Sudanic Africa, 7, 1996, 113-158

IBRˆZIANA: THEMES AND SOURCESOF A SEMINAL SUFI WORK

BERND RADTKE*

Some key concepts

In the English-language academic world, it has by nowbecome something of a received idea to refer to certain keyfigures in the latter centuries of the history of Sufism as‘Neo-Sufis’. The most important personalities of this so-called Neo-Sufism are the Algerian A˛mad al-Tijnı (1737-1815), the founder of the Tijniyya order, and the MoroccanA˛mad b. Idrıs (1749/50-1837). A˛mad al-Tijnı’s mostimportant follower in the nineteenth century was al-˛jjfiUmar, who succeeded in setting up a Tijnı state in WestAfrica. Amongst the most influential disciples of A˛mad b.Idrıs, one may first mention Mu˛ammad b. fiAlı al-Sanüsı(1787-1859), next Mu˛ammad fiUthmn al-Mırghanı (1793-1852), and then Ibrhım al-Rashıd (1813-74). The Sufi ordersfounded by these three figures exercised considerablepolitical and social influence in different parts of the Islamicworld throughout the nineteenth and twentieth centuries.

And yet, to date very little investigation of their actualteachings has been carried out. When one reads their writ-ings, it is striking that much of what they teach goes back tothe Moroccan fiAbd al-fiAzız b. Masfiüd al-Dabbgh wholived in Fez 1090-1132/1679–1719-8. The life and teachingsof al-Dabbgh have been transmitted in a book by his

* I wish to express my warmest thanks to John O’Kane and Knut S.Vikør for translating this article from German and for their help in itswriting and revision.

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disciple A˛mad b. al-Mubrak al-Lama†ı entitled al-Ibrız minkalm sayyidı al-ghawth fiAbd al-fiAzız. Al-Lama†ı was areligious scholar who lived in Fez and died 1155/1742. Hehas a reference in Brockelmann.1 As is clear from the title,the book is not about the teachings and views of al-Lama†ıhimself but about those of his mystic teacher, al-Dabbgh.2

Al-Lama†ı began composing this work in 1129/1717 andwent on writing it after his master’s death.3

It is scarcely possible to establish the actual number ofextant manuscripts of the Ibrız. Several printed editions exist,the earliest was published in Cairo in 1278/1861. But thetwo-volume edition by Mu˛ammad fiAdnn al-Shammfi,published in Damascus in 1984-86, represents a significantadvance over all its predecessors. It offers a good textaccompanied by learned notes. Whereas the Ibrız may beconsidered a kind of bible of the so-called Neo-Sufis, to dateno monograph on al-Dabbgh or his work has appeared.

A central theme dealt with in the Ibrız is the †arıqaMu˛ammadiyya,4 the Mu˛ammadan path, and the position of

1 GAL, I I, 462f., S I I, 704; E. Lévi-Proven≈cal, Les Historiens desChorfas, Rabat 1922, 309f.

2 See also Bernd Radtke, ‘Zwischen Traditionalismus und Intellektual-ismus. Geistesgeschichtliche und historiografische Bemerkungen zumIbrız des A˛mad b. al-Mubrak al-Lama†ı’ in Elie Wardini (ed.), Builton Solid Rock, Studies in Honour of Professor Ebbe Egede Knudsenon the occasion of his 65th Birthday April 11 1997, Oslo 1997, 240-2.

3 Radtke, ‘Zwischen Traditionalismus und Intellektualismus’, 264-5.4 A monograph would here be very welcome, for now see R.S. O’Fahey

and Bernd Radtke, ‘Neo-Sufism Reconsidered’, Der Islam, lxx, 1993,64-71; Fritz Meier, ‘Eine auferstehung Mohammeds bei Suyü†ı’, DerIslam, lxii, 1985, 43; and my ‘Between Projection and Suppression.Some Considerations concerning the Study of Sufism’ in Frederick deJong (ed.), Shıfia Islam, Sects and Sufism, Utrecht 1992, 74;‘Erleuchtung und Aufklärung. Islamische Mystik und europäischerRationalismus’, Die Welt des Islams, xxxiv, 1994, 59; ‘Ijtihd andNeo-Sufism’, Asiatische Studien, xlviii, 1994, 914ff.; ‘Sufism in the18th Century. An Attempt at a Provisional Appraisal’, Die Welt desIslams, xxxvi, 1996 and ‘Möglichkeiten der Kritik am Neo-Sufismus’(forthc.).

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the Prophet Mu˛ammad in the cosmos. Until now theconcept of the †arıqa Mu˛ammadiyya in scholarly writingshas been anything but clear. Indeed it has been presented in avariety of unsatisfactory ways, often based on grossmisunderstandings. Hopefully the present article willcontribute to clarifying the meaning of the concept on thebasis of examining an seminal work. But before turning to al-Lama†ı, al-Dabbgh and the Ibrız, I would like to make a fewpreliminary general remarks about the concept of the †arıqaMu˛ammadiyya.

Islam is a religion of law. This may seem an almosttrivial observation but it is worth pausing to consider theimplications of this truism. The Islamic profession of faithillustrates this point perfectly: l ilha ill ’llh—there is nogod but God—Mu˛ammad rasül Allh—Mu˛ammad is theMessenger of God. Here we have two basic propositions. Thefirst pertains to the concept of God: there is only one God,and this one God according to the understanding of Islamictheology is all-pervading and omnipotent. He determineseverything that exists in nature and in man as well. Thewhole of creation, fashioned in accordance with the all-wise,divine regulations, exists for man; it has been created by Godfor man’s sake. And the existence of the world makes itpossible for man to fulfil his primary duty, namely to be anobedient servant of God. Man’s obedience is to be achievedby following the divine law.

And here we come to the second proposition of theIslamic profession of faith. Mu˛ammad is the Messenger ofGod. God communicates His law to mankind through chosenpersons known as prophets or messengers, the last of thembeing the Arab Mu˛ammad who lived in the seventh century.With the coming of Mu˛ammad the revealed law iscomplete. Everything that God wished to let mankind knowhas been transmitted by Mu˛ammad.

And this law is made known in two ways: firstly,

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through the divine revelation of the Koran which is theeternal, immutable word of God transmitted to mankind byMu˛ammad. The second way of knowing the law is throughwhat is designated by the Arabic word sunna. Sunna origi-nally means a path, then custom and usage. Sunna thereforemeans the sunna of Mu˛ammad, the path, the custom, thepious usage of Mu˛ammad. Everything that has been handeddown from the Prophet, his deeds, his behaviour, his words,is all just as binding for a Muslim as the precepts andstatements in the Koran.

Thus, the above mentioned A˛mad b. Idrıs can say: ‘Godhas ordered us to do nothing but follow revelation. He hasdeclared: “Follow what has been sent down to you from yourLord and do not follow any other friend than Him—but howlittle you think of this!” [K 7:3]. The revelation that has beensent down to us is the sublime Book, as well as the deeds andthe words of the Messenger. Both are revelation’.5 Thecrucial point to note is that according to A˛mad b. Idrıs, notonly the Koran is divine revelation (wa˛y), but also thesunna, the customs and practices of the Prophet.

There is of course the problem of the trustworthiness oftransmitted tradition. That is to say, God has revealedHimself to mankind through the Koran and the Prophet.Revelation occurred at a given moment; it no longer takesplace. Present-day man has knowledge of it through writtenrecords, that is through texts. The Koran is a book. What weknow of the sunna of the Prophet Mu˛ammad is alsotransmitted to us in books.

I will not enter into the question of the trustworthiness ofthe Koran’s transmission. The problem is the transmission ofthe sunna of the Prophet. Here we enter the domain of whatis known as ˛adıth-criticism. That it is possible to havedoubts concerning the content of each matn text, and aboutthe authenticity of the links of any given isnd (chain of

5 A˛mad b. Idrıs, Rislat al-radd, Ms Bergen 438 (ALA, I, 133, no. 33),2.

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transmitters) is well attested amongst Islamic theologians, aswell as amongst Western scholars. Whereas Western researchhas primarily focused attention on the content of the matn,traditional Islamic criticism has paid greater attention to thepersonal credibility of individuals making up the chain oftransmission. Those ˛adıths that traditional Islamic criticismheld to be trustworthy, authentic reports on the life, wordsand comportment of the Prophet, were written down in theninth and tenth centuries in several large collections whichcame to have canonical status.

