All Praise is due to Allah Azzawajal, Salutations upon His most Perfect, unique, and cream of creations, the intercessor of the Sinners, Sayyiduna Rasoolullah Sallallahu Alaihi Wa Aalihi Wa Sallam, upon his family, upon his companions and the righteous servants till Doomsday.
Assalamu Alaikum ala Man Ittabi' al huda!
Sama falls into that legal classification of acts which are technically called 'Mubah', which mean that they are Permitted by the Shariah, but have no religious value or significance. For a good purpose it is legally permissible, but if it is used for an undesirable or an evil purpose, then it becomes forbidden.
In other words, Sama or Qawwali falls under the neutral category. There are four situations of sama:
1. First is the situation where Sama/Qawwali is held only for the sake of entertainment and pleasure. It is not correct, legally speaking, according to the Shariah or otherwise to hold that Sama is haram or forbidden only because it pleases the heart and one gets pleasure and happiness from it, for the reason that not all pleasant and pleasurable things are made haram, forbidden. Only those pleasurable things which contain hidden potential for evil are the ones that are made haram. Pleasant songs and voices of the birds, tasty foods, pleasant sights of natural panoramas and gardens and enticing fragrance of flowers are all permissible. So it is that it is not haram to watch entertaining dance and listen to melodious songs to please our hearts. I refer to two sound Traditions of the Prophet (sal lal laho tala alaihi wasalam) i.e., Sahih Ahadith to make this point clear.
Once, on an Eid day, some Abyssinians were giving a song and dance performance right on the premises of the Prophet's (sal lal laho tala alaihi wasalam) Masjid in Medinah. Bibi Aisha(radiaAllahu Anha) narrates that the Prophet (sal lal laho tala alaihi wasalam) asked her if she would like to watch it. She agreed and both she and the holy Prophet watched it for quite a while.
Another hadith, also by Haz. Bibi Aisha,(radiaAllahu Anha). -- on the Day of Eid, two slave girls were singing with the accompaniment of duff drums, right in front of her and in her own apartment, when the Prophet (sal lal laho tala alaihi wasalam)) entered the house, passed by them and laid down on his bed with his face turned the other way. Haz. Abu Bakr (radiaAllahu Anhu). also happened to enter later and chided them for doing such devilish things in the Prophet's (sal lal laho tala alaihi wasalam) own house. Whereupon the holy Prophet urged Abu Bakr(radiaAllahu Anhu) to let them do it because after all it was the Eid day.
2. The second situation is where the listener of Sama has some undesirable thoughts on his mind or evil passions in his heart eg. love of some beautiful woman to whom he is not married and listens to sama music in front of her, or in her company. It is obvious that this would only increase the pangs of his love or the passions for the carnal desires for her. With the mind occupied with such thoughts in such a manner, such a Sama would be haram.
3. The third situation is the reverse of the second.
Here, in this third situation, the heart and mind of the listener is not polluted with evil thoughts and passions. Instead good and praiseworthy thoughts and intentions for doing good prevails. In such a case Sama would enhance the good qualities of his heart and influence him to pursue his intented course of good actions e.g. (1) going for Hajj or for Jihad or fulfilling any other obligatory duties such as Salat, etc. or (2) It could be for the purpose of enhancing the consciousness and acute awareness of the regrets of one's own sins and transgressions so that the melancholy feelings will bring tears to his eyes and cause him to ask for forgiveness of the sins; or (3) hold Sama on festive or pleasant occasions such as weddings, walima feasts, Aqiqah or to celebrate occasions of return from journeys, etc. Sama would enhance the joys and further increase the enjoyment of such pleasures, resulting from the blessings and favours of Allah ta'ala. The best authority or precedent is that on occasions of the Holy Prophet's (sal lal laho tala alaihi wasalam) return to Medinah from journeys, people of Medinah used to welcome him by singing songs with the accompaniment of Duff drums. So it is that Sama is permissible on occasions of Eid and other festive occasions or just for friends and relatives to get together out of mutual love and affection and comradeship, share food and eat together in order to enhance the happy moment and make the happy moments even happier, more pleasant and more enjoyable in the company of the dear ones.
4. The fourth kind of Sama/Qawwali actually deserves to be termed the real Sama/Qawwali. This relates to the situation where love of Allah Ta'ala has reached the point of an ardent love (Ishq).
In this case, Sama is not only permissible, but it becomes extremely necessary for such a person.
Every thing or act that increases the friendship or love of Allah Ta'ala obviously becomes the object of a plenitude of spiritual recompense and this is why the Sufis' attach so much importance to it.
Sama/Qawwali is, in reality a means of increasing the brightening light of the burning flame of the love of Allah and it has a tremendous spiritual effect on the listeners. Many a Sufi undergoes a state of unveiling of spiritual divine mysteries. When such states coming from the world of the unseen thus become overwhelming, the Sufis experience a particular kind of spiritual state of transformation which is called 'wajd' or spiritual ecstasy.
