3. INTRODUCTION
• Spirituality - (The third eye knowledge)
• Likens it to a telephone operator between man and God;it is a spiritual mean of
communication.
• 'Am I not your Lord'? The context of this statement in Koran 7:172 is that God had gathered
the souls of the messengers, prophets and saints and stood next to them, saying to the souls,
'Am I not with your Provider?
• 'Sufism is Islam's mystical tradition, the Sufis being Muslim
• holy men who develop their spirituality through prayer and meditation. Sufi comes from
the Arabic 'safa' meaning purity, so Sufis are those whose hearts and souls are pure
• Sufism began with Adam Safi Allah 6000 years ago. Sufism is rooted in the awakening and
cleanliness of the heart.
•
• 'There is a means of polishing everything that tarnishes. The polish of the heart is Dhikr Allah
(invocation of God's name).' - Prophetic Tradition
•
• 'O' you who believe, fear God and seek an intermediary. And struggle in the way of the Lord.'
- Koran 5:35
•
• This means first purify your heart with the invocation of God's name and then seek out
somebody who will take you to God. After cleansing your heart you have to learn to take out
your sub-spirits and teach them to offer Salat and perform spiritual journeys. There is a
difference between the spiritual ranks of a Momin (Devout Believer), Mussali and Zakir
4. • In Sufism, you must perform Zarbi Dhikr (chanting of God's name
vigorously) to awaken and enlighten your souls. It has to match the beats
of the heart. Dhikr done in a melodious manner does not enter the heart.
• The Nafs (Lower Self) enjoys music and melody, that is why people prefer
Qawwalis and melodious Dhikr.
• A human being is a compound creature; he has a body and invisible souls
enclosed within it.
• HUMAN (body,spirit,mind) body need foods and spirit need dhikr.
• Noor has been used as a metaphor for light, but it is not light in itself.
Just as electricity cannot be seen, Noor is divine energy which cannot be
seen.
• When God's name is invoked in the heart, it generates Noor which revives
the souls in the body. Then, Noor runs through the human body but it is
stored in the Spiritual Heart and souls. When this happens, that person is
known as a Sahib-e-Noor.
• When a person dies, the Noor and the souls ascend to the higher realms,
leaving the body empty
5. • A Qawwali is technically a Sama as it is sung with melody, but it originated from
the Chishti Sufi Order which traces its roots to Ali. They would sing the saying of Ali
and call it Qoul-e-Ali which evolved into Qawwali. A schema was made for
Qawwalis stating that there should be a harmonium, a tabla and a chorus too.
• In the past, it was only with the Spiritual Mediator's permission that people were
allowed to become Qawwalists. Their hearts and Lower Selves had to be
enlightened. When they sang, love sat in peoples’ hearts.
• Nevetheless, Qawwalis are allowed in Islam. It is the Prophets’ names being sung
in music, so music is also allowed. If the music promoted indecency and
immorality, it would not be allowed
• When Prophet Mohammad (PBUH) migrated and settled in Medina, the girls from
the Fijar tribe welcomed him by playing the daf and singing. The same young girls
would often visit the Prophet's house and perform Raqs before the Prophet as well
as sing. Prophet Mohammad approved of this. The approval of Prophet
Mohammad for Raqs became an example for every Sufi. And if the Sufis perform
Raqs with the emotions of love for their Spiritual Guide and for God then this does
not go against Sharia. Sharia itself is the will of Prophet Mohammad (PBUH).
• Mevlana Rumi invented Raqs Dervish (Whirling Dervish). Other grand spiritual
personalities like Lal Shahbaz Qalandar (who performed Dhamal), Bu Ali Shah
Qalandar and Bulleh Shah (who would dance out of love for their respective
Spiritual Guide) utilised the Raqs.
6. • PROBLEM STATEMENT
• The Sufistic practices , folk musical culture
and the spiritual/ indigenous identity is
near to die
7. • OBJECTIVES
• To magnify the spiritual identity of a space to
embellish a strappening connection between
man and God
8. CASE STUDY 1
• Project: Sufism Reoriented
• Sanctuary Location: Walnut Creek, CA Architects: Philip Johnson And Alike
Richie
• Activities:
• existed functions which is fully used for worship services, lessons and
performing arts programs missing activities such as Sunday school, youth
and young adult discussion groups, choral practice The Prayer Hall The
emblem brings together the symbols of the major religious stream
9. CASE STUDY 3:
• Architects Kashef Mahboob
• Location :Chittagong, Bangladesh Area:1048.0 sqm
• Project Year 2007
• Function to fulfil the traditional role of a mosque as both a place of
spirituality and as a gathering place for the community
• The apertures give a sense of openness and draw in light and
ventilation by day, by night they allow light to shine out of the
mosque like a beacon. With its stark, geometric clarity
• 1) Purity 2) Symbolism 3) Contextual Design
11. REFERENCES
• at: https://en.wikipedia.org/wiki/Sufism.
• wiki (2018) ‘Religious tourism’, in Wikipedia. Available at:
https://en.wikipedia.org/wiki/Religious_tourism
AdawiyyaRabi'a— (2018) ‘Sufism’, in Wikipedia. Available
• at: https://en.wikipedia.org/wiki/Sufism
(Accessed:https://en.wikipedia.org/wiki/Data_Durbar_Compl
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• https://tune.pk/video/3769031/zikr-ghamkol-sharif-kohat
