University of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321From Asceticism to Love: A New Analysis of the Tale of Shaykh San‘an with a Critical Approach to Existing InterpretationsFrom Asceticism to Love: A New Analysis of the Tale of Shaykh San‘an with a Critical Approach to Existing Interpretations121955210.22111/jrm.2025.51447.1267FALeilaYousefi EhrazPhD student in the field of Religious Arts and Philosophy, University of Religions and Denominations, Qom, IranSeyyed AbolghasemHosseini ZharfaCorresponding Author, Faculty Member of the Institute of Higher Education in Islamic Art and Thought, Qom, Iran.Journal Article20250316The Tale of Sheikh San'an, placed at the beginning of Attar of Nishapur’s The Conference of the Birds (Mantiq al-Tayr), stands as one of the most celebrated masterpieces of Persian mystical literature. Rich in symbolic depth and semantic complexity, the tale has long drawn scholarly attention and has been interpreted through various lenses, including symbolic, metaphorical, conceptual, and linguistic approaches. However, its structural placement outside the Valley of Love and near the poem’s opening continues to raise important questions in mystical literary studies.<br />This study critically revisits a selection of previous interpretations, evaluating their compatibility with the overarching structure of The Conference of the Birds and with Attar’s mystical worldview. It aims to provide a fresh analysis of the tale while responding to key questions: Why has the structural role of the tale within the poem often been overlooked? Why would Attar place a love-centered narrative outside the designated Valley of Love? Can a new reading of the tale offer deeper insight into the concepts of love and spiritual transformation in Attar’s mysticism?<br />Using a library-based, descriptive-analytical, and inferential methodology, the study conducts a comparative review of existing interpretations. The findings suggest that Sheikh San'an’s love for the Christian maiden does not indicate a lapse in spiritual progress, but rather reflects divine inspiration and a manifestation of the Divine Will. This journey—from asceticism to love, and then to truth—is portrayed through symbolic elements such as the maiden, dreams, and pig herding. These signify necessary trials on the mystical path, ultimately leading to self-annihilation (fanāʾ), divine unity (tawḥīd), and spiritual transcendence. Thus, the tale emerges as a profound allegory of inner transformation and mystical ascent.The Tale of Sheikh San'an, placed at the beginning of Attar of Nishapur’s The Conference of the Birds (Mantiq al-Tayr), stands as one of the most celebrated masterpieces of Persian mystical literature. Rich in symbolic depth and semantic complexity, the tale has long drawn scholarly attention and has been interpreted through various lenses, including symbolic, metaphorical, conceptual, and linguistic approaches. However, its structural placement outside the Valley of Love and near the poem’s opening continues to raise important questions in mystical literary studies.<br />This study critically revisits a selection of previous interpretations, evaluating their compatibility with the overarching structure of The Conference of the Birds and with Attar’s mystical worldview. It aims to provide a fresh analysis of the tale while responding to key questions: Why has the structural role of the tale within the poem often been overlooked? Why would Attar place a love-centered narrative outside the designated Valley of Love? Can a new reading of the tale offer deeper insight into the concepts of love and spiritual transformation in Attar’s mysticism?<br />Using a library-based, descriptive-analytical, and inferential methodology, the study conducts a comparative review of existing interpretations. The findings suggest that Sheikh San'an’s love for the Christian maiden does not indicate a lapse in spiritual progress, but rather reflects divine inspiration and a manifestation of the Divine Will. This journey—from asceticism to love, and then to truth—is portrayed through symbolic elements such as the maiden, dreams, and pig herding. These signify necessary trials on the mystical path, ultimately leading to self-annihilation (fanāʾ), divine unity (tawḥīd), and spiritual transcendence. Thus, the tale emerges as a profound allegory of inner transformation and mystical ascent.https://jrm.usb.ac.ir/article_9552_fb11b4d1484bdfe09f91affe8b2921e5.pdfUniversity of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321From the Sufi authorities to Attar's seven mystical valleys
(Review and explanation of similarities and differences)From the Sufi authorities to Attar's seven mystical valleys
(Review and explanation of similarities and differences)2354955710.22111/jrm.2025.52393.1305FAAhmadMollaeiCorresponding Author, Assistant Professor, Department of Persian Language and Literature, Farhangian University, Tehran, Iran.ShahriyarShahrakiLecturer at Farhangian University and Higher Education Centers of Sista and Baluchistan Province, Iran0009-0009-5928-6991AliIranmaneshMaster's student in Persian Language and Literature Education, Gharhangian University, Tehran, IranJournal Article20250718Sufism and mysticism, as two influential fields in Islamic culture and literature, have played a fundamental role in the refinement and refinement of the institution of the followers of the path. The main goal of this research is to explain in detail the authorities of Sufism and examine their impact on the mystical path and spiritual experiences of individuals. It examines the authorities of Sufism and its relations with the mystical valleys of Attar in order to provide a deeper understanding of their development and mutual influences. By comparative study of common terms and concepts