separately because the sources distinguish the two men.
• Sayyid Ḥamza al-Rifāʿī → Kenan Rifâî (Rifāʿiyya) TDV: Seyyid Hamza er-Rifâî in Medina, a descendant of Aḥmad, granted Kenan Rifâî icazet and hilafet.
• Sâmiha Ayverdi → Cemalnur Sargut (Rifāʿiyya) She began Qur'an and Mesnevî study at Ayverdi's wish and never met Rifâî herself (Sargut foundation pages).
• Sayyid Yaḥyā-yi Shirvānī → Jamāl-i Khalwatī (Cemâl-i Halvetî) (Khalwatiyya (Halvetiyye)) TDV Shaʿbāniyya: Shaʿbān's silsila runs back through Cemâl-i Halvetî and Yaḥyā; direct step not spelled out. Curry's reading of Hulvî: omits Muhammad el-Erzincânî.
• Jamāl-i Khalwatī (Cemâl-i Halvetî) → Sünbül Sinān (Khalwatiyya (Halvetiyye)) Sünbül Sinān's shaykh was Cemâl-i Halvetî, whom he succeeded.
• Yiğitbaşı Aḥmed Shams al-Dīn Marmaravī → ʿIzz al-Dīn ʿAlī Qarāmānī (Khalwatiyya (Halvetiyye)) First link below Yiğitbaşı in the Cerrâhî chain.
• ʿIzz al-Dīn ʿAlī Qarāmānī → Lārendevī Qāsim Çelebi (Khalwatiyya (Halvetiyye)) Chain as listed in TDV Cerrâhiyye.
• Lārendevī Qāsim Çelebi → Muḥyī al-Dīn Qarāḥiṣārī (Khalwatiyya (Halvetiyye)) Chain as listed.
• Muḥyī al-Dīn Qarāḥiṣārī → Ramaḍān Maḥfī (Khalwatiyya (Halvetiyye)) Chain as listed.
• Ramaḍān Maḥfī → Mestçi ʿAlī Rūmī (Khalwatiyya (Halvetiyye)) Chain as listed.
• Mestçi ʿAlī Rūmī → Mestçizāde Ibrāhīm Rūmī (Khalwatiyya (Halvetiyye)) Chain as listed.
• Mestçizāde Ibrāhīm Rūmī → Debbāġ ʿAlī Rūmī (Khalwatiyya (Halvetiyye)) Chain as listed.
• Debbāġ ʿAlī Rūmī → ʿAlī Lofçavī (Khalwatiyya (Halvetiyye)) Chain as listed.
• ʿAlī Lofçavī → ʿAlāʾ al-Dīn ʿAlī Köstendilī (Khalwatiyya (Halvetiyye)) Chain as listed.
• ʿAlāʾ al-Dīn ʿAlī Köstendilī → Nūr al-Dīn Jarrāḥī (Cerrâhî) (Khalwatiyya (Halvetiyye)) Köstendilī is named Nūr al-Dīn's shaykh.
• Muḥammad b. ʿAbd al-Karīm al-Sammān → Aḥmad al-Tijānī (Tijāniyya) TDV: in Medina he received the Sammāniyya licence from Ibn ʿAbd al-Karīm al-Sammān.
• Aḥmad al-Tijānī → Muḥammad al-Ḥāfiẓ al-Mukhtār (Tijāniyya) TDV: became a Tijānī in Fez and carried the order to the ʿIdaw ʿAlī of Mauritania.
• Muḥammad al-Ḥāfiẓ al-Mukhtār → Mawlūd Fāl (Tijāniyya) TDV: Mawlūd Fāl, a khalīfa of Muḥammad al-Ḥāfiẓ, was among those who spread the Tijāniyya in Senegal.
• Mawlūd Fāl → al-Ḥājj ʿUmar Tal al-Fūtī (Tijāniyya) Wikipedia (tertiary): Mawlūd Fāl initiated ʿUmar Tal; TDV mentions him among key West African figures.
• Muḥammad al-Ghālī (Abū Ṭālib) → al-Ḥājj ʿUmar Tal al-Fūtī (Tijāniyya) TDV: ʿUmar trained under Muḥammad al-Ghālī in Mecca, who appointed him khalīfa c. 1829.
• ʿAbd Allāh Niasse → Ibrāhīm Niasse (Tijāniyya) Wikipedia (tertiary): father and son; Ibrāhīm's initiation chain not confirmed.
• Muḥammad al-Kabīr al-Tijānī → Shaykh Muḥammad b. ʿAlī al-ʿArabī (Cheikh Mohamed Ben Ali El-Arabi) (Tijāniyya) Algerian state press (APS, 6 Aug 2020) calls Cheikh Mohamed Ben Ali El-Arabi the calife général of the Tijānī confraternity at Aïn Madhi (Laghouat). Kinship and the intermediate holders of the office are not stated.
• Abū Madyan Shuʿayb → ʿAbd Allāh al-Ṣāliḥ al-Maghribī (Bā ʿAlawiyya (Ṭarīqa ʿAlawiyya of Ḥaḍramawt)) In the Amūdiyya account the khirqa mission passes from Muḥammad al-Faqīh to his student ʿAbd Allāh al-Ṣāliḥ; ʿAbd Allāh is named as teacher of the Amūdī, not stated as teacher of Muḥammad b. ʿAlī.
• Muḥammad b. ʿAlī, al-Faqīh al-Muqaddam → ʿAbd al-Raḥmān al-Saqqāf (Bā ʿAlawiyya (Ṭarīqa ʿAlawiyya of Ḥaḍramawt)) TDV Bâ Alevî names ʿAbd al-Raḥmān al-Saqqāf, d. 810/1407 or 819/1416, as great ancestor of Āl al-Saqqāf and the ʿAydarūs; a secondary summary of the article calls him the son; generational gap unresolved.
• Ḥabīb ʿAbd al-Qādir al-Saqqāf → Ḥabīb ʿUmar b. Ḥafīẓ (Bā ʿAlawiyya (Ṭarīqa ʿAlawiyya of Ḥaḍramawt)) Wikipedia names al-Saqqāf as a Hijaz teacher of Ḥabīb ʿUmar; not checked against a specialist source.
• Ḥabīb ʿAbd al-Qādir al-Saqqāf → Ḥabīb ʿAlī al-Jifrī (Bā ʿAlawiyya (Ṭarīqa ʿAlawiyya of Ḥaḍramawt)) al-Jifrī's official biography: he studied Bukhārī, Muslim and the Iḥyāʾ with al-Saqqāf.
• The Prophet Muhammad → ʿUmar b. al-Khaṭṭāb (Qirāʾāt: the ten canonical readings) Ibn al-Jazarī: the Companion read the Qurʾān to the Messenger of God (the isnād ends here in each chain).
• ʿUmar b. al-Khaṭṭāb → ʿAbd Allāh b. al-Sāʾib al-Makhzūmī (Qirāʾāt: the ten canonical readings) ʿAbd Allāh b. al-Sāʾib read to Ubayy b. Kaʿb and ʿUmar b. al-Khaṭṭāb.
• Muḥammad al-Bāqir → Abū Ḥanīfa al-Nuʿmān b. Thābit (Schools of law and ḥadīth) Siyar lists al-Bāqir among those Abū Ḥanīfa narrated from; TDV says Abū Ḥanīfa held scholarly discussions with Jaʿfar al-Ṣādiq.
• al-Ḥasan b. ʿAlī → al-Ḥusayn b. ʿAlī (The Prophet's family: descent and imamate lines) Third Imam in the Twelver list (d. 61/680).
• Zayd b. ʿAlī → al-Qāsim b. Ibrāhīm al-Rassī (The Prophet's family: descent and imamate lines) Imams in Zaydī doctrine are Ḥasanī or Ḥusaynī claimants; al-Rassī (d. 246/860) is the main systematiser.
• Muḥammad al-Nafs al-Zakiyya → al-Ḥasan b. Qāsim al-Dākhil (The Prophet's family: descent and imamate lines) TDV Hasenîler gives the line through al-Nafs al-Zakiyya to al-Ḥasan al-Dākhil; Filâlîler says only 'descendants' of al-Ḥasan b. ʿAlī with no named generations.
• al-Ḥasan b. Qāsim al-Dākhil → Mawlāy al-Rashīd (The Prophet's family: descent and imamate lines) Later Filālī sharīfs (Mawlāy ʿAlī al-Sharīf, 15th c.; Sharīf b. ʿAlī from the 1630s) lead to al-Rashīd (took Fez 1666, d. 1672), then his brother Ismāʿīl (1672-1727).
• Mawlāy al-Rashīd → Mawlāy Ismāʿīl (The Prophet's family: descent and imamate lines) Brother (listed under 'family').
• Jaʿfar al-Ṣādiq → Aḥmad b. ʿĪsā al-Muhājir (The Prophet's family: descent and imamate lines) The Bā ʿAlawī sayyids are traced to al-Ḥusayn through Aḥmad b. ʿĪsā; TDV Bā Alevî as read links the line to ʿAlī through Jaʿfar al-Ṣādiq and does not give the intermediates. Treated as the family's own genealogy.
• Aḥmad b. ʿĪsā al-Muhājir → ʿUbaydallāh b. Aḥmad (The Prophet's family: descent and imamate lines) Aḥmad's son ʿUbaydallāh (ʿAbd Allāh), born in Basra.
• ʿUbaydallāh b. Aḥmad → ʿAlawī b. ʿUbaydallāh (The Prophet's family: descent and imamate lines) ʿAlawī b. ʿUbaydallāh, d. 383/993, Sumul, Ḥaḍramawt.
• ʿAlawī b. ʿUbaydallāh → ʿAlī b. ʿAlawī (Khāliʿ Qasam line) (The Prophet's family: descent and imamate lines) TDV as read names only two links across about 140 years, so intermediate generations are missing from this summary.
• ʿAlī b. ʿAlawī (Khāliʿ Qasam line) → Muḥammad b. ʿAlī, al-Faqīh al-Muqaddam (The Prophet's family: descent and imamate lines) Al-Faqīh al-Muqaddam is Muḥammad b. ʿAlī b. Muḥammad; father not named in the text read.

• ʿAlī b. Abī Ṭālib → al-Ḥusayn b. ʿAlī (Qādiriyya)
  • TDV Kādiriyye records a second Qādirī chain, the 'silsile-i müzehheb', running from Maʿrūf through Dāwūd al-Ṭāʾī, Ḥabīb al-ʿAjamī and al-Ḥasan al-Baṣrī to ʿAlī.
• ʿAlī al-Riḍā → Maʿrūf al-Karkhī (Qādiriyya)
  • TDV Maʿrūf: 'all sources' state that he became Muslim through ʿAlī al-Riḍā; the report that he was al-Riḍā's doorkeeper also appears in Sunni sources and is generally accepted in Shiʿi circles.
  • TDV Maʿrūf reports that al-Dhahabī did not accept the doorkeeper report, suggesting the doorkeeper was another man named Maʿrūf; that Ibn Taymiyya held Maʿrūf never left Karkh and denied that he became Muslim through al-Riḍā or took a khirqa from him; and that some Shiʿi authors doubt the link because early Shiʿi ṭabaqāt works do not name him. TDV adds that sources do record Maʿrūf leaving Karkh.
  • al-Qushayrī and Jāmī give clientship (mawlā / his father as doorkeeper), not an initiation; Trimingham: 'said to have adopted Islam at his hands'.
• ʿAlī b. Abī Ṭālib → al-Ḥasan al-Baṣrī (Qādiriyya)
  • Chain 'ʿAlī, Ḥasan al-Baṣrī, Ḥabīb al-ʿAjamī, Dāwūd al-Ṭāʾī, Maʿrūf' (silsile-i müzehheb) as transmitted by the order.
