SSStttooonnnyyy BBBrrrooooookkk UUUnnniiivvveeerrrsssiiitttyyy The official electronic file of this thesis or dissertation is maintained by the University Libraries on behalf of The Graduate School at Stony Brook University. ©©© AAAllllll RRRiiiggghhhtttsss RRReeessseeerrrvvveeeddd bbbyyy AAAuuuttthhhooorrr... Qur’anic Narrative and Sufi Hermeneutics: R¯um¯ı’s Interpretations of Pharaoh’s Character A Dissertation Presented by Amer Latif to The Graduate School in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in English (Comparative Literature) Stony Brook University May 2009 Copyright by Amer Latif 2009 Stony Brook University The Graduate School Amer Latif We, the dissertation committee for the above candidate for the Doctor of Philosophy degree, hereby recommend acceptance of this dissertation. William Chittick Professor, Comparative Literary and Cultural Studies and Asian and Asian American Studies Sachiko Murata Professor, Comparative Literary and Cultural Studies and Asian and Asian American Studies Peter Manchester Associate Professor, Philosophy Robert Goldenberg Professor, History This dissertation is accepted by the Graduate School Lawrence Martin Dean of the Graduate School ii Abstract of the Dissertation Qur’anic Narrative and Sufi Hermeneutics: R¯um¯ı’s Interpretations of Pharaoh’s Character by Amer Latif Doctor of Philosophy in English (Comparative Literature) Stony Brook University 2009 This dissertation examines Jal¯alal-D¯ınR¯um¯ı’s(d. 1273) hermeneutics of the Qur’an by focusing on his interpretations of the Qur’anic character of Pharaoh. Although R¯um¯ıdid not write a commentary in the traditional genre of tafs¯ır by commenting on the Qur’an in a linear verse by verse fashion, significant portions of his poetry are explicitly devoted to Qur’anic interpretation. This study proposes that poetical writings, such as R¯um¯ı’s, deserve a prominent place in the field of Qur’anic interpre- tation. Chapter one gives a broad overview of R¯um¯ı’shermeneutics of the Qur’an. It shows that while R¯um¯ıposits multiple levels of meaning within the Qur’anic text, his interpretations of Qur’anic verses are informed by a binary distinction between an outer and inner meaning. His hermeneutics, though, are non-dualistic since the outer level is encompassed by the inner. This chapter also shows that R¯um¯ıconceives of the Qur’an as a living entity that responds to the state of the reader. The mean- ings disclosed through the act of reading depend on the degree to which readers have transformed their selves by following the teachings of the Qur’an. The Qur’an, ac- cording to R¯um¯ı,is a text that reads the reader. Chapter two examines the Qur’anic characterization of Pharaoh. It argues that Qur’anic characterization of Pharaoh is primarily psychological and focuses on highlighting the motivations behind Pharaoh’s actions. Since Qur’anic narration displays both sympathy and antipathy towards the proud and tyrannical Pharaoh, it thereby invites its readers to reflect on the presence of similar qualities within themselves. Chapter three examines R¯um¯ı’sinterpretations iii of Pharaoh’s character. R¯um¯ıinterprets the Qur’anic narrative of Moses and Pharaoh through creative retelling and casts Pharaoh as the symbol of the ego. Pharaoh dis- plays the qualities of pride, denial of truth, deception, insatiable hunger for power, and attachment to name and fame. These are the blameworthy qualities, says R¯um¯ı, that seekers need to overcome on the path to union with God. R¯um¯ıcalls Qur’anic stories the exact depiction of the state of the human soul in each instant. His inter- pretations of the Qur’an are motivated by a desire to guide his readers and he does so by connecting macrocosmic narratives with the microcosmic dynamics of the soul. In conclusion, this study argues that, for R¯um¯ı,the act of reading and understand- ing scripture is indissolubly linked with reading and understanding the self. R¯um¯ı’s hermeneutics can be termed as unitary where cosmology and psychology, the outer and the inner, appear as different aspects of one reality. iv For Amm¯ı Contents 1 Introduction 1 1.0.1 The Qur’an and its Interpretation ................ 3 1.0.2 Methodology for Studying Qur’anic Narratives ......... 8 1.0.3 Organization of the Dissertation ................. 10 2 R¯um¯ı’s Hermeneutics of the Qur’an 12 2.1 Form and Meaning ............................ 12 2.2 Understanding the Qur’an ........................ 14 2.3 The Qur’an: Map of the Self ....................... 19 2.4 The Scale for Determining the Correctness of Interpretations ..... 22 2.5 Levels of Meaning ............................. 25 2.5.1 When God’s Help Arrives .................... 27 2.5.2 Abraham’s Station ........................ 30 2.6 Conclusion: The Purpose of Interpretation ............... 32 3 Pharaoh in the Qur’an 34 3.1 Qur’anic Grand Narrative ........................ 34 3.1.1 The Function of Pharaoh’s Narrative in the Qur’an ...... 