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disciple Amad b. al-Mubrak al-Lama entitled al-Ibrz minkalm sayyid al-ghawth fiAbd al-fiAzz. Al-Lama was areligious scholar who lived in Fez and died 1155/1742. He

has a reference in Brockelmann.1 As is clear from the title,the book is not about the teachings and views of al-Lamahimself but about those of his mystic teacher, al-Dabbgh.2

Al-Lama began composing this work in 1129/1717 andwent on writing it after his masters death.3

It is scarcely possible to establish the actual number ofextant manuscripts of theIbrz.Several printed editions exist,the earliest was published in Cairo in 1278/1861. But the

two-volume edition by Muammad 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 Ibrz 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 Ibrz is the arqaMuammadiyya,4 the Muammadan path, and the position of

1 GAL,I I, 462f., S I I, 704; E. Lvi-Provencal, Les Historiens desChorfas, Rabat 1922, 309f.

2 See also Bernd Radtke, Zwischen Traditionalismus und Intellektual-ismus. Geistesgeschichtliche und historiografische Bemerkungen zumIbrz des Amad b. al-Mubrak al-Lama 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. OFahey

and Bernd Radtke, Neo-Sufism Reconsidered,Der Islam, lxx, 1993,64-71; Fritz Meier, Eine auferstehung Mohammeds bei Suy, Der

Islam, lxii, 1985, 43; and my Between Projection and Suppression.Some Considerations concerning the Study of Sufism in Frederick deJong(ed.), Shfia Islam, Sects and Sufism, Utrecht 1992, 74;Erleuchtung und Aufklrung. Islamische Mystik und europischerRationalismus, 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 des

Islams, xxxvi, 1996 and Mglichkeiten der Kritik am Neo-Sufismus(forthc.).


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the Prophet Muammad in the cosmos. Until now theconcept of the arqa Muammadiyya in scholarly writingshas been anything but clear. Indeed it has been presented in a

variety 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, al-Dabbgh and theIbrz, I would like to make a fewpreliminary general remarks about the concept of the arqaMuammadiyya.

Islam is a religion of law. This may seem an almost

trivial observation but it is worth pausing to consider theimplications of this truism. The Islamic profession of faithillustrates this point perfectly: l ilha ill llhthere is nogod but GodMuammad rasl AllhMuammad 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 determines

everything 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 mans sake. And the existence of the world makes itpossible for man to fulfil his primary duty, namely to be anobedient servant of God. Mans obedience is to be achievedby following the divine law.

And here we come to the second proposition of theIslamic profession of faith. Muammad is the Messenger of

God. God communicates His law to mankind through chosenpersons known as prophets or messengers, the last of thembeing the Arab Muammad who lived in the seventh century.With the coming of Muammad the revealed law iscomplete. Everything that God wished to let mankind knowhas been transmitted by Muammad.

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


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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 adths 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 this

way, 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 onescorrect understanding of this tradition. But here we have asituation which introduces a further element of insecurity.Indeed, understanding and interpreting texts is an activity

associated 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. This

historical process has been described in detail by Tor Andrin 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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That al-Dabbgh had founded an order, the Khairiyyaarqa, is a later fabrication or a misunderstanding of theword arqa 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-Khair him-self,12 and Amad b. Idrs also mentions being affiliated tothe Khairiyya 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 theIbrz. Obviously, I can onlydeal briefly with a limited selection. The concepts I will

describe are: dhtand r,fat and Muammadology andarqa Muammadiyya respectively.Let me begin with dhtand ru.Dhtis a human being

as 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 Ibrzthere are no cases of dht signifying higher spiritual

essence, that is to say the spiritual or divine kernel of onesbeing. Fritz Meier has already drawn attention to thisdistinction in his article Eine auferstehung Mohammeds beiSuy.16 The dht is formed by the blood which flowsthrough 366 veins. In the veins mans 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 Ibrz as it does with so many other mystics, thesame being true of the haw, the passionate drive. The

illuminated mystic is able to perceive the sea of inner drives

12 Ibrz, I, 52.13 Einar Thomassen and Bernd Radtke (eds.), The Letters of Amad Ibn

Idrs, London 1993, 64f. andBernd Radtke, R.S. OFahey and JohnOKane, Two Sufi Treatises of Amad Ibn Idrs, Oriens, xxxv,1995, 151f.

14 Among the hundreds of references, see e.g. Ibrz, I, 74.15 E.g.Ibrz, 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 dhtbelongs tothe dark part of the world, thealm.18 In a normal person it

is separated by a ijb, a partition, from the higher part of hisbeing, the r.19 In the cosmological scheme the r belongsto the world of light, nror 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 rleaves the dht and then lives in the barzakh, a kind of

limbo,23 which al-Lama 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 dwn al-lin in the cave of Mountir,25 which al-Lama describes in detail in Chapter Four.

The prophet Muammad is also made up of dhtandr26to turn now to the second complex of basic ideas, al-Dabbghs Muammadology. 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 dhtof theProphet is hira, sharfa, 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 Ibrz, II, 54f.18 Ibrz, I, 266ff. and all of Chapter Three, also pp. 441-89.19 Ibrz, II, 266; I, 218.20 Ibrz, II, 69.21 Ibrz, II, 112, 288, 326.22 Ibrz, I, 158.23 Ibrz, II, 318.24 Chapter Ten,Ibrz, II, 305-20.25 Ibrz, II, 17.26 Ibrz, I, 115.27 Ibrz, I, 280 andpassim.28 Ibrz, I, 169, 214.29 Ibrz, I, 402.


