@article{ author = {RezaeizadeZangiabadi, Somayeh and JahadiHoseyni, Sayed Amir and Kharazmi, Hamidrez}, title = {An Analysis of Sheikh Hurr al-Amili\'s Opposition to Mysticism with Emphasis on the Treatise Al-Ithna Ashariyya fi al-Radd ala al-Sufiyya}, abstract ={Throughout various historical periods, extensive debates have emerged between supporters and opponents of intellectual schools and sects, and the school of mysticism among Muslims has been no exception. Some opponents of Sufism have attempted to condemn and reject mystical perspectives by citing their specific reasons. The treatise "Al-Ithna Ashariyya fi al-Radd ala al-Sufiyya" (Twelve Chapters in Refutation of Sufism) by Sheikh Hurr al-Amili (d. 1104 AH) is among the refutational works written to reject Sufi sects and thoughts across twelve chapters. The authors of this article, written through analytical and descriptive methods, have attempted to examine the reasons for this opposition and have sought to answer the question: on what principles is the denial of Sufis based in this book, and to what extent has the author's jurisprudential approach influenced this matter? The research findings indicate that the author's exaggerated perceptions regarding the core concepts accepted by mystics, such as the unity of existence (wahdat al-wujud) and mystical unveiling (kashf wa shuhud), have significantly influenced this refutation.}, Keywords = {Sheikh Hurr al-Amili, Al-Ithna Ashariyya fi al-Radd ala al-Sufiyya, Unity of Existence, Mystical Unveiling.}, volume = {16}, Number = {2}, pages = {1-22}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.7}, url = {http://erfanmag.ir/article-1-1619-en.html}, eprint = {http://erfanmag.ir/article-1-1619-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Einali, Samira and HasaniJalilian, Mohammadreza and Heidari, Ali}, title = {Analysis and Study of "Light and Aperture" Imagery in Persian Mystical Texts}, abstract ={Muslim mystics have employed various allegories and imagery to explain and illustrate different mystical concepts. Images derived from nature and the living environment of their audience were more suitable for conveying these concepts effectively. Consequently, the entry and exit of light particles through the apertures of domed houses has become one of the images used as a foundation for expressing some of the most important themes in mystical texts. This research examines why mystics were inclined toward "light" in ontological discussions and their use of "light and aperture" imagery. A descriptive-analytical examination of some of the most significant themes depicted through "light and aperture" imagery reveals concepts such as: the creation of the world through divine light, the light of the Prophet Muhammad (PBUH) and the creation of the material world, the descent of spirits in the form of light particles and their longing to return to their origin, the inspiration of love and knowledge in the heart, the conceptualization of body and world as a windowless house, the necessity of struggling against the self, and the role of spiritual guides and Sama (spiritual dance) in this context. It appears that, in addition to the ancient Iranian ontological background of light, interpretations of the Verse of Light and the Hadith "The first thing God created was my light," the conception of knowledge as light, the living environment of mystics in domed houses with apertures, along with common beliefs about the celestial dome and the inclination of light particles toward the sun, and the understanding of the heart as the seat of knowledge and love, have all influenced the formation of imagery derived from "light and aperture."}, Keywords = {Imagery, Light, Light and Aperture, Persian Mystical Texts.}, volume = {16}, Number = {2}, pages = {23-43}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.8}, url = {http://erfanmag.ir/article-1-1681-en.html}, eprint = {http://erfanmag.ir/article-1-1681-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Hosseinpour, Gholamrez}, title = {Shiite Understanding of Prophethood in Imam Khomeini\'s Reading of Fusus al-Hikam}, abstract ={From Imam Khomeini's perspective, contrary to Ibn Arabi's opinion, the prophets' knowledge of divine commandments does not constitute juristic reasoning (ijtihad), as prophets discover truths based on their awareness of what exists in divine knowledge or the Preserved Tablet (Lawh Mahfuz) according to their spiritual ranks. Similarly, Imam Khomeini holds that, unlike Ibn Arabi's view, abrogation (naskh) does not signify the discovery of a previous prophet's error; rather, the commandment during a previous prophet's time pertained to the specific nation that prophet addressed. Therefore, abrogation means discovering the limitation of the previous commandment, not removing the absolute commandment. In Imam Khomeini's view, the fixed entity (al-ayn al-thabitah) of the Holy Prophet (PBUH) encompasses all fixed entities, including those possessing legislative prophethood, and the fixed entities of