By giving the sunna a written normative form in thisway, a framework was provided for man, or more preciselyfor a Muslim, to follow if he wished to conform fully to thedivine law. Consequently, certainty that one is doing what isright comes from two sources. On the one hand from resort-ing to written tradition, and on the other hand from one’scorrect understanding of this tradition. But here we have asituation which introduces a further element of insecurity.Indeed, understanding and interpreting texts is an activityassociated with human reason, and reason is a notoriouslyfallible mental faculty. Amongst Islamic jurists and theolo-gians a debate developed that dealt with the question of howmuch weight should be given to human reason in interpretingrevelation, that is in interpreting the Koran and the sunna.

We have already emphasized the point that the sunna ofthe Prophet has the status of divine revelation. Here we mustadd that the Prophet himself, both his person and his physicalbeing, was gradually transferred to the divine sphere. Thishistorical process has been described in detail by Tor Andräin his book Die person Muhammeds in lehre und glaubenseiner gemeinde which remains the fundamental work on thesubject.6 He shows how the Prophet goes from being a modelof moral behaviour to being a divine-like object of cultveneration.

6 Stockholm 1918 (Ph.D. Thesis, Upsala 1917).

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The reports concerning the model character of thebehaviour and sayings of the Prophet were already collectedin the ninth century by, amongst others, the traditionist Abüfiˆs al-Tirmidhı in his book al-Sham√il al-Mu˛ammadiyya.7

In this book one finds chapters on the Prophet’s way ofdressing, his manner of speech, his laughter and joking, andon his way of performing worship. More detailed andcomprehensive than the work of Abü fiˆs al-Tirmidhı is thebook by al-Q∂ı fiIy∂ (d. 544/1149) entitled al-Shif√ bi-tafirıf ˛uqüq al-mu߆af.8 Following the Prophet in word anddeed can be designated as †arıqa Mu˛ammadiyya. The con-cept appears for the first time as the title of a book by theOttoman theologian Birkawı (Birgilı) in the sixteenthcentury. His book, al-‡arıqa al-Mu˛ammadiyya wa’l-sıra al-A˛madiyya,9 is a compendium of ethical rules for lifeaccording to the prescriptions of the Prophet as transmitted inthe sunna.

The exemplary human being Mu˛ammad is steadilytransformed until he becomes a cosmic category of divineorigin known as the ˛aqıqa Mu˛ammadiyya, which is in factan actual demiurge that brought about the creation of thecosmos. This doctrine was fully elaborated by the greattheosophist and mystic Ibn fiArabı (d. 638/1240).

At this point let us return to the Ibrız and the person ofal-Dabbgh. Al-Dabbgh was of sharıfı origin but was anunschooled ummı, this al-Lama†ı emphazises numeroustimes.10 However he also says al-Dabbgh was able to readand write.11 If al-Lama†ı is not contradicting himself, thenummı in this case does not mean illiterate, but means withouthigher theological training.

7 GAS, I, 156.8 GAL, I, 369, S I, 630.9 GAL, II, 440, S II, 654.10 Al-Lama†ı, K. al-Ibrız, ed. Mu˛ammad fiAdnn al-Shammfi, 2 vols,

Damascus 1404-06/1984-86, I, 33, 69, 231, 316, 317, 334, 363, 378;II, 27.

11 Ibrız, I, 371, 372, 373, 374, 417.

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That al-Dabbgh had founded an order, the Kha∂iriyya†arıqa, is a later fabrication or a misunderstanding of theword †arıqa which in this case ought rather to be translated as‘a spiritual tradition’. Of course, it is true that al-Dabbghclaims to have received his main litany from al-Kha∂ir him-self,12 and A˛mad b. Idrıs also mentions being affiliated tothe Kha∂iriyya which, he says, links him to al-Dabbghspiritually.13

At this point I would like to consider a few of the basicideas and concepts found in the Ibrız. Obviously, I can onlydeal briefly with a limited selection. The concepts I willdescribe are: dht and rü˛, fat˛ and Mu˛ammadology and†arıqa Mu˛ammadiyya respectively.

Let me begin with dht and ru˛. Dht is a human beingas he can be perceived by the senses, man as a unitcompounded of body, soul and spirit.14 Very often, how-ever, dht signifies man simply as a physical body, in thiscase usually referred to as dht turbiyya.15 In the Ibrızthere are no cases of dht signifying higher spiritualessence, that is to say the spiritual or divine kernel of one’sbeing. Fritz Meier has already drawn attention to thisdistinction in his article ‘Eine auferstehung Mohammeds beiSuyü†ı’.16 The dht is formed by the blood which flowsthrough 366 veins. In the veins man’s lower sensual charac-teristics live out their life, their source being the nafs, theconcupiscent soul. But the nafs does not have as prominent arole in the Ibrız as it does with so many other mystics, thesame being true of the haw, the passionate drive. Theilluminated mystic is able to perceive the sea of inner drives

12 Ibrız, I, 52.13 Einar Thomassen and Bernd Radtke (eds.), The Letters of A˛mad Ibn

Idrıs, London 1993, 64f. and Bernd Radtke, R.S. O’Fahey and JohnO’Kane, ‘Two Sufi Treatises of A˛mad Ibn Idrıs’, Oriens, xxxv,1995, 151f.

14 Among the hundreds of references, see e.g. Ibrız, I, 74.15 E.g. Ibrız, I, 402.16 Meier, ‘Eine auferstehung Mohammeds’, 46 n. 81.

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and passions as a blazing fire.17

From a cosmological point of view, the dht belongs tothe dark part of the world, the ÷alm.18 In a normal person itis separated by a ˛ijb, a partition, from the higher part of hisbeing, the rü˛.19 In the cosmological scheme the rü˛ belongsto the world of light, nür—or to be more precise, it originatesin the world of the angels, al-mala√ al-afil.20 That is why,like the angels, it has the capacity to see God directly(mushhada),21 and possesses the higher human capacities ofknowledge and reason, fiilm and fiaql.22 After death the rü˛leaves the dht and then lives in the barzakh, a kind oflimbo,23 which al-Lama†ı describes in a special chapter onthe subject24 that I will not go into here. From the barzakhthe elite Friends of God come forth, together with theprophets, to attend the dıwn al-ßli˛ın in the cave of Mount˘ir√,25 which al-Lama†ı describes in detail in Chapter Four.

The prophet Mu˛ammad is also made up of dht andrü˛26—to turn now to the second complex of basic ideas, al-Dabbgh’s Mu˛ammadology. But in the case of the Prophet,they are of a special kind and have a different relationship toone another than in a normal human being. The dht of theProphet is †hira, sharıfa, kmila.27 While still in the world,it is endowed with the physical qualities that the inhabitantsof Paradise will enjoy, that is to say it is an imperishablebody made up of light,28 though it too originated from dust.29

17 Ibrız, II, 54f.18 Ibrız, I, 266ff. and all of Chapter Three, also pp. 441-89.19 Ibrız, II, 266; I, 218.20 Ibrız, II, 69.21 Ibrız, II, 112, 288, 326.22 Ibrız, I, 158.23 Ibrız, II, 318.24 Chapter Ten, Ibrız, II, 305-20.25 Ibrız, II, 17.26 Ibrız, I, 115.27 Ibrız, I, 280 and passim.28 Ibrız, I, 169, 214.29 Ibrız, I, 402.

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The Prophet has no partition between his dht and rü˛; theyare joined together.30 The rü˛ lives within the Prophet’s dhtthe way love lives within a human being’s soul, that is, itpermeates the dht completely.31 Consequently, theProphet’s dht is endowed with a special power; it drawsupward to God and not, as is usual, downward to the earthand darkness.32

Due to the special power of light that is active in theProphet’s dht, he is the intermediary between creation andGod. On the one hand, the divine lights pour down on theProphet’s dht uninterruptedly, while on the other hand hisdht transmits them to God’s creatures, for example in theform of the Koran.33

But the Prophet is not only an intermediary. He is thevery starting-point for the whole of earthly creation. His lightwas the first thing to be created. I cannot here go into thehistorical background to this idea. It was from the Prophet’slight that the whole of creation developed.34 For this reasonthe created universe is permeated by a network of luminousthreads, whose interactions and effects can be perceived bymystics who have attained illumination.35

Likewise, even after his death it is possible to perceivethe Prophet as he is in flesh and blood, in other words toperceive his dht. However, al-Lama†ı or al-Dabbgh do notsay anything about a resurrection of the Prophet, as one findsin al-Suyü†ı’s Tanwır al-˛alak fı imkn ru√yat al-nabı wa’l-

30 Ibrız, I, 152, 154.31 Ibrız, I, 151, 152.32 Ibrız, I, 400.33 Ibrız, I, 130.34 Ibrız, II, 189; also quoted in al-˛jj fiUmar b. Safiıd al-Fütı, Rim˛

˛izb al-ra˛ım fial nu˛ür ˛izb al-rajım, in Jawhir al-mafinı, Cairo1393/1973, II, 121; see also Radtke, ‘Lehrer-Schµler-Enkel. A˛mad b.Idrıs, Mu˛ammad fiU±mn al-Mır„ganı, Ismfiıl al-Walı’, Oriens,xxxiii, 1992, 121f. and ‘Ismfiıl al-Walı. Ein sudanesischer Theosophdes 19. Jahrhunderts’, Der Islam, lxxii, 1995, 150.

