https://jrm.usb.ac.ir/ Comparative Study of Religions and Mysticism en daily 1 Sat, 21 Mar 2026 00:00:00 +0330 Sat, 21 Mar 2026 00:00:00 +0330 https://jrm.usb.ac.ir/article_9552.html 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.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?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_9561.html Objective: The Apparent Commonalities Between Suhrawardi and Ibn Arabi, including their influence on Mulla Sadra's philosophical system, their efforts to bridge philosophy and mysticism, and their historical contemporaneity, prompt researchers to explore and compare the ideas of these two thinkers. One of the shared and significant themes in both their thoughts is the concept of a human who serves as an intermediary between the Divine and creation—referred to by Suhrawardi as the "Theosophical Sage" (ḥakīm muta’allih) and by Ibn Arabi as the "Perfect Human" (al-insān al-kāmil).Methods: This article employs a descriptive-analytical method to compare the elements of the theory of the Perfect Human in the thought of these two great Islamic philosophers and mystics, highlighting the conceptual commonalities in their perspectives.Results and Conclusions: The results of this comparative study reveal that, despite fundamental differences in their philosophical and mystical foundations, the two thinkers share key principles regarding the Perfect Human. Suhrawardi, by introducing the concept of the "Theosophical Sage," and Ibn Arabi, through his theorization of the "Perfect Human," each elaborated on this existential station in their own distinct manner. Among their shared viewpoints are :The belief in humanity's special status as God's vicegerent on Earth, The conviction that the Perfect Human serves as a mediator of divine grace for other beings, Their perspective on the Perfect Human as a comprehensive mirror of the cosmos. However, Ibn Arabi's theory is distinguished by its emphasis on the all-encompassing nature of the Perfect Human and his identification of the supreme manifestation of this ideal. https://jrm.usb.ac.ir/article_9557.html 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_9737.html Analysis of mystical and epistemological discourse in Paulo Coelho's Manual of the Warrior of LightThe extraordinary success of Paulo Coelho's works in recent decades has led to the analysis of these works from various points of view of narratology, mysticism, the theme of the Journey, etc. Due to the similarity in appearance and the themes presented in Coelho's works, one of the points worthy of attention in the analysis of his works is the hypothesis of adaptation from Persian mystical works, particularly the thoughts of Maulana Jalaluddin Balkhi. In this study, according to discourse analysis method and context of the situation of Paulo Coelho's works, firstly, the common features of the novel Manual of the Warrior of Light, which is a synthesis of the thoughts of all Coelho's works, with the great works of Persian didactic mysticism (especially Rumi, Hafez and Saadi) has been examined, then the difference between Coelho's approach and Persian mystical works is discussed. In short, the results show that, albeit in the appearance of Manual of the Warrior of Light, there are common aspects with the Persian mystical works, which has made the readers attention to this work, the purpose and result of this work is only to encourage the audience to achieve material goals is, which completely different from the Persian mysticism.Comparative literature, Manual of the Warrior of Light novel, newfound spiritual behavior, pseud mysticism, modernity. https://jrm.usb.ac.ir/article_9556.html 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_9738.html This research presents a comparative analysis of the mythical and ritual links in two epic poems, the Shahnameh and the Mahabharata, examining the cultural and historical commonalities between Indian and Iranian peoples. The study analyzes shared elements in the rituals and myths of these ancient works through an analytical-comparative approach. Ritual practices such as purification through blood, water, and fire, as well as sacrificial rites, are the focus. Results indicate that both epics reflect belief systems rooted in ancient Indian and Iranian traditions. For example, the horse sacrifice ritual in the stories of Kay Khosrow and the Pandavas symbolizes efforts to cleanse sins and attain salvation. Similarly, purity tests such as Siyavash’s passage through fire and Sita’s purification in the Mahabharata demonstrate shared beliefs in divine trials to prove righteousness. Furthermore, similarities in burial rites, including entombment in the Shahnameh and cremation in the Mahabharata, underscore the significance of purification and salvation in the mythological beliefs of both cultures. These findings suggest that the Shahnameh and Mahabharata serve as valuable cultural documents, revealing deep connections between Iranian and Indian civilizations. This study highlights the importance of comparative analyses in understanding cultural commonalities among ancient societies.Keywords: Shahnameh, Mahabharata, mythology, ritual, purification, sacrifice, comparative studies. https://jrm.usb.ac.ir/article_9558.html 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_9739.html The doctrine of Devasatya or the Two Truths, holds significant prominence within Buddhist philosophy, particularly among the philosophers of the Mādhyamaka and Yogācāra schools. According to this doctrine, reality can be broadly categorized into two principal types: 1- conventional truth (saṁvṛtisatya) and 2- Ultimate truth (paramārthasatya). This study employs a descriptive-analytical methodology with a historical perspective to explore three critical issues related to the doctrine of the Two Truths: a- its origins, b- its early developments, and c- its reflection in the thought of Nāgārjuna, the founder of the Mahāyāna Mādhyamaka school. In summary, the origins of the Two Truths doctrine can be traced to various ways of liberation within Hinduism, while also being influenced by the distinction made between definitive and interpretative statements of Buddha in the Pāli Canon. Subsequently, both Theravāda commentators and scholars from the Sautrāntika and Sarvāstivāda schools transitioned this previously hermeneutical discourse into ontological discussions, thereby providing the initial formulations of the Two Truths doctrine. Afterwards, Nāgārjuna posited this doctrine as a foundational principle of Buddhist teachings, elaborating on its cognitive and ontological dimensions. According to his perspective, conventional truth pertains to everyday understanding and the apparent teachings of the Buddha, whereas ultimate truth refers to the concept of śūnyatā or the emptiness of phenomena from inherent essence and independent, unconditional existence. https://jrm.usb.ac.ir/article_9559.html AbstractObjective: 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. 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.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. 