A Moslem seeker after God : $b showing Islam at its best in the life and teaching of al-Ghazali, mystic and theologian of the eleventh centuryZwemer, Samuel Marinus
Philosophy
A Moslem seeker after God : $b showing Islam at its best in the life and teaching of al-Ghazali, mystic and theologian of the eleventh century
Zwemer, Samuel Marinus
Ghazzali, 1058-1111
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....
Public-domain text, read in full here on John Shaqi.
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