Man, or rather man's spirit has a special connection and affinity with the celestial world of spirits. This connection and relationship is a mystery. It is the Sama which moves and activates this mystical element in man in such a way that it makes the listener totally unaware of his surroundings in this phenomenal world to some other reality. The man thus becomes completely unaware of this world, its surroundings and the effects of the corporeal universe. Sometimes the effect of Sama becomes so intense and severe that all the energy and strength of the listener's limbs becomes suspended and he loses his consciousness. One who remains intact and manages to stay on his original position even after passing through such a state of deep ecstasy reaches and attains to very high spiritual positions indeed!
It is said that the very essence of Sufism is poetry and the Sufi's are never tired of speaking or writing at great length on the 'Ishq', or 'love of Allah'.
The Mathnawi of Maulana Rumi (rehmatullah alaih) teaches in the sweetest strains that all nature abounds with love divine. The works of the celebrated Jami and the lyric odes of Hafiz are so full of ecstatic rapture that these works together with the moral lessons of Sa'di may be termed the scriptures of the Sufis in the Persian language.
In their poetry, the Sufi's often exchange the external features of all things for the internal, the corporeal for the spiritual, and thus give an imaginary significance to outward forms. They behold objects of a precious nature in their natural character and for this reason, the greater part of their words have a spiritual and figurative meaning.
For instance, when, like Hafiz, they mention wine, they mean a knowledge of God, which figuratively considered, is the love of God; wine, figuratively viewed, is also love.
The tavern or the wine-shop, with them, means the murshidul Kamil, or spiritual director, for his heart is said to be the depository of the love of God.
The wine-cup (Jam) is the TALQIN, or the pronunciation of the name of God in a declaration of faith, as "There is no God but Allah" or it signifies the words which flow from the Murshid's mouth respecting divine Knowledge, and which, when heard by the disciple or salik (one who pursues the true path), intoxicates his soul, and divests his heart of passions, giving him pure spiritual delights.
The sweetheart/beloved means the excellent preceptor, because when anyone sees his beloved, he admires her perfect proportions, with a heart full of love. The sweetheart is the object of a worldly affection, but the preceptor of a spiritual attachment.
The salik/disciple beholds the secret knowledge of God which fills the heart of his spiritual preceptor, or Murshid, and through it receives a similar inspiration, and acquires a full perception of all that he possesses, just as the pupil learns from his master. As the lover delights in the presence of his sweetheart, so the salik rejoices in the company of his beloved Murshid, or preceptor.
The curls or ringlets of the beloved are the grateful praises of the preceptor, tending to bind the affections of the disciple.
The mole on her face signify that when the pupil, at times, beholds the total absence of all worldly want on the part of the preceptor, he also abandons all the desires of both worlds -- he perhaps even goes so far as to desire nothing else in life than his preceptor.
The furrows on the brow of the beloved one, which they compare to verses of the Qur'an, mean the light of the heart of the Murshid. They are compared to the verses of the Qur'an, because the attributes of God, in accordance with the injunction of the Prophet: "Be ye endued with divine qualities" are possessed by the Murshid.
It is necessary to bear in mind that three things are essential for Sama/Qawwali gatherings: --
1. Time: It is not appropriate to hold sama at a time when salat/namaz is to be offered or when food is usually served. If sama is held at a time when the heart is occupied with other things and other thoughts, sama would be ineffective and useless.
2. Place: Should not be held on a street or thoroughfare where people usually pass through or travel. It should not be held in any dark or unpleasant place, nor should it be held in the house of a person who is known to be a cruel and unjust person.
3. People: It should be held in the company of people who are sophisticated and capable of observing the importance of the rules of good conduct and etiquette. If people who object to or believe that holding Sama is not permissible under the Law, or people of proud nature and worldly pomp and show are allowed to attend, then the Sama sessions are likely to be tainted by frequent hypocritical ecstatic outbursts and showy dance performances of such undesirable people.
Imam Ghazzali (rehmatullah alaih) prescribes the following ten rules of etiquette: --
1. Sit in a seriously attentive manner by keeping the head down.
2. Do not look at each other.
3. Every one should concentrate and occupy himself fully in the Sama.
4. Should have no conversation during sama.
5. Do not do distracting things -- do not even drink water.
6. Do not look, gaze or stare hither and thither.
7. Do not move your arms or legs unnecessarily and do not make any movement with a show.
8. Sit in a position which is presented for Qaida/Tashhahud in salat.
9. Occupy the heart and mind fully with the thought and remembrance of Allah.
10. Keep yourself under control so that you do not stand up or move about in a voluntary manner, of your own accord. However, if anybody does so under the condition that he has no control over himself and involuntarily (that is, not of his own accord or volition) then, others should also stand up and help him in order to prevent him from losing his balance and hurting himself.
