Sufi whirling (orSufi turning) (Turkish:Semazen borrowed from Persian Sama-zan, Sama, meaninglistening, from Arabic, and zan, meaning doer, from Persian) is a form of physically activemeditation which originated among certainSufi groups, and which is still practiced by the Sufidervishes of theMevlevi order and other orders such as the Rifa'i-Marufi. It is a customary meditation practice performed within thesema, or worship ceremony, through which dervishes (from thePersiandarvishدرویش, also calledsemazens, from Persianسماعزن) aim to reach greater connection withAllah. This is sought through abandoning one'snafs,ego or personal desires, by listening to the music, focusing onGod, and spinning one's body in repetitive circles, which has been seen as a symbolic imitation of planets in theSolar System orbiting the Sun.[1]
The Mevlevi practice gave rise to an Egyptian form,tanoura, distinguished by the use of a multicolored skirt. This has also developed into aperformance dance by non-Sufis, including dancers outside theIslamic world.
As an order, the whirling Dervishes were founded by mystic poetRumi in the 13th century.[2] Initially, Sufi fraternities (Arabic:طرائق,romanized: ṭarāʾiq) were organized as leaderships where members followed prescribed disciplines in service to a sheikh or master to establish trust with him.[3] A member of such a fraternity is referred to as a Persiandarwish. These turuk 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 uniquesilsila, or "chain of order" in which a member must learn, as thesilsila binds each member to Allah through one's chain of order.[4] One'ssilsila 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]
A dervish practices multiple rituals, the primary of which is thedhikr, a remembering of Allah.[3] Thedhikr involves recitation of devotional Islamic prayer. Thisdhikr is coupled with physical exertions of movement, specifically dancing and whirling, in order to reach a state assumed by outsiders to be one of "ecstatic trances".[3] As explained by Sufis:[5]
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 (tennure) represents the ego's shroud. By removing his black cloak (hırka), 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 JalâluddînRumi says, "All loves are a bridge to Divine love. Yet, those who have not had a taste of it do not know!"
Among the Mevlevi order, the practice ofdhikr is performed in a traditional dress: atennure, a sleeveless white frock, thedestegul, a long sleeved jacket, a belt, and a black overcoat orkhirqa to be removed before the whirling begins.[6] As the ritual dance begins, the dervish dons a felt cap, asikke, in addition to a turban wrapped around the head, a trademark of the Mevlevi order.[6] 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. The rotation itself is on the left foot, the center of the rotation being the ball of the left foot and the whole surface of the foot staying in contact with the floor. The impetus for the rotation is provided by the right foot, in a full 360-degree step. If a dervish should become too 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.[6]
The Western world, having witnessed Sufi whirling through tourism, have described the various forms ofdhikr as "barking, howling, dancing, etc."[4] The practice of eachtariqa is unique to its individual order, specific traditions and customs may differ across countries. The sametariqa 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 thedhikr by performing a whirling meditation. Accompanying thedhikr practices of whirling and prayer, the custom ofsama serves to further one's "nourishment of the soul" through devotional "hearing" of the "'subtle' sounds of the hidden world or of the cosmos."[7] In contrast to the use ofsama, whirling and devotional prayer in the practice ofdhikr, thetariqa 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] Women were received into atariqa order by a male sheikh, but traditionally were instructed to practice thedhikr alone or with an established branch of females within a specific order.[4]
The custom ofsama among Sufi orders has a history of controversy within the Islamic faith. In one argument, the use of the termsama is considered to suggest physically "listening" in a spiritual context.[7] A differing opinion argues thatsama is in fact "hearing", as "to hear" can pertain to any sound in addition to any "subtle" sounds of the spiritual realm.[7] Those in support ofsama 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."[7] Sama can also refer to considerate listening to an honest temporal leader who ensures social justice and makes word of God mainstream. The spread ofsama among Sufi orders began some time around the mid third/ninth century C.E. in Baghdad, eventually finding acceptance and favor in Persian, Turkish and Indian Islam.[7] The custom ofsama evolved in practice over time as it complemented Sufidhkir, whirling and among some orders dancing and a meal.