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_9740.html Reaching true monotheism (tawḥīd) is arguably among the most exalted and fundamental goals within mystical and Sufi traditions. Mīrzā Abu'l-Qāsim-e Rāz-e Shīrāzī-ye Ḥosaynī-ye Sharīfī-ye Dhahabī, a 13th/19th-century mystic, emphasizes tawḥīd as light and associates it with the entrusting of divine authority to a purified heart. This suggests that the heart of the Insān-e Kāmil serves as the locus for the illocal (lā-makān) ocean of divine essence. Because God is limitless, He cannot be fully contained within any realm, physical or spiritual, except within the expansive heart of the Insān-e Kāmil. According to the prophetic ḥadīth, "Whoever knows himself, knows his Lord," Rāz-e Shīrāzī emphasizes the importance of self-knowledge and self-recognition as a pathway to knowing God. However, he assumes that the soul's inherent limitations prevent the manifestation of its innate light and essence. Consequently, transcending the limitations of the self and attaining God necessitates guidance from the Insān-e Kāmil. The Insān-e Kāmil, understood as a manifestation of the Muhammadan and Alid luminaries and their pure descendants, embodies all four levels of tawḥīd: tawḥīd-e athari (monotheism of works), tawḥīd-e afʿālī (monotheism of actions), tawḥīd-e ṣifātī (monotheism of attributes), and tawḥīd-e dhātī (monotheism of essence). Thus, knowing the Insān-e Kāmil offers one avenue (among others) for knowing and acknowledging the Almighty. According to Rāz-e Shīrāzī, this is primarily facilitated through the principle of murābiṭa (bilateral spiritual connection). This essay employs a descriptive-analytical approach, using library resources to explain Mīrzā Abu'l-Qāsim-e Rāz-e Shīrāzī's method of knowing God. https://jrm.usb.ac.ir/article_9554.html Causality, 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 disciplines https://jrm.usb.ac.ir/article_9741.html Abstract: Basically, philosophy and mysticism are closely related and can not be separated. Mystics in different periods and times have had many thoughts and ideas that are close to each other. From this passage, practical and mystical teachings and experiences such as leaving the world, the soul, inner purification, discovery and intuition, and the unity of existence are among the common topics between Neoplatonic philosophy and Islamic mysticism. Neoplatonic wisdom has been one of the most important philosophical schools of ancient Greece, which Plotin was able to upgrade to a coherent system of thought. For this reason, the authors in this article have analy zed the logic of Altair Attar with a descriptive-analytical method in order to show the degree of interaction of these ideas. The result of the research shows that Attar Neishabouri's thoughts in the logic of al-Tayr are influenced by the thoughts of Plotinus, and his thoughts have common points with thoughts such as creation and the order before the issue of reason, the union of the wise and reasonable, the wandering of the soul, the destruction of God and the classification of people. It is very interestinKey words: Attar, Plotinus, Annihilation, mantegh Altair, Neoplatonic Thoughts. https://jrm.usb.ac.ir/article_9553.html 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_9742.html The objective of the present research is to analyze the divergence of the world and the hereafter and examine the prevention of reducing the convergence of these two concepts in Rumi's Masnavi. This research is fundamental in type and applied in terms of purpose, conducted using thematic analysis. The research data, after purposive sampling, were coded and analyzed in three stages, followed by the extraction of the thematic network. Rumi's Masnavi serves as the research community, with other sources aligned with the objective serving as supplementary resources. The results of the research are categorized into five major categories: "The Nature of the World," "The Value Nature of the World," "The Anti-Value Nature of the World," and "The Divergence of the World from the Hereafter and its Convergence with it." The thematic network elucidates Rumi's perspective on the world and its manifestations in contrast to the concept of the hereafter. The findings indicate that Rumi, while valuing the world as a path to perfection and the sacred realm, emphasizes the necessity of distinguishing between these two domains and cautions against reducing afterlife values to worldly matters and the divergence of these two realms. This study, by examining the verses of the Masnavi, demonstrates how rationality, tolerance, avoidance of prejudice, and blind imitation, as worldly manifestations, interact with spirituality and afterlife values but should never replace them. Thus, Rumi, by presenting a dual interpretation of the world and the hereafter, invites readers to balance and reflect on the meaning of life and clarifies that a negative approach to the world causes divergence between the world and the hereafter, while a hierarchical approach to the world prevents the reduction of convergence between the world and the hereafter. https://jrm.usb.ac.ir/article_9551.html 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_9743.html In Jewish Kabbalistic mysticism, Gilgul refers to the return of souls to the world due to past sins and their incarnation in other bodies for the purification of souls. Significant similarities can be found between this concept and the Karma-Samsara doctrine in Hinduism. Since the soteriology of Abrahamic religions is based on resurrection and the judgment of the dead, and the reception of reward and punishment in other realms, Kabbalistic Judaism, in this respect, diverges from the divine religions and approaches Eastern religions. The purpose of this research is to consult Kabbalistic sources and Hindu sacred texts in order to reveal the doctrinal commonalities between Gilgul and Samsara. To this end, this article comparatively analyzes the doctrine of reincarnation in both religions using a descriptive and analytical method. Based on the review, both doctrines are an exposition of metempsychosis and the return to the world after death. Furthermore, they have defined a causal mechanism for the reward and punishment system, denying any divine intervention in reward and punishment. Moreover, both have been used to appease followers with the complex existing situation. These similarities may challenge the Torah-based origin of Kabbalah and its harmony with the fundamental teachings of Abrahamic religions. https://jrm.usb.ac.ir/article_9555.html 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_9744.html Guidance (Hedayat), as one of the fundamental concepts in religious and mystical texts, plays a key role in explaining the path of human spiritual evolution. The aim of the present research is the comparative and analytical study of the concept of guidance in the Holy Quran, Islamic Mysticism (Erfan-e Eslami), and other religions. This research seeks to clarify the similarities and differences present in these concepts and to analyze the connection between guidance and human spiritual perfection within different religious traditions. In the Holy Quran, guidance is divided into two parts, formative (takvini) and legislative (tashri'i), and is presented as a path to reach divine perfection. In Islamic Mysticism, guidance is considered a concept related to the spiritual path (suluk) and intuition (shuhud), which is actualized through divine attraction (jazbeh), gnosis (ma'refat), and the mystical journey (seyr-o suluk). In other religions, this concept is linked to principles such as divine grace in Christianity, the Law (Sharia) in Judaism, and liberation from the cycle of rebirth in Eastern religions.The research findings indicate that the Holy Quran, in addition to emphasizing legislative guidance and human free will in accepting guidance, also points to an intuitive and inner aspect which aligns with mystical teachings. Furthermore, guidance in Islamic Mysticism is presented as a personal and intuitive experience in which the seeker (salik), by passing through various stations (maqamat), attains the divine reality. In comparison with other religions, guidance in Islam is defined as a reciprocal relationship between God and human beings, which is realized through revelation (vahy), reason (aql), and the mystical