چکیده:
The issue of this article is the recognition of the intellectual and theoretical foundations of the civilization and governments of ancient Iran. Initial research indicates the existence of a philosophical apparatus and political philosophy, in addition to something beyond that, which is 'political wisdom'; therefore, the main question of the article is the nature of political wisdom and its foundations and principles in ancient Iranian civilization. 'Political wisdom' is an Iranian and Islamic concept that differs from political philosophy and political thought, although it is sometimes used synonymously with political philosophy. The article has pursued the answer to the main question through discussion. First, it addresses the meaning of wisdom and political wisdom, then briefly shows that ancient Iran was the primary source of wisdom and political wisdom. Finally, it examines some of the principles of political wisdom in ancient Iran. Ancient Iranians strove to appoint the worthy to government within a grand intellectual and philosophical apparatus and, relying on its principles, to steer the ruler toward justice and prevent the tyranny and oppression of rulers. These principles include: the division of existence into the material world (Giti) and the spiritual world (Mino), the theory of the Sage-Ruler, 'Divine Glory' (Farrah-e Izadi), 'Kiyani Glory' (Far-e Kiyani), and the rejection of the theory of dominance. A major part of the discussions is explained based on the thoughts of Suhrawardi, the great philosopher and founder of the Illuminationist school, because he has clearly demonstrated this wisdom and has also founded his philosophical school upon the wisdom of ancient Iran.
خلاصه ماشینی:
By utilizing the philosophical heritage of the ancient sages of Iran, Suhrawardi undertook the codification of the principles of the philosophy of illumination and, in it, explained the thoughts and theories of the greats of Khosravani wisdom.
In the intellectual system of ancient Iran, philosophy and philosophical thought were not separate from religion and religious reflections; consequently, when Suhrawardi speaks of the sages of Persia, the Pahlavis, the Pahlaviyun, and the Khosravani sages, he does not mean a philosopher in the modern sense; rather, he means an erudite and wise scholar who travels the path of "knowledge of the truths of things and matters" and has special and deep views regarding the origin and return, and the essence and destiny of beings (Movahed, 1384: 143-144) and is also committed to his knowledge in practice.
Suhrawardi considers Kay Khosrow to be one of the most important instances of the theory of the Wise Ruler or the Philosopher-King present in the political philosophy of ancient Iran, who has reached kingship based on the empowering and subjugating lights of "Kiyan Khurrah," and remembers him as a worshiper, saint, truthful, and blessed one who had filled the world with justice and equity and, ultimately, joined eternity through the worship of God: The visible king, Kay Khosrow the blessed, who established sanctity and servitude, became a speaker of the sacred, and the unseen spoke with him; his soul ascended to the higher world and became absorbed in the wisdom of God Almighty, and the lights of God Almighty found him and returned to him, and he received the meaning of "Kiyan Khurrah.
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