2026-08-20T00:44:25+03:30 http://erfanmag.ir/browse.php?mag_id=18&slc_lang=fa&sid=1

18-606 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17 Abstract : Najmoddin Razi was the well-known mystics in the late 6th century and beginning of 7th century (AH). He has authored so many works in the field of Islamic mysticism. In his most significant work, Mersadolebad, he pointed out the beginning and end of the universe, the start of deportment and the extremity of development as well as the destination and goals of lover and beloved. In Razi Mysticism, God who is the absolute beauty makes appear his names and traits in the universe to each particle achieves the perfection with regard to its abilities and potentials. But this is human that reflexes the beauties of God completely by the mirror of his “Heart” – that is the collection of beautiful traits and names of God. Key words: Beauty, Mysticism, Najmoddin Razi, Mersadolebad, Islamic Mysticism 2017 12 01 1 17 http://erfanmag.ir/article-1-606-en.pdf

18-608 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17 Abstract:The word “Ma'refat” (Wisdom) is of high frequency in mystical and Sufism-related texts. “Ma'refat” is paronymous with “Erfan” (mysticism) and “Aref” (mystic) which means  as preface of this subject.For knowing the significance of this term in mysticism, every one of mystics has defined “Ma'refat” based on his mentality and religious beliefs and have studied the relevant concepts such as “Aql” (intellect),”Eman” (belief),”Mohebbat”( compassion),”Afarineš” (creation),”Vojood”(existence), “Tajalli” (theophanic), “kašf-o- šohood” (intuition) and etc. In this essay mystical texts and Persian Sufism have been studied and we have elicited any Quranic verse which has been commented with the term "Ma'refat". Either with their expression of "Ma'refat" or by their mastery of meaning of Quranic texts, mystics have interpreted many Quranic lexicons as  "Ma'refat” and related concepts. Šajare-tayyebe (Pure tree),”Molook” (kings),”Haq” (right), “Amanat”(safekeeping), “Sedratol Montaha”, “Leyabodoon”, “Dana fatananna”, “islam”, “loohe mahfooz”, “Ommol ketab” “Rahmat”(mercy),”Taqva”(virtue),”Ciyab”(Clothing),”completion of religion”, “Noor”(light) and etc. are 25 words that are considered to have the same conceptual referent like the word "Ma'refat” and the verse was interpreted based on this term. This way not only has helped to the realization of the discussion of the word “Ma'refat” but also has provided room for acquaintance with the interpretation of Quranic lexicons. Also Persian language with its eloquence has had a significant role at this understandability.   Key words : Ma'refat , Quran verses, Interpretation, mystical and Sufism texts  2017 12 01 19 44 http://erfanmag.ir/article-1-608-en.pdf

18-607 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17 Abstract:In this article, which is done in descriptive-analytical approach, the writer tries to clarify the special morality of Koran which can be called the mystic morality of Koran besides comparing it with mysticism specifically the practical one. Following the interpretation of some verses of Koran, Allameh Tabatabayee mentions the three kinds moralities: material- philosophical , public to prophets and exclusive to Koran and the recent one is excusive to Islam which is unprecedented. Focusing on the nature, principles and the purposes of this kind of morality, we notice that there are a lot of similarities between Koranic and practical mysticism. So in this article I try to show the nature of morality special to Koran besides comparing it with the practical mysticism because these two moralities have some conformity in principles, procedures and purposes.   Key words: Morality, Mysticism, Koran, monotheism, morality of monotheist.  2017 12 01 45 66 http://erfanmag.ir/article-1-607-en.pdf

18-609 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17 Abstract:In many of his works has Ibn Arabi discussed the occurrence of the rational impossible in the arena of imagination. The present paper aiming to investigate and analyze this issue represents two major perspectives in the field. The first view is augmented by testaments extracted from works of Ibn Arabi on variances in spaces of knowledge and therefore the differences in the scales used in these fields. However, the second perspective which is accepted by the present study is corroborated via other statements from Ibn Arabi. The definition he offers for the rational impossible has solvشed several problems in the present discussion and has provided the basis for reaching the right verdict. Ibn Arabi interprets “the occurrence of the impossible” as “the imagination of the impossible” and therefore takes the mental existence of the existence of the impossible not its external existence.  Most of the examples mentioned on agreement of two contradictions or opposites are logically disputable. Furthermore, Ibn Arabi has definitely spoken of differences of dimensions and modes. The other point worth mentioning is that even when he refers to imagination arena in his discourse, he does not intend to credit either “occurrence” or “non-occurrence” of the rational impossible.   Keywords: Ibn Arabi; The rational impossible; Agreement of two contradictions; Stage and verdict of intelligence; Capable intelligence; Imagination   2017 12 01 67 85 http://erfanmag.ir/article-1-609-en.pdf

