Hi My friends!!!first of all happy new year!!i hope all of friends pass a good year and be have a better better year!!now what do you like gift?and can you say a benediction for all friends!!
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The History of the Holy Shrine of Imam Reza(A.S.)Imam Reza(A.S.)The holy city of Mashhad is the administrative capital of the Khorasan province. Its present population is nearing two and half millions and occupies an area of more than 200 square kilometers. It is situated in the north-east of Iran between Binalood and Hazar mountain ranges. It is 945 kilometers away from Tehran and its altitude is 980 meters above the sea level. At present Mashhad is the second largest city in Islamic Republic of Iran after Tehran.In the beginning of the third century Hijrah, Mashhad was a small village called Sanabad, situated 24 kilometers away from Toos. The summer palace of Humaid bin Qahtabah, the governor of Khorasan, during the end of the second century Hijrah was situated in that village. Harun al-Rashid, the Abbasid caliph, in order to put down the insurrection of Rafeh ibn Laith, went on an expedition to Transoxania. In 193 A.H./ 808 A.D., when he reached Toos, he became critically ill and died. He was buried under the hall of the palace of Humaid bin Qahtabah, in the Sanabad village.The city of Mashhad came into existence when Imam Reza (A.S.), the eighth Shi'ite Emam, after his martyrdom at the hands of Mamun, the Abbasid caliph (born. 786 A.D., ruled. 813-833 A.D.); on the last day of the month of Safar 203 A.H. / 5 September 818 A.D., was buried in the palace of Humaid bin Qahtabah beside the grave of Harun al-Rashid.After this event, the mausoleum of Imam Reza (A.S.) became the pilgrimage center of the Shi'ites and the lovers of the Holy Ahl al-Bayt (A.S.) in the world and the small village of Sanabad was soon transformed into a flourishing city called as Mashhad ar-Reza (tomb sanctuary of Imam Reza (A.S.) also briefly called Mashhad. Mashhad literally means a place where a martyr has been buried.By the end of the third century Hijrah, a dome was built on the grave of Imam Reza (A.S.) and many buildings and bazaars sprang around the holy shrine. Followers of the Ahl al-Bayt (A.S.), from various parts of the world started visiting Mashhad for pilgrimage. In 383 A.H. / 993 A.D., Sebuktigin, the Ghaznevid sultan devastated Mashhad and stopped the pilgrims from visiting the holy shrine of Imam Reza (A.S.). But in 400 A.H./ 1009 A.D., Mahmud of Ghazni (born 971, ruled, 998-1030 A.D.,) started the expansion and renovation of the holy shrine and built many fortifications around the city.The holy shrine was decorated with fine marbles, quality wooden and stucco works. Mahmud of Ghazni also built the burial chamber on the grave of Imam Reza (A.S.).This square-shaped building which constitutes the center of the Shrine, before adding decorations and additional parts,had been apparently similar to Sang Bast (Tomb of Arsalan Jadhib), because of their simultaneity. According to the earliest tomb inscription of Imam Reza(A.S.), kept in Astan Quds Razavi Museum, then the Shrine construction might have been reconstructed or repaired in 516/1122. This building was damaged severely during the Ghuzz invasion in 548/1153.After him his son Masud (b. 998 A.D., r. 1030-1040 A.D.) built a wall around the holy shrine and further beautified the holy shrine.Imam Reza(A.S.)Sultan Sanjar (b. 1086 A.D., r. 1097-1157 A.D.), after the miraculous healing of his son in the holy shrine of Imam Reza (A.S.), renovated the sanctuary and added new buildings within its precincts.At the time of Sultan Sanjar Saljuqi, after Sharaf al-Din Abu Tahir b. Sa'd b. Ali Qummi repaired the Shrine, he began to construct a dome over it. Later, in 557/1162, however, Chatrgan Zumurrud Malik, daughter of Mahmud Saljuqi, decorated the dadoes with precious hexangular, octagonal and star-shaped tiles. Her name and the date of decoration were inscribed on the tiles.In 612 A.H./ 1215 A.D., as borne out by inscriptions on certain tiles, Allaudin Khwarezm Shah carried out renovations on the shrine. Two of the prayer niches, embellished with elegant porcelain tiles, as well as those with Kufic inscriptions that adorn the walls to the upper side of the holy burial chamber, bear the name of his vazir Ali bin Muhammad Muqri. A couplet in Persian by Abdullah bin Muhammad bin Abdullah on the wall also carries the date 612 A.H.During Khwarazm-Shahs peried, Razavi Shrine was paid much attention and some repairment and decoration were made in it. In this era(612/1215), two very glorious embossed thulth (a large Naskh handwriting ) inscriptions in form of square tile work were fixed on both sides of the shrine entrance-by the side of Dar al-Huffaz porch– in which the names and descent of Imam Reza(A.S.) back to Imam Ali (A.S.) were written. Some other inscriptions and three mihrabs(a special place for prayer-leader in mosques) belonging to this age exist in this holy complex.During the Mongol invasion in 617 A.H. / 1220 A.D., Khorasan was plundered by the invading hordes and the survivors of this massacre took refuge in Mashhad and settled around the holy shrine. Sultan Muhammad Khudabandeh Iljaitu(b. 1282 A.D), the Mongol ruler of Iran converted to Shi'ism and ruled Iran from 703-716 A.H/ 1304-1316 A.D., once again renovated the holy shrine on a grand scale.Ibn Batutah who visited Mashhad in 734/1333 mentioned the nice tile decorated building of the Shrine and silver Zareeh(burial chamber) over the tomb which might has been built in Iljaitu period. It also seems that the complete construction of the present dome is one of Iljaitu's services.In 791 A.H., Miran Shah the son of Tamerlane( b. 1336 A.D., r. 1370-1404 A.D.) razed Toos to its foundation and massacred its inhabitants. Toos lost its popularity. and as a result the holy city of Mashhad rose to prominence contributing to the gradual emergence of Mashhad as a major city.The glorious phase of Mashhad started during the reign of Shahrukh Mirza (b. 1377 A.D., r, 1405-1447) son of Tamerlane and reached its zenith during the reign of Safavid kings who ruled