کیمیای سعادت

معنی کلمه کیمیای سعادت

معنی واژه کیمیای سعادت

معنیکیمیای سعادت کتابی از امام محمد غزالی درباره اصول دین اسلام، که در آخرین سالهای قرن پنجم هجری، به زبان فارسی نوشته شده است.
کیمیای سعادت چکیده‌ای است از کتاب بزرگ احیاء علوم الدین، با افزون و کاستی‌هایی که غزالی آنرا با همان نظم و ترتیب، به زبان مادری خود نوشته‌است. مقدمه کتاب در چهار عنوان است: خود شناسی، خداشناسی، دنیاشناسی، و آخرت شناسی. متن کتاب مانند احیاء به چهار رکن تقسیم شده: عبادات، معاملات، مهلکات، و منجیات.
محتویات
ربع عبادات

در ربع عبادات، غزالی برخلاف کتابهای فقهی به ظاهر عبادات نپرداخته و در همه جا فلسفه و معانی آنرا نیز مورد بحث قرار داده‌است. این رکن کتاب مانند ارکان دیگر، شامل ۱۰ اصل است:
اصل اول: در اعتقاد اهل سنت حاصل کردن
اصل دوم: در طلب علم کردن
اصل سوم: در طهارت
اصل چهارم: در نماز
اصل پنجم: در زکات
اصل ششم: در روزه و شرایط آن
اصل هفتم: در حج
اصل هشتم: در قرآن خواندن
اصل نهم: در ذکر حق تعالی
اصل دهم: در ترتیب وردها
ربع معاملات

در این رکن آداب و شرایط زندگی دنیوی مورد بحث قرار گرفته‌است و اصول و شرایطی که از نظر وی، و با توجه به احادیث و سنن اسلامی برای زندگی سالم ضروری است، بیان شده‌است. این ربع کتاب نیز مشتمل بر ۱۰ اصل می‌باشد:
اصل اول: آداب طعام خوردن
اصل دوم: آداب نکاح
اصل سوم: در آداب کسب و تجارت
اصل چهارم: شناختن حلال و حرام و شبهت
اصل پنجم: در گزاردن حق صحبت
اصل ششم: در آداب زاویه گرفتن و عزلت گرفتن از خلق
اصل هفتم: آداب سفر
اصل هشتم: آداب سماع و وجد
اصل نهم: امر به معروف و نهی از منکر
اصل دهم: در رعیت داشتن و ولایت راندن
ربع مهلکات

در این رکن غزالی به بررسی خطرات و دامهایی می‌پردازد که انسان را از راه راست باز داشته و از سعادت دنیوی و اخروی دور می‌سازد. این بخش کتاب مانند ارکان دیگر به ۱۰ اصل تقسیم شده و در اصل نویسنده به یکی از این آفات پرداخته و راه شناخت صحیح آن همچنین روش علاج و از بین بردن آن از خوی انسان را برشمرده‌است. این اصول عبارت‌اند از:
اصل اول: اندار ریاضت نفس
اصل دوم: در علاج شهوت شکم و فرج
اصل سوم: در علاج شرهِ سخن و آفتهای زبان
اصل چهارم: در علاج بیماری خشم و حقد و حسد
اصل پنجم: در علاج دوستی دنیا
اصل ششم: در علاج دوستی مال و آفت بخل
اصل هفتم: در علاج دوستی جاه و حشمت
اصل هشتم: در علاج ریا و نفاق اندر عبادت
اصل نهم: در علاج کُبر و عُجب
اصل دهم: در علاج غرور و فریفتگی
ربع منجیات

در این بخش کتاب خصوصیات، و کیفیتهای روحی که سبب نجات انسان از بلایا و حسن عاقبت وی می‌شود مورد بحث قرار گرفته‌است. این رکن نیز ۱۰ اصل است:
اصل اول: در توبه
اصل دوم: در صبر و شکر
اصل سوم: در خوف و رجا
اصل چهارم: در فقر و زهد
اصل پنجم: در صدق و اخلاص
اصل ششم: در محاسبه و مراقبه
اصل هفتم: در تفکر و ندامت
اصل هشتم: در توکل و توحید
اصل نهم: در محبت و شوق
اصل دهم: در مرگ و احوال آخرت
منابع

