چکیده:
In this article, seven ancient Persian texts from the fourth and fifth centuries AH that discuss Mani and Manichaeism are examined and analyzed. These works include Tarikh al-Bal'ami, Hudud al-'Alam, Shahnameh, Zayn al-Akhbar, Loghat Fars, Bayan al-Adyan, and Kashf al-Mahjub. The study of these works shows that Iranian authors of the aforementioned centuries provided three types of information regarding Manichaeism: 1) information that is consistent with original Manichaean texts, 2) information accompanied by legendary halos, and 3) incorrect and unreferenced information. The mentioned texts present two faces of Mani, positive and negative. His positive face is his miniature painting and creative arts, which even makes opponents look upon him with admiration, and his negative face, which is his dualistic heresy of light and darkness, mostly criticized with the term 'Zindiq'. The present article is an attempt to prove the Iranian perspective of Manichaeism, whose foundations were formed in the first centuries after Islam.
خلاصه ماشینی:
Amir Noyruz, who was the most important civil and military figure of the Ilkhanid state at the beginning of Ghazan Khan's reign, undertook a series of actions to implement Islamic rule in various fields and suppress other religions.
354) Regarding the silence of sources such as Jami al-Tawarikh concerning the history of Amir Noyruz's Islam, it should also be noted that until the end of the reign of Guyukhatu, Noyruz was considered more of a rebel by the Ilkhanid state and official historians, and therefore his being a Muslim at that time was not emphasized.
Evolution and Consolidation of Islamism among the Mongol Emirs (The Period of Oljaitu and Abu Said) During the time of Ghazan Khan, the Ilkhanid state gradually took on the character of a Muslim state.
49-59) Muin al-Din Natanzi clarifies in the ninth century that after Ghazan Khan summoned the scholars of the Islamic schools of thought and inquired about the truth of each one's ijtihad, he said: "His religion is that which the children of Muhammad[s] possess," and then he followed the Twelver school, turned his attention toward Najaf, and minted Twelver coins.
None of the eight authors of the aforementioned texts had Manichaean tendencies and have all viewed Manichaeism from an opposing-sometimes disinterested-perspective1: Tarikh-i Bal'ami (the Persian translation of Tarikh al-Tabari), Hudud al-Alam min al-Mashriq ila al-Maghrib, Shahnameh of Ferdowsi, Zayn al-Akhbar, Lughat-i Fars, Sharh al-Ta'arruf, Bayan al-Adyan, and Kashf al-Mahjub.
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