Date: Mar 19, 1998 [ 0: 0: 0]
Subject: DNI-NEWS Digest - 17 Mar 1998 to 18 Mar 1998
From: Automatic digest processor
Received: (qmail 15320 invoked from network); 19 Mar 1998 09:00:44 +0100
Received: from simorgh.gpg.com (18.104.22.168)
by hromeo.algonet.se with SMTP; 19 Mar 1998 09:00:44 +0100
Received: from simorgh (simorgh [22.214.171.124])
by simorgh.gpg.com (8.8.6/8.8.6) with ESMTP id AAA22125;
Thu, 19 Mar 1998 00:00:01 -0800 (PST)
Date: Thu, 19 Mar 1998 00:00:00 -0800
Reply-To: DNI news list <DNI-NEWS@D-N-I.ORG>
Sender: DNI news list <DNI-NEWS@D-N-I.ORG>
From: Automatic digest processor <D-N-I@D-N-I.ORG>
Subject: DNI-NEWS Digest - 17 Mar 1998 to 18 Mar 1998
To: Recipients of DNI-NEWS digests <DNI-NEWS@D-N-I.ORG>
There are 7 messages totalling 942 lines in this issue.
Topics of the day:
1. Reuters: Oil, power struggle dim Iran economic outlook-EIU
2. 8 top mathematics students die in road accident
3. nmayndh qvGan Kvastar rsydgy bhbrKvrd Qyrqanvny ba mdyranShrdary Sd
4. fwd: antKabat thran bh dvr dvm kSydh Sd
5. NOWRUZ ACCORDING TO IRNA
6. fwd: frj srkvhy ba jameh sKn mygvyd
7. Press Review (Iran News daily March 18) (fwd)
Date: Wed, 18 Mar 1998 19:27:56 +1100
From: Mehdi Ardalan <mardalan@LAUREL.OCS.MQ.EDU.AU>
Subject: Reuters: Oil, power struggle dim Iran economic outlook-EIU
Oil, power struggle dim Iran economic outlook-EIU
07:30 p.m Mar 17, 1998 Eastern
LONDON, March 18 (Reuters) - Weak oil prices have dimmed economic prospects
in Iran, where domestic power struggles could be an obstacle to government
efforts at economic reform, the London-based the Economist Intelligence
Unit (EIU) said on Wednesday.
``Iran's economic prospects have been dampened by a sustained weakening in
oil prices,'' the EIU said in a statement.
World oil markets were adrift at nine-year lows on Tuesday, pressured by
producers' failure to curb swelling supply.
``However, the EIU holds to its forecast that Iran will be able to make its
debt-service payments according to the ambitious schedule set out by the
rescheduling negotiations of 1994-95,'' the statement said.
The EIU said Iranian President Mohammad Khatami, a relative moderate
elected in a landslide last year, was pushing ahead with political
liberalisation, including efforts to improve relations with Europe and the
``However, this will bring him into conflict with the conservative elements
in the Iranian regime and the EIU believes that the domestic struggle for
influence will hinder the government's attempt at economic reform,'' it said.
``The new Iranian year which begins on March 21 is likely to see a more
concerted effort by conservatives to challenge the president's legislative
programme and to derail attempts to develop closer international relations,
particularly with the USA,'' it said.
The weak oil prices would affect Iran's real gross domestic product (GDP)
growth, which EIU projected would slow to two percent a year in fiscal
1998/99 from three percent in 1997/98.
But it said recovering oil prices and lower external debt-service
obligations would help stimulate a revival in growth starting in 2000/2001.
EIU saw real GDP growth rising to 3.8 percent in 2000/01 and 4.2 percent in
2001/02 and 2002/03.
The EIU said Iran's inflation would be lower five years from now, dipping
to 15 percent in 2002/03 from 17.7 in 1997/98. But it said moves toward
exchange rate unification were not likely until after the bulk of external
debt had been repaid in 1999.
The statement said total foreign debt stood at $11.6 billion in 1997/98 and
would fall to $7.0 billion in 1999/2000.
Iran currently has two official exchange rates. The rate of 1,750 rials to
the dollar is the rate used for essential state budget accounts. All other
conversions are based on a rate of 3,000 rials to the dollar. The rate on
an illegal but active black market is currently around 5,100 rials to the
The think-tank said the basic premise of the government's economic policy
would remain the generation of large external surpluses to finance the
country's debt-service obligations.
According to the latest central bank report, these amount to $6.9 billion
in fiscal 1997/98, $4.9 billion in 1998/99, $2.5 billion in 1999/2000 and
$706 million in 2000/01, EIU said.
``However, lower oil prices will reduce current account surpluses to an
average of $2 billion per year in 1998/99 and the government will have to
rely on reserves built up in recent years to cover debt obligations in
addition to imposing stricter import controls,'' the EIU said.
It said that due to a projected 17 percent slump in oil prices this year,
Iran would likely see a return to the harsh import compression applied in
1995/96 and a drawdown of foreign exchange reserves which it estimated to
be about $8 billion.
Date: Wed, 18 Mar 1998 19:29:09 +1100
From: Mehdi Ardalan <mardalan@LAUREL.OCS.MQ.EDU.AU>
Subject: 8 top mathematics students die in road accident
ahvaz, khuzestan prov., march 17, irna -- eight students of sharif
industrial university based in tehran died on way home from ahvaz on
monday night when the bus carrying them overturned on
the students had been invited by shahid chamran university of
ahvaz to attend a conference arranged by the association of iranian
mathematicians for the top students of methematics at iranian
other students on board the bus were injured and hospitalized in
the provincial city of andimeshk.
latest reports indicate that several students have been flown to
ahvaz for further treatment.
the conference opened in ahvaz on saturday and the students
were returning to tehran after attending the gathering.
Date: Wed, 18 Mar 1998 09:48:26 +0100
From: Farhad Abdolian <farhad.abdolian@RSA.ERICSSON.SE>
Subject: nmayndh qvGan Kvastar rsydgy bhbrKvrd Qyrqanvny ba mdyranShrdary Sd
Forwarded from Hamshari today.
nmayndh qvGan Kvastar rsydgy bhbrKvrd Qyrqanvny ba mdyranShrdary Sd
Aya ba mthman prvndh 321 mylyard tvmany hmannd prvndh Shrdary
brKvrd Sdh ast?
