جستجوی مقالات مرتبط با کلیدواژه « Asceticism » در نشریات گروه « علوم قرآن و حدیث »

Asceticism is a conscious effort to break away from transitory attachments and lighten oneself in order to walk the path of perfection faster. some people, contrary to the above meaning, have interpreted asceticism as the meaning of leaving the world, sitting in the corner of solitude and depriving oneself of worldly blessings. ther, need to know to the correct understanding of the concept of asceticism and ascetic life becomes very important. Many researches happend from asceticism, but the presentation of a model based on Nahj-ulBalaghah has not been considered. Asceticism is among the concepts that are clearly mentioned in Nahj-ulBalaghah. In order to reach nearness to God and achieve the position of seeker of God, man needs to follow a model that he himself has walked on this path. the present research, using the grounded theory, an attempt was made to study the concept of asceticism in Nahj-ulBalaghah as a source of achieving a model. The analysis of the data showed that the categories of humility before the Creator, knowledge and hereafterism as causal factors, and piety and imitation of divine parents and self-control, not attachment to other than God, avoiding worldliness and aversion as background factors and stinginess, greed, profusion, extremes, dissatisfaction and the vile as intervention factors and self-restraint, frugality, contentment and patience as a strategy and happiness and easy audit, closeness to God and strengthening of religiosity are the consequences of asceticism in Nahj-ul-Balaghah. The central category is "Reluctance to the world", which includes the above categories.

In Nahj al-Balaghah, asceticism and ascetic life are highly praised and recommended. Understanding the concept of 'asceticism' to reach a logical definition and prevent any fallacies and intellectual deviations around asceticism is considered a basic need. So, identifying the factors influencing the creation of asceticism and its related effects must be adorned with this virtue. This article aims to deal with this issue analytically and refer to related sources. Accordingly, while doing a conceptual analysis, the author examined the definition of asceticism intended by the commentators of Nahj al-Balaghah. Then, he checked the degree of harmony of this definition with what was stated in the words of Imam (AS) and Nahj al-Balaghah. The research findings show that 'asceticism' means reluctance and practical abandonment of anything that prevents reaching the goal (God's nearness and afterlife blessings). In this case, asceticism does not mean avoiding the world of existence and not benefiting from material gifts. Living in the world of existence is a means and a prelude to obtaining eternal happiness (ultimate goal) and has a preliminary value. Considering the 'means' as the 'goal' of the world is reprehensible and hinders achieving the goal and should be avoided. It is worth mentioning that according to the depth of human knowledge about such a vision, a level of asceticism is achieved in him in such a way that he finds its moral and practical effects in himself.

The -35year period of Imamate of Imam Kāẓim (as) is considered one of the most important fields for understanding the Islamic economic model; because the long term of Imamate compared to other Imams on the one hand and the social conditions that have arisen on the other hand caused the economic activities of Imam Kāẓim (as) to emerge and develop. This research is based on the library method and information analysis in order to provide a solution for the realization of Islamic economy by following it and examining the individual and social dimensions of the economic activities of Imam Kāẓim (as). The results of this research include: Individual economic dimensions in the life of Imam Kāẓim (as) can be seen in at least three areas: Asceticism, contentment and abandoning false needs; Work, effort and self-sacrifice. 2. The socio-economic dimensions in Imam Kāẓim’s life are generally found in three areas: macro management of economic issues; attracting hard-to-reach funds and the quality of spending funds for poverty alleviation of society. 3. One of the socio-economic patterns of Imam Kāẓim (as) is that in case of lack of financial resources, instead of giving favors to a larger number of the poor, a smaller number of people are given favors. But on the other hand, they should be taken care of so that they can form an independent life.

The -35year period of Imamate of Imam Kāẓim (as) is considered one of the most important fields for understanding the Islamic economic model; because the long term of Imamate compared to other Imams on the one hand and the social conditions that have arisen on the other hand caused the economic activities of Imam Kāẓim (as) to emerge and develop. This research is based on the library method and information analysis in order to provide a solution for the realization of Islamic economy by following it and examining the individual and social dimensions of the economic activities of Imam Kāẓim (as). The results of this research include: Individual economic dimensions in the life of Imam Kāẓim (as) can be seen in at least three areas: Asceticism, contentment and abandoning false needs; Work, effort and self-sacrifice. 2. The socio-economic dimensions in Imam Kāẓim’s life are generally found in three areas: macro management of economic issues; attracting hard-to-reach funds and the quality of spending funds for poverty alleviation of society. 3. One of the socio-economic patterns of Imam Kāẓim (as) is that in case of lack of financial resources, instead of giving favors to a larger number of the poor, a smaller number of people are given favors. But on the other hand, they should be taken care of so that they can form an independent life.

Summary The Companions of Hadith, as a totalitarian school in all fields of religious sciences, also left significant effects in the field of asceticism. The field of asceticism has given him a different crystallization of hadith research due to the dual tendencies of the early and the late. Although the subject of asceticism has been studied in the form of hadith writings by Ibn Mubarak and Ibn Hanbal, but the influential currents on them as well as the different hadith principles of the two have obtained a dual understanding of the concept of asceticism. The existence of the school of thought of the companions of hadith and the phenomenon of various readings of hadith and consequently the impact on the two hadiths discussed in the field of asceticism are also noteworthy. In the meantime, storytelling has not been ineffective in depicting asceticism. In the present article, while comparatively examining Ibn Mubarakchr('39')s "Book of Asceticism" and Ahmad Ibn Hanbalchr('39')s "Book of Asceticism", the differences between the two in terms of scope and issues in these two books are discussed and through the currents in The second and third centuries AH point to the variety of ascetic methods of that era.

