Breaths of Intimacy

The men named in our texts

1. Dhū l-Nūn al-Miṣrī

   Entry 2 · Lees p. 35 ff. ↗

   ذو النون مصری قدس الله تعالی سره از طبقهٔ اولی است نام وی ثوبان بن ابراهیم است کنیت وی ابو الفیض …

   ✦AI Dhū l-Nūn the Egyptian, may God the Exalted sanctify his secret, belongs to the first ṭabaqa. His name is Thawbān b. Ibrāhīm and his kunya is Abū l-Fayḍ.

   Jāmī gives his name as Thawbān b. Ibrāhīm, kunya Abū l-Fayḍ, with Dhū l-Nūn as a title, and says other names are reported but this is the sounder. He places him at Akhmīm in Egypt, the son of a Nubian client of Quraysh, with a brother Dhū l-Kifl, and calls him a pupil of Mālik who heard the Muwaṭṭaʾ from him and whose pīr was Isrāfīl in the Maghrib. Most of the rest is the Shaykh al-Islām (Anṣārī) on him: imam of his time, first to put allusion into expression, with Junayd then ordering the science and Shiblī taking it to the pulpit. Jāmī also records his saying on three journeys and three kinds of knowledge, his death in 245 with birds shading the funeral and al-Muzanī, a pupil of Shāfiʿī, named at the bier, the lines found on his grave, and sayings on bewilderment and on the murīd who seeks while the murād flees.

   Death, as Jāmī gives it: 245, p. 36

   In our texts: al-Risāla al-Qushayriyya

2. Ibrāhīm b. Adham

   Entry 14 · Lees p. 45–46 ↗

   ابراهیم بن ادهم قدس الله تعالی روحه از طبقهٔ اولی است کنیت او ابو اسحاق است …

   ✦AI Ibrāhīm b. Adham, may God the Exalted sanctify his spirit, belongs to the first ṭabaqa. His kunya is Abū Isḥāq.

   Jāmī gives his line as Ibrāhīm b. Adham b. Sulaymān b. Manṣūr al-Balkhī, of the sons of kings, who repented young after a voice called to him while hunting. He tells that he went to Mecca and kept company with Sufyān al-Thawrī, Fuḍayl b. ʿIyāḍ and Abū Yūsuf al-Ghasūlī, then to Syria, where he worked as an orchard watchman seeking lawful food and died. Jāmī gives a story of a travelling companion asking pardon and Ibrāhīm answering that friendship hid his faults, an episode told by ʿUthmān ʿImāra with a comment from the Shaykh al-Islām on service and Sufism, and the oath of Ibrāhīm, ʿAlī Bakkār, Ḥudhayfa al-Marʿashī and Salīm al-Khawwāṣ to eat only what was surely lawful.

   Death, as Jāmī gives it: 161 or 162, some say 166; died in Syria; p. 45

3. al-Ḥārith al-Muḥāsibī

   Entry 32 · Lees p. 56–57 ↗

   حارث بن اسد المحاسبی قدس الله تعالی روحه از طبقهٔ اولی است کنیت او ابو عبد الله است از علماء مشایخ است …

   ✦AI Ḥārith b. Asad al-Muḥāsibī, may God the Exalted sanctify his spirit, belongs to the first ṭabaqa. His kunya is Abū ʿAbd Allāh. He is among the learned of the shaykhs.

   Jāmī puts al-Ḥārith b. Asad al-Muḥāsibī in the first ṭabaqa with the kunya Abū ʿAbd Allāh, and describes him as one of the learned early shaykhs who combined outward knowledge with the sciences of principles, dealings and allusions. He wrote works and taught the Baghdadis. Basran by origin, he died in Baghdad in 243, which Jāmī's Persian puts two years after Aḥmad b. Ḥanbal. Jāmī gives two of his sayings (on mending the inward through vigilance and sincerity, and on the servant owning no benefit or harm for himself), Abū ʿAbd Allāh b. Khafīf's list of five shaykhs to follow, and a report that for forty years he never leaned his back on a wall and sat only on his knees, saying he was ashamed to sit before the Presence otherwise than as a servant.

   Death, as Jāmī gives it: 243, in Baghdad, two years after Aḥmad b. Ḥanbal as Jāmī's Persian has it; p. 56

   In our texts: al-Ḥikam, Rūḥ al-quds

4. Sarī al-Saqaṭī

   Entry 36 · Lees p. 59–60 ↗

   سری بن المغلس السقطی قدس الله تعالی سره از طبقهٔ اولی است کنیت او ابو الحسین است استاد جنید و سایر بغدادیان است …

   ✦AI Sarī b. al-Mughallis al-Saqaṭī, may God the Exalted sanctify his secret, belongs to the first ṭabaqa. His kunya is Abū l-Ḥusayn. He is the teacher of Junayd and of all the Baghdadis.

   Jāmī lists Sarī b. al-Mughallis al-Saqaṭī in the first ṭabaqa, as teacher of Junayd and the Baghdadis, a contemporary of al-Muḥāsibī and Bishr al-Ḥāfī, and a pupil of Maʿrūf al-Karkhī whose own followers belong to the second ṭabaqa. He died at dawn on a Tuesday, 3 Ramaḍān 253. Most of the entry is Junayd's testimony (never seen lying down except in his last illness, found weeping over a verse, given a deathbed warning against bad company) and Anṣārī's retelling of Junayd's story of a poor visitor whose teacher at Herat taught him tawḥīd, on which Sarī remarked that once the knowledge left Khurasan it would be found nowhere. Jāmī also gives sayings on gnosis descending like a bird to a modest heart, on beginning in stripping the self, and on the person who adorns himself before people with what he lacks, a prayer he made when visited in sickness at Tarsus, and a verse of a camel-driver's song that Junayd found written on a slip.

   Death, as Jāmī gives it: 253, at dawn on Tuesday, 3 Ramaḍān; p. 59

   In our texts: al-Risāla al-Qushayriyya

   Witnesses differ

   • Kunya: Lees prints Abū l-Ḥusayn; the modern Arabic edition and Azhar both read Abū l-Ḥasan.

5. Abū Yazīd al-Bisṭāmī

   Entry 42 · Lees p. 62–64 ↗

   ابو یزید بسطامی قدس الله تعالی سره از طبقهٔ اولی است نام وی طیفور بن عیسی بن آدم بن سروشان است …

   ✦AI Abū Yazīd Bisṭāmī, may God the Exalted sanctify his secret, belongs to the first ṭabaqa. His name is Ṭayfūr b. ʿĪsā b. Ādam b. Surūshān.

   Jāmī says his grandfather was a Zoroastrian who became Muslim, that he was a contemporary of Aḥmad Khaḍrawayh, Abū Ḥafṣ and Yaḥyā b. Muʿādh, and that he had seen Shaqīq al-Balkhī. He gives death in 261 with 234 as another report and calls the first sounder, and says his teacher was a Kurd whom he asked to be buried below. Much of the entry is the Shaykh al-Islām on lies attached to him, including a claim about pitching a tent beside the Throne, which Anṣārī calls unbelief in sharīʿa terms. Jāmī also records his answer that his homeland is under the Throne, his words at death, and dreams of him after death.

   Death, as Jāmī gives it: 261, with 234 given as another report and the first called sounder; p. 62

   In our texts: Faṣṣ Ādam, Faṣṣ Nūḥ, Faṣṣ Isḥāq, Faṣṣ ʿĪsā, Ḥayy (Ibn Ṭufayl)

6. Sahl b. ʿAbd Allāh al-Tustarī

   Entry 58 · Lees p. 74–76 ↗

   سهل بن عبد الله التستری قدس الله تعالی سره از طبقهٔ ثانیه است کنیت وی ابو محمد است …

   ✦AI Sahl b. ʿAbd Allāh al-Tustarī, may God the Exalted sanctify his secret, belongs to the second ṭabaqa. His kunya is Abū Muḥammad.

   Jāmī calls him one of the great ones and scholars of this group, in the Lees OCR a pupil of Dhū l-Nūn who kept company with his maternal uncle Muḥammad b. Sawwār, a contemporary of Junayd who died before him, in Muḥarram 283. He tells Sahl's own story of staying awake at age three to watch his uncle pray and being taught to say three, seven, then eleven times that God is with him, sees him and is witness to him. Jāmī then gives sayings on the mark of wretchedness and felicity, with ʿUtba and the Shaykh al-Islām adding to them, and short sayings on knowledge, hunger and poverty.