35 Ibrız, I, 361.

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malak,36 which Fritz Meier has analyzed in the articlereferred to above. Perceiving the Prophet after his death ispossible as an image in a dream—manman—or in a wakingstate—yaq÷atan, and in the latter case, that is while awake, intwo ways. One can see an image of the Prophet, an appari-tional form, a ßüra, or one can see the dht of the Prophethimself. But only the illuminated mystic is capable of seeingthe Prophet’s dht.

Seeing the Prophet in a waking state—ru√yat/mushha-dat al-nabı yaq÷atan—which is a major characteristic of laterSufism in general—is possible because the Prophet’s dht isendowed with a light that fills the entire world. Here is thekey passage in the Ibrız dealing with this subject, which FritzMeier has already drawn attention to in his above mentionedarticle37 and which is also taken up in al-˛jj fiUmar’s laterwork the Rim˛:38

Whoever sees the Lord of being in a dream can do so in twoways. In the first way the dream is in no need of interpretationbecause the person sees the Prophet in the same state heappeared in the world and as the Prophet’s Companions beheldhim. Should this vision occur to someone who is illuminated …then what he sees is the pure and noble dht of the Prophet. Ifthe person is not illuminated, he can experience this as well butthat is a rare situation. Usually what is seen is the image of hisdht (ßürat dhtihi), not his dht itself (fiayn dhtihi), since thedht of the Prophet can take on various forms and then be seenin numerous places, whether in a dream or in a waking state.This is because the dht of the Prophet possesses light whichemanates from it and fills the entire world. There is no placewhere the noble light of the Prophet does not exist. The dhtof the Prophet appears in this light the way the form of theface appears in a mirror. Thus, the light of the Prophet issimilar to a mirror which fills the entire world, and what is

36 On this see Meier, ‘Eine auferstehung Mohammeds’, 43/Bausteine.Ausgewählte Aufsätze zur Islamwissenschaft, Istanbul-Stuttgart 1992,II, 820.

37 Meier, ‘Eine auferstehung Mohammeds’, 46/Bausteine, II, 823.38 Rim˛, I, 223.

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represented in it is the dht. That is why one person can seethe Prophet in the east and another person see him in the west,one sees him in the south and another in the north. And innumerablepeople see him in other places—all at the same time. Each personreally sees the Prophet before him because the light of the Prophet, inwhich his dht is represented, is with each person. If an illuminatedperson (al-maftü˛ fialayhi) beholds the image (ßüra) of the Prophetbefore him, he then follows it with his spiritual deeper sight (baßıra)and penetrates through the light of the image to the dht of theProphet himself.39

The final sentences of the above quotation lead us to our nextpair of basic concepts in the Ibrız: fat˛ and † a r ıqaMu˛ammadiyya. It should be noted that the concept †arıqaMu˛ammadiyya is not mentioned explicitly in the Ibrız. Interms of content, however, one is justified in applying theterm to al-Dabbgh’s ideas.

The goal of the mystic path is fat˛, illumination. It canonly be achieved under the direction of a shaykh,40 since thepath leads from the shaykh to the Prophet and from theProphet to God.41 As mentioned, al-Lama†ı devotes twoextensive chapters to the relationship between the shaykh andthe novice, and pays particular attention to the phenomenonof rbi†a. Incidentally, we now have Fritz Meier’s book onthe subject of rbi †a as conceived amongst theNaqshbandiyya.42 Much could be said about the role theProphet plays in the novice-shaykh relationship through thewhole process of tarbiya—this being a special aspect of the†arıqa Mu˛ammadiyya. But I cannot go into this subject here.

The Ibrız says little about the preconditions for fat˛:travelling the path, asceticism, disciplining the carnal soul,

39 Ibrız, I, 280.40 Ibrız, I, 81; quoted in Rim˛, I, 163; on the whole see also Radtke,

‘Von Iran nach Westafrika’, Die Welt des Islams, xxxv, 1995, 50.41 Ibrız, II, 152, 287f.; on this see also Radtke, ‘Ismfiıl al-Walı’, 152 n.

39.42 Fritz Meier, Zwei Abhandlungen µber die Naq¸sbandiyya, Istanbul-

Stuttgart 1994 (Beiruter Texte und Studien 58)

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etc. These matters are taken for granted. As for illuminationitself, which usually only takes place after the death of one’sshaykh,43 two kinds are distinguished: the normal fat˛44 andthe ultimate, all-inclusive, al-fat˛ al-kabır. The first step isthat the novice descends into his inner self, into the region ofdarkness of his veins which are the locus of his lowercharacter traits, in order to purify these traits.45 If he succeedsin this, he can attain the first stage of illumination. Thesecrets of the material cosmos reveal themselves to him(futi˛a).46 His sense organs become capable of perceiving thewhole of the physical cosmos.47 Since the cosmos, that is thedifferent worlds of the earths and the stars, belong to therealm of darkness (÷alm),4 8 this is a fat˛ ÷ulmnı,49 anillumination which the unbelievers can also attain, anenlightenment which does not bring with it any certainty ofknowledge.50 It is only to the believing Muslim that thespiritual cosmos reveals itself. He beholds the angels, theprophets, the spirits of the Friends of God, as well asParadise, Hell and the barzakh. This is the al-fat˛ al-kabır,51

the great illumination. But even at this stage there is thedanger of falling into error. For example, spiritually con-sorting with Jesus which is made possible by fat˛ can seducethe illuminated individual to renounce Islam and become aChristian.52

Certainty and real illumination only occur if the mystic

43 Ibrız, II, 83, 294.44 Ibrız, I, 109, where al-Dabbgh writes about his own early limited

(∂ayyiq) fat˛.45 Ibrız, II, 54f.46 Ibrız, I, 398ff., II, 55, 275ff.47 Ibrız, II, 298; on this see also Radtke, ‘Ismfiıl al-Walı’, 151 and

Lehrer-Schµler-Enkel’, 114.48 Ibrız, I, 399.49 Chapter Nine (Ibrız, II, 269-304) discusses the two forms of illumi-

nation, fat˛ nürnı and fat˛ ÷ulmnı.50 Ibrız, I, 399.51 Ibrız, I, 399; II, 275, 301, 304.52 Ibrız, I, 400.

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passes through all the material and spiritual worlds and ishonoured with the ru√yat al-nabı yaq÷atan/mushhadat al-dht al-sharıfa.53 After this experience he is omniscient54 andpermanently protected against error (mafißüm).55 Hisknowledge is far superior to that of all others, in particular tothat of the theologians and the fuqah√. Now he is actuallythe infallible source of interpreting the law.56

From the anthropological point of view, attaining fat˛signifies that the partition between dht and rü˛ has beenremoved; the illuminated individual has reached a state likethat of the Prophet.57

In order to experience a vision of the Prophet whileawake, a person must be in a special mental state. Al-Dabbgh describes that state in the following terms:

His mind is constantly occupied with this noble Prophet such that theProphet never leaves his thoughts. Other matters he is busy with donot cause him to stop thinking of the Prophet. People see him eating,but his thoughts are with the Prophet; people see him drinking, but histhoughts are with the Prophet. Even when he is asleep his thoughts arewith the Prophet.58

These remarks are similar to the classical definition of †arıqaMu˛ammadiyya which Mu˛ammad b. fiAlı al-Sanüsı quotesfrom the author ˘asan b. fiAlı al-fiUjaymı who died 1702.The text runs:

The basis of this path [the †arıqa Mu˛ammadiyya] is that the innerbeing of the one who follows it59 is absorbed in the vision of

53 Ibrız, I, 400; II, 277.54 Ibrız, I, 110: al-Dabbgh is omniscient.55 Ibrız, II, 301.56 Ibrız, II, 97 and Radtke, ‘Ijtihd and Neo-Sufism’, 920.57 Ibrız, I, 218.58 Ibrız, II, 285; also quoted in Rim˛ I, 220.59 … mabn hdhihı ’l-†arıqa fial istighrq b†in ߲ibih fı

shuhüd dhtihı ßlfim. The phrase is given in this form byA˛mad al-Sharıf al-Sanüsı in al-Fuyü∂t al-rabbniyya; Knut S.Vikør, Sources for Sanüsı Studies, Bergen 1996, 80-1, 227. This

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Mu˛ammad’s dht,60 while he is zealously imitating the Prophetoutwardly in word and deed, busying his tongue invoking blessingsupon him, and devoting himself to him at all times whether in seclu-sion or in public, until honouring the Prophet comes to dominate hisheart and to permeate his inner being to such an extent that he needonly hear the Prophet’s name and he starts trembling, his heart isoverwhelmed beholding him and the visible appearances of theProphet emerge before his inner sight.61

From this it is perfectly clear that the †arıqa Mu˛ammadiyyais not a Sufi order but a path, a form of spiritual concentra-tion.62 It is the mystical intensification of the traditionalconformity to the sunna of the Prophet which involvesreplacing the authority of the written word by a livingexperience—by beholding the Prophet and communicatingwith him directly.

