Sama (Spiritual music of the Sufi)

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An enchanting voice has its own magic. God has gifted every refined and affable person with a nature that when he hears a sweet voice or a beautiful melody, he feels delighted and is transported, enthralled. A voice which robs one’s senses has a magnetic attraction, its electrifying effect captivates animals, and children too. Sign language and gestures were inadequate for conveying human thought and feelings. Therefore God in His Eternal Wisdom and Kindness gifted man with the human voice. Voice has always been important for man to maintain his relationship with others, for receiving and imparting knowledge and for the exchange of ideas. Due to this gift, his loneliness vanished and doors to progress opened. It was this voice through which man conveyed his deepest feelings and used it to attain great heights and thus he grew to love it. Then poetry came into being and further enhanced and beautified it. When mesmerizing musical instruments were added to the voice, it ignited the flame of love hidden in man, and he became intoxicated. According to the Ayalr. “He addeth to His creature what He will” (Al-Fatir, 35:1). This means that God enhances the human composition. The scholars of the Holy Quran have interpreted this ayah to mean that the addition to the human composition is a melodious voice.

The first ecstasy which the human soul experienced was on hearing the Divine melody: “Am I not”, said He, “your Lord?” (Al-Anif, 7:172). The final ecstasy which the human souls shall experience will be when the trumpet (soor) is sounded, whose life giving notes will resurrect the dead who shall come forth dancing before their Lord. Voice has two miraculous powers; it can make the living die and make the dead, alive. At the sound of the first ‘trumpet’, all life shall perish and at the sound of the second ‘trumpet’, the dead shall be resurrected. God had granted the miracle of a beautiful voice to Prophet David. When he recited the Psalms (Zaboor) some in the audience died on the spot and funerals were held at the end of the gathering. There are well known instances of the Sufi saints, who succumbed on hearing an exquisite verse or a powerful line in a couplet. The incident of the death of Hazrat Qutbuddin Bakhriar Kaki is very well known. He placed himself under the dagger of submission and sacrificed his life while hearing a verse during sama. Glory be to God! With what unique splendor he demonstrated his supreme control over ascendance and descendance, in this awesome event which people witnessed for days that on the first line of the couplet the Shaikh would surrender his life and on the first line of the couplet the Shaikh would surrender his life and on the first line of the couplet the Shaikh would surrender his life and on the second line he would come alive and dance in ecstasy. Had the qawwals not been stopped from singing the second line of the couplet, the would would have continued witnessing the spectacle; the dying and rising to life by this martyr, on the altar of love.

The saint up his life on hearing a verse. The

Origin of this pearl (the saint) is from another realm

He, who killed himself in the way of Allah not die

Because every moment he is given a new life

A tradition says “Verily there is guidance in some verses.” Every created thing has beauty in it. The beauty of a verse is the wisdom contained therein. That beauty is further enriched by the choice of words and their arrangement and the depth and felling with which the verse is recited. Similarly, a melodious voice is beautiful. When a melodious voice is trained to sing the full musical range, the beauty becomes enhanced. When a beautiful verse and a melodious voice are combined and a rapport is established between them, the combined effect is truly appreciated by those whose senses are refined.

You cannot appreciate this wine

Unless you taste it yourself

Shah Waliullah Mohaddis of Delhi mentions in his book ‘Anfas-ul-Arifeen,’ about his father (and spiritual guide) Shah Abdul Rahim’s revelations. It is mentioned that once Shah Abdul Rahim visited the Shrine of Khawaja Qutbuddin Bakhtiar Kaki. During mushaikda, (envisioning) the subtle conversation between them was most interesting. It should be noted that Shah Saheb belonged to the Naqshbandiah Order and did not listen to sama. The conversation was as follows:

Hazrat Qutbuddin said, “What is your opinion about poetry?”

Shah Abdul Rahim replied, “It is speech wherein good is good and bad is bad.”

Hazrat Qutbuddin; “May Allah bless you! What do you say about a musical voice?”

Shah Abdul Rahim: “That is a blessing of God which is granted to whomsoever Allah likes.”

Hazrat Qutbuddin: “May Allah bless you! And when both are combined, what do you say?”

Shah Abdul Rahim: “Light upon Light. Allah guides to His light whom He wishes.”

Hazrat Qutbuddin: “May Allah bless you! What we used to do was not above what you have said. You should also now and then listen to a verse or two.”

Spiritual music of Sufis, the term sama is not merely listening to songs or poetry or music for pleasure. For them, majlis-e-sama is a gathering of pure souls who are free of personal pleasures and baser instincts and who are united in the search of Divine Pleasure; and with proper devotion and decorum, they listen to poetry steeped in Divine love and Oneness. Their sole purpose is to seek Divine Nearness. Sama which is lacking in the above protocol is not considered sama by the Sufis. Ostentation and ceremony have no place in the world of true Islamic mysticism (tasawwuf).

Conditions: For sama to be beneficial, it must fulfill three conditions, zamaan, makaan, akhwaan.

