Burhan Journal of Qur'anic Studies ISSN 2383-2932 (Online) Vol 01, No.01, 2016
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Mystical interpretation of the Qurʿān Seyed AmirHossein Asghari
[email protected] Department of Near Eastern Languages and Cultures, Indiana University, USA
Abstract: Interpretation of the verses of Qurʿān, has a history back to the early revelation. Muslims believe that Qurʿān is the word of God, which is revealed to Muhammad, and therefore, understanding the real purpose of the Qurʿān, is vital. Reading the Qurʿān, for traditional Muslims was not like reading a scientific or historical text, it was rather encountering with a metaphysical reality that is formulated in the form of the letters, words, verses and chapters with the goal of educating man to realize his/her potential faculties in becoming what he/she is created for. In this encounter with a sacred reality that connected them to the both visible and invisible realm, they sought to find out the core meaning of the revealed message. The text in a way was such as a mirror in which everyone who tried to look at it saw himself. If he/she was a philosopher, jurist, theologian or a Sufi, he was interpreting through his own terms. As Shams-iTabrīzīdescribes it in his Maqālāt: For the travelers and the wayfarers, each verse of the Koran is like a message and a love-letter [ʿishq-nāma]. They know the Koran. He presents and discloses the beauty of the Koran to them.
1
If for the wayfarer (Sālīk) it is a love-letter, for jurist it seemsmore to be source of law, or for philosopher a book to find arguments. Commentators on the Qurʿān from the beginning of Islam to the present day have shown us the mirror in which they saw it and shared its content with us. As noted above, the Qurʿān for Sufis was a love-letter. Not only the Qurʿān, rather the act of creation according to Sufism is result of love. 1
Sufis mostly narrate the following tradition to allude to the reason of
Chittick, In Search of the Lost Heart: Explorations in Islamic Thought, 2012, pp. 58-9
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creation: “I was a hidden treasure; I loved to be known. Hence I created the world so that I would be known.” 2 Within the essentiality of love for Sufism, and also the necessity of knowing the creature, when a Sufi reads the Scripture, he sees a love letter in which God addresses man on how to find the path to the eternal abode. According to Sufi interpretation, the one who created the world out of love has sent man a love-letter. As it is written by love, it should be read with love.
Keywords: Qurʿān, Interpretation, Mysticism, Sufism, Ta’wīl
Mysticism, Sufism
communion with ultimate
The term “mystic” according to some, refers to
reality reported by mystics
something that is hidden or concealed. In
2: the belief that direct
religious language it alludes to ““hidden”
knowledge
allegorical interpretations of Scriptures and to
spiritual truth, or ultimate
hidden presences” 3. There is however, a term
reality can be attained
like mystical experience that in a wide sense
through
according to Gellman and Zalta refers to
experience (as intuition or
“granting acquaintance of realities or states of
insight)
affairs that are of a kind not accessible by way
3 a: vague speculation: a
of sense perception, somatosensory modalities,
belief without sound basis
or standard introspection.” 4
b : a theory postulating
Webster's Third edition gives three definitions
the possibility of direct and
as follow:
intuitive
acquisition
of
the experience of
ineffable
knowledge
or
mystical union or direct
power. 5
1 :
2
Majlisi, 1404 H, p. 199
3
Gellman, Jerome, Edward N. Zalta, 2014
4
Gellman, Jerome, Edward N. Zalta, 2014)
5
Webster, 2014
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of
God,
subjective
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As William Chittick shows in “mysticism in
For its strong negative connotations some
Islam,” if one accepts the first meaning of the
authors prefer to use the term Sufism in Islamic
Webster’s account of mysticism, then “Surely
content, rather than using the term mysticism. 8
those who have any sympathy with religion
Then Sufism in Islam is a theoretical and
would agree that religion, without some sort of
practical tendency to ascetics, love, poverty
communion with ultimate reality, would have
(faqr) in one’s communication with God and
nothing to distinguish it from a merely human
knowledge of Him (ma’rifah) through self-
construction.” in
its
6
very
In this definition as religion foundation
connects
or
knowledge. Therefore: Scholars associated with
communicates with the ultimate reality or God,
Sufism
then religion will be equal to mysticism, and as
distinctive
many people who follow religion in one way or
With good reason, their
another seek to communicate with the ultimate
approach has often been
reality, then it is not a “vague speculation” as
called
defined in the third stage by Webster, for if it is
Webster's
then religion per se is a vague speculation.
