An analysis of sufi musical tradition in rumis poetry

In other poems, Rumi suggests that man and reed are one and the same.

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If done right, the motions will bring the dancer to a state of pure bliss, a feeling stronger even than the emotions evoked by prayer.

The sound view is that the composition and recitation of such poetry, with or without melody, is not legally forbidden haram. Seyfili, let it be heard, my lament, my anguish My insistence is on love, peace and friendship The oppressor has slandered us greatly We yielded, we endured the pain.

basics of sufi music

When directly experienced by the mystic through heart-savour dhawqits light illumines his heart and all doubt and uncertainty leave him. Rumi implies that he is not really of any of these religions, and that religion and identity are only small attributes that contribute to a greater whole. This pursuit differs from that of the urban Sufi mystic, whose experience — whilst being rooted in his community, or brotherhood — ultimately seeks to transcend both the material world and his own self, and leave it behind as he is annihilated in Arabic: fanaor united with God Netton In each Sufi meeting house or khanaqah could be found singers qawwal and sometimes musicians mutrib as well who specialised in conducting these concerts of sacred music.

An analysis of sufi musical tradition in rumis poetry

To answer this question, it will be useful for the following discussion to briefly examine the metaphysical implications of the etymology of the term for ecstasy in Sufism: wajd. An entire book see Ghazali n. Clapping drives the piece. His involvement in Alevi religious practice ground to a halt, and he became instead intensely politically active. As St. And such experiences can even reach the point where ecstasy will overcome a Persian upon hearing verses in Arabic, for some Arabic words correspond to Persian words, so he understands from them another meaning. One day a soldier shot one of the cranes dead with his rifle. Draw an arrow in my name from your quiver And place it on your drawn bow; If you seek a target, take my heart: A mighty shot from you and a joyous sigh from me.

When describing the Sufi conception of this term containing such broad metaphysical resonances, I am reminded of Emerson's critique of Swedenborg's theory of symbolism. Turn this way, let me see your beautiful face.

Sufi music history

Best let the novice steer clear of all such disquisition. It's All a Dream! Whilst the religious community generally plays an important part in most mystical traditions — Islamic as well as non-Islamic — in Alevilik, its status is greatly elevated. The other important aspect of the story is the unity of the Forty, who are proto-Alevi believers: when one of them Ali himself is cut with a sword, all of them bleed simultaneously and even the blood of Selman, the only one who is not present, drips from the ceiling in solidarity with the group. In other poems, Rumi suggests that man and reed are one and the same. These influences complicate Alevi cosmology and approaches therein to mystical encounter with God. Throughout the late s and the s, Seyfili was heavily involved in the socialist movement that attracted many in the Alevi community at the time. Nonetheless, as Abu Hamid al-Ghazali states A. Ultimately, the only road to divine rapture is through aesthetic pleasures which are preeminently human: music and poetry. Hence, the mystical subject consciously recognises the origin and end of his ecstasy; his transports may thus be better described as the objective fruits of a heightened consciousness rather than the subjective vagaries of a hyper-emotional imagination. In the Alevi case, the language is often used more flexibly and carries different associations that, in turn, reflect the distinctive characteristics of the Alevi mystical worldview. The full texts of each poem cited in the artic Only the burning heart is cut out for it.
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The Sufi Mystical Idiom in Alevi Aşık Poetry: Flexibility, Adaptation and Meaning