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That is the guide to the gateway of Allah on that dot is written the whole of the Koran That is the mole on the lip of Ali the friend of Allah. The poem indicates the relation of the B's dot (in the Arabic alphabet) in the opening lines of the Koran (Besmellaholrahmanolrahim) to the lip of [[Imam Ali]]. Thus, the interpretation appears objectively on the curtains of curtain-storytelling, where a mole appears on the portraits of the saints. Imam Ali, [[Imam Hasan]], [[Imam Husayn]], [[Ali Akbar]] and [[Ali Asqar]] all have moles above their lips known as the Hashemi mole. In Islamic Gnosticism the meaning of the dot and the dot of the B has a multitude of hidden, other wordly and deep meanings, and in the literature a dot and mole are corresponded to each other and a mole is allegory of the dot : On his face his mole is pure Which is the center of the circling surroundings It is from the feeling of the destroyed heart full of blood . | That is the guide to the gateway of Allah on that dot is written the whole of the Koran That is the mole on the lip of Ali the friend of Allah. The poem indicates the relation of the B's dot (in the Arabic alphabet) in the opening lines of the Koran (Besmellaholrahmanolrahim) to the lip of [[Imam Ali]]. Thus, the interpretation appears objectively on the curtains of curtain-storytelling, where a mole appears on the portraits of the saints. Imam Ali, [[Imam Hasan]], [[Imam Husayn]], [[Ali Akbar]] and [[Ali Asqar]] all have moles above their lips known as the Hashemi mole. In Islamic Gnosticism the meaning of the dot and the dot of the B has a multitude of hidden, other wordly and deep meanings, and in the literature a dot and mole are corresponded to each other and a mole is allegory of the dot : On his face his mole is pure Which is the center of the circling surroundings It is from the feeling of the destroyed heart full of blood . | ||
That the dot of the mole is painted black The Pardekhans mainly having gnostic and darvish traditions in thinking, at times indicate the deep meanings even if very rarely and fleetingly with subtlety, and this makes their mastery of spiritual language clear. | That the dot of the mole is painted black The Pardekhans mainly having gnostic and darvish traditions in thinking, at times indicate the deep meanings even if very rarely and fleetingly with subtlety, and this makes their mastery of spiritual language clear. | ||
Alongside the singers, the curtain painters too have prepared the background for the manifestation of the spiritual knowledge of the singers. The Hashemi mole is an example which is indicated in Morshed Aref's choice of opening poem.[[File:Mohammad_Arefian_7.jpg|453x453px]] | Alongside the singers, the curtain painters too have prepared the background for the manifestation of the spiritual knowledge of the singers. The Hashemi mole is an example which is indicated in Morshed Aref's choice of opening poem. | ||
[[File:Mohammad_Arefian_7.jpg|453x453px]] | |||
==Narration== | ==Narration== | ||
Sultan e Qeys of India dreams of a dangerous lion. He relates his dream to his astrologers and interpreters of dreams but they cannot interpret it. | Sultan e Qeys of India dreams of a dangerous lion. He relates his dream to his astrologers and interpreters of dreams but they cannot interpret it. | ||
In order to escape the atmosphere of the dream he goes hunting with his vizier and armies. On the way Sultan e Qeys sees a deer. He orders the deer to be surrounded and warns that if the deer escape the side of anyone, the possessions and life of that person would no longer be safe. However, as if the deer had heard these words escapes past the side of the Sultan ... The Sultan chases the deer but then is faced with the same lion of his dream. While fearing for his life, the Sultan asks his vizier a solution. The vizier encourages him to seek the aid of the idol hanging from his neck ... but the lifeless idol can do nothing. | In order to escape the atmosphere of the dream he goes hunting with his vizier and armies. On the way Sultan e Qeys sees a deer. He orders the deer to be surrounded and warns that if the deer escape the side of anyone, the possessions and life of that person would no longer be safe. However, as if the deer had heard these words escapes past the side of the Sultan ... The Sultan chases the deer but then is faced with the same lion of his dream. While fearing for his life, the Sultan asks his vizier a solution. The vizier encourages him to seek the aid of the idol hanging from his neck ... but the lifeless idol can do nothing. | ||
Finally, the vizier who is a Muslim tells the Sultan to ask Imam Husayn for aid. The Sultan brings Imam Husayn's name to his lips ... Imam who is himself struggling at war with [[Yazid]]'s army, is in the land of [[Karbala]] and while having a few arrows in his body he comes to the aid of the Sultan and saves him from the danger of the lion ... Now the Sultan intends to return to the aid of Imam Husayn but the distance is far and the Sultan would not be able to translocate in the same way as Imam Husayn and Imam says to plant the ney in the ground, then whenever blood flows from it, know that I have been martyred... The Sultan sees the blood flowing a while after planting the ney. | Finally, the vizier who is a Muslim tells the Sultan to ask Imam Husayn for aid. The Sultan brings Imam Husayn's name to his lips ... Imam who is himself struggling at war with [[Yazid]]'s army, is in the land of [[Karbala]] and while having a few arrows in his body he comes to the aid of the Sultan and saves him from the danger of the lion ... Now the Sultan intends to return to the aid of Imam Husayn but the distance is far and the Sultan would not be able to translocate in the same way as Imam Husayn and Imam says to plant the ney in the ground, then whenever blood flows from it, know that I have been martyred... The Sultan sees the blood flowing a while after planting the ney.[[File:Mohammad_Arefian_8.jpg]] | ||
==Source== | ==Source== | ||