Best
wishes for a happy Eid ul Fitr with Kemal Khujandi (14th c.),
one
of the greatest Muslim mystics, spiritual leaders, poets and transcendental
philosophers!
---------------------------------------------------------------------------
Ciidul
Fidriga, Ciid wanaagsan!
Наилучшие пожелания для спокойного Ид аль-Фитр!
! پیشاپیش عید فطر مبارک باد
Ramazan Bayramınız kutlu olsun!
! عيد فطر سعيد
Glückwünsche zum Eid al Fitr!
Ευχές για ένα Χαρούμενο Μπαϋράμι!
Meilleurs vœux pour Eid-Al-Fitr!
Auguri per Eid al-Fitr, fine del Ramadan!
Best
wishes for a happy Eid ul Fitr!
---------------------------------------------------------------------------
It is difficult to present one of
Islam's greatest Uwaysi, the ascetics who attained spiritual completion without
any master or teacher but with their souls as the sole guide.
Suffice it to say that Timur Leng
(Tamerlane) lived at the times of Kemal Khujandi (who passed away in the year
1400). Born in Khujand (today's Northern Tajikistan – Ancient Sogdiana), he
traveled a lot and he lived mainly in Tabriz; he was invited and spent four
years at Saray, the capital of Tatarstan, the Golden Horde state. At those
days, Saray was the world's wealthiest and most brilliant city (near today's
Samara in Russia).
Kemal Khujandi is said to have
composed 14000 poetic entities (بيت) of which ca. 8000 have been saved
– of course in Farsi, the Islamic World foremost language of culture.
Only small part of his poetry was
translated to Russian. It is mainly available in Farsi. I translated few
excerpts to English for you
-------------------------------------------------------------------
This is what Kemal Khujandi said
about Jelaleddin Rumi and Shams-e Tabrizi:
"Do not think
that the lovers of God, the saints have all gone and the city of love has
become empty! The world is filled with people like Shams-e Tabrizi, but where
are the men like Rumi to see the truth in them?"
------------------------------------------------------------------------
And the following is what Kemal
Khujandi said about the key to achieving absolute transcendence and body-soul
unity in action. I consider it as sheer indication that he achieved total
transformation of his material body to ethereal body. Why? Because what he
calls "pearls" are in fact condensed drops of pure ether.
The goal is what
the pearls have locked up.
And you need to
make an effort.
Taking pearls means
finding the key;
And the key is
zeal, time and knowledge.
------------------------------------------------------------------------
His perfection in olfactory
spirituality is evidently attested here:
سنبل
نتوان گفت
Lavender cannot be
said
هرگز
نکند هیچ کسی مشک ختا را
Never let anyone
get rid of musk
نسبت
به گیاهی
The criterion is the
plant
بشکست
همی لشگر سلطان کواکب
The army of Sultan
Kawakab was defeated
https://ganjoor.net/khojandi/moskk/
--------------------------------------------------
His universal tolerance eliminates
the evil darkness of fake theologians:
با
آنکه ترا سر مسلمانی نیست
Although you are
not a Muslim
یاد
بود و کنون نیست همان محبوبی
It was and still is
not the same favorite.
https://ganjoor.net/khojandi/mokk/sh6/
-----------------------------------------------
His irony is explicit here:
عیدی
دیدم سر علم افتاد
I saw Eid falling
on the flag
فی
الحال بجایش سر سنج بستم
Instead, I closed
my head
https://ganjoor.net/khojandi/mokk/sh4/
--------------------------------------------
The Man is a Mirror – and all the
rest comes after.
Kemal Khujandi reveals this truth in
few words – explicitly:
انسان
بمثل آینه باشد بالذات
Man is like a
mirror in essence
https://ganjoor.net/khojandi/robkk/sh10/
------------------------------------------------
Only idiots think that "the
Lord of the Rings" is a genuine novel written by a 20th c. English trash.
The Lord of the Rings is a Babylonian, Aramaean, Manichaean and Islamic
concept, and Kemal Khujandi proves it very well here:
الا
ای صوفی مکشوف باطن
Otherwise, O Sufi,
discover the inside
بباطن
صورت فقر دعا گوی
Pray in the face of
poverty
که
بنمایی ره ارباب ورع را
That you show the
Lord of the Rings
چو
بینی قطع کن از من طمع را
Cut off my nose
from greed
https://ganjoor.net/khojandi/moghattatkk/sh1/
---------------------------------------------------
This is a clear indication that
Kemal Khujandi attained the spiritual level of emitting light from his body,
which involves total mastership of the middle spiritual body. "Our
Aladdin" is the energized within the body soul; "fibers" are
currents of electricity; and the "gray pot" is the body. "From
the heat of the finger": you start emitting light either from the eye (as
Jesus hinted once in the Gospels) or from the right index.
