the lectures of Nokounam, may his sanctity remain (Session 134)
The venerable work Manzil al-Sirn, authored by Khwaja Abdullah Ansari, stands as a seminal text within Islamic mysticism, meticulously delineating the stages of spiritual progression for seekers on the path of Divine truth. In its chapter on Sama (Session 134), this treatise explores the essence of Sama as an instrument of awakening (intibh) and guidance towards the Divine Reality, categorising it into three distinct levels: the verbal (naq), the soulful (nafs), and the visionary (liq). Nokounams lectures expound upon these concepts with profound insight and illuminating metaphors, presenting a comprehensive framework for understanding Sama, firmly anchored in Quranic verses.
Verbal Sama functions as a key that unlocks the shackles of heedlessness for the general populace; soulful Sama resembles a breeze invigorating the spirit, yet requires vigilant moderation to avert deviation; and visionary Sama is akin to a radiant light illuminating the hearts of the awliy (saints) with the vision of Truth. This text, preserving all intricate details and essential nuances, serves as a guiding beacon for seekers navigating the path of gnosis and unity.
The reality of Sama is the engendering of awakening and consciousness (intibh) within the seekers being, propelling them from heedlessness towards the Divine Reality. This awakening varies according to the seekers spiritual station, ranging from the novice to the perfected, and each form of Sama leaves a distinctive effect. Khwaja Abdullah Ansari, in Manzil al-Sirn, emphasises that the essence of Sama is intibhliberation from heedlessness and movement towards the Divine objective. This notion resembles a spark that ignites the flame of gnosis amid the darkness of oblivion.
Indeed, in that is a reminder for whoever has a heart.
(Quran, 50:37; : In this there is a reminder for whoever possesses a heart.)
This noble verse underscores the role of Sama in awakening the heart and engendering Divine remembrance, harmonising precisely with the reality of intibh inherent in Sama.
Sama functions as a guide leading each individual towards their spiritual homeland, a realm commensurate with their station and purpose. This guidance may be directed towards the nafs (self) or towards Divine unity. Khwaja Abdullah, citing the maxim Sama is a guide leading each one to their homeland, portrays Sama as a commander accompanying the seeker along the path to their true abode. This guiding quality is manifest in all forms of Sama, from verbal to visionary.
Indeed, this Quran guides to that which is most upright
(Quran, 17:9; : This Quran guides to the path that is the most upright.)
This verse affirms the guiding role of Sama, particularly embodied within the Holy Quran.
| Key Point: The reality of Sama is the creation of awakening and intibh, which liberates the seeker from heedlessness and directs them towards their spiritual homeland. |
Sama holds a distinguished position in Manzil al-Sirn as a means for awakening and guidance. Its essence is intibh, which varies according to the seekers condition and rank, producing differing effects. Sama functions as a guide that conveys each individual to their spiritual goal and abode. Quranic verses, such as those pertaining to remembrance and guidance, corroborate this truth and underscore Samas pivotal role in mystical progress.
In Manzil al-Sirn, Sama is categorised into three divisions: verbal (naq), soulful (nafs), and visionary (liq). Each category corresponds to the seekers rank and capacity for perception. Verbal Sama pertains to the intellect and speech, designed for the general populace; soulful Sama is accompanied by sound and spiritual states and may be either licit or illicit; and visionary Sama relates to the heart and direct witnessing of the Truth, reserved for the awliy. This classification constitutes a ladder guiding the seeker from lower to loftier stages of gnosis.
And the blind and the seeing are not equal.
(Quran, 40:58; : The blind and the seeing are not alike.)
This verse emphasises the disparity in levels of perception inherent within the categories of Sama.
Verbal Sama involves the reception of meaning through speech, such as the Holy Quran, hadith, exhortation, or scholarly discourse, intended for the general public and engendering initial awakening. This form of Sama resembles clear water quenching the souls thirst for Divine knowledge. The lectures note that approximately 170 Quranic verses pertain to verbal Sama, underscoring its universality and significance.
So remind with the Quran those who fear My standing.
(Quran, 50:45; : Remind by the Quran whoever fears My presence.)
This verse affirms verbal Samas role in reminder and awakening.
Soulful Sama is predicated upon sound, such as Quranic recitation, singing, or music, stirring spiritual ecstasy within the seeker. Due to its effect on the nafs, it may lead to either licit states (purity and melodiousness) or illicit ones (lust and deviation). The lectures caution that soulful Sama ought to be maintained in moderationapproximately ten percent of the seekers lifeto prevent spiritual laxity or dryness. This Sama is akin to a breeze that sometimes gently caresses the spirit but, if uncontrolled, may become a destructive storm.
And recite the Quran with measured recitation.
(Quran, 73:4; : Recite the Quran with measured recitation.)
This verse emphasises the importance of measured Quranic recitation, a form of soulful Sama, highlighting moderation and balance.
Visionary Sama transcends sound and speech, presenting the seeker with direct visions and luminous perception of the Divine Reality. It is the highest stage of Sama, reserved for saints and those who have attained spiritual perfection. This Sama is akin to a radiant light penetrating the darkness of the heart, unveiling mysteries and illuminating the path to ultimate union with the Truth.
