Iranian Persian Language and Literature Promotion SocietyResearch on Mystical LiteratureHTTPS://JP18220250219Shiism and Shiite Tendencies among the Mystics of Shiraz from the 7th to 9th CenturiesShiism and Shiite Tendencies among the Mystics of Shiraz from the 7th to 9th Centuries1382920810.22108/jpll.2025.143191.1866FAMohammad HadiKhaleghzadehAssociate Professor of Persian Language and Literature, Department of Persian Language and Literature, Faculty of Literature and Humanities, Yasuj Branch, Islamic Azad University, Yasuj, IranMehdiFamooriAssistant Professor of Persian Language and Literature, Department of Persian Language and Literature, Faculty of Literature and Humanities, Yasuj Branch, Islamic Azad University, Yasuj, IranJournal Article20241027 Examining and assessing the presence and manifestation of various religious and intellectual schools is essential for historical research in any era. The influential religion of Shiism is no exception to this rule. Moreover, Shiraz and Fars were major centers of Iranian and Islamic culture from the 7th to the 9th centuries. Therefore, the necessity of exploring Shiism and its tendencies, particularly its esoteric aspects, in this region is evident; however, there has yet to be a comprehensive work addressing this topic. In this study, the authors aim to investigate some facets of this subject through library research and categorical analysis. In this context, we introduce the Shiite aspects of the thoughts of 33 prominent figures. It can be said that Shiism in this region had "presence" in the 7th century, "relative power" in the 8th century, and "dominant power" in the 9th century. The main current of Shiism during these periods was "esoteric Shiism", with its most important supporters being Sufis and mystics. The so-called "extreme Shiism" was also present during this period. Attention to Shiite rituals such as the mourning for Imam Hussein (PBUH) from the 7th century until the formal recognition of Shiite jurisprudence alongside the four Sunni schools in the 9th century is also a notable aspect of the growth of Shiism during this period. Examining and assessing the presence and manifestation of various religious and intellectual schools is essential for historical research in any era. The influential religion of Shiism is no exception to this rule. Moreover, Shiraz and Fars were major centers of Iranian and Islamic culture from the 7th to the 9th centuries. Therefore, the necessity of exploring Shiism and its tendencies, particularly its esoteric aspects, in this region is evident; however, there has yet to be a comprehensive work addressing this topic. In this study, the authors aim to investigate some facets of this subject through library research and categorical analysis. In this context, we introduce the Shiite aspects of the thoughts of 33 prominent figures. It can be said that Shiism in this region had "presence" in the 7th century, "relative power" in the 8th century, and "dominant power" in the 9th century. The main current of Shiism during these periods was "esoteric Shiism", with its most important supporters being Sufis and mystics. The so-called "extreme Shiism" was also present during this period. Attention to Shiite rituals such as the mourning for Imam Hussein (PBUH) from the 7th century until the formal recognition of Shiite jurisprudence alongside the four Sunni schools in the 9th century is also a notable aspect of the growth of Shiism during this period.https://jpll.ui.ac.ir/article_29208_a0ae80bce1f988d4071b928c41729863.pdfIranian Persian Language and Literature Promotion SocietyResearch on Mystical LiteratureHTTPS://JP18220250219Analysis of Poetic Techniques in Ashura Literature and Rituals: An Intermediary Between Pure Reporting and Distortion (A Case Study of Mohtasham Kashani’s Composition)Analysis of Poetic Techniques in Ashura Literature and Rituals: An Intermediary Between Pure Reporting and Distortion (A Case Study of Mohtasham Kashani’s Composition)39562921510.22108/jpll.2025.141728.1848FAHossein AliGhobadiProfessor of Persian Language and Literature, Faculty of Humanities, Tarbiat Modares University, Tehran, IranJournal Article20240722This research aims to explain that the artistic capacity in literature and some ritual manifestations formed around Ashura is a reflection of the nature of this great uprising. In terms of literary genre, recounting this amazing movement has turned it into an "epic". The reason for