definition
Therefore,
“The
tells us that it can mean
experience of communion with ultimate reality
"the doctrine or belief that
lies at the foundation of religion, and the quest
direct knowledge of God,
for such communion has always motivated the
of
religiously
speaking,
practice of religious people.”
7
In this sense
mysticism lies in the heart of religion.
6
developed
a
methodology.
"mystical." second of
spiritual
mysticism
truth,
or
ultimate reality . . . is attainable
through
Chittick, Mysticism in Islam, 2003
7
Chittick, Mysticism in Islam, 2003
8
. For a fine explanation of this usage, see: Chittick, William,
Mysticism and Islam, A lecture delivered at the David M.
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Kennedy Center forInternational Studies, Brigham Young University, May 2003.
Burhan Journal of Qur'anic Studies ISSN 2383-2932 (Online) Vol 01, No.01, 2016
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intuition,
theQurʿān in a wide range is mystical. In
insight, or illumination and
contrary, some scholars such as Ignaz
in a way differing from
Goldziher (1850-1921) tend to interpret the
ordinary sense perception
mystical reading of Qurʿān as, “the reading of
or
This
one’s own ideas into a text”. In other word, he
certainly
means that the Qurʿān not only has no
characteristic of the Sufi
mystical/inner aspects; rather whatever Sufis
approach to understanding
attributed to the Qurʿān as mystical or spiritual
God and the world. 9
meaning is their own readings that has no
immediate
ratiocination."
doctrine
is
Sufis, based on their understanding of the
origin in Qurʿān. According to this view
Qurʿān and prophetic narrations, have stressed
attributing a mystical dimension to Qurʿān is a
that the words of Qurʿān have both inner and
biased reading of the text. On the other hand,
outer sides. One should not stop in reading the
scholars such as Louis Massignon, (1883-1962)
book in its outer meaning;rather should try
and Paul Nwyia in their research tried to show
hard to gain the inner meaning.
how mystical reading of the Qurʿān is result of
“Since Sufism represents the inner aspect of
“a
dialogue
between
personal,
mystic
Islam its doctrine is in substance an esoteric
experience, and the text of the Qurʿān
commentary on the Qurʾān.”
Meanwhile
Sands alludes “Both Massignon and Nwyia
they stress that their reading of Qurʿān is not
insisted that the Qurʿānic text remains primary
neglecting the outer meaning; rather it is a way
for the Sufi; that is to say, the Muslim mystic
from outward to inner aspects.
does not impose his own ideas on the Qurʿānic
10
11
As
text, but rather discovers ideas in the course of Qurʿān’s Mystical aspects
his experiential dialogue with the text.”
If mysticism alludes to inner aspects, then
fact according to Goldziher, mystical or Sufi
9
11
Sands, 2006, p. 2
12
Sands, 2006, p. 2
10
Chittick, 2003 Burckhardt, 2008
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12
In
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reading of the Qurʿān has appeared in the latter
Hanbalites, they believed
history of Islam and thereupon it is alien to it.
that God has given his last
This approach in a way searches to find any
word
witness in the early Islamic history or in the
transmitting through the
Qurʿān to show that whether Islam supports the
Koran and the Sunna all
Sufi reading or not. It however contains
that He wished them to
historical methodology in Islamic studies, on
learn, and that this final
the other hand it lakes the comprehensive
revelation is intelligible to
understanding of it. In this reading finding a
anybody without special
historical document may prove a dimension of
knowledge.” 13
to
humans
by
Islam, while not finding it causes its denial.
