Notes

1	This account of the life and work of ʿĀʾishah al-Bāʿūniyyah is drawn from Homerin, “Living Love,” 211–16, and Emanations, 11–27.
2	ʿĀʾishah al-Bāʿūniyyah, Mawrid, 104–5; also quoted in Rabābiʿah, ʿĀʾishah al-Bāʿūniyyah, 53.
3	Ibn al-Ḥanbalī al-Ḥalabī, Durr al-ḥabab, 1:2:1063–64.
4	Homerin, “Writing,” 396–97.
5	For a tentative list of ʿĀʾishah’s works, see Homerin, “ʿĀʾishah al-Bāʿūniyyah.”
6	ʿĀʾishah al-Bāʿūniyyah, Qawl.
7	ʿĀʾishah al-Bāʿūniyyah, Fatḥ.
8	ʿĀʾishah al-Bāʿūniyyah, Dīwān Fayḍ al-faḍl, 326.
9	ʿĀʾishah al-Bāʿūniyyah, Dīwān Fayḍ al-faḍl, 73, 193.
10	ʿĀʾishah al-Bāʿūniyyah, Dīwān Fayḍ al-faḍl, 237–51, and Homerin, Emanations, 96–139.
11	For more on ʿĀʾishah’s views on remembrance, see Homerin, “Recalling.”
12	See Schimmel, Mystical Dimensions, 43.
13	Bly, Eight Stages, 13–49.
1	Q Āl ʿImrān 3:173.
2	Q Nūr 24:31.
3	Q Hūd 11:90.
4	Q Taḥrīm 66:8.
5	Q Ḥujurāt 49:11.
6	Q Baqarah 2:222.
7	Cf. ʿAbd al-Qādir al-Jīlānī, Ghunyah, 1:129–30; Holland, Sufficient Provision, 2:105–7.
8	Cf. al-Qushayrī, Risālah, 1:276; Knysh, Epistle, 111.
9	Cf. al-Ghazālī, Iḥyāʾ, 4:32; Stern, 89.
10	Cf. al-Ghazālī, Iḥyāʾ, 4:44; Stern, 105.
11	Q Muṭaffifīn 83:14.
12	Cf. al-Qushayrī, Risālah, 1:284, who ascribes this saying to Dhū l-Nūn; Knysh, Epistle, 115.
13	Rābiʿah al-ʿAdawiyyah implies that while one may ask forgiveness for past sins with one’s tongue, the tendency toward sin remains within one’s selfish nature requiring further penance. Cf. al-Ghazālī, Iḥyāʾ, 4:47, 49; Stern, 109, 113.
14	Cf. al-Ghazālī, Iḥyāʾ, 4:12; Stern, 48.
15	Cf. al-Ghazālī, Iḥyāʾ, 4:14; Stern, 52.
16	Cf. al-Ghazālī, Iḥyāʾ, 4:14; Stern, 52.
17	Cf. al-Qushayrī, Risālah, 1:287; Knysh, Epistle, 117.
18	Cf. al-Kalābādhī, 93; Arberry, 83; al-Sarrāj, 68.
19	Cf. al-Sarrāj, 68; al-Qushayrī, Risālah, 1:283; Knysh, Epistle, 115.
20	Cf. al-Sarrāj, 69; al-Qushayrī, Risālah, 1:284–85; Knysh, Epistle, 115.
21	Cf. al-Kalābādhī, 93; Arberry, 83.
22	Cf. al-Qushayrī, Risālah, 1:281; Knysh, Epistle, 114.
23	Cf. al-Kalābādhī, 93; Arberry, 83. Also see al-Qushayrī, Risālah, 1:283; Knysh, Epistle, 115.
24	Cf. al-Ghazālī, Iḥyāʾ, 4:3–4; Stern, 32. Also see comments on repentance by the Sufi master Sahl al-Tustarī (d. 283/896) in his commentary on Q Tawbah 9:112; Keeler, 85–86.
25	Cf. al-Sarrāj, 68; al-Qushayrī, Risālah, 1:282–83; Knysh, Epistle, 114–15.
26	Q Nūr 24:31.
27	The paragraph is nearly a verbatim quotation from al-Qushayrī’s commentary on Q Nūr 24:31; see al-Qushayrī, Laṭāʾif, 2:608.
28	Cf. al-Sulamī, Ḥaqāʾiq, 1:74.
29	See al-Qushayrī, Risālah, 1:286; Knysh, Epistle, 117. Also, cf. Q Tawbah 9:119: “So He turned to them that they might turn in repentance.”
30	A similar statement is ascribed to Dhū l-Nūn by ʿAṭṭār; see Losensky, 180.
31	Q Baqarah 2:222.
32	Q Tawbah 9:117.
33	Tradition has it that this occurred when Muḥammad was a young shepherd boy; see Guillaume, 71–72.
34	Cf. al-Sulamī, Ḥaqāʾiq, 1:290.
35	Cf. al-Tustarī’s statement in his commentary on Q Tawbah 9:112; Keeler, 85.
36	Probably the noted Sufi al-Ḥusayn ibn Manṣūr al-Ḥallāj.
37	Cf. al-Qushayrī, Risālah, 1:286; Knysh, Epistle, 116; ʿAbd al-Qādir al-Jīlānī, Ghunyah, 132–33; Holland, Sufficient Provision, 2:117; and al-Ghazālī, Iḥyāʾ, 4:5; Stern, 35.
38	Cf. a similar account in al-Ghazālī, Iḥyāʾ, 4:51; Stern, 118.
39	Cf. al-Qushayrī, Risālah, 2:469 for a similar statement ascribed to al-Tustarī.
40	Also quoted by al-Iṣfahānī, 9:379.
41	The implication here is that if the sinner does not repent before death, he will have no second chance when he stands before God on Judgment Day.
42	For this last statement cf. al-Qushayrī, Risālah, 1:345; Knysh, Epistle, 144.
43	Cf. a similar account in al-Iṣfahānī, 9:365–66.
44	The poet alludes to a tradition of the prophet Muḥammad, who is reported to have said, “I know God better than you do, and I fear Him more than you do!” See al-Qushayrī, Laṭāʾif, 3:409.
45	The opening verses of this poem refer to the Hajj, whose stopping places include al-Khayf and Minā, as well as the Plain of ʿArafāt where pilgrims pray to God for forgiveness.
46	That is to say, the poet is not enamored of an earthly beloved, and so remembering the alighting places of the Hajj pilgrimage reminds him only of God.
47	Cf. al-Qushayrī, Risālah, 1:54; Knysh, Epistle, 18.
48	Cf. al-Qushayrī, Risālah, 1:85; Knysh, Epistle, 30.
49	Q Mujādilah 58:22.
50	Q Kahf 18:44.
51	Q Ḥajj 22:5.
52	Q Baqarah 2:222.
53	Q Qiyāmah 75:36.
54	Q Ṭūr 52:21.
55	Q Zumar 39:58.
56	Q Āl ʿImrān 3:178.
57	Q Yūsuf 12:64, 92.
58	Cf. ʿĀʾishah al-Bāʿūniyyah, Dīwān, 128.
59	In the first and final verse of this poem, ʿĀʾishah al-Bāʿūniyyah refers to the hadith “I am with My servant who thinks of Me,” which she cited earlier in her discussion of repentance.
60	Q Zumar 39:2.
61	Q Zumar 39:11.
62	Q Bayyinah 98:5.
63	Cf. a different version of the same tradition in ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:78; Holland, Sufficient Provision, 3:344.
64	Cf. ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:76; Holland, Sufficient Provision, 3:341.
65	Q Kahf 18:110.
66	For a similar tradition cf. ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:77; Holland, Sufficient Provision, 3:343.
67	Cf. ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:78; Holland, Sufficient Provision, 3:346.
68	Cf. ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:76; Holland, Sufficient Provision, 3:340.
69	Q Muʾminūn 23:1.
70	Cf. ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:78; Holland, Sufficient Provision, 3:346.
71	This is probably Aḥmad ibn ʿĀṣim al-Anṭākī who is reported to have said, “The most beneficial sincerity is that which is free of hypocrisy, self-adornment, and affectation.” See al-Sulamī, Ṭabāqāt, 138; Knysh, Islamic Mysticism, 38–39.
72	Probably ʿIkrimah al-Madanī.
73	Cf. ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:73; Holland, Sufficient Provision, 3:332.
74	Probably Makḥūl al-Shāmī.
75	Q Kahf 18:110.
