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الرئيسية > الديانة الزرادشتية:...>الوصف

الديانة الزرادشتية: ملاحظات وآراء

العنوان بلغة أخرى: Zoroastrianism: The Viewsand Comments
المصدر: مجلة آداب المستنصرية
الناشر: الجامعة المستنصرية - كلية الآداب
المؤلف الرئيسي: يحيى، أسامة عدنان (مؤلف)
المجلد/العدد: ع72
محكمة: نعم
الدولة: العراق
التاريخ الميلادي: 2016
الصفحات: 1 - 80
ISSN: 0258-1086
رقم MD: 1048947
نوع المحتوى: بحوث ومقالات
اللغة: العربية
قواعد المعلومات: AraBase
مواضيع:
الديانة الزرادشتية | الديانة المجوسية | التاريخ القديم
كلمات المؤلف المفتاحية:
الزرادشتية | ملاحظات | آراء | Zoroastrianism | Views | Notes
رابط المحتوى:

الناشر لهذه المادة لم يسمح بإتاحتها.
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المستخلص: كانت العبادة في الديانة الزرادشتية تقدم إلى مختلف القوى الآلهية، وهي تصنف إلى ثلاثة أصناف: الاله الأعظم الخالق اهورامزدا، واميشاسبيندات (الفيوض السرمدية)، واليازاديين. وعد تقديس الإلهة من أولى واجبات الإنسان في الديانة الزرادشتية، وتقديس الإلهة يتضمن عنصرين هما: الصلاة، والقربان، والصلوات المقدمة إلى الآلهة تتضمن غايتين هما: تمجيد الآلهة، ومكافحة الشر. أما القرابين فتعد التعبير الأكثر وضوحا لمفهوم القداسة الزرادشتية، في من اهم واجبات الإنسان تجاه الآلهة، وبرهانا صادقا عن عبادته لها، عادة ما يرافق تقديم القربان صلاة مناسبة، والقرابين لا يقدمها البشر للآلية فحسب، بل كانت الآلهة تقدمها لبعضها.
ارتبط الاله سراوش بالقربان بشكل خاص، وهو الوسيط بين الرب والإنسان لذا فإن أية أضحية للرب الحكيم(اهورامزدا) لا تعد صحيحة ما لم يكن سراوش موجودا فيها. وهناك أسباب عدة لتقديم القربان في إيران القديمة أهمها: إنها تمثل طعاما للآلهة، كما أن القربان يقدم بهدف إلى التخلص من الشر؛ من اجل فائدة الإنسان ومستقبله؛ والحصول على مساعدة الآلهة؛ وشكر الآلهة على مساعدتها للبشر؛ وانه يمنح الإنسان الصحة، ويحميه من المرض؛ والقربان يرافق ولادة الأطفال تقديم القرابين، ويستطيع أن يمنح والرخاء؛ ويؤثر على قوى الطبيعة. قدم الزرادشتيون قرابينهم في المعابد، وكانت طبقة الكهنة المجوس هم الذين يترأسون تقديم الأضاحي، هم الطبقة المستفيدة من القرابين المقدمة للآلهة، وتقدم القرابين في إيران في المواقع المكشوفة: كالجبال، وإمام الأنهار والبحيرات، في حين تشير التقاليد الدينية الزرادشتية إلى حرمان العديد من الناس من حق تقديم القربان، بسبب وضعهم الاجتماعي. كانت القرابين الزرادشتية تتضمن قرابين رمزية: كالصلاة، وحكمة اللسان. والرقي/ التعويذات المقدسة، الكلام (ربما المقدس)، والأفعال، والكلمات الصادقة أو المنطوقة، فضلا عن حياة الإنسان، وأفعاله وأعماله. وتؤكد الترانيم الزرادشتية على تقديس روح الثور وخالقه، كما تم تقديس أرواح جميع الحيوانات المفيدة، وبلا شك كان تقديس الماشية يمثل تراثا قديما للشعوب الهندية الإيرانية. لم يقتصر التقديس بالنسبة للزرادشتيين على الآلهة بل كانت هناك عدة قوة مقدسة وهي: الكلمات المقدسة والطقوس؛ الأشياء المادية؛ -جسر جينقات وفردوس اهورامزدا؛ الهقارنو؛ الكائنات المخلصة؛ الفرافاشي؛ المفاهيم المجردة؛ والأسياد.


