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Mystical Exegesis

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Mystical Exegesis constitutes a methodology for comprehending the esoteric intents of the Qur'an, grounded in interpretation, mystical intuition, and self-purification. Distinct from exoteric exegesis (Tafsir-i zahiri), this approach concentrates on the Qur'an's deeper layers of meaning through inner unveiling and witnessing (al-kashf wa l-shuhud), while simultaneously acknowledging the apparent wording. Mystics maintain that a comprehensive grasp of specific verses is attainable only through intuitive knowledge, positing that the Qur'an possesses multiple, infinite levels of meaning. Scholars often regard mystical inimitability as the paramount facet of the Qur'an's inimitability, arguing that this method reveals the hidden dimensions of Qur'anic teachings. Furthermore, it is believed that through purification and the refinement of the soul, one may achieve a more profound understanding of the scripture. In the view of Shi'a mystics, the Perfect Man (al-Insan al-Kamil)—specifically the Infallibles (a)—are the true interpreters of the Qur'an and possess the exclusive capacity to comprehend it fully.

Scholars generally categorize mystical exegesis into two primary streams: first, the overflowing-allusive (faydi-ishari) exegesis, which relies on practical unveiling and witnessing; and second, exegesis grounded in theoretical mysticism ('Irfan-i nazari), which involves applying philosophical-mystical doctrines, such as the Unity of Existence (Wahdat al-wujud), to the text. Additionally, Symbolic Exegesis, allusive (ishari), unveiling (kashfi), inspirational (ilhami), taste-based (dhawqi), and exegesis based on the association of meanings are recognized as distinct varieties of mystical interpretation. The foundations of this discipline include the conviction that the Qur'an contains multiple semantic levels, the necessity of transcending the exterior to reach the interior, a reliance on mystical perceptions, and an emphasis on the subjective nature of understanding Qur'anic meanings. Sahl al-Tustari is widely considered the first mystical exegete. Other prominent figures in this field include Rashid al-Din Maybudi and Ibn 'Arabi. Among Shi'a thinkers, notable contributors include Sayyid Haydar al-Amuli with his work Tafsir al-Muhit al-A'zam, Fayd Kashani with Tafsir al-Safi, and Mulla Sadra, who authored numerous exegetical works.

Proponents of mystical exegesis regard this method as a valuable avenue for discovering the Qur'an's profound teachings, provided it does not contradict the apparent Sharia. Conversely, critics argue that this approach borders on Exegesis by Opinion (Tafsir bi-l-ra'y) and lacks methodological criteria, potentially leading to deviation due to its reliance on personal taste. Furthermore, some detractors contend that this method depends more on the exegete's mental association of meanings than on rigorous reasoning.

Nature and Importance

Mystical exegesis of the Qur'an, grounded in religious foundations, rules of inference, and mystical knowledge, engages in unveiling God's esoteric intents via the apparent wording of the text.[1] This mode of exegesis is characterized as interpretative (ta'wil-oriented) and esoteric (batin-oriented),[2] employing inner intuition and self-purification to comprehend the meanings of verses.[3] In this approach, a deeper understanding of Qur'anic verses is attained by transitioning from the exterior to the interior;[4] this state of unveiling and witnessing is achieved through the removal of obstacles, the lifting of veils from the heart, and inner illumination.[5]

According to some researchers, this form of exegesis is primarily concerned with discovering the esoteric purposes of the Divine.[6] Imam Khomeini similarly held that the Qur'an contains mystical and symbolic subtleties beyond the grasp of the layperson, asserting that only the Prophet (s) and those instructed by him can uncover these meanings.[7] However, scholars note that while mystic exegetes prioritize the interior, they also acknowledge the importance of the Qur'an's exterior,[8] believing that the interior is accessible only through the exterior.[9] Ultimately, thinkers such as Muhammad Hadi Ma'rifat argue that for mystical interpretation to possess accuracy and validity, it must remain compatible with the Qur'an's apparent meaning, and the evidence for its correctness must be inferred from the Qur'an itself.[10]

Some researchers posit that a correct understanding of certain verses is possible exclusively through mystical exegesis, as ordinary intellect is incapable of grasping them.[11] They argue that mystical inimitability constitutes the most significant aspect of the Qur'an's miraculous nature, an aspect revealed only through mystical exegesis.[12] Viewed as a luminous reality, the Qur'an is understood only by a luminous heart, where self-purification leads the human soul to knowledge by presence ('ilm huduri).[13] Shi'a mystics further maintain that the infallible Perfect Man acts as the true interpreter of the Qur'an, possessing the most complete exegesis.[14]