the possessors of legislative prophethood are manifestations of the Holy Prophet's fixed entity. Similarly, the external entities of those with legislative prophethood are manifestations of his identity. According to Imam's interpretation, each prophetic period is like a circle, with that period's prophet being the Unicity of union (ahadiyyat al-jam') of that period, and all these circles are points within the circle of the Seal of Prophethood, with the Messenger of God (PBUH) being the seal stone of this circle. Imam Khomeini believes that the Seal of the Prophets is the manifestation of God's Greatest Name (ism al-a'zam Allah), and because the Seal of the Prophets manifests in the form of the Seal of the Saints from his unseen aspect, the Seal of the Saints is the manifestation of this complete Sainthood (wilayah) and one of the manifestations of the Seal of the Prophets in the visible realm. Therefore, in reality, the Seal of the Prophets receives from his own manifestation, and in this sense, the Seal of the Saints has no superiority over the Seal of the Prophets. Thus, this article aims to review, explain and analyze Imam Khomeini's Shiite reading of Ibn Arabi's Fusus al-Hikam on the issue of prophethood.}, Keywords = {Ibn Arabi, Imam Khomeini, Infallibility of the Prophets, Abrogation, Seal of the Prophets, Seal of the Saints.}, volume = {16}, Number = {2}, pages = {44-64}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.9}, url = {http://erfanmag.ir/article-1-1621-en.html}, eprint = {http://erfanmag.ir/article-1-1621-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {HosseinzadeAsl, Soodabeh and YousefSani, Seyyed Mahmoud and Mehdipour, Has}, title = {Mystical Foundations of the Human-Divine Relationship with a Focus on Imam Khomeini\'s Perspectives}, abstract ={In every intellectual system, understanding the relationships established for human beings plays a decisive role in comprehending human nature and the purposefulness and orientation of one's attitude, action, and motivation. The relationship between humans and God is one of the fundamental relationships in theocentric theological systems, and Islamic mysticism is no exception to this rule. The present study employs an analytical-descriptive approach to explain the foundations of the human-divine relationship from an Islamic mystical perspective, with particular attention to Imam Khomeini's views. Although Imam Khomeini's works do not directly address this topic, for him, like other mystics, connection with the sacred realm remains the primary concern and ultimate goal. In the mystical view, God and humans possess characteristics that make communication possible, and the foundations of this relationship can be examined from three aspects: theological, anthropological, and epistemological. The principal dimension of this relationship is knowledge and understanding, which is realized in the heart—the center of human existential truth—while love constitutes the fundamental motivation in the formation of this relationship.}, Keywords = {Human, God, Love, Heart, Knowledge, Imam Khomeini.}, volume = {16}, Number = {2}, pages = {65-84}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.17}, url = {http://erfanmag.ir/article-1-1676-en.html}, eprint = {http://erfanmag.ir/article-1-1676-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {RezvaniMoqadam, Elham and Khayatian, Qhodratollah}, title = {Practical Mysticism of Ibn Arabi}, abstract ={Ibn Arabi is among the mystics who, throughout many centuries, has influenced a vast domain of mystical studies through his contemplations and spiritual revelations. The central objective of this research is to explicate Ibn Arabi's practical mysticism, which necessitates an examination of his theoretical mysticism, as it is indispensable for attaining divine truth. What distinguishes Ibn Arabi's mysticism from preceding mystics is the presence of discussions introduced in the domain of theoretical mysticism, and perhaps, the same discussions incorporated with exceptional subtlety and precision into the realm of practical mysticism, which most mystics before him neglected in terms of role, concept, and applications in the domain of practical mysticism. The present research, employing a descriptive-analytical approach, undertakes to elucidate this dimension of mystical discussions, which, in addition to presenting the characteristics of practical mysticism and differentiating it, also addresses some issues of theoretical mysticism embedded within Ibn Arabi's practical mysticism, including theophany (tajalli), unity of being (wahdat al-wujud), divine names (asma), spiritual stations (maqamat), and so forth. Ibn Arabi, in practical mysticism, besides the journey through spiritual stations and stages, also speaks of "traversing realms and divine names," which are rational and theoretical categories; this indicates his special emphasis on rational and intuitive knowledge in practical spiritual wayfaring.}, Keywords = {Ibn Arabi, practical mysticism, theoretical mysticism, characteristics, behavior, manifestation, unity of existence.