80:). She explained in her words: "I closely examined his name and his biography, for a way to draw from him the definition , but I found that the similarity between us is in receiving the very same "hÄtimÄ« gifts", that leads to attraction (jadhb). This, despite not having the same state of distinction, nor following the same path, nor having the same life; similarity is that of character and of bestowal, which is the privilege of the saints (awliyÄ'). Thus, his luminous form could not but be witness to the knowledge of union that exists between us."
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is Arabic and denotes one who is not of Arabic origin and whose native language is not Arabic. Mostly it referred to
Persians. After the conquest of Persia by the Arabs the term took on pejorative connotations. It could be met as a surname. In the case of Sitt al-Ajam it pinpoints that her ancestors
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called her commentary 'very beautiful' and that it was inspired by a purely imaginary vision of ibn-'Arabi and conversing with him in front of the gathering of the prophets. He underlines that she intentionally did not aim to explain such parts of
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woman whose thoughts on ibn Al-Arabi were transmitted by her husband. Sitt al-'Ajam confessed in her book that she had a vision of ibn Al-Arabi who came to her and asked her to write a commentary on his book
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Sitt al-'Ajam's commentary is of impressive size and runs to about three hundred pages. She managed to write two more books on mysterious themes:
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literally means 'lady' and has been often attributed to women of power. However, with some exceptions, she listed three names beginning with
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The name can be confused with Sitt al-'Ajam bint al-Nafis (the subject of this article), a 13th-century
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In the history of female Muslim scholars two women are to be found bearing the same name.
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The
Witnessing of the Holy Mysteries and the Rising of the Divine Lights
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155:. C. Twinch and P. Beneito, transl. Oxford: Anqa Publishing, p. 12
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34:. Her full name is Sitt al-Ajam bint al-Nafis b. Abu l-Qasim.
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MashÄhid al-asrÄr al-qudsiyya wa matÄli' al-anwÄr al-ilÄhiyya
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of the text as, for instance, the structure of the text.
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An Ocean
Without Shore: Ibn Arabi, the Book, and the Law
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An Ocean
Without Shore: Ibn Arabi, the Book, and the Law
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251:13th-century people from the Abbasid Caliphate
246:13th-century women from the Abbasid Caliphate
26:. Her main merit was writing a commentary on
256:Women scholars of the medieval Islamic world
219:, State University of New York Press, p.156
60:scholar who lived in the 14th-century in
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16:13th century Sufi mystic from Baghdad
22:was a 13th century Sufi mystic from
153:Contemplation of the Holy Mysteries
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181:Cambridge University Press, p.193
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166:The Forgotten Queens of Islam
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46:argues that the Arabic term
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99:Commentary on ibn Arabi's
192:"Sitt Ajam bint al-Nafis"
95:were not Arab in origin.
215:Chodkiewicz, M. (1993).
112:Unveiling the Treasures
164:Mernissi, F. (1993).
38:Coincidence with name
133:hermeneutic analysis
120:The Book of the Seal
236:Female Sufi mystics
177:Saeyyd, A. (2013).
266:Scholars of Sufism
241:13th-century women
124:Michel Chodkiewicz
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230:Categories
139:References
88:The term
28:ibn Arabi
101:Mashahid
62:Damascus
32:Mashahid
24:Baghdad
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205:Ajam
91:ajam
69:Sufi
57:fiqh
52:sitt
48:sitt
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30:'s
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