Papers by Moein kazemifar
Awsaf al-qulūb and Auctorial Texts of Ibn Khafif in his Compilation of Transmitted Prayers, 2023
Introduction to an edition of the works of Ibn Khafīf by Moein Kazemi (Tihran (?): Negah Moaser, ... more Introduction to an edition of the works of Ibn Khafīf by Moein Kazemi (Tihran (?): Negah Moaser, 2023, 2 vols., vol. 2, pp. 344-55) and a study of the auctorial texts and paratexts in his collection of prayers, Sharḥ al-khawāṣṣ
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Constructivist philosophers posit that a mystic's revelations stem from their mental foundations ... more Constructivist philosophers posit that a mystic's revelations stem from their mental foundations and, among other aspects, articulate the mystic's aspirations and yearnings. When scrutinizing Ruzbihan's revelations in "Kashf al-Asrar" through this lens and amalgamating the evidence, a conspicuous desire that emerges is his yearning "to be a prophet." Essentially, this desire entails attaining a spiritual stature akin to that of Prophet Muhammad.
This article aims to illustrate how Ruzbihan, within his revelations, envisions himself transcending the ranks of Sufis and eminent saints of Islamic mysticism, ascending to a position surpassing even the prophets preceding the Prophet of Islam. This sense of likeness and equality with the Prophet of Islam manifests in at least eight instances in Ruzbihan's "Kashf al-Asrar." These instances include his declaration of becoming the "beloved" of God, receiving divine communication in the "Persian language," perceiving himself as the recipient of "Vahy" (divine revelation), and recounting his "ascension" experience.
These pieces of evidence, coupled with the overarching theme of one of his initial revelations wherein he heard from God that "you are a prophet," elucidate the core elements of what we term "the desire to be a prophet."
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In the realm of Islamic mysticism, or Sufism, the concept of "Union with God" stands as a pinnacl... more In the realm of Islamic mysticism, or Sufism, the concept of "Union with God" stands as a pinnacle of spiritual experience. It represents the ultimate goal for many mystics, a profound state of closeness and connection with the divine. Within the rich tapestry of Sufi literature, Ruzbihan Baghli, a Persian Sufi mystic of the 14th century, made a distinctive contribution by employing the conceptual metaphor of marriage to elucidate this abstract and transcendent experience in his work, "Kashf al-Asrar" (The Unveiling of Secrets).
The employment of metaphor as a cognitive and linguistic device to convey abstract or ineffable concepts is not a novel concept. Contemporary cognitive theories, particularly conceptual metaphor theory, propose that humans understand and articulate abstract concepts by mapping them onto more concrete, tangible domains. In the case of Ruzbihan, he strategically utilized the familiar and tangible domain of marriage to shed light on the profound and elusive concept of Union with God.
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There is a valuable manuscript called Ausaaf al-Qolub which is held in Astaan Qods library in Mas... more There is a valuable manuscript called Ausaaf al-Qolub which is held in Astaan Qods library in Mashhad. The index of the library attributed the manuscript to Ibn Khafif, great Persian Sufi (from Shiraz in 10/4 century). Although Carl Brockelmann mentioned the manuscript in the index of Ibn Khafif's works, Annemarie Schimmel hesitated in this attribution because in the old biographies about Ibn Khafif has not mentioned the name of the treatise. The article tries to demonstrate that the manuscript is truly written by Ibn Khafif, great Persian Sufi. Three series of reasons help us with discovering the real author of the manuscript, Firstly 'chain of narrators' and secondly Content similarity between Ausaaf al-Qolub and Ibn Khafif's statements quoted in Helyat al-Aulia by Abu Noaim Isfahani(One of the greatest biographer in Sufi history who personally was familiar with Ibn Khafif and took a part in his lessons as his disciple) and thirdly the similarity between some personal information such as travels to Mekka and Qods mentioned in Ausaaf al-Qolub and the information which is available about Ibn Khafif travels in his biographies. These three series of reasons confidently show the real author of the treatise is Ibn-Khafif and the article suggests that the real name of the treatise is something other than Ausaaf al-Qolub. 2-Introduction However Ibn Khafif is one of the prominent faces of Persian Sufism, his books and treaties have been widely neglected in Iran. Bulks of his works have been edited by non-Iranian scholars. Recently, I have been informed of a manuscript in Astan Qods library attributed to Ibn Khafif. In the later efforts turned out two great scholars-Carl Brockelmann and Annemarie Schimmel-discussed regarding attribution of the manuscript to the Ibn khafif. While Brockelmann mentioned the treaties in the list of Ibn Khafif's works, Schimmel implicitly refuses the attribution. There for I was motivated to find out the real writer of the treaties.
