Aḥmad Ibn ʿAjība (d. 1224/1809) was a prominent Sufi mystic who lived in Morocco during the thirt... more Aḥmad Ibn ʿAjība (d. 1224/1809) was a prominent Sufi mystic who lived in Morocco during the thirteenth/seventeenth century. He stood out as an intellectual theoretician in the field of Qur’anic esoteric hermeneutics as he was one of the few scholars who managed to convey theoretical concepts and esoteric theories of Qur’anic interpretation in a language that is accessible to those who are not well versed in Sufism. In this paper Ibn ʿAjība’s famous Qur’an commentary al-Baḥr al-madīd fī tafsīr al-Qurʾān al-majīd (‘The Oceanic Exegesis of the Qur’an’) will be thoroughly examined, with an emphasis on the key features and the methodological approaches used in the composition of both its exoteric and esoteric aspects. The first section of this paper will examine the historical development of esoteric and Sufi Qur’an exegesis, so as to situate Ibn ʿAjība’s commentary within this genre. A thorough analysis will be given to the key features, guiding principles, and different methodologies a...
This article studies how Ibn ‘Ajība explained the mystical relationship between love and sin in... more This article studies how Ibn ‘Ajība explained the mystical relationship between love and sin in his esoteric commentary on the Qur’ān . I also will compare his mystical interpretation of these themes with other Sufi writers, mainly al-Qushayrī and Rūzbihān al-Baqlī, who are two of the exegetes that Ibn ‘Ajība quotes extensively, in order to determine his contribution to these themes.
The Qadiriyya Sufi order is the first established Sufi order in the Islamic world and the oldest ... more The Qadiriyya Sufi order is the first established Sufi order in the Islamic world and the oldest to be established in Algeria where it found a fertile soil to blossom especially under the Ottoman Empire. The name of this Sufi order was taken after Shaykh 'Abdel Qader al-Jilani who was born in the city of Jilan in Persia in 1077 and then moved to Baghdad which was vibrant with luminary scholars, erudite jurists, and renowned traditionists along with legendary Sufi Shaykhs. In this scholarly environment Shaykh al-Jilani received his education which placed him among the top notch in his field. Shaykh al-Jilani became so popular that more than seventy thousands people attended his Sufi lectures.
Aḥmad Ibn ‘Ajība (d. 1224/1809) is one of the prominent Sufi mystics who lived in Morocco during ... more Aḥmad Ibn ‘Ajība (d. 1224/1809) is one of the prominent Sufi mystics who lived in Morocco during the 13th/ 17th century. He stood out as an intellectual theoretician in the science of Qur’ānic esoteric hermeneutics due to being one of the few scholars who managed to convey theoretical concepts and esoteric theories of Qur’ānic interpretation in a language that could be accessed by those who are not well versed in the science of Sufism. In this paper Ibn ‘Ajība’s famous exegesis of the Qurān al-Baḥr al-madīd fī tafsīr al-Qur’ān al-majīd (Oceanic Exegesis of the Qurān) will be thoroughly examined with an emphasis on the key features and the methodological approaches used in composing both its exoteric and esoteric sections of his commentary. The first section of this paper will examine the historical development of esoteric and Sufi Qur’ānic exegesis, so as to situate Ibn ‘Ajība’s Qur’ānic commentary within this genre. A thorough analysis will be given to key features, guiding principles and different methodologies adopted by various esoteric Qur’ānic commentaries. The second section will explore the most influential sources utilized by Ibn ‘Ajība in order to form the exoteric and esoteric dimensions of his Qur’ānic commentary. In order to evaluate the extent to which these sources impacted upon the composition of Ibn ‘Ajība’s Qur’ānic commentary, an analysis of salient features and the main methodological approaches of these sources will be conducted. It is also important to analyze why Ibn ‘Ajība chose certain sources over others, and to clarify the extent to which he depended upon these sources in writing the exoteric and esoteric sections of his Qur’ānic commentary. The third section of this paper will outline the methodology which Ibn ‘Ajība adopted when he composed the esoteric dimension of his Qur’ānic commentary. In the conclusion, I will attempt to extract salient features which distinguished Ibn ‘Ajība’s Qur’ānic commentary from his predecessors.
