Beruflich Dokumente
Kultur Dokumente
Kazuyo Murata
10 9 8 7 6 5 4 3 2 1
Illustrations ix
Acknowledgments xi
Introduction 1
1. Discourse on Beauty 11
2. The Language of Beauty 27
3. The Theology of Beauty 49
4. The Anthropology and Cosmology of Beauty 75
5. The Prophetology of Beauty 101
Notes 129
Selected Bibliography 153
General Index 171
Index of Qurʾānic Verses 193
Index of Ḥadīths and Sayings 197
vii
ix
xi
xiii
Rūzbihān’s Life
Rūzbihān’s Works
Discourse on Beauty
11
Ontology
Theology
Cosmology
Cosmogony
given that the First is the most perfect and the most beautiful
being, the pleasure It causes is also the greatest—to the point
that it is beyond human comprehension. Al-Fārābī writes,
“Pleasure and delight and enjoyment result and increase only
when the most accurate apprehension concerns itself with
the most beautiful…objects.”24 Moreover, “since the First is
absolutely the most beautiful…the pleasure which the First
enjoys is a pleasure whose character we do not understand
and whose intensity we fail to apprehend, except by
analogy.”25
In contrast to al-Fārābī, Ibn Sīnā focuses on the intense plea-
sure that people experience in the cognition of intelligible
beauty. He argues that since intelligible beauty is superior to
sensible beauty and causes more intense pleasure, human
beings must separate themselves from their bodily dimension
in order to experience it. He writes, “If we become isolated
from our body by examining our essence—when it has become
an intellective world corresponding to the true existents, the
true beauties, and the true pleasures and become conjoined
with them as the intelligible is conjoined with the intelligible—
then we will find infinite pleasure and splendor.”26 Ibn Sīnā’s
emphasis on the necessity of separating the intellect from the
body to experience the true pleasure of perceiving beauty may
echo the Plotinian disdain for the body and the search for
beauty in the intelligible realm, but the emphasis on the intel-
ligible over the sensible is common across all currents of philo-
sophical (and Sufi) thinking in Islam.
among all his sons, and due to the loss of Joseph Jacob fell into
despair and sorrow.
This Qurʾānic narrative inspired the Illuminationist (ishrāqī)
philosopher Suhrawardī to compose the allegorical tale, “On
the Reality of Love” (Risāla fī ḥaqīqat al-ʿishq), to depict the
interrelationship among beauty, love, and sorrow, by present-
ing them as three brothers with distinct personalities.27 In this
allegory, Beauty is the eldest brother to whom the second
brother Love clings, but when Love is separated from Beauty,
Sorrow becomes Love’s constant companion. Sorrow also
befriends both Jacob upon the loss of his son and Zulaykhā,
the unnamed wife of the vizier of Egypt (biblical Potiphar) in
the Qurʾān, who suffers unfulfilled love for Joseph.
If we combine our earlier discussion of the divine names
with the present analysis of human psychology, the following
picture emerges: when human beings encounter God’s mercy,
gentleness, and beauty (jamāl), their natural reaction to it will
be attraction and love. When faced with God’s wrath, severity,
and majesty (jalāl), they will likely experience alienation and
sorrow. This theological fact is reflected in the art of Qurʾānic
recitation, according to Michael Sells: in the recitation of verses
that highlight human beings’ encounter with God’s majesty or
their alienation from Him, the dominating tone is that of
sorrow.28
Summary
27
H.usn
We will begin with ḥusn and its derivatives, as they have a
more prominent role to play in the Qurʾān than jamāl. Medieval
lexicographers—such as Ibn Fāris (d. 1004), al-Jawharī
(d. ca. 1006), and Ibn Manẓūr (d. 1311), who lived relatively
close to Rūzbihān’s time—present ḥusn first of all as an ant-
onym of qubḥ (“ugliness”), implying the meaning of “beauty”
for ḥusn.4 The sense of beauty inherent in the Arabic root ḥ-s-n
is further confirmed by the fact that al-Jawharī compares tazyīn
(“to ornament/decorate”) to taḥsīn (a transitive verbal noun
from the same root ḥ-s-n), which he apparently understands in
the sense of “to make something beautiful.”5 However,
“ugliness” (qubḥ) is not the only antonym that Arabic lexicog-
raphers list for ḥusn. Another antonym that they commonly
mention is sūʾ,6 which is usually translated as “evil” or
“badness.”7 This second antonym suggests ḥusn’s additional
connotation of “goodness.” Hence, ḥusn denotes both beauty
and goodness at the same time.
As ḥusn encompasses both goodness and beauty without an
internal distinction, the term may remind some readers of the
Greek kallos, which also signifies goodness and beauty with-
out an internal distinction. This word is present as a prefix in
English, for example, calligraphy, meaning “beautiful writing.”
Due to the double sense of ḥusn, scholars have often wavered
between translating it as “goodness” or “beauty.” For instance,
“The verb aḥsana (inf. iḥsān) is one of the key ethical terms in
the Qurʾan. Most generally it means ‘to do good,’ but in the
actual Qurʾanic usage this word is applied mainly to two par-
ticular classes of ‘goodness’: profound piety towards God and
all human deeds that originate in it, and acts motivated by the
spirit of ḥilm [‘forbearance’].”12 In fact, it was the moral over-
tone of being “good” inherent in the root ḥ-s-n that prompted
the late Izutsu, an eminent scholar of Islamic thought, to
undertake a detailed analysis of this word root in his
Ethico-Religious Concepts in the Qurʾān,13 though it must be
noted that his analysis of ḥusn is limited by the very nature of
his book: “ethico-religious.” What falls outside the scope of his
book is an ontological analysis of ḥusn, which is essential for a
full grasp of the term.
Key Qurʾānic verses that contain ḥ-s-n derivatives include:
Blessed is God, the most beautiful (aḥsan) of creators (Q 23:14), To
God belong the most beautiful (ḥusnā) names (Q 7:180), To Him
belong the most beautiful (ḥusnā) names (Q 17:110, 20:8, 59:24),
Surely you have a beautiful (ḥasana) example in God’s messenger—
for those who hope for God and the Last Day, and who remember God
much (Q 33:21), Indeed We created the human being in the most
beautiful (aḥsan) stature (Q 95:4), He formed you then made your
forms beautiful (aḥsana) (Q 40:64, 64:3), Verily God loves those who
do what is beautiful (muḥsinīn) (Q 2:195), and who made beautiful
(aḥsana) everything He has created (Q 32:7). Though the above is
only a small sample of the verses containing ḥ-s-n derivatives,
it is already clear that in the Qurʾān ḥ-s-n is used to designate
beauty in a whole range of beings—from God Himself (Q 23:14,
37:125, 7:180, 17:110, 20:8, 59:24) to the prophet Muhammad
(Q 33:21), human beings (Q 40:64, 64:3, 95:4, 2:195), and all of
God’s creation (Q 32:7).
As for the Ḥadīth literature, whose corpus is much vaster
than the Qurʾān, there are countless instances where ḥ-s-n
derivatives appear. One of the most famous ḥadīths that fea-
ture these is known as the aforementioned ḥadīth of Gabriel,
in which the archangel Gabriel appears to Muhammad in front
of a few of his companions to ask him the meaning of islām
(“submission”), īmān (“faith”), and iḥsān (“doing what is beau-
tiful”). With regard to the third, the Prophet replies, “Iḥsān is
that you worship God as if you see Him, for even if you do not
see Him, He sees you.” While this is one of the most famous
ḥadīths among Sunnis, it does not have a key role in Rūzbihān’s
discussion of ḥusn (though he does refer to it in his writings).
Much more prominent in Rūzbihān’s discussion of beauty
is the ḥadīth, “I saw my Lord in the most beautiful form”
(Raʾaytu rabbī fī aḥsan ṣūra).15 Here, the word aḥsan—the super-
lative of ḥasan, “beautiful”—describes the “form” in which
God appeared to the Prophet. This ḥadīth plays an important
role in Rūzbihān’s discussion of the vision (ruʾya) of God,
which took place for him often in indescribably beautiful
forms. In fact the vision of the beautiful God is a major theme
in Rūzbihān’s writings, particularly in his diary of visions,
Kashf al-asrār (“The Unveiling of Secrets”),16 which will be
examined in subsequent chapters.
In short, ḥ-s-n derivatives abound in the Qurʾān and Ḥadīth,
which gives them an official status as scriptural terms to
describe the beauty of both God and creatures. The above and
other passages in the Qurʾān and Ḥadīth containing ḥ-s-n
derivatives form the fundamental textual basis for later
Muslim discourse—including Rūzbihān’s own—on the beauty
(ḥusn) of God and His creation.