Beholding the Prophet is the greatest pleasure (ladhdha)that a human being can experience.63 It is even greater thanthe joys of Paradise,64 for it leads the mystic to the final goal,the vision of God—mushhada.65

I must limit myself to this brief sketch of some of thebasic concepts found in the Ibrız. I have already noted thewidespread reception of al-Dabbgh/al-Lama†ı by laterauthors. As for the sources al-Dabbgh relied on and possibledirect borrowings, I must confess that these still remainunclear to me. Certain features of the Ibrız recall Ibn fiArabı’s

is by far the best way to read this text which has caused somuch confusion, see Radtke, ‘Between Projection andSuppression’, 74 n. 9. My attempts at correction have, howevernecessary, proven to be far too complicated.

60 See note 32 above and Radtke, ‘Between Projection and Suppres-sion’, loc. cit.

61 Mu˛ammad b. fiAlı al-Sanüsı, al-Manhal al-rawı in al-Majmüfia al-mukhtra, Beirut 1968, 49 bottom & ff.

62 See note 59 above.63 Ibrız, II, 286.64 Ibrız, II, 286, 291.65 Ibrız, II, 287.

IBRˆZIANA 127

thought but the whole of Ibn fiArabı’s metaphysics, theproblem associated with wa˛dat al-wujüd and the concept of˛aqıqa Mu˛ammadiyya are totally absent. We still knowrelatively little about the intellectual history of Sufism in thecenturies after Ibn fiArabı—at least as far as mysticism in theArabic language is concerned. In this area almost everythingstill remains to be done.

In conclusion I will simply make some further observa-tions about the historical influence of the Ibrız. The so-calledbible of the Tijniyya, fiAlı Barrda’s Jawhir al-mafinı,only contains five quotations from the Ibrız66—which is quitethe contrary to the second bible of the Tijniyya, the Rim˛of al-˛jj fiUmar.67 A fundamental idea in the Tijniyya isfay∂,68 which does not appear as such in the Ibrız. For asimilar notion the Ibrız employs the verb saq or suqiya.69

However, the world of ideas and the vocabulary of the Ibrızexercised an important influence in the writings of A˛mad b.Idrıs, which is only to be expected as the latter traces one ofhis affiliations back to al-Dabbgh.70 Consequently the Ibrızmay justifiably be considered a key work for the laterdevelopment of Sufism and clearly deserves to be studiedmore closely. In this connection, I may add that John O’Kaneand I intend to undertake an English translation andcommentary of the Ibrız.

Analysis of sources

The book has twelve chapters of very different length, after amuqaddima (Ibrız, I, 39-120) with the vita of al-Dabbgh.

66 fiAlı ˘arzim Barrda, Jawhir al-mafinı, Beirut 1393/1973, I, 55,174 (twice), 214; II, 62.

67 Radtke, ‘Studies on the Sources of the Kitb Rim˛ ˛izb al-ra˛ım ofal-˛jj fiUmar’, Sudanic Africa, 6, 1995, 73-113, 85f.

68 On this see Radtke, ‘Was steht in den ∏awhir al-mafinı? Versucheiner Ehrenrettung’ (forthc).

69 Among the many references, one may note only Ibrız, II, 54.70 See note 13 above.

128 BERND RADTKE

The chapters discuss:

1. (I, 125-318): Interpretations of ˛adıths.2. (I, 325-434): Interpretations of Koranic verses.3. (I, 441-89): On darkness (÷alm).4. (II, 5-45): On the dıwn al-ßli˛ın.5. (II, 47-113): On being a shaykh (tashyukh).6. (II, 115-82): On being a novice.7. (II, 183-254): The interpretation of some difficult

sentences in earlier authorities’ works.71

8. (II, 255-67): On the creation of Adam.9. (II, 269-304): On the two kinds of Illumination.72

10. (II, 305-20): On the barzakh.11. (II, 321-45): On Paradise12. (II, 347-58): On Hell

The most voluminous are the two chapters with al-Dabbgh’sinterpretations of the Koran and ˛adıth in the first volume.Then follow in size the chapter on the dıwn al-ßli˛ın, thegathering of the spiritual regiment of the world in cave ofMount ˘ir√ near Mecca—a conception widespread in post-Ibn fiArabı mysticism73—then the chapter about shaykh andnovice, and after those the seventh and ninth chapters.

One can distinguish three types of texts: (1) Hagio-graphical anecdotes,74 (2) didactic-theoretical views of al-Dabbgh, and (3) comments by al-Lamatı which, unlike al-Dabbgh’s texts, are supported by quotations from theologi-cal-scholastic tradition. Following is a list of the sources used

71 E.g. Ibn Mashısh, al-Shdhilı, Ibn al-Farıd, al-Ghazlı, and in parti-cular the latter’s sentence laysa fı ’l-imkn abdafiu mimm kn. Thispart comes almost completely from al-Lama†ı, who takes up an oldscholastic discussion, see sources CXIX-CXXIX.

72 Fat˛ nürnı and fat˛ ÷ulmnı.73 Michel Chodkiewicz, Le Sceau des saints, Paris 1986, 113; also

Radtke, ‘Lehrer-Schµler-Enkel’, 116f.74 A list of the stories are in Ibrız, II, 418-20.

IBRˆZIANA 129

by al-Lama†ı. They are ordered by first appearance.75

I

Shar˛ Jamfi al-jawmifi li’l-Subkı by Badr al-Dın al-Zarkashı,745-94/1344-92GAL, II, 91; S II, 108; for Jamfi al-jawmifi cf. GAL, II, 89.S: Fiqh.Q: I, 69; 112.

IIal-Risla al-ni÷miyya by al-Juwaynı, d. 478/1085GAL, S I, 673.S: Fiqh.Q: I, 72.

IIIFat˛ al-brı fı shar˛ ∑a˛ı˛ al-Bukhrı by Ibn ˘ajar al-fiAsqalnı, 773-852/1372-1449.GAL, S II, 75, no. 71.S: ˘adıth.Q: I, 72; 112; 113; 129; 156; 223; 224; 231; 242; 244; 245; 246; 250;286; 291; 316; 333; 339; 347; 376; 393; II, 351.

IVal-Durar al-muntathira fı ’l-a˛dıth al-mushtahira by al-Suyü†ı, d. 911/1505GAL, S II, 180, no. 59.S: ˘adıth.Q: I, 111; 112; 113 (twice); II, 340.

Val-Maw∂üfit by Ibn al-Jawzı, d. 597/1200GAL, I, 503, no. 26.S: ˘adıth.Q: I, 112; 113 (twice); 345.

75 The following abbreviations are used: S: = Subject, Q: = Quotations,with page reference to Ibrız, vols I and II.

130 BERND RADTKE

VITitle not given, by Ibn Taymiyya, d. 728/1328; on him seeGAL, II, 100ff.S: Theology.Q: I, 112.

VIIal-La√lı al-maßnüfia fı ’l-a˛dıth al-maw∂üfia by al-Suyü†ı,d. 911/1505GAL, S II, 181, no. 26.S: ˘adıth.Q: I, 112; 113.

VIIIal-˘wı fi ’l-fatwı by al-Suyü†ı, d. 911/1505GAL, S II, 188, 169c.S: ˘adıth, Fiqh, theology.Q: I, 112; 318.

IXTitle not given, probably al-Mustadrak, by al-˘kim al-Naysbürı, d. 405/1014GAL, I, 166.S: ˘adıth.Q: I, 113; 227; 252; 263; 350; 352.

Xal-Tafsır by Ibn Kathır, d. 774/1373GAL, S II, 49.S: Koran commentary.Q: I, 113.

