@article{ 
author = {ranjbar, ali hossai},  
title = {A Comparative Analysis of the Concept of the Perfect Man and the Path to Its Attainment in Rumi’s Mystical Thought and Rogers’ Humanistic Psychology}, 
abstract ={Abstract This study aims to conduct a comparative analysis of the concept of the Perfect Man and the methods of attaining it in the mystical thought of Jalal al-Din Rumi and the humanistic psychology of Carl Rogers. Employing thematic analysis alongside philosophical–conceptual inquiry, the research seeks to elucidate various dimensions of the Perfect Man, including its defining characteristics, stages of growth, obstacles, and practical approaches within both the mystical and psychological frameworks. The findings indicate that, in Rumi’s intellectual system, the Perfect Man embodies the divine names and attributes, attaining the station of divine vicegerency through transcendence of the self, spiritual wayfaring, and annihilation in God. By contrast, in Rogers’ view, the fully functioning person is one who, through a dynamic psychological process of unconditional self-acceptance, authentic experience, and empathic relationships, achieves self-actualization and inner integration. Despite fundamental epistemological and ontological differences between the two approaches, both emphasize inner growth, liberation from egocentrism, and movement toward human transcendence. These conceptual convergences create fertile ground for interdisciplinary dialogue and integrative applications of mystical and psychological teachings in education, psychotherapy, and personal development. Ultimately, by highlighting both the convergences and divergences between Islamic mysticism and humanistic psychology, this study points to the potential synergy of the two traditions in addressing the spiritual and psychological crises of contemporary humanity, thereby opening new horizons for interdisciplinary research on human perfection.  },  
Keywords = {Keywords: Perfect Man, Rumi, Carl Rogers, Humanistic Psychology, Islamic Mysticism, Client-Centered Therapy},
volume = {0},
Number = {0}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1730-en.html},  
eprint = {http://erfanmag.ir/article-1-1730-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {mousavi, abolfazl},  
title = {The Soul Life, the purpose of the trust in the mystical decoding of the verse of the trust}, 
abstract ={The verse of trust is a similar verse related to the meaning of life, which is a miracle of various opinions and sometimes contrary to commentators. The relationship between the heterogeneous audience of trust on the one hand and the condemnation of the oppression of the jahula at the end of the verse instead of praising, has caused problems such as inconsistency with the context and carrying on virtual meanings. This essay, by descriptive-analytical method and relying on the context of the verse and the help of several key narratives, considers the final solution of the mystical puzzle to be possible only in the field of mysticism and according to dialectical concepts such as appearance and inner, mercy and Grace, Atab and kershma and the like that create the synthesis of love, and finally gives a new and harmonious credibility with the context and in accordance with the True Meanings of the vocabulary, which also beautifully creates the wise puzzle of human creation.it completes. In this view, trust is the spiritual life with its consequences and punishments that man in the realm of the kingdom has boldly accepted because of the exaltation of his soul and landed on earth as the basis of its experience. This scenario is designed from the ground up to free the potential pride of human spirits in the Kingdom and institutionalize worship and love instead, from the Wise Lord.   },  
Keywords = {the verse of trust, injustice and ignorance, spiritual life, dialectic},
volume = {0},
Number = {0}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1755-en.html},  
eprint = {http://erfanmag.ir/article-1-1755-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {RezayatiKishekhale, رضایتی کیشه خاله},  
title = {Social mysticism in poetry of Heydari Vojoudi}, 
abstract ={Social mysticism, as a link between spiritual experience and social responsibility, is a new concept within the framework of Islamic thought and Persian literature. This article aims to clarify the nature and application of social mysticism in the poetry of Haidari Vojoudi, an Afghan poet. By analyzing mystical texts, literary works, and contemporary ideas, it becomes clear that mysticism is a path for ethical participation and social reform. The results show that social mysticism can serve as a force for justice-seeking, freedom-seeking, and enhancing human solidarity. This approach is prominently manifested in Haidari Vojoudi’s poetry. He regards the mystic not as a secluded ascetic but as an aware, committed, and active human being in society. The central axis of this perspective is love for humanity and service to people, which is considered the greatest spiritual journey. Haidari Vojoudi’s poetry can be seen as an artistic fusion of Islamic-Eastern mysticism with sublime social concerns, transforming the mystic into a responsible and committed citizen in the social arena. This view seeks the practical consequences of mysticism in improving collective living conditions. Contemporary Afghan poetry, through the creative revival of mystical tradition and linking it to current social issues, has created a dynamic and influential discourse known as social mysticism. This discourse has not only given the poetry philosophical and emotional depth but also turned it into a tool of social discourse.},  
Keywords = {social mysticism, contemporary poetry, social critique, social responsibility},
