@article{ 
author = {Imaninasab, Ali and Izadpanah, Abbas and Shahrokhi, Seyyed Ahmadrez},  
title = {Investigating the Role of the Imaginal World in Human\'s Descending Arc from Sa\'id al-Din Farghani\'s Perspective}, 
abstract ={Sa'id al-Din Farghani, as one of the most prominent representatives of the Ibn 'Arabi school, ascribes an important role to the imaginal world (ʿālam al-mithāl) in the human journey through the descending arc and depicts the primordial covenant world (ʿālam al-dharr) within this realm. He identifies aspects of the imaginal world through which he attempts to provide a systematic and novel analysis of how humans are present in the imaginal world during the descending arc. From Farghani's perspective, the imaginal world has two aspects: one aspect that brings spirits and intellects into an imaginal form, and another aspect that transforms material beings into imaginal entities. According to Farghani, Adam's clay form at the beginning of his creation contained the particles of his progeny, and based on the second aspect of the imaginal world, both Adam and his descendants became imaginal beings and acquired souls. The emergence of individual human souls occurred at this stage, before birth and before the embryonic stage. This study demonstrates that the rational objections commonly raised against the soul's precedence over the material body do not apply to Farghani's viewpoint, and there exist narrative evidences from the Ahl al-Bayt confirming Farghani's perspective in general terms.},  
Keywords = {Imaginal World,
Descending Arc,
Primordial Covenant World,
Clay Nature,
Sa'id al-Din Farghani.},
volume = {17},
Number = {1}, 
pages = {1-22}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.1},
url = {http://erfanmag.ir/article-1-1699-en.html},  
eprint = {http://erfanmag.ir/article-1-1699-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Azhdari, Shirin and HoseiniMoaKhar, Seyyed Mohsen and Keshavarz, Somayeh},  
title = {Psychological and Educational Barriers in Rewriting and Recreating Mystical Anecdotes for Children (With Emphasis on Piaget\'s and Bandura\'s Theories)}, 
abstract ={Mystical anecdotes are among the most practical resources for developing and flourishing spirituality, human interactions, and behavioral character in children. Although engaging with these anecdotes responds to children's fundamental and meaning-seeking questions both directly and indirectly, naturally not all of them have the capability to be rewritten and recreated for child audiences. The aim of this research is to examine the psychological and educational barriers in selecting mystical anecdotes for children, relying on Piaget's cognitive development theory and Bandura's social-cognitive learning theory. This research, which examines mystical anecdotes from this perspective using a descriptive-analytical method, demonstrates that a large portion of such anecdotes, due to the presence of psychological, linguistic, educational, intellectual-content barriers and complex narrative structures, have not found the capability to be rewritten and recreated for children. Due to linguistic complexities and distance from age requirements and the cognitive-social development of children, they cannot play a role in strengthening children's spiritual intelligence. The study identifies specific barriers that make certain mystical anecdotes unsuitable for children aged 7-11 years, who are in Piaget's concrete operational stage. These barriers include ecstatic utterances, difficult mystical terminology, paradoxical expressions, symbolic narratives, and content promoting antisocial behaviors or depicting supernatural events that conflict with children's concrete thinking patterns.},  
Keywords = {Mystical Anecdotes, Children, Rewriting, Piaget, Bandura.},
volume = {17},
Number = {1}, 
pages = {23-45}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.23},
url = {http://erfanmag.ir/article-1-1650-en.html},  
eprint = {http://erfanmag.ir/article-1-1650-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Miri, Mohammad and Shoeibi, Mahs},  
title = {A Critical Analysis of al-Dhahabī’s Views in al-Tafsīr wa al-Mufassirūn on the Methodology of Mystical Quranic}, 
abstract ={The methodology of mystical Quranic exegesis has long faced staunch critics—some motivated by opposition to the intellectual heritage of the ahl al-ma’rifa (people of gnosis), and others by unfamiliarity with the foundational principles of this interpretive tradition. Since Muḥammad Ḥusayn al-Dhahabī stands among the most prominent of these critics, a systematic examination of his views may help clarify the substantive dimensions of the issue. An overwhelming preponderance of lacunae over competencies in al-Dhahabī’s knowledge of Islamic mysticism—encompassing both its doctrines and the principles, foundations, and methods of mystical exegesis—rendered him confused in his analysis of mystical interpretations and unsuccessful in adjudicating their validity. Al-Dhahabī possessed no adequate conception of theoretical mysticism as a discipline; and despite acknowledging his limited familiarity with the discourse of the mystics, he treated the invalidity of the mystical doctrine of the unity of being as self-evident. Nor did he hold an accurate understanding of the definition and constitutive components of ta’wīl in its technical mystical sense. In several instances, his unfamiliarity with the discourse of the ahl al-ma’rifa led him to impute Bāṭinī tendencies to mystical exegeses; in others, he judged them to be in conflict with the revealed law—whereas the masters of gnosis explicitly and vigorously rejected Bāṭinism and consistently emphasized that both exegesis and ta’wīl of the Quran are conditional upon their alignment with the substantive content of the sharī’a and the avoidance of exegesis based on personal opinion. Al-Dhahabī was equally unacquainted with the mystical theory of the spirit of meaning and its constructive functions within mystical exegesis, just as he was unaware of the approach of the ahl al-ma’rifa in anagogical exegesis. The cumulative weight of these deficiencies consistently misled him in his critique of the methodology of mystical Quranic interpretation. The present study is organized according to a descriptive-documentary method, with the dual aim of defending the intrinsic legitimacy of a principled and criterion-governed mystical exegesis and of elucidating the shortcomings in al-Dhahabī’s treatment of this exegetical approach.},  
