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16. A b dale t gt 6 fs Fa 4 H Uecine Johns 7 dee EDIT N HANIF BIOGRAPHIC AL ENCYCLOPAEDIA OF SUFIS New Delhi 2002 SAM Ktp 84588 p ri 245 came instead under the influence of a certain Baba Faradj Tabrizi who persuaded him definitively to abandon his concern with the external religious sciences and to devote himself fully to the Sufi path He then spent some time
17. PHS Shi lle oe Barthold W An Historical Geography of Iran Princeton 1984 lit Y VIGVIV
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22. NAD e YANMA dl 03 EYLUL 2008 47 A peal WAY SLs Nec me dae Quiete 4 Kibra hz ele nab ALS REL asi H l sl R 525 BALLANFAT Paul Reality and image in the NW 3 d of Kubra and R zi Tr Lees James Journa of the Vu Muhyiddin Ibn Arabi Society 35 2004 pp 75 108
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24. C 605 p vp Y VM plo Y AY DEE A 4 EA YA 10 ir Massignon La Passion No 391 wv Tabakat i Nasiri NA 4Y Brockelmann GAL Bd I S 440 E Ye e c Pertsch Gotha XY Pertsch Berlin 14 27 Rieu Catalogue 839a 10 eil Sprenger Catalogue a Brown Catalogue YA Le Yo t Blochet Catalogue 125 4 spp 0 Au YI Yg colza YY 4 LY OT Ab ze 432 452 TE ques sog Ix NS ISLAMKUNDLICHE UNTERSUCHUNGEN BAND 233 Muslim Culture in Russia and Central Asia Vol 3 Arabic Persian and Turkic Manuscripts 15th 19th Centuries ed
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28. Muhammad Isa Waley THE KOBRAWIYA ORDER Part 111 Kobrawis of Iran and India Arghun Semnani took exception to certain assertions of his companion one Hajji Hasan Amoli he judged the man to be a k fer and almost suc ceeded in having him put to death Semnani also criticized aspects of Ebnol Arabi s monistic theory of wahdatol wojud stressing both the distinction between Creator and cre ated and the various levels of Divine Self Manifestation The critique of ash Shaykhol akbar by Shaykh Ahmad Serhendi who three centuries after Semn ni posited the alternative of wahdato sh shohud oneness of per ception in some respects parallels that of Al o d Dawla Landolt 1985 pp 774 777 Yet the extent and significance of Semn ni s strictures should not be exaggerated in Chehel mailes he quotes the dictum of Sa do d Din Hammuya a fellow Kobrawi see below that Ebno1 Arabi was a boundless ocean Semnani The Holy Koran and The Prophets of Your Being The most important part of Semn ni s literary and doctrinal leg acy is contained in his esoteric commentary ta wil upon the Holy Koran Habil 1987 p 33 and Waley 1989 90 22 His achievement consists not only in having completed the commentary begun as Ayno7 25 by Muhammad Isa Waley work of unity namely the theology of Islam In 685 1286 having finally extricated himself from the court
29. Nam 0 KOBRA Ad b al ufiyye d critique par M Q semi T h ran 495 A 2 0 s Zovv r 1363 1984 80 p Les r gles de conduite des Sufi est un traite it 1 crits en persan ille ctr araissent tre les seuls cri As 1 ke 1007 7 ee meta des th mes abord s semblent avoir ete destin s aux discip et la simplicit it d j t dit avec quelques variantes par S de 20 SE s n Gime LIX 1960 203 sq trad fran aise pp 55 Ge 57 So e Xw jeh Abd Allah Ansari m 481 1087 se fiant Vin 5 2 5 vi 7 utilis ahid Ali 1393 Or les cinq autres oe ci B seul manuscrit Najm ed Din Kobr 4 6 L ouvrage compren 2577 i na 7 gles pour rev tir la xerqe 2 s asseoir et se lever Fora dur Mies Se pu repas 5 56 rendre aux invitations 6 l audi 7 7 E Lane constitue un l ment utile pour l tude des 17 2 gt 55 eats de la fotovvat a cette poque vu la similitude des t 5 00 s Tera NO L introduction est plus substantielle et mieux do aid Lia de Fouvrage de la notice pr cedente du m me type gu a S ir 1 ir ces de T A et vu le d pouillement du style 203 quoiqu en l absence d une bibliographie les l diteur corrige l erreur qu il avait commise VA erreur signal e dans la ES M A A M references restent impr cises A la p 10 note 1 dans l introd
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31. aa ll eee Fan Najmo d Din Kobra and the Kobrawiya Order 22 26 4489 C Dali T er ba 3 s SUF Najmo d Din Kobra and the He was initiated into the Sohrawardiya Order in Egypt by a shaikh named Ruzbehan al Wazz n al Mesri According to one account this fol lowed or coincided with a vision of the Prophet At all events we know from Najmo d Din s own writ ings that he had undergone at least one striking spiritual experience in his childhood Meier 1963 para 107 Nonetheless he continued for some time to pursue the study of Prophetic Tradition The turning point in Kobr s life may have been his encounter in Tabriz with a certain Baba Faraj Tabrizi whose bearing greatly im pressed him and who urged him to forsake the pursuit of exoteric knowl edge in favour of the Sufi Path Najmo d Din s first Sufi master was Esma il al Qasri d 589 1193 at Dezful in southwestern Iran But after he had spent only a short while there Esm il advised him to go to Ammar ebn Yaser Bedlesi d 582 1186 This shaikh was a disciple of Abo n Najib Sohrawardi and his trea tise entitled Bahjat af f ifa is extant in manuscript Kobra underwent spiritual retreats khalwa with both Qasri and Bedlesi and his writings include accounts of some experiences with them Next Kobra returned to Egypt on the orders of Amma
32. a S p Gea v 1 cu 3 MAO NAVA DE gent OO hie ann NTO ur san ayar gt et Si SKS I en pee tary rmm mar ATA Zon Siche Avi E PEE 1 JAM gi SE uie rtt sont padre DT 1 lt gt amen mr 4 MA man us Zog uni mad 1 P ied rra xe UM 7 urn I dig 5 na T de fe ST i si an aal fy arm PE UM andae T uffa mg 1 pasta di FOF AAT 6 irn 9 I 2 Gg 2 wA rm 1 ne Ade NT 1 is SPIRE oa d N 5 Ve E k zi TI ue 1 NEL UE CET 115174 gain due 0 Age d TL m 21 ar mac Miret ANTA aya States E S m TS MEA dama PVT Aus pin page vn RU d
33. SCHAADE ARTHUR Nu aim Ahmad b Abdallah al Isbahani Dier Ahb r I bah n oo cece cee nennen ernennen Bruns Muh Sana Ulah Zuzkirut ululam by Muwlanu Khair ud Din Muhammad of Jaunpur n nne RATA VV xpruHR Warrer David ben Abraham al Fasi The Hebrew Arubic Dictionary of the Bible known as Kitab Jami ul Alfaz Agron pn pae 0000 XA ren KTP 32555 No 2 wa MOGLI oco SI A ge l N se 0000000 ZE BE Jus
34. de m bah oldu unu sarahatle bilme M sl manlar i in bahis mevzuu oldu u s rada 23 644 senesinde Peygamberin s nnet ine bir at fta bulunman n i e yarar bir delil hizmeti g rmeyece ini dikkate almam z gerekir Metnin bir ba ka cihetten tahkikine inan yorum Abdullah ibn b d Peygamberin s n n t inin yan s ra Eb Bekir ve mer in s nnetinden bahsetmekte teredd d etmiyor gi ps 165 4 nitekim onlardan sonrakilerin s nnet inden de s z etmektedir 158 9 164 18 halbuki biz ve tabirlerini tarih ilerin rivayetlerinde ilk iki halifenin yolu mana s nda kullan lm g rmekteyiz ki bu muahhar sistematik geli menin g z n ne ald eydir Abdullah ibn b d n mektubu Peygamberin siinnet i mefhumunun ancak siyasi bir manada inti ar buldu u bir devire aiddir Bir tabirin tarih esinden bahseden bu k k tedkiki b y k stad ve meslekda a hayranl k ve dostlu un ahidi olarak sunulmakta olan bu cildde takdim etmeyi m nasib buluyorum ki Say n Mass bu tabirin kat i man lar n m t d fesahatiyle bizzat i lemi lerdir 4 00 02 d i 3 0 HAZIRAN 8 L Islam Paris 1930 87 i i d i Ver s lera 0 24 51 42 Stambuler Handschriften dreier persischer Mystiker Ain al qudat al Hamada
35. 399 ASKARI S H The Maktubat Letters y of a Sufi of the Firdausi Order of Bihar In Kar m ge Khuda Bakhsh Lectures Muslim India Patna 1 India Khuda Bakhsh Oriental Public Library 1993 pp 565 91 Y d A N CHUDDIN I KOBRA 86 930237 Kubra Najm al Din al U l al asharah ris lah dar bay n tarigat i Shutt r ta lif Najm al Dfn Kubra tarjamah va sharh Abd al Gnaf r Lary bih htimSn i Najib Mayil Ch p i 1 Tihr n Intiah r t i Mawl amp 1363 1984 111 p 22 cm 1n Persian romanized record Bibliography p 107 109 Includes index Title on p 41 of cover Asoul al asharah t A treatise on the Shattariyah school of Sufism t 0 A e 7 Necmeddin poseftine 1 Aalen La ka l 2 fe an Da ais lef al t fer al vir vn olele 1 ut pe 2 4 gt La kasle va TAUF es Hamid Apar 1 Pi 663 Nam AL Dm KoBRA Aqrab al tariq il ll h Ed Sarif Mohseni T h ran Safa 1362 170p X rezmi 235 BOWERING z 27 Ris la fr khalwa Al Abhath Journal of the Faculty of Arts and Sciences ofthe American University of Beirut 54 2006 pp 7 34 Se Gerhard Kubr s treatise on spiritual Bn 2449 MEIER Stambuler Hand schriften dreier persischer Mystiker Ain al qudat al Hamadan Na m ad din al Kubra Na m ad din ad Daja Islam 24 1937 42
36. R gl SE RE a dE SET ellen 3 c deo ae ue 4 4 3 loges de pai Le ne ien A EE d deos gt PRON dE 3 2 EES 3 Der 5 gt mo Ba rl valla Valle mi nes Lai E LS e iau S ll ek esi d oes S 4 _ SC fen dl YA o po
37. 25 2 255 5 5 6 gt o DI Sete n Sg OS e S 8 559 5 sE 3 v TE 2 n GE VELE HEED 1 3 SIF 999 949 820 A E GO S 2 22 g 0 NI 8 S L DELER YEME Ek Yad c g 8 eo wu gt R Sea 52 o 2509988945 2 a goze BSG ASS E oad eet SE e TAg ge BE SEKR w E 2 vau 5 9 2 o m ag oo 9 59 EKLE 8892 T 32323985 SS a No 2205585 5 55 SELE 5 Bau 3 3 vE Sun 9 2 o Ee 5578 a 4 8 95 AF STO VS SE Le 09 Tos EIT aes G gt 40 5 228 B E os Nx 5 3 25S 5 2 ian 82855892 RES 280983988538 Gap 8 89 gt te a d 5 ES Ge Trattato dei A proposito gt ione de pile vers 2929 ipi di N SCARCTA AMORETT 1973 4 dieci pr 850 LB mr it tion ponctuelle mais pos iran au 7 13 si cle orescence du soufisme en P L H Sohrawatdi rt notamment de mueux e kobrawie par nd maitre soufi irani graphie au Une contribu bio situer N D Razi Kobra lui tot Peg de Najm ai Din ien Les annotations autobiogra recisions utiles su n du Bahr al Haqd ign 5 enseignement de A
38. Hrsg Ubers Nagmaddin al Kubr Die Fawa ih al am l wa al Qafur Lari d N M Heravi T h ran Mowl 1363 1984 111p K BRA faw tih al galal Wiesbaden Steiner 1957 XVI 299 S dt VII 126 S arab T ugi Text Ver ffentlichungen d Orientalischen Kommission 9 Le Trait des Dix Fondements fut dit pour la premi re fois par M Mole avec la 75 traduction persane de Seyyed Ali Hamadani grand maitre kobr vi disciple de Ala ad Rez E Bannerth in WZKM 55 1961 5 220 223 Ritter Oriens Dowle Semn ni voir Farhang e Ir n Zamin vol VI pp 54sq Le texte sa traduction par 12 1959 S 246 249 Hamadani Dah Qd ede plus un commentaire persan de Kamal ed Din Hoseyn X razmi IX X V s fut r dit par Sarif Mohseni en 1362 1983 T h ran sous le titre de Aqrab al Turuq il Allah N M Heravi pr sente ici une dition quelque peu diff rente puisque bas e sur deux nouveaux manuscrits ainsi que le texte d une traduction et un commentaire n persan de Raziyy ed Din Abd al Qafur Lari Biblioth que de l Institut Indien de Londres n 670 et Majles de T h ran n 4868 sur Abd al Qafur Lari disciple de Abd al Rahm n Jami voir V ez Kasefi Rasand Ayn al Hay t d Mo mi n T h ran 1356 1977 1 286 deux de ses ouvrages ont t dit s Hav si ye Nafah t al Ons de Jami d Basir Heravi Kabul 1343 1965 et Sarh a
39. e um Sen AN ar d x ls mm rem Meg 1 OMe urinate ora ett an ur MITTIS I m sani E dpi m 7 ele grau aris water Mitt Hm are ei 78 1 rid Ja id d DI arot ran 0 2 ver viet 1181 uae gl usd Au ne 3 Ya Sidi 1 Sr ee pill la pr pe Y elle LP I TON uy WEI ziel wer Pr GA De lah m 1 prr bai i E 5 d x SH nd 5 EE agir mee nn E danan T m v z r ama n en m peta TTT a ELT agio s 8 5 de m 0 ATTY RITI mu FORO az az ang W d n wl ar el n J m 2 PN GATY ai sree sans ee BEN 2640 5 i 2 frase gal Ple SPAS urn YAN er wu rt BER eurem 1 YT A TT ei SS ale m T girare viris neriye al
40. ns ce manuscrit permet la coniluence entre la 1 oe illeure connaissance de ses maitres We M D Ba d di et itive une meil dit N D D demeurant tr s m phiques apparaissant da porte plusieurs 2 un manuscrit encore non explo 56 l auteur ap 3 H i XII 1981 84 pp 69 30 al connue de ce gra SHPALL ye ob Folia Oriental A partic d a 673 m me t surtout par par rapport qu and the Bahr al Ha SU az Wiliam A note on Najm al Din al R 993 quem m al Din al Kubra lm 618 h 786 m GAL 1 440 SL Adab al muridin Bas 257 K tahya Vahid Pa a nr 1455 7 yap 48 b 60 a ist 753 h Hamidiye nr 1447 yap 213 b 215 b ist as r Di er Ba sal ehid Ali nr 2800 yap 118 3 125 b ist 722 h Di er Bas dall pes nr 4792 yap 143 a 746 a ist 816 h Risalat al sa ir al hd ir al vacid ila 1 al vahid al macid i _ in rir al l pal R salat al ha im al h if in fars a terc mesi yy Ba S Sehid Ali nr 2800 yap 31 5 51 a ist 722 h 1393 2 j 3 ist as r MS O
41. which includes essays on all aspects of the topic by a number of scholars MIRIAM LEVERING KUAN YIN See Avalokite vara KUBRA NAJM AL DIN an 540 618 1145 1221 ce properly Ab al Jann b Ahmad ibn Umar Iranian Safi Known to posterity as the great scourge al t mmah al kubr in reference to his sharp debating skills hence his name Kubr Najm al Din was born in the city of Khorezm Khiva He began fi discipline by traveling to Egypt and then to Anatolia His first master was Razbihan al Wazzan d 1188 an Iranian resident in Egypt The latter in turn had been a follower of Diya al Din Ab Najib al Suhrawardi d 1168 a founder of the Suhrawardiyah order tarigah pl turug and au thor of Adab al muridin a widely read guide for Sufi novices Two other teachers of Najm al Din were also students of Suhrawardi Ammar ibn Yasir al Bidlisi d 1200 and Isma il al Qasri d 1193 Najm al Din re turned to Khorezm and established a Safi lodge kh n agah where numerous novices received training Col lectively these students established a Safi line known to posterity as the Kubrawiyah from which several or ders emerged in later generations Although these or ders were of brief duration their founders were to have a lasting influence among both Sunnis and Shi ah through disciples who carried Kubr s teachings to An atolia Central Asia and India Najm al Din himself died at the hands of the Mongo
42. 196 2 Namas 1962 5 153 204 pacc ea reg ALI I HAMADANI ET MUHAMMAD N RBAHS PAR MARIJAN MOL En poursuivant nos recherches sur l ordre kubrawi P poque mongole et timouride 1 et notamment sur le cheminement des id es shiites parmi ses adeptes nous publions ici trois professions de foi de deux kubrawis s par s par deux g n rations et dont le second a re u sa formation des disciples du premier Les deux mystiques sont des sayyid et le fait favorise Pexaltation de la personnalit de Ali Le premier Ali b Sihab al Din Hamad ni est encore ostensiblement sunnite en Zorte ce qui ne emp che pas de professer en fariga des id es shiites extr mistes Le second Muhammad b Abdallah al Ahs i Lahsa i Lahsawi surnomm N rbah3 est fils d un Arabe de Bahrain tabli en Hur s n et d une princesse turque L origine de son p re explique sans doute le fait que N rbah part des positions shiites pour concevoir une sorte de synth se qui lui permettrait de r tablir l unit islamique Apr s avoir vou un culte exceptionnel Ali i Hamadani le second Ishaq i Hutta l ni trouvera son h ros en son disciple N rbah qu il proclamera Mahdi Une secte sera n e ainsi mais qui ne survivra pas en Iran l tablissement de l orthodoxie shiite sous les Safavides dont elle aura pr par le terrain Nous tudions cette volution ailleurs 2 et nous contentons ici de donne
43. 33 457 847 4 431 840 4 232 231 2 1 233 2 92 5 5 3311 320 309 982 1 2 2450 11 1063 71 65 3340 259 239 991 2 219 65 62 9 1772 70 63 961 4 2 278 53 51 6 11 1814 11 1814 t 7 8 3543 5 212 1541 524 523 Audi 998 6 241 90 t 7 83 95 94 4 8 BAR Las ol kg g li
44. 55777 x MUFESSIR B R TEFS R Dr S LEYMAN ATE 1 Necmu d din K br Ebu l cenn b Ahmed ibn mer ibn Muhammed al Hivaki 540 618 1145 1221 Zahid takva sahibi z hir ve b t n ilimlere v k f bir bilgindi Hen z k k ya nda medresede akran ndan st n oldu undan kendisine at T m metu l Kubr unvan verilmi sonradan at T mme kald r lm al Kubr kalm t r ok yer dola an Necmu d din Kubr bir ok kimselerden feyz al m t r Mekke de Muhammed ibn M barek ten skenderiye de Ebu Tahir Selefi ve Ebu d Diya Bedru d din Abdullah al Hadd di den I fahan da Ebu l Mek rim Ahmed ibn Muhammed al Labb n ve Ebu Sad Halil ibn Bedr ar R zi den Neysabur da Ebu l Ma li al F r vi den ve daha bir ok kimselerden hadis dinlemi b y k bir hadisci usul ve f ru u kendinde top layan bir bilgin olmu tur mam Fabri Razi kendisiyle g r m ve faziletini itiraf etmi tir eyh smail al Kasri den Nehrecuriye h rkas n ve teberr ken eyh Ebu Nasir Ammar ibn Yasir den S hreverdiyye h rkas n giyen Necmu d din K br ya tasavvufi riyazetlerinde ok eyler a lm bu terakki sonunda o mutasavv flar n lideri olmu her taraftan kendisine m ritler ak n etmi tir Hatt Cel leddin Rumi nin babas Mevl na Bahau d din Veled in de onun m ritlerinden oldu u hakk nda bir irvayet vard r afi
45. Berlin transliteration in Arabic characters and a translation into Russian This painstaking ISBN 978 3 87997 404 7 work has been undertaken by the author with the assistance of several young re searchers in Uzbekistan The Khivan documents cover a long period from 1665 to 1908 providing new quantitative data they complete the image of the administra tive system as well as of the juridical organisation depicted in previously published sources Yet there is much to do statistics in particular before we have at our dis posal a clear historical picture As for the Kubrawi texts the recent discovery of manuscripts preserved in public and private archive collections improves our knowledge of the late history of the tariqa notably the identification of three successive figures commonly named Husayn Khwarazmi The wagf deeds show the socio religious role played by Kubrawi institutions mosques khanagahs ma zars until the eighteenth century Both qazi documents and wagf certificates shed light on the economic life of the Khanate of Khiva Alexandre Papas National Centre for Scientific Research Paris 10 Central Eurasian Reader 2 2010 2077 At Oi 4 G nl k Plan Randevular Ca ne idi See 99 Cut sile Si UV s j 2 ess 10 pose Here vasi vog ao rm Tv la r m z Brei
46. Todd ed Reason and Inspiration in Islam Theolo Philosophy and Mysticism in Muslim Thought Essays in Honour of na 77 London Nev York I B Tauris amp The Institute of Ismaili Studies 2005 i En hommage 4 Hermann Landolt ce volume r unit un grand nombre d articles de sp cialistes consacr s l islam dont certains font l objet d une recension dans ce num ro cf c r n 183 266 273 Une bibliographie de Hermann Landolt est donn e au d but de l ouvrage pp 7 18 Part One Classical Islam Karim Douglas Crow The Five Limbs of the Soul A Mani 224 Manichaean Motif in Muslim Garb pp 19 33 Donald P Little Narrative Themes i and Devices in al W gidi s Kitab al maghazi pp 34 45 L Clarke The Rise and Vala Decline or Tagiyya in Twelver Shi ism pp 46 63 Ahmet Karamustafa Walayd Talig ye According to al Junayd d 298 910 pp 64 70 Fabienne Pironet L importance du Trait de l harmonie d al F r bi ses vis es politiques pp 71 84 Paul E Walker Nel Philosophy of Religion in al Farabi Ibn Sina and Ibn Tufayl pp 85 101 James Es ba inston Morris Revisiting Religious Shi ism and Early Sufism The Fourth Tenth entury Dialogue of The Sage ahd Young Disciple pp 102 116 Bulbul Shah La ui e Al Qadi al Nu man and the Concept of B tin pp 117 126 Faquir Muhammad dl jc 5 Hunzai The
47. YATI T rk D nyasi Fdebiyat lari 277777 c VI ANKARA 2005 1 99 A PROPOSITO DI UNA POSSIBILE VERSIONE DEL TRATTATO DEI DIECI PRINCIPI DI NA M AL DIN AL KUBRA Nella collezione di mss Ism il S ib conservata presso la Facolt di Lettere dell Universit di Ankara alla miscellanea n 3282 della lista dattiloscritta dei medesimi corrisponde per i ff 36 38 r una Ri sala senza titolo attribuita a Na m al din al Kubr Questa tratta dei dieci principi della via da seguire per giungere a Dio ma si discosta a partire dall incipit dalle indicazioni reperibili sulla Risd a nota come al us l al asara Il testo che sembra relativamente recente porta come data un enigma che il copista Sa id ibn Muhammad glossa in persiano con la frase ahl i kamal b yad ke hall mikonad in ta r h r dando un qualche appiglio di verosimiglianza all ipotesi che il tratta tello in questione risalga al ramo persiano della Zudrawiyya L interesse di segnalarlo sta per nei risultati di un riscontro operato con la versione persiana del Trattato dei dieci principi trascritta da Ali Hama dani di cui il Mol 4 ci ha lasciato un edizione basata su copie troppo moderne p r poter cercare di proporre una datazione che renda signi ficativo il rapporto cronologico della nostra Ris a con quella persiana Infatti prescindendo da una disamina critica dei testi saremmo ten T Bismillah al rahman al
48. al al m Bahru l Hak k ve N shalar Anadolu da ya am olan ve di er pek ok eseri gibi tefsirini de bu topraklarda kaleme alan Necmuddin D ye nin bu eseri t b k t kitaplar nda Ondokuz May s niversitesi lahiyat Fak ltesi retim yesi 06 Do Dr Cafer Sad k YARAN Existential Needs of Human Beings and Perennial Responses of Religion ABSTRACT Are modern or postmodern human beings still in need of religion Needs of human beings are various This article deals with the question above only in the context of existential needs of them The three most fundamental of these are the needs of understandind of the universe finding a meaning in life and purification of our will The responses of religion to the needs of human beings are also various This article deals only with the perennial responses of religion These responses which correspond to the existential needs of human beings are based on the concepts of God immortality and morality The perennial responses of religion are not without alternative Human beings who have consciousness and freedom should try to find the most reasonable and the most acceptable ones among them The responses of religion to the needs of human beings mentioned above are really perennial ones that is to say cover the needs of human beings living in the modern or post modern time and society Because they are still more reasonable and accept
49. in the company of two other preceptors Ammar b Yasir al Bidlisi and Isma il al Kasri from both of whom he received the ritual khirka before returning to Shaikh Ruzbihan in Egypt By then Ruzbihan evidently regarded Kubra as fully mature for in about 540 1145 he sent him back to Khwarazm with full authority to train and initiate disciples Kubra swiftly gathered a large following including a remarkable number of individuals who attained prominence in their own right as gnostics and writers on Sufism he is in fact frequently designated as wali turash the mariufacturer of saints Among his foremost disciples were Madjd al Din Baghdadi d 616 1219 Nadjm al Din Daya Razi d 654 1256 Sa d al Din Hamuya d 650 1252 Baba Kamal Djandi Sayf al Din Bakharzi d 658 1260 and Radi al Din Ali Lala 4 642 644 Kubra died during the Mongol conquest of Khwarazm in 617 1220 According to the traditional accounts he refused an invitation by the Mongols to leave the city before they proceeded with their massacre of the inhabitants and died at the head of a band of followers while engaged in hand to hand combat He is reputed to have been buried at the site of his khanakah outside the city and his tomb located in what subsequently became known as Kohne Urgenj became a centre of pious visitation retaining this function even under Soviet rule Kubra left behind a number of brief but important works dominated b
50. 174 KUBR Najm al d n Les closions de la beaut et les parfums de la majest Traduit de l arabe et pr sent par Ballanfat N mes Ed de l Eclat f 2001 246 p 5 Din Kubra y fait tat avec une pr cision toute particuli re du cheminement du soufi vers W x gt Punion au divin notamment par des excursus sur la nature de l exp rience visionnaire les NW 0 couleurs les sons le symbolisme des lettres l volution du d sir amoureux Il y apporte galement des t moignages personnels sur son propre parcours ce qui est plut t rare dans ce genre de litt rature P Ballanfat nous en livre ici une traduction soign e rigoureuse copieusement introduite 127 p denses et clairantes annot e et compl t e par des index suivant en cela sa d marche pour plusieurs uvres de R zbeh n Bagli P Lo H 1 i 5 M Ghazanfar Islamic Civilization History Contributions and Influence A Compedium of Literature Lanham 2006 pp A A D SAM DN 177085 B 130 Corbin Henry History of Islamic Philosophy translated from French by Liadain Sherrard London Kegan Paul International in association with Islamic Publications for the Institute of smaili Studies 1993 The book is about Islamic philosophy not Arab philosophy the author insists and the geographic boundaries extend to Iranian thinkers as well The discussion is divided into three periods 1 from the beginning of I
51. 1957 126 299 Claude GILLIOT TEXTES ARABES AN DITE 1 5 CIENS DIT S EN RU COURS DES RNN ES 1992 1994 pie MIDEO M langes Institut Dominicain d Etudes Orientales du Caire Vol HHII Louvain 1994 pp 271 396 s 33 32 7
