Abraham Maimuni, as he is called, was the only son, and heir, of the illustrious leader of the generation Moses Maimonides. He was born in 1186 when his father was 47 years old, and succeeded him as Rayyis Al-Yahud, head of Egyptian Jewry, after his death in 1204. This fact, namely his appointment to practically the most prestigious position of his day at the young age of just 18, is testament to his scholarly and religious standing.
In 1213 the honorific title of Nagid was conferred upon him. He served as Nagid for the majority of his adult life, and whilst his memory has been overshadowed by the contribution of his father, Abraham certainly played a significant role in the formation of modern Judaism and mysticism.
Abraham and Jewish Sufism
In medieval Egypt, within a peaceful and accepting society, Islamic mysticism, which has often been fated to the same intolerance as other faiths even under Islamic rule and to this day, was able to flourish and expand its influence. This influence even extended beyond Islam to other religions, in this instance to Judaism.
There is evidence to suggest that during the life of Moses Maimonides there was a group of Jews who, while adhering completely to the laws of Judaism, began adapting and incorporating elements from within Sufism into their religious practices.
These practices included, ablution of the hands and feet before prayer, prostration, kneeling, spreading of the hands (which can still be observed in Sephardic synagogues today), and weeping during synagogue prayers. Other practices included nightly vigils and fasting, the practice of solitude, solitary retreats and incubation, and “dikr of the heart”, that is, continuous remembrance of God. These last practices were nearly all transferred to Safedian Kabbalah which would arise a few centuries later.
At some point the Jewish Sufi movement, which was then headed by Abraham he-Hasid (the Pietist) – the Jewish Sufis referred to themselves as Hasidim, Pietists – sought to recruit the head of Jewry at the time, Abraham Maimuni. It seems that he was only too willing to participate in their endeavour; perhaps inspired by the Sufi-style ruminations which can be observed in the concluding chapters of his father’s Guide for the Perplexed.
He was shortly after given complete control over the Jewish Sufi movement and began propagating its ideals. This was not the first time to occur however. In 11th century Spain, Zaragoza, the sage Rabbeinu Bahyah ib Paquda wrote a treatise known in English as The Duties of the Heart, in which he incorporated many aspects for Sufism and even quoted Sufi authors.
According to Abraham, the Sufis were the bearers of a tradition which they copied from the early sages of Israel – this was through the legends of the Rabbis which circulated the Islamic world under the name of Isra’iliyyat. Thus, Abraham was in fact retrieving an ancient Jewish practice which was safeguarded by the Sufis of Islam.
The Kifaya and Legacy of Abraham Maimonides
Abraham eventually published his magnum opus in Judeo-Arabic (the same language used to publish many works of the time, dating back to Saadia Gaon) called the Kifayat al-‘Abidin, or A Comprehensive Guide for the Servants of God.
In the first 3 sections Abraham details the laws of the Torah, along with the practical laws, as well as the reasons for the laws – that their intention is for the perfection of man. In the fourth section Abraham details the “special path”, the way of Hasidut (piety), where he details the particulars of the path which lead to the perfection of man and ultimately lead to the goal of communion with God, which is equated with prophecy.
The Jewish Sufi movement did not end with him, undoubtedly thanks to the Kifaya, his two young sons both continued the line of Jewish Sufism. His eldest son, David, succeeded Abraham as Rayyis al-Yahud and Nagid, and his younger son Obadyah was the author of the Jewish Sufi manual Al-Maqala al-Hawdiyya, The Treatise of the Pool.
The Maimonidean legacy extended right through to the 15th century with the 5th generation of Maimonidean Sufis, David ben Joshua Maimonides. In all probability the Jewish Sufi movement would have been integrated into the Ecstatic Kabbalah, which had evidenced Sufi influence already in the 13th century.
Sources:
Jewish Mystical Leaders and Leadership in the 13th Century – Paul Fenton
The Treatise of the Pool – Obadyah Maimonides, translated and introduced by Paul Fenton
The Highways to Perfection of Abraham Maimonides – Abraham Maimonides, translated and introduced by Samuel Rosenblatt
Daniel Gigi - Daniel Gigi is a UK based psychotherapist, meditation teacher, and author. He began the practice of meditation at the age of 14, at which ...
Join the Conversation