نشریه عرفان اسلامی
پیاپی 42 (زمستان 1393)

"Velayat"(saints’ authority) and "Vali" (who has saints’ authority) are the most central words of Islamic culture, especially among Mysticism of Shia. This issue can be found in the oldest Islamic texts to the recent ones. This issue has been considered by Islamic scholars and mystics because of the Holy Quran’s attention to it which has also been followed in the speech of the Prophet Muhammad. Velayat position belongs to whom their negative mankind qualities has been disappeared and changed to Divine qualities by Allah. Such people will receive help in fighting against their sensuality by Allah and will receive His support. Allah has chosen them as his own friends. In the article, this topic has been investigated from the Qodsi Hadith (holy Hadith) in mystical books’ point of view, such as Kashfolmahjub, Qeshriyeh paper, Mersadolebad and etc. And the main topics of this paper are as follows.

Man, the superior to every creature, is a bilateral being who, both in creation and in behavior, tends toward divine light and darkness. A part of his existence pertains to the light and the other part to the world of darkness. Lights and darkness allegory and man's place among both of them are symbolically addressed. Body and soul, wisdom and ego, goblet and light or goblet and wine as well as mirror and felt are of the most major titles of allegory. Man and woman are another expression in order to show the reciprocal symbols of light and darkness in the creation domain; an allegory which can also be seen in the other cultures and religions. In addition, woman herself has a dual face. On the one hand, she is the symbol of darkness against man, and on the other, she is the symbol of real light that is, absolute reality. It is seems that, man's duality is influenced by an extensive argument entiteled "Haghighat – e Mohammadiyeh", because the inherent concept of Haghighat-e Mohammadiyeh, in which mankind is proposed to be the most significant evidence, is per se a dual concept that plays the intermediate role.

In Jungian psychology, there are some important expressions like unconsciousness, introversion, extroversion, and archetype posed all of which are employed in recent discussions of literary criticism, especially psychological criticism and the mythical one. The external personality and attitude are those things that Jung called them persona or mask, but he believed that all humans have also an internal attitude and personality which is in terms of their unconscious world. There are deep layers of active creativity in Mohyeddin Ibn Arabi's spiritual journey in this article, in which the works of the contemporary poets such as Ahmad Azizi, Sohrab Sepehri, Shamloo, as well as Hedayat's Blind Owl are specifically examined.

Mysticism means understanding the Almighty God, His characters and verbs, which is heartfelt and cognitive rather than through thinking and reasoning. It is a positive mood which is primarily manifested through life, instinct, and soul; next, it is manifested in the human behavior and conduct. Such specific conducts and behaviors that lead to the spiritual process are spiritual toward God. Spiritual journey was long regarded by mystics, who wanted through the practicing mystical ideas, save themselves from the constraints of the material and whimsical desires and achieve mortality for God's survival so that each one of mystics, as per their own views, has stated certain steps and procedures to travel back to God. For instance, Shaykh Najm al-Din al-Razi has valuable insights about the rules of spiritual journey for which this paper deal with some parts of the steps pertaining to the various tribal spiritual journey.

The story of prophet is one of the important mystical themes for the expression of concepts and elevated thinking about human being. Meanwhile, the story of Yusuf has got a specific property. Out of the life of prophets, the story of Yusuf has mystical aspects accounted symbolically or paraphrastically because of adventures that happened in his life. For mystics, the story stands as a spiritual journey of soul. This paper tries to analyze and criticize the spiritual journey of soul from the time he fell in the bottom of physical and worldly well to the time he reached to the top heaven in the form of Yusuf's story by the use of sixth to ninth century mystical poet's reflection and point of view, through the most important reflections by the characters and the events told in the tale.

Religious conductors and philosophers, especially ethic philosophers, have always mentioned justice as a moral virtue; meanwhile, interpreters of religious texts confirmed this idea in different traditions, too. Nahjul-Balāghah as one of the above texts has continually been a reference to learned men. Nearly, in an approach to this book, moral meaning of justice has been emphasized whereas its mystical place and basis have never been discussed about. However, the writer has tried to notify justice in the mystical discourse of Nahjul-Balāghah. Justice is used in Nahjul-Balāghah in general, meaning fairness while in mystical worldview; this book serves as a mystical stage. It must be fulfilled in the soul of disciple (Salek) and then in society. In discourse the components of justice have usually mystical meanings. So we can mention it as one of the individual and social stage of mysticism within Nahjul-Balāghah.

The deep look at the mystical texts has led to the intellectual movements of man. The mystical recognition of mystic includes the whole world involving the universe and the metaphysical sciences. So the wise thought is necessary. Studying this filed form different views except the scientific views and also the conformity of it to the scientific findings of the man, has not been considered by the different scientist of the different religions. Problem is this if the recognition field is higher than the recognition of the word the scientific recognition exists in it. This must be considered as the important subjects of the scientific progress and let spiritual matters enter the scientific word, but the main question in the new sciences age is that how much spiritual matters clarify the scientific theories in the mysterious explorations of the mystics. This matter has been important both in pas and now and is considered by the Scientifics and the philosophers in different branches. Some has tries to use the hostile tools in relationship between science and mystics to make this tow incompatible, and say that incompatibility exists in the soul of science and mystic. And some like Avicenna and Sohre vardi in past and Allame M.T Jafari, Ph.D E. Dinani and Ph.D E. Gomsheyi have tried to make men science and spiritual talks are in conformity to each other. On the other hand some has tried to separate the science and mystic totally and look at them as different subjects. So it is tried in this writing to study the spiritual lines of Sheikh Mahmoud according to the scientific data conforming to the new scientific explorations of the modern age in these lines as possible.

Veil in Sufism is defined as anything that makes you estranged from Truth and Reality. With reference to prophetic sentence indicating that there are many veils of Light and obscurity, Sufism classifies veil into two categories: Light and obscurity. They maintain that since human being is a combination of obscurity of body and Light of soul, thus veils such as lusts and impure attributes exemplify body’s veils of obscurity and intellectual intuition, Perplexity etc. could exemplify Soul’s veil of Light. Awakening the self-reproaching soul, a mystic disciple develops a sense of awareness. Afterwards, he first airs his grievances against his ego and self and this is the beginning of the veils of Light. Veil has some stages such as Mohr (seal), Khatme Del (seal of heart), Rayn (veil of disbelief and error over the heart), Sada’, Qasha’, Qayn (thin veil) that are known mostly by the Quran and mystics’ interpretations of Its Verses. At first, a mystic disciple must remove the veils of wealth, dignity, blind following, and sin by overcoming his concupiscent soul until he becomes ready for guidance. Then, becoming familiar with spiritual word and the Expansion of his heart, he experiences some moments with which if he satisfies, he is again veiled. In conclusion, knowing the veils, man nears to knowing himself, especially, knowing the veil of Light that verifies his attribute of being Allah’s vicegerent. And at last, what is available is that there are always some veils between man and God.