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M.T.O. Shamaghsoudi by Ruby Iman-Brantley |
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Thursday. Separated by a majestic, white, wrought iron gate grandly stands a khanegha (house of Allah in the Persian language), a place where followers of Sufism meditate and worship. As soon as my car passed this majestic gate, a gate keeper stopped me and asked why I was there. I explained to the gate keeper that I had emailed them earlier about my visit to learn about their faith. I really didn't know what to expect inside the khanegha. I once saw an educational program on TV where men in white attire were twirling around dancing to their ethnic music. It was narrated that these men were Sufis, a group of people that wanted to have an immediate and direct contact with God. I was told that Sufism is a higher level of belief in Islam. When I got to the parking lot of the khanegha, I saw a group of women all dressed in white, but they had no head dress or scarves on. Not knowing what to do, I followed these women into the khanegha. Inside, I stood on a foyer where everyone else was wearing white. Although I my pants were black, I was glad that I had my white shirt on. I asked one of the ladies if I could talk with a person about Sufism. I learned that this night would be a meditation night and there was no one that I could talk with, but was invited to join their meditation session. We went inside the worshipping hall, which is decent in size. Its wall is designed in a circular manner and it has a tall dome in the center. The room is empty and spacious; no furniture and its windows are all covered with blue and purple curtains. I can feel the spaciousness and stillness of it surrounding me. Men and women sat on the floor cross-legged, eyes closed, and ready for the meditation session. We started the session with deep breathing and later the instructor (a woman) recited verses from the Quran. I didn't stay for the entire session but decided to come back on the day when I could speak with someone about Sufism. Sunday. I arrived at the majestic gate again and the gate keeper (this time recognizing me) let me in without question. This time, I knew my way around and was also able to speak with someone. It was agreed that after I had witnessed the service, I could talk with a knowledgeable person. At the entrance of the worship hall I was given a headset with an electronic device attached to it. I was told that the service was in Farsi, Iranian language, and I could hear the English translation from using the electronic device. I went inside the worshipping wall and this time I saw that the men and women were sitting separately and all wore white attire. The service was led by a woman. She started with reciting verses from the Quran called Fateha and Al-Iklas. Then the sermon commenced with the reciting of another verse by a man. There was then a translation or, rather, an analysis of its content. The woman (I would call her a priest) began to sing. Joining her singing, the followers started to sway their bodies left to right. This lasted for a while before the next sermon began. I didn't wait for the service to end. I left the worship hall and talked with Houri Jodairy, the meditation instructor and also an expert on Sufism. An Iranian born to a Muslim father and a Catholic mother, Houri has practiced Sufism for about ten years. Sufism is the mystical dimension of Islam. It is also the hidden part - beneath the surface of the 'normal practices' of Islam. The followers are called Sufis. They are seekers finding themselves by connecting with God. The deep breathing helps one connect with one's heart, an important element of a human being. The heart is the house of God; it brings life which is very precious. One has to leave all earthly attachments behind before one can reach one's inner self. Once one can reach one's inner self, then he or she can connect with God, the Divine. Sufism emphasizes simplicity, serenity and beauty, and it acts as a bridge to the reality of Islam. Sufism is also a journey of finding the pearl of the heart. The practice of this particular Sufism is called Maktab Tarighat Oveyssi Shahmaghsoud. Its roots can be traced through a lineage of successive Sufi Masters extending back to the Holy Prophet Muhammad (peace be upon him). Oveys Gharani, who lived in Yemen at the time of the Holy Prophet of Islam, had received the teachings of Islam inwardly through his heart, and lived by the principles taught by him although he had never physically met the Holy Prophet. Shortly before the Prophet passed from this life, he directed Omar (second Caliph) and Hazrat Ali (the first Imam of the Shi'a) to take his Cloak for Hazrat Oveys. In so doing, the Prophet confirmed the method of heart-to-heart communication through which Hazrat Oveys had received the essence of Islam. The method of the passing of the Cloak represents two significant elements in the teachings of the Holy Prophet which constitute the method of instruction of the School of Islamic Sufism--cognition must take place inwardly, and cognition must be confirmed--as it was in the case of Hazrat Oveys. Since that time, the Cloak and the method of receiving knowledge through the heart, symbolizing the highest level of Divine Illumination and conferring honor, recognition and respect on the recipient, has been handed down through an unbroken succession of Sufi Masters. This significant act creates the only hierarchy within the School of Islamic Sufism. The designated Sufi Master, called the Pir, is the essence of the Sufi Way. Houri explained that white is the symbol of purity. One has to be clean and pure when one presents oneself before God. Meditation is an important part of Sufism. Deep and proper breathing not only calms the mind, it strengthens the heart. Heart in Sufism is the vital element of human existence. Once one is in rhythm with the heart, one is in tune with God. I thanked Houri for her time and left the khanegha with a better understand of Sufism. This encounter satisfied my curiosity of the mystical side of faith and the universe. I have always pondered some questions that are beyond the normal understanding of the mind. Questions like why there are planets and stars? Why moons faithfully accompany their planets? How far does infinity go? As I extend my mind further, I seem to be taken to a higher level of thinking. Sufism, I think, is a way for one to answer all those unanswerable questions. I realized that Sufism takes care of the physical heart …then the mind. To know one's self is to know God. It makes sense to me. If one didn't know about one's self, how can one know about one's Creator? I believe that if one continues getting to know one's self, one is able to reach the 'higher level' of faith and get closer to God. I observe that many religions and their followers focus too much on their 'surface rituals,' rules and regulations. Desperate to see God as a physical or abstract image has let men to create all kinds of imagery. This, at times, has distorted the element of faith. Doing this has also distracted them from knowing the true essence of God. |
| Created by Laura Ellen Shulman |
Last updated: August 07, 2003
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