Iran from 1501-1786 A.D. Shahrukh Mirza, whose capital was Herat, regularly visited Mashhad for the pilgrimage of the holy shrine of Imam Reza (A.S.). His wife Gowharshad Agha in 821 A.H./ 1418 A.D., ordered the building of the famous and historical Gowharshad Mosque, which is one of the biggest and most beautiful mosques in the world. This historical mosque is situated beside the holy shrine of Imam Reza (A.S.). During this period the holy shrine developed into an extensive complex comprising various grand historical monuments.]In 8th/14th century, buildings of Astan Quds Razavi included: the Shrine, Bala Sar Mosque (constructed by Abu-al Hassan Iraqi, one of the clerks in Ghaznavi period), some small buildings attached to the north side of the Shrine, and a seminary.Then, Dar al- Huffaz, between the shrine and the Mosque, Dar al-Siyadah on the west side of Dar al- Huffaz?, and finally "Tawhid Khanah" or "Khazanah" (public treasury) were built on the east side. In addition, three seminaries: Madrisah Parizad, Madrisah Bala Sar, and Madrisah Du Dar were built round the above-mentioned complex during Shahrukh's rule.In Sultan Hussein Bayqara's era (875/1470-912/1506), Sahn Atiq (the old courtyard) and the main building of the golden porch were founded by Amir 'Ali Shir Nava'ii.With the emergence of the Safavid dynasty in 1501 A.D. and their declaration of the Shi'ite school as the state religion, Mashhad reached the peak of its development and soon became one of the greatest sites of pilgrimage. However, since Khorasan was a border province of the Safavid Empire, Mashhad consequently suffered repeated invasions and periods of occupation by the Uzbek Khans - Muhammad Khan, Abdullah Khan Shaibani, Muhammad Sultan and especially Abdul - Momen Khan. These invasions continued up to 996 A.H./ 1586 A.D., the time of Shah Abbas I, who finally drove out the Uzbeks from Khorasan.Sahn Atiq was extended in the time of Shah Abbas I , and still, during the Safavids era, great efforts were made for its improvement. Shah Tahmasb Safavi began to repair and gild the minaret near the dome and in 932/1525, precious tiles covering the dome were changed into gold-coated bricks. After they were plundered during 'Abd al-Mu'min Khan Uzbeg invasion, the gold-coated bricks were rebuilt by Shah 'Abbas in 1010/1601, the details of which was written on an enamelled inscription by 'Ali Reza Abbasi. Shah 'Abbas also began to establish northern porch, rooms, chambers, facades, as well eastern and western porches.It is said that Mullah Muhsin Fayd Kashani ordered to establish Tawhid Khanah portico in the north side of the Shrine. Allahverdikhan portico, porch in the north side of Dar al-Ziyafah(reception chamber) and Hatam Khani portico, all were built in the time of great princes of Safavids, Allahverdikhan and Hatam Beq Ordoobadi.Shah Abbas II commanded to repair and tile Sahn Atiq and Shah Sulaiman also ordered the repair of the Holy Shrine Dome which had been splitted because of the earthquake; this can be read in an erected inscription. He also commanded to establish severeal Madrasahs (Islamic Seminaries). The northern porch of Gowharshad Mosque, the Holy Shrine entrance, along with Musallah(place of prayer) located in Payeen Khiyaban (lower street) were repaird and tiled by a skillful Isafahani mason called Ustad Shuja`.Imam Reza(A.S.)Nadir Shah Afshar (b. 1688, r. 1736-1747 A.D.) and the Qajar kings who ruled Iran from 1779-1923 illuminated, beautified and expanded the various courtyards (Sahn), porches (Riwaq) and places in the holy shrine.The golden porch of Sahn Atiq and the minaret on its top were repaired and gilded, the minaret of north porch was erected and illuminated; and Sangab (a vessel or container made of single block of marble) in Ismail Tala'ee Saqqa Khanah (a public place for drinking water) was built in Sahn Atiq. All these happened during Nadir Shah Afshar's monarchy.There have slao been some improvements in Holy Shrine complex during Qajar period, including new courtyard establishment and gilding its porch, both of them started in the time of Fath Ali Shah Qajar and ended in Nasir al-Din Shah's era. The porch and northern façade of Sahn Atiq, as written in the inscription of its top, were also repaired during Muhammad Shah's rule.Tawhid Khanah was repaired in 1276/1859 in the time of 'Adud al-Mulk's custodianship. He had the fine paintings and tiles of the Shrine decorated with mirrors in 1275/1858. Nasir al-Din Shah, too, had the gold-coated bricks put up on the walls, from dado up to the top of western proch of the new courtyard and its stalactite-shaped ceiling. So it was called "Nasiri Porch". There was also some repairment in both courtyards, the old and the new one during Muzaffar al-Din Shah's monarchy.On 10th Rabi al-Thani 1330 A.H. in the year 1911 A.D., the Tsar Russian artillery shelled the holy shrine and martyred a large number of pilgrims and inhabitants of Mashhad.The whole complex greatly in 1330/1911, but it was repaired again after a while by Hussein Mirza Nayyir al-Dawla, Khurasan's governor.There happened some essential changes round the complex in 1347/1928, when Falakah (round open space with the radius of 180 meters from the top of the Dome was established. Then they began to build the Museum, the library and the Hall for ceremonies.Old Falakah was extended up to a radius of 620 meters before the glorious victory of the Islamic Revolution, and and important part of Holy Buildings' historical structure was demolished without considering its antiquity and elegance.On 11th Rabi al-Thani 1354 A.H. /13 July 1935, the armed forces of Reza Khan (b. 1878, r. 1925-1941 A.D.), the founder of Pahlavi dynasty in Iran, invaded the holy shrine and massacred innocent people gathered in the Gowharshad Mosque.The people there were protesting against the anti-Islamic rule of Reza Khan for banning Hijab (modest dress) for women in Iran.During the peak days of Islamic revolution, on 21 st November 1978 Muhammad Reza Shah's (b. 1919, r. 1941-1978 A.D.) troops committed the sacrilegious act of Killing a large number of innocent people within the holy shrine of Emam Reza (A.S.).
