Hazrat Sadr al-Din al-Qunawi

 Ṣadr al-Dīn Muḥammad b. Isaac b. Muhammad b. Yūnus Qūnawī other, Qūnavī, Qūnyawī, Persian: صدر الدین قونوی, Turkish: Sadreddin Konevî, 1207-1274 CE / 605-673 AH, was a Persian a great philosopher, and one intellectual.

 Influential in mysterious or Sufi philosophy. He played an important role in the study of knowledge or epistemology, which in his case referred specifically to the theory of mystical/intellectual theory.

 He incorporated the real mysticism, Muḥyī al-Dīn Ibn 'Arabī  1165-1240 CE / 560-638 AH, his key teachings which Qūnavī incorporated and helped to integrate pre-Ottoman philosophy, one hand, and new logical ideas of Ibn Sīnā's philosophy Latin, Avicenna, on the other hand. 

 Although unfamiliar to Westerners, Qūnawī's spiritual and orderly state of mind, in the broader sense of the word, found fertile soil in modern-day Turkey, North Africa, and Iran not to mention India, China, the Balkans, and elsewhere.

 Over the centuries. Little is known about Qūnawī's personal life. As a young boy, Ṣadr al-Dīn was adopted by Ibn 'Arabī,  who was his disciple. A native of Persia, however, he lived and taught in the city of Konya modern-day Turkey known as Sadreddin Konevî. There he became very close to Mawlāna Jalāl-e Dīn Rūmī and shared in his spiritual gathering.

Jalāl al-Dīn

The tomb of Sadr al-Din al-Qunawi is in Konya where he lived and made a name for himself.

King ḥadīth, people came to Konya from distant lands just to study under it. But although he was well-known for his deep understanding of the Qur’an and Hadīth, he was well acquainted with the ancient Peripatetic philosophy, no doubt deeply grateful to Ibn Sīnā, who commented extensively on Aristotle’s writings. 

It is possible, however, that Qūnawī himself read Aristotle's Arabic version of the Arabic “Metaphysics,” one of the few Aristotle's most discerning critics after Avicennan, even though he was not a perfect commentator on Ibn Rushd's spirit.

The overall impact of Qūnawī seems to be more strategic than broad. In addition, some of his disciples received glory. He commissioned Qutb al-Din al-Shirazi, who continued to write a commentary, now best known, on Suhrawardi's Ḥikmat al-Ishrāq. 

Another student of Qūnawī, the Sufi poet Fakhr-al-Din Iraqi, was instrumental in introducing Ibn 'Arabī to the Persian language. he described the mysterious experience he had with his teacher, Ibn 'Arabī, as follows:

I left one summer day in an empty Taurus area. The east wind moved the flowers. I looked at them and thought of God's power, power and majesty let Him be exalted.

The love of God filled me with so much zeal that I worked hard to break free from creation. Then, the spirit of Shaykh Ibn 'Arabī was personified to me in the most beautiful form, as if he were pure light. 

He cried out to me, “O you who are confused, look at me! If God, who is higher and higher, revealed Himself to me in an instant from the dignity of the essence, then you would not be there for me just by looking at the eye.

 I readily agreed and, as if standing there in front of my eyes, Shaykh al-Akbar i.e., Ibn Arabī greeted me warmly after the separation and gave me a loving hug, saying: “Praise. let it be to God that the veil is lifted up and that brings the loved ones to one another in fellowship. No goal, effort, or salvation has been guaranteed. "

His recollection of this dream seems to indicate not only continued respect for his teacher but also what he sees as a practical conclusion to his thinking.

 Although different from his deceased mentor, Qūnavī was also a mysterious person, not just an intellectual and a teacher. In other words.

 He was a mysterious man who excelled in ḥadīth studies, Qurānic exegesis tafsīr, dialectical theology kalām, jurisprudence fiqh, and philosophy; and he corresponded with contemporaries Nāsīr al-Dīn Ṭūsī, whose findings on mathematics and astronomy have become part of the science we know today.

The importance of Qūnavī comes from his strong position in the Islamic period "post-Avicennan" or, more accurately, after Falsafah, which the Latin European Scholastics also struggled with the problems caused by Avicenna may have ignored. 

However, the intellectual force that was part of it provided the context, among other things, for the development of a rational cause and a detailed philosophical tradition from Iran, including the prodigal son Sadr al-Din Shirazi, also known as Mulla Sadra.

Although Qūnavī was devoted to the same philosophical framework as 'Abd al-Raḥmān Jāmī of Ibn' Arabī assures us that, despite the student's desperate efforts to follow in his spiritual footsteps, without proper study of the Qūnavī Books intention of Ibn 'Arabī's authenticity regarding the so-called doctrine of Waḥdat al-Wujūd the generation of the doctrine invented by Ibn' Arabī could not be seen in any way that conformed to both thought and religious law Jāmī 556.

 However, in his relationship with an older teacher, Qūnavī had to express his own contact with higher knowledge. At times, it seems that he completely distanced himself from Ibn 'Arabī because of his emphasis on personal testimony rather than.

 the interpretation of the experiences of others regardless of their social or spiritual status. Al-Munāwī b. 1265 quoted him as saying that his teacher had tried to lead him to a level where God had suddenly appeared to all who sought him, but he failed NJK 222.