Poetry and Sufi commentary: a case of/for religious reading in premodern Sufism

Abstract

ABSTRACT One of the obstacles in the study of post-classical Sufi literatures has been the sceptical attitude toward Sufi commentary on Arabic and Persian lyrical poetry (specifically ‘mystical’ or ‘Sufi allegorical’ readings of the lyric). This attitude has prevented a wider appreciation of Sufi interpretations of such poetry. While there are signs of a shift in attitudes as scholars grapple with different Sufi commentators and their discussions of notable verses, many still hold to their scepticism. Although studies of individual commentaries will be necessary to reform these attitudes, a general response to the sceptical views may help to orient those studies, particularly one that draws its evidence and arguments from representative Sufi commentators and theorists of the lyric. This paper attempts such a response. Following a brief outline of critiques of Sufi commentary, and the reasons for continued scepticism toward commentators, I suggest how shifting understandings around the ambiguity present in the lyric should help to make allegorical interpretations seem more plausible as a collection of meanings in the archive that was persuasive to many readers, the figurative language of the lyric being able to support both literary-historical and allegorical interpretations of words, phrases, or images in particular verses. Sufi commentators used this ambiguity as a means by which to explore the meanings of the allegory according to the principle ‘The figurative is the bridge to the Truth–Reality’. Sufi theorists, moreover, discussed how the figurative language of the lyric and its allegoresis by way of commentary could serve distinct functions for different kinds of readers in Sufi knowledge–practice. If the figurative form of the lyric was more suitable for non-Sufi readers or novices in Sufism to encounter its ‘specific meanings’, commentary, expressed in the technical language of Sufism, could assist more advanced Sufi readers to verify its ‘general meanings’. Far from diminishing the lyric, Sufi commentary only enhanced its value, showing it to possess both literary beauty as well as profound depth of meaning. I invoke Paul Griffiths’s ‘religious reading’ to suggest that an approach to the lyric that privileges the views of Sufi commentators is not only feasible, it can even be valuable for specialists of the lyric in the contemporary academy.