Before Homosexuality in the Arab-Islamic World, 1500-1800 (77 page)
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172
Ibn Ayyūb,
al-Rawd
al-ʿāt
ir,
49.
Ibn Ayyūb,
al-Rawd
al-ʿātir,49.
1
Muh
ibbῑ,
Khulās
t al-athar,
1:99-100.
Muh
ibbῑ,Khulās
t al-athar,1:99-100.
2
Muh
ibbῑ,
khulās
t al-athar,
3:225
-26; Muḥibbī,
Nafḥat al-rayḥānah,
1:405-8.
Muh
ibbῑ,khulās
t al-athar,3:225
-26; Muḥibbī,Nafḥat al-rayḥānah,
1:405-8.
3
Muḥibbī,
Khulāṣat al-athar, 1
:42, 4:16.
Muḥibbī,
Khulāṣat al-athar, 1
:42, 4:16.
4
For example, Ibn al-Ḥanbalī,
Durr al-ḥabab,
1:1033, 2:68; Murādī, Silk
al-durar
, 4: 228-29, 2:142; Jabartī,
ʿAjāʾib al-āthār
, 2:169-70, 259-60; Kanjī,
Bulugh al-munā
, 69, 75; Shawkānī,
al-Badr al-ṭāli‘
, 2:161.
For example, Ibn al-Ḥanbalī,
Durr al-ḥabab,
1:1033, 2:68; Murādī, Silk
al-durar
, 4: 228-29, 2:142; Jabartī,
ʿAjāʾib al-āthār
, 2:169-70, 259-60; Kanjī,
Bulugh al-munā
, 69, 75; Shawkānī,
al-Badr al-ṭāli‘
, 2:161.
5
Zabīdī
, Itḥāf al-sādah al-muttaqīn,
9:555 (margin); Kāshānī,
al-Ḥaqāʾiq
, 178-79. Emphasis added.
Zabīdī
, Itḥāf al-sādah al-muttaqīn,
9:555 (margin); Kāshānī,
al-Ḥaqāʾiq
, 178-79. Emphasis added.
6
Shabrāwī,
Dīwān
, 60.
Shabrāwī,
Dīwān
, 60.
7
Būrīnī,
Tarājim al-aʿyān,
2:71.
Būrīnī,
Tarājim al-aʿyān,
2:71.
8
Kaḥal
refers to a natural blackness and should therefore be distinguished from the kohl (black dye) applied to the eye by women; see Būrīnī,
Sharḥ Dīwān Ibn al-Fāriḍ,
2:112; Barbir,
al-Sharb al-jalī,
206. For the term
kaḥīl
applied to males, see Shirbīnī,
Hazz alquḥūf,
157; Nābulusī,
Ghāyat al-maṭlūb,
53; Ghazzī,
al-Kawākib al-sā ʾirah,
3:125.
Kaḥal
refers to a natural blackness and should therefore be distinguished from the kohl (black dye) applied to the eye by women; see Būrīnī,
Sharḥ Dīwān Ibn al-Fāriḍ,
2:112; Barbir,
al-Sharb al-jalī,
206. For the term
kaḥīl
applied to males, see Shirbīnī,
Hazz alquḥūf,
157; Nābulusī,
Ghāyat al-maṭlūb,
53; Ghazzī,
al-Kawākib al-sā ʾirah,
3:125.
9
Būrīnī,
Tarājim al-a‘yān,
2:254, 2:127-28.
Būrīnī,
Tarājim al-a‘yān,
2:254, 2:127-28.
10
Būrīnī,
Tarājim al-aʿyān,
1:125, 2:241, 1:30.
Būrīnī,
Tarājim al-aʿyān,
1:125, 2:241, 1:30.
11
Quoted in Muḥibbī,
Khulāṣat al-athar,
1:280.
Quoted in Muḥibbī,
Khulāṣat al-athar,
1:280.
12
Ṭālawī,
Sāniḥāt dumā al-qaṣr,
1:165.
Ṭālawī,
Sāniḥāt dumā al-qaṣr,
1:165.
13
al-Suwaydī, ‘Abdallah,
al-Nafḥah al-miskiyyah,
fol. 143a.
al-Suwaydī, ‘Abdallah,
al-Nafḥah al-miskiyyah,
fol. 143a.
14
al-Suwaydī, ‘Abd al-Raḥmān, [
Risālah fī al-maḥabbah
]
,
fol. 113a. This short tract is included in a manuscript including several other works in the Cambridge University Library. The relevant catalogue by E. G. Browne mistakenly states that the manuscript dates from 1603 (
A Supplementary Hand-List,
112-13). This cannot be true, since it mentions ‘Abd al-Ghanī al-Nābulusī (d. 1731) on fol. 101a, and Maḥmūd al-Alūsī (d. 1854) on fol. 129b. The author of the tract is stated at the outset to be Abu al-Khayr ‘Abd al-Raḥmān, the son of Abu al-Barakat ‘Abdallah al-Suwaydī. This is certainly the Iraqi scholar ‘Abd al-Raḥmān al-Suwaydi (d. 1786), who was known as Abu al-Khayr, and whose father ‘Abdallah (d. 1761) was known as Abū al-Barākāt (see al-Alūsī, Mahmūd Shukrī,
al-Misk al-adhfar,
125ff. and 131ff.). Browne also mistakenly states that the tract in question was written
for
ʿAbd al-Rahmān al-Suwaydī by “his brother.” The tract was written by al-Suwaydī at the request of “one of his brothers among his contemporaries” (fol. 101b-102a).
