%0 Journal Article
%T The Hereafter in the Context of £¿Al¨¡£¿ al-Dawla al-Simn¨¡n¨©¡¯s Understanding of Mystical Training
%A K¨¹bra Z¨¹mr¨¹t Orhan
%J -
%D 2019
%X The hereafter, one of the main pillars of Islam, has been discussed by both theologians and £¿¨±f¨©s from various angles and interpreted in many different ways. Although there is consensus on the main subjects, there are a lot of controversies in details. One of the £¿¨±f¨©s who authored on diverse problems over the hereafter is £¿Al¨¡£¿ al-Dawla al-Simn¨¡n¨© (d. 736/1336). He was a Kubraw¨© shaykh during the ¨©lkh¨¡nid era. He inclined towards the £¿¨±f¨© path after serving the Buddhist ruler Arghun (r. 1284-1291) for ten years, thanks to a spiritual experience he had. He met with N¨±r al-d¨©n £¿Abd al-Ra£¿m¨¡n al-Isfar¨¡y¨©n¨© (d. 717/1317), a Kubraw¨© shaykh based in Baghdad, and became a disciple of him, granted ij¨¡za (a certificate of authority) from him. Upon his shaykh¡¯s order, he turned back to his hometown and spent his life until his death, in his £¿¨±f¨© lodge raising disciples and writing works. He had contributed greatly both to his own order and to the literature of £¿¨±fism with his disciples and written works. As regards to the hereafter, his opinions on the reality of this world and its position against the next, death, the doomsday and its kinds, the existence of the paradise and the hell today and their present location are remarkable. In this article, his views over those problems are discussed in the context of his understanding of mystical training. Summary: £¿Al¨¡£¿ al-Dawla al-Simn¨¡n¨© (d. 736/1336) lived between the second half of the seventh century (h.) and the first half of the eighth century, in today¡¯s Iran, during reign of the ¨©lkh¨¡nid¡¯s. Thanks to the connection of his family to the ¨©lkh¨¡nid court, his father and uncle¡¯s administrative positions at the court and his will and efforts, he started to serve Arghun (r. 1284-1291) around the age of fifteen and gained his personal intimacy. After serving him for ten years, he experienced a spiritual transformation and inclined towards a mystical life. He left Arghun for his hometown Simn¨¡n, on the pretext of his disease that courtier doctors could not treated, but under the condition that he would turn back after he recovered from the disease. He got better just after a while but did not return. He arrived Simn¨¡n at the beginning of a holy month of Ramadan, took off his formal clothes and began to mystical training himself based on Ab¨± £¿¨¡lib al-Makk¨©¡¯s Q¨±t al-qul¨±b. After a while, he met with one of the disciples of N¨±r al-d¨©n £¿Abd al-Ra£¿m¨¡n al-Isfar¨¡y¨©n¨© (d. 717/1317) and wondered about him. Then left Simn¨¡n for Baghdad with the intention of visiting him. However, Arghun was informed about this and prevented him
%K Tasavvuf
%K Simnan£¿
%K D¨¹nya
%K £¿hiret
%K £¿l¨¹m
%K K£¿yamet
%K Cennet-Cehennem
%K Seyr¨¹s¨¹l£¿k
%K Seyr¨¹s¨¹l£¿k
%U http://dergipark.org.tr/cuid/issue/43612/538943