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Asrar al-Velayeh is one of the works of Mirza Abulqasem Raz Shirazi, the Shia mystic of the 13th century AH. The present research, which is conducted with a descriptive-analytical method using library sources, refers to four manuscripts and one lithographic version of this book in order to introduce the poet, his intellectual foundation, and the stylistic features of the poem. Using difficult Arabic words and verbal and philosophical terms, using Arabic poems, using poems of other poets, being influenced by the style of Ferdowsi's Shahnameh in the narration of battles, the abundance of literary allusions to verses and hadiths, frequent Quranic elements and terms are the most important stylistic features of this mystical text. From a structural point of view, Asrar al-Velayah consists of three parts: the middle part of the text is about the battles of Imam Ali and his honors and is considered a religious epic; but the beginning and the end of the text are clearly focused on deep mystical topics. The concept of “velayat” is what makes the structure of this work coherent and connects its three parts. At the beginning and the end of the work, Raz Shirazi deals with the internal concept of “vali” and in the middle with its external concept. In this way, by replacing the concept of superhuman or hero with the concept of vali, he gives two important features to Asrar al-Velayah; first, he places this poem in the form of couplet (mansavi) with a coherent structure on the border between a religious epic and a mystical epic; second, by almost separating the mystical and epic topics from each other, he intelligently includes both the external and internal aspects of the concept of vali in the structure of the work and presents it to the audience.

In Avini's Heavenly Treasure book, the mystical discourse of classical literature and sustainability literature are seen together. Therefore, in order to better understand this work, which is an example of contemporary literature, the intertextual relationship between mysticism and classical literature must be considered. In the present article, using the descriptive-analytical method and a comparative approach we try to answer whether the Book of the Heavenly Treasure can be considered a mystical text? Regarding this question, the influence of Avini's texts from ancient texts of Persian literature, especially mysticism has been investigated and also the mystical themes such as; province, confidentiality, remembrance, and consent which are the most important common mystical features of Avini and mysticism's texts are considered in order to show that his book can be a mystical text by examining them in classical mystical texts of Persian literature. For this purpose, the extent and manner of influence of Avini from these principles in texts such as Masnavi, Koliat Shams, Divan Hafez, etc have been investigated. According to the high frequency of these terms, the results of this study confirm that Avini, in order to describe his observations of war, was influenced by classical mystical themes, especially the poems of Molavi and Hafez, and gave these concepts dynamic and vivid aspects. Finally, it can be said the heavenly treasure book is based on the rich and mystical literature of Islamic Iran in the contemporary world and is considered a mystical text in contemporary literature.

Wilayah (governorship) is the essence of prophet’s prophecy and mission, and it is considered as their root and mine, because there is no prophet or messenger unless he first received governorship and became a guardian, and received prophethood and mission according to the capacity of his governorship. Based on an examination of the thoughts of the mystics Shams Tabrzi and Ibn Arabi, it is known that based on his services and work, Ibn Arabi considers himself the end of Muhammadiyah's wilayah in his era. In his opinion, prophethood is of external nature while "wilayah" is of the inner nature. That is, prophecy is not repeatable and can be terminated, but the wilayah (meaning guardianship) is always going on and the matter of the position of guardianship and governorship is open and it is an internal matter, and anyone can become the possessor of guardianship or wilayah at any time, which has degrees, strengths, and weaknesses. Ibn Arabi attributes absolute and complete wilayah to the holy existence of Hazrat Amir (Imam Ali) and Hazrat Hojjat (a.s.), but he does not attribute absolute and complete wilayah to himself. In criticizing Ibn-Arabi's thought, Shams Tabrizi takes advantage of his own words and shows him the inaccuracy of his thinking. According to Shams, not only did the Prophet (pbuh) reach the extreme level of self-righteousness; but also, dealing with the Shari'ah through commanding and prohibiting people was considered an additional virtue over seeking the truth for him, not a defect in it.