As shown above, historical reading may deny
Historical encountering with the Sacred is not
mystical understanding of the Qurʿān. One way
always helpful, especially when one ponders
to have a more accurate reading is the
upon the mystical concepts. Qurʿān may lead
phenomenological approach. In this approach
to spirituality but may not use the term Sufism,
even if the term Sufism, has appeared in the
historical studying of Islam, in such a way may
latter Islamic history, still one cannot ignore the
deny the mystical aspect of Qurʿān or Islam.
mystical aspects of Qurʿān. This is for the fact
Not only in some Western reading of the
that
Qurʿān, but within the Muslims scholarship of
Qurʿān/Islam and mysticism/ Sufism is not
the Qurʿān, there has been disagreement of the
assessed through asking questions such as
Sufi reading of the Scripture:
whether mysticism could be a state within the
“For Ebn al-Jawzī and Ebn Taymīya was
ʿelm
an
innovation; 13
Radtke, 1988
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other
analyzing
states
of
the
Islam.
relation
Later
between
historical
al-bāṭen
appearance of an idea or way of thought does
inadmissible
not necessarily mean that it is not derived from
like
all
Islam or has no dependence to the primary
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If in the nature and phenomenon of
except God," it is the implicit verses whose
Islam, i.e. its reality, one can find the essence
interpretation (ta’wīl) is known only to
of Sufi understanding, even if Sufism as a term
God.”
source.
15
has appeared only in the later Islamic period,
The Arabic wordta’wīl is driven from a-w-
yet it dose not mean that Sufi reading of the
l, a root that means returning to the original.
Qurʿān is “the reading of one’s own ideas into
Generally, inQurʿānic sciences it also has two
a text”.
meanings.The first one refers to justifying the ambiguous (Mutashabih)_that is providing an
Mystical reading of the Qurʿān
intellectual meaning for it. The Interpreter in
Early generation of Muslim scholars
this case refers the ambiguous to a direction
according AllāmaTabātabā’ī used the word
that is harmonious with its meaning. This is
Ta'wīl(Qurʿānic hermeneutics) to refer to
like what is (18:78) in the story of Moses and
commentary or tafsīr. 14There is considerable
al-Khiḍr,: “I will inform you about the
disagreement
of
interpretation(ta’wīl) of that over which you
exegesis, ta'wīl, and it is possible to count
could not maintain patience.” In this example,
more than ten different views. There are,
al-Khiḍr tries to inform Moses of the secrets of
however, two views which have gained
things that he was not able to understand and
general acceptance. The first one is that of the
had no patience for them. Therefore
early generation of scholars who used the
justifyingthe ambiguous words or actions is
word exegesis, ta'wiīl, as a synonym for
calledta’wīl and thus the first meaning of ta’wīl
commentary, or tafsir.
is merely to unveil theambiguous verses of the
as
to
the
meaning
Tabātabā’īagrees that “According to this viewall
Qur'anic
open
According to the second definition,ta’wīl
to ta'wilalthough according to the verse,
includes a meaning that the outer aspect of
"nobody knows its interpretation (ta’wīl)
the verse does not mention and the
14
15
Tabataba'i, 1987
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verses
are
Qurʿān.
Tabataba'i, 1987, p. 54
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interpreter deduces it from an external
primary domains of human
argument. Therefore it is called esoteric
concern. These can be
(bātinī)just as the first meaning of the verse is
called body, mind, and
called exoteric (Ẓāhirī). Ta’wīl, as it is defined
spirit; or doing, knowing,
in the second definition, includes all the
and being. The body is the
Qurʿānic verses, not only the ambiguous ones
realm of activity, ritual
as mentioned in the first definition. Sufis by
observance,
referring to the layers and levels of the reality
relationships. The mind is
and existence, apply the same levels for the
the realm of perceiving,
verses of Qurʿān.
As the Qurʿān puts it: “He
believing, knowing, and
is the First and the Last, the Manifest and the
understanding. The spirit is
Hidden.”(57:3)Therefore, his book has such
the realm of the deepest
levels.
awareness of self and of
Like
the
Qurʿān’sstress
on
gaining
and
direct communion
social
with
knowledge and understanding, prophetic
ultimate reality, which is
traditions (hadith) also follow the same path:
God, or true and real
"The search for knowledge is incumbent upon
Being. 16
everyMuslim, male and female."
