چکیده:
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
خلاصه ماشینی:
An Investigation of Afzal al-Din Kashani's Views on "Light and Darkness" and a Comparison with the Magian Perspectives of Sheikh al-Ishraq Suhrawardi and Ayn al-Quzat Hamadani Date of Receipt: 06/05/98 Date of Acceptance: 15/06/98 Maryam Asadian 1 Elias Nooraei 2 Abstract The principle of the dialectic of light and darkness is one of the distinguishing features of Magian wisdom, which, due to the continuity of Iranian spirituality, was also transmitted to the Islamic era.
" In this article, with the help of Suhrawardi's Illuminationist wisdom, Baba Afzal's views regarding darkness, obscurity, and its manifestation, Iblis, are examined, and his perspective is explained using evidence from Zarvanite teachings in ancient texts as well as the views of Ayn al-Quzat Hamadani.
Furthermore, because Afzal al-Din, like Imam Muhammad al-Ghazali, Ibn Arabi, Ayn al-Quzat Hamadani, and also Suhrawardi the Master of Illumination who was his contemporary, establishes a complete bond between discourse and intuition and links intuition with philosophy, he has become a representative of a type of rational Sufism in which theoretical wisdom or philosophy regains its original and true meaning (Nasr, 1383: 314); for this reason, he has also been called a "rationalist mystic" (Chittick, 1392: 27).
In the treatise Javidan-nameh, Afzal al-Din has dedicated three chapters to Iblis and his nature, in whose expressions one can clearly hear the echoes of the Maghani view of Ayn al-Quzat; especially since his consciousness-oriented philosophy, like Illuminationist wisdom, is built upon the dialectic of light and darkness, and he speaks of perception and awareness using the symbols of "brightness" and "manifestness," and of unawareness and ignorance using the symbols of "darkness" and "hiddenness.
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