this is primarily the greatness of the event in terms of the emergence of an unbreakable and holy will in a very unequal war. It can also be attributed to the spiritual depth of this movement, from beginning to end, from its backgrounds to its social and cultural impacts, turning into cultural representation and manifestations in everyday life and folk literature. Therefore, practically from the perspective of literary genres, an epic capacity has been given to this great movement. Therefore, in the process of entering the artistic field of the epic, special literary elements have found their way into it. This study seeks to introduce a middle ground between the "mere report" of Ashura and the exaggerated distortions that have been added to it. This intermediate boundary can only be literary and, from a literary, philosophical, and artistic perspective, is suitable for this extraordinary event. The research method is descriptive-analytical and is based on the theoretical framework of Aristotle’s poetics. This research, while confirming the artistic and literary approaches to Ashura, scrutinizes extreme exaggerations and distortions as well as non-aesthetic reports of Ashura. Furthermore, this research reconceptualizes these distinctions by analyzing the literary elements of the most famous Ashura Persian writings, Mohtasham Kashani's poem.This research aims to explain that the artistic capacity in literature and some ritual manifestations formed around Ashura is a reflection of the nature of this great uprising. In terms of literary genre, recounting this amazing movement has turned it into an "epic". The reason for this is primarily the greatness of the event in terms of the emergence of an unbreakable and holy will in a very unequal war. It can also be attributed to the spiritual depth of this movement, from beginning to end, from its backgrounds to its social and cultural impacts, turning into cultural representation and manifestations in everyday life and folk literature. Therefore, practically from the perspective of literary genres, an epic capacity has been given to this great movement. Therefore, in the process of entering the artistic field of the epic, special literary elements have found their way into it. This study seeks to introduce a middle ground between the "mere report" of Ashura and the exaggerated distortions that have been added to it. This intermediate boundary can only be literary and, from a literary, philosophical, and artistic perspective, is suitable for this extraordinary event. The research method is descriptive-analytical and is based on the theoretical framework of Aristotle’s poetics. This research, while confirming the artistic and literary approaches to Ashura, scrutinizes extreme exaggerations and distortions as well as non-aesthetic reports of Ashura. Furthermore, this research reconceptualizes these distinctions by analyzing the literary elements of the most famous Ashura Persian writings, Mohtasham Kashani's poem.https://jpll.ui.ac.ir/article_29215_08c8153e7240107226d0951b02d78f56.pdfIranian Persian Language and Literature Promotion SocietyResearch on Mystical LiteratureHTTPS://JP18220250421Review and Analysis of the Mystical Path of Sheikh Amin al-Din BalyaniReview and Analysis of the Mystical Path of Sheikh Amin al-Din Balyani57852939210.22108/jpll.2025.141298.1832FASayyed AliasgharMirbagherifardProfessor of Persian Language and Literature, Department of Persian Language and Literature, Faculty of Literature and Humanities, University of Isfahan, Isfahan, IranAmirhoseinKouhestaniPhD in Persian Language and Literature, Department of Persian Language and Literature, Faculty of Literature and Humanities, University of Isfahan, Isfahan, IranJournal Article20240426Amin al-Din Muhammad Ibn Zain al-Din Ali Balyani Kazerooni, known as Amin Balyani, one of the mystics of the 8th century and the founder of one of the most reliable mystical methods in Fars, attracted great personalities such as Hafez and Khajoo Kermani. Despite the special position and importance of Amin al-Din in the history of Sufism, no systematic research has been done on his mystical path. In this descriptive-analytical research, an attempt was made to answer questions about the origin of the behavior, the name, number, and order of stations (<em>maqamat</em>) between the origin and destination, the importance of the stations, the ability to acquire gifts from each station, and the manners of