@article{ author = {Elahizadeh, Maryam and Nayyeri, Mohammadyousef and KafiMousavi, Abazar}, title = {Sufi Moral Principles in Relation to People}, abstract ={Ethics holds a central place in Sufi training, serving as an extension of the moral principles found in Islam. Just as the ultimate aim of all religions, particularly Islam, is to cultivate morality and spirituality within human society, the goal of mysticism and Sufism is to reach this elevated ideal. Sufi ethics can be explored on four levels or through four types of relationships: with the Creator, with oneself, with other people, and with other creatures. This article focuses on one of these dimensions—Sufi ethics in relation to people.  We examine this topic through the sayings and works of prominent Persian mystics such as Bāyazīd Basṭāmī, Abū al-Ḥasan Kharaqānī, Abu Saʿīd Abu al-Khayr, Imām Muḥammad Ghazzālī, and ʿAyn al-Quḍāt Hamdānī. The findings of this research reveal that Sufis emphasized the importance of moral principles such as honesty, generosity, affection, tolerance, and kindness towards all individuals. They regarded adherence to these principles as the spiritual wayfaring of the general public. Moreover, these ethical teachings reveal a profound connection between Islamic mysticism and the Futuwwat and Malāmatī traditions. Through these principles, Sufism has sought to guide moral conduct, reduce social tensions and hostilities, and foster peace and harmony within society.}, Keywords = {Moral Principles, Sufis, Relationship with People, Futuwwat, Malāmatiyya.}, volume = {16}, Number = {1}, pages = {1-20}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.12}, url = {http://erfanmag.ir/article-1-1590-en.html}, eprint = {http://erfanmag.ir/article-1-1590-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} } @article{ author = {ImaniNesab, Ali and Oshriyeh, Rahman and Khani, Mohammad Rez}, title = {The Epistemological Role of “Bewilderment” and its Compatibility with the Rank of “Certainty” in Religious Teachings}, abstract ={This essay aims to explore the epistemological concept of "bewilderment" and its positive applications in religious teachings, while acknowledging that the term also carries negative connotations in the Quran and the Arabic language. At first glance, “bewilderment” is often associated with confusion and distress stemming from doubt, appearing incompatible with the concept of “certainty.” However, in monotheistic teachings, these two terms— “bewilderment” and “certainty”—are frequently viewed as complementary rather than contradictory. Using a descriptive-analytical method, this study examines the epistemological significance of “bewilderment” and its positive implications in monotheistic teachings by focusing on three concepts: the Sufi path, ontology, and monotheism. The findings reveal that “bewilderment” arises from the profound awe and inability to fully grasp the essence of God, and it is intrinsically connected to certainty. This state is reserved for God's chosen servants and aligns harmoniously with the highest ranks of certainty.}, Keywords = {Bewilderment, Rank of Certainty, Positive Bewilderment, Compatibility of Bewilderment and Certainty, Religious Teachings.}, volume = {16}, Number = {1}, pages = {21-49}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.4}, url = {http://erfanmag.ir/article-1-1502-en.html}, eprint = {http://erfanmag.ir/article-1-1502-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} } @article{ author = {Boodaghi, Hojjat and Rasmi, Sakineh}, title = {The Epistemological and Ontological Foundations of the Theory of Meaning in Ibn ʿArabī’s Mysticism and their Implications}, abstract ={One of the central topics explored by mystics is the relationship between meaning and language. In Islamic mystical thought, meaning is often regarded as having an antecedent identity (huwiyyat-i mutaqaddim), contrasting with the modern linguistic perspective that considers words to have primacy over meaning. Ibn ʿArabī delves deeply into the primacy of meaning, conceptualizing it under the framework of the "spirit of meaning." He posits that the meaning of a word represents a singular semantic essence, capable of manifesting across various contexts in a real, albeit gradational, manner. This perspective is deeply rooted in Ibn ʿArabī's theological foundations, which we have analyzed from both