18-610 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17 Abstract:Islamic painting is clearly influenced by the fundamental principles of Islamic thought. Not only this affects the meaning and content but also affects the form and structure of painting influenced the principles of Islamic thought. For example, the Quran as the main reference of Islamic thought expresses Islamic thought about color. We know that the color is the emission of the light but there is a difference between light and fire in Quran, therefor some colors represent light while others represent fire. In Islamic mysticism the distinction between these colors is discussed, an example would be the opinions of Sheikhe Ishraq and Ala-Aldole Semnani. In this article, by citing Quranic verses, the works of Sheikhe Ishraq and Ala-Aldole Semnani, we have tried to prove that Muslim artists used lightful colors to express the spiritual meaning and fiery colors for satanic meanings. For example the dense red is used in the images of the devils but in the images of prophets the bright and soft ones are used. Key Words: Quran, Light, Fire, Islamic Painting, Islamic mysticism.   2017 12 01 87 105 http://erfanmag.ir/article-1-610-en.pdf

18-611 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17 Abstract: Suhrawardi and Mulla Sadra believe order of Being is impossible without Wrath and Love. For Suhrawardi, all over the creation is the realm of these love and wrath so that no creature- either luminous or non-luminous - can be found that has no share of them. and, the existence of the best and most complete order of Being is the concomitance of these very love. According Suhrawardi basic principles, necessaries is the wrath and love orientations within in the god: there is the wrath orientation within the high degrees and the love orientation within the low degrees. Thus, the existence of the best most complete order of being is base Wrath and Love. From Mullah Sadra's perspective, Love is reality that penetrates in all creatures and things through their very being. In his opinion, the Cosmos is based on Love and Wrath, through the former which all creatures comes to being maintain their existent order. According to the “particular unity of existence” as the ultimate view peculiar to Sadrian thought, all creation either regarded as good or as bad are but the divine different manifestations; the former His love manifestations and the latter His Wrath ones. Key Words: Love, Wrath, on orderedness of Being, Suhrawardi,  Mulla Sadra   2017 12 01 107 129 http://erfanmag.ir/article-1-611-en.pdf

18-612 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17 Abstract:Attempt to spirituality in world today, originates from feeling of deficiency in industrial world. Attempt to Islamic spirituality is necessary in this position. This writing deals with aims and qualities of spirituality in mystical and philosophical thought. According to mystical and philosophical view, the indicator of spirituality is the intent and cognition of act and ethical direction in this act. The Aims of spiritual life in mystical and philosophical view are: evolution of Monotheistic cognition in the ranks of theism and evolution of Monotheistic tendency for motion into original reality. Finally, The qualities of Islamic spirituality are as follows: harmony of spirituality with aim of creation, with qualities of soul of man, with power of him, with shari'ah, universality for individual, social, temporal and spatial aspects, versatility in spiritual low, maintenance of human-‌medium, harmony with human aspects, harmony of spiritual Components, attention to interaction between human acts and divine traditions in the world and universality for all aspects of life.    Keywords: Spirituality, aim, quality,mystical and philosophical thought 2017 12 01 131 151 http://erfanmag.ir/article-1-612-en.pdf

18-613 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17  Abstract: Ayatollah Mirza Mohammad Ali Shah Abadi is the founder of the Fitrah theory in the last century. The Shāhābādī`s approach to this theory is religious and mystical. At the same time, most of his theorizing has a philosophical and rational backing. Proving the basic principles of Islam (the existence of God, prophecy, imamate and resurrection) by the requirements of  humannature, referring to the Fitrah in some philosophical issues as well as The Philosophical Psychology, are  of the most important of his innovations. The most important factor in the success of Shahabadi in these innovations is his deep reflection on the teachings of Quran and the Hadith. Keywords: Fitrah, Theory of Fitrat, Shah Abadi, proof of Fitrah 2017 12 01 153 168 http://erfanmag.ir/article-1-613-en.pdf

