110 Spirituality Studies 4 Results 4.1 RQ1: Temporal Structure of Spiritual Transformation The first research question examines how spiritual transformation is temporally structured in classical Sufi texts. The coding results show a strong predominance of non-finalized temporal models, particularly recursive forms of spiritual development characterized by renewal, instability of states, and the need for continuous practice. 4.1.1 al-Qushayrī In al-Risāla, al-Qushayrī (2007, 60) draws a foundational distinction between ḥāl (Ar. “spiritual state”) and maqām (Ar. “spiritual station”). He explains this difference in a concise formulation: «الأحوال مواهب، والمقامات مكاسب» – States are gifts, while stations are acquired merits. This distinction establishes two different temporal dynamics within the spiritual path. While maqām is gradually acquired through effort, ḥāl appears as a transient event that cannot be deliberately produced. Al-Qushayrī (2007, 59) defines it as: «الحال معنى يرد على القلب من غير تعمد منهم ولا اجتلاب» – A state is a meaning that comes to the heart without intention or acquisition. The emphasis on the spontaneity and instability of ḥāl suggests that spiritual experience cannot be permanently stabilized. Even when a seeker reaches a certain maqām, its maintenance requires ongoing discipline and practice. This conceptual structure implies a temporal model in which spiritual states must be repeatedly re-established rather than permanently secured. Temporal type: Recursive (R). 4.1.2 al-Ghazālī A similar dynamic appears in al-Ghazālī’s Iḥyāʾ ʿUlūm al-Dīn, where the emphasis shifts toward the ethical dimension of spiritual life. Al-Ghazālī (2018, 128) repeatedly warns against the illusion that a spiritual state can be permanently secured. He writes: «لا ينبغي للعبد أن يغتر بحاله» – The servant should not be deluded by his spiritual state. Such warnings highlight the inherent instability of spiritual attainment. For al-Ghazālī (2015, 34), the preservation of spiritual integrity depends on the constant renewal of intention. He therefore stresses the importance of tajdīd al-niyya, or the “continual renewal of intention” in everyday practice. «تجديد النية في كل عمل» – Renewing the intention in every act. This formulation indicates that spiritual development cannot be understood as a completed progression toward a final state. Instead, ethical vigilance and repeated acts of intentional renewal sustain the spiritual process. Temporal type: Recursive (R). 4.1.3 Ibn Arabī In Ibn ʿArabī’s metaphysical writings, recursive temporality appears in a different register: the ontology of tajallī, or “divine self-disclosure”. In al-Futūḥāt al-Makkiyya, Ibn ʿArabī (2002, 153) famously states: «التجلي لا يتكرر» – Theophany does not repeat [in the same form].
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