'Abdallah al-Ilahi al-Simawi

عبد الله الإلهي السماوي

c. 1491 CE · c. 896 AH

Al-Ilahi of Simav — the Naqshbandi carrier to Anatolia: a faqir's prompting saved only the book of shaykhs' letters when he meant to burn his library; served Khwaja 'Ubaydallah Ahrar at Samarqand, did i'tikaf at Baha' al-Din Naqshband's grave, kept company with Jami at Herat; the Zeyrek mosque crowd in Constantinople finally drove him to Rumeli where he died ~896 1.

Depth

At a glance

Roles
mystic
Era
The Mongol and Post-Mongol Era
Region
Anatolia · Persia & Central Asia
Review
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Life in time

137514001425145014751500152515501575 c. c. c. c.
The Crusades, Ayyubids and Mamluks · The Gunpowder Empires · The Mongol and Post-Mongol Era Contemporaries: Abd al-Baqi Yazdi · 'Abd al-Haqq al-Sunbati · Taj al-Din 'Abd al-Wahhab ibn 'Arabshah · Shihab al-Din Ibn 'Ubba al-Maqdisi · Al-Balawi, Ahmad ibn Ali

Spirituality and Sufism

ʿAbd Allah al-Ilahi al-Simawi

The knower of God ʿAbd Allah al-Ilahi al-Sufi al-Hanafi. He was born in the town of Simaw in the province of Anatolia, and at first he studied the sciences and lived for a time in Constantinople, at the Zirek college. When Mawla ʿAli al-Tusi travelled to the Persian lands, he travelled too, met him in Kerman, and studied under him. Then the Turkish call overcame him, and he intended to burn his books or drown them. In the midst of this hesitation a poor man came to him and said, "Sell the books and give their price in charity, except this one, which will benefit you." It was a book containing the epistles of the shaykhs, and he did as he was told.

He then went to Samarqand, served Khwaja ʿAbd Allah al-Samarqandi, and received from him the litany of remembrance. On his direction he went to Bukhara and secluded himself at the tomb of Khwaja Baha al-Din al-Naqshbandi, and was trained by his spirit. He returned to Samarqand and attended Khwaja ʿUbayd. On his direction he went to the lands of Rum, passed through Herat, and attended Mawla ʿAbd al-Rahman al-Jami and other shaykhs of Khurasan. He then came back to his homeland, and his state became known across the horizons. His fame reached Constantinople, and its scholars and notables asked for him, but he did not turn to them until the time of Sultan Muhammad. When troubles arose in his homeland he came to Constantinople and lived at the Zirek mosque, and the notables and dignitaries gathered around him. When the crowds pressed upon him he was disturbed and moved to the province of Rumili, where he died around 896 AH 1.

People and things also explored

Prophetic adab (proper conduct)· Akhi Baba (title of the guild shaykh and tanners' head)· The angelic and the satanic inspiration (lamma)· Asking people for help (al-masala)· The soul (nafs) and the spirit (ruh)· Tabattul (withdrawal from the world)· Intimacy with God (uns billah)· Certainty and its degrees (yaqin)

Sources

  1. Shadharat al-Dhahab — Ibn al-Imad al-Hanbali , p. 358-359
Cite this page

islam.museum contributors. “'Abdallah al-Ilahi al-Simawi”. islam.museum, https://islam.museum/en/person/al-ilahi-simawi/. CC BY-SA 4.0. Last updated 2026-10-18.

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Wing

People

Prophets, companions, scholars, rulers, scientists, poets, travelers: women and men who shaped the story.
Related

Prophetic adab (proper conduct)

The body of proper conduct the believer is commanded in his words, deeds and relations with God and His servants; from the formula 'whoever believes in God and the Last Day' in Abu Hurayra's hadith Ibn Rajab derives that these traits are of the traits of iman and that deeds enter into iman, dividing the hadith's three commands into what belongs to God's rights — speaking good or keeping silent — and what belongs to His servants' rights — honouring the neighbour, withholding harm from him and honouring the guest; he transmits Aswad ibn Asram's report of the Prophet's counsel 'do not say with your tongue except what is good and do not extend your hand except to good', and that the tongue's uprightness is of the traits of iman; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd, the Maliki imam of his time, that the conduct of goodness and all its reins branch from four hadiths: speaking good or keeping silent, leaving what does not concern one, 'do not become angry', and loving for one's brother what one loves for oneself.