 Avicenna was not a practicing Sufi with any known affiliation to a Sufi order. In fact, Avicenna’s meeting with the great Sufi master Abū Sa‘īd Abu’l-Khayr (d. 1049 CE) and the presence of an “oriental philosophy” (al-ḥikmat al-mashraqiyyah) in his writing in all likelihood are apocryphal. However, the presence of mystical elements in some of his later works is held by some to be undeniable (Aminrazavi 2003). For instance, in the ninth chapter of his philosophical masterpiece Remarks and Treatments (al-Ishārāt wa’l-tanbihāt), in a section entitled On the Stations of Knowers (Fī maqāmāt al-‘ārifīn), Avicenna appears to offers an explanation of the Sufi doctrine and openly to defend the gnostic and Sufi method of attaining truth. While the authorship of some of his Persian writings are subject to debate, in some of his allegorical writings, such as Treatise on Ascendance (Mi‘rāj nāmah), Treatise on Birds (Risālat al-ṭaīr), Salmān and Absāl, Son of the Living Awake (Ḥayy ibn Yaqẓān) and Treatise on Love (Risālah fi’l-‘ishq) not to mention his famous poem Ode of the Soul (al-Qaṣidah al-‘ayniyyah), the presence of Sufi and gnostic elements are vividly apparent to those who follow this interpretation.