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The Prophet has no partition between his dhtand r; theyare joined together.30 The r lives within the Prophets dhtthe way love lives within a human beings soul, that is, it

permeates the dht completely.31 Consequently, theProphets 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 theProphets dht, he is the intermediary between creation andGod. On the one hand, the divine lights pour down on theProphets dhtuninterruptedly, while on the other hand his

dht transmits them to Gods 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 Prophetslight that the whole of creation developed.34 For this reasonthe created universe is permeated by a network of luminous

threads, 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 or al-Dabbgh do notsay anything about a resurrection of the Prophet, as one findsin al-Suys Tanwr al-alak f imkn ruyat al-nab wal-

30 Ibrz, I, 152, 154.31 Ibrz, I, 151, 152.32 Ibrz, I, 400.33 Ibrz, I, 130.34 Ibrz, II, 189; alsoquoted in al-jj fiUmar b. Safid al-Ft, Rim

izb al-ram fial nur izb al-rajm, in Jawhir al-mafin, Cairo1393/1973,II, 121; see also Radtke, Lehrer-Schler-Enkel. Amad b.Idrs, Muammad fiUmn al-Mrgan, Ismfil al-Wal, Oriens,xxxiii, 1992, 121f. and Ismfil al-Wal. Ein sudanesischer Theosophdes 19. Jahrhunderts,Der Islam, lxxii, 1995, 150.

35 Ibrz, 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 dreammanmanor in a waking

stateyaqatan, and in the latter case, that is while awake, intwo ways. One can see an image of the Prophet, an appari-tional form, a ra, or one can see the dhtof the Prophethimself. But only the illuminated mystic is capable of seeingthe Prophets dht.

Seeing the Prophet in a waking stateruyat/mushha-datal-nab yaqatanwhich is a major characteristic of laterSufism in generalis possible because the Prophets dhtis

endowed with a light that fills the entire world. Here is thekey passage in theIbrz dealing with this subject, which FritzMeier has already drawn attention to in his above mentionedarticle37 and which is also taken up in al-jj fiUmars laterwork theRim: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 he

appeared in the world and as the Prophets 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 (rat 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 which

emanates 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.Ausgewhlte Aufstze 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 innumerable

people see him in other placesall at the same time. Each personreally sees the Prophet before him because the light of the Prophet, inwhich his dhtis represented, is with each person. If an illuminatedperson (al-maft fialayhi) beholds the image (ra) of the Prophetbefore him, he then follows it with his spiritual deeper sight (bara)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 next

pair of basic concepts in the Ibrz:fat and ar qaMuammadiyya. It should be noted that the concept arqaMuammadiyya is not mentioned explicitlyin the Ibrz. Interms of content, however, one is justified in applying theterm to al-Dabbghs 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 devotes twoextensive chapters to the relationship between the shaykh andthe novice, and pays particular attention to the phenomenonofrbia. Incidentally, we now have Fritz Meiers 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 oftarbiyathis being a special aspect of thearqa Muammadiyya. But I cannot go into this subject here.

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

39 Ibrz, I, 280.40 Ibrz, 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 Ibrz, II, 152, 287f.; on this see also Radtke, Ismfil al-Wal, 152 n.

39.42 Fritz Meier, Zwei Abhandlungen ber die Naqsbandiyya, 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 onesshaykh,43 two kinds are distinguished: the normalfat44 and

the ultimate, all-inclusive, al-fat al-kabr. 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(futia).46 His sense organs become capable of perceiving thewhole of the physical cosmos.47 Since the cosmos, that is the

different worlds of the earths and the stars, belong to therealm of darkness (alm),4 8 this is a fatulmn,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-fatal-kabr,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 byfat can seducethe illuminated individual to renounce Islam and become aChristian.52

Certainty and real illumination only occur if the mystic

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

(ayyiq)fat.45 Ibrz, II, 54f.46 Ibrz, I, 398ff.,II, 55, 275ff.47 Ibrz, II, 298; on this see also Radtke, Ismfil al-Wal, 151 and

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

nation,fat nrnandfat ulmn.50 Ibrz, I, 399.51 Ibrz, I, 399; II, 275, 301, 304.52 Ibrz, I, 400.


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passes through all the material and spiritual worlds and ishonoured with the ruyat al-nab yaqatan /mushhadat al-dht al-sharfa.53 After this experience he is omniscient54 and

permanently protected against error (mafim).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 fatsignifies that the partition between dhtand r 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 are

with the Prophet.58

These remarks are similar to the classical definition ofarqaMuammadiyya which Muammadb. fiAl al-Sans quotesfrom the author asan b. fiAl al-fiUjaym who died 1702.The text runs:

The basis of this path [the arqa Muammadiyya] is that the innerbeing of the one who follows it59 is absorbed in the vision of

53 Ibrz, I, 400; II, 277.54 Ibrz, I, 110: al-Dabbgh is omniscient.55 Ibrz, II, 301.56 Ibrz, II, 97 and Radtke, Ijtihd and Neo-Sufism, 920.57 Ibrz, I, 218.58 Ibrz, II, 285; also quoted inRimI, 220.59 mabn hdhih l-arqa fial istighrq bin ibih f

shuhd dhtih lfim. The phrase is given in this form byAmad al-Sharf al-Sans in al-Fuyt al-rabbniyya; Knut S.Vikr, Sources for Sans Studies, Bergen 1996, 80-1, 227. This


