| Chapter IV: The Knowledge Of The Next World | Title page | Chapter VI: Concerning Self-Examination And The Recollection Of God |
THE heart of man has been so constituted by the Almighty that, like a flint, it contains a hidden fire which is evoked by music and harmony, and renders man beside himself with ecstasy. These harmonies are echoes of that higher world of beauty which we call the world of spirits; they remind man of his relationship to that world, and produce in him an emotion so deep and strange that he himself is powerless to explain it. The effect of music and dancing is deeper in proportion as the natures on which they act are simple and prone to emotion; they fan into a flame whatever love is already dormant in the heart, whether it be earthly and sensual, or divine and spiritual.
Accordingly there has been much dispute among theologians as to the lawfulness of music and dancing regarded as religious exercises. One sect, the Zahirites,[1] holding that God is [p. 74] altogether incommensurable with man, deny the possibility of man’s really feeling love to God, and say that be can only love those of his own species. If he does feel what he thinks is love to his Creator they say it is a mere projection, or shadow cast by his own fantasy, or a reflection of love to the creature; music and dancing, according to them, have only to do with creature love, and are therefore unlawful as religious exercises. If we ask them what is the meaning of that “love to God” which is enjoined by the religious law, they reply that it means obedience and worship. This is an error which we hope to confute in a later chapter dealing with the love of God. At present we content ourselves with saying that music and dancing do not put into the heart what is not there already, but only fan into a flame dormant emotions. Therefore if a man has in his heart that love to God which the Law enjoins, it is perfectly lawful, nay, laudable in him to take part in exercises which promote it. On the other hand, if his heart is full of sensual desires, music and dancing will only increase them, and are therefore unlawful for him. While, if he listens to [p. 75] them merely as a matter of amusement, they are neither lawful nor unlawful, but indifferent. For the mere fact that they are pleasant does not make them unlawful, any, more than the pleasure of listening to the singing of birds or looking at green grass and running water is unlawful. The innocent character of music .and dancing, regarded merely as a pastime, is also corroborated by an authentic tradition which we have from the Lady Ayesha,[2] who narrates: “One festival-day some negroes, were performing in a mosque. The Prophet said to me, ‘Do you wish to see them?’ I replied, ‘Yes.’ Accordingly he lifted me up with his own blessed hand, and I looked on so long that he said more than once, ‘Haven’t you had enough’?” Another tradition from the Lady Ayesha is as follows: “One festival-day, two girls came to my house and began to play and sing. The Prophet came in and lay down on the couch, turning his face away. Presently Abu Bakr[3] entered, and, seeing the girls playing, exclaimed, ‘What! the pipe of Satan in the [p. 76] Prophet’s house!’ Whereupon the Prophet turned and said, ‘Let them alone, Abu Bakr, for this is a festival-day.’”
Passing over the cases where music and dancing rouse into a flame evil desires already dormant in the heart, we come to those cases where they are quite lawful. Such are those of the pilgrims who celebrate the glories of the House of God at Mecca in song, and thus incite others to go on pilgrimage, and of minstrels whose music and songs stir up martial ardour in the breasts of their auditors and incite them to fight against the infidels. Similarly, mournful music which, excites sorrow for sin and failure in the religious life is lawful; of this nature was the music of David. But dirges which increase sorrow for the dead are not lawful, for it is written in the Koran, “Despair not over what you have lost.” On the other hand, joyful music at weddings and feasts and on such occasions as a circumcision or the return from a journey is lawful.
We come now to the purely religious use of music and dancing: such is that of the Sufis, who by this means stir up in themselves greater [p. 77] love towards God, and, by means of music, often obtain spiritual visions and ecstasies, their heart becoming in this condition as clean as silver in the flame of a furnace, and attaining a degree of purity which could never be attained by any amount of mere outward austerities. The Sufi then becomes so keenly aware of his relationship to the spiritual world that he loses all consciousness of this world, and often falls down senseless.
It is not, however, lawful for the aspirant to Sufism to take part in this mystical dancing without the permission of his “Pir,” or spiritual director. It is related of the Sheikh Abu’l Qasim Girgani that, when one of his disciples requested leave to take part in such a dance, he said, “Keep a strict fast for three days; then let them cook for you tempting dishes; if, then, you still prefer the ‘dance,’ you may take part in it.” The disciple, however, whose heart is not thoroughly purged from earthly desires, though he may have obtained some glimpse of the mystics’ path, should be forbidden by his director to take part in such dances, as they will do him more harm than good.
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Those who deny the reality of the ecstasies and other spiritual experiences of the Sufis merely betray their own narrow-mindedness and shallow insight. Some allowance, however, must be made for them, for it is as difficult to believe in the reality of states of which one has no personal experience as it is for a blind man to understand the pleasure of looking at green, grass and running water, or for a child to comprehend the pleasure of exercising sovereignty. A wise man, though he himself may have no experience of those states, will not therefore deny their reality, for what folly can be greater than his who denies the reality of a thing merely because he himself has not experienced it! Of such people it is written in the Koran, “Those who have not the guidance will say, ‘This is a manifest imposture.’”
As regards the erotic poetry which is recited in Sufi gatherings, and to which people sometimes make objection, we must remember that, when in such poetry mention is made of separation from or union with the beloved, the Sufi, who is an adept in the love of God, applies such expressions to separation from or union with [p. 79] Him. Similarly, “dark locks” are taken to, signify the darkness of unbelief; “the brightness of the face,” the light of faith, and drunkenness the Sufi’s ecstasy. Take, for instance, the verse:
Thou may’st measure out thousands of measures of wine,
But, till thou drink it, no joy is thine.
