Hussein Javid was one of the prominent figures of Azerbajani literature. He is known as an eminent poet, talented play-writer and philosopher. He was born in 1882 in Nakhchivan from the very educated parents. His father although was known as theologian, he gave to his son good education, which besides Arabic, Persian languages and Islamic studies, included as well literature, history etc. He even sent his son to obtain education to Tabriz, which considered being one of the centres of the Medieval Muslim culture. Then he preceded his education in Istanbul and was granted degree in literature at Istanbul University in 1909.
For a long time he practiced as a teacher in various regions of Azerbaijan – in Ganja, Tiflis, Nakhchivan, Baku etc. Publishing in 1913 his first book – selected poems he gained popularity among literary circles. Unfortunately Hussein Javid lived in a period when the intelligence was an object of repressions and red terror. Stalin’s repressive machinery operated first of all against scholars, poets, writers who were the main obstacle on the was of formulating of so called ‘soviet man’ – a person without religion and national identity.
Hussein Javid arrested in 1938 and exiled to Sibirea where he died in 5 December of 1941. The reason of his arrest was that he did not want to write about “successes of Socialism” He didn’t to prize Stalin and socialist ideas. He understood that this system is not humanist. It is a totalitarian system. The evil of this society and of the entire world he depicted in his tragedy “Devil”. Devil was a symbol of all evils in the world – dictators, twofaced intelligence, ignorant people etc. His historical drams(Topal(Lame) Teymur, Siyavush) elucidated many important even...
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...went to him to tell him about that. They decided to escape and find a place where would live in peace and love. But people did not them to escape. It happened so that they were surrounded by Muslims and Christians in the brink of a dangerous rock. They threw themselves from the rock and died. Then some people saw them as angels rising to heavens.
The idea of this drama is that human beings have to value the love. Religious and national belongings mustn’t be obstacle on the way of human happiness. Sheyk Sanan was a symbol of the real lover. He valued the Love so much that changed his religion, because he thought that the real religion is the love between human beings.
Even in nowadays people don’t understand the love between the adherents of different religions. Sometimes, during the national and religious turmoil such families are suffered too much .
Livingston, John W., and Al-Jabarti. "The Rise of Shaykh al-Balad 'Ali Bey al-Kabir: A Study in
Wright, Edwin M. "Review: Riza Shah Pahlavi: The Resurrection and Reconstruction of Iran 1878-1944." Middle East Journal 30.2 (1976): JSTOR. Web. 19 May 2014.
Love and affection is an indispensable part of human life. In different culture love may appear differently. In the poem “My god my lotus” lovers responded to each other differently than in the poem “Fishhawk”. Likewise, the presentation of female sexuality, gender disparity and presentation of love were shown inversely in these two poems. Some may argue that love in the past was not as same as love in present. However, we can still find some lovers who are staying with their partners just to maintain the relationship. We may also find some lovers having relationship only because of self-interest. However, a love relationship should always be out of self-interest and must be based on mutual interest. A love usually obtains its perfectness when it develops from both partners equally and with same affection.
What influence did the SAVAK have on citizens in Iran during the reign of Mohammad Reza Shah? How were controversial authors, poets, and other political revolutionaries who were critical of the SAVAK treated, and what consequences did these enlightened revolutionaries have to suffer with the SAVAK? This investigation seeks to discuss the influence of the SAVAK in Iran, and the circumstances under which revolutionaries were oppressed by the SAVAK.
Born Ruhollah Mousavi in 1902 near the village of Khomeini, Iran which he would later adopt as his surname, Ayatollah Khomeini would go on to become the most evil despot of all time. From the beginning, the roots of his malevolence were nurtured by his circumstances. His father, Seyed Moustafa Hindi, an Islamic scholar and prominent citizen of Khomeini, was murdered in his infancy, leaving him to be raised by his mother and aunt, who both succumbed to a cholera outbreak during his adolescence. Following their deaths, and the culmination of World War I, he left home to study at the Islamic seminary in Arak, and later Qom, under the guidance of Ayatollah Yadzi, a contemporary Shia authority. Khomeini himself soon became a leading Shia scholar, as he published numerous literary works and gave lectures at leading seminaries on his way to amassing a large and loyal following. In 1963, he was anointed as a member of the marja, the supreme legal authority within the Shia sect, forming a basis of power from which he would launch his political career (Algar). This could not have come at a worse time for Iran, as Mohammad Reza Shah was beginning to enact his “White Revolution” which sought to use the vast wealth that Iran had acquired from oil production to bring the nation out of feudalism, improve infrastructure, modernize the government, and give rights to women and religious minorities (Reynolds Wolfe). Khomeini vehemently opposed the Shah’s plan because of the perceived influence of the United States and Israel and insisted that Iran must be a theocracy under Sharia Law. Because of his views, he was exiled from Iran; however, he continued speaking out against the Shah’s regime for the full extent of...
