| Chapter V: Concerning Music And Dancing As Aids To The Religious Life | Title page | Chapter VII: Marriage As A Help Or Hindrance To The Religious Life |
KNOW, O brother, that in the Koran God hath said, “We will set up a just balance on the day of resurrection, and no soul shall be wronged in anything.” Whosoever has wrought a grain of good or ill shall then behold it. In the Koran it is also written, “Let every soul see what it sends on before it for the day of account.” It was a saying of the Caliph Omar’s, “Call yourselves to account before ye be called to account”; and God says, “O ye believers, be patient and strive against your natural desires, and maintain the strife manfully.” The saints have always understood that they have come into this world to carry on a spiritual traffic, the resulting gain or loss of which is heaven or hell. They have, therefore, always kept a jealous eye upon the flesh, which, like a treacherous partner in business, may cause them great loss. He, therefore, is a wise man who, after his morning prayer, spends a whole hour [p. 87] in making a spiritual reckoning, and says to his soul, “O my soul, thou hast only one life; no single moment that has passed can be recovered, for in the counsel of God the number of breaths allotted thee is fixed, and cannot be increased. When life is over no further spiritual traffic, is possible for thee; therefore what thou dost, do now; treat this day as if thy life had been already spent, and this were an extra day granted thee by the special favour of the Almighty, What can be greater folly than to lose it?”
At the resurrection a man will find all the hours of his life arranged like a long series of treasure-chests. The door of one will be opened, and it will be seen to be full of light: it represents an hour which he spent in doing good. His heart will be filled which such joy that even a fraction of it would make the inhabitants of hell forget the fire. The door of a second will be opened; it is pitch-dark within, and from it issues such an evil odour as will cause every one to hold his nose: it represents an hour which he spent in ill-doing, and he will suffer such terror that a fraction of it would embitter [p. 88] Paradise for the blessed. The door of a third treasure-chest will be opened; it will be seen to, be empty and neither light nor dark within: this represents the hour in which he did neither good nor evil. Then he will feel remorse and confusion like that of a man who has been the possessor of a great treasure and wasted it or let it slip from his grasp. Thus the whole, series of the hours of his life will be displayed, one by one, to his gaze. Therefore a man should, say to his soul every morning, “God has given thee twenty-four treasures; take heed lest thou lose any one of them., for thou wilt not be able to endure the regret that will follow such loss.”
The saints have said, “Even suppose God, should forgive thee, after a wasted life, thou wilt not attain to the ranks of the righteous and must deplore thy loss; therefore keep a strict, watch over thy tongue, thine eye, and each of thy seven members, for each of these is, as it, were, a possible gate to hell. Say to thy flesh, ‘If thou art rebellious, verily I will punish thee’; for, though the flesh is headstrong, it is capable of receiving instruction, and can be [p. 89] tamed by austerity.” Such, then, is the aim of self-examination, and the Prophet had said, “Happy is he who does now that which will benefit him after death.”
We come now to the recollection of God. This consists in a man’s remembering that God observes all his acts and thoughts. People only see the outward, while God sees both the outer and the inner man. He who really believes this will have both his outer and inner being well disciplined. If he disbelieve it, he is an infidel, and if, while believing it, he acts contrary to that belief, be is guilty of the grossest. presumption. One day a negro came to the Prophet and said, “O Prophet of God! I have committed much sin. Will my repentance be accepted, or not?” The Prophet said “Yes.” Then the negro said, “O Prophet of God, all the time I was committing sin, did God really behold it?” “Yes,” was the answer. The negro uttered a cry and fell lifeless. Till a man is thoroughly convinced of the fact that be is always under God’s observation it is impossible for him to act rightly.
A certain sheikh once had a disciple whom he favoured above his other disciples, thus [p. 90] exciting their envy. One day the sheikh gave each of them a fowl and told each to go and kill it in a place where no one could see him. Accordingly each killed his fowl in some retired spot and brought it back, with the exception of the sheikh’s favourite disciple, who brought his back alive, saying, “I have found no such place, for God sees everywhere.” The sheikh said to the others, “You see now this youth’s real rank; he has attained to the constant remembrance of God.”