XIal-Nashr fi ’l-qir√t al-fiashr by Ibn al-Jazarı, 751-833/1350-1429GAL, I, 201.S: Koran commentary.Q: I, 113; 129; 174; 176; 224; 231.

XIIal-Intißr by al-Bqillnı, d. 403/1013GAL, S I, 349, no. 5 (?= al-Istibßr).

IBRˆZIANA 131

S: Koran commentary.Q: I, 120; 129; 138; 180; 191; 193; 231.

XIIITitle not given, by Abü fiUbayd, d. 224/839GAS, IX, 70.S: ˘adıth.Q: I, 129; 226.

XIVTitle not given; a monograph on the ˛adıth: ‘inna hdh ’l-qur√n unzila fial sabfiat a˛ruf wa-kull li-sha√n’, by AbüShma, 599-665/1203-68GAL, S I, 550f.; title not listed.S: Koran commentary.Q: I, 129.

XIVaal-Itqn by al-Suyü†ıGAL, S II, 179, no. 1.S: Koran commentary.Q: I, 129.

XVal-Burda by al-Büßırı, 608—694-96/1211-2—1294-97GAL, S I, 467.S: Poetry, praise of the Prophet.Q: I, 150; II, 58.

XVIal-Tamhıd by Ibn fiAbd al-Barr, 368-463/978-1071GAL, I, 367; S I, 628.S: History; genealogy.Q: I, 156; 232.

XVII˘shiya fial ’l-Muwa††a√ by al-Suyü†ıGAL, S II, 181, no. 22a.S: ˘adıth, fiqh.Q: I, 156.

132 BERND RADTKE

XVIIITitle not given, by Ibn al-˘jib, d. 646/1249GAL, I, 303, S I, 531S: Grammar.Q: I, 176; 309.

XIXTitle not given, by al-Farr√, d. 200/822GAS, IX, 131.S: Grammar.Q: I, 180.

XXal-Muqnifi by Abü fiAmr al-Dnı, d. 444/1053GAL, I, 407; S I, 719.S: Koran recitation.Q: I, 191; 193.

XXIal-fiAqıla by Abü ’l-Qsim al-Sh†ibı, 538-90/1143-94GAL, I, 410; S I, 726.S: Koran recitation.Q: I, 192.

XXIIShar˛ al-fiAqıla by al-Jafibarı, 640-732/1242-1333GAL, S I, 135, no. 14.S: Koran recitation.Q: I, 192; 193.

XXIIITitle not given, by Abü ’l-˘asan al-Qbisı, 324-57/936-1012GAL, S I, 277.S: Fiqh, ˛adıth.Q: I, 192.

XXIVTitle not given, by Ibn Fürak, d. 406/1015GAL, S I, 166.S: ˘adıth.Q: I, 193.

IBRˆZIANA 133

XXVal-Tafsır by Abü Is˛q al-Thafilabı, d. 427/1035GAL, S I, 592.S: Koran commentary.Q: I, 221; 326.

XXVIal-Muqaddima by Ibn Khaldün, d. 808/1406GAL, II, 244; S II, 342.S: World history.Q: I, 221.

XXVIIal-Tafsır by al-‡abarı, d. 310/923GAS, I, 327; GAL, I, 142; S I, 217.S: Koran commentary.Q: I, 225; 231; 242.

XXVIIIal-Musnad by A˛mad b. ˘anbal, d. 241/855GAS, I, 504; GAL, I, 182.S: ˘adıth.Q: I, 226 (twice); 231.

XXIXTitle not given, by al-‡abarnı, d. 360/971GAS, I, 195; GAL, S II, 279.S: ˘adıth.Q: I, 226.

XXXTitle not given, by Ibn ˘ibbn, d. 354/965GAS, I, 189; GAL, S I, 273.S: ˘adıth.Q: I, 227.

XXXITitle not given, most probably al-Jmifi, by Abü fiˆs al-Tirmidhı, d. 279/892GAS, I, 156; GAL, S I, 267f.S: ˘adıth.Q: I, 227.

134 BERND RADTKE

XXXIIMushkil al-Qur√n by Ibn Qutayba, d. 276/884GAL, I, 120.S: Koran commentary.Q: I, 231.

XXXIIIal-Dal√il by Qsim b. ThbitGAL, S N II, 945 (?).S: Koran recitation.Q: I, 231.

XXXIVTitle not given, by Abü ’l-Fa∂l al-Rzı, i.e., Abü ’l-Fa∂√ilal-Rzı, d. c. 631/1233GAL, I, 414; S I, 735.S: Koran recitation.Q: I, 231.

XXXVal-Shar˛, i.e., the Koran commentary, by al-Qur†ubı, d.671/1273GAL, I, 415; S I, 737.S: Koran commentary.Q: I, 232.

XXXVIal-Shar˛, probably meant Shar˛ ∑a˛ı˛ Muslim, by al-Nawawı, d. 676/1278GAS, I, 137; GAL, I, 395.S: ˘adıth.Q: I, 232; 306.

XXXVIIal-Shar˛, probably meant Jamfi al-nihya, commentary onthe ∑a˛ı˛ al-Bukhrı, by Ibn Abı Jamra, d. 699/1300GAS, I, 126; GAL, I, 372.S: ˘adıth.Q: I, 232; 242; 243; 244.

IBRˆZIANA 135

XXXVIIIal-∑a˛ı˛ by Muslim, d. 261/875GAS, I, 136; GAL, I, 160.S: ˘adıth.Q: I, 232; 284; 306.

XXXIXTitle not given, by al-˘alımı, d. 403/1012GAS, I, 607; GAL, I, 197.S: ˘adıth; fiqh; theology.Q: I, 235.

XLTitle not given, by fiAl√ al-Dın al-Qünawı, d. 727/1327GAL, II, 86.S: Fiqh.Q: I, 235.

XLITitle not given, by al-Ghazlı, d. 555/1111GAL, I, 420ff.S: Theology.Q: I, 239.

XLIITitle not given, by al-Mzarı, d. 536/1141GAL, S I, 663.S: Theology.Q: I, 240; 243; 262.

XLIIITitle not given, by Ibn Ba††l, = fiAlı b. Khalaf al-Qur†ubı, d.449/1057; he wrote a Shar˛ ∑a˛ı˛ al-BukhrıGAL, S I, 261.S: ˘adıth.Q: I, 240; 242; 244.

XLIVTitle not given, by Abü Bakr b. al-fiArabı, d. 543/1148; seeIbrız, editor’s footnote 23.GAL, S I, 663.S: Fiqh; ˛adıth.

136 BERND RADTKE

Q: I, 240; 244; 445(?).

XLVTitle not given, by Abü Safiıd al-SafqusıS: Theology.Q: I, 240.

XLVIal-Jmifi al-∑a˛ı˛ by al-Bukhrı, d. 256/870GAS, I, 116; GAL, I, 159.S: ˘adıth.Q: I, 249; 250; 252; 284.

XLVIITitle not given, probably al-Muwa††a√, by Mlik b. Anas, d.179/795GAS, I, 458; GAL, I, 176.S: Fiqh, ˛adıth.Q: I, 250.

XLVIIITitle not given, probably al-Sunan, by al-Nas√ı, d. 302/915GAS, I, 167; GAL, I, 162f.S: ˘adıth.Q: I, 251.

XLIXal-Sunan by Abü Dwüd, d. 275/889GAS, I, 149; GAL, I, 161.S: ˘adıth.Q: I, 252.

Lal-Qabas by Ibn al-fiArabı, d. 543/1148GAL: title not listed.S: Theology (?).Q: I, 262.

LITitle not given, by al-fiUqaylı, d. 322/934GAS, I, 177.S: ˘adıth.

IBRˆZIANA 137

Q: I, 263; 345.

LIIal-Talkhıß by al-Dhahabı, d. 748/1348GAL, II, 46ff.; title not listed.S: ˘adıth.Q: I, 263.

LIIINawdir al-ußül by al-˘akım al-Tirmidhı, d. c. 295-300/905-10GAS, I, 655.S: Mysticism.Q: I, 263.

LIVal-A˛km al-kubr by Abü Mu˛ammad fiAbd al-˘aqq al-Ishbılı, d. 581/1185GAL, I, 371; S I, 634.S: Fiqh.Q: I, 286.

LVShar˛ al-Jmifi al-ßaghır by fiAbd al-Ra√üf al-Munwı, d.1031/1621GAL, II, 306; S II, 417.S: ˘adıth.Q: I, 286; 337.