52. 2 1926 1932 p 281 310 345 357 406 422 A summary of T rk edebiyat nda ilk mutasavviflar by M F K pr l zade see Novitskii Iu Khodzha Sultan Akhmet Tassavi Kirgizskaia legenda in TV 1912 No 38 Podlinnyi tekst zhalovannoi gramoty dan noi Timurom Turkestanskof mecheti Khazriata Tassavi in PTKLA vol 3 1898 p 75 80 Persian text Predaniia adaevtsev o sviatykh sekty khanafie zhivshikh i umershikh na Mangyshla ke in SSKG vol 7 1873 Prilozheniia p 1 17 Legends on Yasavi saints Samo lovich Makhtum Kuli i Khakim Ata in Turkmenovedenie 1929 No 12 p 28 29 Shishkin V A Mazary v Zangi Ata in V V Bartol du 1927 165 170 2 drawings 2 pl Taizhanov K Ismailov K Khilvat sufi skii obriad u uzbekov Tuzhnogo Kazakhstana konets nachalo XX vv in ID SPIPEAnI 1976 1977 Erevan 1976 p 175 178 In village Karamurt Chimkent region Togan A Z V Yesevili e dair baz yeni mal mat in 60 do um y l m nasebetiyle Fuad K pr l arma an M langes Fuad K pr l Istan bul 1953 p 523 529 Zaleman K G Legenda pro Khakim At in IAN ser 5 vol 9 2 1898 p 105 150 Same Mel as vol 11 1901 p 65 110 Includes 1 Text from Hik yat i Hakim Ata Hakim Ata kitabi on the basis of a MS of the Asiatic Museum and 3 editions Persian text p 107 122 Russian summ
53. 4931 ALL OT SH OTS eg ALT Sal fa JET Y Sh ge lt C 521 SE ny Y Y Noi etw Y Y
54. All Bid v zi dont l l ve Muhammad XabuSani fut une autre grande figure de la Kubraviya Comme il l crit from him stem the most important Iranian Zahabi lineage and the two known Central Asian successions lines p 67 Son successeur direct est Husayn X razmi C est ce Sayx que D De Weese consacre sa quatri me partie en signalant que c est avec lui que la Kubraviya commence sa derni re phase de gloire en Asie centrale et qu elle retourne dans sa patrie d origine le X razm Ayant longtemps reside Samarkande Husayn X v razmi rencontra de nombreux Sayx appartenant la Naqshban diya et la Yasaviya parmi lesquels le prestigieux Ubaydullah Ahr r m 895 1490 et Avl d e Badr Ata Cette phase de l histoire des confr ries mystiques en Asie centrale est fondamentale pour comprendre les d veloppements futurs et l ascension de la Naqshbandiya qui clipsera tous les autres ordres Citons l auteur qui a bien montr l enjeu qui se pr parait K BC R KUBRA extensively in the cultivation of these disciplines His interest in fism was awakened in Egypt where he became a murid of Shaykh R zbihin al Wazz n al Mi ri an initiate of the Suhrawardi order After a number of years in Egypt he went to Tabriz to pursue his studies of kal m but came instead under the influence of a certain Babi Faradj Tabrizi who persuaded him definitively to abandun his concern with the external religious sci
55. Ja far Badakhshi dit dans sa Khulasat al manaqib Cette seconde biographie compos e au Cachemire est contenue dans le ms India office Eth 1850 Loin d tre uu ouvrage du maitre il fut compos longteraps apr s sa mo Sou auteut ne l a pas conuu personnellement il rapporte seulement ce que ses disciples racontent sur lui L interval est au moins de deux g n rations Le manuscrit des Masturat est r cent tr s fautil et il y manque un feuillet Le fabuleux pr vaut nettement et le contenu mystique est plut t maigre Note de correction Le v ritable t ire de l ouvrage est Son auteur Haidar e Badakhshi disciple du Sayyed Abd allah Barzeshabadi le composa du vivant de ce dernier Ces indications se trouvent dans la manuscrit de l crit appartenant au khangah dhahabi de Teheran Dans le ms de l India Office le premier feuillet est visiblement tomb et le d but de l introduction fut remplac par un r cit emprunt une histoire du C chemire Le manuscrit du khangah est ancien mais incomplet de sa fin et nen dat il 4 t copi galement dans l Inde 2 Khulasat al manaqib ms Berlin 92a ms Oxford 10 a Fa i D m 7 4 eg 2 ALS T rkiye Diyanet Vakf slam Ara t rmalar Merkezi K t phanesi IN Demirba No 05 61 No 3 62 VES N BULLETIN Q ET DES ORENTALES XV 9
56. LOA AY AE b Y 224 4 by Seyyed Hossein Nase ON 5 THE CENTRAL Ast GE eu 991 5 8 UM 0 Najm al Din Kubra E His Life and Spiritual Masters m Abu l Jann b Najm al Din ibn Umar al Kubr founder of the Kubra wiyyah was born at Khwarazm in about 540 1145 Naim al Din s intellec tual powers became evident at an early age While still a student he acquired the nickname Kubra literally the greatest an abbreviated form of the Quranic phrase al tammat al kubra the Greatest Calamity LXXIX 34 This appellation apparently alluded to the formidable talents which made Najm al Din the downfall of those who contended with him in disputation Having received the normal formation in the Islamic religious sciences Kubra left Khwarazm to pursue his studies in other lands as was the wont of many medieval scholars His chief interest at that time was in the science of Hadith which he studied for several years in Persia and Egypt At some time between 573 1177 and 576 1180 however an interest in esoteric matters was kindled in Najm al Din He was initiated
57. Quranic expression the major disaster al t mmat al kubra He earned it through his formidable talent in polemic and disputation which en abled him to defeat the most skillful controversialists of his age Born at Khiva in Khwarazm in 540 1145 he began his career as a scholar of hadith and speculative theology Kalam travelling ex tensively in the cultivation of these disciplines His interest in Sufism was awakened in Egypt where he became a murid of the Persian shaykh R zbihan al Wazzan al Misri d 584 1188 an initiate of the Suhrawardiyya order After a number of years in Egypt he went to Tabriz in Persia to pursue his studies of kalam but came instead under the influence of a certain Baba Faraj Tabrizi who persuaded him to abandon his concern with the external religious sciences and to devote himself fully to the search of the inner wisdom by embarking on the Sufi path Kubra then spent some time in the company of two other preceptors Ammar b Yasir al Bidlist and Ismail al Qasri from both of whom he received a Sufi robe khurga before returning to shaykh R zbihan in Egypt By then R zbihan evidently regarded Kubra as fully mature for in about 540 1145 he sent him back to Khwarazm with full authority to train and initi atc disciples Kubra swiftly gathered a large following including a remarkable number of individuals who attained prominence in their See Quran 79 34 Primingham Sufi Orders p
58. Shi ie Kubraw mystics are found on both sides of the debate over the doctrine of Oneness of Being nah dor af nud one of the main issues dividing Sufis in their day Furthermore they appear to have had no shared stance regarding involvement in politics Najm Ad Din al Kubra allegedly met his death fighting the Mongols Simn ni s teacher Nur Ad Din al Isfar ini d 717 1317 maintained contact with the IIkhanid court while Simnani himself was deeply involved in the intrigues of various princes and was respected by the Ilkhanid rulers Wij yt Khudabanda r 703 1304 716 1316 and Abii Said r 716 1316 736 1335 For a survey of Kubrawi history see the introduction to Najm Ad Din Daya ar Razi 726 Path of God s Bondsmen fom Origin to Return tr Hamid Algar Delmar Caravan 1982 also Marijan Mol Les Kubrawiyya entre sunnisme et shiisme aux huiti me et neuvi me si cles de l H gire Aerue des Etudes slamigues 29 1961 61 142 8 80 _ ae Mage BAHRU L HAKAIK TEFS R VE M ELL F ZER NE Yrd Do Dr Mehmet OKUYAN G R Bu yaz m zda Is ri tefsirlerin nemli rneklerinden biri olan ve tasavvufi alanda olduk a orijinal say labilecek yorumlara sahip Necmudd n nin kaleme ald Bahru 1 Hak ik adl tefsiri tan tmay ve onun hakk nda yap lan e itli de erlendirmeleri inceleyerek s z konusu bu eserin kamuoyunda daha iyi tan n p bilinmesin
59. a nes ue Log cerdirpye z a 3 7 4 x eer I 2 Ne cac Ven Va i LO 254 LE e loi N lex lea EEN 1 L oraes 13 Mm wre 5 lee Ae ER mo 9 0 T 2 14 E hp E EEE n matre LE t 16 7 1 d af M HERPES IER mud eta Ahmet el Gui a unu egen Do d al ek 7 wre Ara a me a x ster 18 rialzi Me Tee un 4 ap OVP ae 3 wires r pouty af ei 89 um m ini 5 gut EH QU Y uen P US Ze amp S ry 00 1 persi efe men sed yad ras ira DI r pd geler en aM OTS gus re echt gar PI Am YF Lengt cea TI IC 00 oi age See ete Yar LI SISI PH n o ve Ara em 1 Jen am Af ow PME Ren ede T ry Kos EEE e D i en weil mu lt a 1 Kam GAT
60. ad din al ubr Edited with a study by F Meier Wiesbaden Steiner 1957 Nesmeddin Kb 14514 ccc 2 _ annab Ahmed ib Uma Ls Je Fawa ih al 7 1 7 al wa Fawatih 1 SE mystischer eit um 1200 N Chr er en und erl utert v R PP xvi 299 De tite Meier NAJM al D N AL KUBRA Abu al Franz Stein er 5 Akademia de Verlag Wiesbaden 1957 o Literatur issenscheften und der chen M eroffentlichungen d ommission Band IX 2 der Orientalis 11135 MEIER F Ein knigge fuer sufis Riv degli Studi O 32 no 2 1957 485 524 Translation of the Adab al muridin of Naim al Din i Kubr of Khwar izm who was killed by the Mongols in 1221 The Pe sian text is a brief treatise on mysticism ii E MEIER Fritz Vibra ab Ahmad ibn Meier fru NAJM g1 DIN AL KUBR Abu 1 2 Vol Taws ih al amzl wa Fawstih al alal Eine Darstellung mystischer Erfahrungen im Islam aus der Zeit um 1200 N Chr Herausgegeben und erlautert von Fritz Meier pp xvi 299 126 Franz Steiner Verlag Wiesbaden 1957 8 Akademia der Wissenschaften und der Literatur Veroffentlichungen der Orientalisehen Kommission Band IX X 5 T Necmeddin Lo b PO H 664 ep Din KOBRA al Us l al Asara trad persane et comment de Abd Meler Fritz
61. alit les deux sont souvent 5 par 1 DA e Seyx mofti ce qui explique l inefficacit des attaques Apr s 777 75 tions sur le nombre des adeptes jusqu 10 dans certaines regions et crit rap l organisation interne des ordres les AA voquent les pratiques zekr ei 5557 oi p lerinages etc qui sont en usage et leurs implications politiques Le 0 in 7 est plus particuli rement pers cut constitue un refuge des valeurs nationales communistes Les musulmans progressistes du style de Sultan Galiev sont moins c gt m que les seyx martyris s comme Najmoddin de Hotso ou Kub n Mor d TRE ge santes sur Pinfluence des radios trang res notamment iraniennes radio 27 3 tude du r gime sovi tique face un possible mouvement islamiste pp in 25 Vinfluence du soufisme il lui faudrait soutenir l islam institutionnel donc men i ans d ath isme militant L int r t principal du livre vient de sa documentation presq enti rement sovi tique presse et revues sp cialis es qul etudient Pislam pour TE combattre voit d ailleurs que les arguments sont bien pauvres l invective contre le fanatisme obscurantiste principalement En annexe deux cartes et description g ogra phique d taill e des lieux du soufisme sovi tique au Nord Caucase en Azarbayjan n iua centrale et dans le T t rest n Bibliographie raisonn e presque ex
62. ancient city of Balkh now in northern Afghanistan His learning in the exoteric sciences of religion eamed him the title Sulfano7 olama Sultan F The first part of this article on the Kobravviya Order was de voted to its founder Sha kh Najmo d Din Kobra ca 1145 A D 618 1221 Distinctive features of his teachings were outlined and illustra tive passages cited from his writings This second part examines the work and teachings of Najmo d Din Razi and some other Kobrawis who made important contributions to the meth odology and exposition of Sufism Majdo d Din Baghdadi and His Followers One of the outstanding succes sors of Najmo d Din Kobra was Majdo d Din Baghdadi who hailed not from Baghdad but from a village in Khorasan called Baghdadak Little is known of his life which in the account by Jami is overshadowed by the circumstances of his death in 616 1219 Jami 1957 pp 424 428 Ac cording to Jami Majdo d Din was drowned in the River Oxus by the Mongols as foretold by Kobra whom Majdo d Din had disobeyed Whether or not that is correct Majdo d Din was one of Kobra s authorized repre sentatives responsible for the forma tion of many disciples From his treatise Tohfat al barara we know that Majdo d Din like his teacher was engaged in the interpretation of the colors and images occurring in gnostic visions and dreams One of Majdo d Din Baghd di s disciples was Najmo d Din D
63. bra T C DOKUZ EYL L N VERS TES m 25 250 131055 SOSYAL B L MLER ENST T S TEMEL SLAM B L MLER ANAB L M DALI DOKTORA TEZ NECMEDD N K BRA VE K BREV L K S leyman G KBULUT Dan man Prof Dr Mehmet DEM RC 2009 i i 4 i i i i H Bab Kamal Jandi and the Kubravi Tradition 59 ensured that the Kubravi tradition as well would leave its mark in the cultu ral heritage of the Central Asian Turks The 141h century traveller Ibn Bat t tah reported the performance of prayers in Arabic Persian and Turkic at the kh ng h of B kharzi s grandson while the 16th century Kubravi shaykh Kamal ad Din Husayn Khorezmi d 958 1551 counted many Turks among his disciples several of whom were active among the Turkmens near Khorezm and he himself wrote Turkic verse and corresponded with leading figures among the new Uzbek rulers of Mawarannahr Kubravi ties to the Turkic population of Central Asia go back much fur ther however to the ranks of the founder s immediate disciples Among the figures traditionally listed in Kubravi silsilahs chains of initiatic transmis sion and in general hagiographical compendia as disciples of Najm ad Din Kubra is one shaykh who has remained virtually unknown to students of the Kubraviyah in the Iranian world but who stands at the head of an impor tant Kubravi lineage which seems to have remained acti
64. by another Kubrawi Al al Din Simn ni cf H Corbin En Islam iranien Paris 1972 iii 175 6 276 n 9o and S leyman Ates Isart tefsir okulu Ankara 1974 139 60 other THE ENCYCLOPAEDIA OF ISLAM New Edition vol 5 1979 Leiden pp 300 be paid by the Mongols in Persia until the reign of Ghizin who abolished it Rashid al Din Ge schichte O r n H n s ed Jahn 300 The sources consequently sometimes use the term k bl r i maw shi for the animal levy in order to distinguish it from the poll tax Bibliography H F Schurmann Mongolian tributary practices of the thirteenth century in HTAS xiv 1956 304 89 J M Smith Jr Mongol and nomadic taxation in HTAS xxx 1970 46 85 I P Petrushevsky Zemledie 1 agrarnie otnosheniya v Irane XIII XIV v Moscow Leningrad 1960 360 9 G Doerfer Tiir Rische und Mongolische Elemente Neuper sischen i Wiesbaden 1963 387 91 and see for this tax in Persia KHARADI 2 Persia D O MORGAN KUBILAY Mongol Great Kh n 1260 94 the rother and successor of M ngke 4 0 was born in 1215 In 1251 M ngke entrusted him with the ad ministration of Northern China and he took part in the subsequent war which his brother launched against the Sung rulers of the South The conquest of the Sung was finally completed only during his own reign 1279 when the whole of China was again united under one ruler for the first t
65. cet article n est toutefois pas d accord avec eux N N Apr s avoir consult les multiples sources arabes et persanes relatives l histoire des Ilkhans et des Khans de Da t e Qip g Yajima conclut que dans le cas de Berke seules des sources arabes ont soulign l intervention du cheykh kubrawi Sayf al Din B harzi dans sa conversion Les sources persanes n en ont jamais parl puisqu elles n ont pas le moindre doute sur le fait que Berke ait t musulman de naissance ll est certain qu il y eut des relations entre Berke et Baharz mais si l on se fonde sur les sources persanes Baharzi ne peut avoir jou un r le dans une quelconque conversion Quant Sadr al Din Ibrahim un autre chaykh kubrawi il tait par hasard c t de G z n au moment de sa confession Sah da et il n avait pas eu tellement d occasions de voir le souverain avant sa conversion Par ailleurs Yajima insiste sur le fait qu on ne peut pas admettre que Sadr al Din ait appartenu l ordre kubrawi par le seul fait que Sa d al Din son p re avait suivi les ensei gnements de Naim al Din Kubra MH 4 PARLE sl Da n n n G CAO b s eh Se vius fo 510 JUSUPOV rkin ed Sajx Na middin Kubro maqolalar Tachkent Jozuv i 1995 80 p Sayx Na m ad Din Kubr Papers This small collection of articles devoted to the Khorezmian Sufi Na m ad Din Kubra 4 1
66. et Baha al Din Walad le pere de Mawlana Jalal al Din furent de ses disciples Le 1 Sur Naim al Din Kobra v notamment Fritz Meier Stambuler Handschriften dreier persischer Mystiker Ain al qudat al Hamadani Nagm ad din al Kubra Nagm ad din ad Daja Der Islam 24 1935 1 30 id Die Fawa ih al gamal wa fawatih al galal des Nag n al din al kubra Introduc tion id Ein Knigge f r Suti s Rivista degli Studi orientali 22 1957 485 524 VA 0 54 redacteur de la version persane Amir Sayyed Al b Shihab al Din Hamadani appartient ia tariqa kobrawi Son isnad initiatique remonte A Kobra par les interm diaires suivants Mahmud Mazdaqan Ala al Dawla Semnani Anvar Abd al Rahman sfaraini Ahmad Juzgani Ali Lala 2 C est un crivain prolifi 1 Il existe au moins deux biographies de Ali Hamadani La pre mi re Khulasat al managib fut compos e Khottalan imm diatement apr s la mori du mystique Ni le ms de Berlin ni celui d Oxford ne don nent le le nom de l auteur c est en se basant sur les Majales al muminin du Nur allah Shushtari que Storey Persian Literature 1 947 l identifie comme Nur al din Ja far Badakhshi Le manuserit de l Acad mie de la RSS d Uzbekistan Tashkent nr 2312 ff 304b 358d semble en revanche contenir ce nom L indication est confirm e par l auteur de la seconde biographie qui se r f re plusieurs reprises ce que Mawlana Nur al Din
67. exoteric sciences of religion earned him the tie Sulfano7 olam Sultan he first part of this article on the Kobrawiya Order was de voted to its founder Shaikh Najmo d Din Kobra ca 1145 AD 618 1221 Distinctive features of his teachings were outlined and illustra tive passages cited from his writings This second part examines the work and teachings of Najmo d Din Razi and some other Kobr wis who made important contributions to the meth odology and exposition of Sufism Majdo d Din Baghdadi and His Followers One of the outstanding succes sors of Najmo d Din Kobra was Majdo d Din Baghdadi who hailed not from Baghdad but from a village in Khorasan called Baghd dak Little is known of his life which in the account by Jami is overshadowed by the circumstances of his death in 616 1219 Jami 1957 pp 424 428 Ac cording to Jami Majdo d Din was drowned in the River Oxus by the Mongols as foretold by Kobra whom Majdo d Din had disobeyed Whether or not that is correct Majdo d Din was one of Kobr s authorized repre sentatives responsible for the forma tion of many disciples From his treatise Tobfat al barara we know that Majdo d Din like his teacher was engaged in the interpretation of the colors and images occurring in Enostic visions and dreams One of Majdo d Din Baghd di s disciples was Najmo d Din Daya to be discussed below it is noteworthy Winter 909 3990 JJ fa le
68. f r die gurige Erlaubnis wahrend meines Aufenthaltes in Stambul im Institut wohnen zu d rfen und f r steve Zuvorkonumenheit gegen ber allea meinen Ansuchen ergebenston Dank aussprechen Ma ni in Adarbal an s PAUL Schwauz ran im M ittelatter VIII 2 1023 3 Die ausf hrliches dor im folgondoi abgekurzien Has Kataloge o in den Lasten bei BROCKRLMANN GAL Suppl 1 B L und K V ZisericastA En Die Arab Pers u T rk der Universit tsbiblisthek zu Uppsala 1980 XV it 5 Mune Probe aus Ain al quddt s Werken findet sich in der Anthologies Bankivoke SUPPL 1 p 256 1 islam XXIV 313 102 312 Krauss Max Mohammad Shati Tatimma Siw n al Hikma Carl Brockelmann Geschichte der Arabischen Litierutur Erster Supplementbund 00 ee eee etr Manr Oscar L fgren Arabische Texte zur Kenntnis der Stadt ADI Aden im Mittelalter IH meret Mainz ERNST Josef J Rivlin Gesetz im Korun Kultus und Nepsavt H ssm erefeddin Mevl n da t rk e kelimeler ve t rk TE isil de a EE R een n Hilma Creuquist Murriage Conditions in a Palestinian Village REUTHER Oscar C Creswell Burly Muslin Architecture Ruska Jorivs Karl Garbers Ein Werk T bit b Qurra s ber ebene Sonnenuhren
69. form d un ensemble de dix devoirs Sart ainsi que les utilit s ou les enseignements tirer de chacun d eux la puret avec ses 20 ida le silence 11 f la solitude 13 le je ne 22 le zikr 18 la neutralisation des pens es n gatives les diff rentes cat gories de ces derni res l soumission Dieu fr quenter les vertueux et viter les vicieux ne dormir que par stricte n cessit 12 f ida boire et manger peu 7 L diteur a utilis 3 mss Sahid Ali Pasa 1393 Suleym niyya 1208 Univ de T h ran 3654 et donne la fin les sources et les traductions des hadith et des citations utilis es dans le texte On regrette de nombreux cas d erreurs de frappe Il faut relever une erreur dans l introduction consacr e la biographie de l A intr malheureusement trop sommaire quand il s agit d un personnage aussi marquant le ma tre de l A et plus tard son beau p re tait bien s r Ruzbeh n Wazz n al Mesri et non comme l indique l diteur le c l bre Ruzbeh n Bagli irazi p 6 M A A M 443 DEWE si lipse of the 75443 DEWEESE D The ec Kubraviyah in central Asia Iranian Stud 21 nos 1 2 1988 45 83 i i i von Sarifi ber die VVARZ Florian Ein Matnawi von n SC der Kubrawiya Husainiya im ER ahrhundert Muslim culture in Russia a A ia Vol 3 Arabic Persian and Turkic sen 1 5 th 19th centuries Ed A von as Muminov Mic
70. his own meditations inspirations and visions the following passages may be cited by way of il by Muhammad Isa Waley that although Baghdadi died before Kobra D ya never mentions the latter in his writings apparently regarding Baghdadi as his only master An other probable follower of Majdo d Din was Farido d Din Afar of Nishapur d ca 1230 one of the greatest Persian Sufi writers In his Manfeq af fayr Conference of the Birds and other major poems Ayar explores with profound perceptive ness and feeling the awesome perils and the majestic epiphanies of Divine Beauty involved in the initiate s quest for the Transcendent Self In one part or another of his didactic poem Asr r the Book of Secrets sets out some principles for the spiritual life Not only do these visibly parallel the Kobr wiya Or ders rules of Jonayd discussed in the first part of the present article four of them are identical see 1985 pp 15 21 Sultan of the Scholars Baha o d Din Walad It is probable but not certain that Bah o d Din Walad of Balkh was another of Najmo d Din Kobr s immediate disciples Best known as the father of the great Mawl na Jalalo d Din Rumi he is a significant Sufi master in his own right whose work would repay further study Bah3 o d Din was born in 1145 in the ancient city of Balkh now in northern Afghanistan His learning in the
71. its early stages Sufism was influenced by the Christian anchorites and ascetics of Syria and the Gnostics of Egypt cannot be denied Through Stephen bar Sudhaili also called Hierotheus and his pupil Pseudo Dionysios Areopagite the Syrian Christians had a definite Neoplatonic strain How much Gnosticism or its remains in Egypt was influenced by Neoplatonism at the time of Dh i N n d 245 860 the first great Egyptian Sufi that we may recognize as a force in the transformation of Sufism from an ascetic discipline to a devotional one is not certain Yet some scholars Nicholson Arberry perceive Dh l N n as an important carrier of the alchemical tradition which certainly had Neoplatonic strains Another potent source of Neoplatonism is The Theology of Aristotle a late Greek summary of Plotinus Enneads 211 Edited by toe vr mp ON weg Neoplatonism _ Sud Tslamie Thee Uew Nock 4942 Z _ON 40020 amp 4 AY iC MATTO p NECMUDD N RAZ HAYATI VE ESERLER Derya rs zet 7 13 y zy l n b y k mutasavv f yazarlar ndan birisi olan Necmuddin i R zi Mo ol istilas ndan ka arak Anadolu topraklar na s nm ve klasik Fars edebiyat n n nemli eserlerinden birisi say lan Mirs du 7 adl ta savvuft kitab n Sivas ta kaleme alarak Sel uklu sultan Alauddin Keykubad a ithaf etmi tir Bu
72. kalam but 25 Minler 1989 1490 Sup s Muhammad Isa Waley x Kobrawiya Order of the Scholars and some prestige at the court of the Khvvarazmshah ruler of the region Either court intrigues or the threat of the Mongols or both impelled Bah o d Din to migrate westwards with his family After traveling through the central Islamic lands he taught at madrasas in various parts of Asia Minor He finally settled in Konya where he died in 1231 to be succeeded first as professor later as Sufi master by his son Jal lo d Din Renowned as a preacher Baha od Din Walad was a strong personality who possessed eloquence and also a vivid spiritual imagination Fortunately a large compilation of his discourses Ma ref has survived Bah o d Din Walad 1973 They reveal a great deal concerning the author s personality his teachings his interpretation of the Koran and Hadith and his deep influence ca the thought and style of Jalalo d Dis Rumi They show Bah o d Din to have possessed some of that ecstatic tendency which is often said although this is a generalization to characterize the Sufism of Khorasan in contrast to the more sober Sufism of Iraq The language is plain and direct the message for the most part straightfor ward although sometimes opaque Many chapters of the Ma ref open with a Koranic verse or phrase or a Tradition which provides the
