Derived from the 137th Lecture by Nokounam,
The book Manzil al-Sirn by Khwja Abdullh Ansr stands among the most eminent works of Islamic mysticism, presenting the stages of the seekers spiritual journey towards the Divine Truth in an elevated style and a systematic structure. This masterpiece serves not only as a guide for travellers on the path of gnosis but also as a rich resource for researchers in theology, mysticism, and philosophy. Lecture number 137, delivered by Nokounam, , is dedicated to elucidating the Chapter of Sam, a pivotal station within the mystical path. Here, sam is understood not as mundane music and dance but as a spiritual resonance that draws the seekers soul towards Divine union.
Within Islamic mysticism, sam transcends worldly music and dance; it signifies a spiritual melody that guides the heart of the seeker towards the Exalted Truth. Unlike profane sam performed in heedlessness, mystical sam constitutes an indispensable necessity in the spiritual journey. Absent this spiritual resonance, the seekers progression towards the ultimate goalunion with the Divine Essenceremains incomplete. Sam resembles a gentle breeze propelling the vessel of the seekers soul across the ocean of knowledge, steering it from the shore of multiplicity to the ocean of unity.
Mystical sam is a spiritual resonance that directs the seeker towards Divine union; without it, the spiritual journey cannot reach perfection.
From the perspective of theoretical mysticism, sam is tantamount to attentively listening to the Word of Truth and becoming intimately familiar with Divine commandments and prohibitions, thereby awakening the soul from heedlessness.
Mundane sam, accompanied by musical instruments such as the tr and violin, is performed out of heedlessness and for material pleasure. Conversely, mystical sam manifests in supplication, remembrance, and contemplation, aiming at the elevation of the soul and attainment of the Truth. A seeker engaged in worldly sam through heedlessness deviates from the spiritual path and is categorized among the people of the world. Mystical sam is like clear water cleansing the heart from the rust of negligence, whereas mundane sam is like dust settling upon the mirror of the heart.
Mystical sam manifests in supplication and remembrance and fundamentally differs from mundane sam, which arises from heedlessness.
This distinction underscores the spiritual and immaterial nature of sam in Islamic mysticism, differentiating it from material entertainments.
The utilisation of sound in mystical sam is permitted to a limited extent (approximately ten percent), contingent upon its service to spiritual elevation. Such sound is not for mere auditory pleasure but serves to strengthen intimacy with the Divine and to awaken the heart. Like a bird heralding dawn with its song, sound in mystical sam summons the seekers soul towards the Divine Light.
Sound in mystical sam, provided it serves spiritual elevation, is permissible within limited bounds.
This moderation reflects a balanced approach to employing auditory instruments in the spiritual journey, with an emphasis on the spiritual objective.
Mystical sam, as one of the fundamental pillars of the spiritual path, plays a foundational role in guiding the seeker towards the Truth. It is accompanied by supplication, remembrance, and contemplation, distinct from mundane sam and essential for full progression on the path. Limited use of sound, when serving spiritual aims, is deemed permissible, transforming sam into a tool for awakening the heart.
General sam, designed for novice seekers, is divided into three degrees or aspects: the response to chastisement and warning, the response to Divine promises, and spiritual maturity. These stages resemble the rungs of a ladder elevating the seeker from the realm of multiplicity to the heavens of unity. Each degree represents a step in the purification of the soul and the elevation of the spirit.
General sam is divided into three degrees: responding to chastisement and warning, responding to Divine promises, and spiritual maturity.
This framework presents the spiritual path as a systematic journey where each stage is prerequisite for the next.
At this initial degree, the seeker responds to Divine chastisement and warning by observing prohibitions out of piety. This response is not driven by fear or aversion but rather by reverence and the maintenance of God-consciousness. The seeker aligns their will with the Divine will and distances themselves from prohibitions. This stage resembles clearing the hearts soil of thorns and thistles so that the seed of Divine love may be sown therein. This concept aligns with the Noble Verse:
وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ (Al-ujurt: 10), Fear God that you may receive mercy.
Responding to chastisement and warning entails acceptance of Divine prohibitions with piety and reverence, not fear or aversion.
From the mystical viewpoint, this stage is the foundation of self-purification, guiding the seeker from self-centeredness towards God-consciousness.
In the second degree, the seeker pursues Divine promises motivated by love and ardour. This stage marks a transition from piety to love, where the seeker acts driven by affection for God and strides towards the fulfilment of Divine promises. Like a lover traversing arduous paths eager to behold the beloved, the seeker in this degree entrusts the heart to the promises of Truth. This perspective corresponds to the Noble Verse:
إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أُوْلَىَٰكَ لَهُمْ جَنَّتُ النَّعِيمَ (Luqmn: 8), Indeed, those who believe and do righteous deedsthose are the owners of Paradise.
