Document Type : applied research
Authors
1 Ph.D. Department of Persian Language and Literature; Lecturer at Farhangian University, Tehran, Iran.
2 Professor, Department of Persian Language and Literature; Shahid Beheshti University, Tehran, Iran.
Abstract
Introduction and Statement of the Problem
The Holy Qur’an occupies a fundamental position in the formation and development of mystical thought and Persian mystical literature. A significant part of the theoretical and practical foundations of Islamic mysticism, particularly in mystical prose works, has been explained and supported through references to Qur’anic verses and statements. Mystics have not used Qur’anic verses merely as evidence to support their arguments; rather, by drawing on their linguistic, rhetorical, semantic, and exegetical capacities, they have employed them to represent and elucidate mystical concepts. Therefore, examining the ways in which Qur’anic verses appear in mystical texts can reveal different dimensions of the relationship between the Qur’an, mystical thought, and Persian prose.
Among such works, al-Risāla al-Qushayriyya (The Qushayri Risāla) is one of the most important mystical prose works of the fifth century AH and one of the valuable legacies of Khurasani Sufism. Qur’anic verses and religious statements occur throughout the work with considerable frequency and in diverse forms. The significance of this work derives not only from its position in the history of Islamic mysticism, but also from the fact that its author, Abū al-Qāsim ʿAbd al-Karīm ibn Hawāzin al-Qushayrī, was himself a prominent mystic and Qur’anic exegete. In his works, particularly Laṭāʾif al-Ishārāt, a mystical approach to the Qur’an occupies a central position. Accordingly, examining the Qur’anic citations in al-Risāla al-Qushayriyya can provide a clearer picture of the relationship between the mystical structure of the work and Qushayrī’s approach to Qur’anic verses.
In light of this necessity, the present study quantitatively and qualitatively examines Qur’anic citations in the Persian translation of al-Risāla al-Qushayriyya. The main question of the research is to determine the extent to which Qushayrī employs Qur’anic verses in this work and the purposes and methods through which he incorporates them into his text. On this basis, two major functions are identified for Qur’anic citations. The first is their rhetorical and literary function, in which verses or portions of verses are employed for embellishing and strengthening discourse, seeking blessing, harmonizing the citation with the context, persuading the audience, and supporting the author’s claims. The second is their analytical and exegetical function, in which a verse or part of it provides a basis for interpretation, esoteric reading, and the presentation of the author’s mystical perspective.
Research Objectives
The main objective of this study is to identify and explain the patterns of Qur’anic usage in al-Risāla al-Qushayriyya and to provide a systematic account of the rhetorical and exegetical functions of these citations. Accordingly, the study seeks to determine the frequency of Qur’anic citations, classify the forms in which verses appear in the text from both formal and semantic perspectives, and demonstrate how Qushayrī draws upon the potential of Qur’anic verses to express mystical concepts and spiritual stations. Another objective is to examine the position of the esoteric ijtihādī method of interpretation among the various methods of interpreting and explaining Qur’anic verses found in the work.
Research Methodology
In terms of its objective, this is a descriptive study, while methodologically it is based on content analysis. To achieve the research objectives, the study first examines the theoretical literature and previous research in order to establish a deductive framework for classifying the uses of Qur’anic verses in mystical prose. On the basis of this framework, Qur’anic usage is divided into two broad categories: rhetorical usage and analytical usage.
Rhetorical usage is further classified according to the degree of Qur’anic presence in the text into lexical citation and propositional citation. Propositional citations are examined in forms such as quotation, incorporation, allusion, and related rhetorical techniques. Analytical usage is divided into two forms, direct and indirect or reversed interpretation. Within these categories, various exegetical approaches are considered, including purely narrational, purely esoteric, Qur’an-based ijtihādī, narrational ijtihādī, literary ijtihādī, scientific ijtihādī, comprehensive ijtihādī, and esoteric ijtihādī interpretation.
The statistical population of the study consists of the Persian translation of al-Risāla al-Qushayriyya, edited by Mojtaba Mohabbati. The unit of analysis is the Qur’anic expressions and propositions employed in the text, while the contextual unit is the sentence or passage related to the cited verse and the mystical idea under discussion. Thus, in order to interpret each citation accurately, the researcher does not limit the analysis to the Qur’anic expression itself, but also considers the textual context preceding and following the verse and examines its function within the overall structure of the work. The simultaneous use of quantitative and qualitative content analysis makes it possible not only to determine the frequency of different types of citation but also to investigate the integration of Qur’anic verses into mystical prose and the methods through which these verses are interpreted and reinterpreted.
