Since the world holds no worth in the eyes of the darvish,
why not seek a true and lasting joy in the gathering of sacred poverty?
A Darvish (dervish) is a spiritual seeker in the Sufi tradition of Islam who pursues inner purification, humility, and closeness to God through love rather than ritual alone. Choosing voluntary simplicity over material attachment, the darvish seeks to transcend the ego and live in constant remembrance of the Divine. Practices such as meditation, poetry, music, and sacred movement (sama or whirling) are not ends in themselves but pathways toward spiritual awakening, self-annihilation (fana), and ultimately union with divine truth.
During the time of Mawlana Jalal al-Din Muhammad Balkhi (Rumi) (7th century AH / 13th century CE), dervishes and Sufi orders constituted one of the most important and influential segments of Islamic society. This period, which coincided with the decline of the Abbasid Caliphate and the Mongol invasions, was marked by social and spiritual turmoil that created fertile ground for the growth and spread of mysticism and Sufism. In this context, several aspects of the role and status of dervishes in Mawlana’s era can be examined:
The Spiritual and Social Role of Dervishes
In Mawlana’s time, dervishes were recognized as bearers of spirituality, asceticism, and mystical ethics. By withdrawing from material attachments, they devoted themselves to inner spiritual journeying and a loving relationship with God. Their role in bringing comfort and solace to a society afflicted by war, poverty, and anxiety was especially significant. Khanqahs and zawiyas served as their gathering places and functioned as centers for training seekers on the Sufi path.
Mawlana’s Relationship with the Dervishes
Mawlana himself held a high scholarly and juristic status, but after his encounter with Shams of Tabriz, a profound inner transformation occurred, leading him into the realm of love and mysticism. Following this transformation, Mawlana developed a deep connection with dervishes and spiritual seekers. In the Masnavi and the Divan-e Shams, there are numerous references to dervishhood, spiritual poverty (faqr), the mystical path, and divine love. He regarded true dervishes as those who had transcended ego and been consumed in the flame of divine love.
Sufi Orders in Mawlana’s Time
During Mawlana’s era, numerous Sufi orders were active in Anatolia and other Islamic lands, such as:
Qadiriyya
Naqshbandiyya
Suhrawardiyya
Mawlawiyya (which later emerged from Mawlana’s followers)
Each order had its own distinctive attire, forms of remembrance (dhikr) and sama, and a particular spiritual lineage. Among them, the Mawlawiyya became one of the most prominent orders, employing sama and music as means to attain annihilation in God (fana fi’llah).
Mawlana’s Critique of Superficial Dervishhood
In his works, Mawlana repeatedly criticized superficial dervishhood. He rejected a form of dervishhood limited merely to outward appearance and behavior, emphasizing instead that true dervishhood is a matter of inner transformation rather than external display.
He plays the role of a dervish, yet he is no stranger to bread;
Do not throw a bone to the image of a dog.
His poverty is for a morsel, not the poverty of Truth;
Before a lifeless image, do not lay a platter.
He is a fish of the dust, a bread-seeking dervish—
Fish in form, yet fleeing from the sea.
He is a housebound bird, not the Simurgh of the sky;
He drinks morsels, but drinks not from God.
He claims to be a lover of God for the sake of provision;
His soul is not in love with Beauty and Divine Grace.
Even if he imagines it as love of the Essence,
The Essence is not illusion—illusion belongs to names and attributes.
Illusion is created and born into being;
The Truth neither begets nor is begotten.
One who loves images and the illusion of the self—
How can he be among the lovers of the All-Bestowing?
The speaker said: in this world there is no true dervish;
And if there is a dervish, that one is not truly a dervish.
For true being lies in the subsistence of His Essence;
The self is annihilated—its attributes dissolved in “He.”
He did not see dervishhood in dry asceticism, but rather in love, inner knowledge, and annihilation in the Divine Essence.
Dervishes and Samaʿ
One of the most prominent manifestations of dervishhood in Mawlana’s era was the ritual of samaʿ, accompanied by poetry, music, and whirling movement. This ritual was designed not merely for mystical ecstasy, but for the union of the lover with the Divine Beloved. Mawlana himself first entered into whirling spontaneously during samaʿ, and after him this practice became institutionalized among his followers.