When Zuleikha tempted Joseph she cast a cloth over the face of the idol she used to worship. Joseph said to her, “O Zuleikha, thou art ashamed before a block of stone, and should I not be ashamed before Him who created the seven heavens and the earth?” A man once came to the saint Junaid and said, “I cannot keep my eyes from casting lascivious looks. How shall I do so?” “By remembering,” Junaid answered, “that God sees you much more clearly than you see any one else.” In the traditions it is written that God has said, “Paradise is for those who intend to commit some sin and then remember that My eye is [p. 91] upon them and forbear.” Abdullah Ibn Dinar relates, "Once I was walking with the Caliph Omar near Mecca when we met a shepherd’s slave-boy driving his flock. Omar said to him, “Sell me a sheep.” The boy answered, “They are not mine, but my master’s.” Then, to try him, Omar said, “Well, you can tell him that a wolf carried one off, and he will know nothing about it.” “No, he won’t,” said the boy, “but God will.” Omar then wept, and, sending for the boy’s master, purchased him and set him free, exclaiming, “For this saying thou art free in this world and shalt be free in the next.”
There are two degrees of this recollection of God. The first degree is that of those saints whose thoughts are altogether absorbed in the contemplation of the majesty of God, and have no room in their hearts for anything else at all. This is the lower degree of recollection, for when a man’s heart is fixed, and his limbs are so controlled by his heart that they abstain from even lawful actions, he has no need of any device or safeguard against sins. It was to this kind of recollection that the Prophet referred [p. 92] when he said, “He who rises in the morning with only God in his mind, God shall look after him, both in this world and the next.”
Some of these recollectors of God are so absorbed in the thought of Him that, if people speak to them they do not hear, or walk in front of them they do not see, but stumble as if they collided with a wall. A certain saint relates as follows: “One day I passed by a place where archers were having a shooting-match. Some way off a man was sitting alone. I approached him and attempted to engage him in talk, but he replied, “The remembrance of God is better than talk.” I said, “Are you not lonely?” “No,” he answered, “God and two angels are with me.” Pointing to the archers, I asked, Which of these has carried off the prize?” “That one,” was his reply, “to whom God has allotted it.” Then I inquired, “Where does this road come from?” Upon which, lifting up his eyes to heaven, he rose and departed, saying, “O Lord! many of Thy creatures hold one back from the remembrance of Thee!”
[p. 93]
The saint Shibli one day went to see the Sufi Thaury; he found him sitting so still in contemplation that not a hair of his body moved. He; asked him, “From whom didst thou learn to practise such fixity of contemplation?” Thaury answered, “From a cat which I saw waiting at a mouse-hole in an attitude of even greater fixity than this.” Ibn Hanif relates: “I was informed that in the city of Sur a sheikh and his disciple were always sitting lost in the recollection of God. I went there and found them both sitting with their faces turned in the direction of Mecca. I saluted them thrice, but they gave no answer. I said, ‘I adjure you, by God, to return my salutation.’[1] The Youth raised his head and replied, ‘O Ibn Hanif! The world lasts but for a little time, and of this little time only a little is remaining. Thou art hindering us by requiring us to return thy salutation.’ He then bent his head again and was silent. I was hungry and thirsty at the time, but the sight of those two quite carried me out of myself. I remained standing [p. 94] and prayed with them the afternoon and evening prayer. I then asked them for some spiritual advice. The younger replied, ‘O Ibn Hanif, we are afflicted; we do not possess that tongue which gives advice.’ I remained standing there three days and nights; no word passed between us and none of us slept. Then I said within myself, ‘I will adjure them by God to give me some counsel.’ The younger, divining my thoughts, again raised his head: ‘Go, and: seek such a man, the visitation of whom wilt bring God to thy remembrance and infix His fear in thy heart, and he will give thee that counsel which is conveyed by silence and not by speech.’”
Such is the “recollection” of the saints which consists in being entirely absorbed in the contemplation of God. The second degree of the recollection of God is that of “the companions of the right hand.”[2] These are aware that God knows all about them, and feel abashed in His presence, yet they are not carried out of themselves by the thought of His majesty, but remain clearly conscious of themselves and [p. 95] of the world. Their condition is like that of a man who should be suddenly surprised in a state of nakedness and should hastily cover himself, while the other class resemble one who suddenly finds himself in the presence of the King and is confused and awestruck. The former subject every project which enters their minds to a thorough scrutiny, for at the Last Day three questions will be asked respecting every action: the first, “Why did you do this?” the second, “In what way did you do this?” the third, “For what purpose did you do this?” The first will be asked because a man should act from divine and not merely Satanic or fleshly impulse. If this question is satisfactorily answered, the second will test in what way the action was done, wisely, or carelessly and negligently, and the third, whether it was done simply to please God, or to gain the approval of men. If a man understands the meaning of these questions he will be very watchful over the state of his heart, and how he entertains thoughts which are likely to end in action. Rightly to discriminate among such thoughts is a very difficult and delicate matter, [p. 96] and he who is not capable of it should attach himself to some spiritual director, intercourse with. whom may illuminate his heart. He should avoid with the utmost care the merely worldly learned man who is an agent of Satan. God said to David, “O David! ask no questions of the learned man who is intoxicated with love of the world, for he will rob thee of My love,” and the Prophet said: “God, loves that man who is keen to discern in doubtful things, and who suffers not his reason to be swayed by the assaults of passion.” Reason and discrimination are closely connected, and he in whom reason does not rule passion will not be keen to discriminate.