73. khir Hamm yeh Murad al Muridin ms 2143 de la Biblioth que centrale de l Univ de T h ran et trois uvres de Aziz al Din Nasafi disciple direct de TA X al Ins n al K mil ed M Mole T h ran 1350 1971 Kasf al Hag ig d A Mahdavi Damqani T h ran 1359 1980 al Maqsad al Ags Inde 1303 h q 1885 pe s wm xls Die Faw ih al amal va favatih al a181 des Nagm ad din YII er luz in gen im Islam aus der Zeit um 1200 N Chr herausge geben und erl utert von Fritz Meier Wiesbaden Frans Steiner Verlag GMBH 1957 In 82 XVI 299 iti Akademie der Wissenschaften und der Literatur Ver f fentiichungen der Orientalischen Kommission band Ix L introduction de l diteur est assez substantielle et il y publie deux ghazal et une cinquantaine des de sans indiquer sa ou ses source s L ouvrage est constitu d une s rie d interpr tations sot riques des termes et expressions coraniques ou des th mes essentiels du s fisme khidr zulumdt qalam yaqin h r ars qalb r h aql ib d r nab wal Les significations esot riques des lettres et des signes diacritiques de l alphabet arabe y sont largement utilis es certains auteurs ont fort injus tement consid r comme ayant t un hur fi cf Nir Allah u tar Majdlis al Mu mini
74. khivinsRogo khanstva xvir nachala xx v Registers of Qazi Documents and Khans Yarliks of the Khanate of Khiva from the Seventeenth to the Early Twentieth Century Tashkent Izdatel stvo Fan Akademi Nauk Respubliki Uzbekistan 2007 223 T CENTRAL EURASIAN READER 12 KARIMOV El ior Kubraviiskii xvu xIx vv pis mennye istochniki po istorii sufiiskogo bratstva Kubraviia v Srednei Azii A Kubrawi Waqf of the Seventeenth to Nineteenth Centuries Written Sources for the History of the Kubrawiyya Sufi Brotherhood in Middle Asia Tashkent Izdatel stvo Fan Akademii nauk Respubliki Uzbekistana Natsional noe obshchestvo molodykh uchenykh Uz bekistana Gosudarstvennyi muzei zapovednik Ichan Kala Frantsuzskii insti tut issledovanii Tsentral noi Azii 2008 280 p ill Edited with the support of three institutions the Uzbek National Society of Young Scientists the Khiva Ichan Kala State Reserve Museum the French Institute for Central Asian Studies these two books feature unpublished documents discovered in Uzbek collections The facsimile reproduction is excellent While the first vol Central Eurasian Reader ume satisfies itself with codicological details and content descriptions for each item A Biennial Journal of Critical Bibliography and Epistemology of Central Eurasian Studies the last seven yarliks are transcribed though the second volume provides the 2 2010 Klaus Schwarz Vlg
75. les enfants de son ge on aurait dit de lui al t mma al kubr Coran 79 Nazi dt 34 ce terme qui d signe dans le Coran le grand cataclysme final Berque a traduit par l hydre g ante ce qui ne conviendrait pas pour notre A renvoie l id e d enve lopper de sa masse flots mer de remplir jusqu au bord et celle de v locit et de sou dainet Il tait donc consid r comme un crac Pour al Shahid v Macdonald Il tudia le hadith Hamadan Hamadh n puis se sentant attir par la mystiquc il se rendit Ahwaz Ahwaz o il se mit l cole et au service de Ism al Qasri a Ibr b al H b AL de Qasr R n sh pr s de Ahwaz et il connut ausi Ammar b Yasir al Badlisi Il rencontra Fakhr al Din ar R zi lors du voyage de ce dernier en Chorasmie compl l art de Macdonald que l on consultera pour le reste notam ment pour son tablissement en gypte Selon Ibn Nuqta dans son Tagyid v San XXIL 112 et n 1 de l dit il tait sh fi ite et ce comme les habitants de Khayvvaq alors que le reste de la Chorasmie tait hanafite Texte tabli 3 partir de deux ms r cents respectivement 80 et 32 f de la biblioth de H Abbas Zaki n Port Said en 1917 plusieurs fois ministre entre 1957 et 1971 conseiller financier du shaykh Zayid b Sultan actuellement banquier et homme d affaires et de Ped Fritz Meier Wiesbaden
76. mark a crucial stage in the development of the Kubrawi silsilas the nature of the transformation during that crucial stage marked by the schism in the Kubrawi Order which I have discussed elsewhere Zhas not been fully appreciated again largely as a result of the misplaced focus on the search for Shi ite tendencies and the neglect of Central Asian developments Here 1 intend to concentrate not on a reconstruction of events in that period or a 1 M Mol Les Kubrawiya entre sunnisme et shiisme aux huiti me et neuvi me si cles de l h gire Revue des tudes islamiques 29 1961 pp 110 124 2 In The Eclipse of the Kubraviyah in Central Asia Iranian Studies 21 1988 pp 45 83 on pp 54 61 I addressed the problems arising from the adoption by Western researchers in Kubravvi history of the perspective of later writers belonging to Shi ified Kubrawi offshoots in Western Iran in interpreting the Khuttalani N rbakhsh affair and the Kubrawi schism 120 Between History and Hagiography Mehmed s The first titled shar t al bish ra describes the whirling dance The second three pages long instructs the reader in the ways of the Spiritual Path Both would be early Mevlev examples of their genre The Mevlevi texts composed during the first two centuries of the Order s widest diffusion evidence a continuity of certain values and a wide range of play in their scope A high value placed on verbal skill
77. short works dealing with the For an English translation of this book see Algar The Path of God s Bondsmen from Origin to Return Delmar NY 1982 m G P Snesarev Relikty domusul manskikh verovant i obryadov u uzbekov Moscow 1969 pp 269 and 433 Trimingham Sufi Orders p 56 Edited with a comprehensive introduction to the life and work of Kubra by F Meier Wiesbaden 1957 Edited together with other lesser treatises by M Mole under the title of Trait s mineurs in Annales Islamologiques Cairo vol 4 1963 pp 1 78 1 1 234 CHAPTER EIGHT In a like vein Mirza Mazhar Jan i Janan contrary to the opinions of Sirhindi and Shah Ghulam Ali both of whom insisted on the suppression of the Hindu religion was an advocate of reconcilia tion with Hinduism Likewise Sayyid Ahmad Shahid disagreed with Shah Abd al Aziz d 1239 1823 on the important concept of visu alizing the master in spiritual practices Despite these occasional departures from the original tradition the Naqshbandiyya of India has remained strongly opposed to innovations in religious theory and practice and sought to suppress them by winning temporal rulers over to their side al Din Kubra and the Kubr wiyya The eponymous founder of the famous Kubravviyya Sufi order of Central Asia and Khur s n Shaykh Naim al Din Ab Ahmad b Umar derived his nickname Kubra from the
78. spread with its offshoots to Persia Afghanistan India and even to China During its long history the Kubrawiyyah pro duced several masters of great eminence who in addition to training disciples left for posterity a body of writings many of which are as yet unpublished These works contain some highly interesting and innovative elaborations of Sufi methodology and doctrine The contribution of Kubra and certain of his successors in what has come to be known as the Central Asian school of Sufism to the phenomenology and analysis of spiritual vision and gnosis merits the attention of all who are interested in visionary experience and its place in spirituality 80 slew S 5 New Nock 7 26 i les Mevl NA gt Ve A 34 48 o LS ue d y
79. the Middle East Backgrounds development and fall of the Arab empire Boston 1 707 3 E i a AVY gau A n gt al AV 424 621 GI GW Wer G X YY MA gt e dM oa 1 k fibra 00161
80. the south of the Aral Sea where it survives to this day it spread with its offshoots to Iran Afghanistan India and even to China During its long history the Kobr wiya produced several masters of great eminence who in addition to the training of disciples also left for posterity a body of writings many of which are as yet unpublished These contain some highly interesting and innovative 22 KUBREV TAR KATININ T RKMEN STAN DAK Yrd Do Dr Durmu TAKLILIO LU I G R a Y ntem Ve Veri Toplama T rkmenistan da tarikat ve dinselle me olgusu zerinde g n m z c k e s ylenmesine ra men bu konuda saha ara t rmas yok denecek kadar azu aevi tarikat zerine yap lan bu incelemenin amac genelde toph nsa me perspektifinden bu tarikaun T rkmenistan da ya ayan sini incelemektir T rkmenistan d nda m ritleri olan bu tarikat n uluslararas i aglantisi konusunda elimizde pek bilgi bulunmamaktad r Ara t rman n y ntemi kat larak g zlem kaynak ki iler vidao kamera ve literat r taramas eklindedir Tanimlayici betimleyici ve durum saptay c nitelikte olan bu al ma tarikat n ve dinin etkisi teolojik d zeyde de il toplumsal bir olgu olarak ele al n p incelenmi tir Toplumsal yap n n bir esi olarak din ve tarikal olgusu toplumdaki genel de i meden ba ms z de ildir Toplumsal yap da meydana gelen de i me s reci i ind
81. 0 7 Ayn eser c H s 8 3 Ayn eser c II s 9 Ayn eser II s 18 19 10 Ayn eser c III s 2 Muhammed Ca fer Yahakki un Seb yi Te ne Tahran 1995 s 115 U Muhammed R z Sefii Kedkeni Edebiyy t i iran ez R zg r i C mi t be mr z T rih i Edebiyy t i Iran Tahran 1380 s 473 1 rne in Hasan Mir Abidini ran yk ve roman yazarl n ba ndan sonuna dek ayr nt l olarak ele ald nemli eseri Sad S l i D st n Nivisi yi r n da ran yk ve Roman n n Y z Y l Musadd k n devrili ini takip eden onlu unu ele al rken sikest yenilgi tabirini kullan r Hasan i Mir Abid n ran yk ve Roman n n Y z Y l c 1 ev Derya rs Ankara 2002 5 225 13 ems Lenger di age c s 2 Mehdi Ehav n Salis Zemist n Zemist n 12 bs Tahran 1371 1992 s 97 99 15 Ahmed amlu Seb ne As r Defter i Yekom i rh Tahran 1380 2001 s 446 16 H eng Ibtih c Saye Sergoze t R hi ve Ahi Se me iirler Tahran 1378 1999 s 125 5 17 Nusret Rahm ni Tiryak Avazi der Ferc m Toplu iirler Tahran 1374 1995 s 40 18 Mehdi Ehavan Salis Ketibe Ez n Evista 9 bas m Tahran 1370 1991 s 9 13 19 Ahmed amlu Be To Beg yem Mecm a i Asar Defter i Yekom i rhd Tahran 1380 2001 s 227 20 Aym eser s 207 21 Nusret Rahm ni R y i Divar
82. 211 BALLANFAT Paul pre l imagination Ibn aj 2 Controverses sur le r le de Arabi et l cole Kubrawi Ishrag Islamic Philosophy Yearbook shraq 2 201 1 pp 578 592 With Russian summary on pp 701 702 BIBLIOGRAPHY EPISTEMOLOGY MISCELLANIES This inventory provides a first introduction to the small collection of 191 manu scripts gathered by the library of the IFEAC in Tashkent in 2000 1 most of them from the collection of Mirzohid Ashirov no information being unfortunately available on this collector A majority of these works pertaining to the category of madrasa literature unsurprisingly the main disciplines represented are Arabic grammar the shari a tafsir hadith fiqh as well as correspondence hagiography occult sciences rituals Sufism poetry gissa oral traditions and history Each no tice provides indications as to the language of the text its title its author and the amount of folios The authors must be given credit for the often difficult identifi cation of the texts despite the variety of their languages and the poor preserva tion or restoration of some copies a lot of which are deprived of their begin Journal of ES ning and of a colophon Critical Bibliography n 55 5 P bra 2 402 sE The Redaction 11 Karimov El ior Regesty kaziiskikh dokumentov i khanskikh iarlykov
83. 221 A D will be useful to scholars both as a document on the rehabilitation of medieval Central Asian religious figures in independent Uzbekistan and a source for materials on the life and legacy of Na m ad Din Kubr The work is intended for a broad audience and has neither footnotes nor references to scholarship on Kubr and the Kubrawiyya outside of Uzbekistan Among the most notable articles are Erkin Jusupov s Nagm ad Din Kubra s Legacy and Some Thoughts of the Sufi Tariqa Orif Usmonov s On Shaykh Nagm ad Din Kubr and the Kubraviya Tariqa Aziz Qajumov s Another Manuscript of a Tale about Na m ad Din Kubra AF EEN H m AI mo Me Vel Tow ar NAIM al DIN al KUBRA a Jannab Sani al Avvliya e Wali Turashl A b pU b al Khaw rizmi al Khaywagi al Muhaddith al Shahid al Shafi i al Sh dhili Fawa ih al jam l wa faw tih al jalal d Zayd n al Safat Le Caire Dar Su a al Sabb h 1993 300 p 16 5x24 cm Pour lA n 3 Khaywaq en Chorasmie Kh arazm en 450 1145 m 617 1220 v Hamid Algar EI 299 301 Gal I 440 5 I 786 87 San XXII 111 4 Son nom mis supra entre crochets est donn tel par Dhahabi mais on n est pas certain qu il en soit ainsi Deux versions existent sur la signification de al Kubra ce serait l origine Naim al Kubara puis l on aurait dit al Kubra ou bien comme il tait en avance sur
84. 4 i Bu makalede nemli bir K brevi eyhi olan Necm ddin Daye er R zi nin 0 654 1256 Mirs di l ib d mine l mebde ile l me d adl Fars a eserini inceledik Ancak ondan evvel Necmeddin R zi nin hayat na ve eserlerine de k saca bir de indik Ard ndan incelemede bulundu umuz eserin yaz l sebebini bizzat m ellifin ifadeleriyle izah etmeye al t k Eserin e itli k t phanelerdeki yaz ma ve bask n shalar ile yap lm terc meleri hakk nda bilgi verdikten sonra Mirs d lib d n kaynaklar na da inerek muhtevas tasavvufi ve edebi de e ri hakk nda genel bir de erlendirmede bulunduk Makaleyi Mirs d lib d n kendinden sonra v cuda getirilmi eserler zerindeki tesirleri hakk nda bilgi c vererek sonuclandirdik j Anahtar Kelimeler Necmeddin Daye Razi Mirs d l ib d qaya arr nd SN tasavvuf Abstract Mers d al eb d As a Sufi Classic In this article we have studied an important Kobravi sheikh Najm al Din Daya Razi 654 1256 and his persian work titled Mers d al ebad men al mabda ela l ma d First we have briefly examined Najm al Din Razi life and works Then we have tried to present the reasons for the composition of the book through the author s own sentences After giving information about the manuscript and printed copies and the translations of the book located in various libra ries around the world we evaluat
85. 5 N Ayasofya nr 4792 yap 743 a 746 a ist 816 Risalat al sd ir al ha ir al vacid ila I satir al vahid al m cid Ri salat al ha im al h if in fars a terc mesi Kara ehid Ali nr 2800 yap 31 b 51 a ist 722 h 1393 2 yap 8 38 a 7 Necmud din hayal gt ist eser n Blur ve Sanath Harelef bal 280 a Saye 5 ss 9 5 al 5 BS los 665 NAM ED Din Konz Ris la il al H im al Kh if min Lu mat al L im d critique par T Sobhani T h ran Ente r t e Keyh n 1364 1985 106 p Il s agit en fait de l dition de deux textes le premier en arabe est l uvre de Najm e Kobra le maitre de X arazm que l auteur avait lui m me traduit titre d al S er al Ha er voir Abst Ir AS GEM OQ xU BAY dal librement en persan sous le 494 l diteur a utilis trois manuscrits 1 EPA VOLE pour son 55 n 2052 d S fiyya photo n 527 de la Biblioth que Centrale de T h ran e du Majles de T h ran 3 n 2910 S fiyya photo n 3861 4 de la Biblio pnl plinto lidia t eque Centrale de T h ran T Sobhani pr sente quatre autres manuscrits qu il n a pas n T utilis s puisque comme il le dit lui m me introduc
86. 79 Aynu l Hayat ns z varak 1 Damad No 153 2 ezerat V 79 K pr l T rk Edebiyat nda lk Mutasavv flar s 171 dip Not 21 Diyanet leri Ba kanl Yay nlar Ankara 1966 3 S bki Tabakat V 11 eZerat V 79 80 One of the distinguishing features of the Kubrawi order in its formative period is the emphasis placed upon visionary experiences Colors and visions encountered in meditation are seen not only as markers signifying progress along the mystical path but also as symptoms of psychic and spiritual troubles ailing the individual As such treatises on visionary experience function as a materia medica ot spiritual ailments in addition to their primary use as manuals of mystical instruction Descriptions of mystical visions are found in several Kubrawi works such as the 721277 a Jamal wa law th 2 2 8 of Najm Ad Din al Kubr and the 4777530 2 min al mabdi ila ma Gd of Najm Ad Din Daya ar Razi d 654 1256 One treatise the Avs a 7 m riyya stands out for its explicit and sys tematized discussion of mystical lights and visions Although color symbolism and its association vvith mystical advancement forms the basis of much of Simn ni s thought the 4452 7 7 7 7 12 is the only work in which he pro vides a systematic description of these lights as they are encountered during the practice of 4 This vvork has sometimes been falsely attributed to Shihab Ad Din As Su
87. 9 44 1275 4 150 935 2100 10 134 371 QA ye 3657 gb 738 193 x i Kakra 5 d 2091 2 4 d yal i 1256 654 5 258 224 461 1 122 6 103 1 933 2 1 ally gun gu 21 629 si es 336 y 137 153 531 586 95 994 317 54 39 8 14 6831 452 710 3265 359 739 576 195 754 73 855 342 Ji
88. A we geraden 1 r s z ni nm Sta ke ATT s s rer ets 5 1 Te 0 Se AY m Alam wp WI IN 7 Gale 1 aas h Su N r re TA 1 WI nd inc 1 0 Sc ror ser at ne Aue cg at ih i aM Dee 1 m AE Si Wun E 1 ni Es Ji ate es 0 TT gt i i KEE SII um dpr ama bk ie 1 a a ee 1 A Y e M ed EL el euer i ara BH ye o sayr YET yayi 2 ug I ye ine 5 z ad m 1 OTA k b u TUTTII must zeen I RR 5 5 I ET x Span gears up 1 BARA atl darter Tem e aine TY a 1 1 1 Tann te nae DIL unudur 1 1 t lt mn s k wi te ropes AV ey zu AP alan i Sur I 4 nz E SE Rep lag parta E 1 Al m i m ut iaa
89. Concept of Knowledge According to al Kirman d after 411 1021 tva T 127 141 Shin Nomoto An Early Ismaili View of Other Religions A Chapter z from the Kitab al Islah by Ab Hatim al Razi d ca 322 934 pp 142 156 Wilferd Koch Al ung Madelung An Ismaili interpretation of Ibn Sin s Qasidat al Nafs pp 157 168 N 2 5 n Soraya Mandi Hajjaji Jarrah Ayat al N r A Metaphor for Where We Come From What We Are and Where We Are Going pp 169 184 AE Ebu Hahn er yi Part two Medieval Islam Peter Heath Reading al Ghazali The Case of o Psychology pp 185 199 Nasrollah Pourjavady Stories of Ahmad al Ghaz li AE 106 Playing the Witness in Tabriz Shams i Tabrizi s interest in shahid bazi pp 200 dem 5 1 ef 220 Roxanne D Marcotte Reason agl and Direct Intuition mush hada in the Ahmed Works of Shihab al Din al Suhraward d 587 1191 pp 221 234 John Walbridge D Al Suhrawardi on Body as Extension An Alternative to Hylomorphism from Plato to diler 3 E Nr iz pp 235 247 Michel Chodkiewicz Mi r j al kalima de la Risala py Wise Qushayriyya aux Fut h t Makkiyya pp 248 261 Diana Steigerwald AL islem Shahrast nTs Contribution to Medieval Islamic Thought pp 262 273 William gr un E Chittick The Pertinence of Islamic Cosmology Reflections on the Philosophy of V amt PART al Din Kasha
90. Egypt At some time between 1177 and 1180 however an interest in esoteric matters was kindled in Najmo d Din c wech I Introduction ne of the most turbulent periods in the history of the Moslem world was com pensated for by a phenomenal expan sion and flowering of Sufism During the later 12th and the 13th centuries A D 550 700 A H there occurred the cataclysmic Mongol invasion the destruction of the Baghdad Caliphate and innumerable concomitant disas ters Yet Moslem saints and scholars flourished to an extent rarely seen since the early days of the Commu nity of Islam and many major Sufi Orders were founded or revived these include to name bui a few the Qaderiya Refaiyah Sohrawardiya Shadheliya and Mawlawiya as well as the Kobravviya Tariqa Order which is the subject of the present essay The Kobrawiya derives its name from Najmo d Din Kobra d 618 1221 founder of the order From its beginnings in the Central Asian region of Khiva then known as Khwarazm to the south of the Aral Sea where it survives to this day it spread vvith its offshoots to Iran Afghanistan India and even to China During its long history the Kobrawiya produced several masters of great eminence who in addition to the training of disciples also left for posterity a body of writings many of which are as yet unpublished These contain some highly interesting and innovative 22
91. Goz ne i E ar Tahran 1370 1991 s 88 22 Ahmed amlu Sur d i Merdi ki Tenha be R h mi Reved Hev yi T ze 8 bs Tahran 1372 1994 s 317 23 Ahmed amlu Mersiye B g i Ayine 7 bs Tahran 1371 1992 s 130 18 N SHA YIL 2 SAYI 6 YAZ 2002 we M I Waley A Kubrawi Manual of Sufism 289 A Kubrawi Manual of Sufism The Fus s al adab of Yahya Bakharzi Muhammad Isa Waley I INTRODUCTION The subject of this study is the Awr d al ahb b wa Fus s al dab which was completed in 724 1323 4 by Ab l Mafakhir Yahya Bakharzi d 736 1335 6 The content and to some extent the style of this Persian treatise on Sufi methodology show the influence of several other works It is distinctive however both in the way in which those influences are blended and also in that it reflects in particular the teachings of Sayf al Din Bakharzi of Bukhara This Shaykh who died in 659 1261 belonged to the Kubrawi Tariga or Order and was a major figure in Central Asian Sufism The F s s al dab the second part of Yahya Bakharzi s treatise b been published in an excellent edition vvith an introductory study by Iraj Afshar This apart it has received little attention from scholars The main aim here is to introduce and survey the content of Fu al ddab highlighting aspects which seem unusual or of especial interest THE KUBRAVV ORDER ITS WRITTEN WORKS amp DISCIPLINES Before discussin
92. Huda reflects his mystical interpretation of the Burdah intended Tor the edification of the Uzbek khan and his court The language of the work differs little from the standard Chaghatay Turkic literary language of 15th and lsth century seral Asia but the text displays certain archaic features preserved in the local literary tradition of Khorezm The dissertation provides a full edition of the text in transcription from the single known manuscript of the Kashf al Huda preserved in the Staatsbibliothek Preussischer Kulturbesitz in Berlin Orientab teilung Ms 2 Or Oct 1688 an English translation is also included Introductory n sections situate the work and its author in their historical and cultural 7 environment with special attention to obscure issues in the development of the Kubravi order in the history of Khorezm in the iSth century and in the life of Husayn Khorezmi Extensive use in made in the introductary sections of unpublished manuscript FES onm tne al and religious history of medieval Central Asia ii 30407 rh 0 ur EN Ei ba Ke M FESS R B R TEFSIR Dr S LEYMAN ATE 1 Necmu d din K br Ebu l cenn b Ahmed ibn mer ibn Muhammed al Hivaki 540 618 1145 1221 Zahid takva sahibi zahir ve b t n ilimlere v k f bir bilgindi Hen z k k ya nda medresede akran ndan st n oldu undan kendisine at
93. I K vol 13 1895 p 19 34 Text ascribed to Hakim Ata M likoff I Ahmad Yasevi and Turkic popu lar Islam in UPOCA 1987 p 83 94 Melikoff I O sredneaziatskom proiskhozh denii sufizma Anatolii in ST 1988 No 5 22 28 Tr of M likoff I Les origines centre asiatiques see M likoff I Les origines centre asiatiques du soufisme anatolien in Turcica vol 20 1988 p 7 18 Russian tr in 1988 Melioransky P Ahmed Yesewi in EI vol 1 1913 p 204 205 Menzel T Die ltesten t rkischen Mystiker in ZDMG vol 79 N F 4 1925 p 269 289 A summary of T rk edebiyat nda ilk mutasavv flar by M F K pr l zade see Di 5 er SCH a n K t rhanesi EN amp m A rash malan we BIBLIOGRAPHY OF ISLAMIC CENTRAL ASIA Compiled and edited Yuri Bregel Indiana University Part I History Religion Culture T rkiye Diyanet Vakt sl m Ara t rmalar Merkezi K t phanesi Demirbag A 018 958 2 0 7 Indiana University Research Institute for Inner Asian Studies Bloomington Indiana 1995 Tasnif No NAJM AL DIN 393 Kyoto 1969 which includes a history of texts Hayami Tasu ku s iz shink Tokyo 1975 a well researched popular book with a good bibliography and Jiz shink edited by Sakurai Tokutaro Tokyo 1983
94. IYYA Dodge The Fihrist of al Nadim New York and London 1970 804 8056 Ibn Shabib in al Shahrastani E al milal wa l mhal ed William Cureton London 1842 46 1 196 trans 1 670 accepting their emendation al J hiz Kitab al Hayawan ed Abd al Salam Muhammad Haran Cairo 1938 58 5 46 al J hiz al Radd ala Ena r in his Rasa il ed Abd al Salam Muhammad Haran Cairo 1964 79 3 315 320f al Maqdisi 0 al bad wa l ta rikh ed Cl ment Huart Paris 1899 1919 1 149 3 8 4 24 Bakr al Razi al Tibb al ruh ni ed Abd al Lagf al Abd Cairo 1978 91 trans Arthur J Arberry The spiritual physick of Rhazes Lon don 1950 101 chap 19 STUDIES Melhem Chokr Zandaga et zindigs en Islam au second si cle de l H gire Damascus 1993 217 22 van Ess TG 1 426 30 437 9 2 26 Wladimir Ivanow The alleged founder of Ismailism Bombay 19572 75 91 Madelung Abi Isa al Warr q ber die Bardesaniten Marcioniten und Kantier in Hans R Roemer and Albrecht Noth eds Studien zur Geschichte und Kultur des vorderen Orients Festschrifi f r Berthold Spuler Leiden 1981 210 24 E Ramelli Bardai san of Edessa A reassessment of the evidence and a new interpretation Piscataway 2009 L E Ramelli Origen Bardaisan and the origin of universal salvation Harvard Theo logical Review 102 2009 135 68 Samuel M Stern Ab Hatim al Razi on Persian reli g