in mysticism and Sufism, the process of evolution of these concepts throughout Islamic history is examined. Also, in this research, using analytical and interpretive methods, an attempt has been made to describe and compare the seven maqamats and wadis, and to state the differences and similarities of each of them in parallel. The results obtained indicate that the authorities of Sufism are terminological and theoretical, and Attar's mystical valleys are allegorical and literary. However, despite the difference in titles, they are not only the founders of Islamic principles and teachings, but also the concepts hidden in the mutual comparison of the two; they are essentially and conceptually the same and can explain different aspects of the experiences of ascetics and mystics and lead the seeker towards a higher status and degree. These developments have also led to a better understanding of the place of Sufism and mysticism in Islamic society and are inspiring ethical and social issues.Sufism and mysticism, as two influential fields in Islamic culture and literature, have played a fundamental role in the refinement and refinement of the institution of the followers of the path. The main goal of this research is to explain in detail the authorities of Sufism and examine their impact on the mystical path and spiritual experiences of individuals. It examines the authorities of Sufism and its relations with the mystical valleys of Attar in order to provide a deeper understanding of their development and mutual influences. By comparative study of common terms and concepts in mysticism and Sufism, the process of evolution of these concepts throughout Islamic history is examined. Also, in this research, using analytical and interpretive methods, an attempt has been made to describe and compare the seven maqamats and wadis, and to state the differences and similarities of each of them in parallel. The results obtained indicate that the authorities of Sufism are terminological and theoretical, and Attar's mystical valleys are allegorical and literary. However, despite the difference in titles, they are not only the founders of Islamic principles and teachings, but also the concepts hidden in the mutual comparison of the two; they are essentially and conceptually the same and can explain different aspects of the experiences of ascetics and mystics and lead the seeker towards a higher status and degree. These developments have also led to a better understanding of the place of Sufism and mysticism in Islamic society and are inspiring ethical and social issues.https://jrm.usb.ac.ir/article_9557_ecf9258f5018222cbf1a7fdff87d0c02.pdfUniversity of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321The Social Cohesion in the Thoughts of Confucius and Peter BergerThe Social Cohesion in the Thoughts of Confucius and Peter Berger5585955610.22111/jrm.2025.52201.1294FAGorbanElmiCorresponding Author, Professor, Department of Religion and Comparative Mysticism, Faculty of Theology and Islamic Teaching, University of Tehran, Tehran,Iran.علیBabaei MansurkandiMaster's degree, Department of Religion and Comparative Mysticism, Faculty of Theology and Islamic Teaching, University of Tehran, Tehran,Iran.Journal Article20250529This research examines and analyzes the concept of social unity and cohesion in the thoughts of Confucius and Peter Berger. The primary aim of the study is to understand and compare the views of these two thinkers on how social cohesion is created and maintained in different societies. Confucius, the prominent Chinese philosopher, emphasizes the importance of ethical and cultural principles, the role of the family, customs, and respect for elders as key elements in strengthening social unity. He believes that the internal harmony of individuals with moral and cultural values is a significant factor in enhancing social solidarity and forming a cohesive society. In contrast, Peter Berger, a contemporary sociologist, adopts a sociological and religious approach, focusing on the role of social and religious institutions in social cohesion. According to his perspective, these institutions play a crucial role in reinforcing social unity by providing shared values and norms. Berger argues that social cohesion is achieved not only through cultural agreements but also through social and institutional mechanisms. This study explores the views of Confucius and Berger, elucidating the points of convergence and divergence in their thoughts. The theoretical foundations of both thinkers are first reviewed, followed by a comparison of their views on social unity and cohesion. The findings suggest that despite the cultural and historical differences between Confucius and Berger, both emphasize the importance of shared human principles and the role of social institutions in fostering and preserving social cohesion. This indicates that achieving social unity is a concept beyond the limitations of time and place. Ultimately, the research concludes that integrating the views of Confucius and Berger can provide new solutions for addressing contemporary social challenges and contribute to strengthening unity and cohesion in various societies.This research examines and analyzes the concept of social unity and cohesion in the thoughts of Confucius and Peter Berger. The primary aim of the study is to understand and compare the views of these two thinkers on how social cohesion is created and maintained in different societies. Confucius, the prominent Chinese philosopher, emphasizes the importance of ethical and cultural principles, the role of the family, customs, and respect for elders as key elements in strengthening social unity. He believes that the internal harmony of individuals with moral and cultural values is a significant factor in enhancing social