International Research Journal of Applied and Basic Sciences © 2015 Available online at www.irjabs.com ISSN 2251-838X / Vol, 9 (5): 772-780 Science Explorer Publications

Religious theory (behavioral virtues) in Alzahawi’s poems *Mohammad Jafari, Ramazan Mohammadi, Ali Reza Zarshaikhi Department of Arabic Language and Literature, Kashmar branch, Islamic Azad University, Kashmar, Iran ABSTRACT: This paper studies the beliefs and thoughts of Alzahawi about good and bad characteristics of human and somewhere expresses them based on Quran verses since he was a poet who valued people significantly and guided them toward goodness because he was a person having deep Islamic knowledge and extensive information about new sciences and philosophy. The main issue emphasized by this Iraqi poet is justice. He illustrated justice by poet and described the right with an eloquent expression and considers it more obvious and clear than anything and believes that right is so clear that no blackness. He considers utilization of god beauties in the nature as a virtue and responsibility for human. Keywords: Iraq contemporary poem, Alzahawi, behavioral virtues INTRODUCTION World is a stage of religion stages and is a passage for passengers for achieving god. It is a decorated bazar putting a jug on head so that passengers can get a luggage from it. The world is the luggage of the other world since the human is created simple and incomplete. However, it is better for him to achieve complete perfection and eternity manifests in his soul so that he can be qualified for god (Ghazali Tousi, 1975, p. 71). Alzahawi is one of the shining stars of Arab literature. He can certainly be nominated as Amir-al-Shoara of Iraq and in addition, he is a great philosopher and thinker to the extent that he has controversial and extensive theories and statements about creation and a lot of scientific issues. Alzahawi with origin in Zahaw from Iran’s Kurdistan was born in 1863 in Baghdad. His father was the grand mufti of the Iran; Mullah Mohammad Feiz Zahawi which is from the famous tribe of Baban. He learned old sciences from his father and other scholars of Baghdad and new sciences through studying Arabic and Turkish books and from experts of these sciences. Did Zahawi use god verses to express behavioral virtues? In his opinion, can justice make human happy? In his opinion, are religious responsibilities considered as virtues? Zahawi started poetry in Persian and then he recited Arabic poems. In magazines and journals of Iraq, Egypt, Syria and Turkey, he published a lot of articles and ballades (Mardukh Rouhani, 2003, vol. 2, 219). At 30, he married to a woman named Zakyyeh from a noble Turk family and this woman was the best friend and collaborator for him in senility but they has no child. Zahawi travelled to various countries. After a while, he moved to Istanbul and became a member of reform population and then he travelled to Yemen and became advisor there (Same, vol. 2, 219). He wrote about anything, from religious matters to general charisma (Badawi, 1990, 125). Zahawi was a poet complaining from abnormality of the issues and inconsistencies (Tarjani Zadeh, 38). He has a lot of poetry and prose works such as Aemal Alshryh Alkamelah, Aljazbyah, analyzes, Almajmal memma Ara, Aldma subscription, Alflsfh fi Shay, pass MetaPhysic Valflkyh Alam and al-Zawahiri, Alklm Almnzvm, Alshzrat, the Arabic translation of Rubaiyat, Nazaat alshaytan, Allabab and poem collection (Badi Yaghoub, 2004, 274). Everyone can find his personality through reading his poems since his poem is an illustration of his internal emotions and tendencies (Alfakhuri, 1999, 738). Alzahawi is the first to defend women rights and stayed against tyranny (Mardukh Rouhani, 2003, vol. 2, 219). Literature review There is no research performed about the behavioral virtues of Zahawi. However, there are articles published in this field such as “Zahawi and Persian literature” by Mohseni Nia (2010) and “Woman in Zahawi’s