Types

Based on extant research, mystical exegesis of the Qur'an is divided into two main categories:[15]

  • Overflowing-Allusive (Faydi-Ishari) Exegesis: This type is grounded in the personal unveiling and witnessing experienced by the exegete.
  • Theoretical Mysticism Exegesis: This approach involves applying philosophical-mystical doctrines, such as the Unity of Existence (Wahdat al-wujud), to the Qur'anic text. Some researchers characterize the distinction between these two as a difference in the strength and weakness of the interpretations.[16]

Some scholars view the difference between these categories merely as a matter of interpretative intensity.[17] Beyond these main types, other forms of mystical exegesis include symbolic exegesis (utilizing complex symbolic language), allusive exegesis (related to the apparent wording but without explicit statement), unveiling exegesis (based on conscientious experience), inspirational exegesis (characterized by the sudden appearance of meanings in the heart), taste-based exegesis (derived from the exegete's spiritual taste during recitation), and association of meanings exegesis (dependent on the mystical state of the exegete).[18]

From another perspective, the practical methods of mystical exegesis rest on three pillars: the use of symbols and allusions, the interpretation of the Qur'an's interior (without strict adherence to verbal implications), and semantic relevance (where the citation aspect is prioritized over the evidentiary).[19]

Foundations

Qur'anic scholars identify three primary foundations underlying the method of mystical exegesis:

  • Belief in Multiple Semantic Levels of the Qur'an: The Qur'an is believed to hold esoteric meanings that lie beyond its apparent exterior.[20] Mystics argue that one must attend to the esoteric significance of verses to benefit from the Qur'an's hidden inferences.[21]
  • Legitimacy of Unveiling and Witnessing in Exegesis: Unveiling and witnessing, or "interpretation by allusion,"[22] constitutes a cornerstone of mystical exegesis.[23] Mystics adhere to knowledge of the heart acquired through intuition and mystical experience,[24] rather than through discursive reasoning.[25] Consequently, mystical interpretation relies on heart-based intuitions to discover the Qur'an's esoteric meanings.[26]
  • Individuality of Qur'anic Perception: From the mystical perspective, exegesis of the Qur'an is an intensely personal experience.[27] Each individual may derive a different interpretation of the Qur'an depending on their spiritual state;[28] furthermore, this interpretation may vary across different times or among different individuals.[29] Thus, interpretation is viewed as a constantly evolving and growing process.[30]

Mystical Exegetes

Sahl al-Tustari

Sahl al-Tustari (d. 283/896) is widely recognized as the pioneer of mystical Qur'anic exegesis.[31] His work originated as a collection of mystical sayings that were subsequently compiled into writing.[32] Many Shi'a Qur'an scholars regard his exegesis as authoritative within the mystical tradition,[33] noting that it contains no elements contrary to Islamic beliefs.[34]

Rashid al-Din Maybudi

Rashid al-Din Maybudi (6th/12th century) is the author of Kashf al-Asrar, a work that employs a mystical method of interpretation.[35] Maybudi interprets verses through three distinct stages: Persian translation, exegesis of meanings, and finally, the exposition of the secrets of mystics and the allusions of Sufis.[36] In the mystical section of his exegesis, he articulates personal reflections rather than direct interpretation of the verses.[37] Although a Sunni exegete, he frequently cites the sayings of Imams of the Shi'a.[38] While his tone is initially analytical and contemplative, it shifts toward preaching and sermonizing in the final volumes.[39]

Ibn Arabi

Main article: Ibn Arabi

Muhyi al-Din Ibn 'Arabi (d. 638/1240) authored Rahma min al-Rahman fi Tafsir wa Isharat al-Qur'an, a work classified among mystical exegeses.[40] Researchers note that Ibn 'Arabi viewed Qur'anic exegesis as a divine inspiration upon the human heart[41] and a gift from God.[42] He maintained that the primary, if not exclusive, method of exegesis is unveiling and witnessing, achieved through spiritual wayfaring.[43] It is also said that gnostics employ the term "Isharat" (allusions) rather than "Tafsir" (exegesis) to circumvent opposition from exoteric scholars and jurists, thereby practicing a form of Taqiyya.[44]

