• Imam Khamenei’s Hajj Message - 2016 (Monday 5 September 2016 - 19:54:36)

  • Imam Khamenei’s Hajj Message - 2016



    In the Name of Allah, the Beneficent, the Merciful

    And all praise belongs to Allah, ...
  • To the Youth in Western Countries, (Monday 7 December 2015 - 23:07:39)

  • In the Name of God, the Beneficent, the Merciful



    To the Youth in Western Countries,

    The bitter events brought about by ...
  • Imam Ali\\"s Letter to Malik Ashtar (Sunday 2 March 2014 - 16:29:30)

  • Reza Badrossama has illustrated the book of Imam Ali\\"s Letter to Malik Ashtar:



































    Imam Ali\\"s Letter to Malik Ashtar

    This script reads: ...
  • Ameneh Badrossama


  • Ghiyāth ad-Dīn Abul-Fat\\\\\\\\\\\\\\\'h Umar ibn Ibrāhīm Khayyām Neyshābūri (Persian: غیاث الدین ابو الفتح عمر بن ابراهیم خیام نیشابوری) (born Nishapur, Persia, May 18, 1048 – died December 4, 1122), mostly known as Omar Khayyam (Persian: عمر خیام) was a Persian poet, mathematician, philosopher and astronomer who lived in Persia. His name is also given as Omar al-Khayyami.
    He is best known for his poetry, and outside Iran, for the quatrains (rubaiyaas) in Rubaiyat of Omar Khayyam, popularized through Edward Fitzgerald\\\\\\\\\\\\\\\'s re-created translation. His substantial mathematical contributions include his Treatise on Demonstration of Problems of Algebra, which gives a geometric method for solving cubic equations by intersecting a hyperbola with a circle.He also contributed to calendar reform and may have proposed a heliocentric theory well before Copernicus
    POET
    Main article: Rubaiyat of Omar Khayyam
    Omar Khayyám\\\\\\\\\\\\\\\'s poetic work has eclipsed his fame as a mathematician and scientist.

    He is believed to have written about a thousand four-line verses or quatrains (rubaai\\\\\\\\\\\\\\\'s). In the English-speaking world, he was introduced through the The Rubáiyát of Omar Khayyám which are rather free-wheeling English translations by Edward Fitzgerald (1809-1883).

    Other translations of parts of the rubáiyát (rubáiyát meaning \\\\\\\\\\"quatrains\\\\\\\\\\") exist, but Fitzgerald\\\\\\\\\\\\\\\'s are the most well known. Translations also exist in languages other than English.

    Ironically, Fitzgerald\\\\\\\\\\\\\\\'s translations reintroduced Khayyam to Iranians \\\\\\\\\\"who had long ignored the Neishapouri poet.\\\\\\\\\\" A 1934 book by one of Iran\\\\\\\\\\\\\\\'s most prominent writers, Sadeq Hedayat, Songs of Khayyam, (Taranehha-ye Khayyam) is said have \\\\\\\\\\"shaped the way a generation of Iranians viewed\\\\\\\\\\" the poet.

    Omar Khayyam\\\\\\\\\\\\\\\'s personal beliefs are not known with certainty, but much is discernible from his poetic oeuvre.


    Poetry
    (These poems were translated by Edward FitzGerald and are potentially more revealing of the thoughts of Edward than Omar.)


    Monument to Omar Khayyám in Bucharest.And, as the Cock crew, those who stood before
    The Tavern shouted - \\\\\\\\\\"Open then the Door!
    You know how little time we have to stay,
    And once departed, may return no more.\\\\\\\\\\"

    Alike for those who for TO-DAY prepare,
    And that after a TO-MORROW stare,
    A Muezzin from the Tower of Darkness cries
    \\\\\\\\\\"Fools! your reward is neither Here nor There!\\\\\\\\\\"

    Why, all the Saints and Sages who discuss\\\\\\\\\\\\\\\'d
    Of the Two Worlds so learnedly, are thrust
    Like foolish Prophets forth; their Words to Scorn
    Are scatter\\\\\\\\\\\\\\\'d, and their mouths are stopt with Dust.

    Oh, come with old Khayyam, and leave the Wise
    To talk; one thing is certain, that Life flies;
    One thing is certain, and the Rest is Lies;
    The Flower that once has blown for ever dies.

    Myself when young did eagerly frequent
    Doctor and Saint, and heard great Argument
    About it and about: but evermore
    Came out of the same Door as I went.

    With them the Seed of Wisdom did I sow,
    And with my own hand labour\\\\\\\\\\\\\\\'d it to grow:
    And this was all the Harvest that I reap\\\\\\\\\\\\\\\'d -
    \\\\\\\\\\"I came like Water, and like Wind I go.\\\\\\\\\\"

    Into this Universe, and why not knowing,
    Nor whence, like Water willy-nilly flowing:
    And out of it, as Wind along the Waste,
    I know not whither, willy-nilly blowing.

    The Moving Finger writes; and, having writ,
    Moves on: nor all thy Piety nor Wit
    Shall lure it back to cancel half a Line,
    Nor all thy Tears wash out a Word of it.

