@article{ 
author = {Esmaeili, Masu},  
title = {The Causality in view of Theoretical Mysticism}, 
abstract ={Mystics believe in causality in some way. Despite the lack of distinction in the real being, if we compare it with other (appearances), we can attribute a kind of secondaryity and dependence in the possession of that being to the possibilities; But is this causation, in existence? In mysticism, after invoking the existence of the God to the possibilities, in a transverse and permissible manner, a kind of reality is considered for them, which necessitates a kind of real distinction between proportions (possibilities) and the existence of God. If the meaning of existence in the above question is a virtual or apparent existence, it must be said that the apparent existence of possibilities is the interface or dignity of the real existence of the God. Hence, there will be a kind of being effect from the existence of possibilities to the existence of God. Thus it can be said that the spirit of the idea of ​​causality, which means a kind of dependence of creation on the God, has been explicitly accepted in mysticism; but this idea has been developed and the existential distinction of God and creation has been denied and the Godchr('39')s existence as it is existence, not described as cause so that the dependence of possibilities on God is acknowledged to the highest degree and the attribution of causality to God does not lead to a determination in the essence of God. The objectivity of the truth of cause and effect, while accepting the otherness of the two, is one of the cases on which mysticism emphasizes.},  
Keywords = {Causality, Divine Names, Comprehensive Name, True Existence, Manifestation},
volume = {12},
Number = {1}, 
pages = {1-24}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-874-en.html},  
eprint = {http://erfanmag.ir/article-1-874-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {},  
title = {Unity of Man and God in Mollavee school.s and Atman and Brahman in Vedantism}, 
abstract ={Human understanding and unity with God is one of  topics that is very important.in Hindu mysticism especially Vedanta school and Islamic mysticism particular Masnavi. In this paper, We investigated the expression of factors and obstacles to achieve unity.And the use of the Hindu scriptures and commentaries written on Masnavi of Rumi and after review the main elements of the unity in Vedanta school ;Atman and Brahman and man and God in Masnavi . Superior knowledge or intuition, self-knowledge and the benefit of the teachings of theGuru or old , are common ways to connect with the Absolute Truth between Two mysticism.In addition to these factors , Rumi expressed the factor of love that ,Shankara, particular main exponent of Vedanta school, less than attension to it.The factors such as, apparent knowledge or lower, Ignorance or Avydya, Maya or illusion, are Causes that Man stopped coming to God And seeker With the benefit of factors And pass from  Obstacles ,Can be achieved unity with God.present research is a descriptive comparative study and data are analyzed and  using a content analysis method in a library method},  
Keywords = {Brahman , Atman , selfknowledge , spirit , knowledge},
volume = {12},
Number = {1}, 
pages = {25-48}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-811-en.html},  
eprint = {http://erfanmag.ir/article-1-811-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {Elahimanesh, Reza and jandaghi, ehs},  
title = {Anticipation of Abul-Futuh Razi over Ibn-Arabi  In kind of Picture of Free Will of Human}, 
abstract ={Anticipation of Abul-Futuh Razi over Ibn-Arabi  In kind of Picture of Free Will of Human[1]   Abstract: Free will and Determinism has always been one of the most important Anthropological issues among Muslim thinkers. This issue has also been considered in Ibn-Arabichr('39')s mystical school. Ibn-Arabi in the seventh century AH in the picture of the relationship between Previous Divine Knowledge and Human free will or the negation of determinism, has a different approach to the thought of theologians. His theory named as "secrecy destiny" or "following knowledge from the known". Leading research conducted with a descriptive approach and based on library studies, speaks of the relationship of the thoughts of one of the Shiite commentators of the Holy Quran, namely Abul-Futuh Razi, who died in the sixth century AH, with the thoughts of Ibn-Arabi. The findings of the research, based on the views of this commentator in the discussions of determinism and free will, especially his pictureing of infection and testing of human with the previous divine knowledge, shows that not only is there a comparison between his views on the negation of Determinism from human with the theories put forward in Ibn-Arabichr('39')s school Rather, it indicates that he preceded Ibn-Arabi in the mystical thought of following knowledge from the known. Keywords: Abul-Futuh Razi, Ibn-Arabi, Free Will and Determinism, Previous divine knowledge, following knowledge from the known.     [1]. Dr. Reza Elahimanesh assistant professor of University of Religions and Denomination (elahimanesh@urd.ac.ir) Ehsan Jandaghi graduate from Sufism and Islamic Mysticism (ehsan.jandaghy@gmail.com)  },  
