Table of Contents for Interiority and Law
Introduction
In the introduction, the main argument of the monograph is presented, as well as an examination of existing scholarly perspectives on the subject. According to Baḥya ibn Paquda, the worship of God should not be based solely or even primarily on the 613 commandments enumerated in the traditional lists of commandments, but rather through a range of activities that occur within one's inner life. Baḥya could have constructed this "inner" religious activity in different conceptual ways. However, he chose the most audacious and strict of these possibilities. As the author argues, the actions that are to be performed in one's innermost self, as conceptualized by Baḥya, are to be considered full-fledged commandments. Furthermore, the introduction provides a concise presentation and examination of the various dimensions of Baḥya's distinction between "inner" and "manifest" as they are explicated in his work.
1.Duties and Supererogatory Acts
In his work Baḥya differentiates between "duties" (farāi), referring to the status of the "duties of the heart," which are considered essential for religious life, and "supererogatory acts" (nawāfil) which are not deemed mandatory. So far, scholars have not only overlooked this distinction, but also interpreted the category of "duties of the hearts" as expressing voluntaristic supererogation. In this chapter, it is argued that the "duties of the heart" are not a supplement to the life of duty but rather part and parcel of it.
2.Inner Duties
This chapter delves into the meaning of the concept of "duties of the heart" and explores how they differ from "duties of the members." The difference between the two frameworks lies, the author argues, in value, quantity, and quality of execution, with the duties of the heart being infinite and not restricted to specific times or required degree of fulfillment. The author posits that the creation of this category represents a significant shift in the understanding of the idea of religious duties that results in the development of a novel form of devotional life. Among the far-reaching conceptual ramifications of the introduction of the concept of inner commandments are the emergence of a form of radical religious individualism, the possible universalization of religiosity, and the diminishment of the role of the religious community.
3.Proximity
This chapter explores one of the key principles in Baḥya's work, which is the idea of attaining closeness (qurb) to God. The author argues that the realm of duties is the medium through which and in which proximity to God is attained, and the context in which a new ideal type of religious life is created, that of the "friend of God" (walī), which is accorded central importance in Baḥya's work. The chapter examines Baḥya's understanding of qurb, its connection to the discourse on duties, and its relationship to other central categories in his work. Additionally, the chapter looks at Baḥya's use of the term walī in his work and compares it with the usage of the term by other Muslim thinkers, providing insights into Baḥya's possible sources and the unique characteristics of his own thought.
4.The World to Come
This chapter explores the idea of the "World to Come" in Baḥya's Duties of the Hearts. The author argues that Baḥya's fundamental distinction between the "two worlds," that is, this world and the World to Come, is structured as an analogue to the very distinction between the duties of the members and the duties of the heart. Additionally, the doctrine of the World to Come serves as the foundation for the work's theory of reward; and as a principal example of Baḥya's hermeneutical strategy. The discussions surrounding the World to Come also raise fundamental tensions in Baḥya's work, such as whether religiosity is done for the sake of reward that awaits one or else is aimed at going beyond the notion of reward, who is the addressee of the doctrine of the duties of the heart, and the tension between the hidden and the manifest in Baḥya's system.
5.Bāin and Tradition
Throughout his work, Baḥya employs the fundamental distinction between manifest (āhir) and inner/hidden (bāin), differentiating mostly between the manifest sphere of one's actions and the activity that takes place only in one's innermost self. However, as the author demonstrates in this chapter, Baḥya also employs this distinction with regard to the realm of the Jewish "tradition," and relates to what was disclosed in it and what was left unimparted, what was communicated and what was kept untold, what was remembered and what neglected. The author explores Baḥya's reflective consideration of the state of the Jewish tradition, its modes of transmission, its past, and its current predicament, and discusses Baḥya's standpoint in the context of his attempt to effectuate a change in Jewish religious life.