95. Kay BT 1997 s 289 290 K Atlansoy Bursa Sair leri s 284 HHTS 5 139 GRIVDN s 512 KA 6 4568 MS 1971 s 132a 133a SO 4 541 TDEA 6 556 TG DE S s 331 TN 2 1034 4232 T H 2 983 994 M UNBUB NECM 16 yy Piyan airi Canik te do du elebi lakab yla tan nd II Bayezid devri airlerinden olup sipahilik yapt Astronomi ve usturlab ilminde ustayd Siirlerine r nekler tezkirelerdedir Kay KA 6 4568 KATK s 168 TDEA 6 556 TGDE S 5 331 TN 2 1034 1035 4234 TS HC 2 982 983 7 L s 330 2 gt M CUNBUR NECM 16 yy Divan airi Yavuz Sultan Se lim devri airlerinden olup Necmi i R m sa n yla tan nd Latifi ye g re y ld z bilim ve remille me gul olan l tifeyi seven bir airdi Bir ka gazelini Sultan Selim e sundu Siiri ne rnek Latifi Tezkiresi ndedir Kay TDEA 6 556 TGDE S s 331 TN 2 1035 4235 4236 T L s 331 ZE NOSK 3723 s 116 ee M CUNBUR NECM 1 8 yy Divan airi As l ad Ali b Ah med dir MK Yz A 1842 de kay tl olup iginde 3 mesnevi 1 kaside 13 na t 6 mersi ye 1 mevlid 6 terkib i bend 1 terci beend bulunan siir mecmuasi Girit te istinsah edil digine g re adi ge en adada ya ad tahmin edilebilir Kay Milli K t phane Yazmalar Katalo u 6 285 ee M CUNBUR NECM 7 1 889 Asker air stanbul da do du As l ad mer Necm Efendidir htiyat bin T RK D NYAST ORTAK EDEB
96. MADI YAZDI BER DIE REGELN DES MYSTISCHEN WEGES DER HAMADANIVA DAHABIYA von Oleg F AKIMUSKIN St Petersburg Vorliegendes Traktat tiber die Maximen und moralischen Pflichten des Adepten der Hamad niya Dahabiya das in einem klaren und gleichzeitig sparsamen Persisch verfa t ist stellt trotz seines geringen Umfangs von nur f nf handgeschriebenen Seiten zumindest in drei Aspekten ein interessantes und au ergew hnliches Werk im weiten literarischen und philosophischen Erbe der Kubrawiya dar Erstens enth lt diese Schrift die Namens Kette der geistigen Ahnen silsila des geeinten rein mittelasiatischen nicht ira nischen Zweiges der tariga der Kubrawiya Hamad niya Dahabiya von Ma r f al Karxi st 200 818 ber Na maddin Kubra get tet 618 1221 Ali b Sihabaddin Hamad ni 714 786 1314 1385 Xw a Ishaq Xuttal ni hingerichtet im Ramadan 827 August 1424 und Amir Abdallah Barzisabadi 789 872 1387 1468 bis hin zu Ha Muhammad b Xw a Gal laddin Y suf Xab s ni st 937 oder 938 1530 32 dem dritten Nach folger des Abdallah Barzis b di in der Linie der Hamadaniya Dahabiya Zweitens werden in diesem Werk in summarischer Form acht grundlegende Verhaltensregeln d b des mystischen Pfades dieser Linie der Kubrawiya dargelegt welche der Autor Qutbaddin Ahmad b Im di Yazdi als tariga i Hamad niya bezeichnet fol 82a Drittens entstand dieses Traktat auf die eindringlichen und wiederhol
97. Ons de Jami d Basir Heravi Kabul 1343 1965 et Sarh al Durra al Faxira de Jami d N Heer et A Musavi Bahbahani T h ran 1358 1980 Il s agit d un trait important de Najm e Kobra plusieurs fois comment s par divers maitres mystiques et traduit en persan ou en turc Dix observances essentielles de la voie sufi y sont d finies dans un ordre o l on peut d celer une certaine progression spirituelle la contrition tawba zuhd l abandon complet Dieu tawakkul le contentement gin a l isolement uzla le dhikr permanent mudawamat al dhikr la concentration tawajjuh la patience sabr la meditation contemplative mur gaba la complaisanee en Dieu rida Le commentaire de Lari peut tre consid r comme appartenant la tradition naq bandi il serait donc int ressant d tudier travers ce texte les interp n trations des deux coles nagSbandi et kobr vi M A A M Y PY ome vw 495 i s 5 1 y 2 To 13 86 6 a jm al Din al fiyah Naim al Din Kubr4 bih ihtimam i Mas d Qasidi Ch p i 1 Tehran 1 Kit bf
98. R zbihan sent Najm al Din back to Khwarazm The remainder of Kubra s life was devoted to the spiritual path and the training of disciples These were relatively few in number but such was their stature that Najm al Din was to earn a second epithet Wali tarash Fashioner of Saints He also wrote a number of 104 GEES 1 Hessen Nose Sue NM TL New Her Naim al Din Kubra and the Central Asian School of Sufism The Kubrawiyyah MUHAMMAD SA VVALEY NE OF THE MOST TURBULENT PERIODS in the history of the Muslim world was compensated by a phenomenal expansion and flowering of Sufism During the later twelfth and the thir teenth centuries A D 550 700 A H there occurred the cata clysmic Mongol invasion the destruction of the Baghdad caliphate and innumerable concomitant disasters Yet Muslim saints and scholars flour ished to an extent rarely seen since the early days of the Community of Islam and many major Sufi orders were founded or revived these include to name but a few the Qadiriyyah Rifa iyyah Suhrawardiyyah Shadhi liyyah and Mawlawiyyah as well as the Kubrawiyyah tarigah order which is the subject of the present essay CX The Kubrawiyyah derives its name from Najm al Din Kubra d 618 1221 founder of the order From its beginnings in the Central Astan region of Khiva then known as Khwarazm to the south of the Aral Sea where it survives to this day it spread with it
99. Semnani went to seek guidance from Sufis thereafter he devoted himself to the Way In Nuro d Din Esfarayeni he found a master who was expert in the interpretation of visions After receiving investiture as shaikh from Nuro d Din in 689 1290 Ala o d Dawla established near Semnan a kh nag h named ufi b d e Khodadad God given Sufi Center here many followers gathered about him until his death in 736 1336 Al o d Dawla left behind a size able body of prose writings and a Diwan or collection of lyric poems Semnani 1985 and Thackston 1988 Chehel mailes comprises forty dis courses on various aspects of Sufism Semnani 1979 and Cordt 1977 the teachings are leavened with anec dotes concerning the spiritual lives of Al o d Dawla and his predecessors The same applies to his lengthy treatise a Orvva le ahle khalwa wa Jalwa of which versions exist in Persian and in Arabic Semnani 1983 4 Semnanfs ta wil or commentary is highly esoteric but his strict stand point concerning Divine Transcen dence calls for mention In 686 1282 whilst attempting to escape from he first two parts of this article examined the teachings of several masters of the Kobrawiya Sufi Order Special atten tion was given to the work of two Najmo d Dins Stars of the Faith Najmo d Din Kobra and Najmo d Din Razi The aim of this third and final part is to offer an overview of the work of four more out
100. Tam metu l Kubr unvan verilmi sonradan at T mme kald r lm al Kubr kalm t r ok yer dola an Necmu d din Kubr bir ok kimselerden feyz al m t r Mekke de Muhammed ibn M barek ten Iskenderiye de Ebu Tahir Selefi ve Ebu d Diya Bedru d din Abdullah al Hadd di den Isfahan da Ebu l Mek rim Ahmed ibn Muhammed al Labb n ve Ebu Said Halil ibn Bedr ar R zi den Neysabur da Ebu l Ma li al F r vi den ve daha bir ok kimselerden hadis dinlemi b y k bir hadis i usul ve f ru u kendinde top layan bir bilgin olmu tur mam Fahri Razi kendisiyle g r m ve faziletini itiraf etmistir eyh smail al Kasri den Nehrecuriye h rkas n ve teberr ken eyh Ebu Nas r Amm r ibn Yasir den S hreverdiyye h rkas n giyen Necmu d din K br ya tasavvufi riyazetlerinde ok eyler a lm bu terakki sonunda o mutasavv flar n lideri olmu her taraftan kendisine m ritler ak n etmi tir Hatt Cel leddin Rumi nin babas Mevl na Bahau d din Veled in de onun m ritlerinden oldu u hakk nda bir irvayet vard r afii mezhebine ba l olan Kubr seyahatlerinden sonra Harizm e yer le ti ok sayg g rd gariplerin bar na oldu hreti Cengiz in de kula na gitmi ti Cengiz ordular Harizm diyar n istil ya ba lad s rada Cengiz ta raf ndan bu sayg de er zata bir imtiyaz verilmek istenmi ordular n n teca 1 Se er t V
101. a clef d i La cle la mystique 5629 62 BRIE Mutts Ayant connu l enseignement de deux des plus grands maitres de son poque Naim al 1 2 y Binosbo i Le 57 KUBRA Ahmad ibn CUmar je A AX e Na n ad Din al 02 1805 9 norm 2 Se 3 Akademie der Wissenschaften und der Literatur Ver ffent lichungen der Orientalischen Kommission Bd IX 1 Kubra Ka m ad Din al Islarisme Mysticisme Fava ih al ama1 156 s d but Texte Soufisme 13 s d but Mysticiame Islamisme Texte 13 s d but Texte Din Kubra en Orient et Muhyi al Din Ibn Arabi en Occident il Pavait rencontr a Damas Sa d al Din Hamm yeh 650 1240 est une des grandes figures du fisme iranien Il avait galement connu de pr s le jeune Sadr al Din Qunyawi Sihab al Din Umar Suhrawardi et Jalal al Din Muh Mowlavi Balkhi Il peut donc tre consid r comme un v ritable creuset des principales lignes de pens e fi du VII XIII s Il reste n anmoins peu connu P diteur lui attribue une cinquantaine d ouvrages dont trois seulement sont dit s fintrod pp 46 52 sur et son uvre voir S Nafisi X nd n e Hammuye in Konjkavi h ye elmi va adabi T h ran 1329 1950 et surtout Kh ja Ghiyath al Din Ab l Maf
102. able than their alternatives when they are evaluated from a critical rationalist perspectives and interpreted wisely Mans Universes DERG S seat 12 13 Sa 2001 s 91 129 0 098 LAHIYAT FAIULTES Sows T rkiye Diyanet Vakf 513 4 Arasurmalari Merkezi Fit Demirbas fn 194 03 a i 1293 gt NE c i Tasnif No THE CENTRAL ASIAN SCHOOL OF SUFISM 81 Naim al Din Kubra His Life and Spiritual Masters Abu l Jann b Najm al Din ibn Umar al Kubr founder of the Kubra wiyyah was born at Khwarazm in about 540 1145 Najm al Din s intellec tual powers became evident at an early age While still a student he acquired the nickname Kubra literally the greatest an abbreviated form of the Quranic phrase al tammat al kubra the Greatest Calamity LXXIX 34 This appellation apparently alluded to the formidable talents which made Najm al Din the downfall of those who contended with him in disputation Having received the normal formation in the Islamic religious sciences Kubra left Khwarazm to pursue his studies in other lands as was the wont of many medieval scholars His chief interest at that time was in the science of Hadith which he studied for several years in Persia and Egypt At some time between 573 1177 and 576 1180 however an interest in esoteric matters was kindled in Najm al Din He was initiate
103. aee S naj mod din e kob r gt 8 dedo codem Ailes 91 GOV GOVE
104. aim ad Din Kubra the literary religious und historical legacy of Kubr and his disciples is best known in an Iranian cultural milieu The best known disciples of Kubra such as Naim ad Din Razi and Sa d ad Din Hamm yi left Khorezm for more westerly regions before the Mongol con quest with Razi especially well known for his vivid description of the horrors inflicted upon Iran during the Mongol advance likewise the most enduring Kubravi lineages stemming from Kubra s disciple Razi ad Din Ali Lala found their widest development in Iran and India and even the Central Asian Kubravi legacy linked with the name of Kubr s famous disci ple Sayf ad Din Bakharzi seems firmly rooted in the urban Iranian civiliza tion of Bukh ra Consideration of Turkic Sufism in Central Asia has thus focused upon the Yusavi tradition named for Khoja Ahmad Yasavi a l2th century shaykh of the town known later as Turkist n und rightfully known us the preeminent Sufi order among the Central Asian Turks The links between prominent Kubravi figures however and the ruling circles of the Mongol Timurid and Uzbek states of Central Asia as well as their activities in regions of Central Asia which underwent accelerating rates of Turkification See the translation in The Path of God s Bondsmen from Origin to Return Mer sad al Cebad men al mabd ela Ema dd a Sufi Compendium by Najm al Din R zi known as Daya tr Hamid Algar Delmar New York Car
105. al Kubra Nagm ad din ad Von Fritz Meier eg re Kern Der vorliegenden Arbeit liegen zugrunde eine Reihe von Hand schriftenaufnahmen Rrrrer s um deren Nachpr fung und Au arbeitung er mich bat Sie soll eeben f r das Studium der i mischen Mystik auf einem Teilgebiet das n twendige bibliographisi m glich es kann jeden Augenblick eine neue auftauchen Pac I 5 5 sak ma ali Abdallah b Muhammad b Ali al Ain al qudat al Hamad ni st 52 n m l Acad mie des Sciences de l URSS cl des Humanit s 1929 695 706 115 Mahzanu l gar ib ebd 395 1523 CARULLAH 1016 Fawa id 1 aus Gami Sahraz ri Nuzhat al arwah YENI Cami 908 TM nennt ihn Sch ler Umar i Hajj m s BANKIPORE 16 p 74 mi benutzte ihn als Quelle JASB 18 1922 397 anonymen Bl tenlesen BERL Pers 672 5 Cat Persian Manuscripts presented to the Metropolitan Museum m 1 Ich m chte hier Herm Dr MARTIN SCHEDE dem Direktor des Deutschen Arch ologischen Instituts Abt Istanbul f r die g t ge Erlaubnis w hrend meines Aufenthaltes Stambul im Institut wohnen zu d rfen und f r seine stete Zuvorkommenheit gegen ber allen meinen Ansuchen meinen ergeb ensten ank aussprechen 2 Maj ni in Adarbaigan s PAUL Sene Iran im Mittelalter 2 023 7 8 Die ausf hrlichen Titel der im folgenden abgek rzte
106. alluded to the formidable talents which made Najm o d Din the downfall of those who contended with him in disputation Having received the normal forma tion in the Islamic religious sciences Kobra left Khw razm to pursue his studies in other lands as was the wont of many medieval scholars His chief interest at that time was in the science of Hadith which he studied for several years in Iran and Egypt At some time between 1177 and 1180 however an interest in esoteric matters was kindled in Najmo d Din malal Hob ravie pepe irdeler I Introduction ne of the most turbulent periods in the history of the Moslem world was com pensated for by a phenomenal expan sion and flowering of Sufism During the later 12th and the 13th centuries A D 550 700 A H there occurred the cataclysmic Mongol invasion the destruction of the Baghdad Caliphate and innumerable concomitant disas ters Yet Moslem saints and scholars flourished to an extent rarely seen since the early days of the Commu nity of Islam and many major Sufi Orders were founded or revived these include to name bui a few the Qaderiya Ref iyah Sohrawardiya Shadheliya and Mawlawiya as well as the Kobr wiya Tariqa Order which is the subject of the present essay The Kobrawiya derives its name from Najmo d Din Kobra d 618 1221 founder of the order From its beginnings in the Central Asian region of Khiva then known as Khwarazm to
107. and the Riches of Inspiration Naim al Din Kubra in Jam s Nafahat al uns Ni Elizabeth Ross Alexandrin ie 8 This paper is an examination of textual composition in Abd al Rahman al Jam s d 897 1492 medieval Persian Sufi hagiography Nafahat al uns min hadarat al quds Drawn from historical doctrinal and oral sources Sufi hagiography reveals much about the codification and creation of texts in medieval Islamic societies Hagiography often shares the stylistic features and format of religious history oral traditions and biographical accounts In a similar manner the Sufi silsila also reflects the verbal and non verbal elements of religious instruction within the context of the traditional religious sci ences as well as the master disciple relationship As an encapsulation of multiple transmissions of exoteric and esoteric religious knowledge from various shaykhs the Sufi silsila details the composite and the sphere of the individual s knowledge and authority to instruct and train others In order to discern the composite ofthe Central Asian Sufi Najm al Din Kubr s 539 c 617 1145 1221 religious education this paper will first examine the standard forms of textual transmission in medieval Islamic societies as established primarily during the second to third eighth to ninth centuries as well as the life and training of Naim al Din Kubra The second part of the paper will concern itself with Naim al Din Kubr s initial mystical
108. anes l auteur tudie comment l auto rit des shaykh chishtis s JE user daz gs in Medieval ieau Paris ity in Marc Gabor unies par de l Ecole des Hautes Etudes en Sciences Sociales 1986 pp 57 77 Pu n 9 Editions rusartha ndia in Islam et soci t en Asie du sud tudes r 686 1 Simon Sufi Shaikh as a Source of Author V77 0905 7 lt lt _ gt 1074 1150 1175 110 128 131 227 483 484 485 489 109 H 478 482 102 860 1022 440 See also 7 11 392 405 556 661 1191 286 490 1188 zs RE ERE Ooo 3928 25 Da 5 3 2 GEL N 5 2 oa s SETZEN a o Tab 2 ko ELESSE So Leo Sas ye a Sg ge 4a E ES ETES LA Mm ve TE denza ESAS oe o a 3 328 BESTE ed ZMEZ EK gt Se Li H i 5 Bon 088828642 3 0 79 JALE EREN K DT 9 n E 5 59 2 es SUL e E g3 x 554409245 ao 952055 Ki pet E GL v 239 LI Soy 0 or MN o SA 2595 ae S Ke 8 S gt gt x 5 s 5b S gir By 4 8 EN ao E S 23 GE 8 a am 3 Bad 2 8 g S Te BLOOD 9 5 LE 2 5 95 8 3 2 2 2 255 ES
109. ary p 122 127 philological commentary p 127 132 2 extract from Mir at al s likin p 132 135 3 extract from Rashah t ayn al hayat p 136 145 4 extract from Khazinat al asfiya 146 5 extract from al asr r p 146 147 6 indexes p 148 150 a Monographs Afshar 1 Sargudhasht i Sayf al Din ba indim m i shamma t az mag m t va afkari 690 K pr l M F Ahmed Yesevi in IA vol 1 1950 p 210 215 K pr l M F Orta Asya T rk dervi li i hakk nda baz notlar in TM vol 14 1964 p 259 262 K pr l zade M F Hoca Ahmed Yesevi agatay ve Osmanl edebiyatlar zerindeki tesiri in Bilgi mecmuas vol 1 1330 1914 p 611 645 ILykoshin N S Premudrost Khazrat Sultana Arifin Khodzha Akhmada Iassavi s tiurk skogo perevel N S Lykoshin in SMSSDO vol 9 1901 section 2 p 76 105 P 94 105 notes by Lykoshin Lykoshin N S Sueveriia kirgiz sviazannye s Turkestanskoi mechet iu Khazret Sultana in TV 1902 No 17 Mallitskii N G Khazret Sultan Khodzha Akhmad Tasavi Sultan Arefin turkestanski mistik i sviato XII stoletiia in TV 1906 No 125 Malov E Akhir zam n kitabi Kniga o pos 1ednem vremeni ili o konchine mira in IOAIEK vol 14 1898 p 1 96 Text ascribed to Hakim Ata Matveev S M Mukhammedanskii rasskaz o Sv deve Marii in JOA
110. ated was 5 much revised and provided a commentary on pp 68 75 of his Sefine 1983 123 384 e Konya Museum MS is titled Tar gat al ma rifin al Sult n i Din quddisa sirrah al Mawl 2550 a corruption the more probable Tarigat al Grifin li Sult n i Div ni mary it does not seem that Mehmed emphasized a Mevlevi path in particul L the spiritual path in general 1983 190 Xm e S h V E E cw 4589 C Bre e e CHAM WERT Der Najmo d Din Kobra and the Kobrawiya Order SUFI ANajmo d Din Kobra and the Kobrawiya Order 12 MAYIS 1992 ol N Mei 5 te He was initiated into the Sohrawardiya rder in Egypt by a shaikh named Ruzbeh n al Wazz n al Me ri According to one account this fol lowed or coincided with a vision of the Prophet At all events we know from Najmo d Din s own writ ings that he had undergone at least one striking spiritual experience in his childhood Meier 1963 para 107 Nonetheless he continued for some time to pursue the study of Prophetic Tradition The turning point in Kobr s life may have been his encounter in Tabriz with a certain Baba Faraj Tabrizi whose bearing greatly im pressed him and who urged him to forsake the pursuit of exoteric knowl edge in favour of the Sufi Path Najmo d Din s first Sufi master was Esm il al Qa ri d 589 1193 at Dezful in southwestem Iran But after he ha
111. avan Books for Persian Heritage Series 1982 pp 39 40 For further references on the Central Asian Kubravi lineages see this wri ters The Eclipse of the Kubraviyah in Central Asia Iranian Studies 21 1 2 1988 pp 54 83 Ca BUENO DEWEESE DEVIN A Title THE GL HUDA KAMAL AD DIN HUSAYN KHOREZMI A FIFTEEMTH CEMTURY SUFI COMMENTARY OH THE OASIDAT AL BURDAH IM KHOREZMIAN TURKIC TEXT EDITION TRANSLATION AND HISTORICAL INTRODUCTION CENTRAL ASIA WUBRAVIYAM CHAGHATAY ISLAM AL BUSIRI School INDIANA UNIVERSITY 0093 Degree PHD Date 1985 pp 607 Source DAT 46 108 5151 Publication No G CBS26998 Subject HISTORY ASIA AUSTRALIA AND OSEANIA 2532 LITERATURE MIDDLE EASTERN 0315 Abstract The Kashf al Huda or Unveiling of Guidance is an important though up to now unstudied example of medieval Central Asian Turkic religious literature It was written as a commentary on the famous Arabic poem in praise of the Prophet Muhammad the Qasidat al Burdah composed by the Egyptian poet al Busiri in the late 13th century the Turkic commentary was dedicated to Abu l Khayr Khan the ruler of the nomadic Uzbek confederation of the Dasht i Qipchag in the mid i15th century on the occasion of his conquest of the urban center of Khorezm in 1450 The author Kamal ad Din Husayn Khorezmi was a leading Sufi of Khorezm belonging to the Kubravi order and the Kashf al
112. aya to be discussed below it is noteworthy Winter 1989 1990 SAM ON 6924 4 Edited by Julie Scott Meisami and Paul Starkey ENCYCLOPEDIA OF ARABIC LITERATURE Volume 2 London o 1998 Routedge Naji Ibrahim had not been a particularly successful part of the work of either Mutran or the Diwan Group poets He created an intriguing and successful fusion between the age old tradi tion of highly sensual Arabic love poetry and something that is closer to the spiritual more ethereal love poetry of the European Romantic style His work alternates between short love lyrics not unlike the classical qif a which usually reproduce a specific moment or experi ence of amorous pleasure and longer more complex poems of pessimistic endurance in an overall context of previous loves or unrequited passion One of the most attractive features of N ji s work is the extent to which he adapts old motifs to contemporary situations His best known poems such as al Awda al Firaq VVaqfa ala dar and al Atlal are nothing less than the infusing of classical themes with the spirit of Western Romanti cism usually with a fine sense of creative irony and self deprecating humour This abil ity to play creatively with the tradition was enjoyed by very few Arab poets between the neo classical period and the new poetry of the 1950s Further reading Badawi M M A Critical Intro
113. ayd al T irmidhi al Hallaj and others 7 Al Suhrawardi and the Philosophy of Light 8 In Andalusia ibn Hazm Ibn Bajjah Ibn Tufayl Ibn Rushd and others Part II From the Death of Averroes to the Present Day has three chanters 1 Sunni Thought The Philosophers The Theologians The Adversaries of the Philosophers and The Encyelopedists 2 The Metaphysics of Sufism al Shir izi Umar al Suhrawardi Ibn al Arabi Naim al Din al Kubra al Hamdhani Jala Din Rumi Jami and others 3 Shiite Thought Nasir al Din Tusi The m ismailis Sadr al Din Dashtaki Mulla Sadra Shirazi Qadi Said Qummi Jafar shfi The Schools of Khurasan and others te 450 page book provides a comprehensive chapter by chapter bibliogra is a detailed name subject index 6 300 LANDOLT Hermann Recherches en spiritualit iranienne Paz hest dar bab e ma naviyat e ir ni Tehran Markaz e na r e d ne g hi Institut Fran ais de Recherche en Ira 1384 2005 xxiv 403 p Biblioth que iranienne 60 This collection of studies by the Swiss scholar Hermann Landolt b Basel 1935 complements the festschrift published for him in 2005 Reason and Inspiration n Islam g Pu ts s u m m det gt 3 Si m amp p 8 17 3 s En o 3 o lar 5 B 3 8 3 p f Ye e 5 a o 5 E da 1
114. bay 16 23 R Grousset L Empire des steppes 352 90 P Ratchnevsky Ra id ad Din ber die Mohammedanerverfolgungen in China unter Qubilai in Rashid al Din commemoration volume 1318 1968 ed J A Boyle and K Jahn Wiesba den 1970 163 80 W BARTHOLD J A BovrE J KUBRA SHAYKH ABU L DJANNAR AHMAD B Umar NADIM AL DIN eponymous founder of the Kubrawi Sif order one of the major orders of the Mongol period in Central Asia and Khurasan from which stem numerous derivative initiatic lines The sobriquet of Kubra is an abbreviation of the Kur nic expression al f mmat al kubr the major disaster a nickname Nadim al Din earned through his formidable talent in polemic and disputation Born in Kh arazm in 540 1145 he began his career as a scholar of hadith and kalam travelling n WA hi Material zusammentragen zu helfen Eine vollst ndige Erfassung 1 aller Stambuler Handschriften der drei Mystiker war noch nicht Uber sein Leben s b ABDELJALIL im Vorwort zu 0 Ausgabe der Sakwa J 216 1930 4 ferner BERTHELS Bulletin ide d MASSIGNON Recueil 98 dann Buth ne Bont PERS 9 366 Nr 581 nd Proben aus seinen Werken liegen vor in deni 1 JACKSON YOHANN OR Stambuler Handschriften dreier persischer Mystiker Ain al qudat al Hamadani N ad din