Jamāl
The other key term that denotes “beauty,” jamāl, is a noun
derived from the root j-m-l, which has the basic root meanings
of “to be beautiful,” “to gather,” and “that which pertains to
the camel” (jamal).17 Even though it is not impossible to see
relationships among these three senses, they appear quite dis-
tinct from one another, and here we are concerned only with
the first. Jamāl is almost without exception translated into
English as “beauty.” In modern Arabic, it is the standard word
for beauty, much more commonly used than ḥusn,18 whereas in
the Qurʾān, it has only a marginal presence.
In fact, the word jamāl appears in the Qurʾān only once: And
the cattle—He created them for you; in them is warmth, and uses
various, and of them you eat. There is beauty in them for you when
you bring them home to rest and when you drive them forth abroad
to pasture (Q 16:5–6). In this single Qurʾānic usage, jamāl is a
quality of beauty ascribed to an animal—in this case, the cattle.
Rūzbihān’s Definitions
Summary
49
Rūzbihān’s Language
fact divine acts that are, as the Ashʿarites say, “acquired” (muk-
tasaba) by human beings.12
The three basic theological terms—essence, attribute, and
act—are important linguistic tools that Rūzbihān uses to ana-
lyze the notion of God’s beauty. Dogmatic theologians’ tripar-
tite analysis of God implies that when people say “God”
(Allāh), they could be implicitly referring to God on any of
these three distinct levels: (1) His essence (which is unknow-
able); (2) His attributes (which are knowable); or (3) His acts
(which are knowable). Thus, there may be ambiguity inherent
in any Muslim discussion of “God” that does not make use of
these three technical terms.
(L: jalāl), and He-ness (H: huwiyya). He then calls the middle
two concepts—jamāl and jalāl—as “two attributes” (ṣifatān) of
God, by which he is referring to the whole range of the beauti-
ful and majestic attributes. He-ness refers to the divine essence,
whose unknowability is highlighted by the use of the third-
person pronoun, He, which grammatically refers to what is
absent, making it a common choice to symbolize the unknow-
able. Rūzbihān writes, “The [letter] A is an allusion to the I-ness
(anāniyya) and unicity (waḥdāniyya)….In His name Allāh there
are two Ls: the first is an allusion to beauty (jamāl) and the
second to majesty (jalāl). None recognizes these two attributes
except the possessor of the attributes. The H is an allusion to
His He-ness (huwiyya), which none recognizes except He.”49
Summary
75
the spirits of the lovers and made their eyes see His
beauty (jamāl). He taught them that He was their
lover before they came to be: “I was a Hidden Trea-
sure so I loved to be recognized.”1
emphasize the fact that this is a singular intellect (i.e., not mul-
tiple) and has no parts (i.e., not composite), yet it is the germ
of all created reality. The subsequent stages of creation, namely
how multiple things emerge from the non-compound and sin-
gular intellect, are presented below.
eighth station that the spirits hear the divine address, “Am I
not your Lord?” (Q 7:172),7 which is a key Qurʾānic event to
which we will turn next. In sum, in the first seven stations of
the spirits’ journey, the spirits are born and then through expo-
sure to God’s essence and attributes gain the preparedness to
encounter God on the Day of the Covenant.
manifested His beauty to the spirits for the first time. Moreover,
since witnessing beauty causes passionate love, he argues that
this in fact was a covenant of passionate love. Humans
accepted God not only as their Lord but also as their beautiful
Beloved. Rūzbihān writes, “The Real unveiled His beauty
(jamāl) to the spirits of the passionate lovers in His first appear-
ance after introducing Himself to them by saying, ‘Am I not
your Lord?’”11; and “He unveiled to [the spirits] the beauty
(jamāl) of [His] majesty, and spoke to them in a specific
address.”12 He also says, “He made [the spirits] all become
passionate lovers of [God’s] beauty and majesty between the
light of [His] attributes and the light of [His] essence.”13 While
Rūzbihān is quite explicit in presenting the covenant as a cov-
enant of love for divine beauty, he is hardly the first person to
associate the event with beauty. For instance, ʿAyn al-Quḍāt
(d. 1131) wrote, “Remember that day on which the beauty
(jamāl) of ‘Am I not your Lord’ was unveiled to you.”14
Rūzbihān further explains that the covenant was an occa-
sion on which God made the spirits recognize Him through
the most beautiful attributes, both the beautiful and the
majestic. He writes that the divine address of “Am I not your
Lord?” was an expression of God’s “making Himself recog-
nized to them as well as self-disclosure to them through the
quality of majesty and beauty (jamāl). When the spirits’ faces
became enraptured in eternity’s face and when they became
impassioned after the [divine] address and the vision of
the beginningless and endless essence, they responded to the
Real with ‘Yea’ in love and recognition. This is one of the mean-
ings of their immersion in the witnessing of the beauty (jamāl)
of His exaltedness, magnificence, and subsistence.”15
Rūzbihān also writes, “The spirits were immersed in the
oceans of the eternal beauty (jamāl) and became enraptured
through the quality of passionate love in the deserts of
recognition.”16
In ʿAbhar al-ʿāshiqīn, Rūzbihān again discusses the two
types of love for God (maḥabbat-i ilāhī): general and specific.
General love for God derives from seeing God’s beauty in
creation, which people in general are able to do. In contrast,
specific love belongs only to the elect, which originates in their
witnessing of God, one of whose occasions is the covenant.
shape, nurture, and enliven the clay and give it the inner and
outer form of beauty. The foregoing discussion may be sum-
marized in the following chart.
Once human beings begin their life on earth, this also marks
the beginning of their long journey back to God, which pro-
cess takes the rest of the Mashrab for Rūzbihān to explain.
Given the primordial covenant of love that the spirits made
with their beautiful God before entering into their bodies,
embodied life is a test of whether they can stay true lovers of
God by seeking and finding signs of God’s beauty in the world
and in themselves. Whether or not they have kept the cove-
nant will become clear on the Day of Judgment, a key Qurʾānic
event in which beauty and majesty, according to Rūzbihān,
have major roles to play.
Thus, it turns out that for those who have reached the advanced
station of being able to recognize God at all times, every aes-
thetic experience—i.e., a sensory encounter with a beautiful
Because human beings are able to reflect the full range of the
divine attributes, it was said, “He who recognizes himself rec-
ognizes his Lord,” the saying commonly attributed to the
Prophet to which Rūzbihān alluded earlier. To know oneself
may be sufficient for attaining knowledge of God because the
human being can mirror the full range of the divine attributes.
The world is a mirror of God, and so are individual human
beings. To know God by observing the world is possible, but
one must search through the entire world to discover the divine
attributes scattered throughout. This suggests the greater “effi-
ciency” of knowing oneself as a path to knowing God than
studying the entire world. Rūzbihān ascribes to the common
notion of the human being as a microcosm, because “the two
worlds are kneaded within the human being.” As he writes, “In
the creation of the human being and in beautiful (ḥisān) faces
the marks of His power are more than those found in the realm
of being, because the two realms of being and the two worlds
are kneaded within the human being. Within him [God’s] work
is known. If he recognizes himself, he will recognize his Lord.”49
Rūzbihān also points out that although humans can become
passionate lovers of both God and other humans, they can
never become passionate lovers of things. In his view, human
beauty is superior to cosmic beauty not only in that it reveals
the beautiful attributes of God, but also in that it can serve as
a window through which passionate lovers witness and adore
the beautiful God. In contrast, cosmic beauty as found in non-
human creatures can only be objects of due respect as God’s
beautiful creatures for those naive “ascetics,” by which
Rūzbihān seems to mean stiff-minded conservatives who con-
demn passionate love of God and the celebration of human
beauty as a manifestation of divine beauty. They are suspi-
cious of passionate love generally because it is not a Qurʾānic
term. They are concerned about the potential harm that it may
bring, such as leading people away from God. Rūzbihān
explains the opposite approaches to beauty taken by the ascet-
ics and the passionate lovers in this passage:
Figure 4.2 A chart showing the two inner eyes and the corre-
sponding objects of their perception
Summary
101
because upon him is the garb of the angels [made] of the beam-
ing lights and the divine proof.”37
Part of the evidence that the Egyptian women noticed some-
thing special about Joseph’s beauty is that they cut their hands
upon seeing him: “O possessor of intellect! Understand that
when the female companions of Joseph saw Joseph, they saw
the garb of Lordship upon the locus of servanthood. Hence,
upon seeing him they fell into [the state] in which the angels
fell, prostrating to Adam upon seeing him.”38 Such is the effect
of perceiving divine beauty in the prophets. The fact that the
women of Egypt cut their hands highlights their sense of
bewilderment and awe.