acquiring them. Some of the mystical indicators of this mystic should be explained in the form of a methodical model. After referring to the reliable sources, some of the findings of this research are as follows: Amin al-Din was one of the followers of the first mystical tradition, and his disciples' conduct started from the level of attraction or awakening and the conditions related to it, then understanding other paths to perfection, which is the highest level of knowledge. Amin al-Din's method categorized mystical states into positions, each requiring understanding. His connections with Malamatiyah and Christians helped establish the pillars of his mystical path. The moral decline of Sufis and hypocrisy led to a focus on sincerity among Sufis.Amin al-Din Muhammad Ibn Zain al-Din Ali Balyani Kazerooni, known as Amin Balyani, one of the mystics of the 8th century and the founder of one of the most reliable mystical methods in Fars, attracted great personalities such as Hafez and Khajoo Kermani. Despite the special position and importance of Amin al-Din in the history of Sufism, no systematic research has been done on his mystical path. In this descriptive-analytical research, an attempt was made to answer questions about the origin of the behavior, the name, number, and order of stations (<em>maqamat</em>) between the origin and destination, the importance of the stations, the ability to acquire gifts from each station, and the manners of acquiring them. Some of the mystical indicators of this mystic should be explained in the form of a methodical model. After referring to the reliable sources, some of the findings of this research are as follows: Amin al-Din was one of the followers of the first mystical tradition, and his disciples' conduct started from the level of attraction or awakening and the conditions related to it, then understanding other paths to perfection, which is the highest level of knowledge. Amin al-Din's method categorized mystical states into positions, each requiring understanding. His connections with Malamatiyah and Christians helped establish the pillars of his mystical path. The moral decline of Sufis and hypocrisy led to a focus on sincerity among Sufis.https://jpll.ui.ac.ir/article_29392_a458c485952d0210bac5c4e941a8c1fc.pdfIranian Persian Language and Literature Promotion SocietyResearch on Mystical LiteratureHTTPS://JP18220250421A Positive View of Poetry and Mystical Poets to a Negative View of Modern Poetry and Poets in the Philosophical Reflections of Ahmad FardidA Positive View of Poetry and Mystical Poets to a Negative View of Modern Poetry and Poets in the Philosophical Reflections of Ahmad Fardid871012935310.22108/jpll.2025.142859.1856FASeyedeh SaidehHosseini NodehiMA Student of Persian Language and Literature, Department of Persian Language and Literature, Faculty of Persian Literature and Foreign Languages, Babolsar, Mazandaran, Iran0009-0006-9832-694XFarzadBalooAssociate Professor of Persian Language and Literature, Department of Persian Language and Literature, Faculty of Persian Literature and Foreign Languages, Babolsar, Mazandaran, IranJournal Article20240919The issue of understanding and the nature of poetry is an ancient issue that has occupied the minds of researchers. In the philosophical tradition of the West, from Plato and Aristotle on the one hand, and in the tradition of the East, from Al-Farabi and Ibn Sina to the present day, many negative and positive views have been raised about the nature and understanding of poetry. Among the Iranian philosophers who have had a philosophical view of poetry and poets in the contemporary period is Ahmad Fardid. Fardid is influenced by three sources in his attitude toward poetry: the wisdom of Anas, the mysticism of Ibn Arabi, and the thoughts of Heidegger. On this basis, he divides history into five periods: the day before yesterday, yesterday, today, tomorrow, and the day after tomorrow. The days before yesterday and the day after tomorrow are considered ideal periods for Fardid due to their divine origin and purpose but the other periods do not receive much credibility and importance in his view. In his opinion, with the passage of time and distance from the history of the past, language has departed from its divine origin and has been degraded into a tool and means. Therefore, because classical poets, such as Hafez, Rumi, Jami, and Shabestari, provide humans with the opportunity to return to the history of the