Spirituality Studies 111 Nina Bilokopytova This principle does not imply simple change but rather the continuous emergence of new forms of divine manifestation. Each moment of existence represents a unique disclosure of the divine reality. Consequently, the spiritual journey cannot reach a definitive point of completion. This dynamic is further emphasized in Ibn ʿArabī’s (2002, 341) description of the path toward God: «فلا وقوف في السير إلى الله» – There is no stopping in the journey toward God. Here spiritual transformation appears as an infinite process of unfolding, in which every stage opens new horizons of realization. Temporal type: Intensive recursion (R+). 4.1.4 Rūmī In Rūmī’s Mathnawī, recursive temporality is expressed through poetic imagery of continual renewal. Drawing on the Qurʾānic verse, “Day in and day out He has something to bring about” (Qurʾān 55:29), Rūmī interprets divine activity as an ongoing process of transformation. The theme of perpetual renewal also appears in the Persian verses of the Mathnawī (Rūmī 1926, I:1145): «رسد از نو شدن اندر نفس ما می» – Renewal reaches us in every breath. In this poetic context, repetition is not merely formal but experiential: each moment of existence is renewed through divine action. Spiritual life therefore unfolds through repeated cycles of loss, longing, and renewal. Temporal type: Recursive-cyclical (R/C). 4.1.5 Summary of RQ1 Across the analyzed texts, spiritual transformation is rarely described as a linear ascent culminating in a final mystical state. Instead, several recurring features appear: ḥāl is temporary and unstable; maqām requires continuous maintenance; tajallī unfolds indefinitely; spiritual renewal occurs repeatedly. These features correspond to a recursive temporal structure, in which transformation unfolds through repeated processes of stabilization and renewal rather than through irreversible progression. 4.2 RQ2: Structural Function of Repetition The second research question examines the role of repetition in sustaining spiritual transformation. 4.2.1 al-Qushayrī In al-Qushayrī’s account of Sufi practice, dhikr occupies a foundational position within the spiritual path. He (al-Qushayrī 2007, 112) describes remembrance as the basis of the entire discipline: «الذكر أساس الطريق» – Remembrance is the foundation of the path. Dhikr therefore functions not as a supplementary devotional act but as a structural practice that stabilizes spiritual awareness. Code: 2 (constitutive). 4.2.2 al-Ghazālī In al-Ghazālī’s ethical framework, repetition appears through the principle of mudāwama, or “constancy in practice”. He famously states (al-Ghazālī 2017, 214): «قليل دائم خير من كثير منقطع» – A small but constant practice is better than a large but intermittent one. The emphasis on continuity rather than intensity indicates that repetition serves as a stabilizing mechanism for spiritual life. Al-Ghazālī (2015, 198) further emphasizes the importance of muḥāsaba, the regular examination of one’s actions: «حاسبوا أنفسكم قبل أن تحاسبوا» – Account for yourselves before you are held accountable. Through such practices, repetition functions as a method of ethical self-correction. Code: 2 (constitutive).
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