   Death, as Jāmī gives it: Muḥarram 283, p. 74

   In our texts: Faṣṣ Isḥāq, al-Ṣalāt al-fayḍiyya, al-Mawāqif

7. Abū Saʿīd al-Kharrāz

   Entry 65 · Lees p. 81–85 ↗

   ابو سعید خراز قدس الله تعالی سره از طبقهٔ ثانیه است نام وی احمد بن عیسی است و لقب وی خراز …

   ✦AI Abū Saʿīd Kharrāz, may God the Exalted sanctify his secret, belongs to the second ṭabaqa. His name is Aḥmad b. ʿĪsā and his title is Kharrāz.

   Jāmī gives his name as Aḥmad b. ʿĪsā and explains the title Kharrāz with a story that he would stitch and unpick a boot, saying he occupied his self before it could occupy him. Baghdadi by origin, he went to Egypt in the Sufis' time of trial, lived as a neighbour of Mecca, studied under Muḥammad b. Manṣūr al-Ṭūsī, kept company with Dhū l-Nūn, Sarī, Bishr and others, and is said to be the first to speak on fanāʾ and baqāʾ. Anṣārī supplies much of the praise (he says Kharrāz presented himself as Junayd's pupil while being a companion and peer, and ranks him very high in tawḥīd), and Jāmī adds Kharrāz's desert story of two great beasts climbing on his shoulders, sayings on seeking and finding and on the show of the knowers, a letter from Kattānī on quarrels among the Sufis, and a tale from Sulamī's book of a pursuing admirer and a well. He died in 286, with a year earlier or later also reported, on the authority of al-Yāfiʿī's history.

   Death, as Jāmī gives it: 286, with variants of the year before and the year after, citing al-Yāfiʿī's history; pp. 81-82

   In our texts: al-Risāla al-Qushayriyya, Faṣṣ Shīth, Faṣṣ Idrīs

8. Abū l-Ḥusayn al-Nūrī

   Entry 70 · Lees p. 87–88 ↗

   ابو الحسین نوری قدس الله تعالی سره از طبقهٔ ثانیه است و نام وی احمد بن محمد و گویند محمد بن محمد و احمد درست تر است …

   ✦AI Abū l-Ḥusayn al-Nūrī, may God Most High sanctify his secret, is of the second ṭabaqa; his name is Aḥmad son of Muḥammad, and they say Muḥammad son of Muḥammad, and Aḥmad is the more correct.

   In Jāmī's report al-Nūrī belongs to the second ṭabaqa and is named Aḥmad b. Muḥammad, which Jāmī prefers to the variant Muḥammad b. Muḥammad; he was known as Ibn al-Baghawī, and Baghdad is given as his birthplace and home. He is said to have kept company with Sarī al-Saqaṭī, Muḥammad b. ʿAlī al-Qaṣṣāb and Aḥmad Abū l-Ḥawārī, and to have been a contemporary of Junayd. Jāmī gives most room to sayings and a story: the rosary he kept in hand 'to seek out heedlessness', his answer that he knew God through God, and Shaykh al-Islām's account of a Khurāsānī youth who wished to see him, which ends in a message about nearness being a distance, with a gloss attributed to Ibn al-Aʿrābī. He dates Nūrī's death to 295, before Junayd's, and adds al-Yāfiʿī's different date; Junayd's remark that half this knowledge had gone with him follows.

   Death, as Jāmī gives it: 295, before Junayd (al-Yāfiʿī: 286); p. 88

   In our texts: al-Risāla al-Qushayriyya

9. Abū l-Qāsim al-Junayd al-Baghdādī

   Entry 71 · Lees p. 89–92 ↗

   سید الطائفه جنید البغدادی قدس الله سره العزیز از طبقهٔ ثانیه است کنیت وی ابو القاسم است و لقب وی قواریری و زجاج و خزاز …

   ✦AI The master of the group, Junayd of Baghdad, may God sanctify his dear secret, belongs to the second ṭabaqa. His kunya is Abū l-Qāsim and his epithets are Qawārīrī, Zajjāj and Kharrāz.

   Jāmī explains the epithets (his father sold glassware; al-Yāfiʿī on Kharrāz), says his family came from Nihāwand and he was born in Baghdad, and that he followed Abū Thawr's madhhab as a pupil of Shāfiʿī, though some say Sufyān al-Thawrī's. He names his companions Sarī al-Saqaṭī, al-Ḥārith al-Muḥāsibī and Muḥammad al-Qaṣṣāb, and says the people of the path trace themselves to him, naming Kharrāz, Ruwaym, Nūrī and Shiblī. The longest stories are Sarī's question to the boy Junayd about gratitude, the Prophet's command in a dream to speak to the people, and Sarī's insight into a young man who then became a Muslim, with al-Yāfiʿī's comment on the two marvels in it.

   Death, as Jāmī gives it: 297 per the Ṭabaqāt and Qushayrī's Risāla; al-Yāfiʿī gives 298 and some say 299; p. 89

   In our texts: al-Risāla al-Qushayriyya, al-Ḥikam, al-Mawāqif

10. ʿAmr b. ʿUthmān al-Makkī

    Entry 74 · Lees p. 93–94 ↗

    عمرو بن عثمان المکی الصوفی قدس الله تعالی روحه از طبقهٔ ثانیه است کنیت او ابو عبد الله است استاد حسین منصور حلاج است …

    ✦AI ʿAmr b. ʿUthmān al-Makkī the Sufi, may God the Exalted sanctify his spirit, belongs to the second ṭabaqa. His kunya is Abū ʿAbd Allāh. He is the teacher of Ḥusayn Manṣūr Ḥallāj.

    Jāmī places ʿAmr b. ʿUthmān al-Makkī in the second ṭabaqa, kunya Abū ʿAbd Allāh, teacher of al-Ḥallāj, with a line of affiliation to Junayd, a companion and peer of Kharrāz, and a man who had seen Abū ʿAbd Allāh al-Nibājī. Originally from Yemen and learned in the sciences of realities, he was tied to kalām because his speech grew subtle, shunned, expelled from Mecca and made a judge at Jedda. Jāmī gives sayings on chivalry (muruwwa) and on the impossibility of describing wajd, and a story of a young man in Isfahan who fell ill when his father forbade the companionship and recovered when a singer chanted two verses at ʿAmr's sign, after which the father repented. For the death Jāmī quotes Ibn al-Jawzī's Ṣifat al-ṣafwa: Baghdad, 296, with 297 and 291 also reported and a view that he died in Mecca, the first judged sounder.

    Death, as Jāmī gives it: 296 in Baghdad, per Ibn al-Jawzī as quoted; variants 297 and 291, and a report of death in Mecca; the first is called sounder; pp. 93-94

    In our texts: al-Risāla al-Qushayriyya

11. Abū ʿUthmān al-Ḥīrī

    Entry 76 · Lees p. 96 ↗

    ابو عثمان حیری قدس الله تعالی روحه العزیز از طبقهٔ ثانیه است نام وی سعید بن اسمعیل الحیری النیشابوری است …

    ✦AI Abū ʿUthmān Ḥīrī, may God the Exalted sanctify his dear spirit, belongs to the second ṭabaqa. His name is Saʿīd b. Ismāʿīl al-Ḥīrī al-Nīshābūrī.

    Jāmī records Saʿīd b. Ismāʿīl al-Ḥīrī al-Nīshābūrī, second ṭabaqa, of Rayy by origin, a pupil of Shāh Shujāʿ who also kept company with Abū Ḥafṣ Ḥaddād and Yaḥyā b. Muʿādh al-Rāzī, imam and unique of his time and teacher of the people of Nīshāpūr. When he came to Nīshāpūr with Shāh, Abū Ḥafṣ told him to stay, since Shāh had a family and he had none, and Abū Ḥafṣ set up a session for him. Jāmī gives his answer that the chivalrous are those who do not see themselves, a saying that yearning is among the signs of love, and a remark that he reared pupils on small doses of knowledge and was weak in speech but strong in conduct. He died in Rabīʿ I of 298 and is buried in Nīshāpūr.

    Death, as Jāmī gives it: 298, in Rabīʿ al-awwal, buried at Nīshāpūr; p. 96

    In our texts: al-Risāla al-Qushayriyya

12. Ruwaym b. Aḥmad

    Entry 91 · Lees p. 105–108 ↗

    رویم بن احمد بن یزید بن رویم قدس الله تعالی سره العزیز از طبقهٔ ثانیه است کنیت او ابو محمد است …

    ✦AI Ruwaym b. Aḥmad b. Yazīd b. Ruwaym, may God the Exalted sanctify his dear secret, belongs to the second ṭabaqa. His kunya is Abū Muḥammad.