Intl. Res. J. Appl. Basic. Sci. Vol., 9 (5), 772-780, 2015 poems” by Niazi and Jahangir Esfahani (2007) and majority of works performed about his works are about woman from Zahawi’s point of view since he became famous with an article he wrote about women. Behavioral virtues The first virtue is thinking about god verses and it is as good as we read in narrations: an hour of thinking is better than a year of worship; that is, human thinks for a moment that where did he come from, for what and where does he go and considers that he is in god’s court, it has a value equivalent to a year of worshipping (Mazaheri, 1994, 13). Justice In this section, we try to study virtues from Zahawi’s point of view including justice which is common among people and the poet showed its beauty and considers the justice as a thin and fresh branch grown in Arab deserts and away from depreciation. It means that no one can have access to it and destroy it. Justice is not but an Arabic Ghada far from air flow and wind cannot overthrow it (Zahawi, 2004, 293) Zahawi believes that if someone allows his camel in desert to go through the desert since desert is for camel and it can help human in desert better than any other animal and he considers it as a type of justice: It makes me happy if you look at cities where monkeys rot the humans (Zahawi, 2004, 293) He considers justice as a support for human and they have to attend justice so that justice can find them: Thou justice pay attention to people since they rely upon you (Zahawi, 2004, 293) Then, he states that human must minimize the oppression so that he can survive since he believes that oppression is fatal for mankind and justice helps human to survive and recommends to powerful ones to be kind with their subordinates so that they are not annoyed: Decrease oppression and defaming oppression kills us and justice makes us alive Thou governor the people are annoyed be kind with your poor subordinates (Zahawi, 2004, 416) In his opinion, if someone feels that he is in an inappropriate way, he must end it up and modify his behavior. For those who have power the best option for them is not forgiving since the best way is to implement justice: Your way is not admired so end it up if you want to make situations better You are governor and we are a group who are not satisfied but by beauty of justice (Zahawi, 2004: 416) He says anyone who smells the justice, its smell gets him away from other suitable smells: What is needed for someone who smells justice and doesn’t need any other smell? If someone wants to be happy, it is just necessary for him to consider justice and if he wants a pretty and suitable smile, smile of justice is enough for him and if he looks for goodness, he cannot pick something other than justice: Thou justice, your attention makes us happy your smile is enough for us Thou justice, someone whose characteristics are good what intensifies his interest? (Zahawi, 2004: 416) He believes that someone who spends night with fear and fears from calamity and battle, the only way for saving him is justice. Someone who is adapted to justice, he cannot live without it and living without justice is impossible: Thou justice anyone fears from your absence and a missile which calls for battle and struggle Thou justice, are you someday our enemy after you, life won’t be good (Zahawi, 2004, 63) If someday justice has to be established, there won’t be a place for oppression and has to leave and go. In poet’s opinion, sword of justice is the best one for human: The justice is something we are looking for thou oppression leave an go away Thou justice impact of your sword is good its limit is between seriousness and kidding (Zahawi, 2004, 404) He believes that for judgment between oppressors and oppressed, the sword of justice is the best thing. Justice is like a prisoner which has attractive eyes attracting people if they pay attention to it:

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Get it out from sheath thou justice and judge between oppressors and oppressed Thou people the justice is an assistant its face is attractive as well as its eyes (Zahawi, 2004, 404) And justice is an interest which benefits al and everyone must respect to it: Thou justice you benefit everyone then who deprives me from your benefit? (Zahawi, 2004, 417) Sometimes the cry of people is from injustice. However, sometimes, these cries are from happiness and one weeps for happiness. Eyes are firm in weeping but freemen don’t complain for their acuity. Instead, they look for solution: Someday, eyes were crying from injustice today, they cry of happiness My hot eyes acknowledge for my life group of freemen don’t achieve something from it (Zahawi, 2004, 404) He believes that sometimes human is deprived from justice and sometime he wins by it seeming that this win is achieved by sharpness of sword; that is winning by justice is better than sword: Thou god many are deprived from justice and won through sharpness of sword (Zahawi, 2004, 404) He states that injustice is like hurrying to munificence but after arrival, he sees nothing from it: We arrived in munificence crying but we saw something different (Zahawi, 2004, 404) In addition to justice, he notes many other virtues in his poems and reminds readers about it and states that those who shortened your long nights remind us to lengthen our nights; that is, enjoying leads to negligence of time. But if he worships all the night, darkness of night will not be ended and it will be long. Ignorance will not be away from voluptuous people. But if someone turns to science, he will see its benefits: Thou those whose night is shortened by joy note that our nights are long Ignorance has travelled through all of its places and science benefited all of its regions (Zahawi, 2004, 416) And believes that badness doesn’t turn to human unless they ignore it and those who die in abjection, escape from it, find no shield and has no way for survival: Badness comes only from our abjection oppression makes us blind by our ignorance Those who like to kill themselves escape from grievance while they are mad (Zahawi, 2004, 416) And if someday failed body asks for the reason of failure, he will complain about oppression since oppression is not permanent and the justice will be forever: If you asked remains what is the wisdom undoubtedly it is the result of oppression of governors thou oppression did your time pass thou justice does your time come? (Zahawi, 2004, 71) the best virtue is that someone be friend with others and it is a bad characteristic that someone intends to kill someone else: goodness is something which extends the friendship and badness is something which destroys humanity (Zahawi, 2004, 417) excellent person is someone who doesn’t deprive others to achieve his goals since trick is an action of evil: a man doesn’t trick others for his goals since it is and action of evil (Zahawi, 2004, 417) and with proficiency describes the calamity which always look for human but he is not aware of them and states that relying upon god will show the way of living better: we are in nap of negligence but events are not asleep we are in a condition prepared by god which makes things easy for governors (Zahawi, 2004, 404) oral promise of governors is reform for nations while nothing is done by saying and action is necessary and if someone wants, he can facilitate life: promise for reform is by words

