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Notes Preface 1. Dīwān Ibn al-Fāriḍ, ed. Guiseppe Scattolin (Cairo: Institut français d’archéologie orientale, 2004). Regarding various editions of Ibn al-Fāriḍ’s Dīwān, see G. Scattolin, “The Oldest Text of Ibn al-Fāriḍ’s Dīwān: A Manuscript of Konya,” MIDEO 24 (2000):83–114; his “Towards a Critical Edition of Ibn al-Fāriḍ’s Dīwān,” Annales Islamologique 35 (2001):503–47, and Th. Emil Homerin, “Ibn al-Fāriḍ’s Personal Dīwān,” in The Development of Sufism in Mamluk Egypt, ed. Richard McGregor and Adam Sabra (Cairo: Institut français d’archéologie orientale, 2006), 233–43. 2. See the works of Louis L. Martz, especially his The Poetry of Meditation (New Haven: Yale University Press, 1954); The Paradise Within (New Haven: Yale University Press, 1964), and The Poem of the Mind (New York: Oxford University Press, 1966). Also see the conclusion below. 3. Robert Bly, The Eight Stages of Translation (Boston: Rowan Tree Press, 1983), 13–49. Introduction 1. Th. Emil Homerin, From Arab Poet to Muslim Saint: Ibn al-Fāriḍ, His Verse and His Shrine, rev. ed. (Cairo: American University in Cairo Press, 2001), 15–17, and Homerin, ˜Umar Ibn al-Fāriḍ: Sufi Verse, Saintly Life (New York: Paulist Press, 2001), 10–14. 2. Th. Emil Homerin, “Saving Muslim Souls: The Khānqāh and the Sufi Duty in Mamluk Lands,” Mamlūk Studies Review 3 (1999):59–83, esp. 65–66. 3. Homerin, From Arab Poet, 16. 4. Ibid., 15–17. 5. ˜Alī Sibṭ Ibn al-Fāriḍ, Dībājat Dīwān Ibn al-Fāriḍ, in Dīwān Ibn al-Fāriḍ, ed. Scattolin, 1–34 (tr. Homerin in ˜Umar Ibn al-Fāriḍ, 301–35). 6. Ibid. 7. Ṣalāḥ al-Dīn Khalīl al-Ṣafadī, al-Wāfī bi-al-Wafīyāt, ed. Sven Dedering et al. (Wiesbaden: In Kommission bei Franz Steiner Verlag, 1959), 4:50–56, and Homerin, From Arab Poet, 22–24. 253 8. ˜Alī Sibṭ Ibn al-Fāriḍ, Dībājah, and Homerin, From Arab Poet, 20–22. Interestingly, al-Malik al-Kāmil is similarly depicted in the Christian tradition as venerating holy men, particularly St. Francis of Assisi (d. 1226), who was said to have gone to Egypt to put a stop to a bloody crusade. See Ewert Cousins, Bonaventure: The Soul’s Journey to God; The Tree of Life; The Life of St. Francis (New York: Paulist Press, 1978), 262–71. 9. ˜Alī Sibṭ Ibn al-Fāriḍ, Dībājah, and Homerin, From Arab Poet, 50–54. 10. Homerin, ˜Umar Ibn al-Fāriḍ, 19–37. 11. There are a number of good studies on the history of Sufism including Annemarie Schimmel, Mystical Dimensions of Islam (Chapel Hill: University of North Carolina Press, 1975), and Carl Ernst, The Shambala Guide to Sufism (Boston: Shambala Publications, 1997). 12. Concerning the origins and early centuries of Sufism see Ahmet Karamustafa, Sufism: The Formative Period (Edinburgh: Edinburgh University Press, 2007). 13. These ḥadīth are found in many collections including the popular one by Yaḥya al-Nawawī (d. 677/1277), al-Arba˜īn al-Nawawīyah, ed. Ibrāhīm ibn Muhammad (Tanta, Egypt: Maktabat al-Ṣaḥābah, 1986), 18, 47, 78, 95 (= #2, 13, 40); my translation. For a complete translation of al-Nawawī’s collection see: An-Nawawi’s Forty Hadith, tr. Ezzedin Ibrahim and Denys JohnsonDavies (n.p., n.d.). 14. Al-Nawawī, Al-Arba˜īn al-Nawawīyah, 93–94, #38. Also see William A. Graham, Divine Word and Prophetic Word in Islam (The Hague: Mouton, 1977), esp. 173–74, and Divine Sayings: The Mishkāt al-Anwār of Ibn ˜Arabī, ed. Stephen Hirtenstein and Martin Notcutt (Oxford: Anqa Publishing, 2004). 15. For more on dhikr see Encyclopaedia of Islam, 2nd ed. (EI2), 2:223–26 (L. Gardet); Fritz Meir, “The Dervish Dance,” in Essays on Islamic Piety and Mysticism, tr. John O’Kane (Leiden: E.J. Brill, 1999), 23–48; Jean During, Musique et extase (Paris: Albin Michel, 1988), esp. 155–68, and Earle H. Waugh, Memory, Music and Religion: Morocco’s Mystical Chanters (Columbia, SC: University of South Carolina Press, 2005), esp. 17–43. 16. For a more detailed discussion of this topic, see chapter 5. 17. Dhū al-Nūn quoted in Abū Naṣr al-Sarrāj, Al...

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