the Lectures of Nokoonam, may his sanctity be preserved (Session 556)
The station of Ghurbat al-Himmah (the estrangement of resolve) stands as an exalted summit in the spiritual itinerary, elevating the wayfarer to a realm where nothing is perceived but the Truth, nor does he associate with anything but the Truth. This station represents the third degree within the chapter of estrangement (Bab al-Ghurba) in Manaazil al-Sa'ireen by Khwaja Abdullah Ansari. It renders the mystic estranged in the witnessing of the Truth and the severance from all else.
In his profound and meticulous exegesis during Session 556, Nokoonam elucidates this station, depicting the estrangement of the mystic vis--vis the witness, the witnessed, knowledge, and ecstatic state in such a manner that the wayfarer appears to be in an unfamiliar world, accompanied solely by the Divine Reality.
Bab al-Ghurba is akin to a formidable gateway on the path of spiritual progression, whereby the wayfarer is purified through the furnace of solitude and abandonment until he is entirely severed from all that is other than the Truth. Through the crucible of estrangement, deficiencies are eradicated, guiding the seeker towards absolute detachment to the Divine.
Estrangement herein is not merely the alienation from homelands and created beings but encompasses the severance from the self and all that draws the wayfarer towards multiplicity. This station harmonises with the luminous words of the Glorious Qur'an, Surah Hud, verse 22:
This verse guides the seeker towards reliance upon God alone and disconnection from all else.
The station of Bab al-Ghurba manifests in three distinct degrees, each serving as a progressive rung whereby the wayfarer ascends from externality towards inner reality, and from multiplicity towards unity:
This tripartite classification coheres with the gradual framework of Manaazil al-Sa'ireen, guiding the wayfarer from apparent detachment to profound inner severance.
Ghurbat al-Himmah is analogous to a boundless ocean of witnessing, in which the mystic is immersed in the pursuit of the Truth. At this station, the mystic is severed from all else and estranged in his witnessing of the Truth. Both his witness (the Truth) and the witnessed (the Truth) remain unknown to others; likewise, his knowledge and spiritual ecstasy are incomprehensible to creation. This estrangement renders the mystic solitary in both worlds, as though journeying in an otherworldly realm.
This station resonates with the Qur'anic verse from Surah Al-An'am, verse 59:
It exemplifies the estrangement inherent in the gnosis of the Truth.
At the station of Ghurbat al-Himmah, the mystic resembles a star in the boundless sky, estranged in the witnessing of the Truth. His witness (the Truth) and the witnessed (the Truth) are unknown to creation. Due to its intrinsic estrangement, the Truth is not accepted within the courts of human reason and perception. Although the mystic beholds the Truth, he is unable to substantiate his witnessing since his witness remains anonymous.
This notion finds confirmation in Surah Al-Imran, verse 25:
The Truth is thus the estranged witness and witnessed.
The mystics knowledgeessentially identical with his witnessingand his ecstasy, an involuntary manifestation of that witnessing, are equally estranged. His knowledge is not an intellectual form but concomitant with witnessing, and his ecstasy arises like a flame from the heart, incomprehensible to others. Concealing these mysteries precedes their disclosure, since revelation may occasion defect or doubt.
This understanding aligns with the words of Imam Ali (peace be upon him):
which distinguishes between gnosis by witnessing and intellectual knowledge.
Within the sphere of Ghurbat al-Himmah, the mystic remains estranged even amidst the faithful and the truthful. His witnessing, like an unknown gem, transcends the perception of others. Due to their lack of experiential gnosis, the faithful and the truthful do not apprehend the mystics state, leaving him solitary in all gatheringsakin to a lone traveller.
This estrangement corresponds with the Qur'anic verse:
signifying the elevated station of the truthful which even the mystic transcends in his estrangement.
The Aql Azizthe noble intellectis akin to a divine light, the origin from which love and witnessing arise. Contrary to common misconceptions, the formal intellect (aql suri)the limited intellect of creationis a constraint that cannot apprehend the totality of witnessing. However, the noble intellect blossoms into love and manifests as witnessing.
