Nadschm ad-Dīn al-Kubrā

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Abū l-Jannāb Ahmad ibn ʿUmar Nadschm ad-Dīn al-Kubrā ( Arabic أبو الجناب أحمد بن عمر نجم الدين الكبرى, DMG Abū l-Ǧannāb Aḥmad ibn ʿUmar Naǧm ad-Dīn al-Kubrā born. 1145 in Khiva ; d. 1221 in Gurgandsch ) was a Muslim mystics (see Sufism ) and the founder of the tariqa Kubrawiyya (Kubrawiyya- dervish - the Order ). Its name is probably derived from at-tammat al-kubra ( the greatest visitation ), based on the Koran - Sura 79 , verse 34; According to the analysis of the orientalist Fritz Meier, this name refers to Kubra's youth and is a nickname for his strong intellectual power. Among the Khorasan -Sufis he received the honorary title: Sheikh i wali tarasch - that "the Holy Schnitzer" because many of his students are said to have attained a high spiritual rank.

Life

During his training, Nadschm ad-Dīn al-Kubrā traveled through large parts of the Middle East . Among his teachers were Ismāʿīl al-Qasrī (died 1193) in Dezful and ʿAmmār ibn Yāsir al-Bidlisī (died between 1194 and 1207) in Bitlis . Nadschm ad-Dīn al-Kubrā was killed in 1221 when the Mongols invaded Khorezm . His grave is in today's Köneürgenç .

Works

Fawāʾiḥ al-ǧamāl

Al-Kubrā's main work is his writing Fawāʾiḥ al-ǧamāl wa-fawātiḥ al-ǧalāl . Fritz Meier , who edited the text, divided it into 189 paragraphs. At the beginning of the scripture (§§ 3-6), al-Kubrā explains that there are three ways: 1. Gradual restriction of food; 2. Surrender of self-will ( tark al-iḫtiyār ) and complete submission to the will of the Sheikh ; 3. the so-called "way of the Junaid " ( ṭarīqat al-Ǧunaid ), which is linked to eight prerequisites: permanent ritual purity, permanent fasting, permanent silence, permanent enclosure, permanent remembrance of God, permanent connection of the heart with the sheikh, permanent defense against Thoughts and constant giving up of any resistance to God's decrees. Satan also plays a particularly important role in walking the mystical path. Man is asked to shake it off by taking refuge in God and asking for help. A direct confrontation with Satan, for example by cursing or slapping him, should be avoided by man (§ 7).

The text afterwards describes the human heart as a subtle body that undertakes visionary journeys to heaven in search of divine truth ( ḥaqīqa ) and knowledge ( Ma'rifa ). The driveway takes place through one or more "well shafts " ( ābār ), whereby at first the shaft appears to move, just like the bank from a moving ship (§§ 17-20). Those who al-Kubrā claims to have seen and heard during his visions include the paradise gatekeeper Ridwān , the paradise maidens , angels, spirits and Satan .

Just as the bird needs two wings that work together to move in the air, so the mystic always needs two complementary emotional states on his journey to God (§ 87). These are different on the three stages of the mystical path. The "child of the way" ( ṭifl aṭ-ṭarīq ) should stand between fear ( ḫauf ) and hope ( raǧāʾ ), the "man of the way" ( bald aṭ-ṭarīq ) between anxiety ( qabḍ ) and happiness ( basṭ ) and the " Sheikh of the Way "( šaiḫ aṭ-ṭarīq ) between awe ( haiba ) and confidentiality ( us ). Just as the two wings of the bird have to be equally strong so that a straight flight is possible, the two opposing emotional states have to be in balance and be in balance.

A special feature of this treatise is the interpretation of color phenomena in the supersensible dimension ( ġaib ) as well as the fine psychological self-analysis in the dervish retreat ( ḫalwa ).

Other works

  • Al-Kubrā wrote a commentary on the Koran in nine volumes, which was continued after his death by his disciple Nadschmuddin Daya Razi and then by Alauddaula Simnani, a well-known representative of the Kubrawiyya. This commentary on the Koran is entitled Ain al-hayat - "Essence of Life".
  • al-Uṣūl al-ʿašara , which briefly describes 10 principles of the dervish path, and has often been received in Sufi circles. In it he sees the path of those who love God within the short lifetime of man as more successful than that of the purely ascetic or law-focused believers.
  • Risāla ilā l-hāʾim al-ḫāʾif min laumat al-lāʾim . The work, edited by Marijan Molé in 1963, deals with 1. Purity ; 2nd exam ( ḫalwa ); 3. constant silence ( dawām as-sukūt ); 4. constant fasting ( dawām aṣ-ṣaum ); 5. constant remembrance of God ; 6. Devotion ( taslīm ); 7. Defense against thoughts ( nafy al-ḫawāṭir ); 8. Linking the heart with the sheikh ( rabṭ al-qalb bi-š-šaiḫ ); 9. Restricting sleep to what is necessary ( muḥāfaẓat an-naum ʿan ġalabi-hī ); 10. Pausing in mediocrity in eating and drinking ( al-muḥāfaẓa ʿalā l-amr al-wasiṭ fī ṭ-ṭaʿām wa-š-šarāb ).

literature

  • Hamid Algar : Art. "Kubrā" in The Encyclopaedia of Islam. New Edition Vol. V., pp. 300a-301b.
  • Fritz Meier : The Fawāʾiḥ al-ǧamāl wa-fawātiḥ al-ǧalāl des Naǧm ad-Dīn al-Kubrā, a presentation of mystical experiences in Islam from around AD 1200. Steiner, Wiesbaden 1957.
  • Marijan Molé: "Traités mineurs de Naǧm al-Dīn Kubrā" in Annales Islamologiques 4 (1963) 1-73. Digitized

Web links

supporting documents

  1. ↑ See Meier: The Fawāʾiḥ al-ǧamāl . 1957, pp. 16-20.
  2. ↑ See Meier: The Fawāʾiḥ al-ǧamāl . 1957, pp. 53-60.
  3. ↑ See Meier: The Fawāʾiḥ al-ǧamāl . 1957, p. 94.
  4. ↑ See Meier: The Fawāʾiḥ al-ǧamāl . 1957, p. 162.
  5. ↑ See Meier: The Fawāʾiḥ al-ǧamāl . 1957, p. 89.
  6. ↑ See Meier: The Fawāʾiḥ al-ǧamāl . 1957, p. 107.
  7. ↑ See Meier: The Fawāʾiḥ al-ǧamāl . 1957, pp. 215f.
  8. ↑ See Meier: The Fawāʾiḥ al-ǧamāl . 1957, p. 48f.
personal data
SURNAME Kubrā, Nadschm ad-Dīn al-
ALTERNATIVE NAMES Kubrā, Abū l-Jannāb Ahmad ibn ʿUmar Nadschm ad-Dīn al-; أبو الجناب أحمد بن عمر نجم الدين الكبرى (Arabic)
BRIEF DESCRIPTION Islamic mystic and the founder of the Tariqa Kubrawiyya (Kubrawiyya Dervish Order)
DATE OF BIRTH 1145
PLACE OF BIRTH Khiva
DATE OF DEATH 1221
Place of death Gurganj