Sufi whirling: Difference between revisions
m fixed typos |
|||
| Line 16: | Line 16: | ||
A dervish practices multiple rituals, the primary of which is the ''dhikr'', a remembering of Allah.<ref name="Dervish EBO"/> The ''dhikr'' involves recitation of devotional Islamic prayer. This ''dhikr'' is coupled with physical exertions of movement, specifically dancing and whirling, in order to reach a hypnotic state of "ecstatic trances"<ref name="Dervish EBO"/> Among the Mevlevi order, the practice of ''dhikr'' is performed in a traditional dress: a ''tennure'', a sleeveless white frock, the ''destegul'', a long sleeved jacket, a belt, and a black overcoat or ''khirqa'' to be removed before the whirling begins.<ref name="Schimmel1975"/> As the ritual dance begins, the dervish dons a felt cap, a ''sikke'', in addition to a turban wrapped around the head, a trademark of the Mevlevi order.<ref name="Schimmel1975"/> The sheikh leads the ritual with strict regulations. To begin, |
A dervish practices multiple rituals, the primary of which is the ''dhikr'', a remembering of Allah.<ref name="Dervish EBO"/> The ''dhikr'' involves recitation of devotional Islamic prayer. This ''dhikr'' is coupled with physical exertions of movement, specifically dancing and whirling, in order to reach a hypnotic state of "ecstatic trances"<ref name="Dervish EBO"/> Among the Mevlevi order, the practice of ''dhikr'' is performed in a traditional dress: a ''tennure'', a sleeveless white frock, the ''destegul'', a long sleeved jacket, a belt, and a black overcoat or ''khirqa'' to be removed before the whirling begins.<ref name="Schimmel1975"/> As the ritual dance begins, the dervish dons a felt cap, a ''sikke'', in addition to a turban wrapped around the head, a trademark of the Mevlevi order.<ref name="Schimmel1975"/> The sheikh leads the ritual with strict regulations. To begin, |
||
<blockquote> |
<blockquote> |
||
The sheikh stands in the most honored corner of the dancing place, and the dervishes pass by him three times, each time exchanging greetings, until the circling movement starts. This is to be performed on the right foot, with accelerating speed. If a dervish should become to enraptured, another Sufi, who is in charge of the orderly performance, will gently touch his frock in order to curb his movement, The dance of the dervishes is one of the most impressive features of |
The sheikh stands in the most honored corner of the dancing place, and the dervishes pass by him three times, each time exchanging greetings, until the circling movement starts. This is to be performed on the right foot, with accelerating speed. If a dervish should become to enraptured, another Sufi, who is in charge of the orderly performance, will gently touch his frock in order to curb his movement, The dance of the dervishes is one of the most impressive features of the mystical life in Islam, and the music accompanying it is of exquisite beauty, beginning with the great hymn in honor of the Prophet (na't-i sharif, written by Jalaluddin himself) and ending with short, enthusiastic songs, some things sung in Turkish.<ref name="Schimmel1975">Schimmel, Annemarie. Mystical Dimensions of Islam. Chapel Hill: University of North Carolina press, 1975. Print. Page 325.</ref> |
||
</blockquote> |
</blockquote> |
||
| Line 23: | Line 23: | ||
'''''Sama'' "Nourishment of the soul"''' |
'''''Sama'' "Nourishment of the soul"''' |
||
The custom of ''sama'' among Sufi orders has a history of controversy within the Islamic faith. In one argument, the use of the term ''sama'' is considered to suggest physically "listening" in a spiritual context.<ref name=Sama BO"/> A differing opinion argues that ''sama'' is in fact "hearing," as "to hear" can pertain to any sound in addition to any "subtle" sounds of the spiritual realm.<ref name=Sama BO"/> Those in support of ''sama'' further claim that the term is actually synonymous with "understanding" and therefore recognition and application of the Revelation as well as the act of "attaining higher knowledge."<ref name=Sama BO"/> The spread of ''sama'' among Sufi orders began some time around the mid 3rd/9th century C.E. in Baghdad, eventually finding acceptance and favor in Persian, Turkish and Indian Islam.<ref name=Sama BO"/> The custom of ''sama'' evolved in practice over time as it complimented Sufi ''dhkir'', whirling and among some orders dancing and a meal.