Clever anti-smoking campaigns and creative advertising designed to get people to quit smoking.Smoking Is Poison12 meter long chemical tanker that looks like a cigarette was created by Cancer Research UK to highlight the toxic smoke in cigarettes.Smoking Is Poison
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The Smoker’s LungThe smoker’s glass lung was installed in front of public buildings in Germany to encourage people to quit smoking.The Smokers Lung
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Khwajah Shams al-Din Muhammad hafez-e Shirazi (also spelled Hafiz)was a Persian mystic and poet. He was born sometime between the years1310-1337 in Shiraz , Persia (Iran), son of a certain Baha-ud-Din.hafez is the most popular of Persian poets. If a book of poetry is to be found in a Persian home, it is likely to be the Divan (collected poems) of hafez.Many of his lines have become proverbial sayings, and there are few who cannot recite some of his lyrics, partially or totally, by heart. His Divan is widely used in bibliomancy; stories abound about his inspired predictions, justified by his popular sobriquet.lesan-al-gayb,the Tongue of the Unseen. And yet he is also a poet"s poet. No other Persian poet has been the subject of so much analysis, commentary, and interpretation. Nor has any poet influenced the course of post-fourteenth century Persian lyrics as much as he has. He falls short of the epic poet Ferdowsi (10th century) in terms of panoramic scope and socio-political significance, and Sa"di (13th century) in terms of versatility, verve, and vivacity, and Rumi in rhythmic musicality, but by common consent he represents the zenith of Persian lyric poetry. In no other Persian poet can be found such a combination of fertile imagination, polished diction, apt choice of words, and silken melodious expressions. These are all wedded to a broad humanity, philosophical musings, moral precepts, and reflections about the unfathomable nature of destiny, the transience of life, and the wisdom of making the most of the moment—all expressed with a lyrical exuberance that lifts his poetry above all other Persian lyrics.His lyrical poems:ghazals, are noted for their beauty and bring to fruition the love, mystical, and early Sufist themes that had long pervaded Persian poetry.His work is also notable for making frequent reference to astrology and displaying knowledge of astronomy and the zodiac.LifeVery little credible information is know about hafez"s life, particularly its early part - there is a great deal of more or less mythical anecdote.Judging from his poetry, he must have had a good education, or else found the means to educate himself. Scholars generally agree on the following:His fatherBaha-ud-Din is said to have been a coal merchant who died when hafez was a child, leaving him and his mother in debt.It seems probable that he met with Attar of Shiraz, a somewhat disreputable scholar, and became his disciple.He is said to have later become a poet in the court of Abu Is"hak, and so gained fame and influence in his hometown. It is possible that hafez gained a position as teacher in a Qur"anic school at this time.In his early 30"sMubariz Muzaffar capturedShiraz and seems to have ousted hafez from his position. hafez apparently regained his position for a brief span of time after Shah Shuja took his father Mubariz Muzaffar prisoner. But shortly after, hafez was forced into self-imposed exile when rivals and religious characters he had criticized began slandering about him. Another possible cause of his disgrace can be seen in a love affair he had with a beautiful Turkish woman, Shakh-e Nabat. hafez fled from Shiraz to Isfahan and Yazd for his own safety.At the age of 52 hafez once again regained his position at court, and possibly received a personal invitation from Shah Shuja, who pleaded with him to return. He obtained a more solid position after Shah Shuja"s death, when Shah Shuja al-Din Muzaffar ascended the throne for a brief period, before being defeated and killed by Tamerlane.When an old man, he apparently met Tamerlane to defend his poetry against charges of blasphemy.It is generally believed that hafez died at the age of 69. His tomb is located in the Musalla Gardens of Shiraz (referred to as hafezieh).hafez folk talesMany semi-miraculous mythical tales were woven around hafez after this death. Three examples are:· It is said that, by listening to his father"s recitations, hafez had accomplished the task ofmemorizing the Qur"an at an early age. At the same time hafez is said to have memorized the works of Mevlana (Jalal al-Din Muhammad Rumi), Sa"di, Attar, and Nezami.· According to one tradition, before meeting Attar, hafez had been working in a local bakery. hafez delivered bread to a wealthy quarter of the town where he saw Shakh-e Nabat, allegedly a woman of great beauty, to whom some of his poems are addressed.· At age 60 he is said to have begun a 40 day and night vigil by sitting in a circle which he had drawn for himself. On the 40th day he once again met with Attar on what is known to be their 40th anniversary and was offered a cup of wine. It was there where he is said to have attained "Cosmic Consciousness".After death; collected worksThere is no definitive version of his collected works (or divan); editions vary from 573 to 994 poems. In Iran, his collected works have come to be used asan aid to popular divination.Only since the 1940s has a sustained scholarly attempt - by Mas"ud Farzad, Qasim Ghani and others in Iran - been made to authenticate his work, and remove errors introduced by later copyists and censors. However, the reliability of such work has been questioned (Michael Hillmann in "Rahnema-ye Ketab" No. 13 (1971), "Kusheshha-ye Jadid dar Shenakht-e Divan-e Sahih-e hafez"), and in the words of hafez scholar Iraj Bashiri.... "there remains little hope from there (i.e.: Iran) for an authenticated Divan".After death; influenceNot much acclaimed in his own day and often exposed to the reproaches of orthodoxy, he greatly influenced subsequent Persian poets, and left his mark on such important Western writers as Goethe. His work was first translated into English in 1771 by William Jones. Few English translations of Hafiz have been truly successful. His work was written in what is now a dialect presenting archaic acceptations of some words, and teasing out the original meaning needs some care and scholarship in order to assign to each word a literal or symbolic meaning. Indeed, Hafiz often uses images, metaphors & allusions that imply the reader must have a very good cultural base.hafez in popular contemporary Persian (Iranian) culturehafez"s poems and works are today commonly used as an oracle to determine personal decisions, business transactions etc.Common ways of using hafez"s poems in this way include a caged bird picking up small bits of paper with verses or choosing with closed eyes a random verse on a random page.golThe world to me has been a home;Wherever knowledge could be sought,Through differing climes I loved to roam,And every shade of feeling caughtFrom minds, whose varied fruits supplyThe food of my philosophy.And still the treasures of my storeHave made my wanderings less severe;From every spot some prize I bore,From every harvest gleaned an ear,but find no land can ever vieWith bright shiraz in purity;And blest for ever be the spotWhich makes all other climes forgot!Retrieved from:http://en.wikipedia.org/wiki/hafez