As mentioned above, mystics/Sufis in Islamic
Asserting the unity of God and communicating
tradition sought to find the real purpose of the
with Him is not possible unless one
revelation. Sufi literature indicates that Qurʿān
knowswhom is he/she talking to or worshiping.
has been revealed to educate man and show
If the subject of knowledge is the ultimate
him
reality then;
ĀyatullāhKhomeinī
16
the
path
of
his/her
perfection.
(1902-1989),
while
like any great religion,
indicating that his interpretation is only a
Islam
possible interpretation of the Qurʿān, (Light
addresses
Chittick, Mysticism in Islam, 2003
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three
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Within Me)in one of his mystical works alludes
Allah. Even our great
to this point:
commentators
the
If we do look at its teaching
Qur'an are very much
and educational side, we
concerned about one or
concern ourselves with its
another of the said affairs,
eloquence and syntax and
without opening the door
its miraculous aspects, or
of learning to the people. 17 Nevertheless,
engage ourselves with its
according to Sufism, aside from ones
history, the occasions of
mastering in sciences of Qurʿān,
the revelation of the āyahs,
requires self-purification in order to
the
make one able to receive the lights of
times
of
their
āyahwas Mecca
revealed and
a
proper
ta’wīl
even somewhat higher, we
revelation, which sūrahor
the inner aspects of Qurʿān.
in
which
in
A short historical background (from 8th to
Medina, the differences in
12century)
recitations
the
Bāṭin or inner is opposite of outer or ẓāhir.
exegeses of the Sunnis and
BothBāṭinand ẓāhir are among God’s Most
the
other
beautiful names (al-Asmaʾ al-Husnā). The
secondary affairs which
Qurʿān describes God asal-ẓāhir wa’l-bāṭin.
are
main
(57:3)Sufis by mentioning some narrations of
they
Muhammad (sw) believe that the first person
themselves cause us to be
who ascribed to have inner and outer sides to
barred from the Qur'an and
the Qurʿānwas Prophet himself. Ibn Masʿud
to neglect remembering
has narrated from Muhammad that he said
and
Shī'ah
outside
objective
17
of
Khomeini, 1996, p. 124
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and
the and
in
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Qurʿān has both Bāṭin and ẓāhir:
`Ali, the son-in-law of Muḥammad, and the
The messenger of God
first Imām of the Shi’ite Islam also ascribes
said, “The Qurʿān was
Qurʿān for having the inner and outer sides. He
sent down in seven ahruf
mentions that “Certainly the outside of the
[letters].Each harf[letter]
Qur'an is wonderful and its inside is deep (in
has a back (ẓāhir) and and
meaning).” 20
belly (Bāṭin). Each harf
Or in other instances such as:
has a border(hadd) and
“If I had wished, I could
each border has a lookout
have
point (muttala).” 18
camels with commentary
loaded
seventy
There are other traditionsofProphet that
on the Fātiha of the
alludes to the point that each verses of Qurʿān
Book….For the one who
has bāṭin and ẓāhir andeach letter of it has
understands the Qurʿān,
ta’wīl that only God and those firmly
thereby whole bodies of
grounded in knowledge know. The Qurʿān
knowledge
itself says “But no one knows its interpretation
explained.” 21
are
(Ta’wīl) except Allah and those firmly
Companions of Muhammad have also alluded
grounded in knowledge” (3:7).
to
“According to a saying of the Prophet, “no
ʿAbdAllāh ibn al-ʿAbbās(born c. 619—died
verse of the Qurʾān has been revealed which
687/688),as one of the early Qurʿān scholars
has not an external aspect and an inner aspect.
while interpreting the chapter victory (al-
Every letter has its definite sense (ḥadd) and
Fath)moving beyond the outer meaning of the
every definition implies a place of ascent
verses concludes that this chapter alludes to the
(maṭlaʿ).” 19
death of Muhammad.