    Jāmī gives Ruwaym b. Aḥmad's kunya as Abū Muḥammad (others say Abū Bakr, Abū l-Ḥusayn or Abū Shaybān), calls him a Baghdadi, one of the great shaykhs of his time, a jurist and scholar of the school of Dāwūd al-Iṣfahānī, linked to an elder Ruwaym who transmitted a Qurʾān reading from Nāfiʿ. Anṣārī says Ruwaym presented himself as Junayd's pupil though he was a companion and peer, and puts him ahead of Junayd. Later in life he hid among worldly people, serving as a judge's deputy with cushions and state, and Junayd said that he himself was idle yet occupied while Ruwaym was occupied yet free. Jāmī then gives the story of Abū ʿAmr al-Zajjāj's secret visit and Junayd's relieved response, a warning to Ibn Khafīf on giving the soul, and sayings on taṣawwuf, uns, love, contentment, sincerity, chivalry, poverty and the manners of the traveller, with no death date.

    In our texts: al-Risāla al-Qushayriyya

13. Muḥammad b. ʿAlī al-Ḥakīm al-Tirmidhī

    Entry 120 · Lees p. 131–132 ↗

    محمد بن علی الحکیم الترمذی قدس الله تعالی روحه …

    ✦AI Muḥammad b. ʿAlī al-Ḥakīm al-Tirmidhī, may God the Exalted sanctify his spirit.

    Jāmī places him in the second ṭabaqa, kunya Abū ʿAbd Allāh, one of the great shaykhs, who kept company with Abū Turāb al-Nakhshabī, Aḥmad Khaḍrawayh and Ibn Jallāʾ. He says he had much hadith and many works, naming Khatm al-wilāya, al-Nahj and Nawādir al-uṣūl, and that he began a tafsīr his life did not allow him to finish. Jāmī adds that he was a companion of al-Khiḍr, whom his disciple Abū Bakr al-Warrāq says came to him every Sunday, quotes Hujwirī's high regard for him, gives several of his definitions, and closes with Naqshband's account of directing his attention to this master's spirit.

    In our texts: Khatm al-awliyāʾ, Faṣṣ Ādam, Faṣṣ Shīth, Faṣṣ Nūḥ, al-Ḥikam

14. Ḥusayn b. Manṣūr al-Ḥallāj al-Bayḍāwī

    Entry 175 · Lees p. 168–170 ↗

    حسین بن منصور الحلاج البیضاوی قدس سره از طبقهٔ ثالثه است و کنیت وی ابو المغیث است از بیضا بوده که شهری است از شهرهای فارس …

    ✦AI Ḥusayn b. Manṣūr al-Ḥallāj of Bayḍā, may God sanctify his secret, belongs to the third ṭabaqa. His kunya is Abū l-Mughīth. He was from Bayḍā, a city of the cities of Fārs.

    Jāmī tells how he got the name Ḥallāj from a carder friend's errand, says he lived in Wāsiṭ and Iraq, kept company with Junayd and Nūrī, and was a pupil of ʿAmr b. ʿUthmān al-Makkī. He says the shaykhs differed over him: most rejected him, except a few he names, and Ibn Surayj would not consent to his killing; Hujwirī says the later masters accepted him, and Abū Saʿīd says no one in the East or West of his day matched him. The Shaykh al-Islām says he neither accepts nor rejects him, prefers whoever accepts, calls him an imam who spoke too freely and neglected sharīʿa, and says he prayed a thousand rakʿas a day. Jāmī also gives Shiblī at the gibbet saying he claimed what Ḥallāj claimed, and a report that the punishments befell him through his teacher's curse.

    In our texts: Faṣṣ Ādam, Faṣṣ Isḥāq, Faṣṣ ʿĪsā, Gulshan-i rāz, Ḥayy (Ibn Ṭufayl), Mishkāt al-anwār, al-Mawāqif

    Witnesses differ

    • The date and manner of death (Tuesday, ten days before the end of Dhū l-Qaʿda 309; Bāb al-Ṭāq; hands and feet cut, eyes taken out, hanged, burned, ashes scattered) are not in Jāmī's Ḥallāj entry. They appear in the next entry, no. 176, ʿAbd al-Malik Iskāf (Lees p. 170), as ʿAbd al-Malik's report of what Ḥallāj told him. Typeset has it in the same next entry.

15. Abū Bakr al-Wāsiṭī

    Entry 212 · Lees p. 196–198 ↗

    ابو بکر الواسطی رحمه الله تعالی نام وی محمد بن موسی است و کان یعرف بابن الفرغانی از قدماء اصحاب جنید و نوری است …

    ✦AI Abū Bakr al-Wāsiṭī, God Most High have mercy on him; his name is Muḥammad son of Mūsā, and he was known as Ibn al-Farghānī; he is among the early companions of Junayd and Nūrī.

    Jāmī gives his name as Muḥammad b. Mūsā, known as Ibn al-Farghānī, an early companion of Junayd and Nūrī and one of the learned shaykhs; no ṭabaqa is stated in the entry. Most of the entry is Shaykh al-Islām's testimony: that Wāsiṭī was the imām of tawḥīd and the imām of the East in the science of allusion, that no Khurāsānī had spoken of tawḥīd as he did, and that Anṣārī looked up to him. Jāmī reports that he left Iraq young, went from town to town hoping for a listener, settled at Marv, and died there before 320, with a well-known tomb. The entry gives his saying that 'I and He' and 'my act and His reward' are all duality, his remark on the Nīshāpūr followers of Abū ʿUthmān al-Ḥīrī, an exchange with Abū Bakr al-Qaḥṭabī, and Junayd's letter to him on speaking to people at their measure.

    Death, as Jāmī gives it: before 320, in Marv; p. 196

    In our texts: al-Risāla al-Qushayriyya, al-Ḥikam

    Witnesses differ

    • Wāsiṭī exchange with Qaḥṭabī: Lees and the typeset call the teaching of Abū ʿUthmān's circle 'pure gabrī' (Zoroastrian); the Arabic (numhq) renders it 'pure Judaism'.

16. Abū Bakr al-Kattānī

    Entry 215 · Lees p. 198–200 ↗

    ابو بکر کتانی قدس سره از طبقهٔ رابعه است نام وی محمد بن علی بن جعفر البغدادی الکتانی است از اصحاب جنید بوده و بمکه مجاورت کرده سالها …

    ✦AI Abū Bakr al-Kattānī, may his secret be sanctified, is of the fourth ṭabaqa; his name is Muḥammad son of ʿAlī son of Jaʿfar al-Baghdādī al-Kattānī; he was among Junayd's companions and lived as a neighbour at Mecca for years.

    Jāmī places him in the fourth ṭabaqa: Muḥammad b. ʿAlī b. Jaʿfar al-Baghdādī al-Kattānī, a companion of Junayd who stayed at Mecca for years and died there in 322, the year of ʿAbd al-Wāḥid al-Iṣfahānī's death at Ṭarsūs. Al-Murtaʿish is quoted calling him the lamp of the sanctuary, and Jāmī gives his sayings that Sufis are slaves of outward forms and free in their inner selves, and that one without a teacher is idle. Most space goes to stories relayed through Shaykh al-Islām and Abū Bakr al-Rāzī: Khiḍr's company with him and the account of the youth in the Ṣanʿāʾ mosque, his remark on a white-haired beggar, and the report that he was called a pupil of the Prophet because he saw him in dreams and was taught a formula for the heart not to die. The entry ends with Anṣārī's rhymed reflection on this knowledge as a secret of God.

    Death, as Jāmī gives it: 322, in Mecca; p. 198

    In our texts: al-Risāla al-Qushayriyya

17. Abū Bakr al-Shiblī

    Entry 218 · Lees p. 201–205 ↗

    ابو بکر الشبلی قدس الله تعالی سره از طبقهٔ رابعه است نام وی جعفر بن یونس است …

    ✦AI Abū Bakr al-Shiblī, may God the Exalted sanctify his secret, belongs to the fourth ṭabaqa. His name is Jaʿfar b. Yūnus.

    Jāmī gives his name as Jaʿfar b. Yūnus, notes variants (Dulaf b. Jaʿfar, Dulaf b. Jaḥdar) and that his tombstone in Baghdad reads Jaʿfar b. Yūnus. Citing the Shaykh al-Islām, he says he was an Egyptian who repented in Khayr al-Nassāj's gathering in Baghdad, was a pupil of Junayd and knew the Muwaṭṭaʾ by heart, and that he was the caliph's chamberlain; citing Sulamī's Ṭabaqāt, he gives Khurāsānī origin from Usrūshana. He records Junayd's sayings about him, his age of 87 and death in Dhū l-Ḥijja 334, his stays in an asylum, and a series of stories and sayings.