Overall, the dervishes of Mawlana’s time were not merely a social or religious class; they were bearers of a living, love-centered, and mystical culture that left a profound influence on Islamic poetry, music, and spirituality. Alongside his critiques, Mawlana regarded them as treasuries of love and self-annihilation—provided that their dervishhood arose from the heart, not from clothing or titles.
The Following Material Is Taken from Persian Wikipedia (The Free Encyclopedia):
The Persian word “darvish” derives from an ancient root and comes from a Proto-Iranian term that appears in Avestan as drigu- meaning “needy” or “poor.” This Iranian word is likely cognate with the Vedic Sanskrit adhrigu-, an adjective of unclear meaning applied to various deities. The Vedic term may be analyzed as a-dhrigu (“not poor”), possibly meaning “rich.” The presence of this cognate suggests that the concept of sacred poverty held deep importance among Indo-Iranian peoples—later manifesting historically in Iran as dervish brotherhoods and in India as various schools of sannyasis.
Although the exact etymology of the word in Modern Persian is uncertain, attempts have been made to interpret its components based on contemporary language and Sufi mystical concepts. Since the word dar in Persian means “door,” some have interpreted darvish literally as “one who opens the door.” Others trace the word to darāviz, later transformed into darvish, meaning someone who clings to doors while begging. Some scholars suggest the original word was daryuz, which evolved phonologically into darvish; yuz derives from a verb meaning “to seek.”
In some languages, the Persian word also carries the meaning of “ascetic” or “renunciant.” For example, in Urdu, darwaishana tabiyat means “an ascetic temperament.” In Turkish, the word appears as Derviş. Its usage spread as far as North Africa; for example, in Kabyle, Aderwic means “madman.” In Gorani Kurdish, darwêsh means “being inwardly focused,” referring to one engaged in self-purification and spiritual discipline. In the Laki dialect, vož means “self,” and since the letters ž and sh are sometimes interchangeable, dar-vož (darvish) signifies “being within oneself.”
End of Wikipedia material.
Training of the Dervish
The training of a dervish in Mawlana’s time (13th century CE) involved deep spiritual, ethical, and ascetic practices rooted in Sufism, the mystical dimension of Islam. This process was a transformative journey toward spiritual enlightenment, closeness to God, and liberation from worldly desires.
Overview of Dervish Training in Mawlana’s Time:
1. The Role of the Shaykh (Spiritual Master)
The shaykh or spiritual master (such as Mawlana himself) guided disciples.
The dervish was expected to surrender fully to the wisdom of the shaykh, who was regarded as a living embodiment of divine teachings.
The shaykh assessed the sincerity, commitment, and readiness of the dervish to endure hardship in the search for truth.
2. Ethical and Spiritual Training
Purification of the Self (Tazkiyat al-Nafs):
The dervish learned to discipline and control the ego through rigorous spiritual exercises.
Cultivation of Virtues:
Emphasis was placed on humility, patience, love, generosity, and forgiveness.
Service to Others:
Selfless service (khidmat) to humanity and the community was central to their training.
3. Spiritual Practices and Rituals
Dhikr (Remembrance of God):
Daily repetition of divine names helped maintain spiritual focus. This could be silent or vocal, individual or communal.
Meditation and Contemplation:
Extended periods of reflection and meditation deepened awareness of divine presence.
Samaʿ (Whirling Dance):
In Mawlana’s order (the Mawlawiyya), samaʿ was practiced as a ritual involving controlled spinning to attain spiritual ecstasy and union with God.
Prayer and Fasting:
Additional prayers, fasting, and acts of worship reinforced discipline.
4. Ascetic Lifestyle
Detachment from Worldly Desires:
Dervishes lived simply, often in poverty, emphasizing reliance solely on God.
Manual Labor and Begging:
They were encouraged to work honestly or beg for survival as a practice in humility and trust in divine provision.
Travel (Spiritual Journeying):
Many dervishes traveled from place to place, relying on the generosity of strangers. This outward journey symbolized the inward spiritual journey toward God.
5. Study of Mystical Texts and Poetry
Mawlana’s Masnavi and other works formed the foundation of dervish education, offering parables and teachings about love, God, and existence.
The Qur’an was studied deeply but interpreted mystically and symbolically rather than solely through legalistic lenses.
6. Perfection Through Love and Unity
At the heart of Mawlana’s teachings was divine love. Dervishes were taught to see love as the ultimate path to God.