1. Zamaan (time). A time is advised when there is full attention and devotion in the hearts and peace of mind. There is an eagemess to be in communion with the Divine Beloved with no distractions, without commitments or any other work where there is danger of disturbing one’s peace of mind.

2. Makkan (space). The place selected for the majlis-e-sama should be conducive to the sama where an atmosphere of devotion can be cultivated which promotes concentration. It must not be a thoroughfare or a market place or a fair ground, a circus, a show or for leisure. It must not be a palce where we can cause inconvenience to others or be inconvenienced ourselves. Or a place where the audience of sama are unable to guard themselves against the presence of frivolity. It may be a zaawiah, a khaanqah or a bulding set aside for this kind of worship.

3. Akhwaan (companions). The participants of the sama must be like minded and must have a uniformity of purpose. They must have spiritual concord and be worthy of sama. They are free of animal proclivities. Must not disapprove of sama, raise objections or attend the gathering with the intention of faultfinding. They must not be worldly men of flesh but men of heart. They must be above arrogance, ostentation, position, pride and malice. Their aim in joining the sama must not be pleasure or enjoyment of the physical senses. They must consider sama as worship and attend with proper ablutions (wuzzoo) and remain ba-wuzoo throughout. They should observe decorum. They must remain silent, attentive and avoid whispering or mockery. Persons attending the gathering (majlis-e-sama share one another’s spiritual light transmitted according to the receptive capacity of the individuals. This is a precious time of special blessings and acceptance of prayers.

Akhwaan is brotherhood. Brothers are of various kinds. One brotherhood links all the sons of Adam. This is general brotherhood. The brotherhood of Islam in particular, included every Muslim who believes in the Unity of God and the prophet-hood of our Holy Prophet. The brotherhood of like minded elite who participate in sama is more exclusive than the brotherhood of Islam. This brotherhood has been described in the Holy Quran as:

All rancor will We remove from their bosoms; they shall sit as Brethren, face to face, on couches: Therein no weariness shall Reach them not forth from it shall they be cast for ever (Al-Hijr, 15:47-48)

These are characteristics of those chosen for Paradise. This is also true for the way of life of the Sufis. Hazrat Shaikh Abdul Fatha Shahabuddin Ahmed Bin Muhammad Ghazali, Brother of Hujjatul Islam Abu Hamid Ghazali, explains the above ayahhus: “All rancor will We remove from their bosoms” This ayah describes the Gnostic. ‘Naza’ana’ means, “We have removed,” ‘ma fi sudoor’ means the bosoms or hearts of the Gnostic, the beholders of Reality. ‘Min ghillin’ means those people who are united in their search for spiritual light, blessings and knowledge. Because the birth of brothers is from the same palce. ‘Ala’a suroor’ means the manes of the states and stations. ‘Mutaqaabileen’ means those people who are obedient to their hearts instead of their intellect. Superior to them are those whose spirit (rooh) dominates them and even superior are those who are under the domination of their sirr (one of the six subtle spiritual senses. Lit. Hidden) ‘La yamassobum feeha nasab’ means that in their knowledge of God, in God, by God, the Reality is not hidden by a veil that originates from the nafs (one of the six subtle spiritual senses). ‘Maabum minbaa bemukhnjeen’ means that they will abide forever in the garden of unveiling, devotion and Gnosticism. When God has perfected them and unveiled the Grades of Being to them, He will never take back this knowledge, because He is Generous and Bountiful. When He bestows, He increases it, and does not take it back.”

In the above commentary the world ‘Ikhwaana’ is explained thus: ‘brethren’ are ‘those people who are united in their search for spiritual light, submission and knowledge.” Participants of sama at the time of sama are hopeful of this kind of unity of Ikhwaan, and the intrusion of non spiritual influences are extremely distressing to them.

The musicians (qawwal) are also included in the brotherhood. Since they occupy a central position in sama, it is essential that they should fulfill they following requirements. They should be men of piety, regular in prayers, fasting and other spiritual exercises. They must not be greedy for worldly gain or wayward in character. When they enter the mahfil they should be ‘ba-wazoo’ (ablution). In the majlis of ‘darveshes’ they must not haggle over payments. When they please the ‘darveshes’ then God Almighty will not keep them hungry or unclothed and He will grant them their prayers, if He wills.

Permission of the Shaikh

It is difficult to determine whether the general public, particularly novices on the spiritual path, including stalwarts, have the capacity to benefit from sama. Sama is not beneficial for everyone. Those dominated by baser inclinations would be harmed by sama. Those who have subdued their based inclinations will benefit from sama. Besides, there are those whose natures enjoy excitement, like the intoxication of wine. Sama is beneficial for them. Some prefect tranquility, and are not inclined towards stimulation, Sama can be harmful for them. For them, drowsiness caused by opium would be more appropriate. The Shaikh alone can determine which of his disciples will benefit from sama and who would not. As such, permission of the Shaikh is considered essential for attending sama. This is the first requirement. There is a misconception that for the Salikh of the Chishtiya lineage, sama is open to all. Although sama is closely linked to the Chishtiya silsila and it is encouraged that they listen to sama frequently, still the permission of the Shaikh is the first condition for the novice. Without permission sama is taboo.