    Death, as Jāmī gives it: 334, Dhū l-Ḥijja, aged 87; p. 201

    In our texts: al-Risāla al-Qushayriyya, Faṣṣ Idrīs

18. Abū ʿAbd Allāh b. Khafīf

    Entry 296 · Lees p. 262–264 ↗

    ابو عبد الله بن خفیف الشیرازی قدس الله سره العزیز از طبقهٔ خامسه است نام وی محمد بن خفیف بن اسفکشار الضبی است …

    ✦AI Abū ʿAbd Allāh b. Khafīf al-Shīrāzī, may God sanctify his dear secret, belongs to the fifth ṭabaqa. His name is Muḥammad b. Khafīf b. Isfakshār al-Ḍabbī.

    Jāmī records Muḥammad b. Khafīf b. Isfakshār al-Ḍabbī of Shiraz, fifth ṭabaqa, with a mother from Nīshāpūr, the shaykh of shaykhs of his time, called Shaykh al-Islām. A pupil of Abū Ṭālib Khazraj of Baghdad, he had seen Ruwaym, kept company with Kattānī, Yūsuf b. al-Ḥusayn al-Rāzī and several Abū l-Ḥusayns, and was learned in outward knowledge and in the realities. Anṣārī says no one had written as much in this science, and Jāmī adds that he held a pure creed, followed the Shāfiʿī school and died in 331. Two sayings of his are singled out by Anṣārī (taṣawwuf as finding God in the moment of heedlessness, and why ʿAbd al-Raḥīm Iṣṭakhrī went out to the desert with the dogs), followed by two stories he told, of a boy raised bodily into the air before his tribe and of a Khurasani youth who died as a guest with a great light.

    Death, as Jāmī gives it: 331; p. 263

    In our texts: al-Risāla al-Qushayriyya

    Witnesses differ

    • Where the wealthy tribeswoman lived: districts of Shiraz in Lees and the typeset Persian, districts of Nīshāpūr in the modern Arabic edition. The Arabic text was apparently adjusted or misread, or a different manuscript was followed.

19. Rūzbihān Baqlī

    Entry 320 · Lees p. 288–290 ↗

    شیخ روزبهان بقلی رحمه الله تعالی کنیته ابو محمد بن ابی نصر البقلی الفسوی ثم الشیرازی سلطان عرفا بود و برهان علما …

    ✦AI Shaykh Rūzbihān Baqlī, may God the Exalted have mercy on him, kunya Abū Muḥammad b. Abī Naṣr al-Baqlī al-Fasawī, then al-Shīrāzī. He was the sultan of the gnostics and the proof of the scholars.

    Jāmī describes Rūzbihān Baqlī as sultan of the gnostics, proof of the scholars and model of lovers, who travelled Iraq, the Hijaz and Syria in his early days, shared hearing of al-Bukhārī's Ṣaḥīḥ with Abū l-Najīb Suhrawardī at Alexandria, took the khirqa from Sirāj al-Dīn Maḥmūd, and practised severe discipline around Shiraz. His many works include Tafsīr ʿarāʾis, a commentary on ecstatic sayings in Arabic and Persian, and Kitāb al-anwār, from which Jāmī quotes a passage on the qawwāl's face and voice. Reports give him fifty years of preaching in Shiraz's old mosque, his remark on overhearing a mother tell her daughter to hide her beauty, Abū l-Ḥasan Kurdūya's story of having his thought read, his giving up samāʿ late in life, his refusal of a balsam oil for his paralysis, and a disciple who heard him reciting from his grave. Jāmī ends with a tale he attributes to the Futūḥāt Makkiyya of a Mecca singer, and gives his death as mid-Muḥarram 606.

    Death, as Jāmī gives it: 606, mid-Muḥarram al-ḥarām; p. 290

    In our texts: Risāla fī al-ʿishq

20. Abū ʿAlī al-Daqqāq

    Entry 359 · Lees p. 328–331 ↗

    شیخ ابو علی دقاق قدس الله تعالی سره نام وی حسن بن محمد الدقاق است زبان وقت بود در نیشابور و امام فن خود بود …

    ✦AI Shaykh Abū ʿAlī Daqqāq, may God the Exalted sanctify his secret. His name is Ḥasan b. Muḥammad al-Daqqāq. He was the tongue of the age in Nīshāpūr and the imam of his discipline.

    Jāmī names Abū ʿAlī al-Daqqāq as Ḥasan b. Muḥammad, the tongue of his age in Nīshāpūr and imam of his own art, peerless in his time, with plain exposition and an eloquent tongue. He had seen many shaykhs, was a disciple of Naṣrābādhī and a preacher in Nīshāpūr, and died in Dhū l-Qaʿda 405. Anṣārī adds that he travelled each year to another city and returned, and that Qushayrī was his son-in-law and pupil and collected his sessions. The entry is mostly sayings and stories: his answer on divine descent in verse, the Kashf al-maḥjūb anecdote of the Ṭabarī turban and tawakkul, his account of receiving the path from Naṣrābādhī through Shiblī and Junayd, a sermon in which he pointed in three directions and the audience cried out, his prayers, Qushayrī's dream of him, and the late years when his speech grew too lofty for most to follow.

    Death, as Jāmī gives it: 405, in Dhū l-Qaʿda; p. 329

    In our texts: al-Risāla al-Qushayriyya

21. Abū Saʿīd b. Abī l-Khayr

    Entry 366 · Lees p. 339 ff. ↗

    شیخ ابو سعید بن ابی الخیر قدس الله تعالی سره نام وی فضل الله بن ابی الخیر است سلطان وقت بود …

    ✦AI Shaykh Abū Saʿīd b. Abī l-Khayr, may God the Exalted sanctify his secret. His name is Faḍl Allāh b. Abī l-Khayr. He was the sultan of his time.

    Jāmī calls him sultan of his time, the beauty of the people of the path and an unveiler of hearts, to whom all the shaykhs of his day were subject. He says his pīr was Abū l-Faḍl b. Ḥasan Sarakhsī. The opening story, in Abū Saʿīd's own words, has him meeting Luqmān of Sarakhs mending a sheepskin, being taken to Abū l-Faḍl's khānqāh, and hearing that the prophets were sent only to say 'Allāh', after which a door opened in his breast and his teacher Abū ʿAlī noticed the change. He gives his death in 440 (p. 347).

    Death, as Jāmī gives it: 440 (p. 347)

    In our texts: al-Risāla al-Qushayriyya, Faṣṣ Idrīs

22. Abū ʿAbd al-Raḥmān al-Sulamī

    Entry 371 · Lees p. 352–353 ↗

    شیخ ابوعلی عبد الرحمن السلمی النیشابوری قدس الله تعالی سره نام وی محمد بن حسین بن محمد بن موسی السلمی است صاحب تفسیر حقایق و طبقات مشایخ است …

    ✦AI Shaykh Abū ʿAlī ʿAbd al-Raḥmān al-Sulamī al-Nīshābūrī, may God the Exalted sanctify his secret. His name is Muḥammad b. Ḥusayn b. Muḥammad b. Mūsā al-Sulamī. He is the author of the Tafsīr of the Ḥaqāʾiq and of the Ṭabaqāt of the shaykhs.

    Jāmī gives his name as Muḥammad b. Ḥusayn b. Muḥammad b. Mūsā al-Sulamī, author of the Ḥaqāʾiq tafsīr, the Ṭabaqāt of the shaykhs and many other works, a disciple of Abū l-Qāsim Naṣrābādhī (himself a disciple of Shiblī) from whom he took the khirqa. Abū Saʿīd b. Abī l-Khayr, after his own master's death, took the khirqa from Sulamī, and Jāmī gives Abū Saʿīd's account of how Sulamī wrote him a note with a chain of Junayd's definition of taṣawwuf as character, plus Abū Sahl al-Ṣuʿlūkī's gloss. He then quotes the author of the Futūḥāt Makkiyya on meeting Sulamī's spirit in the Maghrib in Muḥarram 597 and being told that the station is called qurba, and ends with Sulamī's saying on what a Sufi cannot do without and a death date of 412 from al-Yāfiʿī's history.

    Death, as Jāmī gives it: 412, as Jāmī reports from al-Yāfiʿī's history; p. 353

    In our texts: al-Risāla al-Qushayriyya

    Witnesses differ

    • Kunya: Lees prints Abū ʿAlī ʿAbd al-Raḥmān; the typeset Persian and the modern Arabic edition print Abū ʿAbd al-Raḥmān. Lees itself calls the following entry's subject the father of 'Shaykh Abū ʿAbd al-Raḥmān al-Sulamī'. Kept as printed in the incipit.