}, volume = {16}, Number = {2}, pages = {85-105}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.11}, url = {http://erfanmag.ir/article-1-1644-en.html}, eprint = {http://erfanmag.ir/article-1-1644-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Rahimi, Fatemeh}, title = {Persuasive Methods and Rhetorical Strategies of Ibn Arabi in the Theory of "The End of Hell"}, abstract ={Muhyiddin Ibn Arabi, in articulating his controversial theory of "the cessation of punishment" and attempting to normalize and reconcile it with religious propositions, has employed effective rhetorical strategies to persuade his audience, independent of the theological aspects of his theory. Identifying and analyzing these textual methods and lexical-linguistic mechanisms represents a novel critical approach that can reveal Ibn Arabi's unconscious thought processes in formulating and presenting this theory. Accordingly, the present study examines Ibn Arabi's persuasive techniques in proposing his theory of the cessation of punishment by analyzing these textual mechanisms. The findings indicate that Ibn Arabi, in structuring his theory, utilizes linguistic capabilities and the logic of difference, leading to semantic shifts in the words and concepts involved in his theory and the generation of new meanings. Ibn Arabi's innovative and norm-challenging semantic constructions in the process of altering the meanings of words and symbols result in the creation of paradoxical concepts such as "cold fire" and "painless punishment" in his theory, which substantially increases the complexity and interpretive difficulty for his audience. Ibn Arabi's rhetorical strategies in these semantic transformations occur within a framework of monologism and interpretive authoritarianism, relying on persuasive techniques to reproduce dominance for pluralistic and inclusivistic discourses while disrupting rival discursive systems. This article employs a descriptive-analytical method to reexamine Ibn Arabi's persuasive techniques and rhetorical strategies in proposing the theory of the cessation of punishment, focusing on his most significant works.}, Keywords = {Ibn Arabi, rhetorical strategies, cessation of punishment, persuasive methods, Islamic mysticism.}, volume = {16}, Number = {2}, pages = {106-121}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.12}, url = {http://erfanmag.ir/article-1-1560-en.html}, eprint = {http://erfanmag.ir/article-1-1560-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Saeidi, Ahm}, title = {A Reflection on the Absolute Attributes of the Divine Essence}, abstract ={The mystics' perspective on the ineffability of the Divine Essence has been interpreted in two ways: some have considered the "Essence qua Essence" (dhāt bi-mā hiya dhāt) as transcendent beyond any attribute or description, regarding all descriptions of the Essence as referring to the "Essence according to its determinations" (dhāt bi-ḥasab al-taʿayyunāt). Others have claimed that the "Essence in respect of its absoluteness" (dhāt bi-liḥāẓ maqām al-iṭlāq) only rejects the attributes of conditioned entities (muqayyadāt), and that describing it with absolute attributes whose content involves no restriction, limitation, deficiency, or descent for the station of absoluteness is valid. More precisely, absoluteness itself as a divisive category (maqsam) has attributes that do not pertain to any of the determinations and conditioned entities, whether unconditional in a particular sense (lā bi-sharṭ qismī), conditional upon negation (bi-sharṭ lā), or conditional upon something (bi-sharṭ shayʾ). Naturally, these attributes are absolute attributes qua absolute, not absolute attributes qua determined. In this paper, using an analytical-descriptive method, we have evaluated the evidence for the second interpretation and demonstrated that this interpretation is neither consistent with the words of the mystics nor correct in itself.}, Keywords = {God's essence (Divine nature), absolute, determinism, description (judgment), absolute (non-specific) description.}, volume = {16}, Number = {2}, pages = {122-142}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.6}, url = {http://erfanmag.ir/article-1-1645-en.html}, eprint = {http://erfanmag.ir/article-1-1645-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Nazari, Azar and Siahkoohian, Hatef and Aliakbari, Mohsen and Qadami, Hossei}, title = {An Analysis of the "Discourse of Patience" and "Discourse of Protest" in Hafez\'s Fatalistic Verses}, abstract ={In his fatalistic verses, Hafez simultaneously invites his audience to patience and submission in the face of destiny while adopting a critical tone and mounting epic protests against the social and political authorities of his era. This study, employing discourse analysis methodology, seeks to elucidate these two seemingly incompatible approaches within Hafez's intellectual paradigm. The investigation reveals that beneath the textual surface and beyond the apparent expressions of his poetry that speak of patience and submission to fate, Hafez endeavors to construct a critical discourse through the utilization of mystical and libertine language aimed at effecting change in macro-social structures and combating power institutions and their associated ideologies. Under the veneer of fatalism, he pursues objectives transcending the mere propagation of predestination in his poetry, striving to dismantle the hegemony of Sharia-oriented discourses in his epoch through the reproduction of new semantic interpretations of patience, submission, and fatalistic themes.