Iranians Do Not Start Wars in the Shahnameh
Khorasan Razavi – Mirjalaleddin Kazzazi stressed that in the Shahnameh, Iranians enter battle only in response to enemy aggression, saying: in this epic work, no battle can be found in which Iranians are the ones who willingly start the fighting.
According to the reporter of Iran's Ambassador Arjan (Ambassador Arjan) in Mashhad, Mirjalaluddin Kezazi, a well-known writer and scholar of the Shahnameh of the country, in a meeting organized by the "Birch Branch Ferdowsi Foundation" at the Ferdowsi Jihad Hall of the University of Mashhad, stated that the Shahnameh, despite having the status of the world's best battlebook, is not a glorification of belligerence. have been; Rather, Iranians go to the battlefield when the enemy invades their land.
Mirjalaluddin Kezazi by posing the question, "What is the nature of war and what is its function in this epic work?" He stated: "Shahnameh" can be considered as the best war poem in the world, but this work is not a war poem. A word that seems inconsistent at first glance.
Explaining this apparent contradiction, he added: In the Shahnameh, we do not find any battle that started and ended for the battle itself. Whenever there is a battle in Iran, the enemies invade this land and Iranians fight out of necessity.
Emphasizing the place of Iran in Iranian thought, this Shahnameh scholar stated: Whenever the enemy invades, invades or will invade this land in the future, it is incumbent upon every true Iranian to stand against him and drive the enemy from this pure land and noble ambassador. If he does not, he is not Iranian.
This enduring figure of Persian language and literature described Iran as a land of Sepand and Ahura and referring to the words of Zoroaster about this land, he said: Zoroaster, the ancient wise man of Iran, said that Iran is the best native who created Mazda. If this land of Ahura is exposed to the attack of evil-minded people, its inhabitants will have to stand against the attackers.
Stating that Iranians have not initiated wars throughout history, he clarified: We have always tried to avoid fighting as much as possible, but the enemies who were greedy for Iran forced us to war. Iran has been a prosperous, free land with various Yazidi traditions, and these characteristics have aroused the admiration of others throughout the ages.
This writer and researcher of epic literature further considered Cyrus the Great and how the Achaemenid Empire was formed as an example of this approach and said: Cyrus the Great is one of the most famous men in the world who is respected not only by Iranians, but also by the world with his well-deserved recognition. He founded the vast Achaemenid empire, but the expansion of this empire did not always take place through battle and military confrontation.
Referring to the joining of Babylon to the Achaemenid Empire, Kazazi said: Babylonians opened the way for the Iranian army from within and their land joined the Achaemenid Empire. Because they believed that by being in this complex, they will have a better life and their land will be more prosperous.
Emphasizing that the bravery of Iranians in the Shahnameh is of the defense of the land, he added: We are a fighting and courageous people and we do not tolerate the enemy's dominance. But the reason for this stand is that we are Iranian, not that we want to start a war with others. The Shahnameh is a proof of this.
This Shahnameh scholar also pointed out the difference between the behavior of Iranians and other historical expansionist powers: when Iranians were forced to add a land to their territory, they did not want to separate the people of that land from their identity or force them to accept the Iranian religion; People were free to choose their beliefs and were only part of the Iranian Empire.
In the end, Kezazi, wishing lasting success for the organizers of this meeting, emphasized the importance of re-reading the Shahnameh and paying attention to its fundamental concepts.
In another part of this cultural event, Mustafa Soltani-nejad, a literature researcher and Shahnameh scholar, referring to the mythical place of the mountain in Ferdowsi's Shahnameh, said: "The mountain in the mythological worldview of Iranians is not only a natural phenomenon, but a mysterious and mysterious place with which the breeding of warriors, the receiving of the Yazidi amulet, and fateful epic events are connected with it."
