A Moslem seeker after God

by Samuel Marinus Zwemer

All the relations of life, its pleasures and duties pass under review in books on ʾAdab. Every detail of outward conduct is regulated by what is said to have been the practice of the Prophet. How to eat a pomegranate correctly, how to take a bath, how to use the Miswak, or tooth-brush, how to behave towards Jews and Christians, and what ornaments are allowed—all this comes under the head of Moslem Ethics. We give the reader one striking example.

In his work, “The Alchemy of Happiness,” there is a chapter concerning “Music and Dancing as Aids to the Religious Life.” The question of musical instruments was discussed as earnestly in the days of Al-Ghazali as it has been more recently among Christians who dread the desecration of God’s house by the “cist of whistles.” There was much dispute among theologians as to the lawfulness of music and dancing as religious exercises. The Sufis had already introduced the practice. The following paragraphs show Al-Ghazali’s common sense, keen humour, and at the same time his rather doubtful conclusion; for he even justifies erotic poetry if sung for the glory 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 nature 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....

“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....

“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 into religious ecstasy by the recital of such verses are peculiarly sensitive and very rare.” They certainly are!

The inconsistencies and contradictions in Al-Ghazali’s theory of conduct surprise us when we peruse his works. Sometimes he leads us to high mountain ranges whose summits are gilded with the light of heaven, the great truths of Theism, the ideals of eternity; and again he plunges us into the sloughs of sensuous and worldly discussion—themes unworthy of his pen.

Let us get back to the mountain tops where the air is healthier. Al-Ghazali, whatever may have been his failure in other respects, had high ideals for the attainment of morals from the Moslem standpoint. In his “The Alchemy of Happiness” he says, “When in the crucible of abstinence the soul is purged from carnal passions it attains to the highest, and in place of being a slave to lust and anger becomes endued with angelic qualities. Attaining that state, man finds his heaven in the contemplation of Eternal Beauty, and no longer in fleshly delights. The spiritual alchemy which operates this change in him, like that which transmutes base metals into gold, is not easily discovered, nor to be found in the house of every old woman.”

And in the attainment of this ideal he is sure that there must be a fight for character. The goal is not to be reached by easy stages. The warfare against passion is real and costs sacrifice. He gives us a picture of this Holy War almost in the language of John Bunyan. “For the carrying on of this spiritual warfare by which the knowledge of oneself and of God is to be obtained, the body may be figured as a kingdom, the soul as its king and the different senses and faculties as constituting an army. Reason may be called the vizier, or prime minister, passion the revenue-collector, and anger the police-officer. Under the guise of collecting revenue, passion is continually prone to plunder on its own account, while resentment is always inclined to harshness and extreme severity. Both of these, the revenue-collector and the police-officer, have to be kept in due subordination to the king, but not killed or expelled, as they have their own proper functions to fulfil. But if passion and resentment master reason, the ruin of the soul infallibly ensues. A soul which allows its lower faculties to dominate the higher is as one who should hand over an angel to the power of a dog or a Mussalman to the tyranny of an unbeliever.”