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thought but the whole of Ibn fiArabs metaphysics, theproblem associated with wadat al-wujdand the concept ofaqqa Muammadiyya are totally absent. We still know

relatively little about the intellectual history of Sufism in thecenturies after Ibn fiArabat 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 theIbrz. The so-calledbible of the Tijniyya, fiAl Barrdas Jawhir al-mafin,only contains five quotations from theIbrz66which is quite

the contrary to the second bible of the Tijniyya, the Rimof al-jj fiUmar.67 A fundamental idea in the Tijniyya isfay,68 which does not appear as such in the Ibrz. For asimilar notion the Ibrz employs the verb saq or suqiya.69

However, the world of ideas and the vocabulary of the Ibrzexercised an important influence in the writings of Amad b.Idrs, which is only to be expected as the latter traces one ofhis affiliations back to al-Dabbgh.70 Consequently theIbrz

may 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 OKaneand I intend to undertake an English translation andcommentary of theIbrz.

Analysis of sources

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

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

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

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

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


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The chapters discuss:

1. (I, 125-318): Interpretations ofadths.

2. (I, 325-434): Interpretations of Koranic verses.3. (I, 441-89): On darkness (alm).4. (II, 5-45): On the dwn al-lin.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.7210. (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-Dabbghsinterpretations of the Koran and adth in the first volume.Then follow in size the chapter on the dwn al-lin, the

gathering of the spiritual regiment of the world in cave ofMount ir near Meccaa conception widespread in post-Ibn fiArab mysticism73then 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-Lamat which, unlike al-Dabbghs texts, are supported by quotations from theologi-cal-scholastic tradition. Following is a list of the sources used

71 E.g. Ibn Mashsh, al-Shdhil, Ibn al-Fard, al-Ghazl, and in parti-cular the latters sentence laysa f l-imkn abdafiu mimm kn. Thispart comes almost completely from al-Lama, who takes up an oldscholastic discussion, see sources CXIX-CXXIX.

72 Fat nrnandfat ulmn.73 Michel Chodkiewicz, Le Sceau des saints, Paris 1986, 113; also

Radtke, Lehrer-Schler-Enkel, 116f.74 A list of the stories are in Ibrz, II, 418-20.


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

IShar Jamfi al-jawmifi lil-Subkby Badr al-Dn al-Zarkash,745-94/1344-92GAL, II, 91; SII, 108; forJamfi al-jawmifi cf. GAL, II, 89.S: Fiqh.Q: I, 69; 112.

IIal-Risla al-nimiyya by al-Juwayn, d. 478/1085GAL, S I, 673.S: Fiqh.Q: I, 72.

IIIFat al-br f shar a al-Bukhr by Ibn ajar al-fiAsqaln, 773-852/1372-1449.GAL, S II, 75, no. 71.S:adth.

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 f l-adth al-mushtahira by al-Suy, d. 911/1505GAL, S II, 180, no. 59.S:adth.Q: I, 111; 112; 113 (twice); II, 340.

Val-Mawfitby Ibn al-Jawz, d. 597/1200GAL, I, 503, no. 26.S:adth.Q: I, 112; 113 (twice); 345.

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


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

VIIal-Lal al-manfia f l-adth al-mawfia by al-Suy,d. 911/1505GAL, S II, 181, no. 26.S:adth.Q: I, 112; 113.

VIIIal-w fi l-fatwby al-Suy, d. 911/1505GAL, S II, 188, 169c.S:adth, Fiqh, theology.Q: I, 112; 318.

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

Xal-Tafsrby Ibn Kathr, d. 774/1373GAL, S II, 49.S: Koran commentary.Q: I, 113.

XIal-Nashr fi l-qirt al-fiashr by Ibn al-Jazar, 751-833/1350-1429GAL, I, 201.S: Koran commentary.Q: I, 113; 129; 174; 176; 224; 231.

XIIal-Intirby al-Bqilln, d. 403/1013

GAL, S I, 349, no. 5 (?= al-Istibr).


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

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

XIVTitle not given; a monograph on the adth: inna hdh l-qurn unzila fial sabfiat aruf wa-kull li-shan, by AbShma, 599-665/1203-68GAL, S I, 550f.; title not listed.S: Koran commentary.Q: I, 129.

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

XVal-Burda by al-Br, 608694-96/1211-21294-97GAL, S I, 467.S: Poetry, praise of the Prophet.Q: I, 150; II, 58.

XVIal-Tamhdby Ibn fiAbd al-Barr, 368-463/978-1071GAL, I, 367; SI, 628.

S: History; genealogy.Q: I, 156; 232.

XVIIshiya fial l-Muwaa by al-SuyGAL, SII, 181, no. 22a.S:adth,fiqh.Q: I, 156.


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XVIIITitle not given, by Ibn al-jib, d. 646/1249GAL, I, 303, SI, 531

S: Grammar.Q: I, 176; 309.

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

XX

al-Muqnifi by Ab fiAmr al-Dn, d. 444/1053GAL, I, 407; SI, 719.S: Koran recitation.Q: I, 191; 193.

XXIal-fiAqla by Ab l-Qsim al-Shib, 538-90/1143-94GAL, I, 410; SI, 726.S: Koran recitation.

Q: I, 192.XXII

Shar al-fiAqla by al-Jafibar, 640-732/1242-1333GAL, S I, 135, no. 14.S: Koran recitation.Q: I, 192; 193.