}, Keywords = {Patience, Protest, Hafez, Discourse analysis, Mysticism.}, volume = {16}, Number = {2}, pages = {143-164}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.4}, url = {http://erfanmag.ir/article-1-1658-en.html}, eprint = {http://erfanmag.ir/article-1-1658-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Eynalilou, ALI}, title = {The Role of Divine Attraction in the Transcendental Journey Based on Hafez\'s Intellectual System}, abstract ={Islamic mysticism, from its inception and maturation, has encountered diverse paths of spiritual wayfaring. Seekers would choose their method according to their epistemological foundations and intuitive experiences, which led to differences in doctrine. This article attempts to analyze and explicate Hafez's spiritual methodology based on "divine attraction" (jadhbah) and "providential grace" (ʿināyat). The present investigation is a theoretical study conducted through descriptive-analytical research methods, with Hafez's Divan as its scope and statistical population. Research findings indicate that in his journey toward spiritual perfection, Hafez places greatest emphasis on the benevolence and support of the Beloved, which he refers to as "providential grace" and its synonyms. While Hafez does not overlook the importance of spiritual effort in his amorous wayfaring, he strives to traverse the perfecting stages of divine proximity accompanied by "grace." Based on the research data, one can conclude that in Hafez's view, a spiritual path predicated solely on ascetic struggles and austerities, without benefiting from the effusion of the Absolute Benefactor, is insufficient to achieve its purpose. Furthermore, Hafez considers hopeful expectation as the factor of salvation in the eternal realm as well.}, Keywords = {Hafez, Islamic mysticism, spiritual journey, divine attraction, providential grace.}, volume = {16}, Number = {2}, pages = {165-181}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.1}, url = {http://erfanmag.ir/article-1-1520-en.html}, eprint = {http://erfanmag.ir/article-1-1520-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Kadkhodaei, Alireza and lakzaei, Mahdi}, title = {Uji: The Core Metaphysical Doctrine of Dōgen}, abstract ={Dōgen, the founder of the Sōtō Zen tradition, presents a profound perspective on the meaning of existence in Buddhist philosophical history, focusing on concepts such as time, being, death, and nature. One of his most prominent teachings is the concept of "Uji" or "being-time," which explains the fundamental relationship between being and time. Dōgen believed that time is not merely an independent unit but an inseparable component of being, such that all entities, from nature to humans, represent different manifestations of time. Examination of different perspectives on the concept of "Uji" reveals three main interpretations: (a) time as a static reality, (b) time as a combination of stasis and dynamism, and (c) time as absolute dynamism. Analysis of these three interpretations demonstrates that the third interpretation, emphasizing dynamism and impermanence, has the greatest compatibility with Dōgen's teachings and doctrines. Comparison of Dōgen's ideas with Islamic mysticism also shows that his notions of impermanence are similar to concepts such as "continuous creation" and "renewal," albeit with differences in perspective regarding the nature of truth and the permanence of reality. This comparison provides an opportunity for intercultural dialogue and expanding mutual understanding between Eastern and Western philosophy.}, Keywords = {Dōgen, Metaphysics, Uji, Existential Moment, Being-time.}, volume = {16}, Number = {2}, pages = {182-200}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.3}, url = {http://erfanmag.ir/article-1-1553-en.html}, eprint = {http://erfanmag.ir/article-1-1553-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Karimpasandi, Kouros}, title = {Analysis of the Sense of Smell from Rumi\'s Perspective}, abstract ={The sense of smell is one of the most frequently employed senses in Rumi's thought and language for illustrating both the material and spiritual dimensions of human existence. From a physiological perspective concerning the material dimension of humans, Rumi considers the external sense of smell to be among the cognitive tools humans utilize to communicate and interact with the external world, which, in connection with inner