38 3.2 Pharaoh’s Narrative in the Qur’an .................... 39 3.2.1 Pharaoh at Moses’s Birth .................... 40 3.2.2 Pharaoh in the Dialogue between God and Moses ....... 43 3.2.3 Moses-Pharaoh Dialogues .................... 44 3.2.4 Pharaoh and the Sorcerers .................... 48 3.2.5 People Around Pharoah ..................... 50 3.2.6 Pharaoh’s Death ......................... 55 3.3 Qur’anic Characterization of Pharaoh .................. 56 3.4 Conclusion: The Complex Yet Archetypal Unbeliever ......... 59 4 Pharaoh in R¯um¯ı’s Works 61 4.1 Introduction and Overview ........................ 61 4.2 R¯um¯ı’sPsychology: The Structure and Dynamics of the Self ..... 63 4.2.1 The Self as Spirit ......................... 63 4.2.2 The Self as Microcosm: Structure and Dynamics of Power .. 67 4.3 Pharaoh as Possessor of Fantasy ..................... 77 4.4 Attributes and Qualities of the Self ................... 85 vi 4.4.1 I-hood or Ego: The Primary Problem of the Self ........ 85 4.4.2 Survival at any Cost: The Stratagems of the Self ....... 88 4.4.3 The Enemy is Inside!: The Blindness of the Self ........ 90 4.4.4 Insatiable World-Devouring Hunger: The Self as a Form of Hell 92 4.4.5 Prestige: The Self’s Attachment to Name and Fame ...... 94 4.5 Choice: The Burden from which Even the Mountains Shrank Away . 96 4.6 Conclusion ................................. 102 5 Conclusion 105 Bibliography 108 vii Acknowledgements I want to thank my family and friends for they are the true audience of this dissertation and without their support this work would never have been completed; my mother and father for their unceasing love, for teaching me how to love, for sharing their delight in poetry and for being such beautiful embodiments of adab; my sister Shazia has been a kind and loving friend whose generosity and laughter has supported me at every step of the way; my sister Asma, my brother-in-law Mazhar, and my brother Asim for their unfailing encouragement, good humor, and probing questions; my grandparents, aunts, uncles, and cousins whose presence is a continual source of joy; my mother-in-law, Emily McAdoo, who affectionately cheered me throughout the process of writing with her delicious cooking. Andy and Diane Robinson, Gail and Davis Peach, Nanci Dailey, Rupa Cousins, Stan Barrett, Willem Nieuwkerk, Christopher Briggs, LuAnne Hightower, Barbara Campman, Lora Zorian, Michael Pittman, and Stephen Szolosi, who spurred me on and supported me in ways too numerous to recount. Rhonda Lake and Marc Ducharme for sharing laughs and making sure that I got enough exercise on the Squash court. Mary Moran-Luba for her continual help throughout my graduate career. The wonderful community at Marlboro College—faculty, staff, and students—for their friendship, encouragement, and support. Fahad Azizuddin for his enthusiastic support and keen interest in my work. Farasat Bokhari for stimulating conversations and his generous help with computer technology. Kabir and Camille Helminski for their kindness, their generosity, and for intro- ducing me to the teachings of Rumi. Dr. Refik Algan for his warm friendship, his wise teachings, his generous hospi- tality and his infectious laughter. Dr. William Chittick and Dr. Sachiko Murata who opened up the world of Islamic texts for me with patience, humor, and plentiful cups of delicious tea. And finally, I want to thank and acknowledge the support of my wife, Ruby McAdoo, whose unwavering faith propelled me through the long years of graduate school and who read and commented on every draft of this dissertation. Her love and friendship brighten my days and warm my heart. Wa m¯atawf¯ıq¯ıill¯abill¯ah Chapter 1 Introduction A Dialogue between Gabriel and Ibl¯ıs(Satan) Gabriel: Old friend! How is the world of color and scent? Ibl¯ıs:Burning and melting, aching and suffering, seeking and yearning. Gabriel: The heavens are filled with your talk at all times; Is it not possible for your torn robe to be stitched anew? Ibl¯ıs:Ah Gabriel! You do not know this secret; I was made drunk by the breaking of my cup. It is not possible for me to walk here now, not possible; How silent is this world that has no houses or streets!? The one from whose despair existence gets its inner heat, Is “Despair!” not better for him than “Do not despair!” (Q 39:53)1 Gabriel: Because of denial you lost your high station, What honor now remains for angels in God’s view! Ibl¯ıs:It is my courage that gives humans the desire for manifestation; It is my temptation that shreds the robes of reason and intellect; It is only from the shore that you see the battle of good and evil; Who suffers the slaps of the storm, me or you?... If you ever find a private moment with God, ask Him “Whose blood added color to the story of Adam?” I prick inside God’s heart like a thorn You are only busy glorifying: “Allah H¯u!Allah H¯u!Allah H¯u!”2 This poem by Muhammad Iqb¯al (d.