ANNABEL Keeler on QuShayri

7/30/2019 ANNABEL Keeler on QuShayri

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Centre for Islamic Studies at SOAS

f tafsras a Mirror: al-Qushayr the murshidin his Laif al-ishrt/ :

Author(s): Annabel Keeler and Source: Journal of Qur'anic Studies, Vol. 8, No. 1 (2006), pp. 1-21Published by: Edinburgh University Press on behalf of the Centre for Islamic Studies at SOASStable URL: http://www.jstor.org/stable/25728196 .Accessed: 23/08/2013 12:31

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Sufi tafsiras aMirror: al-Qushayri themurshid inhis Lata?if al-ishdratAnnabel Keeler

UNIVERSITY OF CAMBRIDGE

Paul Nwyia once described the Sufi exegesis of theQur'an as 'a play ofmirrorsbetween the inward (batiri) of themystic and the inward (batin) of the scripture.'1This evocative metaphor is apt in a number ofways. Firstly, it recalls the Sufis' ownrecommendation that the seeker should remove the rust of worldliness from themirror of his soul or heart, polishing it so that itmay reflect the truth. he idea ofreflection in amirror is furthersuggestive of an illuminative insight that is received,in contrast to the kind of knowledge that ismentally acquired; and the 'play of twomirrors' suggests a reflective infinity,a possibility of proceeding to ever-deeperlevels as theone works upon the other.Some of the ideas evoked by Nwyia's metaphor are included in the Sufis' owndiscussions of thenature and conditions of the esoteric interpretation f theQur'an.For example, the need for polishing themirror of the soul as a prerequisite forQur'an interpretation is indicated by a saying of Ibn cAta3 al-Adaml (d. 309/922),cited in the early 5th/l th entury commentary of Abu cAbd al-Rahman al-Sulami(d. 412/1021), theHaqa'iq al-tafsir:2

The [esoteric]meanings alluded to in theQur'an (isharat al-Qur?an)will only be understood by one who has purified his 'secret' (sirr)fromall attachment to theworld and everything itcontains.3and likewise, by a saying of al-Hallaj (d. 309/922):4

Only to the extent of his outward and inward piety and his mysticalknowledge (ma crifa)will the believer discover the innermeanings ofthe Qur'an.

That theunderstanding of the innermeanings of theQur'an is an illumination tobereceived, rather thanknowledge tobe acquired, is indicated by the Sufis' definitionof it as '[divinely granted] unveilings' (mukashafat) and 'states' (munazalatf - theuse of the third form verb in these terms indicates a kind of reciprocity, an'interactive' receptivity and openness to thedivine, again one thinks of theplay ofmirrors.6The numinous, arcane nature of Sufi exegesis is indicated by al-SulamT himselfwhen, in the introduction to his Haqa'iq al-tafsir, he states that the esoteric

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2 JournalofQur'anic Studiesknowledge of the Qur'an comprises 4[its] exclusive secrets (khawass al-asrar),subtleties (lataJif) and hidden wonders (maknunat baddJicihi).'1 Abu'l-Qasim alQushayri (d. 465/1072), in the introduction to his esoteric commentary on theQur'an, theLata3if al-isharat, writes that it comprises 'subtleties of [its]mysteriesand lights' (lata3if asrdrihi wa-anwarihi), 'delicate allusions' (daqiq ishardtihi),'concealed allegories' (khafi rumuzihi) and 'hiddenmysteries' {maknunat). Again,al-Qushayri emphasises that these are a divine grace, by saying thatGod has'illumined' (lawwaha) these hidden mysteries to (or for) the secrets (li-asrar) of thechosen (asfiyaJ) among His servants.The idea of reflection evoked by Nwyia's mirrormetaphor is also conveyed, albeit ina differentway, in some of these Sufi definitions - or,more precisely, a differentkind of reflection is indicated by them.For, while the same object will appear as anidentical image in any truemirror, be it round or square, large or small, the truthsreflected in Sufi interpretationsof the scripture, indeed on any one verse, showconsiderable diversity, and we may note the plural used in the titles of al-Sulamfsand al-Qushayri's commentaries: HaqaJiq al-tafsir, Lata"if al-isharat. Explainingthis diversity in the esoteric interpretationof theQur'an, al-Qushayri states: 'Sufisarticulate [the innermeanings] of the Qur'an according to the [various] levels(maratib) of their [inner] lights and capacities (anwar wa-aqdarihim).^ A similarstatement ismade by the earlier Sufi,Abu Nasr al-Sarraj (d. 378/998). Although, asfar as we know, al-Sarraj did not compile any tafslrof his own, several pages of histreatise on Sufism, theKitab al-luma\ are devoted to Sufis' elicitation ofmeanings(mustanbatat) from theQur'an andHadith. Al-Sarraj explains that each Sufi exegetespeaks 'according to theirparticular state (hal), and indicatesmeanings on the basisof theirmystical experience (wajd)\ and he observes thatdiversity in the field ofesoteric knowledge is a mercy, just as it is (according to a saying attributed to theProphet) a mercy in the realm of exoteric science, because mystics of every sort-whether novices or adepts, whether engaged inworks of devotion or in spiritualmeditation - can derive profitfrom theirwords.9On the basis of these statements then, one would expect to find in Sufiinterpretations of the Qur'an a diversity that mirrors the degree and variety of

mystical experience of each and every commentator, and can therefore benefitmystics at every stage of theway. However, a close study of Sufi commentariesreveals that they reflect not only the states, stations and spiritual ranks ofmystics,but also theirdoctrines, their approach to the spiritual path, and even, as we shallsee, theirpersons. It is thismirroring thatIwant to explore here with reference to theLata"if al-isharat of al-Qushayri, a Sufi commentary that has received far lessattention than itdeserves; indeed itappears that theLata 'ij is not always consideredto be altogether a mystical or esoteric commentary on the Qur'an.10 This issurprising given thatal-Qushayri's celebrated 'Epistle on Sufism', theRisdla fi cilm



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Sufi tafsir s aMirror 3al-tasawwuf orRisala Qushayriyya, is said tohave been one of themost widely readworks in the field of Islamic mysticism, and indeed is sowell known that it is oftensimply referred to as theRisala.11 It is true that al-Qushayri is also known as theauthor of several treatises on Ashcari theology,12 and that he acquired a reputationfor being a sober and cautious mystic.13 Nonetheless, after theRisala, theLata'ifal-isharat is held tobe the second most importantmajor work among al-Qushayri'sSufi writings.14 Certainly, al-Qushayri intended his Lata'if to be an esotericcommentary, having already composed an exoteric commentary in his youngeryears.15Moreover, theLata"if is said to have been used as a source by later Sufiexegetes, such as Ruzbihan Baqli (d. 606/1209), cAbd al-Razzaq al-Kasham(d. 730/1329) and Ismacil Haqql BurQsawI (d. 1137/1724),16while Rashid al-Din

MaybudI was heavily dependent on it in thewriting of his Persian commentary, theKashf al-asrar. The examples I shall cite in this paper should adequatelydemonstrate the esoteric nature of the content of the Lata3if}1 However, in thecourse of this discussion I shall point out aspects of thework thatmight lead some toconsider it as not trulybelonging to the genre of mystical commentaries on theQur'an.Before looking at thecontent of theLataJif a few remarks should be made about thestyle and method of al-Qushayri's commentary. Firstly, it isworth noting that theLata'if appears to have been composed, and does not, therefore,appear to fall intothe category of the kind of exegesis described by Gerhard Bowering as 'mysticallyinspired utterances' in response to theQur'anic recitation, that are (later) 'jotteddown' next to theQur'anic phrases.18Al-Qushayri's work is consistentlywritten inan eloquent literary style of Arabic, often in rhyming prose, with abundant,sometimes powerful use of imagery and metaphor, and the inclusion of numerouscouplets of poetry (often love poetry) - farmore than is tobe found in al-Sulami'scommentary, for example.19 Among Sufi commentators al-Qushayri is unusual inhaving attempted to comment in some way on all the verses of theQur'an, thoughoften this involves no more than a comment on one or two phrases in the verse.Inevitably, some verses of theQur'an appeared to al-Qushayri tohave less potentialthan others for esoteric interpretation,and thereforeoccasionally his commentarydoes not appear to go beyond an elaboration or explanation of a verse in its literal,exoteric sense.20The inclusion of thiskind ofmaterial may have helped to create theimpression that the Lata "if is not a mystical commentary on theQur'an. Furthercontributing to thisperception may be thefact thatal-Qushayri frequentlypresents aconcise explanation of the exoteric meaning of the verse before expounding theesoteric allusion it contains.21 There appear to be two reasons for this: in someinstances al-Qushayri clearly feels that the outward meaning of the verses requiressome kind of explanation or emphasis; in others, he employs the exotericinterpretation s thebasis or startingpoint for an esoteric analogy thathe wishes todraw from the verse. Either way, he usually makes a clear distinction between the



