[200] Such a tradition existing, we cannot wonder that, from early time to our days, among the religious practices of Durvishes, Súfis, and monastic congregations, there are different kinds of dances, accompanied by song, with or without instrumental music.
[201] The celebrated Leibnitz entertained a similar opinion in consequence of his great principle of “the sufficient reason,” he was persuaded that all souls, after death, remain united to an organic whole: “Because,” says he, in his Théodicée (§ 90), “there is no appearance, that there be, in the order of nature, souls entirely separate from any sort of body.”—(See on this subject La Palingénésie philosophique, par C. Bonnet, tome II. p. 24 et seq.)
Section II.—Of the prophetic Office; and Explanation of the public Declarations conformable to the Revelation of inspired Persons.
The Súfis say: The prophet is a person who is sent to the people as their guide to the perfection which is fixed for them in the scientific presence (of God) according to the exigency of the dispositions determined by the fixed substances, whether it be the perfection of faith, or another. The Shaikh Hamíd eddin Nagóri[202] states, in his Sharh-i-ashk, “Commentary upon Love,” that Abúdíyet, “devotion,”[203] and rubúbíyet, “divinity,”[204] both attributes of God; as often as the manifestation of divinity came to seize the lord of the prophetic asylum (Muhammed), and the quality of devotion became effaced in him, in this transitory state,[205] whatever he proffered was the word of God. The Máulaví Mânavi says:
“As the Koran came from the lips of the prophet,
Whoever asserts, he said not the truth is a Kafr (infidel).”
And when he arrived at the quality of divinity, what he then uttered, this is called by them hadís, “sacred saying;” further, what he said with the tongue of divinity, was a hadís. The meaning of the words “from Jabríil” is this, that between these two qualities (devotion and divinity), is a mind which in the manifestation of divinity is giving information from divinity, but in the quality of divinity there is nothing intervening between itself:[206] hence it is said:
“In love there is no message intervening:
It was itself which acted as its own messenger.”