solidarity and forming a cohesive society. In contrast, Peter Berger, a contemporary sociologist, adopts a sociological and religious approach, focusing on the role of social and religious institutions in social cohesion. According to his perspective, these institutions play a crucial role in reinforcing social unity by providing shared values and norms. Berger argues that social cohesion is achieved not only through cultural agreements but also through social and institutional mechanisms. This study explores the views of Confucius and Berger, elucidating the points of convergence and divergence in their thoughts. The theoretical foundations of both thinkers are first reviewed, followed by a comparison of their views on social unity and cohesion. The findings suggest that despite the cultural and historical differences between Confucius and Berger, both emphasize the importance of shared human principles and the role of social institutions in fostering and preserving social cohesion. This indicates that achieving social unity is a concept beyond the limitations of time and place. Ultimately, the research concludes that integrating the views of Confucius and Berger can provide new solutions for addressing contemporary social challenges and contribute to strengthening unity and cohesion in various societies.https://jrm.usb.ac.ir/article_9556_de59d51263919a4f2eb99aeb087e2eb6.pdfUniversity of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321Innovative Understandings of Sufi Terminology by Ayn al-Qudat HamadhaniInnovative Understandings of Sufi Terminology by Ayn al-Qudat Hamadhani87113955810.22111/jrm.2025.52688.1306FANiloufarBahramzadehM.A. in Persian language and literature, Faculty of Letters and Humanities, Ferdowsi University of Mashhad, Mashhad, IranSalmanSaketCorresponding Author, Associate Professor, Department of Persian Language and Literature, Dr. Ali Shariati Faculty of Letters and Humanities, Ferdowsi University of Mashhad, Mashhad, IranJournal Article20250721Ayn al-Quḍāt Hamadānī, a tradition-breaking and norm-challenging mystic of the 5th and 6th centuries AH, enriched Islamic mysticism and Sufism with his innovative and fresh ideas. The characteristic of breaking tradition in ʿAyn al-Quḍāt Hamadānī is evident in all aspects of his life, including his approach to mystical terminology. To the extent that a comparison between the mystical terms used in his works and the heritage preserved in classical books of mysticism and Sufism reveals that ʿAyn al-Quḍāt Hamadānī sometimes disrupted the prevailing order and the usual semantic trajectory of mystical concepts. He offered new and original interpretations of terminology. The findings of the present article clearly show that some of his unique and fresh interpretations of mystical terms such as "īmān" (faith), "bāzār-i khawāṣ", "zunnār", "Majmaʿ al-Baḥrayn "(The Confluence of the Tow Seas), and most instances of "ḥijāb"(veil) and "namaz"(prayer) were entirely constructed and developed by ʿAyn al-Quḍāt Hamadānī himself. These do not appear in the writings of earlier mystics and Sufis. Furthermore, certain other terms such as "ẓulm", "faqr "(poverty), and "kufr"(unbelief) were influenced by brief statements from earlier Sufis and mystics. ʿAyn al-Quḍāt Hamadānī expanded these concepts and addressed them extensively and in great detail throughout his own works.Ayn al-Quḍāt Hamadānī, a tradition-breaking and norm-challenging mystic of the 5th and 6th centuries AH, enriched Islamic mysticism and Sufism with his innovative and fresh ideas. The characteristic of breaking tradition in ʿAyn al-Quḍāt Hamadānī is evident in all aspects of his life, including his approach to mystical terminology. To the extent that a comparison between the mystical terms used in his works and the heritage preserved in classical books of mysticism and Sufism reveals that ʿAyn al-Quḍāt Hamadānī sometimes disrupted the prevailing order and the usual semantic trajectory of mystical concepts. He offered new and original interpretations of terminology. The findings of the present article clearly show that some of his unique and fresh interpretations of mystical terms such as "īmān" (faith), "bāzār-i khawāṣ", "zunnār", "Majmaʿ al-Baḥrayn "(The Confluence of the Tow Seas), and most instances of "ḥijāb"(veil) and "namaz"(prayer) were entirely constructed and developed by ʿAyn al-Quḍāt Hamadānī himself. These do not appear in the writings of earlier mystics and Sufis. Furthermore, certain other terms such as "ẓulm", "faqr "(poverty), and "kufr"(unbelief) were influenced by brief statements from earlier Sufis and mystics. ʿAyn al-Quḍāt Hamadānī expanded these concepts and addressed them extensively and in great detail throughout his own works.https://jrm.usb.ac.ir/article_9558_bedd696f739b1b314f25ace66182dfb8.pdfUniversity of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321Examining the views and activities of Phule and Ramabai regarding the improvement of women's status in IndiaExamining the views and activities of Phule and Ramabai regarding the improvement of women's status in India115141955910.22111/jrm.2025.49722.1230FAHajarehSeid-AhmadiCorresponding Author, Graduated with a master's degree, The field of religions and mysticism, Alzahra University Tehran, Tehran, Iran0009-0009-8705-1313HojjatollahJavaniAssociate Professor, Department of Religions and Mysticism, Faculty of Theology, Alzahra University, Tehran, Iran., IranJournal Article20240917Abstract<br />Objective: The 18th and 19th centuries for India were the era of the rise of reformers and their movements in line with the reforms of the social and cultural structure. Some of these reformers focused their efforts on improving the condition of Indian women. Jyotirao Govindrao Phule and Pandita Ramabai were two of this people who dedicated themselves to challenging social norms and defending women's rights. This article examines the views and activities of these two reformers and studies the changes that their attitudes and actions brought about in order to improve the status and empower women. <br />Methods: This research is a descriptive-analytical method and by collecting reliable and documented library sources, it goes to the historical research in this subject area.