<ref name=Sama BO"/> Rules of propriety and conditions were adopted upon the widespread concern surrounding the neccesity of ''sama'' with the ''dhikr''; in order to distinguish between entertainment and valuable spirtual practice, the ''sama'' was distinguished as heard from the ego, heart or spirit.<ref name=Sama BO"/> Despite the application of rules, some sheikhs continued to limit or disapprove the practice of ''sama''. While controversy continuously questioned the place of ''sama'' in Sufi orders, the music itself was not effected.<ref name=Sama BO"/> More recently, the custom of ''sama'' is most commonly performed within a ''dhikr'' ceremony. Those in support of ''sama'' continue to argue that "according to that which it is not ''sama'' and dance which induce ectasy, but |
The custom of ''sama'' among Sufi orders has a history of controversy within the Islamic faith. In one argument, the use of the term ''sama'' is considered to suggest physically "listening" in a spiritual context.<ref name=Sama BO"/> A differing opinion argues that ''sama'' is in fact "hearing," as "to hear" can pertain to any sound in addition to any "subtle" sounds of the spiritual realm.<ref name=Sama BO"/> Those in support of ''sama'' further claim that the term is actually synonymous with "understanding" and therefore recognition and application of the Revelation as well as the act of "attaining higher knowledge."<ref name=Sama BO"/> The spread of ''sama'' among Sufi orders began some time around the mid 3rd/9th century C.E. in Baghdad, eventually finding acceptance and favor in Persian, Turkish and Indian Islam.<ref name=Sama BO"/> The custom of ''sama'' evolved in practice over time as it complimented Sufi ''dhkir'', whirling and among some orders dancing and a meal.<ref name=Sama BO"/> Rules of propriety and conditions were adopted upon the widespread concern surrounding the neccesity of ''sama'' with the ''dhikr''; in order to distinguish between entertainment and valuable spirtual practice, the ''sama'' was distinguished as heard from the ego, heart or spirit.<ref name=Sama BO"/> Despite the application of rules, some sheikhs continued to limit or disapprove the practice of ''sama''. While controversy continuously questioned the place of ''sama'' in Sufi orders, the music itself was not effected.<ref name=Sama BO"/> More recently, the custom of ''sama'' is most commonly performed within a ''dhikr'' ceremony. Those in support of ''sama'' continue to argue that "according to that which it is not ''sama'' and dance which induce ectasy, but ecstasy which arouses dance, or furthermore, that ''sama'' is only a revealing instrument and that it only supplies that which is brought to it by the hearer."<ref name=Sama BO"/> |
||
== Purpose == |
== Purpose == |
||
Revision as of 17:58, 18 October 2009
| Part of a series on |
| Islamic culture |
|---|
| Architecture |
| Art |
| Clothing |
| Holidays |
| Literature |
| Music |
| Theatre |
Sufi whirling (or Sufi spinning), (Template:Lang-ar) is a physically active meditation which originated among Sufis, and which is still practiced by the Sufi Dervishes of the Mevlevi order. It is a customary dance performed within the Sema, or worship ceremony, through which dervishes (also called semazens) aim to reach the source of all perfection, or kemal. This is sought through abandoning one's nafs, egos or personal desires, by listening to the music, focusing on God, and spinning one's body in repetitive circles, which has been seen as a symbolic imitation of planets in the Solar System orbiting the sun.[1]
As explained by Sufis:
In the symbolism of the Sema ritual, the semazen's camel's hair hat (sikke) represents the tombstone of the ego; his wide, white skirt represents the ego's shroud. By removing his black cloak, he is spiritually reborn to the truth. At the beginning of the Sema, by holding his arms crosswise, the semazen appears to represent the number one, thus testifying to God's unity. While whirling, his arms are open: his right arm is directed to the sky, ready to receive God's beneficence; his left hand, upon which his eyes are fastened, is turned toward the earth. The semazen conveys God's spiritual gift to those who are witnessing the Sema. Revolving from right to left around the heart, the semazen embraces all humanity with love. The human being has been created with love in order to love. Mevlâna Jalâluddîn Rumi says, "All loves are a bridge to Divine love. Yet, those who have not had a taste of it do not know!" [2]
