Said Nursi not only explained “velî” as a mystical term, but also explained the terms “ârif”, “abdal”, and “qutb”, which had distinguished positions in the hierarchy of “velî”s, and emphasized the detailed points by explaining their meanings. The issue of “velâyah” has been deeply examined in many places and discussed from different aspects in the Risâle-i Nûr Collection. These seven ‘aqabah are to deliver a traveller towards ma’rifatullāh (gnosis) as the ultimate mystical journey. On the other hand, God could have chosen to be invited to unite in accordance with His will. These differences bring some consequences not only on the number of steps/stairs/maqām and the final destination of his mystical journey, namely gnosis and deification but also question the limit of human being who physically cannot be united with God. Additionally, Shaykh Iḥsān Jampes in Sirāj al-Ṭālibīn reviewed the sufistic core stages which are called maqāmāt by many sufis, but Shaykh Iḥsān calls them steep road (‘aqabah) consisting of seven steep stages. The sufism attitudes and ways of Shaykh Iḥsān in the journey were as if dealing with a sufi group which had philosophical pattern. Sunnī sufism that built and developed by al-Ghazālī. The main reason for his reputation originates from his monumental work Sirāj al-Ṭālibīn a voluminous commentary of al-Ghazālī work, Minhāj al-’Ābidīn, which had successfully reaffirmed orthodox. He is known as a muslim jurist as well as a practical Sunnī Sufi of Nusantara (Indonesia), with a worldwide reputation. This article discusses the mystical view of Shaykh Iḥsān Jampes Kediri, East Java. While spiritual wellbeing is about the search and contemplation of human life. Mankind, in Kemala's poems, is depicted as the Salik or traveller in search of an end to his journey, which is the Divine Himself. The Divine in this case is personified as light or "Nur". The Divine is, in Kemala's poems, an aim in mankind's life journey. The conclusion that can be drawn from this study is that the poems of Kemala are inseparable from sufism. This study of sufi elements is the poems of Kemala employs the theory of Seyyed Hossein Nasr and concerns three major elements of tasawwuf (sufi mysticism), that is, the Divine, Mankind and spiritual wellbeing. The poems are taken from three collections of Kemala's poems, namely Ziarah Tanah Kudup (2006), Syurga ke Sembilan (2009), and Dhikr Serenades Titir Zikir (2010). In this study, the writer uses sufi literary theory to analyse poems by Kemala. This study aims to find sufi values in the poems of Ahmad Kamal Abdullah (Kemala), a modern Malaysian poet.
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