A comparative study of the mystical theory of Velayat in Shiite and Barilavi mysticism based on the opinions of Seyyed Heydarli and Mohammad Tahir al-Qadri.

Abstract
Velayat is common to mysticism, which has been specifically studied and researched and has given mystical literature to the system. Among those who have looked at the province, this article has paid attention to the views of Seyyed Haider Amoli on behalf of Shiite Irfan and Muhammad Tahir al-Qadri on behalf of Barilavi Irfan. Because the rich views of these two people have produced very important data and the results of accepting analogies and facts in the domain of the province, which in addition to providing a closer reading of the province, can be considered as the honorable perfection and the unifying principle of the field. link. They strengthen Shia and Sunan This research was carried out with a descriptive method, with the aim of comparing and comparing the points of commonality and possibly differences, and explaining what Is Wilayat in Shia and Barilavi mysticism, emphasizing the thought of two elders, and shows that Wilayat is an inexhaustible matter, and although this Two religious mystics believe in an unseen source for Wilayat and consider Its examples and seal to be common; But with a critical analysis and a narrow view, the source of the province can be distinguished between them.
 
1. Introduction
Due to Its importance and many uses in Islamic mysticism, it has a long historyThe meaning of Wilayat in Shiite thought and tradition is related to this saying attributed to the Prophet Kentu Nabiy and Adam between water and water (Quoted by Majlesi, 1403, Vol. 16: 402); Because behind the external words and phrases of these narrations, there are also hidden meanings.which is homogenized with the common term Wilayat in Islamic mysticism and gives prominence to two things: one is that the beginning of the matter of Wilayat and Prophethood is the light of Muhammad, and the Messenger of Allah is ahead of other prophets in terms of his existence, and all the prophets are the manifestations of the prophethood of that truth. They are internal, and the other is the tradition of continuation of the matter of guardianship as an unchanging and permanent tradition in the universe. According to what Amoli insists on the evidence, it is the reference of all affairs and true sciences and divine knowledge, as well as formal and business sciences and conventional sciences, both intellectual and narrative, such as: theology, interpretation, eloquence, syntax, The science of jurisprudence, wisdom, and the science of Sufism relate to the guardianship of Ali and his descendants (cf. ibid.: 191-188)..And for this reason, in order to understand the Shiite state, their opinions must be examined. Muhammad Tahir al-Qadri considers Imam Ali as a comprehensive whole for science and education, that the chain of iqtabs, saints, abdals, and the like took the origin of their guardianship from him and are a manifestation of his guardianship (Qadri, 2005: 53-67). Therefore, it is possible to find the features of Shia and Barilavi velayat in these two personalities and make a comparison between their views. Some of the elements and doctrines of Shia mysticism have been manifested and revealed in Barilavi mysticism, the most important of which is the issue of guardianship, and with this description, it has been less concerned by researchers in comparative studies; Therefore, this research provides a good opportunity to develop the subject by providing the necessary informationAnd it has accelerated the process of research and contemplation in comparative studies about the province and by creating a common perspective through the reading of Shia and Barilavi texts, it has put the main strategy for cultural and religious integration and alignment in front of the readers. This research seeks to answer these questions: What are the commonalities of Seyyed Haider Amoli and Mohammad Tahir al-Qadri's views on the issue of velayat? What is the difference between the opinions of these two mystics regarding the forgery and the origin of Wilayat? Who is the seal of the province for these two Muslim mystics?
1.1. Research method
According to the nature and purpose of the research, this research is of a theoretical type and while using the texts and works of Seyyed Haider Amoli and Mohammad Tahir al-Qadri, by using the descriptive method, the comparison of the concept of velayat and related rulings with these two mystics, in order to find commonalities and differences in their views.
2. Discussion
From Amoli's point of view, Wali is one of the names of God and Wilayat means the rise of a servant to God, in order to walk the path of God's closeness and pay attention to the existential perfection of the people through inner possession of them. Seyyed Haider states that the province of knowledge on the nature, attributes and names of the Holy Prophet is through the inherent way and through the discovery of the spiritual interior and the observation of the nature of divine attributes and actions in manifestations and determinations. He considers Wilayat to be the essence of prophecy and possession of the creation until the establishment of the Day of Resurrection and after that, as much as he has been assigned, according to the truth, the interior and the Inspiration, he occupies the souls and the interior of the creations. Because the guardian is mortal from his soul and remains in the existence of the right and his essence is identical with the right (Amoli, 2015: 242; 2017: 507; 2014: 305).
Tahir al-Qadri divides the province into three types and by introducing these three parts, he introduces the province and related rulings and distinctions. He believes that the Prophet of Islam, in terms of his Inherent comprehensiveness, was the embodiment of the consolidation of all levels of the province and after him, these positions were handed over to other people. According to Qadri, the types of provinces are: a) The spiritual heritage or the spiritual heritage that belongs to the Ahl al-Bayt of the Prophet (PBUH); b) political heritage or apparent patrimony that was entrusted to the Rashidin Caliphs; c) General heritage or religious guardianship given to other companions and subordinates. In this explanation; In the first part; spiritual inheritance and province; In the second part, political inheritance and caliphate are included; And in the latter type, scientific and practical inheritance, guidance and religion are placed4
3. Result
Seyyea Haider Amoli and Muhammad Tahir al-Qadri, as two Muslim mystics, did not have much difference of opinion in the basics of provincialism, and their views mainly reached common conclusions, the most important of which is the pivotal role of province and the authority of knowing the guardian and the necessity of obeying him.
At the same time, their attitude towards forgery and the sacred origin of the province are different; Amoli considers the principle of Wilayat to be the result of a noble and noble truth, whose emergence is shaped by Muhammad's light, and all the saints receive the grace of their Wilayat from the hardships of the truth of Muhammad's light, and Qadiri considers Wilayat to be the fruit of Abraham's prayer and its acceptance from God.
From the point of view of Amoli and Qadiri, the existence of a guardian Is necessary at any time and in any period. The need to uphold the Sharia and guide the people and preserve the order and consistency of existence are among their reasons. They have established a rational connection between the rule of grace and the necessity of the existence of a guardian and consider the existence of a guardian and Imam as a necessary guide and guide and his existence as the pole of existence and the creator of the world system as inevitable.
Religious leadership and political leadership for the guardian is one of the coordinates of the mystical foundations of Seyyed Haider Amoli, and on this basis, Seyyed Haider believes in the union between the inner and outer guardianship. From Amoli's point of view, saints and imams are the owners of external and internal guardianship; Therefore, in addition to spiritual perfections, the guardian and imam also have political leadership. While Qadri believes in the separation of these affairs and duties and divides the gradation of leadership of the Ummah into outward, inward, and religious wilayat according to their role and duties in relation to the ummah, and considers inward and spiritual perfection for imams. Takes and considers the political and social leadership of the rightful caliphs as legitimate.
Amoli considers the full legitimacy of the guardian and imam to be from God, while Qadiri considers the legitimacy of the inner guardian to be from God and the legitimacy of the apparent guardian (Caliph) to be chosen and accepted by the people, and it is clear that the latter theory separates the external guardian And the inside rises.
 According to Qadri, the inner authority is inexhaustible and the external authority is severable. Amoli considers the guardian as the owner of inner and outer wilayat. From his point of view, there is no end to the province; Although he considers Wali to be an imam and possessing the qualities of a prophet, he has remained silent about the end of political leadership
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