Union with God was believed to be possible only through annihilation of the ego (fanaʾ) and immersion in divine love.
Stories and Specific Practices
1. The Practice of Samaʿ (Whirling Dance)
One of the most prominent examples of Mawlana’s influence on his followers was the practice of samaʿ—a spiritual ritual involving music, poetry, and symbolic whirling.
Significance:
Samaʿ functioned as a form of prayer and meditation, allowing the dervish to experience spiritual ecstasy and union with God.
Story:
One day, Mawlana was walking through the marketplace when he heard the rhythmic sound of a goldsmith’s hammer. The repetition deeply affected him, and he began to whirl in spiritual ecstasy as poetry flowed from his soul. His followers observed this practice and later formalized it into the samaʿ ceremony, where dervishes whirl to symbolize the movement of celestial bodies and the soul’s journey toward God.
Summary
The process of dervish training in Mawlana’s time was both practical and mystical—entailing inner transformation, ethical discipline, and rituals designed to break the bonds of the ego and attain unity with God. It was not a rigid or mechanical system but a journey of love, surrender, and self-knowledge guided by a spiritual master. Mawlana’s own teachings infused this training with poetry, music, and dance, transforming them into essential tools for expressing and experiencing divine love.
Why a Bahá’í Cannot Be a Dervish
Bahá’u’lláh lived for two years in the mountains of Sulaymaniyah, Iraq, under the name Darvish Muhammad. Three of His major mystical works—The Seven Valleys, The Four Valleys, and the Blessed Mathnavi—were revealed there. Bahá’u’lláh and ‘Abdu’l-Bahá wore dervish clothing, grew long hair like dervishes, and made extensive use of the poetry and stories of great mystics such as Rumi and ‘Attar in Their writings. However, there is a distinction between mysticism (ʿirfān) and Sufism (taṣawwuf).
The Difference Between Mysticism (ʿIrfān) and Sufism (Taṣawwuf)
The distinction between mysticism and Sufism is widely discussed in Islamic philosophy, religion, and literature. Although the two terms are sometimes used interchangeably, a more precise examination reveals conceptual, historical, and practical differences.
Conceptual Definitions
Mysticism (ʿIrfān) derives from the root ʿarafa, meaning “to know.” It refers to inner, intuitive, and experiential knowledge of God. Mysticism focuses on direct perception, unveiling, and inner vision rather than rational reasoning alone.
Sufism (Taṣawwuf) emphasizes practical spiritual discipline, asceticism, and structured spiritual practice. A Sufi follows specific stages of self-purification, struggle, remembrance, and meditation to attain truth. Historically, Sufism manifested in organized schools and orders such as the Qadiriyya, Naqshbandiyya, and Mawlawiyya.
The Relationship Between the Two
Sufism is the path, and mysticism (ʿirfān) is the goal. Sufism may serve as a preliminary stage for attaining mysticism, but not every mystic is necessarily a Sufi, nor does every Sufi inevitably reach true mysticism.
Examples of Figures
Theoretical mystics: Ibn ʿArabi, Suhrawardi, Ṣadr al-Mutaʾallihin (Mulla Sadra)
Practical Sufis: Bayazid Bastami, Junayd of Baghdad, Mawlana Jalal al-Din Balkhi (Rumi)
The author holds deep respect and admiration for Mawlana, his poetry, and his writings. The role of Mawlana, Hafez, Attar, and other Sufi teachers and their followers was to prepare the world for the advent of Bahá’u’lláh (the Day of Resurrection).
With the declaration of the Revelation of Bahá’u’lláh, many Sufi roles and customs were prohibited. For example, a dervish traditionally lived a simple life, free from material attachments, devoting himself to prayer, fasting, and begging for sustenance. However, in the Bahá’í Faith, some of these practices are no longer encouraged. Instead, emphasis is placed on earning one’s livelihood, avoiding begging, and maintaining balance in worship.
In the Kitáb-i-Aqdas, Bahá’u’lláh makes earning a livelihood obligatory for every person. For those unable to work, it becomes incumbent upon trustees and the wealthy to provide for their needs. He counsels believers to refrain from begging, stating that it is forbidden in the sight of God and leads to humiliation.