Differences of Opinion about Sama

There has always been differences between the exoterics (ulema) and the Sufis about sama. Even among the ulema, there are differences. Some say it is forbidden, and others disagree. Some say that it is permissible under certain conditions and forbidden in others.

Shaikh Jamal-ud-Din Mohaddith wrote a pamphlet entitled, “Imti-naa” (prohibition of musical concerts). Relevant quotations from the pamphlet are reproduced below:

“The music or song, which is not vulgar is allowed and permissible on occasions like a wedding feast (walima), returning home after a long spell of travel, feast of the birth of a child (aqiqa), and ceremony on memorization of the Holy Quran. The purpose of such a musical concert is to soften and gladden the hearts of God fearing people. The permission is validated by six approved collections of traditions and conventions of jurisprudence. However, a sama, where there is an assembly of the ignorant, including wayward lads and dancing girls and where wine is flowing, is strictly unlawful. Sama where these activities are not included is permissible. The person who says that the above mentioned sama is unlawful, or considers it such, although it has been verified by the Noble Prophet who listened to it and allowed it. That person undoubtedly commits a grave error.”

“Narrated in Sahib Bokhari on the authority of Rubeh bint-e-Ma’auz bin Afraa: “On my marriage ceremony, the Holy Prophet came to our home and sat near me. Few girls were singing to the rhythm of a tambourine (daff), eulogizing our forefathers, suddenly a girl sang the verse,

“And among us is a Prophet who knows what will happen tomorrow.”

The Holy Prophet stopped her and encouraged her to sing what she was singing before.”

“Narrated on the authority of Hazrat Umm-ul-Momineen Ayesha Siddiqa in the Sahib Bakhari is that “I attended the marriage of an Ansaar (helper of Madina) and the Holy Prophet asked me, “Did you not take entertainers with you, because the Ansaar are fun loving?”

“The Mohaddith Ibn-i-Maja had narrated on the authority of Ibn-i-Abbas that Hazrat Ayesha gave the hand of a girl relative in marriage to a man from the Ansaar. When the Holy Prophet returned home, he inquired: “Did you send the girl to her husband’s home?” I replied, “Yes”. Then he asked: ‘Did a singer accompany the marriage party?” I replied, “No”. The Holy Prophet said: “The Ansaars are fond of music. You should have sent some singers with they party who would have recited:

We have come to you; we have come to you.

We greet ourselves and we greet you all.

This is a conventional song the Arabs sing at marriages. It is narrated by Hazrat Ayesha in Sahib Muslim and Sahib Bakhari: ‘On an Eid day, two young girls were singing by my side to the beat of the music of a tambourine (daff). The Holy Prophet was present, wrapped in a shawl in a corner of the house. Hazrat Abu Bakr arrived when the girls were singing a narration of the Battle of Bo’aath. Hazrat Abu Bakr admonished them. The Holy Prophet removed the cloth from his face and said to Abu Bakr,

“O, Abu Bakr, do not scold the girls. Every nation has an occasion of Eid (Happiness and gathering). Today it is our Eid day.”

“In Tirmizi, Masnad Ahmed, Sunan Nisai and Ibn-iMajab (authentic books of tradition), Hatib Hamimi relates that the Holy Prophet said, “The difference between lawful and unlawful rejoicing is that, in a lawful marriage under the Shariat, musical songs with tambourines are permissible”. These types of tradition are also attributed to Hazrat Ayesha, Jabir and Rubeh bint-e-Ma’auz.

Jame Tirmizi has stated on the authority of Hazrat Ayesha: “The Holy Porphet said, The NIkah (ritual of marriage) should be announced publicly. The ceremony should be performed in a mosque and the daff (tambourine) may be played.”

“There are many traditions to support the recitation of the Holy Quran in a melodious voice. Bokhari, Muslim, Ahmed Abu Dawood and Nisai, (all books of traditions) have narrated on the authority of Hazrat Abu Hurairah: “The Holy Prophet said, ‘Allah, the most exalted, does not listen to anything more attentively than to the recitaition of the Holy Quran by that peophet who recites it aloud and melodiously.”

“The traditions quoted by some jurists supporting prohibition of music, according go a judicial verdict by Imam Noowi, are all baseless. Imam Sakhaawi has also stated in Maqasid-e-Hasna that he did not find reality or truth in the traditions, that the jurists had quoted, regarding the unlawfulness of vocal music, and Ibne Haji Asqalaani said that the ahadis some modernists referred to, regarding the sanctity of singing was mere goship. If there had been any authentic tradition (hadis) in this regard then surely the ‘traditionists’ (mujtahiddin) would have made it a code of conduct.”