چون علاالدین ما بوقوت سماع
Because our Aladdin
is eavesdropping
گوییا از حرارت انگشت
As if from the heat
of the finger
در فغان و خروش میآید
It comes in fibers
دیگ طوسی بجوش می آید
The gray pot boils
https://ganjoor.net/khojandi/moghattatkk/sh32/
--------------------------------------------------------
These verses suggest that Kemal
Khujandi's background in Cosmogony and Cosmology were very solid. The first
verse can be syntactically interpreted in two different manners; ambivalence
seems to have always pleased Kemal Khujandi!
The second verse is the most
abridged narrative of the Creation that I know in World Literature. The famous
Black Holy Book (Mashaf-e Ras) of the Yazidis offers a very brief narrative of
the Creation, but this verse says it all in even fewer words. The emanation of
'salt water' and a 'weal' from the 'dew' reminds me the first verses of Enuma
Elish, the Assyrian-Babylonian Epic of the Creation (the separation of Apsu
from Tiamat):
ای
بر کمال قدرت تو عقل کل گواه
O perfection of
power in the intellect of the whole witness
از
شبنم عطای تو یک قطره بحر و کان
From the dew I give
you a drop of the sea and the weal
وز
پرتوی جمال تو یک ذره مهر و ماه
And the radiance of
your beauty is a particle of love and moon
https://ganjoor.net/khojandi/ghasidekk/sh2/
---------------------------------------------------
These verses also reflect
Assyrian-Babylonian Spiritual Ontology; "instead of selling wind"!
Incredible! I think that I hear a high priest of Ea preaching Ea Moral Wisdom
to eliminate Enlil Theology. Really! How useless it is to "sell
wind"! Kemal Khujandi represents a continuity of moral and spiritual
approach textually attested for at least 4300 years (2700 BCE – 1400 CE).
شمارهٔ
۴۱: طریق عشق میورزی رها کن دین
و دنیا را
You fall in love,
give up religion and the world!
بجای
باده بفروشد صلاح و زهد و تقوا را
Instead of selling
wind, sell goodness, asceticism and piety
https://ganjoor.net/khojandi/ghazalkk/sh41/
--------------------------------------------------------------
This is one of my favorites; it
shows that Kemal Khujandi knew very well that the believers are in reality
hypocrites and liars, and that the unfaithful will obtain the grace of God.
How? This is very clear as per below: the unfaithful will finally manage to
"take all the sorrows apart". Faith is not a silly recipe, neither
humans were created as robots.
Strange? Not at all! The end is
explicit:
We cried for piety
He said,
"Leave me alone".
So, the unfaithful finally
understood that asceticism leads to piety, which is the precondition of faith,
whereas theological rhetoric is useless.
شمارهٔ ۵۰: یار بگزید بی وفایی را
یار بگزید بی وفایی را
همه غمها جدا جدا بکشم
شنی لله مرا ز روی نکوست
خانه را گر نبات از نو چراغ
زاهد از شهر عشق رخ کشید
بر تو از دست نارسانی ماست
گفتمش خاک راه تست کمال
رفت و ببرید آشنانی را
جز غم و غصه جدانی را
من نکو می کنم گدایی را
چکند دیده روشنائی را
عقل بینید روستانی را
که گریدیم پارسانی را
گفت بگذارخودستائی را
Help the unfaithful!
Help the unfaithful
Take all the sorrows apart
The sand of God did not touch me
Turn the house on again
The ascetic emerged from the city of
love
We miss you
I told him the dirt of the test path
Go and get acquainted
Except for the sadness of separation
I do not beg
He saw the light
See the wisdom of the villagers
We cried for piety
He said, "Leave me alone".