76	Cf. al-Qushayrī, Risālah, 2:446; Knysh, Epistle, 221–22; ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:75; Holland, Sufficient Provision, 3:335; and al-Sulamī, Ḥaqāʾiq, 2:192.
77	Cf. al-Qushayrī, Risālah, 2:443; Knysh, Epistle, 220.
78	Cf. al-Qushayrī, Laṭāʾif, 3:232, which omits the negative particle lā, and gives the verb in the third person. Thus, this saying reads, wa-yuqālu huwa an yulāḥaẓa maḥalla l-ikhtiṣāṣi, i.e., “It is said, ‘[Sincerity] is that one beholds the place of distinction.’” This statement implies that one who has sincerity has been given a place among the spiritually elect, one possible meaning of the term al-ikhtiṣāṣ. However, another meaning of al-ikhtiṣāṣ, also used by al-Qushayrī (Laṭāʾif, 3:367), is to seek worldly distinction, and ʿĀʾishah al-Bāʿūniyyah later cites this quotation as well. In the manuscript of the Selections, the negative particle lā appears to have been added as an editorial correction.
79	Al-Qushayrī, Laṭāʾif, 3:232.
80	Cf. al-Qushayrī, Laṭāʾif, 3:267.
81	Cf. al-Qushayrī, Risālah, 1:167, 2:445; Knysh, Epistle, 64, 221; ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:74; Holland, Sufficient Provision, 3:333; al-Sulamī, Ḥaqāʾiq, 2:194.
82	Cf. ʿĀʾishah al-Bāʿūniyyah, Dīwān, 129.
83	Cf. ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:74; Holland, Sufficient Provision, 3:331.
84	Cf. al-Qushayrī, Risālah, 2:444; Knysh, Epistle, 221; ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:73; Holland, Sufficient Provision, 3:331.
85	Cf. a similar statement ascribed to al-Junayd; al-Qushayrī, Risālah, 2:446; Knysh, Epistle, 221.
86	Cf. ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:74; Holland, Sufficient Provision, 3:33; al-Sulamī, Ḥaqāʾiq, 1:194.
87	Cf. ʿAbd al-Qādir al-Jīlānī, Ghunyah, 2:73; Holland, Sufficient Provision, 3:332.
88	Cf. al-Qushayrī, Risālah, 2:445–46, 448–49; Knysh, Epistle, 221–23.
89	Q Āl ʿImrān 3:173.
90	ʿĀʾishah al-Bāʿūniyyah, Dīwān, 129.
91	Q Tawbah 9:109.
92	Q Māʾidah 5:100.
93	Q Ghāfir 40:19.
94	Q Sabaʾ 34:3.
95	Q Rūm 30:4.
96	Q Nisāʾ 4:108.
97	Al-Damīrī, 2:10, and abridged by ʿĀʾishah al-Bāʿūniyyah.
98	ʿĀʾishah al-Bāʿūniyyah, Dīwān, 129.
99	Q Baqarah 2:152.
100	Al-Qushayrī is probably referring to the Sufi doctrine known as “Day of the Covenant,” based on Q Aʿrāf 7:172, when God first spoke to the spirits of all humanity in pre-eternity. There, God’s remembrance of humans brought them into existence; see Schimmel, 171–72.
101	Cf. al-Qushayrī, Laṭāʾif, 1:137–38.
102	Al-Qushayrī, Laṭāʾif, 1:137, which reads, “Be consumed in Our existence, and We will remember you after your annihilation from yourselves.”
103	Al-Sulamī, Ḥaqāʾiq, 1:78.
104	Q Baqarah 2:152.
105	Q Baqarah 2:152.
106	Q Aḥzāb 33:41.
107	Al-Qushayrī, Laṭāʾif, 3:164.
108	Q Raʿd 13:28.
109	Q Raʿd 13:28.
110	Al-Qushayrī, Laṭāʾif, 2:229–30.
111	That is to say, even the advanced mystical state of a tranquil heart is a veil between the believer and the oneness of God. Here, ʿĀʾishah al-Bāʿūniyyah paraphrases a statement on types of hearts that al-Sulamī ascribed to Muḥammad ibn Mūsā al-Wāsiṭī; al-Sulamī, Ḥaqāʾiq, 1:334.
112	Q Isrāʾ 17:11.
113	Q Raʿd 13:28.
114	Probably al-Ḥusayn ibn Manṣūr al-Ḥallāj.
115	Cf. al-Sulamī, Ḥaqāʾiq, 1:334.
116	Q ʿAnkabūt 29:45.
117	Several verses of the Qurʾān, including Q Aḥzāb 33:41–42, command believers to remember God, thus rendering remembrance a religious obligation and an act of obedience.
118	Cf. al-Qushayrī, Laṭāʾif, 3:99: “It is said that God’s remembrance of you is greater than your remembrance of Him.”
119	That is to say, the worshipper is mystically consumed in the remembrance of God.
120	Cf. al-Qushayrī, Laṭāʾif, 3:99.
121	Q ʿAnkabūt 29:45.
122	Q Baqarah 2:152.
123	Q Kahf 18:24.
124	Al-Kalābādhī, 103–4; Arberry, 95.
125	Cf. al-Qushayrī, Risālah, 2:464–69; Knysh, Epistle, 233–35.
126	Al-Kalābādhī, 104; Arberry, 95.
127	Cf. al-Qushayrī, Laṭāʾif, 1:137.
128	Cf. al-Qushayrī, Risālah, 2:524–25; Knysh, Epistle, 272–73.
129	Cf. al-Qushayrī, Risālah, 2:466; Knysh, Epistle, 233.
130	Cf. al-Qushayrī, Risālah, 2:468; Knysh, Epistle, 234.
131	Cf. al-Qushayrī, Risālah, 2:466; Knysh, Epistle, 233.
132	Q Muḥammad 47:19.
133	Q Muḥammad 47:19.
134	Cf. al-Qushayrī, Laṭāʾif, 1:196. Here, al-Qushayrī appears to allude to the “Tradition of Willing Devotions,” often quoted by Sufis, in which God says, “My servant draws near to Me by nothing more dear to Me than the religious obligations that I have imposed on him, and My servant continues to draw near Me by willing acts of devotion such that I love him. Then when I love him, I become the ear with which he hears and the eye with which he sees.” See Schimmel, 43.
135	Q Āl ʿImrān 3:1–2. This Qurʾānic passage opens with the Arabic letters alif lām mīm. A total of twenty-nine chapters of the Qurʾān begin with these or other letters, which are known as “the opening letters” or “the disconnected letters.” Their meaning and intention remain a mystery; see EQ 3:471–77.
136	Cf. al-Qushayrī, Laṭāʾif, 1:218.
137	Q Āl ʿImrān 3:18.
138	Q Āl ʿImrān 3:18.
139	Cf. al-Qushayrī, Laṭāʾif, 1:226.
140	Q Muḥammad 47:19.
141	Cf. al-Qushayrī, Laṭāʾif, 3:410–411, and Risālah, 1:218; Knysh, Epistle, 85.
142	Q Anʿām 6:91.
143	Q Baqarah 2:152.
144	This verse is from a love poem by Abbasid poet and literary scholar Ibn al-Muʿtazz (d. 296/908); see Ibn Khallikān, 3:78. Al-Ghazālī later quoted this verse to convey the ineffable quality of the mystical experience; see his al-Munqidh min al-ḍalāl, 129; Watt, 64. As a result, some later authors have incorrectly ascribed the verse to al-Ghazālī. For the poem, see Jacobi, 35–56.
145	Q Ikhlāṣ 112:1.
146	Q Kahf 18:44.
147	Q Qāf 50:35.
148	Cf. ʿĀʾishah al-Bāʿūniyyah, Dīwān, 139. “Saʿd” is the name of a Sufi novice, real or fictitious, whom ʿĀʾishah al-Bāʿūniyyah advises in several poems.
149	Cf. ʿĀʾishah al-Bāʿūniyyah, Dīwān, 137.
150	Q Āl ʿImrān 3:31.
151	Cf. al-Qushayrī, Laṭāʾif, 1:235.
152	Cf. verses by Sarī al-Saqaṭī in al-Qushayrī, Risālah, 2:619; Knysh, Epistle, 331.
153	Q Ibrāhīm 14:36.
154	Q Āl ʿImrān 3:31.
