Friday, February 5, 2010

Tomorrow you will come

We were sitting on the mountain slope once more, the very mountain slope of Binalood. It was midnight again and again the fire was glowing when Shirin sang the song “tomorrow you’ll come”

She didn’t know tomorrow was too late for you to come. As if made no difference to me either. Just like children! To them “tomorrow” means not now, but some time later or may be never! What difference it makes to say tomorrow or some years later? It seems that our night lasts as long as a month or even a year.

What a lovely voice she had when she was singing on that slope in that midnight. All the others sang some songs, but I liked to repeat the song “tomorrow you will come” better.

Maysam asked “why do you murmur this song repeatedly since that night?” , ”expecting any body ?” he stared at me expressively.

Two files were locked in the room.I spent about an hour to drive them out. Lest they meddle or interrupt your company and spoil your looks by frizzles. washed the fruits with other drinks in the fridge and… tea stuff. So when you come, my first query be what you would prefer. And still every thing is as it were,intact,untouched…,don’t know in a meaningful expectation or in vain!

Days after passed and yet you are not here as if it had sprung to my mind that this “tomorrow” won’t turn to “today “ever .and you seem seem nothing but a feature in the mirror of my dreams.
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Love and imagination

Readings and writings about love get more complicated when they become deeper in their heart of matter. In my suppositions about love and loving, this sentence is also available: love is probably an interprable issue, and the beauty of the beloved is exactly when it appears before the lover. Even if the beloved is an idol called God.

This theory is what Hafez says in other words:

“Your beauty wasn’t charming on its own. We made it so”

Our interpretation is also to give meaning to life, ourselves and the world we live in. in this point of view, life and living have probably no meaning by themselves. We give meanings to everything. We are the creative creatures, and in our turn, first we base imagination in our mind.

Our real present world is not equally consistent with our expectations and illusions and it should not be so either. The real world with its entire imperfect people is a mixture of pleasant and unpleasant events, while in our contemplations there is another peaceful world that is quite pleasant though is based in our imagination.

Other creatures may not be caught in such imbalance and contradiction. Meaning there isn’t a big gap between the world they live in and the world they desire for. So they don’t need to change the existing reality. The process of transformations, becoming and the relative improvement in quality of human relationships could be the result of this very imbalanced of the world we live in.

So our interpretation of our surrounding world is not always in vain and does not always remain in our imagination.

When the existing reality takes form by the meaning we apply to it (i.e., its meaning comes true), relative changes of this reality from the current situation to a higher level i.e., an ideal world could be possible.

Such transition could then be noticeable especially in human relationships, but when the existing reality is not capable of accepting our ideals, then we have only grabbed into a useless unknown fate.

In the same way as our laughter and cry are signs of our existence in an imbalanced world, we can say love is a much more serious and fundamental sign of the gap between current reality and the desirable view. Here by the desirable idea “idol” is meant amorous interpretation of one for another.

Our interpretation of the beloved is not the how or the reality of it. But the meaning and supposition we create in our minds. And our imagination is so ambitious that it can create its idols as perfect as it wishes.

Regardless of sex attractiveness and sexual bereavements, perhaps the reality of the beloved is much vainer and meaningless than what the lover has created in his mind. And perhaps she is someone as ordinary as other usual people.

There is another point which refers to the existence of anima and animus in one person. And considers the passion of the lover to his beloved as a kind of projection. We leave this issue for later. What I wrote up to here is based on my presupposition of the relation between the lover and the beloved and not the relation between the lover and lover, i.e., a kind of imbalanced and unleveled relationship probably existing in imagination not in reality.

This is probably why attar recommends the separations between lover and his beloved arguing that is these unity occurs in such unequal balance, it may spoil that pretty imaginary word in mind of the lover which in turn means the end to all ideal values leading to man’s promotion and advance in this world!

From this viewpoint, it may not be irrelevant to draw a line between one’s married life as a reality and the issue of emotions, meaning that in a shared life more than excitement and passion , people should feel for each other and have unanimous reasonable relations.

