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  3. Comparative study of ethics from the perspective of being relative or absolute in Masnavi and Nahj al-Balagha

Comparative study of ethics from the perspective of being relative or absolute in Masnavi and Nahj al-Balagha

Number of pages: 191 File Format: word File Code: 31512
Year: 2014 University Degree: Master's degree Category: Literature - Persian Language
Tags/Keywords: Absolute morality - ethics - Masnavi - Maulana - Maulana Jalaluddin Mohammad Balkhi - Moral virtues - Nahj al-Balagha - Quran - Relative ethics - Spiritual masnavi
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  • Summary of Comparative study of ethics from the perspective of being relative or absolute in Masnavi and Nahj al-Balagha

    Dissertation for receiving the degree of "M.A"

    Strategy: Persian language and literature

    Abstract

    Hazrat Ali (peace be upon him) is the leader of the Shiites and Nahj al-Balagha is excerpts from his wisdom, letters and sermons that Sayyid Sharif Razi Fourthly, he compiled it with his literary taste, which poets and writers use in different ways.

    Maulana Jalaldin Muhammad Balkhi is a poet and mystic of the 7th century AH, among his works, the spiritual Masnavi has received more attention from both the public and the private. Rumi's language in Masnavi has a special clarity and method; In fact, it has spoken in the language of the people: the Masnavi is an educational book, a lesson in the field of mysticism and the principles of Sufism, ethics, education, etc.

    In this treatise, a comparative study of ethics from the point of view of absoluteness or relativity in the Nahj al-Balaghah and the Masnavi is discussed, and the purpose of this research is to try to show that the First Imam of the Shiites and the Mullah of Rome are aligned in calling people to the universal truth. While man is separated from an inherent and absolute good will and value and tries to return to that principle. By considering his own goals and personal and social needs, he sometimes gives it relativity. For this purpose, ethics and its definitions have been examined from different aspects, as well as its relativity and application from different viewpoints of experts. From the creative vices, 7 cases each from the text of Nahj al-Balagheh and six books of Masnavi have been given and examined in a comparative manner. style="direction: rtl;">Key words: Nahj al-Balagha, Masnavi, relative ethics, absolute ethics.

    Introduction

    Ethics is the plural word for "nature". Character is said to be a trait that permeates a person's soul and causes him to act in accordance with it, without the need for thinking and reflection. Nature is the queen that stands in front of the present. Now, unlike the queen, it is a fast-moving emotional quality that can become the human queen after practice and practice (Tousi, 1369, p. 101).

    Ibn Maskaway says: "Mood is the emotional state that invites a person to do things
    ; Without needing to think and think" (Ibn Moskawieh, 1381, p. 15).

    According to the late Naraghi, morality consists of: knowledge of fatal and savior traits and how to be characterized and converted to saving traits and freed from destructive traits. (Musbah, 1381, p. 18)

    Aristotle believed that humans do not naturally have special temperaments; Although his nature is not incompatible with any temperament, but he can cultivate certain qualities in himself according to his will and with persistence and practice, and he also believes that the wicked are obedient to discipline and teaching, and the repetition of sermons and advice is effective (Tusi, 1386, p. 104).

    Importance of morality

    Role and importance The virtue of morality in the spiritual excellence of humans is not hidden from anyone; In the same way that the beloved Messenger of Islam introduces the purpose of his mission to complete morals: "I have been sent to complete good morals." In order to lead their followers to the path of self-improvement and self-cultivation, the respected parents of Islam obliged them to learn the science of ethics and prioritized the learning of this science, which is one of the basic foundations of society's happiness, over other sciences (Faiz Kashani, 1365, p. 1). comes, it is also the factor of man's bond with his Lord, and indeed this bond is the main purpose in the creation of man. Another thing is that the holy religion of Islam is not complete and complete in all fields except with the ethical method, and this science is one of the sciences that pays attention to man and his various states and other human sciences and knowledge.. It discusses human virtues and virtues, how to acquire them and how to adorn the soul with those good qualities, vices and unpleasant qualities and how to avoid them and prevent the soul from being contaminated, as well as its various social, economic, cultural and political effects (Mozhaheri, 1388, p. 12).

    In the importance of ethics, it can be said that human existence created weak and imperfect; In such a way that he should shape the dimensions of his existence and with the help of his power of thought and will, he should flourish his various talents and reach the perfection he deserves. Morality is a talent that is hidden in human beings, and in order for man to reach his full potential, he must develop this aspect of his existence as well (Omid, 1381, p. 166).