155	In Islamic tradition, “the dear friend” (al-khalīl) is an epithet for the prophet Abraham, while “the beloved” (al-ḥabīb) is an epithet for the prophet Muḥammad. By contrast, “the Beloved” refers to God.
156	Q Āl ʿImrān 3:31.
157	Cf. al-Qushayrī, Laṭāʾif, 1:235–36.
158	Cf. al-Qushayrī, Risālah, 2:612–14; Knysh, Epistle, 327–28, for further discussion of the etymology of the term maḥabbah (“love”).
159	Cf. al-Qushayrī, Laṭāʾif, 1:235–36.
160	Cf. al-Qushayrī, Sharḥ, 130–31.
161	Q Tīn 95:4.
162	Q Muʾminūn 23:12.
163	Q Māʾidah 5:54.
164	Q Māʾidah 5:54. Cf. al-Qushayrī, Laṭāʾif, 1:431–33.
165	Q Māʾidah 5:54.
166	Q Māʾidah 5:54.
167	Q Māʾidah 5:54.
168	Q Māʾidah 5:54.
169	Cf. al-Suhrawardī, 455.
170	Q Māʾidah 5:54.
171	Q Māʾidah 5:54.
172	Q Māʾidah 5:54.
173	Also quoted by al-Suhrawardī, 454.
174	Also quoted by al-Suhrawardī, 454.
175	Also quoted by al-Iṣfahānī, 1:108.
176	Cf. al-Qushayrī, Risālah, 2:610–11; Knysh, Epistle, 325–26. For this divine saying, also see Graham, 173–74.
177	Cf. al-Qushayrī, Laṭāʾif, 1:235. Also see al-Qushayrī, Risālah, 2:611–12; Knysh, Epistle, 326–27.
178	Cf. al-Suhrawardī, 456–457.
179	Cf. al-Qushayrī, Risālah, 2:615; Knysh, Epistle, 328, and al-Suhrawardī, 457.
180	Cf. al-Suhrawardī, 457–458.
181	Cf. al-Suhrawardī, 457; al-Qushayrī, Risālah, 2:615; Knysh, Epistle, 328. This is a reference to the “Tradition of Willing Devotions” mentioned earlier.
182	Cf. al-Suhrawardī, 459, 455.
183	Cf. Ibn ʿAṭāʾ Allāh, 52; Roberts, 65; Douglas, 144–45.
184	Q Mujādilah 58:22, and also see Anʿām 6:97: «And He it was who made for you the stars that you may be guided by them in the darkness on land or sea.» Cf. Ibn ʿAṭāʾ Allāh, 53; Roberts, 65–66; Douglas, 145.
185	Cf. Ibn ʿAṭāʾ Allāh, 53–54; Roberts, 66–68; Douglas, 143.
186	Cf. Ibn ʿAṭāʾ Allāh, 54; Roberts, 68–69; Douglas, 143–44.
187	Q Māʾidah 5:54.
188	Cf. Ibn ʿAṭāʾ Allāh, 54–55; Roberts, 69; Douglas, 144.
189	Cf. Ibn al-ʿArīf, 68–69. Also cf. al-Anṣārī, 88–90.
190	Q Yūnus 10:32, and cf. Ibn al-ʿArīf, 84–85.
191	Cf. al-Suhrawardī, 457.
192	The sayings in this section may be found in al-Suhrawardī, 462.
193	Cf. al-Suhrawardī, 462.
194	Cf. al-Suhrawardī, 458, who ascribes these verses to Rābiʿah al-ʿAdawiyyah.
195	Q ʿAnkabūt 29:5.
196	Cf. al-Suhrawardī, 459–60; al-Qushayrī, Risālah, 2:630; Knysh, Epistle, 338.
197	Cf. al-Suhrawardī, 460.
198	Cf. al-Suhrawardī, 459.
199	Q Ṭā Hā 20:84.
200	Q Ṭā Hā 20:84, and cf. al-Qushayrī, Risālah, 2:628; Knysh, Epistle, 337.
201	Cf. al-Suhrawardī, 460.
202	Cf. al-Suhrawardī, 461; al-Qushayrī, Risālah, 2:627–30; Knysh, Epistle, 336–37.
203	Cf. al-Anṣārī, 91.
204	Q Ḥadīd 57:4.
205	Cf. Ibn al-ʿArīf, 76–79.
206	Cf. al-Suhrawardī, 461.
207	Cf. al-Suhrawardī, 455.
208	In the Qurʾān, «those brought near» (al-muqarrabūn) refers to those believers given an exalted place in Paradise; e.g. Q Wāqiʿah 56:10–12.
209	Cf. al-Ghazālī, Iḥyāʾ, 4:315.
210	Cf. al-Suhrawardī, 458.
211	Cf. Ibn al-ʿArīf, 70–73.
212	Cf. al-Qushayrī, Risālah, 2:620; Knysh, Epistle, 331–32.
213	For this frequently quoted divine saying, see Graham, 175.
214	Q Hūd 11:41.
215	Q Māʾidah 5:54.
216	Cf. Ibn al-ʿArīf, 86–91. In this poem, Ibn al-ʿArīf probably alludes to the story of God’s appearance as the Burning Bush found in the Qurʾān: Q Ṭā Hā 20:9–36; Naml 27:7–10.
217	Cf. Q Āl ʿImrān 3:26: «You exalt whom You please, and You debase whom You please. Good is in Your hands, for You are, indeed, omnipotent!»
218	Cf. the famous “Light Verse,” Q Nūr 24:35. Regarding the shape and design of lamps from the Mamlūk period, see Behrens-Abouseif, esp. 6–7.
219	Q Nūr 24:40.
220	Cf. a similar story in Tāqī al-Dīn al-Ḥiṣnī’s Siyar al-ṣāliḥāt as noted in Smith, 233.
221	The iḥrām is a state of ritual purity required of all pilgrims to Mecca. Pilgrims usually enter this state at one of the designated stations on the roads leading into Mecca. This account also makes reference to several places on the Hajj including the Kaaba and Abraham’s Station (maqām Ibrāhīm) near the Kaaba, and to “Standing” on the Plain of ʿArafāt; see von Grunebaum, 15–49.
222	Q Āl ʿImrān 3:173.
223	Q Ḥadīd 57:21 and Jumuʿah 62:4.
224	Q Yūnus 10:32.
225	That is, ʿĀʾishah al-Bāʿūniyyah claims to have composed these verses while in a mystical state or ḥāl.
226	Literally, “There was no mark to denote difference; so the letter ʿayn could not be distinguished from the letter ghayn.” The difference between the two letters is a single dot.
227	Q Māʾidah 5:54.
228	Q Bayyinah 98:8; Māʾidah 5:119; Mujādilah 58:22.
229	Q Yūnus 10:62.
230	Q Mujādilah 58:22.
231	Q Zukhruf 43:68; also see ʿAnkabūt 29:56, and Zumar 39:55.
232	Q Zukhruf 43:68; also see Aʿrāf 7:49.
233	Q Zukhruf 43:68; also see Aʿrāf 7:49.
234	Q Sajdah 32:17.
235	Q Ṣāffāt 37:45–47.
236	Cf. Ibn al-Fāriḍ, Naẓm al-sulūk, verse 1.
237	Here, ʿĀʾishah al-Bāʿūniyyah again refers to the “Tradition of Willing Devotions” and to Q Aʿrāf 7:172, which contains God’s first address to humanity in pre-eternity: «Am I not your Lord?»
238	That is, section 1.6 in Principles of Sufism.
239	Cf. Q Rūm 30:17; Aʿrāf 7:172.
240	Q Zumar 39:18.
241	Q Māʾidah 5:54.
242	Q Māʾidah 5:119; Mujādilah 58:22; Bayyinah 98:8.
243	Q Yūnus 10:62.
244	Q Yā Sīn 36:58.
245	Q Zukhruf 43:71.
246	Q Qamar 54:55.
247	Q Insān 76:21.
248	Q Qāf 50:35.
249	Q Ḥadīd 57:21.
250	Cf. the prophetic tradition, which ʿĀʾishah al-Bāʿūniyyah cited earlier in section 3.22 of Principles: “If you pass by the meadows of the Garden, graze there.”
251	In vv. 23–24, ʿĀʾishah al-Bāʿūniyyah again refers to Q Aʿrāf 7:172 and the covenant God made with humanity in pre-eternity when He said, «Am I not Your Lord?» to which they responded, «Yes, indeed, we so witness.»
252	The following citation is found at the end of the manuscript: “This copy of this book was completed at the beginning of the month of Jumādā l-Ūlā, in the year one thousand and seventy one after the Prophet’s emigration [ad 1661] by the hand of the unworthy ʿAbd al-Raḥīm ibn ʿAlī, known by his family name, Ibn Maksab, may God pardon him, his parents, and all Muslims. Amen.”