epistemological and ontological angles. My hypothesis is that Ibn ʿArabī’s pantheistic approach to meaning, along with its epistemological and ontological underpinnings, leads to distinctive conclusions about the nature of language. While his views often diverge from contemporary linguistic and semantic theories, they reveal certain points of convergence. Among these conclusions is the gradational nature of the act of imitating God, a concept that necessitates new insights into the essence and origin of words. In articulating his views on meaning and language, Ibn ʿArabī ultimately identifies God as the creator of both meaning and words. Furthermore, the idea that the act of imitating God is gradational allows for attributing both the metaphorical and transcendent dimensions of language to God.}, Keywords = {Ibn ʿArabī, Meaning, Language, Epistemology, Ontology, Imitating God.}, volume = {16}, Number = {1}, pages = {50-68}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.7}, url = {http://erfanmag.ir/article-1-1524-en.html}, eprint = {http://erfanmag.ir/article-1-1524-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} } @article{ author = {Saadati, Siamak and Hajiannejad, Alirez}, title = {The Influence of al-Niffarī on Ibn ʿArabī in His Discussion of the Spiritual Veil}, abstract ={The concept of the spiritual veil (ḥijāb) as a barrier on the path of mystical wayfaring is one of the most significant topics in Islamic mysticism. A spiritual veil obstructs the seeker’s attainment of Divine gnosis, presenting a formidable challenge to overcome. Therefore, this theme has been extensively addressed in Sufi texts. Each mystic has approached the subject of spiritual veils from their own unique perspective, shaped by specific mystical and intellectual considerations. Among these, Abū ʿAbdullāh al-Niffarī and Ibn ʿArabī have offered some of the most detailed and comprehensive discussions on the matter. This article begins by exploring the views of early Sufis on the spiritual veil and then delves into the ideas of al-Niffarī and Ibn ʿArabī, focusing on their conceptions of the quiddity of the spiritual veil, its typology, the method of traversing it, and the identity of the most challenging veil to penetrate. It appears that Ibn ʿArabī was significantly influenced by al-Niffarī’s novel ideas on the spiritual veil, as evidenced by Ibn ʿArabī’s frequent and laudatory references to al-Niffarī’s discussions. The two mystics share a similar perspective on three of the four aspects under consideration. Regarding the quiddity of the spiritual veil, both thinkers perceive every ḥijāb as nothing more than a manifestation of “God’s Face.” Concerning the most challenging veil, both identify the “human soul” as the greatest ḥijāb. As for the means of traversing the veil, they agree that only God’s “light” and “guidance” can enable one to penetrate it. While their typologies of the spiritual ḥijāb differ, both mystics ultimately assert that “everything is a ḥijāb.”.}, Keywords = {Mystical Veil, al-Niffarī, Ibn ʿArabī, Discovery.}, volume = {16}, Number = {1}, pages = {69-84}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.3}, url = {http://erfanmag.ir/article-1-1499-en.html}, eprint = {http://erfanmag.ir/article-1-1499-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} } @article{ author = {Shahravi, Azam and Mehdipour, Has}, title = {The Role of Divine Names in Mystical Wayfaring as Outlined in Imam Khomeini’s Spiritual Anthropology}, abstract ={In Islamic mysticism, all beings in existence are seen as manifestations of Divine names and attributes. Among all beings, however, the human represents the most complete manifestation. Based on the Sufi idea that every being in the universe acts in accordance with the entailments of its immutable essence (ʿayn-i thābita) in God’s knowledge, a similar perspective can be applied to the mystic’s journey on the Sufi path. To be exact, the wayfarer’s spiritual training aligns with his own immutable essence and his role as a manifestation of one of God’s names. This process ultimately elevates him to a spiritual rank corresponding to that particular Divine name. In Imam Khomeini’s mystical thought, a name is a sign that indicates the essence of God, and man, through his progression on the path of spiritual perfection, becomes a manifestation of Divine names. The seeker may also journey through certain names of God in accordance with his spiritual progress. In this study we will investigate the role of Divine names in Imam Khomeini’s conception of mystical wayfaring.