جستجوی مقالات مرتبط با کلیدواژه « نور و ظلمت » در نشریات گروه « ادبیات و زبان ها »

The two-part world of light and darkness has a long history. In the imagination of ancient Iranians, there are two principles in eternity; One was called Ahura Mazda and the other Ahriman. The research question is, what is the foundation of light and darkness in Khosravani's wisdom? And how are these two concepts explained in Bayezid's sayings and Hanry Corben's metaphysics? The purpose of this research is to explain the nature of light and darkness in Bayezid's mysticism and its connection with Khosravani's wisdom and to reflect this category with Hanry Corben's worlds in the ancient Iran. The findings of the research are that the dualities of light and darkness are two separate essences with different natures, which were correct in the wisdom of Khosravani and the mysticism of Bayazid Bastami. HanryCorben connects the metaphysics of Suhrawardi's thought with German romanticism, Mazdaism, Manichaeism, Hermesis, and the Sufism of Rozbehan Baghli, NajmuddinKobra, and NajmuddinRazi. Mazdasna's worldview is based on light and darkness. Light is the appearance of the self and the appearance of others. Darkness is also the essence of dark and has a dark aspect. The hero of mystical thought is a light man trapped in darkness who is thinking of liberation. His idea and experience are also connected in the connection of light man and his guide. Bayezid also meant God's light and the achievement of it in his mystical thinking.

The philosophy of ancient Iran, known as the " Khosravani’s  wisdom ", is an enlightened thought based on light and darkness in which existence has a hierarchical and skeptical structure. Over time, the connection of this system of thought with the post-revolutionary period has not been broken, but has been reproduced in various forms throughout history. This thought, after being mixed with some Islamic components, has found its way into the epic and mystical works of this period. When studying Iranian mysticism, Researchers have to study the “Mantegh-O-TTeyr”, so clarifying its various aspects in terms of content, cultural fusion, roots of thought, and ideological exchanges and the like to understand This work, followed by a more complete understanding of Khorasan mysticism, will help. The compatibility of the issue of the unity of existence in Islamic mysticism and the creation related to the single point of Ahura in Khosravani's wisdom, as well as the hierarchical levels of existence and light In these two currents of thought, has led to the fusion and connection of these concepts as much as possible in “Mantegh-O-TTeyr”. Influenced by the ancient heritage of Iranian culture and philosophy, Attar has described mystical concepts in the form of allegories and stories. In the present study, we have examined the covert reproduction of the components of Khosravani's wisdom in the " Mantegh-O-TTeyr ".

The dialectical principle of light and darkness is one of the Moqani’s wisdom identifications which has been transferred to Islamic period due to continuation of Iranian spirituality. Two celestial principles spenta-mainyu and angra-mainyu in Jervani teachings were mentioned under the title of Ahmad (sal’am) and Satan as principles for guidance and aberrance respectively, by some of Islamic mystics such as Mansour Hallaj and Eyn Alqozat Hamedani. Thanks to Sohrevardi’s oriental metaphysics philosophy, either the monotheistic essence of dialectical principle of light and darkness is revealed, or the mysteries embedded in the words of Vahdat al-Shohud mystics becomes clear. Afdal Aldin Kashani, one of the oriental divine philosophers who lived in sixth and seventh centuries, had adopted a specific approach about Satan and simultaneous existence of good and evil. Three chapters in his book, which