Sufi Music In Ritual And Devotion

Persia and the Beginnings of Sufism

As Persia was at the geographic crossroads of the world's ancient civilizations, so was its culture formed under the varied processes of the ancient world's philosophies and religions. Although as an empire that assimilated many smaller cultures, Persia encompassed its subjects' regional practices and beliefs, a strong undercurrent of distinctly Persian ideals and beliefs was formed over the thousands of years of its existence. Persian culture survives today in Iran, the only region that has maintained its Persian heritage. They are a separate ethnic group from Arabs, Indians, and central Asians, with their own unique cultural identity that still branches out to the areas in their former empire.

This specially Persian core of beliefs and perceptions is best embodied in the practices of the Sufi mystics. The Sufis are sometimes referred to as an order within Islam, but it is more accurate to say that they are a derivative of Islam's earliest stages. They have been a part of Islam since the religion was founded in the 7th century, although some orders claim to be older.

A Brief History of Islam
In order to understand the process of creolization between Persian and Arab Muslim cultures that produced the Sufis, we must first take a look at both individually and compare them to the result. To be more accurate, the Sufis were also influenced by the Christian, Jewish, and Hindu religions, but we will isolate Islam and Zoroastrianism as the two major influences in the process of Sufi formation.

After the death of Muhammad, the founder of Islam, the Islamic world was left to its own devices to choose a new leader, as there was no system in place for the resolution of such a situation. The caliphate was subsequently formed, and the first four caliphs are known as the Rightly Guided Caliphs. It was during this time, between 632-661 AD, that the Persian empire was conquered by the Muslims. After the last caliph had died, the Islamic world verged on civil war over claims to the caliphate by all regions in the empire that now spread from Central Asia to Spain.

The third caliph, Uthman, was murdered by his troops over the issue of "pay and privileges". (Voll 383) This left the position open once again, and it was filled by Muhammad's cousin and son-in-law, Ali. Uthman's followers, in turn, murdered Ali. The basic conflict between Sunnis and Shias (alternatively, Shi'is or Shi'ites) lies with Ali, the fourth and last Rightly Guided Caliph. The Shias believe that only Ali's descendants have the right to authority in the Muslim world, while the Sunnis believe that Allah always provides an Imam, or high priest, rather than relying on a hereditary system. (Beavers)

The Sufis do not have a strict set of guidelines for this issue that applies to all Sufi groups (called tariqas) but some may be easily classified as falling within one of the two main Islamic factions. Many tariqas do not hold an obvious bias towards one sect or the other. After knowing that mainstream Muslims have taken to heart the preceding historical information, it is helpful to know that many Sufis are relatively oblivious to it, dwelling more on the inner goals of Islam rather than outward conflicts.

There is much more to be said about the relationship of Sufism to Islam. Depending on regional and individual perceptions, Sufism may be favorable or unfavorable to the mainstream Muslim population. Whereas some tariqas are in fact attached to either Sunni or Shia beliefs, some tariqas “operate with only very tenuous links to Islam.”

(Reference.com) As some tariqas claim that Sufism pre-dates Islam, the best we can say is that Sufism and Islam developed alongside each other and cohabitated within the same religious spectrum and region.

There are many things on which mainstream Muslims and Sufis do not agree, and some Islamic scholars have spoken against Sufi practices. Imam Ash-Shaa'fee said that “Nobody accompanied the Sufis forty days and had his brain return (ever)." (Refutation: Sufism) And sometimes the argument may even be on the subject of attire: “There are a people (Sufis) who have chosen and preferred the wearing of woolen clothes, claiming that they want to resemble Al-Maseeh ibn Maryam. But the way of our Prophet is more beloved to us, and the Prophet used to wear cotton and other garments", says Sheikh Abu Bakr Al-Jaza'iri. (Refutation: Sufism) A more serious and fundamental difference arises with Ibn Taymiyah's point that “(Sufis) do not fight Jihad in Allah's Cause." (Refutation: Sufism) Even though these conflicts do arise, Sufism is still regarded as Islamic mysticism, and most Sufi tariqas “still consider the five pillars of Islam to be essential, and practice them piously.” (Sufism: The Mystical Side of Islam)

A Brief History of Zoroastrianism
The other major influence on Sufism during its process of formation was Zoroastrianism. Zoroastrianism is a religion that predates Islam by a thousand years, and today there are around 140,000 practitioners. (Robinson) To Zoroastrians, fire is a symbol of God, and this is a theme that is often seen in Sufi literature and teachings. Zoroastrianism certainly set the stage for the development of Sufism as an artistic precursor and traditional influence. While the exact origins of Sufism are hotly debated, it is generally perceived that it developed within Islam as the descendant of Zoroastrianism, and borrowed heavily from Hindu religious concepts. Sufism is religious creolization in its most active state.