faculties and the human brain, constitutes one level of human perception. Conversely, from an epistemological perspective addressing the spiritual dimension of humans, Rumi regards the inner sense of smell as belonging to the existential and spiritual levels of humanity, which, through the removal of veils, serves as a source of divine inspiration from the realm of Truth and Reality, motivating the spiritual seeker toward their goal. Using an analytical method to examine Rumi's views on the sense of smell reveals that Rumi addresses this sense within both ontological and epistemological frameworks, attempting through the art of synesthesia to engage the audience in his epistemological experience. He aims to transform and elevate the external sense of smell to the inner sense of smell, so that through this spiritual channel, one may reach the source of worldly scents, which exists in the placeless realm of Truth and Reality.}, Keywords = {Rumi, Mysticism, Synesthesia, External sense of smell, Inner sense of smell.}, volume = {16}, Number = {2}, pages = {201-217}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.2}, url = {http://erfanmag.ir/article-1-1523-en.html}, eprint = {http://erfanmag.ir/article-1-1523-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Keivanfar, Mohamm}, title = {Examining Sadr al-Din al-Qunawi\'s Argument in Defense of the Epistemological Validity of Mystical Intuition}, abstract ={The main issue of this paper is to examine Sadr al-Din al-Qunawi's argument in defense of the validity of mystical intuition. First, his argument is formulated, which can be briefly stated as follows: A) [As claimed] there are two ways to acquire correct knowledge: reason and intuition; B) Reason does not lead us to correct knowledge; Therefore: Intuition is the only way to correct knowledge. Qunawi presents several reasons to prove the second premise of his argument, which in our view is primarily based on the idea of "epistemological disagreement among speculative thinkers." Based on this idea, he adopts a form of relativism or agnosticism regarding rational knowledge. In examining Qunawi's claim, this paper rejects both his argument against rational knowledge and his overall argument in defense of mystical intuition. The main criticism of the former is its self-refuting nature, and regarding the latter, it emphasizes that deficiencies in rational knowledge cannot establish the validity of intuitive knowledge; rather, establishing its validity requires direct positive evidence. However, inspired by Qunawi's discussions, one might develop a somewhat moderate dialectical argument within the framework of epistemological rationality in defense of mystical intuition.}, Keywords = {Sadr al-Din al-Qunawi, Mystical Intuition, Validity, Rational Argument.}, volume = {16}, Number = {2}, pages = {218-240}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.5}, url = {http://erfanmag.ir/article-1-1605-en.html}, eprint = {http://erfanmag.ir/article-1-1605-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Mohammadi, Mehrdad and Hasanlou, Heidar and Arian, Hossei}, title = {A Comparative Study of Ibn Arabi and Izz al-Din Kashani\'s Views on "Love"}, abstract ={Most Sufis consider "love" (maḥabbat) as a mystical state, but Ibn Arabi categorizes it among spiritual stations. This descriptive-analytical research, based on library documentation, aims to answer important questions regarding the concept of love in Ibn Arabi and Izz al-Din Kashani's perspectives, and to explore the innovations each of these Sufi thinkers brought to the concept of love. According to the research findings, both Ibn Arabi and Kashani consider "jealousy" (ghayrat) an essential component of love, its most important characteristic being the requirement for concealment and veiling from others. In their conception of the two-way love between humans and God, they believe that understanding divine love depends on the perspective of Lordship and is contingent upon the existential capacity of the lovers. Both thinkers pay special attention to mystical union through the annihilation of the lover in the beloved; however, Kashani believes that to reach this stage, the lover must remove all attachments. Ibn Arabi rejects this view, considering attention to anything other than the true beloved as love in various forms of divine attributes, which is necessary in mystical wayfaring; if the lover confronts the level of divinity with their complete human essence, union is achieved. The concept of "yearning and longing" and its direct relationship with love, as well as how each thinker interprets it, also contains points of commonality, distinction, and innovation.}, Keywords = {Love, States, Stations, Passion, Ibn Arabi, Izz al-Din Kashani.