.srvys syasy:QlamHsyn Zakrynmayndh qvGan dr mjls Svray aslamy
rvz gZSth dr sKnrany pyS az dstvr Kvd ba aSarh bh msail mrbvT bh
Shrdary thran gft:yky az mvxveaty kh az mdtha qbl sival brangyz
Sdh ast prvndh Shrdary thran ast.dr ayn rabTh prsShay zyady
vjvd dard az jmlh aynkh Aya prvndh 321 mylyard tvmany mhmtr bvd
ya prvndh Shrdary thran? Aya ba mthmyn Anprvndh hmangvnh
brKvrd Sd v Hsasyt nSan dadh Sd kh bamthmyn prvndh Shrdary
brKvrd Sdhast? Aya bazdaStha v bazjvyyhay Klaf qanvn v Sknjh hay
mvrd adea dr bexy rvznamhha rast ast yadrvQ? agr drvQ ast Gra az
byan mjdd Anha jlvgyry nmySvd? agr rast ast mrtkbyn An Klafha
Gh ksany hstnd? v taknvn Gh brKvrdy ba Anha Sdh ast?
bh gzarS Kbrngar hmShry Zakry KTab bh riys qvh qxaiyh gft:
mgr nh ayn ast kh yky az vXayf nmayndgan mjls nXart br Hsn
ajray qvanyn ast? Hal agr tedady bh gman aynkh bh Anha Xlm
Sdh ast v brKlaf qanvn asasy kh hrgvnh Sknjh ra bray grftn aqrar v
ya ksb aTlae mmnve krdh vadar bh Shadt v ya aqrar Sdh~and bh
nmayndgan mjls mrajeh krdh v aTlaeat~San ra dr aKtyar Anan qrar
dadnd bayd mthm bh syasy kary Svnd? v agr nmayndgan bh mqtxay
eaTfh ansany tHt tacyr qrar grftnd bayd mvrd tmsKr qrar grfthv bh
tmsaH tSbyh Svnd? v dhha sval dygr kh amydvarm msivlanh v dlsvzanh
v Cadqanh bh Anha pasK dadh Svd.
vy dr bKS dygry az sKnan Kvdba aSarh bh aynkh bayd bh prsShay
Zhny v zbany afrad pasK dadh Svd gft:dr antKabat CrfnXr az nXart
astCvaby kh bHc Hqvqy v syasy KaC Kvd ra myTlbd Hq Tbyey afrad rd
ClaHyt Sdh ast kh bdannd Gra v Tbq Gh mdark v asnad metbry rd
ClaHyt Sdhand ta dr Cdd dfae az Kvd v aHyana rfe Sbhh v aStbah v
yalaaql aClaH KvyS brAynd.mtasfanh rd ClaHyt bdvn tfhym athamat bh
jahay dygry mcl gzynSha v Hrastha nyzsrayt krdh ast, afrady az
astKdam mHrvm v ya az kar brknar mySvnd vly tnha pasKy kh dadh
mySvd ayn ast kh dr avlvyt qrar ngrftnd.
ama avlvyt yeny Gh v dlyl aynkh dygr pasKy dadh nmySvd mSKC
nyst.ayn emlkrdha baec sviXn v tlqy jnaHy v syasy~bvdn
ayn tCmymha mySvd.
Date: Wed, 18 Mar 1998 10:12:27 +0100
From: Farhad Abdolian <farhad.abdolian@RSA.ERICSSON.SE>
Subject: fwd: antKabat thran bh dvr dvm kSydh Sd
Copied from Hamshahri 24 asfnd 1376.
antKabat thran bh dvr dvm kSydh Sd
ntayj antKabat myandvrh~ay mjls aelam Sd
.srvys syasy:kar SmarS Arai antKabat myandvrh~ay pnjmyn dvrh
mjls Svray aslamy dr Hvzh~antKabyh thran, aCfhan, Kmyn v slmas
bh payan rsyd v nfrat brgzydh mSKC Sdnd.
bh gzarS stad antKabat vzart~kSvr dr Hvzh antKabyh aCfhan az
mjmve 721 hzar v 92 ray bdst Amdh Hsn kamran dstjrdy ba ksb66
hzar v 864 ray Haiz akcryt Arai Sd.
dr Hvzh antKabyh Kmyn nyz azmjmveh 63 hzar v 711 raybdst Amdh
syd mHmd ely qrySy ba 41 hzar v 775 ray Haiz akcryt Arai Sd.
dr Hvzh antKabyh slmas az mjmve 95 hzar v 682 ray bdst Amdh
qasm mhrzad Cdqyany ba 13 hzar v 869ray brgzydh Sd.
hmGnyn SmarS Arai dr Hvzh~antKabyh thran dySb payan yaftv
ntayj qTey Arai bdst Amdh drayn Hvzh antKabyh bdyn SrH aelam
az mjmve 933472 ray maKvZh:
1- ely ebaspvr thrany~frd ba 48909 ray.
2- faTmh krvby ba 29738 ray.
3- rfet byat ba 64076 ray.
4- mHmd aSrfy aCfhany ba 16966ray.
Haiz akcryt Ara Sdnd v bh mrHlh dvm antKabat rah yaftnd.
# Farhad Abdolian, firstname.lastname@example.org #
# HW Design Engineer @ Ericsson Radio Access AB #
# Dept. B/UF, Box 11, S-164 93 Stockholm, Sweden #
# Phone +46-8-404 82 91 Fax: +46-8-764 18 58 #
Date: Wed, 18 Mar 1998 16:57:16 +0100
From: Asghar Abdi <asghar@BTINTERNET.COM>
Subject: NOWRUZ ACCORDING TO IRNA
Norouz in the Course of History
The calendar keeps track of months and years. There is no record of
calendars the way people calculated dates in the pre-Achaemenian era. After
the Achaemenids, however, two kinds of calendar were created. The first
calendar was found in Persepolis inscriptions. It consisted of twelve
months, probably beginning in autumn. This calendar was a solar calendar,
including leap years. The second calendar was the Avesta calendar which was
the origin of the current Iranian calendar. In ancient Iran lunar months
were used in a different way. The week, which was one of the bases of the
Semitic calendar, did not exist. Instead, the month was divided into thirty
days, each month having a specific name. The year in the Avestaian calendar
was comprised of 365 days which made up 30-day months. The five remaining
days were called "Panjeh". In the old Persia, the time of the coronation was
considered the beginning of the calendar and the years were named after the
kings. For example, they said, 'the fifth month of Ardeshir's seventh year
of rule'. In 247 B.C., beginning with the Parthian era, the origin of the
calendar was changed. Beginning with the Sassanid dynasty, again the
calendar was changed to that used in the Achaemenian era.
At the time of Yazdgerd, the last Sassanid king, the year 631 A.D. was
chosen as a new beginning for the Iranian calendar. Since no king ascended
the throne after him, that calendar remained in use as the Yazdgerdi
calendar. In the Sassanid era, collecting taxes by the government started
at Norouz (the first day of the new year). After the Arab invasion of Iran,
when Persians were converted to Islam, the tradition of collecting taxes and
many other Persian traditions were adopted by the Abbasid caliphs. However,
since they did not take the leap year into account, each year the time of
Norouz changed. They then decided to take the leap year into account, as the
Persians had in the pre-Islamic era. Thus originated the calendar and
Mo'tazedi history. It is not exactly known when and how Norouz emerged. Some
people believe that natural changes in climate gave birth to Norouz. Some
researchers consider it a national festival, while others regard it as a
According to Zoroastrian belief, the month of Farvardin (the first month of
the Iranian solar calendar) refers to the Faravashis (spirits) which return
t the material world during the last tend days of the year. Therefore, the
Zoroastrians honor the ten-day period in order to make the spirits of their
deceased ancestors happy. The tradition by some of going to cemeteries
before Norouz may have its origin in this belief. Others have narrated tales
about the origin of Norouz. One version is that on this day, Kia Khosrow,
son of Parviz Bardina, ascended the throne and made Iranshahr flourish.