115. blished in Cairo in 1961 The particular contribution for which Naji is remembered is his amatory poetry which 576 Mecnmedabn NECM DD N ba l ktan emekli oldu Bir s re Ala ehir de kald stanbul da vefat etti H rka i erif ci var na defnedildi Eserleri Divan yazmas MK Yz A 1919 da olup i inde 255 iir var d r st 1867 d3 bas ld Elfiye Tuhfe i Vah det f il t n f il t n failun veznile yaz lm tasavvufi bir mesnevidir Kay MZKEKF 5 533 OM 2 468 TDEA 6 556 TN 2 1034 4233 ep M CUNBUR NECM DD N K bra 1145 Mutasavvifya zar Harezm in eski medeniyet merkezi olan Hive yak n ndaki Sayat k y nde do du As l ad Ahmed b Umar Ebulcenab Necmiddin el K bra el Hivek el Harezmi dir Zama n nda ilim leminde eyh Necmiddin K bra Hazretleri ile yar acak bir lim yoktu Bu nedenle ona K bra ad verildi Bu konuda Ali ir Nev i Nesayimu Muhabbet ese rinde yle yazm t r Alarga K bra andin lakab boldiki her kim bilekim m nazara ve m bahese k lsalar ermi ul kisige galib bolurlar ermi eyh hazretlerinin ikinci m barek ad eyh i Veliytera yani Veli ler yeti tiren eyh dir eyh Hazretlerinden ders alan eyh Mecididdin Ba dadi eyh Sa diddin Hamevi Baba Kemal Cendi Feri duddin Attar eyh Raziddin Ali Lale eyh Seyfiddin Baharzi eyh Necmiddin Razi eyh Cemalid
116. clusivement 8 A U 2006 i i 1207 LOUBES Jean Paul La fabrication d une architecture vernaculaire contemporaine le cas du quartier musulman de Xi an Abstract The making of a vernacular contemporary architecture the case of the Muslim quarter in Xi an Resumen La fabricaci n de Ce una arquitectura vernacular contempor nea el caso del barrio musulmano de Xi an Espaces et Soci t s 113 114 2003 67 90 307 312 i 1208 OMIDVARNIA Mohammad Javad gi Care order in China Amu Darya 4 6 2000 258 272 SOUFISME 161 553 LEMERCIER QuELQUEJAY C Sufi Brotherhoods in the USSR A Historical p BR vr See Central Asian Survey 2 1983 Special Issue Sufism in Central Asia NT pp 1 36 SE Sot im x d 1 9 Nu 3 d gt PN H Dans la premi re partie de l article l A tudie l volution historique et le statut actuel di des deux ordres soufi principaux du Caucase du Nord les Nagshbandi introduits dans la region a la fin du 18 s et les Qadiri introduits au milieu du 19 s Bien que diff rents dans U y leurs pratiques les deux ordres ont t constamment engag s l un comme l autre dans l opposition l occupation russe gr ce leur pouvoir politique r el Ceci leur a valu de subir maintes pers cutions de la part des r gimes en place En d pit de la r pressi
117. consists in part of a critical edition of the Arabic text of the Faw ih al jam l a treatise on topics of interest to mystics but mostly of a highly technical nature and in part of a German introduction forming about two thirds of the volume as a whole The latter contains a well documented biography of Naim al Din his career and his entry upon the mystic path The bulk of the German introduc tion however deals with the mystic ideas and beliefs of the Fawd ih al jam l itself The editor shows the importance of the Faw ih as a source for later Siifistic writers and briefly discusses some of the more recent Persian writers on Najm al Din stating however that more contemporary literature on the Kubrawiya is still terra incognita The selective index to the German portion and the Arabic index of technical terms occurring in the Faw ih make the volume easy to consult R B SERJEANT A 6 TL cy S 5 45 Aspur Razzag Hiari History of education in Iraq during the Ottoman times 1638 1917 vi 284 pp 150 ALEXANDRIN Elizabeth Ross v Necmeddin 7 5 Tavaik 104 0 Tara belle _ x Ex r K bra Naim al Din al 1 al al Us l al ashara i si N e Abd al Ghaf r Lari Edited b Nai ib Vi ie 5 3 15 y Najib Mayil Harawi Tehran 1363 4 Die Faw ih al gam itih al g FSI ih al gam l wa fawatih al amp al l 5 7 3 n al galal des Na m
118. crit les diff rentes manifestations dans le domaine conomique social et politique je pense 1 Ainsi Fritz Meier dans Classicisme et d clin culturel dans l histoire de l Islam 222 THE SPIRITUAL JOURNEY IN KUBRAWI SUFISM Sul k is the Islamic term for the archetypal motif of the journey that mystics of different religious traditions have used to describe the steps which must be taken to leave illusory selfhood behind and realise Union with the divine Connotations of the term in Islamic literature include progression method behaviour comport ment demeanour wayfaring conduct and manners Derived from the Arabic triliteral root S L K sul k means to travel or to follow a road depending on the context However in the particular lexicon of Muslim mysticism sul k denotes methodical progress on the via mystica or fariqa the process of ascension and advancement psychical ethical and spiritual which the Sufi wayfarer salik experiences in his pursuit falab of God It is as Victor Danner defined it the method of progression on the Path towards divine Reality being the opposite of tanazzul and the same gt Constituting the principal course of practice on the Sufi Path sul k involves an integral method of spiritual progress based on spiritual struggle muj hada and inner intuitive unveiling kashf combining what in Christia
119. d Din Husayn Khorezm A Fifteenth Century Sufi Commentary on the Qasidat al Burdah in Khorezmian Turkic Text Edition Translation and Historical Introduction Dans son article il suit le plan suivant 1 The early Kubraviya in Central Asia the lines of Bakharzi and Jandi 2 The Hamadani lineage return to Central Asia and the Kubravi Schism 3 The Fifteenth Century Central Asia Successors of Barzishabadi 4 The Career of Husayn Khwarazmi 5 Reasons for the Kubravi Decline some tentative considerations Dans sa premiere partie il d crit les activit s des deux disciples de Naim al Din Kubra rest s en Asie centrale alors que les autres avaient fui vers l ouest devant l invasion mongole Le premier Sayf al Din Baxarzi m 659 1261 tablit une branche de la Kubraviya a Boukara et est l anc tre spirituel de l ordre Firdousiya aux Indes La tombe de ce mystique est rest e un important lieu de p lerinage pour les soufis toutes confr ries confondues Le deuxi me Baba Kamil Tandi m 672 1273 r fugi au Turkestan a eu une influence sur les nomades turcs des steppes situ es au del du Sir Darya Ces deux lign es kubravies sont tudi es par l auteur Le dernier repr sentant de la branche de Bab Kamil Jandi est Husayn X razmi s dont l uvre principale a t le sujet de sa th se de doctorat Notons que le texte de Husayn Xv razmi nous fait d couvrir ainsi que le pr cise Devin De Weese la pr senc
120. d Isa Waley Najmo d Din Razi and the Kobrawiya Order of the Scholars and some prestige at the court of the Khw razmsh h ruler of the region Either court intrigues or the threat of the Mongols or both impelled Bah od Din to migrate westwards with his family After traveling through the central Islamic lands he taught at madrasas in various parts of Asia Minor He finally settled in Konya where he died in 1231 to be succeeded first as professor later as Sufi master by his son Jal lo d Din Renowned as a preacher Bah o d Din Walad was a strong personality who possessed eloquence and also a vivid spiritnal imagination Fortunately a large compilation of his discourses Ma 2ref has survived Bah o d Din Walad 1973 They reveal a great deal concerning the author s personality his teachings his interpretation of the Koran and Hadith and his deep influence the thought and style of Jalalo d Din Rumi They show Bah o d Din to have possessed some of that ecstatic tendency which is often said although this is a generalization to characterize the Sufism of Khor s n in contrast to the more sober Sufism of Iraq The language is plain and direct the message for the most part straightfor ward although sometimes opaque Many chapters of the Ma ref open with a Koranic verse or phrase or a Tradition which provides the theme for exposition Bah o d Din Walad often alludes to
121. d a S er al H er notice pr c dente concernant un des mait 710 More M La version persane du Trait de dix principes de Naim al Din Kobra par Ali b Shihab al Din Hama dani Farhang e Iran Zamin 6 1958 pp 38 51 EL 75 5 SEC PN ut eg mat 664 Nam ED DiN KOBRA al Us l al Asara trad persane et comment de Abd al Qafur Lari d N M Heravi T h ran Mowla 1363 1984 111 p Le Trait des Dix Fondements fut dit pour la premi re fois par M Mole avec la traduction persane de Seyyed Ali Hamadani grand maitre kobravi disciple de Ala ad Dowle Semnani voir Farhang e Ir n Zamin vol VI pp 54sq Le texte sa traduction par Hamadani Dah Q ede plus un commentaire persan de Kamal ed Din Hoseyn X arazmi IX XV s fut r dit par A Sarif Mohseni en 1362 1983 T h ran sous le titre de Aqrab al Turuq ila Allah N M Heravi pr sente ici une dition quelque peu different puisque bas e sur deux nouveaux manuscrits ainsi que le texte d une traduction et un commentaire persan de Raziyy ed Din Abd al Qafur Lari Biblioth que de l Institut Indien de Londres n 670 et Majles de T h ran n 4868 sur Abd al Qafur Lari disciple de Abd al Rahman Jami voir Va ez K sefi Rasah t Ayn al Hayat A A Mo mian T h ran 1356 1977 1 286 deux de ses ouvrages ont t dit s Havasi ye Nafah t al
122. d al Karim Uthman 2 vols Beirut 1966 1 225 2 371 Abd al Jabbar al Adughnt abwab al tawhid wa l adl vol 5 ed Abd al Hamid Mahmid and Sulayman Dunya Cairo n d 9 16 20 trans Guy Monnot Penseurs musulmans et religions iraniennes Paris 1974 152 165 7 173 Ab Isa al Warr q in Ibn al Malahimi Kitab al mu tamad fi us l al din ed Martin McDermott and Wilferd Madelung London 1991 584 9 also via al Nawbakhtr in Abd al Jabbar al Mughni above and al Shahrast ni X al milal wa I nihal ed William Cureton London 1842 46 1 194f trans Daniel Gimaret and Guy Monnot Livres des religions et des sectes Paris 1986 1 667 al Ash ari magalat al Islamiyyin ed Hellmut Ritter Istanbul 1929 33 332 336f 338 349f Ibn al Nadim al Fihnst ed Rida Tajad dud Tehran 1971 401 402 trans Bayard 105 1968 56 72 70 Mohammed A Bamyeh The social origins of Islam Minneapolis 1999 31 90 1 Muhammad al Ghazah al sira Cairo 1421 2000 57 ELLA LANDAU TASSERON Firdawsiyya The Firdawsiyya is a regional Safi brotherhood lit way established in mediaeval India first in Delhi and later in Bihar province The Firdawsiyya is noted primarily for its scholarly excellence especially in the writings of its prominent S f masters shaykhs In the genealogies of its S ff masters this Sufi fariga traces its roots to the Kubrawiyya
123. d an epistle of 699 1300 entitled Reszle dar lahqig e an n ya about the theophanic pp 211 43 and an extended examination in German of an exchange of letters between Semn n and Kamal al Din on the concept of wahdat al wuj d pp 245 300 This section is capped off by Landolt s Persian introduction here unpaginated to his critical edition of Kafef al asr r by al Din Abd al Rahm n Esfar ent Included in the volume are a list of Landolt s publications stretching from 1958 to 2005 pp xv xxiv along with a Persian preface by Nasroll h P rjav di useful indices of proper names and technical terms pp 379 403 and a brief note from the author indicating that the articles are here re published without change except for the correction of one error FL TES 2 2 2 224 d GUN Lat A 2 Al Sie 2 2 A pali 222 Pg ed Gog Molla im a ABSTRACTA IRANICA Supplement a la Revue Studia Iranica vol XXVHI 2005 TAHRAN 136 197 495 Nam ep Din 4446 al Sufiyye d critique par M Qasemi 1 Zovv r 1363 1984 80 p Les r gles de conduite des Sufi est un trait du m me type qu al S ir al Hd ir ces deux trait s paraissent tre les seuls crits en persan de l A et vu le d pouillement du style et la simplicit pratique des t
124. d into the Suhravvardiyyah Order in Egypt by a shaykh named R zbihan al Wazz n al Misri According to one account this followed or else coincided with a vision of the Prophet At all events we know from Najm al Din s own writings that he had undergone at least one striking spiritual experience in his childhood Nonetheless he continued for some time to pursue the study of Prophetic Tradition The turning point in Kubra s life may have been his encounter at Tabriz with a certain Baba Faraj Tabrizi whose bear ing greatly impressed him and who urged him to forsake the pursuit of exoteric knowledge in favor of the Sufi path Naim al Din s first Sufi master was Isma il al Qasri d 589 1193 at Dizful in western Persia But after he had spent only a short while there sma 41 advised him to go to Ammar ibn Yasir al Bidlisi This shaykh who died in 582 1186 was the disciple of Abu l Najib al Suhrawardi his treatise entitled Bahjat al ta fah Splendour of the Tribe is extant in manuscript Kubra underwent spiritual retreats khalwah with both Qasri and Bidlisi and his writings include accounts of some experiences with them Next Kubr returned to Egypt on the orders of Ammar here R zbih n al Misri continued Najm al Din s training until he pronounced him qualified to initi ate and instruct disciples of his own During this period Najm al Din married R zbih n s daughter Probably between 581 1185 and 586 1190
125. d spent only a short while there Esma il advised him to go to Ammar ebn Yaser Bedlesi d 582 1186 This shaikh was a disciple of Abo n Najib Sohrawardi and his trea tise entitled Bahjat af ta ifa is extant in manuscript Kobra underwent spiritual retreats khalwa with both Qasri and Bedlesi and his writings include accounts of some experiences with them Next Kobra returned to Egypt on the orders of Ammar here Ruzbehan Mesri continued Naimod Din s training until he pronounced him qualified to initiate and instruct disciples of his own During this period Najmo d Din married Issue 2 by Muhammad Isa Waley elaborations of Sufi methodology and doctrine The contribution of Kobra and certain of his successors in what has come to be known as the Central Asian school of Sufism to the phe nomenology and analysis of spiritual vision and gnosis merits the attention of all who are interested in visionary experience and its place in spiritual ity Najmo d Din Kobra His Life and Spiritual Masters Abo1 Tannib Najmo d Din ebn Omar al Kobr founder of the Kobr wiya was bom in Khw razm around 1145 A D Najmod Din s in tellectual powers became evident at an early age Whilst still a student he acquired the nickname Kobr literally meaning the greatest an abbreviated form of the Koranic phrase af f mmato l kobr the Great est Calamity LXXIX 34 This ap pellation apparently
126. dd Lawson London Tauris 2005 pp 298 339 The sciences of intuition and the riches of Nae a pm Kubra in J mi s Nafah t al uns Reasonand inspiration in Islam theology philosophy and mysticism in Muslim thought essays in honour of Hermani Landolt Ed Todd Lawson London Tauris 2 a pp 284 297 Medieval Persian Sufi hagiography 4 5 5 J PLEWISOHN Leonard The spiritual journey in Kubrawi 5 Reason and inspiration in Islam theology 20 X philosophy and mysticism in Muslim thought essays in honour of Hermann Landolt Ed Todd Lawson London Tauris 2005 pp 364 379 Patz Murer Die Faufib al Jamal wa faw tih al alal des Na m ad din al Kubr eine Darstellung mystischer Erfahrungen im Islam aus der Zeit um 1200 n Chr Akademie der Wissenschaften und der Litera tur in Mainz Ver ffentlichungen der Orientalischen Kommission Bd 1x xvi 299 126 Hi pp Wiesbaden Franz Steiner Verlag GMBH 1957 DM 56 Fritz Meier has made Naim al Din al Kubra his special study This famous fi scholar the founder of the Kubrav iya fariga a Khur s n order vrhich still exists in Persia up to the present day seems to have perished in the Mongol invasion in 618 1221 but this is not quite certain and Professor Meier adduces new evidence to show that he may have died before that time Professor Meier s thorough and it would appear exhaustive study of Naim al Din
127. din Geyli eyh Celaliddin Rumi ve Mevlana Baha ddin Veled vb lim ler sl m leminin nl limleri oldu Alim eyh Rozbihan el Vazzah mam Ebu Nasr Hafza smail Kasri gibi hocalardan ders ald K sa zamanda ba ar s g r ld ve b y k limlerin ilgisini ekti smail Kasri nin sofilik okulunu h rka i teberruk ile bitirdi Tasavvuf ilmini derin bir ekilde rendi Talebelik y llar ndan sonra Harezm e d nd ve orada K braviye Zehhabiye tarikat n kurdu nsanlar saadet yoluna Allah r zas i in g zel ahl kl olmaya ge ici hevesler den fesatl ktan kibirlikten uzak durmaya a rd Kendi de bu konularda rnek oldu 1221 de Harezm Mo ol istilas na u ray n ca ona rgen ten gitmesini s ylediler Ama vatansever lim bunu kabul etmeyerek 76 ya nda olmas na ra men d manla sa 573 Buhari meclisine devam etti stanbul a ge lip Kara Davud Efendiden medrese reni mi g rd m fti Sadi Efendiden m l z m oldu Sultan S leyman n ehz deli inde Defterdar Sinan Beyin hocas oldu Sinan Bey znik sancakbeyi olunca birlikte znik e gitti stanbul da vefat etti ehz denin Yenipazar da yapt rd medreseye m der ris olarak atand Hacca gitti D n nde Ey p te Cezeri Kas m Pa a Medresesinde m derrislik yapt Zicle ve Y ld zbilimle de u ra t i in Necmi mahlas n ald Siirleri ne rnekler tezkirelerdedir
128. du Turkmenistan contributions d A A Rorlich D Nissinan O Roy A Bennigsen Mi Mirza is s 7 V b al Jandi and the Kubrav SESE Baba Kamal a 1 among the Turks of Central Asia Der 58 71i 1994 58 94 ar foi de f M Professions de foi rawi dani et Kubrawis Al i Hama t Am uma N rbabs BEO 17 1961 ARALIK 1993 in id Ali Hama 485 DeVVEESE Devin Sayyid Ali H 180 339 52972 dani and Kubrawi Hagiographical Traditions i DLP Tn L Lewisohn ed The Legacy of 25 y Y YE Persian Sufism London Khaniqahi Nimatu 35 UU A PTE ci 1 d V Site A Wan M KU BE hi Publications 1992 pp 121 58 Mor M Les Kubrawiya 50 isme et shiisme aux but PET neuvi me siecles de vHegire 1961 pp 61 142 673 SHPALL William A note on Najm al Din al Razi and the Bahr al Hag iq Folia Orientalia XII 1981 84 pp 69 80 az A partir d un manuscrit encore non exploit du Bahr al Haqd eq de Naim al Din R dir N D Daye ob 1256 Vauteur apporte plusieurs precisions utiles sur la biographie au demeurant tr s mal connue de ce grand maitre soufi iranien Les annotations autobiogra phiques apparaissant dans ce manuscrit permettent notamment de mieux situer N D Razi par rapport ses maitres la confluence entre la lign e kobrawie par N D Kobra lui meme et surtou
129. duction to Modern Arabic Poetry Cambridge 1975 129 37 CHALMAL 115 18 R C OSTLE Naim Ahmad Fu ad see Nigm Ahmad Fu ad j odin im Jj ende I Din al Kubra 8 1145 or 6 1220 or 1 Najm al din al Kubr Ahmad ibn Umar al Khivvaqi al Khwarazmi fi writer who was bor in Khiva and died there during the Mongol invasion Originally a scholar of hadith he travelled in the western Islamic lands and underwent a conversion to Sufism His most important teacher was Ammar al Bidlisi After returning to his homeland he pursued a very active teaching career as a Sufi shaykh He is taken to be the founder of the Kubrawiyya S fi order Kubra the title reflects his argumentative skill has left us works on Sufism in both Arabic and Persian His most important works in Arabic are his Koranic commentary the Ayn al hay t being accused of involvement in a plot to assassinate Abd al Karim Qasim After the coup of 1963 he returned to Iraq where he joined the diplomatic service and was nomi nated for the Iraqi embassies in Spain and later in Iran and Tunis Naji ended his career at the Foreign Ministry in Baghdad as the head of the section responsible for Arab countries and the Gulf He was recently elected as the Presi dent of the Iraqi Association of Writers His poetry written both in conventional form and in shi r hurr free verse deals with universal humanistic topics as well as national themes Am
130. e al aca z Ge mi d nem ilim adamlar n n bize b rakt klar en nemli miraslar olan kitaplar g n m z insan n n ilgi alan na girmedi i i in genellikle k t phane raflar nda tozlanmaya terk edilmi lerdir Ayr ca zaman zaman s z konusu bu eserleri inceleyen baz ara t rmac lar da kendilerinden nce yap lan bir tak m hatalar aynen tekrarlayarak sonraki d nem okuyucular n n bu ok de erli k lt r miraslar n yanl de erlendirmelerine neden olmu lard r te bu al mam zda ele alaca m z tefsir de bu t r yanl l klar n vap ld eserlerin aras nda ver almaktad r Ya ad klar d nem ve co rafya aralar ndaki hoca talebe ili kisi ve isim benzerli i gibi nedenlerden dolay eserleri de i ik isimlerle an lan bu iki m fessire nispet edilen tefsir bu al mam z n konusunu olu turmaktad r Bu tefsir hicri 647 y l nda kaleme al nm olan Bahru l Hakdik ve Ma ni f Tefsiri s Seb i i Mes nt adl tefsirdir A a da da g r lece i zere bu tefsir Aynu l Hay t Te vil t Necmiyye ve et Tefs run Necm gibi de i ik isimlerle bazen Necmudd n D ye ye bazen Necmuddin K br ya bazen de bunlardan daha sonra ya ayan Simn ni ye nispet edilmi tir imdi yazma n shalar n ilk sayfalar nda veya kapak bilgilerinde ya da bulunduklar k t phanelerin kataloglar nda farkl isimlerle kaydedilen bu tefsiri ve n shalar n daha yak ndan tan ya
131. e bunlar n de erler ve davran bi imlerinde de de i me ka n lmaz olacakt r Her sosyal yap bu yap y meydana getiren sosyal m esseselerin insan ilintilerinin ve bunlar n kar l kl m nasebetlerinden do an sosyal de erlerin birbirini kar l kl olarak etkiledikleri bir b t nd r ve bu b t n her zaman ayn olmayan bir h z ve tempoyla de i ir Bug n T rkmenistan da slami yeniden canlan veya gelenekselle me olarak adland r lan olgu bu nemli de i menin kendini ifade edi bi imidir Dinin de i en toplumsal yap ya uyum sa lama s recidir Bu s re te din farkl la ma ve muhafazakar bir d nce olarak nem kazanmaktad r Kubrevi tarikat ile ilgili al ma yapmak ara t rmac ya yabanc olan bir konu de ildir Ara t rmac n n doktora konusu Rufa i tarikal d r Kubrevi tarikat n n kurucusu Necmettin Kubra n n mezar n n T rkmenistan topraklar nda olmas ara t rmac n n da y l T rkmenistan da bulunmas bu konu zerinde inceleme yapmas nda etkili olmu tur b Sosyo K lt rei er eve di 5 D o EE 5 Bu al ma yazar n 1995 98 y llar aras nda T rkmenistan da sahas ile ilgili yapt ara t rmalara dayal d r TT cO lahiyat Fak ltesi retim yesi 11 25 Minler 1583 1990 London B i 40 Ne ee Aaa bre K b at d ye SUF li SO suit a Muhamma
132. e de la Kubraviya dans le monde turc l or e du xv si cle La seconde partie de cet article concerne la p rsonne de Ali Hamadani m 786 1385 une des plus prestigieuses figures du soufisme en Asie centrale et en Inde auquel est attribu e la renaissance de la Kubraviya en Asie centrale et avec quelques r serves l islamisation du Cachemire Son principal disciple fut X Aja Ishaq Xuttalani la suite duquel l histoire de la Kubraviya connut un grand schisme Les deux principaux disciples de ce dernier sont rest s c l bres pour avoir donn leurs noms aux deux grandes branches rivales de la Kubraviya la Zahabiya constitu e par Sayyed Abdullah Barzi abadi et la N rbaxsiya constitu e par Sayyed Muhammad N rbax L auteur signale que le conflit qui a oppos les deux l ves de Ish g Xuttalani a toujours t analys travers une perspective iranienne il cite les travaux de R Gramlich M Mole H Algar S A Arjomand alors que le c ur de cet v nement se trouvait en Asie centrale D De Weese apporte ainsi de nouveaux claicisse ments et d noncant les interpr tations pro N rbax montre que la version zahabie qu il a tudi e est plus apte nous faire comprendre les sources de la scission Dans sa troisi me partie PA fait tat des informations nouvelles qu il a d couvertes sur les successeurs de Abdullah Barzit b di en Asie centrale le principal tant Sayx al Din Muhammad b Sayx
133. ed the general content of Mers d al ebad its literary value and its place in Sufi literature We have concluded this article by a summary about the influences of Mersad al ebad on the Sufi literature of the following ages Key words Najm al Din Daya Razi Mersad al ebad Kobraviya Sufi Order Sufism Giri Tasavvufa dair v cuda getirilmi olan eserlerden mensur olanlar daha zi yade Arap a kaleme al nm ken manzum olanlar genellikle Fars a yaz lm t r Arap a Kur n n bu dilde indirilmesi ve bir ibadet dili olarak kullan lmas n n yaninda sahip oldugu y ksek ifade g c nedeniyle ba ta Fars a ve T rk e Dr Din K lt r ve Ahl k Bilgisi retmeni halilbaltaciegmail com mM 25 128 CORBIN Henry IV Visio smaragdina Sufism Volume E Origins and development Ed Lloyd Ridgeon London Routledge 2008 Critical Concepts in Islamic Studies 250 285 Colours in the doctrine of Naimuddin Kobra d 1220 Originally published in The man of light in Iranian Sufism by Henry Corbin New York 1994 pp 61 97 164 DEWEESE Devin Two narratives on Naim al Din Kubra and Radi al Din Lala from a wn V thirteenth century source notes manuscript in the ye Raza Library Rampur Reason and inspiration in A Islam theology philosophy and mysticism in Muslim thought essays in honour of Hermann Landolt Ed Y To
