جستجوی مقالات مرتبط با کلیدواژه « آیین زرتشت » در نشریات گروه « فلسفه و کلام »

Islam and Zoroastrianism have set a goal or some goals for the creation of man. Using the original and sacred sources of both religions, this descriptive-analytical article examines the purposes of human creation. In Islam, the main goal is to be close to God. Through closeness to God, man reaches existential perfection, knows and worships Him, and can be God's caliph on earth. In contrast, in Zoroastrianism, the main goal is to eradicate evil from the universe, and man is regraded to be created for this reason. Achieving true perfection and individual happiness and prosperity in the world is possible only through the eradication of evil. The important difference between Islam and Zoroastrianism in this regard is the rationality of the ultimate goal of human creation, i.e. nearness to God in Islam, and its being based on mythology in Zoroastrianism.

The issue of monotheism or dualism of Zoroastrians is one of the most challenging issues in Zoroastrianism. Monotheism, i.e knowing or considering God as one, has levels and manifestations such as monotheism in the necessity of existence, creation, worship, lordship, and so on. Mentioning the levels and manifestations of monotheism is very important in the present discussion; because most of the writers who have researched the subject of monotheism in Zoroastrianism have not clarified which of the levels of monotheism is considered as a criterion. On the one hand, this has led to various and even contradictory views, and on the other hand, it has led to the denial of Zoroastrian writers. The leading article by using an analytical-critical method and referring to Zoroastrian scriptures including Gahan is dedicated to the discussion of three levels of monotheism: monotheism in the necessity of existence, the creation and the worship, and finally shows that it is difficult in Zoroastrianism to accept monotheism in all its levels. for example, we can refer to monotheism in creation, which is denied in Zoroastrianism.

It seems unlikely to find someone who does not believe in the two-dimensionality of human being; because this is a matter of conscience and innateness. Accepting the issue in its totality, all divine religions, in order to explain the issue of man's two-dimensionality, have come up with some evidence that has been manifested in their sacred books. Zoroastrianism is one of the religions that, in its sacred scriptures Avesta, has mentioned remarkable words on the second
dimension of man, i.e. the spirit and the soul. Using a descriptive- analytical method, this paper discusses the five Minooyee (spiritual) forces, which include Ahou, Deena, Ba'o'z, Orvan and Farvashi, and offers definitions and documents of their holy texts. It expresses the views of the writers and scholars of Zoroastrianism and some minor differences in this field, and analyzes the various assumptions about the singularity or multiplicity of these forces. Five assumptions have been made in this regard and each has been analyzed separately. In the end, according to the evidence found in the sacred texts of Zoroastrianism and the views of the Zoroastrian scholars in this regard, the paper confirms the multidimensionality of these forces from the Zoroastrians' view point

The author has intended to study the question if Islamic teaching the hereafter is indirectly affected by Zoroastrianism or not. Some have viewed Islamic teaching the hereafter to be affected by Zoroastrianism via Judaism and Christianity and Salman Farsi, a Zoroastrian at the beginning of his life, as the Prophet's teacher in the field of Zoroastrian concepts. This paper, with a critical and analytical approach, has studied both views. The main reason for them is the effect of apparent and relative similarity of Islamic teaching the afterlife with that of Zoroastrianism. Several criticisms against the views may be referred to as: the resurrection of Islam is of a revealed nature; the similarity of doctrines in two religions may not be known as such an effect; Jewish scholars have denied any effect made by Zoroastrian religion on Judaism in the teachings of the Resurrection; Salman met the Prophet in Medina, while more Islamic teachings were revealed in Mecca.