Keywords = {Abul-Futuh Razi, Ibn-Arabi, Free Will and Determinism, Previous divine knowledge, following knowledge from the known.},
volume = {12},
Number = {1}, 
pages = {49-69}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1170-en.html},  
eprint = {http://erfanmag.ir/article-1-1170-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {OjaqAlizade, Shahin and GholampourAhangarkolay, Leilai},  
title = {Analysis of the mandala symbol in Manteghotteir Attar from the point of view of Jung\'s psychology}, 
abstract ={Leila Gholampour Ahangarkolayi[1] Shahin Ojaq Alizade[2] Analysis of the Mandala Symbol in Attarchr('39')s Manteq Al-Tair from Jungchr('39')s Psychological Perspective abstract: The mandala is one of the most ancient human symbols and represents the origin of creation Which is based on the order between the unity of opposites (matter and spirituality). Since the footprint of the mandala symbol is evident in the structure and final conclusion of Manteq Al-Tair, This article intends to examine the similarities between the symbol in Attarchr('39')s Manteq Al-Tair and Jungchr('39')s psychology. According to the results, seekers in Manteq Al-Tair are looking for the previously forgotten order, ie the unity of spirituality and matter in the center of the universe (Mount Qaf). For Jung, the symbolism of mandalas is important in two ways; (1) Restoring the former order (comparable to the unity of matter and spirituality or the unity of thirty chickens and ostriches in the bird area) and (2) The purpose of its creator is to shape something new and unique that did not exist before(Creative and symbolic embodiment of thirty chickens with Simorgh to show the forgotten order, ie the unity of matter and spirituality in Manteq Al-Tair) both of which are interdependent. For Jung Mandala, it is a symbol of perfection, not perfection, and it occurs in only a few people; as in Manteq Al-Tair, only thirty of the thousands of chickens reached to Completeness, not perfection. Keywords: Completeness; Attar; Perfection; Mandala; Manteq Al-Tair.     [1]PhD Graduated of Persian language and literature, Islamic Azad University, Roudehen Branch, Tehran, Iran (Corresponding Author) St.l_gholampour@riau.ac.ir   [2] Assistant Professor of Persian Language and Literature, Islamic Azad University, Roudehen Branch, Tehran, Iran. alizade@riau.ac.ir        },  
Keywords = {Integrity ",,,,,",,,, Attar ",,,,,",,,, ",,,,Perfection ",,,,,",,,, Mandala ",,,,,",,,, Manteghotteir},
volume = {12},
Number = {1}, 
pages = {71-90}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-814-en.html},  
eprint = {http://erfanmag.ir/article-1-814-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {},  
title = {The Kramat of Olia, reasons to prove: wisdom, quotation and unanimity}, 
abstract ={Like the miracles, the Kramat (Mystical Wonderworks) has hidden, unknown and supernatural causes that can not reach anyone for all those reasons. These unknown phenomena have been one of the most important appearances evidences for denial of Sufism. The mystics sometimes invited the people who accepted the haphazardly of Kramat, but they also argued that they were basing themselves on the proof of Krmat. In many of their works, we come up with titles such as "Proof of Kramat" or "Causes for Kramat". The greatest concern of the mystics was in the discussion of the Kramat of Olia in the context of proving this phenomenon. In this research, the foundations of the mystics is expressed in proof of Kramat in three groups of wisdom, quotation and unanimity. Despite these reasons, Kramat has also been the excuse for some doubts. Therefore, it has also been attempted to the most important doubts. If Kramat is accepted as a strange and unknown phenomenon essentially, this is a great achievement in order to achieve a kind of realism in which it recognizes both external reality and hyperreality, such as Kramats and miracles.},  
Keywords = {''Kramat of Olia'', ''wisdom'', '' quotation '', ''unanimity''},
volume = {12},
Number = {1}, 
pages = {91-116}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-788-en.html},  
eprint = {http://erfanmag.ir/article-1-788-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {Abedi, Mohammadreza and Farshbafian, Ahm},  