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4 Journal ofQur'anic Studiesexoteric and esoteric exegetical approaches, referringto theformerwith expressionssuch as 'in the language of [conventional] exegesis' (bi-lisdn al-tafsir), and to thelatter as 'the allusion in it [is]' (wa'l-ishara fihi). Examples of this juxtapositionand/or linkingof outer and innermeanings will be seen indue course.Turning now to the content of the Lata1 if,and our theme of tafslras amirror, thefirstquestion thatmight be asked iswhether or notwe find in the commentary thesober, cautious al-Qushayri theAshcari theologian, known to us fromal-Risala alQushayriyyal The answer to this question must be, to a certain extent, affirmative.Like most Sufis, al-Qushayri insists on the principle that inner realisation or truth(haqiqa) cannot be attained without observance of the religious law (Sharica). This

may, in fact, be one of the reasons for his frequently preceding his esotericinterpretationof a verse with some reference to its exoteric meaning, as noted22above. But we also find him expressing thisprinciple in a manner that indicatessome proclivity for theway of sobriety inmysticism, as when, for example, heinterprets those upon whom is God's blessing (Q. 1:6) as 'those in whom theproprieties and precepts of the Sharfa are preserved when theyare overwhelmed bythe sudden descent of realities [to theirhearts] (cinda ghalabat bawadih al-haqa^iq),so that theydo not leave the bounds of knowledge (hadd al-cilm) or in any wayabsent themselves from the rulings of the Sharica'.23 Al-Qushayri actually precedesthis interpretationwith thewords 'and it is said' (wa-qila), which, one might argue,does not preclude its being of his own hand. Yet, al-Qushayri's interpretationofanother verse throws a different light on this principle. In his commentary on thewords [those who] keep up the rayer... (Q. 2:3), he states:24

The companions from among the generality [of believers] (fumum)strive at the opening of their prayers to bring their hearts to theapprehension (macrifa) of theobligatory practice theyare performing,but theydo not withdraw from the valleys of heedlessness (ghafla).As for thecompanions fromamong theelite, theybring theirhearts toapprehension of what they are performing, but theydo notwithdrawfrom the realities of union (wusla). There is a great differencebetween theone who is absent while carrying out the rites of the law,but in the realms of heedlessness, and the one who is absent, butreturnsto the rites of the law,with the realities of union.

The above passage provides an explanation for a preceding statement in whichal-Qushayri makes a subtle link between believing in theunseen, referred to in thefirstpart of theverse, and the stateof the elite in theirperformance of theprayer:25

One who believes in the unseen (ghayb) by witnessing the unseen(bi-shuhud al-ghayb) vanishes (ghaba) inwitnessing the unseen andbecomes absent [fromhimself] for the sake of [what is] unseen (sara



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Sufi tafsir s aMirror 5ghayban li-ghaybin).26 When it comes to making the prayer,[it involves his] establishing itspillars and traditions, thenbecomingabsent fromwitnessing these by his 'vision' (ruJya) of the One towhom the prayer is being made. So, the ordinances that arecommanded are preserved for him throughwhat is coming to himfromGod, he being effaced from consideration of them.The souls[of such servants] are facing theqibla while theirhearts are immersedin therealities of union.

This interpretation s suggestive of a sobriety that is notmerely amatter of caution,but is rather in conformitywith themystical doctrines of Abu'l-Qasim al-Junayd(d. 297/910). One is reminded, for example, of his doctrine of annihilation 'after'_ _ 27annihilation (fana3 al-fana?).

As far as al-Qushayri theAshcari theologian is concerned, points of dogma certainlyoccur here and there, though it should be pointed out thatmost Sufi commentariesinclude some elements of theology, especially concerning the doctrine of divinepreordination, for example. But in the Lata3if al-isharat al-Qushayri does notindulge in lengthy theological dispute or argumentation; points of dogma are ratherincluded inpassing, as when he comments at an exoteric level on thosewho believein theunseen (Q. 2:3), and briefly explains that the 'unseen' is beyond thebounds ofself-evidentknowledge (idtiraf), incontradistinction toother religiousmatters which

may be known throughdeduction and analogy (istidlal). This is before he passes onto a more mystical interpretationof 'those who believe in the unseen' as: 'thosewhom He frees frommental perception and searching, by theunveiling of lights ...for once the suns of their secrets have risen, they have no need of the lamps of28rational deduction (istidlal)' Another instance iswhen he comments on thewordsGod does not shy rom drawing comparisons even with something a small as a gnator something larger (Q. 2:26), and explains that,since in relation toGod existence isin reality smaller than a single atom of thedust of the air, there is no difference visa-vis His might between theThrone and a gnat - the creation of theThrone is notharder nor the creation of the gnat easier forHim, forHe is exalted beyond beingaffected by easiness or difficulty.29 e also find al-Qushayri as both Shafici/Ashcariand Sufi reflected inhis interpretation fQ. 1:5:30Lead us on the straightpath ... lest stopping in the lands of blindimitation (taqlld) should hinder us from attainment [of the spiritualgoal] (wusul), or that reliance on customary forms of instruction(muctad min al-talqin) should bar our way to spiritual insight(istibsar) ....

Turning now to another kind of 'reflection', thatwhich was specifically indicated byboth al-Qushayri's and al-Sarraj's definitions of esoteric interpretation,we find



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6 JournalofQur'anic Studiesnumerous comments in theLata3ifthat appear tobe informedby states and stationsexperienced by itsauthor.A few examples will suffice to illustrate thishere.One instance is when al-Qushayri comments on Q. 2:25, Whenever theyare givensustenance from thefruits of these gardens, theywill say: We have been given thisbefore, which describes the state of thebelievers inParadise. As mentioned above,al-Qushayri frequentlycommences his interpretation y clarifying theoutermeaningof the verse in some way. Thus he observes that,although when the believers inParadise are given the fruit they suppose it to be as before, when they taste it theyfind it tobe superior. Then follows hismystical interpretation, hich takes the formof an analogy:31

It is the same way for thepossessors of realities. Their inward statesare constantly being elevated, so that when one is raised from his[previous] state, he supposes thatwhat he will come to at thatmoment will be like thatwhich preceded it,but when he experiences[lit. 'tastes'] it,he finds it tobe superior by twice asmuch.

Another example is al-Qushayri's commentary on Q. 2:106, Any revelation thatWecause tobe supersededorforgotten,We replace itwith something better or similar.Here we find an allegorical interpretationwhich follows on directly from the verseas a gloss: 'that is,He moves you fromone state (hal) toone above it,or higher than

it,and the branch of your union is ever verdant and blooming and the star of yourfavour is ever rising.' As can be seen, al-Qushayri's allegorical interpretation f thisverse has been embellished with metaphors. These metaphors are added to, as hegoes on toexplain, again in theform of a gloss:32

We never take away any of the traces of worship (or 'service',cibada) without exchanging for them the lights of servanthood(cubudiyya), andWe never take away any of the lightsof servanthoodwithout causing to rise in theirplace themoons of slavery (cubuda).

