Today, all developments and progresses in the cultural, industrial, and defence arenas are based on scientific researches. The world's big powers on the assumption of tightening their control over others as well as prolonging their survival spend astronomical amounts on scientific researches in the military field. They think the more lethal weapons of mass destruction they manufacture the more their ill-defined interests would be secured. However, Iran, which is an Islamic Republic in the true sense of the term, does not believe in destructive doctrines. But in order to be safe from the evil of big powers it has to build strong defences by paying special attention to scientific research in this vital field. Before the victory of the Islamic Revolution in Iran, the country was dependent on the favours of the West, especially that of the US, which supplied militarily equipment that could not be used by Iranians and was under the supervision and maintenance of the Americans. The Pahlavi did not care for the welfare and progress of Iran and used to spend huge amounts of the people's hard earned money, to buy weapons from the US and other western countries that were of no use to the regime, but was necessary for development of the military industries of the West.Moreover, Iran did not have strategic weapons and the only defence equipment it was allowed to produce was bullets. Beyond that, the maintenance of military equipments was in the hands of foreign experts, with Iranians not having the least right of access. The victory of the Islamic Revolution changed the equations. The Americans and the West European experts were kicked out, and as part of its motto of independence and self-sufficiency, Iran embarked on development of defence industries. The 8 year-war the US imposed on the newly founded Islamic Republic through Saddam was a blessing in disguise. It accelerated the pace of development in the defence field, since the economic and other sanctions imposed by the West made the Iranians explore new grounds. Necessity is the mother of invention, and the Iranian scientists and engineers strove to modernize and manufacture their defence requirements. Soon by the end of the war and its aftermath, Iran mastered the technique to manufacture different kinds of advanced and strategic weapons to defend the country.Today, the Islamic Republic of Iran enjoys the capability of manufacturing sophisticated missiles, tanks, aircraft, vessels, submarines, electronic warfare devices, as well as naval and aerial software and hardware. The important factor is that all this equipment is indigenously manufactured, and that too at a fraction of the cost of foreign arms. Iranian experts have produced shoulder-launching missiles, surface-to-air medium-range missiles, surface-to-surface long-range missiles, laser-guided missiles, missile interceptors and also missiles to launch rockets into space. The Defense Ministry successfully test fired the latest prototype of Shahab 3 missile. Engineer Mehrdad Akhlaqi Ketabchi said the defense shield proved stronger than the former version in terms of destruction and precision in guided targets. Iran successfully flight tested the final version of the Fateh-110 in September, 2002. Several weeks later in mid-September 2002 the Aerospace Industries Organization opened a plant to mass produce the Fateh-110.The Fateh-110 is a single-stage solid-propellant, surface-to-surface missile that is produced domestically in Iran, including its solid fuel propellant. Iran has begun production of its domestically made supersonic surface-to-air missile system, capable of targeting enemy fighter jets and choppers. The first version of Iran's smart missile system named 'Shahin' had a range of over 40 kilometers. Colonel Yousuf-Ali Mahmoudi, the main designer of the missile, said this achievement clearly proved the ineffectiveness of the West's sanctions. Iranian experts have developed The Misaq 1, a portable infrared guided surface-to-air missile. It is an all-aspect passive infrared homing system. The Misaq 2 is the more advanced version and started mass production in February 2006. However, the Islamic Republic of Iran pursues detente and cooperation with all countries for the sake of regional and international peace and security.The Islamic Republic of Iran has also successfully tested the Toufan Missile, which is an advanced armour-piercing trajectory with a range of 3,850 meters. It can easily penetrate and blow up an armoured tank by drilling at least 76 centimeters into it. Toufan is equipped with a system that helps it to identify the target in night and could be shot from a moving chopper in that air. After the launch of a modified version of an advanced ballistic missile by Iran, a US defense official confirms the success of the Iranian mission. According to Iranian Defense Minister, Brigadier General Mostafa Mohammad Najjar, the new version of the advanced surface-to-surface missile, the Sejjil-1 and Sejjil-2, has a longer range than that of Shahab-3, which reportedly has a range of up to 2000 kilometers.The solid-fuel, two-stage Sejjil missile with two engines, is capable of reaching a very high altitude and therefore has a longer range than that of the Shahab-3 model. General Najjar said the solid fuel used in the Sejjil-2 missile provides the possibility of its mass storage. The missile is a defensive tool and guarantees national security and protection of the country's borders. Joining the West's military experts, the Zionist entity's military officer Gay Abram admitted that making use of solid fuel in the advanced Sejjil Missile was an unprecedented leap in Iran's missile industry. Iran's missile capability increased remarkably after the victory of the Islamic Revolution in 1979. In the arena of naval defense, the Iranian experts have produced missiles named Ra'd, Kowsar and Nour, in addition to other kinds of missiles such as Shahab, Zelzaal, Fateh and Toufan. Iranian methodology is to strongly stand against any threat and defend peace in the region and the world for the sake of protecting national interests. President Mahmoud Ahmadinejad said the Iranians are peace-lovers. However, he added a dignified nation proceeds with might, bravery and of course, lover and friendship towards others.
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God, the mortal world and the best of God's creation, that is, mankind, have always shaped the quintessential issues of the human thought. God is One and Only and the Almighty Creator of all things and beings. It is important to note that the core of the words of Gnostics has always been Divine Names and Attributes, and in fact Gnostics consider reaching God as the ultimate goal of the mystic journey.In addition to the Gnostics, for the philosophers, poets, the literati, and other scientific groups the focal point has always been wonders of creation, the mortal world and man. In the Persian language too, poets have attempted to versify contemporary philosophical and gnostic teachings. Roodaki was not an exception in this regard. The science of Kalaam or Theology was thriving in Central Asia in Roodaki's time. Furthermore, the 4th century of the Islamic era was the age of the emergence of great philosophers and the writing of interesting books on Hikmet or wisdom and rational sciences. In short, the 4th century AH is considered a golden period in the history of science from the viewpoint of the growth of philosophical sciences. No doubt Roodaki or any other poet couldn't compose poems without being affected by these philosophical and gnostic developments.As was mentioned in our previous programmes, there remains only a small part of Roodaki's poems, yet one can asses his devotion to God Almighty through whatever poems that have survived from him. Sometimes Roodaki describes God the Almighty apart from the world and man, but at times he speaks of the relationship of God with the mortal world and with mankind. Like his contemporary philosophers, Roodaki talks of gratitude to God as an obligatory deed. Islamic theologian or Motakallemin say expressing gratitude to God for His infinite favours, depends on man's proper cognizance of the Almighty Creator. Therefore, in order to express proper gratitude for God's infinite bounties, one must develop a proper cognizance of the Almighty and His lofty attributes and dispositions. That's why Roodaki, too, considers gratitude as obligatory.He says:It is not obligatory to be generous and open-handed;But it's obligatory to thank (God) for the bounties.The wise man doesn't give up performing nonobligatory acts;How can I give up performing the obligatory ones?This quatrain shows that Roodaki was familiar with the philosophical and religious literature of his time and had used their subtle notions in his poetry.Roodaki is all praise for God, and acknowledge that it is beyond the power of humans to properly thank Him. According to the religious thoughts and gnostic literature, it is only God the Almighty who deserves unlimited praise and admiration. So if man is praised in the way God is praised, it is exaggeration and hyperbole. Roodaki says:Everybody's praise has a limit;But His praise is boundless and limitless.No surprise if Roodaki in such a position;Becomes bewildered and dumbfounded.In the holy Qur'an and the hadith, God is addressed with different names, which are attributes of His Lofty Nature. Human beings use these names or attributes while praising, and supplicating to Him. Although Roodaki has seldom referred to God's known attributes in the poems that have survived from him, he has used certain terms to address God Almighty that are not found in standard literature.What is important in using Asmaollah or the Divine Names is the nature of human needs while praying and supplicating. Roodaki has paid attention to these factors. A glance at his poetry shows that like many other poets or ordinary people, he has aware of the fact that man must beseech God in the best of manner for solving of his problems, but he had better call God with the name pertaining to the particular need. For instance, a sick man calls God as-Shaafi meaning the one who provides cure. Roodaki believes that one can overcome old age with the help of God, since His will rules everywhere and on everybody. Roodaki's ideology is that of a lover towards a beloved. In many of his poems he speaks as if he is referring to the Beloved's face and his own devotion. That is why Roodaki is of the opinion that God will not accept a prayer devoid of love and spirituality.In Roodaki's opinion every light fades in the enlightened presence of the God the besought of all. He maintains that one, who yearns to reach the Beloved, cannot be aware of himself. He says in this regard:He who is cognizant of the Beloved's love;Alas if he is aware of himself a single moment.Thus Roodaki believes that if one's whole being is filled with what he likes to call the face of the Beloved, that is God, a lover cannot be aware of his own self in such a state of ecstasy. In Roodaki's opinion Since God has created the world; he has designed it in a way that if a door of bounty is closed then He opens many other doors of bounties and graces. This belief deters man from being desperate. Roodaki says in this regard:May they learn this parable thoroughly that;If God shuts a door He opens a thousand more.God of the Throne (Arsh) created the world in a way;That people sometimes will be sad and sometimes happy.