The present article examines the concept of "Wilayat" in the works of Iraqi and al-Nabulsi, as one of the important elements of Islamic mysticism and Sufism, and the purpose of comparing their votes is to express their similarities and differences. The result of this comparative study is the concept of Wilayat in Iraqi and Nablusi’s works, which has been done by descriptive-analytical method, expresses this main resemblance that in Iraqi’s and Nablusi’s thought, "Wali/Vali" means two real "al-Insān al-Kāmil" and "Pir" who have attained the rank of Fana, the status of a lover and intuition. From this point of view, it can be said that in Nablusi’s and Iraqi’s thought, the Wilayat is more focused on the ideas of ibn Arabi and this intellectual commonality of theirs is, above all, the result of the description of Ibn Arabi's works, especially Fusus al-Hakam by them. But the most important difference between the two mentioned, and their dynasty in the concept in question is that in the Iraqi and Suhrawardi works, the wilayat is "Wahhabi" by God, and in Nablusi's and Naqshbandi's thought, it has an "acquired" aspect. From this perspective, Iraqi and Suhrawardiyeh believe that for the Wilayat, divine care must be taken; also it will be from the charter of Khatam al-Anbiya. But in Nablusi's and Naqshbandiyya's thought, first of all, anyone can reach the position of Wilayat, and secondly, special Wilayat is the result of the immediate manifestation of the God's Wilayat after the realization of individual annihilation.

Shiite mysticism is a major approach in Islamic mysticism that has its own interpretations in explaining and analyzing mystical concepts. Among them, the issue of mystical governance has a significant place in the intellectual system of Shiite mysticism. Kashif Dezfuli (18th century A.D.), a Shiite mystic, is an unfamed mystic who owns dozens of mystical books and treatises. However, his intellectual conduct is not as well-known as one might expect. The governance of the perfect man is one of the key issues in his works. In the present study, Kashif Dezfuli's opinions have been analyzed using an analytical-descriptive method based on the first and second mystical traditions. Kashif interprets the concept of mystical governance in the context of the unity of existence, calling the perfect man the manifestation of divine light and calling him the truth of reason. The superiority of the governance (velayat) over the Prophecy, the end of the guardianship with Promised Mahdi, the number of saints, and their attributes are other issues related to the province in his works. Some of Kashif's citations to Ibn Arabi and the similarity of his views on the issue of mystical governance to the views of gnostics such as Hamuwayi, Nasafi, and Sayyed Heydar Amoli show that Kashif Dezfuli's mysticism is a continuation of Shiite mysticism in the 13th and 14th centuries A.D., and his unique way of viewing the issue can be followed and spotted through Kashif Dezfuli up to the 18th century. From this point of view, examining the views of Kashif Dezfuli has a special importance and position.

