Song, Dance and Music As Parts of Islamic Sufism - Part 1
By S.
Arshad, New Age Islam
25 November
2022
Many Sufis
Have Favoured Samaa' As An Enhancer Of Spiritual Ecstasy.
Main
Points:
1. Samaa' is
considered important in achieving the state of Haal.
2. Listening to
spiritual songs is supported by many sufis.
3. Great Sufi
Ali Hujweri adopts a cautious approach to samaa '.
4. Some Sufis
restrict songs to permissible limits.
5. Imam Ghazali
supports it with some limitations.
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Since
Islamic mysticism or Sufism has developed by absorbing and assimilating
various religious and cultural ideas and practices dominant in Asia and other
parts of the world that have fulfilled its objective of divine realisation, the
practice of listening to spiritual songs in accompaniment of music and dance
called Samaa' has become an integral part of mystic or spiritual experience.
Though in some Sufi orders, Samaa is not approved, many prominent Sufis have
acknowledged the significance of songs and music in elevating the mind to the
state of Haal or spiritual ecstasy. In Sufi jargon, Haal is the inner state of
mind while maqam is the outer state of piety. Sufis are of the unanimous view
that maqam can be achieved by outer observance of piety but Haal cannot
be achieved through outer observance of piety but with spiritual poetry, serene
music. And when this state is achieved, a Sufi 's body demonstrates
uncontrolled movements in ecstasy. When the movement is without a rhythm it is
called Izterab and, when the movements of the body are in harmony and
rhythm, it is called Raqs (dance). In Sufi dance, Dast Afshani (waving
hands in a particular way) and pakobi (movement of the feet) are main features.
The effect
of good poetry sung in a sweet and melancholic voice has been established.
Poetry is called the voice of the heart and mysticism is also the act of the
heart. Sufism is the realisation of the presence of the divine universal
Supreme Self within one's heart. Poetry, music and singing have, therefore, an
spellbinding effect on the heart and mind of the sufi. In India, Buddhist
thought made a big impact on Islamic sufism and Buddhists used to sing mystic
songs in accompaniment of Veena, dholak, flute and other musical instruments.
While singing they used to dance with ankle bells tied to their ankles.
Let's first
deal with the permissibility of singing as part of mystic experience. Singing
as a recreational activity has not been encouraged in Islam. However, we find
mention of singing in the accompaniment of Duff by the women of Madina during
the prophet's life. Quran does not mention singing. However, it mentions that
Prophet Dawood a.s. sang praise of God as he had been endowed with a very good
voice and the art of singing. In Jewish traditions, Prophet David a.s. in
accompaniment of the lyre. The Quran is recited in Tarteel which is the
art of reciting the Quran. We also find mention of Islamic poet Hassan bi Sabit
who recited poetry in praise of the holy prophet pbuh. But this poetry was not
sung in accompaniment of musical instruments. Musical instruments were added
due to the influence of Buddhist mystic songs. And Sufis accepted it as an
effective means of achieving spiritual ecstasy or Haal. There were some Sufis
who after listening to Samaa, would reach the state of Haal and remain
in that state for days, even weeks.
A Sufi
named Sahl Tastari, once after listening to Samaa' went into ecstasy (Haal)
and remained in that state for twenty five days. Another prominent Sufi Abu
Bakr Shibli once heard sing a dove 'Ku Ku' sitting in a tree. He went
into ecstasy and kept dancing under the tree for several days and nights. The
bird would sing 'Ku Ku' and Shibli would sing 'Hu Hu'. The bird
stopped singing only when Shibli stopped singing Hu Hu.
In later
ages, a community of spiritual singers called Qawwal emerged that specialised
in singing Qawwali. Qawwali gradually became very popular among Sufis and
became a quintessential part of Samaa'.
Let's now
find out what prominent Islamic scholars said about singing or Ghana. Prominent
Islamic jurist Imam Ahmad ibn Hanbal approved of spiritual or devotional songs.
He was against secular or romantic songs sung for the purpose of recreation of
entertainment. Imam Abu Hanifa considers Ghana ( singing) an act of sin.
Hadhrat Malik bin Anas calls it an act of Fisq ( corrupt practice). Many
Sufis and jurists though don’t approve of singing, approve of it only as a
means of reaching the state of ecstasy. Famous Sufi Abu Nasr Siraj is, also of
the view that if singing is used only as a means to purify the soul and
realisation of the truth, it is acceptable but if it is used as a means to
appease base instincts and to promote immoral practices, it is sin.
Sufi Abu
Ali was of the opinion that Ghana was haram for the common people because they
were devoid of spirituality. It was acceptable for Sufis or pious men because
they listened to it with the purity of heart.
Imam
Ghazali did not consider Ghana against the principles of Shariat. He considered
it permissible with some limitations. He dealt with issue of Samaa in
his book Ahya ul Uloom. He writes that good voice or Ghana stimulates the heart
and wakes up his spiritual self like a stone struck against iron creates
sparks. Therefore, it (Ghana) has a positive effect on the heart of pious men
and is poison for the man devoid of spirituality and dominated by satanic
instinct.
Samaa
developed as a part of mystic activates around 10th century which was the peak
of Buddhism in India and Khorasan region. Buddhism promoted and encouraged fine
arts including poetry, singing and music from its beginning. Bhikshus and
Bhikshunis during Gautama Buddha's life, and after his demise composed
religious poetry. These songs were calked Thera Gatha (songs of the Bhikshus)
and, Theri Gatha ( songs of Bhikshunis) and were included in Tripitak.
During the 8th to 12th centuries, Buddhist monks wrote mystic songs called Charya
Geeti which were very popular among the Buddhists and non-Buddhist people
in India. Thus Ghana and Sufi poetry developed as a result of cultural exchange
and assimilation in India.
In India,
Amir Khusrau was the Sufi who promoted Ghana as he was a master musician and is
attributed with the invention of Qawwali. His mystic songs are popular in Sufi
circles and are sung by Qawwals at Mazars.
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S.
Arshad is a columnist with NewAgeIslam.com.
URL: https://newageislam.com/islamic-ideology/song-dance-music-islamic-sufism-part-1/d/128482
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