The Convergence of Judaism and Islam. Religious, Scientific, and Cultural Dimensions

166 r Ronald C. Kiener

23. Ibid., 31.


24. The Book Bahir, 125.


25. William Chittick, The Sufi Path of Knowledge: Ibn al- ̔Arabi’s Metaphysics of Imagi-
    nation (Albany: SUNY Press, 1989), 100, translating al-Futuhat al-Makkiyah, ed. U. Yahia
    (Beirut, n.d.), 3:315.11.


26. Alternatively, Wolfson argues a Jewish-Christian source lies behind this image.
    See Elliot Wolfson, “The Tree That Is All: Jewish-Christian Roots of a Kabbalistic Symbol
    in Sefer ha-Bahir,” Journal of Jewish Thought and Philosophy 3 (1993): 31–76.


27. Paul Fenton, “Abraham Maimonides (1186–1237): Founding a Mystical Dynasty,”
    in Jewish Mystical Leaders and Leadership in the Thirteenth Century, ed. M. Idel and M.
    Ostrow (Northvale, N.J.: Jason Aronson, 1998), 127–54.


28. Jose Faur, Homo Mysticus: A Guide to Maimonides’s Guide for the Perplexed (Syra-
    cuse: Syracuse University Press, 1999).


29. Ignaz Goldziher, “Ibn Hud, the Mohammedan Mystic, and the Jews of Damascus,”
    JQR o.s. 6 (1894): 218–20.


30. Aviva Shusman, “The Muslim Sources of Rabbi Abraham Maimuni’s Book Kitab
    Kifayat al- ̔Abidin,” Tarbiz 55 (1985–86): 229–50 (Hebrew).


31. Shlomo Dov Goitein, “A Treatise in Defence of the Pietists by Abraham Mai-
    monides,” JJS 16 (1965): 105.


32. Abraham Maimonides, The Highways of Perfection, ed. S. Rosenblatt (Baltimore:
    Johns Hopkins University Press, 1938), 2:266.


33. Obadyah Maimonides, The Treatise of the Pool: al-Maqala al-Hawdiyya (London:
    Octagon Press, 1981).


34. See Paul Fenton’s edition of al-Murshid ila al-Tafarrud wa’l-Murfid ila al-Tajarrud
    (Jerusalem: Mekize Nirdamim, 1997); Fenton, Deux traités de mystique juive (Lagrasse:
    Verdier, 1987).


35. S. D. Goitein, “A Jewish Addict to Sufism in the Time of Nagid David II Mai-
    monides,” JQR 44 (1953–54): 37–49.


36. A few examples will suffice: see Hartwig Hirschfeld, “The Arabic Portion of the
    Cairo Genizah at Cambridge,” JQR o.s. 15 (1902–1903): 167–81, esp. 176–77, 180–81 (Hal-
    laj); H. Hirschfeld, “A Hebraeo-Sufic Poem,” JAOS 49 (1929): 168–73 (al-Ghazali); Franz
    Rosenthal, “A Judaeo-Arabic Work under Sufic Influence,” HUCA 5 (1940): 433–84 (al-
    Suhrawardi). See Fenton, Pool, notes 10–15; Fenton, “Les traces d’Al-Hallag, martyr mys-
    tique de l’Islam, dans la tradition juive,” Annales Islamologique 35 (2001): 101–127; Fenton,
    “Two Akbari Mss. in Judeo-Arabic” (Hebrew), in Beyn ̔Ever le- ̔Arav, ed. Y. Tobi (Tel
    Aviv: Reubven Mass, 2004), 82–94 (Ibn al- ̔Arabi).


37. Ronald Kiener, “From Ba ̔al ha-Zohar to Prophet to Ecstatic: The Vicissitudes of
    Abulafia in Contemporary Scholarship,” in Gershom Scholem’s Major Trends in Jewish
    Mysticism: 50 Years After, ed. P. Schäfer and Y. Dan (Tübingen: J.C.B. Mohr, 1993), 145–59.


38. Moshe Idel, Studies in Ecstatic Kabbalah (Albany: SUNY Press, 1988), index s.v.
    “Sufism.”


39. This book’s author was unknown until recently. See now Moshe Idel, “R. Natan
    ben Sa ̔adya Harar: Ba ̔al Sefer Sha ̔arey Sedeq ve-Hashpa ̔ato be-Eres Yisra’el,” Shalem
    7 (2001): 47–58.