After the period of formation and maturity, Islamic mysticism gradually attended to the basic terms and concepts of Sufism more. In the 13th century A.D., the interpretation and justification of mystical terms gained more depth and scope to the extent that, in mystical studies, the 13th century is considered to be the starting point of the movement of theoretical mysticism. According to the conventional division and reading of the history of mysticism, the mystical tradition after the seventh century or the second mystical tradition has a different approach from the first tradition. The first tradition is based on practical mysticism and the second one is based on theoretical mysticism. However, this judgment deserves more precision: “(a) although the 7th century of Hijri is the turning point of this evolution, (b) a clear-cut boundary in terms of time for these two mystical traditions may not be drawn, (c) it cannot be said that the first tradition did not continue after the second century, and (d) the second tradition did not appear before the seventh century” (Mirbaghri Fard, 2011, p. 73). Critiques of this division believe that Islamic mysticism is based on two practical and theoretical powers, and Islamic mysticism has never been devoid of these two powers. Nevertheless, to what extent and depth each mystical drinker has paid attention to each of these two faculties, he has had a different conduct and approach (ibid. p. 84).
     ‘Governance’ is one of the fundamental topics of Muslim beliefs, especially among Shiites. It has a special place in Islamic mysticism, and many Shia and Sunni thinkers and mystics such as Hakim Tirmidhi, Ibn Arabi, Saad al-Din Hamouye, Aziz al-Din Nasfi, Seyyed Haider Amoli during the history of Islamic thought have written about it. Although this topic has been open since the first centuries of Islamic mysticism and in the words of the mystics of the first mystical tradition, in other mystical books such as Risalah al-Qashiriyyah and Kashf al-Mahjub, ‘guardian’ and ‘guardianship’ have also been mentioned. In the following centuries, especially in the 13th century A.D., the issue of ‘guardianship’ was noticed as outside the rites of Sufis and practical mysticism, and more attention was paid to its nature and place. It can be inferred that in passing from the first tradition to the second tradition, in addition to changes in the goal, approach, and method, we are faced with a kind of metamorphosis in the field of topics and concepts. Thus, along with the concepts that do not change in the second period, some new concepts and terms were invented. On the other hand, a group of concepts with different semantic loads appear in the second period; this group of concepts and terms share words with each other, but the semantic load has changed a little (Mirbagheri Fard, 2015, pp. 18-19). Topics such as the perfect human being, guardianship, the connection between guardianship and prophecy, the termination of the guardianship, and the number of holy persons can be considered the most important topics that were discussed by mystics and mystic researchers from new viewpoints in this period. The commonalities between the discussion of mystical guardianship and the religious principles of the Shiite School led to the expansion of these discussions and the creation of various works and treatises, and many people interested in the Shiite School attempted to interpret and justify the mystical categories based on their own thought system. Among them, Seyed Sadruddin Kashif Dezfouli is one of the prolific mystics and theologians but unfamed and underappreciated in the field of Shiite mysticism, who has attempted to expand, explain, and interpret mystical subjects based on the Shiite worldview by creating numerous works. Among the various topics raised in the works of Kashif Dezfuli, the topic of ‘mystic governance’ is of special importance since it is examined from the perspective of a Shiite mystic view. Kashif, in connection with the category of guardianship, brought up the issue of the perfect human being and explained the dimensions of these two categories by presenting special interpretations. The present study seeks to answer two research questions: 1) how is the mystical thought of Kashif Dezfuli similar to the mystical views of the followers of the second mystical tradition on the subject of mystical guardianship and the perfect human being? 2) What are his main opinions on this field? Clearly enough, the purpose of the research is not to compare Kashif's views with the mystics prior to his age, but rather to determine the position of Kashif Dezfuli in the trajectory of Shia mysticism and the topic of guardianship, which has been followed more seriously since the 13th century. Therefore, in the presentation of the viewpoints of the mystics of the opinion in the discussion of governance and Shiite mysticism, it will suffice to analyze their opinions in a comprehensive and general way.

Review of the Literature :

Nasir Baghban and Hekmatfar (2019) have published fifteen handwritten letters belonging to Seyyed Sadruddin Kashif in a book titled Kashif's Letters. The book has an introduction, pictures, announcements, verses, hadiths, poems and Arabic sentences and proverbs. Latifpour (2017), in his Kashif Asrar, compiled the life, personality, and works of Seyyed Sadruddin Kashif Dezfuli along with pictures of people and places and related documents, extracts of the poems, and prose works of this Shiite mystic. In a book called Dorr Maknoon, Pezeshki (2004) corrected one of Kashif Dezfuli's works of poetry written in the form of Masnavi and is mystic love in the style of ten letters. Pezeshki (2006) in a book entitled Marat al-Ghaib along with Haq al-Haqhi Le-Arbab al-Tariq has examined two works of Kashif Dezfuli's manuscripts. In this work, a brief description of Kashif's life story, the introduction of his works, the Persian text of Marat al-Ghaib, Kashif's text of Haq al-Haqiqah in Arabic are included along with a dictionary and various indices. Along with introducing various Sadat families living in Dezful, Imam-Ahwazi (2002) in a book titled Khaandan-e Sadat-e Gooshe, has a detailed description of the Sadat-e Gooshe, especially the lives, works and thoughts of Seyyed Sadruddin Kashif Dezfuli. In an article titled ‘Works and Thoughts of Sadr al-Din Kashif’, Hosseini Qaim Maqami (1996) investigated the late Kashif's departure to Kermanshah in the early 1200s Hijri Qamari (c. 1785-1795) and how he was accused of Sufism and how he defended himself. There are many works about the perfect human being and governance. Few works, if any, were found investigating this issue in the works and thoughts of Kashif Dezfuli. In the above-mentioned studies, Kashif's name was mentioned to refer to his life.