Keywords = {Mystical Exegesis, Esoteric Interpretation, Spirit of Meaning, al-Tafsīr wa al-Mufassirūn, Anagogical Exegesis.},
volume = {17},
Number = {1}, 
pages = {46-65}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.46},
url = {http://erfanmag.ir/article-1-1666-en.html},  
eprint = {http://erfanmag.ir/article-1-1666-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Teymoori, Mohammad and Khayatian, Ghodratollah and Rezaie, Mohamm},  
title = {Investigating the Characteristics of the Zayniyya Order and the Factors of Its Decline}, 
abstract ={The Zayniyya Order, a Sufi lineage that emerged in the 9th century AH (15th century CE), was founded upon the mystical worldview and spiritual path (ṭarīqah) of Zayn al-Dīn Khwāfī (d. 838 AH/1434 CE). It arose in Herat during the Timurid political era and maintained its presence as a recognized Sufi order within the broader Islamic world for at least a century thereafter. Though its influence gradually waned, the order continued to exist, albeit with diminished vitality. Initially manifesting in the region of Khorasan, the Zayniyya Order subsequently developed and flourished in another significant part of Iran's cultural geography, namely Asia Minor, where it reached its zenith. The Zayniyya was characterized by strict adherence to Islamic law (sharīʿa) and outward religious observance. As such, it did not exhibit the doctrinal laxity occasionally observed in other Sufi traditions. Among the defining features of the order were its broad social engagements, close relations with political authorities, and active efforts to disseminate its teachings through travel and proselytization. Nevertheless, the trajectory of the Zayniyya Order shifted following the adoption, by its later shaykhs, of a mystical orientation inspired by Ibn ʿArabī, along with interpretative engagements with his metaphysical doctrines. Additionally, the infiltration of certain Shiʿi-leaning beliefs into the predominantly Sunni milieu of its host societies, combined with its entanglement in political disputes, accelerated its decline.},  
Keywords = {Zayniyya Tariqat,
Zayn al-Din Khwāfī,
9th Century Mysticism,
Manhaj al-Rashad,
Sufi Orders.},
volume = {17},
Number = {1}, 
pages = {66-84}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.66},
url = {http://erfanmag.ir/article-1-1630-en.html},  
eprint = {http://erfanmag.ir/article-1-1630-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Dakami, Mohammad Jav},  
title = {The Station of "Be, and It Is" for Humanity in This World and the Hereafter from the Perspective of Qur\'anic Verses and Traditions}, 
abstract ={Based on the verses of the Holy Qur'an and traditions of the Infallible Imams, the perfect human being is God's vicegerent on earth and must therefore benefit from the divine attributes of action as much as possible. A necessary consequence of benefiting from divine attributes of action is that one should also possess, within one's capacity, the station of "Be, and it is" (kun fa-yakūn), which is the prerogative of the Divine Presence. The station of "Be, and it is" in the logic of the Holy Qur'an means that if a person wills something, there should be no gap between their will and the existence of that thing, and as soon as they will it, that thing is realized. From the verses of the Holy Qur'an and traditions of the Infallible Imams, it appears that God Almighty grants such a station to His special servants both in this world and in the hereafter. It is through this station that prophets and divine saints acquire the ability to intervene and dispose in the world of possibility and perform extraordinary deeds. This research, utilizing the verses of the Holy Qur'an and traditions of the Infallible Imams and employing an analytical-descriptive method, has demonstrated that humans have the potential to reach a station through obedience to divine commands where willing becomes not only being able, but actually being, and if they will something, by divine permission, that thing is realized.},  
Keywords = {Be and It Is, Holy Qur'an,
This World, Hereafter,
Divine Vicegerency.},
volume = {17},
Number = {1}, 
pages = {85-100}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.85},
url = {http://erfanmag.ir/article-1-1705-en.html},  
eprint = {http://erfanmag.ir/article-1-1705-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {SoleimaniKoshali, Fatim},  
title = {Analysis of Islamic Mystics\' Ecstatic Utterances Based on Paul Tillich\'s Symbolic Language Theory}, 
abstract ={Ecstatic utterances (shatḥ) are one type of mystical proposition and among the most important elements of mystical language, representing the most critical point of intersection between mysticism and logic. From a logical perspective, shatḥ is a type of coincidence of contradictories and the harmonization of two incompatible aspects that constitute the contradictory level of mystical language. Accordingly, numerous theories have been proposed by mysticism scholars and modern researchers regarding the causes of logical contradictions in ecstatic utterances. In this regard, employing symbolic and metaphorical language has been considered a method for understanding mystics' ecstatic utterances. This insight, as one of the common presuppositions in twentieth-century theology, considers speech about God's existence, attributes, relations, and actions to be symbolic. The present research, using descriptive-analytical methods and library sources, seeks to analyze the paradoxical propositions of Islamic mystics based on Paul Tillich's formulation of symbolic language theory. Tillich, a Christian philosopher and theologian, developed this framework for religious discourse. Considering symbols as ultimate reality is among the theological teachings found in Tillich's perspective. In this framework, utilizing linguistic elements and considering concepts and propositions about God as symbolic is effective for examining and analyzing ecstatic utterances and resolving the apparent contradictions in mystics' speech.},  
Keywords = {Paul Tillich, Symbolic Language, Ecstatic Utterance (Shatḥ), Mysticism, Symbol.},
volume = {17},
Number = {1}, 
pages = {101-122}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.101},
url = {http://erfanmag.ir/article-1-1667-en.html},  
eprint = {http://erfanmag.ir/article-1-1667-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Zurvani, Mojtaba and Sheikh, Mahmou},  