23. Abū l-Qāsim al-Qushayrī

    Entry 374 · Lees p. 354–355 ↗

    شیخ ابو القاسم قشیری قدس الله تعالی سره نام وی عبد الکریم بن هوازن القشیری است صاحب رساله و تفسیر لطایف …

    ✦AI Shaykh Abū l-Qāsim Qushayrī, may God the Exalted sanctify his secret. His name is ʿAbd al-Karīm b. Hawāzin al-Qushayrī, author of the Risāla and of the tafsīr Laṭāʾif.

    Jāmī names him author of the Risāla and the Laṭāʾif al-ishārāt and says he was a disciple of Abū ʿAlī al-Daqqāq and teacher of Abū ʿAlī al-Fārmadhī, dying in Rabīʿ II 465. The rest is material from Hujwirī's Kashf al-maḥjūb, including his answer about his early state (stones turning into gems), a saying that compares the Sufi to a delirious illness that starts in raving and ends in stillness, and Qushayrī's definition of tawḥīd with some of his verses.

    Death, as Jāmī gives it: Rabīʿ II 465, p. 355

    In our texts: al-Risāla al-Qushayriyya, al-Ḥikam, Rasāʾil Ikhwān al-Ṣafāʾ

24. ʿAbd Allāh al-Anṣārī al-Harawī (Shaykh al-Islām)

    Entry 394 · Lees p. 376–378 ↗

    ابو اسمعیل عبد الله بن ابی منصور محمد الانصاری الهروی رحمه الله تعالی لقب وی شیخ الاسلام است …

    ✦AI Abū Ismāʿīl ʿAbd Allāh b. Abī Manṣūr Muḥammad al-Anṣārī al-Harawī, may God the Exalted have mercy on him. His title is Shaykh al-Islām.

    Jāmī says that wherever 'the Shaykh al-Islām' appears unqualified in the book, this man is meant. He traces him to Abū Ayyūb al-Anṣārī, host of the Prophet at the hijra, and to an ancestor who came to Khurāsān with al-Aḥnaf b. Qays and settled in Herat. In Anṣārī's own words, he tells of his father Abū Manṣūr's time in Balkh with Sharīf Ḥamza ʿAqīlī and the prediction of a son, and gives his birth on a Friday at sunset, 2 Shaʿbān 396. He also reports Anṣārī on his teachers, naming Yaḥyā b. ʿAmmār for preaching and tafsīr, and on Qāḍī Abū Bakr al-Ḥīrī, from whom he declined to write hadith because he was an Ashʿarī theologian.

    In our texts: al-Ḥikam

25. Ḥujjat al-Islām Muḥammad b. Muḥammad al-Ghazālī al-Ṭūsī

    Entry 430 · Lees p. 422–426 ↗

    حجة الاسلام محمد بن محمد الغزالی الطوسی قدس الله تعالی سره کنیت وی ابو حامد است و لقب وی زین الدین …

    ✦AI Ḥujjat al-Islām Muḥammad b. Muḥammad al-Ghazālī al-Ṭūsī, may God the Exalted sanctify his secret. His kunya is Abū Ḥāmid and his title Zayn al-Dīn.

    Jāmī says his Sufi affiliation was to Abū ʿAlī al-Fārmadhī, whose own teacher line he quotes through Abū l-Qāsim al-Gurgānī. He tells that al-Ghazālī studied at Ṭūs and Nishapur, met Niẓām al-Mulk, won disputations, and was given the Niẓāmiyya in Baghdad in 484, then left it all for renunciation, performed the hajj in 488, and went to Syria, Jerusalem and Egypt. Jāmī records that he later taught and kept company with people of the heart until his death on 14 Jumādā II 505, and gives anecdotes, including a dream report from Abū l-Ḥasan al-Shādhilī.

    Death, as Jāmī gives it: 14 Jumādā II 505, p. 423

    In our texts: Mishkāt al-anwār

26. Aḥmad al-Ghazālī

    Entry 431 · Lees p. 426–428 ↗

    شیخ احمد غزالی قدس الله تعالی روحه وی از اصحاب شیخ ابو بکر نساج است …

    ✦AI Shaykh Aḥmad Ghazālī, may God the Exalted sanctify his spirit. He is among the companions of Shaykh Abū Bakr Nassāj.

    Jāmī says he left esteemed works and unmatched treatises, one of them the Sawāniḥ, on whose pattern Fakhr al-Dīn ʿIrāqī's Lamaʿāt was written, as ʿIrāqī says in its preface. He quotes a passage from the Sawāniḥ on the beloved's sufficiency and a ghazal, and tells of a sermon where he commented on the grammar of 'My servants' in the Qurʾān (39:53). Further stories include one about Ḥujjat al-Islām being asked about him and a Sufi from Qazvin arriving at Ṭūs; Jāmī gives his death in 517 and his tomb in Qazvin.

    Death, as Jāmī gives it: 517, tomb in Qazvin; p. 428

27. Khwāja Bahāʾ al-Dīn Naqshband

    Entry 442 · Lees p. 437 ff. ↗

    خواجه بهاء الدین نقشبند قدس الله تعالی سره نام ایشان محمد بن محمد البخاری است …

    ✦AI Khwāja Bahāʾ al-Dīn Naqshband, may God the Exalted sanctify his secret. His name is Muḥammad b. Muḥammad al-Bukhārī.

    Jāmī says he was accepted as a son by Khwāja Muḥammad Bābā Samāsī and taught the outward manners of the path by Sayyid Amīr Kulāl, while in reality he was brought up through the spirit of ʿAbd al-Khāliq Ghijduwānī. He gives Naqshband's own account of a night among the shrines of Bukhārā, a vision of a great throne behind a green curtain with Muḥammad Bābā among the company, and a later journey to Amīr Kulāl. Jāmī adds other sayings and stories.

    In our texts: Faṣṣ Idrīs, Faṣṣ Ibrāhīm

28. ʿAyn al-Quḍāt Hamadānī

    Entry 456 · Lees p. 475 ff. ↗

    عین القضاة همدانی قدس سره کنیت وی ابو الفضائل عبد الله بن محمد المیانجی است و عین القضاة لقب وی است …

    ✦AI ʿAyn al-Quḍāt of Hamadan, may God sanctify his secret. His kunya is Abū l-Faḍāʾil ʿAbdallāh b. Muḥammad al-Mayānajī, and ʿAyn al-Quḍāt is his title.

    Jāmī gives his kunya as Abū l-Faḍāʾil, his name as ʿAbdallāh b. Muḥammad al-Mayānajī, and ʿAyn al-Quḍāt as his title. He says ʿAyn al-Quḍāt kept company with Muḥammad b. Ḥammūya and with Aḥmad Ghazālī, that marvels such as raising the dead were reported of him, and that he and Aḥmad exchanged many letters. Jāmī quotes his own account, from the Zubdat al-ḥaqāʾiq, of four years spent on al-Ghazālī's writings, then twenty days in Aḥmad Ghazālī's company in Hamadan, and a story of a man who died at his word and a jurist who was brought back to life. No date of death is given.

    Witnesses differ

    • The ʿAynīya: Lees and the typeset edition name the letter; the Arabic translation (numhq) leaves the title out.

29. Najm al-Dīn Kubrā

    Entry 463 · Lees p. 480 ff. ↗

    شیخ نجم الدین الکبری قدس الله تعالی روحه کنیت وی ابو الجناب است و نام وی احمد بن عمر الخیوقی است …

    ✦AI Shaykh Najm al-Dīn Kubrā, may God the Exalted sanctify his spirit. His kunya is Abū l-Jannāb and his name is Aḥmad b. ʿUmar al-Khīwaqī.

    Jāmī explains the epithet Kubrā by al-Yāfiʿī: as a youth he overcame all in debate, so they called him the Greatest Calamity, shortened to Kubrā. He adds the name Walī-tarāsh, the saint-maker, whose gaze raised whomever it fell on to sainthood, with a story of a merchant who visited his khānqāh. Jāmī goes on to his hadith studies, including a reading of Sharḥ al-sunna in Tabriz and a licence in Alexandria, and a dream in which the Prophet gave him the kunya Abū l-Jannāb, which he took to mean he must shun the world, after which he set out seeking a guide. He says Kubrā died a martyr in 618 (p. 487).