}, Keywords = {Divine names, Mystical Wayfaring, Nominal Manifestation, Mysticism, Imam Khomeini.}, volume = {16}, Number = {1}, pages = {85-102}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.2}, url = {http://erfanmag.ir/article-1-1495-en.html}, eprint = {http://erfanmag.ir/article-1-1495-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} } @article{ author = {Sheikh, Mahmoud and Jalili, Nazani}, title = {A Closer Look at Ibn ʿArabī’s Interpretation of the Golden Calf}, abstract ={One of the controversial issues discussed in Ibn ʿArabī’s Fuṣūṣ al-Ḥikam is his interpretation of the Israelites’ worship of the Golden Calf. While most of Sufi Quranic exegeses, both before and after Ibn ʿArabī interpret the Golden Calf as representing the human soul or carnal desires, Ibn ʿArabī takes a different approach. Based on his belief in the takwīnī (existentiating) nature of God’s commands, he argues that people ultimately worship nothing but God. Thus, according to him, the Israelites’ worship of the Golden Calf was, in essence, a form of worshipping God. This interpretation raises three key questions: First, can his interpretation of the Golden Calf be considered an example of arbitrary exegesis? Second, is his interpretation consistent across his other works? And third, is his belief in the existentiating nature of God’s command—that no one other than Him can be worshiped—philosophically justified? In addressing these questions, it is important to note that, firstly, many of the mentioned ideas are not interpretations in the strict sense and, therefore, cannot be classified as cases of arbitrary exegesis. Moreover, a degree of arbitrariness is inherent in any act of interpretation. Secondly, one needs to bear in mind that Ibn ʿArabī never intended to produce a comprehensive and systematic exegesis of the Quran. His engagement with Quranic verses operates on two levels. At times, he offers exoteric interpretations akin to those of traditional exegetes, while at other times, drawing on his monistic ontology, he adopts a deeply esoteric approach—as seen in his interpretation of the worship of the Golden Calf. Finally, Ibn ʿArabī’s belief that the Quranic commandments possess a takwīnī (existentiating) essence is grounded in the broader Sufi perspective. Sufis viewed the Quran as an existential truth that permeates reality, leading them to regard at least some of its rulings as takwīnī in nature.}, Keywords = {Quran, Exegesis, Mystical Interpretation, Golden Calf, Ibn ʿArabī.}, volume = {16}, Number = {1}, pages = {103-118}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.10}, url = {http://erfanmag.ir/article-1-1573-en.html}, eprint = {http://erfanmag.ir/article-1-1573-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} } @article{ author = {Abbasi, Reza and Hamzeeian, Azim and Khayatian, Qhodratollah}, title = {The Characteristics of Mystical Wayfaring in Abū ʿAbdullāh al-Niffarī’s al-Mawāqif and al-Mukhāṭabāt}, abstract ={Abū ʿAbdullāh al-Niffarī is a relatively obscure mystic of the 4th/10th century, best known for his works al-Mawāqif and al-Mukhāṭabāt. These texts are firsthand accounts of his mystical experiences, characterized by unique terminology that diverges significantly from the common language of the sciences of his time. Moreover, unlike conventional Sufi writings, these works lack a structured, pedagogical approach and instead aim to convey direct quotations from God. This study employs a descriptive-analytical method to explore the contents of al-Mawāqif and al-Mukhāṭabāt, focusing on the distinctive features of “mystical wayfaring” in al-Niffarī’s thought. The findings reveal that his ideas on mystical wayfaring can be categorized into three main areas: 1. “Common considerations,” 2. “The essential role of God’s will in the wayfarer’s embarking on the Sufi path,” and 3. “the necessity of abandoning all things other than God (mā siwa Allāh).”}, Keywords = {Abū ʿAbdullāh al-Niffarī, Mystical Wayfaring, al-Mawāqif, al-Mukhāṭabāt, isqāt al-iḍāfāt.