past and revive the history of the future through the use of allusive language, poetry, and poets are considered his ideals. In addition, the poetry of these poets, in order to extract wisdom, plays a role as a liberating force for humans from the era of hardship, and even in the era of modernity. They give a message of hope toward the future against nihilism, but in the new era, with the emergence of metaphysics and the field of the ego, poetry and poets have lost their ancient role and mission. Accordingly, poets such as Nimayoshij, Sohrab Sepehri, Forough Farrokhzad, Shamloo, etc., because their poetry is based on the soul of the poet and the language of the phrase, do not find respect and credibility in Fardid's eyes and heart; hence, Fardid expels modern poets from his virtuous city.The issue of understanding and the nature of poetry is an ancient issue that has occupied the minds of researchers. In the philosophical tradition of the West, from Plato and Aristotle on the one hand, and in the tradition of the East, from Al-Farabi and Ibn Sina to the present day, many negative and positive views have been raised about the nature and understanding of poetry. Among the Iranian philosophers who have had a philosophical view of poetry and poets in the contemporary period is Ahmad Fardid. Fardid is influenced by three sources in his attitude toward poetry: the wisdom of Anas, the mysticism of Ibn Arabi, and the thoughts of Heidegger. On this basis, he divides history into five periods: the day before yesterday, yesterday, today, tomorrow, and the day after tomorrow. The days before yesterday and the day after tomorrow are considered ideal periods for Fardid due to their divine origin and purpose but the other periods do not receive much credibility and importance in his view. In his opinion, with the passage of time and distance from the history of the past, language has departed from its divine origin and has been degraded into a tool and means. Therefore, because classical poets, such as Hafez, Rumi, Jami, and Shabestari, provide humans with the opportunity to return to the history of the past and revive the history of the future through the use of allusive language, poetry, and poets are considered his ideals. In addition, the poetry of these poets, in order to extract wisdom, plays a role as a liberating force for humans from the era of hardship, and even in the era of modernity. They give a message of hope toward the future against nihilism, but in the new era, with the emergence of metaphysics and the field of the ego, poetry and poets have lost their ancient role and mission. Accordingly, poets such as Nimayoshij, Sohrab Sepehri, Forough Farrokhzad, Shamloo, etc., because their poetry is based on the soul of the poet and the language of the phrase, do not find respect and credibility in Fardid's eyes and heart; hence, Fardid expels modern poets from his virtuous city.https://jpll.ui.ac.ir/article_29353_8988cb1d68ce0be72fd100aa7dce3460.pdfIranian Persian Language and Literature Promotion SocietyResearch on Mystical LiteratureHTTPS://JP18220250219Analysis of the Relationship between Ear and Intelligence (Ghush wa Hush) and Prominent Words in Explaining the Sufi Teachings of MathnaviAnalysis of the Relationship between Ear and Intelligence (Ghush wa Hush) and Prominent Words in Explaining the Sufi Teachings of Mathnavi1031182944510.22108/jpll.2025.144513.1902FATaherLavzhehAssistant Professor, Department of Persian Language and Literature, Payam-e- Noor University.Tehran. IranFaribaArayesh TabiatPh.D student of Persian Language and Literature, Urmia Branch, Islamic Azad University, Urmia, IranJournal Article20250226Jalaluddin Rumi expresses some of the deepest Sufi teachings of <em>Mathnavi</em> in the words “Ear and Intelligence”. The research questions of this study focus on explaining the Sufi knowledge of <em>Mathnavi</em> through “ear and intelligence” and the quality of their interaction in creating concepts. The aim is to investigate the spiritual relationship between “Ear and Intelligence” in conveying some of Rumi’s mystical intentions in a poetic verse and the use of its prominent words. All the <em>Mathnavi</em> books, in which “Ear and Intelligence” contributed to conveying the meaning of a verse, were studied using a descriptive-analytical method. The results show that in some parts of <em>Mathnavi</em>, Rumi presents special themes in the form of “ear and intelligence” and expands