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The long history of Iranian architecture is characterized by many ups and downs, while political, geographic, and social factors have certainly influenced Iranian architecture over the years. Generally speaking, the common architecture of Iran, or 'people's architecture', in other words, how ordinary people built their houses, hasn't change much over the centuries. Invariably, indigenous construction materials, and indigenous designs were used. But in Iran's "Royal architecture", that is, the architecture used to build palaces and mansions for kings, monarchs, and the ruling classes, we see a very different type of architecture, with very expensive and new, and sometimes imported construction materials, being used. Given the considerable financial resources of kings and monarchs, this is not entirely unexpected.Also we see variations in the outward appearance, and internal decorations of buildings constructed in different historical eras.In our last programme, we said architectural styles in Iran can be subdivided into six different categories, and we have examined all six of them. However, in the 18th century AD, corresponding to the 12th Century after Hejira, a new style of architecture cropped up in Iran, known as "Iranian Baroque" or "mixed architecture." Because this style of architecture was used in construction of Iranian buildings for a long period of time, we have decided to dedicate this programme to examining the special features of this type of architecture.The 18th century AD, corresponding to 12th century AH, was really the century of conflict and turmoil in Iran. The powerful Safavid dynasty collapsed, when seemingly insignificant and relatively small numbers of Afghans invaded Iran. Years of bloodshed and murder by the occupiers followed. The bloodletting and mayhem stopped in 1735, when Nader Shah Afshar drove out the Afghan invaders from Iran. He was the founder of Afsharid dynasty, after which the Zand dynasty came to power, and the transition years were again full of conflict and turmoil. The Qajarid dynasty was officially set up in 1785, and the Qajar kings ruled Iran for the next 135 years or so, when they were replaced by the British with the upstart Pahlavis. Trade and exchanges with Europe came to its peak in the Qajarid period. Expansion of trade with Europe, and superficially imitating Europe, were two central features of the later Qajar period. Nassereddin Shah traveled to Europe in 1884. He was enthralled and captivated by what he saw in Europe. When he returned to Iran, he decided to imitate the Europeans, superficially in many ways. He wanted Iran to have the outward appearance of Europe, and he ordered some changes. These changes began with architecture.It has to be said that Nassereddin Shah's many trips to Europe was not the only reason for these changes. Iranian students were sent to study in European universities and politicians and businessman began traveling to Europe at this time. This made Iranians more familiar with European arts. It also has to be said that the industrial revolution flourished in Europe in the 18th and 19th centuries, with Europeans making great stride in science and technology. The colonialist policies of European governments placed European countries in a much better position compared to other nations. During Nassereddin Shah's 52-year reign, it became fashionable for wealthy individuals to build their houses and mansions in European style. The architecture was inspired by Europe, even if it wasn't truly European. It was said that Mohammad Khan Saane'ie, a famous architect at the time, used postcards and photographs of Europe as a basis for constructing buildings. But because he, and other architects like him, relied so much on postcards and photographs, an intelligent way of combining the best of Iranian architecture and European architecture never took place. Iranian and European architectures were never combined. This is why the Qajar-era European-inspired architecture of Iran is referred to as "Iranian Baroque". Because some superficial features of European Baroque architecture is quite visible in Qajar-era architecture, although it is by no means truly European Baroque.Having said all this, it has to be said that traditional Iranian architecture, dating back to earlier times, was still used in the Qajarid period, particularly for building Bazaars, Caravansaries, Religious Schools, Mosques, and public baths. What was new and innovative, architecturally-speaking, during the Qajari period, was urban architecture, mainly in the construction of palaces, mansions, military barracks, and other buildings.Another feature of Qajar-era architecture was building "City Gates", with their many decorations. All main roads leading to major Iranian cities passed through a "gateway". By convention, the gate was named after the town where the road originated. For example, the road from Qazvin to Tehran, once it reached Tehran, went through the "Qazvin Gate". The city gates were left open during specific hours in daytime and nighttime for travelers and people who used the roads. The ceilings of the gates were crescent-shaped and curved, and they were decorated with elaborate mosaics and tiles and chalk-work. The style known as "mixed architecture" can best be seen in royal palaces in Tehran. Even after the collapse of the Qajar Dynasty, "mixed architecture" continued to be used in Tehran, mainly for palaces for many decades. What started during the reign of Nassereddin Shah, continued for many decades after the Qajar era.In the Qajar era architectural decorations were mainly made with tiles, mosaics and paintings. Before the Qajar era, tiles were painted with beautiful metallic and mineral-based colours. These retained their beauty and vibrant colours for many centuries. However, during the Qajar period, packaged colourings for tiles were imported from Russia. These were unfortunately of inferior quality, and tile colourings rapidly deteriorated in this period. Qajar-era tiles and mosaics soon lost their colour. Because of the low quality of imported colours used on tiles, these "aged" after a while, meaning the colours on the tiles changed or simply faded away. This led to the peculiar situation that Qajar-era buildings 'looked a lot older than those constructed several hundred years before the Qajar period. This was because the colours on the Qajar tiles faded, making them look deceptively a lot older than they actually were. Some Qajar-era tiles are decorated with drawings of European churches, European palaces, or even European windmills. Again this points to the non-Iranian nature of architecture and blind aping of European decorations during Qajar period.Gradually, intricate mirror and glass works replaced stucco for decoration of walls and ceilings in the Qajar period, and yellow, white and pink became the dominant colours for decoration.Another feature of Qajar-era architecture is the use of pyramidal roofs, quite steep, and the use of Roman arches, and Greek-style column heads, which sat awkwardly alongside traditional Iranian architecture. A prominent example of this can be seen in the "Golestan Palace Complex" in Tehran. This collection of palaces and other buildings were built during the reign of Nassereddin Shah, and the architecture used was influenced by Europe. The "Golestan Palace Complex" covers a huge area, and is made up of a large number of buildings, constructed using a variety of architectural styles. A private royal residence, a palace, museums for keeping royal treasures and jewelry, a library, the Hall of Mirrors, a building for commemoration of religious ceremonies, and the famous Shams al-Emareh building are all part of the "Golestan Palace Complex". The complex is situated in the old quarters of Tehran. The buildings in the "Golestan Palace Complex" exhibit a variety of architectural styles, with many of these buildings being built using a combination of ancient Iranian, Islamic-era and Western architecture. The buildings are decorated in a variety of styles.In the book: "A Journey through Iranian Architecture", it is written that the features of "Iranian Baroque" architecture are very wide-ranging, precisely because this architecture has been influenced by so many styles of architecture.For example the double spiral staircase, that is, a stairway on the left and a stairway on the right, which starts from the middle of the room, is really an import from Russian architecture. Building of beautifully-decorated cellars, covered in bricks, known in Persian as "Hoze- Khanehs", mainly for relaxing and entertainment, also began in the Qajar era. But because Qajar architecture effectively ignored the proud heritage of Iranian architecture of earlier times, and because it was suitable for a European climate rather than Iran's climate, it wasn't generally welcomed by ordinary people in Iran. After the Qajar period, this style of architecture gradually faded away. Today, you can see examples of this architecture at some locations in Tehran. These are mostly museums today, visited by tourists and the public alike.
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Farsi, is in fact the language of Iran, and the Iran of today, is just a fraction of the vast Iranian lands (Iranian empire) of centuries ago.Today, Farsi is spoken in Iran, Afghanistan, Tajikistan, parts of Pakistan and India, and in some Persian Gulf countries, such as Bahrain. There are about 200 million Farsi speakers in all.You may well be aware that Farsi is one of the oldest languages on earth. But do you know to what period the oldest Farsi manuscripts and tablets so far discovered date to? Are you aware of the history of Persian / Farsi literature? If you listen regularly to our programmes, then you will find out the answers to these questions, and a whole lot more.Since Farsi is such an ancient language, the history of the Persian language has been split up into three eras.The first era which dates back to 500 – 300 BC, is called ancient Farsi (or ancient Persian) . Archaeologists have recovered numerous stone and clay tablets, and pieces of pottery and leather which bear the ancient Farsi script. These have provided us with a wealth of information concerning the ancient Farsi language as spoken 2500 years ago.Some historians and experts in ancient languages believe ancient Farsi tablets date back to 8th century BC (that is 2800 years ago). This gives an indication of the richness of the Farsi language.The second era known as middle Farsi (or middle Persian) era, stretches from 300 BC to about 7th century AD. There are large number of literary and historic texts, written in middle Farsi, and dating from this period.In fact middle Farsi (or middle Persian) can be thought of as the evolution of ancient Farsi and a transitional language linking modern Farsi (Farsi-e- Dari) to ancient Farsi.The third period, known as the era of modern Farsi in Iran, stretches all the way from 7th century AD to the present day. There is a wealth of literary, scientific, and historic texts, many of them literary and scientific gems, written in Modern Farsi, from this