By Kristin Zahra Sands
Meeting the ever expanding curiosity in Islam and Sufism, this ebook is the 1st complete learn of Sufi Qur’anic commentaries and comprises translations of many writings formerly unavailable in English. It examines the shared hermeneutical assumptions of Sufi writers and the range common of Sufi commentaries. a number of the assumptions analyzed are:
* the Qur’an is a multi-layered and ambiguous textual content open to unending interpretation
* the information of deeper meanings of the Qur’an is possible through capacity except transmitted interpretations and rational proposal
* the self is dynamic, relocating via states and stations which bring about assorted interpretations at diversified occasions.
The varieties of Sufi commentaries are explored, which diversity from philosophical musings to renowned preaching to literary narrative and poetry. different commentaries from the classical interval also are investigated to supply context in realizing Sufi ways and exegetical types.
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Extra info for Sufi Commentaries on the Qur'an in Classical Islam
5 36 METHODS OF INTERPRETATION The verse is part of a passage describing the events of the Day of Judgment, but al-Junayd applies it here to his spiritual state in the present world. This method of allusion (tariq al-ishara) is the more problematic of the two methods that Abu Nasr al-Sarraj describes because it goes beyond the literal sense of the text. The controversial nature of this kind of interpretation is addressed some 200 years later in the writings of al-Ghazali, who attempts to distinguish the method from that of the batiniyya and philosophers.
His heart is the husk of that heart which understood the speech of the Truth. All of his different types of knowledge are the husk of those types of knowledge which were learned from the Truth. 27 HERMENEUTICS Thus, the Prophet was only sent to remind him of the truth of these different types of knowledge, the husk of which his parents had reminded him, just as He said, Remind! You are only a reminder! (88:21). So the reminding is for everyone (al-tadhkiru 2amm) but only a few remember (al-tadhakkuru khass).
Al-Ghazali tells us that this is the purpose of reciting the Qur1an and it is why it is recommended to read it in a slow and distinct manner (tartil). He quotes 2Ali b. ”22 Al-Ghazali’s distinction here between the presence of the heart (hudur al-qalb) and pondering (tadabbur) is not one made by other Suf i authors, who seem to use hudur al-qalb as shorthand for all of the methods used in listening attentively. ”23 Trying to understand (tafahhum). 24 The abandonment of the obstacles to understanding ( fahm).