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N O T E S Introduction 1 For a discussion of the benefits and dangers of using the term "saint" to describe Sufi exemplars in Islam, see Kugle, Rebel between Spirit and Law, 31-33. 2 All translations of quotations from the Qur'an are by the author, with gratitude to other translators for their guidance: N. J. Dawood, M. H. Shakir, A'isha and Abd al-Haqq Bewley, and Michael Sells. 3 Simsar, Tuti-Nama, 131. 4 This builds on Schimmel/'I Take Off the Dress of the Body," in Coakley,Religion and the Body, which is insightful about Sufi literature but does not engage social theory. 5 Strathern, Body Thoughts, 198. 6 See Margaret Lock, "Cultivating the Body: Anthropology and Epistemology of Bodily Practices and Knowledge,"Annual Reviews in Anthropology 22 (1993): 13355 , and Synnott, Body Social, 7-39. 7 Mauss, "Body Techniques," in Sociology and Psychology, 122. 8 Ibid., 101. 9 Judovitz, Culture of the Body, 22, discusses Montaigne's theory of embodiment and the importance of habit (coutume) in ways that parallel Mauss. 10 Quoted in Talal Asad, "Remarks on the Anthropology of the Body" in Coakley, Religion and the Body, 46. 11 Mauss, "Body Techniques," 104. 12 Douglas, Natural Symbols, 93. 13 O'Neill, FiveBodies. 14 Langer, Merleau-Ponty's Phenomenologyof Perception, 25. For a Sufi approach, see Shaykh Fadhlalla Haeri, "The Model—on Body-Mind Intellect,"Al-Muntaqa 3, no. i (1986): 70-88. 15 Bourdieu, Outline of the Theory of Practice, 89. 16 Langer, Merleau-Ponty's Phenomenologyof Perception, 47. 17 Asad, "Remarks on the Anthropology of the Body," 42. See also Synnott, Body Social, 241-45. 18 Feher,Naddaff, and Tazi, Fragments for a History of the Human Body, 1:13. 19 Asad, Genealogies of Religion; Bell, Ritual Theory, Ritual Practice. 20 Khuri, Body in Islamic Culture. 21 Katz, Body of Text. 22 Werbner and Basu,Embodying Charisma, 1-27. 23 Chebel, "Vision du corps en Islam." 24 Al-Zahi, Al-Jasad al-Sura wa'l-Muqaddas, 27. 25 Ibid., 27-28. 26 Ibid., 28. 27 Ibid. 28 Chebel, "Vision du corps en Islam," 207, as quoted in ibid., 29. 29 Al-Zahi, Al-Jasad al-Sura wal -Muqaddas, 29. 30 Such a dialogue between Sufism and the reform of Islamic law was begun by Taha, Second Message of Islam, and Nairn, Toward an Islamic Reformation. 31 Simsar, Tuti-Nama, 242. 32 Mauss, "The Physical Effect of the Idea of Death," in Sociology and Psychology. 33 Sex is not included as a core activityfor the continuity of the body becausesexual activity is not explicitly necessaryfor the continuity of bodily existence. We are not speaking here of bodies as bearers of genetic material that has its own will toward perpetuation and continuity beyond the life of the individualbody. 34 Nakhshabl's biographyis preservedin Abd al-Haqq Muhaddith Dihlawl's hagiographic record of Indian Sufis, Akhbar al-Akhyar, or "News of the Pious and Secrets of the Generous." From an Iranian family, he hailed from the city of Nakhshab (known as Nasaf in Arabic sources) and lived in Badayun near Delhi. 35 Simsar, Tuti-Nama, 100-101. 36 Nakhshabl,J«z3 iy«t o Kulliyat (ms.), 3-14. 37 Ibid., 14-15. 38 Kugle, Rebel between Spirit and Law, 112. 39 Nakhshabl,J«z3 iy«t o Kulliyat, 9-10. 40 Here Nakhshabl quotes the famous definition of tawhid by al-Junayd, an early Sufi of Baghdad: "Sifting the eternal from the temporal, the essential from the subsidiary, the unchanging from the ephemeral is truly the way to declare the unity of God." Al-Junayd argued that Sufis, as masters of the "knowledge of hearts," complemented and completed the monotheism as defined by rational theologians and legal jurists. 41 Nakhshabl,Juz'iyat o Kulliyat, 9-10. 42 Eliade, Sacred and the Profane. 43 See Austin, Ibn Arabi, 56,and Ibn Arabi, Whoso Knows Himself. 44 Less optimistic Muslim theologians, including most modernists and Wahhabis, take a dimmer view of Adam and speculatethat he was taught only the names of things, or perhaps the names of the angels, which he then told to them in order to prove his superiority. Why angels would need to know their own names is left unanswered by such pessimistic body-denigrating theologicalstances. See Brinner, 'Ara'is al-Majalis, 48. 45 Gesu-Daraz, Muhabbat-Nama (ms.), i. 46 Iblls was among the angels most ardent in worshiping God. Like the angels, he radiated light, but unlike them, he was created...

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