Chapter 17 Books on Islamic Theology (tawḥīd) and Sufism (taṣawwuf): Rational Verification and Experiential Learning in Ottoman Palestine

In: The Library of Aḥmad Pasha al-Jazzār
Author:
Hadel Jarada Wesleyan University

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The inventory of the library established by the Ottoman governor of Acre, Aḥmad Pasha al-Jazzār (d. 1219/1804), provides an image of a collection suspended in time. Compiled in 1221/1806—only two years after Jazzār’s death—the inventory contains a selection of books on tawḥīd and taṣawwuf, terms that typically denote the fields of Islamic theology and Islamic mysticism, respectively. A total of 140 entries are listed, containing at least thirty-three distinct titles on tawḥīd, and seventy-two distinct titles on taṣawwuf, with significant repetition and overlap in between. The inventory invites readers to question what was presumed to be a book of tawḥīd during this period, as opposed to a book of taṣawwuf. It also invites readers to reflect on why these two fields were catalogued together, given their disparate aims.

As the present chapter demonstrates, tawḥīd was a term that underpinned any engagement with broadly theological matters. Like theologians, Sufis were also deeply enmeshed in theological inquiries, and many considered their contributions to fall within the broad domain of tawḥīd, a term that signifies the concept of divine unity. This term is frequently invoked in reference to the field of Islamic theology, which aims to articulate and defend fundamental presuppositions of Islamic belief, including the existence of God and His attributes. The most widely used appellation for this field in the premodern period was ʿilm al-kalām. Tawḥīd is a less technical term that came to signify a domain of knowledge distilled into a set of creedal doctrines, often understood more broadly as the ‘Islamic creed’. On the one hand, the term functions as a synonym for kalām, and on the other, it is broader and more encompassing of alternative theologies.1 The purpose of tawḥīd works was to articulate the primary theological doctrines that form the framework and foundation of Islamic belief. While these works also often explore the arguments undergirding the creed, introductory tawḥīd texts typically focus on outlining the orthodox creed without delving into the underlying argumentative framework.2 As the Jazzār collection attests, tawḥīd is a project in which even Sufis considered themselves engaged. Many of the explicitly Sufi works in this collection laid claim to tawḥīd as their central project. Analogous to other highly prized banners in Islam, tawḥīd, or the affirmation of God’s unity, became a project coveted by all.

The writings on tawḥīd and taṣawwuf featured in the collection likely found their way into the library through two primary channels: the Egyptian market and the Syrian market.3 Egypt served as the source of a significant portion of texts explicitly aligned with Ashʿarī theology. These works were predominantly studied in educational institutions across North Africa and the Levant. Some writings on taṣawwuf also trace their origins to North Africa. Another subset of works likely derived from a more local economy, their authors being mystics or theologians (or mystically inclined theologians) from greater Syria. Many of these works were oriented towards the school of Ibn al-ʿArabī (d. 638/1240) and the controversial doctrine of waḥdat al-wujūd. But not all mystics featured in the collection subscribed to this doctrine. Others endorsed taṣawwuf only insofar as it cohered with orthodox Ashʿarī theology. A clear vacuum in these writings is the Māturīdī theological tradition. There are no Māturīdī works in the collection,4 an interesting lacuna given the Ottomans’ endorsement of Ḥanafism as official state doctrine.5 Notably, only rarely do we find an advanced work of theology or mysticism in the collection. The impression one leaves with is that these books were mainly intended for beginner students just embarking on their religious studies.6 It is also noteworthy that the items in this section are neither rare nor particularly advanced. This accords with the fact that the library was founded by a provincial governor of the Ottoman state rather than a wealthy sultan or a scholar with requirements for a more sophisticated and extensive collection.

In what follows, I begin with an analysis of works in the collection explicitly oriented towards Ashʿarī theology, which form a cornerstone of the library’s holdings. I then delve into the works of the Greatest Shaykh (al-shaykh al-akbar) Ibn al-ʿArabī (d. 638/1240), whose writings, substantial in themselves, color much of what follows. I then turn to works of proponents of the doctrine of waḥdat al-wujūd, before returning once again to Ashʿarism and what I call kalām-compliant mysticism. My aim is to demonstrate how these works and their inclusion in the collection mirror the intellectual currents prevalent during the late Ottoman era.

1 Ashʿarī Theology

One of the most prominent works featured in the Jazzār collection is a creed composed by the North African theologian Muḥammad b. Yūsuf al-Sanūsī (d. 895/1490), from the city of Tlemcen in present-day Algeria.7 Sanūsī wrote extensively on theology and logic, specifically from an Ashʿarī perspective.8 The inventory features five copies of his short creed al-ʿAqīda al-ṣughra, also known as Umm al-barāhīn (The Mother of Proofs) and al-Sanūsiyya (Sanūsī’s Creed) (#605, #607, #608, #734 and #737). Sanūsī’s succinct creed served as an essential primer on Islamic theology, thus establishing itself as a ‘cornerstone in educational institutions across both the east and west’.9 Not only does the Jazzār library feature five copies of the base text, but it also boasts four commentaries on the work (#606, #616, #641 and #738) and one epitome (#735), making it one of the most heavily represented works in the collection. While Sanūsī famously composed versions of his creed in different lengths and levels of difficulty,10 only his short creed appears in the Jazzār library. Sanūsī’s creed was widely read in Egypt and North Africa, but the inventory signals that its popularity also extended to the Levant, where options for theological study were more abundant. The Damascene scholar ʿAbd al-Ghanī al-Nābulusī (1050–1143/1641–1731) notes in his account of his travels to Jerusalem that a fellow intellectual luminary by the name of Badrān al-Khalīlī, presumably from Hebron, put Sanūsī’s short creed to verse and asked him to comment on it.11 The same Khalīlī asked Nābulusī, known for his mystical monism and adherence to the controversial doctrine of waḥdat al-wujūd, to comment on key theological problems, such as the faith of Pharaoh, found within such works. Sanūsī’s creed was one entryway into these discussions. As Katip Çelebi notes, the work was popular because it contained all creedal doctrines (jamīʿ ʿaqāʾid al-tawḥīd) that a practicing Muslim was expected to believe in order to rationally verify his faith.12 Dozens of commentaries were written on the base text,13 the inventory listing four such commentaries, without specifying their author. Notably, Sanūsī’s project was to distil his creed into smaller and smaller units, while also elaborating on the creed through commentaries that would serve more advanced students. It is therefore not unlikely, given how predominant his name is on the inventory list,14 that these entries refer to his own commentaries.

Another entryway into the study of theology was the Egyptian scholar Ibrāhīm al-Laqānī’s (d. 1041/1631) Jawharat al-tawḥīd, a didactic poem which similarly elucidates the main theological doctrines that a believing Muslim was expected to uphold. Like Sanūsī, Laqānī wrote a commentary on his work which was commonly read alongside it, titled Hidāyat al-murīd (#603).15 His son ʿAbd al-Salām al-Laqānī (d. 1078/1668) also wrote a commentary on his father’s work, titled Itḥāf al-murīd bi-sharḥ jawharat al-tawḥīd (#601). The work was perhaps even more popular than the creed composed by his father, and it was commonly read alongside Laqānī’s Jawhara once a student had put the poem to memory. The inventory features five copies of the Jawharat al-tawḥīd and its commentaries (#600–603 and #640).16 The importance of these works as mnemonic guides cannot be overstated. Once a student had memorised the base text of the creed—in this case, the didactic poem of the Jawhara—they would be in a better position to understand the full composition by studying explications of its principles found in the commentary tradition. As a further testament to Ashʿarī influence, the library also contains two copies of a commentary on the Egyptian scholar Abū al-Irshād ʿAlī b. Muḥammad al-Ajhūrī’s (d. 1066/1655) Ashʿarī creed (listed as Sharḥ ʿaqīdat al-ajhūrī, #613 and #615).

While the North African theological tradition reigns supreme in the library’s holdings, certain ‘universal’ works also permeate the collection. One author who was almost universally popular in the Islamic world and who makes several appearances on the library’s inventory is the well-known mystic and Ashʿarī theologian ‘the Proof of Islam’, Abū Ḥāmid al-Ghazālī (d. 505/1111). Ghazālī was known not only as a mutakallim but also a mystic who eventually abandoned rational theology in pursuit of a higher experiential mysticism which he discusses in his autobiography al-Munqidh min al-ḍalāl. The Munqidh appears twice on the inventory list (#620 and #629), although instead of ḍalāl, the cataloguer transcribes ḍalāla, a minute change which nevertheless indicates that the work may have been known by a slightly different title.17 A ‘Treatise on Theology’ (Risāla fī al-tawḥīd) is also listed thrice and attributed to Ghazālī (#625, #626 and #660), which likely alludes to a short creed Ghazālī composed as part of his voluminous Iḥyāʾ ʿulūm al-dīn (The Revivification of the Religious Sciences). The creed came to be known by the twin names Qawāʿid al-ʿaqāʾid (The Principles of the Creed) and al-Risāla al-qudsiyya (The Jerusalem Treatise), the latter in reference to the fact that it was reportedly composed while Ghazālī was in Jerusalem.18 In one entry, the cataloguer explicitly transcribes al-Risāla al-qudsiyya (#660). Interestingly, the fact that the treatise appears in three singular manuscripts detached from the broader context of the Ihyāʾ signals that the treatise was read and circulated as an independent creedal work rather than as part of the Iḥyāʾ. Perhaps the fact that the treatise was written, according to the biographer Murtaḍā al-Zabīdī (d. 1205/1790), for the sake of the people of Jerusalem, accounts for its popularity in centres of Palestinian learning such as Acre.19 In connection, one also finds a commentary on Ghazālī’s creed by the prominent Moroccan mystic of the Shādhilī order and committed Ashʿarī, Aḥmad Zarrūq al-Fāsī (d. 899/1493), titled Ightinām al-fawāʾid bi-sharḥ qawāʿid al-ʿaqāʾid (#676).20

2 Theological Works from the East

As the above titles show, the theology section of the Jazzār library contains works that were part of a general ‘western’ milieu: works that were popular in North Africa, Egypt and the Levant. Up to this point, all listed works have been Ashʿarī creeds, suggesting a centripetal influence from Egypt and North Africa, where Ashʿarism was predominant. But the library also contains works stemming from the eastern Islamic realm, extending from Iraq to Iran and Central Asia. The inventory features one copy of the summa of philosophy and theology al-Ṣaḥāʾif al-ilāhiyya (#619) by the Central Asian scholar Shams al-Dīn al-Samarqandī (d. 722/1322), whose works on philosophy, theology, and logic were popular among the Ottoman scholarly class. In particular, Samarqandī’s Ṣaḥāʾif and its commentary al-Maʿārif fī sharḥ al-ṣaḥāʾif are attested in dozens of library collections throughout the region. One also finds a copy of the summa of theology and philosophy, the Tajrīd al-ʿaqāʾid (#612), by the Mongol-era Shīʿī philosopher Naṣīr al-Dīn al-Ṭūsī (d. 672/1274), which is one of the more advanced works of philosophical theology in the collection. Notably, these are the only two works in the collection that may be regarded as touching upon falsafa. Another popular theological manual arising out of the Central Asian tradition and featured in the library’s holdings is the commentary on Nasafī’s creed by the major Timurid theologian Saʿd al-Dīn al-Taftāzānī (d. 793/1390) (#611 and #614). Taftāzānī’s works were a core part of the madrasa curriculum in the Ottoman empire.21 And despite first circulating in far-flung Central Asia, his works on philosophy, theology, rhetoric, jurisprudence and logic were known and studied as far as Egypt possibly within his own lifetime.22 The Jazzār library features a supercommentary on Taftāzānī’s commentary on Nasafī’s creed by the Kurdish scholar Ilyās al-Kūrānī (d. 1138/1725) (#638, and possibly also #639), who had travelled to Jerusalem from Damascus after studying in the Kurdish areas of southeastern Anatolia, where he was originally from. A Shāfiʿī scholar with mystical leanings, Kūrānī wrote commentaries on works of logic and theology, illustrating that scholars who were practicing Sufis during this period were also reading and thinking about theology and the rational sciences.23 Kūrānī’s supercommentary was not particularly influential, and its inclusion in the library’s inventory suggests that it may have been procured on the heels of Kūrānī’s stay in Palestine, reflecting a local economy of works on theology.

Yet, the inclusion of works by eastern authors does not detract from the fact that the Jazzār collection was mainly a representation of the North African theological tradition. Madrasa students in Palestine would often travel to Egypt to continue their studies, where they undoubtedly procured works from the Egyptian book market. Some of these students were trained by Maghrebi scholars, and many of them were initiated into Sufi orders popular in various parts of North Africa, such as the Shādhiliyya. Although the collection predominantly features works of Sufism written with the priorities of the Naqshbandiyya and Khalwatiyya in mind, it also contains a distinct subset of writings by North African Shādhilī mystics who fused aspects of Islamic theology with Sufism. A notable figure in this category is the Moroccan mystic Aḥmad Zarrūq al-Fāsī (d. 899/1493). However, it is undoubtedly the ‘Greatest Shaykh’ (al-shaykh al-akbar) Muḥyī al-Dīn Ibn al-ʿArabī who features most prominently on Jazzār’s list. The latter’s interest in Ibn al-ʿArabī is echoed in the account of the Ottoman chronicler Cābī (d. after 1229/1814), who relates that Jazzār’s rise was prophesied by Ibn al-ʿArabī, Jazzār being ‘the Jim Jim that the Greatest Shaykh wrote and alluded to [in his al-Shajara al-nuʿmāniyya]’.24

3 The Works of the ‘Greatest Shaykh’ (al-shaykh al-akbar) Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240)

As the ideal of verification permeates the library’s holdings on theology, exemplified in creedal works like Sanūsī’s Umm al-barāhīn, it similarly permeates the library’s holdings on mysticism. The Jazzār library features at least seventy-two distinct works of taṣawwuf, encompassing a wide range that includes classical Sufi literature, devotional ethics and prayer manuals, and works rooted in the tradition of ontological monism associated with the school of Muḥyī al-Dīn Ibn al-ʿArabī. Eight of the seventy-two taṣawwuf works housed in the Jazzār library were penned by Ibn al-ʿArabī himself, constituting eleven per cent of the library’s holdings on mysticism. A substantial portion of the remaining works belong to Ibn al-ʿArabī’s school, penned by authors who self-identify as Sufi proponents of ideas stemming from the tradition of commentary on his works.

Ibn al-ʿArabī was a prolific writer with an estimated output exceeding three hundred works.25 Among the eight works featured in the Jazzār library, one finds three copies of his voluminous al-Futūḥāt al-makkiyya (#651–653),26 a vast philosophical compendium and mystical encyclopaedia whose pages number in the thousands, being Ibn al-ʿArabī’s longest work. Alongside his shorter compendium Fuṣūṣ al-ḥikam, the Futūḥāt stands out as possibly Ibn al-ʿArabī’s most popular work. The complexity of the Futūḥāt defies simple classification: It is not simply a Sufi manual or a philosophical compendium, but addresses a wide range of topics, including metaphysics, cosmology, spiritual psychology and anthropology. Its popularity endured well into the Ottoman period. According to the Mamluk historian Ṣalāḥ al-Dīn al-Ṣafadī (d. 764/1363), the work contains ‘precise, strange, and wonderous things not present in anyone else’s idiom’.27 Importantly, Ṣafadī observed that the work aligns with the creed of al-Ashʿarī, noting that ‘Ibn al-ʿArabī presents his theology in the first volume of the Futūḥāt, and I saw that from its beginning to its end, it is identical to the creed of the Shaykh Abū al-Ḥasan al-Ashʿarī. There is nothing in it that diverges from his thought’.28 Such interpretations about the coherence between Ibn al-ʿArabī’s thought as presented in the Futūḥāt, and Ashʿarī theology were widespread. Orthodox Ashʿarīs were inclined to embrace the Futūḥāt as a theologically compelling compendium while rejecting the views of the waḥdat al-wujūd monists who increasingly pushed for interpretations incompatible with orthodox theological dogma. The Futūḥāt served as a gateway into Ibn al-ʿArabī’s mystical philosophy among students who, by the late Ottoman period, were simultaneously studying introductory creedal handbooks such as the Umm al-barāhīn and the Jawḥarat al-tawḥīd.