    Death, as Jāmī gives it: martyred in 618 (p. 487)

    In our texts: Rasāʾil Ikhwān al-Ṣafāʾ

30. Najm al-Dīn Rāzī (Dāya)

    Entry 469 · Lees p. 499–500 ↗

    شیخ نجم الدین رازی المعروف بدایه رحمه الله تعالی وی نیز از اصحاب شیخ نجم الدین کبری است …

    ✦AI Shaykh Najm al-Dīn Rāzī, known as Dāya, may God the Exalted have mercy on him. He too is among the companions of Shaykh Najm al-Dīn Kubrā.

    Jāmī says his training was entrusted by Kubrā to Shaykh Majd al-Dīn, and names him author of the Mirṣād al-ʿibād and a tafsīr, Baḥr al-ḥaqāʾiq. He tells that at Genghis Khan's invasion he left Khwārazm for Rūm and met Ṣadr al-Dīn Qūnawī and Jalāl al-Dīn Rūmī, with an anecdote of his reciting the same sura twice in prayer and a joke from Rūmī to Qūnawī about it. Jāmī gives his death as 654 and adds that a tomb said to be his stands outside the Shūnīziyya cemetery of Baghdad, with the caveat that God knows best, and a quatrain of his.

    Death, as Jāmī gives it: 654; tomb in the Shūnīziyya of Baghdad is reported, with the caveat that God knows best; p. 500

31. Jalāl al-Dīn Rūmī

    Entry 490 · Lees p. 530–535 ↗

    مولانا جلال الدین محمد البلخی الرومی قدس الله تعالی سره ولادت خدمت مولانا در بلخ بوده است در ششم ربیع الاول سنة [۶۰۴] اربع و ستمائة …

    ✦AI Mawlānā Jalāl al-Dīn Muḥammad al-Balkhī al-Rūmī, may God Most High sanctify his secret. The birth of his Eminence Mawlānā was in Balkh, on the sixth of Rabīʿ I, in the year [604], four and six hundred.

    Jāmī places Rūmī's birth in Balkh on 6 Rabīʿ I 604 and, from a note he says is in Bahāʾ al-Dīn Walad's hand, tells of the six-year-old who vanished from the rooftops and came back saying green-robed beings had shown him the heavens. He says Rūmī met ʿAṭṭār at Nīshāpūr on the road from Balkh and was given the Asrārnāma. Most of the entry is sayings and short stories, among them the exchange about being 'one with seventy-three sects', his pleasure in an empty larder, and the sound of the rabāb. Jāmī ends with the last illness, Ṣadr al-Dīn's visit, the naming of Ḥusām al-Dīn Chalabī, and death at sunset on 5 Jumādā II 672, followed by Jandī's report of what Ṣadr al-Dīn said of him.

    Death, as Jāmī gives it: 5 Jumādā II 672, at sunset (p. 534)

    Witnesses differ

    • Death date: only Lees and the Arabic translation give it legibly (5 Jumādā II 672); the typeset OCR is unreadable there. An editorial footnote in the Arabic translation cites a different year from another source, digits unreadable.
    • Sirāj al-Dīn Qūnawī: Lees says he was not on good terms with Rūmī; the Arabic translation says he was a critic of him.

32. Shams-i Tabrīzī

    Entry 491 · Lees p. 535–539 ↗

    مولانا شمس الدین محمد بن علی بن ملک داد تبریزی قدس سره حضرت مولوی در القاب وی چنین نوشته …

    ✦AI Mawlānā Shams al-Dīn Muḥammad b. ʿAlī b. Malikdād of Tabriz, may God sanctify his secret. His Eminence the Mawlawī wrote the following among his titles.

    Jāmī opens with the titles Rūmī wrote for him and a saying in which Shams recalls going forty days as a schoolboy without wanting food. He lists his teachers as uncertain (Abū Bakr Sallābāf of Tabriz, Rukn al-Dīn Sanjāsī, or Bābā Kamāl Jandī) and says that later he travelled constantly in a black felt cloak and lodged in caravanserais. Most space goes to stories: Kirmānī in Baghdad watching the moon in a basin of water, Bābā Kamāl's remark that a companion would one day speak Shams's knowledge under his own name, and the meeting in Konya in 642 when Shams asked Rūmī whether Bāyazīd or Muṣṭafā was greater. Jāmī gives the story of the books thrown into the water and drawn out dry, and says Shams vanished in 645 after seven men attacked him, with differing reports of where his body lies.

    Death, as Jāmī gives it: reaches Konya in 642 (p. 537); disappears in 645 (p. 539)

    Witnesses differ

    • Shams's teacher Rukn al-Dīn: Lees and the typeset say Kirmānī was also a disciple of Rukn al-Dīn; the Arabic translation says Rukn al-Dīn was a disciple of Kirmānī. The same Arabic passage spells the nisba differently.

33. ʿAbd al-Razzāq al-Kāshānī

    Entry 505 · Lees p. 557 ff. ↗

    شیخ کمال الدین عبد الرزاق الکاشی رحمه الله وی مرید شیخ نور الدین عبد الصمد نطنزی است جامع بوده میان علوم ظاهری و باطنی …

    ✦AI Shaykh Kamāl al-Dīn ʿAbd al-Razzāq al-Kāshī, God's mercy on him. He was a disciple of Shaykh Nūr al-Dīn ʿAbd al-Ṣamad Naṭanzī, one who combined the outward and inward sciences.

    Jāmī names Kāshānī's master as Nūr al-Dīn ʿAbd al-Ṣamad Naṭanzī, calls him versed in both outward and inward sciences, and lists works including a Taʾwīlāt commentary, a Sufi glossary and commentaries on the Fuṣūṣ and the Manāzil al-sāʾirīn. He says Kāshānī and Rukn al-Dawla (ʿAlāʾ al-Dawla Simnānī) were contemporaries who disagreed over unity of being and exchanged letters, after Amīr Iqbāl Sīstānī, travelling with Kāshānī on the Sulṭāniyya road, relayed Rukn al-Dawla's rejection of the formula 'absolute being' for God. Jāmī then copies both letters in their authors' own words, with the rest of the entry given to Kāshānī's account of his path and Rukn al-Dawla's answer. No death date is given.

    In our texts: Faṣṣ Ādam

34. Abū Madyan al-Maghribī

    Entry 529 · Lees p. 612–615 ↗

    شیخ ابو مدین المغربی قدس الله تعالی سره نام وی شعیب بن الحسین است …

    ✦AI Shaykh Abū Madyan al-Maghribī, may God the Exalted sanctify his secret. His name is Shuʿayb b. al-Ḥusayn.

    Jāmī gives his name as Shuʿayb b. al-Ḥusayn or al-Ḥasan and calls him one of the great ones of the group, in whose company many shaykhs were trained, among them Ibn ʿArabī, who mentions him in his works. Jāmī quotes al-Yāfiʿī that most Yemeni shaykhs belong to ʿAbd al-Qādir and some to Abū Madyan, one being the shaykh of the West and the other of the East, and cites Ibn ʿArabī's Fuṣūṣ and Futūḥāt for stories and sayings about him. He gives death in 590.

    Death, as Jāmī gives it: 590, p. 615

    In our texts: Rūḥ al-quds

35. Ibn al-Fāriḍ

    Entry 536 · Lees p. 625–633 ↗

    ابن الفارض الحموی المصری قدس الله سره العزیز کنیت وی ابو حفص است و نام وی عمر …

    ✦AI Ibn al-Fāriḍ al-Ḥamawī al-Miṣrī, may God Most High sanctify his dear secret. His kunya is Abū Ḥafṣ and his name is ʿUmar.

    Jāmī gives the kunya Abū Ḥafṣ and the name ʿUmar, of the tribe of Banū Saʿd (Ḥalīma's tribe), Hamawī by descent and born in Egypt, son of a leading Egyptian scholar. He tells at length, on the authority of Ibn al-Fāriḍ's son Kamāl al-Dīn Muḥammad, how an old man performing ablution out of order told him his opening would come in Mecca, and how fifteen years later the same man's voice called him back to Cairo for his death. Jāmī then records the Tāʾiyya, which the Prophet in a dream told him to name Naẓm al-sulūk, and reports from Ayjī, Farghānī, Yāfiʿī and Jaʿbarī about its use and fame, his ecstatic composition, and his deathbed and funeral. He gives the death as 2 Jumādā I 632.

    Death, as Jāmī gives it: 2 Jumādā I 632 (p. 633)

    In our texts: al-Khamriyya, Huwa al-ḥubb

    Witnesses differ

    • Death date: legible in Lees and the Arabic translation (2 Jumādā I 632); unreadable in the typeset OCR.

