Islam is the soul of Sufism
One
of the most misunderstood aspects of Sufism is its music and dance, where the
word, “Sufi” is often robbed of its spirituality and exploited by market-driven
agendas. “Sama” literally means “to hear” and sama mehfils, Sufi music
assemblies, require certain conditions of physical and spiritual purity. Sama is
not about the listener, but the addressee. Poetry is sung or recited for God,
Prophets and Sufi masters to invoke blessings. Sama must be presided by a Sufi
master, who controls both, the singers and the gathering. In these collective
gathering of remembrance, a definite etiquette is required, where clapping from
the audience is unacceptable. ...The ultimate goal of the mystic is to achieve
fana, annihilate himself in God. The use of music to induce hal, a state of
spiritual ecstasy, is practiced by most Sufi orders barring some sections of the
conservative Naqshbandi order. In hal, the Sufi loses consciousness and reaches
higher spiritual levels. The term for ecstasy is wajd, which literally means
“finding”, that is to find God.-- Sadia
Dehlvi
By Sadia
Dehlvi
Apr 14 2010
I come across many people who believe that Sufism
has little or no connection with Islam. They mistake Sufis as freestyle mystics
outside the boundaries of religion. Socially, I come across people who refer to
themselves as Sufis, often signifying nothing more than a fashionable attitude.
Many others add that they are “spiritual” but not “religious”. Frankly, such
words sound hollow, for spirituality simply cannot exist without religious
foundations. One must go through some specific religious discipline in order to
transcend its ritualistic form and unite with God. Just as there can be no Zen
without Buddhism, Vedanta without Hinduism, Sufism cannot exist outside of
Islam.
One of the most misunderstood aspects of Sufism
is its music and dance, where the word, “Sufi” is often robbed of its
spirituality and exploited by market-driven agendas. “Sama” literally means “to
hear” and sama mehfils, Sufi music assemblies, require certain conditions of
physical and spiritual purity. Sama is not about the listener, but the
addressee. Poetry is sung or recited for God, Prophets and Sufi masters to
invoke blessings. Sama must be presided by a Sufi master, who controls both, the
singers and the gathering. In these collective gathering of remembrance, a
definite etiquette is required, where clapping from the audience is
unacceptable.
In Sufi philosophy, the most distinctive theme of
the Quran to understand the meaning of human existence on earth is Misaq, the
pre-eternal covenant that Allah made with unborn human souls prior to their
creation. “When thy Lord drew forth from the Children of Adam — from their loins
— their descendants, and made them testify concerning themselves, (saying): ‘Am
I not your Lord (who cherishes and sustains you)?’ — They said: ‘Yes! We do
testify!’ (This), lest ye should say on the Day of Judgment: ‘Of this we were
never mindful’”. (7:172)
This day of the covenant, when nothing but Allah
existed is called Yau-e-Alastu, when the fate of all souls was sealed by Divine
predestination. The foundation of Allah’s love was laid; the souls that
responded instantly with a passionate yearning became His chosen friends. The
friends experienced union with the Beloved, understanding that moment as the
most precious one. Sufism teaches that man’s duty on earth is to know God and
fulfil this primordial covenant with Him. Sufis believe that the first music
assembly occurred on this day, when the souls of the lovers danced in spiritual
ecstasy on hearing the voice of their Lord.
The ultimate goal of the mystic is to achieve
fana, annihilate himself in God. The use of music to induce hal, a state of
spiritual ecstasy, is practiced by most Sufi orders barring some sections of the
conservative Naqshbandi order. In hal, the Sufi loses consciousness and reaches
higher spiritual levels. The term for ecstasy is wajd, which literally means
“finding”, that is to find God.
Be it the recitation of scriptures or listening
to mystic verse, the devotee experiences a sense of spiritual bliss which may
manifest as celestial lights, mystical states and physical effects. These are
derived from the present world and the angelic
sphere.
Sufis teach that music assemblies provide
nourishment for the soul, for during sama Divine grace flows from the Heavens.
It is a time where Allah unveils Himself to His Friends. This uninterrupted
shower of blessings is called sharaab-e-marifah, the wine of gnosis, and
sharaab-e-mohabbah, the wine of love.
Bayazid Bistasmi, the 9th century Sufi of Iraq,
wrote:
I have planted love in my
heart
And shall not be distracted until Judgment
Day
You have wounded my heart when you came near
me
My desire grows, my love is
bursting.
He has poured me a sip to
drink.
He has quickened my heart with the cup of
love
Which he has filled at the ocean of
friendship.
Mevlana Rumi wrote at length on the beauty and
force of sama:
Sound drum and fellow flute, resounding to Allah
Hu
Dance ruddy dawn, in gladness bounding Allah
Hu
Sound exalted in the centre, o thou streaming
light
Soul of all wheeling planets resound Allah
Hu
Participating in a genuine sama mehfil is a
purifying experience, one that fills the listeners’ hearts with the remembrance
of God; releasing it from selfish desires, worldly pursuits; the only claim on
one’s soul being that of the Lord.
— Sadia Dehlvi is a Delhi-based
writer and author of Sufism: The Heart of Islam. She can be contacted at
sadiafeedback@gmail.com
Source: The Asian Age, New
Delhi
9:26 PM
Sultan Shahin
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