  • TDV Hasan-ı Basrî records the belief (inanılır) that al-Ḥasan received the khirqa from ʿAlī or from Kumayl b. Ziyād.
  • Trimingham (App. A): the oldest silsilas (Ibn al-Nadīm; al-Qushayrī) do not name ʿAlī; he enters Sufi chains only in the 5th/11th century.
• Ḥabīb al-ʿAjamī → Dāwūd al-Ṭāʾī (Qādiriyya)
  • Order's lineage: Dāwūd was Ḥabīb al-ʿAjamī's disciple.
  • TDV Dāwūd: his murshid is said (söylenir) to have been Ḥabīb al-Rāʿī; the article does not name Ḥabīb al-ʿAjamī.
  • Jāmī (Nafaḥāt pp. 44-45) names Dāwūd's guide as Ḥabīb al-Rāʿī; the atlas's Ḥabīb al-ʿAjamī is the figure the Trimingham chart and the Siyar attach.
• Dāwūd al-Ṭāʾī → Maʿrūf al-Karkhī (Qādiriyya)
  • TDV Maʿrūf reports that Ibn Taymiyya and al-Dhahabī denied that Maʿrūf kept company with Dāwūd, and that some Shiʿi authors say they never met; TDV also notes that ʿAṭṭār and earlier sources record a meeting.
  • al-Dhahabī, Siyar (entry Maʿrūf al-Karkhī): reports al-Sulamī's claim that Maʿrūf accompanied Dāwūd al-Ṭāʾī and judges it unproven (lam yaṣiḥḥa).
• Abū Saʿd al-Mubārak al-Muḥarrimī → ʿAbd al-Qādir al-Jīlānī (Qādiriyya)
  • Trimingham (p. 42): no sign of Sufi training before he attended Ḥammād al-Dabbās's school; al-Wasiṭī (Tiryāq) says he never propagated a khirqa himself.
• Abū l-Khayr Muḥammad b. Muslim al-Dabbās → ʿAbd al-Qādir al-Jīlānī (Qādiriyya)
  • Initiation through al-Dabbās (sources cited by TDV).
  • Shaykhly khirqa from al-Muḥarrimī, with the chain shared from Maʿrūf onward.
• ʿAbd al-Qādir al-Jīlānī → ʿAbd al-Razzāq b. ʿAbd al-Qādir (Qādiriyya)
  • al-Wasiṭī via Trimingham: only ʿAbd al-Razzāq and ʿAbd al-ʿAzīz of his sons took up the Way; his khirqa spread after his death.
• Ḥusayn al-Ḥamawī → Eşrefoğlu Rūmī (Qādiriyya)
  • Some accounts make Ḥājjī Bayram his first murshid (hence Bayramiyya); according to TDV (read in summary only), Ḥājjī Bayram instead sent him to Ḥamawī.
• Seyyid Feyzullah Efendi → Ismāʿīl Rūmī (Qādiriyya)
  • Some silsilenames name the Khalwati Ahmed Efendi as his murshid; he also received an ijāzatnāme from Aḥmad-i Miṣrī in Egypt.
• Sīdī ʿAlī b. Najīb → Sīdī al-Mukhtār al-Kabīr al-Kuntī (Qādiriyya)
  • Marcus-Sells rejects describing al-Mukhtar al-Kunti as 'pole' or 'head' of the Qadiriyya in West Africa, calling those terms anachronistic; she says he and his son saw themselves as following a path of awrad inherited from earlier figures.
• al-Ḥājj Kamara → Aḥmadu Bamba (Qādiriyya)
  • TDV also reports he later studied with the Qādirī shaykh Sīdiyā in Mauritania, who named him khalīfa for the Wolof region.
• ʿAbd al-Raḥmān al-Zayla'ī → Shaykh Uways al-Barāwī (Qādiriyya)
  • Oral tradition: al-Zayla'ī handed him the Qādiriyya.
  • Samatar: visit to the tomb and symbolic ijāza to preach.
• Shaykh Jamāl al-Dīn al-Qādirī al-Būdshīshī → Mawlāy Munīr al-Qādirī al-Būdshīshī (Qādiriyya)
  • Mounir's side, as reported: his father named him spiritual heir at the commemoration of Hamza's death (le360, 13 Aug 2025); on 17 Aug he spoke of leadership as a spiritual mission, with unity and consultation first.
  • Assembly of 50+ representatives at Madagh, reported 18 Aug 2025: collegial direction as the governance model, structure not described.
  • Muʿād's side, as reported: after Mounir's communiqué of 13 Aug 2025 ceding leadership, a council at Madagh (reported 2 Feb 2026) adopted an attestation recognising Muʿād's legitimacy to lead the order spiritually.
• Shaykh Jamāl al-Dīn al-Qādirī al-Būdshīshī → Shaykh Muʿād al-Qādirī al-Būdshīshī (Qādiriyya)
  • Mounir's side: he was the named heir (le360, 13 Aug 2025); he then ceded the role to his brother by communiqué.
  • Muʿād's side: the Madagh council's attestation recognises his legitimacy (h24info, 2 Feb 2026).
• The Prophet Muhammad → Abū Bakr al-Ṣiddīq (Naqshbandiyya)
  • Naqshbandī tradition: Maslak al-ʿārifīn (early 8th/14th c.) cites a report attributed to the Prophet, 'whatever God poured into my heart I poured into Abū Bakr's heart'; al-Qazwīnī (978/1570) adds that the Prophet taught Abū Bakr the dhikr of the heart three times in the cave of Thawr (as reported by TDV).
  • TDV Sıddîkıyye: the Thawr-cave narration is not found in hadith and history works, the Sufi classics or the earliest Naqshbandī sources, though later Naqshbandī circles largely accepted it.
  • The Naqshbandī shaykh Shihāb al-Dīn al-Marjānī of Kazan said the chain said to come through Abū Bakr has no scholarly basis (as reported by TDV).
  • Buehler: three of the first six links of the Bakrī silsila are historically impossible (n. 14); Dina Le Gall, cited by him, finds 16th-17th c. Naqshbandī chains often give parallel Bakrī and ʿAlid derivations.
• Salmān al-Fārisī → Jaʿfar al-Ṣādiq (Naqshbandiyya)
  • Muḥammad Pārsā (Risāla-yi Qudsiyya) inserted Qāsim b. Muḥammad b. Abī Bakr between Salmān and Jaʿfar.
  • The order's own chain (Haqqani) lists Salmān, Qāsim, Jaʿfar in sequence.
  • TDV Sıddîkıyye: from the 6th/12th century, amid Sunni–Shiʿi debate, some orders declared chains reaching ʿAlī, and in the 16th century some Kubrawīs in Samarqand implicitly objected to the Abū Bakr chain by saying the well-known orders came through ʿAlī. Naqshbandī chains through ʿAlī are not detailed in the sources read.
  • Algar (Iranica 'Jaʿfar al-Ṣādeq iii'): from the 8th/14th century the main Naqshbandī initiatic line places Jaʿfar al-Ṣādeq between Qāsim b. Muḥammad b. Abī Bakr and Bāyazid.
• Salmān al-Fārisī → Qāsim b. Muḥammad b. Abī Bakr (Naqshbandiyya)
  • Buehler: biographical sources say Qāsim could not have met Salmān; Shāh Walī Allāh's reply is 'God knows best' (as reported by Buehler).
• Qāsim b. Muḥammad b. Abī Bakr → Jaʿfar al-Ṣādiq (Naqshbandiyya)
  • Algar (Iranica): the attribution to Qāsim of a preceptorial function toward Jaʿfar al-Ṣādeq 'seems therefore fanciful'; the imam did transmit hadith from him.
• Jaʿfar al-Ṣādiq → Abū Yazīd al-Bisṭāmī (Naqshbandiyya)
  • Uwaysī (spiritual) transmission, no meeting (Pārsā, as reported by TDV).
  • Order's own chain lists Bisṭāmī directly after Jaʿfar, without comment.
  • Algar (Iranica): the link between Jaʿfar al-Ṣādeq and Bisṭāmī is 'the most widespread but also least plausible tradition' (chronology); Naqshbandīs explained it as inward training.
  • Buehler, citing Shāh Walī Allāh (Intibāh, pp. 38-39): the Bisṭāmī-Jaʿfar link is not ṣaḥīḥ, and any Bakrī affiliation for Naqshbandīs depends on it.
• Abū Yazīd al-Bisṭāmī → Abū l-Ḥasan al-Kharaqānī (Naqshbandiyya)
  • Uwaysī transmission (Pārsā, as reported by TDV).
  • Order's own chain lists Kharaqānī directly after Bisṭāmī.
• Abū l-Ḥasan al-Kharaqānī → Abū ʿAlī al-Fārmadhī (Naqshbandiyya)
  • Yaʿqūb-i Charkhī (Risāla-yi Unsiyya) inserted Abū l-Qāsim Gurgānī/Kurragānī (d. 450/1058) between Kharaqānī and Fārmadhī.
• Abū ʿAlī al-Fārmadhī → Yūsuf al-Hamadānī (Naqshbandiyya)
  • Buehler's Figure 4 (OCR) lists Abū Ḥāmid al-Ghazālī (d. 505/1111) in the tier between Fārmadhī and Hamadānī; whether a link is drawn is not confirmed.
• Yūsuf al-Hamadānī → ʿAbd al-Khāliq al-Ghujduwānī (Naqshbandiyya)
  • The order's own chain interposes al-Khiḍr (Abū l-ʿAbbās) between Hamadānī and Ghujduwānī.
  • Buehler: later sources say Khiḍr taught Ghujduwānī dhikr khafī and nafy wa-ithbāt, making Khiḍr Bahāʾ al-Dīn's 'grandfather pir'; Khiḍr is first of four sources of the Khwājagān nisba and is later dropped from formal genealogies.
• ʿĀrif al-Rīwgarī → Maḥmūd Anjīr Faghnawī (Naqshbandiyya)
  • Trimingham gives Maḥmūd Anjīr Faghnawī's death as 643/1245 or 670/1272, not 685/1286.
• Amīr Kulāl → Bahāʾ al-Dīn Naqshband (Naqshbandiyya)
  • Jāmī: Muḥammad Bābā al-Sammāsī accepted Naqshband as a son and Amīr Kulāl taught him the outward manners (Nafaḥāt p. 437 ff.).
• ʿAbd al-Khāliq al-Ghujduwānī → Bahāʾ al-Dīn Naqshband (Naqshbandiyya)
  • TDV 'Nakşibendiyye' says Ghujduwānī lived about two centuries before Naqshband; TDV 'Bahâeddin Nakşibend' (Hamid Algar) says he died about a century before Naqshband's birth and dates that death 617/1220, whereas TDV 'Sıddîkıyye' gives his death as 575/1179.
  • Buehler: Bahāʾ al-Dīn also said he had extended contact with the spiritual presence of al-Ḥakīm al-Tirmidhī, after Uways's companionship ended (Pārsā, Qudsiyya).
• Bāqī-Billāh → Aḥmad Sirhindī (Imām-i Rabbānī) (Naqshbandiyya)
  • Buehler: Sirhindī denied Uways ṣuḥba with the Prophet (Maktūbāt 1.58.35) yet identifies himself as an Uwaysī (Maktūbāt 3.87).
• Nūr Muḥammad Badāʾūnī → Mazhar Jān-i Jānān (Naqshbandiyya)
  • Mazhar also took initiation from Shāh Muḥammad Zubayr, Shāh Ḥāfiẓ Saʿdullāh and Muḥammad ʿĀbid Sunnāmī, the last also linking him to Qādirī, Suhrawardī and Chishtī lines.