↑ غزالی طوسی، ابوحامد امام محمد. کیمیای سعادت، به کوشش حسین خدیو جم. شرکت انتشارات علمی و فرهنگی. چاپ دهم ۱۳۸۲
کیمیای سعادت، جلد اول
کیمیای سعادت، جلد دوم
رده‌ها: ادبیات فارسی تصوف شادی کتاب‌های عرفانی نثر فارسی دوره تکوین

قس انگلیسی

Kimiya-yi Saādat (Persian: کیمیاى سعادت‎, English: The Alchemy of Happiness) was written by Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī, a Persian theologian, philosopher, and prolific Sunni author regarded as one of the greatest systematic Persian thinkers of Islam. The Kimiya-yi Saādat was written towards the end of his life shortly before 499/1105. During the time before it was written the Muslim world was considered to be in a state of political as well as intellectual unrest. Al-Ghazālī, noted that there were constant disputes regarding the role of philosophy and scholastic theology, and that Sufis became chastised for their neglect of the ritual obligations of Islam. Upon its release, the Kimiya-yi saādat allowed al-Ghazali to considerably reduce the tensions between the scholars and mystics. Kimiya-yi saādat emphasized the importance of observing the ritual requirements of Islam, the actions that would lead to salvation, and avoidance of sin. The factor that set the Kimiya-yi saādat apart from other theological works at the time was its mystical emphasis on self-discipline and asceticism. Al-Ghazālī, had succeeded in gaining widespread acceptance for Sufism, however, he did so at the expense of the philosophers, despite the fact that his goal was to refute them.needed
Contents
Structure

The Kimiya-yi Saādat and its subsequent translations begin with citing some councils of the Prophet. Overall, the Kimiya-yi saādat has four principle parts of ten chapters each:
Ebādāt (religious duties)
Monjīāt (salvation)
Muamalat (human relations aspect of Islam)
Mohlekāt (damnation)
Saāda

Saāda (happiness) is a central concept in Islamic philosophy used to describe the highest aim of human striving. Saāda is considered to be part of the "ultimate happiness", namely that of the hereafter. Only when a human being has liberated his/her soul completely form its corporal existence, and arrives at what is called "active intellect". Al-Ghazali believed in practical-ethical perfection and that by exercising his God-given capacity for reason man must be drawn to the spiritual alchemy that transforms the soul from worldliness to complete devotion to God. This alone, he believed could produce ultimate happiness. Ghazālīs teachings were to help man to live a life in accordance with the sacred law, and by doing so gain a deeper understanding of its meaning on the day of Judgement.
Kimiā

Kimiā (Alchemy) is an applied and mystical science that has been studied for centuries. In its essence, Kimiā represents a complete conception of the universe and relations between earthly beings and the cosmos. Religious philosophers emphasized its importance as a religious discipline. Due to its spiritual dimensions Kimiā is considered the noblest of all occult sciences (i.e. astrology and various kinds of magic). Ghazali was himself a believer that everything on Earth is a manifestation of God’s spirit, thus everything belongs to kimiā.
Ihyae Ulum-edDeen (احیاء علوم الدین)

It is a common misconception that the Kimiya-yi saādat is a rewrite of the Ihyae Ulum-edDeen (The Revival of Religious Sciences). Ihyae Ulum-edDeen was written by al-Ghazali after abandoning his duties as a professor due to a "spiritual crisis" which led him to live in seclusion for several years. It was composed in Arabic, and was an attempt to show ways in which the lives of a Sufi could be based on what is demanded by Islamic law. There are definite parallels between Ihyae Ulum-edDeen and Kimiya-yi saādat, however the four introductory chapters of the Kimiya-yi saādat contain relevant theological discussions that set the two apart. The Kimiya-yi saādat is noticeably much shorter than the Ihyae Ulum-edDeen, however in the original Persian introduction of the Kimiya-yi saādat, Ghazālī explicitly states he wrote Kimiya-yi saādat to mirror the essence of Ihyae Ulum-edDeen and a few of his other theological writings; he wrote it in Persian so that it could reach a broader, popular audience.
Translation and editing

