the Lectures of Nokounam, (Session 133)
Within the vast expanse of Islamic mysticism, the station of Sam shines forth as a precious portal leading to the Divine Knowledge. This station, exquisitely elucidated in the venerable treatise Manzil al-S'irn by Khwja Abdullah Ansr, transcends mere auditory reception of the Divine Word; it fundamentally entails comprehension and the apprehension of its sublime meanings. Nokounam, , in his profound and critical exegesis, revisits this concept, distinguishing the authentic meaning of Sam from superficial and phonetic interpretations through reliance upon the Quranic verses.
In the mystical lexicon, Sam denotes the hearing of the Divine Word with the ear of the heart an awakened perception. This station, introduced in Manzil al-S'irn as a pivotal locus in the spiritual path, is realized according to the aspirants state and rank. The seeker, contingent upon capacity and purpose, partakes in Sam and thereby attains a share of Divine Cognition. This definition differentiates Sam from the mere auditory reception of sound, linking it instead to the perception of transcendent meanings and the purification of the self.
| Key Insight: Sam signifies hearing combined with attentive awareness and hearts awakening, guiding the seeker towards Divine Cognition and proximity, rather than mere reception of sound or melody. |
The Qurn, in verses such as وَإِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ تَرَىٰ أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ (Al-Midah 5:83; translated by : And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears), portrays Sam as the reception of Divine meanings and its impact upon the seekers heart. This verse testifies that Sam in spiritual progression transcends mere auditory sensation, leading to inner transformation and spiritual awakening.
Within the Qurn, Sam connotes the apprehension of the Divine speech and meanings, not the mere hearing of sound or melody. Contrary to prevalent interpretations within certain mystical currents which reduce Sam to dancing, ecstasy, or vocal performance, its Qurnic meaning rests firmly upon speech and comprehensive understanding. Speech, as a Divine endowment, distinguishes humans from animals and enables the reception of Divine Knowledge. Although animals possess sounds, they lack articulate speech and the cognition of profound meanings.
Verses such as سَمِعْنَا وَأَطَعْنَا (Al-Baqarah 2:285; translated by : We have heard and obeyed) and وَالَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ (Az-Zumar 39:18; translated by : And those who listen to speech and follow the best thereof) emphasise that Sam involves hearing the Divine Word and adhering to it. These verses introduce Sam as a rational and cognitive process that directs the heart toward the Truth.
At the initial stages of the spiritual journey, Sam is regarded as a culminating station, for it leads the seeker to an initial awakening and prepares them for the higher stages. This station functions as a bridge, transporting the seeker from the darkness of heedlessness to the light of knowledge. The effect of Sam in stimulating the heart and engendering spiritual transformation renders it a potent instrument at the commencement of the path. The verse إِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ (Al-Midah 5:83) exemplifies this influence by guiding the believers hearts toward faith and tears.
In Islamic mysticism and the Qurn, Sam signifies the hearing of the Divine Word with the ear of the heart and the perception of its sublime meanings. This station, pivotal at the early phases of spiritual progression, guides the seeker towards awakening and knowledge. The Qurnic distinction between Sam and mere sound or speech underscores its intellectual and cognitive dimension, setting it apart from superficial and auditory interpretations. Subsequent sections shall critically evaluate prevalent conceptions of Sam and undertake historical and psychological analyses.
Within certain mystical circles, Sam has been reduced to sound, dance, ecstasy, ghazal, and mathnaw poetry, thereby departing from its authentic Qurnic meaning. This interpretation, manifest in works such as Luma f al-Tasawwuf by Ab Nasr Sirj s (47 pages) and Kashf al-Majb by al-Hujwr (38 pages), predominantly concentrates on sound and melody. Even in db al-Murdn by Suhraward, despite its brevity (11 pages), the sound-centred approach predominates. Such focus diminishes Sam to overtly emotional and sensory activities, neglecting its cognitive and spiritual rank.
| Key Insight: In some mystical texts, Sam is reduced to sound and dance, whereas its Qurnic meaning fundamentally rests upon the perception of Divine speech and knowledge. |
Nokounams critique of Khwja Abdullah Ansr holds that if Sam is defined in terms of articulate speech and knowledge, it aligns harmoniously with Qurnic verses; however, a sound-centric definition is discordant with the Qurn. This deviation finds its roots in the predominance of Qalandari and emotional currents over the scientific mysticism which transforms Sam into mere "clamour and revelry."
In opposition to mystical currents, the jurists have vehemently condemned vocal Sam, deeming even the act of blowing (ft) therein unlawful. This strictness, exemplified in an anecdote where a jurist halted a reciter for uttering Bismillah on the night of Mirj, reflects an extreme juridical stance. Such an approach altogether negates sound and neglects its legitimacy as a Divine gift. The Qurn, in the verse وَهُوَ الَّذِي أَنْشَأَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ (Al-Mulk 67:23; translated by : And He it is Who has created for you hearing and sight and hearts), recognises sound as a Divine blessing bestowed for cognition and worship.
The discord between jurists and dervishes regarding Sam is rooted more in political and social rivalries than theological divergence. Jurists, proscribing blowing is unlawful, and dervishes, insisting grant the breath, have mutually ostracised each other. This conflict, recurrent throughout the history of mysticism and jurisprudence, indicates the deviation of both parties from the authentic meaning of Sam. The Qurn, in وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ (An-Nahl 16:116; translated by : And do not say of what your tongues assert falsely, This is lawful and this is forbidden), admonishes baseless rulings and emphasises moderation in comprehending Divine ordinances.