Referring to the scientific and literary status of Mirjalaluddin Kazazi, Soltanijad considered him one of the prominent figures of Iranian culture and literature and stated: He has written more than 120 books in various fields and has many works in the field of translation. The description of Shahnameh and his researches about Hafez are among the valuable works of this writer and researcher.
Stating that he has completed his university research on the subject of "The Mountain in the Shahnameh from a Mythological, Epic and Ritual Point of View" and with the guidance of Mirjalaluddin Kezazi, he added: The mountain is one of the most amazing and mysterious phenomena of creation; A phenomenon that has a special place in Iranian myths and other world cultures.
Referring to Ferdowsi's view of Iranian myths, this Shahnameh scholar said: Ferdowsi, with a deep understanding of the mythological and cultural sources of Iran, has dealt with the mountains in the Shahnameh so much that his images of nature, especially the sun rising from behind the mountains, have a special beauty and wonder.
Alborz; The place of Zal cultivation and the origin of Pahlavi
Referring to the place of Alborz in Iranian mythology, Soltani-nejad said: According to mythological accounts, after the devil entered the world, mountains appeared, and Alborz is one of the first mountains mentioned in these accounts. This mountain in the Shahnameh also has a role beyond a natural complication and is connected with the fate of warriors and kings.
Recalling the story of Zal, he added: When Sam does not accept Zal because of her white hair, he leaves her in the mountain, but Simorgh finds Zal and raises her. In this narrative, Alborz is the breeding ground of a warrior who later becomes Rostam's father and plays a fundamental role in the fate of Iran.
Referring to the concept of Farah Yazidi in Iranian myths, this literature researcher stated: In these narratives, the mountain is the place of Minoan forces and the possession of Farah Yazidi. The upbringing of Zal in Alborz and the role he has in the upbringing of Rostam and the formation of Iran's wrestling destiny are among the manifestations of this mythological belief.
Alborz and the return of Qiqbad to the kingdom of Iran
Soltani-nejad further pointed to another narrative of the Shahnameh about Alborz and said: When the fate of the kingdom of Iran becomes unknown after defeats and disturbances, Rostam goes to Alborz to call Qiqbad to return to Iran and accept the kingdom. This narrative also shows that the mountain in the Shahnameh is connected with the return of order, restoration of rule and passing through crisis.
He also mentioned the story of Kikavus and the construction of seven houses with different colors in Alborz and considered it as one of the other mysterious narratives of the Shahnameh about the mountain. A narrative that, according to him, provides a basis for reflection on the levels of behavior and symbolic meanings in mythological literature.
This Shahnameh scholar stated that the names of more than 16 mountains are mentioned in the Shahnameh, and noted that each of these mountains has its own story and characteristics, and examining them can expand our knowledge of Iranian myths, culture and literature of this land.
From the mythological sanctity of the mountain to the necessity of protecting the environment
Referring to the place of the mountain in the myths and beliefs of different nations, Soltanijad said: The mountain has a special place in various cultures of the world, from Iranian myths to Greek and Japanese beliefs and different religions. This position shows that throughout history, humans have not seen the mountain as just a natural phenomenon, but have given it a meaning beyond matter and nature.
Expressing concern about the purely economic view of mountains in Iran, he said: Unfortunately, in our country, due to insufficient recognition of the natural and cultural values of mountains, in many cases, the view of this phenomenon has been limited to mining and economic exploitation, while mountains are part of our natural and cultural heritage and their protection is necessary for the future of Iran.
Referring to the country's environmental challenges, this literature researcher mentioned land subsidence, soil erosion and the reduction of underground water reserves as worrying issues and said: Iran is facing serious crises in the field of land subsidence and soil erosion, and an important part of the strategic underground water reserves has also been consumed. This situation does not fit with the place that Iran has given to nature in its culture and civilization.
Soltanijad emphasized: Just as Iranians have tried to protect their land throughout history, today they must also take the protection of the country's nature and vital resources seriously. Holding cultural and research meetings about myths and literary heritage of Iran can help increase public awareness of the value of nature and strengthen responsibility towards the environment.