To the above points I would add:
11. There should be no applause from the audience, especially by way of clapping and saying 'wahwah'. The audience must appreciate the fact that the musicians might feel insulted by such undesirable means of expressing their appreciation . For, one must always bear in mind that the musicians/qawwals are to be respected because of their devotion and dedication to their performance for the sake of Allah alone, and only for the purpose of hoping to achieve the pleasure of Allah.
All praise belongs to Allah and all rewards for the performance and audition is from Allah. Musicians should neither be encouraged nor discouraged by the lack of clapping or lack of requests for repeating certain lines of Poetry or any other form of applause.
However, the audience, when overwhelmed by certain lines of poetry or music, feeling obliged in an uncontrollable manner to express their delight, may express satisfaction by uttering subhan'Allah, or masha'Allah.
12. According to Indian/Pakistani tradition, the audience may offer donations of money to the head of the Sama assembly, that is the chairman presiding over the Qawwali sessions.
It is in the discretion of the chairman to use that donated money for the purpose of defraying the costs of holding the Qawwali session eg. rental of accommodation, equipment and other incidental expenses. Sometimes, the presiding chairman may symbolically accept the donation by simply indicating his blessings by touching it momentarily and re-directing the donations then to be passed on to musicians.
Offering money directly to the Qawwals may very well be regarded as ill-mannered and unethical.
Traditionally too, the Qawwal, the person who is held in great respect for the good work he does, only for the sake of Allah, can and does often often take a hint for repeating a particular couplet if the audience indicates their special appreciation by making further trips to make additional donations to the chairman in a repetitive manner at the time of singing a particular couplet or couplets.
This procedure continues on throughout the Sama (Qawwali) sitting.
He used to celebrate the Urs of His Murshid, Khwaja Aminuddin Basri Rahmatullahi ‘alayh and on that day, he used to listen to sama. The people asked him as to what was the secret of him listening to sama on the day of Urs. Hazrat Khwja Mamshad Ali Dinwar Rahmatullahi ‘alayh replied: “Our Mashaaikh listened to sama, and today is the day of Urs. Today is my Murshid’s day of meeting with his beloved (Allah). Death is a bridge that unites the lover with the beloved. In rejoicement of my Murshid’s meeting, I listen to sama, and just as he has become united with his loved one, there is a possibility that by Murshid’s blessings, and through listening to sama on this joyous occasion, I may get a glimpse of that beloved.”
b) Hazrat Kwaja Abu Ishaq Chisti Rahmatullahi ‘alayh
He loved the listening of sama. There lived in his time many great Ulema but none has the courage to issue any fatwa against his practices. Once during a severe drought the king requested Hazrat Kwaja Abu Ishaq Chisti Rahmatullahi ‘alayh to make dua for rain. The great Kwaja immediately called some qawalls and asked them to sing. As soon as Hazrat Kwaja began to cry it began to rain.
c) Hazrat Kwaja Abu Ahmed Chisti Rahmatullahi ‘alayh
His mefile-e-sama had such an effect that if a sinner attended it he would become pious, if a sick attended he would be cured. He believed that whatever he had attained was due to sama. He once said, If I declare the secrets of sama the people would not ask Allah for anything besides sama.
Hadhrat Aqdas Thanvi has written a treatise, Haqqus Simaa’, in which he mentions five conditions taken from Imaam Ghazali’s Ihyaul Uloom, as well as five factors of prohibition. In the seventh section of his treatise, he writes:
“Are there any conditions for its (Simaa’s) permissibility and any prohibition’s or not? And are those conditions found in our time or not or are the prohibitions present? In Ihyaul Uloom, Imaam Ghazali states five conditions and five prohibitions. The conditions are:
Time, place and participants.
Hadhrat Junaid (RadiAllahanhu) said that Simaa’ depends on three things. In their absence, never listen to it. These are zamaan (time), makaan (place) and ikhwaan (the brothers participating).
Zamaan means such a time which is free from any necessary Shar’i or other activity, e.g. Salaat, study, eating-time, etc., or any action which will distract the heart.
Makaan means that the venue of Simaa’ should not be a public place or a place where people pass nor should there be any such activity which could distract the heart.
Ikhwaan refers to the participants of the Simaa’ session. The reason for this condition is that the presence of an alien, namely, a person bereft of the spirit of the wealth of the baatin, is detestable and burdensome as he distracts the heart. Similarly, if a proud worldly person arrives, and he is treated respectfully or if a S?fi of riya joins in and on account of riya the fake feigns wajd (ecstasy) and tears his clothes, then the spiritual pleasure of the Simaa’ vanishes.
Now consider to what extent is this condition adhered to in our times? In most cases Simaa’ is held nowadays at the times of Namaaz, leading to it’s neglect. Missing Jamaat and the approach of the expiry of the Namaaz time are even considered unimportant. Furthermore no grief is felt when Jamaat and Namaaz are missed for the sake of Simaa’. The importance attached to Simaa’ is not accorded to the Sunnats and Faraa-idh. In fact, some say that Sima is the actual and true ibaadat, even superior to Namaaz, Na?thubillah!