title = {Sufi Adab: Historical Evolution of the Concept and Its Place in the Ethical System of Sufism (4th–7th Centuries AH)}, 
abstract ={This article employs a historical-comparative approach to examine the evolution of the concept of adab in classical Sufi texts from the fourth to the seventh centuries AH. The texts analyzed were selected on the basis of their historical significance and influence, encompassing the works of al-Sarrāj, al-Sulamī, al-Qushayrī, al-Ghazālī, Ibn ʿArabī, and al-Kāshānī. Drawing on a fourfold distinction within the dimensions of human existence—belief, emotion, volition, and conduct—this study demonstrates that adab pertains primarily to the behavioral dimension and is thereby distinguished from neighboring concepts such as virtues (faḍāʾil), vices (radhāʾil), spiritual stations (maqāmāt), and spiritual states (aḥwāl). This behavioral definition does not entail a disregard for the inner dimensions of human existence; rather, adab is understood in this study as the outward manifestation of inner virtues, whereby virtuous conduct both reflects the inward spiritual state and serves as the ground for its realization. The findings reveal that the definition of adab in early Sufism (al-Sarrāj, al-Qushayrī) was accompanied by conceptual ambiguity; al-Ghazālī was the first to offer a more coherent framework by situating adab clearly within the domain of conduct; and in the works attributed to Ibn ʿArabī, the concept acquired deeper metaphysical dimensions, becoming a station (maqām) that encompasses all other stations and states. The originality of this research lies in its use of comparative textual analysis of primary Sufi sources to trace the historical transformation of adab and to demonstrate why Islamic mystical ethics, in contrast to philosophical ethics grounded in virtues and vices, adopts a practice-oriented approach in which transformative conduct precedes and facilitates spiritual growth.},  
Keywords = {Adab, Ethics, Sufism, Islamic Mysticism, Ibn ʿArabī, al-Ghazālī.},
volume = {17},
Number = {1}, 
pages = {123-144}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.123},
url = {http://erfanmag.ir/article-1-1783-en.html},  
eprint = {http://erfanmag.ir/article-1-1783-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Ghanavi, Amir},  
title = {The Path of Perfection in Manāzil al-Sā\'irīn by Khwāja \'Abdullāh Anṣārī}, 
abstract ={The path of perfection in Islamic mysticism is among the fundamental topics of spiritual wayfaring that has been systematically and precisely addressed in the prominent work Manāzil al-Sā'irīn authored by Khwāja 'Abdullāh Anṣārī. This research aims to analyze the spiritual structure of this book and evaluate the logical coherence of its hundred stages, examining whether the presented order can serve as a comprehensive model conforming to Islamic teachings for mystical wayfaring. The research method is descriptive-analytical, based on studying the text, comparing it with similar mystical works, and examining primary Islamic sources such as the Qur'an and Sunna. First, the subject's position in Islamic mysticism is explained, then theoretical foundations and background are examined, and subsequently, the order of stages is analyzed and measured against Islamic principles. Research findings show that although the book's structure possesses apparent coherence, some stages suffer from logical ambiguity and complete harmony with Islamic principles is not observed. Nevertheless, Manāzil al-Sā'irīn remains a valuable work in the history of Islamic mysticism and can serve as a suitable foundation for deeper research in the field of mystical wayfaring. The study examines commentaries by 'Abd al-Razzāq Kāshānī and Sa'īd al-Dīn Farghānī on the text, revealing their attempts to impose systematic interpretations that may not fully reflect Khwāja's original intent.},  
Keywords = {Khwāja 'Abdullāh Anṣārī, Manāzil al-Sā'irīn, Islamic Mysticism, Hundred Stations, Spiritual Wayfaring, Analysis of Mystical Texts, Religious Teachings.},
volume = {17},
Number = {1}, 
pages = {145-162}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.145},
url = {http://erfanmag.ir/article-1-1613-en.html},  
eprint = {http://erfanmag.ir/article-1-1613-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Aram, Alireza and Fazeli, Seyyed Ahm},  
title = {The Inversion of Ethical Life in a Narrative from Fīhi mā Fīhi}, 
abstract ={According to the definition adopted in this article, ethical life refers to a lifestyle and individual-social conduct faithful to well-known and accepted moral intuitions, principles, or norms. On this basis, the interpretation of specific behavior or a persistent practice that contradicts the common understanding of ethics while simultaneously being presented as a phenomenon faithful to ethics is recognized as an inverted narration of ethical life. In the present study, a narrative from Rumi's Fīhi mā Fīhi is presented, and the inversion of ethical life in this narrative is examined from a critical perspective. Rumi's moral purpose in presenting the story and its inverted reflection of consequences can be analyzed through the following results: (a) From the narrator's viewpoint, a flexible yet world-governing will rules over human actions, and understanding the mystery of this will is possible through intuitive and aesthetic means. (b) It is by presupposing this will that one can judge successful and unsuccessful individuals and place their actions on the seat of moral judgment. (c) The narrative in question, by dismissing human will, causes the denial of moral responsibility and confirms its dissolution into a fatalistic mystical disposition. (d) This same inverted narration, appropriate to the rhetorical goals of the orator, is considered a persistent cause in weakening mystical ethics.},  
Keywords = {Mystical Ethics, Moral Will, Rhetoric, Fīhi mā Fīhi, Moral Responsibility.},
volume = {17},
Number = {1}, 
pages = {163-179}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.163},
url = {http://erfanmag.ir/article-1-1660-en.html},  
eprint = {http://erfanmag.ir/article-1-1660-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {KarimiyanSeyghalani, Ali},  
title = {Foundations of Divine Proximity in Islamic Philosophy}, 
