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Pieter Coppens

as genealogical. Whether Sufi Qurʾān commentaries are genealogical like their conventional counterparts still has to be investigated. Sufi tafsīr is often associated with the notion of experience, which leads to more subjective understandings of the Qurʾān, dependent on the spiritual state of the

Aiyub Palmer

that transmits knowledge as light. In this sense, the meaning of this mathal and its subsequent interpretation becomes less subjective, since the analogy makes use of a material object that has real functions in the social and semantic domains and can even be connected to customs attributed to the

Living Knowledge in West African Islam

The Sufi Community of Ibrāhīm Niasse

Series:

Zachary Valentine Wright

Living Knowledge in West African Islam examines the actualization of religious identity in the community of Ibrāhīm Niasse (d.1975, Senegal). With millions of followers throughout Africa and the world, the community arguably represents one of the twentieth century’s most successful Islamic revivals. Niasse’s followers, members of the Tijāniyya Sufi order, gave particular attention to the widespread transmission of the experiential knowledge (maʿrifa) of God. They also worked to articulate a global Islamic identity in the crucible of African decolonization.

The central argument of this book is that West African Sufism is legible only with an appreciation of centuries of Islamic knowledge specialization in the region. Sufi masters and disciples reenacted and deepened preexisting teacher-student relationships surrounding the learning of core Islamic disciplines, such as the Qurʾān and jurisprudence. Learning Islam meant the transformative inscription of sacred knowledge in the student’s very being, a disposition acquired in the master’s exemplary physical presence. Sufism did not undermine traditional Islamic orthodoxy: the continued transmission of Sufi knowledge has in fact preserved and revived traditional Islamic learning in West Africa.

Beyond “Love Mysticism”

Yūnus Emre’s Sufi Theology of Selfhood

Hamilton Cook

Yūnus’ “Sufi Theology of Selfhood.” As noted scholar and philosopher Richard Sorabji illustrates, many often conflate the meaning of terms that connote “I-ness,” such as “selfhood,” “self,” and “subjectivity.” 6 Thus, for the sake of clarity, I mean by selfhood the self, subjectivity and “I” of a self

Kristin Zahra Sands

states and stations is well-known through his Risāla ; however, this passage, which is consistent with many others in the Laṭāʾif al-ishārāt , shows that Qushayrī’s interest in subjective states includes ordinary examples of human experience. This interest takes different forms in the Laṭāʾif al

Muhammad U. Faruque

Sufi context it is often understood as “to find” or “to experience.” For instance, Ibn ʿArabī defines wujūd as “finding the Real in ecstasy” ( wijdān al-ḥaqq fi-l-wajd ). 69 Thus wujūd also has a mystical “subjective” connotation, in addition to its regular ontological reference. This dichotomy in

Eric R. Roose

-volume historical study with all relevant documents printed—and subjectively interpreted—by a Research Commission of the International HQ, in order to counter accusations of power abuse made by the Suresnes group). 43 Van Stolk to Maheboob, Vence, 29 February, 1928, Archive AP. 44 Van Stolk to Saida, 1 March

Moshe Albo

subjective concerning his career and life but also concerning the Egyptian social and political context until the 1952 revolution. 14 ʿAbd al-Ḥalīm Maḥmūd, al-Ḥamdu li-llāh , 35–6. 15 See idem, al-MoḥâsibÎ; un mystique musulman religieux et moraliste (Paris: P. Geuthner, 1940). 16 See for example

Omar Edaibat

through scripture, and hence, they remain forever trapped by their interpretive paradigms and unable to transcend their own cognitive frames. While this is the case, he nonetheless remains optimistic about our human capacity to transcend the limitations of our subjective lenses. It is here where

Jürgen Wasim Frembgen

individual body are transcended, dancers experience a ‘flow’ of sensa- tions and veils between man and the divine temporarily removed. A symbolic gesture associated with this experience in the domain of the unspeakable and subjective is dancing on one leg and raising the index fijinger pointed upwards like