Zulaykhā was the only person in the gathering who did not
cut her hands. By focusing on this fact, Rūzbihān makes
another point: Zulaykhā was superior to the women of Egypt
in appreciating Joseph’s beauty, as she was better prepared to
bear the actual sight of its intensity: “Zulaykhā knew that [the
women of Egypt] were too weak to bear the initial sights of
Joseph, his beauty (ḥusn), beauty (jamāl), gentleness, and
visage.”39 Since Zulaykhā had become accustomed to the
beauty of Joseph over time, she was not bewildered to the
point of cutting herself with a knife. Here emerges another
important fact about human perception of beauty: one must
have the receptivity and preparedness for bearing its sight.
Otherwise one will be bewildered by its intensity and not be
able to perceive it fully.
Just as Adam’s superior beauty and knowledge caused
Iblīs’s envy, which became a major source of the trials of the
children of Adam, Joseph’s beauty became the source of tribu-
lation for him and those around him. Joseph’s beauty was so
intense that it caused diverse reactions: intense affection and
love (Jacob), envy (his half-brothers), passionate love
(Zulaykhā), and bewilderment (the women of Egypt). The
complex human attributes and psychological states that arose
in reaction to Joseph’s beauty have no doubt contributed to
elevating Sūrat Yūsuf as one of the most extensively com-
mented and elaborated upon sūras in Muslim history.
While there are certain parallels between the Qurʾānic sto-
ries of Adam and Joseph, one key difference is that Rūzbihān
understands Joseph’s beauty to be special in the sense that it
“As long as you are you, you will not see Me through
the description of eternity, subsistence, the assaults
of tremendousness, and magnificence. Look at your
likeness in the realm of temporal origination, that
is, the mountain. Look at the mountain, because in
you is the defect of temporal origination, and you
will not see Me except through the intermediary
of temporal origination.” So He made the moun-
tain a mirror of His acts and then disclosed Himself
through His attribute to His specific act and then to
the mountain. Then Moses saw the beauty of eter-
nity in the mirror of the mountain. He fell down in a
swoon, because he reached his goal to the extent of
his state. Had He disclosed Himself solely to Moses,
then Moses would have become dust; and had He
disclosed Himself solely to the mountain, the moun-
tain would have been burnt down to the seventh
earth, for He disclosed Himself to the mountain
from the source of exaltedness and the glories of
beginninglessness.43
and Joseph, we have seen that Rūzbihān calls both Adam and
Joseph “mirrors” of God for others to see God. One difference
here is that it is an inanimate object, the mountain, that serves
as a mirror to display God to Moses (as opposed to Adam for
the angels).
Other Qurʾānic verses also indicate Moses’s connection to
beauty, such as, “I threw love upon thee from Me and that thou
mightest be made upon My eyes” (Q 20:39). This is a verse com-
monly cited by Muslim thinkers primarily to indicate the con-
nection between Moses and the notion of love. And if God
loves Moses, he must be beautiful. This is a point that Rūzbihān
also makes:
Through his encounter with the star, moon, and sun, Abraham
underwent a three-stage transformation from a desirer to a
yearner to a passionate lover of God, for he “spoke with the
tongue of passionate love” when he said “This is my Lord” for
the third time. Hence, Rūzbihān seems to maintain that at this
third stage, Abraham no longer regarded a created thing (the
sun) as his Lord, but he was actually seeing God’s essence when
he said about the sun, “This is my Lord.” Hence, Abraham
declares in the subsequent verse (Q 6:79): “I have turned my face
to Him who originated the heavens and the earth, as a man of pure
faith. I am not of the idolaters,” which is a declaration of his faith
in the one and only God.
Rūzbihān also discusses Abraham’s threefold vision in
Mashrab al-arwāḥ in the section entitled “On deeming things
beautiful,” because it was Abraham’s deeming the stars, moon,
and sun beautiful that made him say, “This is my Lord.” The
eye that deems things beautiful is the eye of contentment.
How then does the beauty of Islam’s last and most important
prophet compare with that of the four prophets discussed
above? Rūzbihān has no doubts as to Muhammad’s superior
beauty. In one passage, for example, he compares them to indi-
cate their different degrees of beauty: “If Abraham had seen
Joseph and Adam, he would have seen in them much more
than what he saw in the celestial bodies.…If all of them had
seen the beauty (jamāl) of the master of the prophets and mes-
sengers, they would have fallen into rapture in the wastelands
and deserts.”66
Muhammad’s superior beauty is connected to his superior
knowledge of God, for as mentioned, human beauty entails
experiential knowledge of the divine. Rūzbihān contrasts
Adam with Muhammad and points out that only Muhammad
can have a vision of God’s essence.
longing for the divine, with whom they have made the cove-
nant of love. This is the longing famously encapsulated by
Rūmī in one of the beginning verses of his Mathnawī:
Introduction
129
of for him,” ibid., 42. I translate words derived from the Arabic
root ʿ-r-f consistently as follows: “to recognize” (ʿarafa), “recog-
nition” (maʿrifa), and “recognizer” (ʿārif). I am fully aware of
some scholars’ criticism against using “recognition,” a term less
commonly used than “gnosis” to translate maʿrifa. The truth is
that no perfect translation exists for this critical term in Sufism.
I prefer to use “recognition” to “gnosis” to avoid the latter’s
two key problems: being suggestive of Gnosticism, which is
a separate tradition, and the lack of a verbal form to translate
ʿarafa, which makes one bound to use two etymologically un-
related English words to translate ʿarafa and maʿrifa. In the end,
it is a question of translation philosophy: some prefer to alter
the translation of a single term depending on the context; some
prefer to stick to a single translation for each term for the sake of
consistency. Each method has its advantages and disadvantag-
es, and I belong to the second camp. I translate ʿilm as “knowl-
edge” and maʿrifa as “recognition” throughout this book. While
ʿārif was a synonym for a Sufi (i.e., someone who has maʿrifa)
during Rūzbihān’s time, it came to acquire different connota-
tions over the subsequent centuries. For the history of its re-
lated terms, ʿirfān and taṣawwuf, and the polemics surrounding
them, see Ata Anzali’s forthcoming work, Mysticism in Iran: The
Safavid Roots of a Modern Concept (University of South Carolina
Press). Also, for Chittick’s rationale for translating maʿrifa as
“recognition,” see his Divine Love: Islamic Literature and the Path
to God (New Haven: Yale University Press, 2013), 230–32.
21. Ibn Sīnā, Risāla fī al-ʿishq, in Traités mystiques d’Abū ʿAlī al-Ḥusain
ibn ʿAbdallāh ibn Sīnā ou d’Avicenne, ed. August Ferdinand Meh-
ren (Frankfurt am Main: Institute for the History of Arabic-
Islamic Science, 1999), 3:5–22; Emil L. Fackenheim, “A Treatise
on Love by Ibn Sina,” Mediaeval Studies 7 (1945): 215–25.
22. Black, “Aesthetics in Islamic philosophy.”
23. Aḥmad Ghazālī, Sawāniḥ, in Majmūʿa-yi āthār-i fārsī-yi Aḥmad
Ghazzālī (ʿārif-i mutawaffā-yi 520 A.H.), ed. Aḥmad Mujāhid
(Tehran: Dānishgāh-i Tihrān, 1370sh/1991), 135. Cf. Pour-
javady, Sawāniḥ: Inspirations from the World of Pure Sprits, the
Oldest Persian Sufi Treatise on Love (London: KPI, 1986), 33;
Hellmut Ritter, The Ocean of the Soul: Man, the World, and God
in the Stories of Farīd al-Dīn ʿAṭṭār, trans. O’Kane (Leiden: Brill,
2003), 416; Joseph Lumbard, “Aḥmad al-Ghazālī (d. 517/1123
or 520/1126) and the Metaphysics of Love,” PhD disserta-
tion (Yale University, 2003), 275. Ḥishmat-Allāh Riyāḍī pres-
ents Aḥmad Ghazālī’s view on love and beauty in relation to
the same root as jamāl and that the sense of jamāl as “beauty” may
even have derived from jamal. He writes, “The lexicographical
compendia held that the camel’s name, jamal, is derived from the
word jamāl, ‘beauty,’ since the Bedouins consider the camel a fine
beautiful animal. In a Prophetic tradition it is said: ‘He brought a
fine beautiful (jamlāʾ) she-camel,’ and in another we read: ‘Then
a fine beautiful (jamlāʾ) woman appeared before him.’ And who
knows, perhaps the word jamāl (‘beauty’) is itself derived from
jamal (‘camel’), since the latter is the source of goodness and life
for the Bedouin. Desert life decreed that the Bedouin woman
should be of slender build, due to the great amounts of mov-
ing about, traveling, and working that she did, which kept her
something short of plumpness and corpulence. Hence, if she be-
came plump and soft-bodied, like a camel (jamal) fills out when
it becomes fat, then they would refer to her as jamīla and jamlāʾ,
‘beautiful,’” in Jabbur, Bedouins and the Desert, trans. Lawrence
Conrad (Albany: State University of New York Press, 1995), 237.
