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Abstract:
Interpretation of the verses of Qurn, has a history back to the early revelation. Muslims believe that Qurn
is the word of God, which is revealed to Muhammad, and therefore, understanding the real purpose of the
Qurn, is vital. Reading the Qurn, 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-iTabrzdescribes it in his Maqlt:
For the travelers and the wayfarers, each verse of the Koran is like a message and a
love-letter [ishq-nma]. They know the Koran. He presents and discloses the beauty
1
of the Koran to them.
If for the wayfarer (Slk) 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 Qurn 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 Qurn for Sufis was a love-letter. Not only the Qurn, rather the act of creation
according to Sufism is result of love. Sufis mostly narrate the following tradition to allude to the reason of
1
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
Webster's Third edition gives three definitions the possibility of direct and
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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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
Websters 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 ones communication with God and
nothing to distinguish it from a merely human knowledge of Him (marifah) through self-
6
construction. In this definition as religion knowledge. Therefore:
many people who follow religion in one way or With good reason, their
another seek to communicate with the ultimate approach has often been
lies at the foundation of religion, and the quest direct knowledge of God,
6
Chittick, Mysticism in Islam, 2003
7
Kennedy Center forInternational Studies, Brigham Young
Chittick, Mysticism in Islam, 2003
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God and the world. 9 meaning is their own readings that has no
Sufis, based on their understanding of the origin in Qurn. According to this view
Qurn and prophetic narrations, have stressed attributing a mystical dimension to Qurn is a
that the words of Qurn 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 Qurn 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 Qurn 11
As
they stress that their reading of Qurn is not insisted that the Qurnic 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 Qurnic
If mysticism alludes to inner aspects, then fact according to Goldziher, mystical or Sufi
9 11
Chittick, 2003 Sands, 2006, p. 2
10 12
Burckhardt, 2008 Sands, 2006, p. 2
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reading of the Qurn has appeared in the latter Hanbalites, they believed
history of Islam and thereupon it is alien to it. that God has given his last
Qurn to show that whether Islam supports the Koran and the Sunna all
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 Qurn. One way
always helpful, especially when one ponders to have a more accurate reading is the
upon the mystical concepts. Qurn 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 Qurn or Islam. mystical aspects of Qurn. This is for the fact
Not only in some Western reading of the that analyzing the relation between
Qurn, but within the Muslims scholarship of Qurn/Islam and mysticism/ Sufism is not
the Qurn, 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-Jawz and Ebn other states of Islam. Later historical
13
Radtke, 1988
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source. 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 (tawl) is known only to
has appeared only in the later Islamic period, The Arabic wordtawl is driven from a-w-
yet it dose not mean that Sufi reading of the l, a root that means returning to the original.
Qurn is the reading of ones own ideas into Generally, inQurnic sciences it also has two
Mystical reading of the Qurn intellectual meaning for it. The Interpreter in
Early generation of Muslim scholars this case refers the ambiguous to a direction
according AllmaTabtab used the word that is harmonious with its meaning. This is
Ta'wl(Qurnic hermeneutics) to refer to like what is (18:78) in the story of Moses and
commentary or tafsr. 14There is considerable al-Khir,: I will inform you about the
exegesis, ta'wl, and it is possible to count could not maintain patience. In this example,
more than ten different views. There are, al-Khir 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'wil, as a synonym for calledtawl and thus the first meaning of tawl
to ta'wilalthough according to the verse, includes a meaning that the outer aspect of
"nobody knows its interpretation (tawl) the verse does not mention and the
14 15
Tabataba'i, 1987 Tabataba'i, 1987, p. 54
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(btin)just as the first meaning of the verse is called body, mind, and
in the second definition, includes all the and being. The body is the
Qurnic verses, not only the ambiguous ones realm of activity, ritual
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,
is the First and the Last, the Manifest and the understanding. The spirit is
traditions (hadith) also follow the same path: God, or true and real
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 Qurn
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 the path of his/her perfection.
16
Chittick, Mysticism in Islam, 2003
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Within Me)in one of his mystical works alludes Allah. Even our great
yahwas revealed in
exegeses of the Sunnis and BothBinand hir are among Gods Most
objective and they Muhammad (sw) believe that the first person
barred from the Qur'an and the Qurnwas Prophet himself. Ibn Masud
17
Khomeini, 1996, p. 124
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Qurn has both Bin and hir: `Ali, the son-in-law of Muammad, and the
The messenger of God first Imm of the Shiite Islam also ascribes
said, The Qurn was Qurn for having the inner and outer sides. He
sent down in seven ahruf mentions that Certainly the outside of the
alludes to the point that each verses of Qurn Book.For the one who
has bin and hir andeach letter of it has understands the Qurn,
tawl that only God and those firmly thereby whole bodies of
(Tawl) except Allah and those firmly Companions of Muhammad have also alluded
verse of the Qurn has been revealed which 687/688),as one of the early Qurn scholars
has not an external aspect and an inner aspect. while interpreting the chapter victory (al-
Every letter has its definite sense (add) and Fath)moving beyond the outer meaning of the
every definition implies a place of ascent verses concludes that this chapter alludes to the
18
Khomeini, 1996, p. 124 20
Bihr al-Anwr, 1404 H, pp. 284, vol.2
19
Burckhardt, 2008 21
Bihr al-Anwr, pp. 89, Vol 93
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Likewise the followers (Tbin), have used within the Muslim community and the Qurnc
the other ones, that had been revealed in within After the followers(Tbin), tawl spread
a clear occasions or circumstances of more in the first half of the 2nd Islamic century.
