the lecture series of Nokounam, may his sanctity be preserved (Session 138)
The venerable Manzil al-Sirn by Khwja Abdullah Ansr stands as one of the most eminent treatises in Islamic mysticism, which delineates in a systematic manner the spiritual stages of the seekers path toward the Truth. Concerning the topic of public sama (Session 138), this seminal work expounds three degrees of public sama (the response to threats and admonitions, the response to invitation and promise, and the vision of grace), simultaneously offering a profound critique of the Shahni mystical tradition. The elucidations by Nokounam, delivered with precise commentary and illuminating allegories, clarify these concepts for both practitioners and researchers alike, while establishing a comprehensive framework rooted in the Quranic revelations to apprehend sama and to critique the despotic ethos pervasive in certain mystical cultures.
Shahni mysticism, which has its roots in autocratic culture, portrays God as a timid and tormenting monarch who deters the servants from nearness through the sword, poison, and prohibitions. Such a depiction stands in stark contradiction to the Divine Reality introduced in the Quran and the conduct of the Infallibles (a), who present God as a compassionate Friend and Beloved. The lecture series explicitly censures this viewpoint and stresses the imperative of revisiting mystical perspectives to present God as the gracious and tender Lover. Public sama, akin to a melody awakening the seeker from heedlessness, can only be truly grasped through recognising God as the Beloved.
In Manzil al-Sirn, public sama denotes the reception of awareness and spiritual awakening through divine speech and signs, designed for the entire spectrum of seekers from novices to the perfected. This sama functions as a key unlocking the lock of heedlessness and smoothing the path towards the Divine Reality. Khwja Abdullah Ansr insists that public sama manifests in three degrees: the response to threats and admonitions through riyyah (seeing and comprehending divine threats), the response to invitation and promise through jahd (effort exerted to attain divine promise), and the vision of grace through istibsr (the witnessing of Divine favour and bounty with insight).
فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ
(Quran, l Imrn 3:185; : Whoever is removed from the Fire and admitted into Paradise has certainly succeeded.)
This noble verse affirms the stages of guidance inherent in public sama, from distancing oneself from torment to attaining divine grace and pleasure.
The first degree of public sama is the response to threats and admonitions, which relates to perceiving and witnessing divine warnings. The term zajr refers to divine prohibitions admonitions that prevent the seeker from deviation and misguidance. This degree acts like a vigilant guardian at the outset of the path, alerting the seeker against the precipices of sin. The lecture emphasises that such warnings stem from Divine benevolence rather than punishment, with the ultimate aim being guidance towards the Straight Path.
يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ
(Quran, Al-Baqarah 2:185; : Allah intends ease for you and does not intend hardship for you.)
This verse underscores the benevolence inherent within divine prohibitions.
The second degree is the response to invitation and promise through exertion and striving. This stage calls the seeker towards divine promises, such as Paradise and divine pleasure, encouraging effort and perseverance on the spiritual journey. The lecture likens this degree to a pilgrimage on a rugged road that, despite its difficulties, leads to a luminous destination. Jahd here signifies the seekers resolve to overcome obstacles and attain the intended goal.
وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ
(Quran, An-Najm 53:39; : And that there is not for man except that [good] for which he strives.)
This verse confirms the vital role of effort in achieving divine promise.
The third degree encompasses the vision of Divine grace with insight, referring to the witnessing of Gods favour and bounty with an enlightened and cognisant heart. This degree represents the zenith of public sama, where the seeker, through istibsr, apprehends the essence of divine kindness and attains tranquility and contentment. The lecture portrays this state as standing atop a summit, where after a challenging journey, the seeker beholds a panorama of divine beauty and light.
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً
(Quran, Al-Fajr 89:27-28; : O tranquil soul, return to your Lord pleased and pleasing.)