. nadir(n.) the lowest point of something (My day was boring, but the nadir came when my new car was stolen.). nominal(adj.) trifling, insignificant (Because he was moving the following week and needed to get rid of his furniture more than he needed money, Kim sold everything for a nominal price.). novice(n.) a beginner, someone without training or experience (Because we were all novices at archery, our instructor decided to begin with the basics. nuance(n.) a slight variation in meaning, tone, expression (The nuances of the poem were not obvious to the casual reader, but the teacher was able to point them out.). oblivious(adj.) lacking consciousness or awareness of something (Oblivious to the burning smell emanating from the kitchen, my father did not notice that the rolls in the oven were burned until much too late.). obsequious(adj.) excessively compliant or submissive (Donald acted like Susan’s servant, obeying her every request in an obsequious manner.). obtuse(adj.) lacking quickness of sensibility or intellect (Political opponents warned that the prime minister’s obtuse approach to foreign policy would embroil the nation in mindless war.). panacea(n.) a remedy for all ills or difficulties (Doctors wish there was a single panacea for every disease, but sadly there is not.). parody(n.) a satirical imitation (A hush fell over the classroom when the teacher returned to find Magdalena acting out a parody of his teaching style.). penchant(n.) a tendency, partiality, preference (Fiona’s dinner parties quickly became monotonous on account of her penchant for Indian dishes.). perusal(n.) a careful examination, review (The actor agreed to accept the role after a three-month perusal of the movie .). plethora(n.) an abundance, excess (The wedding banquet included a plethora of oysters piled almost three feet high.). predilection(n.) a preference or inclination for something (James has a predilection for eating toad in the whole with tomato ketchup.). quaint(adj.) charmingly old-fashioned (Mary was delighted by the quaint bonnets she saw in Romania.). rash(adj.) hasty, incautious (It’s best to think things over calmly and thoroughly, rather than make rash decisions.)
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In the Name of Allah, the Beneficent, the MercifulAli and his Attitude to AdversariesWhen we review history, we can see how kings and governors and those in power reacted to those in disagreement with them. They not only prevented others to express their opposing views, but also suppressed as many as they could by imprisonment, torture and bloodshed. However, Amir al-Mu’minin (PBUH) presents a different role model in responding to opposition and behaving with enemies.The history tells us that after the general body of Medina’s population paid their allegiances to Amir al-Mu’minin (PBUH), Ammar Yasir came to him and said, “O Master of believers! People from all levels of the city have come to confirm your mastership and submit to you as their Imam. But there are a number of minorities whom have not done so. If you would agree, we could invite all of them to come and pay their allegiances to your new government like others.”Amir al-Mu’minin replied, “O Ammar! The one who does not want to see us, we do not need anything from him. Then why should we meet him?”Contributing to the conversation, Malik Ashtar said, “O Master of believers! Inviting the people who are in disagreement with you is good for the government. When they come and offer oath to you in public, then there won’t be any excuse to draw their swords on you later in future. The people are now obedient to you for their own sake –as they have offered their oath to you in public- and this way you have considered your government’s sake while you encourage the rest of people to offer oath and be in agreement with you. ”Imam Ali (PBUH) responded, “Malik! I know the people better than you do. Allow them to do whatever they wish.”And therefore, Amir al-Mu’minin (PBUH) did not force his government’s oppositions to pay their allegiances. As a matter of fact Imam Ali’s (PBUH) lenient reaction was not exclusive to those who only criticized him in words or those who did not speak about their disagreement in public; he even had an exceptionally soft reaction to those who were harshly opposing the government in public. For example, Imam Ali’s (PBUH) patience in dealing with Khawarij, who were one of the most clear groups which opposed his government, is very obvious.One day a group of Khawarij entered the mosque of Kufa to disrupt Imam’s speech with repetitive slogans. While Amir al-Mu’minin (PBUH) was delivering his speech one of them stood up and yelled, “There’s no rule but Allah’s rule”; then another yelled from another corner, “There’s no rule but by Allah”; a third person said the same thing immediately and then a group of them stoop up among the people and shouted the same slogan over and over during Imam’s speech.Amir al-Mu’minin (PBUH), patiently bared their oppositions. Then he turned to people and said, "It is a true slogan which they want to use for their wrong doing." He turned to the opposing group (Khawarij) and continued, ”As long as you don’t use your swords and stay with us we shall give you three principal rights:1. We will not prevent you to attend the prayers in the mosque.2. We will not void or withhold your rights to public’s-treasury (Beit al-Maal).3. We will not start any war against you unless you start one.” (1)Therefore, what distinguishes Imam Ali’s (PBUH) short governing era from others’ is simply his leniency, patience and his divine approach in interacting with those who oppose and criticize him; whether those who kept their animosity in heart or those who declared they opposition toward him in public. Such merciful and magnanimous behavior is only result of Amir al-Mu’minin’s (PBUH) global view toward people and governing. He viewed the people he ruled first as humans and brothers before he recognized who approves and disapproves. This matter can be seen in his letter to Malik Ashtar (appointed governor of Egypt by Imam Ali (PBUH)),“Habituate your heart to the mercy for people and the affection and kindness for them. Do not stand over them like greedy beasts who feel it is enough to devour them, since people are of two kinds, either your brother in religion or one like you in creation. They will commit slips and encounter mistakes. They may act wrongly, willfully, or by neglect. So, extend to them your forgiveness and pardon in the same way as you would like Allah to extend his forgiveness and pardon…” (2)Indeed, true Islam is what its true leader shows us in practices…(The above is a selection taken from “Behavioral Models from Imam Ali (PUBH)”, by Muhammad Dashti)Roshd Website offers its condolences to all and especially to you dear friend on the 21st of Ramadan, the martyrdom anniversary of the manifestation of patience and kindness, the heavenly Imam, Imam Amir al-Mu’minin Ali ibn Abi Talib (PBUH).Roshd Islamic Shia WebsiteFootnotes:1. Tarikh Tabari, vol. 4, p. 532. Nahj al-Balaghah, Letter 53
