Hafez, the Mirror of Iranian Culture
Kohgiluyeh and Boyer-Ahmad - A ceremony marking Hafez Day, titled 'In the Alley of Good Reputation' and aimed at examining the ideas of the 'Tongue of the Unseen' and the place of Persian poetry in Iranian identity, was held at Honar Cinema Hall in Yasuj with the presence of writers and thinkers.
According to the reporter of Iran's Ambassador Arjan (Ambassador Arjan) in Yasouj, Mohammad Hossein Nikdar Asl, a Hafez scholar and a member of the university's faculty, considered Hafez to be a mirror of Iranian culture in this ritual and said: The intellectual life and emergence of Hafez and Rumi were formed in a common historical context, which was characterized by crises and disturbances caused by the devastating Mongol invasion of Iran.
Referring to the biogeography of these two thinkers, he added: The flood-like Mongol invasion that continued for decades forced Rumi and his family to migrate from Khorasan to Konya. Although Hafez was initially spared due to the planning of Persian rulers, eventually the waves of those destructions reached Shiraz as well.
This university professor compared the dimensions of this event with the events of the 20th century and reminded: In World War II, cities were destroyed by the explosion of two atomic bombs and the war ended; While during the Mongol invasion, regions such as Khwarezm with a population of nearly one million people were razed to the ground so that no inhabitant was left in it.
Nikdar Asal clarified: Hafez and Rumi are the direct result of such a platform, and these historical conditions have played a pivotal role in their worldview, intellectual structure and final solution to save and define man. Both thinkers followed a common line of thought in two different geographies.
He pointed to the deconstructive beginning of the spiritual masnavi and said: unlike the works that begin with tahimidiyyah and praise, the glorious masnavi began with separations; The first 25 verses of this work are the extracts of its six books and it has created deep theological discussions from the very beginning.
This literary researcher also called Hafez's Diwan as having a challenging entry and added: The verse with which Hafez's Diwan begins has sparked many discussions in the last century. On the one hand, Hafez relies on the guidance of the Qur'an, and on the other hand, he sees the manifestation of God's light in the ruins of Mughan. These seeming contradictions are manifested in the image of "Rand"; A character who has gathered opposites in himself and caused every audience to associate with him from his point of view.
By examining the inner transformation of the two poets, he said: Rumi changed after meeting with Shams Tabrizi and turned from a dignified worshiper into a full-fledged lover to express everything based on the school of love. In Hafez's poetry, there is no historical and external equivalent for Pir, but Hafez's Rand has all the characteristics of Shams; He removes the restrictions, splits the roof of the sky and creates a new plan.
Nikdar considered the principle of the foundation of the thought of both poets to be based on dialectics and stated: Both of these great men speak with the mechanism of thesis, antithesis and synthesis; For example, in the phrase "Where is Salah the work and where is I the ruin", Salah is a symbol of the opposite school of thought, and failure is a symbol of randy and drunkenness.
Rejecting the assumption that Hafez is Ash'ari or Jabri, he noted: Some scholars place Hafez in the circle of Ash'ari based on a verse such as "If you do not like the change of the ten qadhas"; While this event is a humorous and humorous use of the competing jurisprudence bases to challenge the contenders in their position.
This Hafez scholar considered Hafez to surpass Rumi in the evolution of thought and said: Rumi remains in a specific framework, but Hafez experiences the evolution of thought. With the connection between old thought and "Pier Dehghan" which is Ferdowsi, he satirically criticizes Molavi's poem and says: "Did the bartender overdo Hafez's duty / Kashefte Gesht Tare Dastar Molavi".
Hafiz; Social reformer and interpreter of wisdom and Quran
In another part of this meeting, Siavash Nariman, a member of the academic faculty of Kohgiluyeh-Boweir Ahmad Azad University, emphasized on Hafez's position in the world and said: If the opportunity to study all the works of the Persian literary greats such as Sanai, Attar, Molana and Saadi is not available, by referring to Hafez Shirazi, who is entitled "Tarman al-Israr", one can achieve the purpose and perfection.
He considered Hafez to be beyond the geographical boundaries and beyond the literary figures of the world and added: Even Goethe, the great German poet, considers himself influenced and indebted to Hafez. Hafez is not only a lyricist, but also a reformer of love, a social critic and an interpreter of the Qur'an.
Analyzing Hafez's theological approach, this university lecturer stated: Hafez is influenced by Khayyam's thinking in theological debates and the problem of predestination and free will, but with a critical view, he criticizes the currents of thought of his time. He does not see the Qur'an as a tool for stoning, but as a source of liberation and peace, and this view separates him from the guardians of religion.
Nariman criticized the sharp edge of Hafez's poetry against the people of hypocrisy and said: No poet has fought against falsehood like Hafez. His poetry is a tableau decorated with all innovative crafts and artistic decorations, a pure embodiment of love and benefiting from references and verses of the Quran, whose central message for the contemporary human being is peace, tolerance and avoidance of harming people: "Do not seek harm and do whatever you want / There is no sin in our way except this".
Also, Mozafari, one of the poets of Kohgiluyeh and Boyer Ahmad province, said in this ceremony: Hafez is not only a singer of love, but also a teller of truth, a guardian of freedom and an exposer of hypocrisy.
He considered the secret of the magic of Hafez's poetry to be its connection with human lives beyond time and space and said: Every audience sees the echo of their fears and hopes in his divan. Therefore, commemorating Hafez is the preservation of Persian language, Iranian culture and wisdom.
On the sidelines of this meeting, Hafez chanting ceremony and reading of the Ghazals of Lasan al-Ghaib, traditional music performance, Shahnameh reading and Lori poetry reading were held by the prominent poets of the province, which were welcomed by people of culture and literature.
Continuation of cultural trends in the shadow of literary events
Amin Derakhshan, Director General of Culture and Islamic Guidance of Kohgiluyeh and Boyer Ahmad, also mentioned in this meeting, referring to the position of Hafez: "The influence of the language of the hidden tongue has penetrated geographical boundaries and his divan is a precious heritage of Iranian civilization."
He pointed to the continuation of this meeting and added: "Dar Kui Niknami" event has reached its third year of activity and the General Directorate of Culture and Islamic Guidance of the province considers it its duty to support these circles. Weekly meetings are held with the focus of Shahnameh studies, history, fiction, poetry and native culture by university professors.
At the end, Derakhshan honored the memory of Hamid Hasanpour, the late journalist of the province, and honored the company of media and veterans and called the continuation of literary events relying on people's capacities as a cultural necessity.
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