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One of the predominant motifs within Ruzbihan's literary oeuvre, particularly in his two principa... more One of the predominant motifs within Ruzbihan's literary oeuvre, particularly in his two principal works, "Abhar al-Asheqin" and "Sharh-e Shathiaat," is the recurring theme of the "bride." In contrast, in his documented revelations as chronicled in the book "Kashf al-Asrar," Ruzbihan frequently encounters figures such as God, prophets, angels, and even himself in the guise of the bride.
The purpose of this article is to elucidate the intricate connection between these two phenomena: the pervasive presence of bride imagery in Ruzbihan's theoretical writings and his visionary experiences involving the bride. This elucidation is grounded in the constructivist theory, a framework frequently employed in the field of mysticism studies. According to the constructivist theory, a mystic's mystical encounters are profoundly influenced by the constructs of their own mind and the language they employ. No mystical experience occurs in isolation from the mystic's preexisting mental and linguistic constructs. Consequently, the mystic experiences in their mystical encounters that which has already been embedded within the realm of their cognition and expression. From this vantage point, it can be asserted that gaining insight into the core metaphors and images ingrained within a mystic's language is pivotal in comprehending the reasons behind their profound mystical revelations.
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Motifs represent recurring patterns of relationships among elements within a collection, frequent... more Motifs represent recurring patterns of relationships among elements within a collection, frequently observed in literature and culture. One notably prevalent motif in Postmodern Literature is the "Protest against the Creator." The authors of this article endeavor to identify indications and instances of this motif within anecdotes featuring wise fools.
This study elucidates the shared behavioral patterns between characters in Postmodern fiction and their creators (the authors) and those of wise fools and their creator (God). In essence, both narratives exhibit parallel dynamics in the relationships between the creators and their creations. This analogy becomes clearer when we recognize the ancient religious allegory in which God is depicted as the author of the Book of Creation.
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Scholars who delve into the study of mystical experiences can be divided into two primary faction... more Scholars who delve into the study of mystical experiences can be divided into two primary factions: those who advocate "essentialism" and those who endorse "constructivism." Essentialists contend that mystical experiences possess an inherent, self-determined quality independent of the individual's mind. Consequently, they posit that all mystical experiences share a common essence with universal and cross-cultural features.
In contrast, proponents of constructivism assert a profound connection between a mystic's mind and their mystical encounters. They posit that a mystic's prior experiences and personal background significantly shape their mystical experiences. Thus, mystical experiences are viewed as individual phenomena influenced by the mystic's mental state, language, and cultural traditions. According to this perspective, there is no uniform essence or shared features among mystical experiences.
This article aims to substantiate the constructivist viewpoint by presenting various pieces of evidence drawn from Ruzbihan's mystical experiences, as documented in his spiritual autobiography, "Kashf al Asrar." To achieve this goal, we undertake an analysis of "Love for beautiful individuals," a pivotal component within Ruzbihan's emotional realm that profoundly influences his mystical experiences. The findings of this research corroborate the constructivist perspective, as they reveal that Ruzbihan's emotions played a crucial role in his perception of God as a beautiful and human-like presence in his mystical encounters and visionary dreams.
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While Ferdowsi's Shahnameh features numerous accounts of Iranian myths, it omits certain myths fo... more While Ferdowsi's Shahnameh features numerous accounts of Iranian myths, it omits certain myths for various reasons. Among these absences, a notable one is the tale of Arash, a significant Iranian myth excluded from Ferdowsi's work. Some scholars speculate that this omission was either intentional on Ferdowsi's part or due to the unavailability of this myth in his source material. However, this investigation approaches the matter through a "paradigm analysis" lens, demonstrating that within the Shahnameh paradigm, the prevailing and evident choice is to prioritize life over death. The conscious and intentional selection of death by the heroes is an unfamiliar concept within this paradigm. In essence, the Shahnameh does not encompass the notion of deliberate death or martyrdom as a theme, and therefore, the myth of Arash finds no place in Ferdowsi's Shahnameh, as it revolves around the glorification of martyrdom. This conclusion arises from a comparison of the paradigms governing the Shahnameh and the Arash myth; while deliberate death is absent in the Shahnameh paradigm, it is celebrated in the paradigm of the Arash myth. Consequently, the paradigmatic disparity between the two texts hinders the inclusion of such a myth in the Shahnameh.
