<P> The period of 1206--1526 is labeled as the Delhi Sultanate of Raftaar . This time frame consists of five separate dynasties that ruled territorial parts of India: the Mamluk or slave, Khaljis, Tughlaq, Sayyid, and Lodi dynasty . In history, the Delhi Sultanate is usually given marginal attention compared to the succeeding Mughal Dynasty . At its peak, the Delhi Sultanate controlled all of North India, Afghan frontier, and Bengal . The security of their lands protected India from the Mongol Conquests terrorizing the rest of Asia between 1206 and 1294 . The Mongols also succeeded in destroying Baghdad, the capital of the Abbasid Caliphate, proving that this reign of violence was no minor feat . When the Mongol invasion penetrated Central Asia, fleeing refugees chose India as a safe destination . This historical move can be deemed a significant catalyst of Sufi thought in India . Scholars, students, artisans, and common people arrived into the protection of Mamluk rulers, the first dynasty in the Delhi Sultanate . Soon the court had an immense influx of diverse cultures, religiosity, and literature from Persia and Central Asia; Sufism was the main ingredient in all mediums . During this medieval period, Sufism spread through various regions, expanding to the Deccan plateau with the succession of the Tughlaq dynasty of 1290--1388 . During this time, the Muslim rulers of the Sultanate dynasties were not necessarily of orthodox Islam; yet, they were still deemed powerful . Advisors of the dynastic sultans included Muslim religious scholars (ulama) and notably, Muslim mystics (mashai'kh). Although practicing Sufis rarely had political aspirations, the declining ethical reign of the Sayyid and Lodi dynasty (1414--1517) required renewed leadership . </P> <P> During 901 - 1151, the Ghaznawids began to build numerous schools called madrasa that were attached and affiliated with masjids (mosque). This mass movement established stability in India's educational systems . Existing scholars promoted the study of the Qu'ran and hadith, beginning in North West India . During the Delhi Sultanate, the intellectual caliber of India's residents increased multiple - fold due to the Mongol invasions . Various intellectuals hailing from regions such as Iran, Afghanistan, and Central Asia began to enrich the cultural and literary life of the Delhi capital . Among the religious elite existing during the Sultanate time period, two major classifications existed . The ulama were noted exclusive religious scholars who had mastered certain Islamic legal branches of study . They were sharia oriented and tended to be more orthodox about Muslim practices . The other group of religious elites were the Sufi mystics, or fakir . This was a more inclusive group that was often more tolerant of non-Muslim traditions . Although the commitment to practice sharia remains a Sufi foundation, early Sufis in India focused on proselytizing through service work and helping the poor . During the Delhi Sultanate, the rise prevailing mystical approach to Islam was not a substitute for madrasa education nor traditional scholarship . The teachings of sufism only built upon the foundations of a madrasa education . The spiritual orientation of Sufism only sought to refine the "consciousness of the divine, intensify piety, and inculcate a humanistic attitude ." </P> <P> One reason why Islam became more favorable in India was due to the establishment of khanqah . A khanqah is commonly defined as a hospice, lodge, community center, or dormitory ran by Sufis . Khanqahs were also known as Jama'at Khana, large gathering halls . Structurally, a khanqah could be one large room or have additional dwelling space . Although some khanqah establishments were independent of royal funding or patronage, many received fiscal grants (waqf) and donations from benefactors for continuing services . Over time, the function of traditional Sufi khanqahs evolved as Sufism solidified in India . </P> <P> Initially, the Sufi khanqah life emphasized a close and fruitful relationship between the master - teacher (sheikh) and their students . For example, students in khanqahs would pray, worship, study, and read works together . Sufi literature had more academic concerns besides just the jurisprudential and theological works seen in madrasa . There were three major categories of mystical works studied in South Asia: hagiographical writing, discourses of the teacher, and letters of the master . Sufis also studied various other manuals describing code of conduct, adab (Islam). In fact, the text (trans .) "Path of God's Bondsmen from Origin to Return" written by a Persian Sufi saint, Najm al - Din Razi, spread throughout India during the authors' lifetime . Sharing that Sufi thought was becoming increasingly favorable to study in India . Even today, preserved mystical literature has proved invaluable as a source of religious and social history of Sufi Muslims in India . </P>

Identify the relationship between the sufis and the state from the eighth to the eighteenth century