Responding to Divine promises with love and patience guides the seeker towards intimacy with the Truth.
This stage opens the seekers heart to intimacy with God and prepares them for spiritual maturity.
The third degree is spiritual maturity, the culmination of responding to chastisement, warning, and pursuing Divine promises. At this stage, God becomes the agent, goal, and manifest of the seekers actions. The seeker attains such perfection that they perceive nothing but the Truth and act solely for its sake. This station is akin to reaching a summit from which all aspects of existence are beheld in the light of unity. This concept relates to the Noble Verse:
كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Al-Qaa: 88), Everything is perishing except His Face.
Spiritual maturity is the realization of Divine unity, where the seeker acts only for the sake of God and perceives nothing else.
This stage reflects the perfection of the spiritual journey, where the seeker merges with the Truth and becomes a manifestation of Divine attributes.
The 137th lecture on the Chapter of Sam in Manzil al-Sirn highlights the profound spiritual significance of sam as a fundamental station on the mystical path. It is a spiritual resonance that awakens and elevates the soul, distinct from worldly music and dance. The threefold degrees of general sam outline a progressive journey from piety through love to spiritual maturity, guiding the seeker towards ultimate union with the Divine. This teaching beautifully encapsulates the stages of the spiritual quest and offers a roadmap for seekers aspiring to traverse the path of God-consciousness and love.
The seeker who attains the station of Sama Ri relinquishes all forms of excuse and pretext concerning separation. He embraces estrangement as an intrinsic element of his spiritual journey and, instead of lamenting, directs his heart towards union through the act of Sama (spiritual listening/dancing). Much like a traveller who, confronted by arduous paths, chooses to continue singing the song of the journey rather than halting at obstacles, the seeker, in separation, seeks refuge in dhikr (remembrance) and supplication.
At the station of Sama Ri, the seeker forsakes all excuses for estrangement and moves towards Divine union through the practice of remembrance.
This stage signifies the emotional and spiritual maturity of the seeker, who transforms separation into an opportunity for growth.
Separation and estrangement, as the source and impetus of mystical Sama, play a pivotal role in the spiritual path. When separation is regarded as the desire for the Beloved, it becomes a positive experience, guiding the seeker towards discipline and perfection. The abandonment of excuses in Sama indicates acceptance of estrangement and progression towards union.
The notion that lover-slaying is permissible is subjected to critique, as it conflicts with the merciful nature of God. Killing the lover, whether literally or metaphorically, contradicts the portrayal of God as Compassionate and Merciful. Lover-slaying is akin to a dagger that, rather than healing, inflicts a wound upon the seeker's soul and distances him from the path of love. This view aligns with the noble Quranic verse وَهُوَ الرَّحِيمُ الْغَفُورُ (Srat Saba, 34:2), translated by as: He is the Most Merciful, the Most Forgiving.
Lover-slaying is incompatible with the merciful essence of God and holds no place within Islamic mysticism.
This critique emphasises the necessity to revisit mystical interpretations that lead to misunderstandings.
Certain interpretations likening Divine chastisement to sadism are critically examined. God is not a tormentor; rather, He is inclined towards love and mercy. If suffering exists, it emanates either from sources other than God or from the inherent difficulties on the spiritual path. Like a mother nurturing her child with compassion, God guides His servant with mercy, not cruelty. This concept correlates with the Quranic verse وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ (Al-Arf, 7:156), translated by as: My mercy encompasses all things.
God is not a tormentor but the source of love and mercy; suffering derives from the hardships of the path or external factors.
This critique underscores the importance of correcting the portrayal of God in mysticism and preventing erroneous perceptions.
The phrase Al-Bal lil-Wilyah (tribulation for sainthood) is often misinterpreted. Tribulation is the natural hardship intrinsic to the spiritual path, not a willful act of God to afflict the servant. Like a mountaineer encountering natural difficulties en route to the summit, the seeker faces challenges inherent to the journey, rather than calamities sent from above.
Tribulation refers to natural hardships on the path of spiritual progress, not a Divine intention to afflict the servant.
This interpretation clarifies the relationship between tribulation and spiritual progression, avoiding attributing suffering directly to God.
The metaphor of the Sword of the Friend and similar expressions linking God or the Beloved with violence and torment are critically assessed. God does not wield a sword against His friend; His essence is inseparable from mercy and love. A sword, if wielded, is for the enemy, not the friend. Just as a gardener prunes dry branches with care, God disciplines His servant through love, not brutality. This view aligns with the Quranic verse وَهُوَ بِكُمْ رَءُوفُ رَحِيمٌ (Al-add, 57:9), translated by as: He is Most Kind and Merciful towards you.