This perspective resonates with the hadith حَحَّحُ مَا خَلَقَ اللَّخَالَقَلْ which regards intellect as the essence of witnessing. The mystic, by means of this intellect, beholds the Truth and is severed from otherness.
The quasi-dervish viewpoint that elevates love above intellect is a misguided path leading the seeker towards ignorance. Love and witnessing are manifestations of the noble intellect, not its antitheses. The denigration of intellect and knowledge stems from a misapprehension of intellect itself.
This critique aligns with the philosophical stance of Ibn Arabi, who regards intellect and love as complementary rather than opposing forces.
The formal intellect is a narrow cage incapable of apprehending the plenitude of witnessing, which is an intuitive, gustatory perception transcending formal reason. This distinction harmonizes with Rumis words in the Masnavi:
The gnostic, akin to the bearer of a concealed treasure, is entrusted with the duty of keeping the secrets of divine witnessing concealed. The articulation of such witnessing, due to the alienation of the Truth and the lack of acceptance by creation, may lead to either denial or diminishment of its essence. Concealment thus functions as a shield that preserves the gnostics station within the realm of mysticism. This necessity finds resonance in the prophetic tradition: Conceal your secret except from those who are its due.
The mystical knowledge of the gnostic, attained subsequent to annihilation (fan) and sobriety (aw), resembles a light that remains unseen amid the darkness of creation. This knowledge transcends formal intellect and, through the annihilation of illusory constructs, manifests the Truth itself. This very annihilation is corroborated by the saying of Imam Sadiq (peace be upon him):
True knowledge is that which accompanies witnessing.
Within the estrangement of aspiration (ghurba al-himma), the gnostic perceives that all existence is sustained by the Truth; as though beholding a cosmos established solely upon the foundation of the Divine Reality. This condition is inherently alienating, for creation fails to comprehend it, thus leaving the gnostic solitary. This witnessing aligns with the Divine declaration in verse 255 of Surah Al-Baqarah:
The alienation of aspiration (ghurba al-himma) acts like a breeze that purges the heart of all but the Divine, severing the gnostic from dependence upon anything other than the Truth. By transcending creation and its multiplicity, the gnostic becomes solely reliant upon the Divine Reality. This disconnection corresponds with the prophetic saying: Reliance (tawakkul) is to avoid leaning upon anyone other than Allah.
The Truth is the ultimate sanctity that none but the gnostic truly recognises. God, by virtue of His infinite nearness (closer than the jugular vein), is not a mere hunter but a tender mother who nurtures the traveller, sustaining him through both dryness and moisture. This nearness elucidates the alienation of the Truth amid creation. This concept harmonises with the Divine statement in verse 16 of Surah Qaf:
Note: The Truth is the Divine sanctity which, through infinite nearness, shares the gnostic in its alienation and severs him from all else.
The gnostic, like a traveller who silently seeks the pain of estrangement, must prevent his separation from the Divine by any intermediary. Alienation demands silence and patience, while concealment serves as his shield against creation. This supplication aligns with the words of Sheikh Ansari in Manzil as-Sirn, who considers concealment to be the protector of the gnostic.
The station of ghurba al-himma the alienation of aspiration stands as a pinnacle in the mystical path, rendering the gnostic a stranger in the witnessing of the Truth and in disconnection from the other. He remains unknown even amidst believers and the truthful, solitary in his witnessing, the witnessed, his knowledge, and his ecstasy. His intellect is the origin of his witnessing and his love, while the concealment of secrets is his shield against creation. Supported by the Holy Quran and the conduct of the saints, this station guides the gnostic toward silence, detachment, and preservation of witnessing. The alienation of alienation ultimately leads the gnostic to a realm where he perceives nothing but the Truth, remaining a stranger and alone in both this world and the Hereafter.
Supervised by Sadegh Khademi