XXIIITitle not given, by Ab l-asan al-Qbis, 324-57/936-1012

GAL, S I, 277.S: Fiqh, adth.Q: I, 192.

XXIVTitle not given, by Ibn Frak, d. 406/1015GAL, S I, 166.S:adth.Q: I, 193.


21/46

IBRZIANA 133

XXVal-Tafsrby Ab Isq al-Thafilab, d. 427/1035GAL, S I, 592.

S: Koran commentary.Q: I, 221; 326.

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

XXVII

al-Tafsrby al-abar, d. 310/923GAS, I, 327; GAL, I, 142; SI, 217.S: Koran commentary.Q: I, 225; 231; 242.

XXVIIIal-Musnadby Amad b. anbal, d. 241/855GAS, I, 504; GAL, I, 182.S:adth.

Q: I, 226 (twice); 231.XXIX

Title not given, by al-abarn, d. 360/971GAS, I, 195; GAL, S II, 279.S:adth.Q: I, 226.

XXXTitle not given, by Ibn ibbn, d. 354/965

GAS, I, 189; GAL, S I, 273.S:adth.Q: I, 227.

XXXITitle not given, most probably al-Jmifi, by Ab fis al-Tirmidh, d. 279/892GAS, I, 156; GAL, S I, 267f.S:adth.

Q: I, 227.


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134 BERND RADTKE

XXXIIMushkil al-Qurn by Ibn Qutayba, d. 276/884GAL, I, 120.

S: Koran commentary.Q: I, 231.

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

XXXIV

Title not given, by Ab l-Fal al-Rz, i.e., Ab l-Failal-Rz, d. c. 631/1233GAL, I, 414; SI, 735.S: Koran recitation.Q: I, 231.

XXXVal-Shar, i.e., the Koran commentary, by al-Qurub, d.671/1273

GAL, I, 415; SI, 737.S: Koran commentary.Q: I, 232.

XXXVIal-Shar, probably meant Shar a Muslim, by al-Nawaw, d. 676/1278GAS, I, 137; GAL, I, 395.S:adth.

Q: I, 232; 306.XXXVII

al-Shar, probably meant Jamfi al-nihya, commentary onthe a al-Bukhr, by Ibn Ab Jamra, d. 699/1300GAS, I, 126; GAL, I, 372.S:adth.Q: I, 232; 242; 243; 244.


23/46

IBRZIANA 135

XXXVIIIal-a by Muslim, d. 261/875GAS, I, 136; GAL, I, 160.

S:adth.Q: I, 232; 284; 306.

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

XL

Title not given, by fiAl al-Dn al-Qnaw, d. 727/1327GAL, II, 86.S: Fiqh.Q: I, 235.

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

Q: I, 239.XLII

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

XLIIITitle not given, by Ibn Bal, = fiAl b. Khalaf al-Qurub, d.

449/1057; he wrote a Shar a al-BukhrGAL, S I, 261.S:adth.Q: I, 240; 242; 244.

XLIVTitle not given, by Ab Bakr b. al-fiArab, d. 543/1148; seeIbrz, editors footnote 23.GAL, S I, 663.

S: Fiqh; adth.


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136 BERND RADTKE

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

XLV

Title not given, by Ab Safid al-SafqusS: Theology.Q: I, 240.

XLVIal-Jmifi al-a by al-Bukhr, d. 256/870GAS, I, 116; GAL, I, 159.S:adth.Q: I, 249; 250; 252; 284.

XLVIITitle not given, probably al-Muwaa, by Mlik b. Anas, d.179/795GAS, I, 458; GAL, I, 176.S: Fiqh, adth.Q: I, 250.

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

XLIXal-Sunan by Ab Dwd, d. 275/889GAS, I, 149; GAL, I, 161.S:adth.Q: I, 252.

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

LITitle not given, by al-fiUqayl, d. 322/934GAS, I, 177.S:adth.


25/46

IBRZIANA 137

Q: I, 263; 345.

LII

al-Talkh by al-Dhahab, d. 748/1348GAL, II, 46ff.; title not listed.S:adth.Q: I, 263.

LIII Nawdir al-ul by al-akm al-Tirmidh, d. c. 295-300/905-10GAS, I, 655.S: Mysticism.

Q: I, 263.

LIVal-Akm al-kubr by Ab Muammad fiAbd al-aqq al-Ishbl, d. 581/1185GAL, I, 371; SI, 634.S: Fiqh.Q: I, 286.

LVShar al-Jmifi al-aghr by fiAbd al-Raf al-Munw, d.1031/1621GAL, II, 306; SII, 417.S:adth.Q: I, 286; 337.

LVIRisla il Fakhr al-Dn al-Rzby Ibn fiArab, Muy al-Dn,d. 638/1240GAL, I, 441ff.S: Mysticism.Q: I, 289; 291.

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


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138 BERND RADTKE

LVIIIal-Tafriqa by al-Ghazl, d. 555/1111GAL, I, 421; no. 13; SI, 747.

S: Theology.Q: I, 293; 309 (?).

LIXal-Durr al-manthrby al-Suy, d. 911/1505GAL, S II, 179, no. 2.S: Koran commentary.Q: I, 299; 325; 386.

LX

al-Shif by al-Q fiIy, d. 544/1149GAL, I, 369; SI, 630.S:adth;fiqh.Q: I, 306; 382.

LXITitle not given, probablyAlfiyyat al-siyarby al-fiIrq = Abl-Fal Zayn al-Dn al-fiIrq, d. 806/1404GAL, II, 65f.; SII, 69.