Research Findings
The quantitative analysis shows that the Persian translation of al-Risāla al-Qushayriyya contains a total of 221 Qur’anic citations. Of these, some have primarily rhetorical functions, while others have analytical and exegetical functions. In the field of rhetorical usage, only two cases of lexical citation were identified, that is, instances in which one or two Qur’anic words appear within Qushayrī’s prose. By contrast, there are 75 cases of propositional citation, in which part or all of a Qur’anic verse appears in the text. These citations occur predominantly in the form of quotation and incorporation. In some instances, Qushayrī presents an entire verse together with its translation, while in others he incorporates only a portion of a Qur’anic expression or proposition into his discourse. Thus, the rhetorical use of Qur’anic material in al-Risāla al-Qushayriyya is primarily based on the presence of Qur’anic propositions, whereas lexical citation occurs with considerably lower frequency.
A qualitative examination of the rhetorical citations demonstrates that Qur’anic verses are incorporated naturally and harmoniously into the context of Qushayrī’s mystical prose. Their purpose is not merely the superficial embellishment of language. Rather, the verses are employed to support arguments, persuade the audience, provide blessing, strengthen the semantic force of the discourse, and establish a connection between mystical teachings and religious authority. In some cases, the presence of a Qur’anic word or expression is so deeply integrated into the prose that a reader unfamiliar with the Qur’an may find it difficult to recognize its Qur’anic origin. This characteristic demonstrates Qushayrī’s mastery of Qur’anic language and his ability to integrate Qur’anic elements into the structure of mystical prose.
In the field of analytical usage, the findings demonstrate that Qushayrī frequently employs Qur’anic verses to interpret and explain mystical concepts. In the category of direct interpretation, 70 cases of esoteric ijtihādī interpretation were identified. In addition, 3 cases of Qur’an-based ijtihādī interpretation and 18 cases of narrational ijtihādī interpretation were observed. Other interpretive types in this category were either absent or occurred only very rarely. In the category of indirect or reversed interpretation, 51 cases of esoteric ijtihādī interpretation and one case of narrational ijtihādī interpretation were identified.
Accordingly, the most prominent exegetical characteristic of al-Risāla al-Qushayriyya is the predominance of the esoteric ijtihādī method. Through this method, Qushayrī draws upon mystical principles, spiritual unveiling, and the perception of the inner layers of Qur’anic verses in order to employ Qur’anic concepts in explaining mystical states and spiritual stations.
With regard to the frequency of Qur’anic surahs, the verses employed by Qushayrī are selected from a broad range of the Qur’an. In total, citations from 66 surahs are found in the Persian translation of al-Risāla al-Qushayriyya. The surahs of al-Baqara and al-Aʿrāf, with 11 citations each, have the highest frequency. They are followed by al-Tawba, Yūsuf, and al-Naḥl, each with 8 citations. The surahs of Ṣād and al-Zumar each contain 7 citations, while Āl ʿImrān, al-Māʾida, al-Isrāʾ, and al-Kahf, among others, also have relatively significant frequencies. This broad distribution demonstrates that Qushayrī did not depend on a limited selection of Qur’anic verses in expressing his mystical ideas; rather, he drew upon a wide range of Qur’anic themes.
Analysis and Interpretation of the Findings
The findings demonstrate that the presence of the Qur’an in al-Risāla al-Qushayriyya is not merely decorative or rhetorical; rather, the Qur’an also plays a substantive and epistemological role in Qushayrī’s mystical thought. On the one hand, through quotation and incorporation, Qushayrī strengthens the connection between his mystical discourse and the sacred text. On the other hand, through the interpretation and esoteric reading of Qur’anic verses, he rereads Qur’anic concepts within the framework of his mystical system. The predominance of esoteric ijtihādī interpretation is particularly significant, since it demonstrates that Qushayrī does not restrict himself to merely quoting a verse or explaining its apparent meaning; rather, in numerous cases, he pays attention to the inner and deeper semantic layers of the verses.
This approach is consistent with Qushayrī’s position as a mystic exegete and the author of Laṭāʾif al-Ishārāt. His exegetical experience and knowledge are also reflected in this work, causing Qur’anic citations in al-Risāla al-Qushayriyya to become, in many cases, the starting point for an exegetical and mystical discussion. Qushayrī’s dominant pattern of presenting his arguments is also noteworthy. In many cases, after citing a Qur’anic verse, a Prophetic narration, and sayings of Sufi masters and mystical figures, he presents his own interpretation and subsequently explains, elaborates, and synthesizes the material in order to clarify his intended meaning. From this perspective, Qur’anic verses in the Risāla are not isolated textual elements but active components in the structure of argumentation and the articulation of mystical thought.