title = {A critical study on interpretative approaches and the styles of citation of miracles in the Asrare-Tohid}, 
abstract ={Sufis as other occultist sects have interpreted Quran. Their interpretations are based on the contemplation of the miracles according to truths (as they perceive). Sufis rely on their heart in interpretation and consider it as the place of inspiration and divine knowledge. In Asrare-Tohid, as one of the major categories of Sufism, the occultism vision on the miracles is dominated. Accordingly, this article tries to study the principles of Abu-Saeid in interpretation of Quran and explain his styles in interpretation of miracles and representing other intentions influenced in application of the Quran miracles in critical way. Citation of these miracles in this book including citation based on meaning (non-interpretative look) and citation based on interpretation is dramatically shown from beginning to end of the work. However, these citations do not follow a defined norm. Therefore, the manner of his approach to miracles has several main shapes including: presenting similar meanings with the words denoting implications based on the interpreters’ opinions and interpretation and achieving the meaning during denoting implication, presenting different interpretation contrasting and seemingly contradictory interpretation based on the traditions of Sufi mysticism, interpretation in justification of the charismatic acts of Sufis and rarely artificial interpretations. It seems that Abu-Saeid has tried to justify the Sufism teachings with Quran miracles than explaining Quran teachings.  },  
Keywords = {Abu-Saeid, Quran miracles, interpretation, Sufis},
volume = {12},
Number = {1}, 
pages = {117-140}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-793-en.html},  
eprint = {http://erfanmag.ir/article-1-793-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {Kakai, Qasim and vatankhah, alirez},  
title = {The Epistemology of Shi\'a Mysticism with Emphasis on the Comprehensive Essay of Sayyid Heydar Amoli}, 
abstract ={Abstract: The book "Jame chr('39')al-Asrar va manba ‘al-anvar " is the most important mystical book of Seyyed Haidar Amoli, a Shiite mystic and commentator of the eighth century AH. In this book, Seyyed Haidar applies and proves the most fundamental subject of Islamic mysticism, which is "monotheism and monotheistic" based on the original Shiite sources, that is revelation, narration and reason and  Ibn Arabichr('39')s discovery  on the issue of "guardianship" Considers it incomplete and the result of religious prejudice and by believing in the three levels of religion, he considers "canon (religious law), religious path, and Truth" as the only hierarchical truth  and he believes they are a single truth and are not separate and ultimately limit original mysticism to the right religion of Shiism. Therefore, one of the most important motives for writing this book was to explain the "truth of Shiism" and to defend the legitimacy of Shiite beliefs. In designing all mystical issues, he uses revelation and reason and discovery based on the original Shiite thought with the focus on the prophetic and Alavi " guardianship ", so it can be said that the ruling spirit of this book is the principles of Shiite ijtihad.The forthcoming research, in addition to the most important characteristics and principles of Shiite mysticism, emphasizes this valuable book such as "Belief in Existential Monotheism, Belief in the Equality and Objectivity of Twelver Shiites with True Sufism, Reliance of Shiite Mysticism on the Source of Revelation and Narration, Belief in rationality of Mysticism Shiism and the adaptation of taste to reason and…” In area, the principles of mystical epistemology have been extracted, analyzed and explained.},  
Keywords = {Seyyed Haidar Amoli, Jame 'al-Asrar, Shiite mysticism, existential monotheism, equality of Shiism and Sufism, canon (religious law) and religious path and Truth.},
volume = {12},
Number = {1}, 
pages = {141-161}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1160-en.html},  
eprint = {http://erfanmag.ir/article-1-1160-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {},  
title = {Evolution of narratives Ruba\'i from Sanai to Rumi}, 