18. Although as a lexicographer Lane lists a number of meanings
for jamāl, the first meaning he mentions is “beauty,” and the
first he mentions for ḥusn is “goodness or goodliness.” His en-
try on jamāl reads as follows: “Beauty, goodliness, comeliness,
or pleasingness”; “goodness in action, or actions, or behav-
iour”; “elegance, or prettiness; i.e., delicacy, or minuteness, of
beauty.” Lane, Arabic-English Lexicon, s.v. jamāl.
19. See Daniel Gimaret, Les noms divins en Islam, 215–17. Gima-
ret also notes that both al-Qushayrī and al-Ghazālī associate
al-jamīl with its counterpart, al-jalīl (“the Majestic”), ibid., 216.
However, it is worth noting that while al-Qushayrī does so
in his al-Taḥbīl fī al-tadhkīr, he does not mention al-jamīl in the
short list of divine names found in his much shorter treatise on
Ashʿarite dogma, al-Fuṣūl fī al-uṣūl. See Richard Frank, “Two
Short Dogmatic Works of Abū l-Qāsim al-Qushayrī. Second
Part: Edition and Translation of ‘Al-Fuṣūl fī-Uṣūl,’” Melanges
16 (1983): 66–70. For Rūzbihān’s discussion of jamīl as a divine
name, see the next chapter on his theology of beauty.
20. Ibn Ḥanbal, Musnad, V.120, V.121, V.149.
21. Muslim, Ṣaḥīḥ, 2.74. A later Ḥadīth scholar, al-Bayhaqī (d. 1066),
who lived a century before Rūzbihān, also records this ver-
sion of the ḥadīth in his Shuʿab al-īmān (Beirut: Dār al-Kutub
al-ʿIlmiyya, 2000), #6201, V.162. After Rūzbihān’s time, an-
other variation of this ḥadīth can be found in both Sunni
and Shiite collections: “Indeed God is beautiful and He loves
beauty, and He loves to have the trace of His blessing seen
1. Mashrab, 133.
2. Rūzbihān does mention Jesus’s beauty but does not discuss it
extensively. This is probably because of his attention to Jesus’s
strong association with spirit, which highlights his incompa-
rability (tanzīh) more than his similarity (tashbīh) to the rest of
153
———. Tafsīr al-Rāzī. 32 vols. Beirut: Dār Iḥyāʾ Turāth al-ʿArabī, n.d.
Rāzī, Najm al-Dīn Dāya. Mirṣād al-ʿibād min mabdaʾ ilā al-maʿād.
Edited by Muḥammad Amīn Riyāḥī. Tehran: Intishārāt-i ʿIlmī
wa Farhangī, 1373sh/1994; English translation: The Path of God’s
Bondsmen from Origin to Return. Translated by Hamid Algar.
Delmar, NY: Caravan Books, 1982.
Rūmī, Jalāl al-Dīn Muḥammad Balkhī. Mathnawī-yi maʿnawī. 2 vols.
Tehran: Nashr-i Būta, 1381sh/2002.
Rūzbihān Baqlī. ʿAbhar al-ʿāshiqīn. Edited by Henry Corbin and
Muḥammad Muʿīn. Le jasmin des fidèles d’amour; Kitâb-e ‘abhar
al-‘âshiqîn. Tehran: Département d’iranologie de l’Institut
franco-iranien 1958; an improved edition: ʿAbhar al-ʿāshiqīn.
Edited by Jawād Nūrbakhsh. Tehran: Intishārāt-i Yaldā-Qalam,
1380sh/2001.
———. ʿArāʾis al-bayān fī ḥaqāʾiq al-qurʾān. Edited by Aḥmad Farīd
al-Mizyadī. 3 vols. Beirut: Dār al-Kutub al-ʿIlmiyya, 2008.
———. Kashf al-asrār. In Rūzbihān al-Baḳlī ve Kitāb Kaṣf al-asrār’ı ile
Farsça bāzi Šiirleri, edited by Nazif Hoca. Istanbul: Edebiyat
Fakültesi Matbaası, 1971. Also in “Waqāʾiʿ al-Shaykh Rūzbihān
al-Baqlī al-Shīrāzī: Muqtaṭafāt min kitāb Kashf al-asrār wa mukāshafat
al-anwār,” edited by Paul Nwyia. Al-Mashriq LXIV, no. 4–5 (1970):
385–406; and in The Unveiling of Secrets Kashf al-Asrār: the
Visionary Autobiography of Rūzbihān al-Baqlī (1128–1209 A.D.).
Edited by Firoozeh Papan-Matin in collaboration with Michael
Fishbein. Leiden: Brill, 2006. English translation: The Unveiling of
Secrets: Diary of a Sufi Master. Translated by Carl Ernst. Chapel
Hill: Parvardigar Press, 1997. French translation: Le dévoilement
des secrets et les apparitions des lumières: Journal spirituel du maître
de Shîrâz. Translated by Paul Ballanfat. Paris: Seuil, 1996.
———. Kitāb al-ighāna aw sharḥ al-ḥujub wa-l-astār fī maqāmāt ahl
al-anwār wa-l-asrār. In Quatre traités inédits de Rûzbehân Baqlî
Shîrâzî, edited by Paul Ballanfat, 63–136. Tehran: Institut français
de recherche en Iran, 1998.
———. Kitāb lawāmiʿ al-tawḥīd. In Quatre traités inédits de Rûzbehân
Baqlî Shîrâzî, edited by Paul Ballanfat, 137–66. Tehran: Institut
français de recherche en Iran, 1998.
———. Kitāb masālik al-tawḥīd. In Quatre traités inédits de Rûzbehân
Baqlî Shîrâzî, edited by Paul Ballanfat, 167–90. Tehran: Institut
français de recherche en Iran, 1998.
———. Kitāb maşrab al-arvāḥ va huva’l-maşhūr bi-hazār u yak maḳām
(bi-alfi maḳāmin va maḳāmin). Edited by Naşreden Nazif M. Hoca.
Istanbul: Edebiyat Fakültesi Matbaasi, 1974.
171
badness, bad (sūʾ), 29, 117, 136n6, 11, 29; youth, 98; most beau-
136n7. See evil. tiful form (aḥsan ṣūra), 32, 36,
bākūra, 126 55, 85, 86, 89, 98, 124, 125,
Ballanfat, Paul, 5, 6, 8, 9, 55, 56, 129n5, 137n15; names
90 (al-asmāʾ al-ḥusnā), 16–17, 21,
Bamū, Mount, 6 24, 31, 47, 49, 68, 70–73, 75,
baqāʾ, 66 78, 79, 99, 103, 132n8; of cre-
Baqlī. See Rūzbihān Baqlī. ators (aḥsan al-khāliqīn), 12,
Basā, 5 31, 32, 36, 40, 45, 64, 73, 75,
basil, sweet (rayḥān), 39, 95 99; of tales or stories (aḥsan
basīṭ, ʿaql al-, 78 al-qaṣaṣ), 23, 107, 108, 113;
bāṭin, jamāl al-, 36 speech (qawl), 89; stature
Baumgarten, Alexander Gottlieb, (aḥsan taqwīm), 12, 31, 75,
4 85, 97
beasts, 21 beauty (ḥusn, jamāl, nīkūʾī,
beautiful (jamīl, ḥasan), 32, 73; zībāʾī), 29–40, 73, 136n9,
animal, 138n17; beautiful 138n17, 138n18, 146n61;
(jamīl) attributes, 67, 68, 72, absolute, 44; Adam’s, 93,
73, 78, 84, 85, 99; beloved, 102, 107, 108, 109, 112, 113;
11, 81; creation, 60, 76; cre- Adamic, 92, 93, 107; adora-
ator, 25, 31, 36, 40, 45, 64, 73, tion of, 4, 99; all-encompass-
75, 99; deemed beautiful ing, 85; anthropology of, 29,
(mustaḥsan), 37–43, 45, 46, 75; and recognition, 104; as
88, 89, 96, 104, 105, 108, 116, inseparable from love, 22,
119, 120, 126, 141n42; deem- 111, 116; as perennial
ing beautiful (istiḥsān), beloved, 22; as perfection of
37–38, 42, 46, 104, 118–19; being, 14, 16, 132n8; associ-
doing what is beautiful ated with pleasure, 22–23,
(iḥsān), 12, 31; example, 31, 89, 125, 132n8; associated