Tafsir al-Muhit al-A'zam by Sayyid Haydar Amuli

Sayyid Haydar Amuli

Main article: Sayyid Haydar Amuli

Sayyid Haydar Amuli, a 8th/14th-century Shi'a mystic, compiled his seven-volume exegesis titled Tafsir al-Muhit al-A'zam in 777/1375-76.[45] He describes this work not as the product of personal effort, but as a "hidden emanation" received through unveiling from the "Merciful Presence".[46] Amuli's objective is to articulate mystical points and subtleties; where necessary, he provides suitable interpretations for verses that have been previously expounded upon.[47] He regards his exegesis as inspired, likening it to Ibn 'Arabi's Fusus al-Hikam.[48] Significantly, Amuli emphasizes that interpretation must align with the Book and Sunna, and that even the exoteric aspects of exegesis must adhere to the methodology of the Ahl al-Bayt (a).[49]

Fayd Kashani

Main article: Muhammad Muhsin Fayd Kashani

Fayd Kashani (d. 1070/1659–1090/1679) is recognized as an exegete deeply influenced by the mystical method.[50] He viewed interpretation as extending beyond the apparent implication of words, regarding words merely as molds for true meanings.[51] In his view, the Qur'an rests on four pillars: expression ('ibarat) for the common people, allusion (isharat) for the elite, subtleties (latayif) for the saints, and truths (haqayiq) for the prophets.[52] Fayd Kashani believed that Qur'anic verses are expressions of truths from the Malakut world,[53] and that attaining true interpretation requires abstracting the intellect from sensory veils.[54] He held that correct interpretation is possible only through those firmly rooted in knowledge (i.e., the Infallibles (a)),[55] and utilized reliable exegetical narrations in his work, such as those from Tafsir al-Qummi, al-'Ayyashi, al-Kafi, and Majma' al-Bayan.[56]

Mulla Sadra

Main article: Mulla Sadra

Mulla Sadra (d. 1050/1640), a philosopher, mystic, and the founder of Transcendental Wisdom (Hikmat al-Muta'aliya), authored more than fifteen works in the field of exegesis,[57] including Asrar al-Ayat, Tafsir al-Qur'an al-Karim, and Mafatih al-Ghayb.[58] Although a rationalist philosopher, Mulla Sadra did not consider reason alone sufficient for comprehending the Qur'an's esoteric meaning, viewing self-purification as a necessity.[59] He believed that while only God has access to all the Qur'an's secrets,[60] humans can access a portion of them through purification and the sanctity of the soul.[61]

He emphasized that an exegete's most important duty is to attend to the meanings and interiors of Qur'anic verses obtained through divine inspiration.[62] A key criticism Mulla Sadra levied against other exegetical methods was that many scholars focused solely on the apparent and linguistic aspects of the Qur'an, neglecting its esoteric meanings.[63] He regarded exoteric exegesis as insufficient for a complete understanding of the text,[64] arguing that immersion in Arabic linguistic science and verbal minutiae constitutes the primary obstacle to understanding the Qur'an.[65]

View of Opponents and Proponents

Researchers observe that throughout history, mystical exegesis has vacillated between veneration and accusations of heresy (takfir).[66]

  • Proponents: Advocates of mystical exegesis maintain that the Qur'an's mystical teachings constitute its greatest miracle, asserting that the renowned mystics of Islam derived their knowledge directly from scripture.[67] Some Muslim thinkers argue that these teachings possess value and validity, provided they do not conflict with the apparent Sharia and contain sound inferences and mystical subtleties.[68]
  • Opponents: Critics liken this method to Exegesis by Opinion, arguing that mystical interpretations lack a unified criterion[69] and rely solely on personal taste and claims of esoteric reception.[70] They contend that such exegesis often neglects decisive verses (muhkamat) and rulings, focusing instead on ambiguous verses (mutashabihat) and those related to human states and cosmic secrets.[71] Furthermore, critics dismiss these interpretations as mere association of meanings—a mental connection rather than a logical deduction.[72]

