Qawwali (Sama) at Ajmer Sharif – Spiritual Melody & Chishty Tradition

Qawwali (Sama)

Kushtagan-e-Khanjar-e-Tasleem Ra,"

"Har Zaman Az Gaib Jan-e-Deegar Ast"

Sama is the spiritual nourishment of the Chishtis.

Through Sama, under the guidance of his spiritual master, a disciple reaches the True Creator.

In a single night of Sama, one can attain what cannot be achieved even through multiple forty-day spiritual retreats (Chillas).

The gathering of Sama is organized with utmost care and reverence.

Qawwali should be performed in a state of ritual purity (Wuzu), reciting the poetry of masters connected to a spiritual chain (Sahib-e-Nisbat).

The listener must also sit in a state of ablution (Wuzu), kneeling reverently (Do-Zano).

For the noble Sufis, Sama is not merely listening to songs, couplets, or enjoying music. They define the gathering of Sama (Mahfil-e-Sama) as one where listeners sit on their knees in true sincerity, purity, ardent yearning for the Divine, strict adherence to religious law (Shariat), deep respect, and presence of heart.

In this spiritual state, their hearts experience tranquility, ecstasy, and spiritual trance, which aids in their spiritual advancement, giving rise to mystical experiences akin to those recorded by the elders of the faith.

Hazrat Khwaja Hasan al-Basri: Hazrat Khwaja Hasan al-Basri stated:

He who listens with the Divine Truth reaches the Divine Truth, and he who listens with lower self-desires (Nafs) becomes a heretic/fire-worshipper (Zindiq)."

He was a master of Sama and used to experience spiritual ecstasy (Wajd) during it. He frequently said:

Ecstasy is a secret of the heart; when it is set in motion, ecstasy overcomes a person. Sama is the pain of the heart—whoever listens to it with true sincerity reaches the Divine Truth."

Hazrat Abdul Waahid ibn Zaid and Hazrat Sheikh Fuzail ibn Iaz both held Sama in high regard and greatly favored it.

Hazrat Khwaja Alu Mimshad Dinawari: He favored Sama, organized it during the Urs (death anniversary) of his spiritual masters, and listened to it attentively. Someone asked him, "What secrets lie within Sama that you favor it to such an extent?" He replied:

I follow the path of all the noble saints and elders who considered Sama valid and permissible. If the secret of Sama were revealed to people, they would not find peace for even a single moment without it."

Hazrat Khwaja Abu Ishaq Shami Chishti: He said:

During Sama, divine secrets are illuminated in the minds of the listeners."

Whenever he was overcome by spiritual ecstasy in Sama, even the walls and doors would seem to vibrate in harmony. If a sick person attended his gathering, Almighty Allah would restore them to health.

Hazrat Abu Ahmad Abdal: He was deeply fond of Sama. Hazrat Khwaja Siri Saqti used to grace his gathering and participate in the assembly of Sama.

Hazrat Abu Muhammad Muqtada: He remarked:

The spiritual conquest achieved during Sama cannot be attained through any other spiritual exercise. Even if a person engages in years of asceticism and spiritual struggles (Riyazat & Mujahida), they cannot reach the stage that can be achieved in a single moment of Sama."

Hazrat Khwaja Nasiruddin Abu Yusuf: He used to listen to Sama with immense zeal and devotion. During the state of Sama, such a divine light would radiate from his blessed forehead that it illuminated the space between the earth and the sky. Hazrat Abu Bakr Shibli often graced his assembly and listened to Sama.

Hazrat Khwaja Maudud Chishti: A vast number of scholars (Ulema) and spiritual masters (Mashaikh) attended his Sama gatherings. The assembly always began and concluded with the recitation of the Holy Quran. During Sama, he wept so intensely that everyone present would be overcome with tears.

Hazrat Khwaja Usman Harooni: He was a master of Sama. When asked about it, he said:

What do you know of the value of Sama? Our spiritual masters have continuously listened to Sama. None of them abandoned it, and it is obligatory upon me to follow those revered personalities."

The Deputy of the Prophet, Gift of the Messenger, Sultan-ul-Hind, Khwaja Gharib Nawaz, utilized Sama as a medium for propagating Islam. Neither scholars nor jurists (Faqih) raised any objection against his spiritual practice.

Hazrat Qutbuddin Bakhtiyar Kaki: Regarding Sama, he stated:

This is a special blessing from Allah, which is not granted to everyone. Only the one who receives this blessing truly knows its value."

Hazrat Khwaja Baba Fariduddin Ganj-e-Shakar: He stated:

When the seekers of Sama lose consciousness during Sama, it is that same divine call of 'Am I not your Lord?' (Alastu Bi Rabbikum) which they heard in the Realm of Souls (Aalam-e-Arwah). That same state of bliss has remained within them from that day to this. Whenever they hear the name of the Beloved, movement, wonder, longing, and ecstasy overtake them. All of this is due to divine gnosis (Marifat)."

Hazrat Nizamuddin Auliya: He stated:

Sama is a cure for those in spiritual pain. Just as there is a remedy for physical pain, there is no remedy for inner spiritual pain other than Sama."

When love for Almighty Allah dominates a heart and reaches its peak, Sama becomes essential for that seeker.

The underlying foundation and reality of Sama prevalent among Sufis is that it possesses a profound ability to ignite the fire of divine love. During Sama, Sufis experience spiritual unveilings (Makashifat) and attain a unique spiritual joy and states (Ahwal) that cannot be experienced outside of Sama.

Through Sama, their hearts become so pure and refined—just as fire purifies silver by removing its dross. Sama kindles a light within the heart that cleanses all accumulated dust, achieving in moments what years of ascetic practices cannot. It accelerates the soul's connection to the Realm of Souls. Consequently, the seeker becomes completely detached from this perishable world, loses bodily strength, falls, and enters a state of spiritual trance or unconsciousness.

In the Indian subcontinent, the greatest propagator of Islam was Hazrat Khwaja-e-Khwajgan Moinuddin Hasan Chishti (R.A.). It was through him that Sama became widely established. Had it not been in complete accordance with Islamic law (Shariat), these revered Sufi masters would never have popularized it.

An individual's personal taste and preference strongly influence their appreciation or dislike of Sama. Just as one person may be interested in mathematics and science while another delights in poetry, only a person with a living, feeling heart—one who carries spiritual longing—can truly relish Sama. Melodious voices and musical instruments draw out human inner emotion just as friction between iron and stone draws out a spark.

Sama is practiced across various Sufi orders—sometimes with musical instruments (Mazamir) and sometimes without.

The elders of the faith and noble Sufis established specific principles for it. Since Sama holds the status of worship, it must be observed in a peaceful environment, away from worldly distractions, and in a place free from noise and chaos.