abstract ={One of the most important issues in ontology and anthropology is the question of humanity's ultimate perfection, with the primary factor of anxiety being perplexity in epistemology. Muslim thinkers, inspired by revelation, have no doubt that humanity's ultimate perfection is divine proximity (qurb ilāhī), though unfortunately its understanding has been subject to popular misconceptions. This article aims to expand epistemological horizons regarding the ontological and epistemological foundations of divine proximity in Islamic philosophy. Research findings indicate that divine proximity belongs to the category of "witnessing the secrets of the invisible world" and is a "gradational" matter that ultimately culminates in "witnessing the detailed in the comprehensive" or "witnessing multiplicity in unity and the illuminative relation existing in the system of being." The ranking of human beings also relates to this gradational nature of divine proximity. The beginning of proximity is witnessing the secrets of the world of dominion (malakūt), and its endless end is witnessing the annihilation of longitudinal and latitudinal multiplicities in the divine essence. Moreover, divine proximity is voluntary wayfaring related to worldly life and not afterlife, and what we encounter in the hereafter is only the inner dimension of the scope of witnessing development in worldly life.},  
Keywords = {Divine Proximity, Epistemological Development, Invisible Worlds, Presential Gradation, Locus of Proximity Realization.},
volume = {17},
Number = {1}, 
pages = {180-204}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.180},
url = {http://erfanmag.ir/article-1-1637-en.html},  
eprint = {http://erfanmag.ir/article-1-1637-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Motieshirazi, Leila and Khaleghzadeh, MohammadHadi and Masoumi, MohammadRez},  
title = {Earthly Myths: The Manifestation of Mysticism in Initiation Rites (Case Study: Abdurrahman Jami and Shaykh Mahmud Shabestari)}, 
abstract ={In mystical literature, one of the key concepts is humanity's ascension and elevation from the earthly station to celestial ranks. In this journey, earth (khāk) as a symbol of transformation and renewal plays a central role in many ancient traditions and myths, particularly due to its capacity for metamorphosis in spiritual and mystical processes. In myths, earth is recognized as a symbol of change and transformation, as this material substance can attain true spiritual qualities through mystical stages and guidance of the spiritual master (pīr). This article aims to demonstrate how the worthless material element of earth, by passing through the threefold stages of separation, transition, and incorporation, becomes capable of attaining spiritual maturity and honor as the Perfect Human. Using a mythological approach and analyzing the poetry of two mystical poets—Abdurrahman Jami and Shaykh Mahmud Shabestari—this study examines the transformation from earth to the celestial spheres. Earth as a material symbol, through this spiritual path, reaches annihilation in God (fanā fī Allāh) and the apex of human perfection. The research employs a descriptive-analytical method focused on spiritual metamorphosis of earth, demonstrating how this base material substance undergoes profound mystical transformation through initiation rites to become worthy of divine trust and ultimate human realization.},  
Keywords = {Mysticism, Earth, Myth, Initiation Rites.},
volume = {17},
Number = {1}, 
pages = {205-227}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.205},
url = {http://erfanmag.ir/article-1-1686-en.html},  
eprint = {http://erfanmag.ir/article-1-1686-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Motamedi, Ahmadreza and Rezaee, Ali and Motamedi, Shim},  
title = {The Capacities of Tarkovsky\'s Cinema in Promoting Anti-Materialist Thought}, 
abstract ={Andrei Tarkovsky is one of the most influential artists in cinema history who was born and raised during the period of materialist philosophical dominance in the Soviet Union. However, by adopting his personal approach to art, he created works that were anti-materialist in both structure and content. In this research, considering the materialist philosophical background of the Soviet Union during Tarkovsky's lifetime, we have enumerated the anti-materialist aspects of Tarkovsky's cinema in both structural and thematic sections using a descriptive-analytical approach to his works. The result is that Tarkovsky's cinema can be considered structurally possessing components for transcending matter to meaning, and thematically can be divided into two periods: life in the former Soviet Union with a negative view of materialist philosophy, and life in Western Europe with a positive view of spirituality, faith, and even religion. This study examines five major films from Tarkovsky's seven feature films: Andrei Rublev, Solaris, and Stalker from his Soviet period, and Nostalghia and The Sacrifice from his Western European exile period. The analysis demonstrates how Tarkovsky's philosophical stance against materialism manifested in his distinctive cinematic techniques—including extended takes, minimal editing, use of color, and integration of nature—and in his narratives featuring protagonists who pursue transcendent ideals through sacrifice and suffering despite material circumstances.},  
Keywords = {Materialism, Dialectic, Idealism, Matter, Form, Spirituality, Faith.},
volume = {17},
Number = {1}, 
pages = {228-249}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},

doi = {10.66224/erfan.17.1.228},
url = {http://erfanmag.ir/article-1-1696-en.html},  
eprint = {http://erfanmag.ir/article-1-1696-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {fhartookzade, mahdeih and Roodgar, Muhamm},  
title = {The concept of "desire" in the hadith "who desires something and endeavours, finds" with a mystical approach}, 
