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For use by the Author only | © 2016 Koninklijke Brill NV Ethics and Spiritualit

For use by the Author only | © 2016 Koninklijke Brill NV Ethics and Spirituality in Islam Sufĳi adab Edited by Francesco Chiabotti Eve Feuillebois-Pierunek Catherine Mayeur-Jaouen Luca Patrizi LEIDEN | BOSTON For use by the Author only | © 2016 Koninklijke Brill NV Contents Preface: A Project, a Conference, a Book IX Francesco Chiabotti, Eve Feuillebois-Pierunek, Catherine Mayeur-Jaouen, Luca Patrizi Notes on Contributors Xii Ethics and Spirituality in Islam: Sufĳi adab 1 Catherine Mayeur-Jaouen and Luca Patrizi Part 1 Formation and Formulations of Sufĳi adab Adab et éthique dans le soufĳisme. Quelques constats et interrogations 47 Denis Gril The Concept of adab in Early Sufĳism with Particular Reference to the Teachings of Sahl b. ʿAbdallāh al-Tustarī (d. 283/896) 63 Annabel Keeler Adab et éducation spirituelle (tarbiya) chez les maîtres de Nīshāpūr aux iiie/ixe et ive/xe siècles 102 Jean-Jacques Thibon Reading Medieval Persian Hagiography through the Prism of Adab: The Case of Asrār al-tawḥīd 131 Ahmet T. Karamustafa Literary Perspectives in Qushayrī’s Meditations on Sufĳi Ethics: The ʿUyūn al-ajwiba fī funūn al-asʾila 142 Florian Sobieroj Éthique et théologie : la pratique de l’adab dans le traité sur les Noms divins d’Abū l-Qāsim ʿAbd al-Karīm al-Qushayrī (al-Taḥbīr fī ʿilm al-tadhkīr) 165 Francesco Chiabotti vi Contents For use by the Author only | © 2016 Koninklijke Brill NV Adab al-mulūk : L’utilisation de la terminologie du pouvoir dans le soufĳisme médiéval 198 Luca Patrizi Part 2 Adab as Ethics: Norm and Transgression within the Three Monotheisms L’invention des ādāb : « innovations » soufĳies et monachisme dans l’exégèse du verset 57 : 27 du Coran 223 Samuela Pagani Un système de règles de conduite dans le monachisme chrétien égyptien (ve-viie siècles) 276 Maria Chiara Giorda Adab in the Thought of Ghazālī (d. 505/1111): In the Service of Mystical Insight 298 Paul L. Heck Training the Prophetic Self: Adab and riyāḍa in Jewish Sufĳism 325 Nathan Hofer Fellowship and Fraternity in Jewish Pietism of Medieval Egypt 356 Elisha Russ-Fishbane Reading Sufĳi History through ādāb: The Perspectives of Sufĳis, Jawānmardān and Qalandars 379 Lloyd Ridgeon Le saint fou comme modèle de l’éthique 403 Pierre Lory vii Contents For use by the Author only | © 2016 Koninklijke Brill NV Part 3 Genres of Sufĳi Adab: Manuals, Hagiographies, and Adab as Literature Situating Group, Self, and Act in the Medieval Sufĳi ribāṭ: The Kitāb zād al-musāfĳir wa-adab al-ḥāḍir of ʿImād al-Dīn Muḥammad al-Suhrawardī (d. 655/1257) 419 Erik S. Ohlander ʿIzz al-Dīn Kāshānī and Abū al-Mafākhir Yahyā Bākharzī: Proper Sufĳi conduct (adab) through the Eyes of Two Persian Authors from Diffferent Brotherhoods in the 13th–14th Century 449 Eve Feuillebois-Pierunek Shādhilisme et malāmatisme : l’éthique soufĳie d’un maître ifrīqiyen d’après les Manāqib du cheikh ʿAbd al-Wahhāb al-Mzūghī (m. 675/1276) 479 Nelly Amri The Praise of a Sufĳi Master as a Literary Event: Al-Ḥasan al-Yūsī (1631–1691), his Dāliyya (Qaṣīdat at-tahānī), and its Commentary (Nayl al-amānī) 504 Stefan Reichmuth Le livre pour guide : éthique (adab) et cheminement spirituel (sulūk) dans trois manuels sur la Voie d’époque ottomane (Al-Sayr wa-l-sulūk de Qāsim al-Khānī m. 1697, Tuḥfat al-sālikīn de Muḥammad al-Samanūdī m. 1785 et Tuḥfat al-ikhwān d’Aḥmad al-Dardīr m. 1786) 520 Rachida Chih Part 4 Sufĳi Adab and Modernity L’époque de l’adab : le miroir soufĳi au xviie siècle 547 Alberto F. Ambrosio Ṭāhā al-Kurdī (1136/1723–1214/1800) between Sufĳi adab and Literary adab 566 Ralf Elger viii Contents For use by the Author only | © 2016 Koninklijke Brill NV The Delicate Balance: Adab and Mystical States in the Musical Assemblies of Sufĳis in Medieval India 584 Mikko Viitamäki Ādāb with an Absent Master: Sufĳis and Good Manners in the Tijāniyya 608 Michele Petrone L’adab soufĳi en Égypte à l’heure du réformisme musulman : l’anthologie d’Aḥmad al-Ḥalawānī en 1949 630 Catherine Mayeur-Jaouen Transmission and Practice in Sufĳi adab of the Ḥāfĳiẓiyya Khalwatiyya, a Sufĳi brotherhood of Middle-Egypt (19th–20th Century) 649 Renaud Soler Index of Qur’anic Verses 669 Index of Proper Names, Places and Titles 670 Index of Keywords and Notions 680 © koninklijke brill nv, leiden, 2017 | doi 10.1163/9789004335134_013 For use by the Author only | © 2016 Koninklijke Brill NV Training the Prophetic Self: Adab and riyāḍa in Jewish Sufĳism1 Nathan Hofer Introduction There are two intersecting discourses related to Sufĳi adab that I would like to explore in this paper. First, I am interested in the protean nature of Sufĳi con- ceptions of