[7] Rules of propriety and conditions were adopted upon the widespread concern surrounding the necessity ofsama with thedhikr; in order to distinguish between entertainment and valuable spiritual practice, thesama was distinguished as heard from the ego, heart or spirit.[7] Despite the application of rules, some sheikhs continued to limit or disapprove the practice ofsama. While controversy continuously questioned the place ofsama in Sufi orders, the music itself was not affected.[7] More recently, the custom ofsama is most commonly performed within adhikr ceremony. Those in support ofsama continue to argue that "according to that which it is notsama and dance which induce ecstasy, but ecstasy which arouses dance, or furthermore, thatsama is only a revealing instrument and that it only supplies that which is brought to it by the hearer."[7]
In 2005,UNESCO proclaimed the "MevleviSema Ceremony" of Turkey as one of theMasterpieces of the Oral and Intangible Heritage of Humanity.[8]
Dervish communities, in the Middle Ages, served 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 decree, the Mevlevi managed to survive among small villages throughout the Middle East.[9] In 1954, the Turkish government granted theMevlevi order a special permission to perform ritual whirling practices for tourists during two weeks each year.[9] Outside of tourist entertainment, Orthodox theologians have now vocally discounted the Dervish practice resulting infaqirs, or wandering, mendicant dervishes throughout central Islamic regions.[3] Despite strict government control over Dervish practices, the Mevleviyah order continued its existence in Turkey to this day.[9]
While only men have historically been permitted to take part in the ceremony, some communities now allow women to participate.[10]
InEgypt, the practice of whirling has been adapted astanoura (Arabic:التنورة,romanized: el-tanoura). The wordtanoura ortannoura refers to thecolorful skirt worn by the whirler, with a color representing eachSufi order.[11] The word may also refer to the dancer, traditionally a Sufi man.[11] Tanoura is associated with Sufism and is performed at Sufi festivals, but it is also performed by non-Sufis as afolk dance orconcert dance.
Although it is mainly used for visual effects, the dancers also augment their balance with the tanoura, through a dynamic centrifugal effect.[citation needed]
In Sufi shrines in Pakistan, such as theLal shrine inSehwan,Sindh,[12][13] the practice of Sufi whirling is calledDhamaal and is performed to honor Sufi saints, orqalandars.[citation needed] Unlike the Turkish practice, Dhamaal may be practiced by any devotee – priests as well as pilgrims. Dhamaal is usually preceded by the beating of a drum (naghara) and ringing of bells, as pilgrims raise their hands, start to skip steps standing at one place and gradually work into a trance as the beats get faster. As the beats get faster, rhythms change and the drum beats are accompanies by the playing ofshehnai.
Practitioners associate the dance withLal Shahbaz Qalandar and with protests following theBattle of Karbala. They regard the rhythm of the drum to evoke the rhythm of the creation of the universe, as illustrated in the concept ofKun Fyakun.[citation needed]
The tanoura tradition has attracted some interest fromWesterners in thebelly dancing community. These performers include both men and women, solo and in groups. Such performances may be augmented withpyrotechnics or props, such as veils, wings and ribbons.[14][non-primary source needed]The techniques used in Egyptian Tanoura can also be adopted by belly dancers to help with their balance and control dizziness.[citation needed]
Sufi whirling has also been promoted by actor and memoiristAnnabelle Gurwitch as a form of stress relief.[15]
A defining feature of whirling is continuousrotation (clockwise or counterclockwise) around a centralradical axis while avoidingvertigo. In untrained dancers, this sustained rotation causesdizziness or motion-induced vertigo. Training for whirling targets theinner ear, which is responsible for balance functions in humans. To counteract this effect, whirling dance performers practice various balancing and psychological techniques.[example needed]
Guinness World Records for "most Sufi whirls in one hour" were awarded in London in 2012, to Shafik Ibrahim Abd El Hamed in the male category with 2,905 rotations, and Tara Lee Oakley in the female category with 2,191.[16] These records were surpassed in Zurich in 2015 by Nicole McLaren, with 3,552 rotations.[17]
The longest continuous whirling performance has been recorded at more than four hours.[citation needed] The record for the most people simultaneously whirling is 755, set in Taiwan in 2011.[18]
Meditation has been shown to be relaxing for the brain, and I like a moving meditation, so I thought of Dervish whirling. Dervish whirling is an ancient technique. It's from the 13th century in Turkey.