LVIRisla il Fakhr al-Dın al-Rzı by Ibn fiArabı, Mu˛yı al-Dın,d. 638/1240GAL, I, 441ff.S: Mysticism.Q: I, 289; 291.

LVIIKashf al-rn by fiAbd al-Wahhb al-Shafirnı, d. 973/1565GAL, II, 335ff.S: ˘adıth; theology.Q: I, 291.

138 BERND RADTKE

LVIIIal-Tafriqa by al-Ghazlı, d. 555/1111GAL, I, 421; no. 13; S I, 747.S: Theology.Q: I, 293; 309 (?).

LIXal-Durr al-manthür by al-Suyü†ı, d. 911/1505GAL, S II, 179, no. 2.S: Koran commentary.Q: I, 299; 325; 386.

LXal-Shif√ by al-Q∂ı fiIy∂, d. 544/1149GAL, I, 369; S I, 630.S: ˘adıth; fiqh.Q: I, 306; 382.

LXITitle not given, probably Alfiyyat al-siyar by al-fiIrqı = Abü’l-Fa∂l Zayn al-Dın al-fiIrqı, d. 806/1404GAL, II, 65f.; S II, 69.S: ˘adıth.Q: I, 306.

LXIITitle not given, by Sayf al-Dın al-◊midı, 551-631/1156-1233GAL, I, 393; S I, 678.S: ˘adıth; theology.Q: I, 309.

LXIIITitle not given, by ∑afı ’l-Dın al-Hindı, 644-715/1269-1315GAL, II, 115; S II, 143.S: Theology; fiqh.Q: I, 309.

LXIVTitle not given, by al-Ghazlı, d. 555/1111, perhaps = LVIIIS: Theology.Q: I, 309.

IBRˆZIANA 139

LXVTitle not given, by al-Bayhaqı, 384-458/994-1066GAL, I; 363; S I, 618.S: ˘adıth.Q: I, 311.

LXVITitle not given, by Ibn al-Sakan, d. 353/964GAS, I, 189.S: ˘adıth.Q: I, 311.

LXVIIZaw√id al-Musnad by Ibn A˛mad b. ˘anbal, 213-90/828-903GAL, S I, 310, cf. GAS, I, 511.S: ˘adıth.Q: I, 315.

LXVIIITitle not given, probably Dal√il al-nubuwwa by AbüNufiaym al-Ißbahnı, d. 430/1038GAL, I, 362; S I, 616.S: ˘adıth.Q: I, 315.

LXIXDal√il al-nubuwwa by al-Bayhaqı, 384-458/994-1066GAL, I; 363; S I, 618.S: ˘adıth; theology.Q: I, 315.

LXXal-Ißba fı tamyız al-ßa˛ba by Ibn ˘ajar al-fiAsqalnı, 773-852/1372-1449GAL, S II, 75. no. 1.S: Biography; ˛adıth.Q: I, 317.

140 BERND RADTKE

LXXIShar˛ al-Alfiyya fı ’߆il˛ al-˛adıth by al-Sakhwı, 830-902/1427-97GAL, S II, 31, no. 26; see also LXI.S: ˘adıth.Q: I, 318.

LXXIIShar˛ al-Shif (probably = LX), by al-Shihb; probablyShihb al-Dın al-Ramlı, d. 844/1440GAL, I, 369, no. 1k.S: ˘adıth; theology; fiqh.

LXXIIIShar˛ al-Mawqif by al-Jurjnı, d. 816/1413GAL, II, 216; S II, 305 (for the author); II, 208, no. IV, 1 (for thisbook).S: Theology, kalm.Q: I, 325; 382; 387; 417.

LXXIVShar˛ al-ßudür bi-a˛wl al-mawt wa’l-qubür by al-Suyü†ı,d. 911/1505GAL, S II, 181, no. 30.S: ˘adıth.Q: I, 347.

LXXVTitle not given, most probably al-Mufiarrab, by al-Jawlıqı,d. 539/1144GAL, I, 280.S: Lexicography.Q: I, 351; 352.

LXXVI˘shiya fial ˘izb al-barr by Abü Zayd al-Fsı, d.1036/1626GAL, S I, 805, no. 6a.S: Mysticism.Q: I, 357.

IBRˆZIANA 141

LXXVIIal-˘ab√ık by al-Suyü†ı, d. 911/1505GAL, S II, 183, no. 51.S: ˘adıth, theology.Q: I, 382.

LXXVIIIal-Hiba al-saniyya by al-Suyü†ı, d. 911/1505GAL, S II, 185, no. 66.S: ˘adıth.Q: I, 386.

LXXIX˘shiya al ’l-Bay∂wı by al-Suyü†ı, d. 911/1505Not listed in GAL, on Bay∂wı see GAL, I, 416ff.S: Koran commentary.Q: I, 386; 387; 422.

LXXX˘shiya; probably on al-Bay∂wı, by Zakariyy al-Anßrı, d.926/1520GAL, II, 99, no. 6.S: Koran commentary.Q: I, 387; 421.

LXXXIKashf al-ßalßala fian waßf al-zalzala by al-Suyü†ı, d.911/1505GAL, S II, 183, no. 42.S: ˘adıth.Q: I, 388.

LXXXIIal-Futü˛t al-Makkiyya by Ibn fiArabı, Mu˛yı al-Dın, d.638/1240GAL, I, 442, no. 10.S: Mysticism.Q: I, 398.

142 BERND RADTKE

LXXXIIITitle not given, by al-Bay∂wı, most probably his commen-tary on the Koran.GAL, I, 416ff.S: Koran commentary.Q: I, 404; 421.

LXXXIV˘izb al-barr by Abü ’l-˘asan al-Shdhilı, d. 656/1258GAL, I, 449; S I, 805, no. 5.S: Mysticism.Q: I, 407; II, 201.

LXXXVal-Burhn by al-Juwaynı, d. 478/1085GAL, S I, 673, no. XV.S: Fiqh.Q: I, 409.

LXXXVIal-Mustaßf by al-Ghazlı, d. 555/1111GAL, I, 424; S I, 754, no. 51.S: Fiqh.Q: I, 409.

LXXXVIIal-Fußül by Abü ’l-Walıd al-Bjı, 403-74/1012-81GAL, I, 419; S I, 743f.S: Fiqh.Q: I, 409.

LXXXVIIaTitle not given, by al-Abyrı(= LXXXVIII?).S: Fiqh.Q: I, 409.

LXXXVIIIShar˛ al-Burhn by fiAlı b. Ismfiıl (= al-Abyrı, cf.LXXXVIIa)S: Fiqh.Q: I, 409.

IBRˆZIANA 143

LXXXIXShar˛ al-Mustaßf by Ibn al-˘jj al-fiAbdarı, d. 737/1336GAL, II, 83; S II, 95; title not listed.S: Fiqh.Q: I, 409.

XCJamfi al-jawmifi by al-Subkı, 727-71/1327-70GAL, II, 89; S II, 102.S: Fiqh.Q: I, 409.

XCIDaffi al-tafiassuf by al-Suyü†ı, d. 911/1505GAL, S II, 180, no. 20.S: ˘adıth; theology.Q: I, 417.

XCIIal-Budür al-sfira by al-Suyü†ı, d. 911/1505GAL, S II, 182, no. 31.S: ˘adıth; theology.Q: I, 427; 443; II, 331; 343; 351.

XCIIIA Juz√ on the maghfira of the Prophet, by al-Suyü†ı, d.911/1505S: Fiqh; theology.Q: I, 430.

XCIVTitle not given, deals with the same question as XCIII, byAbü Ya˛y al-TilimsnıS: Fiqh; theology.Q: I, 430.

XCVTitle not given, gives a summary of XCIII and XCIV, byAbü ’l-fiAbbs A˛mad Bb al-Südnı, d. 1036/1627GAL, II, 466; S II, 715f.; title not listed. It may be his Shar˛ al-ßadrwa-tanwır al-qalb bi-bayn maghfira m nusiba li’l-jnib al-nabawımin al-dhanb; see Mahmoud Zouber, A˛mad Bb de Tombouctou

144 BERND RADTKE

(1556-1627): sa vie et son œuvre, Paris, 1977, 120-1.S: Fiqh; theology.Q: I, 430.

XCVIMinhj al-fibidın by al-Ghazlı, d. 555/1111GAL, I, 423, no. 38; S I, 751.S: Mysticism.Q: I, 445.

XCVIISirj al-murıdın by Abü Bakr b. al-fiArabı, d. 543/1148GAL, S I, 663; title not listed; see also source XLIV.S: Fiqh.Q: I, 445.

