@article{ 
author = {eftekhar, mahdi},  
title = {Investigating “Beyond all reason” in View of Mohi-al-Din Arabi}, 
abstract ={The topic of “Beyond all reason” is one of old issues in epistemology. The mystics consider their evidences above the natural mind and human intellect. These kinds of knowledge are usually perceived as viable, ultimately rational or irrational. In this paper, following the quotes stated in this regard, by examining the facts and teachings that Mohi al-Din Arabi expresses beyond all reason, part of the mystical truths are obtained at a higher level, which is essentially outside of the domain of intellectual imagery and wisdom, and is within the realm of Sacred Wisdom, where there is no plurality. On the other hand, our worlds toward God, from the viewpoint of the Mohi al-Din Arabi, are essentially fictitious and non-constant, and on the other hand, it is necessary to get beyond the wisdom in the conditions of mortality and wisdom, in which the wisdom and being wise are not present. Here the wisdom itself judges, of course, a holy and totally abstract wisdom. Although some knowledge is Reason getaway or irrational, it is possible to find a rational basis for their acceptance.},  
Keywords = {Mohi-al-Din Arabi, Beyond all reason, Reason getaway, irrational, Sacred Wisdom},
volume = {13},
Number = {1}, 
pages = {1-26}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.1},
url = {http://erfanmag.ir/article-1-939-en.html},  
eprint = {http://erfanmag.ir/article-1-939-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {TorabiKachoosangi, Moharram and Mosleh, Ali Asghar},  
title = {“The station of essence” in Abd al-Razzaq Kashani’s word}, 
abstract ={  Abstact: The station of essence is the most important issue in the theoretical mysticism of Islamic thought. Because all of the next grades of Self-disclosure and degrees of determinations directly depend on It, and It brings them into existence. Therefore any description and commentary on The station of essence has a strongly deep influence over all His manifestations. Great master, Muhyiddin Ibn al-Arabi, takes It into his full consideration, and his followers like Abd al-Razzaq Kashani focus upon the issue under the term of “coincidentia oppositorum”  (مَجْمَعُ/جَمْع الاَضْدَاد). Kashani explains that, if The station of essence has been taken as a coincidentia oppositorum, it follows that the principle of principles) pricipium de principio ( اصل الاصول/ is “the existence of contradiction” and not “the non-existence of contradiction”. It would be possible only in The Absolute. In fact, it is the most excellent difference, and a considerable independence from Greece’s thought, and especially from Aristotle’s.},  
Keywords = {Keywords: The station of essence, coincidentia oppositorum, pricipium de principio, Ibn al-Arabi, Kashani},
volume = {13},
Number = {1}, 
pages = {27-45}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.27},
url = {http://erfanmag.ir/article-1-1095-en.html},  
eprint = {http://erfanmag.ir/article-1-1095-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {davari, paris},  
title = {Ysef`s mysticism(The figure of Yosef in the mirror of Persian mystical materials)}, 
abstract ={},  
Keywords = {: Mysticism, Yousef, Zoleikha, Yaghoub, Love, Allegory},
volume = {13},
Number = {1}, 
pages = {47-78}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.47},
url = {http://erfanmag.ir/article-1-890-en.html},  
eprint = {http://erfanmag.ir/article-1-890-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {rezaeighaleh, maryam and shajari, mortez},  
title = {Relationship of Nature Garden with Heart Garden from Rumi\'s Viewpoint}, 
abstract ={},  
Keywords = {},
volume = {13},
Number = {1}, 
pages = {79-101}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.79},
url = {http://erfanmag.ir/article-1-1101-en.html},  
eprint = {http://erfanmag.ir/article-1-1101-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {Siahkuhian, Hatef},  
title = {َA Study of the Concept of "Good fortune" in Sufistic Texts with Emphasis on Attar,s Muṣībat-Nāma}, 
abstract ={},  
Keywords = {},
volume = {13},
Number = {1}, 
pages = {103-124}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.103},
url = {http://erfanmag.ir/article-1-1078-en.html},  
eprint = {http://erfanmag.ir/article-1-1078-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {Shahbazi, Hossein and Abedi, Mohammad rez},  
title = {A Comparative Study of "Exile of the soul" in the Tradition of Islamic Sufism and Gnosticism}, 
abstract ={The belief in the exile of the soul from the spiritual origin to the lower world, and the belief in the need for the soul to return to its original homeland, is a common theme in the Gnostic and Sufism teachings. In this paper, the authors have adapted the various aspects of the issue of the exile of the soul to the esoteric thought of these two schools. In order to achieve this, explained the general framework of the Sufism and Gnostic views on exile of the soul firstly. Then, by analyzing the structure and theme of the two allegorical tales of "Hymn of the Pearl "and" the tale of the Western Exile" from the esoteric stories of the Gnostic and Islamic Sufism were identified the similarities and their differences. The result shows that the general understanding of the soul displacement and its exile from the spiritual world is a common ground in Gnostic and Sufi thought and is rooted in the intrinsic tendencies of the two schools. Therefore, it is better to look at these commonalities from overlap two teachings. However, according to the historical primacy of Gnostic thought over Sufism and the pivotal aspect of the discussion of the exile of the soul in the Gnostic works can be said, "Western Exile" and "Hayy Ibn Yaqdhan" of Avicenna or Masnavi‌'s Rumi in preamble have been relatively influenced by Gnostic teachings. Moreover, they have Gnostic structure some kind.},  