<br />Purpose: The purpose of this study is to analyze the writings, campaigns, movements and social activities of these two reformers and it deals with the problems and difficulties of implementing social reforms in the conditions of that time in India. <br />Conclusions: This article shows how the struggle of Phule and Ramabai ultimately led to the establishment of gender equality in India and the followers of their school of thought learned and continued the path of change and contribution to Indian culture from them.Abstract<br />Objective: The 18th and 19th centuries for India were the era of the rise of reformers and their movements in line with the reforms of the social and cultural structure. Some of these reformers focused their efforts on improving the condition of Indian women. Jyotirao Govindrao Phule and Pandita Ramabai were two of this people who dedicated themselves to challenging social norms and defending women's rights. This article examines the views and activities of these two reformers and studies the changes that their attitudes and actions brought about in order to improve the status and empower women. <br />Methods: This research is a descriptive-analytical method and by collecting reliable and documented library sources, it goes to the historical research in this subject area.<br />Purpose: The purpose of this study is to analyze the writings, campaigns, movements and social activities of these two reformers and it deals with the problems and difficulties of implementing social reforms in the conditions of that time in India. <br />Conclusions: This article shows how the struggle of Phule and Ramabai ultimately led to the establishment of gender equality in India and the followers of their school of thought learned and continued the path of change and contribution to Indian culture from them.https://jrm.usb.ac.ir/article_9559_21df7b8657b7b057b8bf899f1a2c2082.pdfUniversity of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321"A intellectual Explanation of Causality in Islamic Mysticism with Emphasis on Manifestation and Esoteric Matrimony of Names, and Its comparison with the Two Systems of Particular Gradation and Peripatetic Philosophy""A intellectual Explanation of Causality in Islamic Mysticism with Emphasis on Manifestation and Esoteric Matrimony of Names, and Its comparison with the Two Systems of Particular Gradation and Peripatetic Philosophy"143169955410.22111/jrm.2025.50770.1242FAHamid RezaBayatPh.D. Candidate, Department of Islamic philosophy and theology, Faculty of Theology and Islamic Teaching, University of Qom, Qom, IranMahdiMonfaredCorresponding Author, Associate Professor, Department of Islamic philosophy and theology, Faculty of Theology and Islamic Teaching, University of Qom, Qom, IranJournal Article20250112Causality, as a fundamental issue. Comparative studies have been conducted on different aspects of causality made between different schools. The framework of Islamic theoretical mysticism, as an intellectual system, presents a unique perspective on the realization of perceived realities, which, at its core and in its most encompassing form, is grounded in *essential love* (*hubb dhati*). This study, by adopting the general definition of causality as “any form of involvement in the realization of a reality,” seeks to provide, through analytical method, an explanation of causality within the mystical system. This explanation leverages the dual concepts of manifestation (*zuhur*) and * Esoteric Matrimony of Names (*Nikah-e-Asma’i*), both rooted in *essential love*. Subsequently, a novel interpretation of this issue is offered within the framework of particular gradation (*tashkik khassi*), based on the principles of the primacy of existence (*asalat al-wujud*), the hierarchical nature of existence, and substantial motion (*harakat jawhari*). This interpretation is designed to exhibit the closest possible alignment with the mystical account of causality. Thereafter, a new representation of issue is presented within the Peripatetic system, reinterpreting the four causes (*'ilal arba'ah*) through conceptual chains which has the greatest affinity in this matter with the mystical system. The aim of these interpretations in the two aforementioned philosophical systems, in addition to compare them with the mystical framework, is to demonstrate the ontological inclusiveness of the mystical system over these philosophical approaches in a specific issue. It is argued that the perspectives of these two philosophical systems can be seen as particular instances of the mystical worldview. This endeavor contributes to proposing a broader theory suggesting the ontological inclusiveness of the mystical system over other sciences or intellectual traditions. This inclusiveness itself is grounded in the ontological encompassment of the subject matter of mysticism over the subjects of other disciplinesCausality, as a fundamental issue. Comparative studies have been conducted on different aspects of causality made between different schools. The framework of Islamic theoretical mysticism, as an intellectual system, presents a unique perspective on the realization of perceived realities, which, at its core and in its most encompassing form, is grounded in *essential love* (*hubb dhati*). This study, by adopting the general definition of causality as “any form of involvement in