}, volume = {16}, Number = {1}, pages = {119-138}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.5}, url = {http://erfanmag.ir/article-1-1506-en.html}, eprint = {http://erfanmag.ir/article-1-1506-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} } @article{ author = {bar, Abdul Basit and shabanzadeh, Maryam and AbbasNikkhah, abbas}, title = {A Discourse Analysis of the Concept of Power in Sufism with a Particular Focus on Rūmī’s Maktūbāt}, abstract ={Among contemporary linguistic theorists, Norman Fairclough is notable for expanding the theory of critical discourse analysis to its logical limits, extending it from the realm of linguistics to the study of literary and ideological systems. The present research, conducted using a descriptive-analytical method with a discourse analysis approach, aims to analyze and examine Rūmī's Maktūbāt from the perspective of Fairclough’s critical discourse analysis. The findings of show that, from a descriptive point of view, Rūmī’s Maktūbāt reflects a realistic approach to ethics. From an interpretative standpoint, the Maktūbāt not only influenced other works in terms of religious and societal discourse, but was also shaped by the existing discourses of its time. Furthermore, the Maktūbāt embodies an ethics-oriented discourse that seeks to transform the personal and societal ethics of those in power through advice and exhortation. And from the explanatory pespective, it is clear that in this work Rūmī aimed to influence the societal and ideological discourses of his era through realistic ethics.}, Keywords = {Critical Discourse Analysis, Rūmī’s Maktūbāt, Norman Fairclough.}, volume = {16}, Number = {1}, pages = {139-157}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.6}, url = {http://erfanmag.ir/article-1-1509-en.html}, eprint = {http://erfanmag.ir/article-1-1509-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} } @article{ author = {Ghahar, Hadi}, title = {Ibn ʿArabī’s Conception of the Relationship Between the Intellect and Mysticism}, abstract ={The present study aims to examine the position of the intellect in Ibn ʿArabī’s speculative mysticism. Muslim mystics have long been concerned with regards to the intellect, and their discussions have led many to perceive Sufism as a discipline fundamentally opposed to rationality and logic. In this article, I seek to investigate this common belief by exploring Ibn ʿArabī’s views in his magnum opus, the Futūḥāt al-makkiyya. It is goes without saying that the viewpoints of a mystic of Ibn ʿArabī’s caliber can significantly refine our understanding of how the intellect and Sufism intersect.}, Keywords = {Reason, Logic, Ibn Arabi, Mysticism.}, volume = {16}, Number = {1}, pages = {158-176}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.1}, url = {http://erfanmag.ir/article-1-1455-en.html}, eprint = {http://erfanmag.ir/article-1-1455-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} } @article{ author = {Kazempour, Mahsa and Mokhtari, Masroureh and Salahi, Asgar}, title = {A Closer Look at the Image of the Safavid-Period Sufi Shaykhs Through Antonio Gramsci’s Theory of Hegemony}, abstract ={Sufism has stood as one of the most profound and transformative intellectual currents in Islamic history, undergoing many evolutions across the ages—periods of flourishing and prominence, as well as times of marginalization and decline. Using an analytical-descriptive method and drawing upon various reliable sources, the present article examines the image of the Sufi shaykh during the Safavid era with an emphasis on Antonio Gramsci’s theory of hegemony. This study reveals that during the Safavid period, a range of cultural, social, economic, ideological, political, and religious factors acted as mechanisms of power, contributing to the flourishing of Iranian Sufism and the creation of a hegemonic group. According to Gramsci, hegemony manifests primarily through persuasion and public consent rather than coercion. This article demonstrates that during the Safavid era, elements such as the behavioral culture of Sufi shaykhs and respect for others served as tools of cultural hegemony. Similarly, things like serving a prominent shaykh and discipleship-based promotion on the one hand, and attributing miracles to Sufi shaykhs, tracing lineage to renowned masters, and expressing certain inclinations similar to great Sufis on the other hand, functioned as elements of social and ideological hegemony, respectively. Additionally, political, religious, and economic hegemony were established through factors such as hierarchical status, spiritual sanctity, and financial influence, all of which played critical roles in garnering public support and guidance. Among these, ideological hegemony emerged as the most influential in empowering Sufi shaykhs during the Safavid era}, Keywords = {Sufi Shaykhs, Safavid Era, Hegemony, Antonio Gramsci.