abstract ={Seemingly, the hadith of “Desire” calls for effort, but in mysticism, the ultimate goal is God Almighty, and the mystic is looking for his mystical insights on this path. In Islamic mysticism, the importance of desire is such that in most cases, Muslim mystics consider it the first step in their spiritual conduct. But, is desire a gift from God or an acquisition? Should demand be the beginning of conduct or ecstasy and connection? In other words, is it first the request and then the connection, or does God open the door first and attract, and then the request and desire become an excuse for the seeker to request the desired? From the surface of the hadith of “Desire”, it seems that whoever wants something and works hard will achieve the goal, but the mystics seem to have a different opinion. To answer this problem, in this article, which is done by an analytical-descriptive method, the point of view of Muslim mystics has been examined. According to the finding, Some mystics believe in the primacy of the seeker and some believe in the primacy of ecstasy, and each of these theories goes back to the intellectual foundations of mystics. According to some mystics, asking for a gift is not an acquisition, so first God gives, and then the demand is created in the seeker. This type of view goes back to his special way of practical mysticism.},  
Keywords = {Desire, Hadith of desire: Belonged To desire, Pain, Mystical Interpretation,},
volume = {17},
Number = {2}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1631-en.html},  
eprint = {http://erfanmag.ir/article-1-1631-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Khosroshahi, Khadijeh and Esfandiar, Mahmoudreza and Jalali, Jashi},  
title = {Black Light in Mystical Interpretations of the Holy Qur\'an: From Presence to Annihilation}, 
abstract ={Light in the Holy Qur'an is a key concept associated with various meanings such as guidance, mercy, knowledge, and divine manifestation. The most prominent verse that explicitly refers to this concept is verse 35 of Surah An-Nur, which has long been a subject of interpretive and mystical contemplation. Mystical commentators, through an esoteric perspective, have offered various and sometimes paradoxical interpretations of light. One such interpretation is the concept of “Black Light”—an expression that may initially seem self-contradictory, yet in its technical mystical sense, it refers to the intensity of divine light and the annihilation (fanā) of the seeker before the overwhelming radiance of the Divine Essence. In mystical interpretations, this concept goes beyond the literal meaning and takes on symbolic and intuitive dimensions. This lesser-known yet foundational idea is evident in the works of mystics such as Ibn Arabi, Najm al-Din Kubra, Ruzbihan Baqli, and others. It refers to a level of spiritual journey in which the seeker encounters divine lights so intensely that reason and ego are obliterated. Despite its name, this light is not a sign of the darkness of ignorance, but rather a darkness born of mystical awareness—a crossing beyond the limits of rational understanding. This article, through an analytical-descriptive approach, seeks to examine the epistemological status of the Black Light in mystical interpretations of the Qur'an, and to demonstrate how mystics, by transcending conventional meanings and entering into symbolic and intuitive layers, have created novel concepts such as Black Light to articulate deeper spiritual experiences.  },  
Keywords = {: Light, Presence, Black Light, Mystical Interpretations, Holy Qur'an, Annihilation, Fanā.},
volume = {17},
Number = {2}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1723-en.html},  
eprint = {http://erfanmag.ir/article-1-1723-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {hoseini, seyed hamed and mahdipoor, hasan and hoseinpoor, qolamrez},  
title = {The Divine Names as the Foundation for the Genesis of Spiritual Stations and Abodes in the Mystical System of Ibn Arabi}, 
abstract ={This research employs a structured approach to analyze the system of spiritual waystations (manāzil) in Ibn Arabi's theoretical mysticism, proposing a model for the formation of mystical states (maqāmāt) based on the gradual manifestations of Divine Names (asmāʾ ilāhiyya). Using a descriptive-analytical method and relying on Ibn Arabi's primary texts, particularly Al-Futūḥāt al-Makkiyya, the findings indicate that spiritual stations are manifestations of Divine Names within the various levels of the seeker's existence, formed through the dynamic interaction between divine manifestations and the seeker's spiritual development. This process unfolds through three fundamental stages: "initial attachment" (taʿalluq), "inner realization" (taḥqīq), and "complete assimilation" (takhalluq) to the Divine Names. Furthermore, each spiritual station comprises three hierarchical levels—general (ʿāmm), specific (khāṣṣ), and most specific (akhass)—corresponding respectively to the levels of divine manifestation in acts (fiʿlī), attributes (ṣifātī), and essence (dhātī), as well as the existential capacity of the seeker. The novelty of this article lies in presenting an "analytical diagram of the process of station formation" and explicating the system of "munāzala" as the principal mechanism for the formation of waystations. This study emphasizes the pivotal role of understanding this system in comprehending the entirety of the spiritual path and the inseparable connection between theoretical and practical mysticism from Ibn Arabi's perspective.},  
Keywords = {Ibn Arabi, Stations of the Wayfarer, Mystical Abodes, Manifestation, Descent},
volume = {17},
Number = {2}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1744-en.html},  
eprint = {http://erfanmag.ir/article-1-1744-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {oshriyeh, Rahm},  
title = {Comparative Representation of Semantic Structures of "Present Knowledge" in the Holy Quran Based on Network Analysis}, 
abstract ={This research aims to comparative represent the semantic structures of "present knowledge" in the Holy Quran, using a semantic approach and network analysis, and examines fifteen key concepts in the field of cognition, including: (perception, information, familiarity, insight, knowledge, wisdom, intelligence, suspicion, perception, knowledge, science, reasoning, understanding, and certainty). The research method is descriptive-analytical and the data were collected based on lexical and interpretive sources. The findings show that although these words are included in the semantic circle of "present knowledge", each of them has subtle and undeniable connotations and forms a dynamic and hierarchical network that depicts the evolutionary process of knowledge from sensory perception to existential certainty. In this system, "knowledge" as a central concept forms the backbone of the network, and concepts such as "insight" and "wisdom" act as the transcendent stages of knowledge, and "certainty" as the final goal of this cognitive path. From a mystical perspective, this research shows that the Holy Quran has, with remarkable precision, outlined the evolutionary process of knowledge from the path of "existential connection" in the stage of perception; passing through "inner man" and "intuitive perception" in the stage of insight; to reaching "certain and present knowledge" in the position of certainty. Finally, this analysis provides the capacity to formulate a revelatory theory of knowledge in which reason as a tool and intuition as a path to reaching truth are placed in a single and evolutionary system.},  