This verse attests to the witnessing of divine grace and the satisfaction of the tranquil soul.
| Key Insight: Public sama manifests in three degrees response to threats and admonitions, response to invitation and promise, and the vision of grace guiding the seeker from heedlessness toward divine delight. |
Public sama, as a means of awakening and guidance, is defined in three degrees: perceiving the divine warning, striving for the promise, and witnessing the grace. These stages accompany the seeker from the outset of the journey to the pinnacle of gnosis. Quranic verses relating to guidance and contentment affirm this reality and underscore the role of sama in mystical progression. The lecture presents these stages as a ladder guiding the seeker toward the Divine Reality.
Shahni mysticism is an approach influenced by autocratic culture that portrays God as a timid and tormenting monarch who deters the servants from nearness through the sword, poison, and prohibitions. Rooted in the dominion of despotic kings, this image attributes to God royal characteristics such as fear, tyrannical authority, and torment, and ascribes the difficulties of the spiritual path to divine will. The lecture employs an exquisite metaphor likening this mysticism to a fortress guarded by sentinels who obstruct the seeker with stones and arrows, while the monarch menaces even those who enter with a poisoned blade.
لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ
(Quran, l Imrn 3:182; : [God] is not unjust to the servants.)
This verse negates the unjust and harsh portrayal of God in Shahni mysticism by affirming divine justice.
The roots of Shahni mysticism lie within autocratic culture, which for centuries has presented kings as embodiments of power and fear, transferring this portrayal to God. The lecture references the monotheistic analogy of Imam Jafar al-diq (a), illustrating that just as an ant imagines God as its superior with horns of fear, humans, influenced by royal culture, envision God as a despotic king brandishing a weapon. This viewpoint acts as a mirror obscuring the Divine Reality behind the veil of despotic culture.
وَهُوَ الْغَفُورُ الْوَدُودُ
(Quran, Al-Burj 85:14; : He is the Forgiving, the Loving.)
This verse, describing God as the Loving, rejects the Shahni portrayal.
In Shahni mysticism, God is symbolised by implements such as the sword, poison, and torment, all signs of fear and tyrannical authority. The lecture categorically critiques these symbols as instruments of cowardly kings who, out of fear, threatened even their closest allies with daggers and poisoned coffee. This image is diametrically opposed to the Divine Reality, which embodies kindness and love.
هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ
(Quran, Al-ashr 59:23; : He is Allah, other than whom there is no deity, the Sovereign, the Pure.)
This verse affirms divine sanctity and negates tyrannical attributes.
| Key Insight: Shahni mysticism, portraying God as a timid and tormenting monarch, stems from autocratic culture and conflicts fundamentally with Divine Reality. |
The lecture critiques Shahni mysticism for its rootedness in despotic culture and for presenting a fearful and tyrannical image of God, conflicting with Quranic descriptions of Divine kindness, love, and justice. The use of sword, poison, and torment as symbols of Gods relationship with the servant is firmly rejected. The lecture invites seekers to adopt a fresh perspective, seeing God as the Compassionate Friend, thereby realigning mystical experience with authentic Divine Reality.
The lecture emphasises that the foundation of true sama is divine love, as repeatedly confirmed in the Quran and the sayings of the Infallibles (a). God is portrayed as the Beloved whose love manifests in mercy, compassion, and grace, inviting the seeker to respond with a heart full of affection and longing. This love is not born of fear but of intimate connection and attraction.
إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ
(Quran, Al-Baqarah 2:195; : Indeed, Allah loves the doers of good.)
This verse highlights Gods loving nature towards the benevolent.
The lecture contrasts the tyrannical image of God in Shahni mysticism with the Divine Love that dispels fear. Where fear alienates, love draws near; where tyranny distances, affection unites. The essential remedy for misguided mystical perceptions is to cultivate love for God, which transforms the experience of sama from an ordeal into a joyous encounter.