the scope of their concepts by using the prominent words of that verse. Through their semantic aspects, he provides the possibility of precise recognition in understanding the mystical word and demonstrates the importance of the accompaniment of form and content in understanding the teachings of <em>Mathnavi</em> and makes it appear in the form of a poetic system emerging from the unseen world.Jalaluddin Rumi expresses some of the deepest Sufi teachings of <em>Mathnavi</em> in the words “Ear and Intelligence”. The research questions of this study focus on explaining the Sufi knowledge of <em>Mathnavi</em> through “ear and intelligence” and the quality of their interaction in creating concepts. The aim is to investigate the spiritual relationship between “Ear and Intelligence” in conveying some of Rumi’s mystical intentions in a poetic verse and the use of its prominent words. All the <em>Mathnavi</em> books, in which “Ear and Intelligence” contributed to conveying the meaning of a verse, were studied using a descriptive-analytical method. The results show that in some parts of <em>Mathnavi</em>, Rumi presents special themes in the form of “ear and intelligence” and expands the scope of their concepts by using the prominent words of that verse. Through their semantic aspects, he provides the possibility of precise recognition in understanding the mystical word and demonstrates the importance of the accompaniment of form and content in understanding the teachings of <em>Mathnavi</em> and makes it appear in the form of a poetic system emerging from the unseen world.https://jpll.ui.ac.ir/article_29445_984dc48d5e1b1c494d098a308a5b4b3e.pdfIranian Persian Language and Literature Promotion SocietyResearch on Mystical LiteratureHTTPS://JP18220250527An Investigation and Analysis of the Components of Rhetorical Coherence in Maulavi's MasnaviAn Investigation and Analysis of the Components of Rhetorical Coherence in Maulavi's Masnavi1191392948810.22108/jpll.2025.141315.1833FAAhmadRezaeiDepartment of Persian Language and Letters, Faculty of Literature and Humanities, University of Qom, Qom, IranJournal Article20240428The coherence of the text results from the interaction and correlation of its various devices, demonstrating that all elements are linked together. Any disruption to any part of the text will cause the entire text to be disrupted. Text coherence is comprised of several components, one of which is rhetorical coherence. Suppose rhetoric was summarised in a few elements in the past. In that case, it seems that today it has found a broader meaning and can be considered to include all linguistic and non-linguistic elements that convey a message from the sender to the receiver according to the context of the text.<br /><br />Maulavi's Masnavi appears to lack conventional rhetorical devices. However, this text has a coherent structure. In other words, the coherence of its rhetorical structure is due to different components that are rarely seen in other didactic works. Using a descriptive-analytical method, this research aims to identify the factors of rhetorical coherence in Masnavi Ma’anavi. According to the research, various elements contribute to the rhetorical coherence of a text. These include the interaction of different language roles in a single text, the coherence of the text despite deviation from the linguistic norms, the syntax of the text, dialogues and turn-taking, the structure of the text and its suggestive aspects, attention to the textual and situational contexts, tone, mood, and embedding.The coherence of the text results from the interaction and correlation of its various devices, demonstrating that all elements are linked together. Any disruption to any part of the text will cause the entire text to be disrupted. Text coherence is comprised of several components, one of which is rhetorical coherence. Suppose rhetoric was summarised in a few elements in the past. In that case, it seems that today it has found a broader meaning and can be considered to include all linguistic and non-linguistic elements that convey a message from the sender to the receiver according to the context of the text.