In lieu of an abstract, here is a brief excerpt of the content:

Introduction 1. C. Williams, Islamic Monuments in Cairo: A Practical Guide (Cairo: American University in Cairo Press, 1993) 230. 2. >Abdullah Y¥suf >Al•, trans. The Holy Qur’ån (Brentwood, MA: Amana, 1989). Qur’anic quotations will be taken from this translation. Words in parentheses are Y. >Al•’s completions. However, in some places I will rely on my own translation. 3. For more on these figures see E. Ormsby, Theodicy in Islamic Thought (Princeton: Princeton University Press, 1984); M. Aminrezavi, Suhrawardi and the School of Illumination (Surrey: Curzon, 1997). 4. There do appear, however, references to devotional practice. In two instances we are told of Mu˙ammad’s practice of spending much of the night in supererogatory prayer: (Q. 73:1–3) and (Q. 73:20). 5. Various accounts are provided by al-Bukhår•, amongs others, in his Ía˙•˙, Íalåt, 1 and Manåqib, 42. See Encyclopedia of Islam second ed. s.v. “Mi’råj” for more details on the historical and literary development. 6. For an introduction to these see M. Sells, Early Islamic Mysticism (New York: Paulist, 1996) 242 ff. See also P. Lory, “Le Mi>råj d’Ab¥ Yaz•d Bis†åm•” in Le voyage initiatique en terre d’Islam: ascensions célestes et itinéraires spirituels A. Amir-Moezzi ed. (Louvain-Paris: Peeters, 1996), and J. W. Morris, “SpiritualAscension: Ibn >Arabi and the Mi>råj” (parts 1, 2) in Journal of the American Oriental Society vol. 107, no. 4, 1987. 7. See Sells, Early Islamic Mysticism ch. 5; L. Massignon, Essai sur les origines du lexique technique de la mystique musulmane (Paris: Librairie Orientaliste, 1954) 245–50; al-Sulam•, Tabaqåt al-ߥfiyya (Aleppo: Dår al-Kitåb al-Naf•s, 1986) 56–60. On this figure in general, see Josef van Ess, Die Gedankenwelt des Óåri† al-Mu˙åsib• (Bonn: Selbstverlag des Orientalischen Seminars des Universität Bonn 1959). 8. Sells, Early Islamic Mysticism ch. 7; Massignon, Essai sur les origines 274–80; al-Sulam•, ˇabaqåt al-ߥfiyya 67–74. Notes 9. A. Abdel Kader, The Life, Personality, and Writings of al-Junayd (London: Luzac, 1962); Far•d al-D•n >A††år, Tadhkirat al-awliyå (Tehran: Kitabkhanah-i Markazi 1977) 416–51. The fifth/eleventh century writer al-Hujw•r• characterizes Bas†åm•’s approach as one of sukr (intoxication) and Junayd’s as one of ßa˙w (sobriety). AlHujw •r•, The Kashf al-Ma˙j¥b: The Oldest Persian Treatise on Íufiism R. Nicholson trans. (London: Luzac, 1936) 189. 10. G. Böwering, The Mystical Vision of Existence in Classical Islam: The Qur’anic Hermeneutics of the Sufi Sahl at-Tustari (d. 283/896) (Berlin: Walter de Gruyter, 1980) 232. For an early account of his “school” see al-Hujw•r•, The Kashf al-Ma˙j¥b 195–210. We shall return briefly to this thinker in the first chapter of this study. 11. Massignon, Essai sur les origines 205. P. Nwyia, Exegèse coranique et langage mystique (Beirut: Dar al-Machreq, 1970) 156 ff. 12. F. Meier, “Khuråsån and the End of Classical Sufism” in his Essays on Islamic Piety and Mysticism J. O’Kane trans. (Leiden: E. J. Brill, 1999) 189. For a wider outline see Meier’s “Mystic Path” in The World of Islam: Faith, People, Culture B. Lewis ed. (London: Thames and Hudson, 1970). 13. These terms, shaykh al-ta>l•m and shaykh al-tarbiyya, were first conied by the Shådhilite writer Ibn >Abbåd al-Rund•. See P. Nwyia, Ibn >Abbåd de Ronda (1333–1390), lettres de direction spirituelle (Al-Raså’il al-ßughrå) (Beirut: Dår al-Machriq, 1961) 106–15, 125–38. 14. F. Meier, “Khuråsån and the End of Classical Sufism” 195. J. Paul sees a shift at this time to a model in which the saint exercises complete authority over his followers ; he becomes a patron rather than simple teacher. “Au début du genre hagiographique dans le Khorasan” in Saints orientaux D. Aigle ed. (Paris: DeBoccard, 1995) 27–34. See in the same volume T. Zarcone’s comments on a shift to a more typically Islamic model for saintly practice. “L’hagiographie dans le monde turc” 66–67. 15. On the various forms of asceticism, see Encyclopedia of Islam s.v. “Zuhd.” New evidence suggests the earliest ascetic schools were established by women in Iraq and Syria. See al-Sulami, Early Sufi Women (Dhikr al-niswa) R. Cornell...

Share