مجله انوار معرفت
سال سوم شماره 2 (پیاپی 8، پاییز و زمستان 1393)

Given the fact that man has two aspects: physical and spiritual, which is ascribed to the way he was created in the intermediary world, his life is governed by laws concerning the World of Spirit and laws concerning corporeal world. The combination of elements is one of the laws concerning corporeal world. The existence of material element in temperament prepares the ground for man’s journey toward perfection. The more equable man’s constituents are the higher, the degree of his ontological perfection will be. Compared with other creatures, man has a more equable temperament. In as far as human beings are concerned a perfect man has equable temperament. The mode of his existence in the grades of descensions shown in the arc of descent has a significant effect on this equability, because his motion in the world of elements to reach an elemental body is not limited to cunctation and cessations, i.e. it is a one-way motion. What makes equability of temperament necessary for a perfect man is the multiplicity of human soul, man’s misery and self-esteem which are influenced by his/her honour and elemental body which results in multiplicity of souls. The element temperament of a perfect man is ascribed to his/her spiritual characteristic. Equability in elemental emanation is an example of equability in the Sphere of divine command, because the manifestation of a fair judge is required in the presence of God so that he may make a fair judgement among eternal hecceities, and the owner of such as a judgment is the Mohammadian reality. Also, most important of all is that the effects of all realities in a perfect man without the domination of one effect over the other. In order to have an elemental perfect man who is not excepted from this rule, elemental temperament make a perfect man reach the highest point of equability.

In the eighth century A.H., “Ne’matollahiye”mystical path was founded by Shah Nemat Allah Vali, and transferred to Deccan in India. This was contemporaneous with the polehood of Shah Khalil Allah, the only son and successor of Shah Nemat Allah Vali. After Shah Khlil Allah, eleven poles sat in the throne of the polehood of this path in Deccan, India. In order to expand the area of his spiritual guidance and promote the path of “Nematollahiye”, Shah Ali Reza Dakani, the twelfth pole of this path, sent two sheikhs, Mir Tahir and Masum Ali Shah Dakani, to Iran. Masum Ali Shah Dakani was murdered in the time of Reza Ali Shah. Nour Ali Shah was chosen as his successor. Nour Ali Shah also died in the time of the of that time pole, Reza Ali Shah and then Hussein Ali Shah became the leader of the path of “Nematollahiye” in Iran. According to the path of “Nematollahiye”’s rules, the pervious pole appoints the successor and elects the posterior pole. Historical studies show that there is no written or oral evidence about the polehood of Hussein Ali Shah and Sheikh Al-mashaykhi Nour Ali Shah. Thus, contrary to the view of the leaders of this path, it seems that after the death of Masum Ali Shah Dakani, the ties between the sheikhs of the path of “Nematollahiye” in Iran and the poles of this path in Deccan were cut. Using a historical-analytical method, this paper examines the factor behind this break up.

Resting on its definition of man and the world, mysticism determines man’s spiritual and extent of his spiritual doctrines. In mysticism, man is considered a creature who is attracted from the external world to the internal world, and the different dimensions of his existence manifest themselves in conformity with world, intermediate world and the Judgment. Therefore, the external aspects and man’s different individual, social and political status develop through interaction and relationship with the Unseen, and thus achieving high status in this world and the Hereafter. Therefore, anthropology of mysticism attracts the mystic towards politics and he gives the right of political guardianship of Islamic society to the perfect man.

According to the viewpoint of the mystics and philosophers's words, the reality of man is nothing but his heart. They call the reality of man “rational soul”, which is as mystics say, the "heart". On the other hand, mystics believe that man’s heart has inner layers. There is disagreement about the number of these layers and the root of this difference is ascribed to their brief and detailed explanation of them. In this respect, Abdul Razzaq Kashani holds that there are ten longitudinal layers in the heart in his description of Khaja Abdullah Ansari’s Manazelo Al-Saerin. He sought to contrast the ten inner layers of heart with the layers of existence. Also, he shows that there are ten levels of mystical way stations in each inner layer of man's heart, explains the state of man and heart at that stage and matches the inner layers of the heart with hundred way stations of mystical journey.

In Islamic mysticism, the main discussion on philosophy and aim of creation concerns “love movement” which is explained on the basis of the Hadith, "I was a hidden treasure”. This hadith includes demonstration of mystical ontology. Love is the source of the manifestation of perfections of God, the Exalted. This manifestation in the abode of knowledge begins with scientific determinations, extends to the objective and external worlds and unites in the perfect man. In this paper, the chain of transmission of the above-mentioned hadith is examined briefly, the authenticity of its content is confirmed by Quranic verses, and thus, the ultimate aim of creation is made clear.

Before having someone as a teacher, Ibn Arabi mentions the duties of a mystic towards the Creator, towards himself and towards the creation. In the first part, points out to such things like repentance, purity, prayers, reliance on God and certainty. Regarding the duties incumbent on one, he mentions such things like silence, hunger, staying up late, patience and resolution, and considers seclusion and truthfulness as the Seeker’s duties towards God.