Keywords = {The Holy Quran, face-to-face knowledge, semantic structures, cognition, intuition, conduct.},
volume = {17},
Number = {2}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1748-en.html},  
eprint = {http://erfanmag.ir/article-1-1748-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {},  
title = {An Examination of the Interrelationship among Tawakkul, Tafwīḍ, Riḍā, and Taslīm in the Qur’an and Islamic Mysticism, and the Modes of Their Realization}, 
abstract ={Abstract Reliance on God (Tawakkul), Delegation of Affairs to God (Tafwīḍ), Contentment with Divine Decree (Riḍā), and Submission (Taslīm) are pivotal concepts in the Qur’anic teachings and Islamic mysticism, all referring to the believer’s heartfelt trust in God and acceptance of His divine will. The present study aims to provide a comprehensive analysis of these four concepts and the interrelations among them, employing a systematic review of the relevant sources. Adopting a qualitative content analysis and discourse analysis approach, the research examined Qur’anic texts and the works of Muslim mystics, alongside scholarly studies from the past three decades in Persian, Arabic, and English. The findings reveal that each concept possesses its own distinct meaning, yet in the path of spiritual wayfaring they are deeply interconnected, forming successive stages of faith and surrender. Together, these four ethical and epistemic principles lead the believer to a state in which, while striving and fulfilling duties, one detaches the heart from all but God and wholeheartedly accepts the Divine will with complete satisfaction. By elucidating the commonalities and distinctions among Tawakkul, Tafwīḍ, Riḍā, and Taslim, this study highlights their role in deepening faith and cultivating inner tranquility, underscoring their significance within the Islamic moral framework.  },  
Keywords = {Islam, Faith, Submission, Tafwīḍ, Tawakkul, Riḍā, Practical Mysticism},
volume = {17},
Number = {2}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1727-en.html},  
eprint = {http://erfanmag.ir/article-1-1727-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Mostafavi, Hossein and Khatami, Ahmad and Abolghasemi, Maryam},  
title = {Studying the relationship between several theological terms in two mystical prose works: Qūt Al-Qolūb and šarh Al-Ta\'arrof}, 
abstract ={One of the important theological issues is the will of Allah, which in turn is related to matters such as command, love, predestination, creation, and divine knowledge. In this article, we have examined the subject under discussion using a descriptive-analytical method in Abou Talib Makki's Qout Al-Quloub and Mustamli Bukhari's Sharh Al-Ta'arrof Given that the lofty goal of Sufism is focused on the annihilation of human will in the will of Allah, it is expected that Sufis consider all the created things of this world to be the product of Allah's will, the exaltation of His dignity, and at the same time, they withdraw from the belief in predestination, which requires hesitation in performing the duties of servitude. Both authors have beliefs consistent with the Sunnis, especially the Ash'arites. They all consider the divine will to be equivalent to the fulfillment of an action and its absence to be equivalent to the non-fulfillment of an action. According to them, the will of Allah is related to the commission of sins or the abandonment of obligations, and this will is in accordance with his prior knowledge; but the command, prohibition, pleasure, and love of Allah are not necessarily in line with his prior will and knowledge. Neither of these two authors consider love and pleasure to be related to will, and they do not agree with Abou Al-Hasan Ash'ari on this point. According to them, Allah's will for an action that is contrary to his command does not require compulsion, because the criterion for obedience and disobedience is agreement or opposition to the command, not will. Furthermore, Allah wills the occurrence of an action in accordance with his prior knowledge, and on this basis, He is aware from the beginning of the conditions of the person in charge and his obedience or disobedience and disobedience.  },  
Keywords = {Command, Creation, Love, Theology, Will of Allah},
volume = {17},
Number = {2}, 
pages = {0-0}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1751-en.html},  
eprint = {http://erfanmag.ir/article-1-1751-en.docx},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Taherian, Maryam and Torshizi, Mahdie and RafeiShafiq, Mitra and Azarbayejani, Masou},  
title = {The Effectiveness of Janbozorgi’s Spiritual Therapy on Cognitive Flexibility and Positive Body Image in Patients with Cancer}, 
abstract ={Cancer is one of the rapidly increasing diseases worldwide and in Iran, often leading to profound physical and psychological changes, including negative body image perceptions and reduced cognitive flexibility among affected individuals. The present study aimed to investigate the effectiveness of Janbozorgi’s Spiritual Therapy on cognitive flexibility and body image in patients with cancer. This study employed a quasi‑experimental design with a pretest–posttest control group. The statistical population consisted of all cancer patients at the MAKSA Center in 2024. Based on estimates obtained from G*Power software, the required sample size was calculated as 28 participants. Considering the inclusion and exclusion criteria and the possibility of attrition, 30 participants were selected through convenience and purposive sampling and randomly assigned to two groups (experimental and control), each consisting of 15 participants. In both the pretest and posttest phases, participants completed the 20‑item Cognitive Flexibility Inventory developed by Dennis and Vander Wal (2010) and the Multidimensional Body–Self Relations Questionnaire developed by Cash et al. (1986, 1987). The experimental group participated in eight 90‑minute sessions of Janbozorgi’s Spiritual Therapy, whereas the control group received no intervention. The data were analyzed using analysis of covariance (ANCOVA) in SPSS version 28 at a significance level of 𝑝<0.05. The findings indicated that Janbozorgi’s Spiritual Therapy significantly improved cognitive flexibility and positive body image among patients with cancer. Therefore, it is recommended that cancer treatment centers incorporate Janbozorgi’s Spiritual Therapy alongside pharmacological treatment and other necessary medical interventions in order to enhance patients’ psychological well‑being.},  
