International Research Journal of Applied and Basic Sciences © 2013 Available online at www.irjabs.com ISSN 2251-838X / Vol, 4 (11): 3286-3291 Science Explorer Publications

The Origin Of Happiness And Exhilaration In Islamic Mysticism Zeinab Rezapour*1, Sayyed Ali Asghar Mirbagheri Fard2, Tahereh Khoshhal Dastjerdi3 1. Ph D. Student of Persian language and literature of University of Isfahan‚ Iran 2. Professor of Persian language and literature of University of Isfahan‚ Iran 3. Associate Professor of Persian language and literature of University of Isfahan‚Iran Corresponding Author email: [email protected] ABSTRACT: The mystics' approach towards the subject of happiness has been originated from Qua'nic verses and divine narrations. In religious resources, admirable happiness, noticing to the benefactor, thanking him, and God's satisfaction will be followed. But indecent happiness is raised from sensual motivations cause ignorance of the benefactor and also inebriation, vanity and deviation. Based on this, mystics were ignorant of the world and indecent happiness. They have considered that the best criterion for real happiness is a happiness originated from divinity. They also believe that piety, closeness to God, theology, be satisfied with God's willing, obedience of God and grief for the hereafter affairs are the bases of moving towards God as well as having real and constant happiness. The abundant effects of the religious educations in approaches of the Islamic mystics about happiness and also the requirement on explicating and knowing their principles made this subject to be investigated in an independent research. The present study, by analyzing the concepts, attempts to explain the origin of happiness in Islamic mysticism and the mystics' approaches. Keywords: Admirable Happiness; Indecent Happiness; Closeness To God; Theology; Praised Grief INTRODUCTION Joy means happiness (Farahidi, 1988) and pleasure that is made in heart by understanding the beloved or disposing abomination; and this status is not allocated to the physical and mundane affairs (Ragheb Isfahani, 1991). Joy is a relative matter that depends on human's goal in life. Based on this, some motivations that lead to joy have the important and effective role on the praised and condemned joy. With different definitions, interpreters have introduced joy in two parts of laudable and illaudable: in Kashf al-asrar, Meibodi has said: "The joy that leads human to glory and greed and makes pride and vanity in him is illaudable but joy to Allah's blessings, when the beneficent and His grace is considered, is laudable and it leads human to appreciate and to obey Allah (Meibodi, 1982 and Tabatabaee,1993). Also in mystical literature, joy is divided based on Quranic verses. The wise man, Termazi, the mystic and narrator of the third century, has divided joy in two types: illaudable and laudable joy (Termazi, 2001). According to him, the illaudable joy means poison for human and the laudable joy means antidote, and someone who drinks the antidote, he is not hurt by the poison. He has considered the laudable joy in two types: joy to Allah and joy to Allah's blessing (Termazi, 2001). Also, according to Quran verses, Khajeh Abdullah Ansari has divided joy in terms of juridical: forbidden joy that is referred to sin; abominable joy is happiness towards the world; the obligatory joy is happiness towards Allah (Meibodi, 1982 and Ansari 1992). What has been mentioned in the Quran and narrations about the laudable and illaudable joy forms the main theme of the mystics' word about it. So the present study is trying to answer this question: What is the origin of mystics' approach about happiness? A serious and independent study has not been yet done in this area and what is proposed in this study deals with the origin of joy in Islamic mysticism for the first time in the independent theoretical position. The Origin Of The Mystics' Rejection From The Illaudable Joy In the mysticism and Sufism history, two main ranges of the mystics are seen that have main differences with each other however they are common in divine love and loving Allah. A group named drunkenness had a warm and loving relationship with Allah. Their sayings and positions indicate the familiarity, joy, hope,