Say, I seek refuge in the Lord of daybreak.
(Quran, 113:1; : Say: I seek refuge in the Lord of daybreak.)
This verse symbolizes the dawn of visionary Sama, the emergence of Divine illumination in the heart.
Sama is categorised into verbal, soulful, and visionary levels, each corresponding to the seekers spiritual capacity and rank. Verbal Sama initiates awakening through speech and knowledge; soulful Sama enkindles spiritual ecstasy and requires balance; visionary Sama offers the luminous experience of Divine presence. Together, they chart a spiritual progression culminating in direct gnosis.
The exposition of Sama in Manzil al-Sirn, as elucidated by Nokounam, reveals Sama as a profound spiritual reality rooted in awakening and guidance. It manifests diverselyverbal, soulful, and visionaryeach with unique effects and requisite moderation. The Qurans verses provide the foundational confirmation of Samas role in remembrance, guidance, and illumination. For seekers, understanding and experiencing Sama according to their station can unlock deeper levels of consciousness and proximity to the Divine.
The nafs sam, accompanied by sound and spiritual state, enlivens the soul, yet it necessitates moderation to safeguard against deviation or dryness. The melodious recitation (tartl) of the Holy Quran constitutes a paradigmatic instance of permissible nafs sam that harmonises and equilibrates the soul. The criterion distinguishing lawful from unlawful is contingent upon intention and spiritual effect rather than mere outward appearance. The verses of the Holy Quran underscore the paramount importance of moderation and caution against superficial judgment.
The liq sam is a spiritual hearing of the heart intertwined with direct divine witnessing and vision. This mode of sam is exclusive to the Awliy (Friends of God) and is intimately connected to inspiration, divine grace, and revelation. In this exalted state, the presence of a forbidden condition is impossible as the seekers heart is illumined by the light of the Truth. The treatise employs the metaphor of a spring to describe this sam, whereby divine wisdom flows from the heart onto the tongue.
وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
(Al-Baqarah 2:165, : "Those who believe have a stronger love for God.")
This verse affirms the connection between the liq sam and the divine love and vision.
The Awliy experience the liq sam with the heart, soul, and senses unified. At this stage, the senses reach a state of oneness, such that the eye hears and the ear sees. The treatise regards this unity as a sign of the hearts and souls sovereignty in the stations of perfection. This condition resembles a mirror reflecting nothing but the Face of the Truth.
أُولَٰئِكَ كَتَبَ فِيْ قُلُوبِهِمْ الْإِيمَانَ
(Al-Mujdalah 58:22, : "Those are the ones in whose hearts faith has been inscribed.")
This verse confirms the hearts role in the liq sam of the Awliy.
The perfected human, in a state of subtle remembrance (dhikr khaf), remains connected to the Divine even amidst everyday activities such as laughter, weeping, or conversation. This condition is indicative of their constant presence, whereby the heart remains perpetually linked to the Divine invocation. The treatise likens this to a nightingale that even in sleep configures itself for worship.
الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا
(l Imrn 3:191, : "Those who remember God standing and sitting.")
This verse endorses the perpetual remembrance practiced by the Awliy.
| Key Point: The liq sam, accompanied by divine vision and heart, leads the Awliy to divine unity. The subtle remembrance signifies their continual presence. |
The liq sam is distinctive of the Awliy, intertwined with direct witnessing of the Truth and the heart. This sam, through inspiration and revelation, illumines the heart with the light of reality. The unity of the senses and subtle remembrance are hallmark features of this station, facilitating the Awliys continuous divine presence. The Quranic verses authenticate these concepts and illuminate the spiritual path.
At the stages of perfection, the human senses attain unity such that the eye hears and the ear sees. The treatise attributes this unity to the dominion of the heart and soul, which transform the senses into the heart in the perfected individual. This state is likened to a sea into which all rivers of perception converge.
وَيَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ
(An-Nr 24:24, : "The day when their tongues and hands and feet will testify against them.")
This verse corroborates the unity and testimony of the senses.
The Innocents (Mamn), by virtue of their perfection, perceive with their entire being, even in sleep or from behind. This capacity is not exclusive to the Innocents but may be attained by others through spiritual progress. The treatise interprets this as evidence of the strong authority of the heart and soul, enabling the senses to transcend ordinary limitations.
وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ
(Al-Anm 6:75, : "Thus We showed Abraham the kingdom of the heavens and the earth.")
This verse confirms the comprehensive perception of the Awliy.
The treatise notes the influence of sound on plants and skin, underscoring that sam affects even non-human entities. This phenomenon signifies the universality of sound in the cosmos, akin to a melody emanating from the heart of existence and resonating throughout all creation.
فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِنْ تَعْمَى الْقُلُلْبُ الَّتِي فِي الصُّدُرِ
(Al-Hajj 22:46, : "Indeed, it is not the eyes that are blind, but the hearts within the breasts are blind.")
This verse affirms the hearts crucial role in profound perception.
| Final Note: The journey through the stages of sam reveals a spectrum from earthly hearing to divine witnessing, culminating in the unity of heart, soul, and senses the hallmark of spiritual perfection. |