al-Suwaydī, ‘Abd al-Raḥmān, [
Risālah fī al-maḥabbah
]
,
fol. 113a. This short tract is included in a manuscript including several other works in the Cambridge University Library. The relevant catalogue by E. G. Browne mistakenly states that the manuscript dates from 1603 (
A Supplementary Hand-List,
112-13). This cannot be true, since it mentions ‘Abd al-Ghanī al-Nābulusī (d. 1731) on fol. 101a, and Maḥmūd al-Alūsī (d. 1854) on fol. 129b. The author of the tract is stated at the outset to be Abu al-Khayr ‘Abd al-Raḥmān, the son of Abu al-Barakat ‘Abdallah al-Suwaydī. This is certainly the Iraqi scholar ‘Abd al-Raḥmān al-Suwaydi (d. 1786), who was known as Abu al-Khayr, and whose father ‘Abdallah (d. 1761) was known as Abū al-Barākāt (see al-Alūsī, Mahmūd Shukrī,
al-Misk al-adhfar,
125ff. and 131ff.). Browne also mistakenly states that the tract in question was written
for
ʿAbd al-Rahmān al-Suwaydī by “his brother.” The tract was written by al-Suwaydī at the request of “one of his brothers among his contemporaries” (fol. 101b-102a).
15
ʿUrdī,
Ma ʿādin al-dhahab,
120-21, 233.
ʿUrdī,
Ma ʿādin al-dhahab,
120-21, 233.
16
For the general theme of old age or gray hair signaling the end of the love of the beautiful, see Muḥibbī,
Khulāṣat al-athar,
2:53, 387-88; Muḥibbī,
Nafḥat al-rayḥānah,
4 : 200; Ibn Maʿṣūm,
Sulāfat al-ʿaṣr,
554;
Khafājī
,
Rayḥānat al-alibbā,
1:175; Murādī, Silk
al-durar,
1:237—38 (stated to be an exception to the norm). For a similar
topos
in Medieval and Renaissance Europe, see Singer,
The Nature of Love,
2:55, 130.
For the general theme of old age or gray hair signaling the end of the love of the beautiful, see Muḥibbī,
Khulāṣat al-athar,
2:53, 387-88; Muḥibbī,
Nafḥat al-rayḥānah,
4 : 200; Ibn Maʿṣūm,
Sulāfat al-ʿaṣr,
554;
Khafājī
,
Rayḥānat al-alibbā,
1:175; Murādī, Silk
al-durar,
1:237—38 (stated to be an exception to the norm). For a similar
topos
in Medieval and Renaissance Europe, see Singer,
The Nature of Love,
2:55, 130.
17
For example, Murādī, Silk
al-durar,
1:15, 4:242; Ibn al-Ḥanbalī,
Durr al-habab,
1:832, 2:256; Jabartī,
ʿAjā
ib al-āthār,
4:238-41; Khafājī,
Rayḥānat al-alibbā,
1:53, 2:78; ʿĀmilī, Bahaʾ al-Dīn,
al-Kashkūl,
1:78; Ibn Maʿṣūm,
Sulāfat al-ʿaṣr
, 310; Kanjī
, Bulūgh almunā,
20, 109; Anṭākī,
Tazyīn al-aswāq,
1:209, 2:21.
For example, Murādī, Silk
al-durar,
1:15, 4:242; Ibn al-Ḥanbalī,
Durr al-habab,
1:832, 2:256; Jabartī,
ʿAjā
ib al-āthār,4:238-41; Khafājī,
Rayḥānat al-alibbā,
1:53, 2:78; ʿĀmilī, Bahaʾ al-Dīn,
al-Kashkūl,
1:78; Ibn Maʿṣūm,
Sulāfat al-ʿaṣr
, 310; Kanjī
, Bulūgh almunā,
20, 109; Anṭākī,
Tazyīn al-aswāq,
1:209, 2:21.
18
For discussions of this cultural ideal in earlier periods, see Enderwitz,
Liebe als Beruf,
53ff.; Bauer, “Raffinement und Frömmigkeit.”
For discussions of this cultural ideal in earlier periods, see Enderwitz,
Liebe als Beruf,
53ff.; Bauer, “Raffinement und Frömmigkeit.”
19
For renunciations of secular poetry, see Muḥibbī,
Khulāṣat al-athar,
2:276, 4:266; Muḥibbī,
Nafḥat al-rayḥānah,
1:448-49, 4:574; Ibn al-Ḥanballī,
Durr al-ḥabab,
1:1005-6.
For renunciations of secular poetry, see Muḥibbī,
Khulāṣat al-athar,
2:276, 4:266; Muḥibbī,
Nafḥat al-rayḥānah,
1:448-49, 4:574; Ibn al-Ḥanballī,
Durr al-ḥabab,
1:1005-6.
20
Ibn ʿAbidīn,
Radd al-muḥtār,
1:32.
Ibn ʿAbidīn,
Radd al-muḥtār,
1:32.
21
Muḥibbī,
Nafḥat al-rayḥānah,
4:585.
Muḥibbī,
Nafḥat al-rayḥānah,
4:585.
22
Shirazi,
al-Ḥikmah al-mutaʿāliyah,
7:171-72; quoted in Raghib Pasha,
Safīnat alrāghib,
317-18.
Shirazi,
al-Ḥikmah al-mutaʿāliyah,
7:171-72; quoted in Raghib Pasha,
Safīnat alrāghib,
317-18.
23
Nābulusī,
Dīwān al-ḥaqā
iq,
1:129.
Nābulusī,
Dīwān al-ḥaqā
iq,1:129.
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