Another version is that on this special day (1st of Farvardin), Jamshid, the
Pishdadi king, sat on golden throne while people carried him on their
shoulders. They saw the sun's rays on the king and celebrated the day. Yet
another story mentions Solomon who lost his ring and, as a result, lost his
reign. After searching for it for forty days, he found his ring and
recovered his sovereignty. Hence, the people cried, "Norouz (the new day)
has come". In ancient times the Norouz festival started on the first day of
Farvardin (January 21, but it is not certain how long that lasted. In some
royal courts the festivities continued for one month. According to some
documents, the Norouz general festival was held until the fifth day of
Farvardin, and the Norouz special festival continued until the end of the
month. Perhaps, during the first five days of Farvardin, the Norouz festival
was of a public and national nature, while during the rest of the month it
assumed a private and royal aspect, when the kings received the common
people at the royal court.
The Norouz celebration is an ancient, national Iranian custom. The details
of Norouz celebrations before the Achaemenian era are not known to us. There
is no mention of Norouz celebrations in Avesta. It is not known either how
the Norouz festival was viewed from the standpoint of the religious beliefs
of ancient Persians. However, there exist some references to Norouz festival
in a few books written in the Sassanid era.
According to some Babylonian works, Achaemenian kings sat in the veranda of
their palace during Norouz celebrations receiving representatives of
different states who offered their precious gifts to the kings. It is said
that Darius the Great, an Achaemenian king (421-486 B.C.), visited the
temple of Ba'al Mardook, the great deity in ancient Babylon, at the outset
of every new year.
The Parthians and Sassanids also celebrated Norouz every year by holding
rituals and ceremonies. On the morning of Norouz, the king wore his adorned
garments and entered the court alone. Then, someone famous for his lucky
steps arrived in the court. Next, the supreme Moobed (Zoroastrian priest),
holding a golden cup and ring and coins, a sword, a bow and arrow, ink, a
quill and flowers arrived at court, reciting a special prayer. High-ranking
government officials arrived after the supreme Moobed, presenting their
gifts to the king. The king sent the precious gifts to the treasury and
distributed other gifts among the audience. Twenty-five days before Norouz,
twelve pillars made of mud bricks were built in the courtyard; and twelve
different kinds of seed were sown on tops of the pillars.
On the sixth day of Norouz, they picked the newly grown plants and strewed
them over the floor in the court, not collecting them till the 16th of
Farvardin, called Mehr Day. Building a fire was another public custom
observed particularly on the eve of Norouz. The fire which Iranians by
tradition build on the last Wednesday of the year has its origin in this
ancient custom. Ancient Persians respected fire; it was believed fire can
help purify the air. On the first morning of Norouz, people sprinkled water
on one another. After converting to Islam, the custom was preserved, only
they used rose-water instead. Among other Norouz traditions was bathing on
6th of Farvardin (March 26) and offering sugar to each other as a gift. The
most glorious tradition, however, was allowing legumes to grow in a shallow
dish of water, called "Sabzeh".
During the fist two centuries after Islam, the Norouz festival was not
observed earnestly due to changes in the social and political
circumstances. Gradually, the greedy Omayyad caliphs, wishing to increase
their revenues through Norouz gifts, revived the custom of celebrating the
Norouz festival. Beginning with the Abbasid era, the caliphs began to
respect Persian traditions. Released from the domination of Arabs, Persians
began to revive their ancestors' customs. According to the great Persian
scientist. Aburayhan Birooni, in the 4th century A.H. (After Hejira), the
rulers of Khorassan Province presented new uniforms to their guards and
troops on Norouz.
Norouz festival was also celebrated by the Samanid and Ghaznavid dynasties
until the Mongols invaded Persia. After the Mongol invasion, as any other
national tradition, Norouz last its significance. Nevertheless, as time
passed, it was gradually observed again. In the Safavid era, Norouz
flourished again. After the Safavid dynasty the Norouz celebration
maintained its status and was regularly observed in royal courts. Nader Shah
celebrated Norouz even in time of war. In the Qajar era, the Norouz
tradition was preserved; the Qajar monarches presented outfits, horses,
money and adornments to their troops. The common people also celebrated
Today, Norouz is celebrated as splendidly as ever. Setting the Haftsin
(Norouz table) and sitting around it at the turn of the year, wearing new
garments, presenting Eidi (gifts of crisp paper money) to children,
sprinkling rose-water, eating sweets and celebrating sizdeh-be-dar (13th
Farvardin or 2nd April) are practiced by Iranians, even those living abroad.
Muslim Iranians light candles as a symbol of ancient Persians' respect for
fire, and place the Holy Qur'an on the Norouz table to show their esteem for
this divine book. In recent years, by honoring the Norouz festival, Iranians
have demonstrated their steadfast attachment to their national customs and
traditions while firmly believing in the holy religion of Islam.
Mir-e-Norouz, Atash Afrouz and Hadji Firouz, are traditional that herald the
joyous coming of Norouz. Hadji Firouz is regarded as the more enduring of
the other two New Year announcers. According to Iranian tradition, Hadji
Firouz was a man in red clothes who went from street to street singing and
beating a tambourine on New Year's eve (which is also the eve of spring). He
was usually accompanied by one or two other persons. It is said that he and
his companions were symbols of an old custom in Azarbaijan, called "Chisdon
Chikhdim," according to which Haji Firouz sang from the streets to inform
people that spring had come and that winter has gone. In return, people gave
him gifts or money for the good news that he brought. Spring Cleaning Iran
the custom of welcoming the New Year by making a general house cleaning is
also practiced. "Spring clean" is observed days before Norouz with Iranians
cleaning every part o the house, dusting furniture and washing carpets. The
practice complements the new season and freshness that comes along with
spring and New Year. The old Iranian tradition of making houses very clean
and spice and span for the New Year celebration is rooted in the belief that
the soul of departed family members will come and visit the homes of loved
ones on Norouz eve.
Growing Grain Sprouts
The practice of preparing New Year sprouts from wheat for the New Year's
eve "Haft Seen" is an ancient one. As far as tradition goes, generation to
generation of Iranian families used to put up 12 mud-brick columns around
their royal courtyards, each planted with a particular kind of seed. The
seeds planted were usually wheat, barley, rice, bean, broad bean, lentil,
millet, chick pea, sesame, and maize. Harvesting time was accompanied by the
singing and playing of musical instruments on the 6th of Farvardin (March
27) of every year, with joy and happiness evident in each Iranian family
gathered around the courtyard. The number of mud pillars represent the 12
months of the year. The mud pillars are to be kept intact until the 16th of
Farvardin wen the whole family is to assess the growth of the seeds. The
seed that produces the tallest growth is chosen as the year's choice plant
for cultivation. Growing sprouts in homes for the Norouz has its peculiar
process and is the responsibility of housewives. At least ten days before
Norouz a housewife takes a handful of seeds, the quantity depending on the
number of family members, and makes a wish for health, happiness and
prosperity as she places them in a clay pot full of water until they
germinate and turn white. She then spreads them apart in a piece of cloth
until they sprout. When the sprouts appear, she transfers them to a copper
plate and covers them with a piece of cloth sprayed with water. When the
green plants reach a certain height the housewife ties them with a red
ribbon. Haftseen With the passing of a year and the coming of another,
Iranians get their tables ready with the seven articles that symbolize the
triumph of good over evil.The belief dates back to antiquity but the
practice is still very much alive. The seven articles usually used are
vinegar (serkeh), apple (seeb), garlic (seer), wild olive (senjed), sumac
(somaq), juice of germinating wheat or malt mixed with flour and brought to
a consistency (Samanu) and a dish of specially raised wheat or other seed
spour (Sabzeh). Note that all articles begin with the Persian "s" sound.
