NOTES
36 Quoted in F. Kholeif1s A Study on Fakhr al-Din al-Razi and His Controversies in Transoxiana, Beirut: Dar El-Machreq, 1966, p. 13. 37 Rashid al-Din al-Maybudi, Kashf al-asrar wa-2uddat al-abrar, ed. 2A.A. Hikmat, Tehran: Amir Kabir, 1982–3. 38 M.M. Rokni, Latayif-i az Qur1an-i karim, Mashhad: Mu1assasah-i chap va intisharat-i astan-I quds-I raavi, 1996, pp. 31–6. 39 Al-Maybudi, Kashf al-asrar, vol. 1, p. 1. There are no independent extant copies of al-Ansari1s commentary. 40 Ibid. 41 Böwering, Mystical Vision, p. 36. 42 Rokni, Latayif-i az Qur1an-i karim, pp. 115–21. In addition to Rokni1s work in Persian on Maybudi, Annabel Keeler will be publishing a monograph in English based on her PhD dissertation entitled “Persian Sufism and Exegesis: Maybudi1s Commentary on the Qur1an, the Kashf al-asrar” (University of Cambridge, 2001). 43 Sabiqun is a Qur1anic term used in verses 9:100, 23:61, 35:32. 44 A.J. Arberry, Shiraz: Persian City of Saints and Poets, Norman, OK: University of Oklahoma Press, 1960, p. 90. Information on the life and works of Ruzbihan can be found in C. Ernst, “Ruzbihan Baqli” in The Encyclopedia of Islam, new ed. and Ruzbihan Baqli: Mysticism and the Rhetoric of Sainthood in Persian Sufism, Richmond, UK: Curzon Press,1995, pp. 1–15; and L.Massignon, “La Vie et les oeuvres de Ruzbehan Baqli,” in Opera minora, ed. Y. Moubarac, Beirut: Dar al-Ma2arif, 1963, vol. 2, pp. 451–65. 45 Translated into English by C. Ernst in The Unveiling of Secrets: Diary of a Sufi Master, Chapel Hill, NC: Parvardigar Press, 1997; and analyzed in Ernst1s Ruzbihan Baqli. 46 Discussed by H. Corbin in En Islam iranien, Paris: Gallimard, 1972, vol. 3, pp. 45–64. 47 Discussed by C. Ernst as Words of Ecstasy in Sufism, Albany, NY: SUNY Press, 1985, pp. 14–21, 85–94. 48 Ruzbihan al-Baqli, 2Ara1is al-bayan fi haqa1iq al-Qur1an, Lucknow, 1898. 49 A. Godlas, “Psychology and Transformation in the Sufi Qur1an Commentary of Ruzbihan al-Baqli,” Sufi Illuminations, 1, 1996, p. 55, n. 4. 50 Quoted in C. Ernst, “The Symbolism of Birds and Flight in the Writings of Ruzbihan Baqli,” in The Legacy of Mediaeval Persian Sufism, ed. L. Lewisohn, London: Khaneqahi Nimatullahi, 1992, p. 356. 51 Ibid., pp. 355–6. 52 Quoted in Ernst, Ruzbihan Baqli, p. xi. 53 A. Schimmel, Mystical Dimensions of Islam, Chapel Hill, NC: University of North Carolina Press, 1975, p. 298. 54 See P. Lory, Les Commentaires ésotériques du Coran d1après 2Abd ar-Razzaq al-Qashani, Paris: Les Deux Oceans, 1980, pp. 20–2 and D.B. Macdonald, “ ‘Abd al-Razzaq al-Kashani,” The Encyclopedia of Islam, new ed. 55 On the term “school of Ibn 2Arabi” and the followers to which it refers, see W. Chittick, “The School of Ibn 2Arabi,” History of Islamic Philosophy, ed. S.H. Nasr and O. Leaman, London: Routledge, 1996, vol. 1, pp. 510–23. 56 The edition used for this study was published as Tafsir al-Qur1an al-karim and attributed to Ibn 2Arabi, Beirut, 1968. The authenticity of the work is discussed in P. Lory, Les Commentaires ésotériques, pp. 19–20 and J. Morris, “Ibn Arabi and His Interpreters. Part II (Conclusion): Influences and Interpretations,” Journal of the American Oriental Society, 107, 1987, p. 101, n.73. Translations of portions of the commentary have been paraphrased and translated into English in M. Ayoub1s The Qur1an and its Interpreters, Albany, NY: SUNY Press, 1992 (but attributed to Ibn 2Arabi); and S. Murata1s The Tao of Islam: A Sourcebook of Gender Relationships in Islamic Thought, Albany, NY: SUNY Press, 1992. 57 W. Chittick, The Sufi Path of Knowledge: Ibn al-2Arabi1s Metaphysics of Imagination, Albany, NY: SUNY Press, 1998, pp. xvi–xx.
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