1. Sufism: Islamic Mysticism

2. Sufism
Sufism, or Tasawwuf as it is known in the Muslim world, is Islamic mysticism (Lings, Martin, What is Sufism?, The Islamic Texts Society, 1999, pg 15).
Non-Muslims often mistake Sufism as a sect of Islam. Sufism is more accurately described as an aspect or dimension of Islam. Sufi orders (Tariqas) can be found in Sunni, Shia and other Islamic groups. Ibn Khaldun, the 14th century Arab historian, described Sufism as:

3. “... dedication to worship, total dedication to Allah most High, disregard for the finery and ornament of the world, abstinence from the pleasure, wealth, and prestige sought by most men, and retiring from others to worship alone.”
Ibn Khaldun, quoted in Keller, Nuh Ha Mim, The Place of Tasawwuf in Traditional Islam,

4. Sufis are emphatic that Islamic knowledge should be learned from teachers and not exclusively from books. Tariqas can trace their teachers back through the generations to the Prophet himself. Modeling themselves on their teachers, students hope that they too will glean something of the Prophetic character.
Although Sufis are relatively few in number they have shaped Islamic thought and history. Through the centuries Sufis contributed hugely to Islamic literature for example Rumi, Omar Khayyám and Al-Ghazali's influence extended beyond Muslim lands to be quoted by Western philosophers, writers and theologians. Sufis were influential in spreading Islam particularly to the furthest outposts of the Muslim world in Africa, India and the Far East.

5. Practice
Sufis could be described as devout Muslims; praying five times a day, giving to charity, fasting etc, they adhere strictly to the outward observance of Islam. But they are distinctive in nurturing theirs and others' spiritual dimension. They are aware that one of the names of the Prophet was Dhikr Allah(Remembrance of God).
Dhikr as practised by Sufis is the invocation of Allah's divine names, verses from the Qur'an, or sayings of the Prophet in order to glorify Allah. Dhikr is encouraged either individually or in groups and is a source of tranquillity for Sufis.
Many Sufis have used the metaphor of lovers to describe the state Dhikr leaves them in. Sufis say adherence to the Sharia manifests in the limbs and Dhikr manifests in the heart with the result that the outward is sober, the inner is drunk on divine love.

6. Whirling Dervish
The Order of the Whirling Dervishes is one branch of the vast Sufi tradition of Islam. The universal values of love and service shared by all Sufis are very much relevant to the social and political realities of today, and this ritual, which is only performed by the Order of the Whirling Dervishes, has come to symbolize these values in the hearts and minds of millions throughout the world.

7. The Fundamental Meaning of Sema
THE SEMA RITUAL began with the inspiration of Mevlâna Jalâluddîn Rumi ( ) and was influenced by Turkish customs and culture. It is scientifically recognized that the fundamental condition of our existence is to revolve. There is no being or object which does not revolve, because all beings are comprised of revolving electrons, protons, and neutrons in atoms. Everything revolves, and the human being lives by means of the revolution of these particles, by the revolution of the blood in his body, and by the revolution of the stages of his life, by his coming from the earth and his returning to it.

8. The Fundamental Meaning of Sema

9. The Fundamental Meaning of Sema
However, all of these revolutions are natural and unconscious. But the human being possesses a mind and an intelligence which distinguishes him from other beings. Thus the whirling dervish or semazen, intentionally and consciously participates in the shared revolution of other beings. Contrary to popular belief, the semazen's goal is not to lose consciousness or to fall into a state of ecstasy. Instead, by revolving in harmony with all things in nature -- with the smallest cells and with the stars in the firmament -- the semazen testifies to the existence and the majesty of the Creator, thinks of Him, gives thanks to Him, and prays to Him. In so doing, the semazen confirms the words of the Qur'an (64:1): Whatever is in the skies or on earth invokes God.