---------------------------------------------------------------
For those among you who read Farsi,
here you will find the online publication of Kemal Khujandi's works:
List of 1079 poems (ghazal)
https://ganjoor.net/khojandi/ghazalkk/
List of 4 long poems (قصاید)
https://ganjoor.net/khojandi/ghasidekk/
List of 104 stations (مقطعات)
https://ganjoor.net/khojandi/moghattatkk/
List of 44 rubayat
https://ganjoor.net/khojandi/robkk/
List of 9 Mafradat
https://ganjoor.net/khojandi/mofkk/
List of 9 Maamiat
https://ganjoor.net/khojandi/mokk/
Masnavi
(مثنوی)
https://ganjoor.net/khojandi/maskk/
مستزاد
https://ganjoor.net/khojandi/moskk/
===================================
In English, the
best introductory reading is here:
Wikipedia entries are very poor:
https://ru.wikipedia.org/wiki/Камол_Худжанди
https://fa.wikipedia.org/wiki/کمال_خجندی
In Russian:
Камол Худжанди. Газели Posted by
nimatullahi на 20 января, 2004
https://oldsufiwebzine.wordpress.com/2004/01/20/камол-худжанди-газели/
======================================
Literary research
on Kemal Khujandi (in Farsi and Tajik) – Abstracts in English:
The Life and times
of Kamal Khojandi
There is a quixotic brilliance to
the stardom of the major Persian Sufi poets of the medieval period. Given all
the intricacies, niceties. and subtleties of Sufi symbolism, plus the
abstruseness of their theosophical theories, it is hardly a marvel that the
paradoxical nature of their personalities-reflected through the peculiar lens,
analyzed by means of the biased views of the hagiographical canons of classical
histories-remains obscure to us today. The biographies of many of the Sufi
poets of the period, such as Hafiz, Humam Tabrizi, Salman Savaji, Shabestari,
Maghribi and Kamal Khojandi are replete with puzzling anecdotes, enigmatic
incidents and finely-spun witticisms, so it seems that literary history is
itself but one of the many levels of Sufi symbolic poetry. Such a haze of
hagiographical legend and pious mythology also beclouds the personality of
Kamal Khojandi (d. 803/1400). one of the brightest stars in the galaxy of me
Timurid Persian poets, whose poetry deeply influenced those poets who followed
the Indian style (sabk-e hendi) as well as the later Timurid and Mogul Sufi
poets. This article is a biographical study of his life and times. Because the
socio-economic and politico-cultural background of Kamal Khojandj's life has
been insufficiently explored by literary historians such as E.G. Browne and
Zabihollah Safa, particular attention is given to the cultural milieu and
political climate of his day, and, as far as the references in his Divan can be
deciphered, to his relationship with royalty. Besides the notices provided by
Dowlatshahi Samarqandi, Ibn Karbala'i, and Jami, biographical data on Kamal
Khojandi is quite meager; this article attempts to sort out some of the
discrepancies in the various extant accounts of his life, and to resolve certain
problems regarding his travels and locations where he resided. Critical
attention is also given to the references provided in the poet's Divan to
Teymur-e lang and to the latter's son, Miranshah, who governed Tabriz in the
last decade of the fifteenth century.
https://www.irannameh.org/index.php/journal/article/view/1180
========================================
Analysis of
Sensible/Stative system in Ghazals of Kamal Khojandi: A Semiotics Approach
By Ebrahim Kanani
Abstract
Kamal Khojandi is a celebrated poet
of the eighth and early ninth century. Love, rendi and malamati are topics that
abound in his poetry. Praising love and rendi and presenting love-making scenes
rare the most outstanding features of Kamal's poetry. This paper studies the
stative system of ghazal number 19 of Kamal's divan in order to discuss the
discourse system of his poetry, which has captivated hearts of many readers and
has made him one of the most successful followers of Sa'di's school of ghazal.
It is argued that there are many different stative, sensory-perceptual, and
emotional layers in his poetry affecting the process of meaning -making and presenting his poem's disputatious
system.
http://jba.shirazu.ac.ir/article_4509_en.html
==============================================
ГЛУБОКИЙ СМЫСЛ И ЭСТЕТИКА В СТИХАХ КАМАЛЯ ХОДЖАНДИ
THE DEEP MEANING
AND AESTHETICS IN KAMAL KHOJANDI’S POEMS
By Mustafo
Khudoyori (in Tajik)
The second half of eighth century or
Teymouri era is considered as the time of Persian literature and art and
especially mystical literature blossom. During this period of climax and
elevation, we come to prominent writers and poets such as Sheikh Kamal ALdin
Mohammad Abo Ahmad Khajandi, whose fame has been overshadowed by great and
famous poets of eighth century such as Shams Aldin Mohammad Hafez Shirazi.
Kamol Khojandi should be considered a mystic artist who wrote about theosophy
in his own piety and chaste style. He is trained under the supervision of Shekh
Zein Aldin Khafi. The result of this eloquent poet of the Eragi school is a
complete poetic work, including eight thousand lines, as well as odes and his
sonnets. Kamal Khojandi has used odes in his acclamation and has used sonnet
for expressing concepts such as love, theosophy, sermon and peremptory-
educational issues. Simplicity and fluency in expression considering strong
literary styles in Kamal’s poems has enabled the readers of his works to
understand easily his poems and comprehends the deep eagerness and mystical
talent of the Sheikh. To make his language better and poetic for the ears of
his works readers, this meticulous and tactful poet has used beautifully the
elements of imagination and the beauties of language for illuminating some profound
concepts. So, in the present article, the meaning, the expressive aspects and
also the aesthetics of Kamal Khojandi’s poems will be considered and studies.
https://elibrary.ru/item.asp?id=36868584
=========================================
Thanks to Kemal Khojandi, the two
cities where he was born and where he died are now in sisterhood relationship:
https://en-2018.tabriz.ir/News/235/Sisterhood-contract-between-Tabriz-and-khujand,-one-of-the-best-exles-of-intimacy-between-two-cities.html
Also:
https://en.trend.az/iran/1850589.html
About Khujand city in Northern
Tajikistan:
https://www.backpackadventures.org/khujand-tajikistan/
====================================
More in attachment (in Farsi and
Tajik):
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