<br /><br />Maulavi's Masnavi appears to lack conventional rhetorical devices. However, this text has a coherent structure. In other words, the coherence of its rhetorical structure is due to different components that are rarely seen in other didactic works. Using a descriptive-analytical method, this research aims to identify the factors of rhetorical coherence in Masnavi Ma’anavi. According to the research, various elements contribute to the rhetorical coherence of a text. These include the interaction of different language roles in a single text, the coherence of the text despite deviation from the linguistic norms, the syntax of the text, dialogues and turn-taking, the structure of the text and its suggestive aspects, attention to the textual and situational contexts, tone, mood, and embedding.https://jpll.ui.ac.ir/article_29488_dda9bb183140b28bee3fa64b281e231f.pdfIranian Persian Language and Literature Promotion SocietyResearch on Mystical LiteratureHTTPS://JP18220250719Criticizing the Dream Theory of Revelation Based on Rumi’s ThoughtsCriticizing the Dream Theory of Revelation Based on Rumi’s Thoughts1411642941210.22108/jpll.2025.142994.1861FARezaRuhaniAssociate Professor of Persian Language and Literature of Persian Language and Literature, Department of Persian Language and Literature, Faculty of Literature and Foreign Languages, Kashan University, Kashan, IranJournal Article20241008One of the newest issues related to the language of <em>the Quran</em> and revelation is the hypothesis of dreaming as revelation or dream theory of revelation, which has been raised in the last decade and has been the subject of attention and criticism by experts. One of the main issues of this hypothesis is that it was influenced by the teachings and life of mystics and poets, especially Jalal al-Din Mohammad Balkhi, known as Rumi. The proposer of this hypothesis (Soroush) tries to confirm his hypothesis by citing evidence from Rumi’s poems and showing the effectiveness of his teachings. Considering this issue, this study aims to provide a brief but theoretical critique of this hypothesis by analyzing the text of <em>the Quran</em> with a critical approach, and to show the theoretical and fundamental weaknesses of this hypothesis and its contradictions or mistakes in relation to Rumi's basic ideas in <em>Masnavi</em>. The results, with the help of Rumi's thoughts in the fields of theology, cosmology, anthropology and prophetology, Quranology and revelationology, show that the dream theory of revelation is in some cases different and contradictory to Rumi's ideas and thoughts.One of the newest issues related to the language of <em>the Quran</em> and revelation is the hypothesis of dreaming as revelation or dream theory of revelation, which has been raised in the last decade and has been the subject of attention and criticism by experts. One of the main issues of this hypothesis is that it was influenced by the teachings and life of mystics and poets, especially Jalal al-Din Mohammad Balkhi, known as Rumi. The proposer of this hypothesis (Soroush) tries to confirm his hypothesis by citing evidence from Rumi’s poems and showing the effectiveness of his teachings. Considering this issue, this study aims to provide a brief but theoretical critique of this hypothesis by analyzing the text of <em>the Quran</em> with a critical approach, and to show the theoretical and fundamental weaknesses of this hypothesis and its contradictions or mistakes in relation to Rumi's basic ideas in <em>Masnavi</em>. The results, with the help of Rumi's thoughts in the fields of theology, cosmology, anthropology and prophetology, Quranology and revelationology, show that the dream theory of revelation is in some cases different and contradictory to Rumi's ideas and thoughts.https://jpll.ui.ac.ir/article_29412_d81fbc1a411cc8b72ff3a12dcfbc0f5f.pdfIranian Persian Language and Literature Promotion SocietyResearch on Mystical LiteratureHTTPS://JP18220250219Introducing the Manuscript of Ash'at Al-Lavāyeh Written by Abd Al-Malek Ibn Abd Al-Qafour Ansāri, Known as Amānallāh Pāni-PatiIntroducing the Manuscript of Ash'at Al-Lavāyeh Written by Abd Al-Malek Ibn Abd Al-Qafour Ansāri, Known as Amānallāh Pāni-Pati1651892962710.22108/jpll.2025.143899.1883FAElaheShiriniPhD Student of Persian Language and Literature, Department of Persian Language and Literature, Faculty of Literature, Alzahra University, Tehran, IranMahbubehMobasheriAssociate Professor of Persian Language and Literature, Department of Persian Language and Literature, Faculty of Literature, Alzahra University, Tehran, IranJournal Article20250719Manuscripts represent invaluable treasures of cultural and intellectual heritage, and their editing and publication are of great scholarly