چکیده:
Āzar-kayvān and his disciplines were founder of a sect in the 10th century which was famed as “Izadiyān, Yazdāniyān, Ābādiyān, sepāsiyān, Hušiyān, Anušagān, Āzarhušangiyān and Āzariyān”. Due to the attention of Āzar-kayvān to the Philosophy of Illumination (Hekmat al-Eshraq) and the tradition of Ancient Iran, he is identified as a Zoroastrian mystic who tried to renew the old tradition and languages of ancient Iran. Moreover most of the researchers believe him as a Zoroastrian Mobads of Fars, who travelled to India and wrote some books there. In this article, it is studied the issue of Zoroaster and Zoroastrian beliefs in the Āzar-kayvāni’s writings. What the Āzar-kayvānis have written about Zoroastrian beliefs, are quoted from the Islamic and Zoroastrian Persian books and there is not any quotation from Avestan or Middle Persian writings. Besides, the Āzar-kayvānis didn’t incorporate themselves into the formal Zoroastrians, though they recognize Zoroaster as a Prophet of God.
خلاصه ماشینی:
1 Zoroaster and His Teachings in the Writings of the Azar Kaiwan School 2 Farzaneh Goshtasb Associate Professor of Ancient Culture and Languages, Institute for Humanities and Cultural Studies, Tehran, Iran Abstract Azar Kaiwan and his followers in the tenth century AH were the founders of a sect that they have also been called "the Izdis, Yazdanis, Abadis, Sepasis, Hushis, Anushgans, Azar-Hushangis, and Azaris.
The author of the book Debestan has expressed the reason for this decoding and cryptic writing, which he considers a characteristic of the law, as follows: "The Abadians say that the path of Zoroaster is through symbols and indications, because among the common people, legends that are far from reason are magnificent; and furthermore, if we inform the ignorant of the existence and necessity of the Necessary Being, they will not understand, and if we speak of the abstraction of intellects, the simplicity of souls, and the excellence of the spheres and stars, they will remain bewildered, and they will not perceive spiritual pleasures and punishments nor grasp the truth; whereas the rulings of the symbolic laws reach the understandings of both the elite and the commoners, and everyone benefits from them, and making them explicit would lead to ill repute in this world and the hereafter; thus, the states of truth and method 2 and wisdom must be expressed in the garment of the law so that everyone may derive benefit from it.
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