• Shaykh Nāẓim ʿĀdil al-Ḥaqqānī → Shaykh Muḥammad ʿĀdil (Mehmet Âdil) al-Ḥaqqānī (Naqshbandiyya)
  • Branch of Mehmet Âdil (Ḥaqqānī line from Nāẓim's family): Nāẓim declared Âdil his khalīfa in 2011; on Nāẓim's death (7 May 2014) Âdil became head and is counted the 41st shaykh of the golden chain. (Account via Wikipedia's Mehmet Adil article, citing Son Dakika, Daily Sabah, Cyprus Mail and order-affiliated sources; The Muslim 500 calls him 'successor and global leader'.)
  • Branch of Hishām Kabbānī: his own site presents him as leader of the Naqshbandī-Ḥaqqānī (Nazimiyya) Sufi Order, 'given authority and permission to guide his followers'; it does not name Âdil. Kabbānī, Nāẓim's son-in-law and representative in the USA from 1991, died in December 2024 (The Muslim News; Antara). Whether his branch has named a successor was not found.
• Shaykh Nāẓim ʿĀdil al-Ḥaqqānī → Shaykh Muḥammad Hishām Kabbānī (Naqshbandiyya)
  • Branch of Mehmet Âdil (Ḥaqqānī line from Nāẓim's family): Nāẓim declared Âdil his khalīfa in 2011; on Nāẓim's death (7 May 2014) Âdil became head and is counted the 41st shaykh of the golden chain. (Account via Wikipedia's Mehmet Adil article, citing Son Dakika, Daily Sabah, Cyprus Mail and order-affiliated sources; The Muslim 500 calls him 'successor and global leader'.)
  • Branch of Hishām Kabbānī: his own site presents him as leader of the Naqshbandī-Ḥaqqānī (Nazimiyya) Sufi Order, 'given authority and permission to guide his followers'; it does not name Âdil. Kabbānī, Nāẓim's son-in-law and representative in the USA from 1991, died in December 2024 (The Muslim News; Antara). Whether his branch has named a successor was not found.
• Hasan Kılıç (Hasan Efendi) → Ahmet Fikri Doğan (Naqshbandiyya)
  • Reported by Gazete Vatan and by Medyascope (24 Apr 2024, announcement at Kılıç's funeral): Ahmet Fikri Doğan is the new shaykh.
  • Reported by Medyascope from a statement on Cübbeli Ahmet Hoca's channel: İbrahim Uslu was declared the new shaykh.
  • Medyascope commentary (25 Apr 2024) describes İsmailağa as divided after the two announcements.
• Hasan Kılıç (Hasan Efendi) → İbrahim Uslu (Naqshbandiyya)
  • Gazete Vatan reports Ahmet Fikri Doğan as the new shaykh instead.
• Abdulbaki Erol (Seyyid Abdulbaki el-Hüseynî) → Saki Erol (Naqshbandiyya)
  • Sözcü (15 Jul 2023): all three sons hold the title of khalīfa; a three-shaykh arrangement was proposed and rejected by the Semerkand group, after which the community divided among the three.
  • Medyascope (Jul 2023 to Nov 2024) reports the division continuing, with statements issued by each side.
• Abdulbaki Erol (Seyyid Abdulbaki el-Hüseynî) → Fettah Erol (Naqshbandiyya)
  • Sözcü (15 Jul 2023): all three sons hold the title of khalīfa; a three-shaykh arrangement was proposed and rejected by the Semerkand group, after which the community divided among the three.
  • Medyascope (Jul 2023 to Nov 2024) reports the division continuing, with statements issued by each side.
• Abdulbaki Erol (Seyyid Abdulbaki el-Hüseynî) → Mübarek Erol (Naqshbandiyya)
  • Sözcü (15 Jul 2023): all three sons hold the title of khalīfa; a three-shaykh arrangement was proposed and rejected by the Semerkand group, after which the community divided among the three.
  • Medyascope (Jul 2023 to Nov 2024) reports the division continuing, with statements issued by each side.
• Muḥammad Amīn Kuftārū → Aḥmad Kuftārū (Naqshbandiyya)
  • Amīn Kuftārū died in 1938 (most sources seen).
  • One infobox gives 1983.
• ʿAbd al-Raḥmān al-Madanī al-ʿAṭṭār al-Zayyāt → ʿAbd al-Salām b. Mashīsh (Shādhiliyya)
  • Some versions of the order's chain are shorter: Hasan, Jābir, Saʿīd al-Ghazwānī, ʿAbd al-Raḥmān al-Madanī, Ibn Mashīsh (per order-affiliated blogs); another list runs Nūr al-Dīn ʿAlī, Fakhr al-Dīn, Taqī al-Dīn al-Fuqayr, ʿAbd al-Raḥmān.
• Abū Madyan Shuʿayb → ʿAbd al-Salām b. Mashīsh (Shādhiliyya)
  • TDV Şâzeliyye names no Abū Madyan link for the chain and mentions Abū Madyan only as the subject of a qaṣīda commentary by Ibn ʿAṭāʾ Allāh and Ibn ʿArabī.
• Muḥammad b. Qaddūr al-Wakīlī al-Karkarī → Muḥammad al-Hibrī (Shādhiliyya)
  • The forum silsila inserts al-Ḥājj Muḥammad al-Hibrī (father) between al-Wakīlī and Muḥammad al-Hibrī.
• Sayyidī Aḥmad al-ʿArabī al-Sharnūbī → Muḥammad ʿUthmān ʿAbduh al-Burhānī (Shādhiliyya)
  • The article on Wikipedia gives the full name Ṭarīqa al-Burhāniyya al-Disūqiyya al-Shādhiliyya but no chain.
• Mawlāy Hāshim al-Belghītī (Meknès) → Mawlāy ʿAbd al-Kabīr al-Belghītī (Fès) (Shādhiliyya)
  • No other claimant to the headship of this branch was found in the public sources read.
• ʿAlī b. Abī Ṭālib → al-Ḥasan al-Baṣrī (Chishtiyya (Chishti order))
  • TDV Hasan-ı Basrî records the belief (inanılır) that al-Ḥasan received the khirqa from ʿAlī or from Kumayl b. Ziyād.
  • Trimingham (App. A): the oldest silsilas (Ibn al-Nadīm; al-Qushayrī) do not name ʿAlī; he enters Sufi chains only in the 5th/11th century.
  • Böwering (Iranica): the Indian Chishti chain from Ibrahim b. Adham to the Prophet via al-Ḥasan al-Baṣrī and ʿAlī is 'historically flawed'.
• ʿUthmān al-Hārūnī → Muʿīn al-Dīn Ḥasan Chishtī (Chishtiyya (Chishti order))
  • Böwering (Iranica): Muʿīn al-Dīn's association with the Chishti tradition 'rests on the tenuous link of Ḵᵛāja ʿOṯmān alone'.
• Shāh Kalīmullāh Jahānābādī → Shāh Fakhr al-Dīn Dihlawī (Chishtiyya (Chishti order))
  • Böwering (Iranica): Shah Fakhr al-Dīn (d. 1199/1784-85) was 'a significant indirect successor' of Shah Kalīm-Allāh Jahānābādī.
• Syed Ilmuddin Ali Khan → Syed Zainul Abedin Ali Khan (Chishtiyya (Chishti order))
  • Dewan Zainul Abedin Ali Khan: holds the office as sajjāda-nishīn; the CEO of the government-appointed Dargah Committee said in 2017 that he continues in the office under the Durgah Khawaja Saheb Act, 1955 (reported by Deccan Herald, India TV).
  • His brother Syed Alauddin Alimi (April 2017) announced that he had removed him from the spiritual headship. The Quint reads the episode as a quarrel between brothers.
  • Generation count: Wikipedia gives '22nd generation' and '29th successor' in different places; not reconciled.
• Syed Zainul Abedin Ali Khan → Syed Alauddin Alimi (Chishtiyya (Chishti order))
  • Dewan Zainul Abedin Ali Khan: holds the office as sajjāda-nishīn; the CEO of the government-appointed Dargah Committee said in 2017 that he continues in the office under the Durgah Khawaja Saheb Act, 1955 (reported by Deccan Herald, India TV).
  • His brother Syed Alauddin Alimi (April 2017) announced that he had removed him from the spiritual headship. The Quint reads the episode as a quarrel between brothers.
  • Generation count: Wikipedia gives '22nd generation' and '29th successor' in different places; not reconciled.
• Khwaja Syed Mohammad Nizami → Syed Shaafi Nizami (Chishtiyya (Chishti order))
  • A Wikiwand page (undated) names Syed Mohammad Faiz Nizami as current sajjāda-nishīn of the Nizamuddin dargāh; uncorroborated.
• ʿAlī b. Abī Ṭālib → al-Ḥasan al-Baṣrī (Mawlawiyya (Mevlevî))
  • Aflākī's chain, as reported by TDV Mevleviyye, passes from ʿAlī to al-Ḥasan al-Baṣrī.
  • TDV Hasan-ı Basrî records the belief (inanılır) that al-Ḥasan received the khirqa from ʿAlī or from Kumayl b. Ziyād.
  • Trimingham (App. A): the oldest silsilas (Ibn al-Nadīm; al-Qushayrī) do not name ʿAlī; he enters Sufi chains only in the 5th/11th century.
• Ḥabīb al-ʿAjamī → Dāwūd al-Ṭāʾī (Mawlawiyya (Mevlevî))
  • Jāmī (Nafaḥāt pp. 44-45) names Dāwūd's guide as Ḥabīb al-Rāʿī; the atlas's Ḥabīb al-ʿAjamī is the figure the Trimingham chart and the Siyar attach.
• Dāwūd al-Ṭāʾī → Maʿrūf al-Karkhī (Mawlawiyya (Mevlevî))
  • al-Dhahabī, Siyar (entry Maʿrūf al-Karkhī): reports al-Sulamī's claim that Maʿrūf accompanied Dāwūd al-Ṭāʾī and judges it unproven (lam yaṣiḥḥa).
• Shams al-Aʾimma al-Sarakhsī → Bahāʾ al-Dīn Walad (Sulṭān al-ʿUlamāʾ) (Mawlawiyya (Mevlevî))
  • Sipahsālār places Bahāʾ Walad in a chain back to Aḥmad al-Ghazālī (TDV Mevlānā).
• Najm al-Dīn Kubrā → Bahāʾ al-Dīn Walad (Sulṭān al-ʿUlamāʾ) (Mawlawiyya (Mevlevî))
  • Reported tradition, but TDV adds that Bahāʾ Walad did not function as a Kubrawī shaykh.
  • Algar (Iranica 'Kobrawiya'): Jāmī's notion that Bahāʾ al-Dīn Walad was Najm al-Dīn Kubrā's pupil 'must be dismissed' (citing Lewis, pp. 30-33).
• Bahāʾ al-Dīn Walad (Sulṭān al-ʿUlamāʾ) → Sayyid Burhān al-Dīn Muḥaqqiq al-Tirmidhī (Mawlawiyya (Mevlevî))
  • TDV Mevlānā describes Burhān al-Dīn as Rūmī's spiritual guide after his father's death; the Bahāʾ Walad article does not mention him.
• Abū Bakr al-Ṣiddīq → Bahāʾ al-Dīn Walad (Sulṭān al-ʿUlamāʾ) (Mawlawiyya (Mevlevî))
  • Sipahsālār: descent from Abū Bakr (TDV notes Bahāʾ Walad's descent through his mother).