Keywords = {Exile of the soul, Gnosticism, Sufism, Hymn of the Pearl, Western Exile},
volume = {13},
Number = {1}, 
pages = {125-150}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.125},
url = {http://erfanmag.ir/article-1-1054-en.html},  
eprint = {http://erfanmag.ir/article-1-1054-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {azimzadehjavadi, fariba and qolizadeh, heidar},  
title = {The Symbol of Comb in the Persian Poetry}, 
abstract ={Abstract:     The element of the symbol in Persian literature, especially in mystic rhymed literature has very usages. In fact, the symbol is included abstract and spiritual message which id hidden within common words. The symbol makes concrete mystic abstract ideas and includes gnostic intuitive inspirations from love mysterious world within the common words. Thus, it needs to interpret and construe. In the realm of Gnosticism, real lover always has illustrated along with virtual sweetheart features such as disheveled hair, eyebrow, and spot. In this semantic chain, the comb is nondisjunction of disheveled hair and has a symbolic meaning. Comb, on the one hand, is the symbol of the lover and his/her heart. That is the symbol of a lover who is mystic of lover’s disheveled hair. It tolerates the whole of disasters to smooth gnostic problems and approaches to the end. On the other hand, it is the symbol of God’s guidance and blessing. It is a sweetheart who makes comb as a tool for the guidance of lovers’ hearts and increases her coquetry and pizzazz and unseals problems of lovers. By encoding of comb symbols in Persian poetry and its double usages (symbolic meaning and its relation with cosmos’s hair, we can encode some literary and mystic ambiguities.  },  
Keywords = {Keywords: Comb, Sweetheart, Lover, disheveled hair, Heart.},
volume = {13},
Number = {1}, 
pages = {151-175}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.151},
url = {http://erfanmag.ir/article-1-1089-en.html},  
eprint = {http://erfanmag.ir/article-1-1089-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {},  
title = {Comparative analysis of the two positions of "tadhakkor" and "dhikr" in mystical conduct}, 
abstract ={The nominal similarity and semantic closeness between some houses of conduct, such as dhikr and tadhakkor, has caused the exact nature of these houses to remain in a haze of ambiguity. In some mystical works, these names are used interchangeably to refer to a house, and in others, they are distinguished from each other and each is introduced as an independent home. In this study, considering the widespread use of the words dhikr and tadhakkor in mystical and non-mystical fields, we intend to examine the different meanings of these two words and compare them with each other. The aim is to determine whether the difference between dhikr and tadhakkor in mysticism is only a difference in interpretation, and both speak of a single truth, or whether we are dealing with two independent positions. For this purpose, comparative analysis method was used. Observing mystical works showed that these two houses, while sharing the concept of "remembrance", are fundamentally different from each other and have an independent place in mystical conduct. The house of tadhakkor is related to the first stage of conduct (Beginnings) and leads the Passenger to the remembrance of God through the remembrance of worship, but the house of remembrance is related to the fifth stage of conduct (principles) and immediately engages the Passenger's heart in the constant remembrance of God.  },  
Keywords = {Comparative analysis, tadhakkor house, dhikr house, practical mysticism},
volume = {13},
Number = {1}, 
pages = {177-198}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.177},
url = {http://erfanmag.ir/article-1-1134-en.html},  
eprint = {http://erfanmag.ir/article-1-1134-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {},  
title = {A Comparative Study of the Paths of Excellence in the Works of Rumi and viktor Frankel}, 
abstract ={The purpose of this study is to examine Victor Frankel's view of " Self-transcendence" and compare it with the themes presented by Rumi. The research method is qualitative with Hermeneutics text analysis approach. The research community includes a number of verses from Masnavi and Divan Shams, our Fih  ma Fih speeches and Victor Frankel's works. The sampling method is also purposeful. Viktor Frankl point of view on concept self transcendence which has sharing similarities with those notions of Rumi's attitudes have been explored and assimilated thoroughly resulted in the conclusion that Frankl's point of view regards to "focusing  on unselfishness", is named self transcendence. Also "going further than self", "self abstinence, self enmity" and so on is utilized by Rumi which has shared conception to Frankl's self-transcendence.  On the other hand the examples of self transcendence consider by Frankl as agony tolerance, giving meaning in pain, "valuable action" and "adoration" share great similarities in this research with Rumi's concepts of "tolerance for pain growth", "adoration", "punctuation towards action", "thinking on death", "termination before death" despite the usage of diverse and differentiate terms},  
Keywords = {Self Transcendence, Rumi, Frankl, Hadd, Suffering},
volume = {13},
Number = {1}, 
pages = {199-220}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.199},
url = {http://erfanmag.ir/article-1-1102-en.html},  
