2026-08-20T00:20:07+03:30 http://erfanmag.ir/browse.php?mag_id=38&slc_lang=fa&sid=1

38-1631 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 mahdeih fhartookzade mfartookzadeh@gmail.com Muhammad Roodgar roodgar@gmail.com 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. Desire Hadith of desire: Belonged To desire Pain Mystical Interpretation 2026 4 01 0 0 http://erfanmag.ir/article-1-1631-en.docx

38-1723 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 Khadijeh Khosroshahi khadijeh.khosroshahi@iau.ac.ir Mahmoudreza Esfandiar Mr.Esfandiar@iau.ac.ir Jashid Jalali J.Jalali@iau.ir 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.   : Light Presence Black Light Mystical Interpretations Holy Qur'an Annihilation Fanā. 2026 4 01 0 0 http://erfanmag.ir/article-1-1723-en.docx

38-1744 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 seyed hamed hoseini hoseini.hamed911@gmail.com hasan mahdipoor logos_57@hotmail.com qolamreza hoseinpoor reza_hossein_pour@yahoo.com 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. Ibn Arabi Stations of the Wayfarer Mystical Abodes Manifestation Descent 2026 4 01 0 0 http://erfanmag.ir/article-1-1744-en.docx

38-1748 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 Rahman oshriyeh oshryeh@quran.ac.ir 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. The Holy Quran face-to-face knowledge semantic structures cognition intuition conduct. 2026 4 01 0 0 http://erfanmag.ir/article-1-1748-en.docx

38-1727 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 hmahdavinoor@yahoo.com 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.   Islam Faith Submission Tafwīḍ Tawakkul Riḍā Practical Mysticism 2026 4 01 0 0 http://erfanmag.ir/article-1-1727-en.docx

38-1751 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 Hossein Mostafavi s.hoseinmostafavi1979@gmail.com Ahmad Khatami khatami685@gmail.com Maryam Abolghasemi abolghasemi2014@gmail.com 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.   Command Creation Love Theology Will of Allah 2026 4 01 0 0 http://erfanmag.ir/article-1-1751-en.docx

38-1710 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 Maryam Taherian maryam.taherian@gmail.com azadeh.mahvelati@imamreza.ac.ir Mahdie Torshizi mahdietorshizi@gmali.com Mitra Rafei Shafiq rafieesha@yahoo.com Masoud Azarbayejani mazarbayejani110@yahoo.com 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. Body image Cancer Cognitive Flexibility Janbozorgi’s Spiritual Therapy. 2026 4 01 1 19 http://erfanmag.ir/article-1-1710-en.pdf

38-1720 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 Ali Hossain Ranjbar a.h.ranjbar@gmail.com MohammadAli Goodarzi goodarzimohammadali@gmail.com Ghasem Kakaei gkakaie@rose.shirazu.ac.ir Reza Elahimanesh r.elahimanesh@urd.ac.ir 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. Perfect human Self-actualization Means of human transcendence Maslow Rumi. 2026 4 01 20 40 http://erfanmag.ir/article-1-1720-en.pdf

38-1728 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 Mohammadamin Ehsani Estahbanati ma.ehsani@cfu.ac.ir 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 Fana Ibn Arabi Rumi Islamic Mysticism Baqa Billah. 2026 4 01 41 57 http://erfanmag.ir/article-1-1728-en.pdf

38-1726 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 Soghra Radan soghraradan@yahoo.com Seyyed Mousa Hashemi Tonekaboni mr.mosa.hashemi@gmail.com 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. Time in the Quran Dahr (Perpetual Time) Sarmad (Eternity) Ontology of Time Mystical Moment. 2026 4 01 58 74 http://erfanmag.ir/article-1-1726-en.pdf

38-1724 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 Hassan Nouri hassannoury69@gmail.co Heydar Gholizadeh qolizaadeh@gmail.com Mohammad Pashaie Mehtarlu m_pashaie@yahoo.com “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. Meeting with the Goddess Campbell Hero’s Journey Epic Mysticism. 2026 4 01 75 95 http://erfanmag.ir/article-1-1724-en.pdf

38-1736 2026-08-20 10.1002

Pažuhešnāma-ye ʿErfān: A Journal of Islamic Mysticism JIM 2538-5135 2980-8421 10.66224/erfan 2026 17 2 Maryam Sadat Navabi Qamsari m.navvabi@cfu.ac.ir 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. Prophet Muhammad Sidrat al-Muntahā Bewilderment Qur’anic Exegesis Spiritual Wayfaring Ibn ʿArabī. 2026 4 01 146 164 http://erfanmag.ir/article-1-1736-en.pdf