Yet another example is his commentary on Q. 36:39, We have determined phases forthemoon untilfinally it becomes like an old date-stalk. In this interpretational-Qushayri explains the stage in which the seeker is gradually increasing indivinely-bestowed insight,while at the same timehis self or nafs (symbolised by themoon) iswaning so thateventually he attains the stateof annihilation inGod ifna3).But theperson at this level is still at the stage of changeability or vacillation (talwin),and al-Qushayri then contrasts this stagewith themore advanced station of stability(tamkin)which is symbolised by the sun.He writes:

The allusion in this verse is that the servant, at the time of seeking(talab), is in a fragile state (raqiq al-hal), weak {in certainty (yaqin)}and limited in understanding. Then he reflects (yufakkir) until his



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Sufi tafsir s aMirror 7insight (basira) increases, and {his state is perfected} until hebecomes complete, like the [full] moon [which] then graduallydiminishes as itcomes closer to the sun, littleby little, nd the closeritcomes to the sun [lit. 'themore it increases innearness to the sun'],themore itdecreases in itself,until it is annihilated, hidden, no longervisible. Then it starts to become distant from the sun and itmovesfurtherand furtheraway until it becomes [again] full - who couldbring about this alteration in it?Only the decree of theOne who ismighty and all-knowing.The one who resembles the sun is themystic (carif)who is constantlyin the radiance of his gnosis (macrifatihi). He is the possessor ofstability (tamkiri), not vascillating (mutalawwin). [His sun] risespermanently from the zodiac of his felicity; and is not darkened[lit. 'taken'] by any eclipse nor veiled by any clouds.

Al-Qushayri continues this interpretation by explaining how the servant whoresembles themoon in his changeability, is taken from the state of expansion (bast)to the boundary of union (wisal) but is thenbrought back to lassitude (fatra) andfalls intoa stateof contraction (qabd), until eventually God isgenerous with him andelevates him again tohis state of proximity and perfection. In such examples itcanbe seen how fully al-Qushayri has allegorised theQur'anic imagery.Moreover, heoften provides a continuity inhis application of thesemetaphors fromone verse toanother that is rare among earlier Sufi commentators. In thisway he seems to lookforward to later commentators such as cAbd al-Razzaq al-Kashani.34In some of his interpretations l-Qushayri shows an acute understanding ofwhat we

might call 'spiritual psychology' as he explains how a statemay be experienced atdifferent levels of human consciousness. So, inhis commentary onMoses' comingto thewaters ofMidian, Q. 28:22, he writes:35Outwardly he reached the springs of Midian, but in his heart hereached the springs of intimacy and ease (uns wa-rawh). There aredifferent springs: the springs of the heart (qalb) are the gardens ofexpansion (riyad al-bast) [where seekers experience] revelations ofthe [divine] presence (kushufatal-muhadara) and delight in all kindsof [divine] graces (mulatafa); the springs of spirits (arwah) are theplaces of witnessing where they experience the revelation of thelights of contemplation and become absent from all perception ofthemselves; the springs of secrets (asrar) are the courts of divineunity (tawhid), and there thecontrol isGod's - for there is no self andno perception, no heart and no intimacy, it is annihilation in the



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8 Journal ofQur'anic Studieseternal (istihldk i'l-samadiyya) and effacement in the all (fand3 bi'lkulliyya).

In these interpretations, l-Qushayri is clearly alluding to states thatare experiencedby seekers who are advanced on thepath. However, inmany of his comments wealso find him discussing pitfalls that face thewayfarer atmore elementary stages ofthe spiritualway. The powerful language thathe uses in these interpretationsoftenconveys the sense of exasperation thathe feels - here we are seeing another side ofal-Qushayri, namely that of the spiritualmaster (murshid) in charge of numerousdisciples, and responsible for theirwell-being and progress.36 The following are afew examples of thiskind of interpretation.The first such example is al-Qushayri's comment on theQur'anic simile inQ. 2:17,They are likepeople who [labour to] kindle afire, and when it lightsup everythingaround themGod takes away all their light, leaving them inutterdarkness, unable tosee. Al-Qushayri begins by explaining that outwardly this simile refers to thehypocrites, and then continues by showing that themystical allusion in the verserefers to:37

The person who has a good beginning in travelling the path ofspiritual aspiration (irdda) and strives fora time,but thenexperiencesone hardship after another, and turns back to theworldliness of hisstateprior tohis attainmentof the truth, ubsequently returningto thehuman darkness he was inbefore.

Al-Qushayri's metaphorical language now comes intoplay:His branch put forth leaves but never bore fruit ... Lethargy quicklyeclipsed themoons of his attentiveness. The hand of divine wrath(qahr) repels him, after [initially] the tongue of divine gentleness(lutf)had summoned him.

Another example is al-Qushayri's commentary on Q. 2:14, which says of thehypocrites: When theymeet thosewho believe theysay, 'We believe', but when theygo to their own satans, they say, 'We are with you, we were only mocking.'Al-Qushayri firstly omments at the literal level, explaining that thehypocrites want38to combine two things,but theywill be denied themboth, and he then remarks:

Similarly, theone who tries to combine theway of spiritual aspiration(irdda) with what thepeople of habit (cdda) are doing will not be ableto bring these two things together,because two opposites cannot beunited ...When night approaches fromone side,39day flees from theother. The person who has a companion in every district and anattachment in {every} corner of his heart, will be subject tovicissitudes, {divided between attachments}. His heart is ever in



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Sufi tafsiras aMirror 9ruins, he has no enjoyment from life. In reality he gains nonourishment fromhis heart.

And again commenting on the lastpart of the same verse he says:40Those who cast the reins into the hands of their lustswill be luredbythem into the vales of separateness (tafriqa), and theywill not be abletogain a foothold in any station,because theywill be swept away bythose lusts into thewildernesses of alienation.The analogical connection between thehypocrites who are being referred to in theverse, and those who are tryingto combine spiritualitywith worldliness or theirownpleasure and lust is, as far as al-Qushayri is concerned, a real one because he seesthem both tobe sufferingfrom the same psychological flaw.Al-Qushayri draws on some evocative Qur'anic imagery when, commenting onQ. 2:9, he discusses the situation of theperson who falls into the trapof confusingtheir own ego with the divine T, which deception leads to the hardest ofpunishments, al-Qushayri says, 'for they are seeing a mirage, supposing it to besomething todrink,butwhen theycome to it, theydiscover it tobe nothing; instead,theyfindGod, and He gives them theirrecompense'41Itwill have been noted thatmany of these interpretationsdiscussing the situation ofthose who are subject to hazards on the spiritual path take the form of an analogydrawn from verses which exoterically refer to hypocrites or unbelievers. However,sometimes these discussions occur in other contexts, as in the following, whichappears to have been inspired by the Qur'anic imagery of the verse. Hereal-Qushayri is commenting on Q. 36:41, Another signfor them is thatWe carriedtheir seed in the ladenArk, and inhis commentary he also introduces the imagery ofaya 43, IfWe wished, We could drown them; theycould not be saved. The passage isrich in rhymingprose:42

The allusion in this verse is to the carrying of [His] creatures in theark of safety (salama) across the sea of destiny amid the clashing ofitswaves (talatum amwajiha), throughevery kind of fluctuation andimpact (taghylrwa-ta'thir). How many a servant is drowning inhisbusy-ness both day and night (fi-ishtighdlihi i-laylihi wa-naharihi),not resting forone minute from the labour of his activities (min kaddaf alihi), or from enduring thedrudgery of his work (muqasat tacabacmalihi) and the accumulation of his wealth {jam0 malihi). Thisdrives him to forgetfulnessof his end and his final [abode] (caqibatihiwa-ma'alihi) and causes his preoccupation with his children andhousehold (waladihi wa- ciyalihi) todominate his thoughtand concern



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10 JournalofQur'anic Studies(fikrihiwa-bdlihi) and so his effortdoes nothing but harm him (masacyuhu iliafi-wabdlihi).