Number seven has been regarded as magical by Iranians since ancient times
and is symbolic of heaven's highest angels. Along with the seven articles,
Muslims place the Holy Qur'an and Zoroastrians put the Avesta in their New
Year table to implore God's blessings. A jar of water is sometimes added to
symbolize purity and freshness, along with bread, a traditional symbol of a
sustainer of life. It is usual to see fresh milk, cheese, fruits, dates and
coins on the New Year table. Wild olives and apples are symbols of love and
pomegranates are fruits venerated by Iranians. Coins are used to symbolize
prosperity and spherical sour oranges represent the earth.
The Arrival of New Year
When the clock strikes New Year all the members of the family in their clean
and new outfits gather around the Norouz table and Haftseen. The family
begins the New Year with a prayer for health, happiness and prosperity,
usually along these lines: "O Reformer of hearts and minds, Director of day
and night and Transformer of conditions, change ours to the best in
accordance with Your will." After the initial celebration to welcome the
New Year, the members of the family hug and kiss each other, eat the
bounties prepared for the New Year and wish each other the best. Then the
oldest member of the family (usually the father) presents the Eidi (New
Year's gift) to younger members. The Eidi usually consists of new and unused
paper money that have been put between the pages of the Holy Book. Visiting
relatives during Norouz is among other customs widely practiced.
On Sizdah bidar (13th of Farvardin), people spend the day outdoors in order
to get rid of the bad omen that the number thirteen usually represents. On
this day people spend their time relaxing in the parks or mountainside.
Unmarried girls make a wish that the next year's Sizdah Bidar will be spent
with their ideal spouse. In early days breaking dishes was also among the
expensive customs practiced. The belief, now extinct, was that it brought
abundance. On Sizdah Bidar people usually prepare Ash-e-reshteh (a kind of
Iranian traditional soup) and other dishes mostly made of herbs for eating.
Among the popular games played by children on this special day are "hide-and
seek," "tug of war' and "tip-cat."
Norouz; Declaration of Iranians' Livelihood, Eternity
By Dr. Ali Shariati
To say something new about Norouz is a difficult task. Norouz is a national
celebration and everyone knows what a national celebration is. Norouz is
celebrated every year, and talked about each year again. Much has been said
about it, and you have heard a lot in this regard. So is there no point in
talking about it once again? Of course there is! Do we not renew Norouz each
year? So let us also hear about it repeatedly as well. It is boring and even
nonsense to repeat a scientific or a literary text. Wisdom rejects
repetition, but sensations welcome it. Nature too, likes repetition, and
societies need it. Nature is basically made up of repetition. A society is
strengthened through repetition, sensations gain their life from it and
Norouz is a beautiful, repetitious story in which the nature, sensations and
the society are all engaged, yet it never gets old or boring. Norouz, which
has for long centuries been the master and most gracious of all the national
ceremonies around the world, maintains its young, strong, lively existence,
because it is not an imposed, an artificial or a political ceremony. It is
the ceremony of the universe, the happiness day of earth and the birthday of
the sun and the skies. The glorious day when every natural phenomenon
evolves, blooms and resolutes filled with the sweet anxiety of many
The national ceremonies of the other cultures often encourage men and women
to leave their workshops, farms, deserts, alleys and streets, gardens and
pastures, and then gather in rooms under ceilings, behind closed doors. They
gather in such surroundings as bars, dancing halls, cellars, saloons and
houses... in places that are heated with gas, lit with light bulbs, filled
with smoke, made pretty with artificial colors, decorated with paper or
plastic flowers and ornaments, scented with perfumes or burning herbs...
Norouz, on the contrary, grabs the people's hands kindly and pulls them
joyfully along with it out of their small surroundings in rooms, behind
closed doors, under ceilings, from among tall buildings and cement pavements
in and around towns into the glorious vast pastures, green areas and the
broad, kind embrace of nature, where everyone feels free and jubilant. The
kind spring sun warms them and brightens their day, the glory of witnessing
renewing of creation and themselves excites them, the wind and the spring
rain beautifully design new scenes which are already have the background of
blossoming buds of various colors and are scented with:
"Smell of rain,
smell of spearmint,
smell of soil.
And smell of boughs that are wet with gentle spring rain and shining
Norouz is a great chance for recollection of lots of great memories.
Memories of relationship between Man and nature, which is renewed each year.
This forgetful child of nature who has got himself so much engaged in
artificial affairs and pre-sceduled engagements, that he/she has even
totally forgotten his own lovely mother. He/she is now called back to the
kind embrace of his loving mother with the magical spell of Norouz. There,
they will together joyfully celebrate this happy reunion. The careless child
will find out about his/her own origin in the kind embrace of his/her
mother, and the mother's face will bloom in finding back her lost child,
shed tears of happiness for this happy occasion, cry joyfully in spring
thunders, get young and pretty another time, and briefly speaking, like the
Prophet Jacob (AS), who regained his lost sight after smelling the scent of
Joseph's (AS) shirt, will be bestowed a sharp sight to see her dear child
once again.The more complex or heavier our artificial, technical
civilization will become, the more urgent the need to reunion with and
return to the nature's embrace. Thus, unlike traditions, that get old and
incompetent, and sometimes even useless as time goes by, Norouz gets
younger, prettier and stronger with the passage of time, and that is because
Norouz is a third way for reconciliation between the two sides of the long
cultural divide that has been going on since the era of Lao-Tso and
Confucius until the recent days of Roseau and Voltaire.
Norouz is not merely a good chance for relaxing and being happy, but a bare
need of the society and the vitally-needed spiritual food for a nation. What
else is capable of brightening up cold hearts, in a dark world, based upon
ever-ongoing changes, revolutions, separation and loss, disintegration and
dissolving, where the only thing that is stable and never subject to change
is ever-renewing itself and instability? What else can make a nation
invulnerable in the cruel path of the carriage of time, which destroys
anything in its path, breaks and crashes any pillar and demolishes any base?
No nation is formed within a night, one generation's era of even two. A
nation can be described as the continuous string of many generations that
time, this pitiless, thoughtless sword of nature, separates their physical
connections along the course of their history. Unfortunately, we cannot have
a two-way correspondence with our ancestors those who have formed the soil
of our nation.