The present research investigates the concept of governance and its place in Kashif Dezfuli's treatises in an analytical-descriptive way and by referring to his works and other publications. Considering the importance of the first and second mystical traditions in the history of Islamic mysticism, the place and position of Kashif Dezfuli's opinions will be analyzed and emphasized with this historical background. Up to now, more than 15 treatises by Kashif Dezfuli have been published, and the present analysis is based on these treatises.
Conclusion:

The guardianship of the perfect human being is one of the main and fundamental topics in the mysticism of Kashif Dezfuli. Kashif, in explaining and defining the concept of governance, with a view based on the unity of existence, considers governance to be the central point of the circle of existence and believes that the perfect human being is the other side of Muhammad's light or intellect. Kashif explicitly emphasizes the superiority of the position of governorship over the position of prophethood and believes that the position of guardian is superior to the position of prophet. In the interpretation of the burden of trust, Kashif believes that this trust is the ‘comprehensiveness’ that Allah has deposited in the perfect human being. In the division of the governance into public and special, the special one is considered to be the twelve Imams (AS) after the Prophet (PBUH), and the righteous servants after the Imams are considered to be the general guardians. He considers the position of the plural and the status of the special, as well as the attribute of being popular and mixing among the ranks and attributes of God's saints.
Kashif considers the number of holy persons to be twelve and the end of the governance is the twelfth Imam, the Promised Mahdi (AS). According to the above explanations, and comparing the views of Kashif with the mystics before him, it can be concluded that Kashif has considered the works of these mystics in many of his statements in the area of the guardianship of the perfect human being. In addition to the hidden similarities between the views of Kashif and the aforementioned mystics, there are some obvious similarities that prove that Kashif did not avoid studying the works of these mystics. Among them, the interpretation of the existential unity of the discoverer of the state of the perfect human being is similar to the interpretation of Hamuyeh and Nasfi, especially since all three of them pay attention to the connection between the perfect human being and the first creation (reason, pen, Mohammadi light, ...) (c.f., Table, section of the guardianship of the perfect human being). The superiority of guardianship over prophethood is the opinion of Ibn Arabi, Saad al-Din Hamouyeh, and Seyyed Haydar. Kashif, like Seyyed Heydar Amoli, interpreted the hadith attributed to Imam Ali (PBUH) as the superiority of guardianship over prophethood, and his words that the perfect human being is the intermediary between the unseen and martyrdom are completely similar to the words of Nasfi on the perfect human.
The burden of trust, which he interprets as ‘totality’, is very similar to the words of Ibn Arabi, who considers trust to be a form of God. The fact that a human being who carries the divine image has comprehensiveness, means that he has all the divine attributes and is his image. Using terms such as ‘khas al-khas’ and ‘jam al-jam’, which have a history in Nasafi and Seyyed Haider, as well as the similarity of his views on the number of holy persons and the end of the governance with the opinions of the aforementioned mystics, shows that Kashif had an opinion on their works. The sum of these similarities and his reference to the words and poems of Ibn Arabi, Sheikh Mahmoud Shabastri, Saad al-Din Hamouyeh, and Seyyed Haydar Amoli in his treatises, brings the trajectory of Shiite mysticism from the 13th and 14th century to the 18th century. In this way, Shiite mysticism can be traced to the Qajar period through the discovery of Dezfuli’s thoughts. The main achievement of this research is to prove the continuity of the governance thinking of prominent mystics of this field through the works and treatises of Kashif Dezfuli until the twelfth century. Considering this importance, it can be said that Kashif Dezfuli's opinions have a remarkable place in the history of Shiite mysticism, and this emphasizes the importance of further studying his works.

