the Lectures of Nekounam, (Session 557)
The Gate of Estrangement (Bb al-Ghurba) in Manzil al-Sirn stands as a lofty pinnacle within the mystical path, guiding the seeker towards solitude from creation and annihilation in the Divine Essence. This station, classified under the division of Al-Wilyt, is the locus where the mystic transcends the customary laws of created beings and the determinacies of Divine Names, thereby experiencing a profound estrangement in the sacred realm (Wd al-Quds). In lecture number 557, Nekounam, , elucidates with profound eloquence the second and third degrees of this gate: the Estrangement of Divine Vision (Ghurbat al-Shuhd) and the Estrangement of Divine Oneness (Ghurbat al-Aadiyya). He underscores the critical distinction between intellect (aql) and intellects (uqal). The estrangement of vision compels the seeker towards concealment of the mystical vision and silence before creation, whereas the estrangement of oneness elevates him to the station of complete annihilation and intrinsic unity, wherein no custom, name, or determinacy remains. His critique of conflating intellect and intellects accentuates the exalted status of intellect as the means through which The Merciful worshipped and Paradise acquired, and regards the diminution of intellect in certain mystical currents as a grave error contradicting both rational argument and religious faith.
The Estrangement of Divine Vision is the station wherein the seeker beholds that which lies beyond the scope of the intellects perception: The vision does not admit exposition and necessitates concealment (ash-shuhd l yuqbal al-ar wa yastawjib al-kitman). The mystics vision is akin to a jewel concealed within the shell of his heart, inaccessible to presentation or proof. Owing to its supra-popular nature and the incapacity of the intellects to comprehend it, the seeker is compelled into silence and secrecy, as though a stranger travelling in an alien land among creation.
Nekounam, , emphasizes that due to the absence of any pathway for proof, this vision is devoid of both address and addressee. The mystic in this station is like a star in the nocturnal sky whose light is invisible to deficient eyes. This solitude intensifies his estrangement amongst creation, so that even the moderate elite fail to grasp the reality of his vision.
A pivotal point in the lecture is the critique of conflating aql (intellect) with uqal (intellects): al-aql ghayr al-uqal. The aql is the Divine essence by which The Merciful is worshipped and Paradise attained, whereas the uqaldenoting the generality of created beings or even the moderate eliteremain entrapped in the lower degrees of intellect tainted by illusion and imagination. This distinction forms a clear line between the light of gnosis and the darkness of the creatures popular opinions.
The intellect possesses multiple degrees: al-aql lahu martib liyya wa nzila. The lower ranks, contaminated by illusion and fancy in the common masses, are incapable of grasping the truths of vision; yet the higher ranks of intellect attain servitude and paradise. Nekounam regards intellect as the foundation of knowledge and mystical gnosis: al-aql ass al-marifa wa al-irfn. Denigrating intellect, a tendency prevalent in certain mystical trends, constitutes a grievous error against both rational proof and religious doctrine, tantamount to extinguishing the torch of guidance.
Love is like a flower blooming from the garden of the pure intellect: al-ishq shakf al-aql al-f. Intellect, free from illusion and fancy, culminates in knowledge and love, as if the pure intellect is a mirror reflecting the light of the Truth. Nekounam emphasizes that mysticism which pits intellect against love is incomplete, for love is the perfection of intellect. This viewpoint acts as a gentle breeze dissipating the dust of misunderstanding from mysticism and reinstating intellect in its exalted station.
The Estrangement of Divine Oneness is the sublime summit of the spiritual path at which the mystic annihilates all determinacies and Divine Names: ghurbat al-rif f ayn al-aadiyya tafnhi an kulli tayn. At this station, the mystic resembles a drop immersed in the ocean of the Divine Essence, with no remaining custom, name, or attribute. This estrangement resembles a profound solitude in the sacred valley, where the mystic transcends the darkness of the realm of impurity and even the light of the sacred realm.
Nekounam, , designates this station as the Estrangement of Estrangements (ghurbat al-ghurab), because the mystic transcends the habits of creation, carnal customs, and even the states and manifestations of the sacred realm, becoming annihilated in the Divine attraction. This estrangement resembles the loneliness of a star in the boundless Divine sky, unrecognised by neither the denizens of this world nor the next.
The perfection of poverty is a station in which when poverty is perfected, He (God) is [all that remains] (idh tamm al-faqr fahuwa Allh). This station brings the mystic to the state of awd al-wajh f al-drayn, wherein he belongs neither to this world nor to the hereafter: Neither the people of the world nor the people of the hereafter know him. The mystic in this state is like a bird freed from the cage of both worlds, soaring solely in the heavens of Divinity.
Nekounam stresses that both the world and the hereafter are forbidden to the people of God: ad-duny wa al-khira armn al ahl Allh. This prohibition signifies the complete freedom of the mystic from all attachments, as if he belongs solely to the Truth and truly experiences estrangement in the sacred realm.
The culmination of servitude is lordship: Al-Ubdiyyah Kunhuh ar-Rubbiyyah (Servitudes essence is Lordship). The mystic, through the completeness of servitude, attains the station of nearness and annihilation (fan), as if having been subsumed into the Divine Essence itself, where his inner lordship (rubbiyyah) becomes manifest. This station resembles a mirror reflecting the light of the Truth within the mystics being, liberating him from all particularity and formality.