period.Modern languages whose literature goes back 2000 years or more are relatively few.Given its ancient history and literature, Iran has a unique position within the literary world. The richness and antiquity of the Farsi language has attracted some renowned linguists over the years, who have dedicated their entire lives to the study and dissemination of the Farsi language. Undoubtedly, those who have studied literature, and those who are interested in literature, have heard about the literary treasures of Iran, and would like to learn the language and study the masterpieces of Iranian writers, poets and scientists.Such world-renowned Iranian poets as Omar Khayyam, Ferdowsi, Sa’di and Hafez , and famous scientists such as Abu Ali Sina ( Avicenna ) , Abou Reihan-e- Birouni, Zakaria Raazi ( Rhazes) and Abu Nasr Faraabi, created great works of distinction in Farsi ; and have attracted many learned scholars and other interested individuals to the Farsi language.Farsi is the second most important language of the world of Islam, and is recognized as the primary language of Islamic –Iranian culture and civilization. Many religious, philosophical, Gnostic, mystical, and historical works have been (originally) written in Farsi, and as such, all those who wish to learn the Islamic arts and sciences have chosen to learn Farsi.Many Muslims have studied Islam, Islamic thought and theology through the Farsi. Today, Farsi is taught in many universities, throughout the world, different countries. Farsi is rightly regarded as the language of literature, culture and thought.The existence of many Persian language departments and Chairs of Farsi language in universities throughout the world is a measure of how much importance is attached to Farsi.Also Iran’s Ministry of Culture and Islamic Guidance, as well as Organization of Islamic Culture and Communications regularly organize a variety of Farsi language classes (for all levels from beginners to experts) abroad, in many different countries. The idea is to introduce and disseminate the Farsi language to as wide a circle as possible; introducing the language and culture of Iran to all those who are interested.Also within Iran itself, many universities, institutes of higher education and language teaching centers organize Farsi classes for foreign students who wish to learn Persian language and literature, in some depth.Over the years, the richness and antiquity of Farsi language has meant that the language has evolved into two different forms; Spoken Farsi and Written Farsi. These changes almost invariably appear in the spoken form of Farsi first.It is true to say that spoken Farsi is different from the point of view of vocabulary, grammar and phonetics.But since our main aim in this series of programmes is to teach Farsi that is spoken, because, we first of all concentrate on Spoken Farsi.By Listening to our programmes, you will learn spoken Farsi, and will be able to communicate with all Farsi-speakers.The technique we use in this programme for teaching the language is called interactive communicative language learning. It is one of the most effective ways of teaching (and learning) any language.
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ربناي اول، سوره آل عمران از سوره هاي مدني - آيه شماره 8متن عربي :رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُترجمه فارسي :بارالها ، دل هاي ما را به باطل ميل مده پس از آنكه به حق هدايت فرمودي ، و به ما از لطف خويش اجر كامل عطا فرما كه همانا تويي بخشنده بي عوض و منت .ترجمه انگليسي:lord, do not cause our hearts to swerve after you have guided us. grant us your mercy. you are the embracing giver.ربناي دوم، سوره مومنون از سوره هاي مكي - آيه شماره 109متن عربي :إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَّاحِمِينَترجمه فارسي:زيرا شماييد كه چون طايفه اي از بندگان صالح من روي به من آورده و عرض مي كردند بارالها ما به تو ايمان آورديم ، تو از گناهان ما درگذر و در حق ما لطف و مهرباني فرما كه تو بهترين مهربانان هستي .ترجمه انگليسي:among my worshipers there were a party who said: "lord, we believed. forgive us and have mercy on us: you are the best of the merciful."ربناي سوم، سوره كهف از سوره هاي مكي - آيه شماره 10متن عربي :إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًاترجمه فارسي :آنگاه كه آن جوانان كهف ( از بيم دشمن ) در غار كوه پنهان شدند از درگاه خدا مسئلت كردند بارالها تو در حق ما به لطف خاص خود رحمتي عطا فرما و بر ما وسيله رشد و هدايتي كامل مهيا ساز .ترجمه انگليسي :when the youths sought refuge in the cave, they said: 'lord give us from your mercy and furnish us with rectitude in our affairربناي چهارم ، سوره بقره از سوره هاي مدني - آيه 250متن عربي :وَلَمَّا بَرَزُواْ لِجَالُوتَ وَجُنُودِهِ قَالُواْ رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَترجمه فارسي :چون آنها در ميدان مبارزه جالوت و لشكريان او آمدند از خدا خواستند كه بار پروردگارا به ما صبر و استواري بخش و ما را ثابت قدم دار و ما را بر شكست كافران ياري فرما .ترجمه انگليسي:when they appeared to goliath and his soldiers, they said: 'lord, pour upon us patience. make us firm of foot and give us victory against the nation of unbelievers
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1-Nav- ناو: واژه ایرانی به معنی کشتی است وازهمین ریشه ناوبان – ناوخدای (ناخدا) مشتق می شود. درانگلیسی Navigate (کشتی رانی) وNavigable (قابل کشتی رانی) Navigator (ملاح) Navy blue (آبی سیر) و Naval (وابسته به نیروی دریانی) ازهمین ریشه آمده اند.2- Caravan – کاوران.3- Arch- قوس: درانگلیسی به مفهوم قوس می باشد. درفارسی "ارک" اراک واریکه داریم که به مفاهیم مرکز قلب وحتا قوس به کار رفته اند . چه ارگ شهرغالبا توس مانند ساخته می شده است. واژه اراک ایرانشهر به معنی دل ایرانشهر ومرکز ایرانشهر بوده است. ازهمین ریشه کلمات Archreologg (قوس شناسی وسپس معماری ) وarcae لاتینی (قوس ) گرفته شده است.4- King- پادشاه : این واژه انگلیسی وKonig آلمانی وواژه های مشابه درسوئدی دانمارکی نروژی فنلاندی وایسلندی ازریشه Kay پهلوی وKavi اوستایی است. درزبان پشتو خنتما (نجیب زاده وبزرگوار) ودرزبان ترکی خان به احتمال زیاد با این ریشه ها قرابت دارند. توجه کنید کی – کیان Kikg- Kigam KONIG- خان – خنتما – کان.5- dikar- دینار: پول عربی که ریشه ایرانی اوستایی دارد. Draik نام پول زمان هخامنشیان که درکتاب مقدس تورات وانجیل یاد شده است. مدتی هم یونانیان مسکوک خود را به صورت دریک به کارمی برده اند. هردو ریشه ایرانی دارند ریشه Darik بعدا به صورت Dram ودراخما Drachma یونانی وانگلیسی درآمده است.6- Plateau- فلات : اصل این کلمه هرچه باشد ازمشرق زمین گرفته شده است Jranian به فلات ایران گفته می شود.7- Pepper: این واژه ازفلفل ایرانی گرفته شده است. این واژه به گونه Piper درلاتین Poivre درفرانسه peppe ایتالیایی ببر درترکی وپیری دریونانی است. بعضی معتقدند اصل کلمه آرامی است که بازهم زبان بخش بزرگی ازایران بوده ودردوران هخامنشی یکی اززبانهای رسمی ایران محسوب می شده است.8- Spinach- اسفناج: این واژه ایرانی درزبان های دیگربه صورت گوناگون یافت می شود ازجمله درفنلاند Pikatia پیناتیا درانگلیسی وفرانسه Spinach ودرزبانهای دیگراروپای کم وبیش تغییراتی کاربرد دارد. جالب این است که بدانیم اسفناج خود معرب سپا ناج فارسی است ودرفرهنگ های کهن عربی چون "البلغد" ابو یعقوب کردی نیشابوری و "السامی فی السامی" میدانی نیشابوری به همین صورت آمده است.9- Candy: کلمه قند واژه ای است پارسی همان طور که شکرواژه ای است ایرانی. پس ازساخته شدن شکردرایران که به اعتراف عمومی ریشه آن ایرانی وفارسی است کلمه قند به همین نام به وجود آمد کم وبیش ریشه های مشابهی مثل کندو را درزبان فارسی می یابیم. یکیا زواژههای انگلیسی که ریشه مشابهی با قند دارد عبارتست از: Candy (شیرینی ). زیرا شیرینی ولذت دراین واژه با کلمه قند سنجیده شده است. به گفته محمودی بختیاری کاندیدای وکالت درزمان قدم لباس سفید رنگ شکری می پوشیده وبه همین ترتیب خود را نامزد انتخابات می کرده وبدین رو واژه Candidate (کاندیدا نامزد) ساخته شد.10- Cau liflower- kale : به معنی کلم است با توجه به شباهت این ریشه ها امکان دارد این واژه ها هم ریشه ایرانی داشته باشد.11- Nuphar- نیلوفر زرد Nenophar- نیلوفر زرد: نام گل زیبای نیلوفر است که درزبان های دیگراروپا ازجمله فرانسه – یونانی وترکی دیده می شود.12- Orange: نارنج وترنج درپارسی کهن به نارنج وپرتقال اطلاق می شده اند درفرانسه Orang درژاپنی Orenzi ودرزبان های ترکی کردی آسوری وبسیاری اززبانهای دیگر دنیا ریشه دوانیده است.13- Rhubarb- ریواس : اصل این واژه راوند وریواس (ریواس) است . واژه های مشابه درزبان های دیگر ازجمله ایتالیایی فرانسه انگلیسی وترکی دیده می شود.14- Ginger- زنجبیل: درزبان انگلیسی Zenzero ایتالیایی.15- Lemon: لیمو: ریشه لیمو درغالب زبان های دنیا ازجمله ترکی فرانسه اسپانیولیایتالیایی زبان های اسکاندیناوی وروسی به کارمی رود نیز کلمه Limonade که ازلیمو گرفته شده است. Lemon آب نبات ترش Lemon juice آب لیمو وغیره .16- کلمه بوته که ریشه ای پارسی واصیل است درزبان های اروپایی به گونه Botanic (علم گیاه شناسی) ریشه دوانده است. وبه نظر می آید که لفظ Pon فنلاندی نیز کوتاه شده اآن باشد. درزبان ترکی نیز واژه بوته را داریم. واژه Botanic تقریبا بین المللی است ودرتمام زبان های اروپایی سوئدی نروژی فرانسه وآلمانی وروسی به کارمی رود.17- Silk – ابریشم: این واژه انگلیسی وSoie (سویه) فرانسه سیرا عربی سیراج حبشی ازواژه های فارسی سره گرفته شده اند. به خوبی می دانیم که ایران یکی از مراکز مهم پروش کرم ابریشم بوده است. واگر چه چین هم مرکز عمده تولید ابریشم به شمار می آمده اما این واژه از راه ایران به اروپا رخنه کرده است.18- Saffron- زعفران : نیز واژه بین المللی گردیده اودرتمام اروپا کاربرد دارد.19- Garden- باغ: این ریشه ایرانی است. زیرا درروستاهای ایران واژه کرت که درحقیقت باغچه های مخصوص مو و سایر درختان می باشد به کارمی رود. درگویش کرمانی گارت به جویهایی که درآنها درخت خرما کاشته می شود وصورت باغ کوچکی را می یابد اطلاق می گردد. ازهمین ریشه Garten آلمانی و Jarten ژاردن فرانسه را باید به خاطر سپرد.20- مقایسه واژه های Tree انگلیسی درروسی ودارو درخت فارسی نشان می دهد این ریشه ها نیزهمانندی دارند اما به نظر می رسد که این کلمه پایه باشد.نام جانوران و حشراتتوجه به نامهای حیوانات و حشرات نشان میدهد که در این زمینه هم انگلیسی از زبانهای ایران و به ویژه پارسی متاثر بوده است.Elephent_فیل : دگرگون شدة الفیل عربی است که ریشة آن پیل پارسی است. در تورانی هم ریشةهای فیل و پیل هر دو دیده میشود .Sponge ـ اسفنج : جانوری دریایی است، ضمناً این نام به اسفنج مصنوعی هم اطلاق میشود که مصارف صنعتی و پزشکی دارد. ریشة اسفنج در زبانهای اروپایی به گونه Sponge انگلیسی ، Espange فرانسه و در زبان ژاپنی به صورت Suponji به کار میرود.Carcass ـ لاشه و مردار : جابهجا شده کرکس است که پرندهای مردارخوار میباشد. شاید در دوران رواج آیین زرتشتی که جنازهها را در معرض هوای آزاد در کوهها قرار میدادند و عملاً هر جنازه خوراک کرکس میشد، این واژه با لاشه و مردار مترادف شد.Bees ـ زنبور : در برهان قاطع ، Booz به زنبور سیاهی که روی گل مینشیند اطلاق میگردد. اما آیا ریشة اولیه مشترک است یا از زبان فارسی به انگلیسی راه یافته جای تحقیق دارد.Cow ـ گاو: اگرچه در مقایسة واژههای Cow انگلیسی ، گاو فارسی و Ceush اوستایی به نظر میرسد این واژه از کلمات اولیه و پایة زبانهای هند و اروپایی باشد. از آنجا که در زبان لاتین ریشهای شبیه Cow وجود ندارد و در زبان سومری گاو را gu و gud میگویند ، احتمال زیادی وجود دارد که ریشة این کلمه سومری یا سومری اوستایی باشد.Colt ـ کرهاسب : واژة Colt با کره خیلی شبیه به نظر میرسد. به علاوه نام کوله که نوعی اسب بوده است در پارسی، ترکی و مغولی دیده میشود که با کلمة کره بیشباهت نیست.برخی دیگر از واژههای انگلیسی که شباهت آشکار به فارسی دارند ، عبارتند از :Duck با اردک فارسی، ترکی، کردی و لریGoose با غاز فارسی، اوز عربی، عاز ترکی و کردیDog با سگMouse با موش فارسی ( موگ ارمنی)Camel شتر و Camelot ـ شتر کوچک از جمل عربی گرفته شدهاست.Giraffe همان ریشه زرافة فارسی است.Canary قناریJackal شغالBavri سگ آبی که اوستایی است و ریشة مسترک با Beaver انگلیسی دارد.
