the lectures of Nokounam, (Session 140)
The noble work Manzil al-Sirn by Khwja Abdullah Ansr represents a meticulous blueprint for traversing the spiritual journey, eloquently delineating the various stations of nearness to the Divine with profound subtlety and depth. In Session 140 of Nokounams lectures, the chapter on exclusive sama was examined, which references three fundamental degrees: the witnessing of the intended meaning in every symbol, apprehension of the ultimate in every subtle breath (ams), and liberation from the delight of dispersion. These degrees, akin to a spiritual ladder, guide the wayfarer from the superficial apprehension of phenomena toward the direct vision of divine reality and emancipation from non-divine pleasures. In contrast to general sama, which focuses on promise, threat, and acceptance, exclusive sama emphasises the vision and witnessing of truth, inviting the wayfarer to a deeper insight.
Exclusive sama, as one of the exalted stations of mystical progression in Manzil al-Sirn, is delineated through three degrees: Shuhd al-Maqd f kulli Ramz (the witnessing of the divine intent in each symbol), Wuqf al al-Ghyah f kulli ams (the apprehension of the ultimate reality hidden in every subtle breath or voice), and Khal min al-Taladhdhudh bi al-Tafarruq (liberation from the delights of dispersion and concentration upon union with the Truth). These degrees, like three stations upon the path, guide the seeker from the apparent observation of phenomena to the inner cognition of truth and ultimately to unity with the Divine. The witnessing of the intended meaning summons the seeker to identify the divine purpose manifest in every act and sign; the apprehension of the ultimate leads to the understanding of the hidden truth within every breath and sound; and the liberation from dispersion signifies the mystical perfection that frees the seeker from scattered and non-divine pleasures. This triadic classification aligns with the noble Quranic verse:
قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ
(Al-Anm 6:162; : Say, Indeed, my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the Worlds) emphasising complete concentration upon the Divine.
General sama, as elucidated in preceding stations, centres upon promise, threat, and acceptance, preparing the seeker for obedience and movement toward the Truth. Conversely, exclusive sama underscores the vision and witnessing of truth, guiding the seeker from readiness to profound comprehension of divine intents. If general sama is akin to preparing the soil for sowing seeds, exclusive sama is like the blossoming of the flower of truth within the heart of the seeker. This distinction resembles the transition from shadow to light, leading the wayfarer from outward obedience to inner witnessing. This concept resonates with the noble Quranic verse:
فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ
(Al-Anm 6:125; : Whomever Allah wills to guide, He expands his breast to Islam), which points toward the expansion of the heart for witnessing truth.
The first degree of exclusive sama is the witnessing of the intended meaning in every symbol, wherein the seeker is summoned to apprehend the divine purpose manifest in each sign, act, or sound. This witnessing is akin to a light that lifts the veils of appearance, revealing the inner reality of each phenomenon. At this station, the seeker resembles an explorer who searches within every symbol for the treasure of truth and discerns the divine cause and purpose therein. This degree transcends the mere perception of outward forms to embrace the comprehension of their inward essence, much like a gardener who perceives divine wisdom in every leaf. This notion aligns with the noble Quranic verse:
سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ
(Fussilat 41:53; : We will show them Our signs in the horizons and within themselves) emphasising witnessing the divine signs both in the cosmos and the self.
The second degree is the apprehension of the ultimate in every subtle breath (ams), signifying mastery over the hidden truth within every breath or subtle sound. The term ams denotes the subtle voice or hidden breath, through which the seeker, by insightful discernment, perceives the divine reality. This station is akin to hearing a celestial melody amidst the silence of the cosmos, guiding the seeker toward the Presence of the Truth. Here, the seeker resembles a diver who extracts the gem of truth from every breath and sound within the ocean of knowledge. This concept is connected to the noble Quranic verse:
وَفِي أَنْفُسِكُمْ أَفَلَا تُبْصِرُونَ
(A-riyt 51:21; : And within yourselvesdo you not then see?) which emphasises insight into the truth within the soul.
The third degree, liberation from the delight of dispersion, frees the seeker from non-divine and scattered pleasures, directing him towards the joy of union with the Truth. At this station, the seeker resembles a bird that has been released from the cage of worldly delights, soaring towards the heavens of unity. Everything other than God becomes bitter to the seeker, and only union with the Divine yields everlasting sweetness. This liberation signifies mystical perfection, guiding the seeker to divine unity and love. This concept corresponds with the noble Quranic verse:
وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
(Al-Baqarah 2:165; : Those who believe are stronger in love for Allah), which stresses pure love and devotion to the Truth.
In the final parts of this session, the lecturer illuminated the wisdom behind the concealment of saints, explaining that their spiritual retreat and discretion are purposeful acts aimed at preserving the social security and tranquility of the community. The saints hiding their spiritual stations prevents unnecessary disturbance among the masses, protecting society from confusion and disorder. Their concealment embodies humility and selflessness, avoiding attention that could lead to envy or disturbance. This understanding echoes the noble Quranic verse:
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدُونِ
(Al-Anbiy 21:25; : And We sent no messenger before you except that We revealed to him: There is no deity except Me, so worship Me) indicating the purity and singularity of their mission.
The exclusive sama station within Manzil al-Sirn unveils a transformative vision for the wayfarer from the witnessing of divine intent in every symbol, to the apprehension of the ultimate within every subtle breath, culminating in the liberation from scattered delights and the attainment of unity with the Truth. This station demands deep insight, subtlety, and devotion, encouraging the seeker to transcend the outward and enter the realm of spiritual realities. The wisdom of the saints, their discretion, and concealment further illustrate the delicate balance between spiritual illumination and social harmony. The journey thus continues, illuminated by exclusive sama, toward the eternal embrace of the Divine.
