جستجوی مقالات مرتبط با کلیدواژه « رهبانیت » در نشریات گروه « ادیان و عرفان »

In this essay, the type of mysticism of Saint Benedict as one of the most important Christian monastic and mystical personalities and Khajeh Abdullah Ansari has been comparatively studied. This research has been done by descriptive-analytical method focusing on the book of The Rule of St. Benedict and Stations of the Wayfarer (Manazil Al-Sa'erin) from Khajeh Abdullah Ansari. By analyzing the mystical texts of these two mystical personalities, it is obtained that both are practical mysticism which is based on Master (sheikh), as well as believing in Unity of existence and concerning Shariah law. Benedictine mysticism is also a mystical monasticism and insist on way of love; But the mysticism of Khajeh is not monastic and has a combination of drunkenness (sukr) than of sobriety (sahw). In terms of mystical level, Benedict's mysticism is suitable for beginners; But Khajeh in Manazil Al-Sa'erin has expressed the comprehensive behavior plan from the beginning to the highest level.

Ibn Arabi is one of the greatest mystics in the Islamic world, whose numerous works are one of the main and rich sources of theoretical mysticism. The concept of monasticism is one of the important elements of the Sufi tendencies of the Islamic world and consequently has a special place in Ibn Arabi's mystical intellectual system. Therefore, in this article, this concept is examined and its relation with Ibn Arabi's mystical system is measured. Monasticism in Ibn Arabi's thought is closely related to discovery and observation, which is the axis of his mystical system. According to him, monasticism is a path that accelerates the attainment of observation and thus helps the seeker in the annihilation of God. Hence, he considers the order of observation to be proportional to each order of existence. This article is a library method. Data collection is obtained from various texts, publications and internet search. The results of the research showed that Ibn Arabi considers monasticism in solitude, silence, worship, insomnia and hunger, and states these as the prelude to reaching the position for every seeker

Saint Bruno of Cologne, the founder of Carthusian sect, in one of the less famous figures in the history of Christianity. He has some similarity in his thoughts and religious life style with Gazali. Both of them lived in a same period and had a reformist approach on their wrong religious traditions. Saint Bruno tried to notice the incorrect beliefs in the Christian morality and mysticism. Also Gazali thought that many beliefs in the Islamic traditions and sects are incorrect and should be rejected or reformed. In addition, Bruno and Gazali experienced similar spiritual transformations in their religious life. Both of them in a special period vacated their benefices and posts, so that driveled to the seclusion. But Bruno has not any written book, like Gazali. Also Gazali used especial elaborated language in his books, unlike Bruno. In spite of their differences in language and culture, they try to found a spiritual solution for their psychological and spiritual crisis. In the present article, we will try to first explain Bruno and Gazali's life and thought on spirituality, and then compare their similarities and differences in finding especial solution for their spiritual crisis.

Missionary has been an important element from the very beginning of Christian History, according to New Testament's narrations, it began with the activities of Jesus and his disciples. As a result of the early Apostles' activities Christianity gradually became more and more popular, and finally, in fourth century, became the formal religion of the Roman Empire. At the same time, monasticism developed among Christian community. Saint Benedict (d c 547) was one the important figures in Christian monasticism and his mystical order practice an influential effect in the growth of Christian spirituality. Gregory, a follower of Benedictine tradition, was appointed as a Pope and had a crucial influence on the spread of Christianity. In 597 C.E. he sent Augustine of Canterbury along with forty monks of Saint Andrew's monastery to the Britain. By combination of monastic rules with the Church teachings they succeeded to spread Christianity among the British pagans.

Gregory Palmas, a Byzantine mystic and theologian is the founder of a new kind of quietism that has had a great influence on the monastic life in the Oriental tradition. His works display the dynamism and systematization of Oriental Orthodox Christianity. Palamas's reputation is mainly ascribed to his monastic style, which is heavily influenced by Hesychast. Among the features of his monasticism are: silence and prayer, incompatibility of monasticism with science, combating Satan's temptations, heart as the managing organ of man and as the substitute for the desert, the non-evil nature of the body and Godlikeness. His thoughts have been viewed from two sides; some consider him as an innovator, and others believe that his theology is completely rooted in the past. Several criticisms are leveled at the Palamas school, such as his absolute adherence to Hesychast’s school, anonymity of God except for monks, monks’ lack of knowledge, man’s being controlled by heart, not by mind, and so on. This paper attempts to analyze and criticize Palamas’s school by referring to the Bible and Christian monastic theology.

