116 Spirituality Studies 7 Conclusion This study set out to examine the processual structure of Sufi spirituality through a systematic analysis of classical Sufi texts. By operationalizing two analytic criteria temporal structure (RQ1) and the function of repetition (RQ2) the research sought to identify the underlying dynamics through which spiritual transformation is conceptualized in the works of al-Qushayrī, al-Ghazālī, Ibn ʿArabī, and Rūmī. The results of the coding analysis demonstrate that spiritual transformation in the examined corpus is predominantly structured through recursive temporality rather than linear progression. Across the texts, spiritual states are repeatedly described as unstable or temporary, requiring continuous renewal through practice and ethical vigilance. Similarly, the analysis of repetition shows that practices such as dhikr, muḥāsaba, and the renewal of intention function not merely as supportive elements of spiritual life but as constitutive mechanisms through which spiritual stability is repeatedly established. Taken together, these findings suggest that classical Sufi spirituality is best understood as a dynamic process of recursive stabilization, in which spiritual experience, ethical practice, and ontological transformation remain inseparably interconnected. Rather than culminating in a definitive mystical state, the spiritual path unfolds through ongoing cycles of renewal, discipline, and experiential intensification. The comparative discussion further demonstrated that this recursive structure appears in distinct modalities across the analyzed authors. In al-Qushayrī and al-Ghazālī, recursion manifests primarily in the ethical domain through repeated acts of discipline and self-examination. In Ibn ʿArabī, recursive temporality is articulated at the ontological level through the concept of continuous “divine self-disclosure” (Ar. tajallī). In Rūmī’s poetic discourse, recursive dynamics emerge through symbolic and rhythmic patterns that intensify the experiential dimension of spiritual transformation. Despite these differences, the texts share a common resistance to the idea of a closed or final spiritual culmination. From a theoretical perspective, the study demonstrates that a metamodern framework provides a productive lens for interpreting this structure. By emphasizing oscillation, openness, and processuality, the metamodern approach allows spiritual transformation to be understood not as a completed achievement but as a continuously unfolding relationship between practice, experience, and ethical responsibility. In this sense, the metamodern perspective helps integrate experiential, ethical, and ontological dimensions of Sufi spirituality within a single interpretive model. The findings also contribute methodologically to the study of mysticism by showing how textual coding and hermeneutical interpretation can be combined in the analysis of spiritual traditions. Operationalizing key concepts such as temporality and repetition makes it possible to identify structural patterns within mystical texts while preserving their philosophical and experiential complexity. At the same time, this study does not claim to provide an exhaustive account of Sufi spirituality. The corpus examined here represents only a limited selection of authors and genres within a vast and diverse tradition. Future research may expand the present model through the analysis of additional Sufi texts, regional traditions, or comparative studies involving other mystical traditions such as Christian or Jewish mysticism. Nevertheless, the results suggest that the recursive dynamics identified in this study represent a fundamental structural principle of Sufi spirituality. Understanding the spiritual path as a process of ongoing renewal rather than final completion opens new possibilities for interpreting both classical Sufi texts and broader theories of spiritual transformation. Notes [1] The term “mystical experience” is used critically, taking into account its historical grounding in Western phenomenology of religion. In this article, it is not treated as a self-sufficient criterion of spirituality but is interpreted as one moment within the broader process of spiritual transformation. [2] Arabic terms (ṭarīqa, fanāʾ, baqāʾ, dhikr, nafs, adab) are presented in academic transliteration and are used in an analytical, rather than normative-theological, sense. Their meanings are determined by the context of the Sufi tradition and the processual logic of the study. [3] The concept of “subjectivity” is used as an analytical category, not equivalent to the modern notion of an autonomous individual. In the Sufi context, it denotes a mode of being shaped through spiritual practice, ethical discipline, and interaction with the community.
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