“It is thus established that no authentic tradition is available whereby music stands forbidden. The traditions that have been quoted as proof have no validity, and some have been trumped up. Imam Abud Hanifa, Imam Maalik, Imam Shafai and Imam Ahmed Bin Hambal and other traditionists have dismissed any tradition, prohibiting music as unreliable. Traditions have been quoted by some modern writers, who do not have the ability to differentiate between right and wrong. Ibn-i-Arabi Maaliki has rejected the pseudo tradition of prohibiting music stating that “not a single hadis is authentic.” The ahadis quoted by them are all unauthenticated. Ibne Tahir cites the same. In fact some celebrated Shafi’ite scholars are of the opinion that these ahadis are only found in books belonging to artheists. Imam Ibrahim bin Saad was a great scholar of hadis, and had the honour of teaching such exalted Imams like Imam Shafai and Imam Bukhari. To delight and soften the hearts of his pupils before relating ahadis, he made them listen to sama, and the tambourine (daff) was played for them.”

Hazrat Shahabuddin Ahmed bin Mohammad Ghazzali, brother of Hujjatul Islam Abu Hamid Ghazzali, wrote a pamphlet entitled, ‘Bawaariqus sama-e-fee takfeerey maiyn u barri’mmus sama’ in which he proved that whoever declared sama unlawful, has accused the Holy Prophet of an unlawful act. Whoever accuses the Holy Prophet of committing an unlawful act is a heretic. In support of this pamphlet Shaikh Ahmad Ghazzali explains thus:

“I was requested by certain pious individuals (sulha) who are constantly attentive towards Allah in hardship or ease, to write a booklet on sama which describes the etiquette and conditions associated with it and its benefits. If he supported it by the Holy Quran and hadis and through the deeds of the Companions; it would thus expose those who are opposed to it and make known the criticism which they incur as described in the Holy Quran and hadis and through the deeds of the Companions, by their denial. To prove by the Holy Quran and hadis, that he who says sama is unlawful is a total heretic and is deprived of the shower of Divine lights and bounties. When I realized the true importance of the petitioners’ request, I complied.”

In this pamphlet, he has quoted from the correct ahadis of Bukhari and Muslim and has proved the following:

The Holy Prophet heard two girls sing accompanied by the tambourine (daff), eulogies of the martyrs of the battle of Badr. Once on the occasion of Eid, Listening to two girls sing. Once permitted an Ansaar woman to play the ‘daff’ to fulfil her vow, by listening to her song. Witnessing the dance of the moors and showing it to Hazrat Ayesha and listening to their songs has been proved. He then goes on to say that, he who says that listening to songs or watching a dance is unlawful has declared the deeds of the Holy Prophet unlawful, and therefore he is a confirmed heretic.

Shiakh Abdul Haq Mohaddis of Delhi, in his book: Madaarijin-nabuwwat, discusses the problems of sama, and mentions the names of the Companions, and their companions who, it is established, heard the sama. Hazrat Umar, Hazrat Ali, Abdullah bin Jafar, Abu Masood Ansaari, Amr bin A’as, Saeed bin Mussayaab, Saeed bin Jabeer, Abdullah bin Umar Abudllah bin Zubair, Moa’awiya bin Abu Sufyan, and Hassaan bin Saabit are among the companions and the companions of the companions about whom it is said by various writers, that they attended sama. Shah Waliullah Muhaddis of delhi writes in his book Azala-tal-Khafa from Maasar-e-farooqia:-

“Aviyt sama, it is quoted from Abu Umar that he and Khwar bin Jubair set out to perform Hajj, together with Umar bin al Khattab. The group included Abu Ubainda bin Jarrah and Abdur Rahman bin Auf. All of them wished to hear some verses of Zarar. Hazrat Umar requested Abdullah, to sing his own verses in melodious tones till daybreak until Hazrat Umar bade him to stop. In Rauza-tul-Ahbaab, it is narrated by Jabir bin Abdullah that Hazrat Umar passed by a tent from which he heard a sorrowful voice:

Salutations on Muhammed (s) by the pious,

Blessings have been invoked by chosen ones, steeped in virtue,

Though I was a riser of the predawn prayer,

Alas! My life and countless desires, (when my time came)

Instead, I was accused of my love for the world.

Hazrat Umar was overcome with this song and wept loudly. He asked the man to repeat the song and cried a second time. Then Hazrat Umar requested him to add this line to his verses.

“and so forgive Umar, O Great Forgiver”

It is established that the Holy Prophet and his Companions and the companions of the companions (tabayeen) and the taba tabayeen, renowned auliya Allah, the akhyaar and the abraar (in the hierarchy of hidden men of God) listened to sama. When pious and aware people raise objections, it can only mean that in the sama, proper etiquette is not being observed and where vulgarity may be visible. When the correct decorum and etiquette are lacking in a sama ‘spiritual pilgrims’ (ahl-e-tariqat) shun it. These days, the strict rules and etiquette outlined above are not observed and seeing this laxity, the ulema are not at fault to forbid the listening of sama. Neither the ulema nor the Sufis should argue about that which is within the limits of correctness. Listening to sama is not unlawful but if it includes forbidden elements then it is unlawful.; This applies to everything. Whenever that which is forbidden permeates anything, it becomes unlawful. Therefore it is not sama which is unlawful, but that which is forbidden in sama is unlawful. For instance, love is sublime, when bound by sanctity, legality and permission. If love is for God and his Messenger then it is sublime. If for one’s family, then it is lawful. But if love is for that which is forbidden by shariah, then it is unlawful. Everything has a beneficial and a harmful side. To abstain from benefits for feat of harm is not wisdom. Take prayer, for instance. Prayer is sublime and is called the meiraj (ascension) for true believers. Indeed Prayer also has two aspects. For one of them God has said:

Happy now the believers, who humble them in their prayers. (Al-Mu’minun, 23:1-2)

God also says:

Woe to those who pray but in their prayer are careless, who make a show of devotion. (Al-Ma’un, 107: 4-5)

This is not to say that prayer is of two kinds, but that, those who pray are of two kinds. The first are those who find success and the second are those who are condemned. In view of the fact that some people’s prayers are unacceptable, it does not follow that prayer should be abandoned or any question can be raised about it not being compulsory.

Imam Ghazzali’s book Ihya-ul-Uloom discusses at length various detailed aspects of the sama, the musical instruments to be used; etiquetters and strict conditions. There are numerous books written on sama. Some are partial and some are analytic and substantiating. They confirm all the great Muslims thinkers and analysts agree on the lawfulness of sama.

No Difference among Sufis

The great family of Muslim mystics are unanimous in their views on sama. The Shaikhs of the Naqshbandiah lineage have been misunderstood when they declare sama as unlawful. Their stance is: “We do not say it is forbidden; but we do not indulge in it.”

When they do not reject sama, how can it be unlawful for them? To deny the lawfulness of lawful things is outright heresy. When there is no such denial, it is a clear proof of acceptance. The point that arises is that if they do not reject sama, why do they act on “We do not indulge in it?” the answer is that they do not hold sama because they do not have a taste for it and not because it is forbidden by shariah (Islamic law).

Mirza Mazhar Jaan-e-Jaanaan, a famous Shaikh of the Naqshbandiah-Mojaddidiah Order, says “The intoxication of the Chishtia lineage may be likened to the intoxication of wine; they take pleasure in the joyful sound of music, not in calm and silence. The intoxication of the Naqshbandiah is like the intoxication of opium, which brings peace and tranquility. The Naqshandiyah run away from noise and turmoil. Wine drinkers like salty and spicy things; the opium addicts like sweets. This does not mean that what they dislike by temperament is considered unlawful by them. But because of the inclination of their temperament, they indulge in one thing and abstain from the other. This is the reason why they indulge less in zikr jahri (aloud) and prefer zikr akhfa (silent). On the other hand zikr jahri is not forbidden. Hazrat Maulana Khwajgi and Hubaidi, who are among the greater Naqshbandiah saints, and the disciples of the greatest khalifa of khwaja Obaidullah Ahrar (Naqshandi), Maulana Muhammed Qazi, directed disciples to recite istighfar (repentance) aloud before dawn and at dusk. They also ordered some to offer midnight prayers (tahajjud) in a congregation and some were directed to attend sama and to sing and dance. They say, “Our way is comprehensive. We benefit by sobriety and intoxication; tranquility and commotion, vocal and silent zikr (remembrance of God), indulgence and firm resolve. They also said that it is befitting for the novice to conceal, and befitting for the accomplished to display.”

Maulvi Naeemullah wrote in his book Mamoolat-e-Mazhariyya” that someone complained to Hazrat Mazhar Jaan-i-Jaanaan about his most exalted deputy, Khwaja Hashim Kashmi, though completely in the state of permanent presence (with God) was inclined towards sama. He replied: “So what! He has attained perfection. His difference of opinion is lawful even with me. When I do not object to his conduct, who else dare have the authority to do so?”

In-spite of the above mentioned preference of Mirza Mazhar Jan-e-Jaanaan, there have been others of different inclinations in the Naqshbandiah Silsila (Order). Some accomplished Shaikhs of the Naqshbandiah Order have participated in the sama. Maulana Jami too was a Naqshbandi, when he wrote his poem “Yusuf and Zulaikha”, details of his states and conditions while composing it are found in books. In his own words he says, “I am overwhelmed by such powerful influences that nothing assuaged my condition except sama”. Maulana Jami wrote the following verses:-

The jurist has prohibited the hearing of melodies and flute; poor

fellow does not understand the secret of the Divine Act: “I

breathed into him (Adam).

Give me (a cup full of) wine at the sound of the flute, because

with the pride of (Divine) love I care not for the beard of the

Mahtasib (Reckoner) Or the moustache of the jurist.

The preacher opened his tongue of reproach for the wine lovers.

O my Lord! You are my real asylum against the evil of that fool.

They compare your (beautiful) face with (redness of) wine. But

for no reason this simile appears to describe you adequately.