While the Jazzār library contains three copies of the Futūḥāt, there are no copies of the base text of Ibn al-ʿArabī’s Fuṣūṣ al-ḥikam, a short but extremely influential compendium that delves into the particular divine wisdom revealed to each of the prophets.29 However, the library contains three commentaries on the work (#642c, #648 and #649). Both the Futūḥāt and the Fuṣūṣ were highly sought after, with over one hundred commentaries documented on the Fuṣūṣ alone.30 The work was often a medium through which the philosophy of waḥdat al-wujūd was propagated. The absence of copies of the base text of the Fuṣūṣ may suggest that the library’s holdings on taṣawwuf were primarily curated to align with Ashʿarī theology. Another possibility is that the Fuṣūṣ was typically studied in conjunction with a commentary, seldom in isolation, and therefore Ibn al-ʿArabī’s ideas were accessed through commentaries on his work. As noted, the Jazzār library includes three copies of a ‘commentary on the Fuṣūṣ al-ḥikam’. In all three cases, the author is not mentioned. Given that the library contains many local productions—works by scholars traveling to or living in the area of Ottoman Palestine—one might be inclined to presume that these entries refer to the commentary of ʿAbd al-Ghanī al-Nābulusī (d. 1143/1731), a mystic who travelled widely and who wrote the first major commentary on the Fuṣūṣ by an Arab scholar. But in all but one case, Nābulusī is explicitly mentioned by Jazzār’s cataloguer as the author of the work in question. One must therefore look elsewhere for the authors of these commentaries on the Fuṣūṣ. The most renowned commentaries were by scholars linked directly to Ibn al-ʿArabī through a master-disciple relationship. They include Ṣadr al-Dīn al-Qūnāwī (d. 673/1274) (his son-in-law and main vehicle for the interpretation of his ideas), Muʾayyad al-Dīn al-Jandī (d. 700/1300), ʿAbd al-Razzāq al-Qāshānī (d. 730–736/1329–1335) and Dāwūd al-Qayṣarī (d. 751/1350). The inventory may be pointing in the direction of one of these commentaries. Importantly, the library contains one copy of a commentary on the divine names by Qūnawī, whose works were the most important vehicle for the invigoration and elaboration of the doctrine of waḥdat al-wujūd (#674).31

As noted, the reception of the Fuṣūṣ was much more contentious compared to the Futūḥāt. Many scholars associated the work with the more elaborate ontological monism that the school of Ibn al-ʿArabī became famous for. According to Ṣafadī, ‘the Fuṣūṣ displays many things that do not reflect reality nor accord with God’s revelation’, which he explained away by reasoning that perhaps Ibn al-ʿArabī was in an ecstatic state when writing the work and could not find the right language to communicate what he was experiencing. Later scholars associated the Fuṣūṣ with the ontological monism famously encapsulated by the formula ‘the unity of existence’ (waḥdat al-wujūd), which in its most basic sense connotes the idea that existence belongs solely to God, that God is existence, and therefore, that existence is one and divine.32 Many thought that this idea descended into pantheism: insofar as existence is one, everything could be worshipped as part of God’s efflorescence. While the Fuṣūṣ does not make a solo appearance in the Jazzār library, in other libraries contemporaneously established in Ottoman Palestine, both the matn of the work, as well as commentaries on the work, abound. We find the base text of the Fuṣūṣ, for example, in the endowment document of the books of Ḥasan ʿAbd al-Laṭīf al-Ḥusaynī (dated 1201/1787), along with two copies of the Futūḥāt, demonstrating that these works were widely read and studied by scholars interested in Sufism in this region.33 Moreover, the extensive presence of these works not only in al-Jazzār’s collection but also in other libraries suggests their pivotal role as primary sources for the dissemination of mystical philosophy. As a case in point, the Jazzār library boasts an extremely influential work by ʿAbd al-Karīm al-Jīlī (d. 826/1422), titled al-Insān al-kāmil fī maʿrifat al-awākhir wa-al-awāʾil (#655), a compendium of Sufi metaphysics which centrally engages with Ibn al-ʿArabī’s idea of the perfect man.34

Ibn al-ʿArabī’s widespread readership can also be gleaned from several other works he composed which are featured in the library’s inventory. These include his al-Tadbīrāt al-ilāhiyya fī iṣlāḥ al-mamlaka al-insāniyya (#682), a short piece that allegorically represents the human being as a kingdom; his Mashāhid al-asrār al-qudsiyya wa-maṭāliʿ al-anwār al-ilāhiyya (#687), which takes the form of dialogues with God manifest in fourteen visions or contemplations; his Kitāb al-waṣāya (#688), a work which features an alternate edition of the last chapter of the Futūḥāt; a compilation of Ibn al-ʿArabī’s letters appropriately titled Rasāʾil Ibn al-ʿArabī (#650); and his ʿAnqāʾ mughrib fī maʿrifat khatm al-awliyāʾ wa-shams al-maghrib (#740), a work on Islamic sainthood. In total, eight works in the collection belong to Ibn al-ʿArabī, making him one of the most prominently featured mystical authors in the inventory list. But the existence of these works is not the only attestation of the popularity of his thought. The library contains dozens of works by proponents of his mystical philosophy, to which we now turn.

4 Proponents of the Akbarī35 Way in the Jazzār Library

The true significance of Ibn al-ʿArabī’s Futūḥāt emerges through the commentaries, abridgments and studies authored by scholars who relied on its content. As previously noted, the Futūḥāt was often understood as aligning with, rather than conflicting with, orthodox Ashʿarī theology. In the context of the fifteenth and sixteenth centuries, there was a tradition of Sufi commentary, particularly robust in Egypt and the Levant, which venerated Ibn al-ʿArabī as a saint—specifically on the basis of readings of the Futūḥāt—while expressing reservations about the later ontological monism expounded by commentators on the Fuṣūṣ. Khaled El-Rouayheb, for example, has demonstrated that the reimagining of Ibn al-ʿArabī as a Sufi saint was intimately tied to the interpretation of the Futūḥāt.36

One author whose works reflect this trend is the Egyptian scholar ʿAbd al-Wahhāb al-Shaʿrānī (d. 973/1565), the second most represented figure in the section on Sufism after Ibn al-ʿArabī himself. Shaʿrānī negotiated the difficult and often frayed relationship between acceptable Sufism and ontological monism. As Leila Hudson has shown with respect to late Ottoman Syria, Shaʿrānī was one of the most widely read scholars from this period whose works were regarded as adeptly treading the fine line between orthodoxy and heterodoxy.37 The library features seven works by Shaʿrānī, one of which is an abridgment of the Futūḥāt titled Lawāqiḥ al-anwār al-qudsiyya al-muntaqāt min al-futūḥāt al-makkiyya (#717).

What explains Shaʿrānī’s popularity during this period, as evinced on the inventory list? The argument so far has been that the Jazzār collection attests to an increasing trend among scholars to selectively embrace aspects of Ibn al-ʿArabī’s thought, while discarding elements deemed theologically problematic, particularly those inherited from the commentary tradition. Shaʿrānī played a pivotal role in reinterpreting Ibn al-ʿArabī to accord with prevailing theological sentiment. His works reconceptualized Ibn al-ʿArabī as a revered Sufi saint, a transformation facilitated primarily through the lens of the Futūḥāt.

In the Lawāqiḥ (#717), Shaʿrānī presents a case for understanding the Futūḥāt in a manner consistent with orthodox theology, thereby painting Ibn al-ʿArabī as a figure unburdened by the later interpretations of the proponents of waḥdat al-wujūd. In an even more condensed abridgement of the Futūḥāt titled al-Kibrīt al-aḥmar fī bayān ʿulūm al-shaykh al-akbar, also featured on the inventory list (#672), Shaʿrānī explores Ibn al-ʿArabī’s programmatic for the spiritual life, once again trying to detach his mystical philosophy from the interpretations of the proponents of waḥdat al-wujūd. These works in the Jazzār collection demonstrate the centrality of the person of Shaʿrānī to the reimagining of Ibn al-ʿArabī as a Sufi saint during this period.

The library also houses two copies of Shaʿrānī’s largest theological work, which contains his most elaborate defence of Ibn al-ʿArabī (#634 and #635), titled al-Yawāqīt wa-al-jawāhir fī bayān ʿaqāʾid al-akābir. In this work, Shaʿrānī explicitly notes that his aim is to ‘reconcile the creed of the people of Unveiling (i.e. the Sufis) and the people of ratiocination (i.e. the rational theologians)’,38 demonstrating the compatibility of Ibn al-ʿArabī’s ideas with Ashʿarī theology. Further works by Shaʿrānī include two copies of his Kashf al-ḥijāb wa-al-rān ʿan wajh asʾilat al-jān (#663 and #664), a book that provides answers to eighty questions, mostly of a theological nature, directed at Shaʿrānī by a group of believing jinn (al-jān).39 In another work featured in the library’s inventory list titled Laṭāʾif al-minan wa-al-akhlāq fī wujūb al-taḥadduth bi-niʿmat Allāh ʿalā al-iṭlāq (otherwise known as al-Minan al-kubrā) (#656), Shaʿrānī presents his autobiography, detailing the stages of his initiation into Sufism and the manifold ethical qualities he cultivated along the way, which aims to communicate to his followers the ethics that are demanded of Sufi initiates. In a further work titled al-Jawāhir wa-al-durar (#720), Shaʿrānī outlines the main teachings and axioms he learned from his eminent shaykh, a certain ʿAlī al-Khawwāṣṣ al-Burulsī (d. 949/1542). And finally, in a work titled Mawāzīn al-rijāl al-qāṣirīn (#662), Shaʿrānī rebukes the Sufis of his era, highlighting the inadequacies of their behavior and explaining what steps they need to take to improve their condition. A theme during this period, Shaʿrāni is one of several prominent mystical scholars who wrote works bemoaning the state of Sufism and the Sufis.40

But not all works were explicitly trying to explain away the more problematic aspects of waḥdat al-wujūd. Many scholars writing in the Levant during this period in fact embraced the interpretations of the commentators (specifically on the Fuṣūṣ al-ḥikam). These include prominent mystics like ʿAbd al-Ghanī al-Nābulusī (d. 1143/1731), Muṣṭafā al-Bakrī (d. 1172/1749) and Qāsim al-Khānī (d. 1109/1697)—all of whom lived in Syria but spent substantial time in Palestine.

The Jazzār library features five (or possibly six) works by the Damascene mystic and scholar ʿAbd al-Ghanī al-Nābulusī (d. 1143/1731), previously mentioned as the first Arab scholar to write a major commentary on Ibn al-ʿArabī’s Fuṣūṣ. A prolific author with over two hundred works to his name, Nābulusī was heavily influenced by Ibn al-ʿArabī and a prominent advocate of his views. Unlike Shaʿrānī, he explicitly endorsed the more ecstatic elements deriving from the commentary tradition, most importantly the profession of the ‘unity of existence’ (waḥdat al-wujūd). Despite the often-frayed relationship between individuals identifying as orthodox theologians and ontological monists promoting such doctrines, Nābulusī walked a tightrope, garnering considerable praise for his expertise in the traditional Islamic sciences (including law, ḥadīth and Qurʾanic exegesis) and eventually earning the esteemed position of Ḥanafī Mufti of Damascus. In addition to his scholarly oeuvre, Nābulusī was well-travelled, and through his own travel accounts, we know that he visited parts of Ottoman Palestine, spending considerable time in Jerusalem and other important locales.41 The library features five (possibly six) works by Nābulusī, including two commentaries on self-styled creedal works (or Rasāʾil fī al-tawḥīd). While described as being on tawḥīd, typically associated with theology, both of his commentaries evince a Sufi frame of mind, demonstrating that tawḥīd was a flexible term that did not necessarily singularly apply to orthodox Ashʿarī or Māturīdī theology. The first of these works (#684) is a commentary on a creed titled al-Risāla al-raslāniyya by Arsalān al-Dimashqī, a highly regarded thirteenth century mystic from Damascus.42 Nābulusī would often visit Arsalān’s grave in the suburbs of Damascus,43 and also documented teaching his creed at al-Madrasa al-Sulṭāniyya.44 He notes, in particular, that he was asked by a group of elite students to relay Arsalān’s creed, described as being ‘on the science of gnostic theology (fī ʿilm al-tawḥīd al-ʿirfānī) and the taste of spiritual existence (dhawq al-wijdān al-rawḥānī)’.45 The second of these works (#686) is a commentary on the creed of Aḥmad b. ʿAlī al-Shinnāwī (d. 1028/1619), titled Taḥrīk al-iqlīd fī fatḥ bāb al-tawḥīd. The work addresses the topics of existence, annihilation, sainthood and the Sufi path, all as circumscribed within an explicitly Sufi metaphysics. Nābulusī also deals with more ‘theological’ questions, such as God’s names and attributes, His essence and actions, and other related topics. While a seemingly arbitrary choice to write a commentary on, Shinnāwī was in fact the shaykh of Nābulusī’s own shaykh, Shihāb al-Dīn Aḥmad b. Aḥmad al-Ḥanafī al-Miṣrī, otherwise known as al-Khaṭīb al-Shawbarī (d. 1066/1656), or even more grandly, ‘Abū Ḥanīfa al-Ṣaghīr’. In connection to another figure on the inventory list, Nābulusī notes in his introduction that he composed the work at the request of Ilyās al-Kūrānī (d. 1138/1726)—a prominent Kurdish scholar whose supercommentary on Taftāzānī’s commentary on Nasafī’s creed is also featured in the Jazzār library (#638). The inventory further mentions a work titled al-Fatḥ al-rabbānī wa-al-fayḍ al-raḥmānī (#683), but without attribution. Nābulusī authored a work bearing the same title, drawing inspiration from his distant shaykh, ʿAbd al-Qādir al-Jīlānī (d. 561/1165), eponym of the Qādirī order into which Nābulusī was initiated, and the first to introduce this title.46 The proximity of this entry to another entry for a work by Nābulusī where his name is specified (al-Risāla al-raslāniyya li-sayyidī al-shaykh ʿAbd al-Ghanī al-Nābulusī, #684) suggests that this entry also refers to Nābulusī’s Fatḥ. This would raise his count in the Jazzār repository to six. Regardless of whose work this entry specifies, Nābulusī would indeed be honoured to be confused with the great Jīlānī, eponym of the Sufi order to which he belonged, and saint of giant proportions.47

It is worth noting that Nābulusī stands out as one of the few authors explicitly mentioned by name in the catalogue. In all but one of five entries, the cataloguer specifies that the work belongs to ‘Sayyidī ʿAbd al-Ghanī al-Nābulusī’ (#643, #684 and #686), accompanied by the prayer ‘may his spirit be sanctified’ (quddisa sirruhu) and to the ‘Shaykh ʿAbd al-Ghanī al-Nābulusī’ (#723), once again followed by the prayer ‘may his spirit be sanctified’—an indication that the cataloguer was both familiar with and had a high regard for Nābulūsī’s person.48

Another prominent advocate of Ibn al-ʿArabī’s views listed in the Jazzār inventory is the scholar Qāsim al-Khānī (d. 1109/1697), originally from Aleppo.49 With Khānī, we get a more explicit invocation and explication of the practice of Sufism. Khanī’s manual of Sufi practice was a classic of the period.50 The Jazzār library features two copies of the work, titled al-Sayr wa-al-sulūk ilā malik al-mulūk (#708 and #739). The work explores the seven stages of the mystical path from the perspective of the Khalwatiyya, which was making headway during this period and eventually became the most widespread Sufi brotherhood in the Ottoman world.51

In addition to Khanī’s manual, the library features three works on more ‘practical’ dimensions of Sufi thought by the mystic and prominent Khalwatī shaykh Muṣṭafā b. Kamāl al-Dīn al-Bakrī (d. 1172/1749). Bakrī was also from greater Syria, specifically Damascus. Like Nābulusī and Khānī, he embraced the doctrine of waḥdat al-wujūd, eventually forcing himself into self-exile in Jerusalem due to the unsavoury reception of his views in his native Damascus. Bakrī studied under ʿAbd al-Ghanī al-Nābulusī and Ilyās al-Kūrānī, both featured in the Jazzār library. Like Bakrī, Nābulusī and Kūrānī spent significant time in Palestine, and the fact that their works are well-represented in the library’s inventory points to a local economy of books.52 The library’s holdings on Sufism show the process by which Ottoman Palestine was pulled into the network of greater Syria by virtue of its geographical proximity and importance of its religious sites, being a gateway to the holy sites of Jerusalem, Hebron, Mecca and Medina, and to the intellectual and cultural capital that was Cairo.

