Search Results

You are looking at 1 - 10 of 10 items for :

  • All: "Awḥad al-Dīn Kirmānī" x

Lloyd Ridgeon

© Koninklijke Brill NV, Leiden, 2012 DOI: 10.1163/221059512X617658 Journal of Sufiji Studies 1 (2012) 3–30 The Controversy of Shaykh Awḥad al-Dīn Kirmānī and Handsome, Moon-Faced Youths: A Case Study of Shāhid-Bāzī in Medieval Sufism Lloyd Ridgeon University of Glasgow UK Abstract

Bruno De Nicola

. 9 One of the three works explored here with that purpose is the manāqib of shaykh Awḥad al-Dīn Kirmānī (d. 635/1237–8), a Sufi master originally from Kerman who lived in Anatolia under the Seljuq dynasty of Rūm in the early seventh/thirteenth century. 10 He became polemically famous in pre

Ridgeon, Lloyd

Awḥād al-Dīn Kirmānī (d. 635/1238) was one of the most controversial Persian Ṣūfīs of the sixth/twelfth and seventh/thirteenth centuries. The controversy centred on the practice of samāʿ and his penchant for gazing at beautiful young boys (shāhid bāzī), which, sympathisers argue, was a way of

Chittick, W. C.

fin du VIIe/XIIIe siècle nous apprend qu’après la mort de Mad̲j̲d al-dīn, Ibn al-ʿArabī épousa sa veuve et adopta son fils, Ṣadr al-dīn (B. Furūzānfar, Manāḳib-i Awḥad al-dīnKirmānī, Téhéran 1347/1968, 84); il n’est pas surprenant que Ḳūnawī lui-même n’ait jamais mentionné cela, du fait de son


Alexandre Papas

incomplete with­out a mention of the ‘nefarious’ practice called (in Persian) shāhidbāzī or nazarbāzī (gazing at beautiful faces). Reading the hagiography of Awḥad al-Dīn Kirmānī (d. 636/1238), or the poetry of Fakhr al-Dīn ʿIrāqī (d. 688/1289), we learn that the contemplation of beautiful male or female


Sooyong Kim

. Awḥad al-Dīn Kirmānī (d. 1237). Miṣbāḥ al-arwāḥ (Lamp of Souls), 243 {19}–244 {1}. 60. Awḥad al-Dīn Kirmānī. Rubāʿiyyāt (Quatrains), 243 {13–14}. 61. Awḥadī Marāgha⁠ʾī (d. 1337). Dīwān , 245 {12}. MANUSCRIPT: SK, Ayasofya 3982, 1452 (seal of Bayezid II). 62. Awḥadī Marāgha⁠ʾī. Dahnāma (Ten

Nicholas Walmsley

Awḥad al-Dīn Kirmānī; and of the shaykhs of India, he entered the company of Shaykh Bahāʾ al-Dīn Zakariyyā-yi Multānī.” 16 Navāʾī metaphorically closes the circle in his description of Shaykh Shādī, the last of the thirty-five, by bringing us back to Herat: Although he himself was from India, however


Mika Natif

association with the Institute of Ismaili Studies, 2015), 200–220. For criticism of the practice during the medieval period, see Lloyd Ridgeon, “The Controversy of Shaykh Awḥad al-Dīn Kirmānī and Handsome, Moon-Faced Youths: A Case Study of Shāhid-Bāzī in Medieval Sufism,” Journal of Sufi Studies 1, no. 1


Cemal Kafadar and Ahmet Karamustafa

particular attention: “Mawlana” Jalal al-Din Rumi (d. 1273) and Awhad al-Din Kirmani (d. 1237–38). The latter, a prominent thinker in the thirteenth century, is known for his rubāʿī s (quatrains), which are represented in the collection in one copy (243 {13–14}), and his Miṣbāḥ al-arwāḥ in two copies

To Round and Rondeau the Canon

Jāmī and Fānī’s Reception of the Persian Lyrical Tradition


Franklin Lewis