O’ Jami: The compound of the Perfect Shaikh is the Ka’ba of

Divine Attributes. There is great fortune for those who reside

there and there are great tidings for those who visit him

(the Shaikh)

It is also untrue that only the Chishtia elite enjoy sama. Those who have studied the memoirs of saints know well that the spiritual guides of every lineage have eagerly listened to sama, and have found it a medum for spiritual progress. This is true, however, that the Chishtia Sufis have greater passion and fervor for sama than others.

The Chishtia’s eagerness for Sama

Khwaja Hassan Basri held sama very dear to his heart. Whenever he heard it, he was overpowered with ecstasy.

He said:

“Ecstasy is a mystery. When it descends, it sets the heart in motion”

He also said:

“He, who listens to sama with truth, is united with the Truth. He who listens to sama with nafs (carnal self), turns Into a religious hypoerite.”

Hazrat Abu Ishaque Chishti frequently listened to sama. No scholar of his time had the temerity to object. Those who attended his majlis-e-sama repented of sins forever. The sick person attending his sama, despite serious illness went away cured. He did not allow worldly individuals to attend his majlis. However, if by chance one did attend, he was transformed left with no love for the world. In a majlis-e-sama when Hazrat Abu Ishque would progress spiritually and go into ecstasy and would get up and dance. It would appear as though everything was dancing. His ecstasy overpowered others and they too would go into rapture. Once, a reigning monarch came to complain about lack of rain. Hazrat Abu Ishaque called for the musicians (qawwals). The Sultan requested permission to attend the sama. He was refused,

“If you join this meeting, the blessings of the Lord shall not descend”.

The Sultan went away and the sama began. The Shaikh went into ecstasy and wept. As he wept, it began to rain. The following day, the sultan came to offer his gratitude. The Shaikh said to him:

“I do not know what offence I have committed That a king comes to me again and again.”

The Sultan was ashamed and returned home in tears. When a majlis-e-sama was to be organized, the attendees and the musicians (qawwals) were informed three days in advance so they could perform ‘tai’ a fast of three days. Before commencing, the qawwals were made to pray for repentance.

Whenever Hazrat Khawaja Abu Ahmad Abdaal Chishti was present in a sama, anyone lucky enough to receive a benevolent look from the Shaikh, was transformed into a saint with powers to work miracles. If the Shaikh gazed upon any unbeliever, he became a believer. If a sick person caught his glance, he recovered fully. During a mahfil-e-sama, a brilliant light appeared on the forehead of the Shaikh, its rays reached upto the sky. Thereby the whole town was aware that the Shaikh was attending a sama.

Hazrat Abu Ahmed Abdaal Chishti said:

“Spiritual success gained through the medium of sama is not possible from any other spiritual activity. A hundred years of disciplined spiritual effort cannot produce the same results as one majlis-e-sama. Sama is a hidden secret, which the masses do not

possess the strength to absorb. If I disclose the secrets of sama,

then everyone in the world would become engrossed in it and beg for nothing except this gift.”

Hazrat Siri Saqti often attended the Shaikh’s mahfil-e-sama.

Hazrat Khwaja Abu Yusuf Chishti also had his brow refulgent with rays of light during sama. The rays went up the they sky and everybody witnessed it. Hazrat Abu Bakr Shibli often attended the sama with him. He would say:

“What I gain from the sama, I could not have gained in hundred years of worship.”

Somebody asked: “If there are such secrets in sama, why did Hazrat Junaid of Baghdad abstain from it?” He replied:

“Shibli, a deputy (khalifa) of Shaikh Junaid always came to attend our sama. Junaid did not find ikhwaan (brotherhood) in sama, that is why he gave it up. Whoever does not find ikhwaan in sama should abstain from it. Had Juanid been present in my company, by God, he would never have abstained.”

His sama was attended by the most select darveshes, scholars, men of piety and the Sufi elite. Men of the world were not permitted. If any ventured, he became majzoob (totally lost in Allah). He used to say,

“Even the sinful and libertine, when they enter my majlis, become endowed with grace. Ask not of others.” Sickly recovered when they attended his majlis.

During sama, one day Khwaja Maudood Chishti suddenly disappeared. Afterwards an elder (buzurg) enquired about this unusual event. Khwaja Maudood said,

“I shall not reply until I am directed to.”

“Allah has a station, named: “The Black Light” (noor-iaswad).

No salik can attain this station except through sama. When the

Companion of sama reach this station, he is veiled from the

public eye, people think he has disappeared but in reality he is

very much present. The Divine Beloved draws him towards

Himself, wraps him in His mantle and conceals him in His

Light, like the shining star, which is concealed by the dazzling

Light of the sun. At this stage no one can see him except Allah,

or a darvesh who has attained high perfection.”

Usually during sama the Shaikh stared into space with both eyes open, now weeping, now laughing, his face changing colour- now pale, now flushed.

Hazrat Khwaja Usman Harooni was very fond of sama, and frequently attended it. He would exclaim loudly and weep, to the astonishment of the gathering. Some scholars complained about his behavior in sama to the ruler. When Hazrat Khwaja Usman Harooni came to know of this, he angrily said,

“Sama is a secret from among the secrets of God. During sama, veils are completely lifted between God and man. Sama will never ever be abandoned. Who has the power to stop me from holding sama? I have supplicated to Allah that my descendants and my disciples should keep listening to sama till the Day of Judgement. I have also prayed that no power should be able to dominate the lovers of sama.”

