بازخورد باورهای مانوی در ادبیات عرب (با تکیه بر سروده های ابوالعتاهیه؛ ابونواس؛ ابوالعلاء؛ بشّار)

Introduction
Undoubtedly, the Religion Circuit human has always been looking for ways to approach his God in the field of religion and beliefs. In this context, mysticism, zeal and Sufi are tangible and familiar words for all religions. When we reach Sufi beliefs in different religions, Suddenly we will notice the convergence of the themes in some of them, which themselves created the hypotheses in the background of its origins. Mani religion as one of the oldest patterns of asceticism in ancient Iran has special components. The slowest reflection of Man's religion is its mystical dimension, and it is based on the knowledge or cognition that is called the "Genus" in this tradition. Mani introduced the exquisite insight with the name of cleanliness, and considered it superior to the purification of body, and everywhere referred to it as the term "living water" . According to the Manichaean view, human beings in this world are struggling with light and darkness and have to save themselves from the clutches of evil and darkness. The extent of the propagation of this religion in the third to the ninth centuries was comprehensive, but in the Middle Ages they continued to live in secular sects. Efforts to reset the signs of this religion after the arrival of Islam into Iran is difficult. With the fall of the Umayyad caliphate and the advent of the Abbasid, with the support of the Persians and the help of the desire of the dwindling civilization of the ancient Persians, the translation movement of scientific works was formed And the Iranians were able to offer their own civilization to Islamic civilization. Although the familiarity of the Arabs with the Manichean ideas is related to the time of Anoushirvan That is, when Masdakis believed in the Kish Mani, escaped to the Hejaz lands But the emergence of these ideas in literature dates back to the time of the establishment of the Abbasid caliphate. When less professional poetry can be found , his court is devoid of components of Man's thought, such as worldliness, rationalism, degeneration of the body, or darkness, and the supremacy of the soul, or the same brightness.
2.Methodology
This study is based on the descriptive analysis method by using library research and studying the mythical elements constituting the myth. The researcher's attempt is to answer certain questions of some thinkers of the field of literature in this space. Did the Arabic orderists follow the order of the ancient Persians? Or are the two herders of the other gorges? The purpose of this study was to clarify that the application of the components of Manichaean mysticism in the structure of the wicked poems after the advent of Islam
4. Discussion
Mani was born in 216 AD in the southeast of Ctesiphon, a city in the southeast of Tigris, in the middle of Rhonda. Although they have given him the nickname "Al-Babylou" , However, he does not have a Babylonian principle because his parents are Iranians. His father from Hamadan and his mother was a descendant of the Parthian princes. Manitheism is a deep manifestation of old and old-world beliefs in Iran. Undoubtedly, worldview and recognition of Manichi's mysticism has been based on Gnostic beliefs. Genus is a Greek word for Indian and European origins. This term has been used in Adaptive Diction And reflects an ancient intellectual trend that emphasized the awareness of mystic secrets . (Ismail Pour; 1373: 13). The basis of Gnostic thought was based on the refinement and cultivation of the soul. It seems that this religion has focused on specific points and doctrines for the promotion of mental health and soul's health. According to Manni followers, the material world is a combination of light and darkness. The phenomenon of darkness, which is the same evil, is overcome in the world and it is the duty of man to release the inner light and the light of the divine. The basis of their thought is the result of the battle between darkness (body) and light (soul). This colorful gem must be freed from this material world and go to heaven. It should be noted that, according to researchers and evidence, it can be claimed that "Ismailis is the first group of Muslims who, in the nineteenth century, were influenced by gnosis and Mannit as their core ideas. Gnostic thoughts and myths were most likely transmitted to the Shia and Ismaili graves through Slaves that had converted to Islam in the Baniyama period and lived in Kufa. It is clear that the great role of the Persians in overthrowing the Umayyads and the transfer of power to the Abbasid dynasty can not be easily passed. After that, with the support of the Iranian people present in the ruling apparatus, the movement of translation and transfer of knowledge was formed from various nations, especially Iranians. Western historian Nicholson believes in this regard: "Despite the lack of clear evidence, the prominent position of the theory of knowledge in the thought of the first Sufi reflects their contact with the Gnostic tradition. (Nicholson, 1382: 52). This research has decided to study the components of mystical mysticism among the Arab poets during the Abbasid period. Hence, it is necessary to refer to some of the main vocabulary of Manichi's thought and then to mention some of his poems.
Light and Darkness:  Manni believes that the material world is a combination of light and darkness. The phenomenon of darkness, which is the same evil, is dominated by the world, and the duty of man is to liberate inner light and light Yisada. An example of Manjian literature about this: "I knew the bright prince / that is the tree of life / I found darkness / the tree of death" (Ismail Pour, 2002: 47). Shahriar of Darkness is the true embodiment of evil But Shahriar of brightness  instead of Ahura Mazda,is  the same Zervan. The action of evil, without any provocation by the god of light, is like an invasion. In this way, the reflection of Abu al-Atahiya's thought was enough to convey the meaning of Zedekh (2).