Sometimes, in addition to these insights into spiritual psychology, al-Qushayri'sinterpretationseven provide us with some glimpses into the social background ofSufism. One example iswhen he interpretsthose who 'cause corruption on earth'(Q. 2:11 and 12) as being people who reject thedivine proof that has come to themin the form of admonitory thoughts. The result of this rejection, al-Qushayriexplains, is that 'God strips away theblessing in their states and in exchange givesthem ears that are deaf to Him. Moreover He afflicts themwith opposing thespiritual path (tarlqa) and withholds from themany belief in it' 43And there followsthis interesting observation: 'Just as the apostate is themost severe in enmitytowards theMuslims, so theperson who returns toworldliness and to theways ofhabit from theway of spiritual aspiration (irdda) is themost severe of people inrejecting this Sufiway, and themost remote fromSufis.'In his commentary on thenext verse,When it is said to them:Believe as the othersbelieve, theysay: Shall we believe as thefoolish do? (Q. 2:13), al-Qushayri draws ananalogy with wealthy people who, when they are commanded to give up theirworldliness, describe thepeople of guidance (rushd) as 'lazy and incompetent, andsay that thedervishes don't know anything, and have no property, status, comfort orlivelihood!'.44

One can sense the exasperation of al-Qushayri, the spiritualmaster, in his commenton another part of theQur'anic simile cited earlier (i.e. Q. 2:17): Theymove on whenthe light rom the lightningcomes, butwhen there isdark around them theystop (Q.2:20). He writes:45

Similarly just when heedless people are becoming attentive to thetruths that are being preached to them, so that their hearts arebeginning to soften, or some fear enters them which draws themnearer to repentance, theygo back and start to think itover. Then theyconsult those who are closest to them,and theirfamilies and childrenindicate that they should return to theworld, and startgiving themadvice and browbeating them about being weak and incapable, sotheirspiritual resolve isweakened and theiraspiration falls away.

We also find interpretations in al-Qushayri's Lata0if which raise the subject ofspiritual courtesy (adab) inSufism. One example is his comment on thewords thosewho sever the bonds thatGod has commanded to be joined (bi-waslihi) and whospread corruption on theearth (Q. 2:27). Al-Qushayri states:46

Among those things which the servant has been commanded tomaintain [lit. 'join'] is the protection of the rights (dhimdm) of the



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Sufi tafsiras aMirror 11people of this spiritualpath, and theoutlay that ismade toaccomplishthis is that of sincere aspirations not the expenditure of wealth.47Their endeavours are entirely dedicated to the continuance of themeans of this tariqa and theregulation of itsaffairs,while theirheartsare turned towards the expectation of God's guardianship of itspeople. The 'corruptionon earth' of this tariqa is their [the adepts'?]neglect of others who are peripheral to the states they areexperiencing,48 so that theyoccupy each other (yatashaghaluna) withtheir talk and their [own] concerns at the expense of providingguidance to an aspirant (irshad murid) or sharpening thekeenness ofa seeker (ishhadh qasid), and this is one of the things thatGod, be Heglorified, does not approve of from them.

Such interpretations re perhaps an indication of the structuring nd formalisation ofthe Sufi way within the tariqa which was beginning to take place during thisperiod49 This involved not only the composition of Sufi manuals but also thecompilation of listsof rules of conduct for Sufis. Al-Sularm, who, after the death ofAbu CA1Ial-Daqqaq, was al-Qushayri's spiritualmaster fora time,was the author ofone suchwork on this subject.50In themirror of al-Qushayri's Lata3if we can also see reflected the sense ofresponsibility that is borne by the spiritualmaster. The context for thisexample is alQushayri's commentary on Q. 8:25, which reads Beware of discord (fitna) thatharms not only the wrongdoers among you: know that God is severe in Hispunishment. Al-Qushayri begins his interpretation y explaining the implications ofthisverse in termsof theSharica, thegist ofwhich is thata personmay be taken as acriminal, even if he has not actually committed a crime, simply by aiding andabetting in thecrime.51Al-Qushayri then turns to theesoteric interpretation, tartingfrom thepoint of view of spiritual psychology. He observes thatwhen the servant'commits a slipwith his lower self (nafs), a tribulation (fitna) from itwill be visitedupon his heart, in the form of an immediate {hardening (al-qaswa al-mucajjala)},while his nafs will be afflicted by a punishment to come, and moreover, when thetribulation from thatslip emanates from theheart (qalb) upon itsdesiring what is notright, a tribulation, in turn,will be visited upon his secret (sirr) in the form of aveiling'.52Al-Qushyari then applies this same principle to the spiritual community, andobserves:53

When the senior person [on thepath] (muqaddam) does what is notpermissible for [one of] his rank, then theblessings thatwere beingpassed from him to his followers and disciples will be cut off, and



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12 Journal ofQur'anic Studies{theirbeing cut off from these blessings} is their share from thefitna,even though theydid not themselves commit any sin.

And he continues with another anonymous comment:54It is said thatwhen great people [of the path] are silent instead ofreprimanding their juniors,55 then theywill suffer tribulation {forhaving omitted to point out to them}, with regard to the things thatthey [the uniors] did. As they say: Tf fools are not reprimanded theyare as good as commanded.'

Here the leaders are in effect being punished for neglecting to forbidwrong (nahial-munkar) in the spiritual path.This principle is thenapplied more widely, as al-Qushayri continues:56

Further it is said thatwhen a renunciant (zahid) lowers himself bytaking a dispensation in the law, allowing himself to takemore fromthe world than suffices him for his needs, even though it bepermissible (haldl) according to the sacred law, the tribulationfor thatwill be conveyed to the initiates he is training, and [the tribulationfor]whatever worldly desire appears in him. [Moreover] abandoningthat abstemiousness will result in his being lost in the vales ofheedlessness andwith worldly preoccupation.Likewise, when theworshipper (cdbid) deviates fromwhat is harderand leaves offwhat is nobler (awla)?1 this is conveyed to those whoare keen in theirspiritual striving.They get set in theway of laziness,thenvacuity, and the abandoning of spiritual exertion leads them tofollowing theirpassions ...... [Similarly]when themystic (cdrif) turnsback to somethingwhichholds some pleasure forhim, thedisciple looks at him, and lassitudeinterfereswith the sincerity of the state (munazala) thathe had, andthatbecomes [thedisciple's] portion of thefitna of themystic.

We can see in these examples not only the spiritual psychology of the individualmystic, renunciant or worshipper, but also what might be called a 'socialpsychology' of the spiritual community. Again, there are principles in theseinterpretationsthatrelate to the adab of aspirants towards theirfellows on thepath.Also worth noting is al-Qushayri's mention of different types of spiritualwayfarerssuch as the renunciant (zahid) and theworshipper (or devotee, cdbid) as well as the

mystic (carif), each having theirown disciples. This brings tomind the diversity of? ? 58spiritualmovements thatwere coexisting inKhurasan during thisperiod.



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Sufi tafsir s aMirror 13Many of the extracts so far examined may have given a somewhat austereimpression of our commentator. However, the final example from the Lata?ifal-isharat that I shall discuss here is one that reflects a warmer, more spontaneousside of al-Qushayri, namely his interpretation fMoses and the theophany ofMountSinai (Q. 7:143). This interpretation lso exemplifies al-Qushayri's use of the themeof mystical love, which featuresmore prominently in theLata3if than it does inal-Sulaml's Haqa'iq al-tafsir - and, indeed, more than one might expect fromal-Qushayri's Risala, where the subject of love is restricted to his chapters onmahabba and shawq.59 In this case, the interpretationwould seem to confirmGerhard Bowering's observation thatSufi exegesis often represents freer and morespontaneous expressions of Sufi doctrine thanare tobe found in themore apologeticmanuals of Sufism.60Before discussing al-Qushayri's commentary it isworth quoting Q. 7:143 infull:

When Moses came at the timeWe appointed, and his Lord spoke tohim, he said, 'MyLord, show Yourself tome! Let me see You!' Hesaid, 'You shall not seeMe but look at thatmountain; if it remainsstanding firm you will seeMe.' When his Lord revealed Himself tothemountain, He made it crumble. Moses fell down unconscious.When he recovered, he said, 'Glory be to You! To You I turn inrepentance! I am thefirst tobelieve!'