Paying attention to the beginning of Islam and paying attention to the life of the Prophet (PBUH) and the Amir al-Mu'minin (AS) as well as the way of life of the companions of the Prophet and the special companions of the Amir al-Mu'minin (AS) caused many personalities in the present age to lose their epistemological model. The companions of the Prophet (PBUH) and Hazrat Amir (AS) should choose. Malek Ashtar Nakhaei is one of these characters. Malek was one of the leaders of Rashid Islam and one of the most devoted companions of the Amir al-Mu'minin (AS), whose governorship is famous in history. Malek Ashtar is one of the personalities who deserves to be a role model for the believers; Because he, after the rank and position of the Infallible Imams (AS), was the master of the time. The personal and social characteristics of Malek Ashtar made him always a role model and always caused fear and anxiety for the enemies. Martyr Qassem Soleimani, following his example, was one of the prominent commanders trained in the school of Islam who spent his entire life in jihad for the sake of God. In this article, while introducing these two commanders, we will deal specifically with the concept of the keyword "province". The result of this article was that several common characteristics of these two commanders are more frequent, including: guardianship, God-centeredness and spirituality, support and arm of the province, courage, optimism and genius and tact.

Although Mysticism and Sufism are usually applied interchangeably, Mysticism may be considered as the theoretical aspect of Sufism, and Sufism is the practical aspect or the mystical progress. Some researchers believe that in Sufism there is a phase called "chrisma" after the emergence in which Sufism absorbs some element of mysticism of the other nations in itself and develop them; however, studying the fundamental elements of the Islamic Mysticism like the unity of existence, love, governorship, progress, mortality, eternity, etc. and comparing them with the Holy Quran challenges this theory. Governorship is not only a connection between Shiite Mysticism with the thoughts of Ibn-Arabi and his followers, but also a point of unity and a coverage which gathers all the mystical dispositions together. Moreover, the combination of theory and practice or Mysticism and Sufism with each other, or the priority of practice to theory and the fact that the knowledge of Mysticism is the subsequent of spiritual progress and the record of the innermost reception which occurs in the atmosphere of Islamic religious law can be another endorsement on the foundation of the Islamic Mysticism on the Holy Quran.

The visitation of Shams Al-din Tabrizi and Molana Jalal Al-din Mohammad Balkhi Rumi is a wonderful phenomenon in the history of Islamic mysticism, and its outcome has stayed in Rumi’s personality and his everlasting works.  This humanitarian relationship, however, has been obscured behind a frail story in which the great prophet of Islam is compared with Bayazid Bastami through a question. In this study, the writer has tried to specify Rumi’s spiritual path based on the biographical-like story of “The Handmaiden and The King”. The results have revealed that whatever has been considered in Rumi’s clear professions and his mental-verbal statements about Shams is the product of the substantial activity of reflection and practical spiritual path and acquired moods and qualities that have been identified in practical mysticism and mystical practices. A circulation such as this is not believed to be accidental. There should be contexts, motives, reasons, works and particular conditions there so that someone could achieves spiritual station of cognition and we can call him a mystic. This story of the handmaiden and the king is an explicit mirror of the path and stages of practical mysticism in which everything – from overcoming the self to spiritual stations of annihilation and attainment of the apex of mysticism that is a part of sainthood – has been discussed step by step and Rumi’s inner and spiritual transitions in stages such as pursuit, attachment to God, appearance of the sage, transformation of spiritual temper and finally friendship are investigated.

Saadi’s famous Amir KhusrauDehlavi India, the Persian language poets and mystics Delhi that the two literary and mystical aspects worthy of examination and investigation. Since parents the disciples of Sheikh Nizamuddin, an Islamic school in mysticism, and Iran joins and in his poems and writings by the artist’s mystical intellectual principles and one of the most central concept for the province and the man he believes fully in his cosmology and anthropology so far, it has not been and in this article role is to assess and provide such a man in his poems. Certainly the characters in his system, according to the imaging characteristics of the perfect man and the role they play in such a function.