Glossary of Names and Terms

ʿAbd Allāh ibn ʿAlī al-Tamīmī Abū Naṣr al-Sarrāj (d. 378/988) an influential Sufi and scholar, and author of the Sufi manualKitāb al-Lumaʿ (see EI2 9:65–66, and Knysh, Islamic Mysticism, 118–20).

ʿAbd Allāh ibn Busr (d. 88/707) an occasional companion of the prophet Muḥammad (see al-Dhahabī, 3:430–33).

ʿAbd Allāh ibn Masʿūd (d. 32/652) a companion of the prophet Muḥammad (see EI2 3:873–75).

ʿAbd al-Salām Ibn Mashīsh (d. 625/1234) an ascetic and Sufi of Fez and among the most important spiritual guides of Abū l-Ḥasan al-Shādhilī (see Knysh, Islamic Mysticism, 208).

ʿAbd al-Wahhāb al-Bāʿūnī (d. 925/1519) son of ʿĀʾishah al-Bāʿūniyyah (see Homerin, “Living Love,” 215, and “Writing,” 393, 396).

ʿAbd al-Wāḥid ibn Zayd al-Baṣrī (d. ca. 150/767) a preacher and early Muslim ascetic associated with a very early Sufi cloister on ʿAbbādān, an island in the Shaṭṭ al-ʿArab near Basra (see Knysh, Islamic Mysticism, 16–18).

Abraham (Ar. Ibrāhīm) in Islam, a prophet and father of the Arabs through his first son Ishmael (Ar. Ismāʿīl). Abraham is often referred to as al-Khalīl (“the friend”) based on Q Nisāʾ 4:125: «And God took Abraham as a friend (khalīl)» (see Glassé, 18–19).

Abū ʿAbd Allāh al-Qurashī (fl. fourth/tenth century) an early Sufi of Basra (see Karamustafa, 121).

Abū ʿAbd al-Raḥmān al-Sulamī see Sulamī, Abū ʿAbd al-Raḥmān al-.

Abū l-ʿAbbās ibn al-ʿArīf (d. 536/1141) a Sufi and scholar of Andalusia, spending much of his time teaching students at Alería. He was the author of a mystical treatise entitled The Beauties of Spiritual Sessions (Maḥāsin al-majālis) (see Ibn al-ʿArīf, 8–19, and Renard, 50–51).

Abū l-Dardāʾ see Uwaymir ibn Zayd.

Abū l-Ḥasan al-Shādhilī (d. 656/1258) a Sufi from North Africa and progenitor of the Shādhiliyyah Sufi order, which spread throughout North Africa, Spain, Egypt, and Syria (see Knysh, Islamic Mysticism, 207–12).

Abū l-Ḥusayn al-Dīnawarī This is perhaps Abū l-Ḥasan ʿAlī al-Dīnawarī (d. 330/941), a Sufi master of Egypt (see Knysh, Epistle, 59).

Abū l-Ḥusayn al-Warrāq (d. ca. 320/932) an early Sufi of Nishapur (see al-Sulamī, Ṭabaqāt, 299–301).

Abū l-Mukhāriq cited by Ibn Abī l-Dunyā (d. 281/894) for a tradition of the prophet Muḥammad.

Abū l-Shaykh al-Iṣbahānī see: Iṣbahānī, ʿAbd Allāh ibn Muḥammad al-.

Abū l-Qāsim al-Qushayrī (d. 465/1072) a Sufi and scholar who wrote extensively on Sufism. His works include his Sufi manual, the Epistle (Risālah), as well as a mystical commentary on the Qurʾān entitled The Subtleties of Mystical Allusion (Laṭāʾif al-ishārāt), both important sources for succeeding generations of Sufis, including ʿĀʾishah al-Bāʿūniyyah (see Knysh, Islamic Mysticism, 130–32, and Epistle, xxi–xxvii).

Abū ʿAlī al-Daqqāq (d. ca. 405/860) a Sufi and al-Qushayrī’s spiritual master and father-in-law (see Knysh, Epistle, xxi–xxii).

Abū Bakr al-Kattānī, Muḥammad ibn ʿAlī (fl. third/tenth century) a Sufi of Baghdad and a companion of al-Junayd (see al-Sulamī, Ṭabaqāt, 3:73–77).

Abū Bakr al-Ṣiddīq (d. 13/634) one of the prophet Muhammad’s closest companions, his father-in-law, and the first caliph after the Prophet’s death. Abū Bakr was famous for his asceticism and faith in God (see EI2 1:109–11).

Abū Bakr ibn al-ʿArabī (d. 543/1148) a scholar and judge who wrote a number of books on hadith, jurisprudence, the Qurʾān, and history (see EI2 3:707).

Abū Bakr ibn Dāwūd (d. 806/1403) a Sufi shaykh of the ʿUrmawī branch of the Qādiriyyah order (see Homerin, “Living Love,” 213).

Abū Dāwūd (d. 275/889) author of the Book of Traditions (Kitāb al-Sunan), a canonical collection of Sunni hadith (see EI2 1:114).

Abū Dharr (d. 32/652) an early convert to Islam and a companion of the prophet Muḥammad (see EI2 1:114–15).

Abū Hurayrah (d. ca. 58/678) a companion of the prophet Muḥammad and a prolific source for traditions from the Prophet (see EI2 1:129).

Abū Mūsā al-Ashʿarī (d. 42/662) a younger companion of the prophet Muḥammad, who later served as the governor of Basra and Kufa (see EI2 1:695–96).

Abū Naṣr al-Sarrāj see ʿAbd Allāh ibn ʿAlī al-Tamīmī.

Abū Saʿīd al-Kharrāz (d. 277/890) a noted early Sufi and author of the Book of Truthfulness (Kitāb al-Ṣidq) (see Knysh, Islamic Mysticism, 57–60).

Abū Saʿīd al-Khudrī (d. 74/693) a companion of the prophet Muḥammad and a legal scholar in the nascent Muslim community (see al-Dhahabī, 3:168–72).

Abū Umāmah see Asʿad ibn Sahl al-Anṣārī.

Abū ʿUthmān al-Ḥīrī, Saʿīd ibn Ismāʿīl (d. 298/910) an ascetic and early Sufi master among the Malāmatiyyah who spread Sufism in Nishapur (see al-Sulamī, Ṭabaqāt, 170–75, and Karamustafa, 48–51).

Abū Yaʿlā, Aḥmad ibn ʿAlī (d. 307/919) a scholar of hadith and author of hadith collection entitled Large Work of Traditions (al-Musnad al-kabīr) (see Kaḥḥālah, 2:17–18).

Abū Yaʿqūb al-Makfūf cited by ʿAbd al-Qāḍir al-Jīlānī (d. 561/1166) for a saying on sincerity.

Abū Yaʿqūb al-Sūsī (fl. fourth/tenth century) a Sufi contemporary of al-Junayd (see Knysh, Epistle, 64).

Abū Yazīd al-Bisṭāmī (d. ca. 261/875) an early Sufi famous for his esoteric sayings on union and oneness (see EI2 1:162–63).

Adam the “father of humanity” who was taught the names of all things by God (see EI2 1:178–79).

Aḥmad al-Bazzār (d. 292/905) a scholar of hadith and author of a collection entitled The Traditions (al-Musnad) (see al-Dhahabī, 13:554–57).

Aḥmad ibn ʿĀṣim al-Anṭākī (d. 220/835) a Sufi and scholar who wrote on proper conduct and mystical life (see al-Sulamī, Ṭabaqāt, 138, and Knysh, Islamic Mysticism, 38–39).

Aḥmad ibn Ḥanbal (d. 241/855) the eponym of the Ḥanbalī school of law and author of The Traditions (al-Musnad), a canonical collection of Sunni hadith (see EI2 1:272–77).

Aḥmad ibn Muḥammad al-Nūrī (d. 295/907) a Sufi who stressed love of God and His mercy for humanity (see Schimmel, 60–61).

Aḥmad ibn Muḥammad Ibn Naqīb al-Ashrāf (d. 909/1503) the husband of ʿĀʾishah al-Bāʿūniyyah (see Homerin, “Living Love,” 214–15, and Emanations, 14–15).

ʿAlī ibn Abī Ṭālib (d. 40/660) the cousin and son-in-law of the prophet Muḥammad, the fourth Sunni caliph and the first Shi’a imam (see EI2 1:381–86).

Anas ibn Mālik (d. 91–93/709–11) a companion of the prophet Muḥammad and a source for many traditions regarding the Prophet (see EI2 1:482).

Anṭākī, al- see Aḥmad ibn ʿĀṣim al-Anṭākī.

Anṣārī, ʿAbd Allāh al- (d. 481/1089) a noted Hanbalī jurist and Qāḍirī Sufi, who wrote several mystical works (see EI2 1:515–16).

Asʿad ibn Sahl al-Anṣārī, Abū Umāmah (d. 100/718) born during the Prophet’s lifetime, he related hadith from many of the prophet Muḥammad’s companions (see al-Dhahabī, 3:517–19).

Ayyūb al-Sakhtiyānī (d. ca. 131/748) a religious scholar who related hadith (see al-Iṣfahānī, 3:3–15, and al-Sulamī, Ṭabaqāt, 452).

Barakah (b. 899/1491) a daughter of of ʿĀʾishah al-Bāʿūniyyah (see Homerin, “Living Love,” 215).

Bayhaqī, Aḥmad ibn al-Ḥusayn al- (d. 458/1066) a prolific scholar of hadith and the author of The Large Traditions (al-Sunan al-kubrā) (see EI2 1:1130).

Bazzār, al- see Aḥmad al-Bazzār.

Bishr ibn al-Ḥārith (d. 227/842) known as “the barefoot” (al-Ḥāfī), Bishr was among the early ascetics of Basra and Baghdad (see Knysh, Islamic Mysticism, 48–52).

Bishr ibn al-Sarī (d. 195/813) a Sufi and preacher who spent time in Basra (see al-Sulamī, Ṭabaqāt, 98).