101, 127; face, 89–90, 92, 94, with sorrow, 23–25; banish-
95, 98, 125, 148n41; garment ing of from modern life, 2,
and sandals, 34; God as, 1, 2, 148n51; beginningless (azalī),
12, 16, 19, 25, 33, 34, 35, 63, 108, 109, 111, 123; cosmic, 5,
64, 75, 86, 88, 92, 99, 127, 128, 75, 90, 91, 92, 93, 99, 101; cos-
138n21; human being, 91, 99, mology of, 17, 29, 75; effect
107, 113, 123, 127; image, 25; on human soul, 14, 82, 112,
intention, 12; literature, 13; 116; equated with being, 11,
manner, 33, 120; object, 17, 47; eternal, 81, 98, 109;
13–14, 23, 38, 39, 88–89; par- excellence (faḍīla) of, 38;
doning, 33; patience, 33; experience of, 12, 18; exter-
prophet, 101, 107, 116, 122, nal, 11, 36, 107; eye of, 22;
125; script, 15; traits, 20; general (ʿāmm) and specific
voice, 15, 148n38; writing, (khāṣṣ), 90, 91, 93, 99; God’s,
19, 34, 42, 45, 47, 50, 63, 72, of, 81, 83, 93, 121; beautifica-
73, 75, 76, 77, 80, 81, 83, tion, 11, 12, 14, 17, 20, 26, 99
86–89, 94, 96, 101 104–106, Bedouin, 138n17
108, 111, 113, 115, 119, 120, beginninglessness (azal), 61, 69,
124–27, 145n48; highest, 14, 83, 90, 97, 114; beginningless
21, 26; human, 4, 85, 90, 91, (azalī), 61, 65, 66, 67, 70, 81,
92, 93, 94, 98, 99, 101, 102, 101, 108, 109, 111, 114, 115,
111, 122, 148n51; innate 123, 125, 147n19
human nature of, 101, 102; being (wujūd, hast(ī)), 11, 14, 22,
inner, 36, 37, 94, 95; intelligi- 44, 47, 51, 96, 125; beautiful,
ble, 21, 23; Jesus’s, 149n2; 23, 41, 98, 127; beginning-
Joseph’s, 23, 107–13, 122, less, 125; created, 70; engen-
150n30; lover of, 76, 81, 125, dered being (kawn), 88, 92,
126, 127; material, 3; mirror 93, 126; fullness of, 45; defi-
of, 18, 95, 108, 109, 115, cient, 41; equated with
127; Muhammad’s, 122–27; beauty, 11, 17, 47; God’s, 65;
names of beauty (jamāl), 16; hierarchy of, 106; imperfect,
non-Adamic, 92; of character 15; impossible, 44; necessary,
follows upon beauty of cre- 14, 21, 22, 44, 51; perfect or
ation, 95; of creation, 32, 75, perfection of, 14, 16, 24, 26,
95; of Creator, 97; of eternity, 41, 45; possible, 44; quiddity
91, 93, 114, 121; of form, 84, (māhiyya) of, 42, 47; realm of
85; of intelligible world, 14; being (kawn), 18, 43, 78, 92,
ontology or ontological 106; temporal, 66; ugly, 41.
analysis of, 14–16, 28, 31, 44, See also existence.
45, 47; outer, 37, 86, 94, 95; Bell, Joseph Norment, 140n31,
partial, 39, 44; people of, 101; 140n35
perception of, 22, 23, 42, 45, beloved (maḥbūb, maʿshūq), 11,
75, 111, 112; physical, 94; 19, 22, 25, 76, 81, 83, 96, 124,
prophetic, 101, 108, 111, 126, 127
150n2; prophetology of, 101; bewilderment, 22, 35, 58, 69, 112
psychology of, 21–24; quarry biblical, 24, 111, 144n21, 147n35
of, 126; relative, 44; search bird, 97, 135n1
for, 23, 25, 26, 88, 94; seeking, birth, 79, 83, 84
25, 86, 88, 116; sensible, 18, Black, Deborah, 13
21, 23, 91; sensory means of body (jism), 23, 57, 82, 83, 84, 85,
expressing, 12; shade of, 39; 86, 95; Adam’s, 67; celestial,
source of, 25, 39, 40, 91, 94, 120, 122; disdain for, 23;
127; theology of, 49; trace of, human, 83; medicine for, 19;
111, 121; ultimate, 14, 25, 26; Muhammad’s, 124. See also
universal, 38, 39, 44; utmost frame.
limit of, 15; vision of, 42, 106, bounty (faḍl), names of, 16
116, 119, 123, 124; witnessing Böwering, Gerhard, 83
faith (īmān), 12, 31, 46, 93, 121; friendship (khilla), 117; inti-
man of pure faith (ḥanīf), mate friend (khalīl), 119, 121
118, fruit, first of season (bākūra), 126
falsafa, 11, 54, 142n4 futuwwa, 20
Fārābī, al-, 14, 16, 23, 39, 133n12
Fārisī, Kamāl al-Dīn, 132n2 Gabriel, ḥadīth of, 12, 31, 137n14
Farley, Edward, 1, 2 garb (kiswa), 94, 95, 122, 123; of
Fārs, 5, 56 angels, 112; of His majesty
Fasā, 5 and beauty, 115; of Lordship,
fayḍ, 39, 140n35 96, 109, 112. See garment.
fear (khawf), 16, 22, 35, 37, 106, garden (janna, bāgh), 21, 39, 97,
148n51 126, 127
female, 38, 83, 112 garment (kiswa), 34, 35. See garb.
fidèles d’amour, 7 gathering. See eye.
fidelity, 135n3 gaze (naẓar), 76, 84, 87, 89, 90, 96,
fiqh, 38 117, 121, 125, 148n38, 148n41,
fire, 83, 94 148n51
First (awwal), 14, 23, 24, 61; general (ʿāmm), act, 90, 125;
Cause, 14, 22, 51, 61; beauty, 90, 91, 93, 99; con-
Principle, 17, 24 trasted with specific (khāṣṣ)
fiṭra, 61; fiṭrat al-ḥusn, 102, 107 76, 81, 82, 90, 91, 93, 99, 124,
fitting (lāʾiq), 15, 69; befitting 125; love, 76, 81
(zībanda), 136n9 generosity (karam), 20, 94
foot (qadam), 66 gentleness (luṭf), 16, 24, 43, 67, 104,
Footstool (kursī), 122, 123 112, 119, 127; names of, 16
forbearance (ḥilm), 31 ghabra, 87
forgivingness, 67 ghayb, 59
form (ṣūra), 31, 32, 83, 85, 91, 115, ghayba, 59
117; Adam’s, 98; beauty of, Ghazālī, Abū Ḥāmid al-, 4, 11,
84, 90; bodily, 84; earthly, 82; 15, 16, 21, 30, 33, 132n8,
God’s, 85, 97, 98, 115; human, 138n19, 142n4, 145n50
79, 85, 91, 129n5; most beau- Ghazālī, Aḥmad, 4, 22, 27, 30, 83,
tiful, 32, 36, 55, 89, 124, 125, 134n23
137n15; of beauty, 86; world ghulām, 110
of, 84 Gimaret, Daniel, 33, 132n9,
fountainhead (ʿayn), 60 138n19
fragrance (rāʾiḥa), 88, 125 gloriousness (subūḥiyya), 109;
frame(s), bodily (ashbāḥ), 94, glories (subuḥāt), 114
(haykal) 18, 95 glory (majd), 82
freshness (ṭarāwa) of divine act, gnosis, 134n20
93 Gnosticism, 134n20
friends (awliyāʾ), 127; friend- God, encounter with, 12, 40, 52,
ship (walāya), 82; intimate 53, 55, 80, 88, 98, 99, 121; as
essence, 72, 73; as belonging ignorance (jahl), 46, 67, 104, 105,
to God alone, 43, 44, 45; as 111
encompassing jamāl and iḥsān, 3, 12, 30, 31
jalāl, 85, 146n61; as one of Ikhwān al-Ṣafāʾ, 17, 18, 142n2
the most specific descrip- ʿilla al-ūlā, al-, 51
tions of God, 72; associated Illuminationist (ishrāqī), 24, 30
with ʿishq, 83; associated ʿilm, 53; contrasted with maʿrifa,
with light, 39, 95; contrasted 53, 134n20; ʿilm al-akhlāq, 19;
with jamāl, 37, 47, 105; ʿilm al-nafs, 21
al-Daylamī’s explanation of, iltibās, 90, 109, 117, 121. See
39; identified with being, clothing.