In most cases Simaa’ takes place at such venues where all and sundry attend. Even immoral and corrupt persons gather to see the comedy being enacted. No arrangement whatever is made for privacy.
People of affluence and worldly prominence also attend in most cases. Special treatment is accorded to them even while the Simaa’ session is in progress. People of riya also attend in abundance. In fact, the majority at such sessions consists of them. Sometimes the critics too attend, making a mockery of the people of ecstasy. Sometimes the consequence was even violence and the police had to be called. Thus, the condition does not exist even partially.
Imaam Ghazali)(RadiAllahanhu) says:
‘The second condition is the state of those who are present. The Shaikh should not listen to Simaa’ in the presence of such Mureeds who will be adversely affected by Simaa’. Three kinds of persons are adversely affected by Simaa’:
First is the person who is not yet aware of Tareeqat. He knows only the external actions.
Second: A person who although having a baatini affinity with Simaa’, still has in him carnal desires and emotions. The evil power of the nafs has not yet been thoroughly broken. When such a person listens to Simaa’, carnal passion will be stirred in him. This poor fellow will therefore fail miserably and not attain spiritual perfection.
Third: A person who has vanquished his carnal emotions, has wide spiritual vision and the love of Allah is dominant in him. But, he lacks qualification and firmness in Zaahiri Uloom and is not properly aware of the masaa-il of the Divine Names and Attributes. He will not be able to understand what is lawful to attribute to Allah and what is not lawful. When such a person listens to Simaa’ he will attribute everything (he experiences) to Allah Ta’ala.
Imaam Ghazali (RadiAllahanhu) says that it is total concentration. One’s full attention should be towards the Simaa’. The gaze should not wander nor should the eyes fall on the faces of the other participants. No attention should be paid to the wajd (ecstasy) of anyone. There should be stability in concentration. No act which distracts another should be committed. The participant should remain seated motionless and emotionless. Neither should he cough or yawn. His head should be lowered in contemplation. There should neither be clapping of hands nor jumping nor should there be any simulative act. Without any extremely important need, there should be no talking. However, any state of ecstasy which develops without one’s volition is understood and cannot be criticised.
After the termination of the state of ecstacy, the participant should immediately become silent and immobile. It is highly improper to continue the display of wajd by pretence solely because people may sarcastically or disparagingly say that his wajd has quickly ended. One should not display wajd by deliberate design. The pretence of wajd is to prevent people from attributing his inability to sustain the wajd to the deficiency in him or because they may say that his heart is devoid of purity and tenderness.
Now ponder the condition of the people of this age. To what extent is this condition adhered to? Firstly, there are extremely few who even understand the meanings of the subject matter. When they lack this understanding, what attention will they pay? Secondly, they stare (with desire) at the singer. In some places is found the evil practise of immoral women being employed for the singing. The question of spiritual enlightenment thus does not arise. Rather, the participants are entrapped in worshipping their shahwat (lust and desire). It is further shocking that some consider these evil gazes to be ibaadat, and–Na?thubillah–a means of Qurb-e-Ilaahi (Divine Proximity). How can Imaan remain safe with such vile beliefs and in such circumstances?
Assuming someone guards his gaze, droops his head and even experiences some kaifiyat (ecstatic feeling), then firstly, in view of these factors of corruption, the kaifiyat will not be roohaani (spiritual). And, even if it is not this calamity, he will (on account of the slight kaifiyat) make a mountain of an anthill. He will scream, moan, fall on people, etc. A storm will be created in the whole gathering. Thus, show, pretence and creating problems are fully discharged at such assemblies.
After dissipation of the slight temporary kaifiyat, he continues to maintain a false outerfacade of aloofness and engrossment in spirituality to create the impression that he is a Saahibul Haal. He thus, occasionally erupts into slogans of
?? ?? (Allah – He is The Truth). Thus, this third condition too has been displaced.
4) The fourth condition, Imaam Ghazali(RadiAllahanhu) says is to refrain from standing up and screaming as long as one has the power of controlling one’s movements and emotions.
Even this condition has been banished by the people of the age. A man fully in his senses and having his emotions under control, simply to create the impression that he is the ka’bah and qiblah of all the people of ecstasy, creates a hue and cry in the assembly by his deceptive antics to project an image of spirituality so that people become his followers.
5) With regard to the fifth condition, Imaam Ghazali (RadiAllahanhu) says that if a man of genuine ecstasy stands up (in ecstasy), all should conform to his action (and stand up). The reason for this is to show consideration for one’s friend and companion.
AlHamduLILLAH!! By the Divine Grace of Almighty Allah, this brief but informative note will suffice to remove doubts from the confused hearts and minds of the Muslims inshaALLAH... Aameen!!