Aḥmad Ibn ʿAjība (d. 1224/1809) was a prominent Sufi mystic who lived in Morocco during the thirt... more Aḥmad Ibn ʿAjība (d. 1224/1809) was a prominent Sufi mystic who lived in Morocco during the thirteenth/seventeenth century. He stood out as an intellectual theoretician in the field of Qur’anic esoteric hermeneutics as he was one of the few scholars who managed to convey theoretical concepts and esoteric theories of Qur’anic interpretation in a language that is accessible to those who are not well versed in Sufism. In this paper Ibn ʿAjība’s famous Qur’an commentary al-Baḥr al-madīd fī tafsīr al-Qurʾān al-majīd (‘The Oceanic Exegesis of the Qur’an’) will be thoroughly examined, with an emphasis on the key features and the methodological approaches used in the composition of both its exoteric and esoteric aspects. The first section of this paper will examine the historical development of esoteric and Sufi Qur’an exegesis, so as to situate Ibn ʿAjība’s commentary within this genre. A thorough analysis will be given to the key features, guiding principles, and different methodologies a...
This article studies how Ibn ‘Ajība explained the mystical relationship between love and sin in... more This article studies how Ibn ‘Ajība explained the mystical relationship between love and sin in his esoteric commentary on the Qur’ān . I also will compare his mystical interpretation of these themes with other Sufi writers, mainly al-Qushayrī and Rūzbihān al-Baqlī, who are two of the exegetes that Ibn ‘Ajība quotes extensively, in order to determine his contribution to these themes.
The Qadiriyya Sufi order is the first established Sufi order in the Islamic world and the oldest ... more The Qadiriyya Sufi order is the first established Sufi order in the Islamic world and the oldest to be established in Algeria where it found a fertile soil to blossom especially under the Ottoman Empire. The name of this Sufi order was taken after Shaykh 'Abdel Qader al-Jilani who was born in the city of Jilan in Persia in 1077 and then moved to Baghdad which was vibrant with luminary scholars, erudite jurists, and renowned traditionists along with legendary Sufi Shaykhs. In this scholarly environment Shaykh al-Jilani received his education which placed him among the top notch in his field. Shaykh al-Jilani became so popular that more than seventy thousands people attended his Sufi lectures.
Aḥmad Ibn ‘Ajība (d. 1224/1809) is one of the prominent Sufi mystics who lived in Morocco during ... more Aḥmad Ibn ‘Ajība (d. 1224/1809) is one of the prominent Sufi mystics who lived in Morocco during the 13th/ 17th century. He stood out as an intellectual theoretician in the science of Qur’ānic esoteric hermeneutics due to being one of the few scholars who managed to convey theoretical concepts and esoteric theories of Qur’ānic interpretation in a language that could be accessed by those who are not well versed in the science of Sufism. In this paper Ibn ‘Ajība’s famous exegesis of the Qurān al-Baḥr al-madīd fī tafsīr al-Qur’ān al-majīd (Oceanic Exegesis of the Qurān) will be thoroughly examined with an emphasis on the key features and the methodological approaches used in composing both its exoteric and esoteric sections of his commentary. The first section of this paper will examine the historical development of esoteric and Sufi Qur’ānic exegesis, so as to situate Ibn ‘Ajība’s Qur’ānic commentary within this genre. A thorough analysis will be given to key features, guiding principles and different methodologies adopted by various esoteric Qur’ānic commentaries. The second section will explore the most influential sources utilized by Ibn ‘Ajība in order to form the exoteric and esoteric dimensions of his Qur’ānic commentary. In order to evaluate the extent to which these sources impacted upon the composition of Ibn ‘Ajība’s Qur’ānic commentary, an analysis of salient features and the main methodological approaches of these sources will be conducted. It is also important to analyze why Ibn ‘Ajība chose certain sources over others, and to clarify the extent to which he depended upon these sources in writing the exoteric and esoteric sections of his Qur’ānic commentary. The third section of this paper will outline the methodology which Ibn ‘Ajība adopted when he composed the esoteric dimension of his Qur’ānic commentary. In the conclusion, I will attempt to extract salient features which distinguished Ibn ‘Ajība’s Qur’ānic commentary from his predecessors.
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