abstract ={Masnavi is the main form of storytelling in the Persian poetic literature, and is often ignored by other forms of poetry such as Ghazal and Ruba'i. By studying poems like Sana'a, Attar, Rumi Ruba'i ... we find that about 10% of our Rubaiyat (Attar 302 and Rumi's 203 Rabbis-Tales) have been dedicated to storytelling. In this article, through descriptive-analytic method, we examined different types of stories in the narrative Ruba'i of these mystical poets. We conclude that although they contain natural, and so on verbal stories, the vast majority of narratives of these immortality are related to representing mystical experiences and intuitions. Due to the unity and passage of these experiences and the coherent and short-lived structure, the unity of form and content in the quatrains-tales is maximized, and one of the reasons for the attention of Sofia to the quatrains is the occasion of the form and the content of the intuitive narratives. According to their expressions, the narratives use the mystic lesson of the experiential and present on the scene more than the first person; However, a significant number of these stories are narrated in the second way, which is unique in the traditional Persian stories. In spite of the abbreviation of these narratives, we have a change in the angle of vision (even though we have) and even internal stories.},  
Keywords = {Narrative Raba'i, Sanai, Attar, Rumi, Ohad al-Din Kermani},
volume = {12},
Number = {1}, 
pages = {163-191}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-800-en.html},  
eprint = {http://erfanmag.ir/article-1-800-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {},  
title = {The philosophy of death and its relation to life in the thought of mystic poets}, 
abstract ={The most important cause in appearance of philosophy and man’s tendency to meditation and thinking is death. If there were not death, the man never thinks to his existence. Therefore, the foundation of each person’s thought is summerized in his attitude to death. In poetry of mystic poets, death is one of the important elements that the main concepts of their thoughts are related to death and death-thinking. The concepts like “Secluding”, “World-quarreling”, “Seizing an opportunity”, “Transience of world”, “Transience of life” and “Exhortation and moral instructions” all are became meaningful in relation with death. These poets also have had the psychological and sociological approach to death-thinking. They also have mentioned the causes of human’s fear of death and psychic states that are result of death-thinking and also the influence of social circumstances in death-thinking has been illustrated in their thoughts.  },  
Keywords = {Death, Life, Resurrection, Mysticism, Persian poetry.},
volume = {12},
Number = {1}, 
pages = {193-216}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-778-en.html},  
eprint = {http://erfanmag.ir/article-1-778-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {masoodi, jahangir and hesammohamadi, zahr},  
title = {Borrowing of Islamic Mysticism from Shiism or Vice-Versa; “Reconsideration the Theory of Henry Corbin”}, 
abstract ={Regarding the connection between the Islamic Mysticism and the Shite point of view, the question always was raised: “which one is the original and which one is a sub?”. This question prepared the ground for the Orientalists and a group of critics who, regardless of the historical evidences and the principles of both perspectives, charged an accusation that its roots are still seen among the Islamic thinkers. They believe that Shiite mystical scholars have taken some special matters from Islamic Mysticism and changed it in favor of their own views. This impersonation has been applied throughout history to prove and consolidate the Shia’s views, therefore, certain mystical terms such as: Wilāyah (Guardianship / authority), Quṭb (Pole / Main Axis), Wisāṭat Dar Feyḍ (Mediation in Emanation / effusion) are among the terms used by Shiite thinkers. But in our opinion, and based on historical documents and definitive evidences, it would be proved that this claim is wrong and must completely be seen vice-versa, for such terms have existed since the beginning and during the early Islamic centuries in the words of the Shiite Infallibles (PBUTH), and then the mystics and the Sufis have used them in their discussions and teachings throughout the time. Based on the study of the connection between Mysticism and Shiism with special regard to Henry Corban’s viewpoints, in the library method and analytically, the present paper aims to address the issue, affirm its claim and reject the aforementioned misconception.},  
Keywords = {Mysticism, Shiism, Henry Corban, Sufism, Quṭb (Pole / Main Axis)},
volume = {12},
Number = {1}, 
pages = {217-239}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-792-en.html},  
eprint = {http://erfanmag.ir/article-1-792-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {monfared, somayeh},  
title = {Rethinking the Function and Status of two Sources of Knowledge: Intellect and Heart in Abdolrazzagh Kashani\'s View}, 
abstract ={},  
Keywords = {},
volume = {12},
Number = {1}, 