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"Epistle to the Sufis" -written by Qushayri in the fifth century- is one of the most important bo... more "Epistle to the Sufis" -written by Qushayri in the fifth century- is one of the most important books on Islamic Scholastic Sufism. Shortly after, the book was translated twice into Persian. Iranian relationship with the book was through old Translations. After these old Translations the book was never translated into Persian.
This paper will examine the accuracy and quality of the translations of Qushayri's Epistle. To achieve this goal, the first chapter of the book will be compared line by line with translations. Finally, the problems and weaknesses of the translations will be put in three groups. It is hoped that the results of this research, identifies the need for new and accurate translation of Qushayri's Epistle in Persian.
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As we know the adaptation of Persian literature is essential in order to produce films. This a... more As we know the adaptation of Persian literature is essential in order to produce films. This article tries to analyze the adaptation capacity of Attar's mathnavi: "Mosibat Nameh" to become film. Dramatic features of "Mosibat Nameh" include: Having a coherent narrative, dramatic events and having rich content. The research method is descriptive – analytical and the modern theory of adaptation is used.
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Books by Moein kazemifar
Negah-e Moaser
The collection of works of Ibn Khafif (2 vol)
With a preface and contribution of Professor Floria... more The collection of works of Ibn Khafif (2 vol)
With a preface and contribution of Professor Florian Sobieroj
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Abdulrahman Badavi. Translated by Moein Kazemifar. Foreword by Mustafa Malekian
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Alain de Botton's school of life, translated by Moein Kazmifar and Maryam Babri
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Papers by Moein kazemifar
This article aims to illustrate how Ruzbihan, within his revelations, envisions himself transcending the ranks of Sufis and eminent saints of Islamic mysticism, ascending to a position surpassing even the prophets preceding the Prophet of Islam. This sense of likeness and equality with the Prophet of Islam manifests in at least eight instances in Ruzbihan's "Kashf al-Asrar." These instances include his declaration of becoming the "beloved" of God, receiving divine communication in the "Persian language," perceiving himself as the recipient of "Vahy" (divine revelation), and recounting his "ascension" experience.
These pieces of evidence, coupled with the overarching theme of one of his initial revelations wherein he heard from God that "you are a prophet," elucidate the core elements of what we term "the desire to be a prophet."
The employment of metaphor as a cognitive and linguistic device to convey abstract or ineffable concepts is not a novel concept. Contemporary cognitive theories, particularly conceptual metaphor theory, propose that humans understand and articulate abstract concepts by mapping them onto more concrete, tangible domains. In the case of Ruzbihan, he strategically utilized the familiar and tangible domain of marriage to shed light on the profound and elusive concept of Union with God.
The purpose of this article is to elucidate the intricate connection between these two phenomena: the pervasive presence of bride imagery in Ruzbihan's theoretical writings and his visionary experiences involving the bride. This elucidation is grounded in the constructivist theory, a framework frequently employed in the field of mysticism studies. According to the constructivist theory, a mystic's mystical encounters are profoundly influenced by the constructs of their own mind and the language they employ. No mystical experience occurs in isolation from the mystic's preexisting mental and linguistic constructs. Consequently, the mystic experiences in their mystical encounters that which has already been embedded within the realm of their cognition and expression. From this vantage point, it can be asserted that gaining insight into the core metaphors and images ingrained within a mystic's language is pivotal in comprehending the reasons behind their profound mystical revelations.
This study elucidates the shared behavioral patterns between characters in Postmodern fiction and their creators (the authors) and those of wise fools and their creator (God). In essence, both narratives exhibit parallel dynamics in the relationships between the creators and their creations. This analogy becomes clearer when we recognize the ancient religious allegory in which God is depicted as the author of the Book of Creation.
In contrast, proponents of constructivism assert a profound connection between a mystic's mind and their mystical encounters. They posit that a mystic's prior experiences and personal background significantly shape their mystical experiences. Thus, mystical experiences are viewed as individual phenomena influenced by the mystic's mental state, language, and cultural traditions. According to this perspective, there is no uniform essence or shared features among mystical experiences.