Sufi Beliefs
Muslims know they will see God in the afterlife. The Sufis devote their lives to seeing God now, in this life, and becoming closer to the divine by following Islamic law. As was seen before, Muslims do not always agree with this aspect, but Sufism certainly does provide a spiritual, transcendent root for the popularly pragmatic practice of Islam, as it is with most other religions.

It may be helpful to compare the Sufis to the Tibetan Buddhist monks, although this comparison is not entirely accurate. They both strive to detach from the self through complete devotion and focus, and although they use music in different ways, they both recognize the harmony of the universe as related through music and they recreate it through their chants and ritual songs. Sufis, as could be said of the Buddhist monks, strive “to break the conditioned patterns of behaviour which inhibit the desired spiritual awakening.” (Miller 20) They isolate themselves from the material desires of society, and desire nothing but to know themselves and God.

The Sufis try to see God through and beyond the haze of religious bureaucracy and pragmatism. They try to feel God and become one with the divine. This metaphor, by an unknown Sufi, describes it better: “There are three ways of knowing a thing. Take for instance a flame. One can be told of the flame, one can see the flame with his own eyes, and finally one can reach out and be burned by it. In this way, we Sufis seek to be burned by God.” (Reference.com) Again the theme of fire is presented. It is perhaps an archetype that symbolizes the power of God through man, his creation; or it could also symbolize an awakening through knowledge, as knowing a simple fact or idea is not as striking or illuminating as being touched by its fire, which is intangible, without substance, and yet painfully present at the same time. To a Sufi, seeing the flame from a distance or being told of it without seeing it is not sufficient to know its true nature. They must experience its reality, and condition themselves to accept it. This is the basic mode of Sufi thought.

An Overview of Muslim and Sufi Music
Five times every day, the Muslim world answers to the adhan, the call to prayer. (Godlas) At the top of a minaret, now aided by electronic amplification, a muezzin sings prayers in praise of Allah. This is one of the two main forms of Muslim music. The other is Qu'uranic chanting, performed by a soloist and based on the rules of the tajwid, the Islamic guidelines of recitation. In Islam, music is mostly associated with the human voice. The word for Sufi music is Qawwali, and “qawwal” literally means “one who says”. (Jihad Racy and Logan)

Although the rules are strict and deviation from the tajwid is considered offensive, this music is based on improvisation and ornamentation. A mosque chooses its muezzin by his character and his talent for formulating traditional prayers into musical phrases. Muezzins, as well as singers of Qu'uranic chanting, use common phrases like “There is no God but Allah” and “God is great” using the rules of tajwid. Improvisation and original interpretation is essential, yet the rules of pronunciation and variation are very strict.

Vocal dhikr, the repetition and chanting of the names of God or short phrases like “There is no God but Allah” is practiced by Muslims in general as well as Sufis, and by this repetition Sufis hope to realize the real meaning of the name or phrase, rather than simply comprehending the words. Dhikr is considered the most holy act before Allah, and its practice is advised as much as possible. In fact, while there are no limits on the extent of dhikr performed, it is an obligation for all Muslims, and “under no circumstances is one allowed to be negligent of it”. (Hisham Kabbani, comp) Muhammad said, "Remember/mention Allah as much as you want, until people say that you are crazy and foolish". (Hisham Kabbani, comp)

The Islamic Musical Conflict
While music is used as a profound statement of God's power and devotion to Him, Islam prohibits any form of music that is not entirely devotional to Allah. There is a general perception n the West that Islam bans all music, but this is not true. It only prohibits non-devotional music, and associates it with other sins such as drinking alcohol, which is entirely prohibited. Music and dancing for secular or entertainment purposes is forbidden. The event that inspired many Westerners to believe that all music is banned in Islam is the situation of Cat Stevens, a popular singer and guitarist in the 1970s, who converted to Islam, took the name Yusuf Islam, and abandoned his music until a recent, very brief return. At the very least, music must reflect Allah. ("Music Is Not Forbidden In Islam")

A Sufi Ritual: The Whirling Dervishes
A dervish is a Sufi who has removed himself from the society at large, and lives in blissful isolation, often with other dervishes. They have completely dedicated themselves to loving God and seeing God in human nature and nature in general. Music, to them, is existence itself, and they play and hear it with a different perception than even other Sufis. When they listen to music in an activity called sam'a, they enter an assembly of initiates that is closed to non-initiates. They address each other as “O king of kings, O sovereign of sovereigns”, and wear no elaborate clothing, only robes and rags. (Inayat Khan 57) They concentrate fully on the music.