the realization of a reality,” seeks to provide, through analytical method, an explanation of causality within the mystical system. This explanation leverages the dual concepts of manifestation (*zuhur*) and * Esoteric Matrimony of Names (*Nikah-e-Asma’i*), both rooted in *essential love*. Subsequently, a novel interpretation of this issue is offered within the framework of particular gradation (*tashkik khassi*), based on the principles of the primacy of existence (*asalat al-wujud*), the hierarchical nature of existence, and substantial motion (*harakat jawhari*). This interpretation is designed to exhibit the closest possible alignment with the mystical account of causality. Thereafter, a new representation of issue is presented within the Peripatetic system, reinterpreting the four causes (*'ilal arba'ah*) through conceptual chains which has the greatest affinity in this matter with the mystical system. The aim of these interpretations in the two aforementioned philosophical systems, in addition to compare them with the mystical framework, is to demonstrate the ontological inclusiveness of the mystical system over these philosophical approaches in a specific issue. It is argued that the perspectives of these two philosophical systems can be seen as particular instances of the mystical worldview. This endeavor contributes to proposing a broader theory suggesting the ontological inclusiveness of the mystical system over other sciences or intellectual traditions. This inclusiveness itself is grounded in the ontological encompassment of the subject matter of mysticism over the subjects of other disciplineshttps://jrm.usb.ac.ir/article_9554_84c7be39a66259b0248adc1b7427af77.pdfUniversity of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321Mystical Analysis of Hayaman in Ghorb-e-Navafel and Ghorb-e-Faraez from the Perspective of Ibn ArabiMystical Analysis of Hayaman in Ghorb-e-Navafel and Ghorb-e-Faraez from the Perspective of Ibn Arabi171193955310.22111/jrm.2025.49454.1223FASeyedMahdiMousaviPh.D. Candidate, Department of Philosophy-Religions and Mysticism, Faculty of Literature and Humanities, Central Tehran Branch, Islamic Azad University, Tehran, Iran.AbdolrezaMazaheri,Corresponding Author, Professor, Department of Philosophy-Religions and Mysticism, Faculty of Literature and Humanities, Central Tehran Branch, Islamic Azad University, Tehran, IranBakhsh AliGhanbariAssociate Professor, Department of Philosophy-Religions and Mysticism, Faculty of Literature and Humanities, Central Tehran Branch, Islamic Azad University, Tehran, IranJournal Article20240819According to the sacred hadith, "I was a hidden treasure," the inherent love of God has been the cause of creation, and awareness of God's attributes of beauty and perfection gave rise to love. The first person to become aware of the divine attributes was Ibrahim (PBUH). Therefore, the divine essence manifested itself in the forms of existence, such as the moon, stars, and sun, and this caused him to experience awe and wonder. He received and reflected that light of the essence in the directions of manifestations, thus he became engaged in comparison and, through his awe and wonder, he was adorned with divine ethics and the identity of the divine essence, earning him the title of "Khalilullah" (Friend of God). According to Ibn Arabi, Hayaman is love and affection being the basis of conduct and the love of the seeker becomes Hobb-e-Navafel and/or Hobb-e-Faraez. All prophets are subject to Muhammadieh truth and in the manifestation of this divine name. Ghorb-e-Navafel is the result of voluntary servitude and the status of the creature attributed to the attributes of God. Ghorb-e-Faraez is the result of needy servitude and the status of God attributed to the attributes of the creature. We express the story of Ibrahim(PBUH), the ontology of love, Hayaman and its relationship with Ghorb-e-Navafel and Ghorb-e-Faraez in a descriptive-analytical manner with reference to library sources and filing. This kind of loving look can bring peace to human beings, and by looking positively at the mystics’ views, the society can make more use of the mystics’ works.According to the sacred hadith, "I was a hidden treasure," the inherent love of God has been the cause of creation, and awareness of God's attributes of beauty and perfection gave rise to love. The first person to become aware of the divine attributes was Ibrahim (PBUH). Therefore, the divine essence manifested itself in the forms of existence, such as the moon, stars, and sun, and this caused him to experience awe and wonder. He received and reflected that light of the essence in the directions of manifestations, thus he became engaged in comparison and, through his awe and wonder, he was adorned with divine ethics and the identity of the divine essence, earning him the title of "Khalilullah" (Friend of God). According to Ibn Arabi, Hayaman is love and affection being the basis of conduct and the love of the seeker becomes Hobb-e-Navafel and/or Hobb-e-Faraez. All prophets are subject to Muhammadieh truth and in the manifestation of this divine name. Ghorb-e-Navafel is the result of voluntary servitude and the status of the creature attributed to the attributes of God. Ghorb-e-Faraez is the result of needy servitude and the status of God attributed to the attributes of the creature. We express the story of Ibrahim(PBUH), the ontology of love, Hayaman and its relationship with Ghorb-e-Navafel and Ghorb-e-Faraez in a descriptive-analytical manner with reference to library sources and filing. This kind of loving look can bring peace to human beings, and by looking positively at the mystics’ views, the society can make more use of the mystics’ works.https://jrm.usb.ac.ir/article_9553_7e4b7a65f1c448d4f681850ccbe02e93.pdfUniversity