Besides such cautious discrimination before acting a man should call himself strictly to account for his past actions. Every evening he should examine his heart as to what he has done to see whether he has gained or lost in his spiritual capital. This is the more necessary as the heart is like a treacherous business partner, always ready to cajole and deceive; sometimes it presents its own selfishness under the guise of obedience to God, so that a man supposes he has gained, whereas he has really lost.
[p. 97]
A certain saint named Amiya, sixty years of age, counted up the days of his life. He found they amounted to twenty-one thousand six hundred days. He said to himself, “Alas! if I have committed one sin every day, how can I escape from the load of twenty-one thousand six hundred sins?” He uttered a cry and fell to the ground; when they came to raise him they found him dead. But most people are heedless, and never think of calling themselves to account. If for every sin a man committed he placed a stone in an empty house, he would soon find that house full of stones; if his recording angels[3] demanded wages of him for writing down his sins, all his money would soon be gone. People count on their rosaries[4] with self-satisfaction the numbers of times they have recited the name of God, but they keep no rosary for reckoning the numberless idle words they speak. Therefore the Caliph Omar said, “Weigh well your words and deeds before they be weighed at the Judgment.” He himself [p. 98] before retiring for the night, used to strike his feet with a scourge and exclaim, “What hast thou done to-day?” Abu Talha was once praying in a palm-grove, when the sight of a beautiful bird which flew out of it caused him to make a mistake in counting the number of prostrations he had made. To punish himself for his inattention, he gave the palm-grove away. Such saints knew that their sensual nature was prone to go astray, therefore they kept a strict watch over it, and punished it for each transgression.
If a man finds himself sluggish and averse. from austerity and self-discipline he should consort with one who is a proficient in such practices so as to catch the contagion of his enthusiasm. One saint used to say, “When I grow lukewarm in self-discipline, I look at Muhammad Ibn Wasi, and the sight of him rekindles my fervour for at least a week.” If one cannot find such a pattern of austerity close at hand, then it is a good thing to study the lives of the saints; he should also exhort his soul somewhat in the following way: “O my soul! thou thinkest thyself intelligent and art angry at [p. 99] being called a fool, and yet what else art thou, after all? Thou preparest clothing to shield thee from the cold of winter, yet makest no preparation for the after-life. Thy state is like that of a man who in mid-winter should say, ‘I will wear no warm clothing, but trust to God’s mercy to shield me from the cold. He forgets that God, at the same time that He created cold, showed man the way to make clothing to protect himself from it, and provided the material for that clothing. Remember this also, O soul, that thy punishment hereafter will not be because God is angry with thy disobedience;. and say not, ‘How can my sin hurt God?’ It, is thy lusts themselves which will have kindled the flames of a hell within thee; just as, from eating unwholesome food, disease is caused in a man’s body, and not because his doctor is vexed with him for disobeying his orders.
“Shame upon thee, O soul, for thy overweening love of the world! If thou dost not believe in heaven or hell, at any rate thou believes in death, which will snatch from thee all worldly delights and cause thee to feel the pangs of separation from them, which will be [p. 100] intenser just in proportion as thou hast attached thyself to them. Why art thou mad after the world? If the whole of it, from East to West, were thine and worshipped thee, yet it would all, in a brief space, turn to dust along with thyself, and oblivion would blot out thy name, as those of ancient kings before thee. But now, seeing thou hast only a very small fragment of the world, and that a defiled one, wilt thou be so mad as to barter eternal joy for it, a precious jewel for a broken cup of earthenware, and make thyself the laughingstock of all around thee?”
[p. 101]
| Chapter V: Concerning Music And Dancing As Aids To The Religious Life | Title page | Chapter VII: Marriage As A Help Or Hindrance To The Religious Life |