5 Devotional Ethics: The Awrād, Adʿiyya, Aḥzāb and Adhkār

One notable emphasis in Muṣṭafā al-Bakrī’s teachings was his focus on the recitation of ritual litanies, called wird (pl. awrād). Wird is a term referring to a litany that is designed to complement the five obligatory daily prayers. It is specifically intended to be repeated at designated times throughout the day or week, often at specific locations.53 In contrast to a ḥizb, which is also a prayer focused on the recitation of a duʿāʾ, the awrād encompass a diverse range of material. They may include prayers of supplication, invocations of the Divine Names, and excerpts from the Qurʾan. For example, the collection contains an awrād compilation which is described as being attached to seven verses of the Qurʾan. When recited, these verses would bring salvation to the supplicant (al-Munjiyyāt al-sabʿ maʿ awrād, #698).

The awrād were often linked to specific Sufi orders and composed by important personalities within those orders. They often included various invocations for God’s blessings and pleas for forgiveness, each wird having its own unique content. Some awrād were particularly celebrated.54 Bakrī, being the founder of a branch of the Khalwatī order, authored a celebrated wird which was, in view of its name, to be recited ‘before the sight of dawn’.55 The Jazzār library contains both the base text of his litany—known as Wird al-saḥar (#727)—along with one of the several commentaries he composed on the prayer (Sharḥ wird al-saḥar, #728).56 The library also contains Bakrī’s commentary on another reputed wird composed by the seventh/thirteenth century scholar Muḥyī al-Dīn al-Nawawī (d. 676/1277) (#730), primarily recognised for his contributions to Shāfiʿī jurisprudence and ḥadīth, but who is featured on the inventory list as author of a number of works on ethics.

One of the notable features of this section is the plethora of works on devotional ethics, containing not only awrād prayers but varieties on awrād, including aḥzāb (sing. ḥizb), adʿiyya (sing. duʿāʾ) and adhkār (sing. dhikr).57 While the awrād are prayers composed by a shaykh to be repeated by his disciples or followers at designated times and places, the aḥzāb pertained specifically to the repetition of particular sacrosanct statements,58 called duʾaʿ (pl. adʿiyya), understood to be the actual text of the prayer. The Sufi brotherhoods, in particular, pioneered the recitation of prayers on the Prophet. Many of the aḥzāb thus became known as ṣalāt, the act of sending prayers upon the Prophet.59 Unlike the awrād and aḥzāb, a duʾāʿ is not conditioned on repetition. There are seventeen works in total on these various aspects of Islamic devotion and prayer in the Jazzār collection, making it the largest subcategory of works within this section. Of note is that these works are not only catalogued in the section on tawḥīd and taṣawwuf here examined, but are also found in the section on ḥadīth, where adhkār works and other prayer manuals are listed (such as the popular Dalāʾil al-khayrāt), distinct insofar as they contain supplications taken specifically from the ḥadīth corpus.60

These prayers were believed to possess protective qualities akin to talismans; when recited, they were thought to repel evil from the one invoking them. Much like the practice of visiting holy gravesites, reciting prayers crafted by revered individuals was understood to invite grace and blessings (baraka) upon the supplicant. The plethora of prayer manuals and guides in the collection alludes to the influence of the Sufi brotherhoods, which typically adopted a specific wird composed by a respected shaykh of the order, requiring initiates to invoke the prayer at specific times of the day. Examples include not only the previously mentioned Khalwatī shaykh Muṣṭafā al-Bakrī, who authored a widely read wird called Wird al-saḥar, but also the awrād of Jalāl al-Dīn al-Rūmī, eponym of the Mevlevī order (#724), the wird of ʿAbd al-Ghanī al-Nābulusī, esteemed Naqshbandī shaykh (#723), and the awrād of ʿAlī al-Qārī, a renowned Ḥanafī scholar (#726). That some of these entries invoke the plural of the term (that is, awrād) rather than the singular indicates that the respective author composed more than one wird, and that the manuscript in question contains the collation of the various awrād composed by the scholar. Many of these awrād works are listed anonymously (for example, #698, #710, #721, #729 and #733). But the inventory also mentions specific personalities. Given the prominence of Ibn al-ʿArabī in the collection, it is no wonder that his al-Dawr al-aʿlā, a prayer composition also known as Ḥizb al-wiqāya or ‘The Prayer of Protection’, is well-represented: three copies of a commentary on the prayer are listed (#725, #731 and #732), by the scholar Muḥammad b. Maḥmūd al-Dāmūnī (fl. 1208/1794).61 Importantly, the prayer is invoked as a ḥizb rather than a wird, indicating that it was not necessarily meant to be regularly repeated as part of a daily spiritual regimen. The Jazzār collection also contains a further work that testifies to the Turkification of the Ottoman empire, and the increasing use of vernacular: a prayer in Turkish (Duʿāʾ bi-al-turkī, #733).

Another prayer that was predominantly prized in Shīʿī circles also appears in the collection: the Duʿāʾ al-jawshan (#722). This prayer began to show up in Shīʿī works beginning in the fifteenth century.62 It was believed to have two manifestations: a smaller jawshan attributed to the seventh Imām Abū al-Ḥasan Mūsā ibn Jaʿfar al-Kāẓim (d. 183/799), and a greater jawshan attributed to the Prophet. Although highly regarded in Shīʿī circles, the prayer also held significance in non-Shīʿī contexts. This may explain why, despite Jazzār’s anti-Shīʿī sentiment and his reported destruction of the intellectual heritage of Jabal ʿĀmil—including the confiscation of thousands of books—the work found its way into the collection, possibly as part of Jazzār’s campaign, or independently. Jazzār famously conquered Jābil ʿĀmil, historically a stronghold of the Imāmī Shīʿīs, subjecting the area to Ottoman rule and confiscating thousands of books in the process.63 While several sources relay that whole libraries were transferred to Acre and summarily burned,64 further evidence supporting these claims can be found in this section of the inventory: apart from the Duʾāʿ al-jawshan, there are no works of a Shīʿī nature present in the collection. This either confirms the destruction of scholarly books from Jabal ʿĀmil or, more cautiously, casts doubt on these testimonies. Put differently, had Jazzār merely confiscated these books without burning them, they would likely be present, especially in this section on tawḥīd, considering the Shīʿī tradition’s extensive history of commentary on theological matters.

6 Kalām-compliant Mysticism

Many of the works listed in the previous section were not palatable to theological audiences. This includes, in particular, works by proponents of the controversial doctrine of waḥdat al-wujūd. Nevertheless, not all Sufi works faced criticism from orthodox theological circles. In fact, there are several works in the collection that enjoyed almost universal admiration, being regarded as classics of the genre. These works predominantly originated from the pre-Ottoman period. Their authors did not explicitly subscribe to the Akbarī lens, but instead fostered a more ‘moderate’ form of mystical practice that resonated with some Ashʿarī theologians. Representative figures of this trend include the Moroccan mystic and staunch Ashʿarī Aḥmad Zarrūq al-Fāsī (d. 899/1493), and the Egyptian mystic, author of famous axioms, Ibn ʿAṭāʾ Allāh al-Iskandarī (d. 709/1309).

Among the earliest universally celebrated Sufi authors that appear on the inventory list is Abū al-Qāsim ʿAbd al-Karīm al-Qushayrī (d. 465/1072), often referred to as ‘author of the treatise’ (ṣāḥib al-risāla)65 or ‘author of the treatise to the Sufis’ (ṣāḥib al-risāla ilā al-ṣūfiyya).66 Qushayrī wrote a work which came to be known simply as al-Risāla al-qushariyya, or Qushayrī’s Epistle, which one author has described as ‘the most popular Sufi manual ever’.67 The work was absorbed as a classic of Islamic culture early on, being notorious for ‘circulating in all regions of the world’ (sāʾira fī aqṭār al-arḍ).68 The eminent Ottoman bibliographer Ṭāşköprīzāde transmits the same praise lauded on Qushayrī by an early biographer: that ‘Qushayrī is the author of the Epistle that was notorious in both west and east, through which his person became like a star, illuminated’.69 His treatise was so well-known that no further specification was necessary: he was simply the author of the Epistle. One factor that contributed to its widespread circulation and acceptance as a standard of Sufi practice was that Qushayrī adhered to Ashʿarī principles. His work sought not only to reconcile but also to unite the Sufi path with Ashʿarī theology. Two copies of the work exist in the Jazzār library (#658 and #659), testifying to its continued popularity well into the Ottoman period.

A scholar with a similar project as Qushayrī in his endeavor to reconcile Ashʿarism with Sufism was the eminent figure, the ‘Proof of Islam’ Abū Ḥāmid al-Ghazālī (d. 505/1111), already mentioned as author of several works on theology housed in Jazzār’s repository in Acre. Ghazālī became a household name as far as Spain and into Christian Europe, known for different facets of his scholarship in different places. In Spain, he was known as the author of a work on the doctrines of the philosophers (Maqāṣid al-falāsifa), which students of philosophy would initiate the study of philosophy with. He was also embroiled in various controversies in North Africa, and there were pockets of opposition to his writings. But generally speaking, Ghazālī achieved almost universal repute for his confrontation with the Islamic philosophers, his work on Islamic law (al-Muṣṭaṣfā fī ʿilm al-uṣūl), his intellectual and personal biography documenting his transition and journey into Sufism at the end of his life (catalogued in the Jazzār library as al-Munqidh min al-ḍalāla, #620 and #629), and his major work on all aspects of Islamic spirituality, the Iḥyāʾ ʿulūm al-dīn. The Jazzār library boasts an epitome of the Iḥyāʾ (#654), likely by Shams al-Dīn al-ʿAjlūnī al-Bilālī (d. 820/1417), who wrote the most important epitome of the work and who lived in nearby Egypt. This manuscript is appended to a further work of ethics by the Sicilian scholar Ibn Ẓafar al-Ṣiqillī (d. 565/1169), titled Sulwān al-mutāʿ fī ʿudwān al-atbāʿ (#654). Siqillī’s work is not the only work in the collection that reached Acre from the Mediterranean: the library contains a work of polemics, responding specifically to Christian claims, by the Christian convert to Islam ʿAbdallāh al-Tarjumān al-Māyūrqī (d. 832/1428) (#705). A manual of Sufi practice titled Minhāj al-ʿābidīn ilā jannat rabb al-ʿālimīn is also featured in the Jazzār library (#677), a work that has been widely attributed to Ghazālī.70

The Jazzār repository further houses several works by the renowned ḥadīth specialist and Shāfiʿī jurisprudent, Muḥyī al-Dīn Abū Zakariyyā Yaḥyā b. Sharaf al-Nawawī (631–676/1233–1277).71 Nawawī was primarily known for his contributions to Shāfiʿī jurisprudence and the science of ḥadīth, and his works in this section address ethical questions using the framework of ḥadīth. Many of his most popular compilations condensed the ḥadīth corpus in an effort to make it more accessible to a wider audience. This partly accounts for the fact that his compilation of forty ḥadīth (al-Arbaʿūn al-nawawiyya) became one of the most widely read works in Islamic history.72 While seemingly miscatalogued, Nawawī’s works in this section employ the ḥadīth as a means to explore broader topics within the field of Islamic ethics. One work, titled Riyāḍ al-ṣāliḥīn min kalām sayyid al-mursalīn (#665), comprises a collection of prophetic statements about piety. Another work, titled Bustān al-ʿārifīn wa-sabīl al-zāhidīn (#669 and #670), presents an anthology of statements taken not only from the ḥadīth corpus, but from the Qurʾan and other sources, endeavouring to explain asceticism, abstinence and the rejection of worldly materialism, all aspects of what is broadly known as Sufism. We thus get a sense of the logic behind the inclusion of these works in this section on tawḥīd and taṣawwuf: insofar as the latter represents the mystical dimension of Islam, which is understood to be intrinsically concerned with ethical comport and cultivation, these works were thought to cohere with that telos more fully, being primarily on ethics, and only secondarily on ḥadīth as a vehicle for the cultivation of the human person.

As the writings of Qushayrī, Ghazālī and Nawawī demonstrate, many works in the field of Sufism were believed to align with Ashʿarī theology. In fact, all three authors embraced the Ashʿarī creed, indicating that Sufism found acceptance among a distinct subset of orthodox theologians. These authors were early pre-Ottoman proponents of the potential confluence between Sufism and theology. In later periods, particularly in North Africa, other figures also contributed to the demand for Sufi literature that would be compliant with the precepts of Ashʿarī theology. Such figures include the renowned Egyptian mystic Ibn ʿAṭāʾ Allāh al-Iskandarī (d. 709/1309), acclaimed for his Ḥikam and early contributions to Shādhilī doctrine.73 The library boasts four copies of Iskandarī’s al-Tanwīr fī isqāṭ al-tadbīr (#666–668 and #711), a work that probes the question of reliance on God through the lens of the concept of tadbīr.74 The fact that the library houses four copies of this work points to a wide readership and underscores its significance among readers in the Levant. The collection also features what appears to be a commentary on Iskandarī’s highly reputed axioms (#675), as well as a third work titled Miftāḥ al-falāḥ (#623). Another figure is the Moroccan mystic Aḥmad Zarrūq al-Fāsī (d. 899/1493), a Sufi who was staunchly committed to Ashʿarī theology, seeing mysticism as legitimate only insofar as it coheres with the injunctions of the law. Zarrūq penned two favourable commentaries on Ghazali’s Qawāʾid al-ʿaqāʾid (#625, #626 and #660), one of which is preserved in the Jazzār collection (Ightinām al-fawāʾid fī sharḥ qawāʾid al-ʿaqāʾid, #676). Zarrūq also penned a manual of Sufi practice titled Qawāʾid al-taṣawwuf wa-shawāhid al-taʿarruf (#636),75 which is directed at all categories of wayfarers, including theologians and jurisprudents, serving as a guide towards a greater understanding of the three pillars of faith: islām, iḥsān and īmān.

As a further testament to the interlinking between Sufi doctrine and theological exploration, the library houses Qawānīn ḥikam al-ishrāq ilā kāfat al-ṣūfiyya bi-jamīʿ al-āfāq (#681), a work by the Shādhilī mystic Abū al-Mawāhib (d. 882/1478), on Sufi notions of illumination, particularly as sieved through Shādhilī doctrine.76 Although affiliated with the Shādhilī order, Abū al-Mawāhib was profoundly influenced by Ibn al-ʿArabī, suggesting the presence of diverse manifestations of mystical thought and practice rather than a singular, uniform model of Sufism.

7 Neither Tawḥīd nor Taṣawwuf: Misplaced Works

Several works catalogued in this section fall outside the scope of theology and mysticism. Ironically, one of these works is the only manuscript in this section which is extant today: Taftāzānī’s gloss on Ījī’s commentary on Ibn Ḥājib’s Mukhtaṣar muntaḥā al-uṣūlī (#637), a work on Islamic legal theory and dialectics.77 The misplacement of this work likely stems from the perception of Taftāzānī as a theologian, possibly due to his commentary on Nasafī’s creed, which had a large audience throughout the Islamic world. This is not the only legal manual catalogued under tawḥīd and taṣawwuf: we further have another legal work by Yūsuf b. Ḥusayn al-Kirmāstī (d. 906/1500), titled Zubdat al-wuṣūl ilā ʿumdat al-uṣūl (#671). Given the play on words in this title and the explicit use of uṣūl (typically in reference to uṣūl al-fiqh), there is little justification for the misplacement of this work in this section. Another prominent theologian whose work is miscatalogued is Muḥammad b. ʿAbd al-Karīm al-Shahrastānī (d. 548/1153), author of the well-known theological manual Nihāyat al-aqdām fī ʿilm al-kalām. Even more famously, Shahrastānī penned a doxography considered one of the earliest systematic studies of religion and widely used as a source for the reconstruction of religious doctrine in Islam. The Jazzār library boasts two copies of the work (al-Milal wa-al-nihal, #631 and #632) and one copy of another doxography titled al-Firaq al-ḍāla wa-al-nājiyya (#703) by the scholar Muḥammad Amīn b. Ṣadr al-Dīn al-Shirwānī (d. 1036/1626). In the field of Qurʾanic exegesis, the library features a work titled Khulāṣat baḥr al-ḥaqāʾiq, a commentary on the Qurʾan by Ibn al-Sāwajī (active 732/1332). The work is an epitome of the exegesis Bahr al-ḥaqāʾiq by the influential mystic Najm al-Dīn Kubrā (d. 618/1221), under whom Ibn al-Sāwajī likely studied. Despite being an exegesis (tafsīr) of the Qurʾan, it appears that the work is listed in this section because it is specifically a mystical exegesis of the Qurʾan (tafsīr ʿirfānī) and therefore was thought to accord more fully with taṣawwuf. We are also presented with the thabat of the Syrian ḥadīth specialist ʿImād al-Dīn al-ʿAjlūnī (d. 1162/1749), titled Ḥilyat ahl al-faḍl wa-al-kamāl bi-ittiṣāl al-asānīd bi-kamāl al-rijāl (#679). Given that the title does not mention ḥadīth, and in fact appears to be a work on mysticism citing perfection and connection, it is perhaps understandable that the library’s curator placed the work in the section on Sufism. We further find a work by the premier litterateur of the Islamic East: al-Qāsim b. ʿAlī al-Ḥarīrī (d. 516/1122), widely praised for his Maqāmāt. The collection features Ḥarīrī’s compilation of common mistakes in language construction, titled Durrat al-ghawwāṣ fī awhām al-khawāṣṣ (#715).