36. Muḥyī l-Dīn Ibn ʿArabī

    Entry 538 · Lees p. 633–645 ↗

    شیخ محیی الدین محمد بن علی بن العربی قدس الله تعالی سره وی قدوهٔ قائلان بوحدت وجود است …

    ✦AI Shaykh Muḥyī l-Dīn Muḥammad b. ʿAlī Ibn al-ʿArabī, may God Most High sanctify his secret. He is the leader of those who speak of the unity of being.

    Jāmī opens with the divided verdict on him: many jurists attacked him, while a few jurists and a group of Sufis honoured him. He reports that his works number over five hundred, traces his khirqa to ʿAbd al-Qādir Jīlānī and to al-Khiḍr, and passes on, from Abū Naṣr Pārsā's father, the saying that the Fuṣūṣ is the soul and the Futūḥāt the heart. Long anecdotes from the Futūḥāt follow, then the dates: born in Murcia on 17 Ramaḍān 560, died in Damascus on the night of Friday 22 Rabīʿ II 638, buried at the foot of Mount Qāsiyūn.

    Death, as Jāmī gives it: night of Friday 22 Rabīʿ II 638, Damascus; born 17 Ramaḍān 560, Murcia (p. 645)

    In our texts: Faṣṣ Ādam, Faṣṣ Shīth, Faṣṣ Nūḥ, Faṣṣ Idrīs, Faṣṣ Ibrāhīm, Faṣṣ Isḥāq, Faṣṣ ʿĪsā, al-Futūḥāt al-makkiyya, Inshāʾ al-dawāʾir, Rūḥ al-quds, Tarjumān al-ashwāq, Awrād: Sunday

37. Ṣadr al-Dīn al-Qūnawī

    Entry 539 · Lees p. 645–648 ↗

    شیخ صدر الدین محمد بن اسحق القونوی قدس الله سره کنیت وی ابو المعالیست جامع بوده است میان جمیع علوم …

    ✦AI Shaykh Ṣadr al-Dīn Muḥammad b. Isḥāq al-Qūnawī, may God sanctify his secret. His kunya is Abū l-Maʿālī. He combined all the sciences.

    Jāmī gives the kunya Abū l-Maʿālī and describes Qūnawī as a master of outward and inward, rational and transmitted sciences. He names a correspondence of questions and answers with Naṣīr al-Dīn Ṭūsī, Quṭb al-Dīn Shīrāzī as his pupil in ḥadīth (who copied the Jāmiʿ al-uṣūl in his own hand), and Jandī, Ayjī, ʿIrāqī and Farghānī as raised in his care. He says Ibn ʿArabī was shown Qūnawī's career in advance, and that after Qūnawī's father died his mother married Ibn ʿArabī in Konya, where the boy grew up under him. Jāmī lists works including a commentary on the Fātiḥa, Miftāḥ al-ghayb, Nuṣūṣ, Fukūk and Nafaḥāt ilāhiyya, from which he quotes a vision of the shaykh dated 17 Shawwāl 653. No death date is given.

    In our texts: Faṣṣ Ādam

38. Muʾayyad al-Dīn al-Jandī

    Entry 540 · Lees p. 648 ff. ↗

    شیخ مؤید الدین الجندی رحمه الله تعالی وی از شاگردان و مریدان شیخ صدر الدین است جامع بوده است میان علوم ظاهری و باطنی …

    ✦AI Shaykh Muʾayyad al-Dīn al-Jandī, God Most High have mercy on him. He was one of the pupils and disciples of Shaykh Ṣadr al-Dīn. He combined the outward and inward sciences.

    Jāmī calls Jandī a pupil and disciple of Ṣadr al-Dīn, learned in outward and inward sciences, who commented on the Fuṣūṣ al-ḥikam and the Mawāqiʿ al-nujūm, and says the later Fuṣūṣ commentaries rest on his. He quotes Jandī's report that Ṣadr al-Dīn, in explaining the preface of the Fuṣūṣ, opened the sense of the whole book to him. Jandī also tells of a man who claimed to be the Mahdī and of Ibn ʿArabī's spiritual presence intervening, and relays Ṣadr al-Dīn's account of Ibn ʿArabī and al-Khiḍr. Jāmī adds that Jandī wrote Arabic verse after the manner of Ibn al-Fāriḍ, including an answer to his Tāʾiyya. No death date is given.

    In our texts: Faṣṣ Ādam

39. Abū l-Ḥasan al-Shādhilī

    Entry 545 · Lees p. 659–663 ↗

    شیخ ابو الحسن المغربی الشاذلی رحمه الله تعالی نام وی علی بن عبد الله است شریف است حسینی …

    ✦AI Shaykh Abū l-Ḥasan al-Maghribī al-Shādhilī, may God the Exalted have mercy on him. His name is ʿAlī b. ʿAbd Allāh. He is a sharīf, a Ḥusaynī.

    Jāmī gives his name as ʿAlī b. ʿAbd Allāh, a sharīf who lived in Alexandria, where many joined his company, one of the great friends of God. Most of the entry is his own reported sayings: a night among wild beasts followed by being frightened by quail the next day, a woman from a cave who had gone longer without food than he, a dialogue on thankfulness and gratitude, a dream of the Prophet telling him to purify his garments and giving five robes of love, gnosis, oneness, faith and submission, and a story of a stranger who rebuked him and a companion for expecting a breakthrough the next day. His disciple Abū l-ʿAbbās al-Mursī tells of a visit to Ḥamza's tomb and Shādhilī's rebuke over a prayer spent on a dinar, and of overhearing him pray at a mountain cave. He died in 654 on the road to Mecca, and Jāmī reports that the brackish water of the desert where he was buried turned sweet.

    Death, as Jāmī gives it: 654, on the way to Mecca in a desert with brackish water; p. 663

    In our texts: al-Ḥikam, al-Mawāqif

    Witnesses differ

    • Lineage: Lees prints Ḥusaynī (in the settled incipit); the typeset Persian and the modern Arabic edition both print Ḥasanī.

40. Abū l-ʿAbbās al-Mursī

    Entry 547 · Lees p. 664–665 ↗

    شیخ ابو العباس المرسی رحمه الله تعالی وی شاگرد شیخ ابو الحسن شاذلی است صاحب مقامات عالیه و کرامات ظاهره است …

    ✦AI Shaykh Abū l-ʿAbbās al-Mursī, God Most High have mercy on him: he is a disciple of Shaykh Abū l-Ḥasan al-Shādhilī, possessor of lofty stations and manifest wonders.

    Jāmī presents him as a disciple of Abū l-Ḥasan al-Shādhilī with lofty stations and manifest wonders, and gives no dates and no ṭabaqa. His first story has a host test him with doubtful food and him answering that al-Ḥārith al-Muḥāsibī had one finger vein that moved at such food and that he had sixty; Jāmī adds a report that has reached him through al-Yāfiʿī of a sultan testing a shaykh with slaughtered and unslaughtered meat. The longer story concerns Yaʿqūb, commander of the faithful in the Maghrib, who after killing his brother out of rivalry for the kingdom repented, was sent to Abū Madyan, who said he was bound for Tlemcen and that Yaʿqūb's healing lay with al-Mursī. Yaʿqūb tests al-Mursī with two fowls, one slaughtered and one strangled, then yields to him, and the entry ends with the shaykh bidding Yaʿqūb lead the rain prayer.

    In our texts: al-Ḥikam

    Witnesses differ

    • The test dish: typeset has a young cockerel; the Arabic has a hen. Minor.

41. ʿAfīf al-Dīn al-Tilimsānī

    Entry 548 · Lees p. 665–667 ↗

    شیخ عفیف الدین التلمسانی رحمه الله تعالی نام وی سلیمان بن علی است بعضی از متقشفهٔ فقهاء ویرا بزندقه و الحاد منسوب داشته اند …

    ✦AI Shaykh ʿAfīf al-Dīn al-Tilimsānī, God Most High have mercy on him. His name is Sulaymān b. ʿAlī. Some of the austere jurists have ascribed to him heresy and godlessness.

    Jāmī gives the name Sulaymān b. ʿAlī and says some austere jurists accused him of heresy and unbelief, citing his answer to a charge, 'the Nuṣayrī is a part of me', which Jāmī reads as speech from the station of union (jamʿ). He says Tilimsānī wrote a fine commentary on Anṣārī's Manāzil al-sāʾirīn and left a very graceful divan. Jāmī quotes from the commentary, at the third degree of contentment (riḍā), a passage where he says he tested that station in three situations (about to be killed by the swords of the Franks, close to drowning, and a warning to beware the Sufi path), and notes verse he improvised after the last. He gives his death as 690.

