What follows is the result of an idea to connect the field of philosophy and thought with the world of drama. Let us choose sentences to ponder from the statements of the members of the philosophical group, which are archived in the “Chistiha Blog” (http://chistiha.blogfa.com); and after manipulating the concepts of those statements, and doing a brief exercise and editing, let us create a dramatic idea that will continue to form another dialogue, another concept, and another thought.
In the principles of drama writing, “ideation” and “drafting” have a specific method; but we tried to be one step before the idea and the plot. At the same stage of mental spark or, in our own words, the “study” stage, where the writer’s hand is open to writing down any image, concept, or point. Here, we have not limited ourselves to not mentioning the technical instructions, performance arrangements, dialogue, staging, and other matters, and left them for more detailed plans; on the contrary, we have completely written down whatever came to mind at the moment.
During our group meetings, we came to the conclusion that it was not necessary to obtain refined and precise plans from our conversations. It was only necessary to immediately edit and record everything that came to mind in an instant as a “study.”
And now we share the same with you. May these exercises and sketches be the beginning of a path to step on a bridge between philosophy and drama.
Ideas on the Bridge from Philosophy to Drama: Etude One Hundred and Seventeen
Note: These sketches have been registered with the Islamic Culture and Guidance Department. And the intellectual property belongs to the author.
These sketches are only allowed to be republished on the “Chistiha” site.
Idea number one hundred and two
My suggestion:
http://chistiha.blogfa.com/post/243
Topic: Iranian theologians
From this dialogue:
The difference between Ibn Rushd and Avicenna is a difference in method, the subject of both is ontology, and of course Ibn Rushd does not accept Avicenna’s views in many cases, such as the theory of Fayz al-Farabi al-Sinai, who considers it superstition and even weaker than the statements of theologians,
To this dialogue:
In the opinion of the author of this article, Ibn Rushd’s main pain and problem was prudence and its relation to scientific certainty in theoretical, practical, religious and philosophical discussions and issues; in fact, the relation of reason and certainty on the one hand, and the relationship of narration and hearing with belief and action, on the other hand, were Ibn Rushd’s main preoccupation;
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Essay One Hundred and Two
#Essay_One_Hundred_and_Two
Short film
The entire film One Midnight to Morning.
People:
Mohsen
Mohammed
An Arab man and his family
The entire film takes place in Mohsen’s car, the driver of Snap.
Mohsen was a dropout student of philosophy and philosophy. And now he is the driver of Snap in Tehran. He has gone through very difficult times. And he has reached this point. At the same time, before he was forced to drop out, he had been writing his reflections since high school. And he has several notebooks.
Mohammad is a young philosophy professor at Azad University. He has his house and life completely from his wife. Their child is thirteen years old and is now sick. He has vowed to go to Jamkaran every Thursday. And this is the only Thursday that after fourteen years, his wife is not with him on this spiritual journey. And by the way, their car is also broken. So he goes with Snap.
The film starts with the doorbell ringing at Mohammad’s house, which is a four-story, single-unit apartment in an alley where all the apartments are almost the same size and newly built. It is Mohsen’s hand that rings. And of course, the bell is broken. Mohammad himself comes from the yard and gets in. His wife calls him from the window so that the neighbors don’t wake up. And throws something out the window. It’s a bag containing money that should be thrown into the shrine. Mohammad goes and picks up the black bag and comes and gets in the Pride car.
Gradually, the conversation opens up and the two are introduced to each other. It’s about two in the morning. The initial conversation starts with the night and the Jamkaran going and the vow. And that Mohammad has vowed for this marriage. The two fell in love during their student days. And the father-in-law was rich. And despite all the opposition and the huge cultural difference, they finally bowed down to the girl and gave her to him. And Mohammad made that woman wear a hijab. And their vow of marriage is also Jamkaran. And now Mohammad has also got his senior degree and his doctorate and is teaching.
A small Quran is also hanging on the mirror, which is interesting to Mohammad.