path (suluk). https://jrm.usb.ac.ir/article_9550.html 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_9745.html The question of the possibility or denial of divine power over impossible matters is one of the important challenges of belief that has been reflected in Islamic hadith texts, both in Shia and Sunni sources.This article focuses on the narrations in which the criterion of distinction between opposing groups (such as the wise and the foolish, the scholar and the worshipper, or the prophet and the devil) is considered to be the belief in the possibility of divine power over impossible matters or its denial. Thus, it should be said that the present article seeks to answer the question of whether divine power is also applicable to performing impossible matters?This purpose has been pursued with a descriptive, analytical and critical method and has led to the conclusion that there is a group of reports regarding this issue in the sources of the sects, which originate from the belief of some people that divine power does not belong to impossible matters, their possession of reason or the status of prophethood. In contrast, a group that can be joined to the dead by clinging to some reports, are caught in a degree of stupidity that they think that even impossible matters (such as the world sinking into an egg or the creation of a likeness for God) belong to divine power, and perhaps they are worshippers whose worship does not stem from proper knowledge of God and who have reached the illusion that denying the possibility of God creating impossible things requires attributing to Him some kind of weakness and imperfection. The analysis and criticism contained in the present article are presented in the form of documentary, source, and evidence studies of the above narrations, and by paying attention to the narrative and intellectual aspects supporting and opposing each of those narrations. https://jrm.usb.ac.ir/article_9203.html Ab str actIn 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.Keyword: Naqshbandiyya, Safavieh, Religion, The decline of Naqshbandiyya in Iran https://jrm.usb.ac.ir/article_9746.html AbstractFrom the viewpoint of Ibn Arabi, the world system is a longitudinal system sent down from the divine treasures of the Unseen: " Here is not a thing but that its sources are with Us, and We do not send it down except in a known measure.” And He holds the key to the sending down: “With Him are the treasures of the Unseen; no one knows them except Him.” And the the Best Names are the key to the sending down: “Say, ‘Invoke ‘‘Allah’’ or invoke ‘‘the All-beneficent.’’ Whichever [of His Names] you may invoke, to Him belong the Best Names.” Using the descriptive- analytical method, this article aims to answer this question: How are the multiplicities of multiple worlds sent down from the treasures of the unseen without His containing any kind of multiplicity? According to Ibn Arabi, God's essence is an absolute existence that has no manifestation. All perfections are integrated in the divine essence. The first manifestation of the essence of the Almighty God is the knowledge of the truth in its own essence, referred to as the first determination. The next level of manifestation of the divine essence in the station of essence is for essence with all the details of fixed names and essences, referred to as second determination. Divine names and fixed essences are manifested in the divine essence, and finally, these essences are realized with the most sacred effusion outside and form the process of the sending down of the levels of existence from the world of intellects with all its concomitances, the imaginal world and the world of nature with all its length and breadth.Keywords: first and second determination, absolute existence, sending down the multiplicities, manifestation. https://jrm.usb.ac.ir/article_9560.html AbstractThe 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_9747.html In ancient Iran, the concept of "Farr(ah)" was associated with the divine and social legitimacy of kings. It was believed that God bestowed "Farr(ah)" upon them, linking and guiding them. References to "Farr-e-Shah" have been prominent in sources predating Islam, and Iranian scholars after Islam have become familiar with this concept through access to some of these sources. The historian, Quran interpreter, jurist, and renowned Iranian theologian Muhammad ibn Jarir al-Tabari, before other Muslim scholars, mentioned the concept of the Iranian "Farr." In his work "Tarikh al-Rusul wa al-Muluk", he refers to the kings of ancient Iran using terms such as "Beauty," "Support," "Aid," "Glory," "Majesty," and "Dominance" to describe the "Farr" of Iranian kings. According to him, these kings were sacred and owner of Farr. This "Farr," which represented divine support and guidance, granted kings qualities such as wisdom, knowledge, awareness, vigilance, prudence, purity, righteousness, justice, beauty, strength, bravery, and power. With the aid of "Farr," these monarchs undertook great and diverse actions within their domains—such as developing lands, building homes, cities, constructing channels and rivers, extracting various minerals, creating prosperity and comfort, establishing social classes and ranks, utilizing plants, domesticating animals, fighting enemies, and combating evil spirits and sorcerers. The kings of ancient Iran, as servants of God and holders of the "Farr" bestowed by the divine, are mentioned in al-Tabari's history, ranging from kings such as key mythic figures like Keyumars, Hushang, Tahmuras, Jamshid, Fereydun, Iraj, Manuchehr, Zo, Keyqobad, Keykavus, Kavoos, Siyawash, Keykhosrow, Loharasp, Bishtasp, Ardshir Bahman, Khomani, the Great, the Dara, Alexander, and Ashk. https://jrm.usb.ac.ir/article_9750.html According to the narrative of the Hebrew Bible, the special relationship between God and the Israelites first began through His promises to Abraham, and contemporary Jews consider themselves the inheritors and continuators of that same experience. This continuity, however, does not imply stasis or immutability. The present study seeks to demonstrate how Jewish religious thought has undergone, at times, fundamental transformations in response to external (political, social, economic) and internal (psychological, philosophical) developments. This article does not aim to provide an exhaustive account of all the details of this millennia-long historical trajectory. Instead, its primary objective is to examine the turning points of this history from a socio-political perspective, illustrating how religious teachings possess an inherent capacity to adapt to the conditions of each era. In other words, throughout history, Jews have endeavored to forge a connection between their religious thought and the exigencies of their time, reinterpreting their doctrines in light of new and emerging circumstances. By adopting a socio-political approach, the authors aim to provide an analytical introduction to the main contours of these developments prior to the Holocaust. To this end, and to offer a concrete illustration of this adaptability, we analyze the evolution of five foundational tenets of Jewish thought—namely, the presence or absence of God, traditional theodicies, the concept of the divine covenant, the meaning and purpose of history, and strategies for preserving faith—against the backdrop of these historical transformations. https://jrm.usb.ac.ir/article_9751.html From the outset, Christianity faced various oppositions. Initially, the Jews, and later, in subsequent centuries, the Romans saw it as a threat to their own entirety. For this reason, from the second century AD until Christianity became the state religion, the Romans were