adab in general. The notion of adab has a complicated etymology and an even more complicated semantic development, which Luca Patrizi has demonstrated in some detail.2 From table manners, to literature, to rules, to ethics and disciplining the self, the term covers a wide variety of meaning and usage. Even within the more limited discursive framework of Sufĳi textual tradi- tions there exists a broad range of the meaning of adab for any particular Sufĳi author. Thus, for example, in many of the sayings recorded by Abū l-Qāsim al-Qushayrī (d. 465/1074), adab connotes a kind of ideal behavior or comport- ment, particularly as this relates to the prophetic Sunna.3 For some later writ- ers like Abū l-Najīb al-Suhrawardī (d. 563/1168), the term means more narrowly the “rules of conduct.”4 Of course, many authors evince a range of meaning for the term within a single work, to the point that it becomes difffĳicult to trans- late it consistently (at least in English).5 Untangling the semantic range of Sufĳi notions of adab can thus become quite difffĳicult. 1 I would like to thank the conference organizers and all the participants for their invaluable feedback and comments on an earlier version of this essay. Much of my thinking on this topic has developed signifĳicantly since the conference; I have chosen to leave this essay as I originally wrote it, as a product of its time and place. 2 In addition to his doctoral thesis, see Patrizi, “The Allegory of the Divine Banquet and the Origins of the Notion of Adab.” See also the discussion in Gabrieli, “Adab,” and Ohlander, “Adab, in Ṣūfĳism.” 3 Qushayrī, Risāla, 432–7. 4 Suhrawardī, Ādāb al-murīdīn. It is Milson, A Sufĳi Rule, 27, who translates adab here as “rules of conduct.” 5 I have in mind here Suhrawardī’s ʿAwārif, in which he uses the term adab/ādāb sometimes to mean specifĳic rules and sometimes to describe ideal comportment rooted in the Sunna of Muḥammad. Gramlich captures this semantic range in his translation of the ʿAwārif, Die Gaben der Erkenntnisse, in which he consistently translates adab/ādāb with “gute Sitte/guten Sitten.” Hofer 326 For use by the Author only | © 2016 Koninklijke Brill NV The second idea that interests me about adab is the way Sufĳis have theorized the relationship between notions of ẓāhir and bāṭin (outer/inner or exoteric/ esoteric) and the ways these are reciprocally linked to the body by the concept of adab in many Sufĳi treatises. I mean by this that exterior bodily comportment is coupled in some fundamental way to the interior states of the self and medi- ated through the embodied performance of adab. For example, Shihāb al-Dīn al-Suhrawardī (d. 632/1234) writes that “adab is the rectifĳication of the exterior and the interior,” or when Abū Ḥafs al-Ḥaddād (d. ca. 260/873) says, “good exte- rior adab is the sign of good interior adab.”6 Here I would like to focus my discussion on the point where these two theoretical discourses about adab—which I will call the semantic and the somatic—intersect. That is to say, I will examine how one particular author weaves the semantic and somatic discourses about adab into a coherent theory of the embodied self. I have chosen as my point of entry into this double issue the well known text of Abraham Maimonides (d. 1237), the Kifāyat al-ʿābidīn (“That which Sufffĳices for the Devotees of God”), a work in Judeo-Arabic that scholars typically categorize as a work of “Jewish Sufĳism” because of Abraham’s explicit acknowledgement of Sufĳi ideas and practices in the text.7 While Abraham did not call himself a Sufĳi—the members of the movement of which he was a leader called themselves Pietists (ḥasidim)—his treatise is neverthe- less replete with Sufĳi ideas and terminology. Indeed, he argued that the Sufĳis had actually preserved (perhaps even appropriated) the original praxis of the Jewish prophets. The theory behind my choice of the Kifāya as a way of exploring adab is two-fold. First, Abraham was, like other educated Jews living in the medieval Middle East, embedded within the larger Islamicate intellectual culture of his day, which included the traditions of Sufĳism. The Kifāya clearly exhibits the marks of its time, late Ayyubid Egypt, in which Sufĳism was exploding in popu- larity all over Egypt.8 Given this context, I read the Kifāya not as a Jewish work with some “Sufĳi stufff” added in, but as a coherent and holistic product of what S.D. Goitein called the “Jewish Arab symbiosis.”9 Abraham’s treatment of adab 6 Suhrawardī, ʿAwārif, 250; it is Qushayrī, Risāla, 402, who attributes the second anecdote to Abū Ḥafṣ al-Ḥaddād. 7 Published in Rosenblatt, The High Ways to Perfection, hereafter Kifāya. uploads/Philosophie/ training-the-prophetic-self-jewish-sufis.pdf