By this the writer means that the true delights, of religion cannot be reached by way of formal instruction, but by felt attraction and desire… A man may converse much and write volumes concerning love, faith, piety, and so forth, and blacken paper to any extent, but till he himself possesses these attributes all this will do him no good. Thus, those who find fault with the Sufis for being powerfully affected, even to, ecstasy, by these and similar verses, are merely shallow and uncharitable. Even camels are sometimes so powerfully affected by the Arab-songs of their drivers that they will run rapidly, bearing heavy burdens, till they fall down in a state of exhaustion.
The Sufi hearer, however, is in danger of blasphemy if he applies some of the verses which he hears to God. For instance, if he hears [p. 80] such a verse as “Thou art changed from thy former inclination,” he must not apply it to God, who cannot change, but to himself and his own variations of mood. God is like the sun, which is always shining, but sometimes for us His light is eclipsed by some object which intervenes between us and Him.
Regarding some adepts it is related that they attain to such a degree of ecstasy that they lose themselves in God. Such was the case with Sheikh Abu’l Hassan Nuri, who, on hearing a certain verse, fell into an ecstatic condition, and, coming into a field full of stalks of newly cut sugar-canes, ran about till his feet were wounded and bleeding, and, not long afterwards, expired. In such cases some have supposed that there occurs an actual descent of Deity into humanity, but this would be as great a mistake as that of one who, having for the first time seen his reflection in a mirror, should suppose that, somehow or other, he had become incorporated with the mirror, or that the red-and-white hues which the mirror reflects were qualities inherent in it.
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The states of ecstasy into which the Sufis fall vary according to the emotions which predominate in them—love, fear, desire, repentance, etc. These states, as we have mentioned above, are often the result not only of hearing verses of the Koran, but erotic poetry. Some have objected to the reciting of poetry, as well as of the Koran, on these occasions; but it should be remembered that all the verses of the Koran are not adapted to stir the emotions—such, for instance, as that which commands that a man should leave his mother the sixth part of his property and his sister the half, or that which orders that a widow must wait four months after the death of her husband before becoming espoused to another man. The natures which can be thrown in to religious ecstasy by the recital of such verses are peculiarly sensitive and very rare.
Another reason for the use of poetry as well as of the Koran on these occasions is that people are so familiar with the Koran, many even knowing it by heart, that the effect of it has been dulled by constant repetition. One cannot be always quoting new verses of the [p. 82] Koran as one can of poetry. Once, when some wild Arabs were hearing the Koran for the first time and were strongly moved by it, Abu-Bakr said to them, “We were once like you, but our hearts have grown hard,” meaning that the Koran loses some of its effect on those familiar with it. For the same reason the Caliph Omar used to command the pilgrims to Mecca to leave it quickly, “For,” he said, “I fear if you grow too familiar with the Holy City the awe of it will depart from your hearts.”
There is, moreover, something pertaining to the light and frivolous, at least in the eyes of the common people, in the use of singing and musical instruments, such as the pipe and drum, and it is not befitting that the majesty of the Koran should be, even temporarily, associated with these things. It is related of the Prophet that once, when he entered the house of Rabia, the daughter of Mauz, some singing-girls who, were there began extemporising in his honour. He abruptly bade them cease, as the praise of the Prophet was too sacred a theme to be treated in that way. There is also some danger, if verses of the Koran are exclusively used, that, [p. 83] the hearers should attach to them some private interpretation of their own, and this is unlawful. On the other hand, no harm attaches to interpreting lines of poetry in various ways, as it is not necessary to apply to a poem the same meaning which the author had.
Other features of these mystic dances are the bodily contortions and tearing of clothes with which they are sometimes accompanied. If these are the result of genuine ecstatic conditions there is nothing to be said against them, but if they are self-conscious and deliberate on the part of those who wish to appear “adepts,” then they are merely acts of hypocrisy. In any case the more perfect adept is he who controls himself till he is absolutely obliged to give vent to his feelings. It is related of a certain youth who was a disciple of the Sheikh Junaid that, on hearing singing commence in an assembly of the Sufis, he could not restrain himself, but began to shriek in ecstasy. Junaid said to him, “If you do that again, don’t remain in my company.” After this the youth used to restrain himself on such occasions, but at last one, day his emotions were so powerfully stirred [p. 84] that, after long and forcible repression of them, he uttered a shriek and died.
To conclude: in holding these assemblies, regard must be had to time and place, and that no spectators come from unworthy motives. Those who participate in them should sit in silence, not looking at one another, but keeping their heads bent, as at prayer, and concentrating their minds on God. Each should watch for whatever may be revealed to his own heart, and not make any movements from mere self-conscious impulse. But if any one of them stands up in a state of genuine ecstasy all the rest should stand up with him, and if any one’s turban fall off the others should also lay their turbans down.
Although these matters are comparative novelties in Islam and have not been received from the first followers of the Prophet, we must remember that all novelties are not forbidden, but only those which directly contravene the Law. For instance, the “Tarawih,” or night-prayer, was first instituted by the Caliph Omar. The Prophet said, “Live with each man according to his habits and disposition,” therefore it [p. 85] is right to fall in with usages that please people, when non-conformity would vex them. It is true that the Companions were not in the habit of rising on the entrance of the Prophet, as they disliked this practice; but where it has become established, and abstaining from it would cause annoyance, it is better to conform to it. The Arabs have their own customs, and the Persians have theirs, and God knoweth which is best.
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| Chapter IV: The Knowledge Of The Next World | Title page | Chapter VI: Concerning Self-Examination And The Recollection Of God |