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دعاى روز اول ماه مبارك رمضانبسم الله الرحمن الرحیماللهمَ اجْعلْ صِیامی فـیه صِیـام الصّائِمینَ وقیامی فیهِ قیامَ القائِمینَ ونَبّهْنی فیهِ عن نَومَةِ الغافِلینَ وهَبْ لی جُرمی فیهِ یا الهَ العالَمینَ واعْفُ عنّی یا عافیاً عنِ المجْرمینَ.خدایا قرار بده روزه مرا در آن روزه داران واقعى وقیام وعبادتم در آن قیام شب زنده داران وبیدارم نما در آن از خواب بى خبران وببخش به من جنایتم را در این روز اى معبود جهانیان ودر گذر از من اى بخشنده جنایات كاران.دعاى روز دوم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ قَرّبْنی فیهِ الى مَرْضاتِكَ وجَنّبْنی فیهِ من سَخَطِكَ ونَقماتِكَ ووفّقْنی فیهِ لقراءةِ آیاتِكَ برحْمَتِكَ یا أرْحَمَ الرّاحِمین.خدایا نزدیك كن مرا در این ماه به سوى خوشنودیت وبركنارم دار در آن از خشم وانتقامت وتوفیق ده مرا در آن براى خواندن آیات قرآن به رحمت خودت اى مهربانترین مهربانان.دعاى روز سوم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ ارْزُقنی فیهِ الذّهْنَ والتّنَبیهَ وباعِدْنی فیهِ من السّفاهة والتّمْویهِ واجْعَل لی نصیباً مِنْ كلّ خَیْرٍ تُنَزّلُ فیهِ بِجودِكَ یا أجْوَدَ الأجْوَدینَ.خدایا روزى كن مرا در آنروز هوش وخودآگاهى را ودور بدار در آن روز از نادانى وگمراهى وقرار بده مرا بهره وفایده از هر چیزى كه فرود آوردى در آن به بخشش خودت اى بخشنده ترین بخشندگان.دعاى روز چهارم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ قوّنی فیهِ على إقامَةِ أمْرِكَ واذِقْنی فیهِ حَلاوَةَ ذِكْرِكَ وأوْزِعْنی فیهِ لأداءِ شُكْرَكَ بِكَرَمِكَ واحْفَظنی فیهِ بِحِفظْكَ وسِتْرِكَ یـا أبْصَرَ النّاظرین.خدایا نیرومندم نما در آن روز به پا داشتن دستور فرمانت وبچشان در آن شیرینى یادت را ومهیا كن مرا در آنروز راى انجام سپاس گذاریت به كـرم خودت نگهدار مرا در این روز به نگاه داریت وپرده پوشى خودت اى بیناترین بینایان.دعاى روز پنجم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ اجْعَلْنی فیهِ من المُسْتَغْفرینَ واجْعَلْنی فیهِ من عِبادَكَ الصّالحینَ القانِتین واجْعَلْنی فیهِ من اوْلیائِكَ المُقَرّبینَ بِرَأفَتِكَ یا ارْحَمَ الرّاحِمین.خدایا قرار بده در این روز از آمرزش جویان وقرار بده مرا در این روز از بندگان شایسته وفرمانبردارت وقرار بده مرا در این روز ازدوستان نزدیكت به مهربانى خودت اى مهربان ترین مهربانان.دعاى روز ششم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ لا تَخْذِلْنی فیهِ لِتَعَرّضِ مَعْصِتِكَ ولا تَضْرِبْنی بِسیاطِ نَقْمَتِكَ وزَحْزحْنی فیهِ من موجِباتِ سَخَطِكَ بِمَنّكَ وأیادیكَ یا مُنْتهى رَغْبـةَ الرّاغبینَ.خدایا وا مگذار مرا در این روز در پى نافرمانیت روم ومزن مرا با تازیانه كیفر ودور وبركنارم بدار از موجبات خشمت بحق احسان ونعمتهاى بى شمار تو اى حد نهایى علاقه واشتیاق مشتاقان.دعاى روز هفتم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ اعنّی فیهِ على صِیامِهِ وقیامِهِ وجَنّبنی فیهِ من هَفَواتِهِ وآثامِهِ وارْزُقْنی فیهِ ذِكْرَكَ بِدوامِهِ بتوفیقِكَ یا هادیَ المُضِلّین.خدایا یارى كن مرا در این روز بر روزه گرفتن وعبـادت وبركنارم دار در آن از بیهودگى وگناهان وروزیم كن در آن یادت را براى همیشه به توفیق خودت اى راهنماى گمراهاندعاى روز هشتم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ ارْزُقنی فیهِ رحْمَةَ الأیتامِ وإطْعامِ الطّعامِ وإفْشاءِ السّلامِ وصُحْبَةِ الكِرامِ بِطَوْلِكَ یا ملجأ الآمِلین.خدایا روزیم كن در آن ترحم بر یتیمان وطعام نمودن بر مردمان وافشاء سلام ومصاحبت كریمان به فضل خودت اى پناه آرزومندان.دعاى روز نهم ماه مبارك رمضانبسم الله الرحمن الرحیمااللهمّ اجْعَلْ لی فیهِ نصیباً من رَحْمَتِكَ الواسِعَةِ واهْدِنی فیهِ لِبراهِینِكَ السّاطِعَةِ وخُذْ بناصیتی الى مَرْضاتِكَ الجامِعَةِ بِمَحَبّتِكَ یا أمَلَ المُشْتاقین.خدایا قرار بده برایم در آن بهره اى از رحمت فراوانـت وراهنمائیم كن در آن به برهان وراههاى درخشانت وبگیر عنانم به سوى رضایت همه جانبه ات بدوستى خود اى آرزوى مشتاقان.دعاى روز دهم ماه مبارك رمضانبسم الله الرحمن الرحیمااللهمّ اجْعلنی فیهِ من المُتوكّلین علیكَ واجْعلنی فیهِ من الفائِزینَ لَدَیْكَ واجْعلنی فیهِ من المُقَرّبینَ الیكَ بإحْسانِكَ یاغایَةَ الطّالِبین.خدایا قرار بده مرا در این روز از متوكلان بدرگاهت ومقرر كن در آن از كامروایان حضرتت ومقرر فرما در آن از مقربان درگاهت به احسانت اى نهایت همت جویندگان.دعاى روز یازدهم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ حَبّبْ الیّ فیهِ الإحْسانَ وكَرّهْ الیّ فیهِ الفُسوقَ والعِصْیانَ وحَرّمْ علیّ فیهِ السّخَطَ والنّیرانَ بِعَوْنِكَ یا غیاثَ المُسْتغیثین.خدایا دوست گردان بمن در این روز نیكى را و نـاپسند بدار در این روز فسق ونافرمانى را وحرام كن بر من در آن خشم وسوزندگى را به یاریت اى دادرس داد خواهان.دعاى روز دوازدهم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ زَیّنّی فیهِ بالسّتْرِ والعَفافِ واسْتُرنی فیهِ بِلباسِ القُنوعِ والكَفافِ واحْمِلنی فیهِ على العَدْلِ والإنْصافِ وامِنّی فیهِ من كلِّ ما أخافُ بِعِصْمَتِكَ یا عِصْمَةَ الخائِفین.خدایا زینت ده مرا در آن با پوشش وپاكدامنى وبپوشانم در آن جامه قناعت وخوددارى ووادارم نما در آن بر عدل وانصاف وآسوده ام دار در آن از هر چیز كه مىترسم به نگاهدارى خودت اى نگه دار ترسناكان .دعاى روز سیزدهم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ طَهّرنی فیهِ من الدَنَسِ والأقْذارِ وصَبّرنی فیهِ على كائِناتِ الأقْدارِ ووَفّقْنی فیهِ للتّقى وصُحْبةِ الأبْرارِ بِعَوْنِكَ یا قُرّةَ عیْنِ المَساكین.خدایا پاكیزه ام كن در این روز از چرك وكثافت وشكیبائیم ده در آن به آنچه مقدر است شدنى ها وتوفیقم ده در آن براى تقوى وهم نشینى با نیكان به یاریت اى روشنى چشم مستمندان.دعاى روز چهاردهم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ لا تؤاخِذْنی فیهِ بالعَثراتِ واقِلْنی فیهِ من الخَطایا والهَفَواتِ ولا تَجْعَلْنی فیه غَرَضاً للبلایا والآفاتِ بِعِزّتِكَ یا عزّ المسْلمین.خدایا مؤاخذه نكن مرا در ایـن روز به لغزشها و درگذر از من در آن از خطاها وبیهودگیها وقرار مده مرا در آن نشانه تیر بلاها وآفات اى عزت دهنده مسلماناندعاى روز پانزدهم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ ارْزُقْنی فیهِ طاعَةَ الخاشِعین واشْرَحْ فیهِ صَدْری بإنابَةِ المُخْبتینَ بأمانِكَ یا أمانَ الخائِفین.خدایا روزى كن مرا در آن فرمانبردارى فروتنان وبگشا سینه ام در آن به بازگشت دلدادگان به امان دادنت اى امان ترسناكان.دعاى روز شانزدهم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ وَفّقْنی فیهِ لِموافَقَةِ الأبْرارِ وجَنّبْنی فیهِ مُرافَقَةِ الأشْرارِ وأوِنی فیهِ بِرَحْمَتِكَ الى دارِ القَرارِبالهِیّتَكِ یا إلَهَ العالَمین.خدایا توفیقم ده در آن به سازش كردن نیكان ودورم دار در آن از رفاقت بدان وجایم ده در آن با مهرت به سوى خانه آرامش به خدایى خودت اى معبـود جهانیان.دعاى روز هفدهم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ اهْدِنی فیهِ لِصالِحِ الأعْمالِ واقْـضِ لی فیهِ الحَوائِجَ والآمالِ یا من لا یَحْتاجُ الى التّفْسیر والسؤالِ یا عالِماً بما فی صُدورِ العالَمین صَلّ على محمّدٍ وآلهِ الطّاهِرین.خدایا راهنمائیم كن در آن به كارهاى شایسته واعمال نیك وبرآور برایم حاجتها وآرزوهایم اى كه نیازى به سویت تفسیر وسؤال ندارد اى داناى به آنچه در سینه هاى جهانیان است درود فرست بر محمد وآل او پاكیزگان.دعاى روز هیجدهم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ نَبّهْنی فیهِ لِبَرَكاتِ أسْحارِهِ ونوّرْ فیهِ قلبی بِضِیاءِ أنْوارِهِ وخُذْ بِكُلّ أعْضائی الى اتّباعِ آثارِهِ بِنورِكَ یا مُنَوّرَ قُلوبِ العارفین.خدایا آگاهم نما در آن براى بركات سحرهایش وروشن كن در آن دلم را به پرتو انوارش وبكار به همه اعضایم به پیروى آثارش به نور خودت اى روشنى بخش دلهاى حق شناساندعاى روز نوزدهم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ وفّرْ فیهِ حَظّی من بَرَكاتِهِ وسَهّلْ سَبیلی الى خَیْراتِهِ ولا تَحْرِمْنی قَبولَ حَسَناتِهِ یا هادیاً الى الحَقّ المُبین.خدایا زیاد بگردان در آن بهره مرا از بركاتش وآسان كن راه مرا به سوى خیرهایش ومحروم نكن ما را از پذیرفتن نیكىهایش اى راهنماى به سوى حـق آشكار .دعاى روز بیستم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ افْتَحْ لی فیهِ أبوابَ الجِنانِ واغْلِقْ عَنّی فیهِ أبوابَ النّیرانِ وَوَفّقْنی فیهِ لِتِلاوَةِ القرآنِ یا مُنَزّلِ السّكینةِ فی قُلوبِ المؤمِنین.خدایا بگشا برایم در آن درهاى بهشت وببند برایم درهاى آتش دوزخ را و توفیقم ده در آن براى تلاوت قرآن اى نازل كننده آرامش در دلهاى مؤمنان.دعاى روز بیست و یكم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ اجْعَلْ لی فیهِ الى مَرْضاتِكَ دلیلاً ولا تَجْعَل للشّیْطان فیهِ علیّ سَبیلاً واجْعَلِ الجَنّةِ لی منْزِلاً ومَقیلاً یا قاضی حَوائِجَ الطّالِبین.خدایا قرار بده برایم در آن به سوى خوشنودىهایت راهنمایى و قرار مده شیطان را در آن بر من راهى وقرار بده بهشت را برایم منزل وآسایـشگاه اى برآورنده حاجتهاى جویندگاندعاى روز بیست و دوم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ افْتَحْ لی فیهِ أبوابَ فَضْلَكَ وأنـْزِل علیّ فیهِ بَرَكاتِكَ وَوَفّقْنی فیهِ لِموجِباتِ مَرْضاتِكَ واسْكِنّی فیهِ بُحْبوحاتِ جَنّاتِكَ یا مُجیبَ دَعْوَةِ المُضْطَرّین.خدایا بگشا به رویم در این ماه درهاى فضلت وفرود آر برایم در آن بركاتت را وتوفیقم ده در آن براى موجبات خوشنودیت ومسكنم ده در آن وسطهاى بهشت اى اجابت كننده خواسته ها ودعاهاى بیچارگان.دعاى روز بیست و سوم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ اغسِلْنی فیهِ من الذُّنوبِ وطَهِّرْنی فیهِ من العُیوبِ وامْتَحِنْ قَلْبی فیهِ بِتَقْوَى القُلوبِ یا مُقیلَ عَثَراتِ المُذْنِبین.خدایا بشوى مرا در این ماه از گناه وپاكم نما در آن از عیب ها وآزمایش كن دلم را در آن به پرهیزكارى دلها اى چشم پوش لغزشهاى گناهكاران.دعاى روز بیست و چهارم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ إنّی أسْألُكَ فیه ما یُرْضیكَ وأعوذُ بِكَ ممّا یؤذیك وأسألُكَ التّوفیقَ فیهِ لأنْ أطیعَكَ ولا أعْصیكَ یا جَوادَ السّائلین.خدایا من از تو میخواهم در آن آنچه تو را خوشنود كند و پناه مى برم بتو از آنچه تو را بیازارد واز تو خواهم توفیق در آن براى اینكه فرمانت برم ونافرمانى تو ننمایم اى بخشنده سائلاندعاى روز بیست و پنجم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ اجْعَلْنی فیهِ محبّاً لأوْلیائِكَ ومُعادیاً لأعْدائِكَ مُسْتَنّاً بِسُنّةِ خاتَمِ انْبیائِكَ یا عاصِمَ قُلوبِ النّبییّن.خدایا قرار بده در این روز دوست دوستانت ودشمن دشمنانت و پیرو راه و روش خاتم پیغمبرانت اى نگهدار دلهاى پیامبران.دعاى روز بیست وششم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ اجْعَل سَعْیی فیهِ مَشْكوراً وذَنْبی فیهِ مَغْفوراً وعَملی فیهِ مَقْبولاً وعَیْبی فیهِ مَسْتوراً یا أسْمَعِ السّامعین.خدایا قرار بده كوشش مرا در این ماه قدردانـى شده وگناه مرا در این ماه آمرزیده وكردارم را در آن مورد قبول وعیب مرا در آن پوشیده اى شنواترین شنوایان.دعاى روز بیست و هفتم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ ارْزُقْنی فیهِ فَضْلَ لَیْلَةِ القَدْرِ وصَیّرْ أموری فیهِ من العُسْرِ الى الیُسْرِ واقْبَلْ مَعاذیری وحُطّ عنّی الذّنب والوِزْرِ یا رؤوفاً بِعبادِهِ الصّالِحین.خدایا روزى كن مرا در آن فضیلت شب قدر را وبگردان در آن كارهاى مرا از سختى به آسانى وبپذیر عذرهایم وبریز از من گناه وبارگران را اى مهربان به بندگان شایسته خویش.دعاى روز بیست و هشتم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ وفّر حظّی فیهِ من النّوافِلِ واكْرِمْنی فیهِ بإحْضارِ المَسائِلِ وقَرّبِ فیهِ وسیلتی الیكَ من بینِ الوسائل یا من لا یَشْغَلُهُ الحاحُ المُلِحّین .خدایا زیاد كن بهره مرا در آن از اقدام به مستحبات وگرامى دار در آن به حاضر كردن ویا داشتن مسائل ونزدیك گردان در آن وسیله ام به سویت از میـان وسیله ها اى آنكه سرگرمش نكند اصرار وسماجت اصرار كنندگان.دعاى روز بیست ونهم ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ غَشّنی بالرّحْمَةِ وارْزُقْنی فیهِ التّوفیقِ والعِصْمَةِ وطَهّرْ قلْبی من غَیاهِبِ التُّهْمَةِ یا رحیماً بِعبادِهِ المؤمِنین.خدایا بپوشان در آن با مهر ورحمت وروزى كن مرا در آن توفیق وخوددارى وپاك كن دلم را از تیرگیها وگرفتگى هاى تهمت اى مهربان به بندگان با ایمان خود.دعاى روز سى ام ماه مبارك رمضانبسم الله الرحمن الرحیماللهمّ اجْعَلْ صیامی فیهِ بالشّكْرِ والقَبولِ على ما تَرْضاهُ ویَرْضاهُ الرّسولُ مُحْكَمَةً فُروعُهُ بالأصُولِ بحقّ سَیّدِنا محمّدٍ وآلهِ الطّاهِرین والحمدُ للهِ ربّ العالمین.خدایا قرار بده روزه مرا در این ماه مورد قدردانى وقبول بر طبق خوشنودى تو وپسند رسول تو باشد واستوار باشد فرعش بر اصل به حق آقاى ما محمد وخاندان پاكش وستایش خاص پروردگار جهانیان است.