18
Khomeini, 1996, p. 124
20
Bihār al-Anwār, 1404 H, pp. 284, vol.2
Burckhardt, 2008
21
Bihār al-Anwār, pp. 89, Vol 93
19
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inner
interpretation
of
the
Qurʿān.
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Likewise the followers (Tābi‘ūn), have used
within the Muslim community and the Qurānīc
ta’wīl not only in ambiguous verses but also to
context.
the other ones, that had been revealed in within
After the followers(Tābi‘ūn), ta’wīl spread
a
more in the first half of the 2nd Islamic century.
clear
occasions
or
circumstances
of
revelation (Asbāb al-nuzūl). There exist many
The
examples of this kind that are attributed to
philosophical and theological heritage among
Muḥammad ibn ‘Alī al-Bāqir (676-733 AD)
the Muslims made them to have deeper
and Ja`far ibn Muḥammad al-Ṣādiq (702–765)
contemplations upon their own Scripture.
both descendant of Ali. Al-Ṣādiqfor instance,
Muslims considered ta’wīlof the Qurʿān as a
characterizes the letters of Qurʿān as follows:
way to encounter the new cultural era. Tustari
The Book of God has four
(d. 283/89)in the third Islamic century wrote a
things: the clear expression
short commentary on Qurʿān that was totally
(ibāra),
allusion
an esoteric(bāṭini)interpretation.He mentioned
(ishāra), subtleties (latā’if)
that the Qurʿān"contained several levels of
and realities (haqā’iq). The
meaning", which included the outer or zahir
clear expression is for the
and the inner or batin” 23, a century later Abu
common
people
'Abdarrahmān as-Sulamī (937-1021) wrote his
(‘awāmm), the allusion is
Haqa'iq at-tafsir in which according to as-
for the elite (khawāṣ), the
Sulamī made two essential points:
subtleties
the
are
for
translation
“First,he
the
spreading
explicitlystates
friends (awlīyā’), and the
that
realities
categoriesof contentin his
are
for
prophets (anbīyā’).
the
he
and
combinedtwo
work: ayāt, glosses or
22
Thus, the language of al-Ṣādiq imprint the
interpretivecommentson
early stages of “īrfānī interpretation” from
Qur'anic
22
Sands, 2006, p. 12
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23
Glasse, 2008, p. 393
phrases,and
Greek
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aqwāl,
Sufi
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sayingson
seized red sulfur, whohave
topics promptedby a key
dived into its depths and
term drawn from such
taken
phrases.” 24
shining pearlsand green
out
red
rubies,
A good deal of attention toward inner
chrysolite,
interpretation of Qurʿān, in fifth Islamic
roamed its shores and
century appeared in the works of Abu Hāmid
gathered
Muhammad al-Ghazālī (1058-1111), Ahmad
and fresh blooming aloes
Sam’ānī (d.1140) and Abu al-Qāsim al-
wood, who have clung to
Qushayrī (d. 1074). Ghazalī in his book,
its islandsand found an
“Jawāhir al-Qurʿān” makes it clear that dealing
abundance in their animals
merely with the outward of the Qurʿān is like
of the greatest antidote
staying in the shore of the sea and closing the
andpungent musk? 25
who
have
grayambergris
It was in this period that concept of mutual love
eye to its inner wonders: Haven’t you heard that the
between man and God was more than before
Qurʿān is an ocean from
expressed. These authors some time were
which theknowledge of all
calling their readers as Chevalier (Persian:
ages branches out just as
Jawanmard) as Chittick puts, “indicating not
rivers and streams branch
who the readers are, but what they should be
outfrom the shores of the
striving to become, namely, people of perfect
ocean? Don’t you envy the
virtue, wisdom, generosity, kindness, and
happiness of peoplewho
compassion.” 26
have
its
Rashid al-Din Meybudīin his Kashf al-Asrār
and
made another Sufi commentary to Qurʿān. He
plunged
into
overflowing waves
24
Böwering, 1996
25
Al-Ghazali, 1983
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26
Chittick, Divine Love, 2013, p. xxii
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gives three levels of interpretation to each
guards the hearts in His
verse that he interprets. In the first level he
grasp. He is the All-
gives a Persian translation of the Arabic verse
Merciful who makes subtle
with some grammatical explanation, in the
lights appear in your face,
second level he deals with the history of the
and
Qurʿānic commentary and explains how prior
merciful who places secret
commentators dealt with the verse. His third
deposits in your heart. 27
He
is
the
Ever-
an
With emergence of Ibn ‘Arabī (1165-1240) the
It is in the
language of mystical interpretation shifted
third level that he applies is a perfect use of
toward a more complex terminology. He
Sufi language. Below is an example of his third
established a new style of mystical writing that
level commentary to “the compassionate, the
after him was called the school of Ibn ‘Arabī.