The horrendous, deep valley of history is dug. The long, hollow centuries
have formed a great impassable gap between us and them. It is only our
traditions that speaking away from the sharp eyes of the cruel time
executioner, can kindly take our hands and convey us spiritually to the
other side of this terrifying valley, thus reconciling between us and our
glorious past, our ancestors. It is in the holy face of these traditions
that we can feel their presence by our side today, and Norouz celebrations
are among the steadiest, most gracious of these traditions. Whenever we
celebrate Norouz, it is as if we are taking part in every Norouz celebration
observed on this land ever since the beginning of this ceremony. That is the
time when all the black and white pages of history of our ancient nation are
turned one after the other before our curious eyes, and we eagerly
eye-witness their events.
Believing in the fact that our nation has always celebrated Norouz in our
homeland awakens these exciting ideas in our minds that... "Why sure, every
year, even in the sad year when Alexander painted the facade of this country
red with the noble blood of our nation, by the long blazing flames which
were burning the beautiful Persepolis Palace, right there in the same year,
our oppressed ancestors must have celebrated Norouz more seriously and more
piously, amid their sorrows. So dearly has been Norouz celebrated in those
sad years, and all the years similar to them. A cause to be cheered despite
all the miseries." It has never been an excuse to be "careless, cheap and
forgetful", but a pretext to announce the lively determination of our nation
to be and to continue to be and to maintain strong ties with a glorious
past, which the time factor and the invaders of different races have always
tried in vain to wipe off the scene of existence.
Norouz has always been so dear. To Zoroastrian clergy, to sagacious old men
in ancient history, to Muslims, to Shia Muslims, and to Persian-speaking
people all over the world. Everyone has considered Norouz a beloved one, and
talked about it sympathetically. Even the philosophers and scientists who
have considered Norouz "The first day of creation, when Ahourmazda (God, in
ancient Persian mythology) created the universe in six days, and was busy
until the sixth day when this job was accomplished, and that is why the
first day of Farwardin (the first Iranian month of the year) is named
Hourmazd and the sixth day, "The Holy Day". What a beautiful story it is.
Even prettier than reality itself! Doesn't every human being honestly feel
that the first day of spring is the first day of creation repeated again? If
God set a beginning for life on earth, that day must have doubtlessly been
the Norouz day. Surely, spring has always been the first season of the year.
God must not have ever made summer, winter or fall the first season of the
year! The first grass on earth must have surely started sprouting on the
first day of spring, the rivers must have started running then, and the buds
blooming which means Norouz must have always been on the first day of
spring, simultaneous with the renewing of creation. "Soul" must have surely
been created in this season. Love's first arrow must have stricken a heart
on its first day, and the sun risen for the first time on the very same day,
marking the start of the clock of universe. Islam, which wiped off all the
discrimination and colors of racism and tribalism, and changed the form of
many traditions, on the contrary polished the beautiful facade of Norouz. It
approved of this glorious tradition, let its sapling continue to grow and
get stronger, now with a strong, gentle support, safe from extinction in the
first days of introducing Islam to the Iranians.
The two great events of appointing Imam Ali (AS) as the Prophet's spiritual
heir on Al Qadir day, and choosing him as the Calif of the Muslims and Emir
of all the believers (Amirul Mu'menin) have both been on Norouz day and
surely what a great coincidence! Thus, all the abundant love, piety and
belief of the Muslim Iranians in Imam Ali's (AS) right and holiness became
the supporting reason for Norouz. This glorious celebration, which had begun
its life with the ancient soul and love of a nation, was now doubly
fortified with the holy spirit of a great religion, Islam, as well. A
national tradition was thus intermingling with religious piety and the new
strong love which had been sprinkled in the hearts of these people, getting
holier. During the Saffavid Dynasty's era, it even became an established
Shia tradition, abundant with piety and pure beliefs, now complete with
special prayers. As the history books reveal, "One year, when Norouz and
Ashoura (the tenth day of the lunar month of Moharram, when Imam Hussein
(AS) and his followers were martyred in Karbala - one of the saddest events
in the history of Shia; a mourning holiday) coincided, the Saffavid Shah
spent that day mourning for Imam Hussein (AS) and celebrated the following
day as Norouz!"
Norouz which is old and has had the dust of many centuries set on its face,
has witnessed the hymns of moqan (clergies of sun worshippers) calling and
endearing it, the holy psalms of the Zoroastrians at their Fire-Temples
addressed to it, Avesta's murmurs calling it holy names, and heavenly rhymes
of Ahourmazd, praising it personally and secretly in its ears. From then on,
it has been praised with the holy verses of Qur'an and Allah's own words.
Special salats (Islamic prayer, similar to five-time daily prayers) were
devised for Norouz, as well as special prayers to be said at Norouz day and
the moment of turning the year. These were all coupled with love of Imam Ali
(AS) and his just government in Shiaism. This approach pumped fresh blood
into the veins of this old tradition, which has lived a long life along with
all our ancestors since olden days, and cheered up the moments of every one
of us, with tender and profound love, always very sincerely.
The main prophesy of Norouz still, is to polish the stains of sadness and
hopelessness off the hearts of this nation, which has often been betrayed
and even stabbed in the back, and blow the soul of jubilance into the corpse
of this land and its people. And yet that is not all. Norouz is responsible
for strengthening the ties between the present generation and all our wise
ancestors in the past on the one hand, and strengthen the ties of all these
with mother nature on the other hand. Above all, Norouz strengthens the ties
of oneness among the present-day Iranians, who have the bitter memories of
suffering the invasions of many kinds, cruelties of both insider and
outsider enemies, executioners who made minarets of their heads and
massacred many generations. It melts the thick ice of the walls of being
strangers among our nation and sows the seeds of being related to each
other, flesh and blood. Thus, it fills the deep gaps of forgetfulness which
often separate the hearts of different groups of the nation had they not
been filled with the kindness of Norouz.
And we, in these happy moments, light the holy Ahouraian fire of Norouz once
again, and deep in our conscience, tread the black death-stricken deserts of
hollow centuries, and get ready to celebrate Norouz along with all the men
and women who once celebrated this glorious national ceremony on this land.
Their noble blood runs in our veins, our hearts beat happily with it and
their souls once again start life in our bodies under the clear skies of
Iran. Thus, we proudly proclaim our lively existence as a happy wise nation,
standing tall amid the heavy winds of horrendous incidents which are capable
of uprooting any strong tree, but not our nation's. We announce that we are
alive and we will continue our proud existence on this land till the end of
time, even in this dark century when our enemies, and particularly the
usurper West, are fiercely determined to make us foreign to our own culture,
so that we will be their obedient slaves, with no personality of our own to
rely on. So let us renew our alliance with all our ancestors and with all
the different races of our nation, as well as with our mythology in this
historical intersection of time, beliefs and traditions. Let us borrow the
precious inheritance of love from them and promise to be faithful inheritors
of it. Let us promise as a nation, never to die, or how in obedience to
other cultures, because our roots delv deeply into the rich culture of
humankind, piety of religions and nobleness of an ancient nation that is
standing tall at the great passage of history and at the scene of the whole
What Should Be Learned From Spring
By Martyr Morteza Motahhari
The following text is an excerpt from three lectures given by Ayatollah
Morteza Motahhari, the great Islamic philosopher and thinker, during the
period from March 26-28, 1959. The lectures also deal with other subjects
besides spring. However, only the parts on the subject of spring have been
extracted and quoted here. Those lectures are included in the book entitled
"Bist Goftar" (Twenty Lectures) by Morteza Motahhari, published by Islamic
Publications Office, Sixth Edition, 1981. Ayatollah Motahhari was martyred
by some counter-revolutionary elements right after the victory of the
Islamic Revolution in 1979.