}, volume = {16}, Number = {2}, pages = {241-256}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.16}, url = {http://erfanmag.ir/article-1-1563-en.html}, eprint = {http://erfanmag.ir/article-1-1563-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Meghdadian, Adel}, title = {The Role of Jamali\'s Love and Jalali\'s Love in Ensuring Child\'s Mental Health (Based on Mystical Interpretations of the Two Stories of Moses and Joseph in the Qur\'an)}, abstract ={Folklore stories are the first narratives that children hear from adults. One of the most prominent themes embedded in these stories is the concept of "love." The sense of nurturing protection and seeking support permeates the phenomenon of love. From the moment of entering the world and thereafter, until the human framework is formed, children construct the nature of their astonishment at encountering existence through a loving belief. Any unjustifiable disruption or perception of something that contradicts these initial beliefs can disturb a child's mental health. To preserve the child's psychological well-being, the effects derived from maternal and paternal loving relationships must be received by the child. Examining the interpretations of mystics regarding two Quranic narratives centered on love (the story of beauty-oriented love exemplified by Moses' mother and majesty-oriented love symbolized by Jacob, Joseph's father) through a descriptive-analytical methodology and investigating how children's psychology is influenced by the phenomenon of love, it appears that love is a response to the Hestia archetype and serves to resolve childlike wonder upon entering this world. If this response finds appropriate expression through beauty and majesty, it will be a fundamental factor in the child's future mental health. Therefore, we conclude that beauty-oriented love gifts the child with a sense of having support, while majesty-oriented love provides the power of control, thereby shaping the child's mental well-being.}, Keywords = {Love, Child Mental Health, Need for Support, Control Power, Beauty, Majesty.}, volume = {16}, Number = {2}, pages = {257-276}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.14}, url = {http://erfanmag.ir/article-1-1622-en.html}, eprint = {http://erfanmag.ir/article-1-1622-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {MakaremNejad, Habib and Fathollahi, Yasi}, title = {Comparative Analysis of Condemned Worldly Images in Nahj al-Balaghah and Attar Nishaburi\'s Perspective}, abstract ={This study examines the conceptual parallels between worldly images condemned in Nahj al-Balaghah and those presented in Attar Nishaburi's mystical works. One's positive or negative perception of the world stems from one's mental imagery of it. Persian-speaking orators often derive their imagery from narrative texts and the discourse of prominent figures, which not only strengthens their rhetoric but also enhances the aesthetic quality of their works. Among these sources, Imam Ali's collected speeches in Nahj al-Balaghah has served as an unparalleled resource for Persian poets and orators since the earliest periods of Persian poetry. Over time, as sectarian prejudices diminished, literary and mystical figures increasingly engaged with the sermons of Nahj al-Balaghah, contemplating Imam Ali's words and adopting elements of his rhetorical style. Indeed, following the advent of Islam in Iran, few morally-oriented poets can be found whose works do not bear the imprint of Nahj al-Balaghah's imagery and expressions. Using a descriptive methodology and content analysis, this paper demonstrates that Attar Nishaburi (540-618 AH) was significantly influenced by Nahj al-Balaghah's imagery regarding the condemnation of worldly attachments. Attar, as a mystical poet, incorporated Nahj al-Balaghah's themes in his works, particularly in three areas: the imagery of worldly condemnation, similar metaphors for the world, and portrayals o}, Keywords = {Imagery, Transience, Harmfulness, Melancholy, Instrumentality.}, volume = {16}, Number = {2}, pages = {277-294}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.15}, url = {http://erfanmag.ir/article-1-1579-en.html}, eprint = {http://erfanmag.ir/article-1-1579-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {MousaviJervekani, Seyyed Hame}, title = {Attar Neishabouri and the Anxiety of Meaning}, abstract ={From the moment human beings perceive themselves within the vastness of existence and reflect upon their relationship with both existence and that which transcends it, they become restless in their search for meaning. This state can be termed "anxiety of meaning." In this condition, without experiencing a spiritual shock or feeling the absence of a meaningful anchor, individuals pursue the discovery of meaning. This restlessness for meaning can be found in the thoughts of Muslim mystics, and through this perspective, one can properly interpret the meaning of existence in their worldview. This research examines Attar's complete works from this perspective, identifying the restlessness for meaning present in his thought. By clarifying the conceptual dimensions of meaning (truth, essence, content, narrative/event, and reason) in his works, this study demonstrates that only "truth" is connected to the concept of anxiety of meaning. Finding