View source for Sama (Sufism)

{{Short description|Sufi ceremony performed as part of the meditation and prayer}}
{{Other uses|Sama (disambiguation)}}
{{Redirect|Sema}}
{{citations needed|date=August 2025}}
{{Infobox performing art
| name       = Sama
| image      = Whirlingdervishes.JPG
| caption    = [[Whirling Dervishes]] in [[Istanbul]], Turkey
| medium     = Singing, playing instruments, dancing, recitation of poetry and prayers
| types      = 
| ancestor   = 
| descendant =  
| corrected  = by Maulana's son [[ Soltan Valad ]] and Iranian student of Maulana [[  Hussain chelbi ]]
| culture    = [[Sufi]]
| era        =
}}
{{Infobox intangible heritage
| Image       = 
| Caption     =
| ICH         = Mevlevi Sema Ceremony
| State Party = Turkey
| ID          = 00100
| Region      = ENA
| Year        = 2008
| Session     = 3rd
| List        = Representative
}}

'''Sama''' ({{langx|tr|Sema}}; {{langx|fa|سَماع|samā}}) is a [[Sufi]] ceremony performed as part of the meditation and prayer practice [[dhikr]].{{Clarify|date=May 2023}} Sama means "listening", while dhikr means "remembrance".<ref name="During, J. 2010">During, J., and R. Sellheim. "Sama" Encyclopedia of Islam, Second Edition. Ed. P. Bearman, T. Bianquis, C. E. Bosworth, E. Van Donzel and W. P. Heinrichs. Brill Online, 2010.</ref> These performances often include singing, playing instruments, dancing, recitation of poetry and prayers, wearing symbolic attire, and other rituals. Sama is a particularly popular form of worship in Sufism.

In 2005, [[UNESCO]] confirmed the "[[Mevlevi Order|Mevlevi]] Sama Ceremony" of Turkey as one of the [[Masterpieces of the Oral and Intangible Heritage of Humanity]].<ref>{{Cite web |title=The Mevlevi Sema Ceremony |url=http://www.unesco.org/culture/intangible-heritage/39eur_uk.htm |archive-url=https://archive.today/20120914160219/http://www.unesco.org/culture/intangible-heritage/39eur_uk.htm |archive-date=14 Sep 2012 |website=UNESCO}}</ref>

==Etymology==
The term ''sama'' stems from the root-verb meaning ''acceptance by tradition'', from which are derived the words سَمْع (''sam‘<sup>un</sup>'') and اِسْتِمَاع (''’istimā‘<sup>un</sup>'', listening), often paired with نَقْل (''naql<sup>un</sup>'') and تَقْلِيد (''taqlīd<sup>un</sup>'', tradition).<ref>[[Arabic]]: قاموس المنجد — Moungued Dictionary (paper); [[Persian language|Persian]]: Etymological Dictionary of the Iranian Verb — Leiden Indo-European Etymological Dictionary 2 (paper), by Johnny Cheung, Brill Academic.</ref> It may have been in use since the tenth century to refer to a type of [[dhikr]] (remembrance of [[God]]), a ceremony used by various [[Sufism|Sufi]] orders, particularly the [[Chishti]] order of the [[Indian subcontinent|sub-continent]]. It often involves prayer, song and dance.<ref name="avery p3-4">{{cite book|last=Avery|first=Kenneth S.|title=A Psychology of Early Sufi Samāʻ: Listening and Altered States|publisher=[[Routledge|RoutledgeCurzon]]|date=2004-09-24|pages=3–4|isbn=0-415-31106-3 |url=https://books.google.com/books?id=HBcsCkzEE58C&q=sama&pg=PA3|access-date=2009-03-27}}</ref>

==Origin==
{{Sufism|Practices}}
The origination of Sama in the Mevlevi Order of Sufis is credited to [[Rumi]], Sufi master and creator of the [[Mevlevi Order|Mevlevis]]. The story of the creation of this unique form of dhikr is that Rumi was walking through the town marketplace one day when he heard the rhythmic hammering of the goldbeaters. It is believed that Rumi heard the dhikr,  {{lang|ar|لا إله إلا الله}} "''[[la ilaha ilallah]]''" or in English, "There is no god but Allah" in the apprentices beating of the gold and was so entranced in happiness he stretched out both of his arms and started spinning in a circle ([[sufi whirling]]). With that the practice of Sama and the [[dervish]]es of the [[Mevlevi order]] were born.