FOR DOWNLOAD PLEASE CLICK ON THE SONG TITLE THANKS YOU.......
SHARE IT
Assalamu Alaikum ala Man Ittabi' al huda!
Sama falls into that legal classification of acts which are technically called 'Mubah', which mean that they are Permitted by the Shariah, but have no religious value or significance. For a good purpose it is legally permissible, but if it is used for an undesirable or an evil purpose, then it becomes forbidden.
In other words, Sama or Qawwali falls under the neutral category. There are four situations of sama:
1. First is the situation where Sama/Qawwali is held only for the sake of entertainment and pleasure. It is not correct, legally speaking, according to the Shariah or otherwise to hold that Sama is haram or forbidden only because it pleases the heart and one gets pleasure and happiness from it, for the reason that not all pleasant and pleasurable things are made haram, forbidden. Only those pleasurable things which contain hidden potential for evil are the ones that are made haram. Pleasant songs and voices of the birds, tasty foods, pleasant sights of natural panoramas and gardens and enticing fragrance of flowers are all permissible. So it is that it is not haram to watch entertaining dance and listen to melodious songs to please our hearts. I refer to two sound Traditions of the Prophet (sal lal laho tala alaihi wasalam) i.e., Sahih Ahadith to make this point clear.
Once, on an Eid day, some Abyssinians were giving a song and dance performance right on the premises of the Prophet's (sal lal laho tala alaihi wasalam) Masjid in Medinah. Bibi Aisha(radiaAllahu Anha) narrates that the Prophet (sal lal laho tala alaihi wasalam) asked her if she would like to watch it. She agreed and both she and the holy Prophet watched it for quite a while.
Another hadith, also by Haz. Bibi Aisha,(radiaAllahu Anha). -- on the Day of Eid, two slave girls were singing with the accompaniment of duff drums, right in front of her and in her own apartment, when the Prophet (sal lal laho tala alaihi wasalam)) entered the house, passed by them and laid down on his bed with his face turned the other way. Haz. Abu Bakr (radiaAllahu Anhu). also happened to enter later and chided them for doing such devilish things in the Prophet's (sal lal laho tala alaihi wasalam) own house. Whereupon the holy Prophet urged Abu Bakr(radiaAllahu Anhu) to let them do it because after all it was the Eid day.
2. The second situation is where the listener of Sama has some undesirable thoughts on his mind or evil passions in his heart eg. love of some beautiful woman to whom he is not married and listens to sama music in front of her, or in her company. It is obvious that this would only increase the pangs of his love or the passions for the carnal desires for her. With the mind occupied with such thoughts in such a manner, such a Sama would be haram.
3. The third situation is the reverse of the second.
Here, in this third situation, the heart and mind of the listener is not polluted with evil thoughts and passions. Instead good and praiseworthy thoughts and intentions for doing good prevails. In such a case Sama would enhance the good qualities of his heart and influence him to pursue his intented course of good actions e.g. (1) going for Hajj or for Jihad or fulfilling any other obligatory duties such as Salat, etc. or (2) It could be for the purpose of enhancing the consciousness and acute awareness of the regrets of one's own sins and transgressions so that the melancholy feelings will bring tears to his eyes and cause him to ask for forgiveness of the sins; or (3) hold Sama on festive or pleasant occasions such as weddings, walima feasts, Aqiqah or to celebrate occasions of return from journeys, etc. Sama would enhance the joys and further increase the enjoyment of such pleasures, resulting from the blessings and favours of Allah ta'ala. The best authority or precedent is that on occasions of the Holy Prophet's (sal lal laho tala alaihi wasalam) return to Medinah from journeys, people of Medinah used to welcome him by singing songs with the accompaniment of Duff drums. So it is that Sama is permissible on occasions of Eid and other festive occasions or just for friends and relatives to get together out of mutual love and affection and comradeship, share food and eat together in order to enhance the happy moment and make the happy moments even happier, more pleasant and more enjoyable in the company of the dear ones.
4. The fourth kind of Sama/Qawwali actually deserves to be termed the real Sama/Qawwali. This relates to the situation where love of Allah Ta'ala has reached the point of an ardent love (Ishq).
In this case, Sama is not only permissible, but it becomes extremely necessary for such a person.
Every thing or act that increases the friendship or love of Allah Ta'ala obviously becomes the object of a plenitude of spiritual recompense and this is why the Sufis' attach so much importance to it.
Sama/Qawwali is, in reality a means of increasing the brightening light of the burning flame of the love of Allah and it has a tremendous spiritual effect on the listeners. Many a Sufi undergoes a state of unveiling of spiritual divine mysteries. When such states coming from the world of the unseen thus become overwhelming, the Sufis experience a particular kind of spiritual state of transformation which is called 'wajd' or spiritual ecstasy.