pages = {241-254}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-772-en.html},  
eprint = {http://erfanmag.ir/article-1-772-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {nasresfahani, mohammadreza and jari, samaneh},  
title = {Semantics of tavern(kharabat) in Sanayi`s poems}, 
abstract ={  Semantics of tavern)kharabat) in Sanayi`s poems Samaneh Jari PhD in Persian Language and Literature / university of Isfahan/ Isfahan/ Iran Mohammadreza Nasresfahani Assistant Professor/University of isfahan/iran abstract Semantics is an approach which contribute to view the lexis precisely and analyze the meaning of the words. Tavern(kharabat) is a term with a peculiar position in mysticism by different meanings. Sanayi the mystic poet of sixth century, he was the first one to express the mystical issues seriously in the form poetry and to utilize the tavern term as a key words in his poets in term of mystic. Variant definitions and frequency of the tavern, make it as one of the key words in mystic literatures which conduce to study and analyze the concept and meaning of it. As Sanayi is the first poet who has described mystics concepts in verse and has defined it as a new term, it`s important to utilize the tavern in his poems semantically. He has used the tavern 100 items in his opuses. This research tries to express the view of Sanayi about tavern term by means of synchrony and diachrony in semantic. He not only has used this term as its basic meaning , but also has defined it a relative meaning and mystic concept.},  
Keywords = {tavern, Sanayi,mysticism, semantic, basic meaning,relative meaning},
volume = {12},
Number = {1}, 
pages = {255-272}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-787-en.html},  
eprint = {http://erfanmag.ir/article-1-787-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2020}  
}

@article{ 
author = {Aram, Alirez},  
title = {The Relevance of Mysticism and Moral Relativism}, 
abstract ={In the following pages, by descriptive- analytic method, we seek the consequences of mysticism, in the level of mystic thoughts and its master way, in the ethical thought. One of the main challenges in this case, can be said as the question of “relative reading” of ethics by referring to the mystic heritage. By the wake of this challenge, we will focus on the moral relativism in the two subjects: a) moral epistemology, in the field of meta ethics. b) moral normativity, in the field of normative ethics. In summary, it seems that by a first and fast over view, the inner method of mysticism (as an epistemological approach), and the tolerance of its masters (as a normative approach) can be accept as solid evidence of relativity of mysticism, in general, and relativism of its moral thoughts, in particular. But in contrast, if we return to the bases, methods and sources of mystic epistemology, and also if we attend to the final level of the divine passage of mystic man, it seems more acceptable for us, to read mystic ethics as a school which has objective knowledge in its epistemic level, and virtual pattern in its normative dimension.},  
Keywords = {: divine passage, moral objectivism, moral relativism, mysticism, virtue ethics},
volume = {12},
Number = {2}, 
pages = {1-20}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-901-en.html},  
eprint = {http://erfanmag.ir/article-1-901-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {},  
title = {comparative survey of guru and pir in Hindu and Islamic ysticism}, 
abstract ={Guru and Pir in the stages of mystical journey is a basic pattern of  both Hindu and Islamic tradition. In Hindu monastic orders, the Gurus is the incarnation of God and the center of holiness and the Sufi dynasties have also adapted the Pir position as a prophet among the ummah, and see the Pir as a prophet. The Guru in Hindu tradition as well as the Pir in Islamic tradition is one who has traversed the course of mystical journey through the path of truth and sincerity, has swept through its difficult valleys, and has reached to fruition in the path. Accordingly, he can take guidance of someone who intends to follow this path, until he reaches the purpose. He deserves respect and honor, and strict obedience of his commands is essential in order to achieve his ultimate purpose even although they are against contrary customs. Studies show that the two concept of Guru and Pir are comparable to each other due to their similar principles which this study attempts to explore the role of Guru and Pir and their similarities through examining scriptures and literary and mystical works.  },  
Keywords = {Guru, Hindu Mysticism, Pir, Islamic Mysticism, Disciple, Voyage and Journey, Path.},
volume = {12},
Number = {2}, 
pages = {21-41}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-905-en.html},  