XCVIIIal-Qawfiid wa’l-furüq by al-Qarfı, d. 684/1285GAL, I, 385; S I, 665.S: Fiqh.Q: I, 445.

XCIXDal√il al-khayrt by al-Jazülı, d. 870/1465GAL, II, 252; S II, 359.S: Mysticism.Q: I, 448; II, 186.

CTitle not given, by Zarrüq, 846-99/1442-93GAL, II, 253; S II, 360.S: Mysticism.Q: II, 51.

CIal-Anwr al-qudsiyya fı bayn db al-fiubüdiyya by al-Shafirnı, d. 973/1565GAL, II, 337, no. 13; S II, 465.S: Mysticism.Q: II, 67.

IBRˆZIANA 145

CIIA Kitb by Mu˛yı ’l-Dın; a student of Tj al-Dın al-Dhkiral-Mißrı, d. c. 920/1514; on the latter, see Ibrız, editor’sfootnote 38S: Mysticism (?).Q: II, 84.

CIIIal-Mudawwana by Sa˛nün, who, however, is not mentioned,160-240/776-854GAS, I, 469; GAL, S I, 299.S: Fiqh; ˘adıth.Q: II, 101.

CIVal-Tabßira by al-Lakhmı, d. 498/1104 or 478/1085GAL, I, 383; S I, 661.S: Fiqh.Q: II, 101.

CVal-Bayn by Ibn Rushd, 450-520/1058-1126GAL, I, 384; S I, 662.S: Fiqh.Q: II, 101.

CVIal-Jawhir by Ibn Shsh, d. 610/1213GAL, I, 384; S I, 664.S: Fiqh.Q: II, 101.

CVIIal-R√iyya by al-Sharıshı, 581-641/1185-1243GAL, S I, 802.S: Mysticism.Q: II, 119.

CommentThe sixth chapter of the book contains a comment on the R√iyya ofal-Sharıshı, a didactic poem on being a novice written in the †awılmetre. The author, A˛mad b. Mu˛ammad al-Sharıshı (b. 581/1185 in

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Salé, d. 641/1243 in al-Fayyüm), studied in Baghdad with Abü ˘afßfiUmar al-Suhrawardı, the author of the famous Sufi textbook fiAwrifal-mafirif and the founder of the Suhrawardiyya order. Al-Sharıshı’sR√iyya is an abridgement of the teachings of the fiAwrif on therelations between shaykh and student. This poem was, as al-Lama†ınotes,76 highly valued in the West. There is, for example, a longcommentary on it by A˛mad b. Yüsuf al-Fsı77 from the beginning ofthe seventeenth century, this was printed together with the R√iyya inCairo in 1316/1898. This shows the direct influence of theSuhrawardiyya, or at least its teachings, in the far west before theinfluence of later authors was felt. Until now only the Suhrawar-diyya’s expansion towards the east, into Persia and India, has beenknown in detail.

CVIIIfiAwrif al-mafirif by Abü ˘afß al-Suhrawardı, d. 632/1234GAL, I, 440; S I, 788.S: Mysticism.Q: II, 129; 136; 138; 141; 144; 146; 152; 153; 155; 156; 157; 158;160.

CIXTitle not given, by Abü ’l-˘asan al-Shushtarı, d. 668/1269; itis a prose workGAL, I, 274; S I, 483.S: Mysticism.Q: II, 130.

CXTitle not given, by Mu˛yı ’l-Dın Ibn fiArabı, d. 638/1240; thesubject is tarbiya of the novices.S: Mysticism.Q: II, 130; 147 (?).

CXIIthmid al-fiaynayn by Mu˛ammad al-Hazmırı who livedduring the 8th/14th centuryGAL, S II, 339.S: History, biography.

76 Ibrız, II, 161-3.77 GAL, S II, 701f.

IBRˆZIANA 147

Q: II, 162.

CXIIal-∑alt by Ibn Mashısh, d. 665/1228GAL, I, 440; S I, 787.S: Mysticism; praise of the Prophet.Q: II, 185.

CXIIITitle not given, a commentary on the ˘izb al-barr of al-Shdhilı, by Ibn fiAbbd al-Rundı, 733-92/1333-90GAL, S I, 358, title not mentioned.S: Mysticism.Q: II, 201.

CXIVTitle not given, by al-Burzulı, d. 841/1438GAL, II, 247; S II, 347.S: Theology.Q: II, 202.

CXVDıwn by Ibn al-Fri∂, 577-632/1182-1235GAL, I, 262; S I, 462.S: Poetry.Q: II, 203.

CXVITitle not given, by Ibn fiArabı, d. 638/1240S: Mysticism.Q: II, 207.

CXVIII˛y√ fiulüm al-dın, Kitb al-Tafakkur, by al-Ghazlı, d. 555/1111GAL, I, 422, no. 25.S: Mysticism.Q: II, 208.

CXVIIIal-Bhir fı ˛ukm al-nabı by al-Suyü†ı, d. 911/1505GAL, S II, 187, no. 124.

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S: ˘adıth.Q: II, 215.

CXIXˆ∂˛ al-bayn by al-Samhüdı, d. 911/1506GAL, II, 174, no. 7.S: Theology.Q: II, 222; 234.

CXXDallat al-burhn by Burhn al-Dın al-Biqfiı, d. 885/1480GAL, II, 141f.S: Theology.Q: II, 222.

CXXIal-∆iy√ al-mutallı by Abü ’l-fiAbbs Nßir al-Dın Ibn al-Munayyir al-Iskandarnı, d. 683/1284GAL, S I, 738, no. 4.S: Theology.Q: II, 223.

CXXIIShar˛ al-Muysara by Kaml al-Dın Ibn Abı ’l-Sharıf, d.906/1500GAL, II, 82; S II, 92, no. 3b.S: Theology.Q: II, 223; 230.

CXXIIIal-Ajwiba al-mar∂iyya fian sdtin al-fuqah√ wa’l-ßüfiyyaby fiAbd al-Wahhb al-Shafirnı, d. 973/1565GAL, S II, 466, no. 28.S: Mysticism.Q: II, 225.

CXXIVShar˛ Qawfiid al-fiaq√id by Zarrüq, 846-99/1442-93GAL, II, 254, no. 24 = Shar˛ fiAqıdat al-Ghazlı.S: Theology.Q: II, 229.

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CXXVTitle not given, by Abü ’l-Mawhib al-Tünisı who was stillalive 806/1406GAL, S II, 359; 1006.S: Theology.Q: II, 231.

CXXVITitle not given, by Zakariyy al-Anßrı, d. 926/1520GAL, II, 99.S: Theology.Q: II, 231.

CXXVIITashyıd al-arkn by al-Suyü†ı, d. 911/1505GAL, S II, 195, no. 265.S: Theology.Q: II, 233.

CXXVIIIShar˛ al-Lumafi by Sharaf al-Dın Ibn al-Tilimsnı, d. 658/1260GAL, I, 389; S I, 672, no. VI.S: Theology.Q: II, 234.

CXXIXal-fiAwßim min al-qawßim, by Ibn al-fiArabı al-Mlikı, d.543/1148; see Ibrız I, 240, editor’s footnote 23GAL, S I, 663, title not mentioned.S: Fiqh.Q: II, 247.

CXXXal-Ta˛bır fı shar˛ al-asm√ al-˛usn by al-Qushayrı, d.465/1072GAL, I, 432; S I, 772.S: Mysticism.Q: II, 265.

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CXXXI˘ilyat al-awliy√ by Abü Nufiaym al-Ißbahnı, d. 430/1038GAL, I, 362; S I, 616.S: Biography; mysticism.Q: II, 278; 325.

CXXXIIal-Sham√il by Abü fiˆs al-Tirmidhı, d. 279/892GAS, I, 156; GAL, I, 162, no. II.S: ˘adıth.Q: II, 286.

CXXXIIITitle not given, by Ibn fiAskir, 499-571/1106-76GAL, I, 331.S: ˘adıth.Q: II, 324.

CXXXIVShar˛ Man÷ümat al-qubür, see no. LXXIV, by A˛mad b.Khalıl al-Subkı, d. 1032/1623GAL, S II, 181, no. 30; this commmentary is not mentioned there; butsee Ibrız, editor’s footnote *.S: Theology.Q: II, 330.

CXXXVTitle not given, by Mu˛ammad b. Yüsuf al-Sanüsı, d.892/1486GAL, II, 250; S II, 352.S: Theology.Q: II, 339.

CXXXVITitle not given, by Ibn al-Daibafi, 866-944/1461-1537, prob-ably Tamyız al-†ayyib min al-khabıthGAL, II, 400, no. 4.S: ˘adıth.Q: II, 340.