Ibn Atᾱ Iskandarani as a distinguished Sufi was the first author, organizer and promoter of Shazeli school of Sufism in Egypt. In order to reach to the "knowledge of God", he called his disciples in spiritual journey to reject any resourcefulness, "self-acting", solitude, hermitage, reciting and pass the spiritual degrees. There are some similarities and differences between the teachings of Ibn atᾱ and other mystics about his ninefold spiritual status, namely: Repentance, Piety, Patience, Thanksgiving, Fear, Hope, Acquiescence, Reliance (on God), and Love. There are some reasons for these differences that we can find them by analyzing Attar's and Kalabadi's works about mysticism, such as: diversities between spiritual principles among various sufi schools, differences between the reports of mystics from their religious experiences, shortness or detail in their expressions…, so that Attar bolded Love in his works, and widespread it in his all seven spiritual degrees but Ibn Atᾱ supposed Piety as the first step and Love as the ultimate step in spirituality while all of them associated by rejecting the resourcefulness. In this regard, rejecting of resourcefulness means that man leaves all of his resourcefulness's to God and thereby its meaning includes "Wilayah" that is a degree in which the wayfarer because of reaching to the degree of Fana (disappearing in front of God) and Marefah (Knowledge) becomes omnipresence and undertakes resourcefulness of the world by God's permission, while God himself is the original manager. These are the marks that we can pursuit the footprints of Willayah in his thoughts.

Notification of one point in Hajviri’s Kashf al Mahjoob correction Whether an authoritarian, ( Allah’s authority ),is aware of his own supreme leadership or not By: Hemati. A. Ph.D Associate Professor at Azad University Shahrekord Branch Abstract Kashf al Mahjoob, after the book called Share Tasharooh the description of pilgrimage,has been the first and the oldest independent book which is written in Islamic mysticism and Sophy in the Persian Language . This book in spite of the fact that covers the issues in the Islamic mysticism , is the only unique book which doesn’t cover the previous interpretations and descriptions. Hajviri, in the creation of this work ,has not only enjoyed the latter or his own contemporary scholars’ ideas and thoughts ,but also paid a close glance over the available sources and debates in that period. One of the consequences obtained from these effects which Hajviri has taken in to consideration is the extraction and acceptance of whether the authoritarian, ( Allah’s authority ),is aware of his own supreme leadership or not .Although the writer of the book called Kashf al Mahjoob had been under the direct influence of the previous scholars about the mentioned issue and had repeated those subjects which can obviously be seen in the works before him ,he has been in strong disagreement with Abobekr-in Fork who had held the most well-known mystic characteristic of his own time and believed that the authoritarian is not aware of his own supreme leadership . The following article is an attempt to take the mentioned issue in to consideration and to analyze those superior reasons which has resulted in such a disagreement. Key words :: Islamic mysticism and Sophy, authorities ( Allah’s authorities ), supreme leader, , authoritarian leadership , Abobekr-ibn Forak , Aboeshagh Esfaraeni.

Hazrat Mir Sayyid Ali Hamedani or to the kinde phrase of Tajikistan people “Hazrat Amirjan” is one of the distinguished thinkers whose doctrines goes beyond his culture and civilization domain. After giving a short biography of this well-known gnostic, we have talked about his mystical manner and considered him as a follower of great thinkers, such as Khaja Abdullah Ansari, Shaykh al-Akbar, Muhyiddin ibn Arabi, Аbu Hamid Ghazzali, Shaykh Fariduddinin Attar, Sanai Chaznavi, Mawlana Jalaluddin Balkhi, Shaykh Najmuddin Kubra, Shaykh Mahmud Shabistari, Shaykh Alauddawlah Simnani, Khaja Shamsuddin Muhammad Hafiz, Shaykh Muslihiddin Saadi and others. In another part of the article, his religious and mystical school has been discussed and regarding his mystical and intuitional experiences, has been considered beyond theological and religious schools. In the final section of the article, the concept of “Vilayat’’ (Guardianship) has been reviewed from the point of view of Hazrat Amirjan and we have come to the conclusion that relying on mystical intuition that is the inner religion of all human beings, Mir Sayyid Ali Hamedani has converted the thought borders into empathy border.

