%0 Journal Article
%T A Critical Edition of ¡®Al¨¡¡¯ al-Dawla al-Simn¨¡n¨©¡¯s al-W¨¡rid al-sh¨¡rid al-£¿¨¡rid shubhat al-m¨¡rid
%A K¨¹bra Z¨¹mr¨¹t Orhan
%J -
%D 2018
%X This study consists of a critical edition and introduction to an Arabic epistle entitled al-W¨¡rid al-sh¨¡rid al-£¿¨¡rid shubhat al-m¨¡rid, written by a leading figure of the Kubrawiyya order in Mongol-governed Iran, ¡®Al¨¡¡¯ al-Dawla al-Simn¨¡n¨© (d. 736/1336). Born in the village Bay¨¡b¨¡nak of the town S¨±f¨©¨¡b¨¡d, in Simn¨¡n of modern Iran, his birth name was A£¿mad b. Mu£¿ammad b. A£¿mad and he became known as ¡®Al¨¡¡¯ al-Dawla al-Simn¨¡n¨©. His father and maternal and paternal uncles served prominent posts in the Ilkhanate court and he also served under the ruler of the Ilkhanate, Arghun Khan, when he was only about fifteen years old. He served within the court for approximately ten years and then, after some spiritual experiences, he left his lofty life and felt inclined toward sufism. First, he studied independently the works of the great masters of sufism and was then initiated by a Kubraw¨© shaykh in Baghdad, N¨±r al-D¨©n ¡®Abd al-Ra£¿m¨¡n Isfar¨¡y¨©n¨© (d. 717/1317), from whom he would take ij¨¡za (permission) for spiritual guidance. Simn¨¡n¨© contributed widely to s¨±f¨© literature with his written works, which numbered around ninety, and also with his spiritual lineage (silsila) through which the mainstream Kubrawiyya order traces back to today. He offered important insights, especially into phenomena such as lat¨¡¡¯if (spiritiual organs of the soul), rij¨¡l al-ghayb (men of the unseen) and narrations of spiritual experiences, influencing eminent figures after him such as Mu£¿ammad P¨¡rs¨¡ (d. 822/1420) and Im¨¡m Rabb¨¡n¨© (d. 1034/1624). He was also known for his critique of Ibn al-¡®Arab¨©, which constituted the first critique of Ibn al-¡®Arab¨©¡¯s doctrine of wa£¿dat al-wuj¨±d in the history of sufism. One of his salient characteristics was his meticulousness regarding following the sunnah of the Prophet Muhammad. Another noteworthy quality of his was his aversion to takf¨©r (declaring someone unbeliever) and his efforts to help resolve conflict among different firqas (factions). Among Simn¨¡n¨©'s greatest contribution to s¨±f¨© thought was his interpretation of the Qur¡¯¨¡n according to seven la£¿¨¡¡¯if, which included identifying each la£¿¨¡¡¯if and matching it to a prophet. The ultimate influence of his view of being was upon Im¨¡m Rabb¨¡n¨©, who developed the idea of wa£¿dat al-shuh¨±d against wa£¿dat al-wuj¨±d. In his Makt¨±b¨¡t (The Letters), Rabb¨¡n¨© says that his thought on existence is the same as Simn¨¡n¨©¡¯s and quotes from Simn¨¡n¨© his crucial sentence: ¡°There is a realm (¡®¨¡lam) of Malik al-Wad¨±d (Z¨¡t) above the realm of beings¡±. Simn¨¡n¨© authored approximately ninety books in both Arabic and Persian. He
%K Ala¨¹ddevle-i Simnan£¿
%K £¿bn S£¿na
%K ruh
%K k£¿yamet
%K lat£¿fe-i enaiyye
%K kalp
%K f£¿rka-i naciye
%K m¨¹r£¿id
%U http://dergipark.org.tr/isad/issue/39495/461572