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however, nothing is done by just saying we are a nation which must live like animals since someone wants so (Zahawi, 2004, 404) human is always afraid of depending on someone but experiencing treason: I am not sad so that it can get me away Like when I trust but is experience treason (Zahawi, 2004, 417) Attending beauties According to poet, beauty as restrained and unchanged are the same and no one can distinguish them but someone who rejects the reality: Unchanged beauty Is like restrained one I don’t see any difference Like someone who tries for god (Zahawi, 2004, 94) And beauty in any form is always admired and acknowledged: In any color or shape, beauty Is qualified for admire Whether its color is white or black (Zahawi, 2004, 94) And whatever human sees from beauties in various forms is nothing but shadows: How much it increases its form remains the same It is nothing but a shadow you don’t see it replicated (Zahawi, 2004, 94) Every nation always admired the beauty and worshiped god since it is necessary that human worship beauty and every poet who opens mouth for speaking, must inevitably admire god and his beauty and no nightingale sings unless for the sake of god worship: Every nightingale which sings it is for worshipping god they have worshiped god since the best is admired therefore, poet recite and nightingale sings for it (Zahawi, 2004, 94) and the piety of pious is for god’s beauty and everyone who returns from sin, does so for being ashamed of god: the pious prays for him and the sinful returns for him (Zahawi, 2004, 94) and every flower which grows beautiful blooms in the garden is only for worshipping god beauty: it appears in the garden cause the garden wants to worship (Zahawi, 2004, 94) and attempt and progress observed in human life and attempt of each generation to precede earlier generations is only for the sake of god and there is nothing on the earth except by his desire: and human progressed by him and generations attempt for him and there is nothing beyond his amity generations on the earth move and grow for him he is the god of beauties who is announces by prophets: he is announced to people by Moses, Jesus and Muhammed (Zahawi, 2004, 94) And each beauty which is in human’s mind is mortal except the beauty of god which is permanent: Each beauty is mortal And his beauty is permanent (Zahawi, 2004, 94) Religious responsibilities In Zahawi’s opinion, it is one of the virtues of someone to think about other world and pay attention to Quran and prophets and whatever is said in Quran about other world. He states that other world’s survey is certain and notes some of them and believes that in the other world, it is asked about prophets and whatever they’ve advised and specifically explained some of the verses for human and provided some announcements and warnings: It is said that did you confirm whatever

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the prophets say and you are not proud and the scripture from god and whatever is announced and warned (Zahawi, 2004, 17) and says that it is asked about prayer and the way it is carried out and whether you were lazy in it of you carried it out satisfactorily or only for commerce: it is said that did you pray? I said if I was firm I looked for beautiful nymphs My prayer was a commerce not a worship (Zahawi, 2004, 171) And it will be asked about the fast of Ramadan and methods of breaking fast, paying Zakat on time and about Haj and its procedure: It is asked that whether I fasted in Ramadan? I said I fasted and broke suitably It is said that whether I paid zakat before death? I said I had no delay It is said that what about haj? I said I am happy about my haj (Zahawi, 2004, 17) He says that it will be asked about jihad and the opinion about it or whether someone believes that he will be alive after death, or did he ever think about Path Bridge and pay attention to other world’s difficult survey: It was said that whether I was lazy in jihad? I said I was proud of jihad It was asked about my opinion about being gathered I said my god is able to gather It was said that what is your opinion about gathering? Then survey and calculation which is difficult And exact ask about anything And the path which must be passed (Zahawi, 2004, 171) And it will be asked that whether you performed whatever god wanted. God who is very great and omnipotent and created the infinite nature and whatever in it. His scripture id the oldest and greatest book taken into account by human while it is the greatest guidance for mankind: It is said that what the god and Do you respond me like the response of him I said god is beyond our understanding and He is great and dear And the oldest ones are for him as well as Seasons and creatures (Zahawi, 2004, 171) And Zahawi believes that it is asked that whether someone hesitates whatever is sent from god: It was said that whether I have doubts about god? I said no and I return to him (Zahawi, 2004, 171) Zahawi believes that human must be moderate in his behavior and it is not good to behave in a manner that defames others: Be moderate in your life For what time you defame so (Zahawi, 2004, 482) He states that people may have conflicts over religion, but they are same in rights. In his opinion, religion must be in public agreement and enmity is not agreeable in it: People are different in religion And same in rights It is agreement in religion And enmity must not be in it (Zahawi, 2004, 490) He believes that one must resist against sadness since it is always with mankind and surrendering to it is not suitable: Sadness won’t kill human And it doesn’t die as well (Zahawi, 2004, 209) He says that it is good for man to go toward right and try to get his right since it has no problem but in many people’s opinion, getting right is bitter: Get the right since it is good to get it