Origin
In the 12th century, Sufi fraternities (tariqa) were first organized as an established leadership in which a member followed a prescribed discipline in service to a sheikh or master in order to establish rapport with him.[3] A member of such a fraternity is referred to as a Persian darwish.[3] These turuk (plural of tariqa) were responsible for organizing an Islamic expression of religious life, often founded by independent saints or resulted from the division of existing orders.[4] Each Sufi tariqa stems from a unique silsila, or "chain of order" in which a member must learn, as the silsila binds each member to Allah through one's chain of order.[4] One's silsila extends through the member's individual teacher, to their teacher and so on, through time until one is connected to the Prophet and thus Allah.[4] The Prophet himself is revered as the originator of Sufism, which has in turn been traced down through a series of saints.[4]
Practice
Dhikr "Remembrance of Allah"
A dervish practices multiple rituals, the primary of which is the dhikr, a remembering of Allah.[3] The dhikr involves recitation of devotional Islamic prayer. This dhikr is coupled with physical exertions of movement, specifically dancing and whirling, in order to reach a hypnotic state of "ecstatic trances"[3] Among the Mevlevi order, the practice of dhikr is performed in a traditional dress: a tennure, a sleeveless white frock, the destegul, a long sleeved jacket, a belt, and a black overcoat or khirqa to be removed before the whirling begins.[5] As the ritual dance begins, the dervish dons a felt cap, a sikke, in addition to a turban wrapped around the head, a trademark of the Mevlevi order.[5] The sheikh leads the ritual with strict regulations. To begin,
The sheikh stands in the most honored corner of the dancing place, and the dervishes pass by him three times, each time exchanging greetings, until the circling movement starts. This is to be performed on the right foot, with accelerating speed. If a dervish should become to enraptured, another Sufi, who is in charge of the orderly performance, will gently touch his frock in order to curb his movement, The dance of the dervishes is one of the most impressive features of the mystical life in Islam, and the music accompanying it is of exquisite beauty, beginning with the great hymn in honor of the Prophet (na't-i sharif, written by Jalaluddin himself) and ending with short, enthusiastic songs, some things sung in Turkish.[5]
The Western world, having witnessed Sufi whirling through tourism, have described the various forms of dhikr as "barking, howling, dancing, etc."[4] The practice of each tariqa is unique to its individual order, specific traditions and customs may differ across countries. The same tariqa in one country will not mirror that of another country as each order's ritual stresses "emotional religious life" in various forms.[4] The Mevleviyah order, like many others, practice the dhikr by performing a whirling dance until an ecstasy like trance is achieved. Accompanying the dhikr practices of whirling and prayer, the custom of sama serves to further one's "nourishment of the soul" through devotional "hearing" of the "'subtle' sounds of the hidden world or of the cosmos."[6] In contrast to the use of sama, whirling and devotional prayer in the practice of dhikr, the tariqa orders perform Sufi whirling in addition to playing musical instruments, consuming glowing embers, live scorpions and glass, puncturing body parts with needles and spikes, or practicing clairvoyance and levitation.[4] The dervish practice can be performed by community residents or lay members, members have typically been those of lower classes.[3] Within Islamic faith, unlike Middle Eastern law, women have equal status to men, allowing women to participate in dhikr as dervishes themselves.[4] Women were received into a tariqa order by a male sheikh, but traditionally were instructed to practice the dhikr alone or with an established branch of females within a specific order.[4] Sufi whirling, a worship of dhikr, became a gender and class neutral practice throughout the Central Islamic region.
