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The pain of separation from the Truth resembles a profound wound that can only be healed through the Sama of the Truth itself. The nafs (egos) Sama is akin to a transient remedy, incapable of curing this pain or diverting the seekers attention from the Truth. The Awliy (saints), such as Imam diq and Imam Sajjad (peace be upon them), attained the Sama of the Truth through their purified hearts, rendering them self-sufficient and free from the temptations of the nafs. This concept is consonant with the noble verse
الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ
(al-Rad: 28; : Those who believe, and whose hearts find tranquillity in the remembrance of God), which underscores the tranquillity of the heart through divine remembrance.
A heart dependent on the auditory and nafs Sama resembles a child soothed merely by lullabies, a manifestation of inner frailty. The Awliy, with their steadfast hearts, are exempt from such dependency and receive the genuine Sama of the Truth with a purified heart. This viewpoint corresponds with the sublime verse
وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ
(al-Rad: 33; : Whomever God leads astray, there is none to guide him), emphasising the misguidance of those estranged from divine guidance.
The nafs Sama is permissible and beneficial for the common folk, analogous to water quenching thirst; however, for the elect (the seekers on the spiritual path), it constitutes an impediment, as it engrosses the heart in carnal desires. The elect, such as the Awliy, suffice with the Sama of the Truth and are emancipated from the cravings of the nafs. This concept aligns with the sacred verse
وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ
(Ghfir: 58; : The blind and the seeing are not equal), which accentuates the gradations of awareness.
afah al-Sajjdyah and the Holy Quran are inexhaustible treasuries containing the voices and resonances of all creation, transmitting the true Sama to the seeker. These sources, like crystal-clear springs, guide the heart towards the direct witnessing of the Truth. The Du Kumayl and afah al-Sajjdyah serve as keys that unlock the gates of gnosis. This perspective is corroborated by the noble verse
وَإِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ تَرَىٰ أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ
(al-Midah: 83; : When they hear what was revealed to the Messenger, their eyes overflow with tears), underscoring the profound impact of revelation on the believers heart.
The nafs Sama is comparable to a medicine or salt that must be consumed sparingly and with care. Excessive indulgence, like over-salting a dish, results in spiritual deviation and viscosity, while deficiency leads to spiritual constipation. This moderation acts as a balance that keeps the heart aligned with the path of the Truth. This principle is in harmony with the divine injunction
وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ
(al-Anm: 141; : Do not be extravagant; God does not love the extravagant).
Unrestrained use of sound and music in the media resembles poison that weakens the nerves, causes psychological disturbances, and leads to moral deviations. Such improper Sama is like a storm disrupting spiritual tranquillity. A society indulging in the nafs Sama without scientific regulation inevitably moves towards dispersion and corruption. This viewpoint corresponds with the verse
وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ
(al-Anm: 68; : When you see those who plunge into Our signs, turn away from them).
Sama can serve as a psychological instrument for assessing the intellect, taste, and state of individuals; it functions as a test that scrutinises the heart and mind in the face of sound and meaning. The tale of the kings child being tested through music to evaluate his intellect and sensibility exemplifies this application. This concept corresponds with the verse
وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ
(al-Nis: 6; : Test the orphans until they reach marriageable age), emphasising the importance of trial and assessment.
Listeners of Sama are divided into three categories:
This classification resembles stages of illumination, each revealing differing degrees of the Truth. This notion is corroborated by the verse
وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ
(al-Ankabt: 43; : None comprehend it except the learned), which stresses the understanding of truth by the knowledgeable.
Sama is permissible insofar as it gathers the heart towards the Truth. Should it result in sin or dispersion, it becomes a destructive fire rather than a source of illumination. This gathering of the heart resembles the concentration of light at a point, guiding the heart towards severance from all but the Truth. This concept aligns with the verse
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
(Fir: 28; : Only those who possess knowledge among His servants truly fear God), underscoring the awe of the learned before God.
The Awliy, exemplified by Imam Sajjad and Imam diq (peace be upon them), attained the true Sama with their steadfast hearts, rendering them independent from the nafs Sama. Like stars in the spiritual firmament, through remembrance and supplication, they gathered their hearts towards the Truth. Du Kumayl and afah al-Sajjdyah, like pure springs, transmit the voice of the Truth to the seekers heart. This viewpoint resonates with the noble verse
وَإِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ تَرَىٰ أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ
(al-Midah: 83; : When they hear what was revealed to the Messenger, their eyes overflow with tears).
The chapter on Sama (Session 136) from Manzil al-Sirn elucidates the guiding role of Sama, presenting it as a torch that directs the seeker towards their spiritual homeland. The true Sama, exclusive to the Awliy, receives the voice of the Truth with a purified heart, free from the nafs distractions. Conversely, the nafs Sama is permissible for the common people but requires moderation to avoid deviation. The three classes of the people of Sama (the sons of realities, the hearers of the heart, and the pure poor) represent different spiritual stations. Natural analogies, such as medicine and salt, stress the necessity of balance in Sama, while vain practices like playing with prayer beads indicate heart dispersal. afah al-Sajjdyah and the Holy Quran, as sources of true Sama, guide the heart towards the direct witnessing of the Truth.