8 Concluding Remarks

The Jazzār library features an eclectic mix of books on tawḥīd and taṣawwuf. The library’s inclusion of various Sufi works which claim to be on tawḥīd illustrates that tawḥīd was a flexible term that encompassed a wide range of works addressing theological matters. In connection, taṣawwuf was also a complicated term with multilevel meanings. The unifying thread of all mystical writings held in the collection is the orientation towards inner cultivation, but much of the underlying theology of such works differed. Some Sufi authors were prominent advocates of Akbarī mystical philosophy and the doctrine of waḥdat al-wujūd. Others wholly rejected that orientation, instead accepting mysticism only insofar as it cohered with orthodox theology. While a significant portion of the collection stemmed from the tradition of commentary on Ibn al-ʿArabī, another substantial segment was rooted in the North African tradition of Ashʿarī theology. Both in works of theology and mysticism, there is a clear orientation towards and acceptance of Sufi practice. The library illustrates the complicated discourses at play in the late Ottoman world of Palestine, showing its nexus on the map between Syria and North Africa. While established by an ascending overlord of the Ottoman state and governor of Damascus and Sidon, the library remains on the whole provincial, featuring works accessible to a wide range of readers, and not necessarily of immense interest to more specialised audiences.78

1

Tawḥīd has a long-documented history of usage and carries multiple semantic meanings. In the Ottoman period, the term underwent a conceptual evolution, acquiring new connotations while shedding others. Given the semantic complexity of the term, examining its history and usage during this period are beyond the scope of this article. For more on the concept, see Dastagir/Ramzy, “Tawḥīd”, 687–690.

2

For more on what is typically understood to be the orthodox creed, see Watt, “ʿAḳīda”.

3

By Egyptian and Syrian market, I do not mean that manuscripts were composed by Egyptian or Syrian scribes, or were exclusively sourced from Egypt and Syria. Rather, I mean that the books in this particular section largely derived from an intellectual tradition flourishing in two main hotspots: North Africa (including Egypt) and Syria. Only rarely do we find works that fall outside the confines of the discourse that is happening in these two intellectual hubs. My analysis in what follows will hone in on this central contention. For more on the cataloguer’s specification of various calligraphic scripts, see Said Aljoumani’s Chapter 2 in this volume. For the difficult-to-ascertain derivation of works directly from Egypt, see Liebrenz’s Chapter 3 in this volume.

4

A possible exception may be Taftazānī’s commentary on Nasafī’s creed (#611 and #614). While the base text is a Māturīdī creed, Taftāzānī was Ashʿarī and glossed over explicitly Māturīdī positions, such as takwīn.

5

On which, see Burak, Second Formation.

6

It is worth noting that the Jazzār library was attached to Jazzār’s endowed mosque, and the books in the collection were intended for the study of the religious sciences. The vast majority of works within this section are introductory or geared towards practical application, suggesting that the collection was curated to serve students just embarking on their religious studies. On the inventory list, see Abū Diyyah, Waqfiyyat Aḥmad Bāshā al-Jazzār, 32.

7

For more on his life, see the biography composed by his student al-Mallālī, al-Mawāhib al-qudsiyya.

8

See El-Rouayheb, Development of Arabic Logic, 130–135.

9

Belhāj, “Muḥammad b. Yūsuf al-Sanūsī”, 217.

10

His creeds have been edited and published in a five-volume set by al-Sharfāwī, al-Silsila.

11

Nābulusī, al-Haḍra al-unsiyya, 281.

12

Katip Çelebi, Kashf al-ẓunūn, I, 170.

13

Several commentaries have been printed in Sanūsī, Majmūʿ umm al-barāhīn.

14

Sanūsī is also the author of a widely read work on logic titled al-Mukhtaṣar al-mantīqī which appears in the logic section of the Jazzār library. See Asad Ahmed’s Chapter 20 in this volume.

15

The Hidāyat al-murīd was Lāqānī’s short commentary on his didactic poem, the Jawḥarat al-tawḥīd. Laqānī also wrote a middle commentary titled Talkhīs al-tajrīd li-ʿumdat al-murīd sharḥ jawharat al-tawḥīd, and a long commentary titled ʿUmdat al-murīd. Both works were likely part of the collection, as indicated in #600 and #602.

16

A further entry #707 lists a work titled Zād al-murīd, which may be a commentary on the Jawharat al-tawḥīd.

17

This alternate title is evinced in dozens of works from this period and region, indicating that the work was likely known as al-Munqidh min al-ḍalāla, rather than al-ḍalāl, in areas of the Levant. See, for example, the following authors who cite Ghazālī’s work as al-Munqidh min al-ḍalāla: al-Kafawī, Kitāb aʿlām al-akhyār, I, 257; Ibn ʿĀbidīn, Majmūʿat rasāʾil Ibn ʿĀbidīn, I, 300; Ibn Ḥajar al-Haytamī, al-Fatāwā al-ḥadīthiyya, 512; Zaynī Daḥlān, al-Sīra al-nabawiyya, I, 133. Ghazālī’s Munqidh was also translated into Turkish, also with the alternative title al-Munqidh min al-ḍalāla. For the Turkish translation, see al-Baghdādī, Hadiyyat al-ʿĀrifīn, II, 400.

18

In the Iḥyāʾ, Ghazālī states that he has named the work (samaynāhu) al-Risāla al-qudsiyya fī qawāʿid al-ʿaqāʾid (I, 180). The two parts of the name were separated out and used synonymously to refer to the one work. On al-Risāla al-qudsiyya, see Badawī, Muʾallafāt al-Ghazālī, 89–92.

19

al-Zabīdī, Itḥāf al-sāda, I, 57.

20

On Zarrūq, see the introduction by Nizār Ḥammādī in Zarrūq, Ightinām al-fawāʾid and Kugle, Rebel between Spirit and Law.

21

On the prominence of Taftāzānī during the post-classical period, see El-Rouayheb, “Rethinking the Canons”. On his inclusion in the madrasa curriculum, see Subtelny and Khalidov, “The Curriculum of Islamic Higher Learning”.

22

See Ibn Khaldūn, The Muqaddimah, III, 117.

23

On Ilyās al-Kūrānī, see Murādī, Silk al-durar, I, 309–312; Akkach, Intimate Invocations, 224; Dumairieh, Intellectual Life, 126–127. On the role of Kurdish scholars in the transmission of the rational sciences, see El-Rouayheb, Islamic Intellectual History, 13–59.

24

Cābī, Tārihi, I, 84. I am grateful to Guy Burak for this reference and translation.

25

The Ottoman era bibliographer Ṭāşköprīzāde notes that Ibn al-ʿArabī was an incredibly prolific scholar, having produced a multitude of works that defy enumeration (taṣānīfuhu lā tuḥṣā) (Miftāh al-saʿāda, I, 214). On different accounts of the number of Ibn al-ʿArabī’s works, see the editor’s remarks in al-Futūḥāt al-makkiyya, I, 32.

26

Entry #653 is currently held in the Khālidī Library in Jerusalem under call number AKDI 01060/1026 (Formerly MS 1981).

27

Ṣafadī, al-Wāfī bi-al-wafāyāt, IV, 125.

28

Ibid.

29

For more on the Futūḥāt and the Fuṣūṣ and what they endeavour to do, see Nasr, Three Muslim Sages, 98–99.

30

See Yahya, Historie et classification, 241–255.

31

The library also contains three other commentaries on the divine names (#673, #680, #699 and #700), one notably in Persian (#700).

32

On the concept of waḥdat al-wūjud, see Chittick, “Rūmī and Waḥdat al-Wujūd”.

33

Al-Bakhīt, “Al-Maktabāt fī al-Quds al-Sharīf”, 448.

34

Parts of the work were translated by Burckhardt in Universal Man. For a study of Jīlī and his work, see Morrissey, Sufism and the Scriptures and Morris, “Ibn ʿArabi and His Interpreters”, 108–110.

35

Many of Ibn al-ʿArabī’s later followers came to be known as Akbarīs, deriving from Ibn al-ʿArabī’s honorific title, al-Shaykh al-akbar.

36

El-Rouayheb, Islamic Intellectual History, 237.

37

See Hudson, “Reading al-Shaʿrānī”.

38

This translation comes from El-Rouayheb, Islamic Intellectual History, 238.

39

See the introductory passage in Shaʿrānī, Kashf al-ḥijāb, 6.

40

On Muṣṭafā al-Bakrī’s critique, see Radtke, “Sufism in the Eighteenth Century,” 341.

41

Nābulusī travelled widely in Ottoman Turkey, Egypt and the Hejaz, spending considerable time in Palestine. He wrote testimonies of his travels to Palestine in a work titled al-Ḥadra al-unsiyya fī al-riḥla al-qudsiyya, which recounts a trip that lasted a month and a half, seventeen days of which were spent in Jerusalem. Another work, titled al-Ḥaqīqa wa-al-majāz fī riḥlat Bilād al-Shām wa-Miṣr wa-al-Ḥijāz, significantly longer than the first, narrates Nābulusī’s journey to Syria and Egypt over the course of 388 days, a good portion of which records his time in Palestine. For more on his travel accounts, specifically to Palestine, see Sirriyyah, “The Journeys of ʿAbd al-Ghanī al-Nābulusī”. For his life and works, see Sirriyeh, Sufi Visionary of Ottoman Damascus.

42

On whom, see Kaḥḥāla, Muʿjam al-muʾallifīn, II, 224. The title of Nābulusī’s commentary is Khamrat al-ḥān wa-rannat al-alḥān sharḥ risālat shaykh arsalān.

43

Nābulusī, Kashf al-nūr, 13.

44

Nābulusī, al-Ḥaḍra al-unsiyya, 172.

45

Ibid.

46

al-Jīlānī, al-Fatḥ al-rabbānī.

47

On whom, see Malik, The Grey Falcon.

48

The only other author to be honoured in this manner is Ibn al-ʿArabī, but only in one entry from among his eight: #687 (al-mashāhid al-qudsiyya li-sayyidī muḥyī al-dīn [ibn al-] ʿarabī quddisa sirruhu). Said Aljoumani has appealed to the honorific applied to Nābulusī to show that the original inventory of the Jazzār library was penned by a different scribe. See his Chapter 2 in this volume.

49

For Khānī’s biography, see Murādī, Silk al-durar, IV, 13–14. For his place in and contribution to Sufism during this period, see Radtke, “Sufism in the Eighteenth Century”, 330–331 and El-Rouayheb, Islamic Intellectual History in the Seventeenth Century, 235–236.

50

For more on Khānī’s manual of Sufi practice al-Sayr wa-al-sulūk, see Chih, “Le livre pour guide” and Giordani, “Le metamorfosi dell’anima”.

51

On the prominence of the Khalwatiyya, see Chih, Sufism in Ottoman Egypt, 28–32.

52

On Kūrānī’s travels, see Murādī, Silk al-durar, I, 308.

53

For an example of one such schedule for the recitation of these prayers, see Waugh, Visionaries of Silence, 70–76; and in farflung Jam, another itinerary in Mahendrarajah, The Sufi Saint of Jam, 203.

54

For a study of Ottoman era prayer compositions, see Burak, “Prayers”; on the awrād more generally, see Denny, “Wird”.

55

On Bakrī’s Wird al-saḥar in its historical context, see Levtzion, “The Role of Sharīʿa-oriented Sufi Ṭuruq”.

56

The full title is al-Fatḥ al-qudsī wa-al-kashf al-unsī wa-al-manhaj al-qarīb ilā liqāʾ al-ḥabīb, the qudsī in the title being in recognition of the fact that the work was composed while Bakrī was in Jerusalem (al-quds). The shorter title Wird al-saḥar indicates when the litany should be recited. For more on Bakrī’s Wird al-saḥar, including a translation of his prayer for forgiveness, see Chih, Sufism in Ottoman Egypt, 69.

57

For more on Sufi prayer and prayer manuals, see Padwick, Muslim Devotions; Abun-Nasr, Muslim Communities of Grace, 188–194; Trimingham, The Sufi Orders, 194–217.

58

The term ḥizb (pl. aḥzāb) also refers to a division (one-sixteenth) of the Qurʾan.

59

One noteworthy example is al-Ṣalāt al-mashīshiyya, attributed to Ibn Mashīsh (d. 622/1225), the teacher of al-Shādhilī, namesake of the Shādhilī order. The prayer was subject to numerous commentaries (one by Nābulusī), and achieved widespread renown throughout the Islamic world.

60

See Garrett Davidson’s Chapter 15 in this volume.

61

For more on Ibn al-ʿArabī’s al-Dawr al-aʿlā, see Taji-Farouki, Prayer for Spiritual Elevation; Ibn al-ʿArabī, Seven Days of the Heart.

62

For more on the history of this prayer’s transmission, see Aydını, “Prayer of Jawshan”; Toprak, “Cevşen [Jawshan]”.

63

On Jazzār’s confiscation of books from Jabal ʿĀmil and elsewhere, see the Introduction, Said Aljoumani’s Chapter 2 and Boris Liebrenz’s Chapter 3 in this volume.

64

In particular, 5,000 books were reportedly burned from the Āl Khātūn library. See al-Subḥānī, Tadhkirat al-aʿyān, II, 174–175. Confirmation of this report comes from al-Ṣadr, Takmilat amal al-āmil, 383. Both sources note that Jazzār confiscated thousands of books and carried them off to Acre, where they were subsequently destroyed.

65

al-Subkī, Ṭabaqāt al-shāfiʿiyya al-kubrā, V, 153.

66

Ibn Ṣalāḥ, Ṭabaqāt al-fuqaḥāʾ al-shāfiʿīyya, 562 (entry #211).

67

Qushayrī, Al-Qushayrī’s Epistle on Sufism, xxiv. There have been numerous translations of the work into English, including Barbara von Schlegell (1990) Rabia Harris (2002) and Alexander Knysh (2007).

68

Ibn Ṣalāḥ, Ṭabaqāt al-fuqaḥāʾ al-shāfiʿīyya, 562. The work made its way to North Africa, which was embroiled in controversy over Abū Ḥāmid al-Ghazālī (d. 505/1111). When a fatwā was issued that dismissed Ghazālī’s and the Sufīs’ position on a particular matter, Qushayrī was exempted as a moderate of the tradition. See Griffel, Al-Ghazālī’s Philosophical Theology, 67.

69

Ṭāşköprīzāde, Miftāḥ al-saʿāda, II, 296, copied from Subkī, Ṭabaqāt al-shāfiʿiyya al-kubrā, V, 153 (entry #471).

70

The attribution has been questioned by al-ʿAllāf, “Kutub al-Imām al-Ghazālī”. In his study of the works of Ghazālī, ʿAbd al-Raḥmān Badawī also casts doubt on the attribution (giving the alternate title Minhāj al-qāṣidīn). See Badawī, Muʾallafāt al-Ghazālī, 56. The work has been translated into English by Faghfoory, Path of Worshippers.

71

On Nawawī, see Halim, Legal Authority.

