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رهبر در جمع بسیجیان خراسان شمالی - Farsi
گزارشی خبری از دیدار رهبر معظم انقلاب (مدظله العالی) با بسیجیان استان خراسان شمالی و خلاصه ای از بیانات...
گزارشی خبری از دیدار رهبر معظم انقلاب (مدظله العالی) با بسیجیان استان خراسان شمالی و خلاصه ای از بیانات معظم له.
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گزارشی خبری از دیدار رهبر معظم انقلاب (مدظله العالی) با بسیجیان استان خراسان شمالی و خلاصه ای از بیانات معظم له.
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مہراب و منبر کے تقاضے Mehrab o Mimbar ke Taqaaze - Ustad Syed Jawad Naqavi - Urdu
Subject : Imamat Ummat
Event : 2012 Others
Category : Program
Location : Sheikhupura
Description : Speech to the Gathering of Ulema, Aimma-e-Jumma Wa...
Subject : Imamat Ummat
Event : 2012 Others
Category : Program
Location : Sheikhupura
Description : Speech to the Gathering of Ulema, Aimma-e-Jumma Wa Jama\\\\\\\\\\\\\\\'at and to the Momineen of Sheikhupura and Nankana Sahib - Held on 2nd November 2012.
Mehrab-o-Minbar Ke Taqaaze Aur Aimma-e-Juma|a Wa Jama|at Ka Kirdar
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Description:
Subject : Imamat Ummat
Event : 2012 Others
Category : Program
Location : Sheikhupura
Description : Speech to the Gathering of Ulema, Aimma-e-Jumma Wa Jama\\\\\\\\\\\\\\\'at and to the Momineen of Sheikhupura and Nankana Sahib - Held on 2nd November 2012.
Mehrab-o-Minbar Ke Taqaaze Aur Aimma-e-Juma|a Wa Jama|at Ka Kirdar
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Ayat Al Qurmezi poem complete reading in Bahrain 2011 الشاعرة آيات القرمزي - Arabic
Ayat Al Qurmezi poem complete reading in Bahrain 2011 الشاعرة آيات القرمزي
الشاعرة آيات القرمزي - ميدان الشهداء - إبليس و حمد
فیلم...
Ayat Al Qurmezi poem complete reading in Bahrain 2011 الشاعرة آيات القرمزي
الشاعرة آيات القرمزي - ميدان الشهداء - إبليس و حمد
فیلم کامل شعر آیات القرمزی در سالگرد اشغال بحرین
Ayat Hassan Mohammed Al-Qurmezi (Arabic: آيات حسن محمد القرمزي; the surname is also transcribed Al-Qormezi, al-Ghermezi) (born c. 1991, Sadad, Bahrain) is a poet student at the at the University of Bahrain Teaching Institute in Bahrain & female activist against the Al Khalifah Dictator Clan.
Ayat Al-Qurmezi became famous in Bahrain and internationally after reading out a poem criticising Bahraini government policies to the Pearl Square Roundabout gathering of pro-democracy protesters. After the poem was widely circulated via social media she and her family were subjected to harassment and death threats.
She was arrested and detained in conditions of secrecy and rumours of her death in custody led to protests by Iranian activists. She was subjected to torture while in custody but was eventually tried on charges of inciting hatred of the Bahraini regime and insulting members of the royal family.
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Description:
Ayat Al Qurmezi poem complete reading in Bahrain 2011 الشاعرة آيات القرمزي
الشاعرة آيات القرمزي - ميدان الشهداء - إبليس و حمد
فیلم کامل شعر آیات القرمزی در سالگرد اشغال بحرین
Ayat Hassan Mohammed Al-Qurmezi (Arabic: آيات حسن محمد القرمزي; the surname is also transcribed Al-Qormezi, al-Ghermezi) (born c. 1991, Sadad, Bahrain) is a poet student at the at the University of Bahrain Teaching Institute in Bahrain & female activist against the Al Khalifah Dictator Clan.
Ayat Al-Qurmezi became famous in Bahrain and internationally after reading out a poem criticising Bahraini government policies to the Pearl Square Roundabout gathering of pro-democracy protesters. After the poem was widely circulated via social media she and her family were subjected to harassment and death threats.
She was arrested and detained in conditions of secrecy and rumours of her death in custody led to protests by Iranian activists. She was subjected to torture while in custody but was eventually tried on charges of inciting hatred of the Bahraini regime and insulting members of the royal family.