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In the Name of Allah, the Compassionate, the MercifulSurely We revealed it (Quran) on the Night of Qadr - And what do you know about what Night of Qadr is - The Night of Qadr is better than a thousand months - The angels and the Spirit descend in it by the permission of their Lord every command - It is peace till the break of the morning(The holy Quran, Chapter 97 (Surah al-Qadr))A year consists of different hours, days, nights, months, and most importantly different periods. However amidst all these times, certain moments are given a higher value than the rest because of the special attention of Allah (SWT) upon them, the effects they have, and the events that occur or have occurred during those times. Of these very important times is the Night of Qadr. This night is the most important and valuable night of the year. The importance of this night is to such an extent that along with the different verses that discuss the Night of Qadr, a whole chapter (Surah) in the holy Quran has been named after this night.1To further study the importance of this night, we can consider two series of the verses, one of which talk about its magnificence and the others are about its effects.The magnificence of this night in the holy Quran is to the extent that Allah (SWT) addresses His messenger as “And what do you know about what Night of Qadr is?”2 By referring to the holy Quran, we find that such kind of addressing is used only when Allah (SWT) is referring to very important issues or when He is reminding people of very great events.3 For example, where the Recurrence day and its magnificence is mentioned and Allah (SWT) has intended to inform people and draw their attraction to the huge events of that day, such kind of addressing is used. Likewise in this verse of Surah al-Qadr, if Allah (SWT) is addressing His best creature and last messenger in this way, definitely He is implying the great magnificence of this night.In another verse the almighty Allah considers this night to have a higher value than nearly 30,000 ordinary night4. Such comparison of the holy Quran is an obvious proof for the high value and great magnificence of such night.In the second series of verses Allah (SWT) mention the special features of this night. Having such features causes the Night of Qadr to have special and unique effects among the other nights of the year. For example this night is called Mubarak5. Mubarak means full of mercy and blessing. Applying such a word for the Night of Qadr states that this night has the capacity of abundant blessing to the degree that the revelation of the holy Quran has taken place in this night6, 7. Also due to the abundant blessing in this night the gates of forgiveness and mercy of Allah (SWT) is open to people.Another effect of it is that in this great night no punishment is assigned for the creatures8. For the almighty Allah has named it a night full of Salam (Peace) till the break of the morning.9Considering the greatness and importance of the Night of Qadr and contemplating the effects and events of it, one is naturally inclined to learn more about this holy night. In this article we are to briefly study different aspects of it .Then we will briefly touch on the terminology of Qadr, the events that take place on this night, the exact date, and the ways to truly benefit most from the abundant blessings of this night.Definition of QadrIn general, Qadr is defined as measurement. Apparently the reason for using the term Qadr in referring to this grand night is mainly for the fate and measure of all affairs that will be decided in this night. In this precious night, the detail of events and affairs such as life and death, fortune or misfortune, sustenance and wealth … is determined for the Man. Also the detail of Natural events such as floods, earthquakes and … is determined.10 A verse in the chapter of the holy Quran, al-Dukhan confirms this fact about the Night of Qadr, “Therein11 the detail of every affair which is to happen is made distinct.”12Knowing the outstanding mercy and blessings in this Night of Qadr one may wonder, does this night belong to a certain time; has this night been a specific night in the past? Or is there the Night of Qadr today and we also can benefit from the high blessings of this night?It is better to search for the answer to these questions in the verses which are talking about this night. The verses in the holy Quran confirm this fact. When discussing the events that take place on the Night of Qadr, the verbs are used in the continuous form.13 So this night is not limited to a certain age, time, or year, rather is repeated at different times. This night along with the different events that take place, such as the descending of angels, will be repeated in the present age. But if we focus more deeply on the verses of the holy Quran, we will discover more details on how this night is repeated continuously in the different ages. One of the clear points that can be seen in the verses is that the Night of Qadr is in the sacred month of Ramadan (this point will be discussed further in the next sections). Just as the month of Ramadan is reoccurring each year, the Night of Qadr is also repeated each year. Therefore, depending upon the level of attention we give to understanding the significance of this night, we too can benefit from the great value and blessings of this night today.The events that take place on Night of QadrAs previously stated, by referring to the verses of the holy Quran, we understand that all affairs destined to happen in the universe and also to each person and other creatures in the following year, are made clear in this night. Moreover the angels will descend these destined affairs in the form of divine command.14By referring to the verses which have talked about the descent of the angles, we can divide the descent of the angles according to their purpose into two groups. One type is when the angels would descend to execute the orders of Allah (SWT). Examples of this method can be seen in the descending of angels for the task of helping the believers in Badr, Hunain and other stages 15, taking the life of people16, or the descending of angels to execute a punishment from Allah (SWT), like the punishment on the people of Prophet Lut (PBUH) 17 …The second type of descending is mainly to present the sacred affairs and communicate the message of Allah (SWT). It is clear that each message requires a receiver or an audience. Therefore in this manner of descending the angles deal with both Allah (SWT) as the sender and a recipient. In other words the angles should receive the messages from Allah (SWT) and then present it or descent it to a creature of Him. An example of this method of descending can be seen in the descending of Angel Gabriel to Prophet Muhammad (PBUH&HP). Angel Gabriel descended upon Prophet Muhammad (PBUH&HP) for twenty three years to continuously give the messages of Allah (SWT).Now we have to see, which method of descending do the angels have on the Night of Qadr. In the verse 4 of Surah al-Qadr Allah (SWT) has talked about the descent of the angles and divine commands. In fact in this verse, we should see what the responsibility of the angles about these commands is. Are they to perform such commands? Or are they to descent them and inform these commands as messages? When Allah (SWT) says that the angels will descend in it by the permission of their Lord, every command, then it is clear that this manner of descending is like the second type: to communicate a message. 18The descent of the angles toward which destination?As it was discussed the descent of the angles in the Night of Qadr is for delivering messages. In this type of descending, the angels act as messengers from Allah (SWT) to bring a message for a receiver. Therefore there has to be a recipient for the angels to descend upon and give the commands.Considering the descending of the angels and the message they carry, and supposing that the descent of angles is not vein, one can conclude that the descending of the angels can not be upon every creation of Allah (SWT). Rather it should be upon a person who has the ability of receiving such extensive and important information. Not only different inanimate objects, plants, the animals, and even holy places are incapable of receiving such an important message, but also normal human beings do not have the capacity of receiving such an important message, including the distinction of affairs for all the humans. The distinction of the yearly affairs of only a single man is extensive amount of information. Now let us refer to the verse of the holy Quran which implies that in that very night the angels reveal the distinction