volume = {0},
Number = {0}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.22034.0.11},
url = {http://erfanmag.ir/article-1-1749-en.html},  
eprint = {http://erfanmag.ir/article-1-1749-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Masoumizadeh, Sama and Roodgar, Mohammad and Mehdipour, Has},  
title = {Mystical Interpretation of the “Luminous Guide” in Near-Death Experiences}, 
abstract ={Near-death experiences (NDEs) are widespread phenomena reported by thousands of individuals across the world, in which people, during moments of severe physical crisis or clinical death, undergo exceptional states of consciousness involving visions of light, out-of-body experiences, and encounters with luminous or spiritual beings. Among these elements, the encounter with a radiant being characterized by unconditional love, awareness, and tranquility occupies a central place. This entity, often described as a “Luminous Guide,” “Angel,” or “Conscious Presence,” assumes the roles of guide, teacher, and intermediary in the individual’s return to life. Similarly, Islamic mysticism (ʿIrfān) introduces parallel concepts such as the pir of the path, Khiḍr the Prophet, the Hidden Sheikh, and the celestial self—all representations of a spiritual guide who directs and supports the seeker through the stages of the spiritual journey. This fundamental research, employing a qualitative approach and library-based data collection, seeks to elucidate the nature and functions of the Luminous Guide in NDE narratives through the lens of mystical concepts. The study demonstrates that Islamic mysticism offers profound interpretive potential for understanding the spiritual dimensions of this guide without claiming their complete equivalence. The key distinction lies in the fact that, in Islamic mysticism, the encounter with the guide is the fruit of conscious spiritual discipline reserved for saints and initiates, whereas in NDEs, the meeting occurs suddenly, under critical circumstances, and is accessible to all individuals regardless of prior spiritual training or religious belief.},  
Keywords = {Near-death experience, luminous being, spiritual guide, Hidden Sheikh, Khiḍr},
volume = {0},
Number = {0}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1746-en.html},  
eprint = {http://erfanmag.ir/article-1-1746-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {},  
title = {A study of the use of " Fitrat" (The Innate Nature) in mystical texts from the 10th century to the ١٣th century}, 
abstract ={" Fitrat" (The Innate Nature), is one of the important topics of religious and mystical thought, with which topics such as theology and anthropology have a long-standing connection; therefore, speaking of it in mystical texts may seem normal and uniform; however, research into the use of this term shows that mystical texts have had different approaches to defining it in different centuries. The purpose of the present study, which is written in a descriptive-analytical manner, is to examine the use of the word Fitrat in mystical texts from the 10th century to the ١٣th century in terms of historical development, multiple meanings, and explanation of some issues related to Fitrat. The results show that the use of the word Fitrat and attention to its multiple meanings was limited in the texts of the 10th  and 11th centuries; but it reached its peak in the mystical texts of the 12th  century, until in the 13th  century, Ibne Arabi devoted an independent discussion to it. Meanings such as creation, human nature, religion, the material world, the first faith, and Ahde Alast( the first covenant) are among the most common meanings used in mystical texts from the 10th to the ١٣th centuries; of course, mystics such as Rouzbehan Baqli and Ibne Arabi have presented their own unique meanings and topics in the field of Fitrat.  },  
Keywords = {Meanings of Fitrat, human nature, guidance, knowledge, mystical texts from the 10th century to the ١٣th century.},
volume = {0},
Number = {0}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1756-en.html},  
eprint = {http://erfanmag.ir/article-1-1756-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {zare, zahr},  
title = {Kayumars the Farah-mand in the Illuminationist Reading of Shaykh al-Ishrāq}, 
abstract ={The present study aims to elucidate Kayumars's position in Shaykh al-Ishrāq's spiritual genealogy and to answer the question of why he is considered the originator of the Khusrawānī mystics. The main question of this article is: based on which components found in ancient texts and Islamic historiographies did Suhrawardī introduce Kayumars, with the epithet "Mālik al-Ṭīn" (King of Clay), as the originator of Khusrawānian theosophy? The research method is descriptive-analytical, based on library studies with a comparative approach. For this purpose, Kayumars's character has been examined and analyzed in three domains: the Avesta and Pahlavi texts, Islamic-era historiographies, and Suhrawardī's works. The findings indicate that attributes such as being shadowless, connection with the sun, possession of sacred intellect (khirad-i qudsī), and life-giving death in ancient texts, and above all, possessing Kayanian Glory (khwarrah), laid the groundwork for the Illuminationist interpretation of Kayumars as the "Perfect Human" (insān-i kāmil). By selecting the epithet "Mālik al-Ṭīn" from Islamic sources, Suhrawardī introduces him as possessing the station of "Nūr al-Ṭāmis" (the Eclipsing Light) and "Fanā' fī Allāh" (annihilation in God), which in the Illuminationist master's noetic system represents the ultimate stage of spiritual journey, leading the seeker to "minor death" (mawt aṣghar) and the effacement of individual identity in the Divine Essence. The correspondence of this station with Kayumars's death in myth—which results in the emergence of the human race—demonstrates the interpretability (ta'wīl-pazīrī) of this character within the framework of Illuminationist thought. Thus, from Shaykh al-Ishrāq's perspective, Kayumars stands at the apex of Khusrawānian theosophy, and mystics such as Bāyazīd, Ḥallāj, and Kharraqānī are considered the inheritors of this spiritual tradition. The innovation of this research lies in the systematic connection among the three domains of myth, history, and Illuminationist theosophy to explain the transformation and interpretation of Kayumars's character in Suhrawardī's genealogy.  },  