The best of men are they that earn a livelihood by their calling and spend upon themselves and upon their kindred for the love of God, the Lord of all worlds.(The Hidden Words)www.bahai.org/r/002944255
And from ‘Abdu’l-Bahá is the following exalted utterance:
O true friend! Some of the friends, having taken the outward appearance of dervishhood as a pretext, wander about in corners, streets, and marketplaces, praising the Beauty of the Ancient of Days through symbols and allusions, and—being accustomed to encouraging the people—recite ghazals and chant spiritual melodies. From this point onward, such souls will abandon this practice. However, since their motive is the encouragement of the people, no one should interfere with them. Yet even so, begging and vagrancy are highly blameworthy, contrary to the Religion of God, opposed to true self-sufficiency, and a cause of humiliation to the Cause of God.
And His beloved utterance:
He is God! O servant of the sacred Threshold: what you wrote was considered and fully understood. The Seven Valleys were revealed for the purpose of spiritual wayfaring, and spiritual journeying is greatly beloved. If by “the people of poverty” are meant those souls who traverse this path of wayfaring and are adorned with these virtues—who follow the path of the righteous and seek the way of the free—then whatever name they are given causes no harm. The word “dervish” as written by the Pen of the Most High signifies the very essence of the Treatise on Wayfaring, and this meaning is sound and reasonable. However, there are people in the world today who outwardly and inwardly are bewildered, confused, idle, and negligent—who occupy themselves with no craft or profession and do not engage in any work or livelihood, yet consider themselves among the free. And yet, for mulberries of Shemran, fruits of Tusarqan, or the dates of Arabia, they would travel two hundred farsakhs. Such idle souls are certainly unacceptable, for every person must adopt a trade, a livelihood, or a craft, so that he may bear the burdens of others—not become a burden himself, nor weigh upon others like an oppressive ailment. In short, wayfaring in the Valley of Love and the love of God is greatly beloved; the remembrance of God is acceptable; and, from the intensity of joy and gladness, the recitation of poetry and the chanting of melodies are desirable. All else is illusion and defect. Upon thee be greeting and praise.
— Amr va Khalq, Vol. 3, p. 368
Provisional translation
Another key difference lies in obedience to spiritual teachers or a “master,” which occupies a central place in Sufism. In contrast, the Bahá’í Faith does not permit hand-kissing, acts of prostration, or blind obedience to any human being. This principle reflects a profound respect for human dignity and independence.
In the Bahá’í Faith, prostration before any created being is not permissible. At most, one may incline the head as a sign of respect and courtesy—and even this must never take the form of servitude, but rather be an expression of politeness and affection.
The Principle of Independent Investigation of Truth
One of the fundamental teachings of the Bahá’í Faith is the independent investigation of truth. This principle encourages individuals to seek truth for themselves rather than follow others blindly. Bahá’ís are not “followers” of any individual, for the Faith emphasizes direct understanding and a personal relationship with God through the teachings of the Manifestations of God.
Why Bahá’ís Do Not Blindly Follow Human Beings
Independent Investigation of Truth
Bahá’u’lláh teaches that every individual has both the capacity and the responsibility to independently seek truth. This prevents imitation and superstition and strengthens personal spiritual growth.
Manifestations of God as the Only Divine Guides
Bahá’ís believe that divine guidance is revealed through the Manifestations of God—such as Moses, Christ, Muhammad, and Bahá’u’lláh—who are infallible in their divine teachings. Since human beings are fallible, unconditional obedience to others can lead to error or misguidance.
Absence of Clergy or Intermediaries
Bahá’u’lláh abolished the institution of clergy and emphasized that individuals are responsible for their own spiritual development. This removes the risk of abuse of spiritual authority.
Unity and Avoidance of Division
Blind loyalty to human leaders has often resulted in division and conflict. By focusing on the Manifestations of God, Bahá’ís preserve unity and harmony.
Human Fallibility
All human beings are fallible. God alone is infallible, and even the Manifestations of God, while divinely guided, share the physical conditions of humanity.
There is a significant distinction between the Sufi and the mystic within the Bahá’í framework. Individuals are guided to seek truth through their own efforts and to rely on the teachings of the Manifestations of God. This approach fosters spiritual independence, unity, and a deeper connection with divine guidance, distinguishing it from practices of blind obedience found in some traditions. Therefore, while a Bahá’í may accept mystical insights and appreciate certain Sufi and mystical concepts, they cannot live in the manner of a traditional dervish.