Islamic poets created great works, such as the Rabi'ah al-Adawiyya, one of the greatest pieces of Islamic literature...
With his charismatic nature that allowed him to connect with all the groups of the opposition, Khomeini led the revolution and overthrew the Shah. For the religious and traditional masses of Iranians, he represented authentic Shi’a Iranian culture. For the idealistic students who were the leaders of the revolution, he represented unconventional defiance against the Shah’s regime. Khomeini understood the pain and alienation of all of his followers, who felt separated from their own Islamic culture as a result of the Shah’s westernization, and his charisma allowed him to unify the opposition against the Shah. With mass demonstrations all throughout Iran that immobilized the country, the Shah had no choice but to abdicate his position as monarch
In conclusion, these two short stories written by Shirley Jackson and Salman Rushdie have expressed the idea of what rebellion and conformity has affected the relationship between religion and individuals through the characters who expressed their feelings towards things that did not seem to fit in their societies. Through the similarities, differences, and resolutions that these two stories both share, the real message that can only be summarized in one way: do not be afraid to express your true feelings and don’t let things like religion take over your entire life. Things like spiritual guidance can really take a toll on an individual’s behavior and few of their own lives as we saw in Jackson’s “The Lottery”. Through these stories we now know that the relationship between religion and individuals can be very strong in some cases.
In the 1970’s Iran, under Shah Mohammad Reza Pahlavi was a very centralized military state that maintained a close relationship with the USA. The Shah was notoriously out of touch with working class Iranians as he implemented many controversial economic policies against small business owners that he suspected involved profiteering. Also unrestricted economic expansions in Iran lead to huge government expenditure that became a serious problem when oil prices dropped in the mid 1970’s. This caused many huge government construction projects to halt and the economy to stall after many years of massive profit. Following this was high rates of inflation that affected Iranians buying power and living standards. (Afary, 2012) Under the Shah, political participation was not widely available for all Iranians and it was common for political opposition to be met with harassment, illegal detention, and even torture. These measures were implemented by the Iranian secret police knows as ‘SAVAK’. This totalitarian regime combined with the increasing modernisation of the country paved the way for revolution.
Religion is essential to every human being. Not only does it serve as a foundation for one to form his/her own set of values and integrity, but it also acts as a source of conflict for many people. Internal religious conflict can be seen in the form of one’s personal struggle with his/her belief. However, personal struggles are mostly influenced by external factors, which cause disturbances to one’s faith and loyalty to their beliefs. On the other hand, external conflict is the concept of which chaos and upheavals occur in society from clash of beliefs. Both conflicts between religions and internal religious conflict are found to be central to the plot of many examples of 20th Century Non-Western literature. African and Middle-Eastern literature, in particular, addresses many aspects of religious conflict, both in the form of the individual and collective struggle.
Yet this discussion should not end by recalling the broad, if only tacit, role of religion in bringing about violence, but should recall the role of religious faith in promoting love between diverse peoples. Fundamental to the Church’s centuries-old teachings is the importance of humanity’s dignity a sons and daughters of the Creator. Violence, if even in part motivated by religion, contradicts what St. John taught us about God – “God is love” – a divine love that humanity is called to mirror and extend.
Throughout the years, religions have come together to bring about a new age of interfaith and interconnectedness. There are countless of examples where people have adopted two or more religions as there own, seeing and respecting the relationships and similarities between the two. In hand with this, people are now beginning to understand other religions and respect their practices. There is sort of a hybrid coming about of religions, where communities will pray with each other in a sort of collaboration of respects. However, this change in religion did not come about easily, it took much strife to bring about an interconnectedness that everyone is now a part of. Now that this interconnected and respect occurs in some areas, this can open up
Bani-Sadr, Abol Hassan. My Turn To Speak. Iran, the Revolution, and Secret Deals with the U.S. Macmillan Publishing Company. New York City. 1991. William Ford
The power and the order of the common customs can not bring human beings with the inner peace. As a mysterious power , religion can solve the problem which can not be solved by the science and technology. When the science and knowledge can not explain all the confusion in this world, religion came in. Religion has the significant function that it can provide the importance of life and eliminate the resentment . It offer the sense of security for the people who lived in poverty or lived confusedly. Religion deifies some value and religious doctrine which can control the desire and impulsion from people’s heart.
This essay focuses on the theme of forbidden love, The God of Small Things written by Arundhati Roy. This novel explores love and how love can’t be ignored when confronted with social boundaries. The novel examines how conventional society seeks to destroy true love as this novel is constantly connected to loss, death and sadness. This essay will explore the theme of forbidden love, by discussing and analysing Ammu and Velutha's love that is forbidden because of the ‘Love Laws’ in relation to the caste system which results in Velutha’s death. It is evident that forbidden love negatively impacts and influences other characters, such as Estha and Rahel, which results in Estha and Rahel’s incestuous encounter.