At the pinnacle of the Khah Sam (exclusive spiritual listening), the seeker beholds the Divine through the Divine and in the Divine, utterly devoid of any remnant of creation. Every phenomenon manifests to the seeker as an apparition of the Truth, akin to a polished mirror that reflects solely the radiance of Reality. This vision resembles a river merging with the ocean of unity, leaving no trace of fragmentation behind. Such a concept resonates profoundly with the noble Qur'nic verse كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Al-Qasas: 88; trans. : Everything perishes except His Face), which emphasises the permanence of the Truth and the transience of creation.
The Godly saints, whilst engaged in their outward affairs, maintain the Dhikr Khaf (the subtle remembrance of God) as their principal vocation, such that secondary matters never hinder this remembrance. This dhikr flows like a stream beneath a rock, impervious to all obstruction. The awliy are like stars that shine even by day, though their light remains hidden from ordinary perception. This profound reality aligns with the exalted verse رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ (An-Nur: 37; trans. : Men whom neither trade nor selling distracts from the remembrance of God).
The awliy, by renouncing the terrestrial realm (Iliyt), distance themselves from its tribulations and thus are spared the anguish of witnessing the afflictions of creation. This renunciation is analogous to the flight of a bird ascending from earth to heaven, thereby escaping the earthly storms. In their focus upon the transcendent spheres (Uluyt), they resemble mountaineers who conquer the summits of gnosis, becoming independent of terrestrial hardships. This notion finds consonance in the noble verse وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا (Al-Muzzammil: 8; trans. : Remember the name of your Lord and devote yourself to Him with complete devotion).
The awliy, through qa al-baar (the withholding of the gaze from the outward), view creation in a state of reverie and indirectly, thus safeguarding themselves from the torment of perceiving its reality. This withholding functions as a veil that softens the intense light of truth so that the heart of the seeker is not harmed by its force. The awliy are like master painters who delicately depict only the divine beauties upon the canvas of the heart. This insight aligns with the Qurnic injunction قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ (An-Nur: 30; trans. : Tell the believing men to lower their gaze).
The utterance of Samia Allahu liman amidah in prayer refers to Gods silent hearing of the praise offered. This remembrance guides the seeker towards the vision of the Divine Sound in silence, akin to hearing a celestial melody in the solitude of the heart. At this station, the seeker resembles a poet who, in silence, perceives the music of truth and harmonises it within the depths of the soul. This concept corresponds with the exalted verse إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي (Taha: 14; trans. : I am God; there is no deity but Me, so worship Me), which emphasises pure worship and the vision of reality.
Dispersion (scattering of attention) obstructs the vision of truth; the seeker attains the capacity to perceive the symbol (ramz) and the subtle reality (im) through concentration (jam) upon the Truth. Mysticism functions as an inner laboratory wherein the seeker examines the pleasure derived from dispersion or concentration to measure their own perfection. This trial is akin to a mirror reflecting the hearts truth and beckoning the seeker towards focus on the Divine. This insight is supported by the sacred verse وَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا (Yunus: 105; trans. : Turn your face toward the religion, inclining purely), which stresses concentration upon the Truth.
Performative behaviours and spurious claimssuch as discoursing on carnal desires or counterfeit gnosisindicate psychological afflictions and estrangement from authentic mysticism. Such conduct acts as a shadow that obscures the light of truth and leads to misguidance. The Godly saints refrained from such displays, opting instead for reticence and sincere conduct. This critique aligns with the Qurnic command وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ (An-Nahl: 116; trans. : Do not say about what your tongues describe as falsehood).
The awliy, by concentrating on the uluyt (the higher realm), liberate themselves from the afflictions of the iliyt (the material world), yet this focus causes no harm to creation. Contrary to the worldly folk who destroy the iliyt, the awliy resemble gardeners who beautify the garden while preserving it. This distinction is akin to the contrast between celestial light and earthly shadow, which guides the awliy towards perfection. This principle is consonant with the verse وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ (Al-Qasas: 77; trans. : Seek, through that which God has given you, the abode of the Hereafter).
At the zenith of the Khah Sam, the seeker hears the Divine Sound through and in the Truth, akin to a poet perceiving the melody of reality in the silence of the cosmos. This vision resembles the dance of a particle in existence, rendering every phenomenon a manifestation of the Divine. This notion aligns with the verse إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ (Fir: 28; trans. : Only those who possess knowledge fear God among His servants), emphasising the knowledge of the scholars and saints.
The chapter on Khah Sam in Manzil al-Sirn elucidates three stages of the vision of the intended in each symbol, the attainment of the utmost in every subtle reality (im), and liberation from the allure of dispersion, guiding the seeker towards the vision of Truth and unity with the Divine. These stages function as spiritual rungs of a ladder, elevating the seeker from mere outward perception of phenomena to inward insight and emancipation from non-divine pleasures. The Godly saints, by concealing their esoteric knowledge and embracing their oppressed condition, bestowed security and tranquility upon the community, like a spring flowing pure knowledge within a stones heart. The critique of false claims and performative acts underscores the primacy of authentic mysticism, inviting the seeker to inner trial and concentration on the Divine. The subtle remembrance, renunciation towards the higher realms, and withholding of the gaze release the saints from the tribulations of the material realm and guide them to the vision of the Divine Sound. This analysis, with Qurnic references and a scientific structure, offers a comprehensive framework for revisiting mysticism and emphasising the vision and divine love, thus constituting a valuable resource for researchers in theology and mystical studies.