Similarly, Abu Sa`id, (357 A.H.) (967 C.E.) was born in Mayhana, a town near Sarakhs, in Iran, bordering Turkmenistan. He is noted for establishing a rule for conduct in the [[khanaqah]] and also for the introduction of music (sama'), poetry and dance, as part of the Sufi collective devotional ritual of dhikr.

==Current practice==
===Mevlevi===
The [[Whirling Dervishes]] of the [[Mevlevi]] order are probably the best-known practitioners of Sama. Mevlevi practitioners of sema are adult initiates into the order, which historically only meant men. Participants move as a group in a circle while also turning each individually.

Art is "self expression" and Sama is "selfless expression" - an experience of "fanaa". Fanaa (Arabic: فناء‎ fanāʾ ) in Sufism is the "passing away" or "annihilation" of the self.

===Alevi/Bektashi===
[[File:Semah.jpg|thumb|Alevi/Bektashi Sama]]
Sema is prominent in the ceremonies of the [[Alevi]] community of Turkey and the closely related [[Bektashi Order]].

The most common forms of Alevi sema include kirklar semahı (sema of the forty) and turnalar semahı (crane sema).  They are performed by both male and female teenagers, often in mixed groups, and participants turn facing each other in pairs or small groups and do not necessarily whirl as individuals. Many [[cemevi|cemevleri]] (Alevi [[meetinghouses]]) have organized sema groups that perform at events such as the annual [[Hacı Bektaş Veli]] Festival.

===Tannoura===
In [[Egypt]], the Mevlevi form of Sama is known as [[tannoura]] and has been adopted (with some modifications) by other Sufi orders as well. It is also performed as a [[folk dance|folk]] and [[concert dance]].

==Symbolism==
[[File:Sufis Performing Sama before Shaykh Nizam al-Din Awliya (CBL Per 163.6).jpg|thumb|Sufis performing Sama before Shaykh Nizam al-Din Awliya. Miniature from the [[Timurid Empire|Timurid]] copy of the ''Khamsa'' of [[Amir Khusrau]]. Herat, 1485.]]
The Sama represents a mystical journey of man's spiritual ascent through mind and love to perfection. Turning towards the truth, the follower grows through love, deserts his ego, finds the truth and arrives at perfection. He then returns from this spiritual journey as a man who has reached maturity and a greater perfection, so as to love and to be of service to the whole of creation.
Rumi has said in reference to Sama', "For them it is the Sama' of this world and the other. Even more for the circle of dancers within the Sama' who turn and have in their midst, their own Ka'aba." This relates Sama' to the pilgrimage to  Mecca, in that both are intended to bring all who are involved closer to God.

==Components==
Sama emphasizes singing, but also includes the playing of instruments, particularly for introductions and accompaniments.<ref>Langlois, Tony. "Untitled." Ethnomeditation Forum 13.2 (2004): 309-11. JSTOR</ref> However, only instruments which are symbolic and not considered profane are used. The most common of these are the tambourine, bells, and flute.<ref name="Lewisohn, Leonard 1997">Lewisohn, Leonard. "The Sacred Meditation of Islam: Sama' in the Persian Sufi Tradition." British Journal of Ethnomeditation 6 (1997): 1-33. JSTOR.</ref> It often includes the singing of hymns, called ''qawl'' and ''bayt''.<ref>Rashow, Khalil J. "Jazn-A Jama'iya (Feast of The Assembly)." Encyclopedia Iranica</ref> Poetry is often included in the ceremony as well, because while it is inadequate by itself, it works together with aid in spiritual contemplation. Any poetry, even the erotic, can be applied to God, and thus used for this ceremony. However, the listener's heart must first be pure, or the dancing components of sama' will make these people full of lust instead of love for God. Additionally, being in love with a person rather than with God clouds a person's mind when they are listening to erotic poetry.<ref name="Lewisohn, Leonard 1997"/> Verses from the Qur'an are never used for this purpose, and not only because their meanings are said to be somewhat dulled through repetition. Qur'anic verses are never to be set to meditation, nor ornamented or improvised in any way, so that they remain sacred texts.<ref name="Lewisohn, Leonard 1997"/>