    Ethics before Islam

    By taking a quick look at ethics before Islam, we find out that with the existence of a holy book like the Avesta, which is a complete set of moral teachings And it reminds of the ancient civilization and spirituality of the previous Iran, morality was one of the important categories in ancient Iran. The Gathas are the most important part of the Avesta, the first book that has guided humanity to the highway of unity. In the Zoroastrian teachings, the meaning of creation and the result of life is that every person has tried to make himself able to ascend to the spiritual world and reach the peak of perfection and eternal happiness by means of thoughts, ideas, words and good deeds. Also, moral virtues such as truth and honesty, trustworthiness, humility, mercy and compassion and so on. Examples of the teachings of Mazdasena and the ethics of ancient Iran (Irani, 1361, p. 5). The Sassanid dynasty, which was located at the crossroads between the world of Greece and Rome on one side and China and India on the other, was the center of spiritual and material exchanges for a long time. The tendencies of friendly Iran, which ruled in this period, came into being with the help and accompaniment of the country's national religion, Zoroastrianism and Persian clerics, and became popular, and these tendencies were cultivated in literature (Inostrantsov, 1351, p. 15). and its principles. Such writings, which are relatively large in number, were called Henders or Pandnamek. The Pendnamek book of Zoroaster contains moral instructions along with religious teachings (Ripka, 1354, p. 68).

    Therefore, moral and educational treatises in the form of advice and will form a special group of literary works. From the examination of similar works in Iranian literature in the Sassanid period, one can understand how it originated. An example of this type of injunctions, which is arranged in a literary form and is related to the period before Islam, can be seen in the book Ahed Ardashir or the Pendnamehi of Khosrow Anushirvan (Inostrantsov, 1351, p. 34). The themes of Persian literature of the first centuries were based on it. The main role of these

    collections is to arouse a kind of concern and intensify it, to warn the conscience from sleepiness and to convince it that the real comfort and peace lies in this awakening. These injunctions are the main germ of a moral thought that can be seen throughout Persian literature (Fouche Kor, 1377, p. 23). which was the language of the sacred texts, flourished and the Iranians gradually accepted the religion of the Prophet of Islam (peace be upon him and his family) (Ripka, 1354, p. 63).

    As a result of nine hundred years of wars with Rome and Fatur, the old age of the Mazdisna religion, and the intellectual and political revolution that had been created, Iran began to weaken and although the Iranians stood up and showed courage earlier than the Romans, They became extinct earlier than them, but their culture and civilization did not disappear. The Islamic state created a capital city and built a court that was much more natural and stable in terms of moral and material organization than the previous era, and created a literature that was not present in the Sassanid era (Bahar, 1349, p. 142).

  • Contents & References of Comparative study of ethics from the perspective of being relative or absolute in Masnavi and Nahj al-Balagha

    List:

    Abstract. 1

    Introduction. 2

    Chapter 1 Generalities

    1-1-Statement of the problem. 21

    1-2- Importance and necessity of research. 22

    1-3- Research objectives. 22

    1-4- Research hypotheses. 23

    Chapter II Definition of ethics (relative or absolute)

    2-1- Ethics and its subject. 25

    2-2- History of ethics. 25

    2-2-1- Science of ethics. 30

    2-3- Religious ethics. 30

    2-3- Ethics according to Jung. 31

    2-4- Philosophy of ethics. 31

    2-5- Ethics and religion. 31

    2-5-1- Sources of good mood. 32

    2-5-2- People of the time live by ethics. 33

    2-5-3- The importance of ethics in Islamic traditions. 38

    2-6- Definition of ethics. 40

    2-7- The relationship between ethics and philosophy. 42

    2-8- The relationship between ethics and mysticism. 43

    2-9- The relationship between "science" and "ethics". 44

    2-10- Ethics and relativity. 47

    2-10-1- Islam denies the relativity of ethics. 48

    2-11- Relativism. 51

    2-11-1 Absolutism. 52

    2-11-2- types of relativism. 53

    2-11-3- Relativist schools: 55

    2-11-4- Criticism of reasons for moral relativism. 56

    2-11-5- Consequences of relativism. 59

    2-11-6- Moral absolutism. 61

    2-11-7- Absolutist schools 61

    2-11-8- "Analysis and investigation of absolutism". 64

    2-11-9- The reasons for people's approach to relativism. 66

    2-11-10- Moral tendency (sense). 68

    2-11-11- Did Imam Ali (AS) really believe in the relativity of ethics? 73

    2-12- The effect of family upbringing and heredity on morality. 75

    2-12-1- Good manners from the point of view of traditions. 77

    Chapter 3 Ethics from the perspective of Hazrat Ali (peace be upon him) and Maulana