merciful”:
Almost all of his writings have dealt with
level
of
interpretation
esotericinterpretation of the verse.
is
He is the All- Merciful who
Qurʿānic verses, and he has suggested his
accepts
commentaries
the
obedience,
servants’
even
if
it
on
an
esoteric
understanding. Sayyed Bahāʾ-al-Dīn Ḥaydar Āmolī(1320-
islittle, and He is the Everforgives
1385),a profound scholar of eighth Islamic
their disobedient acts even
century, after Ibn ‘Arabi, completed his seven
if they are great. He is the
volume exegesis of the Qurʿān, al-Moḥīṭ al-
All- Merciful who adorns
aʿẓam, in 1375-76. He tried to join the Shi’a
outwardness and sculpts
mystical understanding of the Qurʿān with the
the form, and He is the
Sufi approach. Āmolī’s commentary is one of
Ever- Merciful who makes
the
inwardness flourish and
Sufi/Shi’a approach toward understanding
Merciful
27
based
who
Meybudi, Rashid al-Din, William Chittick, 2014
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very
important
contributions
of
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the Qurʿān. Kohlberg emphasizes that the
God, join his blessing, annihilating in Him,
significance of āmolī, remains in two point,
characterizing one with God’s Character traits.
“First, he was an early proponent of the thesis
On the otherhandQurʿān, as a word of God for
that Imamite Shiʿism, which combines the
Sufis is a mirror by looking in which everyone
šarīʿa, ṭarīqa, and ḥaqīqa, is identical with
finds a description of him/herself.
Sufism… Second, Āmolī was an early example
In their commentaries, Sufi’s more or less use
of a long line of Imamite thinkers (stretching to
same terminology. Among them one can allude
our own day) who incorporated the thought of
to the followings: Love (Hub), Poverty (Faqr),
Ebn al-ʿArabī and his followers into their
Fana, Baqa, Kashf, intimacy with God,
writings.” 28
(uns)Unveiling (kashf), Taste (dhuq), Trust
The mystical approach to understand
(Amanat).
Qurʿān, has continued to our present day.
The story of love begins with creation, God
Nevertheless one cannot ignore the effect of
according to Sufi tradition created the man out
Ibn ‘Arabi’s
of Love. God knows himself and loves himself,
school of
to the later
generations.
then he creates man to love him. Upon creation, God talks to (primordial) man: Am I not your
Sufi Terminology
Lord? Man answers: Yes. Then a covenant follows. The Qurʿān puts the story as below:
Sufi language and its interpretation of the
And (remember) when thy
Qurʿān is rather a universal language. Every
Lord brought forth from
one with a sense of spiritual understanding,
the Children of Adam,
whether a Muslim or not,can grasp the state of
from their reins, their seed,
the author. This is exactly for the point that the
and made them testify of
main issue of Sufis in their works is a mutual
themselves, (saying): Am I
love between man and God. Seeking to find
not your Lord? They said:
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Burhan Journal of Qur'anic Studies ISSN 2383-2932 (Online) Vol 01, No.01, 2016
Yea, verily. We testify.