The stated purpose and to explore the meaning of austerity, kind of, the grades that the most important issue for happiness in Islam, purification of the soul and nurturing the soul For Islam, the purification of the soul by the struggle with the concept of austerity, done. According to the influx of eastern mysticism and western false beliefs in today's society and deviation from true Islam, this paper aims to provide depth look at Islam and Clarify the role of abstinence in its teachings, the correct procedure for any action in this regard explained that Austerity only within the law and within the context of divine commands is guaranteed. And such austerity that can bring long-mystical seeker far In this article Try using an analytical approach, such as using commentators and religious texts, the concept of austerity and obstacles and pests and paid it. The results showed that divine revelation must austerity to achieve the legitimate desires and Satan was front and took inhibition and self-control with tact and wisdom to man's salvation and redemption.

Since Islam has a special emphasis on marriage, so different opinions of the Sufi scholars is worthy to be studied. The Muslim scholars has studied the bachelorhood or monasticism and marriage from different aspects. There is an extensive discussion on the impression of the monastic life of Christians on Sufism. In this article, we have tried to study this impression briefly and on the other hand, review in detail the works by such great Sufi scholars as Hojviri, Mohammad Ghazali, Sohrevardi, Molavi and Molla Mohsen Feiz Kashani, in order to review their views on the influence of marriage on the mystics and their progress in their mystical ways. Some of these Sufis have preferred to live a bachelor’s life since they considered marriage as an obstacle to access to intimacy of the God. On the opposite, another group of married Sufi scholars say marriage is not an obstacle to attaining highest levels of theosophical ranks. These views can be classified as the advantages and disadvantages of marriage, advantages of bachelorhood, and recommendations on living a bachelor’s life. It should be noted that Sufi scholars have provided traditions attributed to the Prophet (PBUH) on each viewpoint they have maintained in order to show the unity of Sharia law and Sufi traditions.

Augustine is a theologian who has mystical states and a mystic who holds theological ideas. In his mysticism, wisdom is combined with mysticism, and asceticism with holding religious and social positions. Practically, love of God and His creatures constitutes the basis of his mystical thoughts. He considers humility as an important prerequisite for achieving perfection in love i.e. dissatisfaction with the current position and the need to move towards perfection. This objective can be accomplished through self-purification, and by having religious virtues and supplicating. With these three things, a mystic starts his mystical journey from the vegetative, sensory and cognitive (reasoning) stage, and passes through the stage of morality and serenity of mind to reach the ultimate goal, that is, the stage of contemplation. Those who pass through these stages have, in fact, passed imaginary, sensory, material and spiritual perception and have achieved an unchanging luminous knowledge through their intellectual perception. At this stage, man considers God as a ubiquitous viewer and as the source of all realities.

Abstract Although the term Riyadha in the minds of many refers to the extreme ascetic practices of Sufis, however in its true religious sense it is the hidden aspect of Shari’ah and the standard method of tariqa and the only way for overcoming the evil desires and ascending toward proximity to the Almighty. The difference between superficial Sufi concept of Riyadha and the true religious concept of the term is not on the necessity of Riyadha, rather the difference lies on its motivations and dimensions. When the Prophet says that the “Riyadha of my Ummah is jihad”, he does not intend to reject Riyadha, rather he wants to reject the false understanding of the concept and replace it with its correct understanding. The fact that Islam is a social and universal religion, does not limit Riyadha into its individual aspect, rather it extends it into the higher social aspects. Thus, although it decreases the bodily harms of Riyadha, however it intensifies its blow on the idol of the ego. In this paper by referring to the arguments of infallible Imams against some Sufis of their time, I try to present religious concept and criteria of Riyadha.

Using a descriptive-analytical method, this study helps us to gain a deep understanding of Benedict‘s monasticism and it makes explicit his relation with Christian mysticism in order to have a clear idea about this aspect of Catholic Christianity. The paper deals with character of the father of Christian monasticism in the West, i.e. Saint Benedict of Nurcia (480-547), by referring to his book of Rules.This paper first gives a clear account of Benedict and then investigates his mysticism. To this end, it includes, in addition to the definition and a review of the main components of mysticism and monasticism also the two main elements of mysticism in the teachings of Benedict, i.e. mystical vision of God and tendency towards unity, are examined and proved. Finally, given the relationship between mysticism, monasticism and the views of Benedict’s followers and commentators of Benedict’s “rules", the author concludes that the definition of "mystic" applies to the monastic Benedict.