Hazrat Khwaja Usman Harooni attended sama seven consecutive days at a time.

Hazrat Buzurg Khwaja Mueen-ud-din Hassan Sanjti Ajmeri also had great passion for sama. None among his contemporary scholars or jurists could raise objections. Often renowned and established scholars and mashaikh attended his sama gathering, gaining blessings from him.

In a conversation in the audience of Hazrat baba Farid-ud-Din Ganj Shakar about disagreement among the ulema on sama. Baba Sahib said, “Glory be to Allah! Some are burnt to ashes, others are still engaged in defferences.”

A few days before passing away, he said to Hazrat Sultan-ul-Mashiakh Khwaja Nizam-ud-din Auliya: “I was granted by my Shaikh whatever I supplicated for my faith. Later I regretted why I did not ask for death during sama.”

Hazrat Sultan-ul-Mashikh was gifted by Allah a disciple (murid) like Amir Khusro. His eagerness for sama begs no description. He wept in the course of sama. There was prohibition of musical instruments in his concerts, including clapping. During the reign of Tughlaq Shah, scholars debated on the alwfulness of sama but they yielded. Maulana Fakhruddin Zarrawi a Foremost Khalifa of Hazrat Sultan-ul-Mashaikh and the teacher of Syed Mohammed Kirmani, author of Siyarul Auliya wrote a pamphlet, Asl-ul-Usool in support of sama, and as a rebuttal for those who demanded its prohibition, he wrote:

“The sama of our mashaikh is without musical instruments.”

The Sufi elite of the Chishtia Sabriah lineage has a special fondness for sama. Hazrat Qutbut-Alam Shaikh Abdul Quddoos Gangohi, head of the current lineage of Shariah sama, was a great scholar, and a spiritual leader of unparalleled caliber with a very sweet nature. He was very fond of sama and wajd. Qazi Sanaullah of Panipat wrote:

“Hazrat Shaikh, refuge for both the worlds, Abdul Quddoos

Gangohi, despite achieving perfection in exoteric sciences

(ilm-e-zaahir) and esoteric sciences (ilm-e-baatin) greatly enjoyed

listening to sama with musical instruments. His book Sharab-i-

Awa-rif contains detailed discourse in support of sama, with

proofs and permissions. His sons have also written forcefully

convincing pamphlets supporting sama.”

Spiritual Influences During Sama

During sama, three types of blessings descend from the celestial world to envelop the listeners. These are:

1. Illuminations descend from the world of angels (aalam-e-malakoot) and envelop human souls attending the sama.

2. Spiritual states descend from the Domain of Attributes (Aalam-e-Jabroot) on the hearts of the participants.

3. Influences descend from the domain of Authority and onto the physical internal organs of the participants.

The effect of sama falls into two categories:

(i) Haajim and (ii) Mutakallif

(i) Haajim creates a sudden and extraordinary agitation, excitement and awareness in the heart (qalh) that is beyond description.

(ii) Muta’kallif means the heart of the hearer automatically turns towards the Beloved- which is either the guide (murshid) or the Holy Prophet of Arabia or towards the Holiness of Allah, the Praised and Exalted.

The effects on the listeners during sama fall into four categories.

1. Absence of will power and consciousness.

2. Presence of will power and consciousness. (Both conditions have been condemned and abandoned.)

3. Presence of will power but absence of consciousness. (This condition is also frowned upon).

4. Absence of will power but presence of consciousness. This condition is praiseworthy, well liked and noble. The intoxicated listener has no control over his actions but understands what the musicians are rendering. When he tears off his garments to present them to the qawwals, he is aware of it.

Wajd; Tawaajud; Wajood

Wajd is a spiritual condition that descends and dominates the heart without conscious intent. In the material world, a person may fight his nafs and use his intellect to gain worldly benefits. Similarly, for spiritual attainments, a person opposes his nafs and obeys Divine Orders and prohibitions, the result is ecstacies manifesting themselves without warning on his heart, this is called wajd.

Tawaajud is deliberately bringing on oneself the condition of wajid. It is induced for a specific reason of teaching a novice about a special spiritual condition. Sometimes it is brought about in obedience to the command:

Weep! If you cannot weep, then look as if You are weeping”

This means that, if one cannot grasp the inner reality of wajd, one should be a seeker by trying to induce it. Nevertheless tawwajud for display and ostentation is condemned.

Wajd means to attain, and wajood means total annihilation of the self in the manifestations of Reality.

He, who is in the state of tawajud is like the one looking at a river.

He, who is in the state of wajd, is like floating on the river.

He, who is in the state of wajood, is like being submerged in the river.