The most famous and profound dervish ritual is a whirling dance that causes the practitioners to enter an ecstatic state, in which they believe to see God at the climax. This ritual is primarily centered in Turkey, and when hearing about Turkish Sufis or Whirling Dervishes, the terms are usually presented synonymously, although the Whirling Dervish ritual is also performed in Egypt and other countries in the region. The ritual is mostly practiced by the Mevlevi order of Sufis from Turkey, which belongs to the Sunni order of Islam. (Markoff)

The Semazens, or whirlers, wear a camel's-felt cylindrical headdress that symbolizes the tombstone of their ego. The choreography and general order of the ceremony is called sema, and it consists of seven parts. The Semazens, or Semazens, remove a black cloak to show a white one, which symbolizes the shroud of their ego. By uncovering the white cloak, they are revealing themselves to the truth of God. They then cross their arms and stands erect, reflecting the number one that symbolizes God's unity.

The Semazens then begin to turn, passing the sheik, who stands on a red sheepskin and acts as a channel for the divine. At the onset and stopping of each part of the ceremony, the practitioners turn to each other and bow, acknowledging the soul within. They then open their arms, and the right arm extends towards the sky, showing that they are ready to receive God's love. To the Sufis, love is the supreme act of God. The Semazens focus on the left arm, which is pointed towards the earth, symbolizing the act of bestowing God's love and truth. The feet of the Semazens, touching the earth, provide a point of contact through which the blessing travels. The Semazen acts as a circuit.

The whirling represents two things. Revolution is observed by the Sufis to be a major element in the universe, as are vibration, rhythm, and harmony. Revolution is present in man from the very foundation of the atoms in his body, and man revolves through life the same way the Earth revolves around the Sun. Man revolves around God, as do all things, but since man is conscious he is able to re-enact this relationship through the whirling ritual.

The whirling also represents man's spiritual ascent towards perfection, deserting the ego. After returning from this state, he is able to serve all of creation regardless of species, race, gender, and religion. Although women are generally oppressed in Islam, they are equal to men in the eyes of the Sufis. Women also participate in the whirling ritual.

The first part of the Sema is a eulogy for the Prophet, who represents love as well as all other prophets. By showing devotion for the Prophet, they show devotion for all prophets, as they were all God's creations.

The second part is a drum introduction, symbolizing God's command to “Be” at the beginning of time. A major tenet of Sufi beliefs, which is also reflected in many other religions, is God's act of speaking the world into existence. This part of the ritual is symbolic of that act.

The third part is an instrumental improvisation on the ney, which is a reed instrument common throughout the Middle East and sacred to the Sufis. This improvisational piece is in free rhythm and symbolizes the breath of life given by God after his command to “Be”. The musicians who perform during the ritual are often affiliates of the order, and are trained professionals. They do not enter the same state as the Semazens, but rather provide the means for them to do so.

The fourth part begins with the greeting mentioned above, and they acknowledge the other Semazens' souls, which are concealed by their bodies. They then repeat the circular walk around the sheik three times.

The fifth part signals the start of the actual whirling, which becomes progressively faster as the ritual continues. It consists of four salutes, which are positions the Semazen assumes while whirling. The first salute testifies to his birth to the truth that he knows the existence of God and that he is God's creation. The second salute expresses his amazement at God's creation and magnificence.

The third is the transfer of this amazement into love and complete submission to God. It is the state of ecstasy that the Semazens have been working to achieve. Sufis claim this state to be similar to the Buddhist state of Nirvana, and it is the highest stage in Buddhism. In Islam, however, the highest grade is that of the Prophet. It is not the goal of the whirling ritual to remain in this state. The Semazen stays conscious and then crosses his arms in approval of God.

The fourth salute is the recognition of the Semazen's place in creation, and his understanding of his destiny. The sheik enters into the center of the dervishes, where they revolve around him as the Earth revolves around the Sun. (Celebi)

In the sixth part of the ritual, the whirling ends with a reading from the Qu'uran, surah Bakara 2, verse 115, "Unto God belong the East and the West, and whither over ye turn, you are faced with Him. He is All-Embracing, All-Knowing." (Celebi) The ritual ends with the seventh part, in which the Semazens compose themselves after having fallen to the floor after the whirling. The Semazens exchange greetings of peace with the sheik, and leave with joyous music in the background. (Sansal) They continue their life of devotion and prayer, and recitation of dhikr.

The Sufis, while being an offshoot of Islam, in some ways have very different perceptions of the world, God, and the teachings of the Prophet Muhammad. They view the whole universe as harmonious and resonating, and view all things without prejudice. It is for that reason that they do not fight Jihad, and for that reason that they do not have material wants. Their small societies are egalitarian and outwardly simple, but their ideas and symbols echo thousands of years of refinement and thought. The Sufis, with all their influences, seem to have distilled the religions of the Middle East and Asia down to their essence, and as a result there are many new practitioners of Sufism from all parts of the world and all major religions. They teach peace and humble devotion in a region plagued by violence and extremism, while being devoid of the preaching and self-righteousness of other sects. It is this that might cause one to say that through diversity and acceptance comes the way to peace and equality, rather than through segmentation and nationalist isolationism.

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Sufi Music In Ritual And Devotion

This article was written by Justin Infanger

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