47; nīkūʾī as Persian transla- image, 53, 63; of God, 25, 107
tion of, 136n9; interrelation imagery, 3, 50
with other terms, 39, 44, 72; imagination (khayāl), 141n1,
Qurʾānic primacy of over 149n66
jamāl, 37; aḥsan, 12, 31, imaginings (awhām), 69, 70. See
36, 45, 64, 72, 89, 102, 123; estimation.
aḥsan al-khāliqīn, 73; aḥsan īmān, 12, 31, 46
ṣūra, 32; aḥsana, 30, 31; imperfection, 26, 41, 72; imper-
al-asmāʾ al-ḥusnā, 16, 68, 71, fect being, 15
133n20; fiṭrat al-ḥusn, 102, incapacity (ʿajz), 46, 58, 69
107; al-ḥusn al-kullī, 39; incomparability (tanzīh), 53, 57,
ḥusnā, 73, 78, 85, 123, 136n6; 58, 67, 69, 76, 149n2
shaṭr al-ḥusn, 107. See ḥasan, indwelling (ḥulūl), 126
ḥisān. infidelity, 135n3
huwiyya, 68 infinite, glory, 17; God, 53; plea-
ḥuzn, 23 sure and splendor, 23;
regress, 61
I-ness (anāniyya), 67–68 ingratitude (kufr), 46
Iblīs, 9, 91, 103, 104, 112 initiation, tattered cloak of, 5
Ibn al-ʿArabī, 4, 16, 20, 22, 142n2, inner (bāṭin), 11, 25, 26, 84, 86,
142n4, 149n66 102; beauty (see beauty); cor-
Ibn ʿAṭāʾ, Aḥmad, 41 respondence between outer
Ibn Dabbāgh, 132n8 and inner beauty, 94, 95;
Ibn Ḥanbal, Aḥmad, 34, 52 eyes, 97
Ibn Haytham, 131n2 insān, 102
Ibn Khafīf, 120, 142n8, 147n38, inṣidār, 39
148n38 intellect (ʿaql), 23, 26, 52, 69, 79,
Ibn Manẓūr, 29 97, 112, 141n1, 149n66; eye of,
Ibn Sīnā, 14, 16, 17, 21, 22, 39, 97–98; non-compound (basīṭ),
140n35 78–79, 97; partial, 97; singu-
iconoclasm, Hebraic and lar, 79; universal, 78, 97; intel-
Christian, 2 lection, 13; intellective (ʿaqlī)
innate nature, 62; pleasure, jalīl, 64, 72, 78, 138n19, 146n61
17; world, 23 jamʿ, ʿayn al-, 90
intelligible (maʿqūl), 12, 17, 21, jamāl, (defined), 32–37; (men-
25; contrasted with sensible, tioned), 3, 12, 14, 15, 28, 30,
23; realm or world, 14, 18, 23, 39, 43, 64, 67, 71, 76, 77, 82,
25, 26; intelligibility, 22, 24, 87, 91, 93, 98, 101–14, 120–26,
25, 26 137n15, 138n18, 139n21,
intermediary (wāsiṭa), 40, 63, 88, 141n1, 145n48; as attribute of
113, 114, 118, 120, 121 God(’s act), 34, 68, 72, 73; as
intimacy (uns), 16, 71, 76, 89, 95, subsumed under ḥusn/ḥusnā,
127; station of, 41; seeking 72, 78, 85, 146n61; etymolog-
intimacy (istiʾnās), 11, 89–90, ical connection to camel
95, 96, 116, 119, 120, 126, (jamal), 138n17; contrasted
147n38; intimate friendship with ḥusn, 37, 50, 105, 136n9;
(khilla), 117; intimate friend contrasted with majesty
(khalīl), 119, 121 (jalāl), 24, 138; covenant as
intoxication (sukr), 82, 98, 113, unveiling of, 81, 88; names
121, 125, 135n1 of, 16; jamāl al-qidam, 63;
invincibility (jabarūt), 82 jamāl al-ṣūra, 84; jamāl-
Iran, 6, 8, 27 parastī, 4, 99; jamāliyya, 73
Iraq, 6 jamal, 32, 137n17
ʿIrāqī, Fakhr al-Dīn, 4 Jāmī, ʿAbd al-Raḥmān, 4, 28, 111
ʿirfān, 11, 134n20 jamīl, 12, 33, 34, 35, 43, 45, 47, 72,
Islam, 1, 2, 23, 46, 86, 107, 122; 78, 104, 138n17, 138n19,
islām, 12, 31 139n21, 146n61
ism al-aʿẓam, 145n56; al-asmāʾ Jawharī, Ismāʿīl b. Ḥammād al-,
al-ḥusnā, 16, 68, 71, 133n20; 29
al-asmāʾ al-ʿiẓām, 70. See name. jealousy (ghayra), 118, 124
ʿishq, 38, 54, 108, 110, 139n31; Jesus, 101, 123, 149n2
beginninglessness of, 83; Jewish, philosophers, 13
contrasted with maḥabba, 37 jinn, 83, 84
ishrāqī, 24 Joseph, 20, 23, 24, 33, 101, 107–13,
istahjana, 139n29 115, 116, 120, 122, 123,
istiḥsān, 38; istaḥsana, 37, 139n29, 150n19, 150n30
139n30 journey, 86, 96, 102; of human
iṣṭināʿ, 42 spirits, 7, 75, 76, 80, 102
istiʾnās, 89, 116 joy (rajāʾ), 22, 25, 35, 37; (ṭarab),
Ivanow, Vladimir, 7 118; joyous (mustabshira), 87
Izutsu, Toshihiko, 30, 31 Judgment, Day of, 86–88
jurisprudence (fiqh), 5, 6, 11, 38;
Jacob, 23, 24, 33, 108–12, 120 jurist, 11, 98
jalāl, 16, 24, 39, 68, 72, 73, 85, justice (ʿadl), 16
145n48, 146n61; jalāliyya, 73 juzʾī, 44
120; of God’s attributes, 81, 90, 89, 98; of beauty, 5, 12, 19, 25,
110, 117, 118, 122, 123, 124, 33, 34, 35, 36, 63, 73, 76, 78, 96,
125; of God’s beauty, 104; of 125, 126, 127; tongue of, 118;
God’s essence, 59, 71, 81, 90, ultimate object of, 21; source of
118, 123, 124, 125, 127; of all, 22; unfulfilled, 24; lover, 8,
God’s majesty and beauty, 85, 19, 22, 76, 77, 81, 83, 92, 93, 106,
94; of God’s self-disclosure, 119, 125, 127; of God, 25, 86, 92,
93, 95; of Muhammad’s face, 95–96, 113, 118. See also
122; of six attributes, 67; of beloved.
sovereignty of the All- lust, 20
Merciful, 95; of specific act (fiʿl
khāṣṣ), 90, 117, 125; of Throne, macrocosm, 4
122, 123; of truthfulness, 119; magnificence (kibriyāʾ), 69, 78,
of witnessing, 111, 115, 126; 81, 87, 114
realities (ḥaqāʾiq) of, 122 maḥabba, 37, 78, 82, 111, 115;
litterateur (adīb), 4, 11, 12, 13 maḥabbat-i ilāhī, 81. See love.
longing, 25, 128 maḥbūb, 22
Lord (rabb), 32, 36, 40, 62, 63, 66, majesty (jalāl), 16, 17, 24, 37, 39,
68, 80, 81, 82, 83, 87, 88, 89, 58, 64, 67, 68, 69, 73, 78, 79,
92, 103, 113, 116–27 passim, 81, 82, 83–88 passim, 94, 104,
135n1, 137n15; Lordship 109, 115, 118, 123, 127, 141n1,
(rubūbiyya), 96, 105, 109, 112 145n48; the Majestic, 64
loss, 2, 24, 33 malaʾ al-aʿlā, al-, 18
love (ḥubb, ʿishq, maḥabba), 1, 9, 19, malāḥa, 115
22, 25, 31, 37, 38, 39, 49, 54, 93, malakūt, 84
94, 95, 96, 97, 98, 106, 108, 112, male, 83
113, 119, 135n1, 139n31, malīḥ, 89
140n31, 150n19; and beauty, 3, man, 34, 83, 96; of pure faith
21–23, 81, 93, 111, 116; and (ḥanīf), 118; righteous, 110;
knowledge, 95; and sorrow, young (fatā), 20
23–24; as station on Sufi path, manifestation (ẓuhūr), 19, 42, 47,
35, 117; as voluntary worship 60, 62, 63, 73, 78, 80, 85, 117,
of God, 106–107; beginning- 123, 135n1; of God’s acts, 77;
less, 147n19; cast on Moses, of God’s attributes, 66–67,
115–16; clothing of, 94: com- 73; of God’s beauty, 39, 40,
mand of, 78; contrasted with 45, 49, 80–82, 84, 92, 98, 104,
faith, 93; covenant of, 80, 86, 113, 120; of God’s essence, 62
88, 99, 126, 128; excessive, 124; maqām, 35, 76
general (ʿāmm) and specific maʿrifa, 52, 53, 104, 134n20;
(khāṣṣ), 76, 81–82, 90; God’s, 26, contrasted with ʿilm, 53;
93, 96, 127; for God, 26, 83, 92, contrasted with nakara, 104;
95–96, 99, 110, 124; for Joseph, ahl al-maʿrifa, 39; maʿārif,
24, 110, 111; of beautiful faces, 141n42. See recognition.