Notes

  1. ↑ Asadī Nasab, "Mashrū'iyyat wa ḍarūrat-i tafsīr-i 'irfānī", p. 79.
  2. ↑ Ma'rifat, al-Tafsīr wa al-Mufassirūn fī Thawbih al-Qashīb, vol. 2, pp. 536 & 373; 'Alawī, "Jaryān-shināsī-yi tafsīr-i 'irfānī dar Andalus", p. 249.
  3. ↑ 'Alawī, "Jaryān-shināsī-yi tafsīr-i 'irfānī dar Andalus", p. 253.
  4. ↑ 'Alawī, "Jaryān-shināsī-yi tafsīr-i 'irfānī dar Andalus", p. 253.
  5. ↑ 'Alawī, "Jaryān-shināsī-yi tafsīr-i 'irfānī dar Andalus", p. 253.
  6. ↑ Gurjiyān 'Arabī and Ja'fariyān, "Taḥlīl-i rawish-shinākhtī-yi tafsīr-i 'irfānī wa mabānī-yi ān az manẓar ...", p. 3.
  7. ↑ Khomeini, Kashf al-Asrār, p. 322.
  8. ↑ Mazra'ī, "Ta'wīl wa tafsīr-i 'irfānī dar nigāh-i andīshmandān-i sada-yi akhīr-i ḥawza-yi 'ilmiyya-yi Qom", p. 131.
  9. ↑ Zarqānī, Manāhil al-'Irfān, vol. 2, p. 87; Ātash, Maktab-i tafsīr-i ishārī, pp. 16-17.
  10. ↑ Ma'rifat, al-Tafsīr wa al-Mufassirūn fī Thawbih al-Qashīb, vol. 2, p. 370.
  11. ↑ Asadī Nasab, "Mashrū'iyyat wa ḍarūrat-i tafsīr-i 'irfānī", p. 96.
  12. ↑ Asadī Nasab, "Mashrū'iyyat wa ḍarūrat-i tafsīr-i 'irfānī", p. 95.
  13. ↑ Asadī Nasab, "Mashrū'iyyat wa ḍarūrat-i tafsīr-i 'irfānī", p. 94.
  14. ↑ Rūdgar, "Mabānī wa marāḥil-i tafsīr-i 'irfānī-yi Qur'ān-i Karīm (bā rūykardī bi ārā-yi 'Allāma Jawādī Āmulī)", p. 6.
  15. ↑ Asadī Nasab, "Mashrū'iyyat wa ḍarūrat-i tafsīr-i 'irfānī", p. 79.
  16. ↑ Qāsimpūr, "Tafsīr-i 'irfānī", pp. 654-655.
  17. ↑ Qāsimpūr, "Tafsīr-i 'irfānī", p. 654.
  18. ↑ Ḥusaynzāda and Sharīfī, "Gūna-shināsī-yi tafāsīr-i 'irfānī wa taḥlīl-i ānhā", pp. 754-761.
  19. ↑ Mīrī, "Darāmadī bar garāyish-i tafsīr-i 'irfānī", pp. 170-171.
  20. ↑ Ḥusaynī Mīrṣafī, "Āsīb-shināsī-yi mabnāyī, rawish-shinākhtī...", p. 185.
  21. ↑ Ṭūsī, al-Luma, pp. 147-149.
  22. ↑ Ḥusaynī Mīrṣafī, "Āsīb-shināsī-yi mabnāyī, rawish-shinākhtī...", p. 182.
  23. ↑ Ḥusaynī Mīrṣafī, "Āsīb-shināsī-yi mabnāyī, rawish-shinākhtī...", p. 178.
  24. ↑ Ḥusaynī Mīrṣafī, "Āsīb-shināsī-yi mabnāyī, rawish-shinākhtī...", p. 185.
  25. ↑ Ḥusaynī Mīrṣafī, "Āsīb-shināsī-yi mabnāyī, rawish-shinākhtī...", p. 181.
  26. ↑ Ḥusaynī Mīrṣafī, "Āsīb-shināsī-yi mabnāyī, rawish-shinākhtī...", p. 180.
  27. ↑ Kāshānī, Ta'wīlāt al-Qur'ān, vol. 1, p. 4.
  28. ↑ Ḥusaynī Mīrṣafī, "Āsīb-shināsī-yi mabnāyī, rawish-shinākhtī...", p. 185.
  29. ↑ Ḥusaynī Mīrṣafī, "Āsīb-shināsī-yi mabnāyī, rawish-shinākhtī...", p. 185.
  30. ↑ Ḥusaynī Mīrṣafī, "Āsīb-shināsī-yi mabnāyī, rawish-shinākhtī...", p. 185.