of all affairs, namely not only the distinction of the yearly affairs of you and I, but all the human beings on this planet. Therefore we simply find that an ordinary man can never receive such amount of information in just one night.On the other hand, the angels reveal the executive commands of Allah (SWT). In order for this act of angels to be considered useful, their descent needs to be followed by a result. In another words, the person who the angles descend upon should have a responsibility and role in the process of accomplishment of these commands. Now by a careful glance at ourselves and the people around us, we would find that not only we are not in the position to receive divine messages from the angles, but also we don’t have any role in relation with the distinctions of people.Now that we realize an ordinary human being cannot be the receiver of the decrees brought by angels, we can therefore expect that certain chosen people exist for this task. These chosen people must be far from any impurities or defects of any normal human being, and they must have the capacity of receiving and executing divine messages. In other words they must be Allah’s (SWT) representative on the earth. This is the status which the holy Quran refers to when talking about the representatives of Allah (SWT)19. The representative of Allah (SWT) is one who represents Allah (SWT) and with His permission does divine acts, like Prophet Jesus (PBUH) who was able to bring the dead back to life20. The caliph of Allah on the earth is responsible for executing specific command and effects, in other words he is the connection between the heavens and the earth. It is obvious that the Caliph of Allah (SWT) being His representative on the earth and in connection with Him should be able to receive and execute divine messages.Who are these people?Muslims all agree on the fact that in the age of the Prophet the only person whom the angels would descend upon for bringing the sacred messages was the Prophet Muhammad (PBUH&HP)21. During his lifetime, no one else would receive these messages. However, just as discussed above, the descending of the angels on the Night of Qadr and bringing the divine commands is a progressive act that is repeated each year. Therefore it did not end after the demise of Prophet Muhammad (PBUH&HP). And the angels continue to bring the distinction of people to the a person.It is obvious that such a person should be the one who like the Prophet is appointed to by Allah to be responsible for divine affair like the descent of the angles upon him. Also he should be given the special abilities and capabilities by Allah (SWT). Naturally such a person is the continuer of the path of the Prophet and is responsible for the acts which he was responsible for and should be continued after him. To be more clear he is the successor of the prophet and besides the representative of Allah on the earth.Historical sources have shown that after the demise of Prophet Muhammad (PBUH&HP), no one except a few have claimed that the angels descend unto him on the Night of Qadr. If they had done such, their claim could be easily defeated by asking the people of his era a few simple questions about the future and its specifics. However there were a few who claimed that angels would descend upon them, and they would defend their claim through legitimate proof. They, like the Prophet Muhammad (PBUH&HP) had such a vast knowledge about the incidents of the world that the people of their era would easily realize that they were the most knowledgeable Man in their era. The biographies of these certain people confirm this claim and open a whole new subject that will need to be discussed in other articles.Let it not be unsaid that these people are none other but the one who the Shiites believe in their Imamah, the successors of Prophet Muhammad (PBUH&HP), the representative of Allah (SWT): Ali and the eleven infallible Imam from his progeny (PBUT).From the above argument, one can deduce that there must be a leader chosen by Allah (SWT), a representative of Allah at all times so the angels can descend upon on the Night of Qadr for bringing the destinies. Based on this reasoning the Shiite Muslims believe that after the demise of Prophet Muhammad (PBUH&HP), the angels would descend upon the representatives of Allah (SWT) and true successors of Prophet Muhammad (PBUH&HP) on the Night of Qadr. And in our present age, each year the angels descend upon the living Imam of the time, Imam Mahdi (May Allah hasten his appearance) to bring the destined affairs.When is the Night of Qadr exactly?Through verses of the holy Quran and the Prophetic narrations we can deduce that the Night of Qadr is in the holy month of Ramadan. In one verse, Allah (SWT) confirms that the Quran was revealed in the month of Ramadan, 22 And in another chapter, it is made clear that the Quran was descended on the Night of Qadr, “We have indeed revealed this (Quran) in the Night of Qadr.” 23 Since in the first verse it was made clear that the Quran descended in the month of Ramadan, and in the second verse it was said that the Quran was revealed in the Night of Qadr, then we can conclude that the Night of Qadr is in the month of Ramadan. In addition to the verses of the holy Quran, narrations from Prophet Muhammad (PBUH&HP) and from the Ahl al-Bait (the Imams) also confirm that the Night of Qadr is in the month of Ramadan. The Quran does not reveal the exact Night of Qadr, but the traditions give more detail as to which nights have a higher possibility to be the Night of Qadr. In these narrations, the infallibles have suggested that there is a strong possibility that the Night of Qadr may be on the 19th, 21st, or 23rd of Ramadan. However the 23rd of Ramadan has been given the strongest possibility for being the Night of Qadr.What is recommended to do on this night?In the previous sections we referred to the verse that considers the value of the Night of Qadr to be better than a thousand months24. The Infallible Imams (PBUT) see the reason for the excellence of this night in the fact that any good deed or worship done in this night has more value than if one were to accomplish these good acts in a thousand months25.If we think to ourselves in just a few moments we would get that out of the 365 nights of the year only one has the value of 1000 months and has such extraordinary features. Therefore with a little thinking we would find that we should make the most benefit from this great opportunity. This is the reason that every wise man would strive to do his best in understanding this night and performing good deeds.On these possible nights of Qadr, it is best to act upon the recommended acts and pay attention to the worships we are advised by the Infallible Imams (PBUT). Of the recommended acts in this night is best to stay up till dawn and think about the issues which help us keep closer to Allah (SWT). For example it is proper to sit aside and investigate our acts in the past year. Where were we last year and where we are today?By thinking about these issues we can get prepared for benefiting better from this night. We may ask Allah (SWT) a better distinction in this year. We may ask Him to help us follow the path which He is satisfied with. We may ask Him to forgive us in this night which He has promised us the forgiveness for the incorrect acts we have committed. We may decide in this night to obey Allah (SWT) more than before.Remembering Allah (SWT) in our heart, helping the poor, and praying for others is of the other recommended acts of this night.26In this way every wise man can benefit from the blessings of this night due to his attention to this opportunity. We pray for all to take the best advantage from this valuable night.