The state of wajood alternates between the two conditions. Sometimes intoxicated and sometimes sober. When intoxicated, one is annihilated in the Vision of Reality and oblivious of self, knowledge, reason and comprehension. In the state of sobriety, whatever one sees and hears is through God. The first condition is fana-fi-Allah and the second is baqa-bi-Allah.

Spiritual states of Wajd and Sama

The author of lqtibas-ul-Anwaar has discussed at length the spiritual conditions during sama and wajd, a summary is reproduced:

(1) When a pure and sensitive person hears sama, his heart becomes soft, without spiritual exercises, whether he desires to attain spirituality or not. He weeps and laments. This is due to the receptive refinement Allah has instilled in each human and animal.

(2) The novice on the Sufi path, feels pangs of separation due to the great distance between himself and his Beloved, and is wistful at not attaining nearness. He is agitated and cries in pain, he cannot comprehend the source and reason for his restlessness. He cannot understand his eagerness and longing for a Vision of the Divine Beloved, yet he is overpowered by his inner anguish and like a tree is caught in a violent windstorm, or like a suffering patient unable to control the intensity of his pain. Similarly a Sufi experiences the same helplessness and restlessness. Hazrat Baha farid-ud-Din Ganj Shakar says: (The dance of joy in reality is the dance of longing (for seeing); the noise and restlessness are parts of the desire (To attain union)”

If you do not have your Beloved, why do you not seek Him;

If you have reached Union with your Beloved, why do you not rejoice?

This is the state of the novice Sufi. Here, except for anguish and restlessness, there are neither Divine Lights (Anwaar) nor Disclosures (Asraar).

(3) A certain state envelops a seeker (salik) who has developed spiritual insight. When he beholds the unsurpassed Beauty and Glory of the Divine Beloved with his inner eye, he falls helplessly in love. In his fervor he is intoxicated and oblivious of all else. He weeps and cries and wails in the ecstasy of Divine Presnece.

A nightingale who loves beautiful flowers, caught one

in its beak,

It looked at the flower, was delighted and sang new

songs of love.

Why are you complaining when you have the flower?

Because in it I see Allah’s reflection, But not Himself,

therefore I weep in longing.

The secrets of love then begin to unfold between the lover and the Beloved. The lover laughs at times and weeps at times, the people are unaware of the sweetness and rapture, which is causing tumult in the Sufi’s breast. This is an exalted state. This state is not only separation, but separation in Union.

(4) At times a seeker (salik) is favored with descents of effulgence of Divine Beauty and Divine Glory in such abundance that his self is lost in the illuminations. He loses consciousness of his self and, becoming lost in himself he tries to discover the self but cannot find it. Then he is overpowered with awe and terror over the disappearance of his self. He weeps in fear and cries:

When Hafiz drowned in the ishq of Allah; People shout that he has been crucified, but he does not realise it. (Hafiz)

The flame of yearning for the Unparalleled Beauty is so intense that it is like the simile of flame and candle-wax. The wax yearns to embrace the flame and in yearning it continues to melt. It longs to glimpse the whole flame, yet can see only one facet. In the longing to view the whole flame the wax keeps moving and melting. It’s being and existence continue to disappear. The yearning remains unfulfilled and ardor, pain and restlessness continues. In the end, the wax disappears and only the flame remains. Becoming one with the flame is a joy which surpasses all raptures and each individual absorbs this perfection according to his capacity.

(5) A true Sufi who is conscious of realities, sometimes experiences a spiritual state of intense absorption and rising above all links and influences, has an irresistible yearning to become lost in the Absolute Being. Not finding fulfillment of his desire, he grieves and pleads. At time this condition arises all at once. He gains some peace on the reflection of “Al-aana-kama-kaana” (God is as One as He was before Creation). Then (I have a special time with Allah) comforts him for a time, when all at once he is lost again when refulgence of: (Every day He is in a new Glory) (55:29) descend upon him. A lover is never left in one condition. He spins from the Inward to the Outward and from the Outward to the Inward. What the lover goes through at such times cannot be described in words or in signs. This is neither union nor separation. It can be called separation in union or union in separation.

(6) In the midst of wajd and sama, the mind and body are unaware of the joy and rapture which the soul (awakened heart) of the salik is receiving. This is because the salik has detached his attention from the phenomenal world and is engrossed in the world of hidden realities. It is the soul which is aware of the sweet rapture and not the heart of clay (dil-e-gil). The awakened heart receives untold illuminations and the dil-e-gil is unaware. Ecstasy is felt, secrets and inner meanings are revealed such that cannot be verbalized. There is nothing in this phenomenal world which can be used as a metaphor.

(7) At times, during a state of wajd and sama and raqs (dance), it so happens that s Sufi’s consciousness is fully alert and he is aware of each atom in the Universe. But his own being is lost. This annihilation of self and awareness of each atom is from the wonders of God. The reality is that when a salik loses himself completely, he attains the state of baqa-billah and at that time he regains awareness. In this state whatever he sees and hears, he does so through god. His self is annihilated and he subsists by God. Although his being is unaware of this awareness and disappears from between. Only God remains. All is God, all else is illusion.