Inclination for Variety and Renewal
Man gets bored with monotony by nature. He likes variety. Desiring new
things is part of the man's nature. But what is the secret? Why does man
yearn for something with full enthusiasm but when he obtains it, his
enthusiasm subsides and, at times, he gets tired of it and may even begin to
hate it? Some believe that the secret lies in the qualities and
characteristics incorporated into the man's nature. They argue that man
always craves for things which he does not posses, but as soon as he owns
those things, all his desire and craving vanishes. Others have a more mature
attitude. They remark that in the man's nature, there exists a more exalted
and perfect ideal, a beloved one which is infinite perfection. Those holding
the second view on man believe that he looks for a certain thing in which he
thinks he has seen a trace of his perfect ideal. However, they add, when he
obtains it, he realizes that he has been mistaken, taking it for that
ultimate perfection. Thus, he starts looking for something else which could
satisfy his inner desire for perfection. The quest will continue endlessly
unless he meets his real beloved one, his perfect ideal. Overwhelmed with
joy and bliss, he will be integrated into the infinite perfection and will
calm down forever with no more boredom or melancholy. "Those who believe
and whose hearts are set at rest by the remembrance of Allah; now surely by
Allah's remembrance are the hearts set at rest." (13:28). Regarding the
heaven, the Holy Qur'an states, "Surely those who believe and do good deeds,
their place of entertainment shall be the gardens of paradise. Abiding
therein; they shall not desire removal from them." (18:107, 108). The above
verses underline a difference between the worldly and heavenly bounties and
blessings. It follows that, in this world, man desires change and diversity
but, in the hereafter, he will have no such desire. At any rate, it is clear
that man, in this world, likes variety and renewal because they create joy
and cheerfulness, particularly if the variety and renewal are in the life
and nature, which surely remove man's weariness and boredom.
The same fact has been heeded by religion. One day in the week, Friday, and
one month in the year, the holy month of Ramadhan, have been allocated for
Worshipping the Almighty, which are a time for spiritual revival and
clearing the mind of material and worldly worries and problems. There is a
prophetic tradition saying, "Everything has a spring, a time for renewal and
revival. The time of revival of the Holy Qur'an in the hearts of the
believers is the holy month of Ramadhan."
Imam Ali (AS(), the First Imam of the Infallible Household of the Holy
Prophet (S), said, "Learn the Holy Qur'an, which is the spring of the
hearts." The natural spring is created by the sun, when the distance between
the earth and the sun gradually decreases and the warmth of the sun's rays
revive the dead nature and awaken the sleeping earth. The spiritual spring
is brought about by the brilliant sun of the Holy Qur'an shining on the
gloomy hearts and melancholic souls. And man should make the most of both
natural and spiritual springs.
Man's Share of Spring
The Holy Qur'an frequently points out the revival of the earth in spring in
order to teach the people how to be enlightened by such revival and how to
make the most of this season. All the creatures on the earth, from plants
and animals to the human beings, have a share of the revivifying season of
spring. The verdures and flowers attain full growth and beauty. The animals,
horses, cows and sheep, graze on the prairie and fatten.
Man, with his wisdom and understanding, has also a share in this prevailing
bounty and blessing. But, what is his share? To some people, the reviving
spring is inspiring. It is a valuable lesson to them, full of points, facts
and secrets. However, unfortunately, some other people utilize this season
as animals do. That is, their share of spring, the glorious manifestation of
creation is only stuffing themselves with food, yelling, brawling and
lowering themselves to the ranks of animals. They are also inspired.
However, they do not draw their inspiration from the spring but from wicked
qualities like corruption, immorality and exceeding the human limits.
Spring is the season of revival, freshness and flourishing of the earth. It
is the time when the earth, under renewed circumstances, gets prepared to
receive the greatest divine blessings, namely life and vitality. The
revival of the earth is repeatedly highlighted in the Holy Qur'an, some 15
times or even more, so that it will serve as a lesson to man. Indeed the
Almighty God, by referring in the Holy Qur'an t spring and revival of the
nature after deathly winter hibernation, intends to make the human beings
ponder on the creation. The Holy Qur'an indicates that thinking is a key to
knowledge and one of the means of communicating with the Creator, the Center
and Spirit of the universe. One of the basic teachings of the Holy Qur'an is
inviting man to ponder over the creation to discover its secrets, to think
about himself to improve his way of life, and to consider the history and
the former nations in order to gain an insight into the divine laws and ways
set for the life of mankind. If thinking is superficial, it will be easy but
without any results. However if it is scientific, based on precise data and
experiments, or based on the outcome of research, studies and mental work of
others, then it will be difficult but very beneficial.
The main pillars of the religion of Islam are monotheism and the belief in
the Day of Judgment. Accepting the monotheism, the Unity of the Almighty,
requires careful thinking. Also, as the Unitarianism is among the
fundamental beliefs of Islam, one has to accept it after ample thought and
investigation. That is why the Holy Qur'an recommends thinking, research and
investigation and most of its verse advise the Muslims to try their utmost
in this regard. The important point is that the Holy Qur'an has not dealt
with thinking and pondering in a vague manner. Instead, it has mentioned the
subjects which the Muslims are required to ponder on.
As it was said earlier, the Holy Qur'an refers to the spring and the revival
of nature on some 15 different occasions. In general, the verses touching on
this subject can be classified in three categories:
1. The verses that refer to the revival of nature in order to draw attention
to the concept of Unitarianism.
2. The verses which cite the revival of nature as a sign of the Resurrection
and the Almighty's power to make the dead rise from the graves on the
3. The verses that have underlined both.
For instance, the following verse belongs to the first category: "Most
surely in the creation of the heavens and the earth and the alternation of
the night and the day, and the ships that run in the sea with that which
profits men, and the water that Allah sends down from the cloud, then gives
life with it to the earth after its deathly and spreads in it all (kinds of)
animals, and the changing of the winds and the clouds made subservient
between the heaven and the earth, there are signs for a people who
understand." (2:164). The above verse calls on the people to think about
what they see in nature in order to be led to the fact that whatever exists
in the heavens and the earth has a Creator, Who is Unique. It is true that
thinking should be based on knowledge. Thus, when the Holy Qur'an urges the
Muslims to ponder on the natural phenomena, it is also, at the same time,
advising them to acquire the necessary knowledge of nature.