S:adth.Q: I, 306.

LXIITitle not given, by Sayf al-Dn al-mid, 551-631/1156-1233GAL, I, 393; SI, 678.S:adth; theology.Q: I, 309.

LXIII

Title not given, by af l-Dn al-Hind, 644-715/1269-1315GAL, II, 115; SII, 143.S: Theology;fiqh.Q: I, 309.

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


27/46

IBRZIANA 139

LXVTitle not given, by al-Bayhaq, 384-458/994-1066GAL, I; 363; SI, 618.

S:adth.Q: I, 311.

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

LXVII

Zawid al-Musnadby Ibn Amad b. anbal, 213-90/828-903GAL, S I, 310, cf. GAS, I, 511.S:adth.Q: I, 315.

LXVIIITitle not given, probably Dalil al-nubuwwa by AbNufiaym al-Ibahn, d. 430/1038

GAL, I, 362; SI, 616.S:adth.Q: I, 315.

LXIXDalil al-nubuwwa by al-Bayhaq, 384-458/994-1066GAL, I; 363; SI, 618.S:adth; theology.Q: I, 315.

LXXal-Iba f tamyz al-aba by Ibn ajar al-fiAsqaln, 773-852/1372-1449GAL, S II, 75. no. 1.S: Biography; adth.Q: I, 317.


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140 BERND RADTKE

LXXIShar al-Alfiyya f il al-adth by al-Sakhw, 830-902/1427-97GAL, S II, 31, no. 26; see also LXI.S:adth.Q: I, 318.

LXXIIShar al-Shif (probably = LX), by al-Shihb; probablyShihb al-Dn al-Raml, d. 844/1440GAL, I, 369, no. 1k.S:adth; theology;fiqh.

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

LXXIVShar al-udr bi-awl al-mawt wal-qubrby al-Suy,

d. 911/1505GAL, S II, 181, no. 30.S:adth.Q: I, 347.

LXXVTitle not given, most probably al-Mufiarrab, by al-Jawlq,d. 539/1144GAL, I, 280.

S: Lexicography.Q: I, 351; 352.

LXXVI shiya fial izb al-barrby Ab Zayd al-Fs, d.1036/1626GAL, S I, 805, no. 6a.S: Mysticism.Q: I, 357.


29/46

IBRZIANA 141

LXXVIIal-abkby al-Suy, d. 911/1505GAL, S II, 183, no. 51.

S:adth, theology.Q: I, 382.

LXXVIIIal-Hiba al-saniyya by al-Suy, d. 911/1505GAL, S II, 185, no. 66.S:adth.Q: I, 386.

LXXIX

shiya al l-Baywby al-Suy, d. 911/1505Not listed in GAL, on Bayw see GAL, I, 416ff.S: Koran commentary.Q: I, 386; 387; 422.

LXXXshiya; probably on al-Bayw, by Zakariyy al-Anr, d.926/1520GAL, II, 99, no. 6.

S: Koran commentary.Q: I, 387; 421.

LXXXIKashf al-alala fian waf al-zalzala by al-Suy, d.911/1505GAL, S II, 183, no. 42.S:adth.Q: I, 388.

LXXXIIal-Futt al-Makkiyya by Ibn fiArab, Muy al-Dn, d.638/1240GAL, I, 442, no. 10.S: Mysticism.Q: I, 398.


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142 BERND RADTKE

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

LXXXIVizb al-barrby Ab l-asan al-Shdhil, d. 656/1258GAL, I, 449; SI, 805, no. 5.S: Mysticism.Q: I, 407; II, 201.

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

LXXXVIal-Mustaf by al-Ghazl, d. 555/1111GAL, I, 424; SI, 754, no. 51.

S: Fiqh.Q: I, 409.

LXXXVIIal-Ful by Ab l-Wald al-Bj, 403-74/1012-81GAL, I, 419; SI, 743f.S: Fiqh.Q: I, 409.

LXXXVIIa

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

LXXXVIIIShar al-Burhn by fiAl b. Ismfil (= al-Abyr, cf.LXXXVIIa)S: Fiqh.

Q: I, 409.


31/46

IBRZIANA 143

LXXXIXShar al-Mustaf by Ibn al-jj al-fiAbdar, d. 737/1336GAL, II, 83; SII, 95; title not listed.

S: Fiqh.Q: I, 409.

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

XCI

Daffi al-tafiassufby al-Suy, d. 911/1505GAL, S II, 180, no. 20.S:adth; theology.Q: I, 417.

XCIIal-Budr al-sfira by al-Suy, d. 911/1505GAL, S II, 182, no. 31.S:adth; theology.

Q: I, 427; 443; II, 331; 343; 351.XCIII

A Juz on the maghfira of the Prophet, by al-Suy, d.911/1505S: Fiqh; theology.Q: I, 430.

XCIVTitle not given, deals with the same question as XCIII, by

Ab Yay al-TilimsnS: Fiqh; theology.Q: I, 430.

XCVTitle not given, gives a summary of XCIII and XCIV, byAb l-fiAbbs Amad Bb al-Sdn, d. 1036/1627GAL, II, 466; SII, 715f.; title not listed. It may be his Shar al-adrwa-tanwr al-qalb bi-bayn maghfira m nusiba lil-jnib al-nabaw

min al-dhanb; see Mahmoud Zouber, Amad Bb de Tombouctou


32/46

144 BERND RADTKE

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

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

XCVIISirj al-murdn by Ab Bakr b. al-fiArab, d. 543/1148GAL, S I, 663; title not listed; see also source XLIV.