Al-Qushayri begins his commentary on thisverse in the form of an expanded glosson theQur'anic words, WhenMoses came at the timeWe appointed'?1Moses came theway of thosewho are full of desire, theway of thosewho are madly in love.Moses came, and therewas nothing left toMoses ofMoses. Thousands ofmen have travelled great distancesand no one mentioned them,but here isMoses who took just a fewsteps and youths will be recitingWhen Moses came at the timeWeappointed till theResurrection.

To begin with, al-Qushayri explains Moses' request forvision as being theeffect oftheoverwhelming of ecstasy upon himwhen he heard thedivine speech, and thenheexplains it in anotherway:62

When he heard God's speech,Moses became utterly intoxicated, sohe utteredwhat he uttered. And the drunkard (sukran) will not bebrought to account forwhat he says. Don't you see that in the textoftheBook Moses isnot reprimanded fora singleword?

Here is probably an allusion to thephenomenon of the ecstatic utterance (shath, pi.shathiyyat), themost famous of which were attributed to al-Hallaj and Abu YazTdal-Bistaml (Bayazid). These were a subject of much controversy in Sufism.63 By



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14 JournalofQur'anic Studiesinterpreting oses' request as a snath al-Qushayri appears here tobe condoning it,thoughhe was careful to exclude the shathiyyat of both al-Hallaj and BayazTd fromhis Risala.64

Al-Qushayri introduces an element of charm to his commentary by relating thetradition thatMoses attempted to gather asmany things as possible to saywhen Hecame to themeeting with God, and took itupon himself to speak forpeople,65 askingthem, 'Do you need anything fromGod? Is there something you want to say toHim?For I am going to commune with Him.' But, al-Qushayri relates,when he came andheard God's speech he could not remember anything,not one word; instead he spokeaccording towhat overwhelmed his heart at thatmoment and said, 'MyLord, showYourself tome! Let me see You!'More interpretations are added, each bringing another insight into the effect ofmystical ecstasy:66

The person who desires thebeloved most intensely is theone who isclosest to thebeloved. So itwas thatMoses was deep-rooted inunion,in theplace of intimatecommuning (munajat) with God, curtained allround with [divine] care, vanquished by the sudden onslaughts ofecstatic attainment.Then in themidst of all thathe was saying 'MyLord, show Yourself tome! letme see You!' - as ifhe was absentfrom theTruth! But then, themore people drink, the thirstiertheybecome, the closer they become, themore their desire increases.Union inevitably goes on requiring perfection. Thus God protects thesecrets ofHis chosen ones from lassitude (fatra).

Or again:Moses spoke with the tongue of utter neediness and said, 'ShowYourself tome - letme at least have one look! This affair is killingme!'

Al-Qushayri also comments on God's denial of vision toMoses in a number ofways. In one of these, he explains that the affliction forMoses was much greater inGod's saying 'Look at thatmountain; if it remains standingfirm you will see me',than ifGod had simply said, 'You shall not see me', because the latterwas anunequivocal refusal, and at least there is a certain comfort in renouncing all hope.But instead,by saying fia-sawfd? (youwill) He increasedMoses' desire forwhat hadbeen denied and, having increased his expectation, He then made the mountaincrumble. But cruelty (qahr) is theway (sunna) of thebeloved.68Al-Qushayri adds thatMoses was made to suffer ven more by being commanded tolook at other than theBeloved. But thegreatest of all afflictions for him was to seeGod manifesting Himself to themountain, so that themountain was able to seeGod



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Sufi tafsir s aMirror 15whereas he was not, and al-Qushayri adds 'that,byGod, was hard indeed!' In spiteof this, therewas tobe compensation forMoses, foral-Qushayri informsus thatafterMoses had fainted at the sight ofGod's manifestation upon themountain, he wasgranted, in that state of annihilation fromhimself, the unveiling of the realities ofOneness ihaqa3iq al-ahadiyya), and, al-Qushayri adds, 'theAbsolute Truth [i.e.God] after the annihilation of the traces ofMoses, was better forMoses thanMosesremaining to himself, just as witnessing of God throughGod is better than thecreature subsisting in itself'.69Here we have a clear reference to themysticaldoctrine of annihilation from self ifna3) and subsisting inGod (baqa3).It is noteworthy thatmany of the themes thatal-Qushayri has incorporated intohisinterpretation fQ. 7:143 are central to Islamic lovemysticism: the sense of longing,which becomes more intense with proximity to theBeloved; the intoxication of thelover in communion with theBeloved; the cruelty of theBeloved; thedesire on thepart of the lover not to see anyone other than theBeloved; and, of course, the lover'sjealousy.70 These elements do not feature in any of the comments on Q. 7:143assembled in al-Sulami's Haqa3iq al-tafsirn How do we therefore explain theunequivocal presence of love in al-Qushayri's interpretationhere and elsewhere inhis Lata3if al-isharat? Certainly, al-Qushayri was not himself known to be aproponent of lovemysticism. Yet I believe what we may be seeing inhis somewhatdiscreet expression of these themes is, in fact, an indirect reflection of the spiritualclimate in Nlshapur at that time, a time when love mysticism was becomingincreasingly prevalent among Sufis.ConclusionSufi Qur'an interpretation, as Sufis themselves have described it, reflects thespiritual capacity, thedegree of illumination and thediversity of states and stationsexperienced by each and every commentator. From the examples drawn from alQushayri's Lata3if al-isharat examined in this article, it can be said that Sufiinterpretation equally mirrors the particular doctrines, spiritual outlook andtemperament (e.g. sober and cautious, or intoxicated), and personal preoccupationsand responsibilities of the commentator. It can also informus of codes of conductamong Sufis, and even provide us with glimpses into the interactionof Sufis with thenon-Sufi community. In thisway we can more broadly see a reflectionof theprocessof ordering and structuring f Sufism within the tariqa, with a growing sense of itsidentitywithin society at large. I would suggest that one may also be seeing inal-Qushayri's Lata3if an indirect reflection of thewider cultural and spiritual ethosof Khurasan at a time when the doctrines of love mysticism were becoming adynamic element inSufism.72In themirror of al-Qushayri's Lata3if al-isharat, we see above all a Sufi master,concerned and inspired to elicit from theQur'anic verses spiritual guidance (irshad)



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16 JournalofQur'anic Studiesthatcan be of benefit not only to adepts, but those at themore elementary stages ofthePath; perhaps he even intended his comments to be of help to others who hadvocations tobe murshidun.

NOTES* In thepreparation f thispaper I havemade use of both IbrahimBasyum's editionof theLata3if al-isharat (Cairo: Dar al-Katib al-cArabi, 1968-71), and the Kupriilii 117 manuscriptfrom Istanbul. Insertions made on the basis of the manuscript will be between the symbols{ and }, and corrections made will be indicated in the endnotes.1 P. Nwyia, 'Un cas d'exegese soufie: l'histoire de Joseph' in S.H. Nasr, Melanges HenriCorbin (Tehran:Kitabfurushl-yiahuri, 1977),pp. 407-23, p. 409.2 Abu cAbd al-Rahman al-Sulami, Haqa'iq al-tafslr, ed. S. cImran, (2 vols. Beirut: Dar alKutub al-cIlmiyya, 2001), vol. 2, p. 302; P. Nwyia (ed.), Trois ceuvres inedites de mystiquesmusulmans (Beirut: Dar El-Mashreq, 1986), p. 155. Editions of the HaqaJiq al-tafslr usedhere are cImran's recent edition, the selections edited by Nwyia in his Trois ceuvres inedites,and the ritishLibrarymanuscriptMS Or. 9433.3 The word sirr, meaning literally 'secret', is a term used by Sufis to describe a subtle centreof perceptionor locus ofmystical experiencedeep within thehumanbeing. It suggestsboththemysterious, indefinablenatureof this inner 'organ', and the ineffabilityf thehigherrealities that are experienced in or through it.There is no adequate translation of this word inEnglish, though it is sometimes rendered by such expressions such as 'innermostconsciousness', 'inmost being' or 'innermost mystery'. On this subject, see Shigeru Kamada,'A Studyof the erm Sirr (Secret) inSufiLata3 if heories', Orient 19 (1983), pp. 7-28.4 Al-Sulami, Haqa'iq al-tafslr, vol. 1, p. 157; MS Or. 9433, f. 45a. See also Abu'1-FadlRashid al-DIn Maybudi, Kashf al-asrar wa-cuddat al-abrdr, ed. CA.A. Hikmat(10 vols. Tehran: Amir Kabir, 1952-60), vol. 2, pp. 612-13; vol. 1, pp. 229-30.5 For example al-Sulami, Haqa'iq al-tafslr, vol. 1, p. 19; MS Or. 9433, f. lb. See also AbuHamid al-Ghazali, IhyaJ culum al-dln (6 vols. Damascus: Dar al-Khayr, 1417/1997), vol. 1,p. 30 (part 1.1, K. al-cIlm, ch. 2, section 2 (on the knowledge of fard kifaya), question 3);