Phonetic and superficial interpretations of Sam, in both mysticism and jurisprudence, have distanced themselves from its Qurnic essence. Mystical readings reduce Sam to dance and ecstasy, while juridical perspectives broadly negate it. These deviations originate in political strife and the dominance of emotionalism or excessive rigorism. The Qurn, by affirming Sam as the perception of Divine speech, provides a balanced path for understanding this exalted station.
A statistical analysis of the verses of the Holy Quran reveals that, out of approximately 180 occurrences of the term سماع and its derivatives, 170 instances pertain to the perception of speech and divine meanings, while only 10 instances allude specifically to sound or vocal calling. Verses such as سَمِعَتْ بِمَكْرِهِمْ (Ysuf 12:31, translation: She became aware of their cunning) and إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ (At-Tawbah 9:65, translation: Whenever you hear the verses of God) associate sama with the comprehension of speech. The sole exception is the verse رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ (l Imrn 3:193, translation: Our Lord, indeed we heard a caller calling to faith), in which sound and calling are explicitly mentioned, yet even here these serve the purpose of an invitation to faith.
| Key Point: Within the Quranic corpus, 90% of the occurrences of sama signify the perception of meanings, whereas merely 10% reference sound or vocal callscontrasting markedly with mystical traditions wherein approximately 90% of sama is centred on auditory experience. |
Although auditory sama may serve therapeutic purposes for certain psychological disorders, excessive engagement therein can precipitate psychological disturbances. Professional vocalists and individuals dedicating their lives to singing and music sometimes lose psychological equilibrium due to an excessive focus on emotional experience. This perspective aligns with the psychology of music, which underscores the salutary effects of sound on psychological balance and the detrimental consequences of its excess. The Quran, by a ratio of 10 to 170, proposes a balanced integration between sound and meaning, thereby eschewing both excess and deficiency.
In the conduct of Imam al-Sajjd (peace be upon him), as exemplified in the afa ajjdiyya, sama denotes the perception of divine meanings accompanied by tears and a profound spiritual state. This form of sama, distinct from ecstatic auditory experience, focuses upon gnosis and the purification of the soul. The afa ajjdiyya, a radiant jewel, preserves the sublime meanings of sama whilst distancing itself from mere sentimentalism. This exemplar demarcates authentic mysticism in opposition to unrestrained ecstatic practice.
The Holy Quran, by emphasising the epistemic dimension of sama, provides a balanced framework for this spiritual station. Statistical analysis evinces the predominance of comprehension over sound, whilst auditory-centred mysticism diverges from this meaning. Psychological studies affirm the necessity of moderation, and the conduct of Imam al-Sajjd (peace be upon him) exemplifies spiritual sama that distinguishes genuine mysticism from mere emotionalism.
Authentic mysticism is a comprehensive science guiding the mystic towards divine perfection and knowledge. The mystic, akin to a jurist, is a scholar who pursues truth with meticulousness and expertise. Conversely, Qalandar and dervish traditions represent a sentimental and superficial approach which at times results in frivolity and undisciplined conduct. Nekounam, referring to the Imam, introduces him as an exemplar of scientific mysticism who remained distanced from Qalandarism.
| Key Point: Authentic mysticism embodies knowledge and perfection and stands distinct from the sentimental and superficial Qalandar approach. The mystic operates with the precision and knowledge akin to that of a mechanic. |
Within contemporary Iranian culture, Qalandarism has expanded disproportionately relative to authentic mysticism. This current, often accompanied by unscientific manifestations and behaviour, diverges considerably from Quranic and scientific mysticism. Mysticism, like a pure gem, requires knowledge, purity, and perfection rather than frivolity and ostentation. The Quran, in the verse إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ (Al-ujurt 49:13, translation: Indeed, the most honoured among you with Allah is the most pious of you), establishes piety as the criterion for superiority rather than outward appearances.
The Prophets and the Divine Saints were mystics who, by means of knowledge and gnosis, attained closeness to God and stood apart from Qalandar tendencies. God Himself is the ultimate Knower and Known, and His saints have traversed this path. This perspective links mysticism directly to divine perfection and distinguishes it from deviant currents. The verse أَوْلِيَاءُ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ (Ynus 10:62, translation: The friends of Godno fear shall befall them) emphasises the station of saints as true mystics.
Authentic mysticism, with its emphasis on knowledge and perfection, is distinguished from the sentimental Qalandar and dervish practices. The Prophets and saints exemplify true mysticism, attaining divine proximity through knowledge and piety. The proliferation of Qalandarism within contemporary culture poses a challenge that necessitates a reassessment of mystical understanding.
The station of sama, like a luminous beacon along the path of spiritual progress, guides the seeker towards knowledge and nearness to the Divine. The Holy Quran, by accentuating the epistemic significance of sama (170 out of 180 occurrences), differentiates it from mere auditory and superficial interpretations. The critique of Nekounam concerning mystical and jurisprudential deviations underscores the imperative to return to scientific mysticism and moderation in the understanding of sama. Authentic mysticism, as manifested in the conduct of the Infallibles and in the works of mystics such as Imam , is a comprehensive science grounded in the Holy Quran. This treatise, by elucidating this station with precision, endeavours to provide a resource for researchers and seekers on the path of truth. In conclusion, our supplication is that by the blessing of اللَّمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ, we may be guided along this path.
| Supervised by Sadegh Khademi |