  31. ↑ Asadī Nasab, Mashrū'iyyat wa ḍarūrat-i tafsīr-i 'irfānī, p. 83.
  32. ↑ Asadī Nasab, Mashrū'iyyat wa ḍarūrat-i tafsīr-i 'irfānī, p. 83.
  33. ↑ Ma'rifat, al-Tafsīr wa al-Mufassirūn fī Thawbih al-Qashīb, vol. 1, p. 319.
  34. ↑ Asadī Nasab, Mashrū'iyyat wa ḍarūrat-i tafsīr-i 'irfānī, p. 83.
  35. ↑ Jabrī, Chālishhā-yi matnī dar bakhsh-i tafsīr-i 'irfānī-yi Kashf al-Asrār wa 'Uddat al-Abrār, p. 47; Shāhrukhī, Nigāhī bi tafsīr-i Kashf al-Asrār wa 'Uddat al-Abrār, p. 23.
  36. ↑ Shāhrukhī, Nigāhī bi tafsīr-i Kashf al-Asrār wa 'Uddat al-Abrār, p. 23.
  37. ↑ Jabrī, Chālishhā-yi matnī dar bakhsh-i tafsīr-i 'irfānī-yi Kashf al-Asrār wa 'Uddat al-Abrār, p. 49.
  38. ↑ Shāhrukhī, Nigāhī bi tafsīr-i Kashf al-Asrār wa 'Uddat al-Abrār, pp. 24-25.
  39. ↑ Jabrī, Chālishhā-yi matnī dar bakhsh-i tafsīr-i 'irfānī-yi Kashf al-Asrār wa 'Uddat al-Abrār, pp. 65-66.
  40. ↑ 'Alawī, Jaryān-shināsī-yi tafsīr-i 'irfānī dar Andalus, p. 258.
  41. ↑ Asadī Nasab, Mashrū'iyyat wa ḍarūrat-i tafsīr-i 'irfānī, p. 79.
  42. ↑ Ibn 'Arabī, al-Futūḥāt al-Makkiyya, vol. 1, p. 280.
  43. ↑ 'Alawī, Jaryān-shināsī-yi tafsīr-i 'irfānī dar Andalus, p. 258.
  44. ↑ Ibn 'Arabī, al-Futūḥāt al-Makkiyya, vol. 1, p. 280.
  45. ↑ Āmulī, Tafsīr al-Muḥīṭ al-A'ẓam, vol. 1, p. 11.
  46. ↑ Muwaḥḥidī, Nigāh-i Sayyid Ḥaydar Āmulī bi tafsīr-i 'irfānī-yi Najm al-Dīn Rāzī, p. 61.
  47. ↑ Muwaḥḥidī, Nigāh-i Sayyid Ḥaydar Āmulī bi tafsīr-i 'irfānī-yi Najm al-Dīn Rāzī, p. 64.
  48. ↑ Khurramshāhī, Dānishnāma-yi Qur'ān wa Qur'ān-pajūhī, vol. 1, p. 752; Muwaḥḥidī, Nigāh-i Sayyid Ḥaydar Āmulī bi tafsīr-i 'irfānī-yi Najm al-Dīn Rāzī, p. 63.
  49. ↑ Khurramshāhī, Dānishnāma-yi Qur'ān wa Qur'ān-pajūhī, vol. 1, p. 752.
  50. ↑ Shāyānfar, "Mabānī, qawā'id wa rawish-hā-yi tafsīrī-yi Fayḍ Kāshānī".
  51. ↑ Khārī Ārānī and 'Abdullāhzāda Ārānī, "Barrasī-yi taṭbīqī-yi ta'wīl dar Tafsīr al-Ṣāfī wa Tafsīr al-Qur'ān al-'Aẓīm", p. 31.
  52. ↑ Khārī Ārānī and 'Abdullāhzāda Ārānī, "Barrasī-yi taṭbīqī-yi ta'wīl dar Tafsīr al-Ṣāfī wa Tafsīr al-Qur'ān al-'Aẓīm", p. 31.
  53. ↑ Khārī Ārānī and 'Abdullāhzāda Ārānī, "Barrasī-yi taṭbīqī-yi ta'wīl dar Tafsīr al-Ṣāfī wa Tafsīr al-Qur'ān al-'Aẓīm", p. 32.
  54. ↑ Khārī Ārānī and 'Abdullāhzāda Ārānī, "Barrasī-yi taṭbīqī-yi ta'wīl dar Tafsīr al-Ṣāfī wa Tafsīr al-Qur'ān al-'Aẓīm", p. 35.
  55. ↑ Ayāzī, "Fayḍ Kāshānī wa mabānī wa rawish-hā-yi tafsīrī-yi ū", p. 54; Khārī Ārānī and 'Abdullāhzāda Ārānī, "Barrasī-yi taṭbīqī-yi ta'wīl dar Tafsīr al-Ṣāfī wa Tafsīr al-Qur'ān al-'Aẓīm", p. 43.