do? Sufis allude to the verse wherein God ask
(That was) lest ye should
man to:
say
Man,
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of
Say, (O Muhammad, to
Resurrection: Lo! of this
mankind): If ye love Allah,
we were unaware. (7:172)
follow me; Allah will love
for
at
what
the
Day
Qurʿān
describes
as
you and forgive you your
forgetfulness of God, forgets his covenant and
sins. Allah is Forgiving,
God sends him prophets and books to remind
Merciful. (3:31)
him of that love and the fact that he/she must
Meibodi in his mystical interpretation of the
return to his/her everlasting abode. It is
above verse, stresses upon the necessity of
noteworthy that according to Sufi tradition,
following and learning from the example to
creation has two arcs.One is the arc of descent
Muhammad:
and the other one is the arc of ascent. Now, in the position that man has, he must
The call came from the Real:
“Whatever
drink
start his arc of ascent after being in descent. His
comes to you from the
forgetfulness makes him to be far from his
auspicious
Lord, whereas “Love aims to bridge the gap
Muhammad the Arab, the
between man and God” 29. Sufi commentaries
Hashimite prophet, take,
on the Qurʿān, use the language of love to
for your life lies in that.
remind man of his primordial love. This is also
Read the tablet that he
for the fact that God’s love for man take
writes, learn servanthood
precedence over man’s love for God. As
from his character traits,
theQurʿān puts: “whom He loveth and who
take
love Him” (5:54) God’s love is prior to man’s
aspiration, put his Sunnah
love. Butanyway, if you love God, then what to
to work, walk behind him
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hand
of
seeking from his
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in all states. The final goal
about whether there should be a mystical
of the traveling of the
interpretation to Qurʿān, but followers of this
servantsand the perfection
path have made it clear in their works that what
of their states is My love,
they are doing is nothing but discovering the
and
in
Divine secrets through their contemplation,
following the Sunnah and
intuitions and mystical experiences. Their main
conduct of your prophet.
idea is that the Qurʿān is word of God and it
Whoever walks straight in
contains not only Zawāhir, but only Bawātin.
his tracks is in reality My
One can gain the secrets of the Book through
friend. Say: ‘If you love
purification of his soul and, following the
God, follow me, and God
Muhammad’s example and ascending the
will love you’[3:31].” 30
ladder of spiritual perfection. According to this
My
love
lies
According to Sufi tradition, Muhammad is
tradition, remaining in the Zawāhir of Qurʿān,
symbol of Love, good character traits, the
is like stopping by the shore of the ocean. If one
symbol of perfect man, and finally the best
intends the meet with the absolute Real, he/she
example than man should follow him.
needs to theoretically and practically realize
Muhammad, as Sufis described him is a sure
and actualize his/her innate spiritual faculties.
path to salvation. He again while commenting
Therefore mystical interpretation of the Qurʿān,
the verse “Be you lordly ones!” (3:79), stresses
not only is not a “vague speculation”, or “the
that the following of Muhammad will results in
reading of one’s own ideas into a text”;rather it
the gaining of divine character traits.
is discovering the different levels of existence and a path realizing the self. Sufi interpretation,
Conclusion:
takes for granted that the levels of the Qurʿān
Sufi commentary has emerged from the early
identifies with the levels of existence and
Islam. There are however, some disagreements
man’s argent need is requiring self-knowledge
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and self-purification rather than making
included in the objectives
him/herself busy with discursive discussion or
of the Qur'an, and they are,
polemic dialogues. Khomeini puts this as
in fact, far away from the
follow:
main objective of this By
learning,
teaching,
divine Book. 31
being
Sufism and its methodology and approach to
benefited we do not mean
Qurʿān, is one of the Islam’s most valuable
its
literary,
heritage. The mystical aspects of Qurʿān not
and
only is exhibited in the Qurʿāniccommentaries,
morphological aspects, nor
but also a wide range of poetry and literature in
its eloquence and rhetoric
the Muslim societies devoted to discuss this
and other stylistic points,
aspect of Qurʿān. It is an important endeavor to
nor being interested in its
analyze the extent and effects of mystical
stories, tales and episodes
literature in Islamic heritage in comparison
from the historical point of
with the other disciplines and it’s role in
view in
making a dialogue among Muslims and the
benefiting
and
different
syntactical
order to
get
information about the past
followers of the other religions.
nations. None of these is
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