  • Aflākī: the lineage reaches ʿAlī through the mother; TDV reports that later scholars consider the claim of a Khwārazmshāh mother unsupported.
• Abū Bakr-i Salabāf of Tabriz → Shams-i Tabrīzī (Mawlawiyya (Mevlevî))
  • Jāmī (Nafaḥāt pp. 535-539): Shams's teachers are uncertain: Abū Bakr Sallābāf of Tabriz, Rukn al-Dīn Sanjāsī, or Bābā Kamāl Jandī.
• Karīm al-Dīn b. Baktamur → Sulṭān Walad (Bahāʾ al-Dīn Muḥammad) (Mawlawiyya (Mevlevî))
  • TDV Mevleviyye chronology table dates Sulṭān Walad's term from 683/1284 while its text says 691/1292; the two disagree.
• Sulṭān Walad (Bahāʾ al-Dīn Muḥammad) → Abāpūsh-i Walī (Mawlawiyya (Mevlevî))
  • Sākıb Dede: Divane Mehmed descends from Süleyman Shah who married Muṭahhara Khātūn.
  • A Konya MS genealogy (869/1464) gives Abāpūsh-i Walī as grandson of Mehmed Pasha, with a different line; Aflākī does not record the marriage.
• Ulu ʿĀrif Chalabī (Amīr ʿĀrif) → Celaleddin Bakır Çelebi (Mawlawiyya (Mevlevî))
  • Generation count: Dār al-Masnavi says 22nd generation; another site says 20th great-grandson (22nd generation).
• Celaleddin Bakır Çelebi → Fârûk Hemdem Çelebi (Mawlawiyya (Mevlevî))
  • The order's own account (Dār al-Masnavi): all legitimate Mevlevi shaykhs are to be affiliated with him through the International Mevlana Foundation.
  • The same account notes that independent Mevlevi groups do not recognize this authority.
• ʿAlī b. Abī Ṭālib → al-Ḥasan al-Baṣrī (Suhrawardiyya)
  • The other route runs through the Ahl al-Bayt imams, left unnamed in TDV.
  • Trimingham (App. A): the oldest silsilas (Ibn al-Nadīm; al-Qushayrī) do not name ʿAlī; he enters Sufi chains only in the 5th/11th century.
• Abū Bakr al-Nassāj → Aḥmad al-Ghazālī (Suhrawardiyya)
  • Fasīḥ Aḥmad-i Khwāfī adds Muḥammad al-Ghazālī between Nassāj and Aḥmad al-Ghazālī.
• Abū l-Najīb al-Suhrawardī → Shihāb al-Dīn ʿUmar al-Suhrawardī (Suhrawardiyya)
  • Some sources attribute the order to Abū l-Najīb himself; on that reading Ebheriyye and Kübreviyye would be Suhrawardī branches.
• Abū l-Najīb al-Suhrawardī → Najm al-Dīn Kubrā (Suhrawardiyya)
  • The same TDV entry, citing Jāmī (Nafaḥāt), names Ammār-i Yāsir al-Bitlīsī and Ismāʿīl Qaṣrī as the shaykhs who trained Kubrā. TDV Necmeddîn-i Kübrâ calls Ammār a khalīfa of Abū l-Najīb, so on that reading the chain reaches Abū l-Najīb through Ammār (see Kubrawiyya).
• Bahāʾ al-Dīn Zakariyyā al-Multānī → Jalāl al-Dīn Ḥusayn al-Bukhārī (Surkh-posh) (Suhrawardiyya)
  • The Bahāʾ al-Dīn entry names a different companion, Jalāl al-Dīn-i Tabrīzī, as a khalīfa of Shihāb al-Dīn who parted from him at Nishapur.
• Bahāʾ al-Dīn Zakariyyā al-Multānī → Shah Mahmood Qureshi (Suhrawardiyya)
  • Shah Mahmood Qureshi: Wikipedia describes him as the sajjāda-nishīn of the Bahāʾ al-Dīn Zakariyyā (and Rukn-i ʿĀlam) shrines, whose hereditary custodians claim descent from Zakariyyā; Dawn (24 Aug 2023) calls him 'the shrine caretaker'.
  • Mureed Hussain Qureshi (his brother): Dunya News (undated; excerpt) reports that he announced Shah Mahmood's removal from the gaddi, saying he had earlier appointed him after their father's death; Dawn (24 Aug 2023) reports him overseeing the ʿurs and in disagreement with Shah Mahmood over the shrine.
• Bahāʾ al-Dīn Zakariyyā al-Multānī → Mureed Hussain Qureshi (Suhrawardiyya)
  • Shah Mahmood Qureshi: Wikipedia describes him as the sajjāda-nishīn of the Bahāʾ al-Dīn Zakariyyā (and Rukn-i ʿĀlam) shrines, whose hereditary custodians claim descent from Zakariyyā; Dawn (24 Aug 2023) calls him 'the shrine caretaker'.
  • Mureed Hussain Qureshi (his brother): Dunya News (undated; excerpt) reports that he announced Shah Mahmood's removal from the gaddi, saying he had earlier appointed him after their father's death; Dawn (24 Aug 2023) reports him overseeing the ʿurs and in disagreement with Shah Mahmood over the shrine.
• ʿAlī al-Riḍā → Maʿrūf al-Karkhī (Kubrawiyya)
  • Jāmī (Nafaḥāt, pp. 42–43) names Dāwūd al-Ṭāʾī as the shaykh Maʿrūf kept company with and gives al-Riḍā only as the master of Maʿrūf's father; Trimingham's Appendix A chart also shows Dāwūd al-Ṭāʾī (d. 781) beside the ʿAlid line.
• ʿAmmār Yāsir al-Bidlīsī → Najm al-Dīn Kubrā (Kubrawiyya)
  • TDV Necmeddîn-i Kübrâ: Kubrā's chain runs through his shaykh Ammār Yāsir and Abū l-Najīb to Maʿrūf al-Karkhī; Kubrā's own works name only Ammār.
  • Fasīḥ Aḥmad-i Khwāfī (Mujmal-i Faṣīḥī, II, 319), as reported by TDV, records a silsila in which Kubrā benefited from Abū l-Najīb directly. The same TDV entry, citing Jāmī, names Ammār and Ismāʿīl Qaṣrī as the shaykhs who trained him (see Suhrawardiyya).
  • Trimingham (1971, p. 55): ʿAmmār was one teacher, but Kubrā's real training took place under Ismāʿīl al-Qaṣrī, who gave him the khirqa of tabarruk.
• Ismāʿīl al-Qaṣrī → Najm al-Dīn Kubrā (Kubrawiyya)
  • TDV: the accounts of Iqbāl Sīstānī (relaying Simnānī) and Kamāl al-Dīn Khwārazmī of Kubrā's early training differ; TDV says it cannot be decided which is right, Fritz Meier judged Sīstānī's the more plausible, and both name Rūzbihān, Ammār and Qaṣrī.
  • Some sources (al-Zabīdī, Itḥāf al-aṣfiyāʾ, as cited by TDV) trace Kubrā's silsila through Qaṣrī, ʿAbd al-Wāḥid b. Zayd and Kumayl b. Ziyād to ʿAlī.
  • Trimingham (1971, p. 55) calls the khirqa from al-Qaṣrī a khirqa of tabarruk (of blessing).
• Najm al-Dīn Kubrā → Majd al-Dīn al-Baghdādī (Kubrawiyya)
  • Majd al-Dīn is omitted from the silsila as he died before Kubrā; some sources place him between Kubrā and ʿAlī Lālā.
• Najm al-Dīn Kubrā → Raḍī al-Dīn ʿAlī Lālā (Kubrawiyya)
  • Trimingham (1971, p. 56, n. 4 and chart): most derivative branches stem from the line of Majd al-Dīn al-Baghdādī; the chart does not make clear whether ʿAlī Lālā is drawn from Kubrā directly or through Majd.
• Mīr Sayyid ʿAlī al-Hamadānī (Amīr-i Kabīr) → Khwāja Isḥāq Khuttalānī (Kubrawiyya)
  • Trimingham (1971, p. 57) dates Khuttalānī's death to 826/1423; the atlas figure has 827/1424 (TDV).
• Khwāja Isḥāq Khuttalānī → Sayyid Muḥammad Nūrbakhsh (Kubrawiyya)
  • TDV Nurbahşiyye: a fellow disciple dreamt of a light descending on Sayyid Muḥammad and spreading to the others; Khuttalānī then named him Nūrbakhsh. He read the dream as a sign that he was the Mahdī, and his shaykh is recorded as supporting that reading; some sources say it was Khuttalānī who convinced him. His followers later differed, some taking 'mahdī' in its lexical sense (one who guides).
  • TDV Necmeddîn-i Kübrâ: according to the sources, the Nūrbakhshiyya regards Khuttalānī as one who confirmed Nūrbakhsh rather than as its source.
• Khwāja Isḥāq Khuttalānī → ʿAbd Allāh-i Barzishābādī (Kubrawiyya)
  • TDV Zehebiyye (a cross-reference entry): a Kubrawī branch, the Kubrawiyya itself being listed among the Suhrawardī branches, 'attributed to' Barzishābādī (d. 872/1468).
  • TDV Necmeddîn-i Kübrâ: Barzishābādī continued Khuttalānī's line without doctrinal change; the fully Shiʿi Dhahabiyya appeared about four generations later, mainly in western Iran. TDV finds no sign that Barzishābādī or his mostly Sunni khalīfas were Shiʿi, and suggests the branch took a distinct Shiʿi form through Ghulām ʿAlī Nīshābūrī.
• al-Junayd al-Baghdādī → Abū Muḥammad Ruwaym al-Baghdādī (Rifāʿiyya)
  • Jāmī (Nafaḥāt, pp. 105–108): Ruwaym is called a companion and peer of al-Junayd, though he presented himself as his pupil; Anṣārī ranks him above al-Junayd.
• Abū Manṣūr al-Ṭayyib → Manṣūr al-Baṭāʾiḥī (Rifāʿiyya)
  • Shaʿrānī (Ṭabaqāt, Lawāqiḥ al-anwār, l.5788–5790) makes Muḥammad al-Shunbukī the shaykh of Manṣūr al-Baṭāʾiḥī; Trimingham (1971, p. 263, summarising al-Wāsiṭī's Tiryāq) lists Manṣūr's silsilas as: hereditary to al-Junayd; via Maʿrūf al-Karkhī and the ʿAlid line; and via Abū Bakr al-Hawāzanī al-Baṭāʾiḥī to Sahl al-Tustarī, Dhū l-Nūn, Isrāfīl and ʿAlī. The Ruwaym → Sundūsī → Karmazī → Najjār → Ṭayyib route of the first pass is not in either.
• Aḥmad al-Rifāʿī → ʿIzz al-Dīn Aḥmad al-Ṣayyād (Rifāʿiyya)
  • Ibn Khallikan (Wafayāt al-aʿyān, entry Ibn al-Rifāʿī) says Aḥmad had no offspring (ʿaqib) and that the descendants who inherit the shaykhdom are his brother's; Trimingham (1971, p. 38) repeats this and adds that Aḥmad's sister's son ʿAlī b. ʿUthmān succeeded him. TDV and Trimingham's Appendix H both call al-Ṣayyād a grandson (ḥafīd) of Aḥmad.
