Was Nima a religious or secular poet? – rahnam

According to the cultural reporter of rahnam News Agency, today is the 21st of November, the birthday of Nimayoshij, the founder of modern poetry and the father of new poetry. One of the lesser-known aspects of Nima’s personality is the belief and credibility of this poet and his works, to the extent that some people are unaware of them. And they have considered him a secular and irreligious poet. The poet Reza Esmaili has discussed Nima’s religious tendencies in a note that he provided to rahnam news agency for publication. This note is as follows:

“I am a lover of Ali. Every scientist, every intellectual, every philosopher of any title who did not know Islam and left, did not know life and left… I respect the leaders of Islam. They were actually the ones…they spoke the truth and acted the truth. O Ali, O leader of the faithful and pious! In this dirty world, I understand you.” (1)

After inventing a new poem by Nima, a group of his opponents decided to make Nima a secular and non-religious figure by spreading slander. They thought that they would prevent the society’s tendency towards Nima and his way and method in literature.

In spite of the great slander that the biased and opposed to Nima, Nima had a pure nature and a moral and religious spirit. Therefore, he loved religious leaders and was proud of their love.

Nima had a God-seeking nature, a pure conscience, and a perfectionist and moral soul. For this reason, he took great care that worldly pollution does not poison his soul and does not stop him from seeking the truth:

“I know that I am a pure and hypocritical supporter of the oppressed. I base my ideas on such ideas. Only belief is religious for me. As I said, I keep my opinions with utmost caution. I always want not to commit an act contrary to my opinion and my conscience.” (2)

As mentioned, Nima had a deep love for religious leaders, especially Imam Ali (a.s.). In Nima’s eyes and heart, the pious teacher Hazrat Ali (AS) was the best and most perfect role model for life:

You said that I did not approve of the king
Beyond all praise and praise is Ali
Shall I praise him? who is blessed by God
Although we should not say it like grain, God is Ali
The kings are very bored
But he is good in the eyes of King Ali
If you go beyond the level of pride of truth
At the top of the short term is Kobriya Ali
Many orders go wrong, but
In the right to be judged, Ali is faultless
If without myself, and with the cat, this is enough:
In every position, the sound of “Ya Ali” is on my lips (3)

Nima wrote the above piece, which is in praise of Imam Ali (a.s.) in the year 1307.

In addition to the above piece, Nima has an ode on the weight of an ode from Qaani, as well as several other quatrains in praise of Mouli al-Muhaddin, Ali (a.s.), whose verses are as follows:

What should I call him that he deserves?
What should I praise him for?
If I read his man; What should I do with his people?
people Why am I saying this?
To say it in an adjective, Azirak
I say every attribute is beyond that
This made me sad and sad
Because his memory is in his heart, his thoughts are in his head
Remembering him, let any color come from the heart
His thought, every role is evasive (4)

If we want to examine the course of Nima’s religious thoughts, we must mention his familiarity and influence with “Allameh Mohammad Saleh Haeri Mazandarani” that this friendship and familiarity left a deep impact on his free and God-seeking spirit and continued for years. Her acquaintance with Allameh dates back to 1307, when Nima is 31 years old. After getting to know the Ayatollah, Nima visited him from time to time and participated in his wisdom, jurisprudence and principles teaching sessions. Nima herself has said the following about her influence from religious sciences and knowledge as a result of sitting and standing with students of religious sciences:

“My curiosity is so fundamental that I should consider it mostly the result of association with old students and my early education with them.” (5)

Nima’s influence on Ayatollah Haeri is to such an extent that Dr. Seyyed Ja’afar Hamidi considers this divine scholar to be one of Nima’s motivations in his poetic life in addition to “the nature of the north, Nizam Wafa and Alia Khanum”. (6)

Without any doubt, it must be said that Nima’s impression of the spirit of religion has been his main motivation in defending the rights of the deprived and oppressed sections of the society. Philanthropy, seeking justice and fighting colonialism and tyranny are the ruling spirit of most of Nima’s poems. As in the following poems, this characteristic can be clearly seen:

“Motherhood and sonship, night work, Ai Adamha, Margh Amen, Del Fooladam (which was written in mourning for the martyrs of the bloody coup d’etat on August 28, 1332), Soldier of Fooladin, Roi Bandargah, Ahangar, Manli and …”.

Nima’s orientation throughout her life is to support the rights of oppressed and deprived people in the society – especially workers and farmers. These oppressors of history have always been exploited by “better than us” and “white collar” society and have been deprived of their civil and human rights. Nima’s chest is the treasure of the hidden sufferings of these people, and she writes poetry to depict their suffering:

“The main source of my poems is my suffering. In my opinion, a real speaker should have that quality. I sing poetry for my suffering. “Form and words and weight and rhyme have always been tools for me that I’ve had to change to better fit my suffering and that of others.” (7)

Nima’s belief is a religious and Quranic belief. He considers the inevitable fate of the world as “the victory of truth over falsehood” and “light over darkness” and believes in the principle that in the bright future of history – with the emergence of global justice – the oppressed will become the inheritors of the earth. Therefore, he is also waiting for the “Promised Righteous One” and counting the moments for the arrival of that blessed day:

“I don’t think that there is a better measure to determine the success of the righteous people of a nation than the presence of a righteous person in that nation. What is true is that every righteous person loves the existence of a righteous person.” (8)

Sources and references:

1- Yoshij, Sheragim, Nima Yoshij’s daily notes, Tehran, Marwarid, first edition, 2017, p. 87.
2- Yoshij, Sheragim, Nima Letters, Tehran, Negah, first edition, 1376, p. 264.
3- Shahrashtani, Seyyed Mohammad Ali, another building, Tehran, Qatre, 1st edition, 1383, p. 157.
4- Sirus Tahbaz said about this ode: “…and finally, the ode of fifty-four lines and no history, describing the spring and time of the pious Lord Ali (a.s.), which he composed with the weight of a poem from Qaani, is a glorious and solid ode. With the same innocence and getting into the subject and meaning with references to the present time. This poem, as well as a piece and several quatrains that Nima has in this traditional theme, is a sign of his purity of intention and purity and a kind of religious faith.
(Tahbaz, Siros, the life and poetry of Nima Yoshij (the great archer of Kohsaran), Tehran, third publication, first edition, 1380, p. 178.)
5- Yoshij, Sheragim, Nima Letters, Tehran, Negah, first edition, 1376, p. 265.
6- Hamidi, Seyyed Jaafar, Wazir Koshan, p. 395.
7- Tahbaz, Siros, the great mountain archer, Tehran, 3rd, 1380, p. 437.
8- Yoshij, Sheragim, Nima Letters, Tehran, Negah, first edition, 1376, p. 281.

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