    Death, as Jāmī gives it: 690 (p. 667)

    In our texts: Faṣṣ Ādam

    Witnesses differ

    • Death: the closing line of the Lees OCR and the Arabic translation both read 'died in the year ninety and six hundred' (690), with the bracketed numerals garbled in Lees; the base-text map records no date, so this is not stated in the summary and should be checked against the page image (printed p. 666 to 667).

42. Shihāb al-Dīn Yaḥyā al-Suhrawardī, "the Slain"

    Entry 562 · Lees p. 683–684 ↗

    شیخ شهاب الدین السهروردی المقتول رحمه الله تعالی نام وی یحیی بن حبش است در حکمت مشائیان و اشراقیان متبحر بوده است …

    ✦AI Shaykh Shihāb al-Dīn al-Suhrawardī, the Slain, God Most High have mercy on him. His name is Yaḥyā b. Ḥabash. He was accomplished in the philosophy of the Peripatetics and the Illuminationists.

    Jāmī gives the name Yaḥyā b. Ḥabash and says he was deeply versed in the philosophy of both the Peripatetics and the Illuminationists, with many works in each. He notes that some ascribed alchemy to him and tells a story of a sheep bought from a herdsman that ends with only a kerchief in his hand, then quotes al-Yāfiʿī's disapproval of such acts and a few sayings and verses. From Yāfiʿī's Tārīkh he reports that he was suspected of faulty belief, that the scholars of Aleppo gave a fatwa for his death, that accounts differ on how he was killed (one has him starved), and that he died in 587. Jāmī adds that Aleppans were divided about him and gives Shams-i Tabrīzī's remark about Damascus together with his own reply that he was no unbeliever.

    Death, as Jāmī gives it: 587 (p. 684), killed at Aleppo

    In our texts: al-Ghurba al-gharbiyya, Hayākil al-nūr, Taqdīs al-shams

    Witnesses differ

    • Shams's remark about Damascus: Lees OCR reads that he was openly called an unbeliever there; the Arabic translation reads a shrine in Damascus of a man killed as an unbeliever.
    • Age at death: Lees OCR reads 36 or 38; the Arabic OCR reads 'thirty' and 38 (the first number appears damaged). Not used in the summary.

43. Awḥad al-Dīn Kirmānī

    Entry 563 · Lees p. 684 ff. ↗

    شیخ اوحد الدین حامد الکرمانی قدس الله سره وی مرید شیخ رکن الدین سنجاسی است و وی مرید شیخ قطب الدین ابهری …

    ✦AI Shaykh Awḥad al-Dīn Ḥāmid al-Kirmānī, may God sanctify his secret. He was a disciple of Shaykh Rukn al-Dīn Sanjāsī, who was a disciple of Shaykh Quṭb al-Dīn Abharī.

    Jāmī gives Kirmānī's chain of initiation as Rukn al-Dīn Sanjāsī, Quṭb al-Dīn Abharī and Abū l-Najīb Suhrawardī, and says he met Ibn ʿArabī, who tells stories of him in the Futūḥāt. The first story, from chapter 8, has Kirmānī, as a young man in his shaykh's service, going to fetch medicine for the sick shaykh and meeting a stranger who turns out to be the shaykh himself in another form. Jāmī then gives the Risāla-yi Iqbāliyya report that Suhrawardī called him an innovator, Shams-i Tabrīzī's 'moon in a basin' exchange, Rūmī's comment on his love of beautiful forms, and verse from the Miṣbāḥ al-arwāḥ. No death date is given.

44. Farīd al-Dīn ʿAṭṭār

    Entry 566 · Lees p. 697–699 ↗

    شیخ فرید الدین عطار نیشابوری قدس الله تعالی سره وی مرید شیخ مجد الدین بغدادی است …

    ✦AI Shaykh Farīd al-Dīn ʿAṭṭār of Nīshāpūr, may God Most High sanctify his secret. He was a disciple of Shaykh Majd al-Dīn Baghdādī.

    Jāmī says ʿAṭṭār was a disciple of Majd al-Dīn Baghdādī and quotes, from the preface of the Tadhkirat al-awliyāʾ attributed to him, Majd al-Dīn weeping over the great men of the community. Some say he was an Uwaysī, citing Rūmī's remark that Manṣūr's light shone on ʿAṭṭār's spirit after 150 years. Jāmī tells the story of his repentance, where a dervish who asks how he will die lays a wooden bowl under his head and dies, and the report that Rūmī met him at Nīshāpūr and received the Asrārnāma. He quotes a ghazal with a commentator's reading and says ʿAṭṭār was killed by the Tatar infidels in 627, reportedly aged 114, and buried at Nīshāpūr.

    Death, as Jāmī gives it: 627 (p. 699)

    In our texts: Manṭiq al-ṭayr

    Witnesses differ

    • Tatars: named in Lees OCR, not in the typeset or Arabic text.

45. Fakhr al-Dīn ʿIrāqī

    Entry 568 · Lees p. 700–704 ↗

    شیخ فخر الدین ابراهیم المشتهر بالعراقی قدس الله روحه وی صاحب کتاب لمعاتست و دیوان شعر وی مشهور است …

    ✦AI Shaykh Fakhr al-Dīn Ibrāhīm, known as al-ʿIrāqī, may God sanctify his spirit. He is the author of the Lamaʿāt, and his divan of verse is famous.

    Jāmī names him Fakhr al-Dīn Ibrāhīm, called ʿIrāqī, author of the Lamaʿāt, whose divan is famous. He says that at seventeen ʿIrāqī was teaching in a Hamadan madrasa and that the people of Hamadan loved his singing voice. He tells how he followed a company of qalandars to India and reached Multan, where Bahāʾ al-Dīn Zakariyyā took him in, and how a ghazal he composed in retreat brought him the shaykh's favour. After twenty-five years in the shaykh's service and the shaykh's death he went to Konya, to Ṣadr al-Dīn, and wrote the Lamaʿāt while the Fuṣūṣ was being read. Jāmī gives Muʿīn al-Dīn Parwāna's khānqāh for him at Tūqāt and his death on 8 Dhū l-Qaʿda 688, buried behind Ibn ʿArabī in Ṣāliḥiyya, Damascus, with his son Kabīr al-Dīn.

    Death, as Jāmī gives it: 8 Dhū l-Qaʿda 688 (p. 704)

46. Amīr Ḥusaynī Harawī (on Shabistarī)

    Entry 569 · Lees p. 705–706 ↗

    امیر حسینی رحمه الله نام وی حسین بن عالم بن ابی الحسین است …

    ✦AI Amīr Ḥusaynī, God's mercy on him. His name is Ḥusayn b. ʿĀlim b. Abī l-Ḥusayn.

    Jāmī gives the name Ḥusayn b. ʿĀlim b. Abī l-Ḥusayn, of Kuzaw near Ghūr, and says he knew both outward and inward sciences. He notes that Ḥusaynī's Kanz al-rumūz suggests he was a direct disciple of Bahāʾ al-Dīn Zakariyyā, but says he found in some books a chain through Rukn al-Dīn Abū l-Fatḥ. On Shabistarī, Jāmī says Ḥusaynī put questions in verse, that Shaykh Maḥmūd Jabistarī answered them, and that the Gulshan-i rāz is built on them. He tells how a deer rebuked him while hunting, and gives his death as 16 Shawwāl 718, buried at Herat.

    Death, as Jāmī gives it: 16 Shawwāl 718 (p. 706)

    In our texts: Gulshan-i rāz

    Witnesses differ

    • Shabistarī's name: Lees, the typeset edition and the Arabic text all print Jabistarī here; the Arabic editor notes that the printed Persian edition he knew reads Shabistarī.

47. Shams al-Dīn Muḥammad Ḥāfiẓ al-Shīrāzī

    Entry 577 · Lees p. 715–716 ↗

    شمس الدین محمد الحافظ الشیرازی رحمه الله تعالی وی لسان الغیب و ترجمان الاسرار است …

    ✦AI Shams al-Dīn Muḥammad al-Ḥāfiẓ al-Shīrāzī, may God the Exalted have mercy on him. He is the tongue of the unseen and the interpreter of secrets.

    Jāmī says he disclosed many hidden secrets and true meanings in the dress of form and figure, and that it is not known whether he took a pīr's hand or traced himself to anyone in this group. He adds that his words fall into the group's way as no one else's do, and quotes one of the Khwājagān shaykhs that no dīwān is better than Ḥāfiẓ's if the man is a Sufi. Jāmī says his poems are too famous to need quoting and so turns his pen from them, and gives his death in 792.

    Death, as Jāmī gives it: 792, p. 716

    In our texts: Gulshan-i rāz, al-Khamriyya