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cut down onکم کردن ، کاهش دادنLast year Peter was very ill and his doctor told him to cut down on the number of cigarettes he smoked.This year Peter smokes much less and feels a lot better.take overمقام را از کسی تحویل گرفتنSimon took over the manager's job from Mr. Jones when he retired.beat upبه شدت کتک زدنTwo men beat Fred up and left him lying unconscious on the pavement.come aliveزنده شدن ، به وجد آوردنWhen he arrived home, everyone came alive.lay offموقتا از کار بیکار کردنLast year the manager of Bloggs Ltd laid off a hundred workers because business was very bad.put up withتحمل کردن ، با کسی یا چیزی ساختنUncle Mike must love the children very much because he puts up with everything they do,and never gets annoyed with them.on the same wavelengthزبان هم را خوب فهمیدن ، هم فکر بودنWe have been on the same wavelength for months about the need for change in the company.go forحمله کردنThe dog went for Joe and hurt his arm.beats me!اصلا نمیدانم! سر در نمی آورم!It beats me how he managed to survive for three weeks alone in the mountains.hold upدستبرد زدنEarlier today a masked robber with a gun held up the bank and escaped with a hundred thousand pounds.
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The Appointment of the Prophet (PBUH&HP)IntroductionThe appointment of Muhammad (PBUH&HP), the Prophet of Islam and his selection as the Messenger of Allah (SWT), can be considered the most significant event in the history of Islam. Descent of the Holy Quran began at this time. The word Bi'that means to be chosen and its expressional meaning is "being chosen by the Almighty Allah to guide people".It can be concluded from the Islamic and historical texts that the appointment of Prophet Muhammad (PBUH&HP) had been stated in divine religions before his birth. Believers of other religions and several Arab pagans had some previous acquaintance with the last prophet. Prophet Jesus (PBUH) has announced and foreshadowed in the New Testament the appearance of Prophet Muhammad (PBUH&HP). Even in Old Testament, some of the specialties of the Prophet (PBUH&HP) and his followers had been mentioned. Thus "as the Holy Quran mentions" the scholars of other religions knew the Prophet as well as their closest relatives.According to history, there were many people who had been waiting for the appointment and appearance of the last prophet. Even some tribes had migrated to the Prophet's (PBUH&HP) residence. A Christian priest whose name was "Bohayra", was an example.The appointment of Prophet Muhammad (PBUH&HP) has had a great affect on the human guidance destiny. Due to the significance of this incidence; Allah (SWT) Himself looked after His Messenger and trained him for his difficult future. So, it does not seem strange that he was innocent and infallible before the appointment as a result of such divine training.Imam Ali (PBUH) said that: "The Allah had His greatest angle train the Prophet during all days and guided him to the ways of moral virtues and greatness."Prophet Muhammad (PBUH&HP) suffered a lot from the ignorance and corruption in the society at that time, especially in Mecca. In order to meditate and worship in privacy, he also secluded from people to a cave called "Haraa".This seclusion was a basis for improving Prophet's (PBUH&HP) morality, a premise for his appointment (Bi'that) and descent of revelation.Imam Ali (PBUH), who was brought up by Prophet Muhammad (PBUH&HP), accompanied him during these seclusions as other cases in his life. He used to take provisions, water, and food for Prophet Muhammad (PBUH&HP).When the praying time came up, Prophet Muhammad (PBUH&HP) returned to Mecca and circumambulated Kaaba before going home.It was until he reached forty. At that time the Prophet (PBUH&HP) was the meekest, the most superior and obedient person towards Allah (SWT). Therefore, Allah (SWT) appointed him as a prophet in order to guide human beings to worship Him and not the idols, by means of the Holy Quran.Descent of the first revelation (Wahy)Shiites commentators believe that Prophet Muhammad (PBUH&HP) was appointed on 27th of Rajab, five years after the rehabilitation of Kaaba. He was forty years old at that time.Prophet Muhammad (PBUH&HP) had come to Haraa cave as usual to say prayers and meditate. On 27th of Rajab, Gabriel (one of the four superior angels who was ordered by Allah (SWT) to convey revelation to prophets) descended to him. Gabriel shook Prophet Muhammad's (PBUH&HP) arm and said: "O Muhammad! Read!" He replied:" What shall I read?" Gabriel recited the beginning verses of Chapter (Surah) al-Alaq:"In the name of Allah, the compassionate, the merciful. Read in the name of your Lord who has created. Has created man from a leech [Spermatozoa]. Read and your Lord is the most honorable, who taught (to write) with the pen; taught man what he knew not."Some great events happened at the time of Prophet Muhammad's (PBUH&HP) appointment. For instance, a groan was heard. Imam Ali (PBUH) says about that: "I heard Satan's groan when the first revelation was descended. I asked the Prophet: "What was that?" He answered: "it was Satan, who got disappointed by not being obeyed." He also said: "You hear what I hear and see what ever I see; except you are not a prophet. You are my assistant and you will never leave the right way."As mentioned before, Imam Ali (PBUH) accompanied Prophet Muhammad (PBUH&HP) in different cases such as his seclusion periods. This narration, written in Nahj al-Balaghah, implies that he was with Prophet Muhammad (PBUH&HP) when revelation was descended for the first time. It is inferred through the history that he was the only person with Prophet Muhammad (PBUH&HP) at that time. Nobody else has claimed to be with Him then.Gabriel ascended after conveying revelation and accomplishing his job.Prophet (PBUH&HP) after receiving the first revelationProphet (PBUH&HP) was not an ordinary man; therefore he had experienced some kind of revelations prior to his appointment. However, the subject of the first revelation was completely different from the previous ones. After receiving such revelation the Prophet's (PBUH&HP) spiritual and physical condition changed. The reason for such changes could be:1. Prophet felt dignity of Almighty Allah (SWT) more than before.2. When Prophet (PBUH&HP) was appointed, he had become responsible for a great mission (Risalat). It should be noted that at that time the Arabs were experiencing anarchy. Thus pagans would oppose him. They would deny him and accuse him of improper things.Nevertheless, Almighty Allah (SWT) verified His Messenger and made Him ready for the great mission (Risalat).Return from cave HaraaAfter this revelation, Prophet (PBUH&HP) returned to His home in Mecca. When he arrived home, he explained the story of his appointment to his wife. Khadijah (PBUH), who had recognized the Prophet's (PBUH&HP) dignity and truthfulness for years, said: "By God, it is a long time that I have been waiting for this very day; and I was hoping that one day you would become the Leader and the Messenger of these people."The descent of Chapter (Surah) al-MuddathirIn the first days of Prophet's appointment, while he was resting, Gabriel descended and read the first verses of Chapter al-Muddathir.This Chapter of the Holy Quran contains verses, which say that from then on, the Prophet had to pay all his attention to warn people to obey Allah (SWT). Therefore, the first verses of the Holy book of Islam were revealed to Prophet and he was assigned to be the Messenger of Allah (SWT).First MuslimsAs we said before, the Prophet (PBUH&HP) was always accompanied with Ali (PBUH), because Ali (PBUH) was very close to Him. When the first verses were revealed to Prophet (PBUH&HP) in cave Haraa, Ali (PBUH) was there. He was the first person among all the people, men and women, who believed Prophet (PBUH&HP).Through his sermons (Khotbe) in Nahj al-Balaghah, he repeated many times:" I was born to worship one Allah and I was the first one who believed."The first woman, who converted to Islam, according to what all the Islamic historians say and used to say, was Khadijah (PBUH) because she was the first person whom the Prophet (PBUH&HP) met after the appointment. Moreover, she had confessed His prophecy.After these two great persons, we can name Aboodhar Ghifaari as one of the first person that converted to Islam.After appointmentAfter the appointment, Gabriel descended. Bringing some water from the heavens, he taught ablution to the Prophet and taught him bending and prostration in prayer. Furthermore, Gabriel descended other commands gradually. The Prophet (PBUH&HP) taught these commands to Muslims and they obeyed him. For example, about prayer, Ali (PBUH) and Khadijah (PBUH) were the first people who said their prayers behind the Prophet (PBUH&HP). They used to read their noon prayer beside Kaaba. However, most of time for safety reasons they had to read it where they could not be observed.In this period, the Prophet (PBUH&HP) gradually began his secret invitation to Islam. This will be explained more in the following parts.