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enthusiasm, and cheerfulness. Other group was named Sahv who were submissive towards Allah and their remarks indicated awe and humility, fear, grief and pain, and patience. However both groups were rejected from the mundane illaudable happiness, drunken people had replaced happiness to Allah and His beautiful glories with illaudable joy; they had benefited from happy life and joyful morale, in contrast, grief was one of the main principles of Sufism (Sahv group) that led them to grief in world especially in the second century. Their pretext was many verses of Holy Quran that dread the believers from the divine retribution and punishments that are waiting for the sinners. Hassan Basari states about the relationship between grief and Quran teachings:"oath to Allah, O human, if you read Quran and believe in it, your grief will increase in the world and your fear will intensify and your weeping will increase" (Abi Naeeim, 1967). Since this group of mystics was informed of their failure in obeying divine rights and worshiping Allah and they were aware that they are unable in thanksgiving to Allah against the infinite divine blessings and that they were informed of their inability in doing their duty, they had always a sad and busy heart. Also, according to religious sources, being happy or sad because of affairs that determine human's permanent destiny was permissible and led persons' heart to the future life. Imam Ali said:"increase your happiness due to good deeds you have done for future life and your sadness for what you have been deprived of doing good deeds" (Muhammadi Rey Shahri, 1992). Also, he said:"your happiness happen when you achieve to an affair of your future life affairs and your grief happen when you lose an affair of your future life affairs (Sayyed Razi, 2000). According to these narrations, always mystics appreciate happiness for future life affairs and doing good deeds and they have condemned the human's happiness and grief for worldly affairs. As Abdullah Khobaygh has said:"don’t be sad for something unless you are damaged for it in next days and don’t be happy for something unless it makes you happy in next days." (Attar, 1976). Many things have been said about grief and future life grief is considered admirable by most of them but they considered the worldly grief inaudible (Osmani, 1996). The grief that mystics preferred to worldly happiness was derived from the end of wisdom ranks and it was resulted from heart awareness and its revolution in heaven world, it was different from its condemned type that is due to the world, and external reasons. Mystics were believed that the world is not a place for smiling, neglect, and unawareness but it is the place of crying for missed opportunities, leaved worship, and sins that man has been committed and it is the place for repentance and return. Zolnoon Mesri was asked that do joy and happiness dominate more on the mystic's heart or grief. He said:"in this world, mystic is like a man that a crown of dignity and honor was put on his head and was seated on a throne in a house, and top of his head, a sharp and naked sword was hanged to hair, two fierce lions were put in the house entrance, and the man was being destroyed minute by minute due to honor, so long as his status is like this, how will he become happy and how is he free of grief and when does his grief finish? (Abi Naeeim, 1967 and Ouzjandi, 2002). Some of the masters have interpreted the hanging sword to the divine commandments and lions to obey the orders and avoid of prohibited deeds. That is, the mystic that his status is more subtle than others and obeying divine commandments is more necessary for him than others, if he doesn’t obey the divine commandments and doesn’t avoid of prohibited deeds and doesn’t be scared of his ominous destiny, he has been put in peril and he will be strictly reprimanded (Ouzjandi, 2002). Also, Hassan Basri believed that the heart will be died by a lot of laugh. According to him, on the one hand, man is committing bad deeds and on the other hand, he is encountered with death and its questions. In addition to, fear of being unable to pay peoples' rights, also deceit and treachery of world are some factors that affect human by thinking about them (Badavi, 1978). So, according to the mystic, there was no opportunity for ecstasy because of temporal happiness of world and the short life of human; because death will be happened by a twinkle of the eye and the book of human's life will be finished and he should be responsible for his deeds. So for this reason they prefer sadness to euphoria in the world. According to him, being happy for the world and not being sad because of passing life is the sign of failure of wisdom. Because the joyful affairs of world will be finally separated from man and he will be in the eternal sorrow and regret because of riot. So it had better that the man leaves himself from dependency to sensual fleeting pleasures before his life is ended. In the book named Kimiyaye Saadat, according to Abu Aldar da, it has been said that:"there is nobody who is free from failure of wisdom, that when blessing has come to him he will be happy and he doesn’t become sad due to the short life." (Ghazali, 1982). mystics' effective symbols of qurane and tradition about joy As mentioned before, the Holy Quran and tradition had the great influence on the mystics' point of view towards joy. Accordingly, one of the major themes presented in the mystics' words is condemning the unstable pleasures of world and sensual desires that make him interested to the world and take his awareness about the future life and its stable pleasures. In divine verses of Quran, joy has various symbols and forms and they have been used by the mystics in different subjects:

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Joy and piety It is inferred from the thirty-six verses of Room Sura and the tenth verse of Houd Sura that human has been created based on the impressible nature, in such a way that he will be happy by getting the eternal commodity of world and he will be sad because of losing it. This state transition will be emerged in their behavior and reactions. While in the interpretation of Quran in the thirty-seven verse of Room Sura, the causes of joy or sorrow arising from providence and it is not subjected to the enjoyment of the blessings of Allah, or to be deprived of them. Blessings, whether earthly or heavenly, are good and valuable because they are divine blessings, so Islam has introduced the world and its blessings contemptible in order to that human does not forget the great position of the future life and its eternal and infinite blessings, and not being dependent on the world and its fleeting pleasures and desires. So, in the twenty-third verse of Al-Hadid Sura, Allah says:" so that you will not be saddened for whatever does not come to you, nor be overjoyed in what has come to you. Allah does not love those who are proud and boastful." According to this verse, Imam Ali said that all piety is between two words of Quran that Glorified Allah said:"don’t be saddened for whatever does not come to you, nor be overjoyed in what has come to you." Somebody who is not penitent for the past and is not happy for future has observed all aspects of piety. ( Sayyed Razi, 2000). This verse got more reflection among the Islamic mystics and it was considered as a fundamental criterion for piety, in so far as, some mystics have used this Quranic verse in defining piety and some has considered it as the end of piety. Some mystics such as Abu Al-ghasem Ghosheiri (Osmani, 1996), Vahib Maki (Abi Naeeim, 1967), Ibn Sammak (Abi Naeeim, 1967), and Abu Al-ghasem Hakim Samar Ghandi (Ouzjandi, 2002) have used this verse of Quran to define the meaning of piety and pious. Josef Ibn Asbat has been asked about the end of piety and he said that do not be overjoyed in what has come to you, nor be saddened for whatever does not come to you (Abi Naeeim, 1967). So the basis that two sides of piety have been based on it is not interested to the world. Because the willingness and interest in the world – that is the root of the human imbalance in the joys and pains of life- cause ill-drunk and regalement in joys and impatience and intolerance in life hardships; piety removes human's sadness in encountering with disasters and it prevents the emergence of ecstasy, pride, and glory arisen from obtaining blessings. Also, according to Joneid, it is necessary to contempt the world and to wipe the heart of its effects to achieve piety (Osmani, 1996). Not interested to the world empties the heart from every friendship except Allah and the pilgrim focuses on Allah. Hence, according to Ahmad Ibn Asim Antaky, not being happy and drunk for worldly pleasures and not being sad for disasters have been considered as one of the love signs of Allah in person (Attar, 1976). Mystics have considered the worldly pleasures with adverse effects and pride, and unawareness of facts and divine teachings; they believed that:" the world joy is a deadly poison that enters into the vessels and it removes the heart from fear, grief, memory of death, and resurrection shocks. This is the process of dying heart." (Ghazali, 1992 and Termezi, 2001). So, Sufism considered the heart of doleful people as the place of faith and piety in the future life and the heart of unaware people as the place of smiling and gaiety (Attar, 1976). Joy and Abstinence Abstinence is a part of piety and helps the pilgrim in leaving the world and self-purification. In some mystical texts, abstinence and its role in making real happiness and joy towards Allah has been dealt with. Because being interested to the world and sensual pleasures and desires in mysticism is obstacle for them and one of the main principles of abstinence is abandoning these dependencies and leaving the worldly illaudable joy. Only Allah deserves joy and such a joy will not be separated from the man after death. Muhammad Ghazali believed that abstinence happens if man leaves the worldly impermanent joys and seeks the eternal joy by joining to Allah (Ghazali, 1997). Joining to Allah can be the most important achievement of abstinence that makes the true joy and a lot of pleasure in the mysticism pilgrims. Termezi, the sage man, in the book named Riazat Al-nafs, has considered the quality of self-mortification, endeavor, moving to Allah path, and the way of