1. Introduction
In recent centuries, dialogue among the intellectual traditions of the East and the West, particularly in the fields of philosophy, psychoanalysis, and mysticism, has opened new horizons for understanding human beings, language, and experience. One of the most fascinating and, at the same time, most complex points of intersection between these traditions is the possibility of a psychoanalytic reading of mystical texts; texts that, on the surface, address religious spiritual practice and divine experience, but at a deeper level, are engaged with the psychological, linguistic, and ontological structures of the human subject. In this context, Eyn Al-Quzat Hamedani, a prominent mystic and thinker of the sixth century AH, expresses mystical experience in Tamhidat through a language that is ecstatic, allusive, and at times contradictory; a language that moves away from rational logic and approaches the unstable boundaries of meaning. The aim of the present article is to examine the possibility of a Lacanian reading of mystical experience in Tamhidat and to reveal the structural overlaps between these two intellectual systems.
The present study, employing a descriptive-analytical research method, seeks to address the main research question, namely: Can the mystical experience in Eyn al-Quzat’s Tamhidat be interpreted within the framework of Lacanian psychoanalytic concepts, particularly the concept of the “Real”?

2. Methodology
This study, adopting a descriptive-analytical approach and based on textual analysis, examines the reading of mystical experience in EynAal-Quzat Hamedani’s Tamhidat from the perspective of Lacan’s key concepts, such as desire, lack, the Other, and the Real.

3. Discussion
The language of allusion is a language that distances itself from the logic of signification, definition, and certainty. This language is metaphorical, symbolic, contradictory, and at times ecstatic. In Tamhidat, Eyn Al-Quzat repeatedly emphasizes that the truth cannot be spoken, but can only be “pointed to.”
“An allusion is that which arises neither from reason nor from the senses, but rather from the soul; and whoever renders the allusion into expression falls away from the allusion” (Tamhidat, passage 23).

This statement indicates a rupture from the Symbolic order. Rational language (the Symbolic order) cannot express the experience of the Real. Allusion is precisely the moment of the slippage of language; the point at which meaning takes shape not in the signifier, but in the absence of the signifier.

“If they ask you, ‘Who is God?’ say: ‘He who told me to speak’” (Tamhidat, passage 47).

This sentence reverses the structure of signification. The speaker considers himself an intermediary who has been commanded by the truth to speak. In Lacan’s theory, this is the moment when the subject moves out of its fixed position and approaches the language of the unconscious. “He who told me” indicates the absence of a center of meaning and the emergence of the Real in speech.

4. Conclusion
The present study was conducted with the aim of examining the possibility of an interdisciplinary reading of mystical experience in Islamic mysticism, particularly in Eyn al-Quzat Hamedani’s work Tamhidat, from the perspective of Lacanian psychoanalysis. The analysis revealed that the fundamental concepts of Lacan’s theory—the Symbolic order, the Real, the divided subject, and the structure of desire—possess the capacity to interpret and reread the key components of mystical experience. This overlap is regarded as the possibility of a theoretical dialogue between two independent epistemological traditions.
First, the language of allusion in Islamic mysticism, particularly in Eyn al-Quzat’s expression, possesses a structure that distances itself from the logic of signification and the Symbolic order. Allusion is itself an experience of rupture from language; an experience in which meaning is conveyed through silence, metaphor, and contradiction. This structure corresponds to the moments of slippage of language and the emergence of the Real in Lacanian psychoanalysis.