}, volume = {16}, Number = {1}, pages = {177-197}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.11}, url = {http://erfanmag.ir/article-1-1577-en.html}, eprint = {http://erfanmag.ir/article-1-1577-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} } @article{ author = {Kazemi, Hossein and Hejazi, Bahjat Al-Sadat and Mohseninia, Naser}, title = {An Analysis of Sufi Ecstatic Utterances Based on Wittgenstein’s Theory of Language Games}, abstract ={Sufi ecstatic utterances (shaṭḥiyyāt) are seemingly radical expressions that disrupt the connection between language, the mystic’s experience, and reality, often leading to confusion and criticism from audiences. These utterances have historically subjected Sufis to harsh judgments. While shaṭḥiyyāt are commonly associated with adherents of the intoxicated school of Sufism, many figures from the sober school have also been reported to make such statements. Ludwig Wittgenstein’s Theory of Language Games, which rests on two key principles, provides a valuable framework for interpreting Sufi ecstatic utterances: (1) language operates according to “rules,” and (2) context plays a crucial role in meaning. Beyond verbal expressions, Sufis also engaged in ecstatic behaviors, which often provoked severe condemnation from non-Sufi audiences. However, this study focuses primarily on verbal shaṭḥiyyāt. Our research demonstrates that Wittgenstein’s theory aids in understanding ecstatic utterances through several aspects, such as the Sufis’ use of specialized language in distinct contexts, the disconnect between linguistic expression, imagination, and external reality, their departure from conventional language norms, and their adoption of a language exclusive to the people of gnosis. This study employs a qualitative content analysis methodology to explore these themes in depth.}, Keywords = {Ecstatic Utterances(shaṭḥiyyāt), Ecstatic Behaviors, Theory of Language Games, Wittgenstein.}, volume = {16}, Number = {1}, pages = {198-217}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.9}, url = {http://erfanmag.ir/article-1-1571-en.html}, eprint = {http://erfanmag.ir/article-1-1571-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} } @article{ author = {Nasri, Setareh and Ranjbaran, Davou}, title = {Exploring the Adaptability of Steven Katz’s Views on Mystical and Aesthetic Experiences in Islamic Art}, abstract ={This article examines the applicability of Steven Katz’s views on mystical and aesthetic experiences within the context of Islamic art. Katz, a prominent figure in the constructivist approach to the study of mysticism, emphasizes the contextual nature of mystical experiences and their variation across different mystical traditions. His perspective contrasts with the views commonly presented in Islamic mysticism. Given that Islamic art serves as a manifestation of mystical experience within Islamic mysticism, it provides a fertile ground for comparing these two frameworks. The primary question addressed in this study is: if Islamic art is interpreted through the lens of constructivists like Steven Katz and their theories on mystical experiences, to what extent can aesthetic experiences within Islamic art align with their contextualist approach? What similarities and differences emerge? Conducted through a descriptive-analytical method using library and documentary sources, this research reveals significant parallels and profound compatibility between Katz’s perspective and Islamic art. Furthermore, the contextual approach to the aesthetic experiences of Islamic art offers a compelling explanation for the fundamental distinctions between this tradition and the artistic schools of other mystical systems.}, Keywords = {Steven Katz, Mystical Witnessing, Mystical Experiences, Islamic Art.}, volume = {16}, Number = {1}, pages = {218-233}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.31.8}, url = {http://erfanmag.ir/article-1-1544-en.html}, eprint = {http://erfanmag.ir/article-1-1544-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2024} }