Having spent a hard time upon returning from Safin battle, Imam Ali (AS) penned the letter 31 for his son Imam Hasan (AS) in a place named as Hazerin. This letter, which is the result of his experience abounding with so many ups and downs in his religious and socio-political life, is one of priceless treasures of Alavi. An excerpt from this invaluable letter expresses his attitude towards the world and also benefiting from the blessings and sustenance of God. This depicts his monotheistic view towards life and real asceticism in the form of some expressions and phrases containing utmost rhetoric and eloquence. In his perspective, the relationship between man and the world is based on staying away from worldliness which leads man to achieve dignity through shunning sensual desires. Such a belief is aroused from the depth of Imam Ali’s attitude towards Qur’anic teachings in which the concept of God as the sole supplier of sustenance and provision, man's attempts to gain sustenance and most importantly his attainment of God’s blessings and grace receives a high status. In this regard, to present Imam Ali’s outlook and to illustrate the strong influence of Qur’anic teachings on this view, some evidence from verses of Qur’an, the narrations of the Prophet Mohammad (PBUH) and the infallible Imams have been used throughout the discussion.

The asceticism and simple living have always been emphasized by the ahl al-bayt, especially Imam Ali (a.s.), as one of the most important moral and religious virtues. The present article aimed at investigating asceticism in Nahj al-Balagha through content analysis. In order to achieve the ascetic pattern, three questions of asceticism’s nature, why, and how to follow the ascetic path are the ones that explain the various aspects of the ascetic pattern in Nahj al-Balagha. Along this path, all the texts related to asceticism were selected from sermons, letters, and sayings of Nahj al-Balagha. Then, in front of each text, themes or basic themes representing different aspects of asceticism were represented in a table. These themes were organized into three tables of what, how, and why of asceticism, so that they were categorized among the themes of each table, and each was classified under the general headings as organizing themes. The result indicated that in the Nahj al-Balagha, the nature of asceticism means no mundane desires and no wish for them. In this case, this world is considered as a burden and humiliated as compared to hereafter. Also, most of the themes of Nahj al-Balagha are about how to follow the ascetic path and how to be satisfied with what you have.

This text attempts to explain desirable and legitimate form of Asceticism from the perspective of Quran and Infallible Imams (Peace be upon them). The main criteria of desirable asceticism have been concluded from the argumentations or reasoning that Infallible Imams had with the Sufis of their time. Some of these criteria are as following: proportionality of asceticism with time and government measures, distinction between emergency poverty and optional poverty, family rights, priority of social and political rights towards individual practices according to Islam, the correct definition of piety, Avoiding unemployment under the excuse of piety, separating work and living times from the time for worship and prayer, avoiding serious physical and psychological injuries, paying attention to the different levels of capacity and human virtue, and last one which is
more important is referring to the household of the Prophet (PBUH) to catch a correct understanding of the Quran and Sunnah, especially in the austerity and asceticism, which needs to enough knowledge about abrogating and abrogated verses and the situation in which a verse came down.

‘World’ is among the concepts that have been interpreted differently، and there are extremist and pacifist viewpoints regarding it. The present paper aims to study the relationship between religiousness and attainment of worldly blessings from the viewpoint of Imam Ali (PBUH) in Nahj al-Balaghah. While he describes the sordid characteristics of the world and warns about the consequences of worldliness، he emphasizes on using the world rightly as he sees a religious man’s worldly life as a prologue to his hereafter. That is what he calls ‘religious worldliness’، the prerequisite of which is asceticism، i. e. preference of religion over the world.

Asceticism and monasticism are common phenomena in religions. Only a few centuries after the emergence of Christianity and Islam, certain groups of their adherents turned to ascetic life for different reasons. These scattered ascetics gradually established monastic orders with specific social functions. Monasteries of Christian monks and khānqāhs of sufis have played an important role in the development of the religious culture in Muslim and Christian communities throughout the history. Despite their obvious religious and cultural differences, these institutions have several features in common some of which are insistence on asceticism, existence of specific rules for life, existence of an authentic religious tradition, existence of specific rituals and living or gathering in specific places.

Hunger has been always regarded as one of the signs in mysticism and morality and all Sufis have known it as one of the bases for their special manner of life. Some have known it to mean eating based on need, some other to mean fasting and some to mean not eating but necessarily. The author, as is understood in the paper, relying on Quran and sunnah, has explained that the meanings are intended for common people, special believers and Divine most chosen including prophets respectively.

One can firmly claim that the Sufi sect has been the object of more criticism than any other Islamic sects; and it may be the only sect that has been criticized by every group. A large number of critics have even considered Sufism outside the sphere of Islam, tracing its origins to the non-Islamic sources. However, according to some impartial people, including the outsiders such as some orientalists, Sufism originates in the knowledge-promoting Islam. Appealing to the Prophet's traditions as well as those of the Infallible Imam's (PBUT) is one of the ways in which the opponents of Sufism criticize it. They hold that it has been rejected by the religious leaders, presenting some traditions to confirm their claim. The present writing is an attempt to examine the traditions ascribed to the Holy Prophet of Islam (PBUH) in terms of authenticity and content, evaluating the accuracy of the claims made by the opponents of Sufism.