    And that inverted Bowl we call The Sky,
    Whereunder crawling coop\\\\\\\\\\\\\\\'t we live and die,
    Lift not thy hands to It for help - for It
    Rolls impotently on as Thou or I.


    Views on religion

    \\\\\\\\\\"At the Tomb of Omar Khayyam\\\\\\\\\\", by Jay Hambidge.Despite a strong Islamic training, it is clear that Omar Khayyam himself was undevout and had no sympathy with popular religion,[14] but was not by any means an atheist, as suggested by the verse: \\\\\\\\\\"Enjoy wine and women and don\\\\\\\\\\\\\\\'t be afraid, God has compassion\\\\\\\\\\". Some religious Iranians have argued that Khayyam\\\\\\\\\\\\\\\'s references to intoxication in the Rubaiyat were actually the intoxication of the religious worshiper with his Divine Beloved - a Sufi conceit. This however, is reportedly a minority opinion dismissed as wishful pious thinking by most Iranians.[15]

    It is almost certain that Khayyám objected to the notion that every particular event and phenomenon was the result of divine intervention. Nor did he believe in an afterlife with a Judgment Day or rewards and punishments. Instead, he supported the view that laws of nature explained all phenomena of observed life. One hostile orthodox account of him shows him as \\\\\\\\\\"versed in all the wisdom of the Greeks\\\\\\\\\\" and as insistent that studying science on Greek lines is necessary.[14] He came into conflict with religious officials several times, and had to explain his views on Islam on multiple occasions; there is even one story about a treacherous pupil who tried to bring him into public odium. The contemporary Ibn al Kifti wrote that Omar Khayyam \\\\\\\\\\"performed pilgrimages not from piety but from fear\\\\\\\\\\" of his contemporaries who divined his unbelief.[14]

    Khayyám\\\\\\\\\\\\\\\'s disdain of Islam in general and its various aspects such as eschatology, Islamic taboos and divine revelation are clearly visible in his writings, particularly the quatrains, which as a rule reflect his intrinsic conclusions describing those who claim to receive God\\\\\\\\\\\\\\\'s word as maggot-minded fanatics (via Le Gallienne\\\\\\\\\\\\\\\'s translation):

    Allah, perchance, the secret word might spell;
    If Allah be, He keeps His secret well;
     What He hath hidden, who shall hope to find?
    Shall God His secret to a maggot tell?
    ...
    The Koran! well, come put me to the test—
    Lovely old book in hideous error drest—
     Believe me, I can quote the Koran too,
    The unbeliever knows his Koran best.

    And do you think that unto such as you,
    A maggot-minded, starved, fanatic crew,
     God gave the secret, and denied it me?—
    Well, well, what matters it! believe that too.
    Although a great number of quatrains erroneously attributed to Khayyam manifest a more colorful irreligiousness and hedonism, nevertheless, the number of his original quatrains that advocate laws of nature and deny the idea of resurrection and eternal life readily outweigh others that express the slightest devotion or praise to God or Islamic beliefs. The following two quatrains are representative of numerous others that serve to reject many tenets of Islamic dogma:


    O Mullah, we (people) do much more work than you,
    Even when we are drunk, we are still more sober than you,
    You drink people\\\\\\\\\\\\\\\'s blood and we drink the grape\\\\\\\\\\\\\\\'s blood [wine],
    Let\\\\\\\\\\\\\\\'s be fair, which one of us is more immoral?
    خيام اگر ز باده مستى خوش باش
    با ماه رخى اگر نشستى خوش باش
    چون عاقبت كار جهان نيستى است
    انگار كه نيستى، چو هستى خوش باش
    which translates in Fitzgerald\\\\\\\\\\\\\\\'s work as:

    And if the Wine you drink, the Lip you press,
    End in the Nothing all Things end in — Yes —
    Then fancy while Thou art, Thou art but what
    Thou shalt be — Nothing — Thou shalt not be less.
    A more literal translation could read:

    If with wine you are drunk be happy,
    If seated with a moon-faced (beautiful), be happy,
    Since the end purpose of the universe is nothing-ness;
    Hence picture your nothing-ness, then while you are, be happy!
    آنانكه ز پيش رفته‌اند اى ساقى
    درخاك غرور خفته‌اند اى ساقى
    رو باده خور و حقيقت از من بشنو
    باد است هرآنچه گفته‌اند اى ساقى
    which Fitzgerald has boldy interpreted as:

    Why, all the Saints and Sages who discuss’d
    Of the Two Worlds so learnedly — are thrust
    Like foolish Prophets forth; their Words to Scorn
    Are scatter’d, and their Mouths are stopt with Dust.
    A literal translation, in an ironic echo of \\\\\\\\\\"all is vanity\\\\\\\\\\", could read:

    Those who have gone forth, thou cup-bearer,
    Have fallen upon the dust of pride, thou cup-bearer,
    Drink wine and hear from me the truth:
    (Hot) air is all that they have said, thou cup-bearer.



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