In Christianity, some doctrines, rites and manner of practicing religion have been influenced by the mysterious religions and schools of ancient Greece. Among the influences they were exposed to is monasticism in Christianity. The Christian concept of monasticism might have its roots in Gnosticism. Many of the ideas of Saint Antony, who is known as the father of Christian monasticism, and who criticizes gnosticism have been influenced by Gnosticism. Such aspects, like: dissociation oneself from this world, self-discipline and austerity, solitude and self-denial, which characterize Antony's monasticism, have a sense of Gnosticism. Antony's theology also about epistemology, universalogy, anthropology and knowing salvation is influenced by gnosticism.

Benedict, one of the important monastic personalities of Catholic Christianity, is called the father of Christian monasticism. Nowadays, the followers of Benedict constitute an important monastic sect and are thought by the instructions of Benedict's book of rules. The present paper presents his biography and discusses the cultural-social conditions of his time. He wrote his book which owes its inspiration to the previous books of principles. Benedict's instructions have exerted crucial influence on the progress of western civilization and mystical life of Christians. In his book of principles, he introduces a brief account of the principles of monastic theology, instructions for spiritual progress, and commands of monastery management. Benedict's principles of monasticism are divided into epistemological, ontological, theological, anthropological, and soteriological principles. The sources of Benedict's monasticism are the Scripture, antecedent's tradition and his mystical experience. The influence of these resources, specially Scripture and tradition, on Benedict's monasticism is evident.

Piety and abstinence is one of the most important characteristics of religion so that they have made a lot of people secluded and monastic. Monasticism is mostly and generally accepted by some religions such as Christianity. As for monasticism in Islam، the best way is utilizing the Koran and relations attributed to religious saints. As evident in Islamic sources، the Almighty has pointed to monasticism in four verses of the Koran. To have more understanding on the concept of monasticism، the Islamic commentators including both Shiite and Sunny have their own comments so that the accurate conceptual meaning of the word has come to be difficult. Therefore، it should be commented out of the relations and prophet traditions. This paper is up to investigating the content of some relations as well as the true perspective of Islam on the better understanding of monasticism. Thus، it is endeavored to analyze the two categories of relations on the rejection and confirmation of monasticism and its manifestation in Shiite and Sunny sources that have had two different inferences on the positive and negative meaning of monasticism، together with the conflict and paradox of the two concepts from the Islam point of view.

Mysticism has been proposed to understand the realities of religions versus the exterior aspects of religions and rational thinking, and it has significant influence on the spiritual life of those who follow them. The subject matter of mysticism is existence, its end is attachment to infinite Being and its language is symbolic. In Christianity, the divinity of Jesus is justified on the grounds of the concept of union and incarnation, and Augustine lends a philosophical air to Christian mysticism. Mysticism has been mixed with monasticism in the history of the Church. In the beginning, Christianity was a kind of Jewish mysticism and in the course of history it was influenced by Neo-platonic philosophy and Hermetic and Gnostic mysticism. During the history of Christianity, monastic systems have always emphasized on practical mysticism and have been subject to some deviations.

Asceticism means self denying way of life and in a definition by Imam Ali, the first religious Imam to Muslims; it means short wishing and appreciation upon a blessing and patience upon sins. Rahbaniah (monasticism) is an Arabic word used by Arab lexicographers as 'Rahab' meaning fear and fright. Christian monasticism was created when the Disciples of Christ were interested in a totally spiritual life separate from materialistic life. The Islamic asceticism and Christian monasticism are different from one another because in Islam there is no difference between this world and the next world and the works done here, that is, they are not separate from each other, whereas in Christian monasticism it is recommended to get separate from this world appealing for turning back to that. Upon the influence of Christians in Bani Omayya and Bani Abbas era and in governmental affairs and various Christian sects, there were a lot of Christian monks spread everywhere so that they could have influence on Muslims. Such an influence was so much that ascetics like monks refrained from having any animal related meals, put on woolen cloth, lived in temples and monasteries, and did some eunuch not to be committed to their spouses and children. Therefore, one can say that the widespread presence of Christians among Muslims and promotions of their catechesis over Islamic ones as well as asceticism of Muslims have been influential.

Devotion and asceticism have been one of the most significant features of different religions leading a lot of people to seclude away from the world and appealed toward monasticism. This has been more generalized in Christianity, but in Islam it has been prevented from expansion as ordered by Mohammad the Prophet. Asceticism and monasticism have been one of the proper means of mysticism emerging trainings. This paper endeavors to give an introduction to identifying various aspects of monasticism and mysticism in Christianity, illustrating that though it has been able to lead some individuals to self-made devotion; it has had some destructive social, religious, and political consequences.