Keywords = {Kayumars, Shaykh al-Ishrāq (Suhrawardī), Kayanian Glory (Khwarrah), Nūr al-Ṭāmis (Eclipsing Light),  Mālik al-Ṭīn (King of Clay),  Khusrawānian Wisdom},
volume = {0},
Number = {0}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1733-en.html},  
eprint = {http://erfanmag.ir/article-1-1733-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Sadeghihabibabad, Ali},  
title = {Is the Architectural art of mosques of the past a kind of islamic wisdom? A quantitative study from the experts\' perspective}, 
abstract ={Objective: Sacred architecture, as a spiritual concept, has attracted the attention of architects and builders throughout history. This concept refers to the effort to create spaces endowed with spiritual and sacred value—spaces capable of establishing a connection with higher realms and manifesting truth. From this perspective, architecture functions as a medium for creating places that inspire, transform, and enable spiritual experience. This study seeks to examine the qualitative concepts and mystical ideas embedded in the literature of Islamic wisdom and their relationship with the philosophy of past architectural art. In other words, the research aims to provide a quantitative response to the following question: Is the philosophy of the art of past mosque architecture rooted in Islamic wisdom? Methods: To investigate this issue, a descriptive–analytical and survey-based method was employed, using purposive sampling with the participation of 59 experts in the fields of Islamic architecture, theology, philosophy, and Islamic art wisdom. The research instruments included academic articles, books, a researcher-designed questionnaire, and SPSS software for data analysis. Results: The results of the data analysis indicate that, according to expert opinions, there is a significant relationship between the architectural art of past mosques and Islamic wisdom in terms of objectives and underlying ideas, thereby reinforcing previous theoretical frameworks. Conclusions: Islamic mosques, through their distinctive design and architecture, demonstrate a profound connection with Islamic wisdom and philosophy. They effectively embody a synthesis of architectural elements and philosophical–intellectual principles rooted in Islamic thought.},  
Keywords = {Islamic architecture, mosques, Islamic wisdom, philosophy, spirituality},
volume = {0},
Number = {0}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1775-en.html},  
eprint = {http://erfanmag.ir/article-1-1775-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {alizadeh, is},  
title = {The Philosophy of Resurrection and Becoming toward God in Ibn ʿArabi’s Thought}, 
abstract ={The question of resurrection (maʿād) in the thought of Muḥyī al-Dīn Ibn ʿArabi constitutes one of the most challenging issues in theoretical mysticism, primarily due to its close connection with the doctrine of the Unity of Being (waḥdat al-wujūd). This connection raises fundamental questions concerning the relationship between unity and multiplicity, the nature of bodily resurrection, human free will, and the interpretation of Qurʾanic verses. Adopting an analytical–critical approach and relying on Ibn ʿArabi’s primary works, this study argues that the concept of “becoming” (ṣayrūrat) functions as the central axis and key to a coherent understanding of resurrection within his intellectual system. The findings demonstrate that becoming, in Ibn ʿArabi’s ontology, operates as a foundational principle through which the mechanisms of manifestation (tajallī) and determination (taʿayyun), the relationship between the human soul and the levels of existence, the process of intuitive knowledge, and ultimately the realization of resurrection are explained. Within this framework, resurrection is not conceived as a reality detached from creation, but rather as the continuation, perfection, and completion of the existential becoming of both the human being and the cosmos. An examination of the theory of immutable entities (aʿyān thābita) and the degrees of manifestation reveals that Ibn ʿArabi, while maintaining the immutability of the Divine Essence, interprets the dynamism of the world and the multiplicity of manifestations within a circular and non-linear structure. Moreover, his emphasis on the imaginal world (ʿālam al-khayāl) enables a distinctive interpretation of bodily resurrection, according to which the resurrected body appears as an imaginal body proportionate to the existential rank of the soul. This interpretation remains faithful to Qurʾanic texts while reconciling bodily resurrection with the logic of the Unity of Being. Finally, becoming in Ibn ʿArabi’s experiential epistemology indicates that awareness of resurrection depends upon the existential transformation of the human being and is understood as a truth unveiled through mystical wayfaring.},  
Keywords = {Becoming, Resurrection, Ibn ʿArabi, Unity of Being, Manifestation, Imagination, Intuitive Knowledge},
volume = {0},
Number = {0}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1770-en.html},  
eprint = {http://erfanmag.ir/article-1-1770-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}