134. emi Teheran Zovv r 1361 1982 75 p en persan ALS er al H er le voyageur stup fait est une traduction libre faite par de son trait en arabe al Kh if al H im min Lu mat al L im M parait que le c l bre mystique du Xv razm m 618 1226 envisageait de faire de son trait le manuel d instructions pratiques accompagnant toujours les disciples surtout dans leurs p r grinations les dimensions r duites de l ouvrage ainsi que le grand souci de systematisation des th mes corroborent ce point de Vue Le trait est form d un ensemble de dix devoirs Sari ainsi que les utilit s ou les enseignements tirer de chacun d eux la puret avec ses 20 Jia ida le silence 11 la solitude 13 CH le je ne Q2 f le zikr 18 la neutralisation des pens es n gatives les diff rentes cat gories de ces derni res la soumission Dieu fr quenter les vertucux et viter Abst Ir 2 ES 2 eta Iranica XXIII 2000 Tahran Ss 2 va 229 YAJIMA Yoichi La conversion des Mongols l Islam et les Kubravviyya s en japonais Bulletin of the Society for Western and Southern Asiatic Studies Kyoto University n 53 2000 Abstr 9 Le r le important jou par des cheykhs kubrawiyya s dans la conversion l Islam des ro deux souverains mongols Berke et G z n est admis par l unanimit des chercheurs L A de SEN V
135. ences and to devote himself fully to the S fi path He then Spent time in the company cf two Amm r b Yasir al Bidlisi a from both of whom he rw before returning to Shaykh R then R zbihan evidently A as fully mature for in about 40 1 i5 he sent him back to Kh razm with full authority to train and initiate disciples Kubr swiftly gathered a large following including a remarkable number of individuals who attained prominence in their own right as gnostics and writers on fism he is in fact frequently designated as wali turdsk the manufacturer of saints Among his foremost disciples were Madjd al Din Baghdidi d 616 1219 Nadim al Din Daya Razi d 654 1256 author of the celebrated fi compendium Mir d al SGbid cd Amin Riyahi Tehran 1352 1972 Eng tr Hamid Aigar The path of God s bondsmen from origin io refurn forthcominz Sa d al Din Ham ya d 650 1252 Baba Kamil Diandi al Din B kbarzi d 658 1260 cf Nafisi Sayf al Din Bakharsi in Madjalla y Danish kada i Adabiyyat 14 Tir 1334 Oclober 1955 1 15 and radi Afshar Sargudha hi i Sayf al Din Tehran 1341 1962 and Radi al Din SAH Lala d 642 1244 Kubra died during the Mongol conquest of Kh razm in 617 1220 according to the tradi tional accounts he refused an invitation by the Mongols to leave the city before they proceeded with their massacre of the inhabitants and died at the head of a band o
136. esbaden 1957 KS m J n cdl Persian x 8 e 29 288 Sufi Practices and Methodology Ev London 1 SC o Contents List of Abbreviations ix List of Illustrations x List of Maps Acknowledgements xi Notes on Dates xii Introduction 1 Chapter One Early Sufism 18 Chapter Two Te Chishtis 114 Chapter Three The Suhrawardiyya and the Firdawsiyya Silsilas 190 Chapier Four N The Chishtiyya Suhrawardiyya and Kubrawiyya Centres from the Fourteenth to Sixteenth Centuries 241 Chapter Five i The Qalandars the Martyrs and the Legendary and Semi legendary Saints 301 Chapter Six The Interaction between Medieval Hindu Mystic Traditions and Sufism 2 Chapier Seven Conclusion 397 Appendix A Female Sufis 401 Appendix 8 Shaikh Ahmad i Khattu Maghribi 4 Appendix C The Sufis of the South Indian Coast and Islands 9 Bibliography 413 Index 3 iphone Mor K t phenade Mavcuttur i D DeWeese Kubrawi Hagiographical Traditions 121 Sayyid Ali Hamadani and Kubrawi Hagiographical Traditions Devin DeWeese INTRODUCTION The study of the Kubrawi Sufi tradition has been plagued by a number of misinter pretations and erroneous assumptions rooted I believe in two related tendencies first a habit of interpreting Kubrawi history solely on the basis of developments in western Iran in
137. experiences as a student of the religious sciences and his later abilities as a perfected Sufi master The Modes of Transmission The Qur an has four aspects tafsir which the scholars know and arabiyya which the Arabs know and halal wa har m the knowledge of which is indispensable to the people and ta wil which only God knows 284 ISAM DN 17e 345 LE DOKUZ EYL L N VERS TES 5 8 055 SOSYAL B L MLER ENST T S TEMEL SLAM B L MLER ANAB L M DALI DOKTORA TEZ NECMEDD N K BRA VE K BREV L K L Lal S leyman G KBULUT Dan man Prof Dr Mehmet DEM RC 2009 4 i i 1 NECMEDD N K BRA Hayat Eserleri G r leri Dr S LEYMAN G KBUL T insan yay nlar insan yay nlar 526 d n rler dizisi 43 CopyrightOlnsanyay nlar birinci bask 2010 yay nc sertifika no 12381 isbn 978 975 574 547 3 necmedd n kiibr bayat eserleri g r leri dr s leyman g kbulut yay n edit r erhan g ng r i d zen m rettibhane kapak d zeni yunus karaaslan baski cilt istanbul matbaac l k www istanbulmatbaa com insan yay nlar keresteciler sitesi mehmet akif cad kestane sok no 1 merter istanbul tel 0212 642 74 84 faks 0212 554 62 07 www insanyayinlari com tr insan insanyayinlari com tr DAS TRAKTAT DES QUTBADD N AHMAD B I
138. f followers while engaged in hand to hand combat He is reputed to have been buried at the site of his kh rak h outside the city and his tomb located in what subsequently became known as K hne Urgenj see GURGANDI became a centre of pious visitation retaining this function even under Soviet rule cf Snesarev ReHAH domusul manskikk verovanii i obryadov u Unxbekov Khorezma Moscow 1969 269 433 Kubra left behind a number of brief but important works dominated by a concern with the analysis of the visionary experience He discussed in them for example the various significances of dreams and visions the degrees of luminous epiphany that are manifested to the mystic the different classes of concept and image khaw tir that engage his atten tion and the nature and interrelations of man s subtle centres laf if Most important of Kubra s treatises are Fawd ih al djamal wa faw tih al djal l edited with an exhaustive introduction on the life and work of Kubra by F Meier Wiesbaden 1957 al Us l al ashara and Risdlat al kha if al h im min lawmat al l im edited together with other lesser treatises by M Mole under tne title of rat s mineurs in Annales Islamologiques Cairo iv 1963 1 78 n addition to these short works on the path Kubra also embarked on a Safi commentary on the Kur n that he was unable Jo complete but was continued after his death first by his murid Nadim al Din Razi and then
139. g as a P 1 i einn ginda b lgesi MT d Si 1 Mee dl Gang mv 1 ca d ni m I ATI 5 4 z QM gian UM ea zi ex at na dirais XR 1 d pira aH ae ous e A sins ge 2 On usen I Lu ITA agia 2 paan 1 1 Ham g n Sin EIN neen A 1 da I Le rare eg 1 4 63 GIL nalu TT wj yey Jo gala 7 H 1 r tiam n PEN V Emi ki bm linde ek I rg E seen bal C oco SN ZX e 1 ide ga to MT ed m e itid nA ir DEM mee ka prie d adh np 1 1 1781 ini uy let gasi up Wen EN ate 1501 etl m 3 CET ote 1 PT I Ss m P Kail eg T Pa DEA yesi aM s ter en m um an an DHAHAB
140. g Bakharzi and his work it is essential to consider briefly its spiritual and historical background The author of Awr d al ahbab wa Fu al d b was the grandson both physically and by spiritual inheritance of Shaykh Sayt al Din Bakharzi Sayf al Din was one of the direct disciples of Shaykh Naim al Din Kubra of Khvvarazm the eponymous founder of the Kubrawi Order Among the most notable features of this Order are its discipline and methodology and its distinctive contributions to the interpretation of the Holy Koran The magnum opus of Kubra is an extraordinary work called Fawd ih al jamal wa favv tih al jalal The Fawd ih is a kind of didactic journal of the author s spiritual experiences written to inform and warn the Sufi seeker about the states interior events waqd i and stations of the Path and in particular about the lumi nous visual and auditory perceptions experienced by the interior organs of percep tion atd if during the khalwa or retreat Among the more striking passages in the Fawd ih are those in which the Shaykh describes vividly the nature and meaning of some of his visions The apparent intention is to offer the initiate a diagnostic key 1 Awr d al ahb b wa Fu al d b jild i duwwum Fu al d b ed Iraj Afshar Tehran 1345 1966 Hear after referred to in footnotes as Fus s 2 Published together with an extensive study by Fritz Meier Die Fawd ih al gamal wa faw tih al galal Wi
141. h mes abord s semblent avoir t destin s aux disciples d butants ne connaissant pas l arabe Ce texte avait d j dit avec quelques variantes par S de Beaurecueil dans le BIFAO tome LIX 1960 pp 203 sq trad fran aise pp 215 224 S de B l attribue au c l bre Xw jeh Abd All h Ansari m 481 1087 se fiant l indication du seul manuscrit qu il avait utilis Sahid Ali P s 1393 Or les cing autres mss utilis s par M Q semi l attribuent Naim ed Din Kobra pp 4 6 L ouvrage comprend sept chapitres appel s 1 Les r gles pour rev tir la verge 2 s asseoir et se lever 3 p n trer dans le x neqdh 4 prendre les repas 5 se rendre aux invitations 6 l audition du sand 7 voyager L ouvrage constitue un l ment utile pour l tude des rapports entre lc sulisme et les mouvements de la forovvat cette poque vu la similitude des th mes du texte avec ceux des Forovvat N me L introduction est plus substantielle et mieux document e que celle de l ouvrage de la notice pr c dente quoiqu en l absence d une bibliographie les r f rences restent impr cises A la p 10 note 1 l diteur corrige l erreur qu il avait commise dans l introd d al S er al H er concernant un des ma tres de erreur signal e dans lu notice pr c dente M A A M EI ME 494 Nam ED Din KOBRA al S er al H er d critique par M Q s
142. hael Kemper Berlin x 2 4 islamkundliche Untersuchungen 233 pp Incl facsim of Persian MS amp German translation hetverostishiya 88 BERTELS E E C Sheikha Nedzhmeddina Kubra 55 quatrains de Najmeddin Kubra N rw el day 4 Calo ci 1924 pp 36 39 Necmeddin tb a P qug 7 Me Coa reb Vasi E 4 de 2 WVecwuddm el E bos Aw seyi m s H Mesom 575 3 SD _ 5 26 Najm al D n ang i ran left i oe de Maa it de dix principes Ta Vel pes ab al Din Hamadani Farh Kobra par AM 1 LA nr zamin 6 1958 38 66 TI 647 BENNIGSEN Alexandre 8 VV MBUSH S Enders Mystics and Commissars Sufism in the Soviet Union London C Hurst amp Company 1985 x 195 p Biblio graphie glossaire index Essai sur la survivance des groupes soufis et leur importance dans les r publiques musulmanes d URSS Les AA commencent par d crire rapidement les principales tariqa Naq bandiya qaderiya Y saviya Kobraviya et autres et leur histoire le my sovi tique actuel Depuis 1917 les autorit s essaient de les opposer par tous es 7 Teislam officiel reconnu par l tat En r
143. hrawardi d 587 1191 and Ali yi Hamadani d 786 1385 Based on inter nal evidence however there can be no doubt that the treatise belongs to Simnant it is explicitly stated that the work was written at the request of student named Muhammad i Khurd possibly Khirad who is known to have been one of Simnani s closest disciples The doctrines expressed in the treatise are identical to those found in Simn ni s other writings and the style is also characteristically his The treatise begins by providing a general description of the forms of light found in the visible and invisible dimension Simnani then proceeds to the main subject of his treatise which is a detailed outline of the lights encountered as one engages in mystical recollection 22 27 in order to perfect one s spiri tual nature These lights are hierarchical corresponding to the subtle substances 12137 or organs which make up the mystical body In order to make his discussion more comprehensive Simnani additionally describes the light of Satan and those of ablution and recollection 3 Fritz Meier De a Gamal wa Fawalih al Galil des Nagin ad Din a Aubr Akademie der Wissenschaften und der Literatur no 9 Wiesbaden Franz Steiner Verlag 1957 4 For a detailed discussion of Simn ni s life and thought see Jamal J Elias 527 Thought and Practice tn the Teachings of 21 77 ad dawla as Siinndn PhD Dissertation Yale University 1991 5 Iqbal i Sista
144. i mezhebine ba l olan Kubra seyahatlerinden sonra Harizm e yer lesti ok sayg g rd gariplerin bar na oldu hreti Cengiz in de kula na gitmigti Cengiz ordular Harizm diyar n istil ya ba lad s rada Cengiz ta raf ndan bu sayg de er zata bir imtiyaz verilmek istenmi ordular n n teca 1 eZerat V 79 Aynu l Hay t ns z varak 1 Damad No 153 2 eZer t V 79 K pr l T rk Edebiyat nda lk Mutasavv flar s 171 dip Not 21 Diyanet leri Ba kanl Yay nlar Ankara 1966 3 S bkt Tabakat V 11 eZer t V 79 80 _84 9 J SCHACHT dir B t n bunlar 23 644 senesi icin cok daha kuvvetle gecerlidir ve Kur an Peygamberin s nnet i ve ilk iki halifenin yolu l s ki bu tabiri tarih ile rin bu seneye aid rivayetlerinde buluyoruz fikirlerin muahhar geli mesinde ka zanaca manada asla izah edilmemesi gerekir E er Peygamberin siinnet i tabiri daha o devirde mevcudsa bu Abdullah ibn bAd n mektubunda anlatt n n d nda hi bir ey ifade ediyor de ildi Hatta m mk nd r ki bu tabir istik balde o derece temel hale gelecek fakat Abdullah ibn bad n mektubuna muvazi metinlerin o unda eksik olan bir tabirin bu m him mevzuda hesaba dahil edilmemi olmas n garib kar layacak bir nesil taraf ndan idhal edil mi tir Peygamber taraf ndan al nm kararlar n d na kman n hangi l
145. ible known as Kitab Jami al Alfaz Agron 0 i e vve Ee Etudes Ishmques XX ve ipe m 5 4 7 796 1 LES KUBRAWIYA ENTRE SUNNISME SHIISME AUX HUITIEME ET NEUVIEME SIECLES DE L HEGIRE bar r fidi ig na zi Bant Quk ja 14 1 bar kh riji ig na gham i B Tur b g yam 1 Devant le shiite comment exalterais je les Ban Quh fa 1 Devantle Kh riji comment exposerais je la douleur d Ab Tur b 1 Div n i Shams t Tabriz Hth de Lucknow p 535 I Les deux si cles qui s parent l invasion mongole de la Perse de la conqu te safavide constituent une poque cruciale dans l histoire de ce pays Sans doute la conqu te mongole ne brise pas l unit de civilisation des pays islamiques 1 la structure m me de la religion musulmane notamment l obligation canonique du hajj constituent ici des liens trop forts pour que des barri res politiques ou m me ethniques soient vraiment efficaces Mais la soumission un pouvoir non islamique au point de d part cr e chez les musulmans des tats ilkhanides des probl mes nouveaux qui ne sont pas les m mes que ceux qui se posent la m me poque aux habitants des pays rest s soumis un pouvoir plus islamique Comme tant de fois dans l histoire un mouvement g n ral de retour l islam se dessine Des auteurs plus comp tents en ont d
146. icism pp 455 470 la i yor Part Four Modern Islam Eric Ormsby The Faith of Pharaoh A Disputed M Question in Islamic Theology pp 471 489 Bernd Radtke The Eight Rules of fal Junayd A General Overview of the Genesis and Development of Islamic Dervish V Orders pp 490 502 Shafique N Virani Symphony of Gnosis A Self Definition of the Ismaili Gin n Tradition pp 503 521 Ahmad Kazemi Moussavi The Attitude of the towards the Government in Nineteenth Century Iran pp 522 537 Mehdi Mohaghegh Traditional Philosophy in Iran with Refererice to Modern Trends pp 538 541 Bert G Fragner Traces of Modernisation and Westernisation Some Comparative Considerations concerning Late Bukh ran Chronicles pp 542 558 R TABSTRACTA IRANICA Supplement a la Revue Studia Iranica vol XX VII 2005 TAHRAN pp 19 40 SAM 95810 225 a YY 1403 1983 i JS we VA ST i it M Mol Acnales Islamologiques 4 e YAZI y _ gioki e
147. ihan sent Naim al Din back to Khwarazm The remainder of Kubra s life was devoted to the spiritual path and the training of disciples These were relatively few in number but such was their stature that Najm al D n was to earn a second epithet Wali tarash Fashioner of Saints He also wrote a number of 0 2 inc f 1 M 5 oe Najm al Din Kubra and the Central Asian School of Sufism MUHAMMAD SA WALEY NE OF THE MOST TURBULENT PERIODS in the history of the Muslim world was compensated by a phenomenal expansion and flowering of Sufism During the later twelfth and the thir teenth centuries A D 550 700 A H there occurred the cata clysmic Mongol invasion the destruction of the Baghdad caliphate and innumerable concomitant disasters Yet Muslim saints and scholars flour ished to an extent rarely seen since the early days of the Community of Islam and many major Sufi orders were founded or revived these include to name but a few the Q diriyyah Rif ivyah Suhrawardiyyah Shadhi liyyah and Mawlawivyah as well as the Kubrawiyyah tarigah order which is che subject of the present essay The Kubrawivyah derives its name from Najm al Din Kubra d 618 1221 founder of the order From its beginnings in the Central Asian region of Khiva then known as Khwarazm to the south of the Aral Sea where it survives to this day it
148. ime since the tenth century Already in 1260 he had transferred the capital of the Empire from Karakorum g v to Peking in Mongol Kh n Ballgh g v ie Kh n s Town and in 1271 he proclaimed the foundation of the Y an Dynasty the twentieth of the Chinese Official Dynasties His right to the Khanate was at first disputed by his younger brother Artgh B ke who perhaps had the stronger claim and who finally surrendered only in 1264 the struggle was then taken up by Kaydu q v who remained a thorn in Kubi lay s side during the whole of his long reign Nor was Kubilay more successful in his campaigns against the Japanese and the Indo Chinese or in an attempt to gain a foothold on the island of Java In China he encouraged the propagation of Tibetan Buddhism but like most of the Great Kh ns was favourably disposed to Islam and the Muslims only for a time during the years 1282 9 as a result of the events connected with the assassination of the minister Ahmad did the Muslims fall into disfavour with him He was described by a European observer who had travelled widely within his territories the Venetian Marco Polo as the most puissant of men in subjects lands and treasures that there is on earth or ever was from the time of our first father Adam to this day Bibliography Rashid al Din ed Blochet 350 580 tr J A Boyle The successors of Genghis Khan New York and London 1971 241 315 Wassaf ed Bom
149. in French on various aspects of the philosophy of Nasir al Din N T si Ismailism and Esr gi philosophy pp 3 24 Abii Hamed Mohammad al Gaz l N notes on Religionswissenschaft from the Meskat al anw r pp 25 82 note the typo in the title on pp and vii Sohravardi Tales of Initiation pp 83 106 as well as a re appraisal of the intersections between philosophy Sufism and Ismailism pp 107 18 Rand Aziz e Nasafi the debate on Essence vs Existence pp 119 26 as well as esoteric S monism and the paradox of the face of God pp 127 54 Part Two includes nine Y studies in French except as noted below Iranian mysticism as revealed through a comparison of Sohravardi and Ayn al Qodat of Hamad n pp 157 75 Heydar e on the physical and spiritual me raj of the Prophet pp 177 95 Najm e Razrs theory of mystical cognition and his praise of folly pp 301 327 English the distinction between the realm of the sacred defined by Rudolf Otto and the mystical realm as conceived by Najm e Kobra N r al Din Esfar eni Ahmad Gaz li and Mahm d e O nohi pp 327 55 German Henry Corbin s understanding of Molla Sadra pp 357 64 English and three articles dealing with Ala al Dawle Semn ni his views on the double chelle of Ebn Arabi pp 197 210 the Persian text and French introduction Gneluding partial translation of two of his short works a letter of 689 1290 an
150. into the Suhrawardiyyah Order in Egypt by a shaykh named R zbih n al Wazz n al Misr According to one account this followed or else coincided with a vision of the Prophet At all events we know from Naim al Dins own writings that he had undergone at least one striking spiritual experience in his childhood Nonetheless he continued for some time to pursue the study of Prophetic Tradition The turning point in Kubra s life may have been his encounter at Tabriz with a certain Baba Fara Tabrizi whose bear ing greatly impressed him and who urged him to forsake the pursuit of exoteric knowledge in favor of the Sufi path Naim al Dins first Sufi master was Isma il al Qasri d 589 1193 at Dizful in western Persia But after he had spent only a saort while there Isma il advised him to go to Ammar ibn Yasir al Bidlisi This shaykh who died in 582 1186 was the disciple of Abu l Najib al Suhrawardi his treatise entitled Bahjat al ta fah Splendour of the Tribe is extant in manuscript Kubra underwent spiritual retreats khalwah with both Qasri and Bidlisi and his writings include accounts of some experiences with them Next Kubra returned to Egypt on the orders of Ammar here R zbih n al Misri continued Najm al Din s training until he pronounced him qualified to initi ate and instruct disciples of his own During this period Najm al Din married R zbih n s daughter Probably between 581 1185 and 586 1190 R zb
151. ion in Samuel M Stern Studies in early Isma ism Jerusalem and Leiden 1983 30 46 Georges Vajda Le temoignage d al Maturidi sur la doctrine des Manich ens des Daysanites et des Marcionites Arabica 13 1966 1 38 PATRICIA CRONE Dhahabiyya The Dhahabiyya is one of the three main Shit 908 orders in Iran the others are the Khaksar and three autonomous branches in the Ni matall hiyya line Its THE ENCYCLOPAEDIA OF ISLAM THREE 2012 2 LEIDEN 2012 118 Christian theologian Origen d c 254 C E By contrast the cosmology focused on the extraction of the particles of dark ness is of the Manichaean type All we are told about Daysani ethics by Ibn Shabib fl first half of the third ninth century is that they approved of marriage and all things useful for the body and spirit but not of slaughtering animals because it inflicted pain on them Al Magdisi wrote c 355 966 claims that the Dualists regarded Ibn Daysan Ibn sc Shakir and other arch here tics as prophets and held that prophecy would never cease According to Ab Bakr al Razi d 313 925 or 323 935 the Day anis endorsed the use of decep tion and assassination in their dealings with opponents n their description the Day anis have become Khurram s of a sort Ibn al Nadim associates the Daysan sect with the Iragi swamps Khurasan and China BIBLIOGRAPHY SOURCES Abd al Jabbar Tathbit 06 211 al nubuwwa ed Ab
152. ited by Anke von K gelgen ASirbek Muminov Michael Kemper T rkiye Diyanet Vakfi slam Ara t rmalar Merkezi TET C poe KLAUS SCHWARZ VERLAG BERLIN 2000 mx EIN MATNAWI VON SAR F BER DIE SCHEICHE DER KUBRAWIYA HUSAINIYA IM 16 JAHRHUNDERT von Florian SCHVVARZ Bochum Die Kubravviya geh rt zu den wenig beachteten Bruderschaften in der Geschichte der mittelasiatischen Khanate Erst Devin DeWeese brachte in zwei bahnbrechenden Aufs tzen wieder ins Ged chtnis daB die Kubrawiya in ihrer mittelasiatischen Heimat nicht nur in einer Pilgertradition an den Gr bern von Na maddin Kubra in K ne Urgenc im turkmenischen Teil von Xorazm sowie von Sayfaddin Baxarzi vor den Toren von Buchara weiterlebte gleichzeitig versuchte er allerdings den Niedergang der Kubrawiya im 16 Jahrhundert zu dokumentieren Nach und nach werden nun mehr Quellen zur j ngere mittelasiatischen Geschichte dieser si si a bekannt Auch mit diesem Aufsatz ist vor allem ein Beitrag zur Quellenkenntnis nicht eine Studie zur Geschichte der mittelasiatischen Kubrawiya im 16 Jahrhundert beabsichtigt Es f gt sich gl cklich da ein zweiter Text desselben Kreises in diesem Sammelband aufgenommen ist Vielleicht gibt dies einen Ansto sich neben den popul ren mittelasiatischen Bruderschaften der NaqSbandiya und Yasawiya auch verst rkt den Gemeinschaften in deren Schatten zuzuwenden In diesem Beitrag wird das Matnawi da
153. jinan va jann t al jan n from the latter 16th century ed Jafar Sultan al Qurr i Tehran 1349 1970 II p 328 cf pp 600 601 where among Kubra s disciples identified in the editor s notes Baba Kamal alone is igno red See also the largely uncritical survey of Kubra s life and legacy by Manuchihr Muhsini Tahqiq dar ahv l va athar i Najm ad Din Kubra Uvaysi sic Tehran 1346 1967 pp 94 95 on Baba Kamal citing only Jami Turkish translator of several gt of Kubra s work puts a question mark after the name of Baba Kem l Cendi evi dently uncertain of this figure amp identify or at least of his nisbah Mustafa Kara edi Tasavvufi Hayat Necm ddin K bra stanbul Derg h Yay nlar 1980 p 16 g 1 ISOM e TIT Geht 1934 5 58 96 Baba Kamal Jandi and the Kubravi Tradition among the Turks of Central Asia Devin DeWeese Indiana University The Sufi order of the Kubraviyah traces its origins to Central Asia in the early 13th century in particular to the state centered in Khorezm ruled by the Turkic dynasty of the Khorezmshahs it was in the Khorezmian capital of Gurganj that the order s eponymous founder N ajm ad Din Kubr gathe red his disciples and imparted his particular strain of mystical doctrine and it was there that he died according to tradition at the hands of the Mongol invaders in 618 1221 Although Khorezm itself was heavily Turkified by the time of N