Keywords = {Body image, Cancer, Cognitive Flexibility, Janbozorgi’s Spiritual Therapy.},
volume = {17},
Number = {2}, 
pages = {1-19}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1710-en.html},  
eprint = {http://erfanmag.ir/article-1-1710-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Ranjbar, Ali Hossain and Goodarzi, MohammadAli and Kakaei, Ghasem and Elahimanesh, Rez},  
title = {A Comparative Study of the Perfect Human and the Means of Attaining It in the Mystical Thought of Rumi and Maslow’s Humanistic Psychology}, 
abstract ={This study aims to comparatively examine the concept of the perfect human and the means of attaining perfection in the thought of Jalāl al-Dīn Muḥammad Balkhī (Rumi), a Muslim mystic, and Abraham Maslow, a prominent humanistic psychologist. The present research first explores the concept of the perfect human and its defining characteristics in the views of Rumi and Maslow, and subsequently examines the paths to perfection, the obstacles to growth, and the practical strategies proposed by each thinker. Employing thematic analysis alongside philosophical-conceptual analysis, the study systematically compares the two perspectives. Whereas Rumi’s thought, grounded in a mystical and monotheistic worldview, regards the perfect human as a being who—by transcending the ego and attaining annihilation (fanāʾ) in divine love—reaches unity with the Absolute Truth, Maslow, within the framework of humanistic psychology, conceives of the perfect human as an individual who achieves personal transcendence through self-actualization, the realization of human potentialities, and peak experience, within the context of freedom and personal responsibility. The findings indicate that although these two perspectives differ in their ontological, epistemological, and teleological foundations—one rooted in spiritual wayfaring (sulūk) toward union with the Divine, the other in the realization of the worldly self—they converge in their emphasis on overcoming egocentrism, cultivating higher potentials, and moving beyond superficial needs toward meaning and transcendence. Furthermore, Maslow’s concept of “peak experience” bears a noteworthy affinity to the experience of “unity and annihilation” (waḥdat wa fanāʾ) in Rumi’s mysticism, and may be regarded as a point of convergence between the two approaches in elucidating the transcendent dimensions of the human being.},  
Keywords = {Perfect human, Self-actualization, Means of human transcendence, Maslow, Rumi.},
volume = {17},
Number = {2}, 
pages = {20-40}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1720-en.html},  
eprint = {http://erfanmag.ir/article-1-1720-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {EhsaniEstahbanati, Mohammadami},  
title = {The Concept of «Fana» in the Works of Ibn Arabi and Rumi}, 
abstract ={The concept of "Fana" is one of the main pillars in Islamic mysticism and plays a fundamental role in the mystical journey. Ibn Arabi and Rumi, as two pinnacles of Islamic thought, each approach the explication of this concept with a unique perspective. The aim of this research is to conduct a comparative analysis of these two thinkers' interpretations of the concept of Fana, with an emphasis on its Quranic and Hadith-based foundations, to elucidate their similarities, differences, and methodologies in understanding Fana. This research employs an analytical-comparative method with a qualitative approach. The primary sources include Ibn Arabi’s Fusus al-Hikam and Futuhat al-Makkiyya, as well as Rumi’s Masnavi-ye Ma'navi, with relevant Quranic verses and Prophetic Hadiths being examined as interpretive and hermeneutical sources. The findings of the study show that despite differences in language, method, and intellectual structure, both Ibn Arabi and Rumi share a common understanding of Fana as a stage of transcendence from the self and the realization of Baqa Billah (Subsistence in God). Ibn Arabi interprets Fana within the framework of his theory of the Unity of Being, presenting it in an ontological and conceptual context, while Rumi sees it as a romantic and mystical experience expressed through allegory and poetry. In the interpretation of Quranic verses and Hadiths, Ibn Arabi tends to rational and systematic exegesis, whereas Rumi uses these texts to evoke feelings and convey inner experiences. For both mystics, Fana is seen as a necessary step in the spiritual journey and the attainment of the truth of divine unity. This diversity in approach highlights the vast potential of Islamic mysticism to integrate reason and love in the pursuit of understanding divine truth},  
Keywords = {Fana, Ibn Arabi, Rumi, Islamic Mysticism, Baqa Billah.},
volume = {17},
Number = {2}, 
pages = {41-57}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1728-en.html},  
eprint = {http://erfanmag.ir/article-1-1728-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Radan, Soghra and HashemiTonekaboni, Seyyed Mous},  
title = {A Comparative Analysis of the Levels of Time in the Quran, Islamic Philosophy, and Mysticism: With Emphasis on the Ontological, Educational, and Intuitive Structure of Time}, 