18-614 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17 Abstract:Lofty position of Avicenna in philosophy should not prevent us from paying attention to the mystical aspects of his thought The mystical look of Avicenna has transcended the boundaries of peripatetic thought and has influenced great philosophers such as Sheikh Ishraq and Sadr al-Mutawlain. He presented two designs in the book of Ashrats and looked at the stages of spiritual perfection from  each point of view. In this paper, we have discussed the first plan that depicts the spiritual evolution of the holy traveller from the psychological point of view, and has spoken about the outwardness of unseen world lights, the connection to the divine world, and the progress of the perfection of the holy traveller in confronting the spiritual atmosphere. This article tries to have a critique aspect to the work in addition to the analysis and, based on the heritage, reveals the strength and weakness of Avicenna's long plan revelationaly   Keywords: Avicenna, stages of mystics, Avicenna Mysticism, psychological perspective 2017 12 01 169 189 http://erfanmag.ir/article-1-614-en.pdf

18-615 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17 Abstract: Rasaeel Farsi, by the use of an especial form of Persian literature which was written by Khawjeh Abdolah Ansari, is accounted as one of the significant literary works that must be studied in depth for finding its hidden implications for its apparent features do not show its accurate meanings; however, they are along with each other. So what was mentioned as the attitudes of this poet are being discovered through these hidden layers which are the reflected in this literary language. This work was organized into 18 chapters (in 149 pages) as an organized and a simple prose which consists of Ayats, Holy Verses, Narrations, Secrets, Hadiths, etc. as well as the other rhetorical devices. Therefore, the present paper aimed to study the implications and contents of this work by considering these two concepts "love and kindness" as the spiritual and divine points, the "place of a perfected human" and his existence as the final divine aim of creation. In addition, a comparative study with the other Gnostic works will be considered in this paper. Therefore, the results of this paper are indicative of the relationship of these implications with the conclusions of the other Gnostic works toward the perfection of love, knowledge and the place of human as the Spirit of the World (Great Human). Keywords: Studying, Hermeneutics, Implications, Contents, Rasaeel Farsi by Pire Harat, Love and Kindness, Perfected Human 2017 12 01 191 207 http://erfanmag.ir/article-1-615-en.pdf

18-616 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17 Abstract:The foundation of religious experience, according to Rudolf Otto, is Nominous or Holy – Nominous or Holy which is inexpressible and incomprehensible and at the same time a priori. At the beginning of the book he says that he who does not have or cannot have any internal and spiritual experience of religion, it is better to stop reading this book. And since this is so, Otto, with his descriptions of manifestations of the holy within humans, attempts to do a fundamental task; that is, to say something about what is inexpressible! Of course, Otto has brought these descriptions in a dispersed manner, but all what is presented in this essay is a new and consistent interpretative formulation of these dispersed descriptions of Holy and manifestations of it. Nominous, being matter and unformed, must be manifested in different forms in order to manifest itself within human being. And if it does not, it will not be experienced within the human soul.   Keywords: Nominous, Holy – Nominous, matter, form, religious fear, being mysterious, astonishment 2017 12 01 209 230 http://erfanmag.ir/article-1-616-en.pdf

18-617 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2017 9 17 Abstract: From past to present, human beings had been searching for a way to reduce pain and they will continue to do so in the future. Pain is a key word in solving the puzzle of human happiness i.e. one cannot suggest a plan for happiness of people without considering pain. Like many other religions and schools of thought, Sufism also tried to find a way to resolve human pain and in this quest, it investigates deep forms of pain together with more superficial ones. In present paper, we claim that doctrines of Sufism have significant effect on reducing personal and social pain. On the other hand, many of Sufism teachings are passive with regard to pain. Although it should be noted that in extreme situations, passiveness is pain reductive in and of itself, it cannot be used as a general prescription in all conditions.   Keywords: Sufism, material pain, physical pain, psychological pain, compromising with pain, confronting with pain 2017 12 01 231 253 http://erfanmag.ir/article-1-617-en.pdf