constantly engaged in persecuting and tormenting Christians. However, opposition to this new religion was not limited to torture; some ancient writers also criticized and rejected the doctrines of Christianity through their writings. Particularly in the second century AD, there was a confrontation—and in very rare cases, interaction—between the culture of Hellenism and Christianity. Celsus was one of the intellectuals who wrote a work entitled The True Discourse, in which he refuted and rejected the main doctrines of Christianity, ultimately concluding that Christians are irrational and ignorant people. In this paper, we will attempt to show his perspective on Christianity in that century by examining the Greek version of Celsus' work and other Greek texts. Furthermore, an analysis of Celsus' treatise provides valuable insights into the behaviors and beliefs of Christians during that era. For example, by studying his work, it can be concluded that in the second century AD the doctrine of the Trinity had not yet become a common belief among Christians, because Celsus does not mention this important theological topic much. Furthermore, his criticisms of Christianity clearly show that in that century, the personality, missions, and behavior of Jesus Christ among his followers were so mixed with mythical ideas that it was not easy to distinguish the historical Jesus from the mythical Jesus. For this reason, one of the important concerns of Christian theologians in this period was to defend the dimension of the humanity of Jesus. https://jrm.usb.ac.ir/article_9829.html One of the most important ways of salvation in the Hindu tradition is through love. In this tradition, they use the terms kāma and bhakti to express physical and divine love. An important feature of the mystical path of the Bauls is their excessive emphasis on the element of love. In other words, love is the main religious method of the Bauls of Bengal and the focus of their attention. Some believe that the Bauls emerged because of this element of love. This article is written in a descriptive-analytical manner, with the aim of examining the element of love in the mystical path of the Bauls.The great and intense love that Bauls sing about is addressed to the divine loved and beloved who resides in the innermost depths of their hearts. In Bauls poems and songs, this beloved is mentioned by many titles, the most famous of which is Muner Manush or "the Man of the heart", whose place is in the human body and heart. The findings of this study show that in this way, special attention is paid to physical and divine love. They, like the Tantras, believe that the means of experiencing divine love is through human love; it is through the union of the physical forms of man and woman that its divine nature can be achieved. In the Bauls way, all men and women are physical manifestations of the ontological principles of Krishna and Radha. They believe that the true beloved is within man, and therefore man must seek Him within himself, not wander from place to place to find Him. Only the thin veil of illusion and māya prevents man from knowing the true Beloved, and although He is near, makes it appear distant. Jivn mukti is one of the ways to attain it. https://jrm.usb.ac.ir/article_9830.html Hazin Lahiji, a prominent poet and pure-hearted mystic of the twelfth century, holds a status that few others have attained. However, by diving into the vast sea of his brilliant words and thoughts, the author aims to uncover the unique gem of his knowledge. This exploration will focus on the mystical states within his poetry, particularly the imagery, and will reveal the relationship between these mystical experiences and the beautiful imagery found in the works of this esteemed poet through thorough research and inquiry. The findings of this research indicate that the poet has placed special emphasis on the state of patience in expressing mystical ranks. By examining and analyzing the mystical states in his poetry, particularly through the lens of imagery—known for its profound meaning, emotional resonance, and connection between language and spirit—this study highlights the significance of these elements in addressing human challenges and their impact on contemporary literature. The poet employs metaphor to articulate his thoughts and feelings, reflecting his sensitive nature. This choice aims to engage the minds of listeners and readers, encouraging them to delve into the deeper meanings hidden within the metaphors. Ultimately, speech and discourse acquire a literary and artistic quality when they do not immediately reveal all the beauty of meaning; instead, they invite engagement and provoke contemplation. https://jrm.usb.ac.ir/article_9831.html The Holocaust, as the most significant event in the history of Judaism, transformed the philosophical, social, and theological foundations of the Jewish people and brought about profound changes in their religious thought and communal structures. Focusing on Zygmunt Bauman’s interpretation, this article explores the relationship between the Holocaust, instrumental rationality, and modernity, and examines its ethical and social implications in the post-Holocaust era. Employing a documentary and descriptive–analytical method, the study compares Bauman’s works with the views of Jewish and non-Jewish thinkers such as Buber, Jonas, and Finkelstein, and evaluates them through critical content analysis. The findings indicate that Bauman’s proposed strategies for reconstructing society after the catastrophe—namely a return to authentic human relationships and the revival of spirituality—are effective only when they move beyond exclusivist and narcissistic formulations of collective identity and are grounded in shared ethical principles and interreligious dialogue. The article further argues that Bauman’s reliance on “situational ethics” within the framework of “liquid modernity,” while useful for describing contemporary crises, suffers from an inherent relativism that weakens the boundaries of moral judgment and may enable the justification of unethical actions.Accordingly, the study concludes that the reconstruction of ethics and identity in the post-Holocaust context requires integrating sociological analysis with non-exclusivist theology, embracing human responsibility, and redefining the relationship with the “Other.” Moreover, reducing the transformations within Judaism solely to the Holocaust constitutes an incomplete and biased interpretation. https://jrm.usb.ac.ir/article_9832.html This study investigates the epistemic and transformative potential of Islamic mystical teachings in addressing contemporary ethical and spiritual challenges. Centered on two pivotal stations, “Patience” (Sabr) and “Contentment” (Rida), from the Wadi al-Akhlaq in Khwāja ʿAbdallāh Anṣārī’s Mansions of the Wayfarers, the research analyzes how these behavioral paradigms contribute to the metamorphosis of an Islamic lifestyle. The central research question articulates the relationship between these two Sufi stations and the elevation of spiritual life, i.e., how these virtues facilitate the development of components of an Islamic lifestyle within a Sufi itinerary. Employing a descriptive-analytic methodology, the study draws on classical Sufi and ethical texts, with particular emphasis on the thought of Ruhollah Khomeini (RA). Findings indicate that Patience, across its tripartite realms (patience regarding sin, tribulation, and adversity) and Contentment, across its tripartite degrees (recognition of divine sovereignty, acceptance of fate, and heartfelt contentment), strengthen the intellect, alleviate the dominion of the nafs, and foster inner tranquility. Collectively, these virtues