importance. <em>Ashʿat al-Lavāyeḥ</em>, authored by ʿAbd al-Malik Pānīpatī, known as Amānallāh—a follower of the school of <em>wahdat al-wujūd</em> (Unity of Being) led by Ibn ʿArabī—was written in the 10th century Hijri but has not yet been published. This text is a mystical commentary on <em>Lavāyeḥ</em> by Nūr al-Dīn ʿAbd al-Raḥmān Jāmī, a prominent 9th-century Sufi. Given the intellectual significance of Jāmī’s works, <em>Ashʿat al-Lavāyeḥ</em> merits scholarly attention for its interpretative approach to <em>Lavāyeḥ</em>. The author’s personal connection with Jāmī and his deep immersion in Sufi literature further enhance the value of this commentary. In the introduction, Amānallāh explains several key mystical terms and demonstrates a broad knowledge of classical Sufi thought. This research introduces the manuscript using a descriptive-analytical methodology, selecting a base version from among eight extant manuscripts. The study underscores the significance of <em>Ashʿat al-Lavāyeḥ</em> in deepening the understanding of mystical doctrines, terminology, and the intellectual heritage of the <em>wahdat al-wujūd</em> school.
<strong> </strong>Manuscripts represent invaluable treasures of cultural and intellectual heritage, and their editing and publication are of great scholarly importance. <em>Ashʿat al-Lavāyeḥ</em>, authored by ʿAbd al-Malik Pānīpatī, known as Amānallāh—a follower of the school of <em>wahdat al-wujūd</em> (Unity of Being) led by Ibn ʿArabī—was written in the 10th century Hijri but has not yet been published. This text is a mystical commentary on <em>Lavāyeḥ</em> by Nūr al-Dīn ʿAbd al-Raḥmān Jāmī, a prominent 9th-century Sufi. Given the intellectual significance of Jāmī’s works, <em>Ashʿat al-Lavāyeḥ</em> merits scholarly attention for its interpretative approach to <em>Lavāyeḥ</em>. The author’s personal connection with Jāmī and his deep immersion in Sufi literature further enhance the value of this commentary. In the introduction, Amānallāh explains several key mystical terms and demonstrates a broad knowledge of classical Sufi thought. This research introduces the manuscript using a descriptive-analytical methodology, selecting a base version from among eight extant manuscripts. The study underscores the significance of <em>Ashʿat al-Lavāyeḥ</em> in deepening the understanding of mystical doctrines, terminology, and the intellectual heritage of the <em>wahdat al-wujūd</em> school.
<strong> </strong>https://jpll.ui.ac.ir/article_29627_f4141dc0e36d0f453139036d9ccd247e.pdfIranian Persian Language and Literature Promotion SocietyResearch on Mystical LiteratureHTTPS://JP18220250719An Investigation into the Doctrine of the Perpetual Renewal of Exemplars and Its Threefold Levels in the Thought of Rumi and His Predecessors in MysticismAn Investigation into the Doctrine of the Perpetual Renewal of Exemplars and Its Threefold Levels in the Thought of Rumi and His Predecessors in Mysticism1912122961110.22108/jpll.2025.144002.1886FAMoslemAbaspourPhD Student of Persian Language and Literature, Department of Persian Language and Literature, University of Ilam, Ilam, IranHassanSoltani KohbananiAssistant Professor of Persian Language and Literature, Department of Persian Language and Literature, University of Ilam, Ilam, IranRahmanZabihiAssociate Professor of Persian Language and Literature, Department of Persian Language and Literature,University of Ilam, Ilam, IranJournal Article20250120The doctrine of <em>tajaddud al-amthāl</em> (the perpetual renewal of exemplars) is one of the fundamental concepts in Islamic philosophy, theology, and mysticism. According to this principle, the world is in constant transformation and renewal due to the divine attributes of life-giving and life-taking and the continuous theophanies of God. From this perspective, all beings—both in their substance and accidents—are perpetually being renewed, and nothing remains old. By analyzing Rumi’s <em>Divān-e Shams</em> and <em>Masnavi</em> through library-based research, we explore this doctrine and find that, from Rumi's viewpoint, the threefold levels of thought, state, and imagination within the human being are constantly renewed. These demonstrate that sorrow is not permanent. Drawing upon <em>the Qur'an</em>, Hadith, and the ideas of earlier mystics, Rumi poetically and allegorically articulates that these three levels continuously generate newness in the human being, leading to spiritual growth and