S: Fiqh.Q: I, 445.

XCVIIIal-Qawfiid wal-furq by al-Qarf, d. 684/1285GAL, I, 385; SI, 665.S: Fiqh.Q: I, 445.

XCIX

Dalil al-khayrtby al-Jazl, d. 870/1465GAL, II, 252; SII, 359.S: Mysticism.Q: I, 448; II, 186.

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

Q: II, 51.CI

al-Anwr al-qudsiyya f bayn db al-fiubdiyya by al-Shafirn, d. 973/1565GAL, II, 337, no. 13; SII, 465.S: Mysticism.Q: II, 67.


33/46

IBRZIANA 145

CIIA Kitb by Muy l-Dn; a student of Tj al-Dn al-Dhkiral-Mir, d. c. 920/1514; on the latter, see Ibrz, editors

footnote 38S: Mysticism (?).Q: II, 84.

CIIIal-Mudawwana by Sann, who, however, is not mentioned,160-240/776-854GAS, I, 469; GAL, S I, 299.S: Fiqh;adth.

Q: II, 101.CIV

al-Tabira by al-Lakhm, d. 498/1104 or 478/1085GAL, I, 383; SI, 661.S: Fiqh.Q: II, 101.

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

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

CVIIal-Riyya by al-Sharsh, 581-641/1185-1243GAL, S I, 802.S: Mysticism.Q: II, 119.

CommentThe sixth chapter of the book contains a comment on the Riyya ofal-Sharsh, a didactic poem on being a novice written in the awlmetre. The author, Amad b. Muammad al-Sharsh (b. 581/1185 in


34/46

146 BERND RADTKE

Sal, d. 641/1243 in al-Fayym), studied in Baghdad with Ab affiUmar al-Suhraward, the author of the famous Sufi textbook fiAwrifal-mafirifand the founder of the Suhrawardiyya order. Al-Sharshs

Riyya is an abridgement of the teachings of the fiAwrifon therelations between shaykh and student. This poem was, as al-Lamanotes,76 highly valued in the West. There is, for example, a longcommentary on it by Amad b. Ysuf al-Fs77 from the beginning ofthe seventeenth century, this was printed together with theRiyya 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-diyyas expansion towards the east, into Persia and India, has beenknown in detail.

CVIIIfiAwrif al-mafirifby Ab af al-Suhraward, d. 632/1234GAL, I, 440; SI, 788.S: Mysticism.Q: II, 129; 136; 138; 141; 144; 146; 152; 153; 155; 156; 157; 158;160.

CIX

Title not given, by Ab l-asan al-Shushtar, d. 668/1269; itis a prose workGAL, I, 274; SI, 483.S: Mysticism.Q: II, 130.

CXTitle not given, by Muy l-Dn Ibn fiArab, d. 638/1240; thesubject is tarbiya of the novices.S: Mysticism.Q: II, 130; 147 (?).

CXI Ithmid al-fiaynayn by Muammad al-Hazmr who livedduring the 8th/14th centuryGAL, S II, 339.S: History, biography.

76 Ibrz, II, 161-3.77 GAL, SII, 701f.


35/46

IBRZIANA 147

Q: II, 162.

CXII

al-altby Ibn Mashsh, d. 665/1228GAL, I, 440; SI, 787.S: Mysticism; praise of the Prophet.Q: II, 185.

CXIIITitle not given, a commentary on the izb al-barrof al-Shdhil, by Ibn fiAbbd al-Rund, 733-92/1333-90GAL, S I, 358, title not mentioned.S: Mysticism.

Q: II, 201.

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

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

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

CXVIIIy fiulm al-dn, Kitb al-Tafakkur,byal-Ghazl, d. 555/1111GAL, I, 422, no. 25.S: Mysticism.Q: II, 208.

CXVIIIal-Bhir f ukm al-nabby al-Suy, d. 911/1505GAL, S II, 187, no. 124.


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148 BERND RADTKE

S:adth.Q: II, 215.

CXIX al-bayn by al-Samhd, d. 911/1506GAL, II, 174, no. 7.S: Theology.Q: II, 222; 234.

CXXDallat al-burhn by Burhn al-Dn al-Biqfi, d. 885/1480GAL, II, 141f.S: Theology.

Q: II, 222.CXXI

al-iy al-mutallby Ab l-fiAbbs Nir al-Dn Ibn al-Munayyir al-Iskandarn, d. 683/1284GAL, S I, 738, no. 4.S: Theology.Q: II, 223.

CXXIIShar al-Muysara by Kaml al-Dn Ibn Ab l-Sharf, d.906/1500GAL, II, 82; SII, 92, no. 3b.S: Theology.Q: II, 223; 230.

CXXIIIal-Ajwiba al-mariyya fian sdtin al-fuqah wal-fiyyaby fiAbd al-Wahhb al-Shafirn, d. 973/1565GAL, S II, 466, no. 28.S: Mysticism.Q: II, 225.

CXXIVShar Qawfiid al-fiaqidby Zarrq, 846-99/1442-93GAL, II, 254, no. 24 = Shar fiAqdat al-Ghazl.S: Theology.Q: II, 229.


37/46

IBRZIANA 149

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

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

CXXVIITashyd al-arkn by al-Suy, d. 911/1505GAL, S II, 195, no. 265.S: Theology.Q: II, 233.