154. l Durra al F xira de Jami d N Heer et A Musavi Bahbahani T h ran 1358 1980 Il s agit d un trait important de Najm e Kobr plusieurs fois comment s par divers 170 Nacm al Din al Kubra 618 h 786 m GAL 1 440 5 L maitres mystiques et traduit en persan ou en turc Dix observances essentielles de la voie sufi 786 2 y sont d finies dans un ordre ou Fon peut d celer une certaine Progression spintuelle la ge Ada al muridin i contrition tawba l asc se l abandon complet Dieu rawakkul le contentement Bas Gi Je tH gind a l isolement uzla le dhikr permanent mud wamat al dhikr la concentration tawajjuh la patience sabr la meditation contemplative mur gaba la complaisanee en K tahya Vahid Pa a nr 1455 7 yap 48 b 60 a ist 753 h Dieu rida Le commentaire de Lari peut tre consid r comme appartenant la tradition is Hamidiye nr 1447 yap 213 b 215 b ist as r naq bandi il serait donc interessant d tudier travers ce texte les interp n trations des Di er deux coles naq bandi et kobravi M A M GE Bas amp m s Sehid Ali nr 2800 yap 118 a 125 b ist 722 h Di er S RY Bas H du
155. ls in the dreadful sack of Khorezm in 1221 Kubr s numerous works are primarily in Arabic one notable exception is a guidebook for Safi novices in Per sian Sifat al adab that marked an important stage in the development of Persian literature in the S fi vein Of particular significance are his nine volume Arabic commentary on the Qur an and probably the most im pressive of his works the al jamal wa fawatih al jalal which contains Kubra s S fi psychology and descriptions of the mystical states that a novice may at tain These may briefly be described here To Kubra the human being was a microcosm incorporating all that exists in the macrocosm except for the special quali ties the divine names of God himself With the excep tion of the quality al rahman al rahim the Merciful the Compassionate the qualities of God may be obtained through a process of spiritual ascent if the fi follovvs o ne n 7 2 v di pe de on the Ten Wheels but not of the Sutra of the Original Vow Ksitigarbha is most frequently honored as one of the grouping of eight great bodhisattvas whose man dalas are important in the Esoteric i e Vajrayana tra dition History in Japan The first unquestioned evidence of the enshrining of an image of Jizo in Japan and the con ducting of an offering service in his temple dates from the year 850 From the ninth century onward ceremo nie
156. makalede Necmuddin i R zi nin ya ad d nemin sosyal ve siyasal zellikleri zerinde durulmu yazar n hayat hik yesi ve eserleri ayr nt l bir ekilde incelenmi tir Anahtar Kelimeler Necmuddin i Razi ran tasavvuf Mirs du Ib d Najm al din Razi His Life and Works Summary Najm al din Razi who is one of the greatest Sufi writers of 13 century of Iran escaping from Mongol invasion came to Anatolia and wrote his famous mystic book Mirs d al Ib d at Sivas and presented it to the Saljugid king AIA al d n Kaykubad In this article the author investigates the social and political events of the period that Najm al din Razi lived and deals with his life and works in detail Keywords Naim al din Razi Iran sufism Mirs d al Ib d 9 Dog Dr A D T C F Fars Dili ve Edebiyat Anabilim Dal N SHA YIL II SAYI 6 YAZ 2002 i M DAR MUSADDIK SONRASI RAN R NDE YEIS 22220 xx ni uit iQ Mukdvemet i ikenende T rih i Tahavvul t i ctimdi yi r n ev Ahmed Tedeyyun 3 bs Tahran 1380 2001 s 443 2 Nasir Ir ni Tir jedi yi 28 Mord d Nesr i Danis yil 16 Yaz 1378 1999 sayt 2 s 32 2050 1 John Foran age s 443 Bu t r g zalt ve tutuklamalarla ilgili ayr nt l bilgi i in bkz John Foran age s 443 5 ems Lenger di T rih i Tahlili yi Si r i Nov Tahran 1377 IL 5 7 6 Ayn eser c II s 8 1
157. n 1357 h q 1938 11 75 Mustafa al Saybi Ta ayyu va Tasawwuf trad persane de A Zek vati Qaragozlu T h ran 1359 1980 pp 195sq il aurait t Safi ite de tendance Site imamite L diteur ajoute la fin de l ouvrage des notes expliquant les termes techniques en ayant recours des d finitions classiques mais il semble que les emploie dans un sens beaucoup plus personnel une tude syst matique du lexique technique de Sa d al Din Hamm yeh a travers son uvre para t indispensable pour une plus grande intelligence de ses textes M A A M 1 2 ara 1993 00456 COSLOVI Fr Li et persans microfilm s fonds de recherche et d histoire des te ste des manuscrits arabes Mol de l Institut xtes Mostly relat awis Studia Iranica Two 494 Naim ep Din KoBRA al S er al H er d critique par M Qasemi T h ran Zovv r 1361 1982 75 p en persan Al S er al H er le voyageur stup fait est une traduction libre faite par de son trait en arabe al Kh if al H im min al L im Il parait que le c l bre mystique du Xv razm m 618 1226 envisageait de faire de son trait le manuel d instructions pratiques accompagnant toujours les disciples surtout dans leurs p r grinations les dimensions r duites de l ouvrage ainsi que le grand souci de syst matisation des th mes corroborent ce point de vue Le trait est
158. n both the Taizokai Womb Realm Mandala and the Kongokai Diamond Realm Mandala Another highly developed tradition in Japan is the depiction of six Ji z s each with different attributes according to the path of rebirth in which he appears See also Celestial Buddhas and Bodhisattvas BIBLIOGRAPHY In English M W de Visser s The Bodhisattva Ti tsang Jiz6 in China and Japan Berlin 1914 although somewhat dated remains the best reference The Sutra of the Original Vow has been translated into English by Heng Ching and the Buddhist Text Translation Society as S tra of the Past Vows of Earth Store Boddhisattva The Collected Lectures of Tripitaka Master Hs an Hua San Francisco 1974 The literature in Japanese is extensive Among the best works are Manabe K sai s 7126 bosatsu no kenky 2d ed 954 are LS Fo aas z e cols uy dhe de bye qM 230 a Val
159. n Hds Kataloge in den Listen bei BROCKELMANN GAL Suppl 1 5ff und K V ZEvTERST RN Die Arab Pers u T rk Hdss der Universit tsbibliothek zu Uppsala 1930 XV ft 4 Eine Probe aus Ain al qud t s Werken findet sich i in der Anthologie JANKIPORE SUPPL 1 p 256 pi it i il 1 Islam XXIV i 316 199 200 98 94 GE Max Mohammad Shafi Tatimma 1 Siw n al Hikma Carl Brockelmann Geschichte der Arabischen Litteratur Erster Supplementband 2000000000 20000 55 MADI MoHAMED Oscar L fgren Arabische Texte zur Kenntnis der Stadt Aden im Mittelalter 75 SS MAINZ ERNST 2 osef J Rivlin Gesetz im Koran Kultus ind Ritts NEDJATI H sss M a t rk e kelimeler ve t rk e iirler gt iau Pee 000000 Parer RUDI Hilma Granquist Marriage Conditions in a Palestinian Village REUTHER Oscar K A ic Creswell Early Muslim Architecture s RUSKA Junius Karl Garbers Ein Werk Tabit b Qurra s ber ben 321 313 102 Sonnenuhren Hh hh hh anne SCHAADE ARTHUR Aba Nu aim Ahmad b Abdallah al Isbahani Dikr Ahbar Isbahan Ri SPIES OTTO Muh Sana Ullah Tazkirat ul by Mawlana Ki Khair ud Din Muhammad of Jaunpur WINDFUHR WALTER David ben Abraham al Fasi The Hebrew Arabic Dictionary of the B
160. n mystical theology are known as the via purgativa and the via illuminativa into a broad based mystical highway Thus the term sul k designates as J S Trimingham aptly put it the scala perfectionis of the orders Sul k is the not merely proper wayfaring but spir itual correctness as is conveyed by the modern Persian expression husn i sul k good behaviour or becoming conduct as well the travelling manners appropri ate spiritual attitude and proper ethical comportment which should be possessed by any road wise Sufi wayfarer salik who wishes to traverse the stations of the Way Such a wayfarer comments the great Akbarian master Abd al Razzaq Kashani is one who is travelling towards God being midway between the novice al murid and one who has attained the end of the Path al muntahi The later Sufi conception of sul k especially as the term featured amongst the Kubrawiyya from the late thirteenth century onwards is more or less identical in connotation to the term al tariq Way which is referred to throughout the Qur an as Su d Hakim points out The eminent Kubrawi Shaykh Naim al Din Razi d 654 1256 for instance introduced the term in precisely this sense in the exordium of his Mirs d al ibad where he emphasises that his work is devoted to expounding the modes of proper conduct on the Sufi Path bayan i sul k i rah i In Aristotelian terms one migh
161. ned with textual interpretation and its modes of transmission came to consider the Qur an reciter s role in the following way whosoever recites the Qur an without knowing its fa w l is illiterate in it The example of the mudhakkir n in the early development of the Islamic reli gious sciences also relates back to the above mentioned nature of oral and written texts and the adaptation of these texts in the process of religious instruction and attaining a higher degree of knowledge In more specific terms in order to lay the foundations for this discussion of Naim al Din Kubr s religious biography from Jamis Nafah t al uns compiled 882 1478 the differing forms of instruc tion constantly refer back to written documents i e the Qur an or the hadiths Through first reflecting upon a perceived hierarchy in the methods of transmitting religious knowledge during the early years of Islam we may then examine and elucidate similar processes in Naim al Din Kubras scholastic and Sufi training This approach will allow us to discuss how Kubr s mystical experiences under the guidance of his Sufi shaykhs serve to clarify comment upon and encapsulate the knowledge he acquired through his scholastic education As well it will provide us with the opportunity to examine one particular example of the transition as Ernst has recently discussed from oral teaching to written text in Sufism 285 22 The Sciences of Intuition
162. ni pp 274 283 Elizabeth Ross Alexahdrin The Sciences of Intuition and the Riches of Inspiration Naim al Din Kubra in Jami s Nafah t al uns j we pp 284 297 Devin DeWeese Two Narratives on Najm al Din Kubra and Radi al m Din AH Lala from a Thirteenth Century Source Notes on a Manuscript in the Raza oov Library Rampur pp 298 339 Etin Anwar Ibn Sin and Meister Eckhart on Being pp 340 352 Pierre Lory La Vision de Dieu dans l Onirocritique Musulmane M di vale pp 353 363 Leonard Lewisohn The Spiritual Journey in Kubrav T Sufism pp 364 379 Richard J A McGregor Notes on the Transmission of Mystical Philosophy Ibn Arabi according to Abd al Wahh b 1 5 pp 380 394 Part Three Pre Modern Islam Farhad Daftary Shah Tahir and Nizari Ismaili TS Disguises pp 395 406 Abdollah Vakily Some Notes on Shaykh Ahmad Sirhindi sensi VID e and the Problem of the Mystical Significance of Paradise pp 407 417 Sajida 5 Alvi Ha nsf The Naqshbandi Mujaddidi Sufi Order s Ascendancy in Central Asia Through the Eyes hiv nd f its Masters and Disciples 1010 s 1200 s 1600 s 1800 s pp 418 431 Mohammad aus 277 Ali Amir Moezzi Le combattant du ta wil Un po me de Molla Sadra sur Ali ul Aspects de l imamologie duod cimane IX pp 432 454 Shigeru Kamada Fayd al Kashani s Wal ya The Confluence of Shi i Imamology and Myst
163. ni 020 majlis i 4 3 ad dawia i Simn ni ed Abd ar Rafi Haqiqat Tehran _ Shirkat i mwallif n u mutarjim n i Mran 1979 Ibn al Karbalai Rewdhat a jindn wa jan t al Jan n ed Jafar Sultan al Qurr i Tehran Bung h i tarjuma wa nashr i kitab 1965 Zayn al Abidin i Shirw ni Ayaz as s y4fa ed Asghar Hamid Rabbani Tehran Kit bfur shi yi sadi 1960 525 Ma m Ali Shah 727249 2 b29819 ed M Jafar Mahj b Tehran Kit bkh na yi barani 1921 2 339 S M Sadr Sharh ahwal u afkar u sar i Shaykh Ali ad dawla as Simnani Tehran Danish 1955 45 vi kA we Madi 2 C arenen M YSTICAL VISIONS THE RISALA FT NURIYYA 69 Vol LXXXIII No 1 January 1993 THe MUSL M WORLD A KUBRAW TREATISE ON MYSTICAL VISIONS 7 THE RISALA YI N RIYYA OF ALA AD DAWLA AS SIMNANI Jamal 3 CLAS The practice of kr is a central component of Sufi life and instruction The word is normally translated as recollection or remembrance referring lo the systematic repetition of God s name or of one of His attributes AL heart this constitutes a meditational exercise the goal of which is to rid the mystic of preoccupation with the self and other worldly concerns thereby devoting him or herself completely to the contemplation of God Various Sufi orders have prescribed the content and method of dur for their adherents and the dif ferences between them are so distinct as to cons
164. ni Nagin ad din al Rubra Nagm ad din ad er Von Fritz Meier Dor vorliegenden Arbeit liegen sipsi eins Reihe vou Hand schriftenaufuuhmen H Rrrrar s um deren Nuchpr fung und Aus arbeitung er mich bat Sie soll versuchen f r das Studium der inla d Mischen Mystik auf einem Teilgebiet das notwendige bibliographische Material zus ammentragen zu helfen Eine vollst ndige Erfassung aller Stambuler Handschriften der drei Mystiker war noch nicht m glich es kann jeden Augenblick eine neue auftauchen b ma li Abdallah b Muhammad b Ali al Maj nigis al qudat al Humad ni st 525 ber sein Leben s Mon b ABbELJALIL im Vorwort zu seiner Ausgabe der J A 216 1930 4 fermer BERTHELS Bulletin de l Acad mie des Sciences de l URSS cl des Humanil s 1929 695 700 MassiGNon Recueil 98 dann Buth ne Boop Puus 3 366 Nr 58 und 115 Mahzanu l ar ib ebd 395 1923 CARuLLAH 1016 Pawdid la aus Gami Sahraz ri Nuzhal al urw ih Yuri Came 908 194a nennt ihn Sch ler Umar i Hajj m s Andere Quellen Cat Banxironu 74 Gami benutzte ihn als Quelle ivanow JASB 18 1922 397 Proben aus seinen Werken liegen vor in den anonymen Beri Pers 672 Lb 5 JACKSON YOHANNAN Cat Persian Manuscripts presented lo the Metropolitan Museum 1 leh m chte hior Herr Dr MARTIN SCHeEDE dem Direktor des Deutscheu Arch ologischen Instituts Abt Istanbul
165. nvitation by the Mongols to leave the city before they proceeded with their massacre of its inhabit ants and died at the head of a band of followers while engaged in hand to hand combat He is reputed to have been buried at the site of his khanag outside the city and his tomb located in what sub sequently became known as K hne Urgenj became a center of pious visitation retaining this function even under Soviet rule His fol lowers did not form a tightly knit organization but rather a con geries of small Sufi communities that rallied around one or the other of his chief deputies Kubra left behind a number of brief but important works in Arabic that show his concern with the analysis of visionary experiences He discussed among other issues the signi ficance of various types of dreams and visions the degrees of lumi nous cpiphany that are manifested to the mystic the different classes of conceptions and images khaw tir that engage the mystic s atten tion and the nature and interrelations of the subtle centers of man s body lata if Among the most important of Kubra s treatises arc The Fragrance of Divine Beauty and the Unveiling of the Divine Majesty Fawa h al jamal wa faw tih alzalal The Ten Principles al U l al ashara and The Epistle to the Fearful One Who Seeks to Escape the Reprimand of the Scold Ris lat al kh of al h im min lawmat al l amp im In addition to these
166. on l impact du soufisme n a cess de cro tre Le soufisme a p n tr toutes les couches de la soci t et actuellement 80 de la population musulmane en URSS est pratiquante LA explique le ph nom ne par le fait que le soufisme et l institution musulmane en URSS sont solidaires le soufisme tant en sorte l Islam paral le ou non officiel Les ordres soufis tant par ailleurs gardiens des coutumes des traditions et d une attitude morale leur cause religieuse se trouve assimil e la cause de l identit nationale 1 L A aborde ensuite l histoire du soufisme en Asie Centrale Turkestan Quatre ordres existent dans la r gion depuis le Moyen Age les Naqshbandi les Kubravi les Yasavi et les Qadiri Leur volution historique a t relativement plus pacifique qu en Caucas du Nord cependant les r voltes ont n anmoins eu lieu toutes dues aux ordres soufis La propagation du soufisme s est av r e particuli rement active dans les r gions 1 qui s op posaient fortement au r gime russe 2 o l institution musulmane tait sur le d clin 3 de soci t essentiellement tribale L A a le m rite de donner en outre la r partition g o graphique des ordres actuels au Caucase du Nord et en Asie Cantrale Ce num ro special du C A S consacr au soufisme en Asie Centrale contient d autres articles sur le sujet tout aussi bien document s propos de l Afghanistan de l Azerbayjan du Tatarestan et
167. ong his poetry collections is al Fajr atin ya Iraq 1962 As a scholar Nafi rescued from oblivion al Zah wi s al Nazaghat aw al shakk wa al yagin publishing it in his book al Zah wi wa diw nuhu al mafq d Cairo 1963 He has also produced a book on con temporary Yemeni poets 1966 and edited several texts from the classical Arabic and Islamic heritage Further reading zz al Din Yusuf Shu ara al Iraq fi al Qarn al Ishrin Baghdad 1969 359 76 R SNIR Nafi Ibrahim 1898 1953 Egyptian Romantic poet Born in Cairo in relatively comfortable circumstances Nafi graduated in 1923 from the School of Medi cine He vvorked as a doctor until his death but at the same time managed to sustain his con suming interest in literature To this extent his career bears similarities to that of his contem porary and mentor Ab Shadi Nafi gained recognition for his poetry through the Apollo Group of vvhich he became vice president and through the pages of Apollo itself Although acquainted with English French and German literature the major foreign influence on his work was that of nineteenth century French Romantic poetry He produced three collections of verse Wara al ghamam 1934 Layali al Qahira 1944 and a posthumous volume a T ir al jarih which appeared in 1957 The second of these Layali al Qahira shows clear signs of being derived from Les Nuits by Alfred de Musset His complete Diwan was pu
168. ourney in Islamic mysticism It is hoped that the general overview of the meaning of this term given below will shed some light on the spiritual methods of tasawwuf and at the same time provide some insight into the philosophical approach of hikma at the heart of Professor Landolt s researches into the Kubrawi mystics I Sul k in Classical Persian Sufism After the science of divine unity ilm i tawhid and the religious law there is no science nobler than that of spiritual wayfaring ilm i sul k and after educa tion and pedagogy there is no art more eminent than that of asceticism fann i riyadat In truth just as the art of asceticism is a stimulating tonic by which lost stragglers in the Vale of Error are conveyed to the waystation of Certitude so the science of spiritual wayfaring is a cardinal principle through which those benighted on the way of Ignorance reach their goal of Faith Diya al Din al Nakhshabi 364 Edited by Todd Lawson HiSAM on 40876 fo wu do SES THE SCIENCES OF INTUITION AND THE RICHES OF INSPIRATION As both the sciences of Arabic grammar and Qur anic exegesis developed in their second eighth century social and political contexts treatises on asceticism zuhd and scholastic theology kal m began to be transmitted and recorded The early mystical commentaries tafstr attributed to the likes of Hasan al Basri d 109 728 Hasan b M
169. r here Ruzbehan Mesri continued Najmo d Din s training until he pronounced him qualified to initiate and instruct disciples of his own During this period Najmo d Din married Issue 2 1992 E ja L faj ray Lu by Muhammad Isa Waley elaborations of Sufi methodology and doctrine The contribution of Kobra and certain of his successors in what has come to be known as the Central Asian school of Sufism to the phe nomenology and analysis of spiritual vision and gnosis merits the attention of all who are interested in visionary experience and its place in spiritual ity Najmo d Din Kobra His Life and Spiritual Masters Abol Jannab Najmo d Din ebn Omar al Kobr founder of the Kobr wiya was bom in Khw razm around 1145 A D Najmo d Din s in tellectual powers became evident at an early age Whilst still a student he acquired the nickname Kobra literally meaning the greatest an abbreviated form of the Koranic phrase af fammato1 kobra the Great est Calamity LXXIX 34 This ap pellation apparently alluded to the formidable talents which made Najm o d Din the downfall of those who contended with him in disputation Having received the normal forma tion in the Islamic religious sciences Kobra left Khw razm to pursue his studies in other lands as was the wont of many medieval scholars His chief interest at that time was in the science of Hadith which he studied for several years in Iran and
170. r K mr n eine vollst ndige Niederlage bei y kres fi ek uno v 3 eed by Abe sun Dier Aare Ani Michael Vemper B Asta A sh Que use ond 4 7 e dol E Y Terkie Monuscrip s 1 ae 2 8 le ee 7 7 Ao Ph he plin 2000 5 43 E d DA Gi b E n Palsa b grb v 45 5 5 d 22 x NT Sci x o o NSA fas irmalant wel Servizi 4253 va 1 CH z R SUA A 0 die mr ME ALANI EA Vl MOL ot ib zuo lus all 421925 3 s 38 51 A La version persane du Trait de dix principes de Najm al Din Kobra par Ali b Shihib al Din Hemadani M MOLE Tehr n Le petit trait6 que nous publions ici est un des crits du mysticisme iranien les plus r pandus ainsi qu en t moignent les manuscrits tr s nombreux sa diff usion ne se limite pas la ariga kobrawiya dhahabi ya il a t copi lu et m dit par les adherents de tous les grands ordres iraniens Son auteur Naim al din Kobra eut une influence d terminante sur les destin es ult rieures du soufisme des mystiques aussi importants que Najm al Din Ra zi Sa d al Din Hamuya maitre de Aziz e Nasafi Majd al Din Baghdadi
171. r as mi yi pirin des mittelasiatischen Kubrawi Scheichs Saraf oder Sarif addin Husayn mit dem Dichternamen taxallus Sarifi vorgestellt Es beinhaltet die silsila der nach seinem Vater Kam laddin Husayn Xw razmi benannten Kubrawiya Husayniya und die Namen einer Reihe von mittelasiatischen xa ifas des Kam laddin Husayn Textgrundlage ist die Version des Matnawi in der G ttinger Sammelhandschrift Ms pers 44 fols 54b 66a Hochburg und Gravitationspunkt der mittelasiatischen Kubrawiya war auch im 16 Jahrhundert noch Xwarazm die Heimat von Na maddin Kubra Von hier aus strahlte sie in die Gebiete am kaspischen Meer und in die s dlichen zentraleurasischen Steppen Devin DeWeese Bab Kamal Jandi and the Kubravi tradition among the Turks of Central Asia in Der slam 71 1994 S 58 94 Die Pilgertradition zu Na maddins Grab ist nach wie vor lebendig Ich danke der Nieders chsischen Staats und Universit tsbibliothek in Gottingen f r die Genehmigung die Handsehrift zu benutzen und dieses Matnawi daraus in Faksimile zu reproduzieren Anke von K gelgen danke ich f r die kritische Durchsicht des Manuskripts ISLAMKUNDLICHE UNTERSUCHUNGEN BAND 233 begr ndet von Klaus Schwarz herausgegeben von Gerd VVinkelhane KLAUS SCHWARZ VERLAG BERLIN Menzel Th K pr l zade Mehmed Fuad s Werk ber die ersten Mystiker in der t rkischen Lit eratur in KCSA vol
172. r quelques indications sur les textes publi s et les manuscrits qui ont servi 4 pr parer leur dition I Le premier des textes publi s la Ris la al i tigadiya est en arabe C est un texte tr s court qui n aborde que les grands probl mes l existence de Dieu Ses attributs la nature de la Ala al Dawla Simn ni sur Ali ben Abi Talib BEO XVI 61 99 2 Les Kubrawiya entre sunnisme et shtisme aux 9 me et 102me si cles de l h gire Revue des tudes isla miques 29 1961 61 142 Sur Hamad ni v main tenant J Teure Eine Lebensbeschreibung des Scheichs Ali i Hamad ni Leiden 1962 1 La pr sente publication forme le num ro 5 de mes Kubrawiydt Les num ros pr c dents I La version persane du Trait de dix princi pes de Najm al Din Kobra Farhang i Iran zamin 6 1937 38 66 11 La Ris la i futuwwatiya de Ali i Hamad ni arkiy t mecmuast 4 31 72 H1 Quel ques documents relatifs l histo re ancienne de Pordre ku brawi A para tre ult rieurement IV Un trait de The Return to The One in the Philosophy of Naim Al Din Al Kubra David Martin Introduction Plotinus and Naim al Din al Kubr are separated in history by some nine centuries Plotinus in Egypt and Rome was solidly in the Platonic tradition almost single handedly launching Neoplatonism Naim al Din in Egypt Azarbaijan and Khwarazm was solidly in the tradition of Sufism That even in
