By Kenneth S Avery
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Additional info for A Psychology of Early Sufi Sama : Listening and Altered States (Routledgecurzon Sufi Series)
Allied to this is the fact that many parts of the Qurxan are legal or prescriptive texts which obviously do not provoke an emotive response. Surprisingly, however, the author argues that even prosaic texts can arouse wajd if one considers legal passages, for instance, in the light of God’s providence for His creatures, and so on. Second, the Qurxan is often a memorised text and as such has less effect than a verse of poetry heard for the ﬁrst time. Third, poetry is metrical, which provokes more effect than the non-metrical Qurxan.
A number of anecdotes are also related concerning some of the prominent Suﬁs who similarly experienced ecstasy. Most of these anecdotes are similar to those related by Sarraj in the LumaW and need not be of concern here. 9). 49 First, the Qurxanic verse recited may not accord with the listener’s state of mind, unlike secular poetry which is designed to arouse emotion. Allied to this is the fact that many parts of the Qurxan are legal or prescriptive texts which obviously do not provoke an emotive response.
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 ). S. 1–2: Abe wAbd Allah also said that the most complete form of fear is that which takes on the characteristics of wajd, not from loss of something hoped for or desired. S. 322/934) is asked about listening to musical instruments. The questioner says that he considers it lawful, for he has reached a stage where differences in states of consciousness (aSwAl ) do not affect him.