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

According to Max Weber, religion is a social phenomenon. He defined religion using a functionalist approach. In the functionalist view of religion, the active and ultimate origin of existence is left out and only the religious statements are looked at without considering its beginning and end. Max Weber -unlike other sociologists- did not just rely on the functionalist view. He has also investigated other aspects of religion in sociology of religion as well. In Weber's thought, religion is a set of teachings that includes beliefs and morals to achieve salvation. In this idea, God is placed at the head of the world as the source of values, the prophet is placed as the bearer of God's message and the driver of social changes, and the savior is placed as an intermediary between God and people, who is responsible for conveying people's prayers and wishes to God and the guarantor of salvation and the reducer of sufferings. In ethics, asceticism and avoiding sins are two main components. Faith in beliefs and adherence to morals lead to salvation. In this article, God, prophet, savior, sin, asceticism and salvation are the keywords depicting religion in the viewpoint of Max Weber and the descriptive-analytical method of the geometry of religion is utilized.

As a moral virtue and one of the pivotal principles and sources of Sufism, asceticism has been of special interest to Khawaja Abdullah Ansari (396-481 AH), a Muslim mystic, as shown in his book " Waystations of the Travelers " and Bahya ben Joseph ibn Paquda Ansari's contemporary Jewish mystic, as shown in " The Guidance to the Obligatory Duties of the heart". They have included it among the discussions of spiritual journey. The findings of this study which is based on comparative descriptive method show that these two mystics differ about the position, description and classification od asceticism despite sharing views about its definition. Khawaja hold that asceticism is ranked sixteenth the hundred waystations of among the spiritual journey towards the unity of God, while Ibn Baquda sees that it is ranked the ninth among the ten gates to divine love. Khawaja's spiritual journey in founded on the Book and narrations, and the degrees of asceticism according are classified in his brief exposition to the rank of wayfares into three types: lawful, moral, and gnostic, However Ibn Baquda explains and evaluates reason, narration, the book, and Islamic sources, in the form of a detailed explanation, with a moral view and by laying emphasis on the criterion of lawful moderation.

What is beyond existence, and superior to everything, and beyond all Being - Whether the true, the intermediate, and the apparent - is not recognizable by the acquired knowledge and the argumentative identification of the human mind, In the sense that the mind and the wisdom of man will never be able to acquire or understand the truth, and the essence of the absolute and supernatural nature of the first unit that is above being. In other words, the essence beyond being is not acquired by the knowledge and the logical analogies of human reason. It is only the being that can be the subject of the knowledge of mankind and the essence of the first unit, due to being beyond being and superior to being or existence, is free from the acquired knowledge. Therefore, knowledge is in the realm of the essence of the compound object, rather than in the essence of what is purely extensive or truthful and beyond the infinite

This paper together with the use of firsthand sources through descriptiveanalytic method deals with comparing the concept of asceticism in the thoughts of Hamdoon GHassar, the Islamic Sufi in Three century, and Lao Tzu, the primitive ascetic in Taoism. The necessity of this search is according to primitive similarities of Taoism and Sufism school of thought in the concepts of Mallamat and Wu Wei. This similarities cause a comparative researcher to be Interested in this Field. It Takes Result that The Conception of Wu wei in the Thoughts of Lieh tzu Has a Yogi Tradition That Although It Has Positive Features Such as Doing in Reticence, Sincerity, Path and Refusal of Formalism, Nevertheless, Reception of That Lead to Poverty, Inaction, Non Responsibility, Indifference and Extremist Ascetic. But The conception of Mallammat in the Thoughts of Hamdoon Has a Semitic Tradition That Its Basic Foundation is on Pragmatic, More Responsibility, Keeping of Piety And Honesty. Thereupon The Conception of Asceticism in the Thoughts of Both is Difference.

Due to asceticism and prayer and beautiful and rich Hymns for Sufis¡ Imam Sajjad has a special scientific and practical place; from Scientific aspects¡ He excelled considered exoteric and esoteric knowledge and believed that He appeared not only in science but also excelled in spiritual education; and Imam Ali and Imam Sajjad (as) among those who know that the universe science were property. Also from Practical aspects¡ prayers and miracles have been telling many of their methods of worship and morality of Him (PBUH) as a model for men of knowledge¡ and said that when He would stand in prayer discovered the secrets of the universe for Him.
In mystical texts from His crying so much¡ asceticism¡ piety and fear¡ generosity and service to humanity¡ sincerity and humility¡ and patience they have spoken.

No doubt, the most important factor for achieving felicity, to which the holy religion of Islam has given special attention, is self-refinement and cultivation of the soul. According to Islam, such refinement is fulfilled through combat with the self which is the same as asceticism. Some kinds of asceticism are approved by Islam and others are rejected. Given the influx of false eastern and western mystical schools to today's society and the deviation from pure Islam, the present paper seeks, besides the expounding the view of Islam about asceticism and its position in religious teachings, to elaborate on the correct procedure of any measure in this regard and explain obstacles to asceticism in the view of the infallible Imams who hold that asceticism is guaranteed only within the limits of sacred law and the context of divine injunctions. Such asceticism can lead the wayfarer to high mystical degrees.

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.

As it can be observed in the history of Iran، most of the great scholars in different branches of science are oriented toward mysticism. One of those scholars was Bahā al‐Din Muhammad Āmili (Sheykh Bahāyi)، a scholar، philosopher، Faqih (expert in Fiqh)، exegete، Muhaddith (Hadith expert) and poet in 10th century AH. Though Safavid dynasty originated from a mystical order، people in this era did not appreciate Sufism. Still، Sheykh Bahāyi and some other scholars of time were assumed to have profound mystical and pietical tendencies. While his poems appear to be less noteworthy as compared to his extensive knowledge in different branches of science، mystical aspect of Sheykh Bahāyi is principally reflected in his poems. This fact may be rooted in the history of Iranian poetry and mysticism. Devoid of some exceptions، unconscious mind of the public in Iran expect mysticism and poetry to coincide. Sheykh Bahāyi was a significant، respectful character in Safavid court. Meantime، he was proficient in all facets of science in his time. He also has deep mystical tendencies similar to those found in senior religious officials. All these characteristics were properly collected in this personality. Although his mysticism was not independent، it was an amorous، roguish belief، oriented to criticize and disclaim impure Sufis while appreciating true mystics and Sufis. The current study is an attempt to examine Bahāyi’s mystical thoughts and tendencies as reflected in his Persian poems including sonnets، quatrain and mathnawi.

The region of Khorasan was mystically of a great significance from a long time ago so that some of the major founders of Sufism came from that area and the share of this region in Sufism is more than other Islamic areas, and even some of the mentors of Sufism in Baghdad and other spots were born and brought up in this territory. One of the most important characteristics of Khorasan School is its being affected by the common rites in India, especially Buddhism and Hinduism, as well as following mystical debates in Nishabour city more than other cities in Khorasan. Out of the symbols of this school is the emergence of the preliminary sects of this school, namely Calandrite and Malamtiyeh. In contrast, the Iraqi School rose up, but the theoretical Sufism in Khorasan grew more than that of Iraqi whereby the mystical thoughts was shaped. Another aspect of this paper deals with the similarities of the two schools of Buddhism and Khorasani in which the issues on spiritual trip, stages of growth, fatality and Nirvana, meditation, detaching from worldly affairs, disbelief in Shariah and building convent, and other impacts of this school on literature and philosophy.