Mas'alah-yi Ranj: Justār'hā-yī Darbārah-yi Fiqdān, Fāji'ah va Marg: Persiska (Farsi) 1403

On subjects such as suffering and loss, which are deeply connected to the conscience and innermost being of man, knowledge occurs specially. In these cases, the mind demands a disordered order and a search in all directions and corners. Awareness takes on a frenzied form, and everything available comes to mind, from books and films to art and religion and literature and folk wisdom, etc. Scientific evidence and the order and context of studies and academia are rejected and demanded at the same time by the subject of death and suffering. Here, what is at stake and what draws us to talk about these subjects is not the possession of a specific knowledge, but the common property of all of us, namely suffering itself, and the admission of its unknowability. Suffering is a social phenomenon; what is interpreted as “social suffering.” This means that suffering is a social process and has an intertwined relationship with historical, cultural, and geographicalsituationsn. Suffering, though human and universal, is constructed and understood in a particular and social way. For example, how do I understand the suffering of my loved ones in this moment and here? What gives it meaning and is connected to it? This means that the articulation between suffering and society is always important, and we must consider and examine suffering in terms of a concrete social and political situation.