This article aims to substantiate the constructivist viewpoint by presenting various pieces of evidence drawn from Ruzbihan's mystical experiences, as documented in his spiritual autobiography, "Kashf al Asrar." To achieve this goal, we undertake an analysis of "Love for beautiful individuals," a pivotal component within Ruzbihan's emotional realm that profoundly influences his mystical experiences. The findings of this research corroborate the constructivist perspective, as they reveal that Ruzbihan's emotions played a crucial role in his perception of God as a beautiful and human-like presence in his mystical encounters and visionary dreams.
This paper will examine the accuracy and quality of the translations of Qushayri's Epistle. To achieve this goal, the first chapter of the book will be compared line by line with translations. Finally, the problems and weaknesses of the translations will be put in three groups. It is hoped that the results of this research, identifies the need for new and accurate translation of Qushayri's Epistle in Persian.
Books by Moein kazemifar
With a preface and contribution of Professor Florian Sobieroj
This article aims to illustrate how Ruzbihan, within his revelations, envisions himself transcending the ranks of Sufis and eminent saints of Islamic mysticism, ascending to a position surpassing even the prophets preceding the Prophet of Islam. This sense of likeness and equality with the Prophet of Islam manifests in at least eight instances in Ruzbihan's "Kashf al-Asrar." These instances include his declaration of becoming the "beloved" of God, receiving divine communication in the "Persian language," perceiving himself as the recipient of "Vahy" (divine revelation), and recounting his "ascension" experience.
These pieces of evidence, coupled with the overarching theme of one of his initial revelations wherein he heard from God that "you are a prophet," elucidate the core elements of what we term "the desire to be a prophet."
The employment of metaphor as a cognitive and linguistic device to convey abstract or ineffable concepts is not a novel concept. Contemporary cognitive theories, particularly conceptual metaphor theory, propose that humans understand and articulate abstract concepts by mapping them onto more concrete, tangible domains. In the case of Ruzbihan, he strategically utilized the familiar and tangible domain of marriage to shed light on the profound and elusive concept of Union with God.
The purpose of this article is to elucidate the intricate connection between these two phenomena: the pervasive presence of bride imagery in Ruzbihan's theoretical writings and his visionary experiences involving the bride. This elucidation is grounded in the constructivist theory, a framework frequently employed in the field of mysticism studies. According to the constructivist theory, a mystic's mystical encounters are profoundly influenced by the constructs of their own mind and the language they employ. No mystical experience occurs in isolation from the mystic's preexisting mental and linguistic constructs. Consequently, the mystic experiences in their mystical encounters that which has already been embedded within the realm of their cognition and expression. From this vantage point, it can be asserted that gaining insight into the core metaphors and images ingrained within a mystic's language is pivotal in comprehending the reasons behind their profound mystical revelations.
This study elucidates the shared behavioral patterns between characters in Postmodern fiction and their creators (the authors) and those of wise fools and their creator (God). In essence, both narratives exhibit parallel dynamics in the relationships between the creators and their creations. This analogy becomes clearer when we recognize the ancient religious allegory in which God is depicted as the author of the Book of Creation.
In contrast, proponents of constructivism assert a profound connection between a mystic's mind and their mystical encounters. They posit that a mystic's prior experiences and personal background significantly shape their mystical experiences. Thus, mystical experiences are viewed as individual phenomena influenced by the mystic's mental state, language, and cultural traditions. According to this perspective, there is no uniform essence or shared features among mystical experiences.
This article aims to substantiate the constructivist viewpoint by presenting various pieces of evidence drawn from Ruzbihan's mystical experiences, as documented in his spiritual autobiography, "Kashf al Asrar." To achieve this goal, we undertake an analysis of "Love for beautiful individuals," a pivotal component within Ruzbihan's emotional realm that profoundly influences his mystical experiences. The findings of this research corroborate the constructivist perspective, as they reveal that Ruzbihan's emotions played a crucial role in his perception of God as a beautiful and human-like presence in his mystical encounters and visionary dreams.
This paper will examine the accuracy and quality of the translations of Qushayri's Epistle. To achieve this goal, the first chapter of the book will be compared line by line with translations. Finally, the problems and weaknesses of the translations will be put in three groups. It is hoped that the results of this research, identifies the need for new and accurate translation of Qushayri's Epistle in Persian.
With a preface and contribution of Professor Florian Sobieroj