eprint = {http://erfanmag.ir/article-1-905-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {jamali, hajar and panahi, mahi},  
title = {A study on model-based education in Attar\'s Mathnawis (Mantiq-ut-Tayr, Ilahi-Nama and Musibat-Nama) based on Bandura’s social learning theory}, 
abstract ={Attar Neishabouri is one of the poets and mystics of the sixth and seventh century AH which has paid great attention, in his works, to man and the ways to achieve bliss and perfection. He used various methods to educate his students. One of these methods is the model-based approach. In this way, his view is close to Bandura’s social learning theory. Model-based method is one of the best methods for education which plays an important role in education. Considering Bandura's social learning theory, the main goal of this work is to analyze and study Attar's views on model-based methods. To this end, we study three of Attar’s Mathnawis including Mantiq-ut-Tayr, Ilahi-Nama and Musibat-Nama. The research method we conduct is a descriptive-analytical method. Moreover, results are interpreted using a content analysis approach. The data is collected using library resources. The results of the research show that many of Attar's ideas can be explained based on psychological theories. Attar had been using the model-based method, which is today discussed in new psychological theories, to educate his students several centuries ago. His method of education is very similar to what Bandura has said in this regard.  },  
Keywords = {Farid al-din Attar, Mantiq-ut-Tayr, Ilahi-Nama, Musibat Nama, educational pattern method, Albert Bandura},
volume = {12},
Number = {2}, 
pages = {43-68}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-911-en.html},  
eprint = {http://erfanmag.ir/article-1-911-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {Rahimi, Naser and Adham, Rahimeh},  
title = {The place of Time (Vaght) in Sufism}, 
abstract ={Abstract “Time” (Vaght) is a mystical concept which is common in Sufism. The writers of ancient books in Sufism have defined “Time” variously. Due to this multiplicity and sometimes poverty of definitions, the importance and place of “Time” in Mysticism and Sufism are not deservedly clear. In this research, we have quoted from ancient resources in order to explain different definitions of time. Considering the quotes from the venerable people in Sufism, then the concept of time and importance of it in this field are scrutinized to illuminate the essential and fundamental place of “Time”.  },  
Keywords = {Time (Vaght), State (Hall), Sufism, Mysticism.},
volume = {12},
Number = {2}, 
pages = {69-88}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-898-en.html},  
eprint = {http://erfanmag.ir/article-1-898-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {RafieiRad, Reza and NamvarMotlagh, Bahm},  
title = {A Comparative Study of theosophist\'s quadruplet Journeys, in Mulla Sadra\'s Perspective, and Joseph Campbell\'s Theory of monomyth}, 
abstract ={Myth, in Campbellchr('39')s theory of monomyth , after the three stages of the rites of passage: "separation", "passing" and "return", after the evolution of consciousness, transcends the boundaries of duality and reaches unity. The Theosophist, in Mulla Sadrachr('39')s view, achieves unity from plurality in four stages of the journey. And after returning, he relies on "legislative prophecy" to help the people. The question is, what are the similarities and differences between these two types of travel, namely the journey of myth in monomyth theory, and the four journeys of the Theosophist, in Asfar? This article shows by descriptive-analytical and comparative methods that the stages of myth-making rituals are compatible with the four journeys of the mystic. So that the different stages of separation in the myth with the first journey, Entry stage with the second trip, The overseer of :union: with God and "complete guardianship", and the return phase, is also compatible with the third and fourth journeys. The Theosophist, in the third journey, returns to the position of "difference after gathering" and in the fourth journey to "legislative prophecy" and among the people. Myth also becomes the "Lord of the World" and then bestows blessings and grace on his companions. This adaptation is a prelude to finding the contemporary function of the four journeys in order to analyze the events and developments of the hero in literature and art.  },  
Keywords = {Monomyth theory, Joseph Campbell, mystical journey, Asfar Arbae},
volume = {12},
Number = {2}, 
pages = {89-114}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-866-en.html},  
eprint = {http://erfanmag.ir/article-1-866-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {zaare, elahe},  