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[Audio][05] Distortions of Ashura - by Martyr Ayatullah Murtada Mutahhari - English
I will cite some instances of tahrif, of which a few relate to the events that occurred before \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\', some that occurred during the Imam\\\\\\\\\\\\\\\'s way, some...
I will cite some instances of tahrif, of which a few relate to the events that occurred before \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\', some that occurred during the Imam\\\\\\\\\\\\\\\'s way, some during the days of his final halt at Karbala\\\\\\\\\\\\\\\' in the month of Muharram. I will also mention some of them that relate to the days of his family\\\\\\\\\\\\\\\'s captivity and some about the Imams who lived after the event of Karbala\\\\\\\\\\\\\\\'. However, most of them will relate to the day of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\' itself.
It is essential to mention a point at first, and that is that the people are responsible in all these cases. You folks who attend the majalis sessions imagine that you have no responsibility in this regard, and think that it is only the speakers who are responsible. The people have two major responsibilities. The first is that of nahy \\\\\\\\\\\\\\\'anil-munkar (forbidding what is wrong) which is obligatory for all. When they find out and know-and most of the time they do know!-that a narrative is untrue, they should not sit in that gathering. It is forbidden to sit in such gatherings and one must protest against them. Secondly, they must try to get rid of the eagerness and expectation which the hosts as well as the audience attending the majalis have for the majlis to become fervid, that there should be impassioned mourning and the majlis should get feverish with cries of the mourners. The poor speaker knows that if he were to say only things that are true and authentic, the majlis would not get into a frenzy and the same people will not invite him again. Hence he is compelled to add something.
The people should get this expectation out of their heads and refrain from encouraging the kind of fictitious narratives which kill the soul of Karbala but work up the mourners into a frenzy. The people should hear the true narrative so that their understanding and level of thinking is elevated. They should know that if a sentence creates a tremor in one\\\\\\\\\\\\\\\'s souls and attunes it with the spirit of Husayn ibn \\\\\\\\\\\\\\\'Ali and, as a result, one small tear were to come out of one\\\\\\\\\\\\\\\'s eyes, it is really a precious station. But tears drawn by the scenes of mere butchery, even if a deluge, are worthless.
The expectation of the people that the majlis should go wild with mourning is itself a source of falsehoods. Accordingly, most of the fabrications that have occurred have been for the purpose of drawing tears, nothing else.
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Description:
I will cite some instances of tahrif, of which a few relate to the events that occurred before \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\', some that occurred during the Imam\\\\\\\\\\\\\\\'s way, some during the days of his final halt at Karbala\\\\\\\\\\\\\\\' in the month of Muharram. I will also mention some of them that relate to the days of his family\\\\\\\\\\\\\\\'s captivity and some about the Imams who lived after the event of Karbala\\\\\\\\\\\\\\\'. However, most of them will relate to the day of \\\\\\\\\\\\\\\'Ashura\\\\\\\\\\\\\\\' itself.
It is essential to mention a point at first, and that is that the people are responsible in all these cases. You folks who attend the majalis sessions imagine that you have no responsibility in this regard, and think that it is only the speakers who are responsible. The people have two major responsibilities. The first is that of nahy \\\\\\\\\\\\\\\'anil-munkar (forbidding what is wrong) which is obligatory for all. When they find out and know-and most of the time they do know!-that a narrative is untrue, they should not sit in that gathering. It is forbidden to sit in such gatherings and one must protest against them. Secondly, they must try to get rid of the eagerness and expectation which the hosts as well as the audience attending the majalis have for the majlis to become fervid, that there should be impassioned mourning and the majlis should get feverish with cries of the mourners. The poor speaker knows that if he were to say only things that are true and authentic, the majlis would not get into a frenzy and the same people will not invite him again. Hence he is compelled to add something.
The people should get this expectation out of their heads and refrain from encouraging the kind of fictitious narratives which kill the soul of Karbala but work up the mourners into a frenzy. The people should hear the true narrative so that their understanding and level of thinking is elevated. They should know that if a sentence creates a tremor in one\\\\\\\\\\\\\\\'s souls and attunes it with the spirit of Husayn ibn \\\\\\\\\\\\\\\'Ali and, as a result, one small tear were to come out of one\\\\\\\\\\\\\\\'s eyes, it is really a precious station. But tears drawn by the scenes of mere butchery, even if a deluge, are worthless.