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And it has no problem except that it is bitter (Zahawi, 2004, 209) He notes that someone who rejects the rule of time and turns against it, does not deserve living. Someone who is not adapted to life, life will turn him: Someone who turns against nature will no live And someone who is not adapted to life, life will adapt him (Zahawi, 2004, 209) And says that it is better that a trustworthy love forms among boys and girls: Formation of a love among Young people based on trust (Zahawi, 2004, 296) In describing heaven, he says that there are rives of milk whose milk has a suitable and pleasing taste and smell and beautiful nymphs welcome you with bowls of water: There is a heaven in which you drink A milk with suitable taste and smell And there are beautiful nymphs bringing Around you bowls and cups (Zahawi, 2004, 301) And in his opinion, everyone who moves toward greatness is not afraid of darkness and being confused in it: We are people who move toward greatness and Are not afraid of darkness and being confused in it (Zahawi, 2004, 357) About human guidance, he notes that god has sent his scriptures for guiding human: And Quran wants nothing but guiding them And there are Torah and Bible (Zahawi, 2004, 357) About right he says that human cannot find a sword in his life which can be better than right’s sword so that it can ensure him: I saw nothing throughout my life that can be sharper than sword of right (Zahawi, 2004, 362) and states that mind cannot supersede human ethics unless mind can attempt to be in first rank. Mind improves the value of someone and human ethics are representative of human virtues: mind in human is not better than ethics except it tries to be in first position mind raises me nut ethics are my representatives (Zahawi, 2004, 362) he believes that human must use his ethics not to do something wrong and jobs which are performed thoughtfully are admired: today, I rely upon ethics in my life I rely on it and Admire my dependence (Zahawi, 2004, 363) Then, he remembers belief in other world and passage through Path Bridge considers it difficult for human unless god empowers someone to do so: Thou god I am afraid of Your long path bridge that is difficult to pass through thou god make my steps firm on it (Zahawi, 2004, 364) and notes that human must not ignore his origin that is from soil and will return to it and must not be so proud: I know that my origin is soil and I will return to it after death (Zahawi, 2004, 364) in his opinion, all of the people are equal and no one is superior and clever man tries to avoid every struggle to be away from damages: it is not possible for man to be superior to others clever is someone who is away from struggle (Zahawi, 2004, 373) and believes that success in life won’t be achieved but through labor: human won’t achieve things but through labor and life won’t give someone except by difficulty (Zahawi, 2004, 374)

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and someone who wants to do something, must view it openly and use his mind so that he can avoid failure and will not be afraid of failures: someone who uses his mind in actions won’t be afraid of failure (Zahawi, 2004, 374) about people stability, he believes that as far as law governs a society, specifically among militants, enemy cannot damage that society and the only way for keeping a country is protecting its warriors and literals and he states that it can protect itself against damages: enemy cannot overcome a country whose militants are arranged honor of a country is in its military power and literary no powerful surrenders in every strikes (Zahawi, 2004, 377) he believes that life is not free from problems: life of generations is not free from problems (Zahawi, 2004, 377) Then, in describing human virtues, he says that there is no difference between human and animals except in mind and good behavior: human is not superior to animals except in mind and behavior (Zahawi, 2004, 506) Right In his opinion, right is more obvious and clear compared to others and no darkness cover it: No dust or darkness Can cover the right (Zahawi, 2004, 378) And someone who wants eternity and greatness, cannot accept abjection: No one can accept abjection There is only pride with him (Zahawi, 2004, 378) And the right which is so clear, cannot be denied by anyone except someone who pretends to be blind: No one denies clear right Except someone who pretends to be blind (Zahawi, 2004, 380) And it is better to acknowledge life moments and enjoy from it before death comes: Enjoy your life and acknowledge its moments Before death gets you (Zahawi, 2004, 380) In his opinion, life is always in enmity with human and it doesn’t depend on someone’s desire. Therefore, it is better that human can be ready to resist Life always is my enemy And doesn’t consider that I agree or not (Zahawi, 2004, 380) Honesty is always admired and lying is not respected (Zahawi, 2004, 384) Poet believes that right is always respected and clear and these are people who are confused and don’t recognize it: Right is nothing but clear But the people are confused (Zahawi, 2004, 384) And human would not rely on others, he must be self-dependent and it is only attempt that can help us achieving our goals: Depend on yourself Not anyone else And try since it is only you Who can help you success (Zahawi, 2004, 95) He states that human should not have a closed thought and someone who fails to reform himself, will be corrupted: Don’t be like one who is in hallucination don’t hesitate to reform something which is corrupted (Zahawi, 2004, 95) he recommends that most of the people must be avoided since they are enemy of others and most of the people must not be consulted:

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avoid people since most of them are enemy don’t consult them and take only one of them (Zahawi, 2004, 95) and believes that most of the people are not guidance and are jealous about those who are happy and they are those who reject the right: they have no growth in life they are jealous about everyone who is jealous they reject right even if it is clear (Zahawi, 2004, 95) he says that human must appreciate everything he has in life and must not waste his life since he doesn’t know when death get him: appreciate joys of life you have in your life since you don’t live in the world forever and you don’t know when death gets you (Zahawi, 2004, 95) he states that human knows no time for death and that the death is right and no one lived forever: and you don’t know whether you die tomorrow or later death is undoubted and you don’t know anyone who lives permanently (Zahawi, 2004, 96) Human passions lead him toward global joys and the virtuous man is someone who avoids such passions and the greatness of human is manifested in his honesty: You deprived yourself from Joys and it wants them And you are in world and Very near to it (Zahawi, 2004, 115) He believes that one should not demotivate people with wrong promises and it is human tendency which is the reason of human rise or fall: Promises never Lead to human abidance (Zahawi, 2004, 122) Some of the people are happy in life and some of them are sad and a group of people are in ignorance sleep while others are awake: People are happy in their Life of sad And people are awake in their lives or asleep (Zahawi, 2004, 122) He believes that we are in an era which demands a lot of attempt and labor. Being unmoved has no meaning and says that someone who attaches defames and abjection to himself, he has no life and religion: We are in an era which doesn’t allow Living while being unmoved Thou people there is no life or religion for Someone who is restricted by defame (Zahawi, 2004, 138) He says that right is the best friend which can guide someone: Swear to god, right guides you It’s my friend, it’s my friend (Zahawi, 2004, 138) CONCLUSION Zahawi always invited people to justice and considered it as the only support for human and believed that justice will lead to human’s survival as Imam Ali believed that justice is the sharpest sword, Zahawi had the same belief in his mind.

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According to him as a poet who deeply took into account Islamic concepts, paying attention to nature beauties is the sign of humanistic virtues since god created all beauties for human benefit. He believes that every poet who opens mouth inevitably admires god and his beauties and states that no nightingale sings except for worshipping god. He believes that all beauties are mortal and temporary except god beauties which are permanent. Zahawi considers right more clear than everything and believes that right is so clear that no one can deny it. He states that human must not ignore right and waste life since no one knows that when death gets him. He considers right the best friend of everyone which can best guide man toward truth and goodness. REFERENCES Alfakhouri H. 1999. Arabic literature history, trans. by Ayati, A., Tehran, Tous pub. st Badavi M. 1990. a collection of contemporary Arabic poems, trans. by Yousefi, G., Tehran pub., Esparak, 1 ed. st Ghazali Tousi E. 1975. Kimiaye Saadat, 1 ed., Tehran Mardukh Rouhani B. 2003. Kurd celebrities, Soroush, broadcasting pub. Mazaeri H. 1994. behavior in house, Qom, Akhlagh pub. Razi S. 2008. Nahj-al-balagheh, trans. by Dashti, M., Qom, Besat pub. nd Sedghi Zahawi J. 1979. Divan Dar-al-Audeh, Beirut, 2 ed. Sedghi Zahawi J. 2004. description of Antavan al Ghoul, Beirut, Dar-al-fekr Arabi Tarjani Zadeh A. Arab literature history, Tabriz IA university pub.

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