CXXVIIIShar al-Lumafi by Sharaf al-Dn Ibn al-Tilimsn, d. 658/1260

GAL, I, 389; SI, 672, no. VI.S: Theology.Q: II, 234.

CXXIXal-fiAwim min al-qawim, by Ibn al-fiArab al-Mlik, d.543/1148; seeIbrzI, 240, editors footnote 23GAL, S I, 663, title not mentioned.S: Fiqh.

Q: II, 247.CXXX

al-Tabr f shar al-asm al-usn by al-Qushayr, d.465/1072GAL, I, 432; SI, 772.S: Mysticism.Q: II, 265.


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150 BERND RADTKE

CXXXIilyat al-awliy by Ab Nufiaym al-Ibahn, d. 430/1038GAL, I, 362; SI, 616.

S: Biography; mysticism.Q: II, 278; 325.

CXXXIIal-Shamil by Ab fis al-Tirmidh, d. 279/892GAS, I, 156; GAL, I, 162, no. II.S:adth.Q: II, 286.

CXXXIII

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

CXXXIVShar Manmat al-qubr, see no. LXXIV, by Amad b.Khall al-Subk, d. 1032/1623GAL, S II, 181, no. 30; this commmentary is not mentioned there; but

seeIbrz, editors footnote *.S: Theology.Q: II, 330.

CXXXVTitle not given, by Muammad b. Ysuf al-Sans, d.892/1486GAL, II, 250; SII, 352.S: Theology.Q: II, 339.

CXXXVITitle not given, by Ibn al-Daibafi, 866-944/1461-1537, prob-ably Tamyz al-ayyib min al-khabthGAL, II, 400, no. 4.S:adth.Q: II, 340.


39/46

IBRZIANA 151

CXXXVIIal-Ghammz fial l-Lammz by al-Samhd, (should read al-Samanhd), d. after 950/1543GAL, II, 305; SII, 416.S:adth.Q: II: 340.

Summary

Two tables follow below. One indicatesthe how often eachsourcelisted by numberis 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-Lamas own or is itselfpart of a quote. This can only be clarified by looking up the

relevant 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 Subject I 2 FiqhII 1 Fiqh

III 23 adthIV 5 adthV 4 adthVI 1 TheologyVII 2 adthVIII 2 adth;fiqh; theologyIX 6 adth

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 recitation

XIII 2 adithXIV 1 Koran commentaryXIVa 1 Koran commentaryXV 2 Poetry; praise of the ProphetXVI 2 History; genealogyXVII 1 adth;fiqhXVIII 2 Grammar (?)XIX 1 Grammar

XX 2 Koran recitationXXI 1 Koran recitationXXII 2 Koran recitationXXIII 1 Fiqh; adthXXIV 1 adthXXV 2 Koran commentaryXXVI 1 HistoryXXVII 3 Koran commentary

XXVIII 3 adthXXIX 1 adthXXX 1 adthXXXI 1 adthXXXII 1 Koran commentaryXXXIII 1 Koran recitationXXXIV 1 Koran recitationXXXV 1 Koran commentaryXXXVI 2 adth

XXXVII 4 adthXXXVIII 3 adthXXXIX 1 adith; fiqhXL 1 FiqhXLI 1 TheologyXLII 3 TheologyXLIII 3 adthXLIV 3 Fiqh; adith

XLV 1 Theology


41/46

IBRZIANA 153

XLVI 4 adthXLVII 1 Fiqh; adthXLVIII 1 adth

XLIX 1 adthL 1 Theology (?)LI 2 adthLII 1 adthLIII 1 MysticismLIV 1 FiqhLV 2 adthLVI 2 Mysticism

LVII 1 adth; theologyLVIII 2 TheologyLIX 3 Koran commentaryLX 2 adth;fiqhLXI 1 adthLXII 1 adth; theologyLXIII 1 Theology;fiqhLXIV 1 Theology

LXV 1 adthLXVI 1 adthLXVII 1 adthLXVIII 1 adthLXIX 1 adth; theologyLXX 1 Biography; adthLXXI 1 adthLXXII 1 adth; theology;fiqhLXXIII 4 Theology; kalm

LXXIV 1 adthLXXV 2 LexicographyLXXVI 1 MysticismLXXVII 1 adth; theologyLXXVIII 1 adthLXXIX 3 Koran commentaryLXXX 2 Koran commentaryLXXXI 1 adth

LXXXII 1 Mysticism


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154 BERND RADTKE

LXXXIII 2 Koran commentaryLXXXIV 2 MysticismLXXXV 1 Fiqh

LXXXVI 1 FiqhLXXXVII 1 FiqhLXXXVIIa 1 FiqhLXXXVIII 1 FiqhLXXXIX 1 FiqhXC 1 FiqhXCI 1 adth; theologyXCII 5 adth; theology

XCIII 1 Fiqh; theologyXCIV 1 Fiqh; theologyXCV 1 Fiqh; theologyXCVI 1 MysticismXCVII 1 FiqhXCVIII 1 FiqhXCIX 2 MysticismC 1 Mysticism

CI 1 MysticismCII 1 MysticismCIII 1 Fiqh; adthCIV 1 FiqhCV 1 FiqhCVI 1 FiqhCVII 1 MysticismCVIII 13 MysticismCIX 1 Mysticism

