the lecture series of Nekounam, may his secret be sanctified (Session 42 Introduction Section 42).
The Manzil al-Sirn, authored by Khwajah Abdullah Ansari, shines forth as a luminous beacon illuminating the pathway of mystical progression for the wayfarers. Lecture forty-two, concentrating on the chapter of Wilaya, elucidates the advanced stages of the spiritual journey, encompassing the states of Ghurbat (Estrangement), Gharq (Immersion), and Ghaybah (Absence), as well as distinguishing between true mysticism and dervishhood. These stages, analogous to the lofty peaks of spiritual traversal, guide the seeker away from carnal and material attachments towards the ultimate divine union.
The chapter of Wilaya, employing the expression فَيَكُونُ غَرِيبًا فِي الدَّارَيْنِ ثُمَّ يُقَرُّ حَالُهُ بِأَنْ يَتَوَسَّطَ وَ جَاوَزَ حَدَّ التَّفَرُّقِ فَتُسَمَّى حَالَةُ (الغَرْقِ) ثُمَّ يَقَعُ فِي (الغَيْبَةِ) عَنْ حَالِهِ بِوُجُودِ مَشْهُودِهِ مِنْ غَيْرِ شُعُورٍ لَهُ بِحَالِهِ، ثُمَّ (يَتَمَكَّنُ) بِاسْتِقْرَارِ الحَالِ لابِسًا نُورَ الوُجُودِ، بِأَنْ يَخْفَى عَيْنَهُ لِتَنَوُّرِهِ بِنُورِ مَشْهُودِهِ,
introduces three pivotal stagesEstrangement, Immersion, and Absenceas the apparent summits of the mystical path. Estrangement signifies the existential remoteness of the wayfarer from God, creation, and even the self across both abodes (this world and the hereafter). Immersion connotes a complete submersion in the absence of any existential support, whereas Absence denotes the obliteration of self-awareness in the face of the divine presence. Tamakkun (establishment) is the fruition of these stages, characterised by steadfastness in the light of existence and the attainment of the rank of Wilaya.
The spiritual stations within the chapter of Wilaya bifurcate into inner and outer categories. The inner stations comprise Laz (moment), Waqt (time), Sirr (secret), Surr (joy), Istisrr (continuity), and Nafs (the Rahmani soul), which collectively constitute the inner vessel of the wayfarer. Conversely, Estrangement, Immersion, and Absence are the apparent stations manifested within the social sphere and in the seekers encounters with creation and the Divine. This duality functions akin to the two wings of a bird, guiding the wayfarer from inner seclusion towards external manifestation.
One of the foundational issues in Islamic mysticism lies in the erroneous conflation of true mysticism with dervishhood within public perception. Mysticism is a profound and intricate science of spiritual methodology aiming at the knowledge of the Truth and union with Him, whereas dervishhood is often confined to superficial externalities such as rote repetition of invocations and specific behavioural peculiarities. This conflation acts as a veil obscuring the true essence of mysticism from societal view, leading to widespread misunderstanding.
Analogous to the distinction between mysticism and dervishhood, the differentiation between the Alim (scholar, jurist, mystic) and the Rawdhah-Khwan (formal preacher) is likewise overlooked in society. The Alim, endowed with profound knowledge and expertise in religious sciences, serves as a gushing spring, presenting the truth of religion to the community, whereas the Rawdhah-Khwan is generally restricted to emotive and formalistic discourse. This conflation has contributed to diminishing the effectiveness of religious propagation.
The presence of eminent scholars, such as ib al-Jawhir and Imam , in the propagation of religion, not only does not impair their religious sciences but indeed complements them. The dissemination of religion by mujtahids and mystics is akin to rain that quenches the thirsty soil of society, culminating in moral and spiritual transformation. Should genuine scholars ascend the pulpit, the ethical condition of society would be fundamentally transformed.
The media, by extensively showcasing the external trappings of dervishessuch as beards and distinctive garmentshas inadvertently fostered misunderstandings in the comprehension of mysticism rather than promoting it. These outward appearances are but a shell that conceals the essence of mysticism, which is, in reality, a profound science and a complex spiritual journey requiring precise and scholarly elucidation.
