Sufi influences around the world​

Mysticism through music and movement NCPA’s Sama’a seeks to showcase the Sufi ideology through the performing arts.

It is a celebration of Sufi thoughts through artistic expressions. By Vidhi Salla

“B

efore its incarnation, the soul is sound. It is for this reason that we love sound,” wrote the Sufi saint and musician Hazrat Inayat Khan in The Mysticism of Sound and Music.

In Sufi customs, music and dance are considered to bridge the divide between the mind and the body. A philosophy that is considered to be the mystical branch of Islam, Sufism today is identified by the beautiful poetry sung in praise of the divine beloved along with the soulful music and the dance that celebrate that love. But more importantly, it advocates the idea of inclusivity without being preachy.

The core

Sufism does not adhere to the constructs of organised religion and in fact stresses on inclusivity of all religious perspectives. Since its origin in the 9th century, Sufism has spread around the world gradually,

A dervish performs the Tannoura, a unique dance of Egyptian origin.

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like the fragrance of a flower than the flames of a wildfire. Sufi mystics have described Sufism in several different ways: ‘Abandoning oneself to God in accordance with what God wills’; ‘Not possessing anything nor letting anything possess you’; ‘Extending a spiritual station (nashr maqam) and being in constant union (ittisal bi-dawam)’.

A Sufi begins his journey by choosing a tariqah or path after repentance and submission to his sheikh or pir (guide). Once the guide accepts him, the seeker becomes his murid or disciple and learns methods of reaching the first threshold – the taste of the divine or dhawq through asceticism and meditation. Chanting of Quranic verses (dhikr) along with fasting and practising non-materialism are the ‘methods’ decreed by Sufi sheikhs as a way to commune with the divine. Yet scores of Sufis, through their hagiographies and devotional

Sufism has spread around the world gradually, like the fragrance of a flower than the flames of a wildfire

The performance of the Egyptian Mawlawiyah Group from Cairo includes a musical prelude.

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poems, have elucidated that these are merely tools; the real ‘method’ is that of unconditional love for the divine. A Sufi saint is someone that follows a traditional path, yet rejects academic scrutiny of the practice: ‘The science of truth disappears in Sufi knowledge. When will mankind understand this saying?’ said Mawlana Jalaluddin Rumi, revered Sufi mystic of the 13th Century.

Sufism around the world

Sufism shows prominent traces around the world, right from Andalusia (Spain) to Turkey, Palestine, Egypt, Syria, Persia, Uzbekistan, Pakistan and India. The expression of Sufism is as varied as its geography. Take for example, the Sufi Trail started by Iris Bezuijen and Sedat Çakir that inspires people to hike on the path of light and discover Sufism through something as simple as walking. The Sufi Trail is a specially curated hike that brings people from Istanbul to Konya in 40 days. The final destination of the hike, Konya is also the resting place of Rumi.

Bezuijen elaborates on the idea of the trail by saying, “This is important in Sufism and the influence hiking has on the body, spirit and mind are comparable to becoming a Dervish. Rumi was also travelling from Balkh, his hometown in Afghanistan, to Konya in Turkey, and the idea is that going on a journey whether it’s physical, mental or spiritual can enrich you and your environment with positivity, light, energy and wisdom.”

Movement is an important part of Sufism. Rhythm and movement represent the life force and this rhythm, when used effectively, can help the seeker transcend to a state of spiritual intoxication and ecstasy. In the Sindh province of Pakistan, ritualistic drum-beating and dancing to the hypnotic sound of the beating drums has been a long-standing Sufi tradition.

These drummers gain popularity based on their skill in helping the audiences reach the transcendental state with their playing. One such drummer, Pappu Sain is considered so powerful, his followers maintain he ‘has no equal’. In addition to the regular shrine in Sindh, Sain has performed in Germany, Britain and Switzerland as well.

Morocco, on the other hand, has various ‘brotherhoods’, such as the Aissawa, Hamadcha and Qadiriya, which have established various forms of singing, chanting and dancing (also whirling) for trance-inducing meditative experiences. Some of these brotherhood groups also perform at local as well as international music festivals. The Mourides of Senegal practice Njang chanting, a night-time ritual that helps them commune with the divine. At home, The Sidis of Gujarat (who trace their roots to Africa) perform an African dance to the sound of traditional drums and dedicate their performances to Bava Gor, a Sufi saint from Africa.

Singing for the divine

An intrinsic part of the Sufi practice is music and dance, used as a means to reach the ecstatic state which facilitates a glimpse of God. During the midninth century – also considered the golden age of the Islamic spiritual movement – a few mystics introduced poetry and dance recitals called Sama to Sufi mysticism. It was a practice of listening and musical chanting of Quranic hymns to induce a state of trance. Later, in the 13th century, based on Rumi’s teachings, ‘whirling’ was introduced to Sama practices. The semazens or whirlers spun around in groups practising a different form of meditation. The whirling had its own set of ‘rules’ and could be practised only by saints who had achieved some level of spiritual awakening. Initially frowned upon by religious purists, music and dance became mainstream in Sufi practice because of its effectiveness in reaching that spiritual realm that brings the seeker closer to the creator.

Today, Sufi music and dance are present in the realm of entertainment as well. Performers of these songs, dances and poetry and their audiences may or may not be seekers of the spiritual path but there is certainly an exchange of joy which the Sufi mystics would approve of. Audiences have lapped up this form of contemporary presentation of Sufi music because of the easy connect it provides to the mystical philosophy of Sufism.

Since its inception in 2010, NCPA Sama’a has tried to incorporate all possible forms of Sufi expression in the genre

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NCPA Sama’a

In keeping with the Sufi quality of inclusivity, NCPA Sama’a has been a festival curated to give audiences the ultimate experience of Sufi music and dance – a combination of traditional as well as contemporary in the genre. Since its inception in 2010, NCPA Sama’a has tried to incorporate all possible forms of Sufi expression in the genre.

“NCPA Sama’a seeks to portray Sufi ideology through the performing arts. It also seeks to highlight how music is used in Sufi practices,” says Dr. Suvarnalata Rao (Head of Programming – Indian Music, NCPA). “Save the initial two years,” says Dr Rao, “every year, Sama’a has showcased international artistes on the NCPA stage.”

Audiences can expect to see more of the same Sufi magic at the festival: there will be a blend of qawwali and Bangla music, a song and dance recital of the poetry of Shah Hussain, the dervishes of the Mevlawi order of Egypt and contemporary Sufi music from the likes of Salim and Sulaiman who will be collaborating with Rajasthani folk musicians.

Sama’a: The Mystic Ecstasy, a festival of Sufi music, will be presented at the NCPA from 22nd to 24th February.

In Faqeer Nimaana, choreographer Sanjukta Wagh will interpret the Sufi Punjabi poetry of Shah Hussain