of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321Analysis and Evaluation of Sheikh Hurr Ameli's Critical Approach in Confronting Some Sufi Customs and TraditionsAnalysis and Evaluation of Sheikh Hurr Ameli's Critical Approach in Confronting Some Sufi Customs and Traditions195229955110.22111/jrm.2025.50759.1244FASomayehRezaei Zadeh ZangiabadiPh.D. Candidate, Department of Persian language and literature, Faculty of Literature and Humanities, Shahid Bahonar University of Kerman, Kerman, IranAmirJahadi HosseiniCorresponding Author, Associate Professor, Department of Persian language and literature, Faculty of Literature and Humanities, Shahid Bahonar University of Kerman, Kerman, IranHamid RezaKharazmiAssistant Professor, Department of Persian language and literature, Faculty of Literature and Humanities, Shahid Bahonar University of Kerman, Kerman, Iran.Journal Article20250113The positions of jurists and scholars regarding mysticism and Sufism have led to the creation of numerous valuable works, such as the treatise 'Al-Ithna Ashariyyah fi al-Radd ala al-Sufiyyah' (The Twelver Treatise in Refutation of Sufism). Sheikh Hurr al-Amili (d. 1104 AH), a distinguished jurist and scholar of the Safavid era, critically examines the customs and traditions of Sufis in this book, refuting them with evidence. Some of these, such as seclusion (chilla-nishini), earning a livelihood, music, and dhikr (remembrance of God), are discussed in this article, and their significance to mystics and Sufis is highlighted. In this descriptive-analytical article, we aim to answer the question: what reasons does Sheikh Hurr al-Amili provide to refute and deny Sufism and the issues it raises, and which practices and customs of mystics and Sufis have led to the refutation or denial by some jurists? We conclude that the author's view on concepts favored by mystics, such as seclusion and earning a livelihood, seems somewhat exaggerated. Additionally, some mystics and Sufis have considered seclusion a way to be alone with God and isolate oneself from sin, have worked to earn a livelihood, have prioritized detachment from the world, and have considered the remembrance of God a path to achieving peace.The positions of jurists and scholars regarding mysticism and Sufism have led to the creation of numerous valuable works, such as the treatise 'Al-Ithna Ashariyyah fi al-Radd ala al-Sufiyyah' (The Twelver Treatise in Refutation of Sufism). Sheikh Hurr al-Amili (d. 1104 AH), a distinguished jurist and scholar of the Safavid era, critically examines the customs and traditions of Sufis in this book, refuting them with evidence. Some of these, such as seclusion (chilla-nishini), earning a livelihood, music, and dhikr (remembrance of God), are discussed in this article, and their significance to mystics and Sufis is highlighted. In this descriptive-analytical article, we aim to answer the question: what reasons does Sheikh Hurr al-Amili provide to refute and deny Sufism and the issues it raises, and which practices and customs of mystics and Sufis have led to the refutation or denial by some jurists? We conclude that the author's view on concepts favored by mystics, such as seclusion and earning a livelihood, seems somewhat exaggerated. Additionally, some mystics and Sufis have considered seclusion a way to be alone with God and isolate oneself from sin, have worked to earn a livelihood, have prioritized detachment from the world, and have considered the remembrance of God a path to achieving peace.https://jrm.usb.ac.ir/article_9551_bcea6818f59e95d0da99d4294ab474d6.pdfUniversity of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321The geographical territory of Manichaeism in the world; from antiquity to the Middle AgesThe geographical territory of Manichaeism in the world; from antiquity to the Middle Ages231258955510.22111/jrm.2025.51020.1262FAEsmaeilSepahvandCorresponding Author, PhD, in Iranian History after Islam and Lecturer in the History Department at Farhangian University of Lorestan, Iran.Ali MohammadMokhtariAssistant Professor, Lorestan University of Education, Khorramabad, IranJournal Article20250304With the emergence and spread of a religion and cult by a prophet and then the movement of missionaries and followers of that religion to the four sides of its original location, its geography expands and covers a specified territory, and over time, the followers of that religion leave traces in different lands. Among the religions that had a wide geography is the Manichaean religion of the prophet of ancient Iran. This religion and its prophet are one of the wonders of the ancient world, whose thinking was very universal and had special characteristics. The founder of the Manichaean religion arose in the land of Babylon from a family of Parthian origin. Then it covered Mesopotamia and the land of Iran, as well as in the east in India and Central Asia and even to China, and in the west in Asia Minor and North Africa and Spain and Italy to France and Germany and in general the East and West of the world due to the persecutions of the kings of Iran and the emperors of Rome and the Arab caliphs. This research, which is written in a descriptive-analytical manner, aims to show the geographical area of influence and expansion of Manichaeism in the ancient world, and its importance and necessity is to reveal the power of movement of an Iranian religion in the West and East of the ancient world.With the emergence and spread of a religion and cult by a prophet and then the movement of missionaries and followers of that religion to the four sides of its original location, its geography expands and covers a specified territory, and over time, the followers of that religion leave traces in different lands. Among the religions that had a wide geography is the Manichaean religion