كليدواژه :
عشق الهي , نيايش , دژ درون , دژ هوش ربا
چكيده فارسي :
ﺧﺪا اﺳﺎﺳﯽ ﺗﺮﯾﻦ ﻣﻮﺿﻮع ﻋﺮﻓﺎن اﺳﺖ. از اﯾﻦ رو، ﺗﻤﺎم ﮐﻮﺷﺶ ﻋﺎرﻓﺎن در ﺟﻬﺖ اﯾﺠﺎد راﺑﻄـﻪ ﺑـﺎ او ﺻﻮرت ﻣﯽ ﮔﯿﺮد. در ﻃﻮل ﺗﺎرﯾﺦ و در ﺳﻨﺖ ﻫﺎي ﻋﺮﻓﺎﻧﯽ ﻣﺨﺘﻠﻒ راه ﻫﺎي ﮔﻮﻧـﺎﮔﻮﻧﯽ ﺑـﺮاي اﯾﺠـﺎد راﺑﻄﻪ اﻧﺴﺎن ﺑﺎ ﺧﺪا ﭘﯿﺸﻨﻬﺎد ﺷﺪه اﺳﺖ. در دو ﺳﻨﺖ ﺑﺰرگ ﻋﺮﻓﺎﻧﯽ ﻣﺴﯿﺤﯿﺖ و اﺳﻼم ﻧﯿـﺰ ﻋﺎرﻓـﺎن در اﯾﻦ زﻣﯿﻨﻪ ﻫﻢ ﻧﻈﺮﯾﻪ ﭘﺮدازي ﮐﺮده و ﻫﻢ راه ﻫﺎﯾﯽ در ﻋﻤﻞ ﭘﯿﻤﻮده اﻧﺪ. ﻫﺮ ﭼﻨـﺪ ﮐـﻪ اﯾـﻦ راه ﻫـﺎ داراي ﻣﺸﺎﺑﻬﺖ ﻫﺎﯾﯽ ﻫﺴﺘﻨﺪ ﮐﻪ اﻣﮑﺎن ﺗﻄﺒﯿﻖ آﻧﻬﺎ را ﻓﺮاﻫﻢ ﻣﯽ آورد، اﻣﺎ اﺧﺘﻼﻓﺎﺗﯽ ﻧﯿﺰ دارﻧـﺪ ﮐـﻪ ﺑـﻪ ﻣﺒـﺎﻧﯽ روﯾﮑﺮد آﻧﻬﺎ ﺑﻪ راﺑﻄﮥ اﻧﺴﺎن و ﺧﺪا ﺑﺮﻣـﯽ ﮔـﺮدد. ﺧـﺪا در ﻣـﺴﯿﺤﯿﺖ، در ﻗﺎﻟـﺐ ﻋﯿـﺴﯽ وارد ﺟﺮﯾـﺎن ﺗﺎرﯾﺨﯽ ﺑﺸﺮﯾﺖ ﻣﯽ ﺷﻮد و ﺑﺎ ﺗﺠﺴﺪ ﺧﻮد ﻧﺤﻮۀ دﯾﮕﺮي از راﺑﻄﻪ را رﻗﻢ ﻣﯽ زﻧﺪ. ﺑﺪﯾﻬﯽ اﺳﺖ ﮐﻪ ﭼﻨﯿﻦ ﺧﺪاﯾﯽ ﺑﺎ ﺧﺪاي ﻣﺘﻌﺎﻟﯽ و ﻧﺎﻣﺤﺪود اﺳﻼم ﻗﺎﺑﻞ ﻣﻘﺎﯾﺴﻪ ﻧﺨﻮاﻫﺪ ﺑﻮد. ﺑﺎ وﺟـﻮد اﯾـﻦ در ﻫـﺮ دو ﺳـﻨﺖ ﺧﺪا ﺟﻨﺒﻪ ﺗﺸﺨﺺ دارد و ﻫﻤﯿﻦ اﻣﺮ ﻣﻮﺟﺐ آن ﺷﺪه اﺳﺖ ﮐﻪ ﺑﺘﻮان ﻣﯿـﺎن آﻧﻬـﺎ ﻣﻘﺎﯾـﺴﻪ و ﺗﻄﺒﯿـﻖ ﺑـﻪ ﻋﻤﻞ آورد. ﺗﺮزاي آوﯾﻼﯾﯽ و ﺟﻼل اﻟﺪﯾﻦ ﻣﺤﻤﺪ ﻣﻮﻟﻮي از ﺑﺮﺟﺴﺘﻪ ﺗﺮﯾﻦ ﻋﺎرﻓﺎن اﯾﻦ دو ﺳﻨﺖ دﯾﻨﯽ اﻧـﺪ، ﮐـﻪ ﻣﻮﺿﻮع راﺑﻄﻪ ﺑﺎ ﺧﺪا را ﻣﺒﻨﺎي ﺳﯿﺮ و ﺳﻠﻮك ﺧﻮد ﻗﺮار داده ﺑﻮدﻧﺪ. در اﯾﻦ ﭘـﮋوﻫﺶ ﮐﻮﺷﯿﺪه اﯾـﻢ ﺗـﺎ ﻣﻮﺿﻮع راﺑﻄﮥ اﻧﺴﺎن ﺑﺎ ﺧﺪا را از دﯾﺪ اﯾﻦ دو ﻋﺎرف ﺑﺮرﺳـﯽ ﮐﻨـﯿﻢ، ﻧﻈـﺮات آﻧﻬـﺎ را ﻣـﻮرد ﺗﺠﺰﯾـﻪ و ﺗﺤﻠﯿﻞ ﻗﺮار دﻫﯿﻢ ﺗﺎ ﺑﺮاي ﺗﺤﻘﯿﻘﺎت ﺑﯿﺸﺘﺮ در زﻣﯿﻨﮥ ﻋﺮﻓﺎن ﺗﻄﺒﯿﻘﯽ راﻫﮕﺸﺎ ﺑﺎﺷﺪ. روش ﻧﮕﺎرﻧـﺪه در اﯾﻦ ﻣﻘﺎﻟﻪ ﭘﺪﯾﺪار ﺷﻨﺎﺧﺘﯽ و ﺗﺤﻠﯿﻠﯽ ﺗﻄﺒﯿﻘﯽ اﺳﺖ.
چكيده لاتين :
God is the central theme in mysticism. Therefore, all the mystics’ endeavors are in direct of establishing a relation with Him. During the history of different mystical traditions, various paths are recommended for such communication. In both Islamic and Christian mystical traditions, mystics have both theorized and practiced in various kinds. Although these two traditions, have some similarities for a comparative study, but their different attitudes toward God and man has caused some divergences too. In Christianity, God enters into the course of the history within the Christ’s body and causes a totally different relation by His incarnation. It is obvious that such a God is not comparable with Islamic concept of the unconditioned God. Instead of all these facts, in both traditions God has personification and this is their most significant similarity that facilitates a comparison. Tresa of Avila and Jalāl al-Dīn Mohammad Mawlawī, are among the most significant mystics of these two traditions. Both Tresa and Mawlānā, have considered a personal relation with God as the basis of their journey towards Him, and their works testify to this fact. This survey may be significant in opening a new view to comparative studies of mysticism. The Author’s method is phenomenological and comparative. At first, a concise biography of Tresa is reported, but for Mawlānā’s reputation among the readers, the author has withheld from referring to his biography.