the pious Jihad based on the Quranic verses that are revealed about the laudable and illaudable joy. He considers sensuality love and worldly pleasures as the main obstacles for the pilgrim to be away from Allah. He believes that abstinence means fighting and rejecting the sensual pleasures and worldly desires to achieve the real happiness and lasting pleasure of joining to Allah. Heart will be freed from sensualities, sensual desires, and means through abstinence and it turns to virtues; in this condition it will be benefited from laudable joy. According to Termezi, abstinence and fighting cause sadness and pain in human but finally it leads human to Allah and his heart will be filled with joy, cheerfulness, and certainty to Allah and this joy covers the person (Termezi, 2001). Criticism of illaudable In most Quranic verses, the illaudable joy derives from forgetting Allah, or the feeling of pride. That is, people are so greedy to get the worldly commodities and sensual pleasures that they have forgot to worship Allah and considering good deeds and trying to do them. In the twenty-third verse of Al-Hadid Sura, Quran has

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considered pride as joy equipments and it said that don’t be overjoyed from what has come to you from Allah because Allah doesn’t love proud people (Tabatabaeei, 1993). Excessive joy and worldly immeasurable happiness take the eternal joy of future life and lead to the person's riot and pride. So Abu Mansour Ouzjandi believes that pride is the symbol of happiness except of Allah; this is when man considers his soul great because of neglect and sensual desires, and he ascribes this greatness to himself not Allah and he is happy for it (Ouzjandi, 2002). One of the adverse consequences of such a joy is bereavement of divine blessing. So Attar forbids people to be happy for borrowed luxuries of world and he believes that illaudable pleasures of the world lead to sadness. Human should guide his heart towards Allah and be happy from what is good in the perspective of friend (Attar, 1983). The importance of joy to the beneficent taking blessing Among the illaudable joys in Quran that are mentioned in the twenty-sixth verse of Rad Sura is the joy of people who are ignorant of eternal life and their happiness in the world belongs only to blessing without considering the origin of blessing. As it was pointed, the reason to blame their happiness is due to their ignorant towards the principal sustainer and consider themselves as the agent of expanding and narrowing blessing and also they consider the world as the final goal while this world is an instrument for providing the future life, in comparison to it, it is nothing except play (Tabatabaeei, 1993). In his great interpretation, Razi says:"everyone who is happy for Allah's blessings because they are just blessing, he is polytheist and everybody who is happy for Allah's blessings because they are from Allah, his happiness is along with Allah's happiness and this happiness is sophistication (Razi, 1989). Also, mystics have preferred human's joy to the sustainer (Allah) to his happiness for the world blessings and they have interpreted the inner happiness arisen from Allah's wisdom to the worshiping status (Ghazali, 1982). According to Ghazali, everybody who is sad for the reason that the world forbids him to Allah's remembrance and not being happy for blessings that are not his helper in religion path, and when he considers lack of blessing as the gift and worship Allah, he has achieved to the perfection of thanks. They cannot do such thanks that consider pleasure and joy in tangibles and physical affairs (Ghazali, 1982). Muhammad Ghazali, based on his religious habit by using a lot of traditions, has a lot of words about leaving the world and its blaming; he has considered attention to the beneficent and his generosity as the condition of happiness towards Allah's blessing and real worshiping (Ghazali, 1992). Abu Saeeid Kharaz believes that:"when blessings have come to you, it is better to be happy for the creator of blessings and pleasures; because considering blessing without considering the beneficent is the person's prohibition of Allah (Abi Naeeim, 1967). Joy to Allah's grace and mercy In Quran, God introduces happiness to His grace and mercy as the best and highest degrees of joy and determines order to this happiness and gives reward for it. In fact, happiness and joy is permanent when it is joined to some lasting affairs such as Allah's grace and mercy; because these affairs are the best thing that human can select it for him instead of worldly commodities and impermanent pleasures. His grace and mercy is permanent and always will be imparted to all creatures. So, besides emphasizing to inconstancy of worldly pleasures, Attar, in Elahi Nama, advises that people join their happiness with Allah and benefit from real and constant pleasures (Attar, 1989). Also, Abdullah Ansari believes that when the mystic is sad due to the fear of his sins and failure to do his duties, the revelation of Allah's grace and mercy is the best criteria and the factor of joy and cheerfulness (Ansari, 1985). The joy of future life In Quran, God accentuates the joy of future life and describes their happiness in the resurrection day that are waiting for entering the paradise with the smiling face. Allah saves believers from the evil of that day and enters them in the paradise for His kindness and mercy. Also, the believers are happy for seeing the moral and worldly blessings. Based on the Quranic verses, Attar Neishabouri believes in the human's joy of future life and he ascribes it as the absolute pleasure and reward to those who have been suffered from great sorrow and pain (Attar, 1959). He believes that the seed of the joy of future life is sown in this world and person's worships and sins in the world lead to his permanent happiness or sadness of future life (Attar, 1989). CAUSES FACTORS OF PERMANENT AND REAL JOY As mentioned before, the mystics, based on the Quran verses and traditions, have considered being joyful to Allah as the best principle for real and permanent happiness and they have proposed some important factor to make this status:

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Believe in Allah Quran and religious sources consider faith, satisfaction, and Allah's gratification as the main origin of joy and other factors are under these three factors. If Allah is the reason of person's happiness, such a person has the feeling of real and permanent prosperity. Believing in Allah and joining to Him is the best way to appease grief and replacing happiness. By inspiring of Quran and other religious sources, the mystics prefer the happiness of being Muslim and believe in Allah to other blessings. They believe that the symbol of having such happiness in the person is that he is not sad when he is encountering pain, disaster, and loss of blessing, and worships Allah to the sake of the survival of his faith (Ansari, 1982). According to him, the believer's happiness relates to the power of faith, certainty, and divine revelation nor the world and its belongings. Abu Alghasem Hakim Samar Ghandi believes that being sad is not permitted except of losing faith and joy is not permitted except of getting faith (Ouzjandi, 2002). Divine revelation and intimacy with Allah According to Islam, everything such as joy has degrees. From this perspective, Allah is the fact of happiness and real joy, and whatever causes man to return to this principle. Avicenna, in the eighth chapter of Al-esharat book, has dealt with happiness, and its degrees, quality and excellence of joy, and happiness towards Allah. He considers degrees of happiness and joy; he believes that Allah has the greatest happiness and Allah is the happiest one in the universe; because the most perfection and the highest perception belong to Him. In the world, there is no more perfect creature than He; no failure belongs to Him; shortcoming and inexistency is the origin of pains and grieves, but He is devoid of them, so Allah is the happiest and the most loving creature in the universe (Avicenna, 1984). Since He is the first happy creature, the only way to human to be happy is joining to Him and finding a way to approach to Him. On the other hand, everybody who is closer to Him is happier and whoever is farther to Him is sadder. So Islamic mystics have always mentioned to this subject and according to them happiness towards Allah has been the best and most enduring joy. They believe that Allah is the origin of happiness and the happiest creature in the universe. So getting the real happiness is possible just by going and joining to Him. Intimacy with God and seeing the beauty of His face, great indescribable pleasures will be passed in the mystic's mind. Escaping mystic's soul from interests, constraints, and contaminations of the material world makes a wonderful feeling of joy in him. Therefore, to achieve true happiness is the result of stepping into the path of divine revelation. Mostamelli Bokhari believes that being happy for the sake of friend means having his kindness and affection in heart and preferring happiness to him from all things. Somebody who has selected friend, losing the friend is not a disaster for him and somebody who becomes happy or sad by getting or losing things which are apart from Allah, he has not been sincere in his love claim with Allah (Mostamelli Bokhari‚1987). In fact, somebody who is stuck in the world, he will not understand the pleasure of intimacy with Allah because everyone is involved in it that is dear for him. As Abu Osman Heyari, the mystic of the third century, has said:"if you are happy for this world, your happiness to Allah will be removed from your heart." (Attar, 1976). Allah's wisdom As mentioned