of the prophet of ancient Iran. This religion and its prophet are one of the wonders of the ancient world, whose thinking was very universal and had special characteristics. The founder of the Manichaean religion arose in the land of Babylon from a family of Parthian origin. Then it covered Mesopotamia and the land of Iran, as well as in the east in India and Central Asia and even to China, and in the west in Asia Minor and North Africa and Spain and Italy to France and Germany and in general the East and West of the world due to the persecutions of the kings of Iran and the emperors of Rome and the Arab caliphs. This research, which is written in a descriptive-analytical manner, aims to show the geographical area of influence and expansion of Manichaeism in the ancient world, and its importance and necessity is to reveal the power of movement of an Iranian religion in the West and East of the ancient world.https://jrm.usb.ac.ir/article_9555_88a0104b23ac7f58ba0ad850c6a63da7.pdfUniversity of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321Femininity in the Battle of Light and Darkness: Representation of Feminine Components in Manichean CosmologyFemininity in the Battle of Light and Darkness: Representation of Feminine Components in Manichean Cosmology259275955010.22111/jrm.2025.50581.1248FASomayehKhaliliCorresponding Author, Instructor, Department of Non-Abrahamic Religions, Iranian Religions, Qom University of Religions and Denominations, Qom ,IranJournal Article20250117Manichaean cosmology is founded on the dualism of light and darkness, in which feminine components play diverse and sometimes contradictory roles. This study aims to examine the status of femininity within this system and to explore how female figures in Manichaean mythology represent the concepts of good and evil. The central question is whether femininity in Manichaeism is solely a salvific and divine force or if it assumes contradictory roles in relation to good and evil. To address this question, the study analyzes Manichaean texts and examines the role of female figures within the cosmological framework of the tradition, using a dualistic symbolism approach. The findings indicate that figures such as the "Mother of Life" and the "Maiden of Light" embody forces of light and liberation, whereas "Āz" and other negative female figures are associated with darkness, lust, and corruption. The Mother of Life appears as a nurturing and protective force who also plays a warrior-like role in the cosmic battle. In contrast, the Maiden of Light employs her beauty and allure to deceive the forces of darkness and facilitate the liberation of imprisoned light. On the other hand, Āz is depicted as the embodiment of greed, lust, and deviation, a force that causes the entrapment of light within the material world. The comparison of these figures demonstrates that femininity in Manichaeism is neither purely benevolent nor entirely malevolent; rather, it is a dynamic and paradoxical force that plays a crucial role in the Manichaean worldview. This duality underscores the complexity of the feminine principle in Manichaean thought and its significance in shaping cosmic concepts.Manichaean cosmology is founded on the dualism of light and darkness, in which feminine components play diverse and sometimes contradictory roles. This study aims to examine the status of femininity within this system and to explore how female figures in Manichaean mythology represent the concepts of good and evil. The central question is whether femininity in Manichaeism is solely a salvific and divine force or if it assumes contradictory roles in relation to good and evil. To address this question, the study analyzes Manichaean texts and examines the role of female figures within the cosmological framework of the tradition, using a dualistic symbolism approach. The findings indicate that figures such as the "Mother of Life" and the "Maiden of Light" embody forces of light and liberation, whereas "Āz" and other negative female figures are associated with darkness, lust, and corruption. The Mother of Life appears as a nurturing and protective force who also plays a warrior-like role in the cosmic battle. In contrast, the Maiden of Light employs her beauty and allure to deceive the forces of darkness and facilitate the liberation of imprisoned light. On the other hand, Āz is depicted as the embodiment of greed, lust, and deviation, a force that causes the entrapment of light within the material world. The comparison of these figures demonstrates that femininity in Manichaeism is neither purely benevolent nor entirely malevolent; rather, it is a dynamic and paradoxical force that plays a crucial role in the Manichaean worldview. This duality underscores the complexity of the feminine principle in Manichaean thought and its significance in shaping cosmic concepts.https://jrm.usb.ac.ir/article_9550_04c491aa7a8e36882c122175c2cc83ca.pdfUniversity of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321Unique negation of the role of religion in the decline of the Naqshbandiyya Tariqat during the Safavid era of IranUnique negation of the role of religion in the decline of the Naqshbandiyya Tariqat during the Safavid era of Iran277300920310.22111/jrm.2025.49277.1219FAEHSANJANDAGHICorresponding Author, Assistant Professor, Department of Islamic Mysticism, Faculty of Mysticism, University of Religions and Denominations, Qom, IranJournal Article20240805Ab str act<br />In addition to the religious differences between the Shia Safavids and the Sunni Naqshbandis, the political activism of the sheikhs of this tariqa in the pre-Safavi era and at the same time as the beginning of the Safavid rule was effective in the decline of the Naqshbandi tariqat in Iran. Historical recognition shows that the sheikhs of Naqshbandi had political actions; If they opposed the Safavids in their political role or had relations with the rival governments of the Safavids (Ottoman and Uzbek), they faced restrictions during the beginning of Safavid regime that either led to their murder or forced them to leave Iran. In this case, we should mention people like Seyyed Ali Kurdi, Ibrahim Shabestri and some affiliates of this tariqat. But on the other hand, those sheikhs who had no opposition to Safavid, at least until the early years after Sufi came to power, were still in Iran despite being of the Sunni religion. The present research, with the descriptive-analytical method and library study method, provides documentation that political factors played a major role in how the Safavids dealt with the sheikhs of the Naqshbandi sect.