  56. ↑ Fahīmī-tabār, Tafsīr-i Ṣāfī wa zamīna-hā-yi ijtihād dar ān, p. 73.
  57. ↑ Dihqān Mangābādī, "Sabk wa shīwa-yi Ṣadr al-Muta'allihīn dar tafsīr-i Qur'ān", pp. 6, 16.
  58. ↑ Dihqān Mangābādī, "Sabk wa shīwa-yi Ṣadr al-Muta'allihīn dar tafsīr-i Qur'ān", p. 17.
  59. ↑ Gharawī Nā'īnī and Mīraḥmadī Sulūkarūnī, "Rawish-i Ṣadr al-Muta'allihīn dar tafsīr-i Qur'ān-i Karīm", p. 5.
  60. ↑ Dihqān Mangābādī, "Sabk wa shīwa-yi Ṣadr al-Muta'allihīn dar tafsīr-i Qur'ān", pp. 12-13.
  61. ↑ Dihqān Mangābādī, "Sabk wa shīwa-yi Ṣadr al-Muta'allihīn dar tafsīr-i Qur'ān", p. 10.
  62. ↑ Gharawī Nā'īnī and Mīraḥmadī Sulūkarūnī, "Rawish-i Ṣadr al-Muta'allihīn dar tafsīr-i Qur'ān-i Karīm", p. 5.
  63. ↑ Dihqān Mangābādī, "Sabk wa shīwa-yi Ṣadr al-Muta'allihīn dar tafsīr-i Qur'ān", p. 10.
  64. ↑ Dihqān Mangābādī, "Sabk wa shīwa-yi Ṣadr al-Muta'allihīn dar tafsīr-i Qur'ān", p. 10.
  65. ↑ Dihqān Mangābādī, "Sabk wa shīwa-yi Ṣadr al-Muta'allihīn dar tafsīr-i Qur'ān", p. 8.
  66. ↑ Muṭahharī, Āshnāyī bā 'ulūm-i Islāmī, pp. 192-193.
  67. ↑ Asadī Nasab, "Mashrū'iyyat wa ḍarūrat-i tafsīr-i 'irfānī", p. 95.
  68. ↑ Ṭūsī, al-Luma, pp. 105-106; Ma'rifat, al-Tafsīr wa al-Mufassirūn fī Thawbih al-Qashīb, vol. 1, pp. 24 & 28.
  69. ↑ Ma'rifat, al-Tafsīr wa al-Mufassirūn fī Thawbih al-Qashīb, vol. 3, pp. 333-337.
  70. ↑ Mīrī, "Darāmadī bar garāyish-i tafsīr-i 'irfānī", p. 171; Zarkashī, al-Burhān fī 'Ulūm al-Qur'ān, vol. 2, p. 311.
  71. ↑ Zarrīnkūb, Sirr-i Nay, vol. 2, p. 349.
  72. ↑ Mazra'ī, "Barrasī-yi intiqādī-yi dīdgāh-i Āyatullāh Ma'rifat pīrāmūn-i tafsīr-i 'irfānī", p. 245.

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  • Ḥusaynī Mīrṣafī, Sayyida Fāṭima. "Āsīb-shināsī-yi mabnāyī, ravish-shinākhtī wa ghāyī-yi tafsīr-i 'irfānī-yi Qur'ān-i Karīm". Irfān-i Islāmī. Vol. 20, No. 75, Farwardin 1402 Sh.
  • Ibn 'Arabī, Muḥyī al-Dīn. Al-Futūḥāt al-Makkiyya. Qom: Muʾassisat Āl al-Bayt (a) li-Iḥyāʾ al-Turāth, n.d.
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  • Shāyānfar, Shahnāz. "Mabānī, qawā'id wa rawish-hā-yi tafsīrī-yi Fayḍ Kāshānī". Rasekhoon Website. Date of visit: 24 Mordad 1403 Sh.
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  • Ṭūsī, Abū Naṣr al-Sarrāj. Al-Luma. Edited by 'Abd al-Ḥalīm, Ṭāhā 'Abd al-Bāqī. Egypt: Dār al-Kutub al-Ḥadītha, 1380 AH.
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