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Imam Hassan (A.S),the Manifestation of the Divine BlessingsLike all other Imams from Imam Ali (A.S) to Imam Mahdi (A.S), the 2nd Imam (A.S) possessed all the lofty characteristics Allah had blessed them with.The 2nd Imam (AS) was born on the 15th of Ramadhan 624 A.H., his Imamate extending for 10 years and was martyred on the 28th Safar 671 A.H., at the age of 47 years. He was buried in the Baqi" Cemetery in Medina (Saudi Arabia).The Prophet (pbuh) loved his grandsons greatly, saying: "Whoever loves Hassan (A.S) and Hussain (A.S), has loved me and those who harm these two, have harmed me."Prophet Muhammad (pbuh) also used to say: "Hassan and Hussain are masters of the youth of Paradise... These two grandsons of mine are Imams (Divine Leaders)," whether they adopt a non-war stance (like Imam Hassan (A.S), who later signed the famous conditional peace treaty) or draw the sword to fight (just as the history later witnessed Imam Hussain (A.S) at Kerbala).Hazrat Fatima (SA) once visited her father (SAW) with her two sons [Hassan (A.S) and Hussain (A.S)] and asked for her father"s blessings for his grandsons. The Prophet (pbuh) replied: "As for Hassan, he has my generosity and bravery ..."The Virtues of Imam Hassan (A.S):Imam Hassan Mujtaba (A.S) was one of those outstanding personalities whose individual and social facets can be an incomparable guide for the treaders of the path of humanity. His outstanding characteristics were his forgiveness and compassion which have been widely quoted on by historians. In a narration on this subject, it has been revealed that a person went up to Imam Hassan (A.S) and made some demands. The Imam (A.S) asked for his need to be written and brought to him. When it was brought, the Imam (A.S) gave him twice as much as he had asked for.Some other virtuous qualities of Imam Hassan (A.S) were his patience and forbearance as well as avoidance of hypocrisy and having "a holier than thou attitude."imam hassanIn this regard too, there are several narrations, one of which we quote as an example below:It is quoted that a man from Syria had said: "One day I saw a man in Medina who had a tranquil and extremely beautiful countenance and wore the most beautiful clothes and was astride a mule who had been decorated in a beautiful manner. I asked: "Who is this man?"They replied: "He is Hassan ibn Ali ibn Abu Talib (A.S)." A seething rage overtook me from head to toe and as a result I felt jealous of Ali ibn Abu Talib (A.S) for having such a son.So I went up to him and enquired: "Are you the son of Abu Talib?" He answered: "I am the offspring of his son."In a rage, I let out a flood of abuses and slander at him. After I had finished abusing him, he asked me if I was a stranger. To which I replied in the positive. Then he asked me to go along with him and that he would arrange a place for me to stay if I didn"t have one; and that if I didn"t have money, he would help me out. Also if I was in need, he would me make self-sufficient.When I had separated from him, there was no one on earth who was more beloved to me than Imam Hassan ibn Ali (A.S).On the religious role of Imam Hassan (A.S), besides the fact that he was a means for the succession of the Household of the Prophet (pbuh) and was responsible for the transfer of the works of the Messenger of Allah (pbuh)(and of whom the Sunni school of thought also narrate in praise of his jurisprudence), his most important work must be considered to be the compilation of the Book of Traditions (Ahadith).It has been narrated that Imam Hassan (A.S) had stated to his children and his brother (A.S) that:"Today you are the infants of one nation who will in a short time become the elders of a great nation. Partake knowledge, and if you cannot then maintain and narrate it. Write it down and place it in your home."At times, Imam Hassan (A.S) would be the authority for solving certain intricate problems which some people would ask of Muawiyya, and which he, in spite of the presence of narrators and scholars in his court, would be unable to answer and would finally refer to Imam Hassan Mujtaba (A.S).Imam Hassan (A.S) sacrificed what he could, even though he had earlier said: "I am the grandson of the one who brought the good news. I am the grandson of the warner. I am the grandson of the man who, with Allah"s permission, summoned the people to Allah. I am the grandson of the light which shone out to the world. I am the House from whom Allah has sent away abomination and whom Allah has required love in His Book (Quran), when Allah, the Most High, said: Say, `I don"t ask you for any reward except love for my kin. Whoever earns good, will increase good for himself," [3:3]. The good is love for us, the House."Imam Hassan's Hadiths1 - Maxims by Imam Hassan peace be upon him when asked what piety is , ImamHassan , peace be upon him replied : " yearning for virtue and no longing forthis world . "2 - When asked what manliness is . Imam answered : " protection of religion ,self-respect , lenience , benevolence , discharging one's duties , andshowing amity towards people .3 - When asked what generosity is , Imam said : donation before requestand feeding poeple during drought .4 - When asked what parsimony is , Imam said : to consider what you have asdignity and what you spend as waste .5 - When asked what freedom from want is , Imam said : Being satisfiedwith one's destiny , however maeger it may be .6 - When asked what poverty is , Imam said : greed for everything .7 - When asked what dignity is , Imam said : agreeing with friends andmaintaining good neighbourly relations .8 - When asked what meanness is , Imam said : self - centredness and havingno regard for one's wife .9 - The person who takes refuge in God is relaxed and secure where as hisenemy is fearful and friendless .10 - Be careful with God by frequently remembering Him , and be fearfulof God by being pious , and approach God through obedience , for indeed He isnear and responsive .