In the end, emphasizing the necessity of transferring these concepts to future generations, he said: Nature has a motherly position in Iranian culture, and today, more than ever, we should think about our relationship with this mother and the responsibility we have towards it.
Abdul Hamid Ziyai, a professor of Western philosophy and Eastern mysticism and philosophy teacher, emphasized the humanistic status of Khorasan wisdom and said: Compassion is the hallmark of the poets, writers and sages of this land, and Ferdowsi's Shahnameh is more than an epic work, a book full of philosophical and moral questions about man, his life and destiny.
Referring to the position of figures such as Ferdowsi, Abul Hasan Kharqani, Bayazid Bastami and Abu Saeed Abul Khair in the intellectual tradition of Khorasan, he said: If I want to summarize the characteristic of Khorasan poets and writers in one word, that word is "compassion". The wisdom of Khorasan is a vast collection that includes philosophy, mysticism, epics and myths, and these streams of thought, each in a different way, lead us to the concept of compassion and attention to human beings.
He stated that attention to the suffering man has a prominent place in Khorasan's intellectual tradition, and added: In some mystical practices, man gets lost in the maze of theological concepts and abstract topics. But in the Khorasani tradition, man is present with all his sufferings and earthly needs. Narrations related to Abu Saeed Abul Khair and Abul Hasan Kharqani show that compassion for people, regardless of religion, race, and nationality, is one of the fundamental values of this tradition.
Referring to the famous anecdote attributed to Abul Hasan Kharqani about welcoming everyone who enters his house or monastery, this professor of philosophy said: The theme of this view is to give bread to everyone who enters and do not ask about his faith. Such an attitude is necessary for our society today, and we must use the compassion of the sages of Khorasan as a valuable gem in our personal and social lives.
Shahnameh; A text for today's life
Emphasizing the necessity of contemporary reading of classical works, Ziaei said: Thinkers like Ferdowsi and Rumi can be compared to ships that have run aground on the shore of time. Works that had a great function in their time and are still available to us. We should extract from the thought of these elders what is useful for our life today, like children who take the tools they need from the ships sitting on the floes.
He added: If we are dealing with the Shahnameh, our goal should not be simply to walk in the cemetery of ancient texts, embalming a work, or building and worshiping a new shrine. The Shahnameh should be our light and be able to open a practical knot or a theoretical problem of our life today. The value of this work will be revealed when we can use it to better understand life and face contemporary human issues.
This professor of philosophy read the Shahnameh as "Khordnameh" in a deeper sense and clarified: this name is not appropriate just because the Shahnameh begins with the phrase "In the name of God, life and wisdom"; Rather, wisdom is present throughout this work in its deepest and most accurate meaning. Ferdowsi not only emphasizes the importance of wisdom, but also recognizes its limitations and turns to humility and silence in the face of questions that go beyond human understanding.
By comparing Ferdowsi's approach to wisdom with some mystical currents, Zia'i stated: In some of the mystics' works, reasoning and philosophical reason are criticized in a sharp tone; But in Shahnameh, wisdom has a fundamental place, although Ferdowsi also limits it. From this point of view, the Shahnameh teaches us to distinguish between issues that can be accepted with wisdom, issues that must be faced and issues that are beyond human ability to know definitively.
Referring to the concept of mystery in philosophy, he added: "Mystery is not just a problem that has not been solved yet, but it is an area that may not be known for sure by humans." When faced with such a field, the philosopher must admit the limitations of his knowledge and accept the possibility of not knowing instead of making definitive answers.
This professor of philosophy continued: In the Shahnameh, when Ferdowsi reaches the boundary between nature and the supernatural or questions about death and the ultimate destiny of man, he avoids presenting detailed and definitive narratives about occult matters. This silence should not be considered as a denial of his religious beliefs, but it can be considered as a sign of awareness of the limits of human knowledge.