But Mohsen no longer believes in anything. In anything. After getting acquainted with Western philosophy, he has avoided Islamic philosophy. And today he is in a state of complete emptiness. And he has so many problems that if he doesn’t smoke, he feels like he will go crazy. Having come to Tehran a long time ago and left his family, he feels that he is in the most critical situation and has no support. He feels that people have no time to look at each other for a long time. And this is the tragedy of today’s times. And this large population of people on earth is a problem for him. Along the way, they also talk about Ibn Rushd and Farabi. And that in the levels of intellect, for Farabi, the level of monstrosity means only understanding the rational. And of course, this important issue is why there are no philosophers at this level today and that for such reflections, financial grounds must first be provided and how is it possible at all when morality, spirituality, and everything else are overshadowed by money. And of course, Mohammad consoles him that he should not despair of God’s grace. And in short, Mohsen, a supporter of Ibn Rushd, and Mohammad, a defender of Farabi, continue their various philosophical and social conversations. They have become good friends.
With such conversations, the two reach Jamkaran. They have previously discussed the authenticity of Jamkaran. The spiritual atmosphere of Jamkaran is spiritual in Mohammad’s eyes. But in Mohsen’s eyes, it is very ridiculous.
This can be understood from the views of the two from the perspective of the existing reality. Mohammad sees a woman in a black veil next to her husband, praying. And Mohsen sees a lost child next to a large mat, walking barefoot everywhere, crying, and stepping on the mat. And so on.
Anyway, Mohammad, who had also paid for the Snap online, gets off and goes, getting lost in the crowd.
As Mohsen wants to leave, an Iraqi Arab man stops him. For Qom. He and his family want to go to Qom.
They agree on the fare and Mohsen sets off. The women are sitting in the back and their man in the front. The women are wearing headscarves. And their daughter is not. She is a girl of about sixteen or seventeen.
The man says to Mohsen: “What is this bag here?” And Mohsen looks; right between two chairs; in front of the same black bag. Mohsen silently takes the bag. The Arab man gives him a surprised look. And also talks about how business is in Iran and how to invest, etc. And Mohsen finally says something honest so that he doesn’t get discouraged. And of course he is busy with himself. All the time his hand is on that black bag. And thinking about what he should do to return it to its owner.
They have reached Qom before dawn. The threshold of the shrine of Hazrat Masoumeh. The Arab man gets off. The morning call to prayer is heard from the loudspeakers of the shrine.
Mohsen feels strange. It is as if a bird is trying to pluck feathers from the middle of his chest.
There is a group of worshippers and in the last row is the same Arab man. Another person joins. It is Mohsen. He has come to pray. The Arab man smiles. The prayer is over. They shake hands. And the Arab man gives Mohsen his business card. And with a single sentence he asks him if it is possible for them to work together. And Mohsen thinks about it and lets him know later.
Mohsen looks at the business card in his car, holding it up to the light. Al-Mohsen’s business. He finds the name interesting. He hangs the business card on the mirror near the Quran. He closes his eyes. He gets off.
Mohsen reaches Jamkaran on the way. He searches for the man through the crowd. He doesn’t find the man. This time, the same lost child is next to his young mother. The mother is sitting and hugging the child. The child is hungry. The mother takes him under her tent to breastfeed him. Mohsen turns around. The man who is carrying the money is counting his money to go and is busy packing his things.
Mohsen has put the business card in the hands of the boy who is carrying the money. With the order to call this man. Say that so-and-so introduced you.
Mohsen approaches the shrine and wants to open the bag. He is in two minds. There is not a significant amount in the bag.
Mohsen is standing next to the donation desk. They are counting the money. Mohsen gives the money and receives the receipt. And then he pays a little himself and gets his own receipt.
He walks back to Tehran to the music of the Gypsy Kings. And of course, cigarettes.
Mohsen is standing at the door of Mohammad’s apartment. Mohammad gets out of a taxi. Mohsen gives Mohammad the bill. It’s morning. Mohammad doesn’t know how to thank Mohsen. In the last conversation between the two, one of the sentences that was exchanged between them is mentioned. Maybe it’s a sentence from Ibn Rushd. And that Mohsen went and prayed after a few years. And that in the shrine of Hazrat Masoumeh. And it was a beautiful experience. Although he doesn’t know if he will pray again in the future.
Mohsen’s notebook of reflections and pen and hand that writes. He writes about the experience of prayer. And the ringtone of his mobile phone and the Snap app that is the next customer.
Author: B. Khosravani
It is recalled that any copying and extraction of these ideas, from an ethical and legal perspective, is only possible by mentioning the address, and use for performance will only be possible if the author’s written consent is obtained.