transcendence.The doctrine of <em>tajaddud al-amthāl</em> (the perpetual renewal of exemplars) is one of the fundamental concepts in Islamic philosophy, theology, and mysticism. According to this principle, the world is in constant transformation and renewal due to the divine attributes of life-giving and life-taking and the continuous theophanies of God. From this perspective, all beings—both in their substance and accidents—are perpetually being renewed, and nothing remains old. By analyzing Rumi’s <em>Divān-e Shams</em> and <em>Masnavi</em> through library-based research, we explore this doctrine and find that, from Rumi's viewpoint, the threefold levels of thought, state, and imagination within the human being are constantly renewed. These demonstrate that sorrow is not permanent. Drawing upon <em>the Qur'an</em>, Hadith, and the ideas of earlier mystics, Rumi poetically and allegorically articulates that these three levels continuously generate newness in the human being, leading to spiritual growth and transcendence.https://jpll.ui.ac.ir/article_29611_8161aceac16446483b3e49a766fc7ae2.pdfIranian Persian Language and Literature Promotion SocietyResearch on Mystical LiteratureHTTPS://JP18220250914A Reflection on the Mystical Interpretation of the Verse ‘And Most of Them Do not Believe in Allah without Ascribing Partners to Him’ in the Writings of Ain al-Qudat HamadaniA Reflection on the Mystical Interpretation of the Verse ‘And Most of Them Do not Believe in Allah without Ascribing Partners to Him’ in the Writings of Ain al-Qudat Hamadani2132242979110.22108/jpll.2025.143809.1880FANiloufarBahramzadehM.A Student of Persian language and literature, Dr. Ali Shariati Faculty of Letters and Humanities, Ferdowsi University of Mashhad, Mashhad, Iran.SalmanSaketAssociate Professor, Department of Persian Language and Literature, Faculty of Letters and Humanities, Ferdowsi University of Mashhad, Mashhad, IranJournal Article20241228In many verses of <em>the Quran</em>, such as Al-Baqarah: 221, Al-Ahzab: 73, Al-Fath: 6, Al-Hajj: 31, and Yusuf: 106, the term "mushrik" appears. Almost all interpreters have interpreted it as being associated with sharing the Divine Truth and someone who commits "shirk", presenting a negative connotation. In mystical interpretations of <em>the Holy Quran</em>, such as <em>Tafsir al-Quran al-Azim</em> by Tostari, <em>Lateyef al-Isharat</em> by Qushayri, and <em>Kashf-al-Asrar</em> by Meybodi, this term is also presented with a negative meaning. Although the interpretation <em>Haqaiq al-Quran</em>, an unfinished work by Ain al-Qudat Hamadani, has not reached us, his other works, namely <em>Tamhidat and Letters</em>, are filled with mystical interpretations of verses and hadiths. In these latter two works, he refers to verse 106 of Surah Yusuf, "And most of them do not believe in Allah except while they associate others with Him", and provides a mystical interpretation of the term "mushrik" with a completely positive connotation. In this study, the authors aim to analyze Ain al-Qudat Hamadani's mystical interpretation of this verse and his novel perspective on Shirk and its connection to Infidelity and Poverty.In many verses of <em>the Quran</em>, such as Al-Baqarah: 221, Al-Ahzab: 73, Al-Fath: 6, Al-Hajj: 31, and Yusuf: 106, the term "mushrik" appears. Almost all interpreters have interpreted it as being associated with sharing the Divine Truth and someone who commits "shirk", presenting a negative connotation. In mystical interpretations of <em>the Holy Quran</em>, such as <em>Tafsir al-Quran al-Azim</em> by Tostari, <em>Lateyef al-Isharat</em> by Qushayri, and <em>Kashf-al-Asrar</em> by Meybodi, this term is also presented with a negative meaning. Although the interpretation <em>Haqaiq al-Quran</em>, an unfinished work by Ain al-Qudat Hamadani, has not reached us, his other works, namely <em>Tamhidat and Letters</em>, are filled with mystical interpretations of verses and hadiths. In these latter two works, he refers to verse 106 of Surah Yusuf, "And most of them do not believe in Allah except while they associate others with Him", and provides a mystical interpretation of the term "mushrik" with a completely positive connotation. In this study, the authors aim to analyze Ain al-Qudat Hamadani's mystical interpretation of this verse and his novel perspective on Shirk and its connection to Infidelity and Poverty.https://jpll.ui.ac.ir/article_29791_710a996f45ac85cac797094697bed77c.pdf