From its original Persian form the Kimiya-yi saādat has been translated into Urdu, Turkish, and German. Husayn-Khadiv-i Jam edited the first half of the Persian text nearly two decades ago. This version is considered to be the most beneficial, as it improves upon the past editions by Ahmad Ahram and Muhammad Abbasi.
In 1910, Claud Field published an abridged translation of the Kimiya-yi Saādat utilizing the Urdu translation of the Persian text as well as an earlier English paraphrase of a Turkish translation by Muhammad Mustafa an-Nawali. Elton L. Daniel, a professor of Islamic history at the University of Hawaii, compared the texts given to him by Claud Field to the Persian edition and reorganized the sequence of the chapters and paragraph divisions in order to get them to correlate better with the original Kimiya-yi Saādat. He also added annotations indicating the areas in which Fields translation varies from the original Kimiya-yi Saādat, where certain texts were omitted/condensed, and identifies many of the individuals and Quranic citations found in the text. The most recent translation of Kimiya-yi saādat was published in 2008 and was translated by Jay Crook. Most scholars agree that nothing can compare to a complete and fresh translation from the original Persian text.
″God has sent on Earth a hundred and twenty-four thousand prophets to teach men the prescription of this alchemy, and how to purify their hearts from baser qualities in the crucible of abstinence. This alchemy may be briefly described as turning away from the world, and its constituents are four: Knowledge of Self Knowledge of God Knowledge of this world as it really is Knowledge of the next world as it really is.″
See also

Persian literature
Alchemy and chemistry in medieval Islam
References

^ Bowering, Gerhard. "ḠAZĀLĪ, ABŪ ḤĀMED MOḤAMMAD, I." Encyclopædia Iranica. Print
^ a b c Bowering, Gerhard. "." Rev. of The Alchemy of Happiness Translated by Claud Feild and Revised by Elton L. Daniel. Journal of Near Eastern Studies July 1995: 227-28. Print
^ a b c d e f Bodman Jr., Herbert L. "(untitled)." Rev. of The Alchemy of Happiness Translated by Claud Feild and Revised by Elton L. Daniel. Journal of World History Fall 1993: 336-38. Print.
^ Sells, Michael Anthony. Early Islamic Mysticism: Sufi, Qurʼan, Miraj, Poetic and Theological Writings. New York: Paulist, 1996. Print.
^ Daiber, H. "Saʿāda." Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman , Th. Bianquis , C.E. Bosworth , E. van Donzel and W.P. Heinrichs. Brill, 2010. Brill Online. Augustana. 08 April 2010 "
^ Schimmel, Annemarie. "The Period of Cinsolidation: From Shibli to Ghazali." Mystical Dimensions of Islam. North Carolina: Chapel Hill, 1975. 94-97. Print.
^ a b Pierre, Lory. "KIMIĀ". Encyclopedia Iranica.
^ Watt, Montgomery. "Ghazali, /Abu /Hamed /Mohammad,ii,iii." Encyclopedia Iranica. 1-12. Print.
^ a b Netton, Ian R. "(Untitled)." Rev. of The Alchemy of Happiness Translated by Claud Field. Journal of the Royal Asiatic Society Apr. 1993: 117-18. Print.
^ Ghazzālī, and Claud Field. The Alchemy of Happiness. Armonk, N.Y.: M.E. Sharpe, 1991. Print. here
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Baba Rexheb Abdal Hakīm Murad Abdalqadir as-Sufi Ahmet Kayhan Dede Abdullah Naqshbandi Ahmad al-Alawi al-Shaghouri Ashfaq Ahmed Qalandar Baba Auliya Khwaja Shamsuddin Azeemi Bawa Muhaiyaddeen Feisal Abdul Rauf Fethullah Gülen Gohar Shahi Galip Hassan Kuscuoglu Ghulam Mustafa Hafiz Qamaruddin Hisham Kabbani Mai Safoora Meher Ali Muhammad Malikī Nazīm Al-Haqqanī Syed Waheed Ashraf Nuh Keller Nooruddeen Durkee Omar Shah Osman Nuri Topbaş Pir Zulfiqar Qadeer Piya Raza Khan Reshad Feild Saheb Qibla Fultali Said Afandi al-Chirkawi Shahab Sufi Barkat Ali Syed Shujaat Tahir ul-Qadrī Tahir Allauddin Tajuddin Babaī Waris Ali Shah Wasif Zaheen
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Aguéli Almqvist Burckhardt Chittick Corbin Ernst Frager Guénon Hixon Lindbom Lings Nasr Schimmel Sells Shah Syed Waheed Ashraf Schuon Reynold A. Nicholson
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Categories: 12th-century booksAlchemical documentsIslamic booksPersian literatureSufismHappiness
انگلیسیkimia happiness
عربیكيميا السعادة