title = {love is in existence and its relation to the unity of existence Some scholars of Shiraz}, 
abstract ={},  
Keywords = {},
volume = {12},
Number = {2}, 
pages = {115-136}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-896-en.html},  
eprint = {http://erfanmag.ir/article-1-896-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {Sarebannejad, Mohsen and BolkhariGhehi, Hass},  
title = {The Study of the "Al-Mizan of Twelve" in Haydar Amuli\'s Thought and its Influence on Qazi Sa’id Qumi in interpreting the Geometric Structure of the Kaaba}, 
abstract ={Al-Mizan as a science that is responsible for explaining the metaphysical foundation of correspondence has a purely qualitative look at numbers and describes the correspondence between the visible and the intelligible world in the shadow of the ontological ontology of numbers. The science of scale in Islamic civilization was first brought to the attention of Jabir ibn Hayyan, but due to the monopoly of Jaber's views on the Physics, it did not go beyond matter and found no way to the intelligible world. In the book of The Meccan Revelations, Ibn Arabi paid serious attention to Al-Mizan, and Haydar Amuli, a Shiite follower of Ibn Arabi, described the system of correspondence in the shadow of number as a qualitative existence on the one hand and Shiite knowledge on the other. Qazi Sa’id Qumi, in his interpretation on Al-Tawhid, interpreted the geometric structure of the Ka'bah based on the correspondence between the intelligible and visible worlds and the testimony in the presence of the Shiite twelve Imams who were instrumental in transferring the throne intelligible form to the visible form of Ka'bah. It is assumed that Qazi Sa’id Qumi's interpretation of this formal transformation is an interpretation of the Al-Mizan of twelve discussion of Haydar Amuli.},  
Keywords = {Throne, Ka'bah, Al-Mizan, Correspondence},
volume = {12},
Number = {2}, 
pages = {137-158}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-995-en.html},  
eprint = {http://erfanmag.ir/article-1-995-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {shariatmadari, mojdeh},  
title = {Mystical anthropology in Kubrâwiyyas thought}, 
abstract ={Spiritual journey is a common matter among different Sufism schools, but this matter has got a special feature in Kubrâwiyyas; who are one of the most prominent and influential Sufi orders in the history of Sufism, especially Sheikh Najmuddīn-e Kubrā; as their spiritual director, doctrine and works. On the other hand, the humanchr('39')s position in the world, is always one of the main thinking bases in mystical thoughts, and the key matter of debates among Kubrâwiyyas, as their heritage, is the human as the worldchr('39')s beating heart. This paper pays to show the sheikh Kubrā, chr('39')Alâchr('39') al-Dawla Semnânî , and chr('39')Azîz al-dîn Nasafî prominent spiritual path doctrine thoughts by studying their works, and showing their prominent mystical anthropological notions. Explaining of spiritual journeychr('39')s levels by lights, and colors has special significance in Sufism, and Islamic mystics, especially Kubrâwiyyas, so a part of this article pays to the process of these lights, and colors.  },  
Keywords = {Anthropology, Kubrâwiyya, Soul, Mystical Path, light},
volume = {12},
Number = {2}, 
pages = {159-176}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-929-en.html},  
eprint = {http://erfanmag.ir/article-1-929-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {},  
title = {The emergence of the "hidden treasure" from the viewpoint of Seyyed Haidar Amoli and Mulla Sadra}, 
abstract ={},  
Keywords = {},
volume = {12},
Number = {2}, 
pages = {177-196}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-909-en.html},  
eprint = {http://erfanmag.ir/article-1-909-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 Persian Works by Shaikh al-Ishraq and Mathnawi Ma’navi from the Perspective of Allegory}, 
abstract ={Ali Asghar Mirbagherifard[1] Seyed Mohamad Jalil Mostafavi Rozati[2]   Comparative Analysis of Persian Works by Shaikh al-Ishraq and Mathnawi Ma’navi from the Perspective of Allegory Abstract A thorough and in-depth study of the works of some Iranian scholars and mystics reveals their meaningful contributions and suggests the continuity of their method. Mawlānā is a poet who, according to his testimonies and his own works, has influenced his predecessors and mystics. On the other hand, Shaikh Shahāb ad-Dīn Suhrawardi, known as Shaikh al-Ishraq, is a scholar who has had a serious impact on philosophers and mystical ideas after a certain philosophical-mystical view.A brief view of Suhrawardi’s writings reinforces this suspicion that  Mawlānā has also seen in his Mathnavi. Mystical works has special language that carry mystical experiences and didactic points. One of the important areas in the expression of mystics and philosophers is the use of parables and stories. The Persian works of Suhrawardi, in which the Shaikh language is approached in the language of mystical works, is full of allegories and anecdotes. A view of Persian works of Suhrawardi leads the reader familiar with Mathnavi into meaningful parallels between the allegories and the anecdotes of these works. The present research seeks to examine the structure and content of these allegories in a comparative and descriptive-analytical method.   