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Mahdi (PBUH),Ten Revolutions in One RevolutionIntroductionThe report card of all the schools of thought through out the history reveals many weak points. The majority of them concentrated on one aspect, but ignored other important aspects of humanity. All these ideologies were "self-centered", meaning that they considered themselves as the central ideology and others (rest of mankind) as the surrounds, and most important of all, they had great claims; however, they made a poor performance.In other words, they propagated goodness in theory, but were extremely weak in practice. After the middle ages, there has not been almost any improvement in humanity; Humans seem tired and bored of any materialistic ideology. The western conclusion about any materialistic ideology is that none of the schools of thoughts have fulfilled humanity needs; therefore it is not necessary to depend on any of ideology; there is no need for a new one. They believe that have been deceived enough, and a worldwide revolution could never happen. At this blind point, where people feel a gap, a great revolution will occur that will take over the whole world. Mahdi (PBUH) will come, and will "change the humane condition".The east and the west of the world are Mahdi's (PBUH); although his message implies denial of east and west, it considers both hemispheres in terms of audience and covers the whole world. Mahdi's (PBUH) mother was a Christian from Rome Empire, who was taken as a captive of war and chose Islam on her own. He is from two different races; so, Imam Mahdi's (PBUH) arise is a global change for all humans, not specific to certain nationality or tribe. His mother, as well as mothers of some other Imams (PBUT), was not apparently from a high prestige family from social, economic, or political aspects. Therefore, the greatness of this movement is obvious since the wrong system of social leveling does not intervene this worldwide rising.The humane characteristics of the community Mahdi (PBUH) will establishThis article aims to cite, though briefly, some characteristics of the society which is going to be set up by Imam Mahdi (PBUH). The government of Imam Mahdi (PBUH) is a religion-worldwide government; however, it is not the government of stereotypes. In other words, it doesn't mean that it would be a world full of identical people who think and act in a similar fashion just like machines do; they will not have identical appearances or tastes. In fact, the relationships will be based on divine criteria, and all the people will recognize the rights and limitations while they are different. People will all be educated and learned persons who know their rights and responsibilities; they will be balanced, yet different. There will be no disputes since all the people will recognize the truth.The definition of obedience in the society of Imam Mahdi (PBUH) does not intend to disregard human intellect and replace human understanding and feelings with machines. This obedience within the leadership of Imam Mahdi (PBUH) in the worldwide revolution guarantees the right of people and advances each individual's intellect.The effort in his revolution is to fight for the "right of people", and the flag of this revolution is the flag of "justice". As stated in the Ahadith, the main act of Imam Mahdi (PBUH) will be to give the people their physical and spiritual rights. Therefore, the main pledge in the society of Imam Mahdi (PBUH) is "justice"; once the former society has been filled with injustice and crimes, it will be replaced with justice and the rights of the people will be given to them. His main goals and philosophies of his revolution consist of saving the people, executing human rights, removing racism...His power will flourish upon the east and west of the world, and no land will be left outside of this empire. The question that can arise to this is:" Is this victory going to be the same as those victories that the Roman and Egyptian kings were seeking?"Imam Ali (PBUH) has answered this question as follows:" Mahdi will reappear to free all the slaves on earth". The idea that slavery has ended its course in today's world is a false analogy. Though at this time we do not see the old fashioned slavery in most part of the world, however, slavery is being practiced in a more modern state. Most of the people are slaves in the hands of masters who practice slavery in a modern fashion of buying and selling generations of people. Thus, it becomes clear as to why Imam Ali (PBUH) said, "Mahdi will not leave any slave on earth without having freed him". By slavery, it is referred to all sorts of slavery such as economic slavery, political slavery, and other kinds of slavery.Imam Mahdi (PBUH) will not leave any debtor on earth without having paid his debt. He will not allow any oppression free without having paid back the oppressed. The future and rights of each single person is important to him.The revolution and reform by Imam Mahdi (PBUH) is so humane that he will not kill any innocent person, even if that person is in the opponent army. His revolution is a determined revolution in that it will not negotiate with any oppressor; however, it is a completely humane revolution; it is not a blind revolution that takes advantage of the individuals to achieve victory and power."Human", even a single individual, is important to him. The smallest right is significant for him. He explains that there is nothing more obligatory than executing justice, even if it is the smallest right for the most common person. The revolution of Imam Mahdi (PBUH) is in fact the revolution of people, and it will be established by a pious and accomplished leader.As he has to deal with two kinds of persons, he will present two different characteristics. His first characteristic is toward the most of the people of the world and especially to the poor. He will act so kindly and modestly towards them that it is as if he was feeding them with honey (exact words of a Hadith). Nonetheless, his second characteristic is toward the cruel of the world. He will just fight with them and does not forgive them anyway. They have been asked to repent from what they had done for thousands of years. Now, the age of recommendation and forgiveness is ended and it is the time to bring into action what all the prophets (PBUT) had promised.According to the Ahadith, everything in Mahdi's (PBUH) society will end to peace, friendliness, brotherliness, mercy, and unity. Mahdi (PBUH) will fight, but for peace; that is because he knows that these wars won't end unless a war brings them to end. He will fight for peace accompanied by justice.The slogan of Mahdi's (PBUH) society is kindness. In his society, people help each other without playing any trick on each other. Wherever somebody commits a crime, no matter who he is, he will be punished instantly without any exceptions.In his governorship, he will be very strict towards the operators of the worldwide Islamic government; however, he will be very patient with people, especially the poor. He will treat people in a very kindly and modestly manner. He will give every one his due and finally, he will bring all the goals of the prophets (PBUT) into action.His revolution is not a single revolution; rather it consists of several revolutions in one. This revolution is an exception from all points of view throughout the history. It is not just a political revolution, but a vast cataclysm in all the material and spiritual aspects of the human's life. In this article, we will take a look at several aspects of this revolution:Revolution in women rights, intellectual improvement, and scientific rightsHe will choose 313 persons who will be the main operators of his government. According to the Ahadith, there are 50 women amongst them, who will perform in the highest level of global management. This clearly illustrates the role of women in this revolution.In his society, women will be honored without loosing their chastity. Thus, we understand three great revolutions in the society of Mahdi (PBUH), namely intellectual revolution, rights revolution (women rights) and scientific revolution.Economic revolutionAt that time (the reappearance era), an economic and technological revolution will take place; he will take over the whole world; all the superficial and underground resources will be available for the deprived people; the soils will become fertile; there would remain no ruined place on earth except that it would become habitable in Mahdi's (PBUH) government. It will not be so that a small minority is full while the majority is hungry. The entire world will become habitable and every where is prosperous; the springs will be overflowed by water. At this time, there will be abundant favors for mankind, and they share them without any injustice and prodigality.Revolution in the human relationsAnother revolution will happen in the inter-relation of human beings. The sincere and friendly relations will improve to the extent that if a person needs something, he can use the other one's property without any struggle or dissatisfaction. At that time, everything will be for everyone. There is no conspiracy among the people and they consider each other as brothers since they all respect each other. Besides being great and bloody, his revolution brings brotherhood rather than revengefulness.Revolution against discriminationAt that time, all the people live like each other; they will be all either full or hungry, whenever there is not enough supply, unanimously. According to the Ahadith, when Mahdi (PBUH) comes, he will divide the properties among the people properly, or identically as the Hadith states. It will be so that no one would remain hungry on the entire earth. Even in our time, in the wealthiest countries (in spite of the fact that such wealth is brought about as a result of oppression and social leveling across the world) there are thousands of people who are deprived of primary facilities. In today's world, the exact meaning of social leveling and class distinction is demonstrated. Nevertheless, at that time convenience and wealth will be spread without any discrimination everywhere.Social revolutionWhilst the human being will experience convenience, egoism and profiteering will no longer exist. In that society, all the people will help each other. Although the social aspects of the revolution are magnificent, they are realistic. Of course it is obvious that in today's world, providing such situation is impossible; nevertheless, this is the extreme of Islam's doctrine and it will definitely be practiced.Security revolutionThe other aspect of Mahdi's (PBUH) revolution is for security. According to the Ahadith, in the government of Mahdi (PBUH), a young girl (who likely is sensitive to harshness and aggression) can have a trip from on corner to another corner of the world lonely, while no danger threatens her. At that time, people will gradually forget the word "fear"!Civil revolutionThe entire world will be civilized by him; the whole societies will experience pleasure and joy. This joy will be humane, not gained by oppressing others or usurping others' rights.Revolution against ignoranceA huge revolution will take place in understanding the religion, and knowing the religion will improve and ameliorate. According to the Ahadith, when he arises, some Muslims will oppose him and apply verses of the Holy Quran against him. Those are people who have neither understood the true religion nor helped it. They have not experienced any hardship for the religion, but made benefit of it. There is a Hadith implying that he will arise against both ignorance and innovations. He will fight against ignorance, teach people the pure religion as it was descended, and eliminate incorrect interpretations of the religion.Cultural revolutionA great cultural revolution will occur by Imam Mahdi (PBUH) too. As mentioned in some Ahadith, the ratio of all the sciences know by human to the sciences which Imam Mahdi (PBUH) will discover is 2 to 27. This means that human, though having made such progresses, is not highly knowledgeable.The characteristics of the companions of Mahdi (PBUH)At the end of this section, we will name some of the characteristics of Imam Mahdi's (PBUH) companions extracted from the Ahadith:In comparison with the 16th and 17th century, people tend to reach unity in today's world due to human and Islamic knowledge and communications. They have the readiness to say the same, recognize the same and react in the same manner. Perhaps these communications have led us to Globalization (established by Imam Mahdi (PBUH) not by western countries).His companions are 313 people from different races at first. They are the main staff of the global rising of Imam Mahdi (PBUH). Then, according to the Ahadith, their number will increase to the extent that besides those 313 people who are the main executives, the operative staff will includeHis companions are 313 people from different races at first. They are 10'000 people, and finally the rising will become worldwide. As the Ahadith state, most of Imam Mahdi's (PBUH) companions are from the youth. His revolution is done by the youth, as changing the world could be done by them. In another Hadith, they are described as follows:Their hearts are firm as iron; they fear nothing and will control the world rapidly and powerfully. They will pass a difficult examine, and the superiors of them are 313 people. Their reward is more than Prophet Muhammad's (PBUH) companions; because they have never seen the Prophet (PBUH), their situation is more complicated, and resistance is more difficult at that time; nonetheless, they remain in the right path. One important thing that needs to be considered is that organizing the world won't be simple; it requires patience and hard working. His companions will wear military uniform for a long time and eat little till they spread justice in the world. This era will be a beginning of difficulties for them, as it will be a beginning of comfort for others. It is basically a beginning of difficulties for Imam Mahdi's (PBUH) companions in order to achieve global justice. They have to dress simply, be respectful, and live in the lowest level among people. The comfort and welfare gained in Imam Mahdi's (PBUH) governorship does not belong only to the rulers, but to all the people. Imam Mahdi (PBUH) will live simply during his governorship.There will be no compliment between Mahdi (PBUH) and other nations and he will do full justice to everyone. When he rises, he is not under oath of any corrupt ruler. It means that he is not responsible towards any previous government.The content of the treaty between Mahdi's (PBUH) and his companionsThe last part of this article explains the content of a treaty between Mahdi (PBUH) and his followers. This treaty will glorify the magnificence and divinity of Mahdi's (PBUH) rising, while it also merges great decisiveness and humanity. It should be noted that these purports are extracted from authentic Ahadith of Shia:Mahdi (PBUH) will ask his followers to promise that they would not insult anyone, assault on anyone, or attack anyone's house without getting permission during the great revolution. Usually in revolutions and croups, assaulting and attacks are often done and no pity is accepted; however, Mahdi' (PBUH) revolution is different from other manmade systems.Moreover, he will have his followers promise not to gather gold and silver for themselves; he wants the governors of the religious revolution not to proliferate their properties.He obliges them not to use the orphan's or the defenseless people's wealth. He notifies them not to abuse their power to use the defenseless wealth.He demands them not to wear expensive clothes or the one that is different from the others. He orders them not to rule people the way kings do, and to fight for the sake of Allah (SWT) with their most power and in a manner that the Almighty Allah (SWT) is pleased. He wants them to live in difficulty so that the rest live in convenience. Consequently, the revolutionists will not corrupt after the revolution, and the revolution outcome will not be lost. This revolution will not be forgetful about the people. It will begin for people and continue for them as well.Mahdi (PBUH) also considers himself responsible for behaving as like as his followers promise.He promises to use the same road, move the same way, and have the same clothing as they do. The morality principles for rulers are not different from those of other people. Overall, Mahdi (PBUH) will be the same as his followers, and will promise what they promise. After the revolution, he will live in the worst conditions, and will content to the little. He will also promise that there would be no courts, barriers, or distance between him and the people; this means the lowest conditions for a worldwide leader. Also, this is a part of his promise that no distance will be made between people and rulers. His reappearance is the right of the human, thus man should be waiting for him, and try to pray for his appearance.