At the same time, an examination of the esoteric ijtihādī interpretations demonstrates that Qushayrī does not consistently resort to purely esoteric interpretation. The limited presence of purely esoteric interpretation, together with the greater use of esoteric ijtihādī interpretation, may indicate a degree of caution in presenting mystical interpretations. In fact, the esoteric readings found in the Risāla are often presented within a relatively structured framework and remain connected to the meaning of the verse and the mystical context of the discussion. Therefore, interpretation in this work should not be understood simply as a departure from the apparent meaning of Qur’anic verses. Rather, in many instances, it represents a movement from the apparent to the inner meaning and an attempt to discover semantic layers compatible with Qushayrī’s mystical system.
Conclusion
The findings of this study demonstrate that Qur’anic citations in al-Risāla al-Qushayriyya have two principal functions: rhetorical and analytical, both of which contribute to the formation of the prose structure and mystical thought of the work. At the rhetorical level, Qur’anic verses are employed to embellish and strengthen discourse, seek blessing, support claims, and persuade the audience. At this level, propositional citation, with 75 cases, is considerably more frequent than lexical citation, with only two cases, while quotation and incorporation constitute the dominant forms of the presence of Qur’anic propositions in the text. At the analytical level, a substantial portion of the citations is used to interpret and explain Qur’anic verses and connect them with mystical concepts.
The most important finding of the study is the predominance of the esoteric ijtihādī method of interpretation among the exegetical approaches employed in al-Risāla al-Qushayriyya. Esoteric ijtihādī interpretation occurs in 70 direct cases and 51 indirect or reversed cases. This demonstrates that Qushayrī does not merely employ Qur’anic verses rhetorically; he also uses them as a means of explaining and deepening mystical concepts. Alongside this method, the presence of Qur’an-based ijtihādī and narrational interpretation, as well as a limited number of other approaches, indicates that Qushayrī’s exegetical method is not entirely one-dimensional and that, in some cases, he combines elements of different interpretive approaches.
Overall, al-Risāla al-Qushayriyya may be regarded as a text in which the Qur’an is actively present on three levels: language, rhetoric, and meaning. Qur’anic verses sometimes become integrated into the lexical and aesthetic structure of the prose; at other times, they function as evidence and authority for the author’s arguments; and at a deeper level, they provide a basis for mystical interpretation and esoteric reading. From this perspective, Qushayrī’s Qur’anic citations are not peripheral elements but an integral part of the meaning-making mechanism of the work. Moreover, the structured nature of Qushayrī’s esoteric interpretations demonstrates that his mystical engagement with the Qur’an is, in many cases, based on an attempt to discover the inner layers of Qur’anic meaning within the epistemological framework of Sufism. Consequently, the study of Qur’anic citations in al-Risāla al-Qushayriyya can contribute not only to a better understanding of the style and structure of this work but also to a more precise understanding of the relationship between the Qur’an, mystical exegesis, and the formation of Persian mystical prose in the fifth century AH.
From the perspective of discourse structure, Qur’anic citations in al-Risāla al-Qushayriyya also play an important role in establishing a connection between the theoretical concepts of Sufism and authoritative religious evidence. Qushayrī frequently introduces a Qur’anic verse after presenting a mystical concept or issue in order to substantiate and strengthen his argument. He then employs Prophetic traditions, the sayings of Sufi masters, and his own explanations to clarify and complete the intended meaning. Consequently, Qur’anic verses in the Risāla do not merely function as independent pieces of evidence; rather, they acquire their meaning within a network of Qur’anic, narrational, and mystical evidence. This method creates a coherent connection between the Qur’anic text and Sufi experience and thought and provides mystical concepts with a religious foundation. The diversity of citation methods, ranging from the quotation of an entire verse to the use of a phrase or portion of a verse, also demonstrates that Qushayrī adjusts the degree and form of Qur’anic presence according to the purpose of each discussion. Therefore, Qur’anic citations may be regarded as one of the important elements in the formation of the argumentative and semantic structure of al-Risāla al-Qushayriyya, simultaneously enhancing the authority of the author’s discourse and providing a basis for mystical interpretations of Qur’anic concepts.
Keywords
- Al-Risāla al-Qushayriyya
- Qur’anic Citations
- Rhetorical and Analytical Functions
- Lexical Citation
- Propositional Citation
Main Subjects
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