Keywords: Mathnavi Ma’navi, Suhrawardi’s Persian works, comparative literature, allegory.               1 Professor of persian language and literature ,Esfahan university (corresponding author) [2] Student of PH.D. Persian and literature , Esfahan university},  
Keywords = {Mathnavi Ma’navi, Suhrawardi’s Persian works, comparative literature, allegory},
volume = {12},
Number = {2}, 
pages = {197-220}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-760-en.html},  
eprint = {http://erfanmag.ir/article-1-760-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {},  
title = {Two mystical steps in clearing the ambiguity of the philosophy of kingship in the Quranic commentaries}, 
abstract ={The image of famous interpretations of the philosophy of human creation does not go beyond the appearance of verses and is not capable of eliminating the ambiguity and apparent contradiction between the verses. The introduction of worship and achievement of mercy as the purpose of creation in some verses and the report of the overthrow of the majority and entering into hell in other verses is one of the most important aspects of ambiguity and contradiction in this image. This research, with a descriptive, analytical, and critical approach, first shows the root of the forms and failure of the commentators' response. Then, the monopoly of the solution in the mystical approach is based on a different analysis of the issue of torment in the two areas of theoretical and moral mysticism and examines its citation and strength based on the Qur'anic verses; the result of the research, eliminating the ambiguity and apparent contradiction between verses and presentation A harmonious, deep, and pleasant image rather than a vague image of the philosophy of human creation. Today, given the increasing numbers of absurdity, depression and suicide, the need for a decent response to questions about the meaning of life and the philosophy of creation is not at stake.},  
Keywords = {The philosophy of creation, worship, mercy, torment, lamentation, love},
volume = {12},
Number = {2}, 
pages = {221-241}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-932-en.html},  
eprint = {http://erfanmag.ir/article-1-932-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}

@article{ 
author = {Naghdebishi, Massoumeh and Faali, Mohammad Taghi},  
title = {The Comparative Methodology of Reynold Nicholson and William Chittick in Sufism Studies}, 
abstract ={Abstract: This survey, with a comparative approach, deals with criticism of Reynold Nicholson(1868-1945) and William C.Chittick 's (1943- ) methodology in Sufism (with emphasis on Rumi and Ibn Arabi). The purpose of the methodology review of these  western mysticists is not only the better cognition the rules and criterias of religious studies and specially sufism, but also to investigate the intellectual background and origin of the two scholars' viewpoints and to pave the way to discovery of subtleties of thought and their differences and points of view. The present article, in a descriptive-analytic method, has attempted to plug the gap of existing such approach, as much as possible. Analyzing the methodology of these two scholars in the field of Islamic mysticism reveals different information sources and distinct conclusions. In an analytical-critical approach, to Nicholson's idea, Chittick emphasizes the in-text analysis of the works of these mystics and in fact understands the intellectual angles of thinkers such as Ibn Arabi and Rumi in understanding theire world-view through their works and taking full advantage of their words and imaginary forms knows, though neglecting to some of Nicholson's works and perhaps the inconsistency of his views, has made Chittick a incorrect judgment.},  
Keywords = {Keywords: Methodology, Nicholson, Chittick, Rumi, Religious Studies, History of Sufism.},
volume = {12},
Number = {2}, 
pages = {243-267}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-991-en.html},  
eprint = {http://erfanmag.ir/article-1-991-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2021}  
}