The rif is comparable to a cavalryman who, by mastery over mystical sciences and ijtihd, has attained the station of union, whereas the darwsh, as an infantryman, often remains confined to superficial externals. True mystics, such as Khwja Abdullah Ansr and Imam , distinguished by profound gnosis and realization of the Divine Truth, stand apart from dervishes; it is as if the mystic stands upon the summit of truth, whilst the dervish traverses its foothills.
Estrangement (ghurbah), in the seventh station of the chapter on Wilayah, signifies the existential remoteness of the seeker from God, creation, and the self: السَّالِكُ فِي بَابِ الوِلاَيَةِ فِي المَنْزِلِ السَّابِعِ صَارَ غَرِيبًا... مِنَ اللَّهِ أَوْ مِنَ الخَلْقِ أَوْ مِنْ نَفْسِهِ أَوْ مِنَ الثَّلاَثَةِ. This remoteness is not spatial but perceptual, such that the seeker finds no reliance except the Truth. In encountering creation, the self, and even God (in terms of attributes), he is as a stranger seeking the Divine Essence.
Immersion is the stage whereby the seeker, following estrangement, is submerged in the ocean of detachment due to the complete absence of existential supports: فَيَكُونُ غَرِيبًا فَتَمَنَّى حَالَةَ الغَرْقِ. This stage resembles drowning in a boundless ocean where the seeker has no point of support, and his existence is annihilated before the Truth. Unlike bewilderment, which denotes perplexity, immersion signifies the seekers awareness that nothing exists but the Truth.
Absence is the final stage of detachment, wherein the seeker becomes unaware of his own state and perceives only the Divine Manifest: ثُمَّ يَقَعُ فِي الغَيْبَةِ عَنْ حَالِهِ بِوُجُودِ مَشْهُودِهِ مِنْ غَيْرِ شُعُورٍ لَهُ بِحَالِهِ. At this point, the seekers self-consciousness is completely effaced, and he is immersed in the light of Divine Being, as if melting like a candle before the radiance of the Truth.
Establishment is the outcome of the stages of estrangement, immersion, and absence: ثُمَّ (يَتَمَكَّنُ) بِاسْتِقْرَارِ الحَالِ لابِسًا نُورَ الوُجُودِ، بِأَنْ يَخْفَى عَيْنَهُ لِتَنَوُّرِهِ بِنُورِ مَشْهُودِهِ. At this stage, the seeker, having entirely effaced the self, is firmly established in the light of Divine Being and attains the rank of Wilayah. This establishment is analogous to arriving at the secure shore of union, whereby the seeker becomes the manifestation of Divine attributes and effects.
The gate of Wilayah is described as a furnace in which the Almighty Truth refines His saint through spiritual trials: فَإِنَّ بَابَ الوِلاَيَةِ هُوَ كُورَةُ النَّارِ الَّتِي يَطْبُخُ الحَقُّ تَعَالَى فِيهَا وَلِيَّهُ. This furnace symbolizes the arduous stages of estrangement, immersion, and absence that free the seeker from material and spiritual attachments, preparing him for reception of the Divine Light.
The forty-second lesson of Manzil al-Sirn presents the gate of Wilayah as a lofty summit in the mystical journey. The stages of estrangement, immersion, and absence guide the seeker away from carnal and material attachments towards unity with the Truth and establishment in the light of Being. Estrangement signifies existential remoteness from God, creation, and self; immersion denotes submersion in the absence of supports; and absence marks the effacement of self-awareness before the Divine Manifest. Establishment, the fruit of these stages, elevates the seeker to the rank of Wilayah. The distinction between mysticism and dervishhood, as well as between scholar and reciter, reveals the imperative to reconsider popular perceptions of religious and mystical concepts. Propagation of religion by eminent scholars and promotion of genuine mysticism over superficial dervish externals can lead to profound spiritual transformation in society.