• Aḥmad al-Rifāʿī → Abū l-Ḥasan ʿAlī al-Ḥarīrī (Rifāʿiyya)
  • Two men of the same name are in the record. TDV (Rifâiyye, branch 1) separates Abū l-Ḥasan ʿAlī al-Ḥarīrī (d. 620/1223, a grandson of Aḥmad through a daughter, founder of the Ḥarīriyya) from his disciple Abū Muḥammad ʿAlī al-Ḥarīrī b. Abī l-Ḥasan (d. 645/1247), and says some authors mixed them up. Trimingham (1971, p. 39 and App. H) knows only the second, d. Busra 645/1248, and states no kinship. The first pass gave the second man's role under the first man's dates.
• Ibrāhīm Zāhid-i Gīlānī → Akhī Muḥammad Kerīm al-Dīn al-Khwārazmī (Khalwatiyya (Halvetiyye))
  • Trimingham (1971, p. 74 and chart) gives Muḥammad Nūr al-Khalwatī (= Akhī Mehmed al-Khwārizmī) a death date of 1350, against 780/1378-79 in the atlas (TDV), and has Ibrāhīm al-Zāhid die between 690 and 700/1291-1300.
• Akhī Muḥammad Kerīm al-Dīn al-Khwārazmī → ʿUmar al-Khalwatī (Khalwatiyya (Halvetiyye))
  • Some sources name Muḥammad b. Nūr al-Bālisī as ʿUmar's shaykh, or treat Zāhid-i Gīlānī or Yaḥyā Shirvānī as the order's pīr rather than ʿUmar.
• Sayyid Yaḥyā-yi Shirvānī → Dede ʿUmar Rūshanī (Khalwatiyya (Halvetiyye))
  • Trimingham (1971, p. 77, n. 2): according to some sources Yaḥyā-i Shirwānī was Ibrāhīm Gülsheni's successor at Baku; Evliya Çelebi writes that ʿUmar Rūshenī and Gülsheni were both successors of Yaḥyā. Trimingham's chart dates Yaḥyā d. c. 1460 (atlas 868/1463-64, TDV).
• Sayyid Yaḥyā-yi Shirvānī → Jamāl-i Khalwatī (Cemâl-i Halvetî) (Khalwatiyya (Halvetiyye))
  • TDV Halvetiyye instead says Habīb Qarāmānī's khalīfa Cemâleddin İshak Karamânî (Cemal Halife, d. 933/1527) took the line to Istanbul; whether he is the same man as Cemâl-i Halvetî (d. 899/1494) is not settled in the pages read.
  • Curry, reading Hulvî's Lemezât (Table 1, p. 302): the primary chain runs Yahyâ-yı Şirvânî (21), Muhammad el-Erzincânî (22), Cemâl el-Halvetî (23).
• ʿAlāʾ al-Dīn ʿAlī Köstendilī → Nūr al-Dīn Jarrāḥī (Cerrâhî) (Khalwatiyya (Halvetiyye))
  • TDV gives Nūr al-Dīn d. 1133/1721 but his shaykh d. 1143/1730; the dates cannot both be right.
• ʿAbd al-Laṭīf al-Ḥalabī → Quṭb al-Dīn Muṣṭafā b. Kamāl al-Dīn al-Bakrī (Khalwatiyya (Halvetiyye))
  • TDV Bekriyye (Halvetiyye) says only that his silsila reaches the Shaʿbāniyya through Qarabash Walī.
• The Prophet Muhammad → Aḥmad al-Tijānī (Tijāniyya)
  • TDV: al-Tijānī says the litanies were taught to him by the Prophet in a dream (rüya); TDV elsewhere calls the event a spiritual unveiling. Members date the order's founding to 1782.
  • The order's own literature (e.g. ʿAlī Ḥarāzim's Jawāhir al-maʿānī) describes the meeting as in a waking state (yaqẓatan), not in sleep. This wording is not in the TDV entry and was not read in an open source for this atlas.
  • TDV: he first taught as a Khalwatī shaykh after receiving khilāfa from Maḥmūd al-Kurdī; Ottoman Sufi sources list the Tijāniyya as a Khalwatī branch, while ʿAlī Ḥarāzim records that Khalwatī chain as taken only for blessing (tabarrukan) and the order's sources begin the silsila with the Prophet and al-Tijānī.
  • TDV: in Fez the scholar Ibn Kīrān rejected his claim to be a shaykh. TDV also reports, from his disciples' books, that he saw himself as heir to the stations of quṭb, quṭb al-aqṭāb and khatm al-wilāya (ideas TDV traces to Ibn ʿArabī), that ulema criticised him for this, and that he answered them forcefully.
  • Trimingham (1971, p. 107, citing Jawāhir al-maʿānī i. 43) quotes the order's account as permission given "in a waking and not sleeping state", which supports the reading attributed to ʿAlī Ḥarāzim above; he places the call at Tlemcen in 1196/1782 and the final fatḥ at Abū Samghūn in 1200/1786, where TDV puts the unveiling at Abū Samghūn in 1196/1782.
• Maḥmūd al-Kurdī → Aḥmad al-Tijānī (Tijāniyya)
  • The order's own Jawāhir al-maʿānī names Maḥmūd al-Kurdī al-Miṣrī as al-Tijānī's shaykh in the isnād of one litany, so the contact is attested in the order's own text; Trimingham notes only that al-Tijānī took the Khalwatī line at first for his chain.
• Aḥmad al-Tijānī → Muḥammad al-Ṣaghīr al-Tijānī (Tijāniyya)
  • Trimingham (1971, pp. 109-10): on ʿAlī b. ʿĪsā's death the leadership went to Aḥmad's son Muḥammad al-Ṣaghīr, then back to ʿAlī's line; his chart numbers al-Ṣaghīr among the heads and lists al-Kabīr only as a son. The atlas (TDV) has al-Kabīr leading ʿAin Māḍī first.
• Muḥammad al-Kabīr al-Tijānī → Shaykh Muḥammad b. ʿAlī al-ʿArabī (Cheikh Mohamed Ben Ali El-Arabi) (Tijāniyya)
  • Echorouk (Algerian daily), as summarised in a short extract: Sheikh Ali Tidjani is the general caliph of the brotherhood in the Aïn Madhi area. Undated, not read in full.
  • The Algerian state, in an APS report of 18 May 2026 on a Senegalese visit, speaks of 'the seat of the general caliphate of the Tijaniyya' at Aïn Madhi without naming its holder. Moroccan sources describe the Fez zāwiya as the order's spiritual centre. Each is that side's own account.
• Abū Madyan Shuʿayb → Muḥammad b. ʿAlī, al-Faqīh al-Muqaddam (Bā ʿAlawiyya (Ṭarīqa ʿAlawiyya of Ḥaḍramawt))
  • TDV Amûdiyye cites the Silsila quddūsiyya: Abū Madyan told his deputy Muḥammad al-Faqīh to go to Ḥaḍramawt; he fell ill in Mecca and sent his student ʿAbd Allāh al-Ṣāliḥ, through whom Abū ʿĪsā al-ʿAmūdī joined. TDV does not say here that this Muḥammad al-Faqīh is Muḥammad b. ʿAlī.
  • TDV Bâ Alevî mentions Muḥammad b. ʿAlī's admiration for Abū Madyan and no khirqa or envoys.
  • Harīrīzāde (Tibyān) repeats the story but found no chain for the Amūdiyya; al-Zabīdī gives a chain via ʿAbd al-Razzāq al-Marzūqī (both as reported in TDV Amûdiyye).
  • Trimingham (1971, p. 15 n. 1): Muḥammad b. ʿAlī was initiated into the Way deriving from Abū Madyan Shuʿayb and is said to have been the first to introduce Sufi discipline (tahkīm) into Ḥaḍramawt; dates 574/1178-653/1255. Jāmī (pp. 612–615) dates Abū Madyan's death 590.
  • Ho (2006, p. 41): Abū Madyan's student al-Muqʿad died in Mecca; before dying he instructed ʿAbd Allāh al-Maghribī to invest the First Jurist with the cloak and appoint him (takhkīm) as representative of Abū Madyan's pathway.
• Abū Madyan Shuʿayb → ʿAbd Allāh al-Ṣāliḥ al-Maghribī (Bā ʿAlawiyya (Ṭarīqa ʿAlawiyya of Ḥaḍramawt))
  • Ho (2006, p. 41): ʿAbd Allāh al-Maghribī was instructed by Abū Madyan's student al-Muqʿad before the latter's death at Mecca.
• Muḥammad b. ʿAlī, al-Faqīh al-Muqaddam → ʿAbd al-Raḥmān al-Saqqāf (Bā ʿAlawiyya (Ṭarīqa ʿAlawiyya of Ḥaḍramawt))
  • Death date 810/1407 versus 819/1416, both given in the same TDV article.
• ʿAbd al-Raḥmān al-Saqqāf → Abū Bakr b. ʿAbd Allāh al-ʿAydarūs (Bā ʿAlawiyya (Ṭarīqa ʿAlawiyya of Ḥaḍramawt))
  • Trimingham (1971, p. 73) says Abū Bakr al-ʿAydarūs "acquired a Kubrawī silsila" and describes the ʿAydarūsiyya as a restricted lineal ṭarīqa, a derivative of the ʿAlawī line.
• Aḥmad Yasawī → Ḥājjī Bektāsh Walī (Hacı Bektaş-ı Velî) (Bektāshiyya)
  • TDV: earlier sources (Elvan Çelebi, Eflākī, Aşıkpaşazade) show him as a khalīfa of the Vefāʾī leader Baba İlyas of the 1239-40 Babaî revolt; TDV argues he probably did not found the order that bears his name.
  • Trimingham: relation of Hājjī Bektāsh to the order named for him is 'tenuous'; the Bektāshī system proper derives from Balım Sultan.
• Ḥājjī Bektāsh Walī (Hacı Bektaş-ı Velî) → Balım Sultan (Bektāshiyya)
  • The identity of Hacı Bektaş's successor is debated between the Çelebi and Babagan branches to this day (Gümüşoğlu 2022 abstract excerpt). Çelebis claim descent from Hacı Bektaş and an office hereditary at least from 1750 (Trimingham); Babagan (Yol evladı) dedes derive from Balım Sultan, an apostolic head chosen by council.
• Reshat Bardhi (Dede Reshati) → Haxhi Dede Edmond Brahimaj (Baba Mondi) (Bektāshiyya)
  • No rival claimant to the Tirana headquarters was found. The Çelebi line at Hacıbektaş (Ulusoy family per a METU dissertation excerpt) is a separate lineage whose present head was not located.
• Mawlāy al-ʿArabī al-Darqāwī → Muḥammad b. ʿAbd al-Kabīr al-Kattānī (Kattāniyya)
  • Wikipedia (Muhammad al-Kattani) names no Darqāwī, Aḥmadiyya or Idrīsī-Sanūsī teacher; it records only a Shādhilī student, Muḥammad b. Ibrāhīm al-Fāsī. No source read supports an Aḥmadiyya root.
• Muḥammad b. ʿAbd al-Kabīr al-Kattānī → ʿAbd al-Ḥayy al-Kattānī (Kattāniyya)
  • Dates differ: Wikipedia says the Kattānī family established the ṭarīqa in 1853; Trimingham c. 1850 by 'Muhammad ibn ʿAbd al-Wahhab' (as printed; the Fez zawiya is elsewhere credited to Abū l-Mafākhir Muḥammad b. ʿAbd al-Wāḥid, d. 1872, in a low-quality listing); Eickelman 1890.
• The Prophet Muhammad → Seydina Limamou Laye (Layène)
  • Wikipedia: the founder is said to have claimed to be the Mahdi, and the community holds him to be the return of the Prophet; it adds that the Layène are open to all Muslims.
  • Founding date: Wikipedia 1884; an allAfrica report counts January 2026 as the 146th anniversary of the community's 'Appel', i.e. 1880. Not reconciled.