Talking on separation and Attar’s advice on avoiding from lover and beloved union is because of this idea that joining the beloved ends to destruction of the ideas created in lover’s imagination. And in a careful consideration it means the death of all ideas and meanings which could promote and advance human.

From this point of view it seems separating married life [as a real subject] and love issue is not so irrelevant. Maybe for setting a married life reasonable and balanced sympathies and loves are much more essential than furious emotions.
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Poet

The etymology of this common word goes back to pre-Islamic period in hejaz (Saudi old Arabia). After the appearance of Islam, it under went some semantic transformations before entering Persian language.
Poet is a subject noun for a person saying poems. poem(she'er) has a physical mate called shaer meaning hair. Initially shaer or poet means a person who has the ability to distinguish delicate semantics as delicate as man's hair and expresses them into rhythmic words. This is the literal meaning of poet in a linguistic definition. At a deeper level, poet was a person who had a secret relation with the unconscious spirit of his own people and expressed the hidden anxiety and obsessions of his people in a literal language.

The base for the poet's word's
Our ancestors belive that this world was devided into two quite territories. One is a material world which could be experienced with five senses. An approachable, comprehensible world which could be practice with our conscious mind, equal to gity "or the universe". Apart from this tangible world they believed in another invisible and inaccessible world called rthe absent world or ac specified in quran akherat or the resurrection or after world.
The equivalence for it in Persian language is minoo or the sky. The above expressions don’t merely mean the world after death. But this practical word was standing on a hidden base and all the events from that absent world,
One might say that the relation between gity(tangible world) and minoo (hidden world) is like the relation between body and spirit
Meanwhile it was believed that all events were preplanned in minoo or the invisible world. Before coming through in our natural world.
By events is not necessarily meant natural events but all events giving rise to people's lives, relations, wars or peaces , winning or losing of tribes in wars and this respect people try to somehow communicate the hidden world to foresee such events. To make such relations possible they needed special senses different from their five senses and not anybody could access this relation. The presence of a poet asked for such necessity.
The invisible territory for poet
The influence of poet into the invisible world was stimulated by the obsession he felt for people around him in tribal system he also sympathized and felt for his relatives. In such atmosphere, the invisible world was defined as the public spirit of the tribe to the poet. In other words in a tribal system the existence of individuals is a summarized in their tribe.
Individual identity is affected by the tribe (public) identity. People are individuals born within the center of a tribe, grown under the supportive lover of their tribe and just like their fathers; they grow their own bearings in the name of the tribe, and for its survival.
Great features like noble champions who have scarified their lives to promote the values of their tribe. Join the public spirit of the tribe and unite with the highest level of their tribe. This high level is inter-tied with the lord of tribe. Therefore the tribe public spirit is not summarized into the spirit of the existing crowd but all those born shaping of the tribe lived and died all are interrelated elements of the tribe public spirit and its unconscious self as a unit. So tribe was like a great individual with its own identity and a complex spirit of its own. Tribe was considered the whole world in which man could live. This was how individuals felt a need for the poet to be able to communicate with the invisible public spirit of the tribe.
Although the poets mainly describe the nature around in his poems, in form of praise, lamentation, or even satire, it wasn’t his job to present pleasant images of changes of the nature. The poet was the tribe's unconscious voice like a monk or a wizard. He could relate to the tribes spirit which was independent from individuals and for the sake of this relation he could sometimes foretell future events which at times threatened the existence of the tribe and let them know of some out coming dangers. Even in some researchers' opinion, poet had the role of a prophet and the leader for peace or war.at the time of decision making for resident movement, he was consulted and it was him who determined when to raise tents.
People of the tribe believed that news from the invisible world were conveyed from ultra-conscious territory into the poet's mind.
Both believed that an unnatural being is mediating between the poet and his people.
The poet and the invisible world. This being was called muse (Jennie).in Arab language referring to an invisible creature. Each poet had his own muse. There were other names used to call such being later on.
As a poet relied on his own try and fought for its glory as if he had a mission, the range of benefit of conveyances and messages by the so called muses didn’t exceed the range of the benefits of the poet's tribe.
It is claimed in ancient Arab news that the poet would usually put on special garment like a priest, shaved his hair leaving two long locks, rubbed oil on one side of his head, put on leg of shoe, etc.
Such conventions like wearing a garment, shaving, applying holy oil on anointing and all the rest their practice to attract the muse from whom the poet was supposed to receive the content of his speech.