Worship in Zoroastrianism was presented to various divine powers, and it is classified into three classes: the greatest God, the Ahura Mazda, the Amesha Spentas, (the Immortal Flood), and the yazads. The promise of sanctifying the deity is one of the first duties of man in the Zoroastrian religion, and sanctifying the deity includes two elements: prayer, offering. Prayers provided to the deities include two goals: glorifying the deities, and combating evil. As for the offerings, it is the clearest expression of the concept of Zoroastrian holiness, as one of the most important duties of a person towards the gods, and an honest proof of his worship to them. The presentation of offering is occasionally accompanied by a suitable prayer in that offerings are not presented by humans to gods only but gods present them among themselves .
God Sraosha has a special relationship with the sacrifice, and he is the mediator between the Lord and man, so any sacrifices for the Wise Lord (Ahura Mazda) are not valid unless Sraosha is present in them. There are several reasons for offering the Eucharist in ancient Iran, the most important of which is that: it represents food for the god, and the Eucharist is offered with the aim of eliminating evil; for the benefit and future of man to obtain the help of the gods; thanking the gods for their help to humans. It gives health to humans protecting them from disease. The Eucharist accompanies the birth of children to make offerings, and it can grant and prosperity as it affects the forces of nature. The Zoroastrians presented their offerings in the temples, and the Magi priests class was the one who presided over offering sacrifices, they were the beneficiaries of the sacrifices offered to the gods, Offerings in Iran were made in open locations: such as mountains, in front of rivers and lakes, while Zoroastrian religious traditions indicate that many people are deprived of the right to make an offering because of their social status. The Zoroastrian offerings included symbolic offerings: such as prayer, and wisdom of the tongue, incantation / sacred talismans, utterances (perhaps sacred), verbs, and sincere or spoken words, as well as human life, actions and deeds. Zoroastrian hymns emphasize the sanctification of the bull’s soul and its Creator. In addition, the souls of all useful animals are sanctified . No doubt, the sanctification of cattle was an ancient heritage of the Indo-Iranian peoples. For Zoroastrians, sanctification was not limited to deities, but there were several holy powers: sacred words and rituals; physical things; Bridge of Jingat and paradise of Ahura Mazda ; Haqarno; Sincere beings; Fravashi; Abstract concepts; and masters.
This abstract translated by Dar AlMandumah Inc. 2018

Worship in the Zoroastrian religion was presented to various divine powers, and it is classified into three categories: the greatest deity, the creator Ahurā Mazdā, Amesha Spenta (the eternal flow), and the Yasatas. The promise of sanctifying the gods is one of the first duties of man in the Zoroastrian religion, and the sanctification of the gods includes two elements: prayer, and sacrifice. The prayers offered to the gods include two goals: glorifying the gods, and combating evil. As for the offerings, they are considered the most obvious expression of the concept of Zoroastrian holiness. It is one of the most important duties of man towards the gods, and an honest proof of his worship to them. The offering of the sacrifice is usually accompanied by an appropriate prayer, and the offerings are not offered by humans to the Gods only, but the gods also offered to each other. The god Sarawash was associated with the sacrifice in a special way, which is the mediator between God and man, so any sacrifice to the wise God (Ahurā Mazdā) is not valid unless Sarawash is present in it. There are several reasons for offering the sacrifice in ancient Iran, the most important of which are as follows: It represented food for the gods. The sacrifice is also offered with a view to getting rid of evil; For the benefit of man and his future; and getting the help of the gods; To thank the gods for their help to mankind; and that it gives a person health, and protects him from disease. The sacrifices are offered at the birth of children, and it can give prosperity; and also, it affects the forces of nature. The Zoroastrians offered their sacrifices in the temples, and it was the class of Majūs priests who presided over the offering of sacrifices. They were the class benefiting from the offerings made to the gods. Offerings are made in Iran in open locations: such as mountains, in front of rivers and lakes, while Zoroastrian religious traditions indicate that many people are deprived of the right to offer sacrifice, due to their social status. Zoroastrian offerings included symbolic offerings: prayer, wisdom of the tongue, incantations/holy incantations, speech (possibly sacred), actions, and sincere or spoken words, as well as human life, his actions and deeds. Zoroastrian hymns emphasize the reverence of the spirit of the bull and its creator. The souls of all useful animals were also sanctified, and undoubtedly the sanctification of cattle was an ancient heritage of the Indo-Iranian peoples. Sanctification for Zoroastrians was not limited to the gods, but there were several sacred powers, namely: sacred words and rituals; material things; The Chinvat Bridge (bridge of judgement) and the paradise of Ahurā Mazdā, Haqarno, loyal beings; the Faravashi; abstract concepts; and the masters. This abstract was translated by Dar AlMandumah Inc
ISSN: 0258-1086

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