Ecstasy (wajd) signifies variation and deficiency, whereas existence (wujd) embodies clarity and completeness: Al-wajd mushir bi at-talwn wa al-wujd f anhu. Ecstasy is akin to a wave rippling tumultuously in the ocean of witnessing, but existence is like a tranquil ocean devoid of any turbidity or variation. The mystic, at the station of existence, is estranged from ecstasy, for ecstasy is accompanied by agitation and duality (ithnniyyah), while existence bestows stability and unity.
elucidates this distinction by referring to the camphor and ginger dispositions: Mashrab ahl al-wujd kfr wa mashrab ahl al-wajd zanjabl. The camphor disposition indicates purity and unity, whereas the ginger disposition signifies variation and multiplicity. This allusion has its roots in the verses of Srah al-Insn, which will be examined subsequently.
Camphor denotes purity and unity, while ginger symbolizes variation and multiplicity. The mystic, in the station of existence, drinks from the camphor mixture and is immersed in intrinsic unity; however, in the station of ecstasy, he remains amidst variation and agitation.
True worship transcends mere external forms: Al-ibdah laysa munairah f at-tasb wa as-sajjdah. , citing the hadith arbatu Aly yawma al-Khandaq afalu min ibdat ath-thaqalayn (Alis strike on the day of Khandaq is superior to the worship of the two heavy ones), emphasises that worship is found in nearness and witnessing rather than in the multiplicity of external deeds. This strike functions as a beacon igniting the light of gnosis within society, surpassing the customary recitations and prostrations.
This station sharply critiques the craving for multiplicity: As-slik f ash-shuhd yataarrar min wala al-kathrah. The wayfarer at the station of witnessing liberates himself from blind imitation of the saints numerous practices, such as performing a thousand rakahs of prayer. Instead of indulging in multiplicity, he turns towards prayer imbued with heartfelt presence, as if, rather than filling a truckload of onions, he places a pure jewel within the shell of his heart.
Service to creation is indeed worship, but it does not encompass all worship: Al-khidmah lil-khalq ibdah wa laysa kullu al-ibdah. underscores that service devoid of the intention of Divine nearness is not worship. This perspective draws a clear delineation between outward and inward worship, guiding the mystic toward sincerity and deliverance: Al-ikhl huwa al-khal.
The Commander of the Faithful (peace be upon him) said:
Kashf subt al-jall min ghayr ishrah.
The mystics witnessing of unity (aadiyyah) is devoid of any particularity or name, as if he is immersed in the boundless ocean of Divine Essence with no indication whatsoever reaching him. This witnessing places the mystic in complete estrangement, for he has transcended all customs and particularities.
The estrangement of the mystic is the estrangement of reality itself: Ghurbat al-rif ghurbat al-aqqah. He has transcended human habits, egotistical customs, and even the states and manifestations of the sacred realm, standing as a stranger in the domain of sanctity. This estrangement resembles the solitude of a bird flying in the infinite sky of divinity, recognised by neither the denizens of this world nor of the hereafter.
poetically elucidates this station: All these melodies stemmed from ecstasy, albeit from the throat of Abdullah. In this station, the mystic is like a lion whose attack comes from the wind of the Truth, and whose existence in the Presence of the Essence is ancient and alien among the newly created: Al-wujd al-qadm gharb bayna al-mudatht.
The Quran frequently alludes to the mystics estrangement and singularity. Verse 20 of Srah al-Muzzammil commands the recitation to the extent of ones capacity:
This verse signifies that true worship corresponds to the capacity and gnosis of the servant, not the sheer quantity of external acts. Likewise, verse 5 of Srah al-Insn references the camphor disposition discussed earlier.
Traditions corroborate the mystics estrangement. The hadith arbatu Aly yawma al-Khandaq afalu min ibdat ath-thaqalayn indicates that true worship resides in nearness and witnessing. Moreover, the statement of the Commander of the Faithful, Kashf subt al-jall min ghayr ishrah, explains witnessing without indication, which places the mystic in complete estrangement.
The Bab al-Ghurbah (Gate of Estrangement) is a station that separates the mystic from creation and particularities, leading him to intrinsic unity. Within Ghurbat ash-Shuhd (Estrangement of Witnessing), the wayfarer must conceal his witnessing and remain solitary from rational beings. Within Ghurbat al-Aadiyyah (Estrangement of Unity), he attains complete annihilation in the Divine Essence. The critique of mixing reason and rational beings affirms reason as the foundation of mysticism and love as the blossoming of pure reason. The camphor and ginger dispositions illustrate the difference between ecstasy and existence, while the perfection of poverty elevates the mystic to the station of Sawdu al-Wajh f ad-Drayn (the blackness of the face in both worlds). True worship lies in nearness and gnosis, not in the multiplicity of external acts or service to creation without Divine intent.
The Bab al-Ghurbah serves as a gateway to the sacred valley, transporting the mystic beyond the darkness of the profane world and even beyond the light of the sacred realm. Ghurbat ash-Shuhd renders the mystic estranged among creation, and Ghurbat al-Aadiyyah annihilates him within the Divine Essence. , through profound elucidation and critique of the diminishment of reason, guides mysticism towards perfection. This station liberates the mystic from the world and the hereafter, attaching him solely to the Truth, so that he shines like a solitary star in the firmament of divinity.
Supervised by Sadegh Khademi