Man, or rather man's spirit has a special connection and affinity with the celestial world of spirits. This connection and relationship is a mystery. It is the Sama which moves and activates this mystical element in man in such a way that it makes the listener totally unaware of his surroundings in this phenomenal world to some other reality. The man thus becomes completely unaware of this world, its surroundings and the effects of the corporeal universe. Sometimes the effect of Sama becomes so intense and severe that all the energy and strength of the listener's limbs becomes suspended and he loses his consciousness. One who remains intact and manages to stay on his original position even after passing through such a state of deep ecstasy reaches and attains to very high spiritual positions indeed!
It is said that the very essence of Sufism is poetry and the Sufi's are never tired of speaking or writing at great length on the 'Ishq', or 'love of Allah'.
The Mathnawi of Maulana Rumi (rehmatullah alaih) teaches in the sweetest strains that all nature abounds with love divine. The works of the celebrated Jami and the lyric odes of Hafiz are so full of ecstatic rapture that these works together with the moral lessons of Sa'di may be termed the scriptures of the Sufis in the Persian language.
In their poetry, the Sufi's often exchange the external features of all things for the internal, the corporeal for the spiritual, and thus give an imaginary significance to outward forms. They behold objects of a precious nature in their natural character and for this reason, the greater part of their words have a spiritual and figurative meaning.
For instance, when, like Hafiz, they mention wine, they mean a knowledge of God, which figuratively considered, is the love of God; wine, figuratively viewed, is also love.
The tavern or the wine-shop, with them, means the murshidul Kamil, or spiritual director, for his heart is said to be the depository of the love of God.
The wine-cup (Jam) is the TALQIN, or the pronunciation of the name of God in a declaration of faith, as "There is no God but Allah" or it signifies the words which flow from the Murshid's mouth respecting divine Knowledge, and which, when heard by the disciple or salik (one who pursues the true path), intoxicates his soul, and divests his heart of passions, giving him pure spiritual delights.
The sweetheart/beloved means the excellent preceptor, because when anyone sees his beloved, he admires her perfect proportions, with a heart full of love. The sweetheart is the object of a worldly affection, but the preceptor of a spiritual attachment.
The salik/disciple beholds the secret knowledge of God which fills the heart of his spiritual preceptor, or Murshid, and through it receives a similar inspiration, and acquires a full perception of all that he possesses, just as the pupil learns from his master. As the lover delights in the presence of his sweetheart, so the salik rejoices in the company of his beloved Murshid, or preceptor.
The curls or ringlets of the beloved are the grateful praises of the preceptor, tending to bind the affections of the disciple.
The mole on her face signify that when the pupil, at times, beholds the total absence of all worldly want on the part of the preceptor, he also abandons all the desires of both worlds -- he perhaps even goes so far as to desire nothing else in life than his preceptor.
The furrows on the brow of the beloved one, which they compare to verses of the Qur'an, mean the light of the heart of the Murshid. They are compared to the verses of the Qur'an, because the attributes of God, in accordance with the injunction of the Prophet: "Be ye endued with divine qualities" are possessed by the Murshid.
It is necessary to bear in mind that three things are essential for Sama/Qawwali gatherings: --
1. Time: It is not appropriate to hold sama at a time when salat/namaz is to be offered or when food is usually served. If sama is held at a time when the heart is occupied with other things and other thoughts, sama would be ineffective and useless.
2. Place: Should not be held on a street or thoroughfare where people usually pass through or travel. It should not be held in any dark or unpleasant place, nor should it be held in the house of a person who is known to be a cruel and unjust person.
3. People: It should be held in the company of people who are sophisticated and capable of observing the importance of the rules of good conduct and etiquette. If people who object to or believe that holding Sama is not permissible under the Law, or people of proud nature and worldly pomp and show are allowed to attend, then the Sama sessions are likely to be tainted by frequent hypocritical ecstatic outbursts and showy dance performances of such undesirable people.
Imam Ghazzali (rehmatullah alaih) prescribes the following ten rules of etiquette: --
1. Sit in a seriously attentive manner by keeping the head down.
2. Do not look at each other.
3. Every one should concentrate and occupy himself fully in the Sama.
4. Should have no conversation during sama.
5. Do not do distracting things -- do not even drink water.
6. Do not look, gaze or stare hither and thither.
7. Do not move your arms or legs unnecessarily and do not make any movement with a show.
8. Sit in a position which is presented for Qaida/Tashhahud in salat.
9. Occupy the heart and mind fully with the thought and remembrance of Allah.
10. Keep yourself under control so that you do not stand up or move about in a voluntary manner, of your own accord. However, if anybody does so under the condition that he has no control over himself and involuntarily (that is, not of his own accord or volition) then, others should also stand up and help him in order to prevent him from losing his balance and hurting himself.