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There is suffering in life, and there are defeats. No one can avoid them. But its better to lose some of the battles in the struggles for your dreams than to be defeated without ever knowing what you are fighting for.The two worst strategic mistakes to make are acting prematurely and letting an opportunity slip. To avoid this,the warrior treats each situation as if it were unique and never resorts to formulae, recipes or other people’s opinions..There is only one way to learn. It’s through action.when we look for love courageously , it reveals itself ,ans we wind up attracting even more love. if one person really wants up ,every one does. but if we are alone ,we become even more alone.when we love , we always strive to become better than we are.when we strive to become betterthat we are,every thing around us becomes better too.without love, dreams would have no meaning.love is the force that transforms and improves the soul of the world.have courage , be capable of loveing... be happy in love.be joyful in victory . follow the dictates of your heart.love preseveres .its men who change.waiting is painful .forgetting is painful. but knowing which to do is the worse kind of suffering.
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S.SepehriADDRESSWhere is the friend"s house?" It was dawn"when the rider asked.The sky pausedThe passerby bestowed the ray of light between his lips.onto the darkness of sands:And pointing his finger to a poplar tree,he saidNot far from the tree"There is an alley greener than the slumber of God.Where love is as blue as the Feathers of HonestyWalk to the end of alley emerging.from beyond Maturty.Take a turn towards the Flower of Solitude.Two steps to the flower.Stay at the foot of eternal jet of the earth"s myths.Then a transparent fear will encompass you:In the flowing intimacy of space , you will hear a rustleYou will behold a child.On a tall plane tree picking a young bird.from the Nest of LightAsk him".Where the friend"s house isIn this house I am close to the wet loneliness os grassI hear the sound of gardens breathingThe sound of the darkness raining from a leafThe light clearing its throat behind the treethe sneeze of water from every crack of a rockThe whisper of the swallow from spring"s rooftop.
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A young man asked Socrates the secret of success. Socrates told the young man to meet him near the river the next morning. They met. Socrates asked the young man to walk with him into the river. When the water got up to their neck, Socrates took the young man by surprise and swiftly ducked him into the water.The boy struggled to get out but Socrates was strong and kept him there until the boy started turning blue. Socrates pulled the boy’s head out of the water and the first thing the young man did was to gasp and take a deep breath of air.Socrates asked him, "what did you want the most when you were there?" The boy replied, "Air". Socrates said, "That is the secret of success! When you want success as badly as you wanted the air, then you will get it!" There is no other secret
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Saying and doing are two thingدو صد گفته چون نيم کردار نيستSpeak when you are spoken toچيزي که نپرسند تو از پيش مگويWhat is done cannot be undoneآب رفته به جوي بر نميگرددCleanliness is next to godlinessنظافت قسمتي از ايمان استFools tie knots , and wise men loose themيک ديوانه سنگي را به چاه مي اندازد که صد عاقل نمي توانند آن را در بياورندAfter death , the doctorنوش دارو پس از مرگ سهراب !Where there is awill there is wayخواستن توانستن استNo pain , no gainنابرده رنج گنج ميسر نمي شودEvery cook praises his own brothهيچ بقالي نمي گويد ، ماستش ترش است
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Charls:Cause and EffectThe best often die by their own handjust to get away,and those left behindcan never quite understandwhy anybodywould ever want toget awayfromthem------------------------J. WRIGHT:Bolero 9Nomadic hearts know there is no rosewaiting at every door, that often a threshold'satmosphere can be worth your life.Even so, memory must have led us here.After Perote, the old bus gathers its wingsand swings us through the happyundulations of fog- and cloud-bound hills,toward Xalapa, with the cross in its name.I expect a familiar sand, pillowed againstwalls gone red and grainy with heat,and a muezzin's bellknitting the loose cloth of evening.But the heart is a fraudulent voice, a wily ear,and memory can be too staunchly evangelic.So the bell goes, in the whisper of matins and vespers,and the constant idiot's rain dresses the wallsin filmy gray.I should be grateful that memory has leftan anteroom, where I can stockthe cobbled street that leads me to tortillasand the nuns' diabolic chiles,or watch the blue-serged licenciadoparade his cane along the Avenida Zamora.Perhaps I should reserve another roomfor the Pérgola's alambres,and the surpliced children(hand in hand through the park to school)and the violet insistence of late afternoonwith coffee and pan on the terrace.Looking forward, I see the momentI will choose to leave this garden,when, on a cloistered morning in April,I stand in the post office's tiled vestibuleand unlock the rage that youwill understandand a nomadic heart will carry away.--------------------------------------------------Specially Iranian:Fazel Nazari::بی قرار توام ودر دل تنگم گله هاستآه بی تاب شدن عادت کم حوصله هاستمثل عکس رخ مهتاب که افتاده در آبدر دلم هستی وبین من وتو فاصله هاستآسمان با قفس تنگ چه فرقی داردبال وقتی قفس پر زدن چلچله هاستبی هر لحضه مرا بیم فرو ریختن استمثل شهری که به روی گسل زلزله هاستباز می پرسمت از مسئله دوری وعشقوسکوت تو جواب همه مسئله هاست
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