<br />Keyword: Naqshbandiyya, Safavieh, Religion, The decline of Naqshbandiyya in IranAb str act<br />In addition to the religious differences between the Shia Safavids and the Sunni Naqshbandis, the political activism of the sheikhs of this tariqa in the pre-Safavi era and at the same time as the beginning of the Safavid rule was effective in the decline of the Naqshbandi tariqat in Iran. Historical recognition shows that the sheikhs of Naqshbandi had political actions; If they opposed the Safavids in their political role or had relations with the rival governments of the Safavids (Ottoman and Uzbek), they faced restrictions during the beginning of Safavid regime that either led to their murder or forced them to leave Iran. In this case, we should mention people like Seyyed Ali Kurdi, Ibrahim Shabestri and some affiliates of this tariqat. But on the other hand, those sheikhs who had no opposition to Safavid, at least until the early years after Sufi came to power, were still in Iran despite being of the Sunni religion. The present research, with the descriptive-analytical method and library study method, provides documentation that political factors played a major role in how the Safavids dealt with the sheikhs of the Naqshbandi sect.<br />Keyword: Naqshbandiyya, Safavieh, Religion, The decline of Naqshbandiyya in Iranhttps://jrm.usb.ac.ir/article_9203_914b9cf27028b658affebb250326fdd9.pdfUniversity of Sistan and BaluchestanComparative Study of Religions and Mysticism2676-519510120260321Analysis of the concept of "virtue of courage" in Rumi's Works from Martin Seligman's PerspectiveAnalysis of the concept of "virtue of courage" in Rumi's Works from Martin Seligman's Perspective301329956010.22111/jrm.2025.50976.1259FAMaryamMardani VarposhtiCorresponding Author, Postdoctoral researcher, PhD student in Persian language and literature, Department of Persian Language and Literature, Faculty of Persian Literature and Foreign Languages, Mazandaran University, Babolsar, IranMasoudRouhaniProfessor, Department of Persian Language and Literature, Faculty of Persian Literature and Foreign Languages, Mazandaran University, Babolsar, IranJournal Article20250222Abstract<br />The virtue of "courage" along with five other virtues: wisdom, humanity, justice, temperance and transcendence, by Martin Elyas Piter Seligman (the father of positive psychology), for the first time in modern positive psychology as six The virtue of character was proposed to optimize the quality of human life. Positive psychology is a new movement that emphasizes increasing human happiness and success against mental disorders and abnormal behaviors. In this essay, which was conducted with an analytical-descriptive method, by examining the virtue of "courage" in the teachings of Rumi, as one of the greatest Islamic mystics, and explaining the similarities and differences between Rumi's and Martin Elyas PiterSeligman's thoughts, it was found that Rumi is also likeMartin Elyas Piter Seligman emphasizes the value of the capabilities of the virtue of courage: bravery, Persistence, integrity and vitality; But in the meantime, differences are also observed in their thought system. Including Rumi's God-centeredness and Martin Seligman's human-centeredness. By taking a step in the direction of introducing the effects and effectiveness of two categories of positive psychology and Persian mystical literature, this essay determined that Rumi's thoughts and teachings, in addition to literary and mystical capacities, also benefit from psychological capacities as well.Abstract<br />The virtue of "courage" along with five other virtues: wisdom, humanity, justice, temperance and transcendence, by Martin Elyas Piter Seligman (the father of positive psychology), for the first time in modern positive psychology as six The virtue of character was proposed to optimize the quality of human life. Positive psychology is a new movement that emphasizes increasing human happiness and success against mental disorders and abnormal behaviors. In this essay, which was conducted with an analytical-descriptive method, by examining the virtue of "courage" in the teachings of Rumi, as one of the greatest Islamic mystics, and explaining the similarities and differences between Rumi's and Martin Elyas PiterSeligman's thoughts, it was found that Rumi is also likeMartin Elyas Piter Seligman emphasizes the value of the capabilities of the virtue of courage: bravery, Persistence, integrity and vitality; But in the meantime, differences are also observed in their thought system. Including Rumi's God-centeredness and Martin Seligman's human-centeredness. By taking a step in the direction of introducing the effects and effectiveness of two categories of positive psychology and Persian mystical literature, this essay determined that Rumi's thoughts and teachings, in addition to literary and mystical capacities, also benefit from psychological capacities as well.https://jrm.usb.ac.ir/article_9560_94274df0926bcd0eaf2144da56667806.pdf