To the above points I would add:
11. There should be no applause from the audience, especially by way of clapping and saying 'wahwah'. The audience must appreciate the fact that the musicians might feel insulted by such undesirable means of expressing their appreciation . For, one must always bear in mind that the musicians/qawwals are to be respected because of their devotion and dedication to their performance for the sake of Allah alone, and only for the purpose of hoping to achieve the pleasure of Allah.
All praise belongs to Allah and all rewards for the performance and audition is from Allah. Musicians should neither be encouraged nor discouraged by the lack of clapping or lack of requests for repeating certain lines of Poetry or any other form of applause.
However, the audience, when overwhelmed by certain lines of poetry or music, feeling obliged in an uncontrollable manner to express their delight, may express satisfaction by uttering subhan'Allah, or masha'Allah.
12. According to Indian/Pakistani tradition, the audience may offer donations of money to the head of the Sama assembly, that is the chairman presiding over the Qawwali sessions.
It is in the discretion of the chairman to use that donated money for the purpose of defraying the costs of holding the Qawwali session eg. rental of accommodation, equipment and other incidental expenses. Sometimes, the presiding chairman may symbolically accept the donation by simply indicating his blessings by touching it momentarily and re-directing the donations then to be passed on to musicians.
Offering money directly to the Qawwals may very well be regarded as ill-mannered and unethical.
Traditionally too, the Qawwal, the person who is held in great respect for the good work he does, only for the sake of Allah, can and does often often take a hint for repeating a particular couplet if the audience indicates their special appreciation by making further trips to make additional donations to the chairman in a repetitive manner at the time of singing a particular couplet or couplets.
This procedure continues on throughout the Sama (Qawwali) sitting.
He used to celebrate the Urs of His Murshid, Khwaja Aminuddin Basri Rahmatullahi ‘alayh and on that day, he used to listen to sama. The people asked him as to what was the secret of him listening to sama on the day of Urs. Hazrat Khwja Mamshad Ali Dinwar Rahmatullahi ‘alayh replied: “Our Mashaaikh listened to sama, and today is the day of Urs. Today is my Murshid’s day of meeting with his beloved (Allah). Death is a bridge that unites the lover with the beloved. In rejoicement of my Murshid’s meeting, I listen to sama, and just as he has become united with his loved one, there is a possibility that by Murshid’s blessings, and through listening to sama on this joyous occasion, I may get a glimpse of that beloved.”
b) Hazrat Kwaja Abu Ishaq Chisti Rahmatullahi ‘alayh
He loved the listening of sama. There lived in his time many great Ulema but none has the courage to issue any fatwa against his practices. Once during a severe drought the king requested Hazrat Kwaja Abu Ishaq Chisti Rahmatullahi ‘alayh to make dua for rain. The great Kwaja immediately called some qawalls and asked them to sing. As soon as Hazrat Kwaja began to cry it began to rain.
c) Hazrat Kwaja Abu Ahmed Chisti Rahmatullahi ‘alayh
His mefile-e-sama had such an effect that if a sinner attended it he would become pious, if a sick attended he would be cured. He believed that whatever he had attained was due to sama. He once said, If I declare the secrets of sama the people would not ask Allah for anything besides sama.
Hadhrat Aqdas Thanvi has written a treatise, Haqqus Simaa’, in which he mentions five conditions taken from Imaam Ghazali’s Ihyaul Uloom, as well as five factors of prohibition. In the seventh section of his treatise, he writes:
“Are there any conditions for its (Simaa’s) permissibility and any prohibition’s or not? And are those conditions found in our time or not or are the prohibitions present? In Ihyaul Uloom, Imaam Ghazali states five conditions and five prohibitions. The conditions are:
Time, place and participants.
Hadhrat Junaid (RadiAllahanhu) said that Simaa’ depends on three things. In their absence, never listen to it. These are zamaan (time), makaan (place) and ikhwaan (the brothers participating).
Zamaan means such a time which is free from any necessary Shar’i or other activity, e.g. Salaat, study, eating-time, etc., or any action which will distract the heart.
Makaan means that the venue of Simaa’ should not be a public place or a place where people pass nor should there be any such activity which could distract the heart.
Ikhwaan refers to the participants of the Simaa’ session. The reason for this condition is that the presence of an alien, namely, a person bereft of the spirit of the wealth of the baatin, is detestable and burdensome as he distracts the heart. Similarly, if a proud worldly person arrives, and he is treated respectfully or if a S?fi of riya joins in and on account of riya the fake feigns wajd (ecstasy) and tears his clothes, then the spiritual pleasure of the Simaa’ vanishes.
Now consider to what extent is this condition adhered to in our times? In most cases Simaa’ is held nowadays at the times of Namaaz, leading to it’s neglect. Missing Jamaat and the approach of the expiry of the Namaaz time are even considered unimportant. Furthermore no grief is felt when Jamaat and Namaaz are missed for the sake of Simaa’. The importance attached to Simaa’ is not accorded to the Sunnats and Faraa-idh. In fact, some say that Sima is the actual and true ibaadat, even superior to Namaaz, Na?thubillah!