poetry, 8, 11, 53; poetics, 11, 12, qidam, 141n47; jamāl al-qidam, 63;
13, 26; poet, 2, 4, 12, 22, shāhid al-qidam, 110
27, 50 quality (naʿt), 68, 69, 78, 81, 88,
political, 13, 28; politicized 89, 103, 126, 127
Islam, 1 quarry (maʿdin), 39, 62, 66, 90, 95,
postmodern, 1, 2 101, 109, 111, 117, 120, 126
Potiphar, 24, 111 qubḥ, 28, 29, 40, 43, 44, 47, 72, 105
Pourjavady, Nasrollah, 136n9, quiddity (māhiyya), 14, 42, 47,
140n31 119
power (qudra), as divine attri- Qurʾān, 5, 6, 29, 36, 38, 50,
bute, 56, 63, 64, 65, 66, 67, 92, 54, 55, 65; commentators
110, 111, 123; the Powerful (mufassirūn), 111, 116, 121;
(al-qādir), 64 exegesis or commentary
prayer, 95, 126 (tafsīr), 6, 7, 66, 67, 68, 108,
presence (ḥaḍra), divine, 26, 35, 147n21; language or termi-
45, 60, 79, 82, 84, 102 nology of, 16, 25, 29–35, 53,
prettiness, 30, 138n18 54, 55, 92; rational interpre-
primordial, 80, 83, 86, 99, 107 tation of, 52; recitation, 24;
property, ruling (ḥukm), 78; reciters, 12
specific (khāṣṣa), 115 Qushayrī, Abū al-Qāsim al-, 16,
prophet, 63, 70, 76, 77, 82, 99, 33, 61, 87, 138n19, 141n43,
101, 102, 107, 109, 110, 111, 142n8, 143n8, 145n50
112, 114, 116, 120, 150n2;
Prophet (Muhammad), 20, rāfiʿ, 64
31, 32, 34, 36, 55, 58, 63, 69, Raine, Kathleen, 2
70, 89, 92, 95, 115, 122–27, rationalism, 52; rationalist, 25,
137n15, 142n2 52, 61; rational soul, 20, 21,
prophetology, 5, 29, 101 22; speculation (naẓar), 51,
proportion, 15, 18, 30, 38, 39 52, 53
prostration, 102, 103, 104, 108, Rāzī, Abū Bakr al-, 20
109, 112, 115, 120 Rāzī, Fakhr al-Dīn al-, 133n18,
psychology (ʿilm al-nafs), 5, 13, 144n37
14, 21–24, 46 Rāzī, Najm al-Dīn Dāya, 141n2
punishment, 87, 106 Real (al-ḥaqq), 38, 59, 70, 81, 82,
pupil, black, 94 88, 89, 90, 94, 95, 96, 109, 110,
purity (ṣafāʾ), 25, 94 113, 120–27 passim
Pythagoreanism, 17, 18 reality (ḥaqīqa), 37, 58, 69, 84, 94,
96, 103, 104, 110, 113, 115,
qādir, 64 118, 122; of reality, 59
qahr, 16 recognition (maʿrifa, shinākht),
qalb, 22 (defined), 52–53, 134n20;
qatara, 87 (mentioned), 14, 19, 36, 37,
qibla, 93, 104, 115 49, 56, 68, 73, 75, 77, 78, 81,
88, 90, 94, 99, 105, 106, 111, al-bayān, 6, 42, 116; Ghalaṭāt
122, 125; and beauty, 41, 104; al-sālikīn, 6; Kashf al-asrār, 6,
and love, 96; as limitless, 70; 7, 8, 32, 55; Kitāb al-ighāna, 6,
contrasted with disavowal 7; Lawāmiʿ al-tawḥīd, 6;
(nakara), 104; folk of, 39; Masālik al-tawḥīd, 6, 7, 50, 52,
incapacity in, 46, 58; of God, 54, 55, 56, 57, 59, 65, 66, 71,
61–62, 81, 119, 121; of God’s 142n8; al-Maknūn fī ḥaqāʾiq
acts, attributes, and names, al-kalim al-nabawiyya, 6, 36,
62, 68, 79, 81; of God’s 143n15; Manṭiq al-asrār, xi, 6,
essence, 57, 58, 62, 79; of one- 89, 148n40; Mashrab al-arwāḥ,
self, 92; preparedness for, 79; 6, 7, 8, 20, 35, 36, 42, 58, 60,
Yea (Q 7:172) as recognition 66, 71, 72, 76, 77, 79, 80, 83,
of God, 81–83 84, 86, 88, 89, 102, 108, 115,
recognizer (ʿārif), 41, 42, 58, 59, 118, 119, 124, 130n21, 139n22,
69, 70, 71, 91, 95, 96, 115, 126, 141n42; Risālat al-quds, 6,
134n20, 147n38 146n10; Sayr al-arwāḥ, 6, 76,
recollection, 18, 89 77; Sharḥ-i shaṭḥiyyāt, 6, 7, 76,
regress, infinite, 61 135n1, 148n41
relative (nisbī), 46; beauty, 44–45; Rūzbihān Thānī, ʿAbd al-Laṭīf,
perfection, 15; things, 105; 141n1, 151n58
ugliness, 45; realm of relativ- Rūzbihān Thānī, Sharaf al-Dīn,
ity, 101 8, 129n1
religion, 1, 2, 12; religious Rūzbihāniyya order, 8
sciences (ʿulūm), 5, 51 ruʾya, 32, 52
remembrance (dhikr), 18, 31, 69,
70, 81, 127; rememberer ṣabr, 33
(dhākir), 70 ṣafḥ, 33
reminder, 25, 88, 89 saints (awliyāʾ), 76, 77, 82; saint-
repentance (tawba), 35, 62 hood (walāya), 8, 111
return, 18, 35, 58, 75, 76, 99, 102, Salghurid dynasty, 5
128 samāʿ, 52, 80, 146n10
Rhazes. See Rāzī, Abū Bakr al-. Samʿānī, Aḥmad, 16, 22, 147n19
rhetoric, 12, 13, 26 samʿiyyāt, 56
riḍā, 42, 141n43 sandal, 34
rosary, 145n50 ṣāniʿ, 62, 97
rose (ward, gul), 27, 95, 126, 127, ṣanīʿat, 98
135n1 Saqaṭī, al-Sarī al-, 87
Rūmī, Jalāl al-Dīn, 4, 22, 128 Saunders, Corinne, 2
Russell, George William, 2 Scarry, Elaine, 2, 146n61, 148n51
Rūzbihān Baqlī, life of, 5–6; scent, 96
ʿAbhar al-ʿāshiqīn, 6, 7, 8, 27, Schimmel, Annemarie, 8, 27, 28,
38, 54, 81, 84, 90, 102, 108, 135n1
121, 124, 126, 140n32; ʿArāʾis script, beautiful, 15
secret (sirr), 59, 71, 94, 110, 121, Shiraz, 5, 6, 56, 140n31
122, 124; of secrets, 122; shukr, 46
secret core (sirr), 22, 59, 69, ṣifa, 64, 144n23; ṣifāt dhātiyya, 65;
118 ṣifāt al-dhāt, 65; ṣifāt al-fiʿl, 65
seeking, 22, 25, 58, 86, 88, 94, 116, sight or seeing (baṣar), as divine
118, 120, 126, 128; seekers of attribute, 56, 65, 66, 90, 125,
God, 98, 117. See also 148n41; seeing (raʾā) con-
intimacy. trasted with looking (naẓara),
self-disclosure (tajallī), 19, 40, 41, 114; seeing God, 81, 86, 87,
42, 49, 54, 59, 63, 73, 77, 78, 91, 97, 113–15, 117, 118, 119,
79, 81, 85, 87, 93, 94, 95, 104, 124, 126, 127, 137n15
109, 113, 117, 120, 122, 126, sign (āya), 25, 35, 49, 86, 93, 108,
127, 141n42 117, 118, 121
self-sacrifice, 20 Sirāj al-Dīn Maḥmūd b. Khalīfa
Seljuk period, 5 b. ʿAbd al-Salām b. Aḥmad
Sells, Michael, 24, 53 b. Sālba, 5
senses, 4, 25, 53; sensory encoun- Sirius, 117
ter with beautiful objects, sirr, 22, 59
88–89; means of expressing sitr, 117
beauty, 12; things, 18 sky, 121
sensibility, 13 smell, 88, 89, 148n38
sensible, beauty, 21, 23, 91; level, sobriety, 121, 125; sober eye of
13; phenomena, 98; realm, separation, 98
24; things or objects, 15, 16, solitude, 19
18; world, 12, 15, 25, 26, 89 Solomon, Wisdom of, 147n35
separation (tafriqa), eye of 91, 97, son, 20, 24, 33
98, 119, 149n66 song, 135n1
servant (ʿabd), 61, 94, 96, 116, 124, sorrow (ḥuzn), 22, 23–24, 25
133n20, 139n21; servant- soul (nafs, jān), 14, 20, 21, 62, 95,
hood (ʿubūdiyya), 79, 112 135n1; angelic, 21; animal,
severity (qahr), 16, 24, 43, 67, 104, 18, 21, 25; beautification of,
105, 119, 127 17, 20, 99; human, 20, 24;
shade (sāya), 39 medicine for, 19; rational, 20,
Shāfiʿī, Ḥasan Maḥmūd al-, 21, 22; relation to rūḥ, qalb,