For the seeker, this means approaching sama not with dread of divine punishment but with enthusiasm and yearning. The journey through the three degrees of sama is thus not a passage through fearsome gates but a progression deeper into loves embrace.
| Key Insight: Divine love is the essence of true sama, opposing the fearful and tyrannical images, and transforming the spiritual journey into an intimate, joyful encounter with the Beloved. |
The lecture on public sama in Manzil al-Sirn by Nokounam offers a profound elucidation of the three degrees of sama and a compelling critique of Shahni mysticism. Rooted in Quranic verses and the teachings of the Infallibles (a), it advocates a view of God not as a fearful monarch but as a gracious Lover whose love is the foundation of spiritual awakening and progression. This approach restores the true nature of mystical experience and invites seekers to embrace divine love as the path to ultimate proximity and bliss.
In authentic mysticism, God is introduced as a beloved and cherished friend, whose prohibitions and authority stem from grace and affection. This perspective harmonises with the Qur'anic verses that describe God as the Most Loving (Al-Wadud), the Almighty (Al-Aziz), and the Wise (Al-Hakim). The discourse, by rejecting regal imagery, emphasises the necessity of recognising God as the beloved, so that the seeker may proceed towards Him with ardent longing.
The difficulties encountered on the path of spiritual progresssuch as fear, hunger, and hardshipsoriginate from the nature of the path itself, rather than from God's will to afflict His servants. The discourse likens these challenges to the unevenness of mountainous terrain that the seeker must face while ascending. God neither wields a sword nor administers poison; rather, He prepares the path for His servants, while the obstacles remain inherent to the journeys nature.
وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ
(al-Baqarah 2:155)
Translation : "We shall surely test you with something of fear and hunger."
This verse establishes that trials are integral elements of the spiritual path.
Separation and estrangement arise as consequences of distance from God and are requisite conditions on the spiritual journey, not manifestations of divine will to cause suffering. The discourse stresses that God desires closeness to His servants, and separation is akin to a distance the seeker must traverse with effort and longing to achieve union. Through proximity to God, estrangement transforms into ardour and presence.
فَادْخُلِي فِي عِبَادِي وَادْخُلِي جَنَّتِي
(al-Fajr 89:29-30)
Translation : "Enter among My servants, and enter My Paradise."
This verse confirms the divine proximity and ultimate union.
Deriving pleasure from separation and suffering signifies a psychological disorder such as sadism or masochism. The discourse explicitly critiques this view, emphasising that God does not delight in His servants affliction; true mysticism promotes ardent desire for union rather than pleasure in estrangement. This perspective acts as a mirror that clearly distinguishes psychological maladies from genuine mystical truth.
مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآمَنْتُمْ
(an-Nisa 4:147)
Translation : "What would Allah do with your punishment if you are grateful and believe?"
This verse affirms the benevolence of the Divine.
| Key Point: The challenges of spiritual progress and separation are inherent necessities of the path, not Gods intention. Pleasure in suffering indicates psychological disorder, not authentic mysticism. |
The difficulties of the spiritual path and estrangement are consequences of the paths inherent unevenness, not divine intent to afflict servants. God desires closeness, and pleasure in suffering contradicts true mysticism. Quranic verses emphasise divine benevolence and proximity, corroborating these concepts. The discourse offers lucid explanation guiding the seeker towards eager union.
True mysticism must be grounded in the conduct and language of the Infallibles (peace be upon them), who portray God as Wise and Compassionate. The discourse, referencing the oppression and wisdom of Imam Reza (peace be upon him), emphasises that the Infallibles never depicted God with sword or torment, but as a beloved and tender friend. This mysticism serves as a luminous beacon that illuminates the path of spiritual progress.
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ
(al-Ahzab 33:21)
Translation : "Indeed in the Messenger of Allah you have a good example."
This verse regards the conduct of the Infallibles as the model for mysticism.
The display of swords and daggers in the shrine of Imam Reza (peace be upon him) signifies the infiltration of royalistic culture into sacred places, incompatible with the Infallibles tradition. The discourse, employing a refined metaphor, compares these symbols to tools of cowards and calls for their removal from the shrine to reveal the true wisdom and oppression of the Infallibles.