72

See Garrett Davidson’s Chapter 15 in this volume which mentions Nawawī’s collection of forty ḥadīth and his al-Adhkār al-nabawiyya, described as ‘arguably the all-time most-popular work of the genre’.

73

See Mackeen, “The Rise of al-Shādhilī”, 485.

74

For the English translation, see Ibn ʿAṭāʾ Allāh al-Iskandarī, The Book of Illumination.

75

The full title of the work is Taʾsīs al-qawāʾid wa-al-uṣūl wa-taḥṣīl al-fawāʾid li-dhawī al-wuṣūl fī umūr aʿammuhā al-taṣawwuf wa-mā fīhi min wujūh al-taʿarruf.

76

On which, see Jurji, Illumination.

77

This manuscript from the Jazzār collection is today preserved in Saudi Arabia: Maktabat al-Ḥaram al-Makkī, #1499. I am grateful to Said Aljoumani for this information.

78

Sincere thanks to Younes Ajoun, Said Aljoumani, Mohamad Jarada, Tanvir Ahmed, Guy Burak and Konrad Hirschler for their comments on this chapter.

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  • Shaʿrānī, ʿAbd al-Wahhāb. Kashf al-ḥijāb wa-al-rān ʿan wajh asʾilat al-jān, edited by Muḥammad ʿAbdallāh ʿAbd al-Razzāq. Cairo: Maṭbaʿat Ḥijāzī, 1928.

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  • al-Sharfāwī, Anas. al-Silsila al-ʿaqadiyya al-sanūsiyya. Damascus, 1441/2019.

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Books on Tawḥīd and Taṣawwuf

[600]

Talkhīs al-tajrīd li-ʿumdat al-murīd sharḥ jawharat al-tawḥīd, AUTHOR: Burhān al-Dīn Ibrāhīm b. Ibrāhīm al-Laqānī (d. 1041/1631), EDITION: 3 vols, Beirut: Dār Ibn Ḥazm, 2022. Unlike later entries, this manuscript is noted as being in two volumes (mujalladayn), which means it might be referring to one of Ibrāhīm al-Laqānī’s longer commentaries on his creedal poem. I have here noted his middle commentary, the Talkhīṣ al-tajrīd.

[601]

Itḥāf al-murīd bi-Sharḥ al-jawhara [Sharḥ jawharat al-tawḥīd], AUTHOR: ʿAbd al-Salām b. Ibrāhīm b. Ibrāhīm al-Laqānī (971/1563–1078/1668), EDITION: Miṣr: al-Maktaba al-Tijāriyya al-Kubrā, 1955.

[602]

al-Awwal min sharḥ jawharat al-tawḥīd al-kabīr (Umdat al-murīd), AUTHOR: Burhān al-Dīn Ibrāhīm b. Ibrāhīm al-Laqānī (d. 1041/1631), EDITION: ʿAbd al-Mannān Aḥmad al-Idrīsī and Jād Allāh Bassām Ṣāliḥ, Cairo: Dār al-Nūr al-Mubīn lil-Nashr wa-al-Tawzīʿ, 2016.

[603]

Sharḥ jawharat al-tawḥīd al-musammā bi-Hidāyat al-murīd, AUTHOR: Burhān al-Dīn Ibrāhīm b. Ibrāhīm al-Laqānī (d. 1041/1631), EDITION: Muḥammad ʿAlāʾ al-Dīn Zaynū, Damascus: Dār Ḍiyāʾ al-Shām/Dār Jalīs al-Zamān, 2018.

[604]

Kitāb uṣūl al-tawḥīd, AUTHOR: Abū Qāsim al-Ṣaffār (d. 336/947), EDITION: Akram Muḥammad Ismāʿīl Abū ʿAwwād, Cairo: Dār al-Nūr al-Mubīn, 2022.

[605]

Umm al-barāhīn (= matn al-sanūsiyya), AUTHOR: Muḥammad b. Yūsuf al-Sanūsī al-Tilimsānī (d. 895/1490), EDITION: Anas Muḥammad ʿAdnān al-Sharfāwī. Dimashq: Dār al-Taqwā, 2019.

[606]

Sharḥ umm al-barāhīn. AUTHOR: None specified, EDITION: Māhir ʿAdnān ʿUthmān. Istanbul: Dār Taḥqīq al-Kitāb, 2021.

[607]

al-Sanūsiyya wa-maʿhā ghayrhā (= Umm al-barāhīn), see #605.

[608]

Matn al-sanūsiyya (= Umm al-barāhīn), see #605.

[609]

Sharḥ al-ʿaqāʾid lil-naysābūrī. Unidentified.

[610]

Sharḥ ʿaqīdat al-shaybānī, AUTHOR: Najm al-Dīn Ibn Qāḍī ʿAjlūn (d. 876/1471), Badīʿ al-maʿānī fī sharḥ ʿaqīdat al-shaybānī. Baghdad: Maṭbaʿat al-Furāt, 1922; or ʿUlwān Ibn ʿAṭiyya al-Ḥusaynī al-Ḥamawī (d. 936/1529). Bayān al-maʿānī fī sharḥ ʿaqīdat al-shaybānī. Beirut: al-Maṭbaʿa al-Adabiyya, 1324/1906. This creed is attributed to Abū ʿAbdallāh Muḥammad b. Ḥasan al-Shaybānī (d. 189/804), the disciple of Abū Ḥanīfa. It is unlikely that it is an authentic work of Shaybānī. Two commentaries on the creed were written at roughly the same time in the same geographical region, and this entry may refer to either one of them. Both are listed here.

[611]

Sharḥ al-ʿaqāʾid al-nasafiyya, AUTHOR: Saʿd al-Dīn al-Taftāzānī (d. 793/1390), EDITION: Claude Salāma. Damascus: Manshūrāt Wizārat al-Thaqāfa wa-al-Irshād al-Qawmī, 1974.

[612]

Tajrīd al-ʿaqāʾid, AUTHOR: Abū Jaʿfar Muḥammad b. Muḥammad b. al-Ḥasan Naṣīr al-Dīn al-Ṭūsī (d. 672/1274), EDITION: Muḥammad Jawād al-Ḥusaynī al-Jalālī. Qum: Markaz al-Nashr Maktab al-Iʿlām al-Islāmī, 1407/1986.

[613]

Sharḥ ʿaqīdat al-ajhūrī, AUTHOR: Abū al-Irshād ʿAlī b. Muḥammad al-Ajhūrī (d. 1066/1655), EDITION: Maḥmūd ʿAbd al-Ṣādiq al-Ḥassānī. Cairo: Dār al-Ṣāliḥ, 2020.

[614]

Sharḥ al-ʿaqāʾid al-nasafiyya, see #611.

[615]

Sharḥ ʿaqīdat al-ajhūrī, see #613.

[616]

Sharḥ al-sanūsiyya, see #606.

[617]

Sharḥ al-sanūsiyya, AUTHOR: Muḥammad b. Yūsuf al-Sanūsī al-Tilimsānī (d. 895/1490), EDITION: Anas Muḥammad ʿAdnān al-Sharfāwī. Dimashq: Dār al-Taqwā, 2019.

[618]

al-Kawākib al-saniyya sharḥ al-qaṣīda al-maqqariyya, AUTHOR: Aḥmad b. Ṣāliḥ al-Adhamī al-Ṭarābulsī (d. 1159/1746), EDITION: Master’s Thesis, ʿĀʾisha bint Dālish b. Ḥāmid al-ʿAnzī, Saudi Arabia: Jāmiʿat al-Imām Muḥammad b. Saʿūd al-Islāmiyya, 1430/2008.

[619]

al-Ṣuḥuf al-ilāhiyya, AUTHOR: Shams al-Dīn Muḥammad b. Ashraf al-Samarqandī (d. 722/1322), EDITION: Aḥmad ʿAbd al-Raḥmān al-Sharīf. Kuwait, 1985.

[620]

al-Munqidh min al-ḍalāla, AUTHOR: Abū Ḥāmid al-Ghazālī (d. 505/1111), EDITION: Farid Jabre. Beirut: Commission libanaise pour la traduction des chefs-d’œvre, 1969.

[621]

Iḍāʾat al-dujunna, AUTHOR: Shihāb al-Dīn Aḥmad al-Maqqarī al-Tilimsānī (d. 1041/1631), EDITION: Abū al-Faḍl ʿAbdallāh Muḥammad al-Ṣiddīq al-Ghumārī. Cairo: Maktabat al-Qāhira, 1952.

[622]

Kitāb fī al-tawḥīd. Unidentified.

[623]

Miftāḥ al-falāḥ, AUTHOR: Tāj al-Dīn Aḥmad b. Muḥammad Ibn ʿAṭāʾ Allāh al-Iskandarī (d. 709/1309), EDITION: Miṣr: Muṣṭafā al-Bābī al-Ḥalabī, 1961. The work has also been attributed to a certain Shams al-Dīn al-Barshīnī. See the discussion in Khalid Zahrī, Tartīb al-sulūk wa-yalīhā Risāla fī adab al-ʿilm (Beirut, Dār al-Kutub al-ʿIlmiyya, 2004), 11.

[624]

Khulāṣat baḥr al-ḥaqāʾiq, AUTHOR: Abū al-Maḥāsin Muḥammad b. Saʿīd b. Muḥammad al-Nakhjawānī Ibn al-Sāwajī (active 732/1332), MANUSCRIPT: Khulāṣat baḥr al-ḥaqāʾiq wa-al-maʿānī fī tafsīr al-sabʿ al-mathānī. Istanbul: Rāghib Bāshā, 95. The work is an epitome of the exegesis Bahr al-ḥaqāʾiq by the influential mystic Najm al-Dīn Kubrā (d. 618/1221), under whom Ibn al-Sāwajī likely studied. The work is listed in the inventory as a single volume work, and thus cannot refer to Najm al-Dīn’s complete exegesis which is in several volumes. Both the exegesis and the epitome by Ibn al-Sāwajī remain unedited. Despite being a exegesis (tafsīr) of the Qurʾan, the work is listed in the taṣawwuf section because it is specifically a mystical exegesis (tafsīr ʿirfānī).

[625]

Risāla fī al-tawḥīd (Qawāʾid al-ʿaqāʾid = al-Risāla al-qudsiyya), AUTHOR: Abū Ḥāmid al-Ghazālī (d. 505/1111), EDITION: Raʾūf Shalabī and Mūsā Muḥammad ʿAlī. Cairo, Al-Azhar: Majmūʿ al-Buḥūth al-Islāmiyya, 1970.

[626]

Risāla fī al-tawḥīd, AUTHOR: Abū Ḥāmid al-Ghazālī (d. 505/1111), see #625.

[627]

ʿUnwān al-taḥqīq, AUTHOR: ʿAbd al-Ghanī al-Nābulusī (1050–1143/1641–1731), EDITION: Wasāʾil al-taḥqīq wa-rasāʾil al-tawfīq, in Samer Akkach, Letters of a Sufi Scholar: The Correspondence of ʿAbd al-Ghanī al-Nābulusī (1641–1731). Leiden: Brill, 2010.

[628]

al-Muʿāwana wa-al-muẓāhara, AUTHOR: ʿAfīf al-Dīn ʿAbdallāh b. ʿAlawī b. Muḥammad al-Ḥaddād (1044–1132/1634–1720), EDITION: Risālat al-muʿāwana wa-al-muẓāhara wa-al-muwāzara lil-rāghibīn min al-muʾminīn fī sulūk ṭarīq al-ākhira. Cairo: al-Maṭbaʿa al-ʿĀmira, 1309/1891.

[629]

al-Munqidh min al-ḍalāla, see #620.

[630]

al-Sayf al-maslūl ʿalā man sabba al-rasūl wa-maʿhu risāla, AUTHOR: Taqī al-Dīn al-Subkī (d. 756/1355), EDITION: Īyād Aḥmad al-Ghawj, Amman: Dār al-Fatḥ, 2000. The title of the treatise (risāla) attached to this work has not been disclosed.

[631]

al-Milal wa-al-nihal, AUTHOR: Abū al-Fatḥ Muḥammad b. ʿAbd al-Karīm al-Shahrastānī (d. 548/1153), EDITION: 3 vols, ʿAbd al-ʿAzīz Muḥammad al-Wakīl, Cairo: Muʾassasat al-Ḥalabī, 1968.

[632]

al-Milal wa-al-nihal, see #631.

[633]

Tashyīd al-arkān fī laysa fī al-imkān abdaʿ mimmā kān wa-maʿhu risālatayn, AUTHOR: Jalāl al-Dīn al-Suyūṭī (d. 911/1505), EDITION: Aleppo: Dār al-Kitāb al-Islāmī, 1998. The titles of the two treatises (risālatayn) attached to this work have not been disclosed.

[634]

al-Yawāqīt wa-al-jawāhir fī bayān ʿaqāʾid al-sādat al-akābir, AUTHOR: ʿAbd al-Wahhāb al-Shaʿrānī (d. 973/1565), EDITION: Cairo, n.p., 1860.

[635]

al-Yawāqīt wa-al-jawāhir fī bayān ʿaqāʾid al-akābir, see #634.

[636]

Taʾsīs al-qawāʾid wa-al-uṣūl wa-taḥṣīl al-fawāʾid li-dhawī al-wuṣūl fī umūr aʿammuhā al-taṣawwuf wa-mā fīhi min wujūh al-taʿarruf (= Qawāʾid al-taṣawwuf wa-shawāhid al-taʿarruf), AUTHOR: Aḥmad Zarrūq al-Fāsī (d. 899/1493), EDITION: Nizār Ḥammādī, Kuwait: Dār al-Ḍiyāʾ lil-Nashr wa-al-Tawzīʿ, 2018.

[637]

Ḥāshiyyat Saʿd al-Dīn ʿalā sharḥ ʿAḍud al-Dīn al-Ījī li-mukhtaṣar al-muntahā al-uṣūlī, AUTHOR: Saʿd al-Dīn al-Taftāzānī (d. 793/1390), EDITION: Cairo: al-Maṭbaʿa al-Amīriyya bi-Būlāq, 1316/1898. MANUSCRIPT: This manuscript from the Jazzār collection is today preserved in Saudi Arabia, Maktabat al-Ḥaram al-Makkī, #1499.

[638]

Ḥāshiyyat Ilyās ʿalā sharḥ al-Taftāzānī ʿalā al-ʿaqāʾid al-nasafiyya, AUTHOR: Ilyās b. Ibrāhīm al-Kurdī al-Kūrānī (d. 1138/1725), EDITION: Bashīr Barmān, Beirut: Dār al-Kutub al-ʿIlmiyya, 2017.

[639]

Ḥāshiyya fī al-ʿaqāʾid. Unidentified. Likely refers to a supercommentary either on Taftāzānī’s commentary on the Nasafī creed or Dawānī’s commentary on the creed of ʿAḍud al-Dīn al-Ījī.

[640]

Ḥāshiyya ʿalā al-jawhara (jawharat al-tawḥīd), AUTHOR: not disclosed, numerous possibilties. EDITION: See the collection of commentaries on the Jawharat al-tawḥīd in Majmūʿ jawharat al-tawḥīd, edited by Māhir Muḥammad ʿAdnān ʿUthmān, 2 vols, Istanbul: Dār Taḥqīq al-Kitāb lil-Ṭibāʿa wa-al-Nashr wa-al-Tawzīʿ, 2021.

[641]

Ḥāshiyya ʿalā umm al-barāhīn, see #606.

[642]

Ḥāshiyyat al-Jurjānī, AUTHOR: al-Sayyid al-Sharīf ʿAlī b. Muḥammad al-Jurjānī (d. 816/1413). Unidentified.

[642a]

Sharḥ al-qaṣīda al-maqqariyya, see #618.

[642b]

al-Risāla al-qadariyya. Unidentified.

[642c]

Sharḥ fuṣūṣ al-ḥikam, AUTHOR: Unidentified. The literature attests to over one hundred commentaries on Ibn al-ʿArabī’s Fuṣūṣ al-ḥikam. No indication of which commentary this entry represents.