eprint = {http://erfanmag.ir/article-1-1102-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {mirpoorian, masoome sadat and mobasheri, mahboobe},  
title = {The Critical Discourse Analysis of two debates on Suofi ‘s rejection and defence from Safavid dynasty}, 
abstract ={Summary: Rejections and defences are one of the variety of literary texts that criticized Sufism and because of the particular position of the Safavi dynasty against the Sufism, especially from the middle of eleventh century was extremely popular. The Safavid government, by applying its policies in relation to the Mysticism, created an opportunity for each of the Mysticism’s opponents and defenders to express their position on the matter. The two Works of the “osool -e-fosoole-tozih” and the “allegorical debates of the cat and mouse” that underlie this research include comprehensive and controversial discussions among Ulama and Sufis on rejecting or accepting the Sufi attitude in this period on Mysticism. In this research reviewed two debates related to this period of time in the method of Critical Discourse Analysis and it becomes clear how the position of the jurists against the Sufis was and how the jurists criticized their Sufi beliefs, speech and behavior.By comparing the components of these two works, it becomes clear how the position of the jurists against the Sufis was and how the jurists criticized their Sufi beliefs, speech and behavior. Accordingly, in the criticism of this period, which is influenced by the social and historical context of the Safavid era, some jurists have explicitly rejected Sufism and criticized it in a binding language, and some also favored Sufism. Have. Alongside this view, people in the cat-and-mouse game have voiced their criticisms in a persuasive language and left the judgment to the reader.},  
Keywords = {rejection, defence, Ossool Fossool al-Ttowzih, Mouse and Cat, Safavi},
volume = {13},
Number = {1}, 
pages = {221-240}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.221},
url = {http://erfanmag.ir/article-1-1027-en.html},  
eprint = {http://erfanmag.ir/article-1-1027-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {miri, mihammad and ramazani, has},  
title = {The need for a devotee in passing the way of spiritual journey}, 
abstract ={The people of spiritual knowledge, in all over the history of Islamic mysticism emphasized on the need for a devotee for a disciple who wants to pass the way of spiritual journey. To asset this claim, they, sometimes, have appealed to Quranic verses, prophetic traditions, and prophet custom, and sometimes, according to intellectual principle obligated that the disciple have to follow the people of full knowing. For this reason they say that following a master and full knowing person may make the journey speedy and save him from deviations. Taking to attention these tow principles, we can examine the arguments mentioned above for need of a devotee in passing the way of spiritual journey. So, we can say that (a) there are two kinds of devotees or masters: special master, and general; (b) mystics, also, say that there are differences between wayfarer who want to pass the way of spiritual journey: some of them are just in the begging, and some of them are in the developed degrees. In accord with these principles we might say that following to special master, e.g. innocent leader, is necessary for every degrees of passing the way of spiritual journey, but in developed degree of journey it is necessary that wayfarers must follow a master who is qualified in accord with sacred law, although the beginning of spiritual journey is not bounded to following of so full master anyway.},  
Keywords = {Spiritual journey, Devotee and disciple, Special master, General master.},
volume = {13},
Number = {1}, 
pages = {241-261}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.241},
url = {http://erfanmag.ir/article-1-1063-en.html},  
eprint = {http://erfanmag.ir/article-1-1063-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {hemati, amirhossi},  
title = {The Role of Abolghasem Qoshiri in approximating the different tarighat views on the guardians knowledge of his guardianship}, 
abstract ={The belief in the idea that the saints are unobservable to the eyes of the strangers is one of the few concepts the sufis have a consensus on. It is a widely accepted belief in Islamic mysticism and sufism that the saints hide beneath God’s covering and that no one will know about them except with God’s will. Evidence for this can be found in the Qodsian Hadith ‘The saints are under my dome, and no one can recognize them except for me”. Another issue over which there is much less of an agreement among epistemologists concerns whether the saint has awareness of being assigned authority by God. This has been a controversial issue among the Sufis, with two mains opposing camps standing up against each other. Both of the two camps have put forth their own respective reasons to support their opinions, which are difficult to accept or refute. This difficulty in the definitve acceptance or rejection of these two views has led to the formation of a third camp, attempting to take the middle approach so as to end a doctrinal dispute. The most prominent figure in the third group is Abolghasem Qashiri. The present study is an attempt to shed light on the most important issues and arguments related to this controversy.  },  
Keywords = {wali, welayah, Abubakr ben Forak, Abu ali Daqaq, Abuisaac Esfarayeni, Abolghasem Qoshiri},
volume = {13},
Number = {1}, 
pages = {263-287}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.52547/pje.13.25.263},
url = {http://erfanmag.ir/article-1-1137-en.html},  
eprint = {http://erfanmag.ir/article-1-1137-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}