the hidden truth in existence is the only thing that both gives purpose to existence and life and imbues it with value. Consequently, truth is something to be discovered, not constructed. This clarifies humanity's role: through belief in the anxiety of meaning, finding truth becomes both necessary and essential. Attar considers truth an indefinable concept, and to make its nature, value, and function tangible, he employs imagery. He believes that anyone who comprehends truth becomes part of it and thus loses the ability to articulate it. From his perspective, truth is a graded concept (mushakkik), and only through great effort can one comprehend portions of it. It should be noted that no previous research has addressed Attar's works using this approach. The research methodology is library-based and employs content analysis.}, Keywords = {Anxiety of Meaning, Truth, Meaning of Life, Attar Neishabouri.}, volume = {16}, Number = {2}, pages = {295-311}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.13}, url = {http://erfanmag.ir/article-1-1673-en.html}, eprint = {http://erfanmag.ir/article-1-1673-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {NekoomaneshFard, Nastaran and HosseiniMoakhar, SeYyed Mohsen and Ghasemzadeh, Seyyed Ali}, title = {Review and Analysis of the Most Important Sufis Approaches to Astronomy and Astrology}, abstract ={According to their beliefs, Sufis had a cautious approach to the knowledge that could be suspected of being against religion. Uranology was one of the most important of these non-divine sciences. The main question of this research, which was carried out by descriptive-analytical method relying on the sources of mystical prose until the end of the ninth century, is to identify the most important Sufis' approaches to astronomy and astrology. The findings show that Sufis had four approaches, including silence, rejection, complete acceptance, and relative acceptance to astronomy and astrology, which was based on their beliefs, ontology, and cautions. In the silence approach, it is not possible to know the author's belief about this knowledge; the rejection approach resulted from the general opposition to non-divine sciences, and the complete acceptance approach agreed with both astronomy and astrology. The relative acceptance approach can be divided into four states: acceptance of astronomy as a necessary science, acceptance of astronomy as a way of knowing God, opposition to astrology, and scientific interpretation of astronomical phenomena. In most cases, Sufis have warned their disciples against uranology, especially astrology, because they considered it to cause pride, suspicion, misguidance, and even polytheism.}, Keywords = {Mysticism and Sufism, Uranology, Astronomy, Astrology, Mystical prose.}, volume = {16}, Number = {2}, pages = {312-331}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.18}, url = {http://erfanmag.ir/article-1-1557-en.html}, eprint = {http://erfanmag.ir/article-1-1557-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} } @article{ author = {Hemmati, Roghayyeh}, title = {Ontological Analysis of "Human Being" Based on Lakoff and Johnson\'s Conceptual Metaphor Theory in Bidel Dehlavi\'s Poetry}, abstract ={Conceptual metaphor is one of the new terms in cognitive linguistics used for textual analysis. This theory was first established by Lakoff and Johnson in 1980, bringing about significant developments in metaphor comprehension. According to this theory, contrary to literary tradition, metaphor is not merely used for rhetorical embellishment, but rather constitutes a perceptual process that involves understanding one conceptual domain through another. One of these conceptual domains is the existential nature of "human being," which represents a fundamental topic in mystical texts, particularly in Bidel Dehlavi's poetry. This study aims to analyze the existential dimensions of humanity in this mystical poet's work through a descriptive-analytical approach, addressing the fundamental question of which conceptual domains Bidel employed to objectify the complex concept of human existence. The findings indicate that Bidel, to elucidate various dimensions of humanity as target conceptual domains, utilized concrete source domains such as shadow, spark, bubble, dew, footprint, blister, eyebrow, flower, petal, fragrance, peacock, sacrificial bird, ship, goblet, precious stone, seal-ring, lament, light, wave, handful of dust, handful of blood, wild rue, candle, arrow, particle, straw, burnt page, ocean, almond, sapling, mirror, and droplet.}, Keywords = {Bidel Dehlavi, Conceptual metaphor, Abstract concepts, Concrete elements, human being.}, volume = {16}, Number = {2}, pages = {332-354}, publisher = {Scientific Association of Islamic Mysticism of Iran}, doi = {10.22034/16.2.10}, url = {http://erfanmag.ir/article-1-1618-en.html}, eprint = {http://erfanmag.ir/article-1-1618-en.pdf}, journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism}, issn = {2538-5135}, eissn = {2980-8421}, year = {2025} }