 
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Thursday, April 30, 2009

The Word "Din"

Din
The word Din which is appeared in Quaran has been composed of other words. It
means that this word has been in non-Arabic and non-Sematic languages with the
same phonetic feature and has entered to Arabic from other languages . For example
in some parts of Avesta and in some books like Aradifname , and also in Hemoorabi
inscription which is related to 4000 years ago, again the word Din has repeated
many times with different handwriting but with the same phonetic feature . In
Hemoorabian inscription Din means judgment and trying accused person.
Some derivations of this word are found in Torah in the form of person's name
Like "Dan" and "Dineh" that the first one means arbitrator or avenger and the
Second one means being judged or being revenged. Dan is the name of Jacob's son
And Dine is the name of Jacob's daughter. The name of these two persons is in
Harmonious with the story which Torah has narrated about them. In Telmood
collection the word Din has come with the combination of " Beyte Din " which means
Court or the place of judgment and trying indicted person. Although in the texts
related to Sematic culture . The word Din has found meaning of judgment, revenge,
penalty and punishment but the use of this word in Avesta texts and Quaran is
divided into two different meaning domains but related to each other. It means that
sometimes Din means behavior ceremonies and human deeds that they choose it
in their authority and some times means penalty, reward and punishment which they
receive it obligatory because of their deeds and they have no elusion from it.
So the possession of Din become mooted in two areas. Wherever it is related to
human deeds and ceremonies in this world , its possession is in man's authority.
so in these verses there is no sign of God's Din and the pronoun "کم" ( you) which
is accompanied with the word Din shows this fact like :
" يا اهل الكتا ب لا تغلو ا في دينكم "and " الیوم یأ س الذین کفرو من دینکم "
" لکم دینکم و لی الدین "
But at the end or in the futurity that everyone has done whatever he desired, then
He doesn't have the authority to return or refuse the penalty of his works which he
Has done it. It means that the act is in human's control to do it or not do it but every
work which is done has reaction that there is no elusion from it . There are some
verses in Quaran which express Din in this meaning domain like ان الدين لو اقع""
this day in Quaran also has named " يوم الدين" and it is known that the possession of
this day is in God's control like:
"ما لك يو م الدين " " ما ادراك يوم الدين " " الذين يكذب بيوم الدين "
Another point which I should refer to it is that the word Din has other derivations in
Hebrew and Arabic languages that the most important of it is the word دَين"" "Dayn" (debt). Some names like "Madine" and "madayen" also are relative with
the word Din. Before that "Bayte Aldin" (بيت الدين) means court has been in the
cities where the Jewish were living there . These courts were there for judgment and
resolving dispute between people in order not to violate of each other's rights and nobody owes the other. Maybe the selection of word Madine in uppermost of Islam
for Yasreb city was because of this fact. In accordance to what has been said and
fact that Din is in two meaning areas , it can be said that " Din consists of human
behavior collections that is done in human's control , freedom and choice.
The verse " لا اكراه في الدين " somehow express this meaning . But on the other side
It is called accepting and admitting the result of work which every body has done it.
And the verse " ان الدين لوا قع" also refer to another aspect of Din.
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Translator: Azade Davachi
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Farhang or Culture

Farhang or Culture

It has assumed that the origin of this word is from Avesta and it is combined of

“Far”+ “hang”, means pull out and also manners, t raining and wisdom. Farhang is

called to laying down vine branches in order to take root and reproduce . It is assumed

that they call Farhang to dragging underground water to the surface with

Subterranean canal.

The word “Ghanat” in origin is an Arabic word and in our languages it is prior in

relation to word Farhang.

The expression “Dahne Farhang” which still is common in some part of Khorasan is

Said to the place in which the water of subterranean canal reaches the surface and also

They called it manifestation of subterranean canal.

In Iran especially in half-dried region of Khorasan, water is manifestation of life.

Wherever they could drag water from ground; farming, animal husbandry and life has

Shaped around it and it has formed its own especial ceremonies and customs.