Bukhārī, Muḥammad al- (d. 256/870) author of the canonical hadith collection The Sound Traditions (al-Ṣaḥīḥ), and one of the most respected authorities of Sunni hadith (see EI2 1:1296–97).

Būṣīrī, Muḥammad al- (d. 694/1295) author of the poem The Mantle Ode (al-Burdah), the most celebrated panegyric to the prophet Muḥammad [see EI3 (2010) 1:171–72].

Ḍaḥḥāk ibn Qays al-Fihrī (d. 64/684) a companion of the prophet Muḥammad, who related a few traditions from him (see EI2 2:89–90, and al-Dhahabī, 3:241–45).

Damīrī, Muḥammad al- (d. 808/1405) a scholar and Sufi, most famous for his encyclopedia of animals entitled The Lives of Animals (Ḥayāt al-ḥayawān) (see EI2 2:107–8).

David (Ar. Dāwūd) in Islam, a prophet and king who brought the Psalms as a revelation from God (see Glassé, 94–95).

Dāwūd al-Ṭāʾī (d. 165/781) a Muslim ascetic (see Knysh, Islamic Mysticism, 13, 24).

Dhū l-Nūn al-Miṣrī (d. 246/861) an ascetic and mystic regarded as one of the first Sufis to systematize the mystical states and stages on the path to gnosis (see EI2 2:242).

Dīnawarī, al- see Abū l-Ḥusayn al-Dīnawarī or Fāris al-Dīnawarī.

Fāris al-Dīnawarī (d. ca. 340/951) a Sufi mentioned by al-Qushayrī (see al-Qushayrī, Risālah, 629–30; Knysh, Epistle, 338).

Fatḥ al-Mawṣilī (d. 220/835) an early Sufi of Baghdad and a companion of al-Sarī al-Saqaṭī (see Knysh, Epistle, 382).

Fuḍayl ibn ʿIyāḍ (al-) (d. 187/803) an ascetic and Sufi who also studied hadith (see EI2 2:936).

Gabriel (Ar. Jibrīl/Jibrāʾīl) in Islam, the Spirit of Revelation who brought the Qurʾān from God to Muḥammad, regarded as an archangel (see Glassé, 136).

Ghawrī, Qānṣūḥ al- (d. 922/1516) one of the last Mamlūk sultans, he reigned 906–22/1501–16 (see Petry, 119–232).

Ḥākim al-Naysābūrī, Muḥammad ibn ʿAbd Allāh al- (d. 405/1014) a judge and hadith scholar whose writings include Knowledge on the Science of Hadith (Maʿrifat ʿulūm al-ḥadīth) (see EI2 3:82).

Ḥallāj, al- see al-Ḥusayn ibn Manṣūr al-Ḥallāj.

Harim ibn Ḥayyān (d. ca. 26/646) an early figure of Muslim piety and a companion of Uways al-Qaranī (see al-Dhahabī, 4:48–50, al-Kalābādhī, 24, and Arberry, 8).

Ḥasan al-Baṣrī, al- (d. 110/728) a noted ascetic, preacher, and theologian (see EI2 3:247–48).

Ḥudhayfah al-Marʿashī (d. 192/808 or 207/823) a Sufi and companion of the noted legal scholar Sufyān al-Thawrī (d. 162/778) (see al-Iṣfahānī, 8:267–71, and al-Munāwī, 1:188–89).

Ḥudhayfah ibn al-Yamān (d. 37/657) an ascetic who related a number of hadith regarding the prophet Muḥammad (al-Dhahabī, 2:361–69).

Ḥusayn al-Maghāzilī, al- (fl. fourth/tenth century) a Sufi and acquaintance of Ruwaym ibn Aḥmad (d. 303/915) (see al-Kalābādhī, 146–47, and Arberry, 149).

Ḥusayn ibn Manṣūr al-Ḥallāj, al- (d. 309/922) a controversial Sufi who was executed by political authorities in Baghdad (see EI2 3:99–104).

Ibn Abī l-Dunyā (d. 281/894) a prolific scholar and teacher noted for his piety (see EI2 3:684).

Ibn Ajā see Maḥmūd ibn Muḥammad ibn Ajā.

Ibn al-ʿAbbās, ʿAbd Allāh (d. ca. 68/687) a cousin of the prophet Muḥammad and often considered the father of Qurʾānic exegesis (see EI2 1:40–41).

Ibn al-ʿArīf see Abū l-ʿAbbās ibn al-ʿArīf.

Ibn al-Fāriḍ, ʿUmar (d. 632/1235) the greatest Arab Sufi poet and author of the Sufi classic Poem of the Sufi Way (Naẓm al-sulūk) (see Homerin, ʿUmar Ibn al-Fāriḍ).

Ibn ʿAṭāʾ Allāh al-Iskandarī (d. 709/1309) an important Egyptian Sufi and preacher, and author of a number of works, including Subtleties of Divine Gifts (Laṭāʾif al-minan), which relates the words and teachings of Sufi masters of the Shādhiliyyah Sufi order (see Knysh, Islamic Mysticism, 208–13).

Ibn Ḥanbal see Aḥmad ibn Ḥanbal.

Ibn Ḥibbān, Muḥammad (d. 354/965) a prolific author, well respected for his collection of hadith entitled The Sound Traditions (al-Musnad al-ṣaḥīḥ) (see EI2 3:798).

Ibn Jarīr al-Ṭabarī see Muḥammad ibn Jarīr al-Ṭabarī.

Ibn Mājah, Muḥammad (d. 273/887) a scholar of hadith who composed the Book of Traditions (Kitāb al-Sunan), a canonical collection of Sunni hadith (see EI2 3:856).

Ibn Masʿūd see ʿAbd Allāh ibn Masʿūd.

Ibn Manṣūr see al-Ḥusayn ibn Manṣūr al-Ḥallāj.

Ibn Mashīsh see ʿAbd al-Salām Ibn Mashīsh.

Ibn ʿUmar, ʿAbd Allāh (d. 73/693) son of the second caliph, noted for his piety and knowledge of traditions of the prophet Muḥammad (see EI2 1:53–54).

Ibn ʿUyaynah, Sufyān (d. 196/812) a jurist and scholar of the traditions of the prophet Muḥammad (see Kaḥḥālah, 4:235).

Ibrāhīm al-Khawwāṣ (d. 291/904) a Sufi and friend of al-Junayd and al-Nūrī (see Knysh, Epistle, 56).

Ibrāhīm al-Tayyimī (fl. second/eighth century) an ascetic who also transmitted hadith (see al-Munāwī, 1:149–50).

Ibrāhīm ibn Adham (d. ca. 162/778) a celebrated ascetic (see Knysh, Islamic Mysticism, 21–22).

ʿIkrimah al-Madanī (d. 105/723) an early Qurʾānic exegete (see al-Iṣfahānī, 3:326–47, and Kaḥḥālah, 6:290).

ʿIrbāḍ ibn Sāriyah, al- (d. 75/694) a companion of the prophet Muḥammad and a member of the People of the Bench (Ahl al-Ṣuffah), a group of pious poor in Medina (see al-Dhahabī, 3:419–22, and Schimmel, 28).

Iṣbahānī, ʿAbd Allāh ibn Muḥammad Abū l-Shaykh al- (d. 369/979) composed a number of works on Qurʾānic commentary, history, and hadith, including his History of the Traditions (Kitāb al-Tāʾrīkh ʿalā l-sunan) (see Kaḥḥālah, 6:114).

Iskandarī, al- see Ibn ʿAṭāʾ Allāh al-Iskandarī.

Israfel (Ar. Isrāfīl) in Islamic tradition, an archangel who reads out the divine decrees in heaven and who will blow the trumpet signaling the start of the Day of Judgment (see EI2 4:211).

Jābir ibn ʿAbd Allāh (d. 78/697) a companion of the prophet Muḥammad and a legal scholar (see al-Dhahabī, 3:189–94).

Jamāl al-Dīn Ismāʿīl al-Ḥawwārī (d. 900/1495) mystical guide to ʿĀʾishah al-Bāʿūniyyah and her husband, and a member of the Qādiriyyah Sufi order (see Homerin, “Living Love,” 213–14, and Emanations, 13–14).

Jesus (Ar. ‘Īsā) son of Mary, in Islam, a prophet celebrated for his asceticism and miracles (see Glassé, 208–9).

Junayd al-Baghdādī, al- (d. 297/910) one of the most influential spiritual masters of the Sufi tradition. He was the nephew and disciple of Sarī al-Saqaṭī (see EI2 2:600, and Knysh, Islamic Mysticism, 52–56).

Jurjānī, ʿAlī al- (d. 816/1413) a scholar who wrote on logic, theology, and Sufism (see EI2 2:602–3).