• Seydina Mouhamadou Makhtar Laye → Seydina Mouhamadou Lamine Laye (Layène)
  • Numbering and parentage differ by report: Le Soleil calls him the 7th khalife and son of Seydina Ababacar Laye; Dakaractu the 8th and son of Seydina Issa Laye. No rival claimant found.
• Shaykh Sidiyya Bābā → Aḥmadu Bamba (Murīdiyya (Mouride))
  • Another academic account says Bamba was also affiliated later with a Tijānī master; a David Robinson essay on Sidiyya Bābā says Bābā discouraged him from pursuing the Tijāniyya. Not read in full.
  • No source read mentions a Shādhilī affiliation of Bamba; none is asserted here.
• Serigne Abdou Ahad Mbacké → Serigne Abdou Khadr Mbacké (Murīdiyya (Mouride))
  • Wikipedia's text gives Abdou Khadr 1989-1990, its reference list 1988-1989.
• Muḥammad al-Bāqir → Shāh Niʿmat Allāh Walī (Niʿmatullāhiyya)
  • Trimingham classes the order as keeping Shīʿī orthodoxy in Iran (via the Gunābādī) and as the most active order in Iran; the date and manner of the order's Shīʿī turn were not found in sources read.
• Raḥmat ʿAlī Shāh → Ḥājjī Mullā Sulṭān (Sulṭān ʿAlī Shāh) of Gunābād (Niʿmatullāhiyya)
  • Iranica (summary): the Munawwar ʿAlī-Shāhī line has the strongest claim to the main Niʿmatullāhī descent and its members call themselves exclusively Niʿmatullāhī. The Gunābādī line records Saʿādat ʿAlī Shāh as Raḥmat ʿAlī Shāh's successor. Reported as the branches' own claims; no winner named here.
• Javad Nurbakhsh (Nūr ʿAlī Shāh II) → Alireza Nurbakhsh (Riḍā ʿAlī Shāh) (Niʿmatullāhiyya)
  • No rival claimant to the Nurbakhsh line's headship was found in the sources read; claimants outside it were not searched.
• Nūr ʿAlī Tabandeh (Majdhūb ʿAlī Shāh) → Alireza Jazbi (Sābit ʿAlī Shāh) (Niʿmatullāhiyya)
  • Peace-mark (Mohebi, 2018, human-rights activists' site): government pressure around Tabandeh's residence affected the choice of a successor and divided the order. No claimants named; no rival to Jazbi located in sources read.
  • As reported: Amnesty (2011) links the arrests of Gunābādī dervishes to the Supreme Leader's Oct 2010 speech on 'false mysticism'; Wikipedia's Tabandeh article reports over 300 Sufis arrested after the Feb 2018 protests and Tabandeh held under house arrest for two years until his death. Reported attributions, not our finding.
• Abū Jaʿfar Yazīd b. al-Qaʿqāʿ → Ibn Jammāz (Sulaymān b. Muslim) (Qirāʾāt: the ten canonical readings)
  • Ibn al-Jazarī also reports that Ismāʿīl b. Jaʿfar read to Abū Jaʿfar himself, noting that some of his own scholars (ḥuffāẓ) record this.
• Zayd b. Thābit → Abū Hurayra (Qirāʾāt: the ten canonical readings)
  • Ibn al-Jazarī: it is also said that Abū Jaʿfar read to Zayd b. Thābit himself, a possibility he allows because Abū Jaʿfar was brought as a child to Umm Salama, who touched his head and prayed for him.
• Ibn Kathīr al-Makkī → al-Bazzī (Aḥmad b. Muḥammad) (Qirāʾāt: the ten canonical readings)
  • Ibn al-Jazarī adds that al-Bazzī also read to Abū l-Ikhrīṭ himself, to ʿIkrima b. Sulaymān and to ʿAbd Allāh b. Ziyād.
  • al-Bazzī's own teachers did not include al-Qawwās directly: Ghāyat entry, al-Dhahabī entry and al-Dānī's isnād route him through ʿIkrima b. Sulaymān, Abū l-Ikhrīṭ and ʿAbdallāh b. Ziyād to al-Qusṭ.
• ʿUmar b. al-Khaṭṭāb → ʿAbd Allāh b. al-Sāʾib al-Makhzūmī (Qirāʾāt: the ten canonical readings)
  • ʿAbdallāh b. al-Sāʾib read the Qurʾān to Ubayy; al-Dhahabī says he only narrated (rawā) from ʿUmar.
• ʿAbd Allāh b. al-Sāʾib al-Makhzūmī → Mujāhid b. Jabr al-Makkī (Qirāʾāt: the ten canonical readings)
  • Mujāhid read to Ibn ʿAbbās (al-Dhahabī, al-Dānī); the reading to ʿAbdallāh b. al-Sāʾib is al-Dānī-via-Ghāyat and in al-Dhahabī's Ibn al-Sāʾib entry only.
• Abū l-ʿĀliya Rufayʿ b. Mihrān al-Riyāḥī → Abū ʿAmr b. al-ʿAlāʾ al-Baṣrī (Qirāʾāt: the ten canonical readings)
  • Whether Abū ʿAmr read to Abū l-ʿĀliya: Ghāyat accepts it 'on the sound view'; al-Dhahabī says it is not established though he was alive for 20+ years of Abū l-ʿĀliya's life; al-Dānī's list of Abū ʿAmr's teachers omits him.
• Abū l-Dardāʾ ʿUwaymir → ʿAbd Allāh b. ʿĀmir al-Yaḥṣubī (Qirāʾāt: the ten canonical readings)
  • Ibn al-Jazarī: al-Dānī affirmed that Ibn ʿĀmir read to Abū l-Dardāʾ, and Ibn al-Jazarī holds it sound; the chain through al-Mughīra to ʿUthmān is the one on which he says there is no disagreement.
• Sulaymān b. Mihrān al-Aʿmash → Ḥamza b. Ḥabīb al-Zayyāt (Qirāʾāt: the ten canonical readings)
  • Ibn al-Jazarī: ʿarḍan (a full recitation), 'and it is said, the letters only' (al-ḥurūf faqaṭ).
• Muḥammad al-Bāqir → Ḥumrān b. Aʿyan (Qirāʾāt: the ten canonical readings)
  • Ḥumrān heard (samiʿa) from al-Bāqir (al-Dhahabī) rather than read to him; only Ghāyat records a reading.
• Salām b. Sulaymān al-Ṭawīl → Yaʿqūb b. Isḥāq al-Ḥaḍramī (Qirāʾāt: the ten canonical readings)
  • Ibn al-Jazarī: it is also said that Yaʿqūb read to Abū ʿAmr himself.
• Muḥammad al-Bāqir → Abū Ḥanīfa al-Nuʿmān b. Thābit (Schools of law and ḥadīth)
  • TDV 'Ebû Hanîfe': al-Bāqir is one of the Ahl al-Bayt scholars Abū Ḥanīfa met and exchanged knowledge with; the article does not call him a formal teacher.
  • Siyar (al-Dhahabī) names Abū Jaʿfar al-Bāqir in the list of those Abū Ḥanīfa narrated from; Jaʿfar is not in that list, but Siyar's entry on Jaʿfar names Abū Ḥanīfa among Jaʿfar's transmitters.
• Jaʿfar al-Ṣādiq → Abū Ḥanīfa al-Nuʿmān b. Thābit (Schools of law and ḥadīth)
  • Siyar (entry Jaʿfar), through Ibn ʿUqda's isnād, has Abū Ḥanīfa say he saw no one more learned in law than Jaʿfar b. Muḥammad, and tell of forty hard questions he put to Jaʿfar before al-Manṣūr at al-Ḥīra.
  • TDV 'Ebû Hanîfe': Abū Ḥanīfa met and exchanged knowledge with Zayd b. ʿAlī, Muḥammad al-Bāqir, ʿAbd Allāh b. al-Ḥasan and Jaʿfar al-Ṣādiq, and drew on them in matters of creed; the article describes meetings and exchange, not a teacher-student relation.
  • TDV 'Ebû Hanîfe' reports the claim, grounded in these meetings with Jaʿfar, that Abū Ḥanīfa turned to Sufism in his last two years and said 'Were it not for the two years, al-Nuʿmān would have perished'; the article judges the claim hard to accept, since Sufism was not yet a separate discipline.
  • Ibn Khallikān (entry Jaʿfar al-Ṣādiq) tells, from Kushājim, that Jaʿfar asked Abū Ḥanīfa about a pilgrim who broke a gazelle’s incisor; Abū Ḥanīfa answers that he does not know and is corrected. An encounter in which Jaʿfar is the questioner, not a study relation.
  • Tahdhīb al-kamāl (entry Jaʿfar b. Muḥammad) lists Abū Ḥanīfa al-Nuʿmān b. Thābit among those who narrated from Jaʿfar; Abū Ḥanīfa’s own entry lists his teachers without Jaʿfar.
• Muḥammad b. al-Ḥasan al-Shaybānī → Abū Ḥanīfa al-Nuʿmān b. Thābit (Schools of law and ḥadīth)
  • Ibn Khallikān (entry al-Shaybānī): he sat in Abū Ḥanīfa’s circle about two years and then studied fiqh under Abū Yūsuf, so most of his Hanafite fiqh came through Abū Yūsuf. The Siyar basis (completed with Abū Yūsuf) is consistent.
• The Prophet Muhammad → ʿAlī b. Abī Ṭālib (Schools of law and ḥadīth)
  • Twelver tradition: designated by the Prophet; the imam's knowledge is inherited from the Prophet (TDV, 'Câfer es-Sâdık', summarising Shia sources).
• Muḥammad al-Bāqir → Jaʿfar al-Ṣādiq (Schools of law and ḥadīth)
  • Twelver account, as TDV 'Câfer es-Sâdık' gives it: an Imam's knowledge is ladunnī and comes down from the Prophet, so Jaʿfar's legal views are not reached by ijtihād like other mujtahids'.
  • Sunni scholars, as TDV gives them: Jaʿfar is a trustworthy transmitter and a mujtahid with sources (Qurʾān and Sunna first) and methods, not held to be infallible.
  • Ibn Khallikān introduces Jaʿfar as “one of the twelve imams according to the Imāmiyya”, i.e. he reports the Twelver doctrine as attributed to a school, while also noting his noble descent and his death in 148.
• The Prophet Muhammad → Fāṭima al-Zahrāʾ (The Prophet's family: descent and imamate lines)
  • TDV reports a Sunni position that limits the Ahl al-Bayt to the Prophet's wives, and another that includes his descendants and the Banū Hāshim.
  • TDV reports the Shiʿi usage naming the five (Prophet, ʿAlī, Fāṭima, Ḥasan, Ḥusayn).
• Jaʿfar al-Ṣādiq → Mūsā al-Kāẓim (The Prophet's family: descent and imamate lines)
  • Ismāʿīlī account: the imamate passed through Ismāʿīl b. Jaʿfar and his son Muḥammad. TDV İsmâiliyye gives the reasons reported for Mūsā's designation instead of the elder Ismāʿīl: a report that Ismāʿīl died three years before his father, and a report about his conduct and his ties to Abū l-Khaṭṭāb.
  • Daftary (modern historian of Ismāʿīlism), reporting the Twelver position: the Twelvers claim a designation (naṣṣ) of Mūsā by al-Ṣādiq, supported by ḥadīths. Daftary adds that it is not certain al-Ṣādiq named anyone after Ismāʿīl. (ch. 3, p. 88)
• Mūsā al-Kāẓim → ʿAlī al-Riḍā (The Prophet's family: descent and imamate lines)
  • TDV İsnâaşeriyye: after al-Kāẓim's death, the groups who accepted that he had truly died became known as the Qaṭʿiyya.