Sama "Nourishment of the soul"
The custom of sama among Sufi orders has a history of controversy within the Islamic faith. In one argument, the use of the term sama is considered to suggest physically "listening" in a spiritual context.[6] A differing opinion argues that sama is in fact "hearing," as "to hear" can pertain to any sound in addition to any "subtle" sounds of the spiritual realm.[6] Those in support of sama further claim that the term is actually synonymous with "understanding" and therefore recognition and application of the Revelation as well as the act of "attaining higher knowledge."[6] The spread of sama among Sufi orders began some time around the mid 3rd/9th century C.E. in Baghdad, eventually finding acceptance and favor in Persian, Turkish and Indian Islam.[6] The custom of sama evolved in practice over time as it complimented Sufi dhkir, whirling and among some orders dancing and a meal.[6] Rules of propriety and conditions were adopted upon the widespread concern surrounding the neccesity of sama with the dhikr; in order to distinguish between entertainment and valuable spirtual practice, the sama was distinguished as heard from the ego, heart or spirit.[6] Despite the application of rules, some sheikhs continued to limit or disapprove the practice of sama. While controversy continuously questioned the place of sama in Sufi orders, the music itself was not effected.[6] More recently, the custom of sama is most commonly performed within a dhikr ceremony. Those in support of sama continue to argue that "according to that which it is not sama and dance which induce ectasy, but ecstasy which arouses dance, or furthermore, that sama is only a revealing instrument and that it only supplies that which is brought to it by the hearer."[6]
Purpose
Sufi whirling, or the practice of dhikr has originated based upon purpose of granting the worshipper "the thought of the unseen world and of his dependence upon it."[4] This practice of dhikr coincides with the Islamic principle of tawhid as the realization of Allah's oneness and role as sole creator is essential to Islamic belief. The three essential principles of Islam: tawhid, resurrection and prophethood are all evident within the practice of dhikr. The origin of Sufism sprouted from the Prophet himself, the practice of dhikr brings one to a greater understanding of Allah and tawhid, in a trance like state striving for a "glimpse of the unseen world," not dissimilar from the afterlife.
Today
Dervish communities, in the Middle Ages, served as a central role in social, religious and political life throughout "central Islamic lands."[3] Dervish orders were at one time much larger in size than they are today, as the government has taken control over most Dervish monasteries throughout this area.[4] In 1925, Turkey ordered the dissolution of all Sufi fraternities by degree, the Mevleviyah managed to survive among small villages throughout the Middle East.[7] In 1954, the Turkish government granted the Mevleviyah order "special permission" to perform ritual whirling practices for tourists during two weeks each year. [7] Outside of tourist entertainment, Orthodox theologians have now vocally discounted the Dervish practice resulting in faqirs, or wandering, mendicant dervishes throughout central Islamic regions.[3] Despite strict government control over Dervish practices, the Mevleviyah order continued its existence in Turkey until the early 21st century.[7]
See also
References
- ^ "The Sema of the Mevlevi". Mevlevi Order of America. Retrieved 2009-03-26.
- ^ The Whirling Dervishes of Rumi
- ^ a b c d e f g "Dervish." Encyclopedia Britannica. 2009. Encyclopedia Britannica Online. 21 Sept. 2009 Dervish
- ^ a b c d e f g h i j k MacDonald, D.B. "Darwish (Darwesh)." Encyclopedia of Islam, Second Edition. Edited by: P.B. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2009. Brill Online. Augustana. 21 Sept 2009. Darwish (Darwesh)
- ^ a b c Schimmel, Annemarie. Mystical Dimensions of Islam. Chapel Hill: University of North Carolina press, 1975. Print. Page 325.
- ^ a b c d e f g h i During, J.; Sellheim, R. "Sama." Encyclopedia of Islam, Second Edition. Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2009. BRill Online. Augustana. 21 Sept. 2009 Sama
- ^ a b c "Mawlawiyah." Encyclopedia Britannica. 2009. Encyclopedia Britannica Online. 21 Sept. 2009. Mawlawiyah
External links
- Mystic, Euphoric Sama Dance, Perpetual Kiyana Excersises
- The Mevlevi Sema Ceremony Organization
- The Mevlevi Sema Ceremony
- Naqshbandi dervishes practicing Sema
| Part of a series on Islam Sufism |
|---|
 |
 Islam portal |