[643]

al-Bayān al-maqbūl fī radd al-sūl, AUTHOR: ʿAbd al-Ghanī al-Nābulusī (d. 1143/1731). Work unidentified. This entry includes the statement that this is an autograph manuscript (bi-khaṭṭi sayyidī muʾallifihi). This work is not mentioned in the list of works by Nābulusī in the biographical collections, but it might be an alternative title for his Jamʿ al-asrār fī manʿ al-ashrār ʿan al-ṭaʿn fī al-ṣūfiyya al-akhyār ahl al-tawājud fī al-adhkār. In a description of a manuscript of the Jamʿ al-asrār, the cataloguer notes that Nābulusī ends his work with the statement ‘hādhā miqḍar mā yassarahu Allāhu lanā min al-bayān al-maqbūl’, which might be a direct allusion to the work listed in this entry. See the descriptive catalogue of manuscripts held by the American University of Beirut compiled by Yūsuf Khūrī, Al-Makhṭūṭāt al-ʿarabiyya al-mawjūda fī maktabat al-jāmiʿa al-amrīkiyya fī bayrūt. Beirut: Markaz al-dirāsāt al-ʿarabiyya wa-dirāsāt al-sharq al-awsaṭ, al-Jāmiʿa al-Amrīkiyya fī Bayrūt, 1985, 119 (entry #313).

[644]

al-ʿAqd wa-al-tawḥīd wa-kitāb al-kāfī. Unidentified.

[645]

Majmūʿ fī al-tawḥīd. Unidentified.

[646]

al-Kashf wa-al-tabyīn fī ghurūr al-khalq ajmaʿīn wa-maʿhu ghayruhu, AUTHOR: Abū Ḥāmid al-Ghazālī (d. 505/1111), EDITION: ʿAbd al-Laṭīf ʿĀshūr, Cairo: Maktabat al-Qurʾān.

[647]

al-Kashf wa-al-bayān, see #646.

[648]

Sharḥ fuṣūṣ al-ḥikam li-Ibn al-ʿArabī, see #642c.

[649]

Sharḥ fuṣūṣ al-ḥikam li-Ibn al-ʿArabī, see #642c.

[650]

Rasāʾil al-Shaykh Muḥyī al-Dīn [Ibn al-ʿArabī], AUTHOR: Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240), EDITION: 7 vols, Saʿīd ʿAbd al-Fattāḥ, Qāsim Muḥammad ʿAbbās, Saḥbān Aḥmad Marawwa, Beirut: Muʾassasat al-Intishār al-ʿArabī, 2001–2006. The name appears as Yaḥyā al-Dīn in the inventory, likely a typographical error for Muḥyī al-Dīn, in reference to Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240). We do not know how many or what treatises were included in this manuscript of Ibn al-ʿArabī’s treatises. In the printed edition of Ibn al-ʿArabī’s treatises cited here, all treatises that are either attributed to or confirmed to be by Ibn al-ʿArabī are printed.

[651]

al-Futūḥāt al-makkiyya, AUTHOR: Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240), EDITION: 14 vols, ʿUthmān Yaḥyā, Cairo: al-Hayʾa al-Miṣriyya al-ʿĀmma lil-Kitāb, 1972. ʿUthmān Yaḥyā’s edition is incomplete, but remains the most dependable. Other editions of the work include: 4 vols, al-Amīr Muḥyī al-Dīn ʿAbd al-Qādir al-Jazāʾirī (reviewed), Cairo: Būlāq, 1269/1852; 13 vols, ʿAbd al-ʿAzīz Sulṭān al-Manṣūb, Tarim: Wizārat al-Thaqāfa, 2010; 17 vols, Muḥammad Khājavī, Qum: Intishārāt Mawlā, 2020.

[652]

al-Futūḥāt al-makiyya, see #651.

[653]

Qiṭʿa min al-futūḥāt al-makkiyya, AUTHOR: Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240), MANUSCRIPT: Jerusalem, Khālidī Library, AKDI 01060/1026 (Formerly MS 1981).

Digitised online: https://w3id.org/vhmml/readingRoom/view/509558.

[654]

Mukhtaṣar iḥyāʾ ʿulūm al-dīn, AUTHOR: Shams al-Dīn Muḥammad b. ʿAlī b. Jaʿfar al-ʿAjlūnī al-Bilālī (d. 820/1417), EDITION: Muḥammad Muṣʿab Kalthūm. Amman: Dār al-Fatḥ lil-Dirāsāt wa-al-Nashr, 2022. Wa-Sulwān al-muṭāʿ fī ʿudwān al-atbāʿ, AUTHOR: Ibn Ẓafar al-Ṣiqillī (d. 565/1169), EDITION: Ayman ʿAbd al-Jābir al-Buḥayrī, Cairo: Dār al-Āfāq al-ʿArabiyya, 2001.

[655]

al-Insān al-kāmil fī maʿrifat al-awākhir wa-al-awāʾil, AUTHOR: ʿAbd al-Karīm al-Jīlī (d. 826/1422), EDITION: Cairo: Muṣṭafā Bābī al-Ḥalabī, 1970; Cairo: Būlāq, 1293/1876.

[656]

Laṭāʾif al-minan wa-al-akhlāq fī wujūb al-taḥadduth bi-niʿmat Allāh ʿalā al-iṭlāq, AUTHOR: ʿAbd al-Wahhāb al-Shaʿrānī (d. 973/1565), EDITION: Muʿādh ʿAbd al-Raḥmān al-Hawwāsh, Dimashq: Dār al-Taqwā, 1440/2019.

[657]

Maqāmāt al-khawwāṣṣ. Unidentified.

[658]

al-Risāla al-qushayriyya, AUTHOR: Abū al-Qāsim ʿAbd al-Karīm al-Qushayrī (d. 465/1072), EDITION: Anas Muḥammad ʿAdnān al-Sharfāwī, Jeddah: Dār al-Minhāj lil-Nashr wa-al-Tawzīʿ, 1441/2020.

[659]

al-Risāla al-qushayriyya, see #658.

[660]

al-Risāla al-qudsiyya, see #625.

[661]

Kitāb fī al-taṣawwuf. Unidentified. Generic title for a work on taṣawwuf.

[662]

Mawāzīn al-rijāl al-qāṣirīn, AUTHOR: ʿAbd al-Wahhāb al-Shaʿrānī (d. 973/1565), EDITION: Haṣṣān ʿAbdallāh al-Sarūjī Qinānī, Beirut: Dār al-Imām Yūsuf al-Nabhānī, 2021.

[663]

Kashf al-ḥijāb wa-al-rān ʿan wajh asʾilat al-jān, AUTHOR: ʿAbd al-Wahhāb al-Shaʿrānī (d. 973/1565), EDITION: Muḥammad ʿAbdallāh ʿAbd al-Razzāq, Cairo: Maṭbaʿat Ḥijāzī, 1928.

[664]

Kashf al-ḥijāb wa-al-rān ʿan wajh asʾilat al-jān, see #663.

[665]

Riyāḍ al-ṣāliḥīn min kalām sayyid al-mursalīn, AUTHOR: Muḥyī al-Dīn Abū Zakariyyā Yaḥyā b. Sharaf al-Nawawī (631–676/1233–1277), EDITION: ʿAbd al-ʿAzīz Rabbāḥ, Aḥmad Sharīf al-Daqqāq, and Shuʿayb al-Arnaʾūṭ, Dimashq: Dār al-Maʾmūn lil-Turāth, 1409/1989.

[666]

al-Tanwīr fī isqāṭ al-tadbīr, AUTHOR: Ibn ʿAṭāʾ Allāh al-Iskandarī (d. 709/1309), EDITION: Cairo: Muṣṭafā al-Bābī al-Ḥalabī, 1903.

[667]

al-Tanwīr fī isqāṭ al-tadbīr, see #666.

[668]

al-Tanwīr fī isqāṭ al-tadbīr, see #666.

[669]

Bustān al-ʿārifīn wa-sabīl al-zāhidīn, AUTHOR: Muḥyī al-Dīn Abū Zakariyyā Yaḥyā b. Sharaf al-Nawawī (631–676/1233–1277), EDITION: Muḥammad Saʿīd al-ʿUrfī, Cairo: Idārat al-Ṭibāʿa al-Munīriyya, 1348/1929.

[670]

Bustān al-zāhidīn, likely #669.

[671]

Zubdat al-wuṣūl ilā ʿumdat al-uṣūl, AUTHOR: Yūsuf b. Ḥusayn al-Kirmāstī (d. 906/1500), EDITION: ʿAbd al-Raḥmān Hujqalī, Beirut: Dār Ṣādir, 2008.

[672]

al-Kibrīt al-aḥmar fī bayān ʿulūm al-shaykh al-akbar, AUTHOR: ʿAbd al-Wahhāb al-Shaʿrānī (d. 973/1565), EDITION: Ḥasan al-ʿAnānī, Cairo, 1277/1861.

[673]

Sharḥ asmāʾ Allāh al-ḥusnā wa-maʿhu rasāʾil thalātha. Unidentified. There are two main approaches to commenting on the divine names in the Islamic tradition. One approach focuses on the theological insights that can be gleaned from the divine names, exemplified in the works of Rāzī (d. 606/1210), Ghazālī (d. 505/1111) and Bayhaqī (d. 458/1066). Another approach is to examine God’s names from the perspective of Islamic mysticism, the aim being to specify the qualities that are unique to each name (khaṣāʾiṣ al-asmāʾ). Some authors amalgamated both approaches. Given the plethora of books dedicated to elucidating and commenting on the divine names in the Islamic tradition, identifying the specific work referenced in this entry proves challenging.

[674]

Sharḥ asmāʾ Allāh al-ḥusnā, AUTHOR: Ṣadr al-Dīn Muḥammad b. Isḥāq b. Yūsuf al-Qūnawī (d. 673/1274), EDITION: Qāsim al-Ṭihrānī, Beirut: Dār wa-Maktabat al-Hilāl lil-Ṭibāʿa wa-al-Nashr, 2008.

[675]

Sharḥ al-ḥikam al-ʿaṭāʾiyya. Unidentified. The term ḥikam is very probably a reference to the wisdom sayings of the thirteenth-century sage Ibn ʿAṭāʾ Allāh al-Iskandarī (d. 709/1309), although it is unclear who wrote the commentary (sharḥ) on the work referenced here.

[676]

Ightinām al-fawāʾid fī sharḥ qawāʾid al-ʿaqāʾid, AUTHOR: Aḥmad Zarrūq al-Fāsī (d. 899/1493), EDITION: Nizār Ḥammādī, Tunis: Dār Ibn ʿArafa, Kuwayt: Dār al-Ḍiyāʾ lil-Nashr wa-al-Tawzīʿ, 1436/2015.

[677]

Minhāj al-ʿabidīn ilā jannat rabb al-ʿālimīn, AUTHOR: Abū Ḥāmid al-Ghazālī (d. 505/1111), EDITION: Cairo: Maktabat Muṣṭafā al-Bābī al-Ḥalabī, 1337/1918.

[678]

Bahjat al-rasāʾil. Unidentified.

[679]

Ḥilyat ahl al-faḍl wa-al-kamāl bi-ittiṣāl al-asānīd bi-kamāl al-rijāl, AUTHOR: Ismāʿīl b. Muḥammad al-ʿAjlūnī (d. 1162/1749), EDITION: Muḥammad Ibrāhīm al-Ḥusayn, Amman: Dār al-Fatḥ lil-Dirāsāt wa-al-Nashr, 2009.

[680]

Khawāṣṣ al-dumyāṭiyya fī asmāʾ Allāh al-husnā, AUTHOR: Aḥmad Zarrūq al-Fāsī (d. 899/1493), EDITION: Yūsuf Aḥmad, Beirut: Dār al-Kutub al-ʿIlmiyya, 2007.

[681]

Qawānīn ḥikam al-ishrāq ilā kāfat al-ṣūfiyya bi-jamīʿ al-āfāq, AUTHOR: Abū al-Mawāhib al-Shādhilī (d. 882/1478), EDITION: ʿAbd al-Raḥmān Muḥammad Rashīd al-Shaʿʿār, Cairo: Dār al-Iḥsān lil-Nashr wa-al-Tawzīʿ, 2021.

[682]

al-Tadbīrāt al-ilāhiyya fī iṣlāḥ al-mamlaka al-insāniyya, AUTHOR: Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240), EDITION: H.S. Nyberg, Leiden: Brill, 1919.

[683]

al-Fatḥ al-rabbānī wa-al-fayḍ al-raḥmānī, AUTHOR: ʿAbd al-Qādir al-Jīlānī (d. 561/1165), EDITION: Antonious Shiblī al-Lubnānī, Beirut: al-Maṭbaʿa al-Kāthuluqiyya, 1960; or ʿAbd al-Ghanī al-Nābulusī (d. 1143/1731), EDITION: Muḥammad ʿAbd al-Qādir ʿAṭā, Beirut: Dār al-Kutub al-ʿIlmiyya, 1985.

[684]

al-Risāla al-raslāniyya, AUTHOR: ʿAbd al-Ghanī al-Nābulusī (d. 1143/1731), EDITION: Dimashq: Maṭbaʿat al-ʿAlam, 1389/1969.

[685]

Majmūʿ rasāʾil taṣawwuf. Unidentified.

[686]

Sharḥ al-risāla al-shinnāwiyya, AUTHOR: ʿAbd al-Ghanī al-Nābulusī (d. 1143/1731), EDITION: Al-Sayyid Yūsuf Aḥmad, Beirut: Dār al-Kutub al-ʿIlmiyya, 2012.

[687]

Mashāhid al-asrār al-qudsiyya wa-maṭāliʿ al-anwār al-ilāhiyya, AUTHOR: Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240), EDITION: Suad Hakim and Pablo Beneito, Murcie: Editora regional de Murcia, 2003.

[688]

Kitāb al-waṣāyā, AUTHOR: al-Shaykh al-Akbar Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240), EDITION: Ayman Ḥamdī al-Akbarī and ʿAlī Jumʿa, Cairo: Muʾassasat Ibn al-ʿArabī lil-Buḥūth wa-al-Nashr, 2023.

[689]

Ijāzāt ahl al-ṭarīq. Unidentified.

[690]

Duʿāʾ kanz al-ʿarsh, AUTHOR: Unidentified, MANUSCRIPT: National Library of Israel, Ar. 213 (probably not the al-Jazzār manuscript).

[691]

al-Manhaj al-ḥanīf fī maʿnā ismihi taʿālā al-laṭīf wa-mā qīla fīhi min al-khawāṣṣ wa-al-taṣrīf, AUTHOR: Abū Bakr b. Ṣāliḥ al-Kutāmī (d. 1051/1641), EDITION: ʿAmmār b. al-Niyya al-Ḥusnā, al-Jazāʾir, al-Maktaba al-Falsafiyya al-Ṣūfiyya, 2016.

[692]

Risālat al-naqshbandiyya. Unidentified.

[693]

Mafātīḥ al-kunūz wa-ḥall al-rumūz [or Ḥall al-rumūz wa-mafātīḥ al-kunūz], AUTHOR: ʿIzz al-Dīn ʿAbd al-Salām b. Aḥmad Ibn Ghānim al-Maqdisī (d. 678/1280), EDITION: Maḥmūd Muḥammad Sayyid al-Jamal, Cairo: Dār al-Imām al-Rāzī, 2018; Aḥmad ʿAlī al-Shādhilī and Ḥusayn Fahmī, Cairo: Maṭbaʿat Jarīdat al-Islām, 1317/1899 (printed with Zakariyya al-Anṣārī’s commentary on al-Risāla al-raslāniyya fī ʿilm al-tawḥīd, titled Fatḥ al-raḥmān bi-sharḥ risālat al-walī raslān).

[694]

Tadhkirat al-sāʾil, AUTHOR: Muḥammad b. ʿUmar al-Hawārī (d. 843/1439), MANUSCRIPT: unavailable. The inventory edition transcribes Tadkhirat al-sāʾir, but the more probable title is Tadkhirat al-sāʾil, which is a work by the Algerian scholar Muḥammad b. ʿUmar al-Hawārī. For more on this work, see Muḥammad b. Yūsuf al-Zayyānī, Dalīl al-ḥayrān wa-anīs al-sahrān fī akhbār madīnat wahrān, edited by al-Mahdī al-Būʿabdalī (Algiers: al-Sharaka al-Waṭaniyya lil-Nashr wa-al-Tawzīʿ, 1979), 38. The work has not been published nor was I able to locate an extant manuscript.