• al-Ḥasan al-ʿAskarī → Muḥammad al-Mahdī (al-Muntaẓar) (The Prophet's family: descent and imamate lines)
  • TDV: on al-ʿAskarī's death the Shiʿa split into fourteen or fifteen groups over whether he had a son to succeed him; the group holding that he had a hidden son, the imam and ḥujja, was the first to be called the Imāmiyya.
  • TDV: Ibn Bābawayh dates al-Samarrī's death 328/940, the article's main date is 329/941.
  • TDV: limiting the Imams to twelve and the doctrine of two successive occultations became dominant towards the end of the 4th/10th century, after which the name Ithnāʿashariyya came into use.
  • Sunni account in al-Dhahabī's Siyar (entry 'al-Muntaẓar'): reports the Imāmiyya belief that Muḥammad b. al-Ḥasan entered a cellar at nine, does not accept it, and cites Ibn Khallikān's alternatives (entry at seventeen in 275, or in 265). Ibn Khallikān himself gives birth on 15 Shaʿbān 255, matching the Twelver date, and notes Ibn al-Azraq's 256 or 258.
• Jaʿfar al-Ṣādiq → Ismāʿīl b. Jaʿfar (The Prophet's family: descent and imamate lines)
  • Twelver account: Mūsā, not Ismāʿīl, was designated; TDV İsmâiliyye lists the reports given for this (Ismāʿīl's death three years before his father, his conduct, his friendship with Abū l-Khaṭṭāb).
  • Ismāʿīlī accounts as TDV gives them: the majority (the Mubārakiyya) held that Ismāʿīl died before his father and the imamate passed to his descendants; a smaller group held that he had not died. TDV also cites a report that he was seen alive in Basra five years after 148/765.
  • Ibn ʿInaba (citing Ibn Khidāʿ, the Egyptian genealogist) buries Ismāʿīl at al-Baqīʿ in 133/750, twenty years before al-Ṣādiq; al-Dhahabī dates his death to 138/755. Both place it in his father's lifetime. TDV gives three years before al-Ṣādiq.
  • Daftary: calls Ismāʿīl al-Ṣādiq's second son, with the full brother ʿAbd Allāh al-Aftaḥ the eldest surviving son (ch. 3, p. 88), where Ibn ʿInaba and al-Dhahabī call Ismāʿīl the eldest. His genealogical table gives Ismāʿīl's death as 'after 136/754' (p. 507).
  • Daftary on the date of Ismāʿīl's death: one source gives 133/750, while others name later years up to 145/762–763. Because the caliph al-Manṣūr (r. from 136/754) is named at his death, Daftary infers 136–145/754–763, possibly later. All of this is in his father's lifetime. (ch. 3, p. 91)
  • Daftary on the earliest Ismāʿīlī groups: one group denied Ismāʿīl's death and awaited him as Mahdī (the 'pure Ismāʿīliyya'); the Mubārakiyya accepted his death and recognized his son Muḥammad as imam, and Mubārakiyya was the original name of the movement. (ch. 3, pp. 89–90)
• Jaʿfar al-Ṣādiq → Ismāʿīl b. Jaʿfar (The Prophet's family: descent and imamate lines)
  • Twelver sources, as Daftary relates them: Ismāʿīl was deprived of succession rights because of drinking and disavowed by his father. Daftary regards these reports as probably later fabrications by those who rejected the Ismāʿīlī line. (ch. 3, p. 88)
• Ismāʿīl b. Jaʿfar → Muḥammad b. Ismāʿīl al-Maktūm (The Prophet's family: descent and imamate lines)
  • Ibn ʿInaba, relaying the genealogists al-ʿUbaydalī and Abū Naṣr al-Bukhārī: Muḥammad b. Ismāʿīl was 'imam of the Maymūniyya', was in Mūsā al-Kāẓim's circle, went to Iraq with Hārūn al-Rashīd, died in Baghdad and is buried there. This differs from the Ismāʿīlī account TDV gives (Medina, then Rayy or Daylam, then Nishapur).
  • Daftary: Muḥammad b. Ismāʿīl left Medina, went into hiding (hence al-Maktūm), and travelled first to southern Iraq and then to Persia, spending his later years in Khūzistān. Different sources give different final destinations. This differs from TDV (Rayy or Daylam, then Nishapur) and from Ibn ʿInaba (died in Baghdad). (ch. 3, pp. 95–96)
• Muḥammad b. Ismāʿīl al-Maktūm → ʿUbaydallāh al-Mahdī (The Prophet's family: descent and imamate lines)
  • Fatimid sources, as TDV Fâtımîler gives them: ʿUbaydallāh b. al-Ḥusayn b. Aḥmad b. ʿAbd Allāh b. Muḥammad b. Ismāʿīl b. Jaʿfar. TDV adds that even the earliest Ismāʿīlī sources do not name the hidden imams, and that the Fatimid caliphs published no official genealogy.
  • TDV Fâtımîler: in a letter to the Yemen community, ʿUbaydallāh traced his line not to Ismāʿīl but to Ismāʿīl's elder brother ʿAbd Allāh, whom, he said, Jaʿfar had named heir; TDV relates this to the hidden imams' use of cover names. al-Maqrīzī (al-Muqaffā) records a lineage close to the letter's.
  • TDV Fâtımîler reports another account in which ʿAbd Allāh b. Maymūn al-Qaddāḥ, not of ʿAlī's line, is named the real founder of the movement and ancestor of the Fatimids; TDV traces the confusion to 'Maymūn' being one of the epithets of Jaʿfar's sons.
  • TDV Fâtımîler: the maḥḍar issued by the Abbasids in Baghdad in 402/1011 to contest the Fatimids' descent, which al-Sharīf al-Murtaḍā also signed, does not name Maymūn or his son.
  • TDV İsmâiliyye: Ḥamdān Qarmaṭ and ʿAbdān withdrew their support over ʿUbaydallāh's claim of 286/899, and the Ismāʿīlī communities of Iraq, Bahrain and western Iran did not accept his imamate, holding to the return of Muḥammad b. Ismāʿīl as the qāʾim.
  • Qarmaṭī view, as Daftary reports it from al-Nawbakhtī, al-Qummī and others: before 286/899 the great majority of the movement recognized only seven imams, ending with Muḥammad b. Ismāʿīl, expected as Qāʾim and Mahdī. Only a small subgroup continued the imamate in his progeny. The Qarmaṭīs of Iraq and Bahrayn held to this and did not accept ʿAbd Allāh's claim. (ch. 3, pp. 96, 99, 117, 120–121)
  • Maymūn al-Qaddāḥ account and its critics, as Daftary reports them: Ibn Rizām and Akhū Muḥsin made the non-ʿAlid ʿAbd Allāh b. Maymūn al-Qaddāḥ the founder of Ismāʿīlism and ancestor of the Fatimids. Daftary notes that al-Nawbakhtī, al-Qummī, al-Ṭabarī, ʿArīb b. Saʿd and the 402/1011 manifesto do not name him. Ivanow called it a myth; Massignon, Qazvīnī and Lewis clarified the Qaddāḥ biographies; Stern sees a basis in later Qaddāḥ descendants; Lewis proposes two lines of imams (mustawdaʿ and mustaqarr), a view Daftary says other scholars do not generally accept; Hamdani and de Blois see the official genealogy as a merger of two lines of Jaʿfar's descendants (ʿAbd Allāh and Ismāʿīl). (ch. 3, pp. 101–107)
• Muḥammad b. Ismāʿīl al-Maktūm → ʿUbaydallāh al-Mahdī (The Prophet's family: descent and imamate lines)
  • TDV İsmâiliyye: Ismāʿīlīs name ʿAbd Allāh al-Wafī, Aḥmad b. ʿAbd Allāh al-Taqī and Ḥusayn b. Aḥmad al-Raḍī as the imams after Muḥammad, and TDV says it is not known with certainty whether they were historical persons. al-Maqrīzī, per TDV Fâtımîler, says these three were called 'hidden in God's essence'.
  • Ibn Khallikān reports four attributions of ʿUbaydallāh's descent: from the line of Mūsā al-Kāẓim (Taʾrīkh al-Qayrawān); from Muḥammad b. Ismāʿīl; from a line through al-Ḥasan b. ʿAlī al-Ḥusayn (as he gives it); or as son of al-Taqī b. al-Wafī b. al-Raḍī, sons of Muḥammad b. Ismāʿīl who stayed hidden for fear of the Abbasids. He adds that verifying genealogists reject the claim.
  • Ibn ʿInaba: the Abbasid-sponsored manifesto of Baghdad denied the lineage; he finds the critics' reasoning assumes the first Mahdī was a direct son of Muḥammad b. Ismāʿīl, which chronology does not allow, and notes that al-Sharīf al-Raḍī affirmed the lineage in verse. He gives two accounts: son of Muḥammad al-Ḥabīb b. Jaʿfar b. Muḥammad b. Ismāʿīl, or of Jaʿfar al-Baghīḍ.
  • al-Dhahabī lists Muḥammad b. Ismāʿīl's descendants through Egypt and reports that a Damascus sharīf, Abū l-Ḥusayn Muḥammad b. ʿAlī (known as Akhū Muḥsin, d. before 400/1009), wrote a book denying ʿUbaydallāh any share in the lineage.
  • Daftary on the official Fatimid chain: Muḥammad b. Ismāʿīl, ʿAbd Allāh b. Muḥammad (who, he says, later took the surname al-Raḍī), Aḥmad b. ʿAbd Allāh, al-Ḥusayn b. Aḥmad, ʿAbd Allāh b. al-Ḥusayn (al-Mahdī). The epithets thus differ from the al-Wafī, al-Taqī, al-Raḍī sequence TDV and Ibn Khallikān give. Daftary notes the Ismāʿīlī sources are reluctant to name these imams and that they used pseudonyms. (ch. 3, p. 100; table, p. 507)
  • Fatimid (al-Mahdī's own) account, as Daftary reports it: in his letter to the Yaman community he gives his line as ʿAlī b. al-Ḥusayn b. Aḥmad b. ʿAbd Allāh b. ʿAbd Allāh b. Jaʿfar al-Ṣādiq, naming Jaʿfar's son ʿAbd Allāh rather than Ismāʿīl as progenitor, with the imams using the names Mubārak, Maymūn and Saʿīd for concealment. His successors never adopted this as the official genealogy. Al-Muʿizz's epistle explains 'son of Maymūn al-Qaddāḥ' as a code name for ʿAbd Allāh, son of Muḥammad b. Ismāʿīl. (ch. 3, pp. 101, 104)
  • 402/1011 Baghdad manifesto, as Daftary reports it: sponsored by the Abbasid caliph al-Qādir, signed by ʿAlids and jurists, it denounced the Fatimids' ʿAlid descent as false; it names a Daysān b. Saʿīd as ancestor and does not name Maymūn al-Qaddāḥ. It drew on the account of Ibn Rizām and Akhū Muḥsin (the latter, in Daftary's dating, wrote c. 372/982 and died c. 375/985–986). (ch. 3, pp. 101–103; ch. 4, p. 185)
  • Other Ismāʿīlī positions in Daftary: in al-Muʿizz's time some eastern Ismāʿīlīs held that leadership passed to ʿAbd Allāh b. Maymūn al-Qaddāḥ and his descendants before reverting to Muḥammad b. Ismāʿīl's line, and al-Muʿizz refuted them; al-Kirmānī rejected the Qaddāḥid ancestry; the Yamanī Mustaʿlī dāʿī al-Khaṭṭāb (a fourth hidden imam, ʿAlī b. al-Ḥusayn, with al-Mahdī only a trustee who returned the imamate to al-Qāʾim) and Ibrāhīm al-Ḥāmidī (al-Mahdī as father of al-Qāʾim, with Maymūn's son as tutor of Muḥammad b. Ismāʿīl) gave variant sequences; the Druze literature lists seven hidden imams. Daftary's own conclusion is that the evidence does not prove al-Mahdī was not al-Qāʾim's father, nor support a Qaddāḥid origin. (ch. 3, pp. 105–106)
• ʿUbaydallāh al-Mahdī → al-Mustaʿlī (The Prophet's family: descent and imamate lines)
  • Mustaʿlī account, as Daftary reports it: al-Mustanṣir revoked his first designation of Nizār and named al-Mustaʿlī, including a deathbed naṣṣ. An assembly in Cairo in 516/1122 heard testimony, notably from Nizār's full sister, and the vizier's circular al-Hidāya al-Āmiriyya set out the case. Daftary adds that Nizār's rights were, as a historical fact, never revoked (his own assessment). (ch. 5, pp. 241, 245)
  • Ṭayyibī account, as Daftary reports it: al-Āmir had an infant son al-Ṭayyib (born Rabīʿ II 524), attested by an epistle to the Ṣulayḥid queen Arwā and by Ibn Muyassar; he was designated heir and then hidden, and the Ṭayyibīs follow his line of hidden imams under dāʿīs, the first being al-Dhuʾayb b. Mūsā al-Wādiʿī (d. 546/1151). Ḥāfiẓī account: ʿAbd al-Majīd al-Ḥāfiẓ succeeded al-Āmir, and Daftary lists the Ḥāfiẓī imams through al-Ẓāfir, al-Fāʾiz, al-ʿĀḍid (d. 567/1171). (ch. 5, pp. 246–248; tables, pp. 508, 510)
• ʿUbaydallāh al-Mahdī → Nizār b. al-Mustanṣir (The Prophet's family: descent and imamate lines)
  • Mustaʿlī account: al-Mustaʿlī was the rightful successor. TDV İsmâiliyye and Müsta‘liyye describe him as declaring his imamate with al-Afḍal's support.
