al-Qassāb in Tabaristān; Ahmad al-Aswad al-Dīnawarī; Abū al-Qāsim al-Sayrafī in Nishapur; the elder Abū Sahl al-Khashshāb, also of that city; Mansūr ibn Khalaf al-Maghribī; Abū Saʿīd al-Mālīnī; and Abū Tāhir al-Jahdarī—may Allah sanctify their souls—and others.”

Among these masters, Abū al-ʿAbbās al-Qassāb, for example, has well-known writings on the Sunnah and in opposition to the Kullābī-Ashʿarī approach, which this is not the place to discuss.

The same holds for the other Muslim masters, earlier and later, who are held in high esteem within the Muslim community. Thus, Shaykh Yahyā ibn Yūsuf al-Sarsarī related, and recounted in his poems, that his own master, Shaykh ʿAlī ibn Idrīs, asked the spiritual pole of those who know Allah, Abū Muhammad ʿAbd al-Qādir ibn ʿAbd Allāh al-Jīlī, saying: “My master,