[695]

Dalāʾil al-taḥqīq li-bayān ghālib shurūṭ al-ṭarīq, AUTHOR: Saʿd al-Dīn Muḥammad b. ʿUmar b. Muḥammad al-Maqdisī (d. 1038/1628), MANUSCRIPT: Alexandria, Abu’l Abbas Almorsi Library, #203/hadith. For this manuscript, see Youssef Ziedan, Catalogue of Manuscripts in Abu’l’Abbas Almorsi Library (Alexandria: al-Hayʾat al-ʿĀmma li-Maktabat al-Iskandariyya, 1997), 189–190.

[696]

Ṭahārat al-qulūb wa-al-khuḍūʿ li-ʿallām al-ghuyūb, AUTHOR: Ḍiyāʾ al-Dīn ʿAbd al-ʿAzīz b. Aḥmad b. Saʿīd al-Dīrīnī (d. 696/1297), EDITION: Maḥmūd ʿAlī Ibrāhīm Dāwūd, Cairo: Maktabat Muṣṭafā al-Bābī al-Ḥalabī, 1380/1960.

[697]

Risāla fī ʿilm al-nafs: Unidentified.

[698]

al-Munjiyyāt al-sabʿ maʿ awrād. Unidentified. Seven verses that are intended to save (munjī) the believer when they are recited, paired together with other litanies (awrād). No indication of which verses are listed in this particular manuscript.

[699]

Sharḥ asmāʾ Allāh al-ḥusnā, see #673.

[700]

Maʿānī asmāʾ Allāh al-ḥusnā bi-al-lugha al-fārisiyya, see #673.

[701]

Nūr al-ʿayn. Unidentified.

[702]

Qamʿ al-nufūs wa-ruqyat al-maʾyūs, AUTHOR: Taqī al-Dīn Abū Bakr b. Muḥammad b. ʿAbd al-Muʾmīn al-Ḥīṣnī (d. 829/1425), EDITION: ʿAlāʾ Ibrāhīm al-Azharī, Beirut: Dār al-Kutub al-ʿIlmiyya, 2003.

[703]

al-Firaq al-ḍāla wa-al-nājiyya, AUTHOR: Muḥammad Amīn b. Ṣadr al-Dīn al-Shirwānī (d. 1036/1626), MANUSCRIPT: Iran: Marʿashī Library, #30–31; Kuwait: Jāmiʿat al-Kuwayt, Maktabat al-Makhṭūṭāt, #525.

[704]

al-Qawl al-jalī fī dhikr al-ʿalī. Unidentified.

[705]

Tuḥfat al-arīb fī al-radd ʿalā ahl al-ṣalīb, AUTHOR: ʿAbdallāh b. ʿAbdallāh al-Tarjumān al-Māyūrqī (Latinised: Anselm Turmeda) (d. 832/1428), EDITION: Miguel de Epalza, Roma: Accademia Nazionale dei Lincei, 1971.

[706]

al-Rawḍ al-fāʾiq fī al-mawāʿiẓ wa-al-raqāʾiq, AUTHOR: Shuʿayb b. ʿAbdallāh al-Ḥurayfīsh (d. 810/1407), EDITION: Khālid ʿAbd al-Raḥmān al-ʿAkk, Beirut: Dār Ṣādir, Dimashq: Dār al-Bashāʾir lil-Ṭibāʿa wa-al-Nashr wa-al-Tawzīʿ, 2004.

[707]

Zād al-murīd. Unidentified. While I could not locate a work from this period with the title Zād al-murīd, the entry may be alluding to a commentary on the creedal poem Jawharat al-tawḥīd, as the title shares a rhyme with the title of the poem.

[708]

al-Sayr wa-al-sulūk ilā malik al-mulūk, AUTHOR: Qāsim b. Ṣalāḥ al-Dīn al-Khānī (d. 1109/1697), EDITION: Saʿīd ʿAbd al-Fattāḥ, Cairo: Maktabat al-Thaqāfa al-Dīniyya, 2008.

[709]

al-Fiqh al-akbar, AUTHOR: Abū Ḥanīfa al-Nuʿmān (d. 150/767), EDITION: Muḥammad Zāhid al-Kawtharī, Cairo, 1368/1949. For more on this work’s complicated transmission history, see Ulrich Rudolph, Al-Māturīdī and the Development of Sunni Theology in Samarqand (Leiden: Brill, 2014), 53–71.

[710]

al-Mawārid al-ilāhiyya wa-maʿhā rasāʾil. Unidentified.

[711]

al-Tanwīr fī isqāṭ al-tadbīr, see #666.

[712]

Risāla fī tadwīn ʿilm al-kumūn wa-al-burūz, AUTHOR: Shams al-Dīn Muḥammad b. ʿAlī b. Aḥmad Ibn Ṭūlūn (d. 953/1546), MANUSCRIPT (Autograph): Germany, Staatsbibliothek zu Berlin, Landberg 704.

[713]

Muṣṭalaḥāt al-qawm. Unidentified.

[714]

Kitāb al-nuzha al-fikriyya. Unidentified.

[715]

Durrat al-ghawwāṣ fī awhām al-khawāṣṣ, AUTHOR: Abū Muḥammad al-Qāsim b. ʿAlī al-Ḥarīrī (d. 516/1122), EDITION: Heinrich Thorbecke, Leipzig: Verlag von F.C.W. Vogel, 1871; ʿAbd al-Ḥafīẓ Farghālī ʿAlī al-Qarnī, Cairo: Maktabat al-Turāth al-Islāmī, Beirut: Dār al-Jīl, 1417/1996.

[716]

Asrār al-surūr bi-al-wuṣūl ilā ʿayn al-nūr, AUTHOR: Ibrāhīm b. Isḥāq al-Sayrūzī (d. 673/1274), MANUSCRIPT: Turkey, Raghib Basha 1469.

[717]

Lawāqiḥ al-anwār al-qudsiyya al-muntaqāt min al-futūḥāt al-makiyya, AUTHOR: ʿAbd al-Wahhāb al-Shaʿrānī (d. 973/1565), EDITION: Cairo: Dār al-Iḥsān lil-Nashr wa-al-Tawzīʿ, 2016. This work is attributed to Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240) (lawāqiḥ al-anwār lil-shaykh al-akbar) on the inventory list. But the work is actually an abridgement of Ibn al-ʿArabī’s Futūḥāt by the Egyptian scholar ʿAbd al-Wahhāb al-Shaʿrānī (d. 973/1565).

[718]

Tadhkirat al-iʿdād li-yawm al-miʿād, AUTHOR: Abū al-Khayr Khalīl b. Hārūn b. Mahdī al-Ṣanhājī (d. 826/1423), MANUSCRIPT: Dublin, Chester Beatty Library, Ar. 3236. See Arthur Arberry, A Handlist of Arabic Manuscripts, Volume 1. MSS. 3001 to 3250 (Dublin, 1955), 100.

[719]

Muḥāḍarat al-awāʾil wa-musāmarat al-awākhir, AUTHOR: ʿAlāʾ al-Dīn al-Busnawī (d. 1007/1598), EDITION: Cairo: Būlāq, 1300/1882.

[720]

al-Jawāhir wa-al-durar al-kubrā wa-al-wusṭā wa-al-ṣughrā, AUTHOR: ʿAbd al-Wahhāb al-Shaʿrānī (d. 973/1565), EDITION: Aḥmad Farīd al-Mazīdī, Cairo: Dār al-Āfāq al-ʿArabiyya, 2011.

[721]

Majmūʿat adʿiyya wa-awrād. Unidentified.

[722]

Duʿāʾ al-jawshan, EDITION: Taqī al-Dīn Ibrāhīm ibn ʿAlī al-Kafʿamī, al-Miṣbāḥ (Miṣbāḥ al-Kafʿamī) (Beirut: Muʾassasat al-Nuʿmān, 1992), 287–299. Duʿāʾ al-jawshan is an Islamic prayer that is particularly prized among the Shīʿa. The prayer first surfaced in the works of the fifteenth-century Shīʿī scholar Taqī al-Dīn Ibrāhīm ibn ʿAlī al-Kafʿamī (d. 905/1499). For more on the history of this prayer’s transmission, see Aydını, “Prayer of Jawshan” and Toprak, “Cevşen [Jawshan]”.

[723]

Wird al-shaykh ʿAbd al-Ghanī al-Nābulusī, AUTHOR: ʿAbd al-Ghanī al-Nābulusī (d. 1143/1731). EDITION: ʿAbd al-Salām Shaṭṭī, Dimashq: al-Maṭbaʿah al-Dūmāniyya, 1281/1864.

[724]

Awrād mawlāna, AUTHOR: Jalāl al-Dīn al-Rūmī (d. 672/1273), EDITION: Bosnavî Elhac Muharrem Efendi Matbaası, 1866. MANUSCRIPT: Kuwait, Jāmiʿat Kuwayt, Maktabat al-Makhṭūṭāt, #597.

[725]

al-Durr al-thamīn li-sharḥ al-dawr al-aʿlā li-sayyidī Muḥyī al-Dīn, AUTHOR: Muḥammad b. Maḥmūd al-Dāmūnī (fl. 1208/1794), MANUSCRIPT: Nablus, Palestine, Al-Najah National University, NL212423. Digitised online: https://manuscripts.najah.edu/node/605?page=1.

[726]

Awrād li-Munlā ʿAlī al-Qārī, AUTHOR: Mulla ʿAlī Qārī b. Sulṭān b. Muḥammad al-Harawī (d. 1014/1605), EDITION: (1) al-Ḥizb al-aʿẓam wa-al-wird al-afkham, edited by Muḥammad al-Ṭayyib b. Bahāʾ al-Dīn al-Hindī, Dimashq: Dār al-Farfūr, 1427/2006. (2) al-Qawl al-ṣādiq fī munājāt al-khāliq: adʿiyya maʾthūra bi-ʿaddad ayyām al-usbūʿ, Cairo: Maktabat al-Jundī, 1380/1960.

[727]

al-Fatḥ al-qudsī wa-al-kashf al-unsī wa-al-manhaj al-qarīb ilā liqāʾ al-ḥabīb al-musammā bi-Wird al-saḥar, AUTHOR: Muṣṭafā b. Kamāl al-Dīn al-Bakrī (1099–1162/1688–1749), EDITION: Aleppo: Maṭbaʿat al-Saʿd, after 1348/1929, 5–17.

[728]

Sharh wird al-saḥar: (1) al-Ḍiyāʾ al-shamsī ʿalā al-fatḥ al-qudsī, AUTHOR: Muṣṭafā b. Kamāl al-Dīn al-Bakrī (1099–1162/1688–1749), EDITION: Aḥmad Farīd al-Mazīdī, Beirut: Dār al-Kutub al-ʿIlmiyya, 2013; or (2) al-Fayḍ al-ʿarshī ʿalā al-fatḥ al-qudsī fī Sharḥ wird al-saḥar, AUTHOR: ʿAbdallāh b. Ḥijāzī al-Sharqāwī (1150–1227/1737–1812), EDITION: ʿĀsim Ibrāhīm al-Kayyālī, Beirut: Dār al-Kutub al-ʿIlmiyya, 2021.

[729]

Adʿiyya wa-awrād. Unidentified.

[730]

al-Maṭlab al-tāmm al-sawī sharḥ ḥizb al-imām al-nawawī, AUTHOR: Muṣṭafā b. Kamāl al-Dīn al-Bakrī (1099–1162/1688–1749), EDITION: Muḥammad ʿAbd al-Qādir Naṣṣār, Cairo: Dār al-Karaz, 1429/2008.

[731]

al-Durr al-thamīn li-sharḥ al-dawr al-aʿlā li-sayyidī muḥyī al-dīn, see #725.

[732]

al-Durr al-thamīn li-sharḥ al-dawr al-aʿlā li-sayyidī muḥyī al-dīn, see #725.

[733]

Duʿāʾ bi-al-turkī. Unidentified.

[734]

Matn al-sanūsiyya, see #605.

[735]

Mukhtaṣar umm al-barāhīn (Mukhtaṣar al-sanūsiyya). Unidentified, possibly referring to #605 or #606.

[736]

Naẓm al-ʿaqīda. Unidentified.

[737]

Matn al-sanūsiyya, see #605.

[738]

Sharḥ umm al-barāhīn, see #606.

[739]

al-Sayr wa-al-sulūk ilā malik al-mulūk, see #708.

[740]

ʿAnqāʾ mughrib fī maʿrifat khatm al-awliyāʾ wa-shams al-maghrib, AUTHOR: Muḥyī al-Dīn Ibn al-ʿArabī (d. 638/1240), EDITION: Khālid Shibl Abū Sulaymān, Cairo: Maktabat ʿĀlam al-Fikr, 1418/1997.

  1. إتحاف المريد بشرح جوهرة التوحيد، تأليف عبد السلام اللقاني (ت.‭1078‬هـ/‭1667‬م) [‭601‬]‬‎

  2. إضاءة الدجنّة في عقائد أهل السنّة، تأليف شهاب الدين المقّري (ت.‭1041‬هـ/‭1631‬م) [‭621‬]‬‎

  3. اغتنام الفوائد في شرح قواعد العقائد، تأليف أحمد زرّوق الفاسي (ت.‭899‬هـ/‭1493‬م) [‭676‬]‬‎

  4. أمّ البراهين=السنوسية، تأليف محمد بن يوسف السنوسي التلمساني (ت.‭895‬هـ/‭1490‬م) [‭605‬، ‭607‬م، ‭608‬، ‭734‬، ‭737‬]‬‎

  5. بديع المعاني في شرح عقيدة الشيباني، تأليف ابن قاضي عجلون (ت.‭876‬هـ/‭1471‬م)، أو تأليف علوان بن عطية الحسيني الحموي (ت.‭936‬هـ/‭1529‬م) [‭610‬]‬‎

  6. تجريد العقائد، تأليف نصير الدين الطوسي (ت.‭672‬هـ/‭1274‬م) [‭612‬أ، ‭612‬ب]‬‎

  7. تحفة الأريب في الردّ على أهل الصليب، تأليف عبد الله الترجمان المايورقي (ت.‭832‬هـ/‭1428‬م) [‭705‬]‬‎

  8. تشييد الأركان في ليس في الإمكان أبدع مما كان، تأليف جلال الدين السيوطي (ت.‭911‬هـ/‭1505‬م) [‭633‬م]‬‎

  9. تلخيص التجريد لعمدة المريد شرح جوهرة التوحيد، تأليف إبراهيم اللقاني (ت.‭1041‬هـ/‭1631‬م) [‭600‬أ، ‭600‬ب]‬‎

  10. حاشية على أمّ البراهين، تأليف (؟) [‭641‬]‬‎

  11. حاشية على جوهرة التوحيد، تأليف (؟) [‭640‬]‬‎

  12. حاشية على شرح التفتازاني للعقائد النسفية، تأليف الملّا إلياس الكوراني (ت.‭1138‬هـ/‭1725‬م) [‭638‬]‬‎

  13. حاشية في العقائد، تأليف (؟) [‭639‬]‬‎

  14. السيف المسلول على من سبّ الرسول، تأليف تقي الدين السبكي (ت.‭756‬هـ/‭1355‬م) [‭630‬م]‬‎

  15. شرح العقائد النسفية، تأليف سعد الدين التفتازاني (ت.‭793‬هـ/‭1390‬م) [‭611‬، ‭614‬]‬‎

  16. شرح العقائد للنيسابوري ، تأليف (؟) [‭609‬]‬‎

  17. شرح أمّ البراهين، تأليف محمد بن يوسف السنوسي التلمساني (ت.‭895‬هـ/‭1490‬م) [‭606‬، ‭616‬، ‭617‬، ‭738‬]‬‎

  18. شرح نظم الأجهوري في العقائد، تأليف أبي الإرشاد الأجهوري (ت.‭1066‬هـ/‭1655‬م) [‭613‬، ‭615‬]‬‎

  19. الصحائف الإلهية، تأليف شمس الدين السمرقندي (ت.‭722‬هـ/‭1322‬م) [‭619‬]‬‎

  20. العقد والتوحيد، تأليف (؟) [‭644‬م]‬‎

  21. عمدة المريد شرح جوهرة التوحيد = الشرح الكبير على جوهرة التوحيد، الجزء الأول، تأليف إبراهيم اللقاني (ت.‭1041‬هـ/‭1631‬م) [‭602‬]‬‎

  22. الفرق الضالة والناجية، تأليف محمد أمين بن صدر الدين الشرواني (ت.‭1036‬هـ/‭1626‬م) [‭703‬]‬‎