illuminate a path toward a monotheistic and spiritually centered lifestyle, mitigating obstacles such as materialism and anxiety and offering a stable framework for familial, social, economic, and other domains. The study’s originality lies in the practical articulation of the two Sufi stations, their integration with lifestyle, and the proposal of a concrete model to augment spiritual dimensions in contemporary contexts. https://jrm.usb.ac.ir/article_9833.html The issue of the creation of the world and man has been one of the most important human philosophical questions from the past to the present, which mythological narratives have answered it.. In such a way that the beliefs and culture of any nation can be searched in this way. Among the ancient Iranian and Vietnamese peoples, there are many myths about the origin of the world and the first man, which, while being different, have similarities to each other.In this article, a descriptive-analytical method has been tried to make a comparison between the myths of Iran and Vietnam with the theme of the creation of the world and man. The results show that both nations have paid attention to the subject of "Iezadan" and the stages of creation in the creation of the world. In the myths of Iran, the dual confrontation between the forces of good (Ormazd) and evil (Ahriman), the periods of creation and the battle of the two are mentioned in each period; However, in the myths of Vietnam, the entanglement of the world and the separation of the sky from the earth have come through a huge giant or torrential rain.The first human in Iranian mythology is a man named "Kayumarth" and the human race was created from the rhubarb plant; But in Vietnamese mythology, there is a woman named "Zázᾆn" born from a mythological tree branch and the human race from her egg and two birds; It means his descendants have continued https://jrm.usb.ac.ir/article_9979.html AbstractThe question of how religion relates to the secular domain and the extent to which it shapes human life has long been a central concern in philosophical and theological inquiry. Within this context, the functional role of religion has become a key focus for scholars of the philosophy of religion and modern theology. Employing a descriptive–analytical methodology, this study examines Muhammad Iqbal’s account of the functions of religion and their relevance to contemporary human life. As a modernist thinker committed to the reconstruction of religious thought, Iqbal advocates an approach grounded in rationality and scientific understanding. He conceives religion as a divinely revealed system of guidance aimed at directing human development. Iqbal’s writings suggest that religion fulfills indispensable individual and social functions, including moral formation, epistemic orientation, rational and spiritual growth, the provision of existential meaning, the resolution of the problem of immortality, and the promotion of justice, solidarity, and socio‑political cohesion. He regards tradition and modernity not as opposing forces but as mutually reinforcing, warning against the loss incurred by neglecting either. Central to his framework are the concepts of *ijtihad* and religious experience, which he views as essential for the dynamic vitality of religious life. The findings indicate that Iqbal understands religion as an innate human disposition that possesses transformative potential across ethical, cultural, personal, and social dimensions. Moreover, he maintains that religion remains effective only when it is capable of engaging with scientific advancements and addressing the evolving needs of modern human beings. https://jrm.usb.ac.ir/article_9834.html Guiding humans and other creatures to the right path, which leads to the attainment of the perfection that every creature deserves, is one of the attributes of God Almighty. This is in fact the manifestation of divine lordship in the container of creation. This characteristic is so pervasive that no being in the entire universe is deprived of it. The general guidance of God Almighty is carried out in three ways: first, innate guidance, second, rational guidance, and third, legislative guidance. Sending guidance is one of the branches of the third type of guidance, namely legal guidance. This type of guidance is actually complementary to the other two types of guidance, namely innate and rational guidance. God Almighty has provided the need for legal guidance through the prophets and their successors, peace be upon them. The findings of the research show that the existence of prophets and the need for them are mentioned in the Holy Quran, the Old Testament, and the New Testament. Old Testament and New Testament regarding the authenticity of the Holy Book and the infallibility of the prophets, which are two important elements in moral guidance, are flawed, unlike the Holy Quran. Also, the Abrahamic traditions have differing views on the origin and issuer of moral laws. This article, which is descriptive-analytical in method, seeks to explain, criticize, and comparative study the legislative guidance in Abrahamic religions. https://jrm.usb.ac.ir/article_9835.html Madhyamika is one of the Buddhist philosophical schools and claims to be a salvationist, which presents a novel ontological and epistemological perspective by proposing the doctrine of "Shunyata" (Emptiness) and the thought of "Pratitya-Samut-pada" (the interdependence of things). One of the fundamental pre-occupations of this philosophical school is the explanation of the nature and origin of the "phenomenal world", which is called "Samsara". Therefore, the current research is formulated based on this issue: from the Madhyamika's point of view, what place does the phenomenal world from illusion to reality occupy? Research findings show that according to the doctrine of Shunyata, which is another name for "Nirvana", the phenomenal world is devoid of "determined nature and independent existence" (svabhāva) and based on the thought of Pratiya-Samut-pada, mental and objective beings are omni-directional and reciprocal, co-causers and dependents of causes. Madhyamika thinkers, such as Nagarjuna, Aryadeva and Chandrakirti, never sought the absolute negation of the phenomenal world, because according to them, "Samsara" is as real as "Nirvana". In fact, by adopting the middle ground of "Yogachara's ideology" and "Sutrantic representationalism", they consider the phenomenal world to be empty and illusory from the perspective of higher knowledge (Tathaganta/Prajna), while from the perspective of lower knowledge (Sam-Vriti-Satya) they assume it to have relative reality and therefore, in a contradictory manner, they say: "Samsara is the same Nirvana". Although the Madhyamika scholars are extremely agnostic and deny the truth of systematic doctrines, and the sharp blade of their argumentative method cuts to the root of any description of the termed reality of the world of objects (images, confirmations, feelings, as well as the objective world), they inevitably claim that the best ontological description of the phenomenal world is based on the negative doctrine of emptiness. https://jrm.usb.ac.ir/article_9836.html Belief in Tawhid (Oneness of God) is a fundamental principle of the Abrahamic religions, including Islam. Tawhid means the belief in the unity of God and the denial of any partner or deity besides Him. In philosophical schools of Hinduism, such as Yoga, although God is mentioned, the concept is completely different from monotheistic religions. In this school, belief in God is complex, emphasizing beliefs such as humans being the result of nature's evolution, idol worship, and union with the cosmic circle, ultimately becoming Brahman. These beliefs contrast