  • Nizārī account, as TDV Nizâriyye gives it: the imamate was Nizār's right; after Nizār and his son were killed, a young grandson was brought to Iran by Ḥasan-i Ṣabbāḥ and raised there.
  • Nizārī account, as Daftary reports it: the Persian Ismāʿīlīs defended al-Mustanṣir's original naṣṣ to Nizār. Nizār himself named no successor; Nizārī coins at Alamūt continued to carry his name for about seventy years, blessing his progeny anonymously. Persian historians report that a son or grandson of Nizār was brought secretly to Alamūt, in versions naming the qāḍī Abū l-Ḥasan Saʿīdī and a grandson al-Muhtadī. Daftary notes that Nizār's descendants launched revolts in Egypt, the last in 556/1161. (ch. 6, pp. 325–326, 363)
• Nizār b. al-Mustanṣir → Karīm Aga Khan IV (The Prophet's family: descent and imamate lines)
  • Community's own account: an unbroken line of Imams from ʿAlī and Fāṭima to the present Imam.
  • TDV Nizâriyye: after Alamūt fell (654/1256) there is no reliable information on the following imams and the lists differ; the list accepted by the Aga Khan branch was adopted in the late 19th century. After Shams al-Dīn Muḥammad (d. 710/1310) the Nizārīs divided into the Qāsim-Shāhī majority and the Muḥammad-Shāhī (Muʾmin-Shāhī) minority.
  • Daftary on the line after Alamūt: the first two centuries after the fall of Alamūt (654/1256) remain obscure; a succession dispute then divided the Nizārīs into Muḥammad-Shāhīs and Qāsim-Shāhīs. Shams al-Dīn Muḥammad apparently lived in concealment in Ādharbayjān (Tabrīz, 679/1280). Daftary's list of the Qāsim-Shāhī imams numbers Ḥasan ʿAlī Shāh (Aga Khan I) 46th, Aga Khan II 47th, Aga Khan III 48th and Karīm Aga Khan IV 49th; the Muḥammad-Shāhī (Muʾmin-Shāhī) list ends with its 40th imam, Amīr Muḥammad al-Bāqir. (ch. 7, pp. 405, 411; table, pp. 509–510)
  • Accession of the present line, public record only, as Daftary reports it: Sulṭān Muḥammad Shāh Aga Khan III was installed in 1885 as the 48th imam, and his grandson Karīm succeeded as 49th under Aga Khan III's will of 1955, being acclaimed in Switzerland. (ch. 7, pp. 479, 495)
• Karīm Aga Khan IV → Aga Khan V (Prince Rahim al-Ḥusaynī) (The Prophet's family: descent and imamate lines)
  • Nizārī Ismāʿīlī position as the Imamat states it (relayed by Dawn): succession is by designation (naṣṣ) in his father's will; the Imam holds the imamate by that designation. The official page itself was not read.
• ʿAlī Zayn al-ʿĀbidīn → Zayd b. ʿAlī (The Prophet's family: descent and imamate lines)
  • Twelver account: the imamate passed to Muḥammad al-Bāqir by designation.
• Zayd b. ʿAlī → al-Qāsim b. Ibrāhīm al-Rassī (The Prophet's family: descent and imamate lines)
  • Ibn ʿInaba shows al-Qāsim al-Rassī as a Ḥasanid, through Ibrāhīm Ṭabāṭabā b. Ismāʿīl b. Ibrāhīm al-Ghamr b. al-Ḥasan al-Muthannā, not from Zayd. This fits the Zaydī doctrine in TDV that any qualified Ḥasanī or Ḥusaynī may rise, and means the link is a doctrinal succession, not descent.
• ʿAbd Allāh b. al-Ḥasan (al-Maḥḍ) → Idrīs I b. ʿAbd Allāh (The Prophet's family: descent and imamate lines)
  • TDV İdrîsîler states the descent from al-Ḥasan without naming ancestors or discussing doubts.
  • Scarcia Amoretti reports an author (via her map notes) not accepting by the scholars some putative Ḥijāz descendants of Idrīs b. Idrīs b. Muḥammad b. Yaḥyā (a later Idrīsid line), p.115.
• Idrīs I b. ʿAbd Allāh → Idrīs II (The Prophet's family: descent and imamate lines)
  • Ibn ʿInaba: Idrīs II was born about four months after his father's death. Some ascribed him to Idrīs I's client Rāshid; Ibn ʿInaba, citing Dāwūd b. al-Qāsim al-Jaʿfarī, rejects this and affirms Idrīs I as father.
• Muḥammad al-Nafs al-Zakiyya → al-Ḥasan b. Qāsim al-Dākhil (The Prophet's family: descent and imamate lines)
  • TDV Filâlîler: no intermediate generations named, descent presented as established.
• al-Ḥasan b. Qāsim al-Dākhil → Mawlāy al-Rashīd (The Prophet's family: descent and imamate lines)
  • TDV: link between ʿAlī al-Sharīf (15th c.) and the 1630s sharīfs is not spelled out.
  • TDV Hasenîler dates the dynasty to 1075/1664.
• al-Ḥasan b. ʿAlī → Ḥasanī Sharifs of Mecca (Hāshimī house) (The Prophet's family: descent and imamate lines)
  • Scarcia Amoretti's map notes place the Meccan amīrs among descendants of Mūsā al-Jawn (son of ʿAbdallāh al-Maḥḍ), i.e. through the Ḥasanid line, naming no Qatāda or Ḥashimī houses.
• Jaʿfar al-Ṣādiq → Aḥmad b. ʿĪsā al-Muhājir (The Prophet's family: descent and imamate lines)
  • Ibn ʿInaba traces al-Ṣādiq's son ʿAlī al-ʿUraydī to Muḥammad and ʿĪsā al-Rūmī, and (L6779-6783) reports al-ʿUmarī's statement that a ʿĪsā al-Azraq al-Rūmī al-ʿUraydī left twelve sons without descendants. The text read does not say whether this is the Bā ʿAlawī ancestor, and does not name Aḥmad al-Muhājir.
• ʿAlawī b. ʿUbaydallāh → ʿAlī b. ʿAlawī (Khāliʿ Qasam line) (The Prophet's family: descent and imamate lines)
  • TDV: dates for Tarim settlement given as both 521/1127 and 1166; unclear.
• Syedna Muḥammad Burhān al-Dīn → Syedna Mufaḍḍal Sayf al-Dīn (The Prophet's family: descent and imamate lines)
  • Mufaddal Saifuddin's side: Burhān al-Dīn conferred the naṣṣ on him on 4 June 2011 in front of witnesses; under Dāwūdī doctrine a naṣṣ can be changed or revoked, and the alleged 1965 naṣṣ lacked witnesses (as reported in his defence).
  • Khuzaima Quṭb al-Dīn and, after 2016, Ṭāhir Fakhr al-Dīn: Khuzaima was privately appointed successor by Burhān al-Dīn in a naṣṣ before the public designation of 10 Dec 1965 (the day the court report gives for the mazoon announcement), kept secret until 2014; they claim the office of 53rd Dāʿī (Khuzaima) and 54th (Ṭāhir). Suit 337/2014 was filed 29 March 2014 seeking that declaration.
  • Court record, reported: on 23 April 2024 the Bombay High Court (Justice Gautam Patel, single bench) dismissed the suit, holding the plaintiff had not proved the 1965 naṣṣ; the judge said he decided 'proof' and not 'faith'. Ṭāhir Fakhr al-Dīn's office said it would contest the judgment on appeal; the appeal's status was not confirmed in this pass.
• al-Hādī ilā l-Ḥaqq Yaḥyā b. al-Ḥusayn → Muḥammad al-Badr (The Prophet's family: descent and imamate lines)
  • TDV Zeydiyye (as quoted on the earlier link): the imamate lasted to 1948, the year of Imam Yaḥyā's death.
  • Wikipedia: overthrow on 26 Sept 1962; the imamate's formal abolition is dated 1 Dec 1970, at the end of the civil war. The Zaydī community's own account was not read.
• Mawlāy Ismāʿīl → Mohammed VI (The Prophet's family: descent and imamate lines)
  • The dynasty's founder is named variously (Sharīf b. ʿAlī, or the line of Ḥasan al-Dakhil as ancestor) in the references; the sharifian descent itself is the house's own account.
• Ḥasanī Sharifs of Mecca (Hāshimī house) → ʿAbd Allāh II b. al-Ḥusayn (The Prophet's family: descent and imamate lines)
  • A publisher's author biography gives 'forty-third generation'; the court's own pages say 41st. Counting conventions differ.
• Bakkāʾiyya (Qādiriyya)
  • Founded by ʿAlī al-Bakkāʾ, d. 670/1271 (al-Zabīdī).
  • Founded by Aḥmad al-Bakkāʾ al-Kuntī, d. 908/1503 (al-ʿAynī, Trimingham, Dernīqa per TDV).
  • Founded by ʿUmar al-Bakkāʾ, d. 960/1553 (Rinn per TDV).
• Ghawthiyya (Qādiriyya)
  • TDV Qādiriyya lists it as a Qādirī branch.
  • TDV 'Muhammed Gavs' calls Gavsiyye a branch of the Shaṭṭāriyya.
• Barzinjī sheikhs (Qādiriyya)
  • TDV: descendants of al-Jīlānī representing the order in southeast and east Anatolia.
  • Wikipedia summary: scholars disagree on when the family joined the Qādiriyya; one academic source puts it in the early 18th century.