CX 2 MysticismCXI 1 History; biographyCXII 1 Poetry; mysticism, praise of

the ProphetCXIII 1 MysticismCXIV 1 TheologyCXV 1 PoetryCXVI 1 Mysticism

CXVII 1 Mysticism


43/46

IBRZIANA 155

CXVIII 1 adthCXIX 2 TheologyCXX 1 Theology

CXXI 1 TheologyCXXII 2 TheologyCXXIII 1 MysticismCXXIV 1 TheologyCXXV 1 TheologyCXXVI 1 TheologyCXXVII 1 TheologyCXXVIII 1 Theology

CXXIX 1 FiqhCXXX 1 MysticismCXXXI 2 Biography; mysticismCXXXII 1 adthCXXXIII 1 adthCXXXIV 1 TheologyCXXXV 1 TheologyCXXXVI 1 adth

CXXXVII 1 adth

Table II

Subject Quotations Booksadth 100 48Fiqh 39 24Theology 42 23Koran recitation 18 5

Koran 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 theRim ofal-jj fiUmar. There one canfind 640 to 650 quotations from other sources. In the Ibrz,

most sources are mentioned only once or twice, with only afew exceptions. That is also different from al-jj fiUmarsbook, 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-Dabbghs his own words,it is presented as a knowledge that does not require externalreferences.79Al-jj fiUmar, on the other hand, takes overhalf of his quotations from mystical literature. It is interesting

that the theological-scholastic literature that was available toal-Lama 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 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 citystheological circles. The present analysis also adds to our

knowledge of the extent of this literature.80

Bibliography

Amad b. Idrs,Rislat al-radd, Ms Bergen 438 (ALA, I, 133,no. 33).

Barrda, fiAl arzim, Jawhir al-mafin, Beirut 1393/1973.

Chodkiewicz, Michel,Le Sceau des saints, Paris 1986.al-Lama, Amad b. al-Mubrak, al-Ibrz min kalm sayyidfiAbd al-fiAzz al-Dabbgh, ed. Muammad fiAdnn al-Shammfi, I-II, Damascus 1404-06/1984-86.

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

80 On this see also Lvi-Provencal, Chorfas and Knut S. Vikr, Sufi andScholar on the Desert Edge. Muammad b. fiAl al-Sans and his

Brotherhood, London 1995, 32-81.


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Lvi-Provencal, E., Les Historiens des Chorfas, Rabat 1922[reprinted 1991].

Meier, Fritz, Eine auferstehung Mohammeds bei Suy,

Der Islam, lxii, 1985, 20-58. Bausteine. Ausgewhlte Aufstze zur Islamwissen-

schaft, I-III, Istanbul-Stuttgart 1992 (Beiruter Texteund Studien 53 a-c).

Zwei Abhandlungen ber die Naqsbandiyya, Istanbul-Stuttgart 1994 (Beiruter Texte und Studien 58).

OFahey, R.S. and Bernd Radtke, Neo-Sufism Reconsid-ered,Der Islam, lxx, 1993, 52-87

Radtke, Bernd, Between Projection and Suppression. SomeConsiderations concerning the Study of Sufism inFrederick de Jong(ed.), Shfia Islam, Sects and Sufism,Utrecht 1992.

Lehrer-Schler-Enkel. Amad b. Idrs, MuammadfiUmn al-Mrgan, Ismfil al-Wal, Oriens, xxxiii,1992, 94-132.

Erleuchtung und Aufklrung. Islamische Mystik und

europischer Rationalismus, Die Welt des Islams,xxxiv, 1994, 48-66. Ijtihd and Neo-Sufism, Asiatische Studien, xlviii,

1994, 909-21. Ismfil al-Wal. Ein sudanesischer Theosoph des 19.

Jahrhunderts,Der Islam, lxxii, 1995, 148-55. Von Iran nach Westafrika, Die Welt des Islams,

xxxv, 1995, 37-69. Studies on the Sources of the Kitb Rim izb al-

ram ofal-jj fiUmar, Sudanic Afrika, 6, 1995, 73-113.

Sufism in the 18th Century. An Attempt at a Provi-sional Appraisal, Die Welt des Islams, xxxvi, 1996,326-64.

Zwischen Traditionalismus und Intellektualismus.Geistesgeschichtliche und historiografische Bemerk-ungen zum Ibrz des Amad b. al-Mubrak al-Lama


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in Elie Wardini (ed.), Built on Solid Rock, Studies in Honour of Professor Ebbe Egede Knudsen on theoccasion of his 65th Birthday April 11 1997, Oslo

1997, 240-67. Was steht in den awhir al-mafin? Versuch einer

Ehrenrettung(forthcoming). Mglichkeiten der Kritik am Neo-Sufismus

(forthcoming).Radtke, Bernd, R.S. OFahey and John OKane, Two Sufi

Treatises of Amad Ibn Idrs, Oriens, xxxv, 1995,143-78.

al-Sans, Muammad b. fiAl, al-Manhal al-rawin al-Majmfia al-mukhtra, Beirut 1968.Thomassen Einar and Bernd Radtke (eds.), The Letters of

Amad Ibn Idrs, London 1993.al-jj fiUmar b. Safid al-Ft, Rim izb al-ram fial

nur izb al-rajm, in the margins of fiAl arzim al-BarrdasJawhir al-mafin, Cairo 1393/1973.

Vikr, Knut S., Sufi and Scholar on the Desert Edge.

Muammad b. fiAl al-Sans and his Brotherhood,London 1995. Sources for Sans Studies, Bergen 1996 (Sudanic

Africa: Texts and Sources, 1).

IBRIZIANA_ Bernd Rdtke

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