Maybudi, Kashf al-asrar, vol. 2, pp. 612-13.6 See W. Wright, A Grammar of The Arabic Language: Translated from the German ofCaspari and Edited with Numerous Additions byW. Wright, 3rd edn, revised byW. RobertsonSmithandM.J. deGoeje (Cambridge:CambridgeUniversityPress, 1967),pp. 33-4.7 Al-Sulami, Haqa'iq al-tafslr, MS Or. 9433 f. lb. The word maknunat is absent fromcImran's edition, p. 19.8 Al-Qushayri, Lata0 if l-isharat, vol. 1, p. 41. Likewise inMS Kupriilii 117, f. lb.9 Al-Sarraj, Kitab al-lumac fi'l-tasawwuf, ed. R.A. Nicholson, Gibb Memorial Series,(London: Luzac, and Leiden: E.J. Brill, 1914), p. 107; the translation s adapted fromNicholson's summary, p. 31.10 Alan Godlas, although he alludes to its esoteric content, lists the Lata3if al-isharat along

with al-Thaclabi's al-Kashf wal-baydn can tafslr al-Qur?dn, as being in the category of'moderate' commentaries as distinct from the category of 'esoteric' commentaries. See hiscomprehensive overview of Sufi tafslr, in his article on the internet 'Sufi Koran Commentary:A Survey of theGenre', http://www.uga.edu/islam/sufismtafsir.html.11A.J. Arberry described al-Qushayri's Risala as 'themost esteemed and popular book on thesubject [i.e. Sufism] in Arabic' and 'the principal study of all later scholars', for which see A.J.Arberry, Sufism: An Account of theMystics of Islam (London: Allen and Unwin, 1950), p. 7.Numerous editions of the Risala are available, one of the best known being that published in



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Cairo by Dar al-Kutub al-Haditha in 1966. It has been part-translated by Barbara von Schlegelas ThePrinciples ofSufism (Berkeley:Mizan Press, 1992).12 For a list of some of these works see Brockelmann, Geschichte der arabischen Litteratur(5 vols. Leiden: E.J. Brill, 1937^2), Supplementband 1, pp. 770-2; I. Basyum, al-Imamal-Qushayri siratuhu dthdruhu madhhabuhu fi'l-tasawwuf (Cairo: Majmac al-Buhuthal-Islamiyya, 1972), pp. 44-6. Some of these treatises have been published by R.M. Frank inMIDEO 15 (1982), pp. 53-8, andMIDEO 16 (1983), pp. 59-94.13This reputationmay have accrued to him in part because of anecdotes related in thebiography of Abu SacId ibn Abi'l-Khayr. See, for example, Muhammad ibn Munawwar,Asrdr al-tawhid l maqdmdtShaykhAbi Sacid, ed.Muhammad Rida ShaficiKadkani (2 vols.Tehran: Intisharat-i Agah, 1987), vol. 1, pp. 74-6 (an English translation of which can befound in John O'Kane, The Secrets of God's Mystical Oneness (California: Mazda andBibliotheca Persica, 1992), pp. 156-7) and Kadkani's introduction, pp. 41-2. However, alQushrayri's sober, cautious image is probably mainly due to the apologetic character of theRisala itself, which Arberry describes as having been 'carefully designed' (Arberry, Sufism, p.71, emphasis mine), while Knysh, drawing on another quote from Arberry, states thatthroughout the Risala al-Qushayri 'portrays Sufism as "a fairly rigid and clearly definable wayof life and system of thought'". See A. Knysh, Islamic Mysticism: A Short History (Leiden,Boston andKbln: E.J. Brill, 2000), p. 132. See also J.Mojaddedi, 'Legitimizing ufism in alQushayri's Risala', Studia Islamica 90 (2000), pp. 37-50; J.Mojaddedi, The BiographicalTradition in Sufism (London: Curzon, 2001), ch. 4, for al-Qushayri's exclusion of al-Hallajfrom the biographical section of his Risala. Qasim al-Samarrai writes that al-Qushayri was'primarily a theologian and then a Suft'(Q. al-Samarrai, The Theme of Ascension inMysticalWritings Baghdad:National Print ndPublishingCompany, 1968),p. 46).14Other mystical works by al-Qushayri available in recent printed editions include: the Tartib

al-suluk, a short treatise on dhikr (remembrance of God), edited and translated into English inF. Meier, Essays on Islamic Piety and Mysticism, tr. John O'Kane (Leiden: E.J. Brill, 1999),pp. 93-133; the Tahbirfi cilm al-tadhkir, ed. I. Basyum (Cairo: Dar al-Katib al-cArabI, 1968);the Arbaca rasdHl fi'l-tasawwuf ed. Q. al-Samarrai (Baghdad: al-Majmac al-cIlmi al-cIraqi,1969); the Kitab al-micrdj, ed. A.H. Abdel Kader (Cairo: Dar al-Kutub al-Hadftha, 1964); theNahw al-qulub al-kabir, ed. I. Basyum and A.CA. al-Jindl (Cairo: cAlam al-Fikr, 1994); the

Nahw al-qulub al-saghir, ed. A.CA. al-Jindi (Tarabulus: al-Dar al-cArabiyya liT-Kitab, 1977).Titles of further Sufi treatises by al-Qushayri may be found in al-Samarrai, Theme ofAscension, p. 279; Rashid Ahmad (Jullandri), 'Abu al-Qasim al-Qushayri as a Theologian andCommentator', Islamic Quarterly 13 (1969), p. 35; Basyum, al-Imdm al-Qushayri, pp. 44-6.15 Halm's article on al-Qushayri in the Encyclopaedia of Islam (art. 'Kushayri' in

Encyclopaedia of Islam, 2nd edn, vol. 5, p. 526), states that al-Qushayri composed his Lata0ifal-ishdrdt before the year 410/1019. However, it ismore likely that he composed his mysticalcommentary later in his life, at the time he was composing his other Sufi works, such as theRisala, which was completed in the year 438/1046. According to al-FarisI (Kitab al-siydq IVlta?rikh Nisdbur, ed. in facsimile by R.N. Frye in The Histories of Nishdpur, Harvard OrientalSeries, 35 (London:Mouton, 1965),f.97a) and Subkl (Tabaqdt al-Shdficiyyal-kubrd (6 vols.Cairo: al-Matbaca al-Husayniyya, 1324/1906), vol. 3, p. 245), the title of al-Qushayri's earliercommentary was al-Tafsir al-kabir, and Farisi informs us that al-Qushayri composed thiswork before 410 AH. A fragmentfQur'anic commentary ntitledTafsirQushayri has beenpreserved inMS Leiden 811, and Rashid Ahmad has edited a portionof thismanuscript,assuming it to be part of al-Qushayri's al-Tafsir al-kabir (see his unpublished PhD thesis,'Tafsir in Sufi Literature with Particular Reference to Abu'l-Qasim al-Qushayri' (UniversityofCambridge, 1967)). The partof this thesisrelatingto al-Qushayrihas been published asRashid Ahmad (Jullandri), 'Abu al-Qasim al-Qushayri as a Theologian and Commentator',