173. rahim al hamu awwalan wa hiran wa sal wat ala sayyidind Muhammad b tinan wa z hiran 2 Per cui cf anche Kasf al zun n I pp 339 340 che da come incipit a hamdu il h lladi sarra wug ha ar isi l gadam D altra parte tale Ris la non risulta citata nella pur ricca raccolta di mss istanbulini delle opere di Kubr per cui v F MEIER Stanbuler Handschriften dreier persischer Mystiker Ain al qudat al Hama dani Na ad din al Kubr Nagm ad din ad Daj in Der Islam 24 1937 PP 9 Alla nostra Ris la il Meier dedica un breve accenno in Die Faw ih al Gam l wa Faw tih al Gal l des Nagm ad din al Kubr Wiesbaden 1957 p 93 mentre 12 7 sub voce Nadjm al din ad essa concede un certo spazio inserendola tra le opere certe del Maestro 3 Di nessun aiuto ci stato per esempio A Grohman Arabische Chronologie Leiden K ln 1966 a meno che la glossa stessa non rappresenti il crittogramma della data 7 77 y M MOLE Za version persane du Trait des dix principes de Najm al din Kubr in Farhang e Ir n zamin Tehran 1958 pp 38 66 7 1 fi gt 7 uy day mu 5 Llecme Jef La version persane du Trait de dix principes de Najm al Din Kobra par Ali b Shihib al Din Hamad ni 41 MOLE Tehr n Extrait de la revue Farhang e Iran Zamin Tehran 1958 E e Io
174. s of offerings called Jizoko were widely observed to avert illness and to rescue beings from the hells Jiz also became honored throughout the country as a pro tector of children as well as a provider of various bless ings sought by the common people 11265 festival Ji z bon on the twenty fourth day of the seventh month usually centers on prayers for the safety of children In Japan many carved stone images of Jiz can still be found at roadsides or in the wild Some scholars say that these images gradually replaced an indigenous tra dition of erecting stone phallic symbols by the road side In this form Jiz is the subject of many children s songs and folk songs from ancient times Today as in the past when people mourn victims of war or traffic accidents or pray for children or for the mizunoko the souls of children who died before birth usually by mis carriage and abortion they still often dedicate a small Jiz image at a temple Iconography Although Ksitigarbha appears in the princely garb of a bodhisattva in the Esoteric tradition and in all traditions in China in Japan he usually ap pears with the shaved head and monk s robes of a ra vaka or Hinayana monk a devotee of the first of the three vehicles that in Mahayana thought compre hend the three soteriological paths recognized by the tradition He usually carries a pearl and a staff In the Japanese Shingon Vajrayana tradition he appears i
175. s offshoots to Persia Afghanistan India and even to China During its long history the Kubrawiyyah pro duced several masters of great eminence who in addition to training disciples left for posterity a body of writings many of which are as yet unpublished These works contain some highly interesting and innovative elaborations of Sufi methodology and doctrine The contribution of Kubra and certain of his successors in what has come to be known as the Central Asian school of Sufism to the phenomenology and analysis of spiritual vision and gnosis merits the attention of all who are interested in visionary experience and its place in spirituality 80 H 3 ab y 1 UNITY AND DIVERSITY IN SUFISM Pe 935 own right as spiritual masters of and writers on Sufism On this account Kubra is frequently designated as wali turash the manu facturer of saints Among his foremost disciples were Majd al Din Baghdadi d 616 1219 the master of the great Persian poet Farid al Din Attar Naim al Din Daya d 654 1256 the author of the celebrated Sufi compendium The Path of God s Bondsmen Mirsad al ibad Sa d al Din Hamm ya d 650 1252 Baba Kamal Jandi Sayf al Din Bakharzi d 658 1260 Iraj Afshar and Radi 1 Al Lala d 642 1244 Kubra is said to have fallen victim to the Mongol conquest of Khwarazm in 617 1220 According to the traditional accounts he refused an i
176. slam up to the death of Averroes Ibn Rushd 1126 1198 this period is said to be rather insufficiently known and with Averroes something came to an end in Western Islam and then emerged Al Suhrawardi and Ibn al Arabi 2 the second period extends over 7 pe the three centuries preceding the Safavid Renaissance in islam characterized by 7 2 the Sufi metaphysic ihz growth of the school of Ibn al Arabi 3 another 2 gt p deriving from Naim al Din al Kubra and it extends to the present including the er centuries when numerous Iranian thinkers wrote in a Shiite milieu E reg Part I From the Beginning Down to the Death of Averroes 595 1198 contains 7 l eight detailed chapters 1 The Sources of Philosophical Mediation in Islam 2 Lf pa 2 TELI id Shiism and Prophetic Philosophy Twelve Shiism Ismailism Fatimid Ismailism oe bey a and Reformed Ismailism of Alamut 3 The Sunni Kalam The Mu tazilites 77 Abu al Hasan al Ashari Ash arism 4 Philosophy and the Natural Sciences al E Razi al Biruni al Khwarizmi ibn al Haytham and others 5 The Hellenizing IRA Stra Philosophers al Kindi al Farabi Ibn Sina al Ghazali and others 6 Sufism_ 7 2 d _ fred x m e neil l EN dir pers do DER pt D Ge 1 1 f 42227 al Bastami al Jun
177. standing Kobrawi masters and of the later history of the Kobrawi Order and some of its offshoots Ala o d Dawla Semnani Life Work Doctrine Reference has already been made to Ala o d Dawla Semn ni as the disciple of Nuro d Din Esfar yeni Waley 1989 90 pp 23 24 But Semn ni is himself one of the fore most figures in the history of the Kobrawiya and indeed in Persian Sufism Born in 659 1261 at Semn n some distance to the east of Tehran he served Arghun the Mongol Ilkhan of Iran for twelve years A personal spiritual crisis and discussions with Buddhist priests of the court of Arghun led Al o d Dawla to an interest in mysticism According to his own ac count he learned through spiritual visions that Buddhists were unable to attain the ultimate goal because they lacked the essential doctrinal frame Summer 1990 757 De WEESE Devin The Eclipse of the Kubraviyah in Central Asia Iranian Studies 21 1 2 1988 pp 45 83 Par cet article d un grand int r t pour tous ceux qui s int ressent l histoire du soufisme en Asie centrale l auteur s est propos de traiter un aspect m connu de l histoire de la Kubraviya l histoire de son ascension et de son d clin en Asie centrale du au si cle Cette tude est une adaptation des premiers chapitres de la these de doctorat de l auteur soutenue l universit d Indiana en 1985 The Kashf al Hud of Kam l a
178. t par M D Ba dad et l enseignement de A H Sohrawardi Une contribu ponctuelle mais positive une meilleure connaissance de Vefflorescence du soufisme en Iran au 77 13 si cle P L M 5665 des sources utilis rees et d anecdotes tir L article est illustr de citations culte rendu a ces derniers dans les sanc uaires R L partir du s ecesseurs et aux r seaux d influence constitu H renom au souvenir de leurs pr d leurs relations avec l entourage du souverain et les crivains de Delhi an leur x ng h couvent Porganisation de ce D autorit des shaykh est rattach Enfin taient bonnes entre Chisht Chishtis et Firdausis de Delhi et Suhrawardis de Multan elles sont conflictuelles entre 15 que les relations tudie ensuite les rapports entre ordres soufis Alors e un territoire Il sicale la croyance en ses pouvoirs miraculeux et sa juridiction spirituelle sur ermin musi t d tique et po rigueur des pratiques lignage sensibilit Ir a tour les attributs du shaykh savo auteur examine tour 9 sous continent indien conquises par les sultans de Delhi 1206 1526 L s du gion est progressivement tablie et exerc e dans les diverses r H Dans cet article de fond bas sur des sources pers
179. t say that while the Sufi Path tariq is the substance of the archetypal Journey of the Muslim mystic sul k incarnates the form the very process of travelling of wayfaring upon it In many Sufi works sul k is contrasted on the one hand to attraction jadhba and to spiritual travel sayr on the other Sometimes paired as two different polar opposites to sul k and sometimes coupled to the term for the sake of rhetorical effect the term takes on some interesting nuances Also contrasted with sul k in Sufi terminology are terms such as sayr visionary voyage and fayr spiritual flight denoting higher degrees or levels of the same spiritual journey The pair 365 in sem andon eeu 26 NM The Spiritual Journey in Kubrawi Sufism Leonard Lewisohn Coda Central to Hermann Landolt s numerous studies of Islamic theosophy have been the writings of Shaykh Nur al Din al Isfarayini Ala al Dawla al Simnani and Aziz i Nasafi three Kubrawi Sufi masters whose inspiration pervades many of his scholarly dissertations A pivotal term of the vocabulary and doctrine of the Persian Kubrawi Sufis is the concept of sul k wayfaring spiritual conduct By examining the permutations of this technical term in the lexicon of early classical Persian Sufism as well as in the writings of the later Kubrawi Sufis Aziz i Nasafi in particular this essay attempts to chart the course of the spiritual j
180. t the battles spanned four or five years The chronologies of pre Islamic Mecca and the Prophet s life are thus influenced by considerations of Islamic doctrine Modern scholars have interpreted the second Fijar in various ways According to some the Quraysh did not initiate the war it was forced on them It was a just and noble war in defence of the Meccan sanctuary and the vestiges of the religion of Ibrahim it was fought to protect the honour of the Prophet s tribe see GE Shibli 149 155 222 Guraya 339 Other scholars explain the Fijar as part of the competition between Mecca and al Hira for control of Arabian trade routes In any case the various reports on the Fijar demonstrate the mechanisms of Islamic historiography rather than the details of pre Islamic history BIBLIOGRAPHY Abd al Aziz Duri The historical formation of the Arab nation trans Lawrence I Conrad Lon don and New York 1987 19 Lawrence Conrad Abraha and Muhammad BSOAS 50 1987 238 9 Patricia Crone Meccan trade and the rise of Islam Princeton 1987 145 8 Ella Landau Tasseron The sinful wars Religious social and historical aspects of furitb al fyar 75418 1986 37 61 Allama Shibir Allama Shiblrs Sirat al nabi Journal of the Pakistan Historical Society 15 1967 149 155 222 Muhammad Yusuf Guraya Judi cial institutions in pre lslamic times Islamic Studies 18 1979 359 40 Wilson B Bishai Islamic history of
181. ten Bitten von Muhammad Kamran dem zeitweiligen Herrscher ber verschiedene Regionen Afghanistans und Nordindiens 928 960 1522 53 und zweiten Sohn von Zahiraddin B bur st 937 1530 des Begr nders der Dynastie der Gro moguln in Indien Die Abschrift des Traktates befindet sich in einem Handschriftensammelband in der Sammlung der Sankt Petersburger Filiale des Instituts f r Orientalistik der Russi schen Akademie der Wissenschaften fortan SPFIVRAN unter der Inv Nr B2296 fols 822 842 Die Handschrift gelangte in die Sammlung als Teil der Kollektion von V A Zukovskiy im Jahre 1919 unter der Nr 21 Siehe Persidskie i tadZikskie rukopisi Instituta narodov Azii ANSSSR Teil I Nr 1745 Teil II S 137 die Folio angaben im ersten Teil sind falsch statt 822 95 mu es hei en 82a 84a Sein lterer Bruder Muhammad Hum y n wurde 913 1508 geboren Muhammad Kamran wurde bereits als Kind in den Jahren 928 1522 und 932 1525 von seinem Vater zum Herrscher ber Kandahar und Kabul ernannt Als Hum y n nach dem Tode von B bur 26 12 1530 auf den Thron kam 29 12 1530 best tigte er K mr n Mirz das Recht Afghanistan zu regieren Augenscheinlich hat er sich schon 950 1543 noch vor Hum y ns Flucht in den Iran zu Sah Tahm sp I 930 984 1524 76 zum unabh ngigen Herrscher erkl rt und begonnen M nzen mit sei nem Namen in Kabul und Kandahar pr gen zu lassen Nach seiner R ckkehr aus In dien brachte Hum y n seinem Brude
182. the 13th to 15th centuries without proper attention to the religious environment of the other Iranian world of that era Central Asia where in fact the decisive events that shaped the Kubrawiyya unfolded and second a tendency to seek in Kubrawi writings and personalities signs of the Shi ite proclivities which came to dominate religious developments in western Iran during this period The latter tendency has proven especially persistent beginning with the seminal article by Marijan Mol which appeared nearly thirty years it has become virtually axiomatic that the Kubrawiyya was in some way parallel to or preparatory for at least from a doctrinal perspective the transition to militant Shi ism experienced by another Iranian Sufi order of the same era the Safaviyya I cannot review here the issue of apparent Shi ite tendencies in the works of Naim al Din Kubra regarded as the founder of the Kubrawiyya or of his successors Najm al Din Razi Sa d al Din Hamm yi or Ala al Dawla Simnani as explored by Mol Rather my goal is to focus on Amir Sayyid Ali ibn Shihab al Din Ha madani the Kubrawi figure in whose life and works Mol claimed to find some of the clearest indications of the propensity towards Shi ism but whose legacy and role in Kubrawi history have been especially obscured by a lack of attention to Cen tral Asian materials For while there is no question that Sayyid Ali Hamadani and his immediate successors
183. the Central Asian fi fariga founded by Naim al Din Kubra d 618 1221 Other sources sug gest that the Firdawsiyya derives its name from Badr al Din Firdawsi al Samargandi d c 716 1316 a disciple of Shaykh Sayf al Din al Bakharzi d 658 1 260 a khalifa deputy or successor to Najm al Din Kubra who immigrated from Samargand to Delhi India and introduced the there Shaykh Badr al Din was succeeded by two khalifas Shaykh Rukn al Din d 724 1324 and Shaykh Najib al Din Firdawsi d 733 1333 Initially the Firdawsi targa remained little known in Delhi but it later gained popularity under one of the disciples of Najib al Din Firdawst Ahmad Yahya the son of Shaykh Yahya Maner d 690 1291 a prominent ff mas ter from Maner a small town in Bihar province who came to be known as Makhdum al Mulk Sharaf al Din Ahmad b Yahya Maneri b in Sha ban 661 July 1263 in Maner d 782 1380 1 Initi ated as a disciple of Shaykh Najib al Din Firdawsi of Delhi he remained under The encyclopaedia of Islam Three 2012 4 Leiden 2012 FIRDAWSIYYA conduct he was taken to the war by his uncles but did not participate in the fight ing except by fetching arrows for others to shoot Certain versions assert that he was present at only one of the battles that won by the Quraysh There are how ever various reports about Muhammad s age at the time none of which takes into account the fact tha
184. theme for exposition Baha o d Din Walad often alludes to his own meditations inspirations and visions the following passages may be cited by way of il 21 by Muhammad Isa Waley that although Baghdadi died before Kobra Daya never mentions the latter in his writings apparently regarding Baghdadi as his only master An other probable follower of Majdo d Din was Farido d Din of Nishapur d ca 1230 one of the greatest Persian Sufi writers In his Manfeg af fayr Conference of the Birds and other major poems explores with profound perceptive ness and feeling the awesome perils and the majestic epiphanies of Divine Beauty involved in the initiate s quest for the Transcendent Self In one part or another of his didactic poem Asr r the Book of Secrets Aftar sets out some principles for the spiritual life Not only do these visibly parallel the Kobr wiya Or ders Tules of Jonayd discussed in the first part of the pr sent article four of them are identical see Agar 1985 pp 15 21 Sultan of the Scholars Baha o d Din Walad It is probable but not certain that Bah o d Din Walad of Balkh was another of Najmo d Din Kobr s immediate disciples Best known as the father of the great Mawl na Jal lo d Din Rumi he is a significant Sufi master in his own right whose work would repay further study Bah o d Din was born in 1145 in the
185. tion p XXVI 1 m ai om lafe A Vos AGA dl LAS Rog 8 l dition du second texte sont but principal tait qo S PORE BE Celui ci est une paraphrase igi i Zen persane du texte original faite par un disciple direct du 1 3 maitre un certain Movaffaq b Majd al X ssi que l diteur n a pu identifier il ne cite KUBRA Ahmad ibn Umar es All asl Na m ad DIn al I Die FavA ih al gem l va favatih el galal des Nakm ad din al Xubra eine Darstellung nystischer Erfahrungen im Islam aus der Zeit um 1200 n Chr herausgegeben und er l utert von Fritz Meier Wiesbaden F Steiner 1957 1n 49 25 cm 5 126 299 XVI p Lee 54 60 IIf 1 42 02 1805 9 d un seul manuscrit le n 1184 de la Biblioth que de Hoseyn Celebi Bursa La traduction 1 1 les pens es n gatives offrir son c ur son maitre Spirituel ne dormir que par stricte n cessit manger et boire peu voir Abst Ir VIII 494 notre notice sur al Sa er al H er L ouvrage comporte une bonne introduction de l diteur br ve mais dense ainsi que des index des notes explicatives et un glossaire M A M 655 HAMM YEH Sa d al Din al Misbah frl Tasayw Heravi Mowla 1362 1984 2 L
186. titute one of the primary dis tinguishing characteristics of these orders Although the content of these 42 47 exercises is accessible in guide books and compendia written by Sufi shaykhs as well as in a number of secondary works very little information is available describing the experi ences a mystic undergoes while practicing 0 47 The Nisala yi mirivva of Ala Ad Dawla As Simn ni d 736 1336 constitutes one of the few trea tises providing such information Simnani was a prominent figure in the Kubrawi Sufi order In its for mative period the Kubrawiyya appears to have been a loose conglomeration of individuals who derived their mystical affiliation from a visionary Sufi named Najm Ad Din al Kubra d 618 1221 Their influence on Sufi thought and practice has been far reaching and many subsequent orders in Iran Central Asia and India derive their mystical affiliation directly from these Kubrawi masters A survey treatment of the 02 practices of a number of orders is found in Muhammad ibn Ali as San si al mu in 77 2 al arba in printed in the margins of the same author s Ai iss dl shar Cairo 1935 7 There is very little by way of doctrine ritual or belief that identifies these carly figures as belonging to one order Despite the fact that Kubra was himself a Sunni two prominent Kubfawi shaykhs Sad Ad Din Ham ya d 650 1252 and his son Sadr Ad Din 14 722 1322 were
187. uhammad b al Hanafiyya d ca 99 718 and Ja far al Sadiq d 148 765 quoted and interpreted verses from the Qur an The method that the early scholars undertook in order to craft a specific doctrinal focus for their commentaries did not differ greatly from their more popular counterparts the preacher 4 and the Quranic storyteller gass The substance of the oral sermon and the written treatise relied on the Qur an and propounded the implications of its often unclear and ambiguous verses From this vantage point the learned scholar and the local preacher alike in their respective social and religious roles instructed the umma in matters of the applicability of the Qur an and of the religious laws and meanings it embodied 5 There was in fact a great deal of fluidity between the oral and written transmis sion of texts in the context of religious instruction In reference to the early uses of the Qur an and its levels of interpretation there was another category of specialists amongst the emerging yet overlapping groups of religious scholars ascetics and local preachers The Qur an reciters qurra or mudhakkir n however occupied a much more ambiguous role in relation to the authority to transmit legitimate interpretations ta wil of the Qur an Though the mudhakkir n were active in sustaining and spreading the word of the Qur an as one of the daily practices of the Muslim community other individuals concer
188. ur shi i Zavv r 1363 1984 or 1985 80 p 5 p of plates facsims 22 cm In Persian romanized record Includes index 175 001R pbk the customs and traditions of Sufism Pde bel Mere Ar ITI3 MEIER F Hin Knigge fuer sus Riv degli Studi O 32 no 2 1957 485 524 Translation of the Adab al muridin of Najm al Din i Kubri of Khwar izm who was killed by the Mongols in 1221 The Per stan text is a brief treatise on mysticism Los ib 9 1 25 EH ge Lie AS gy
189. ve in Khorezm and in the steppe region north of the lower Syr Darya for two centuries after the Mongol conquest This figure known in hagiographical sources as Baba Kamal Jandi has been the most obscure and neglected of Kubra s disci ples one whose name is cited often incorrectly but whose origin and legacy are left without comment a study of his identity and of what little can be known of his life offers a glimpse of the Kubravi order s continued 3 Rihlat Ibn Batt tah Beirut Dar Sadir 1379 1960 p 368 cf Voyages d Ibn Batt ta ed und tr C Defr mery and B R Sanguinetti Paris 1854 repr Editions Anthropos Paris 1969 vol 3 p 27 1 On this Husayn Khorezmi see most recently Eclipse pp 69 76 5 Of Algar Mers d intro p 3ff and his article on Kubra in the Encyclopedia of Islam V pp 300 301 the most reliable general account of Kubra s disciples to date in Fritz Meier s introduction to his edition of one of Kubra s works Die ih al amal wa Fawa tih al Galal des Najm ad Din al Kubra eine Darstellung mystischer Erfahrungen im slam aus der Zeit um 1200 n Chr Wiesbaden Franz Stei ner Verlag 1957 p 43 does no more than refer to Jami on Kamal but at least notes that his wisbah is properly Jandi rather than Junadi Jundi or Khujandi as often assumed Bab Kamal Jandi is mentioned without comment in Husayn Karbala is Kawz t al
190. writing and recording survived through out the history of composition in the Order although dynamics of orality and literacy may partly account for variations in volume of literary production and 7 articulation Further research could specify these dynamics more satisfac torily The forms of mesnevi verse narrative in rhyming couplets the more often extempore yric gazel and prose biography based on oral account developed throughout the period Perhaps their status eased innovation of new genres and lin guistic transposition vvhich could be subsumed under their rubrics The narrative and lyric verse forms served increasingly diverse purposes of commentary often in the form of selections from the accompanied by Turkish commentary and prose that of autobiography Treatises only began to be written at the end of this period and Arabic Persian or Turkish verse or prose vvere employed in this form Tolerance for diverse tastes in the spiritual life retained its value as a high prior ity Sober Veled and ecstatic Arif remained as textual images of the limits of play The legacy of medizeval Persian Sufism as received by the Mevlevi texts encour aged inclusion rather than exclusion of differences in sensibility Contributions to the spread of the Rumi s teachings were portrayed favorably throughout the period Yo N 2 6760 1 Sakib translated this Arabic and Persian work into Turkish in a form G lp narl specul
191. y a concern with and Middle East Kubra Shaikh Abu L Djannab 1145 BIBLIOGRAPHY B Furuzanfar ed Manakib i Awhad al Din Hamid ibn i Abi al Fakhr i Kirmani Tehran 1347 1969 B M Weischer Auhaduddin Kirmani und seine Vicrzeiler in Isl xi 1979 B M Weischer and P L Wilson Hearts s witness The sufi quatrains of Awahaduddin Kiramani Tehran 1978 H Ritter Das Meer der Seele Leiden 1955 pp 474 6 B Furuzanfar Risala dar tahkik i ahwal wa zindagani i Mawlana Djala al Din Muhammad mashhur ba Mawlawi Tehran 1333 1954 pp 53 5 B M WEISCHER Kubra Shaikh Abu L Djannab 1145 Kubra Shaikh Abu L Djannab Ahmad B Umar Nadjm Al Din was the eponymous founder of the Kubrawi Sufi order one of the major orders of the Mongol period in Central Asia and Khurasan from which stem numerous derivative initiated lines The sobriquet of Kubra is an abbreviation of the Kur anic expression al tammat al kubra the major disaster a nick name Nadjm al Din earned through his formidable talent in polemic and disputation Born in Khwarazm in 540 1 145 he began his career as a scholar of hadith and kalam travelling extensively in the cultivation of these disciplines His interest in Sufism was awakened in Egypt where he became a murid of Shaikh Ruzbihan al Wazzan al Misri an initiate of the Suhrawardi order After a number of years in Egypt he went to Tabriz to pursue his studies of

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