Two examples of the verses which fall into the second category are given
below: "And Allah is He Who sends the winds so they raise a cloud, then We
drive it on to a dead country, and therewith We give life to the earth after
its death; even so is the quickening." (35:9). "And We send down from the
cloud water abounding in good, then We cause to grow thereby gardens and the
grain that is reaped, and the tall palm-trees having spadices closely set
one above another, a sustenance for the servants, and We give life thereby
to a dead land; thus is the raising." (50:9, 10, 11)
The following three verses are among the verses that fall into the third
category. "O people! if you are in doubt about the raising, then surely We
created you from dust, then from a small seed, then from a clot, then from a
lump of flesh, complete in make and incomplete, that We may make clear to
you; and We cause what We please to stay in the wombs till an appointed
time, then We bring you forth as babies, then that you may attain your
maturity; and of you is he who is caused to die, and of you is he who is
brought back to the worst part of life, so that after having knowledge he
does not know anything; and you see the earth sterile land, but when We send
down on it the water, it stirs and swells and brings forth of every kind a
beautiful herbage." (22:5). "This is because Allah is the Truth and because
He gives life to the dead and because He has power over all things." (22:6).
"And because the hour is coming, there is no doubt about it: and because
Allah shall raise up those who are in the graves." (22;7). It can he seen
that, in these verses, the revival of nature in the spring forms the basis
of thinking and pondering on the rising again to life of all the human dead
before the final judgment and the Unity of God as well.
Date: Wed, 18 Mar 1998 23:31:59 +0100
From: Farhad Abdolian <farhad@ALGONET.SE>
Subject: fwd: frj srkvhy ba jameh sKn mygvyd
i found this on jameh magazine at: http://mreza.net/latifi/jameah/
it is a very nice and interesting magazine.
Read and enjoy.
frj srkvhy ba jameh sKn mygvyd
yk sal zndan aSd mjazat mn bvd kh tHml krdm , dr Hkm
mHrvmyt dygry pyS byny nSdh bvd, ama hnvz bh mn gZrnamh
ngahy bh gZSth
frj srkvhy05 salh mntqd adby v rvznamhnvys, dr rSth
jameh Snasy danSgah tbryz farQaltHCyl Sdh ast.
avdr jryan fealythay danSjvyy dvbar bh zndanhay sh mahh
v yksalh mHkvm v yk bar bh mdt dv sal az danSgah aKraj
Sd. srkvhy ba adamh fealythay syasyaS elyhrJym sabqdr
sal 05 ba mHkvmyt 51 sal zndan, bar dygr bh Hbs aftad v
dr jryan anqlab aslamy ps az tHml 5/7 sal az mHkvmytS,
hmrah ba dygr zndanyan syasy az zndan Azad Sd.
dr karnamh ps az anqlab srkvhy hyGgvnh fealyt syasy
cbt nSdh ast.
kar rvznamh ngary srkvhy az dvran danSjvyy v hmkary
ba Cmd bhrngy dr antSar fClnamh Adynh dr Klal salhay 64
ta05AQaz Sd khAcary az av dr mjlat adbyAn dvran bh Gap
rsyd. mdty ra nyz az sal 5731 bh bed Kbrngar v dbyr bKS
gzarS v mCaHbh mjlh thranmCvr bvd v mqalat adby Gndy
ra benvan mntqd adby vhnry dr nSryat gvnagvn bGap rsand.
srkvhy dr sal46 abtda meavn srdbyr v sps srdbyrmjlh
mjmveh mqalat v nqdhay adby srkvhy dr ktab ))nqSy az
rvzgar(( bh Gap rsydh v dv ktab dygr nyz dr dst Gap
dard. KvS mygvyd : myKvahm dr ayran bmanm v kar frhngy
Kvd ra bh envan mntqd adby v rvznamh ngar adamh dhm.
* az Aban 5731 majray Sma yky az bHc angyztryn mvxvehay frhngy v syasy bvd kh
dr rsanhhay Karjy mneks Sd. majra Gh bvd v Gh sranjamy yaft?
dr mvqeyt knvny mjal bazgvyy AnGh ra dr 3 sal gZSth br mn v brKy nvysndgan
dygr rfth ast, ndarm. fkr myknm vaqeyt majray aKyr mra hmh mydannd.dr namhay
kh dr 41 dymah 5731 KTab bh hmsrm nvStm v dr ayran Gap nSd ama baztab gstrdh
ay yaft, bh gvShhayy az AnGh br mn rft, aSarh krdham . nmyKvahm bh An msail
damn bznm kh nmk paSydn bh zKmy drdnak ast. bh hmyn bsndh myknm kh dr Aban
5731 , hngamy kh bray dydn hmsr v frzndanm qCd msafrt bh Alman ra daStm, dst
gyr v dr 03 AZr 57 Azad Sdm . dr bhmn mah 57 mjdda dstgyr v ta bhmn 6731 dr
az AnGh brKy ksan v brKy rsanhha dr ayran elyh mn gftnd v nvStnd Agahy daryd
grGh sKn KamvSan Snydhayd. dr Gnd sal gZSth , bvyJh ps az antSar ))mtn 431
nvysndh(( dr sal 37 kh mn hm yky az amxa knndgan An v yky az 8 nfry bvdm kh
dr jme Avry amxa bray An fealyt daStnd v ps az An kh tedady az nvysndgan az
jmlh mn xrvrt tjdyd fealyt kanvn nvysndgan ayran ra mTrH krdym , syly az
narva v mvjy az dastanhay jely v Kbrhay drvQ drbarh ma , dr brKy az rsanhhay
rsmy v nymh rsmy mntSr Sd v fSarhay dygry nyz aemal Sd. az Kvd gftn dl Azar
ast ama Gvn prsydhayd, gZSth az AnGh dr zndan br mn rft, pyS v ps az bazdaSt
brKy ksan v brKy az rsanhhay jmey dr ayran, meyarhay qanvny v ansany v aKlaqy
ra zyr pa gZaStnd v az TrH aftraha v athamhay nadrst , jel dastanhay drvQyn
v ... aba nkrdnd. hdf aCly ayn bvd: prvndh sazy v mKdvS krdn Ghrhi nvysndgany
kh ba sansvr rsmy v Qyr rsmy , Kvd sansvry naKvasth , tHmyl fxay tk Cdayy br
frhng , brKvrd syasy ba msail frhngy v fealan erCh frhng , mKalf bvdym v bh
Azady byan v qlm v andySh v xrvrt Hxvr kanvn nvysndgan ayran dr erCh frhng
ama sranjam mn dr mrHlh knvny Gnan Sd kh kar , bdan san kh dr nXr bvd, pyS
nrft. prvndh mn bh Sebh 11 dadgah anqlab aslamy mHvl Sd. dadgah ps az Gnd rvz
rsydgy bh athamat v Snydn dfaeyat mn kh ayn athamat jely v aqrarha tHmyly
ast , mra az athamat mTrH Sdh Gvn jasvsy, artbaT ba byganh, rabTh ba grvhhay
syasy mKalf v ... tbrih krd kh dr Cvrtjlshhay dadgah cbt ast.
dr payan , dadgah mra bh dlyl nvStn namhay bh hmsrm kh dr Karj az kSvr mntSr
Sd bh astnad madh 005 qanvn mjazat aslamy , bh atham ))tblyQ elyh jmhvry
aslamy(( bh Hdakcr mjazat teyyn Sdh dr ayn madh , yeny yk sal zndan mHkvm krd
kh ps az gZrandn dvrh kaml mHkvmyt dr 8 bhmn mah 67 Azad Sdm. dr Kbry kh dr
hman zman dr rsanhhay rsmy Gap Sd, mHkvmyt mn br mbnay madh 005 aelam Sd.