==Purpose==
Sama is a means of meditating on God through focusing on melodies and dancing. It brings out a person's love of God, purifies the soul, and is a way of finding God. This practice is said to reveal what is already in one's heart, rather than creating emotions.<ref name="During, J. 2010"/> All of a person's doubt disappears, and the heart and soul can communicate directly with God.<ref name="Gribetz, Arthur 1991">Gribetz, Arthur. "The Sama' Controversy: Sufi vs. Legalist." Studia Islamica 74 (1991): 43-62.JSTOR.</ref> The immediate goal of sama' is to reach ''wajd'', which is a trance-like state of ecstasy.<ref>Langlois, Tony. "Untitled." Ethnomeditation Forum 13.2 (2004): 309-11. JSTOR.</ref> Physically, this state may include various and unexpected movements, agitation, and all types of dancing.<ref name="During, J. 2010"/>
Another state that people hope to reach through sama' is ''khamra'', which means "spiritual drunkenness".
Ultimately, people hope to achieve the unveiling of mysteries and gain spiritual knowledge through ''wajd''.<ref>During, J., and R. Sellheim. "Sama'" Encyclopedia of Islam, Second Edition. Ed. P. Bearman, T. Bianquis, C. E. Bosworth, E. Van Donzel, and W. P. Heinrichs. Brill Online, 2010</ref>
Sometimes, the experience of ''wajd'' becomes so strong that fainting or even, in extreme circumstances, death{{Citation needed|date=July 2019}}, occurs.

==Etiquette==
[[File:Shaykh Safi dancing in a sama.jpg|thumb|[[Shaykh Safi]] dancing in a sama. ''Ṣafvat al-Ṣafā'' ("life of Shaykh Ṣafī al-Dīn"), by Ismāʿil bin Bazzāz, completed in September 1582 in Shirāz]]
Participants in sama are expected to remain silent and still, and controlled throughout the ceremony, unless wajd occurs.<ref name="Lewisohn, Leonard 1997"/> This way, a higher degree of spiritual contemplation  can be reached. Participants must restrain themselves from movement and crying until they reach a point in which they can no longer hold back. At this point, wajd can be reached. It is essential that the trance-like experience of wajd be genuine and not faked for any reason. Also, people must maintain proper intent and actions must be present throughout the sama'; otherwise, they cannot experience the ceremony's intended positive effects.

==Controversy==
Muslims hold divergent views on the issue of sama and the use of music in general. Opponents, particularly among Salafis and Wahhabis, are critical, while advocates (including Sufis among both Sunnis and Shias) support its use.<ref name="Lewisohn, Leonard 1997" />

Advocates view chants as a required practice for spiritual growth.<ref name="Gribetz, Arthur 1991"/> Al-Ghazzali wrote a chapter entitled "Concerning Music and Dancing as Aids to the Religious Life", where he emphasized how the practices of music and dance are beneficial to Muslims, as long as their hearts are pure before engaging in these practices.<ref>Ghazzālī, and Claud Field. The Alchemy of Happiness. Armonk, N.Y.: M.E. Sharpe, 1991.</ref>

Opponents find music a heretical innovation or [[bidah]] and associate it with infidelity. They compare the physical sensations experienced by a person in the state of wajd to a state of physical drunkenness, and therefore do not condone it.<ref name="Gribetz, Arthur 1991"/>

==See also==
{{Islamic Culture}}
* [[Qawwali]] - A form of sama in [[South Asia]]
* [[Hadhra]] - Arab Sufi [[dhikr]] 
* [[Usul al-Sama]] - Treatise written on Sama by Fakhr al-Din Zarradi
* [[Sufi whirling]]
* [[Circle dance]]

==Notes==
{{Reflist}}

==External links==
* [http://www.mevlana.net/sema.html The Mevlevi Sema Ceremony]
* [https://www.flickr.com/photos/meneghetti/sets/72157605244724510/ Images of Stages of Sema ceremony]

{{UNESCO Oral and Intangible music}}
{{Sufism terminology}}
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[[Category:Ritual dances]]
[[Category:Sufism]]
[[Category:Masterpieces of the Oral and Intangible Heritage of Humanity]]
[[Category:Meditation]]
[[Category:Islamic terminology]]
[[Category:Dhikr]]