with Tawhid and are considered polytheistic and heretical in Islam. In Yoga, God is presented in an impersonal, abstract form as "Brahman," resembling a cosmic force rather than a personal deity.Individuals practicing Yoga must recognize the fundamental differences between their religious beliefs and those in Yoga. This is because Yoga practices may lead them to dismiss their religion and adopt Yoga's principles. This research, using a comparative, descriptive-analytical approach, aims to clarify these differences. It critiques the theology in Yoga from Allameh Tabatabai’s perspective, focusing on his interpretation in *Al-Mizan*. The goal is to clarify that the God in Yoga is unacceptable in monotheistic religious meanings and significantly different from the God worshipped in Abrahamic faiths. https://jrm.usb.ac.ir/article_9837.html Sacred spirituality is a divine and revelation-oriented approach to human conduct, realized through inner transcendence, conscious servitude, and connection to the Absolute Truth. Sacred spirituality is not merely a cognitive concept but a profound human experience that guides individuals toward the knowledge of and proximity to God. This study aims to elucidate the factors influencing the realization of sacred spirituality in human life from the perspective of Islamic teachings and Shiite mysticism. The article examines the position of spirituality in Islamic and mystical teachings through an analytical framework. The research employs a qualitative, descriptive-analytical approach. Data were collected and analyzed using qualitative content analysis, drawing on authentic religious texts (the Holy Quran and Hadiths) and prominent works of Muslim scholars in ethics and Islamic mysticism. Additionally, interviews with experts were conducted to identify and organize the indicators of sacred spirituality.In this study, the principles and threefold roots of sacred spirituality (innate, religious, and mystical) are first examined, followed by an analysis of its tangible outcomes, such as peace of mind and meaning-making in life. The findings indicate that Islamic spirituality is a comprehensive and pervasive phenomenon that permeates all aspects of human life, emphasizing rationality, moderation, and active social engagement. By relying on monotheism, divine law, and attention to all dimensions of human existence, this spirituality provides true peace, meaning, hope, and felicity through connection with God, the self, nature, and the Perfect Human. Each component is addressed at a general level in this study, while further elaboration on each can be developed in separate articles. https://jrm.usb.ac.ir/article_9838.html Belief in the return of Jesus (PBUH) is one of the most central shared doctrines between Islam and Christianity, playing a key role in the eschatological framework of both religions. This study adopts a comparative-analytical approach to examine the signs and indicators of Jesus’ return in two primary sources—the Holy Qur’an and the Bible—and how these signs are interpreted in Islamic and Judeo-Christian exegetical traditions. The research aims to identify the theological and interpretive roots of these signs by analyzing the sacred texts and their commentaries, and to highlight both the commonalities and differences. The findings indicate that in Christian exegesis, the return of Jesus (PBUH) is often associated with concepts such as final judgment, cosmic transformation, the millennial kingdom, and the restoration of divine sovereignty. These interpretations vary between historical and eschatological readings. In contrast, Islamic exegesis typically links Jesus’ return with the Mahdist paradigm, the emergence of the Antichrist (Dajjāl), the establishment of justice, the eradication of oppression, and the global dominance of Islam. These differences in approach stem from distinct theological, historical, and hermeneutical backgrounds in each tradition. Moreover, while Islamic interpretations emphasize combining Qur’anic verses with prophetic traditions (hadith) and accept non-linear chronology, Christian interpretations tend to follow a more sequential and time-bound arrangement of eschatological signs. Overall, this research outlines the interpretive convergences and divergences as a foundation for fostering interfaith dialogue on fundamental issues such as salvation, justice, and humanity’s ultimate destiny. https://jrm.usb.ac.ir/article_9839.html This study, employing the social semiotic approach of Gunter Kress and Theo van Leeuwen, analyzes the visual manifestations of the Muharram ritual in Isfahan for the year 1403 AH. Within this framework, symbols and visual elements—such as vertical and horizontal banners, teardrop motifs, the form of the flag, and armband inscriptions—have been examined not only as decorative elements but also as texts carrying religious and mystical concepts. The findings indicate that the main structure of these visual manifestations is based on the teardrop form; a form that, like the cypress tree and raindrops, signifies concepts such as immortality, the continuity of life, and Shiite identity. Religious thought, especially Shiite Islam, plays a pivotal role in endowing meaning to these symbols, in such a way that tears, knowledge, and inscriptions are not only ritual signs but also carriers of sacred, mystical, and mythical concepts. From this perspective, urban space has become a platform for the manifestation, transmission, and perpetuation of religious and mystical messages within contemporary life. The analysis of these signs is grounded in three meta-roles—representation, interaction, and interpretation—along with the study of visual composition. The results show that the visual manifestations of Muharram in Isfahan, in addition to conveying religious values and Shiite identity, provide a basis for the ongoing invocation of Ashura concepts in today’s culture and play an effective role in preserving and transmitting the message of Imam Hussein’s (AS) movement in the city’s public space. https://jrm.usb.ac.ir/article_9840.html In this article, we will provide a definition of the "perfect human being" and explain its place in existence, as well as explain the ontological characteristics of the perfect human being in the arc of ascension and descent and their adaptation to the centrality of the pilgrimage of the Greater Community. The most important ontological characteristics of the perfect human being are:"Complete and complete representation of the Almighty", "unity of truth", "infinite knowledge and shadowy power", "annihilation and servitude", "chosenness and virtue", "leadership and Imamate", "soul of the world", and "the cause of the rest of the world"; in the author's opinion, each of the aforementioned characteristics can be applied to the clauses of the pilgrimage of the greater community, in such a way that this pilgrimage can be considered the ontological identity card of the "perfect human being".Phrases such as “the place of knowledge of Allah,” “the path of the nations,” “the treasury of knowledge,” “the leader of the nations,” “the sincere in the oneness of Allah,” “your souls are among the souls,” “the pillars of the countries,” and dozens of other phrases all indicate the ontological characteristics of the perfect human being.Correctly explaining and analyzing these characteristics and correctly placing them in the two arcs of descent and ascension in the realm of existence can prevent some exaggerated readings regarding the place of the perfect human being in existence. https://jrm.usb.ac.ir/article_9841.html In Ibn Arabi's thought, the doctrines of “tolerance” and “the unity of religions” hold a distinguished position, rooted in his mystical