Kalābādhī, Abū Bakr al- (d. 380/990) a scholar of Sufism and author of Introduction to the Doctrines of the Sufis (al-Taʿarruf li-madhhab ahl al-taṣawwuf) (see Arberry, ix–xv; Knysh, Islamic Mysticism, 123–24).

Kharrāz, al- see Abū Saʿīd al-Kharrāz.

Luqmān mentioned in the Qurʾān as a man given great wisdom by God, which he passed on to his son (Q Luqmān 31:12–19) (see EI2 5:811–13).

Maḥmūd ibn Muḥammad ibn Ajā (d. 925/1519) confidential secretary and foreign minister to the Mamlūk sultan al-Ghawrī (see Homerin, “Living Love,” 215–16).

Makḥūl al-Shāmī (d. 116/734) a jurist and hadith scholar noted for his piety (see al-Iṣfahānī, 5:177–93, and al-Dhahabī, 5:155–60).

Mālik ibn Dīnār (d. ca. 131/748) an ascetic and preacher (see EI2 6:266–67).

Mamlūks the ruling dynasty of Egypt and greater Syria founded by royal slave soldiers (mamlūk) who succeeded their Ayyūbid masters in 648/1250. The Mamlūk dynasty came to an end with their defeat by the Ottomans in 923/1517.

Maʿrūf al-Karkhī (d. 200/815) a preacher and ascetic who lived in Baghdad, and stressed the importance of good deeds for a pious life. He is considered one of the early founders of Sufism (see Knysh, Islamic Mysticism, 48–49).

Michael (Ar. Mīkāl/Mīkhāʾīl) an archangel mentioned in Q Baqarah 2:92. In Islamic tradition, he is often an associate of Gabriel (see EI 5:491–92).

Moses (Ar. Mūsā) in Islam, a prophet and lawgiver sent by God to the Jews; he freed them from Pharaoh and their Egyptian captivity. Later, Moses spoke with God at Sinai and on the occasion of the Burning Bush. Moses is often referred to as Kalīm Allāh (“the one to whom God spoke”) based on Q Aʿrāf 7:143: «His Lord spoke to him (kallamahu)» (see Glassé, 275).

Muʿādh ibn Jabal (d. 17/638 or 18/639) a companion of the prophet Muḥammad noted for his asceticism (see Ibn al-ʿImād, 1:29–30).

Muʿāwiyah ibn Abī Sufyān (d. 60/680) a scribe to the prophet Muhammad and, later, caliph and founder of the Umayyad dynasty (see EI2 7:263–69).

Muḥammad (d. 10/632) son of ʿAbd Allāh and a member of the Quraysh tribe in Mecca. He is the prophet of Islam to whom God sent the Qurʾānic revelations through Gabriel until Muḥammad’s death in Medina (see Guillaume).

Muḥammad ibn Abī l-Wafāʾ (d. 891/1486) a Sufi author and poet contemporary with ʿĀʾishah al-Bāʿūniyyah. He was a member of the Wafāʾī Sufi order and spent time in Jerusalem and Cairo (see al-Sakhāwī, 7:196).

Muḥammad ibn Jarīr al-Ṭabarī (d. 310/923) a celebrated historian and Qurʾān exegete, who also compiled a collection of hadith (see EI2 10:11–15).

Muḥammad ibn Mūsā al-Wāsiṭī (d. 320/932) a Sufi and student of al-Junayd (see Knysh, Epistle, 58).

Muḥammad ibn Yūsuf this is perhaps Muḥammad ibn Yūsuf al-Bannāʾ (d. ca. 365/976), a Sufi mentioned by al-Qushayrī (see al-Qushayrī, Risālah, 2:678; Knysh, 370).

Muḥyī al-Dīn Yaḥyā al-ʿUrmawī see Yaḥyā al-ʿUrmawī.

Muṣʿab ibn ʿUmayr (d. 3/625) a close companion of the prophet Muḥammad who was martyred at the Battle of Uḥud while defending the Prophet. Muṣʿab went from a refined life in pagan Mecca to one of poverty after converting to Islam. He was noted for his piety, and was sent by the Prophet to Medina to spread the news of Islam and to read the Qurʾān among the pagan tribes in order to seek their conversion (see al-Dhahabī, 1:145–48, and al-Iṣfahānī, 1:106–8).

Muslim ibn al-Ḥajjāj (d. 261/875) a scholar of hadith who compiled traditions in his The Sound Collection of Traditions (al-Jāmiʿ al-ṣaḥīḥ), a canonical collection of Sunni hadith (see, EI2 7:691–92).

Nahrajūrī, Isḥāq ibn Muḥammad al- (d. 330/941) a Sufi and student of al-Junayd (see Knysh, Epistle, 64–65).

Nasāʾī, Aḥmad al- (d. 303/915) author of The Traditions of al-Nasāʾī (Sunan al-Nasāʾī), a canonical collection of Sunni hadith (see EI2 7:969–70).

Naṣrābādhī, Ibrāhīm ibn Muḥammad al- (d. 367/977) a scholar of hadith, a Sufi of Khurasan, and a student of al-Shiblī (see Knysh, Epistle, 10–11, 72–73).

Nawawī, Yaḥyā al- (d. 676/1277) a prolific author and a noted scholar of hadith and Shāfiʿī jurisprudence (see EI2 7:1041).

Naysābūrī, al- see Ḥākim al-Naysābūrī, Muḥammad ibn ʿAbd Allāh al-.

Nūrī, al- see Aḥmad ibn Muḥammad al-Nūrī.

Qushayrī, al- see Abū l-Qāsim al-Qushayrī.

Rābiʿah al-ʿAdawiyyah (d. 185/801) the most famous woman mystic in Islam (see EI2 8:334–36 and Knysh, Islamic Mysticism, 26–32).

Rūdhbārī, Abū ʿAlī Aḥmad al- (d. 322/934) an early Sufi of Baghdad and a companion of al-Junayd (see Karamustafa, 21–22, 106).

Ruwaym ibn Aḥmad (d. 303/915) a Sufi and companion of al-Junayd (see Schimmel, 59).

Sahl al-Tustarī (d. 283/896) a Sufi, scholar and author whose works include a commentary on the Qurʾān (see EI2 8:840–41).

Sarī al-Saqaṭī, al- (d. 251/865) a Sufi of Baghdad and uncle to al-Junayd (see Knysh, Islamic Mysticism, 50–52).

Sarrāj, al- see ʿAbd Allāh ibn ʿAlī al-Tamīmī Abū Naṣr al-Sarrāj.

Shādhilī, al- see Abū l-Ḥasan al-Shādhilī.

Shaqīq al-Balkhī (d. 195/810) an ascetic and early Sufi (see Knysh, Islamic Mysticism, 32–35).

Shiblī, Abū Bakr al- (d. 334/946) a Sufi and former student of al-Junayd known for his statements on love and for his eccentricities. He was also a friend of al-Ḥallāj (see Knysh, Islamic Mysticism, 64–66).

Suhrawardī, al- see ʿUmar al-Suhrawardī.

Sulāmī, al- (fl. fifth/tenth century) a Sufi quoted by al-Sulamī.

Sulamī, Abū ʿAbd al-Raḥmān al- (d. 412/1021) wrote extensively on Sufism. His works include a commentary on the Qurʾān entitled The Truths of Qur’anic Commentary (Ḥaqāʾiq al-tafsīr), and The Generations of Sufis (Ṭabaqāt al-ṣūfiyyah), an important source on the lives and sayings of early Muslim ascetics and mystics (see EI2 9:811–12, and Knysh, Islamic Mysticism, 125–27).

Sumnūn (d. ca. 300/912) an ecstatic Sufi known for his all-consuming love of God (see, Knysh, Islamic Mysticism, 63–64).

Ṭabarānī, Sulaymān ibn Aḥmad al- (d. 360/971) a scholar who composed a number of works on hadith, including The Great Collection (al-Muʿjam al-kabīr) and The Middle Collection (al-Muʿjam al-awsaṭ) (see EI2 10:10–11).

Ṭabarī, al- see Muḥammad ibn Jarīr al-Ṭabarī.

Ṭalq ibn Ḥabīb (d. 90/708) an early Muslim ascetic (see al-Iṣfahānī, 3:63–66).

Thābit al-Banānī (d. 127/744) a scholar of hadith (see al-Dhahabī, 5:220–25).

Thawbān (d. 54/674) a freed slave of the prophet Muḥammad who related hadith about him (see al-Dhahabī, 3:15–18).

Tirmidhī, Muḥammad ibn ʿĪsā al- (d. 279/892) author of The Collection of Sound Traditions (al-Jāmiʿ al-Ṣaḥīḥ), also known as The Traditions of al-Tirmidhī (Sunan al-Tirmidhī), a canonical collection of Sunni hadith (see EI2 10:546).

ʿUbādah ibn al-Ṣāmit (d. 45/665) a companion of the prophet Muḥammad (see al-Dhahabī, 2:5–11).