  23. الفقه الأكبر، تأليف أبي حنيفة النعمان (ت.‭150‬هـ/‭767‬م) [‭709‬]‬‎

  24. قواعد العقائد=الرسالة القدسيّة، تأليف أبي حامد الغزالي (ت.‭505‬هـ/‭1111‬م) [‭625‬، ‭626‬، ‭660‬]‬‎

  25. كتاب أصول التوحيد، تأليف أبي قاسم الصفّار (ت.‭336‬هـ/‭947‬م) [‭604‬]‬‎

  26. كتاب في التوحيد، تأليف (؟) [‭622‬]‬‎

  27. الكواكب السنية شرح القصيدة المقريّة، تأليف أحمد بن صالح الأدهمي الطرابلسي (ت.‭1159‬هـ/‭1746‬م) [‭618‬]‬‎

  28. مجموع في التوحيد، تأليف (؟) [‭645‬]‬‎

  29. مختصر أمّ البراهين=مختصر السنوسية، تأليف (؟) [‭735‬]‬‎

  30. الملل والنحل، تأليف أبي الفتح الشهرستاني (ت.‭548‬هـ/‭1153‬م) [‭631‬، ‭632‬]‬‎

  31. المنقذ من الضلال والموصل إلى ذي العزّة والجلال، تأليف أبي حامد الغزالي (ت.‭505‬هـ/‭1111‬م) [‭620‬، ‭629‬]‬‎

  32. نظم العقيدة، تأليف (؟) [‭736‬]‬‎

  33. هداية المريد إلى شرح جوهرة التوحيد، تأليف برهان الدين اللقاني (ت.‭1041‬هـ/‭1631‬م) [‭603‬]‬‎

  1. إجازات أهل الطريق، تأليف (؟) [‭689‬]‬‎

  2. أدعية وأوراد [‭698‬م، ‭721‬، ‭729‬]‬‎

  3. أسرار السرور بالوصول إلى عين النور، تأليف إبراهيم بن إسحاق السيروزي (ت.‭673‬هـ/‭1274‬م) [‭716‬]‬‎

  4. الإنسان الكامل في معرفة الأواخر والأوائل، تأليف عبد الكريم الجيلي (ت.‭826‬هـ/‭1422‬م) [‭655‬]‬‎

  5. أوراد منلا علي القاري (ت.‭1014‬هـ/‭1606‬م) [‭726‬]‬‎

  6. أوراد مولانا (= جلال الدين الرومي) (ت.‭672‬هـ/‭1273‬م) [‭724‬]‬‎

  7. بستان العارفين وسبيل الزاهدين، تأليف محيي الدين النووي (ت.‭676‬هـ/‭1277‬م) [‭670‬، ‭669‬]‬‎

  8. بهجة الرسائل، تأليف (؟) [‭678‬]‬‎

  9. البيان المقبول في رد السول، تأليف عبد الغني النابلسي (ت.‭1143‬هـ/‭1730‬م) [‭643‬]‬‎

  10. تأسيس القواعد والأصول وتحصيل الفوائد لذوي الوصول في أمورٍ أعمّها التصوّف وما فيه من وجوه التعرّف=قواعد التصوّف وشواهد التعرّف، تأليف أحمد زرّوق الفاسي (ت.‭899‬هـ/‭1493‬م) [‭636‬]‬‎

  11. التدبيرات الإلهية في إصلاح المملكة الإنسانية، تأليف محيي الدين ابن عربي (ت.‭638‬هـ/‭1240‬م) [‭682‬]‬‎

  12. تذكرة الإعداد ليوم المعاد، تأليف خليل بن هارون الصنهاجي (ت.‭826‬هـ/‭1422‬م) [‭718‬]‬‎

  13. تذكرة السائر=تذكرة السائل، تأليف محمد بن عمر الهواري (ت.‭843‬هـ/‭1439‬م) [‭694‬]‬‎

  14. التنوير في إسقاط التدبير، ابن عطاء الله السكندري (ت.‭709‬هـ/‭1309‬م) [‭666‬، ‭667‬، ‭668‬، ‭711‬]‬‎

  15. الجواهر والدرر، تأليف عبد الوهاب الشعراني (ت.‭973‬هـ/‭1565‬م) [‭720‬]‬‎

  16. خواصّ الدمياطيّة في أسماء الله الحسنى، تأليف أحمد زرّوق الفاسي (ت.‭899‬هـ/‭1493‬م) [‭680‬]‬‎

  17. دعاء (بالتركيّة) [‭733‬]‬‎

  18. دعاء الجوشن[722]‬‬‎

  19. دلائل التحقيق لبيان غالب شروط الطريق، تأليف سعد الدين محمد بن عمر بن محمد المقدسي (ت.‭1038‬هـ/‭1628‬م) [‭695‬]‬‎

  20. رسائل الشيخ محيي الدين، تأليف محيي الدين ابن عربي (ت.‭638‬هـ/‭1240‬م) [‭650‬]‬‎

  21. الرسالة الرسلانية، تأليف عبد الغني النابلسي (ت.‭1143‬هـ/‭1731‬م) [‭684‬]‬‎

  22. الرسالة القشيرية، تأليف أبي القاسم القشيري (ت.‭465‬هـ/‭1072‬م) [‭658‬، ‭659‬]‬‎

  23. رسالة المعاونة والمظاهرة والمؤازرة للراغبين من المؤمنين في سلوك طريق الآخرة، تأليف عفيف الدين عبد الله بن علوي بن محمد الحدّاد (ت.‭1132‬هـ/‭1720‬م) [‭628‬]‬‎

  24. رسالة النقشبنديّة، تأليف (؟) [‭692‬]‬‎

  25. رسالة في علم النفس، تأليف (؟) [‭697‬]‬‎

  26. الروض الفائق في المواعظ والرقائق، تأليف شعيب الحريفيش (ت.‭810‬هـ/‭1407‬م) [‭706‬]‬‎

  27. زاد المريد، تأليف (؟) [‭707‬]‬‎

  28. السير والسلوك إلى ملك الملوك، تأليف قاسم بن صلاح الدين الخاني (ت.‭1109‬هـ/‭1697‬م) [‭708‬، ‭739‬]‬‎

  29. شرح أسماء الله الحسنى، تأليف (؟) [‭673‬م]‬‎

  30. شرح أسماء الله الحسنى، تأليف (؟) [‭699‬]‬‎

  31. شرح أسماء الله الحسنى، تأليف صدر الدين القونوي (ت.‭673‬هـ/‭1274‬م) [‭674‬]‬‎

  32. شرح الحكم العطائية، تأليف (؟) [‭675‬]‬‎

  33. شرح الرسالة الشنّاويّة، تأليف عبد الغني النابلسي (ت.‭1143‬هـ/‭1731‬م) [‭686‬]‬‎

  34. شرح حزب الدور الأعلى لابن عربي=الدر الثمين لشرح الدور الأعلى لسيدي محيي الدين، تأليف محمد بن محمود الداموني (ت.‭1208‬هـ/‭1794‬م) [‭725‬، ‭731‬، ‭732‬]‬‎

  35. شرح فصوص الحكم لابن عربي، تأليف (؟) [‭649‬, ‭648‬, ‭642c‬]‬‎

  36. شرح ورد السَّحَر للبكري،‬‎إمّا أن يكون ‭:‬الضياء الشمسي على الفتح القدسي، تأليف مصطفي بن كمال الدين البكري (ت.‭1162‬هـ/‭1749‬م)؛ وإمّا أن يكون ‭:‬الفيض العرشي علی الفتح القدسي في شرح ورد السَّحَر، تأليف عبدالله الحجازي الشرقاوي (ت. ‭1227‬هـ/‭1812‬م)‭[728]‬‬‎

  37. طهارة القلوب والخضوع لعلّام الغيوب، تأليف ضياء الدين الديريني (ت.‭696‬هـ/‭1297‬م) [‭696‬]‬‎

  38. علم الكمون والبروز، تأليف محمد بن علي ابن طولون (ت.‭953‬هـ/‭1546‬م) [‭712‬]‬‎

  39. عنقاء مغرب في معرفة ختم الأولياء وشمس المغرب، تأليف محيي الدين ابن عربي (ت.‭638‬هـ/‭1240‬م) [‭740‬]‬‎

  40. الفتح الرباني والفيض الرحماني، تأليف عبد القادر الجيلاني (ت.‭561‬هـ/‭1165‬م) [‭683‬]‬‎

  41. الفتوحات المكيّة، تأليف محيي الدين ابن عربي (ت.‭638‬هـ/‭1240‬م) [‭651‬، ‭652‬، ‭653‬]‬‎

  42. قمع النفوس ورقية المأيوس، تأليف تقي الدين الحصني (ت.‭829‬هـ/‭1425‬م) [‭702‬]‬‎

  43. قوانين حكم الإشراق إلى كافة الصوفية بجميع الآفاق، تأليف أبي المواهب الشاذلي (ت.‭882‬هـ/‭1478‬م) [‭681‬]‬‎

  44. القول الجلي في ذكر العلي، تأليف (؟) [‭704‬]‬‎

  45. الكبريت الأحمر في بيان علوم الشيخ الأكبر، تأليف عبد الوهاب الشعراني (ت.‭973‬هـ/‭1565‬م) [‭672‬]‬‎

  46. كتاب الوصايا، تأليف محيي الدين ابن عربي (ت.‭638‬هـ/‭1240‬م) [‭688‬]‬‎

  47. كتاب في التصوف، تأليف (؟) [‭661‬]‬‎

  48. كتاب مقامات الخواص، تأليف (؟) [‭657‬]‬‎

  49. كشف الحجاب والرّان عن وجه أسئلة الجان، تأليف عبد الوهاب الشعراني (ت.‭973‬هـ/‭1565‬م) [‭663‬، ‭664‬]‬‎

  50. الكشف والتبيين في غرور الخلق أجمعين، تأليف أبي حامد الغزالي (ت.‭505‬هـ/‭1111‬م) [‭646‬م، ‭647‬]‬‎

  51. كنز العرش، تأليف (؟) [‭690‬]‬‎

  52. لواقح الأنوار القدسية المنتقاة من الفتوحات المكية، تأليف عبد الوهاب الشعراني (ت.‭973‬هـ/‭1565‬م) [‭717‬]‬‎

  53. مجموع رسائل في التصوّف، تأليف (؟) [‭685‬]‬‎

  54. محاضرة الأوائل ومسامرة الأواخر، تأليف علاء الدين البوسنوي (ت.‭1007‬هـ/‭1598‬م) [‭719‬]‬‎

  55. ‮‭مختصر إحياء علوم الدين، تأليف شمس الدين محمد العجلوني البلالي‬ (ت.‭820‬هـ/‭1417‬م) ‭[654]‬‬‎

  56. مشاهد الأسرار القدسيّة ومطالع الأنوار الإلهية، تأليف محيي الدين ابن عربي (ت.‭638‬هـ/‭1240‬م) [‭687‬]‬‎

  57. مصطلحات القوم، تأليف (؟) [‭713‬]‬‎

  58. المطلب التام السوي شرح حزب الإمام النووي، تأليف مصطفى البكري (ت.‭1162‬هـ/‭1749‬م) [‭730‬]‬‎

  59. معاني أسماء الله الحسنى (بالفارسية)، تأليف (؟) [‭700‬]‬‎

  60. مفاتيح الكنوز وحل الرموز=حل الرموز ومفاتيح الكنوز، تأليف ابن غانم المقدسي (ت.‭678‬هـ/‭1280‬م) [‭693‬]‬‎

  61. مفتاح الفلاح ومصباح الأرواح في ذكر الله الكريم الفتّاح، تأليف ابن عطاء الله السكندري (ت.‭709‬هـ/‭1309‬م) [‭623‬]‬‎

  62. المنجيات السبع [‭698‬م]‬‎

  63. المنن الكبرى=لطائف المنن والأخلاق في وجوب التحدّث بنعمة الله على الإطلاق، تأليف عبد الوهاب الشعراني (ت.‭973‬هـ/‭1565‬م) [‭656‬]‬‎

  64. منهاج العابدين إلى جنّة ربّ العالمين، تأليف أبي حامد الغزالي (ت.‭505‬هـ/‭1111‬م) [‭677‬]‬‎

  65. المنهج الحنيف في معنى اسمه تعالى اللطيف، تأليف أبي بكر الكتامي (ت.‭1051‬هـ/‭1641‬م) [‭691‬]‬‎

  66. الموارد الإلهية، تأليف (؟) [‭710‬م]‬‎

  67. موازين الرجال القاصرين، تأليف عبد الوهاب الشعراني (ت.‭973‬هـ/‭1565‬م) [‭662‬]‬‎

  68. نور العين، تأليف (؟) [‭701‬]‬‎

  69. وِرد السَّحَر، تأليف مصطفى البكري (ت.‭1162‬هـ/‭1749‬م) [‭727‬]‬‎

  70. وِرد الشيخ عبد الغني النابلسي (ت.‭1143‬هـ/‭1731‬م) [‭723‬]‬‎

  71. وسائل التحقيق ورسائل التوفيق، تأليف عبد الغني النابلسي (ت.‭1143‬هـ/‭1731‬م) [‭627‬]‬‎

  72. اليواقيت والجواهر في بيان عقائد الأكابر، تأليف عبد الوهاب الشعراني (ت.‭973‬هـ/‭1565‬م) [‭634‬، ‭635‬]‬‎

  1. حاشية الجرجاني (= السيد الشريف علي بن محمد الجرجاني] ([ت.‭816‬هـ/‭1413‬م]) [‭642‬]‬‎

  2. كتاب الكافي [‭644‬م]‬‎

  3. كتاب النزهة الفكريّة[714]‬‬‎

  1. حاشيةٌ على شرح عضد الدين الإيجي لمختصر المنتهى الأصولي لابن الحاجب، تأليف سعد الدين التفتازاني (ت.‭793‬هـ/‭1390‬م) [‭637‬]‬‎

  2. حلية أهل الفضل والكمال باتصال الأسانيد بكمّل الرجال، تأليف عماد الدين العجلوني (ت.‭1162‬هـ/‭1749‬م) [‭679‬]‬‎

  3. خلاصة بحر الحقائق = مختصر بحر الحقائق والمعاني في تفسير السبع المثاني، تأليف شمس الدين محمد الساوجي (كان حيا ‭732‬هـ/‭1332‬م) [‭624‬]‬‎

  4. درة الغوّاص في أوهام الخواص، تأليف القاسم بن علي الحريري (ت.‭516‬هـ/‭1122‬م) [‭715‬]‬‎

  5. رياض الصالحين من كلام سيد المرسلين، تأليف محيي الدين النووي (ت.‭676‬هـ/‭1277‬م) [‭665‬]‬‎

  6. زبدة الوصول إلى عمدة الأصول، تأليف يوسف بن حسين الكرماستي (ت.‭906‬هـ/‭1500‬م) [‭671‬]‬‎

  7. سلوان المطاع في عدوان الأتباع، تأليف ابن ظفر الصقلي (ت.‭565‬هـ/‭1169‬م) [‭654‬م]‬‎

  • قائمة المؤلفات‬‎

  • كُتُب التوحيد والتصوّف‬‎

  • كُتب التوحيد‬‎

  • كُتب التصوّف‬‎

  • كُتب لا يُعرف مضمونها‬‎

  • كُتب ضمن مجاميع لا يُعرف مضمونها‬‎

  • تسع مؤلَّفات لا تُعرف عناوينها ولا مؤلّفوها: [‭607‬م، ‭630‬م، ‭633‬م.أ، ‭633‬م.ب، ‭646‬م، ‭673‬م.أ، ‭673‬م.ب، ‭673‬م.ج، ‭710‬م]‬‎

  • كُتُب فُهرست في غير محلّها‬‎

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  • قائمة المؤلفات‬‎

  • كُتُب التوحيد والتصوّف‬‎

  • كُتب التوحيد‬‎

  • كُتب التصوّف‬‎

  • كُتب لا يُعرف مضمونها‬‎

  • كُتب ضمن مجاميع لا يُعرف مضمونها‬‎

  • تسع مؤلَّفات لا تُعرف عناوينها ولا مؤلّفوها: [‭607‬م، ‭630‬م، ‭633‬م.أ، ‭633‬م.ب، ‭646‬م، ‭673‬م.أ، ‭673‬م.ب، ‭673‬م.ج، ‭710‬م]‬‎

  • كُتُب فُهرست في غير محلّها‬‎

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