ontology and anthropology. This article employs a descriptive-analytical method to elucidate the relationship between tolerance and religious unity in Ibn Arabi's mysticism. For Ibn Arabi, tolerance is not merely an ethical virtue but a divine manifestation of God's Beautiful Names (Asmāʾ al-Ḥusnā), embodied in the conduct of prophets and saints. Drawing on mystical principles such as “waḥdat al-wujūd” (the Oneness of Being), “the manifestation of divine names”, “human existential poverty” (faqr), and “the inherent dignity of creatures”, he advocates tolerance toward all beings—including unbelievers and polytheists.Moreover, his theory of the unity of religions links the concept of religion (dīn) to submission (islām) and connects diverse religious laws (sharāʾiʿ) to the “multiplicity of divine names”, providing a framework to reconcile religious plurality with metaphysical unity. While affirming the validity of all monotheistic traditions, Ibn Arabi regards Islam as the perfect manifestation of God's all-encompassing name (al-Ism al-Jāmiʿ) and the Muhammadan Sharīʿa as the consummate abrogator of previous laws. By analyzing Ibn Arabi's intellectual system, this article demonstrates how his mystical paradigm offers an alternative to exclusivist approaches in religious studies—one that remains profoundly relevant to contemporary interfaith dialogue. https://jrm.usb.ac.ir/article_9893.html Silence is one of the deepest concepts in mystical traditions, which manifests itself in educational, epistemological, and ontological layers. This study, using a comparative approach, attempts to examine the position and function of silence in two classical texts, namely Lao Tzu's Tao Te Ching and Attar Neyshaburi's Tazkirat al-Awliya. The research method is based on qualitative analysis and interpretation of the texts. According to the research findings, silence in both traditions has three main aspects: first, moral silence, which is related to the education of the seeker and liberation from the plagues of language; second, epistemological silence, which indicates the inability of language to convey intuitive experiences and encounter the transcendent truth; and third, ontological silence, which indicates the annihilation and disappearance of the seeker in the infinite truth of existence. In the Tao Te Ching, silence is in harmony with nature and reflects harmony with the natural flow of the Tao, while in the Tazkirat al-Awliya, silence is linked to concepts such as the astonishment of the mystic, secrecy, and presence before divine truth. The results of the study show that in both traditions, silence is not simply a refusal to speak, but a level of consciousness that leaves language behind and opens the way for direct intuition of truth. At the same time, the linguistic and cultural differences between the two texts are also striking: in the Eastern tradition, silence is manifested as harmony with nature, and in Islamic mysticism as austerity and politeness of moral conduct. Finally, this study takes a new step in comparative studies of mysticism and theology by highlighting the semantic commonalities of silence in Islamic and Eastern mysticism. https://jrm.usb.ac.ir/article_9894.html In his work, Models of God: Theology for the Nuclear Age, McFague exposes the patriarchal model of the relationship between God and the world, and by showing the weaknesses of this model, he suggests other possible cases for contemporary concerns, such as a mother, lover, and friend God, to describe our relationship with God and a model of creation as the body of God, emphasizing our understanding of and our relationship with creation. For in the world as the body of God, God is both transcendent in creation and fundamentally effective in creation. McFague’s main proposal is to use the “body” model as a way to interpret the whole of creation, where the body refers to all forms of life in the world, and his proposal is that the world and everything in it is the body of God. In the metaphor of the world as the body of God, he argues that God acts in an internal and compassionate way, not an external and intermittent one. God is not a being who periodically intervenes in history and nature for benevolent purposes (as in the monarchical, king-supreme-kingdom model), but rather is a continuous observer of the world. This article examines the concept of the “body of God” and the “triple models of God” in McFague’s metaphorical theology, examining and comparing the two and their connection and linkage from his perspective. https://jrm.usb.ac.ir/article_9895.html Maulana is one of the mystic poets who,centuries ago and with his own unique worldview, has applied many of the ideas of psychology known today in his Mathnavi. His mystical view of the world and man contains subtle points that show the accuracy of this mystic in the human soul and mind. When we study the works of Maulana;we see that the same issues that are raised in psychology today;were also raised for Maulana.According to Maulana;self-intolerance is one of the obstacles to self-improvement and achieving mental health.At the same time, he believes that achieving mental health and perfection is voluntary and that one can recognize internal and external weaknesses and weaknesses and by eliminating them; pave the way for mental health and growth;It says that many people do not succeed in knowing themselves and stepping into the stage of self-development and inevitably remain deprived of achieving perfection. This research,using a descriptive-analytical method and drawing conclusions from the stories of the first and third books of the Masnavi, has examined the concept of self-intolerance from a psychological perspective.In the present study, by examining the concept of self-intolerance and comparing it with Rumi’s views and words in the stories of the Masnavi, it can be said that there are many similarities between the theories of psychologists and Rumi’s thoughts in the stories of the Masnavi. https://jrm.usb.ac.ir/article_9896.html The verses and narrations have only mentioned the Torah, the Gospel, the Psalms, the Quran, and the Scrolls of Abraham and Moses. The verses of the Quran, within fifteen verses, confirm the books that came before it. The subject of this writing is to see which book or books that preceded it does the Quran confirm? And what is the criterion for this confirmation? The verses confirming the previous books with the two expressions “مابین یدیه” and “لما معکم یا معهم” certainly refer to the book available to the People of the Book, that is, the Jews and the Christians. By examining the views of the Quranic commentators and thinkers, it becomes clear that the Quran has confirmed the existing Torah in general. This article has proven through a descriptive-analytical method that the Quran only confirms the Book of Moses (PBUH) and has never explicitly confirmed the Gospel and the Psalms. On the other hand, according to the verses of the Quran, the Book of Moses (PBUH) has also remained in the current Torah, so the Quran confirms the only Book of Moses that has remained in the current Torah. The analysis of this article in the criterion of confirmation is that any book that has detailed Sharia is reliable, and the only book with this feature is the current Torah. This is why Jesus (PBUH) also confirms only the Torah. https://jrm.usb.ac.ir/article_9897.html Objective: To conduct a critical, comparative rereading of “waiting” in the intermediate state (barzakh) across the Hebrew Bible/Old Testament, the New Testament, and the Qur’an, asking whether the human being between death and the Resurrection possesses an aware and active dimension or is merely passive and suspended in temporal experience.Methods: Qualitative textual analysis combining lexical, structural, and exegetical readings of sacred texts, supported by authoritative lexicographical and classical commentarial sources. The comparison follows the historical sequence Judaism → Christianity → Islam and distinguishes scriptural data from later theological developments.Results: In Judaism, Sheol is predominantly depicted as a realm of silence, forgetfulness, and severance from life and meaning. In Christianity—especially in select New Testament passages and later theology—the intermediate state is construed as conscious waiting, with prayer and moral participation (and, in Catholic thought, purgatorial refinement). In the Qur’an and Islamic exegesis, indicators such as post-mortem awareness of bliss/punishment and post-mortem dialogues suggest enhanced awareness, while moral agency is suspended and temporality differs from embodied life.Conclusion: “Waiting” in the intermediate state is not a uniform reality but reflects each tradition’s anthropology, eschatology, and theology: from Sheol’s minimal agency, to New Testament–grounded awareness (and later purgatorial models), to the Qur’anic pattern of awareness retained/enhanced with suspended moral agency and distinct temporality. A careful comparative approach is required, avoiding oversimplified generalizations https://jrm.usb.ac.ir/article_9898.html Bayazid Rawā can be examined from at least two different perspectives in the history of Sufism: one perspective, which is based on Hujwīrī’s caricature, and another, which presents a different image of Bayazid as depicted by Ibn Arabi. Therefore, the fundamental question of this research is whether Hujwīrī’s criterion for considering Bayazid as intoxicated (sukr) is valid or whether Ibn Arabi’s account, which highlights his high spiritual status and mastery (sahw), is more accurate. To address this, the "Kashf al-Mahjub" and Hujwīrī’s sources were critically examined and it was shown that Hujwīrī’s criterion—attributing spontaneity and uttering absurdities (shuṭḥ) to Bayazid as evidence of sukr—is not always reliable. Moreover, dividing mystics into those in a state of intoxication (sukr) and sobriety (sahw), considering the inconsistency between sukr and sahw, is not precise. The naming of a sect called the "Tayfūrīyah" may have been an invention of Hujwīrī himself.Then, based on Ibn Arabi’s statements about Bayazid and evidence from his sayings, practical conduct, and spiritual rank, arguments supporting his sobriety (sahw) are presented. What has been depicted in the duality of sukr and sahw in the history of Sufism is merely a fabricated construct, based on an inquiry into biographies, sayings, and the works of renowned mystics. It is an artificial and simplistic categorization that leads to ineffective classifications and oversimplifications of spiritual concepts. This division is not supported by a comprehensive foundation rooted in the texts and works of the mystics. https://jrm.usb.ac.ir/article_9899.html This research critically analyzes and evaluates the spiritual dimensions of David Thoreau's artistic thought, focusing on his prominent work, Walden. Although Walden is recognized as a literary and philosophical work, the current study first demonstrates that it can also be considered a spiritual text. In this book, the author seeks truth and a deeper understanding of himself and the surrounding world through a simple life in nature. The present research employs qualitative analysis and a comparative study to first elucidate Thoreau's typology of spirituality and then critiques and assesses this spirituality. The findings indicate that Thoreau's spirituality is primarily philosophical, secular, and outward-looking, founded on four main components: simplicity, self-awareness, connection with nature, and contemplation of the present moment. However, Thoreau's spirituality has limitations compared to mystical traditions, as he arrives at spiritual experience solely through observation and interaction with nature, while many spiritual traditions, particularly in mysticism, emphasize meditation and inner purification. In contrast, deeper mystical experiences require an inner journey that transcends sensory data. Therefore, Thoreau's spirituality is more outward-oriented and nature-centered; despite its philosophical richness, it lacks metaphysical depth and inner cultivation, and it can be regarded as an example of an empty spirituality that does not lead to existential elevation. https://jrm.usb.ac.ir/article_9900.html The symbolic nature of the story of Buddha’s patience against the demon of desire (Mara) in Buddhist texts, enriched with signs that are both symbolic and mythological, greatly enhances the potential for an esoteric interpretation of this narrative. In this story, Buddha’s resistance against the demon of desire (Mara) serves as a moral paradigm, presenting effective methodological approaches for practitioners on the Buddhist path to achieve Buddhahood or spiritual enlightenment. This article employs a descriptive-analytical method to identify the characteristics of the demon of desire (Mara) in Buddhist texts, analyzing certain symbolic signs of this narrative based on the explication of the moral virtue of patience in the tradition of Theravada mysticism, and examining the practical methods of self-purification within this tradition. The findings indicate that Buddhist texts, based on the Aryan insight of “the duality of good and evil in the world,” utilize allegorical language to address the spiritual challenges humans face in their struggle against the inner demon of desire, seeking suitable solutions through the development of a mythologically centered ethical discourse. Accordingly, the Theravada Buddhist texts, in elucidating the story of Buddha’s patience against Mara, strive to emphasize the transformation and renewal of the demon of desire’s temptations in the process of spiritual practice, portraying the dialectical and dynamic nature of “the struggle against the self” in achieving the utmost moral perfection. https://jrm.usb.ac.ir/article_9901.html Judaism is a religion with a broad Sharia and has set numerous frameworks in various areas of Jewish life. Now, given that the sources of jurisprudence used in the extraction, compilation and interpretation of these laws play a fundamental role in determining the frameworks, rules of religious behavior, limits, powers and duties of the people, it is necessary to examine: what the jurisprudential sources of this religion are and what status and prestige each one enjoys. The following article answers this question with a descriptive-analytical method and concludes through a detailed examination that the Midrash, Teqanah and Gezarah, Ma'aseh, Minhag, and Sevarah are non-written sources of Jewish jurisprudence. These sources, like written sources, have an important status and credibility in Jewish jurisprudence, However, although positive features such as diversity, flexibility, an effort to create a two-way relationship between tradition and rational and customary knowledge, and attention to balancing the preservation of fundamental principles and changing conditions are observed in the non-written sources of Jewish jurisprudence, the disadvantages, shortcomings, and incomplete approaches in some of them have created serious challenges in creating confidence in the output and product of their use, and the lack of reform in the way they are used can be a threat to the pure revealed law. And the balanced and accurate use of these sources, along with accepting the priority and the central and fundamental role of written sources, especially the Torah and the Talmud, can be effective in reducing these harms and problems.