It is possible to know everybody’s character, knowledge and school by studying his works. Although what a mystic states or writes is only some of the sweals of his inner world, not all, but from these little inner sweals we can obtain many results. By analysing some of the mystics and sufis’ works we are going to show that the main concepts of their thought (shiah or sunni) is believing in the saintship. In order words the saintship is a basic element that relates mysticism to shiah.

The concept of supremacy (velāyat) is highly considered and discussed as one of the most fundamental concepts of Sufism points of view and its thought structure. Little reflection on the history of Sufism depicts that Sufism, as an intellectual and ideological thought system, has improved and developed by passing the years of its birth. After Ibn Arabi, this expansion got to a point that made it difficult for other existed key concepts of this spiritual system to develop. The avarice of supremacy theory gradually created a situation that some preferred it to prophecy and placed it on the top of introverts’ education list, until the 10th Hijri century when Sheikh Ahmad Sarhendi criticized the previous theories by his rational and traditional knowledge and his intuitive insight and introduced a new definitions of Supremacy and Prophecy which were unprecedented in the history of Sufism. He believed, however, that Prophecy is more important than Supremacy but had a great struggle to propagate the theory of Supremacy and explained new order for it. In this analytic-descriptive study, it has been tried to make the fundamental ideas of Sheikh Ahmed Sarhendi about the steps of conduct, Supremacy and Prophecy and the realities of Sharia clear.

After beliving in monotheism, the most important problem of Islamic mysticism is guardianship. The famous mystic of f¬ifth century, Hojviri, says about the importance of guardianship: “you should know that the rule and base of doctrine and cognition is on basis of guardianship and its proof”. (Hojviri, 1389, p 317). In Kashf-ol-Mahjub book, Hojviri has generally set to some subjects as “guardianship”. First, he investigates “guardian” and “guardianship” in vocabulary and idiom then he sets to design with by refering speeches of other mystics such as: proof of guardianship, munificence, the difference between miracle and munificence. And whereas doctrine turns around guardianship it can be derived that guardianship is not acquired but is blessings of God. This paper sets to study the guardianship problem in view point of Hojviri, with emphasis on current opinions in this base up to end of fifth century.(A.H)

One of the dominant characteristics of mysticism and Islamic sufism is to seek a great enjoyment from Sufi’s ritual ( the behavior of the authorities ) from the juice and the core of the Quranic verses, and to make a comparison between all the common believes going around it with heavenly prophetic traditions. One of the other factors to deal with Islamic mysticism is too much consideration from those who seek the right way toward conscience and essence and try to create special value for interpretation and gloss. Instead , those who are in search of right virtue seemingly surrounded their our attempt to appearance of Quran verses , interpretation and justification of them . Seekers of the right traditions and customs not only have presented some unique interpretations from the Quran Hadiths ( traditions ) and Prophetic traditions and sacred based on their own beliefs and ideas, but documented their own doctrine knowledge in this regard. One of the doctrine knowledge which they delivered and searched for while dealing with discussion and presentation about Supreme Leader , is the hidden appearance of authorities from the strangers. Seekers and followers of traditions and customs have based the origin of such a belief on the heavenly saying “Interpretation of Hadith from Mysticisms points of view. This tradition has become the fundamental origin for various interpretations and commendations for those who are seeking for truth and virtue. Sufis have not only brought heir interpretations about the reasons of hideous appearance and what “hides” are which keep the authorities away from strangers ‘sight but also narrated different sayings about them. There has made an attempt in the following article to go around and uncover the authoritarians’ words and justifications related to the given issue and to point out their interpretations from the mentioned tradition.