Good and Evil are couples / So a product and therefore a product




It seems that Abu al-Atahiyeh during Abbasid rule, which is the beginning of the direct influence of Islamic civilization on Iranian civilization ,  decided to base his discourse on a combination of the main theme of Manichaean mysticism and its integration with the structure of Islamic mysticism.
Rationalism and wisdom: Another basic approach to Man's thought is reason and logic. In Arabic literature, rationalism has been so dominated by poets that the great ones, such as Abu al-'Ala'a al-Ma'ari, have long sought to unconsciously inherit this inner gem:




O God, be devoted to the / Ask him every reason                                     




 (Al-Ma'ari, 1381: 642)
travel:       The purpose of the trip is to recapture and retrieve the inner gem of man, The pearl, or the same spirit that was seen in Manichaean mysticism as a symbol and symbol, During a human journey, It's like a colorful gemstone in the world of dirt. The horizons of mystical thoughts in Arabic literature, especially during the Abbasid period, are not exempted from such examples.




We are only a vehicle with a travel  /Day, to the shadow of the two separated




(Abu-Ataa, 1997: 347)
Contentment, distraction from the creation:  Because the ghost  has a divine structural spirit And the root of the body is devilish Therefore, the body should be pressed to grow along with the weakening of the body and then its darkness, the spiritual or divine dimension of it. Abū Al-Atahijah, in the literature of the Abbasid period, spoke in his oneself with his tomb:
(Abu al-Atahi: 1997: 320)




The same is true for us     / Even when we are not supported




Avoiding Wine: Avoiding drinking wine that somehow causes evil and darkness helps freedom of soul and human separation from material dependencies. Although certainly based on Islamic principles, wines are considered haram and Muslims avoid wine based on it , But it was very common in the Umayyads and Abbasids. Sheikh Mireer's approach to wine-making in addition to the Islamic roots also speaks of his tendencies to the principles of Manichaean Sufism .




Do not drink wine/for the condition                                                      Go eat and grief




 (Maari, 1381: 406)
4.Conclusion
The main strategy of faith is based on the duality of the body and soul, in which liberation is achieved only with the spiritual truth. After the advent of Islam in the land of Iran and the replacement of the new religion, it was difficult to completely eliminate the previous beliefs. Hence, after the passing of the Muslim conquests and the deployment of peoples under the brink of new sovereignty, oppressed ideas and ideas became an exquisite phenomenon, replacing some Islamic beliefs. Including asceticism and mysticism. o give Islam an inspiration to Manichaean beliefs can be seen as the cradle of the establishment and expansion of their ideas in the Muslim world. This approach was developed by Iranian translators and the foundation for the development of Sufism with Iranian essence and Islamic nature. The study of the teachings of the Religion of Mani in the context of the teachings of the Arab poets during the Abbasid period brings us to the idea that the influence of this religion has become so rooted in the literature of this period that no one can oppose it. Reading some common ground on the content, content and vocabulary, along with their adaptation to Manichaean's conception, is very involved in forming the hypothesis that the origins and virtues of these thoughts can be shared.
ld represent the essence of the dynamics of at the heart of Islamic civilization is the civilization of Iran.