Khwaja Masum Bellah Kausarey: The world-renowned scholar, mystic of the highest order, and Sufi sage, Mawlana Jalaluddin Rumi, once said: "Music is the cry of creation longing to dissolve into its Creator — a melody where the soul forgets itself and remembers only the Divine." In other words, music is that longing of creation where the created forgets itself and remembers only the Creator — a melody where the being wishes to dissolve into the Divine. The yearning awakened within creation, the profound resonance of the soul — these are often beyond the grasp of language; they manifest through the melody of sound. And when that melody rises from the depths of the soul, it ceases to be mere music; it transforms into the offering of creation, a silent prayer dedicated to the court of the Almighty.

Mawlana Jalaluddin Rumi further stated:

"We have fallen into the place where everything is music."

Through these words, Rumi implies that the entire creation itself is a form of music — through which the inner offering of the soul to its Creator is expressed. The Historical Foundation of Music and Remembrance of the Divine, throughout the pages of history, we witness the deep connection between religion, spirituality, and music. From the dawn of Islamic civilization to the expansion of Sufism, music has been regarded as a means for purifying the soul and seeking the Divine.

Even during the time of the Prophet Muhammad (peace be upon him), the companions often expressed the feelings of their hearts through poetry and music. The famous companion Hazrat Hassan ibn Thabit (RA) would recite poetry in the presence of the Prophet, which was considered a spiritual utterance of words.

Within Sufism, this tradition expanded further. From the melodic Adhan (call to prayer) of Bilal (RA) to the Sama gatherings of Hazrat Jalaluddin Rumi (RA), or the mystical songs based on body-philosophy (Dehototto) by Hazrat Qaid Saheb Huzur (RA), Hazrat Shah Sufi Khwaja Faizuddin (RA), Hazrat Khwaja Nasir Ali (RA), and countless saints and mystics of Bengal — all of these are artistic expressions of the soul`s journey towards its Creator.

Music and Tasawwuf: Self-Realization through Melody- In the language of Tasawwuf, the purification of the "Nafs" (ego), "Qalb" (heart), and "Ruh" (soul) — the three inner dimensions of the human being — require remembrance of Allah (Dhikr), reflection, meditation, and music as well.

And they ask you about the spirit. Say, “The spirit is from the command of my Lord, and you have not been given of knowledge except a little.” (85)

As the Qur`an says: "They ask you (O Muhammad) about the soul (Ruh). Say: The soul is from the command of my Lord, and you have not been given of knowledge except a little.” (85)

The Sufis believe that when the melody is pure, the heart is refined, and the intention is solely to journey towards Allah — then that melody becomes the call of the soul. Jalaluddin Rumi (RA) says: "Music is the bridge upon which the soul ascends from this fleeting world in search of eternity."

As mentioned in the Qur`an:

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According to Tasawwuf, true music is not heard only by the ears; it enters the heart, awakens the soul, and intensifies the remembrance of God. Therefore, in Sufi gatherings, music is never mere entertainment but rather a spiritual medium for self-purification. The Qur`an states:

"Indeed, it is not the eyes that grow blind, but it is the hearts within the breasts that grow blind." — Surah Al-Hajj (22:46)

In Bengal`s mystical tradition, this Tasawwuf-based current of melody is profoundly present. Fakir Lalon Shah, Hasan Raja, Shah Abdul Karim, and countless Bauls, saints, and Sufi mystics have unveiled the world of the soul through music. Lalon Shah says: "Melody expresses the language of the heart, and only those with awakened hearts can truly understand it." This "melody" is the voice of the soul, through which one begins to know oneself, recognizes one`s limitations, and ultimately realizes the existence of the Creator within.

The Qur`an speaks about this realization of the heart:

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"Indeed, it is not the eyes that grow blind, but it is the hearts within the breasts that grow blind." Creation’s Offering- The literal meaning of "Arti" (offering) is dedication, reverence, and surrender. Just as, in Hinduism, an offering is made by lighting a lamp, similarly, from the perspective of Tasawwuf, every soul, every heart, and every pure melody is an offering to the court of Allah. When a song or melody liberates a person from arrogance, desire, and greed and places them humbly before the Divine — that itself becomes "Arti" (offering). This is why in Sufi gatherings, "Qawwali," "Sama," and "Ghazals" are not merely music; they are the soul`s offering, a prayer of love, and the self-sacrificial dedication of the lover-creation to the Beloved-Creator.

Music, Shariah, and Tasawwuf: Clarifying the Confusion-One may ask — does Shariah permit music? While there are differences of opinion in Islamic jurisprudence, the fundamental principle of Tasawwuf is — if music does not lead a person towards sin but rather inspires the remembrance of Allah, spiritual development, humility, and tears of repentance — then it is not prohibited, rather it becomes a unique form of spiritual practice. Imam Ghazali (RA) mentions in his book Ihya Ulum al-Din:

"The true purpose of music depends on the state of the listener. If it draws the heart towards the Creator, then it is praiseworthy."

Ibn Qayyim (RA) states: "Not all music is Haram; rather, it is Halal or Haram based on its purpose and effect." Hazrat Bayazid Bistami (RA) said: "When the music is pure, the heart becomes pure. When the heart is pure, tears flow. And those tears cleanse the soul."

The Melody of Sound: Liberation or Deception of the Soul? Yet, Tasawwuf warns us too. Music that fuels desire, lust, and material indulgence — that is not the liberation of the soul, but its deception. On the other hand, music that is selfless, pure, filled with love, and touches the heart — that guides the soul towards Allah. Hence the Sufis say: "Music or melody is of two kinds — one that leads towards destruction, the other towards liberation. The choice depends on the state of one`s soul."

The core philosophy of Tasawwuf is to liberate the soul from the slavery of the "Nafs" (ego) and restore the freedom of the "Ruh" (soul). This path is made easier through Dhikr (remembrance), Fikr (reflection), the guidance of the spiritual master, and sometimes, through the medium of music. The silent offering of the heart, the quiet yearning — these are not always expressed through words, but they resonate in the melancholic melody of pure sound. When the melody is pure, the heart is sincere, and the soul is free from impurity — then every melody, every vibration becomes an offering from creation to the Creator. Tasawwuf teaches us — purify the soul through melody, seek the Creator within creation, and in every moment, offer your soul to the court of Allah through the deepest melodies of love and longing. "Melody is not merely entertainment, nor merely the play of sound — melody is the offering of the soul, the supplication of love, melody is the humble prostration of creation before the Creator." Tasawwuf believes that within the human heart, there is always a divine "indication" (Ishara). Melody serves as a means to unveil that indication. The Qur`an states:

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"And I breathed into him of My spirit."

— Surah Sad (38:72)

In light of this verse, the Sufis believe that one of the finest means to feel the divine breath within oneself is through melody — provided it is for the purpose of spiritual purification. When one dives into the depths of Tasawwuf, it becomes clear — music is not merely heard with the ears; it must be felt with the heart. In that deep realization, the offering of creation merges, and an endless stream of love for the Creator begins to flow.

Author: The Executive Director of a Nongovernment Research & Development Organization, Senior journalist, and Human Rights Activist.