mtn madh 005 Gnyn ast: ))hr ks elyh nXam jmhvry aslamy ya bh nfe grvhha v
sazman mKalf nXam bh hr nHv fealyt tblyQy bnmayd bh Hbs az 3 mah ta yk sal
mHkvm Kvahd Sd((.
bh rQm ayn Hkm CryH , bexy az rvznamhhay rsmy hnvz hman athamaty ra drbarhi
mn tkrar myknnd kh dadgah anqlab mra az Anha tbrih krdh ast. br asas qvanyn,
TrH athamat elyh ksy dr rsanhhay jmey , pyS az dadgah , jrm bh Smar myAyd v
tkrar athamaty kh dadgah anqlab aslamy mra az An tbrih krdh ast Gvn atham
jasvsy , artbaT ba byganh v ... jrmy sngyntr ast v qanvn dr hr 2 mvrd Hq dad
Kvahy ra bh vyJh ba tvjh bh ray dadgah bray mn mHfvX mydard. ta knvn az dad
Kvahy dr mraje qxayy Kvddary krdham v agr Gnyn knm dst km bh astnad Cvrtjlsh
v ray dadgah , hr mHkmh mnCf v by Trfy Hq ra bh mn Kvahd dad.
* dr gZSth dr zmynh nqd adby v rvznamh nvysy feal bvdyd. aknvn v ps az Azady
az zndan Gh brnamhay daryd?
dl bstgyv dQdQh Hyaty mn , nvysndgy v nqd adby ast v amydvarm ayn amkan ra
byabm kh dr kSvr Kvd bh kar frhngy v Hrfhaym dr zmynh nqd adby v rvznamh
nvysy adamh dhm . dr Hal Haxr ktab ))nqSy az rvzgar(( kh mjmveh ay ast az
mqalat adby , bray Gap dvm Amadh ast. mjmvehay az mqalat dygr mn grdAvry Sdh
ast v Amadh Gap ast . nvStn ktaby dr Ser v dastan meaCr v tHqyqy drbarh rvnd
Gnd mqvlh frhngy dr frhng meaCr , rv atmam ast kh amydvarm bh ayn ktabha mjvz
Gap v nSr dadh Svd. Gndyn danSgah v nhad frhngy dr Karj az kSvr bray sKnrany
dr bab adbyat v frhng meaCr v dryaft jayzh adby az mn devt krdhand. bray Hxvr
dr ajlas rvznamh nvysan jhan kh GarGvb brnamhhay yvnskv dr svid brgzar mySvd
devt Sdham. albth hnvz bh mn gZrnamh dadh nSdh ast v agr ajazh sfr bh Karj az
kSvr bh mn dadh Svd qCd darm bray mdty kvtah bh msafrt brvm v bh ayran brgrdm
v kar frhngy Kvd ra dr kSvr Kvd adamh bdhm.
* mvxve gZrnamh Gyst v Gh Sd kh ayn msalh dr rsanhhay Karjy mTrH Sd?
mn tqaxay gZrnamh krdham ama hnvz bh mn gZrnamh ndadhand. aknvn hmh az qanvn
v qanvnmdary v jameh mdny Hrf myznnd ama dr brKy mvard angar dr br hman paSnh
myGrKd. dr Hkm dadgah bh aSd mjazat pyS byny Sdh dr madh 005 yeny yk sal Hbs
mHkvm Sdham v kyfr teyyn Sdh dr ray ra bh tmamy tHml krdham. dr ayn Hkm hyG
nve mHrvmyty , jz hman yksal zndan teyyn nSdh ast v mqamat qxayy nyz bh mn
gfthand kh az nXr qanvn mney bray msafrt mn vjvd ndard.
Gndyn bar bh mraje qxayy dr dadgah anqlab mrajeh krdham kh ntyjhay ndadh ast.
naGar Sdm dr pasK devthay frhngy bgvym kh msalh gZrnamh mn hnvz rvSn nyst v
Anha hm ayn msalh ra mTrH krdnd.
* Kbrgzaryha Kbr dadnd kh namhay bh anjmn jhany qlm nvSthayd , Gra ayn
namh ra nvStyd v ba Gh rsanhhayy mCaHbh kryd?
dr zmany kh dr zndan bvdm, Seb , kh nhad Cnfy nvysndgan jhan ast v bsyary
az nvysndgan , hnrmndan , rvznamhnvysan v rvSnfkran brjsth v brKy az nhadhay
frhngy v rsanhhay jmey v bsyary ksan , dr dfae az mn v Azady byan v qlm tlaS
gstrdhay krdnd kh mn az An by aTlae bvdm v aknvn nyz nam v nSan An ksan v An
nhadha ra nymdanm. mra bh exvyt Kvd pZyrfth ast v mn bh envan yk exv , az
nhad nvysndgan jhan yeny Kvastm kh spasgzary mra ba Gap v arsal An namh
bh hmh nhadha v ksany kh bray Azady mn v dfae az Azady byan v qlm my kvSnd
aTlae dhd. ta knvn ba hyG rsanhay mCaHbh nkrdham .
* majray Sma abead syasy bh Kvd grft v mHafl v rsanhhayy dr Kaj az kSvr az An
bhrhbrdary syasy krdnd. Gra Gnyn Sd?
dr dv dhh gZSth , kar mn nvStn mqalat adby , rvznamhnvysy v srdbyry yk mjlh
frhngy v ajtmaey bvd.dr knar brKy az nvysndgan ayran,dr jmme mSvrty nvysndgan
dr mKalft ba sansvr v Kvd sansvry v tHmyl frhng tk Cdayy v bray tdavm fealyt
nvysndgan tlaS krdham. ayn karnamhay frhngy ast. ama agr majray mn bed syasy
bh Kvd grft v ksany Gnyn v Gnan krdnd , dlayl ra nh dr karnamh mn kh dr Syvh
hayy bayd jst kh bh kar grfth Sd.
Date: Thu, 19 Mar 1998 18:04:35 +1100
From: Mehdi Ardalan <mardalan@LAUREL.OCS.MQ.EDU.AU>
Subject: Press Review (Iran News daily March 18) (fwd)
Can anyone say whether the first piece of news is more depressing and
disgusting or the second?
KARO KARGAR * The paper quoted Hussein Allahkaram,
a prominent leader of the hardline Ansar-e Hizbollah, as
saying, "Anyone who defies Islamic law and attempts to
instigate the people is "corrupt on earth" and it is the duty of
officials to deal with those who speak against Islam
accordingly. In the event of no reaction on the part of
officials, the Hizbollah will step in on its own initiative."
FARDA * Ayatollah Khazali, a member of the Council of
Guardians, speaking at the session of the administrative
council of Tehran Province, said, "The official celebration of
Muslims is Eid-e Ghadir (celebration on the occasion of
appointing Ali (A.S.) as the successor of the Prophet
He added, "I am not saying that national days are not
honorable but if I had to choose between the Norooz
(celebrating the coming of spring) and Eid-e Ghadir, I would
definitely choose Eid-e Ghadir".
End of DNI-NEWS Digest - 17 Mar 1998 to 18 Mar 1998