10. The Fundamental Meaning of Sema
An important characteristic of this seven-centuries-old ritual is that it unites the three fundamental components of human nature: the mind (as knowledge and thought), the heart (through the expression of feelings, poetry and music) and the body (by activating life, by the turning). These three elements are thoroughly joined both in theory and in practice as perhaps in no other ritual or system of thought. The Sema ceremony represents the human being's spiritual journey, an ascent by means of intelligence and love to Perfection (Kemal). Turning toward the truth, he grows through love, transcends the ego, meets the truth, and arrives at Perfection. Then he returns from this spiritual journey as one who has reached maturity and completion, able to love and serve the whole of creation and all creatures without discriminating in regard to belief, class, or race.

11. The Fundamental Meaning of Sema
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 represents the ego's shroud. By removing his black cloak, 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 Jalâluddîn Rumi says, "All loves are a bridge to Divine love. Yet, those who have not had a taste of it do not know!"

12. Whirling Dervish

13. Rumi
Jalaleddin Rumi was one of the great spiritual masters and poetic geniuses of mankind, and the Mevlevi Sufi order was founded to follow his teachings. He was born in 1207 in Balkh in present day Afghanistan to a family of learned theologians. Escaping the Mongol invasion, he and his family traveled extensively in Muslim lands, performed pilgrimage to Mecca and visited Medina; the journey brought the family to Erzincan and then Karaman, where Rumi studied for a short period in the Halaveye School. In 1228, at the invitation of the Sultan of the Seljuks, Alaeddin Keykubad, they settled in Konya, Anatolia, in present day Turkey, then part of the Seljuk Empire. Here Jalaleddin married and lived with his wife, Gevher Hatun, who bore him two children. He is called ‘Rumi,’ meaning ‘Anatolian’ because of his life in that place. He also gained the title Mevlana which means ‘Our Master’ through his life’s work there. When his father Bahauddin Veled passed away in 1231, Rumi succeeded him as professor in religious sciences at the largest theological school in Konya. Only 24 years old, Rumi was already an accomplished scholar in religious and positive sciences. He died on the 17th of December 1273 in Konya, where he had spent most of his adult life and composed all his works, and where his tomb lies today.

14. Rumi Poetry
Rumi was famous for his poetry- as we read through the following poems, write down how each one connects to Islam. Then pick one poem and write a one paragraph review in response to the poem.

15. Rumi Poetry
This Great Love Inside Me I am so small I can barely be seen. How can this great love be inside me? Look at your eyes. They are small, but they see enormous things. Trans./Compiled by Coleman Barks. The Essential Rumi. Harper San Fransisco, 1997.

16. Rumi Poetry
The Secret Turning A secret turning in us makes the universe turn. Head unaware of feet, and feet head. Neither cares. They keep turning. Compiled by Coleman Barks, i.b.i.d.

17. Rumi Poetry
This We Have Now This we have now is not imagination. This is not grief or joy. Not a judging state, or an elation, or sadness. Those come and go. This is the presence that doesn't. Compiled by Coleman Barks, i.b.i.d.

18. Rumi Poetry
The Day I've Died The day I've died, my pall is moving on - But do not think my heart is still on earth! Don't weep and pity me: "Oh woe, how awful!" You fall in devil's snare - woe, that is awful! Don't cry "Woe, parted!" at my burial - For me this is the time of joyful meeting! Don't say "Farewell!" when I'm put in the grave - A curtain is it for eternal bliss. You saw "descending" - now look at the rising! Is setting dangerous for sun and moon? To you it looks like setting, but it's rising; The coffin seems a jail, yet it means freedom. Which seed fell in the earth that did not grow there? Why do you doubt the fate of human seed? What bucket came not filled from out the cistern? Why should the Yusaf "Soul" then fear this well? Close here your mouth and open it on that side. So that your hymns may sound in Where- no-place! Schimmel, Annemarie. Look! This Is Love: Poems of Rumi. Boston, Mass.: Shambhala Publications, 1991.