Ubayy ibn Kaʿb (d. ca. 22/643) a scribe for the prophet Muḥammad and an early authority on the Qurʾān (see EI2 10:764–65; al-Iṣfahānī, 1:250–56; Ibn al-ʿImād, 1:32–33).

ʿUmar ibn al-Khaṭṭāb (d. 23/644) the third caliph of Islam, legendary for his piety (see EI2 10:818–21).

ʿUmar al-Suhrawardī (d. 632/1234) an influential Sufi and author of a number of mystical writings including his popular guide The Gifts of Gnosis (ʿAwārif al-maʿārif) (see Knysh, Islamic Mysticism, 195–207).

ʿUqbah ibn ʿĀmir (d. ca. 58/678) a companion of the prophet Muḥammad (see Ibn al-ʿImād, 1:64).

ʿUthmān ibn Maysarah I was unable to find information on this figure.

Uwaymir ibn Zayd al-Anṣārī, Abū l-Dardāʾ (d. 32/652) a companion of the prophet Muḥammad and later a judge in Damascus (see al-Dhahabī, 2:335–53).

Uways al-Qaranī (d. ca. 37/657) a “companion” of the prophet Muḥammad; though the two never met, according to tradition, they communicated telepathically. In the Sufi tradition, Uways represents those mystics who gain mystical enlightenment directly from the spirit of the deceased Muḥammad and without any other spiritual guide (see Schimmel, 28).

Wāsiṭī, al- see Muḥammad ibn Mūsā al-Wāsiṭī.

Wuhayb ibn al-Ward (d. 153/770) a Muslim ascetic (see al-Iṣfahānī, 8:140–61).

Yaḥyā al-ʿUrmawī, Muḥyī al-Dīn (fl. ninth–tenth/fifteenth–sixteenth century) a spiritual master of ʿĀʾishah al-Bāʿūniyyah and a member of the ʿUrmawī branch of the Qādiriyyah Sufi order (see Homerin, “Living Love,” 213–14).

Yaḥyā ibn Muʿādh al-Rāzī (d. 258/872) a Sufi and preacher (see Knysh, Islamic Mysticism, 92–93).

Yūsuf al-Bāʿūnī (d. 880/1475) father of ʿĀʾishah al-Bāʿūniyyah and a scholar of Shāfiʿī jurisprudence who held the office of chief judge in Damascus (see Homerin, “Living Love,” 212–13).

Bibliography

Anṣārī, ʿAbd Allāh al-. Kitāb Manāzil al-sāʾirīn. Beirut: Dār al-Kutub al-ʿIlmiyyah, 1988.

Arberry, Arthur J., trans. The Doctrine of the Ṣūfīs by Muḥammad al-Kalābādhī. Cambridge: Cambridge University Press, 1977.

Bāʿūniyyah, ʿĀʾishah al-. Dīwān Fayḍ al-faḍl wa-jamʿ al-shaml. Edited by Mahdi Asʿad ʿArrār. Beirut: Dār al-Kutub al-ʿIlmiyyah, 2010.

   . Fatḥ al-mubīn fī madḥ al-Amīn. Edited by Ḥasan Muḥammad Rabābiʿah. Amman: Wizārat al-Thaqāfah, 2008.

   . Al-Mawrid al-ahnā fī al-mawlid al-asnā. MS 639 (Shiʿr Taymūr). Cairo: Dār al-Kutub al-Miṣriyyah, n.d.

   . Al-Muntakhab fī uṣūl al-rutab fī ʿilm al-taṣawwuf. Microfilm 13123 of MS 318 (Taṣawwuf Taymūr). Cairo: Dār al-Kutub al-Miṣriyyah, 1071/1661.

   . Al-Qawl al-ṣaḥīḥ fī takhmīs burdat al-madīḥ. Edited by Ḥasan Muḥammad Rabābiʿah. Amman: Wizārat al-Thaqāfah, 2009.

Behrens-Abouseif, Doris. Mamluk and Post-Mamluk Metal Lamps. Cairo: Institut Français d’Archéologie Orientale, 1995.

Bly, Robert. The Eight Stages of Translation. Boston: Rowan Tree Press, 1983.

Damīrī, Muḥammad al-. Ḥayāt al-ḥayawān. 2 vols. Cairo: Muṣṭafā al-Bābī al-Ḥalabī, 1978.

Dhahabī, Muḥammad al-. Siyar aʿlām al-nubalāʾ. 23 vols. Beirut: Muʾassasat al-Risālah, 1981.

Douglas, Elmer H., trans. “Ibn al-Sabbagh’s Durrat al-Asrar wa Tuhfat al-Abrar.” In The Mystical Teachings of al-Shadhili, edited by Ibrahim Abu-Rabi. Albany: State University of New York Press, 1993.

Encyclopaedia of Islam, 1st ed. Edited by M. Th. Houtsma et al. 9 vols. Leiden: Brill, 1913–38.

Encyclopaedia of Islam, 2nd ed. Edited by H. A. R. Gibb et al. 11 vols. Leiden: Brill, 1954–2009.

Encyclopaedia of Islam Three. Edited by Marc Gaborieau et al. Leiden: Brill, 2007–.

Encyclopaedia of the Qurʾān. Edited by Jane Dammen McAuliffe. 5 vols. Leiden: Brill, 2001–6.

Ghazālī, Muḥammad al-. Iḥyāʾ ʿulūm al-dīn. 4 vols. Cairo: ʿĪsā al-Bābī al-Ḥalabī, 1957.

   . Al-Munqidh min al-ḍalāl, edited by ʿAbd al-Ḥalīm Maḥmūd. Cairo: Dār al-Kutub al-Ḥadīthah, 1965.

Glassé, Cyril. The Concise Encyclopedia of Islam. San Francisco: Harper & Row, 1989.

Graham, William A. Divine Word and Prophetic Word in Islam. The Hague: Mouton, 1977.

Grunebaum, Gustave E. von. Muhammadan Festivals. New York: Olive Branch Press, 1988.

Guillaume, A., trans. The Life of Muhammad. London: Oxford University Press, 1955.

Holland, Muhtar, trans. Sufficient Provision for Seekers of the Path of Truth by ʿAbd al-Qādir al-Jīlānī. 5 vols. Hollywood, FL: Al-Baz Publishing, 1995–97.

Homerin, Th. Emil. “ʿĀʾishah al-Bāʿūniyyah (d. 1517).” In Essays in Arabic Literary Biography II: 1350–1850, edited by Joseph Lowry and Devin Stewart, 21–27. Wiesbaden: Harrassowitz, 2010.

   , trans. Emanations of Grace: Mystical Poems by ʿĀʾishah al-Bā ʿūnīyah (d. 923/1517). Louisville, KY: Fons Vitae, 2011.

   . “Living Love: The Mystical Writings of ʿĀʾishah al-Bāʿūnīyah.” Mamlūk Studies Review 7, no. 1 (2003): 211–34.

   . “‘Recalling You, My Lord’: ʿĀʾishah al-Bāʿūnīyah on Dhikr.” Mamlūk Studies Review. Forthcoming.

   . ʿUmar Ibn al-Fāriḍ: Sufi Verse, Saintly Life. New York: Paulist Press, 2001.

   . “Writing Sufi Biography: The Case of ʿĀʾishah al-Bāʿūnīyah (d. 923/1517).” Muslim World 96, no. 3 (2006): 389–99.

Ibn al-ʿArīf, Abū l-ʿAbbās. Maḥāsin al-majālis. Arabic text with English translation by William Elliot and Adnan K. Abdulla. [Amersham]: Avebury Publishing, 1980.

Ibn al-Fāriḍ, ʿUmar. Naẓm al-sulūk (al-Tāʾiyyah al-kubrā). In Dīwān Ibn al-Fāriḍ, edited by Guiseppe Scattolin. Cairo: Institut Français d’Archéologie Orientale, 2004.

Ibn al-Ḥanbalī al-Ḥalabī, Muḥammad. Durr al-ḥabab fī taʾrīkh aʿyān Ḥalab. Edited by Maḥmūd al-Fākhūrī and Yaḥyā ʿAbbārah. Damascus: Wizārat al-Thaqāfah, 1973.

Ibn al-ʿImād, ʿAbd al-Ḥayy. Shadharāt al-dhahab fī akhbār man dhahab. 12 vols. in 6. Cairo: Maktabat al-Qudsī, 1931.

Ibn ʿAṭāʾ Allāh al-Iskandarī, Aḥmad. Laṭāʾif al-minan. Cairo: Maktabah al-Qāhirah, 1979.

Ibn Khallikān, Aḥmad. Wafayāt al-aʿyān. Edited by Iḥsān ʿAbbās. 8 vols. Beirut: Dār al-Thaqāfah, 1968.

Ibn Ṭūlūn, Muḥammad. Al-Qalāʾid al-jawhariyyah fī taʾrīkh al-Ṣāliḥiyyah. Edited by Muḥammad Aḥmad Duhmān. 2 vols. Damascus, 1980.

