A Psychology of Early Sufi Sama : Listening and Altered by Kenneth S Avery

By Kenneth S Avery

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Extra resources for A Psychology of Early Sufi Sama : Listening and Altered States (Routledgecurzon Sufi Series)

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The fourth rule continues this theme, arguing that restraining oneself from ecstatic activity or from weeping is acceptable, but so is dancing and weeping, provided there is no deception or pretence in these activities. The tearing of garments, however, is not acceptable unless it is done involuntarily. One reason for this prohibition is that the act of tearing garments is wasteful of precious cloth, yet if tearing yields pieces of cloth which can be used for mending other garments, then it is acceptable!

290/903) heard one of his companions censuring another for being overcome by wajd and showing his inner state in a gathering where there were opponents of samAW. Abe mamza told him to stop his scolding, for wajd obliterates distinctions, makes all places one, and all eyes one. One should not be censured for being overcome by wajd which is involuntary. 283/896). S. e. one hearing and being emotionally affected by it). S. 10–12: Abe wAbd Allah also said that when wajd is genuine it should be upheld and defended; no one should be allowed to speak disparagingly of an altered state (SAl ).

His solid defence of the Sufi way on Ashwarc principles prepared the ground for the later and more brilliant work of Ghazalc. 41 It appears as the last chapter of the main section on ‘stages’, which is really an exposition of Sufi theology and practice, presented thematically. Stylistically, the author’s writing resembles that of Sarraj. There are generous quotations from traditional sources, the Qurxan, SadCth, and Sufi masters, interspersed with the author’s own opinions and 36 SAMFW IN EARLY SUFI LITERATURE arguments, and with generous quotes from Qushayrc’s own master, Abe wAlc al-Daqqaq.

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