Islamic Quarterly 13 (1969), pp. 6-69. The MS Leiden 811 consists of fifteen sessions of a



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traditional (exoteric) Qur'anic commentary which were delivered between the years 413 and414 AH, coveringQ. 57:21 toQ. 66:12. If this ommentary ere tobe a genuinecompositionof al-Qushayri, then it would indicate, surprisingly, that he had Muctazili leanings in hisyouth, since the work includes numerous citations of well-known MuctazilTs, such as QadicAbd al-Jabbar, Abu Muslim al-Isfahanl, Abu CA1I al-Jubba?I and Abu CA1I al-Farisi.Although theirnames are not given in full,Rashid Ahmad has identified hemthroughcomparison with identical or similar comments cited in the commentary of Fakhr al-Dln alRazi (see his 'Abu al-Qasim al-Qushayri', pp. 41-6). In the fragment attributed to al-Qushayrithese names are followed by honorifics such as 'may God have mercy upon him', andfurthermore, their comments are not contested, as is the case in al-Razi's tafslr. Also presentin this fragment are comments by earlier mycics such as Yahya ibn Mucadh and Fudayl ibncIyad. Another exoteric commentary often attributed to al-Qushayri is entitled al-Tayslrfi cilmal-tafslr or al-Tayslr fil-tafslr al-QurJan, though this ismore likely an abridgement by alQushayri's son, Abu Nasr cAbd al-Rahim al-Qushayri, either of his father's al-Tafslr al-kablr,or of another commentary of his own. On this subject, see also Fritz Meier, 'Philologika XIIF,Oriens 3 (1950), pp. 31-107, pp. 46-7, and GerhardBowering's review of RichardGramlich,Das Sendschreiben Al-Qusayrls iiber das Sufitum, Freiburger Islamstudien Band, XII(Wiesbaden:Franz SteinerVerlag, 1989), inOrientalia 58 (1989), pp. 569-72.16 See Ahmad (Jullandri), 'Abu al-Qasim al-Qushayri', pp. 67-8.17 It is also evident fromexamples cited by Bowering in his discussion of al-Qushayri'scommentary on Q. 24:35, in his 'The Light Verse: Qurianic Text and Sufi Interpretation',Oriens 36 (2001) pp. 113^-4; from numerous examples translated by Kristin Z. Sands in herSufi Commentaries on the QurJan in Classical Islam (London and New York: Routledge,2006); and from some of the examples cited in A. Knysh, art. 'Sufism and theQur3an' in JaneDammen McAuliffe (ed.), Encyclopaedia of the Qur'an (Leiden: E.J. Brill, 2006), vol. 5, pp.137-59.18 G. Bowering, The Mystical Vision of Existence in Classical Islam: The Qur?anicHermeneutics of the Sufi Sahl al-Tustarl (d. 283/896) (Berlin and New York: De Gruyter,1980),p. 135.19 Ibn Khallikan notes al-Qushayri's particular predilection for poetry, especially that which

discusses the union and separation of lover and beloved. See M.G. de Slane's translation ofIbn Khallikan's Wafayat al-acyan as Ibn Khallikan's Biographical Dictionary, OrientalTranslation Fund (4 vols. Paris: Benjamin Duprat, 1842-71), vol. 2, p. 154.20 For example, see his comments on Q. 2:250, 251 and 258, and Q. 4:150.21 Although no Sufi commentary is entirely devoid of exoteric comments. Moreover, it is notalways possible to draw a sharp line between what constitutes an exoteric and an esotericmeaning, as in the case of comments of an ethical or theological nature, for example.However, al-Qushayri's manner of alluding to the exoteric meaning before moving on to theesoteric meaning follows a fairly consistent pattern in the Lata1 if One Sufi commentator whotook this principle

further is Maybudi, who structured his entire commentary, the Kashfal-asrar, so as to juxtapose sections of exoteric and esoteric interpretation on each session(majlis) of theQur'an.22 This principlemay also have been a motive behindMaybudi's juxtapositionof exotericand esoteric interpretation in the Kashf al-asrar. See Chapter Two of my Sufi Hermeneutics:The Qur'an Commentary of Rashid al-Dln Maybudi (Oxford: Oxford University Press inassociation with the Institute of Ismaili Studies, forthcoming late 2006).23 Al-Qushayri, Lata3 ifal-isharat, vol. 1, p. 51. Basyum's interpolation of the word bawadihis confirmed byMS Kupriilii, f. 6a.



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24 Al-Qushayri, Lata1 ifal-isharat, vol. 1, p. 57. The translation of theQur'an cited here, andthe majority of following citations from the Qur'an, are taken from M.A.S. Abdel Haleem,The Qur'an: A New Translation (Oxford: Oxford University Press, 2004).25 Al-Qushayri, Lata1 if l-isharat, vol. 1,pp. 56-7.26 That is to say,he becomes absent from thisworld to theextentthathe ispresent inGod.See the definitions of ghayba and hudur inAbu Nasr al-Sarraj, Kitab al-lumac, p. 340; AbuBakr al-Kalabadhi, Kitab al-tacarruf li-madhhab ahl al-tasawwuf ed. A.J. Arberry (Cairo:Maktabat al-Khanjl, 1933), p. 87, tr.A.J. Arberry as Doctrine of the Sufis, reprint (Cambridge:Cambridge University Press, 1977), p. 112; Abu'l-Qasim al-Qushayri, al-Risdla alQushayriyya ft cilm al-tasawwuf, ed. cAbd al-Hallm Mahmud and Mahmud ibn al-Sharif(Cairo:Dar al-Kutub al-Hadltha, 1966), pp. 214ff.On the basis of theKupriiluMS I havesubstituted 'li-ghayibin for 'yughlbu .27 See A.H. Abdel Kader's translation of Junayd's epistle no. 15, on tawhld inA.H. AbdelKader, The Life, Personality and Works of al-Junayd, Gibb Memorial Series, 22 (London:Luzac, 1976),pp. 53-4 (Arabic) andp. 174 (English).28 Al-Qushayri, Lata1 if l-isharat, vol. 1,p. 56.29 Al-Qushayri, Lata1 ifal-isharat, vol. 1, p. 70. See also al-Qushayri's succinct but adamantrefutation of the ascription of place (makdn) in relation toGod, in his commentary on Q. 2:29(p.74).30 Al-Qushayri, Lata1 ifal-isharat, vol. 1, p. 50. On the views of al-ShaficI and al-ShlrazI (d.476/1083) concerning taqlid see N. Calder, art. 'Taklld' inEncyclopaedia of Islam, 2nd edn,vol. 10, p. 137.31 Al-QushayrT, Lata3if'al-ishdrdt, vol. 1, p. 70.32 Al-Qushayri, Lata3if al-isharat, vol. 1, pp. 111-12. Basyunl's correction (al-cubuda inplace of al-Lubudiyya) is confirmed by MS Kupriilu, f. 20a.33 Al-QushayrT, Lata'if al-isharat, vol. 3, p. 218.34 On the hermeneutics of al-Kashanl, see Pierre Lory, Les Commentaires esoteriques duCoran d'apres Abd al-Razzdq al-Qdshdnt (Paris: Les Deuz Oceans, 1980).35 Al-Qushayri, Lata1 ifal-ishdrdt, vol. 3, p. 62.36 Al-Qushayri was the foremost disciple of Abu CA1I al-Daqqaq, as well as his son-in-law,and it is known that at some point after the death of his master, al-Qushayri took charge ofAbu cAll's madrasa, which eventually came to be known as al-Qushayri's madrasa.According toRichard Bulliet, on the basis of al-FarisI's history, thismadrasa was really a Sufiinstitution and a place where Sufi activities took place rather than classes in law or legaldebates. See R. Bulliet, The Patricians of Nishapur: A Study inMedieval Islamic SocialHistory (Cambridge, Massachusetts: Harvard University Press, 1973), appendix 1, p. 250.37 Al-QushayrT, Lata1 if l-ishdrdt, vol. 1,pp. 67-8.38 Al-QushayrT, Lata1 ifal-ishdrdt, vol. 1,p. 64.39 This is according to theKupriiliiMS, which has Hdha aqbala al-layV, insteadof 'idhdadalla al-layV in the Basyum edition.40 Al-QushayrT, Lata1 ifal-ishdrdt, vol. 1,p. 64.41 Al-QushayrT, Lata'if al-ishdrdt, vol. 1, p. 61. The allusion is toQ. 24:39, But the deeds ofthose who disbelieve are like a mirage in a desert: the thirstyperson thinks there will be waterbut,when he gets there, efinds onlyGod, whopays himhis account in ull - God is swift nreckoning. It is interesting to note that al-Qushayri is alluding to this verse in an esotericmanner, since in its outer meaning the verse is referring to the disbelievers. Thus he isproviding an esoteric interpretation for two verses at the same time.