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
(al-Anbiya 21:107)
Translation : "And We have not sent you except as a mercy to the worlds."
This verse confirms the mercy embodied by the Infallibles.
Mysticism must be liberated from regal imagery and present God as a compassionate beloved based upon the Quran and the Infallibles conduct. The discourse likens this reform to cleansing a mirror that purifies divine reality from the tarnish of authoritarian culture. The new mysticism should promote ardour and love, not fear and torment.
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ
(Al-Imran 3:31)
Translation : "Say, if you love Allah, then follow me; Allah will love you."
This verse enjoins following the Infallibles as the path to divine love.
| Key Point: True mysticism, grounded in the Infallibles conduct, portrays God as a compassionate beloved and renounces regal symbols. |
The mysticism of the Infallibles provides a paradigm for recognising God as a cherished beloved. Removing regal symbols and returning to the Quran and Infallibles conduct is the path to reform. Quranic verses affirm mercy and love, supporting this vision. The discourse offers a clear exposition of a mysticism founded upon ardour and union.
Mystical poetry, under the influence of regal culture, abounds with imagery of swords, poison, and pain, portraying God as an inflictor of torment. The discourse, with precise critique, insists that mystical poetry must depict God as a beloved and tender friend in order to approach truth. This critique is like a refreshing breeze that clears the dust of authoritarian culture from mystical poetry.
وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ
(ash-Shuara 26:224)
Translation : "And the poets the deviators follow them."
This verse emphasises the need for guidance in mystical poetry.
Evil deeds (troubles) stem from the self and the spiritual path, whereas virtues (blessings) originate from God. The discourse, emphasising this Quranic principle, attributes difficulties to the nature of the path rather than divine will. This outlook serves as a mirror that distinguishes truth from illusion and presents God as the solver of difficulties.
مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ ٱللَّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ
(an-Nisa 4:79)
Translation : "Whatever good befalls you is from Allah, and whatever evil befalls you is from yourself."
This verse confirms the distinction between evils and virtues.
The notion that God delights in the suffering of His servants signals sadism, rooted in royalistic mysticism. The discourse candidly critiques this perspective as a psychological disorder and stresses that God is benevolent toward His servants; suffering results from the path, not divine intent.
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ
(adh-Dhariyat 51:56)
Translation : "And I did not create the jinn and mankind except to worship Me."
This verse defines creations purpose as closeness and servitude, not suffering.
| Key Point: Mystical poetry must be freed from regal imagery and depict God as a beloved. Difficulties arise from the path, and sadism is incompatible with true mysticism. |
Mystical poetry, influenced by regal culture, requires reform to portray God as a tender beloved. Difficulties derive from the path and the self, not God, and sadism contradicts authentic mysticism. Quranic verses emphasise benevolence and servitude, validating these principles. The discourse provides a refined critique offering a path to revising mystical culture.
The chapter on Sama Ammh in Manzil al-Sirn, through precise exposition, guides the seeker toward awakening and guidance, while regal mysticism, by depicting God as a timid monarch, obstructs this understanding. The lectures of Nekounam elucidate, through profound critique, the three stages of Sama Ammh (acceptance of torment, invitation and promise, and observation of favour), emphasising the necessity of reforming mysticism. God, as a beloved friend, manifests grace and affection; the hardships of the path arise from its inherent unevenness, not divine will. True mysticism, grounded in the Quran and the Infallibles conduct, presents God as a tender beloved and relinquishes regal symbols. This text, enriched with Quranic links and refined metaphors, constitutes a comprehensive resource for researchers of mysticism and theology, illuminating a path towards divine truth and love.
Sama Ammh is like a celestial melody drawing the seekers heart towards the light of truth; yet it can only be profoundly comprehended through recognising God as the beloved. This discourse, with lucid and scholarly elucidation, offers a framework for revisiting mysticism and affirming divine grace and love.
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
(al-Ahzab 33:56)
Translation : "Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, ask [Allah to confer] blessing upon him and greet him with peace."