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Shia and its HistoryTo understand the concept of Shia, it is necessary to first know Islam, and then define Shia based on Islam. The basics of Islam start from the belief in Allah (SWT) and the belief in all the prophets up to the last of them (Prophet Muhammad (PBUH&HP)). As a Muslim we must act upon the Islamic orders, which are obtained from the Holy Quran and the Prophet's (PBUH&HP) Sunnah. We must believe in resurrection, the day of judgment, and rewards versus punishments that will be to the people.Shiites believe that after the demise of the Prophet Muhammad (PBUH&HP), the true knowledge of Islamic orders, teachings, and revelations are with the true interpreters of the Holy Quran, the family of the Prophet (Ahl al-Bayt) (PBUT). A Shiite is a person who follows the Prophet and his family (PBUT) in all affairs. A Shiite accepts the Prophet and his family (PBUT) according to his wisdom and divine nature. When he accepted them, he traces them in all affairs.According to Shiite doctrines, a true Shiite is one who follows Amir al-Mu'minin (Commander of the believers) Ali, Fatimah al-Zahra, and the rest of the Infallibles (PBUT). In other words, Shiites follow the lights of guidance who are the successors of the Prophet (PBUH&HP) and are free of error and mistake.Shia literally means follower. By the order of Allah (SWT) Imam Ali ibn Abitalib (PBUH) was introduced as the leader after the Prophet (PBUH&HP). So the followers of Imam Ali (PBUH) have become known as Shia of Imam Ali (PBUH).But what is the origin of this belief and its perspectives? Where can we find the first appearance of this school in history?On different occasions such as Youm al-Indhar(1) to the day of Ghadir al-Khum(2), Prophet Muhammad (PBUH&HP) would constantly remind, introduce, and preach people about his family, Ahl al-Bayt (PBUT).Ordered by Allah (SWT), the Prophet (PBUH&HP) had declared Wilayat and Succession of Imam Ali and his sons (PBUT) after him. Even Sunnis believe that the first person who used the word "Shia" was the Prophet (PBUH&HP) himself. He used this word in different cases about the followers of Ali (PBUH). We will briefly mention few of these cases here. (3)Jabir ibn Abdullah al-Ansari (companion of the Prophet (PBUH&HP)) says: "we were sitting beside the Prophet, Ali entered and then Prophet said :"to the one who my life is in His hands (Allah) I swear that this person and his Shia (followers) are saved in resurrection day". Then this verse descended: (98:7) (4) "(5)Umm Salameh narrates from the Prophet (PBUH&HP) that he said:" O' Ali you and your friends are in heaven. You and your Shia (followers) are in heaven."(6)Let it be stated that some people believe that Shia originated from the time of Uthman (the third successor of Sunnis) by the Iranians.The Prophet (PBUH&HP) was completely aware of the disputes and differences the Ummah (community) was going to face after his demise. He constantly reviewed the characteristics and signs of the true path and persons, so even future generations would learn truth through his Sunnah. In fact an example can be seen when the Prophet (PBUH&HP) mentioned a narration of the future happenings, "My community will be dispersed to 73 sects, and only one of them is true."Some other revengeful people say that Shia is originated from the thoughts of a Jew, Abdullah ibn Saba. According to what was mentioned the establishment of Shia was by the Prophet (PBUH&HP) on behalf of Allah (SWT). (Because according to the Holy Quran (53:3) he does not say anything on behalf of Himself). In tradition books of Shia this man is accursed and disfavored by Allah (SWT). Some of the Shia learned people have definitely proved that he is a forged person. Also mal-existence of such a person has been decisively proved.Finally let us conclude that in every stage of life, we Shiites ask Allah to show us the straight path, free us from all bigotry, and flourish the luminosity of wisdom within our hearts."Praise be on those who follow rightness." (The Holy Quran, 20:47)Footnotes:1- Day that the Prophet (PBUH&HP) invited his close relatives to Islam2- Announcement of the Wilayat (Mastership) of Imam Ali (PBUH)3- These narratives are mentioned here just as samples and there are many traditions found in different Sunnite tradition books in this respect.5- "(As for) those who believe and do good works are the best of created beings." (The Holy Quran, 98:7)6- Al-Durr al-Manthur, under commentary of verse 98:77- Al-Durr al-Manthur, under commentary of verse 98:7
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Ghadir, the Greatest Eid of All Religions“Today I have perfected your religion and completed my favor upon you, and I was satisfied that Islam be your religion.” (The Holy Quran, 5:3)Eid al-Ghadir, which is known as Eid al-Akbar (the greatest Eid) in Islamic narrations, could be referred to as the greatest celebration (Eid) of all religions. For the result of the mission of all the messengers of Allah (SWT) became accomplished on this day.When Prophet Nuh (Noah) (PBUH) was appointed, he introduced his people to his religion and told them: “Allah has called upon you to have faith in this religion; however, there shall be a prophet after me whose religion is more perfect than mine, so have faith in him and be aware that the most perfect religion will be brought by the last prophet”. Similar to that, Ibrahim (Abraham), Musa (Moses), Isa (Jesus) (PBUT) were appointed and they gradually made the religion more perfect, and they spoke of the most perfect religion, the one brought by the last prophet.Now, Islam has been brought to people and the religion has reached its most perfect state, and the mission of all Allah’s (SWT) messengers is manifested in Islam. Prophet Muhammad (PBUH&HP) has established Islam within 23 years of enormous endeavors, and has conveyed brotherhood and equality amongst all the Muslims. Now, he is preparing to visit the house of Allah (SWT), and he has called upon all Muslims, no matter what their race or tribe is, to join him in performing Hajjah al-Weedaa’ (farewell pilgrimage), his last pilgrimage.People were accompanying Prophet Muhammad (PBUH&HP) in performing the Hajj rituals and meanwhile, they heard the last words of him. When returning, Gabriel comes down to Prophet Muhammad (PBUH&HP) saying:” O Messenger! Proclaim what has been revealed to you from your Lord.” Prophet Muhammad (PBUH&HP) was worried about the reaction of some of his companions since he was aware of their hypocrisy through revelation (2).Then, Gabriel came down for the second time:” O Messenger! Proclaim what has been revealed to you from your Lord”. Prophet Muhammad (PBUH&HP), the mercy upon mankind, was worried about the ailing hearts and weak faith of new Muslims. As he was looking for a solution, Gabriel came down for the third time:” O Messenger! Proclaim what has been revealed to you from your Lord, for if you do it not you have not conveyed His message and Allah will protect you from the (evil designs of) people.” (3)What is this message that if not proclaimed, the Prophet’s mission would not be conveyed?Prophet Muhammad (PBUH&HP), who possesses both the states of Prophethood and Imamate, is addressed as “O Messenger!”, which reveals that his state of Prophethood is targeted. On the other hand, the phrase “you have not conveyed His message” indicates that not proclaiming this message would result in not having accomplished the duty of Prophethood.In the following section of the verse, Allah (SWT) assures Prophet Muhammad (PBUH&HP) by saying that:” Allah will protect you from the (evil designs of) people.” Here protection does not mean to address physical, financial… protection; because Prophet Muhammad (PBUH&HP) never felt fear during the battles, and his life’s history testifies that he never stood back even a single step in the battles. Even in the battle of Uhud, when the Muslims were seemingly defeated and their army was collapsed, Prophet Muhammad (PBUH&HP) was still fighting against the pagans. In addition to that, Allah (SWT) describes not only Prophet Muhammad (PBUH&HP), but also other prophets as:” those who proclaim the messages of Allah and have fear in Him, and have fear in no one but Allah.”(4) Therefore, Prophet Muhammad’s (PBUH&HP) fear was about damages to the religion and the ignorance of people; hence, the good tidings by Allah (SWT) were about the victory over the ignorance of people, just like as he told Prophet Moses (PBUH):” Fear not; you are the superior”(5).Prophet Muhammad (PBUH&HP) stops at a place called Ghadir. He summons those who have gone forward to return and wait for the followers to join. Them, he climbs an eminence and gives a sermon:“Praise be to Allah; I testify that He is the Lord and I am His servant. Gabriel has descended to me thrice, and has ordered me from Allah to stop on this land to proclaim His message. Am I not your Wali (more precious to you than your own lives)?" People replied:" Yes". He continued:” Am I not your prophet and leader?” Again, all the people confirmed. It was then that he took Ali ibn Abi Talib's (PBUH) hands and raised them high, and said, "Whoever has me as his Master (Wali), Ali is his Master (Wali)”.After that, those that were present came to Ali (PBUH) at the tent which Prophet Muhammad (PBUH&HP) had ordered to be set up, and congratulated him on his new position. They addressed him as Amir al-Mu’minin (Ruler of the Faithful). Historians have mentioned numbers up to 120000 for the people present at that time.Then, the following verse of the Quran was revealed:” Today, those who disbelieve have despaired of your religion; so fear them not and fear Me. Today I have perfected for you your religion and have completed My favor upon you, and I was satisfied that Islam be your religion.”(6)In the Holy Quran, the terms "Yaum" and “Yauma’izin” usually refer to the resurrection day; however, the former is used in this verse referring to the issue of Imamate. Since the Holy Quran starts talking about important issues with the terms “Al” and “Yaum”, it is indicated that the aforementioned verse, in which the term “al-Yaum” is repeated twice, contains important news. That important news is indeed appointing the Master and Ruler of the Muslim community after Prophet Muhammad (PBUH&HP).This important event made the disbelievers disappointed. The enemies of Islam would say: " … we are waiting to see him die” (7), so his religion would be removed; because it is possible to fight against the book and the law and to interpret them according to one’s desires; however, such divine Leader could not be fought. Therefore, the event of Ghadir made the disbelievers despair of this hope due to the fact that a leader was appointed for the Muslims who possessed virtues such as bravery, wisdom, patience and constancy, just like Prophet Muhammad (PBUH&HP). There, a divine successor was appointed by Allah to continue Prophet’s path and supervise the Muslims after Prophet Muhammad (PBUH&HP).The next section of the verse talks about perfection of religion and completion of favor. Obviously, it does not refer to materialistic favors, because the creatures are constantly blessed by such favors from Allah (SWT), and they are not such that could be completed; hence, another type of favor (which is indeed superior to and more important than materialistic favors) is meant. According to the event of Ghadir, this favor is nothing but the favor of Imamat (Leadership) and Wilayat (Mastership). Even Allah (SWT) has admired the favor of prophethood and Imamat as His greatest favors in the Holy Quran, and has used the term Minnah (a significant and enormous favor which is difficult to receive and maintain) regarding these two favors:” Certainly Allah conferred a great favor upon the believers when He raised among them a Messenger from amongst themselves.” (8); “And We desired to bestow a great favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the inheritors.”(9)And finally, the endeavors of all the prophets before Islam and the 23 year endeavors of Prophet Muhammad (PBUH&HP) became fruitful on the day of Ghadir, and the argument on mankind became complete.It is noteworthy that according to the knowledge of Hadith, there are few events reported to be as authentic as the event of Ghadir. Mas’ood ibn Nasser Sajestani in the book “Wilayatkade”, which is printed in seventeen volumes, narrates this event on the authority of one hundred twenty people. Muhammad bin Jarir Tabari in the book “Radd Alaa al-Kharqouziah”, narrates the event of Ghadir from seventy-five different routes, and Ibn Ouqdah mentions 125 different narrators for this Hadith in the book of Wilayat. It is quoted from Abou al-Ma’ali Jowni that:” I saw a book in a bookbinding store which contained the Hadith of Ghadir, and it was written on its back:” Volume 28 of the routes for the Hadith of Man Kuntu Mawlah (the beginning phrase of the Hadith of Ghadir which means whoever has me as Master)”. Sayyid Murtada writes that:” We have not come up to a single Islamic sect that denies the event of Ghadir”. Finally, the book of Al-Ghadir by Allamah Amini is the most general and complete encyclopedia for narrations about the Ghadir event.Based on the above, it is on us to celebrate this great Eid. There is a Hadith in Sahih Muslim narrating from Taariq ibn Shahab that:” A group of Jews told the second Caliph that:” If such a verse had been revealed to us (Today I have perfected for you your religion and have completed my favor upon you) and we knew that day it had been revealed, We would have celebrated that day.”References:- Al-Ghadir, by Allamah Amini- Tafsir al-Mizan, by Ayatullah Jawadi Amuli- Explanations of the Event of Ghadir, by Ayatullah Jawadi Amuli,- Haqq al-Yaqin, by Allamah MajlisiFootnotes:1- The Holy Quran, (5:3)2- The Holy Quran, (9:101)3- The Holy Quran, (5:67)4- The Holy Quran, (33:39)5- The Holy Quran, (20:67)6- The Holy Quran, (5:3)7- The Holy Quran, (52:30)8- The Holy Quran, (2:164)9- The Holy Quran, (28:5)
