چکیده:
The mystical negative ethics differs from negative ethics in general، because the mystical ethics has been adjusted to attain mystical states not merely living a moral life. Although mystics of different traditions follow different ethical codes، there are many similarities among them. Moreover، these mystics in accordance with their mystical traditions pursue special kinds of negative ethics. Among these mystics Teresa of Avila and Jalāl al-dīn Rūmī are good examples. Although they lived in different times and places، there are considerable similarities in their views، especially in the field of negative mystical ethics. From their viewpoint two important elements are necessary for beginning the mystical journey: not to be despaired and renouncing the social life (eremitism). Other ethical concepts were also important to them، which this essay، by employing comparative method، tries to deal with them.
خلاصه ماشینی:
Teresa of Avila and Jalal al-Din Muhammad Rumi are among these mystics who, despite their temporal and spatial distance, have significant common points in the field of negative mystical ethics, such that both in their ethical systems have referred to two elements: avoidance of despair and avoidance of mixing with people (seclusion) as two foundational matters for entering the spiritual path (Suluk).
2. Assistant Professor at Islamic Azad University, Central Tehran Branch Introduction Ethics, in the general sense of the word, is the prerequisite for entering the mystical journey and path (Suluk).
Among the mystics of these two traditions, Teresa of Avila (1515-1582 AD) and Jalal al-Din Muhammad Rumi (604-672 AH / 1207-1273 AD) hold special importance and have addressed the aforementioned subject in their works.
In addition, the author has adopted Rudolf Otto's method in this comparison, meaning that first Teresa of Avila's theory is presented, then Rumi's theory, and finally, in a comparative table, the common and distinct points of these two mystics are identified.
Mystics and religious traditions, especially Islam and Christianity, have emphasized presence of heart and its attention to God in their ethical systems and have not sought their findings through any other way.
It is from this perspective that their works are also considered ethical works, because they encompass all ethical subjects and propositions; since commitment to human ethics in the broadest sense is one of the preliminaries and conditions for entering mysticism, and without attention to it, no spiritual journey leads to the goal.
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