140n31, 140n35 and sirr, 22; universal and
shahāda, 106 particular, 18; vegetative, 21,
shāhid, 82, 98, 110; shāhid al-qidam, 25
110; shāhid-bāzī, 98 source (ʿayn), 60; of all (ʿayn al-
shahwa, 111 kull), 43; of source, 59, 60
Sharaf al-Dīn Rūzbihān Thānī. sovereignty (malakūt), 84, 95, 116,
See Rūzbihān Thānī. 121
Shariah, 93 specific (khāṣṣ), 36, 66, 93, 145n57,
Shiite, 138n21, 143n14 145n59, 146n12; act, 90, 114,
tanzīh, 53, 149n66, 149n2 treasure (kanz), 19, 59, 79, 111;
taqwīm, 85 hidden, 19, 49, 73, 75, 76, 77,
taṣawwuf, 11, 134n20 79, 99; treasure house or
tashbīh, 139n66, 149n2 treasury (khizāna), 59, 71,
taste, human, 13 103
tasting (dhawq), 53, 117 tremendousness (ʿaẓama), 42, 58,
taʿṭīl, 144n41 59, 69, 87, 91, 106, 114, 118,
tawḥīd, 20, 122 119; tremendous character,
tazyīn, 29 123; name, 70, 71
temporal origination (ḥudūth), tribulation, 112
57, 76, 82, 90, 113–14, 121, tune, out of, 133n17
125, 141n47; realm of tempo- Tustarī, Sahl al-, 87
ral origination (ḥudūthiyya),
114; temporally originated, udabāʾ, 13
42, 57, 58, 61, 67, 69, 70, 119; ugliness (qubḥ), 26, 29, 40–47, 72,
temporal being, 66, 70; exis- 104, 105, 119; as nonexis-
tence, 49; realm, 24, 146n61 tence, 43, 46; Plotinus on,
temptation, 1 133n17; ugly character traits,
test, 86, 88, 116 25; qualities, 20, 99; deemed
theology, 5, 14, 16–17, 50; ugly (mustaqbaḥ), 40–45, 104,
Ashʿarite, 55, 60, 65, 71; apo- 105, 141n42
phatic, 60; cataphatic, 60; unbelief (kufr), 41, 46, 98
Christian, 1; dogmatic theol- uncreated, 70, 90, 91, 98, 121
ogy (kalām), 5, 6, 7, 11, 50, 52, unicity (waḥdāniyya), 58, 59, 61,
54. 55, 56, 61, 67, 142n4; of 67, 68, 78
beauty, 29, 49; Theology of union (wiṣāl, waṣl), 22, 77, 128
Aristotle, 11 universal (kullī), beauty,
theologian, 2; Ashʿarite, 64; dog- 38–39, 44; intellect, 78, 97;
matic (mutakallimūn), 11, 12, soul, 18
14, 16, 17, 25, 26, 33, 50, 51, universe (jahān), 76. See also
52, 53, 57, 60, 86, 98, 126, world.
145n48; Sufi-theologians, unseenness (ghayba), 59; unseen
145n50 (ghayb), 42, 59, 79, 88, 103,
throne (ʿarsh), 122, 123; to earth, 111, 119
58, 61, 96 unveiling (kashf, mukāshafa), 49,
trace (athar), 18, 26, 42, 82, 110, 54, 71, 81, 90, 103, 110, 118,
111, 119, 121, 138n21 122
traits, 20, 42; evil (masāwiʾ), 42. ʿurafāʾ, 141n42
See character.
transcendence, 53, 57, 58, 60, 68, veil (ḥijāb), 79, 82, 87, 117
69, 73 vengefulness (intiqām), 67
transformation, 26, 118 vice, 20, 46, 99
transparent, 96, 97 virtue, 14, 20
vision (ruʾya), 5, 32, 36, 42, 52, 55, of God, 35, 92; beauty in, 2,
56, 59, 60, 79, 80, 81, 86–88, 86, 88–89; creation of, 19, 66,
120; visio beata, 55 73, 75, 77–78, 104, 141n2;
vizier of Egypt, 24 human, 98; intellective (ʿaqlī),
voice, 15, 148n38 23; intelligible, 14, 18, 25;
observation of, 52, 92, 121; of
waḥdāniyya, 59, 67, 68 divine act, 84; of divine attri-
Wāsiṭī, Abū Bakr Muḥammad bute, 84; of form, 84; sensible,
al-, 123 12, 15, 25, 26, 89; two worlds
water (māʾ), 46, 77, 83, 90, 125, in human being, 92
148n41; water-carrier, 110, worship (ʿibāda), 4, 12, 31, 80, 99,
111 106, 109, 137n15; in igno-
witness(er) (shāhid, mushāhid), rance, 105; worshipper
41, 98, 110, 113, 120; eternal, (ʿābid), 105, 110; compulsory,
82; witness-play (shāhid- 106
bāzī), 98 wrath (ghaḍab), 16, 24, 42, 88
witnessing (mushāhada, shuhūd), wujūd, 57; mumtaniʿ al-wujūd, 44;
52, 54, 63, 81, 82, 83, 86, 87, mumkin al-wujūd, 44; wājib
88, 92, 93, 99, 106, 109, 110, al-wujūd, 44, 51
111, 115, 116, 117, 118, 121, wujūh, ḥisān al-, 149n53
122, 124; lights of, 111, 126;
mushāhada-yi ṣirf, 121; bear- yearning (shawq), 18, 89, 90, 113,
ing witness (shahāda), 106 117, 118
woman, 1, 33, 126, 138n17, youth (fatā), 20, 98, 137n15
144n37; of Egypt, 111, 112
womb, 84 Zargar, Cyrus, 129n5
world (ʿālam, jahān), 2, 3, 7, 24, 39, zībāʾī, 136n9; zībāʾī-parastī, 4, 99,
44, 45, 61, 98, 101, 108, 125; as 130n11
divine act, 56, 121; as mirror Zulaykhā, 24, 108, 111, 112
193
15:29 I shaped him and blew into him of My spirit. 84, 85, 86
15:85 So pardon thou, with a beautiful pardoning. 33
16:5–6 And the cattle….There is beauty in them for you…. 32, 63
17:110 To Him belong the most beautiful names. 31
18:37 …who created you of dust, then of a sperm-drop, then
shaped you in the form of a man. 83
20:8 To Him belong the most beautiful names. 16, 31
20:39 I threw love upon thee from Me and that thou mightest be
made upon My eyes. 115, 116, 151n46
23:14 Blessed is God, the most beautiful of creators. 12, 31, 36,
40, 64, 75, 99
24:45 God created every animal of water. 83
32:7 He who made beautiful everything He has created. 31,
43, 75
33:21 Surely you have a beautiful example in God’s messen-
ger…. 31, 101, 127
33:28 I will set you free in a beautiful manner. 33
33:49 Set them free in a beautiful manner. 33
35:11 …then He made you pairs. 83
36:82 When He desires a thing, His command is to say to it
“Be!”; then it is. 77, 78, 79, 85, 106
38:72 I blew into him of My spirit. 84, 85, 86
38:75 I created with My two hands. 84, 85, 86
39:18 …those who hear the speech and follow the most beauti-
ful of it. 89
40:64 He formed you then made your forms beautiful. 31, 85, 98
42:11 There is nothing like Him. 49, 58, 73
53:11 The heart did not swerve in what it saw. 123–24
55:15 He created the jinn from a flame of fire. 83
55:78 Blessed is the name of thy Lord, possessor of majesty and
generous giving. 68
59:24 To Him belong the most beautiful names. 16, 31
64:3 He formed you then made your forms beautiful. 31, 98
68:4 Verily thou art upon a tremendous character. 123
70:5 So be thou patient with a beautiful patience. 33
73:10 And bear thou patiently what they say and leave them
beautifully. 33
75:22–23 Some faces on that day shall be radiant, gazing upon their
Lord. 87
75:24 Some faces on that day shall be scowling. 87
76:2 We created the human being from a sperm-drop. 84
80:38–39 Some faces on that day shall shine, laughing and
joyous. 87
197