before, according to religion and mystic, intimacy with Allah causes joy and inner alacrity in human. This intimacy towards Allah is resulted through His wisdom and recognition. Knowing that Allah is at the top of all affairs and He is aware of all things and no one and nothing is performing outside of His will and providence. Such wisdom intensifies the belief to action monotheism in person and makes him get rid of the grief. So the happiness factors in Islamic mysticism, is Allah's wisdom and this matter has been mentioned in the word of many mystics. As Joneid said:"everybody who doesn't remember Allah, he will never be happy." (Attar, 1976). Also Daghagh has said:"remember Allah to be always happy." (Attar, 1976). Because based on the Quran, mystics believe that when human gets the knowledge about Allah's attributions especially Allah's independence, the sustain of his domination on the universe, the importance of his power on making all needs of creatures, also when he considers the treasures of Allah's generosity and kindness towards His creatures as full of mercy and bounty, he will be benefited from the real happiness and joy to Allah (Baghli, 1973). Also Ba Yazid Bastami introduces remembering and recognizing Allah and considering His power as dominant and His providence on the world and creatures as the best joyful reason from the mystic's point of view (Sahlagi, 2005). Imam Muhammad Ghazali believes that to what extent recognition and wisdom of heart is more towards something, its pleasure and happiness is more too, and to what extent something that is recognized is great and honorable, the pleasure of recognition will be increased; no creature is more honorable that the honor of all creatures is ascribed to Him and He is the king of two worlds and all wonders of the universe belongs to Him. So none wisdom is more honorable and pleasurable than Him, and no looking is more pleasurable than looking Allah (Ghazali, 1982). According to Ghazali, being informed of Allah's secrets and knowing the order of divine works that dominates all creatures is more excellent and pleasurable than all wisdoms also joy and happiness towards Him is greater and more excellent (Ghazali, 1992). Hence, as

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Avicenna has said, always mystic is cheerful, welcoming, and smiling because he has gotten the source of happiness and everything looks he sees His beauty (Avicenna, 1984). Satisfaction to divine destiny Satisfaction is the grand spiritual degree and it is the result of recognition and love to Allah. Imam Sadegh says:"Joy is obtained by being satisfied to Allah's satisfaction and certainty and sorrow is obtained through doubt and dissatisfaction to divine decrees (Majlesi, 1995). Imam Ali says:"be satisfied with Allah's satisfaction to live comfortably" (Majlesi, 1995). Also, in mystical texts, satisfaction is one of the great mystical positions and happiness to destiny and divine decree and being satisfied of divine providence have been mentioned in its definition. Zolnoon Mesri has said:"satisfaction is the happiness of heart with adverse destiny and it is leaving authority before destiny, and not being sad after destiny and having intimacy during the disaster" (Attar, 1976). In fact, being satisfied to divine decrees means that human be happy of whatever Allah has determined for him, whether bad or good, and does not enter any aversion in his heart. Due to the sincere love towards his creator, whoever posses this virtue, considers everything good that has come to him from his creator and he is happy when he is encountering with hardship as when blessing come to him. Rabeeh was asked that who the satisfied servant is; she said when he is happy for grief as when he is happy for possessing blessing (Attar,1976). According to mystics, human is achieved to the highest degree of satisfaction i.e. submission by knowing that affairs are under the Allah's will and nothing prohibits it, and human will not be happy or sad by obtaining or losing world but his joy relates to Allah (Baghli, 1973). CONCLUSION Mystics' point of view about joy is derived from Quranic verses and narrations. By helping these verses and narrations, mystics don’t pay attention to the happiness and grief of this world and they consider the worldly joy as a major obstacle in the path of revolution and obtaining the real and lasting joy. Based on Quran and traditions, they have divided grief and joy in two laudable and illaudable classes, they have usually praised happiness and sadness for future life affairs and doing good deeds and they have condemned grief and joy for the worldly affairs. So many mystics have selected the laudable grief for the future life affairs than the illaudable joy and worldly affairs to approach to Allah and being released from grief and benefit from real and lasting joy. 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