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Please read this padAfter the Dunblane massacre and this week's machete attack in Wolverhampton, schools are asking how they can keep intruders out without becoming prisons. Jack O'Sullivan visits St Luke's, Kingston-upon-Thames, in search of a solutionYear six at St Luke's is worried about being attacked by nasty men. Terry, aged 11, talks excitedly about men with guns. "They're gangsters, they're trying to hit us," she says. Fortunately, this is no bout of post- Dunblane anxiety. Nor is Terry thinking of the man with the machete who attacked children at St Luke's school, Wolverhampton, on Monday afternoon. This is St Luke's, Kingston-upon-Thames. Year 6 are preparing to perform Bugsy Malone, the musical, for their parents. Terry and her classmates are Bugsies, defending Fat Sam's bar from mobsters and their molls. "We've got to stop the bad guys taking over," she says.This is also the issue that has inspired the brand-new St Luke's building. The school opened six months ago, before mass murder hit Dunblane. Yet, with extraordinary foresight, its architects recognised the risks that events in Scotland and Wolverhampton have now made so obvious. St Luke's is, outsiders say, probably the safest school in Britain. Many schools, hopelessly vulnerable to the mad and the bad, would love to copy it.As fortresses go, St Luke's is unobtrusive. Nestled amid mixed private and council housing, the setting is idyllic: a guard of honour - freshly planted lavender bushes in full bloom - greets you along the path from the school gate, cutting through an impossibly green lawn. Lobelia trails endlessly from rustic tubs. The red pantiled roof adds to the Provencal ambience, its deep eaves sheltering the squat, single storey building from the morning sun. All that's missing is the hiss of the cappuccino- maker, the languid ringing of a church bell, the distant bark of a sheep dog. Friendly, not forbidding.But only friends get any further. The front door is firmly locked. A closed-circuit television eyes me up and down. Without a key or the code for the electronic key pad, the only way for me to gain entrance is to ring the bell and wait for the secretary's disembodied voice to grant admission and a visitor's pass.Here in suburban Kingston - one survey dubbed it the finest place in Britain to live - these precautions may seem paranoid. The worst thing that happens to most people here is sleeping through the alarm and missing the 8.16 into Waterloo. But parents are worried."When I heard on the radio that St Luke's had been attacked, my heart jumped," says Kelly Catling, as she drops her daughter Emily, 11, off at the school. "You just think, my God, it could be my school. I waited and listened. I just felt sick. And then they said it had happened in Wolverhampton and I felt relieved that it wasn't here."Amid the jam of pushchairs, mothers nod in agreement. "I watched the whole thing on the television, so I knew it was up north," says Gwen White, who has three children at St Luke's. "I was actually in tears looking at it. You imagine that your kids might be taken on their way to school or run over, but you think they're safe when they're at school.""But they weren't safe at the old school," chips in Mrs Catling. "I've seen weirdos around here. There was one over there at the swings watching the school and I reported him to the police. In the old school, you couldn't be sure that children wouldn't wander off after you dropped them off. I met one child half way down the road saying he wanted his mum. Anything could have happened if I hadn't brought him back."All that has changed. A 10ft high, green, weldmesh fence, with tiny gaps making it difficult to gain a foothold, now surrounds the site (cost pounds 27,000). The gates at the back are opened in the morning and children arrive with parents from about 8.30 . A teacher lets them into the cloakroom, which opens only from the inside. It is a typical, noisy, chaotic scene with children jumping, chatting, squabbling. But, as quickly as the hubbub begins, silence again descends. At 8.50, the school gates at the back are bolted. The cloakroom door is locked and the school secured. Charlotte arrives a few minutes late. Past the lavender bushes, she has to ring the front buzzer, beside the electronic key-pad (cost pounds 1,000). Red-faced, she skips in. "It's one way to make sure children get here on time," says Richard Weston, the deputy head. "They don't like it being so obvious that they are late."These changes were not initially popular, though the children seem oblivious. For 20 years education policy has aimed to forsake Victorian strictures and bring parents into the classroom. When a child sees mum or dad there, it encourages belief that education is valued. Fortress schools could endanger that policy. Less confident parents, who had an unhappy schooling themselves, may feel intimidated and be put off."It can be a nuisance that you can't get in easily," says Kelly Catling. "In the past, you could go in whenever you liked and see the teacher. Now you have to go past the secretary. It's a pain. It's better having the security, but you feel that big brother is watching."Yet, within the compound, this fortress feels remarkably free. Classrooms have sliding doors - opened only from the inside - that let children spill out on hot days into the garden/playground. In the nursery, Georgina, aged four, is playing with other toddlers on the grass, making flowers out of Plasticine. She is just a few yards from the 10ft perimeter fence - beyond is the street, passers-by and danger. Helpers and nurses keep an eye on them. And above is the silent watchman, a closed circuit television camera (CCTV) that pans the nursery play area. In its sight is a class of older children flapping an old parachute to imitate the sea for the biblical story of Jesus and the storm. Two other cameras (total cost pounds 9,000) stand guard over other play areas. A screen in the secretary's office monitors all three cameras.There are no outlying Portakabins isolated from the rest of the school. No outside toilets - most, particularly for younger children, are en suite with the classrooms. The headteacher has a panic button alarm linked to the police.It may be that none of this would have stopped Thomas Hamilton. He planned a military assault - he probably could have spotted a moment when even a school such as St Luke's was open and vulnerable. Frustrated by electronic systems, would he simply have fired his guns through the fence as the toddlers played on the grass? Would the 10ft fence, with its tight mesh, have stopped the machete attacker in Wolverhampton? Perhaps not: a 6ft wall failed to deter him. And it is also almost impossible to secure even a fortress school during the most dangerous periods: dropping off and picking up time, when, amid all the activity, a child can be snatched.But there is no excuse for fatalism. Most intruders are poorly organised. They are chaotic, often mentally ill. If entry is made difficult, many will be thwarted. Garnet Bell, who used a flame-thrower in 1994 to attack pupils sitting exams in a Belfast school, would not have gained entry to St Luke's hall, the most secure part of the site. A youth who held a class hostage with a shotgun and machete in Birmingham in 1993 would probably have been spotted by a camera and the police called before he did any damage.The precautions taken at St Luke's have caused it to be dubbed a "fortress". But they are not so strange. They reflect only standard practice for everyday offices. Why, when it is so uncontroversial to protect commercial property with entry systems, is it so odd to do the same for vulnerable children?At the Cathedral School of St Saviour and St Mary Overie in central London, the difficulties - practical, financial and political - involved in keeping children safe are frightening.Built cheaply in 1977, the school looks older. Strung out across two roads, it is in one of the poorest parts of the city, near London Bridge. Close by is Guy's Hospital from where psychiatric patients regularly abscond. A rehabilitation centre for ex-offenders is a few streets away. Drug users climb into some of the playgrounds at night.Sylvia Morris took over as head in 1994. "I was horrified to find that there was no security system controlling entry. In all, I counted 18 different entrances open to the public into the school." Joyce Paul's daughter, Natalie, aged eight at the time, had been attacked. "One of those drug dealers came into the playground, looking for needles he had hidden. He couldn't find them, so as he walked away, he whacked her across the face. It was very frightening."Ms Morris has tightened up security, taking the outside handles off doors, keeping as many gates as possible locked. But there are still five entrances, with only the front and back ones controlled by an entry-phone system. Fire regulations still mean that the main gate is open all day. Recently, a man was found in the girl's toilets, which have to be open to the playground so that children can use them at break time. Another man was found in the boy's toilets asking for money. Earlier this term, a deranged man claiming to be Jesus Christ came into the school. A few weeks ago a postal delivery man walked straight through a classroom with a parcel."It's very worrying. This is an area where it is known that paedophile rings operate," says Ms Morris. She crosses the road to reach an isolated outpost of the site. "At lunchtime, this playground might have 120 children supervised by two teachers." She points to a large hole in the 6ft fence, through which a couple of vagrants can be seen asleep in the grass.Ms Morris has reached the limit of what is achievable without spending substantial sums of money. An application for a pounds 12,000 government grant for CCTV and a video entry system has not been successful. A higher, better perimeter fence could cost pounds 50,000-plus. She would really like to consolidate the school on one site. "That's just a dream."The multiple dangers that the children in Cathedral School face suggest that securing a school building does not remove the problem: we still must face our failure to create a safe environment in city centres.Yet the immediate issue remains complacency. Wolverhampton, Dunblane and the daily incidents that occur in many schools have shown us the risks. Schools such as St Luke's point to solutions that most commercial organisations would consider inexpensive. Sylvia Morris makes the real issue clear: "I've been told that a proper surveillance system would cost 10p per child per day. You have to ask yourself: what price a child's life?"THE COST OF SECURING SCHOOLSMost schools now require visitors to sign in on entry and wear a visitor's badge. But if a school sought to take more serious precautions to keep intruders off its premises, the shopping list might look something like this:Posting of a security guard: pounds 15,000 a yearClosed-circuit television: pounds 14,000 for 6-8 camerasUpdating existing alarm system: pounds 2,000Keypad entry system: pounds 1,000Spiked fencing: pounds 800 per 10ft lengthToughened glass partition in reception area: pounds 800Buzzer on main entrance, with intercom andremote unlock system: pounds 700Mobile panic buttons for teachers: pounds 150 eachMetal plates covering gap between doors and doorframes (preventing the catch being sliced with a blade): pounds 25 eachEven if a school only goes in for a few of these options, says David Clowes of CAS Security, a London firm supplying security devices to homes and schools, the bill is likely to be several thousand pounds. And even he stresses that securing a school from the likes of Thomas Hamilton, the Dunblane killer, would be effectively turning it into a "military camp", which is both impractical and undesirable.In May John Major promised that the Government would fund a programme of improvements to school security in the wake of the Dunblane massacre and the murder of the London headteacher Philip Lawrence. But he failed to make clear whether the Government would provide extra money or fund new measures from existing education budgets, claiming that ministers had not yet had the chance to study the recommendations of a working group, or to cost any necessary work. As things stand, it looks as if any extra funds will not be available until next April.
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Here are some tips on how to be lean and mean during the summer holidays.Take advantage of the wonderful weather. If you have a backyard, why don’t you try growing your own vegetables? Not only will this be a good bonding activity with the kids, you’ll also eventually save on buying veggies in the grocery store. Besides, there’s nothing sweeter than fresh, organic produce that is the result of your own labor and love.Be active. Cancel your gym membership and workout for free instead. How to do this? Go out for long walks, swim in the community pool. If you leave near the beach, swim there instead. Save on fuel by cycling or rollerblading to work (that is if you don’t have to cover a lot of miles).The hot summer sun can dehydrate you so drink more water. Don’t be fooled by the hunger pangs. If you’re not drinking enough water, they could be a sign that you are dehydrated. Avoid buying more food stuff and bring a bottle of water everywhere.Stay at home. Host a backyard barbecue, where everyone can bring food. Or perhaps, you may want to allow your children to do some backyard camping with other kids. Sometimes, such simple stuff is all the summer vacation that you’ll ever need.
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It’s hard to sort out individual differences because at the onset, differences naturally result in conflicts. But today’s setup requires you to be more flexible and accepting of other people regardless of background, culture, and history.With regard to friendship, it is not just about what’s common between two people. More importantly, friendship is about accepting the person regardless of your differences. On top of these, you can say that friendship is about respecting each other’s beliefs, principles, and religions.There is a need to adjust the superiority mindset and learn that respect is the most important value of all. Let go of the superiority complex because everyone has the right to choose their own set of ideas to believe in. If you feel like you have to be respected your convictions, you also have to respect other people’s differences from you.You can’t force people to choose what you believe in, the same way that they can’t force you to believe what they believe in. There is a better way to put it. You shouldn’t force people to believe what you believe in, because they also don’t have the right to force you to adopt their beliefs. So stop insisting your own views.It is important that every person upholds the value of respect towards each other. You can help propagate this by passing it on to your children. The best way to instill this to your child is for them to learn by example. Be the kind of person you want them to grow up to be. Don’t discriminate their playmates on grounds of race or religion.Respecting other people’s differences will lessen the world’s conflicts. And that is something we must all strive for.
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She had a dream last night. She was floating in the sea. It was all bright and sunny and the sea was calm.But she was drowning…She felt heavy and she was sinking deep deep down into the sunny sunny sea … and she was feeling happy …she really wanted it…But then a huge ship appeared in the horizon…and the sky too went gray …They “rescued” her but the ship got caught in a storm …thunder…angry waves …And it started sinking just a short distance from the shore…And she swam her way to the shore …and there, among so many people dragging themselves tired and weary to the shore …she walked on the sands, wet and exhausted…And she saw you …there you were laying on the sands relaxed and care-freeA sunny spot of sunlight focusing right on you and leaving the shipwrecked people in the gray shadow of dying storm…As if god himself had set up a spotlight for your showAnd you waved at her and brushed the dry golden sands under your sunny spot aside for her to sit by your side…And she thought…wow that’s tempting!She was cold and wet and wanted to share a bit of your sun…but around her people were crying and moaning and cold, wearing gray ragged clothes…She felt guilty but sat right beside you, and let her body absorb every bit of the intoxicating warm sun … and then she kissed your neck, right under your right ear and she thought…You taste like the sea…--------------M.Soroushpour
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