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 brill.nl/jss 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

Series:

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

Series:

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

Series:

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

Series:

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

Series:

Franklin Lewis