In most cases Simaa’ takes place at such venues where all and sundry attend. Even immoral and corrupt persons gather to see the comedy being enacted. No arrangement whatever is made for privacy.
People of affluence and worldly prominence also attend in most cases. Special treatment is accorded to them even while the Simaa’ session is in progress. People of riya also attend in abundance. In fact, the majority at such sessions consists of them. Sometimes the critics too attend, making a mockery of the people of ecstasy. Sometimes the consequence was even violence and the police had to be called. Thus, the condition does not exist even partially.
Imaam Ghazali)(RadiAllahanhu) says:
‘The second condition is the state of those who are present. The Shaikh should not listen to Simaa’ in the presence of such Mureeds who will be adversely affected by Simaa’. Three kinds of persons are adversely affected by Simaa’:
First is the person who is not yet aware of Tareeqat. He knows only the external actions.
Second: A person who although having a baatini affinity with Simaa’, still has in him carnal desires and emotions. The evil power of the nafs has not yet been thoroughly broken. When such a person listens to Simaa’, carnal passion will be stirred in him. This poor fellow will therefore fail miserably and not attain spiritual perfection.
Third: A person who has vanquished his carnal emotions, has wide spiritual vision and the love of Allah is dominant in him. But, he lacks qualification and firmness in Zaahiri Uloom and is not properly aware of the masaa-il of the Divine Names and Attributes. He will not be able to understand what is lawful to attribute to Allah and what is not lawful. When such a person listens to Simaa’ he will attribute everything (he experiences) to Allah Ta’ala.
Imaam Ghazali (RadiAllahanhu) says that it is total concentration. One’s full attention should be towards the Simaa’. The gaze should not wander nor should the eyes fall on the faces of the other participants. No attention should be paid to the wajd (ecstasy) of anyone. There should be stability in concentration. No act which distracts another should be committed. The participant should remain seated motionless and emotionless. Neither should he cough or yawn. His head should be lowered in contemplation. There should neither be clapping of hands nor jumping nor should there be any simulative act. Without any extremely important need, there should be no talking. However, any state of ecstasy which develops without one’s volition is understood and cannot be criticised.
After the termination of the state of ecstacy, the participant should immediately become silent and immobile. It is highly improper to continue the display of wajd by pretence solely because people may sarcastically or disparagingly say that his wajd has quickly ended. One should not display wajd by deliberate design. The pretence of wajd is to prevent people from attributing his inability to sustain the wajd to the deficiency in him or because they may say that his heart is devoid of purity and tenderness.
Now ponder the condition of the people of this age. To what extent is this condition adhered to? Firstly, there are extremely few who even understand the meanings of the subject matter. When they lack this understanding, what attention will they pay? Secondly, they stare (with desire) at the singer. In some places is found the evil practise of immoral women being employed for the singing. The question of spiritual enlightenment thus does not arise. Rather, the participants are entrapped in worshipping their shahwat (lust and desire). It is further shocking that some consider these evil gazes to be ibaadat, and–Na?thubillah–a means of Qurb-e-Ilaahi (Divine Proximity). How can Imaan remain safe with such vile beliefs and in such circumstances?
Assuming someone guards his gaze, droops his head and even experiences some kaifiyat (ecstatic feeling), then firstly, in view of these factors of corruption, the kaifiyat will not be roohaani (spiritual). And, even if it is not this calamity, he will (on account of the slight kaifiyat) make a mountain of an anthill. He will scream, moan, fall on people, etc. A storm will be created in the whole gathering. Thus, show, pretence and creating problems are fully discharged at such assemblies.
After dissipation of the slight temporary kaifiyat, he continues to maintain a false outerfacade of aloofness and engrossment in spirituality to create the impression that he is a Saahibul Haal. He thus, occasionally erupts into slogans of
?? ?? (Allah – He is The Truth). Thus, this third condition too has been displaced.
4) The fourth condition, Imaam Ghazali(RadiAllahanhu) says is to refrain from standing up and screaming as long as one has the power of controlling one’s movements and emotions.
Even this condition has been banished by the people of the age. A man fully in his senses and having his emotions under control, simply to create the impression that he is the ka’bah and qiblah of all the people of ecstasy, creates a hue and cry in the assembly by his deceptive antics to project an image of spirituality so that people become his followers.
5) With regard to the fifth condition, Imaam Ghazali (RadiAllahanhu) says that if a man of genuine ecstasy stands up (in ecstasy), all should conform to his action (and stand up). The reason for this is to show consideration for one’s friend and companion.
AlHamduLILLAH!! By the Divine Grace of Almighty Allah, this brief but informative note will suffice to remove doubts from the confused hearts and minds of the Muslims inshaALLAH... Aameen!!
FOR DOWNLOAD PLEASE CLICK ON THE SONG TITLE THANKS YOU.......
0 comments:
Post a Comment