revelation (Asbb al-nuzl). There exist many The translation and spreading Greek
examples of this kind that are attributed to philosophical and theological heritage among
Muammad ibn Al al-Bqir (676-733 AD) the Muslims made them to have deeper
and Ja`far ibn Muammad al-diq (702765) contemplations upon their own Scripture.
both descendant of Ali. Al-diqfor instance, Muslims considered tawlof the Qurn as a
characterizes the letters of Qurn 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 Qurn that was totally
and realities (haqiq). The meaning", which included the outer or zahir
clear expression is for the and the inner or batin 23, a century later Abu
for the elite (khaw), the Sulam made two essential points:
prophets (anby). 22
work: ayt, glosses or
22 23
Sands, 2006, p. 12 Glasse, 2008, p. 393
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Samn (d.1140) and Abu al-Qsim al- wood, who have clung to
merely with the outward of the Qurn is like of the greatest antidote
staying in the shore of the sea and closing the andpungent musk? 25
eye to its inner wonders: It was in this period that concept of mutual love
Havent you heard that the between man and God was more than before
rivers and streams branch who the readers are, but what they should be
ocean? Dont you envy the virtue, wisdom, generosity, kindness, and
have plunged into its Rashid al-Din Meybudin his Kashf al-Asrr
24 26
Bwering, 1996 Chittick, Divine Love, 2013, p. xxii
25
Al-Ghazali, 1983
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gives a Persian translation of the Arabic verse Merciful who makes subtle
second level he deals with the history of the and He is the Ever-
Qurnic commentary and explains how prior merciful who places secret
commentators dealt with the verse. His third deposits in your heart. 27
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 Arab.
He is the All- Merciful who Qurnic verses, and he has suggested his
their disobedient acts even century, after Ibn Arabi, completed his seven
if they are great. He is the volume exegesis of the Qurn, al-Mo al-
All- Merciful who adorns aam, in 1375-76. He tried to join the Shia
27
Meybudi, Rashid al-Din, William Chittick, 2014
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the Qurn. Kohlberg emphasizes that the God, join his blessing, annihilating in Him,
significance of mol, remains in two point, characterizing one with Gods Character traits.
First, he was an early proponent of the thesis On the otherhandQurn, as a word of God for
that Imamite Shiism, which combines the Sufis is a mirror by looking in which everyone
Sufism Second, mol was an early example In their commentaries, Sufis 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-Arab and his followers into their Fana, Baqa, Kashf, intimacy with God,
Qurn, 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 Arabis school of to the later of Love. God knows himself and loves himself,
Sufi language and its interpretation of the And (remember) when thy
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
love between man and God. Seeking to find not your Lord? They said:
28
Kohlberg, 2011
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Yea, verily. We testify. do? Sufis allude to the verse wherein God ask
Man, for what Qurn describes as you and forgive you your
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
and the other one is the arc of ascent. The call came from the
Now, in the position that man has, he must Real: Whatever drink
start his arc of ascent after being in descent. His comes to you from the
Lord, whereas Love aims to bridge the gap Muhammad the Arab, the
between man and God 29. Sufi commentaries Hashimite prophet, take,
on the Qurn, 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 Gods love for man take writes, learn servanthood
precedence over mans love for God. As from his character traits,
theQurn puts: whom He loveth and who take seeking from his
love Him (5:54) Gods love is prior to mans aspiration, put his Sunnah
love. Butanyway, if you love God, then what to to work, walk behind him
29
Chittick, Divine Love, 2013
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in all states. The final goal about whether there should be a mystical
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
following the Sunnah and intuitions and mystical experiences. Their main
conduct of your prophet. idea is that the Qurn is word of God and it
Whoever walks straight in contains not only Zawhir, but only Bawtin.
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 Muhammads example and ascending the
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 Qurn,
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 ones own ideas into a text;rather it
the gaining of divine character traits. is discovering the different levels of existence
Sufi commentary has emerged from the early identifies with the levels of existence and
Islam. There are however, some disagreements mans argent need is requiring self-knowledge
30
Meybudi, Rashid al-Din, William Chittick, 2014
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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
morphological aspects, nor but also a wide range of poetry and literature in
its eloquence and rhetoric the Muslim societies devoted to discuss this
nor being interested in its analyze the extent and effects of mystical
from the historical point of with the other disciplines and its role in
Bibliography
31
Khomeini, 1996, p. 123
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Vol 01, No.01, 2016
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