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42 Al-Qushayri, Lata0 if l-isharat, vol. 3, p. 218.43 Al-Qushayri, Lata0 ifal-isharat, vol. 1,p. 63.44 Al-Qushayri, Lata0 ifal-isharat, vol. 1, p. 63.45 Al-Qushayri, Lata0 ifal-isharat, vol. 1, p. 67.46 Al-Qushayri, Lata0 ifal-isharat, vol. 1, p. 72.47 The word dhimam can also mean security of life and property.48 Ihmaluhum hawashi ahwalihim wa-atraf umurihim. Alternatively, this could mean 'theirbeing undisciplined about the peripheral aspects or outer effects of their states'. In any case, Ihave corrected Hma man lahum' in the BasyunI edition to 'ihmalihim', and Htraq umurihim'to 'atraf umurihim' as per MS Kupriilii, f. 12b, both of which seem tomake more sense in thecontext.49 On aspects of this development in Sufism see Margaret Malamud, 'Sufi Organisations andStructures of Authority in Medieval Nishapur', International Journal of Middle EasternStudies 26 (1994), pp. 427^12; FritzMeier, 'Khurasan and theEnd ofClassical Sufism' inFritz Meier, Essays on Islamic Piety and Mysticism, tr. John O' Kane (Leiden: E.J. Brill,1999),pp. 189-219.50 First published in Abu cAbd al-Rahman al-Sulami, Jawamic adab al-Sufiyya and cUyub alnafs wa-mudawatuha, ed. and intr. Etan Kohlberg, Schloessinger Memorial Series, 1(Jerusalem: Jerusalem Academic Press, 1976), republished in N. Pourjavady (ed.),

Majmuca-yi athar-i Abu cAbd al-Rahman al-Sulami (Tehran: Iran University Press,1369/1980-1).Abu SacId ibnAbl'l-Khayr is reportedtohave drawn up a listof rules forconduct in the Sufi lodge or khanaqdh, for which see Frye, Histories ofNishapur, vol. 2, p.74. This list of rules may be found translated inR.A. Nicholson, Studies in Islamic Mysticism(Cambridge: Cambridge University Press, 1921), p. 46, and inA. Schimmel,MysticalDimensions of Islam (Chapel Hill: UniversityofNorthCarolina Press, 1975), p. 243. Laterworks on Sufi adab includetheAdab al-muridin fAbu'l-Najib al-Suhrawardi d. 563/1168),the Adab al-muridin of Najm al-Dln al-Kubra (618/1221), and the Fusils al-ddab of YahyaBakharzi (d. 736/1335-6). On the latter, see M.I. Waley, 'A Kubrawi Manual of Sufism: TheFusus al-adab of Yahya Bakharzi' in L. Lewisohn (ed.), The Legacy of Persian Sufism(London: Khanaqah-i Nicmatullahi, 1992), pp. 289-310. A good introduction to the subject ofSufi adab works is Fritz Meier's 'A Book of Etiquette for Sufis' inMeier, Essays on Islamic

Piety and Mysticism, pp. 49-92, which includes a paraphrase in English of Najm al-Dln alKubra's Adab al-muridin. On the concept of adab among early mystics see also N.Pourjavady, 'Ma bi-majlis-i mihtaran sukhan nagu'im: farsi gu'i-yi cAbd Allah Mubarak vaadab-i Irani', Nashr-i Danish, 16:4 (2000), pp. 21-5.51 Al-Qushayri, Lata0 ifal-isharat, vol. 1, p. 616.52 Al-Qushayri, Lata?if al-isharat, vol. 1, p. 616. Basyum's edition has immediatepunishment (al-caquba al-muc ajjald) for the heart and 'delayed punishment' (al-caqiibaal-mu?ajjala) for the nafs, which is stylistically more pleasing. However, there would also bea logic in al-Qushayri's describing the nature of the tribulation from the heart (i.e. the'immediate hardening' (al-qaswa al-mucajjald), mentioned inMS Kupriilii, f. 99a) as well asthe nature of the tribulation or the secret (i.e. 'veiling' or hujba) in both theMS andBasyum's edition.53 Al-Qushayri, Lata0 ifal-isharat, vol. 1, p. 616.54 Also al-Qushayri, Lata0 ifal-isharat, vol. 1, p. 616.55 I have omitted icinda tarkihim adhkarihim' which is absent fromMS Kupriilii, f. 99a.56 Al-Qushayri, Lata0 ifal-isharat, vol. 1, p. 617.



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57 This is according to Basyum's correction. The MS Kupriilu, f. 99b seems to be defectivehere.58 See J.Chabbi, 'Remarques sur le developpement historique des mouvements ascetiques et

mystiques au Khurasan', Studia Islamica 46 (1977), pp. 6-72, and the statistical tablesshowingthe ccurrenceof thetermscdbid, dhid, cdrifnd sufi in thehistoriesofNlshapur inBulliet, The Patricians of Nishapur, pp. 41-2.59 Mention has already been made of al-Qushayri's fondness for love poetry, but we alsooften find that his interpretations allude to the theme of love, as for example in hisinterpretation of Q. 2:1. His commentary on Sura 12 will be discussed below.60 G. Bbwering, 'The Qur?an Commentary of al-SulamF inW.B. Hallaq and D. Little (eds),Islamic Studies Presented toCharles J. Adams (Leiden: E.J. Brill, 1990), p. 55.61 Al-Qushayri, Lata0 ifal-ishdrdt, vol. 1, p. 564.62 Al-Qushayri, Lata0 if l-ishdrdt, vol. 1,p. 565.63 On thephenomenonof shathiyydteeCarlW. Ernst,Words ofEcstasy inSufism Albany:State University of New York Press, 1985).64 See J.Mojaddedi, TheBiographical Tradition,pp. 116-17.65 That is, readingkhalq according to theMS Kupriilu, f. 88a, as opposed tohaqq in theBasyum edition.66 Al-Qushayri, Lata3 if l-ishdrdt, vol. 1,p. 565.67 Al-Qushayri, Lata0 ifal-ishdrdt, vol. 1, pp. 565-6.68 Al-QushayrT, Lata0 ifal-ishdrdt, vol. 1,p. 567.69 Al-QushayrT, Lata0if al-ishdrdt, vol. 1, p. 566. On the basis ofMS Kupriilii, f. 88a, I havecorrected 'shuhud al-haqd?iq hVl-haqq\ to 'shuhud al-haqq bVl-haqq\ which seems morelikely in the context of the words that follow: 'atammu min baqa? al-khalq bVl-khalq'70 All these elements are to be found in thewritings of proponents of KhurasanT love

mysticism such as Ahmad Ghazali, RashTd al-DTn MaybudT, cAyn al-Qudat HamadanT andShihab al-DTn Ahmad SamcanT.71 I have foundthisequally tobe thecase in thecomparativestudy f Sufi commentaries nSurat Yusuf that I am at present completing. This is particularly evident in relation to thefigure of Jacob, who begins to be associated with theme of love in al-Qushayri's Lata0if alishdrdt, while there is virtually no mention of love in relation to him in the commentary of alSulamT.72 An ethos which ismuch more directly reflected inMaybudT's Kashf al-asrdr, forwhich seeChapters Three and Four of my forthcoming Sufi Hermeneutics.

ANNABEL Keeler on QuShayri

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