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The author of the article discussed the concept of mystical estrangement and its meanings in the Sufism of Ibn Arabi, and also briefly referred to the treatise on estrangement written by Abu Hayyan al-Tawhidi. The differences between travel, flight, and estrangement are from the writings of Ibn Arabi, and thus they represent another type of estrangement, which is estrangement from the truth, which is the reality of astonishment from knowledge.
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“In the light of this introspection, sexual intercourse is revealed as settlement and alienation at the same time, and thus alienation appears at its various levels as a movement between two opposing homelands because it requires what it will be and what it will destined for, and in these mystical levels of alienation the nature of necessity prevails, which raises the heat.” Yes, This is because man has no choice in his estrangement from immutable objects to his wombs to the world, and he has no choice in these homelands that he resides in, stage after stage, level by level, which means that homelands in this way are final and definite, and that estrangement is man’s imposed destiny. With a kind of irresistible oppression, and these phases and levels reveal themselves to us through mystical analysis as a movement in history and time that suits the Islamic spirit.In terms of its perception of movement as having a closed, cyclic nature. If alienation and astonishment, insofar as they require knowledge, nothingness, and existence, are a source of intense anxiety and intense movement, then why should we turn away from all of this to non-alienation? Isn’t it better, when we are at the heart of a mystical-mystical experience based on emotional dialectics, that we cling to the fertility of anxious awareness, even if it indicates spiritual imperfection? Ibn Arabi says in this context, taking into account the idea of ​​the criterion: As for the perfect knowers, they have no alienation at all.And they are objects fixed in their places and have not departed from their homeland, and since the truth is a mirror for them, their images appear in it as images appear in a mirror. So what are those images, their objects, because they appear by virtue of the shape of the mirror, and those images are not the same as the mirror, because the mirror does not contain within itself the details of what appears from them. They are not estranged, but rather they are people of witness to existence, so existence was added to them in order for the rulings to occur [Al-Futuhat, vol. 2: 529].”