abstract ={Time occupies a foundational position in the Quran, Islamic philosophy, and Islamic mysticism, and within each tradition it has been analyzed through hierarchical levels such as Zaman (sequential time), Dahr (perpetual time), and Sarmad (eternity). While various Islamic thinkers have proposed classifications of these levels, a precise mapping of Quranic concepts onto their philosophical and mystical counterparts has received insufficient scholarly attention. This study aims to provide a comparative analysis of the three principal levels of time across the Quran, Islamic philosophy, and Islamic mysticism, addressing the question of how the temporal structure of the Quran corresponds to its philosophical and intuitive counterparts. The research employs an analytical-comparative methodology grounded in the conceptual analysis of Quranic verses. The findings demonstrate that a profound understanding of the levels of time can reveal new ontological, educational, and intuitive dimensions of human existence. In the Quran, the “present moment” is presented as the pivotal axis of spiritual wayfaring and human moral development; in Islamic philosophy, time is intrinsically linked to motion and the gradations of being; and in mysticism, the Hal-e Arfani (mystical moment) constitutes a fourth dimension of spiritual experience. The principal contribution of this study is the formulation of a four-layered model of temporal levels that, beyond theoretical analysis, carries practical and spiritual implications. The findings further indicate that knowledge of these levels not only provides a more precise understanding of resurrection (Qiyamah) and eschatology (Ma’ad), but also guides the spiritual wayfarer (salik) in orienting their path of inner wayfaring and intuitive realization.},  
Keywords = {Time in the Quran, Dahr (Perpetual Time), Sarmad (Eternity), Ontology of Time, Mystical Moment.},
volume = {17},
Number = {2}, 
pages = {58-74}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1726-en.html},  
eprint = {http://erfanmag.ir/article-1-1726-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {Nouri, Hassan and Gholizadeh, Heydar and PashaieMehtarlu, Mohamm},  
title = {Meeting with the Goddess in the World’s Renowned Epics Based on Campbell’s Theory}, 
abstract ={“Meeting with the Goddess” is one of the most significant stages in Campbell’s seventeen-stage monomyth and represents one of the hero’s most distinguished stations within the inner spiritual journey—a station that heroes of tales, legends, and epics attain only after traversing the most arduous ordeals. Employing a library-based method, the present study examines this stage across the world’s most renowned epics—including Gilgamesh, the Ramayana and Mahabharata, the Iliad and Odyssey, Virgil’s Aeneid, the Nibelungenlied, and Dante’s Divine Comedy—which, in most of their events, share a linear narrative structure and a singular hero, analyzing these epics in light of one another. The study concludes that none of these epics is confined to external, surface-level events; rather, through symbolic language, each conveys foundational mystical concepts. Across all these epics, the shared emphasis is that if a qualified individual refuses to be content with the trivialities of a lowly existence and instead prepares for spiritual elevation and inner perfection, he will, aided by the divine assistance embedded within his own being, begin to advance. After enduring hardships and passing through crises—much like the mystic wayfarer (sālik)—he will experience, in accordance with his own capacity and perception, a manifestation of that divine truth and authentic life, appearing before him in the form of a beautiful goddess.},  
Keywords = {Meeting with the Goddess, Campbell, Hero’s Journey, Epic, Mysticism.},
volume = {17},
Number = {2}, 
pages = {75-95}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1724-en.html},  
eprint = {http://erfanmag.ir/article-1-1724-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}

@article{ 
author = {NavabiQamsari, Maryam Sadat},  
title = {Sidrat al-Muntahā as the Manifestation of Bewilderment: An Analysis of the Concept of Ultimate Bewilderment at Sidrat al-Muntahā in Light of Ibn ʿArabī’s Degrees of Bewilderment}, 
abstract ={The account of the Prophet Muhammad’s Miʿrāj in Sūrat al-Najm, together with expressions such as al-Ufuq al-Aʿlā (the Highest Horizon) and Sidrat al-Muntahā, has provided Sufi and mystical exegetes with a basis for interpreting the Prophet’s ascent in terms of mystical wayfaring. Among these expressions, Sidrat al-Muntahā occupies a distinctive position because of its lexical meanings and its descriptions in Islamic traditions. Interpreting Sidrat al-Muntahā as a locus of “ultimate bewilderment,” and considering its characterization as the limit of created knowledge and the endpoint of the angels’ ascent, raises the question of whether this expression bears a meaningful relationship to Ibn ʿArabī’s conception of ḥayra (bewilderment) and its degrees. The present study aims to clarify the significance of Sidrat al-Muntahā in the Qur’anic account of the Miʿrāj by examining its relationship to the mystical concept of bewilderment in Ibn ʿArabī’s thought. Employing a descriptive-analytical method, the study examines mystical interpretations of the Qur’anic verses concerning the Miʿrāj and analyzes Sidrat al-Muntahā in light of Ibn ʿArabī’s epistemological understanding of ḥayra. The analysis of exegetical descriptions of the Sidra and of that which veils it, particularly in relation to verses 14 and 16 of Sūrat al-Najm, reveals significant affinities between these interpretations and Ibn ʿArabī’s account of bewilderment and its degrees. In accordance with Ibn ʿArabī’s discussion of intellectual and contemplative bewilderment at the highest level of the realm of possibility, the mystical exegeses examined in this study point to three forms of bewilderment. The first two consist of intellectual and contemplative bewilderment arising from the multiplicity of divine theophanies that veil the Sidra at the station of proximity: the former renders the intellect bewildered through its inability to apprehend the Divine Reality, while the latter overwhelms the heart through the lights of the Divine Essence. The third form is a bewilderment arising from the knowledge of the presence of the One within the entities of existent things. According to some interpretations, this final form constitutes the ultimate degree of bewilderment experienced by the Prophet at the station of subsistence (baqāʾ) through his descent to Sidrat al-Muntahā.},  
Keywords = {Prophet Muhammad, Sidrat al-Muntahā, Bewilderment, Qur’anic Exegesis, Spiritual Wayfaring, Ibn ʿArabī.},
volume = {17},
Number = {2}, 
pages = {146-164}, 
publisher = {Scientific Association of Islamic Mysticism of Iran},
url = {http://erfanmag.ir/article-1-1736-en.html},  
eprint = {http://erfanmag.ir/article-1-1736-en.pdf},  
journal = {Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism},  
issn = {2538-5135}, 
eissn = {2980-8421}, 
year = {2026}  
}