EFFECT OF ṢUFISM
Ṣufism, however, which in the outset was a spiritual pantheism, combined with quietism, developed in a way that was by no means so satisfactory. The saintly mystic poet Abu Sa'id had defined it thus: 'To lay aside what thou hast in thy head (desires and ambitions), and to give away what thou hast in thy hand, and not to flinch from whatever befalls thee.' [Footnote: Ibid. ii. 208.] This is, of course, not intended as a complete description, but shows that the spirit of the earlier Ṣufism was profoundly ethical. Count Gobineau, however, assures us that the Ṣufism which he knew was both enervating and immoral. Certainly the later Ṣufi poets were inclined to overpress symbolism, and the luscious sweetness of the poetry may have been unwholesome for some—both for poets and for readers. Still I question whether, for properly trained readers, this evil result should follow. The doctrine of the impermanence of all that is not God and that love between two human hearts is but a type of the love between God and His human creatures, and that the supreme happiness is that of identification with God, has never been more alluringly expressed than by the Ṣufi poets.
The Ṣufis, then, are true forerunners of the Bāb and his successors. There are also two men, Muslims but no Ṣufis, who have a claim to the same title. But I must first of all do honour to an Indian Ṣufi.