God does not bear a sword against the friend; His nature is fundamentally merciful and loving.
This critique emphasizes the necessity of an accurate understanding of God that is free from notions of violence and torment.
The critiques presented in this section underscore the imperative to correct erroneous interpretations of Islamic mysticism. Concepts such as lover-slaying, sadism, tribulation as Divine affliction, and the sword of the friend are incompatible with the merciful nature of God and require reassessment. These critiques guide mysticism toward a monotheistic and compassionate comprehension of the Divine.
Within the mysticism of the lovers (Muibbn), suffering and admonition serve as prohibitive guidance, and the seeker refrains from prohibitions out of piety and reverence. This stage resembles the upbringing of a child requiring discipline and guidance to attain growth. Conversely, in the mysticism of the beloved (Mabbn), suffering and threat are relinquished, and all is conducted through love and respect aloneakin to the lover who, without command, hastens towards the Beloved.
In the mysticism of the lovers, suffering and admonition serve for discipline; in the mysticism of the beloved, only love and respect prevail.
This distinction delineates the various stages of the spiritual path and highlights the exalted station of the beloved.
Tlemcani interprets ry as desire or inclination; however, this is an erroneous understanding. Ry signifies observance of propriety and piety, not acquisition or desire. This critique stresses the importance of precision in mystical concepts. Like a skilled illuminator delicately delineating the truth, the correct interpretation of ry clarifies the reality of the spiritual path.
Ry connotes observance of propriety and piety, not desire or acquisition as misinterpreted by Tlemcani.
This critique exemplifies the scholarly and meticulous approach necessary in mysticism.
The distinction between the mysticism of the lovers and the beloved elucidates the hierarchy within the spiritual journey. While the lovers require suffering and admonition for discipline, the beloved progress solely through love and respect. The critique of the mistaken interpretation of ry underscores the necessity for scholarly exactitude in mystical discourse.
True knowledge of God necessitates distancing from interpretations portraying Him as desiring the servants suffering. God neither feels shame in the servants difficulties nor derives torment therefrom, nor does He wield a sword against His friend. He is the source of mercy and love, guiding the spiritual path with illumination. This concept is linked to the Quranic verse هُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ (Al-add, 57:4), translated by as: He is with you wherever you are.
Knowledge of God is free from notions of suffering and violence, presenting Him as the source of mercy and love.
This knowledge constitutes the foundation of monotheism and the objective of spiritual progress, guiding the seeker towards merciful union.
The martyrdom of Imam usayn (peace be upon him) was not for the sake of lover-slaying or gratuitous suffering, but to safeguard the religion. This martyrdom was the outcome of Divine will to preserve and consolidate the true faith, not a meaningless calamity. Like a lighthouse guiding ships amidst the storm, the martyrdom of Imam usayn rescued the religion from deviation. This view aligns with the Quranic verse وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ (Al-Azb, 33:71), translated by as: Whoever obeys God and His Messenger has indeed attained success.
The martyrdom of Imam usayn (a.s.) served to preserve religion and uphold truth, rather than being an act of lover-slaying or aimless suffering.
This interpretation elevates martyrdom to a purposeful, transcendent act aimed at safeguarding the faith.
True knowledge of God cleanses mysticism from erroneous notions such as lover-slaying and Divine torment. The martyrdom of Imam usayn (a.s.) exemplifies an exalted spiritual act aimed at preserving religion and guiding the community. This knowledge leads the seeker towards a merciful and monotheistic union.
The chapter on Sama in Manzil al-Sirn, as a fundamental station of the mystical path, is expounded with unparalleled precision. Mystical Sama is a spiritual melody guiding the seeker from multiplicity to unity, from separation to union, and from heedlessness to awakening. This Sama unfolds across three stages: responding to suffering and admonition, pursuing Divine promises, and achieving spiritual maturity, thereby offering a systematic path for novice seekers. The Sharah, as the foundation of the path, distinguishes Sama from worldly entertainment, transforming it into a Divine instrument. Separation and estrangement serve as the primary stimuli for Sama, propelling the seeker towards exertion for union. The critiques of concepts such as lover-slaying, sadism, tribulation for sainthood, and the sword of the friend stress the necessity of a true knowledge of God, portraying Him as the source of mercy and love. The martyrdom of Imam usayn (a.s.), as an exemplary spiritual act, pursues the objective of preserving religion and is distinct from aimless suffering. This text, incorporating Quranic references, literary metaphors, and scholarly structure, provides a comprehensive framework for mystical studies and guides the seeker towards monotheistic knowledge and Divine union.