    3-1- Introduction of Nahj al-Balagha. 87

    3-1-1- Confession of scientists. 88

    3-1-2- Collection of Ali's words. 90

    3-1-3- Compiled by Nahj al-Balagha. 91

    3-1-4- Commentary on Nahj al-Balagha. 94

    3-1-5- The relationship between Nahj al-Balagha and the Qur'an. 96

    3-1-6- The most important sections of Nahj al-Balaghah: 97

    3-1-7- Ethics in Nahj al-Balaghah. 98

    3-2- Maulana Jalaluddin Mohammad Balkhi. 101

    3-2-1- Biography. 101

    3-2-2- Momina Khatun. 102

    3-2-3- Shams Tabrizi. 104

    3-2-4- Rumi's Mania 106

    3-2-5- Rumi and Salahuddin Zarkob. 107

    3-2-6- Molana and Hosamuddin Chalabi. 108

    3-2-7- Rumi and Kant. 108

    3-2-8- Maulana's death 109

    3-2-9- Masnavi Manavi. 109

    3-2-10 Ethics in Rumi's eyes 112

    3-2-11- Relativity in Masnavi. 122

    Chapter 4 Comparative study of Nahj al-Balaghah and Masnavi

    4-1- Moral virtues. 129

    4-1-1- Repentance. 129

    4-1-1-1-The truth of repentance. 131

    4-1-1-2- Obligation of repentance. 132

    4-1-1-3- The generality of repentance. 134

    4-1-1-4- Analysis of repentance. 140

    4-1-2- Jude. 141

    4-1-2-1- Generosity in hadith sources. 143

    4-1-2-2- Analysis (judge, forgiveness, charity) 149

    4-1-3- Patience. 150

    4-1-3-1- Patience in Islamic hadiths. 154

    4-1-3-2- Analysis of patience. 161

    4-1-4- Contentment. 162

    4-1-4-1- Content analysis. 164

    4-1-5- Humility. 165

    4-1-5-1- Definition of humility. 169

    4-1-5-2- Human humility and dignity! 170

    4-1-5-3- Analysis. 172

    4-1-6- Justice. 173

    4-6-1-1- Analysis of justice. 174

    4-1-7- Truthfulness. 175

    4-1-7-1- Truthfulness in Islamic traditions. 177

    4-1-7-2- The effect of telling the truth in people's lives 181

    4-1-7-4- Lying and its effects and consequences. 184

    4-1-7-5- Harmful effects of lies. 186

    4-1-7-6- Lying and its effects and consequences. 189

    4-1-7-7- False exceptions. 192

    4-1-7-3- Analysis of truth and truth. 197

    4-2- Moral vices. 200

    4-2-1- Hypocrisy 200

    4-2-1-1- Hypocrisy in Islamic traditions. 200

    4-2-1-2- Analysis of hypocrisy 204

    4-2-2- Surprise and self-conceit (arrogance): 205

    4-2-2-1- Arrogance in Islamic traditions. 209

    4-2-2-2-Analysis of arrogance and self-righteousness (arrogance) 212

    4-2-3-Greed and covetousness. 213

    4-2-3-1- Definition of greed. 213

    4-2-3-2- Analysis of greed and greed. 219

    4-2-4- Jealousy. 220

    4-2-4-1- Envy in Islamic traditions.223

    4-2-5-1- Analysis of jealousy. 228

    4-2-6- Miserliness. 229

    4-2-6-2- Miserliness in the mirror of Islamic traditions. 232

    4-2-6-3- Analysis of stinginess. 238

    4-2-7- Neglect. 240

    4-2-7-1- "Negligence" in Islamic news. 243

    4-2-7-2- Analysis of negligence. 248

    4-2-8- Pride and arrogance. 249

    4-2-8-1- Analysis of pride and self-esteem. 252

    4-3- Conclusion. 253

    Sources and references: 257

    List of articles. 261

     

    Source:

     

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    Estalami, Mohammad. (1379). Masnavi of Maulana Jalaluddin Muhammad Balkhi. Tehran: Zovar

    Omid, Masoud. (1381). An introduction to moral philosophy from the point of view of contemporary Iranian Muslim thinkers; Tabriz, Research Institute of Humanities and Islamic Sciences of Tabriz University.

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