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CXXXVIIal-Ghammz fial ’l-Lammz by al-Samhüdı, (should read al-Samanhüdı), d. after 950/1543GAL, II, 305; S II, 416.S: ˘adıth.Q: II: 340.

Summary

Two tables follow below. One indicates the how often eachsource—listed by number—is quoted and, where possible, itsmain subject matter. The second table lists the subjectmatters and shows how often each is discussed and thenumber of books mentioned in connection with it. This mustcarry with it an element of uncertainty, as often only theauthor, not the title of the work cited, is given. It is also oftennot clear whether the citation is al-Lama†ı’s own or is itselfpart of a quote. This can only be clarified by looking up therelevant source in each case to check the text of thequotation, a very time-consuming effort that was impossiblefor this survey.78

Table I

Source Quotations SubjectI 2 FiqhII 1 FiqhIII 23 ˘adıthIV 5 ˘adıthV 4 ˘adıthVI 1 TheologyVII 2 ˘adıthVIII 2 ˘adıth; fiqh; theologyIX 6 ˘adıth

78 Cfr. my remarks in ‘Studies on the Sources of the Kitb Rim˛’, 84f.

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X 1 Koran commentaryXI 6 Koran recitationXII 7 Koran recitationXIII 2 ˘adithXIV 1 Koran commentaryXIVa 1 Koran commentaryXV 2 Poetry; praise of the ProphetXVI 2 History; genealogyXVII 1 ˘adıth; fiqhXVIII 2 Grammar (?)XIX 1 GrammarXX 2 Koran recitationXXI 1 Koran recitationXXII 2 Koran recitationXXIII 1 Fiqh; ˛adıthXXIV 1 ˘adıthXXV 2 Koran commentaryXXVI 1 HistoryXXVII 3 Koran commentaryXXVIII 3 ˘adıthXXIX 1 ˘adıthXXX 1 ˘adıthXXXI 1 ˘adıthXXXII 1 Koran commentaryXXXIII 1 Koran recitationXXXIV 1 Koran recitationXXXV 1 Koran commentaryXXXVI 2 ˘adıthXXXVII 4 ˘adıthXXXVIII 3 ˘adıthXXXIX 1 ˘adith; fiqhXL 1 FiqhXLI 1 TheologyXLII 3 TheologyXLIII 3 ˘adıthXLIV 3 Fiqh; ˛adithXLV 1 Theology

IBRˆZIANA 153

XLVI 4 ˘adıthXLVII 1 Fiqh; ˛adıthXLVIII 1 ˘adıthXLIX 1 ˘adıthL 1 Theology (?)LI 2 ˘adıthLII 1 ˘adıthLIII 1 MysticismLIV 1 FiqhLV 2 ˘adıthLVI 2 MysticismLVII 1 ˘adıth; theologyLVIII 2 TheologyLIX 3 Koran commentaryLX 2 ˘adıth; fiqhLXI 1 ˘adıthLXII 1 ˘adıth; theologyLXIII 1 Theology; fiqhLXIV 1 TheologyLXV 1 ˘adıthLXVI 1 ˘adıthLXVII 1 ˘adıthLXVIII 1 ˘adıthLXIX 1 ˘adıth; theologyLXX 1 Biography; ˛adıthLXXI 1 ˘adıthLXXII 1 ˘adıth; theology; fiqhLXXIII 4 Theology; kalmLXXIV 1 ˘adıthLXXV 2 LexicographyLXXVI 1 MysticismLXXVII 1 ˘adıth; theologyLXXVIII 1 ˘adıthLXXIX 3 Koran commentaryLXXX 2 Koran commentaryLXXXI 1 ˘adıthLXXXII 1 Mysticism

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LXXXIII 2 Koran commentaryLXXXIV 2 MysticismLXXXV 1 FiqhLXXXVI 1 FiqhLXXXVII 1 FiqhLXXXVIIa 1 FiqhLXXXVIII 1 FiqhLXXXIX 1 FiqhXC 1 FiqhXCI 1 ˘adıth; theologyXCII 5 ˘adıth; theologyXCIII 1 Fiqh; theologyXCIV 1 Fiqh; theologyXCV 1 Fiqh; theologyXCVI 1 MysticismXCVII 1 FiqhXCVIII 1 FiqhXCIX 2 MysticismC 1 MysticismCI 1 MysticismCII 1 MysticismCIII 1 Fiqh; ˛adıthCIV 1 FiqhCV 1 FiqhCVI 1 FiqhCVII 1 MysticismCVIII 13 MysticismCIX 1 MysticismCX 2 MysticismCXI 1 History; biographyCXII 1 Poetry; mysticism, praise of

the ProphetCXIII 1 MysticismCXIV 1 TheologyCXV 1 PoetryCXVI 1 MysticismCXVII 1 Mysticism

IBRˆZIANA 155

CXVIII 1 ˘adıthCXIX 2 TheologyCXX 1 TheologyCXXI 1 TheologyCXXII 2 TheologyCXXIII 1 MysticismCXXIV 1 TheologyCXXV 1 TheologyCXXVI 1 TheologyCXXVII 1 TheologyCXXVIII 1 TheologyCXXIX 1 FiqhCXXX 1 MysticismCXXXI 2 Biography; mysticismCXXXII 1 ˘adıthCXXXIII 1 ˘adıthCXXXIV 1 TheologyCXXXV 1 TheologyCXXXVI 1 ˘adıthCXXXVII 1 ˘adıth

Table II

Subject Quotations Books˘adıth 100 48Fiqh 39 24Theology 42 23Koran recitation 18 5Koran commentary 22 11Mysticism 37 19Poetry 4 3Praise of the Prophet 2 1History 4 3Grammar 2 2Lexicography   1 1Total 271 139

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Thus, the book contains about 270 quotations. That is far lessthan for example the Rim˛ of al-˛jj fiUmar. There one canfind 640 to 650 quotations from other sources. In the Ibrız,most sources are mentioned only once or twice, with only afew exceptions. That is also different from al-˛jj fiUmar’sbook, there two-thirds of the quotations are from twenty-seven works (out of the total of 125) by only nine authors.Mysticism is fully covered by al-Dabbgh’s his own words,it is presented as a knowledge that does not require externalreferences.79 Al-˛jj fiUmar, on the other hand, takes overhalf of his quotations from mystical literature. It is interestingthat the theological-scholastic literature that was available toal-Lama†ı was by and large not the same as that used by al-˛jj fiUmar. One reason for this was that fiUmar went to theeast and could build a library in Cairo and Mecca while al-Lama†ı hardly left Morocco. Thus, he could only utilize theliterature that was available in Fez in the first half of theeighteenth century and which was used in the city’stheological circles. The present analysis also adds to ourknowledge of the extent of this literature.80

Bibliography

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Barrda, fiAlı ˘arzim, Jawhir al-mafinı, Beirut 1393/1973.

Chodkiewicz, Michel, Le Sceau des saints, Paris 1986.al-Lama†ı, A˛mad b. al-Mubrak, al-Ibrız min kalm sayyidı

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79 On this see also Radtke, ‘Zwischen Traditionalismus und Intellektua-lismus’, 242.

80 On this see also Lévi-Proven≈cal, Chorfas and Knut S. Vikør, Sufi andScholar on the Desert Edge. Mu˛ammad b. fiAlı al-Sanüsı and hisBrotherhood, London 1995, 32-81.

IBRˆZIANA 157

Lévi-Proven≈cal, E., Les Historiens des Chorfas, Rabat 1922[reprinted 1991].

Meier, Fritz, ‘Eine auferstehung Mohammeds bei Suyü†ı’,Der Islam, lxii, 1985, 20-58.

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Radtke, Bernd, R.S. O’Fahey and John O’Kane, ‘Two SufiTreatises of A˛mad Ibn Idrıs’, Oriens, xxxv, 1995,143-78.

al-Sanüsı, Mu˛ammad b. fiAlı, al-Manhal al-rawı in al-Majmüfia al-mukhtra, Beirut 1968.

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al-˛jj fiUmar b. Safiıd al-Fütı, Rim˛ ˛izb al-ra˛ım fialnu˛ür ˛izb al-rajım, in the margins of fiAlı ˘arzim al-Barrda’s Jawhir al-mafinı, Cairo 1393/1973.

Vikør, Knut S., Sufi and Scholar on the Desert Edge.Mu˛ammad b. fiAlı al-Sanüsı and his Brotherhood,London 1995.

— Sources for Sanüsı Studies, Bergen 1996 (SudanicAfrica: Texts and Sources, 1).