According to Beyhaq history nieyshapour has had about 10000 subterranean canals.

Other regions like Yazd and Gonaabad have had many subterranean canals and complex

network of underground canals which some of them are still opened .

So the word Farhang has two different meanings areas which are related to each other.

One of them has been lines and manifestation of subterranean canals and coming out

Water and the other is ceremonies, formalities, education, knowledge, art which

totally have created social life and some sort of civilization.

In languages like English and French what is equivalent to the word Farhang, like

Farhang in Farsi has two related meaning domains.

Culture means ceremonies, customs, beliefs, art, education, training and literature

also it means to cherish plants and animals , cultivation and farming .

Maybe the elegant difference which is present between the two words Farhang and

Culture is related to their first meaning area. It means that instead of referring to

Subterranean canals and water, it refers to cultivation and cherishing plants .

Maybe this difference is arisen from this matter that in Europe they didn’t have

Water shortage problem in cultivation and farming and there were multiple amount of

Water so that they didn’t need complex works and subtle calculations to create

Subterranean canals. Cultivation and field has been important there in order to settle

Life and here dragging underground canals and drawing out water to the surface has

been important to live. Cultivation and farming is accounted as second matter.

According to this we can say that Farhang means creating human vital needs which is

Life is shaped around it and cultivation and civilization has settled because of Farhang .

In this procedure ceremonies, beliefs, credits , religious beliefs, arts , education and

training and also other parts regain their proportionate shape with geographical and

native structures.





Translator: Azadeh Davachi
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Sunday, April 26, 2009

The Word 'Islam'

Islam
Basic meaning: "Islam" has taken its root from the word "Selm". Selm means being without any physical and spiritual, bodily and mental, outward and inward disorder.
Islam: The word Selm changes its form to Islam in chapter "Efa' l". Chapter Efa' l is always used to make words transitive. So we can define the word Islam in this way:
"Keep yourself and the others from any outward and inward disease or from physical Or spiritual disorders."
Salam: The person who is purred and freed from any deficiency or disorder. This word has been brought up as one of God's names. In peoples meeting saying salam [Hello] in fact is a kind of health wish for the other.
Moslem: A person who tries to retire himself and others from physical and spiritual Deficiency in his relation with others.
Taslim: The person who becomes danger less in his relation with the others and doesn't harm or injure anybody.
With reference to word Islam in Quaran's texts in "Al – e – Imran" 's surah in 91st Versus it is said that:
" ا ن الدین عند ا لله الا سلا م "
"Truly, the perfect Religion in the sight of Allah is Islam"
In the 79th versus in the same surah it is said that:
" قل آ منا با لله و ما انزل علی ابراهیم و اسماعیل و اسحا ق و یعقوب و الاسباط و
ما اوتی موسی و عیسی و النبیو ن من ربهم ، لا نفرق بین احدِ منهم و نحن له مسلمون "
"Say [o, Messengers] we believe in Allah and in what has been sent down To us and what was sent down to Abraham, Ishmael, Isshaq, Yaqub and The sons of Yaqub , and what was given to Mussa , Issa and to other Messengers from their creator and Nurturer, we consider no Discrimination between one and another among them and to Allah we are Submitted. "
Again we read it in same surah, 80th versus that:
" و من یتبغ غیر الاسلام دینا ، فلن یقبل منه و هو فی الآ خرِه من الخا سرین "
"And whosoever seeks a religion other that Islam, it will never be
Accepted from him and in the hereafter he shall be among the losers"
As we see in above versus, Islam in Quaran dose not mean specific group which Purely consider themselves as Prophet Mohammad or specified formalities and Ceremonies followers. But all other nations like Jewish, Christian, Zoroastrian and Other religion are considered as Moslem that their purpose is peace and safety for All human societies. And every group who thinks and act except it is not Moslem and Will not be accepted however it is entitled Islam or any other religion. This point is Clear that making himself and society safety is a relative matter and also it is Changeable and fluid according to time and place conditions.
Translator: Azade Davachi
Quaran's translation source: The holy Quaran
By Tahereh Safazadeh
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