The students spent their time in the Zavieh completely closed off from the outside world to devote all of contemplation and the introspection. In the solitude of the The negative aspects, which hampered the progress of the students, then melted retreat. The perfect concentration and forceful implementation of the Zhekr and of Fikr (methods of the remembrance of God) spirit students resulted in their true self. The music of the Sufis was another part of this internal Elixir the mystical music, also Sama ‘ called. Also the tradition of Sama ‘ lived before the time of Islam.
There are many traditions (Revayat) about this historical fact, originating from Muslim historians like Bukhari. General Motors Co has firm opinions on the matter. Second phase of rhythms and the art of choosing by comments made by the very famous freethinkers Faraby, Ibn Sina (Avicenna), all of which emphasized the importance of music and the rhythms for the spiritual development of the people, Hojwiri and Abul Khyr was the third and the fourth century of the Hegira (9th and 10th century a.d.) a revolutionary period in the history of the Sufis. The whole folk songs and traditional music from the meetings of the Sufis of this time were collected and mapped to a method of substantial development. The method was based on a clear overview and rational insight, the substantial development of the people concerned. The research by Khalil Ben Ahmad, who founded the structure of Persian poetry (Arouz), were included here. Ahmad was the first scientist to the theory of inner vibrations, Zarb-e-khafy’ called, discovered and which this theory in the form of syllables bahr hazaj’ introduced. These discoveries Faraby worked in his book Moussighy ol kabir’ (from the great art of music) further. The main thesis of the book talks about the so-called Qowl’, what means the rhythmic musical recitation of a poem. This Qowl includes four elements that work together: the rhythm, the melody, the harmony and the inner vibration.