Iṣfahānī, Abū Nuʿaym al-. Ḥilyat al-awliyāʾ. 10 vols. in 5. Reprint, Beirut: Dār al-Kutub al- ʿArabiyyah, 1980.

Jacobi, Renate. “Ibn al-Muʿtazz: Dair ʿAbdūn. A Structural Analysis.” Journal of Arabic Literature 6, no. 1 (1975): 35–56.

Jīlānī, ʿAbd al-Qādir al-. Kitāb al-Ghunyah. 2 vols. in 1. Cairo: Maṭbaʿat Muḥammad ʿAlī Sabīḥ, 1940.

Kaḥḥālah, ʿUmar. Muʿjam al-muʾallifīn. 15 vols. in 8. Damascus: al-Maktabat al-ʿArabiyyah, 1957.

Kalābādhī, Muḥammad al-. Al-Taʿarruf li-madhhab ahl al-taṣawwuf. Beirut: Dār al-Kutub al- ʿIlmiyyah, 1980.

Karamustafa, Ahmet T. Sufism: The Formative Period. Berkeley: University of California Press, 2007.

Keeler, Annabel, and Ali Keeler, trans. Tafsīr al-Tustarī. Louisville, KY: Fons Vitae, 2011.

Knysh, Alexander, trans. Al-Qushayri’s Epistle on Sufism. Reading, UK: Garnet, 2007.

   . Islamic Mysticism: A Short Introduction. Leiden: Brill, 2000.

Losensky, Paul, trans. Farid ad-Din ʿAṭṭār’s Memorial of God’s Friends. New York: Paulist Press, 2009.

Munāwī, Muḥammad al-. Al-Kawākib al-durriyyah. Edited by ʿAbd al-Ḥamīd Ṣāliḥ Ḥamdān. 4 vols. in 2. Cairo: al-Maktabah al-Azhariyyah li-l-Turath, n.d.

Qadḥāt, Muhammad ʿAbd Allāh al-. ʿĀʾilat al-Bāʿūnī. Amman: Wizārat al-Thaqāfah, 2007.

Qushayrī, Abū l-Qāsim al-. Laṭāʾif al-ishārāt. Edited by Ibrāhīm Basyūnī. 3 vols. Cairo: al-Hayʾah al-Miṣriyyah al-ʿĀmmah li-l-Kitāb, 1981.

   . Al-Risālah al-Qushayriyyah. Edited by ʿAbd al-Ḥalīm Maḥmūd and Maḥmūd ibn al-Sharīf. 2 vols. Cairo: Dār al-Kutub al-Ḥadīthah, 1972–74.

   . Sharḥ asmāʾ Allāh al-ḥusnā. Edited by Aḥmad ʿAbd al-Munʿim and ʿAbd al-Salām al-Ḥilwānī. Cairo: Maṭbaʿat al-Amānah, 1969.

Petry, Carl. Twilight of Majesty. Seattle: University of Washington Press, 1993.

Rabābiʿah, Ḥasan. ʿĀʾishah al-Bāʿūniyyah: shāʿirah. Irbid, Jordan: Dār al-Hilāl li-l-Tarjamah, 1997.

Renard, John, trans. Knowledge of God in Classical Sufism. New York: Paulist Press, 2004.

Roberts, Nancy, trans. The Subtle Blessings in the Saintly Lives of Abu Al-Abbas Al-Mursi & His Master Abu Al-Hasan by Ibn ʿAṭāʾ Allāh al-Iskandarī. Lousiville, KY: Fons Vitae, 2005.

Sakhāwī, Muḥammad al-. Al-Ḍawʾ al-lāmiʿ. 12 vols. in 6. Cairo: Maktabat al-Qudsī, 1934.

Sarrāj, ʿAbd Allāh al-. Kitāb al-Lumaʿ fī al-taṣawwuf. Edited by ʿAbd al-Ḥalīm Maḥmūd and Ṭāhā ʿAbd al-Bāqī Surūr. Cairo: Dār al-Kutub al-Ḥadīthah, 1960.

Schimmel, Annemarie. Mystical Dimensions of Islam. Chapel Hill: University of North Carolina Press, 1975.

Smith, Margaret. Studies in Early Mysticism in the Near and Middle East. Oxford: Oneworld, 1995.

Stern, M. S., trans. Al-Ghazzali on Repentance. New Delhi: Sterling Publishers, 1990.

Suhrawardī, ʿUmar al-. ʿAwārif al-maʿārif. Cairo: Maktabat al-Qāhirah, 1973.

Sulamī, Muḥammad al-. Ṭabaqāt al-ṣūfiyyah. Edited by Nūr al-Dīn Shuraybah. Cairo: Maktabat al-Khānjī, 1986.

   . Ḥaqāʾiq al-tafsīr. Edited by Sayyid ʿUmrān. 2 vols. Beirut: Dār al-Kutub al-ʿIlmiyyah, 2001.

Watt, W. Montgomery, trans. The Faith and Practice of al-Ghazālī. Oxford: Oneworld, 1998.

Further Reading

ʿAlāwī, Fāris Aḥmad al-. ʿĀʾishah al-Bāʿūniyyah al-Dimashqiyyah. Damascus: Dār Maʿadd li-l-Ṭibāʿah wa-l-Nashr wa-l-Tawzīʿ, 1994.

Homerin, Th. Emil, trans. Emanations of Grace: Mystical Poems by ʿĀʾishah al-Bā ʿūnīyah (d. 923/ 1517). Louisville, KY: Fons Vitae, 2011.

Karamustafa, Ahmet T. Sufism: The Formative Period. Berkeley: University of California Press, 2007.

Knysh, Alexander. Islamic Mysticism: A Short Introduction. Leiden: Brill, 2000.

Petry, Carl. Twilight of Majesty. Seattle: University of Washington Press, 1993.

Rabābiʿah, Ḥasan. ʿĀʾishah al-Bāʿūniyyah: shāʿirah. Irbid, Jordan: Dār al-Hilāl li-l-Tarjamah, 1997.

About the NYU Abu Dhabi Institute

The Library of Arabic Literature is supported by a grant from the NYU Abu Dhabi Institute, a major hub of intellectual and creative activity and advanced research. The Institute hosts academic conferences, workshops, lectures, film series, performances, and other public programs directed both to audiences within the UAE and to the worldwide academic and research community. It is a center of the scholarly community for Abu Dhabi, bringing together faculty and researchers from institutions of higher learning throughout the region.

NYU Abu Dhabi, through the NYU Abu Dhabi Institute, is a world-class center of cutting-edge research, scholarship, and cultural activity. The Institute creates singular opportunities for leading researchers from across the arts, humanities, social sciences, sciences, engineering, and the professions to carry out creative scholarship and conduct research on issues of major disciplinary, multidisciplinary, and global significance.

About this E-book

The Library of Arabic Literature print editions follow the traditional format of presenting the Arabic source and the translation on facing pages with section numbers to aid alignment. This format is unsuited to e-book devices, and most desktop-based readers, which tend to present only a single page at a time. Consequentially the decision was taken to structure the electronic editions differently, alternating the Arabic and English text, grouped by the section numbers which in the print edition appear in the margins. We appreciate that this may be disruptive for users who only wish to read one version of the text; however we hope this format will be of use to those readers who do wish to read the source and translation in tandem.

The content of the e-book remains identical with that of the print edition. As pagination of e-books is dependent upon device and user preferences if you wish to cite a location, it is recommended to use the section numbers. As these correspond exactly to those in the print edition, a citation may be looked up in either.

About the Editor-Translator

Th. Emil Homerin is Professor of Religion in the Department of Religion & Classics at the University of Rochester, where he teaches courses on Islam, classical Arabic literature, and mysticism. Homerin completed his Ph.D. with honors at the University of Chicago and has lived and worked in Egypt and Turkey for a number of years. Among his many publications are Emanations of Grace: The Mystical Verse of ʿĀʾishah al-Bāʿūnīyah (2011), Passion Before Me, My Fate Behind: Ibn al-Fāriḍ and the Poetry of Recollection (2011), The Wine of Love & Life: Ibn al-Fāriḍ’s al-Khamrīyah and al-Qayṣarī’s Quest for Meaning (2005), Ibn al-Fāriḍ: Sufi Verse & Saintly Life (2001), and From Arab Poet to Muslim Saint (2nd revised edition, 2001). Homerin has been the recipient of grants from the Mrs. Giles Whiting Foundation, the Fulbright Foundation, the American Research Center in Egypt, and the National Endowment for the Humanities. He has also received a number of awards including the American Association of Teachers of Arabic Translation Prize, the Golden Key Honor Society’s recognition for his contributions to undergraduate education, the G. Granyon & Jane W. Curtis Award for Excellence in Teaching, the University of Rochester’s Teacher of the Year Award, and the Goergen Award for Distinguished Achievement and Artistry in Undergraduate Education.