The expectation of the people that the majlis should go wild with mourning is itself a source of falsehoods. Accordingly, most of the fabrications that have occurred have been for the purpose of drawing tears, nothing else.
[Audio][06] Distortions of Ashura - by Martyr Ayatullah Murtada Mutahhari - English
I have heard this story repeatedly, and you too must have heard it. Hajji Nuri also mentions it. They say that one day \\\\\\\'Ali, the Commander of the Faithful, may Peace be upon him, was...
I have heard this story repeatedly, and you too must have heard it. Hajji Nuri also mentions it. They say that one day \\\\\\\'Ali, the Commander of the Faithful, may Peace be upon him, was delivering a sermon from the minbar. Suddenly Imam Husayn (\\\\\\\'a) said, \\\\\\\'I am thirsty, Imam \\\\\\\'Ali said, \\\\\\\'Let someone bring water for my son.\\\\\\\' The first person to get up was a little boy, Abu al-Fadl al-\\\\\\\'Abbas (\\\\\\\'a). He went out and got a jar of water from his mother. When he returned carrying the jar on his head, his head was drenched in water as it spilled from the sides. This story is narrated in its elaborate detail. Then, when the Commander of the Faithful\\\\\\\'s eyes fell on this scene, tears flowed from his eyes. He was asked why he was crying. He told them that the ordeals that this young son of his would face had come to his mind. You know the rest of the story, which serves the purpose of a point of departure for switching to the tragic scenes of Karbala\\\\\\\'. Hajji Nuri has an excellent discussion at this point. He writes, \\\\\\\"Now that you say that \\\\\\\'Ali was delivering a sermon from the minbar, you should know that \\\\\\\'Ali spoke from the minbar and delivered sermons only during the period of his caliphate. Hence, the episode must have occurred in Kufah. At that time Imam Husayn was a man of about thirty-three years.\\\\\\\" Then he remarks, \\\\\\\"Is it at all a sensible thing for a man of thirty-three years to say all of a sudden, in a formal gathering while his father is delivering a sermon, \\\\\\\'I am thirsty!\\\\\\\' \\\\\\\'I want water!\\\\\\\" If an ordinary man does such a thing, it would be considered ill-mannered of him. Moreover, Hadrat Abu al-Fadl, too, was not a child at that time but a young man of at least fifteen years.\\\\\\\" You see how they have fabricated the story! Is such a story worthy of Imam Husayn? Aside from its fictitious character, what value does it have? Does it elevate the station of Imam Husayn or does it detract from it? It is definitely detracting to the dignity of the Imam, as it ascribes a false act to the Imam and detracts from is station by bringing the Imam down to the level of a most ill-mannered person who, at a time when his father - a man like \\\\\\\'Ali - is delivering a sermon, feels thirsty and instead of waiting for the session to be over, suddenly interrupts his father\\\\\\\'s sermon to ask for water.\\\\\\\'
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Description:
I have heard this story repeatedly, and you too must have heard it. Hajji Nuri also mentions it. They say that one day \\\\\\\'Ali, the Commander of the Faithful, may Peace be upon him, was delivering a sermon from the minbar. Suddenly Imam Husayn (\\\\\\\'a) said, \\\\\\\'I am thirsty, Imam \\\\\\\'Ali said, \\\\\\\'Let someone bring water for my son.\\\\\\\' The first person to get up was a little boy, Abu al-Fadl al-\\\\\\\'Abbas (\\\\\\\'a). He went out and got a jar of water from his mother. When he returned carrying the jar on his head, his head was drenched in water as it spilled from the sides. This story is narrated in its elaborate detail. Then, when the Commander of the Faithful\\\\\\\'s eyes fell on this scene, tears flowed from his eyes. He was asked why he was crying. He told them that the ordeals that this young son of his would face had come to his mind. You know the rest of the story, which serves the purpose of a point of departure for switching to the tragic scenes of Karbala\\\\\\\'. Hajji Nuri has an excellent discussion at this point. He writes, \\\\\\\"Now that you say that \\\\\\\'Ali was delivering a sermon from the minbar, you should know that \\\\\\\'Ali spoke from the minbar and delivered sermons only during the period of his caliphate. Hence, the episode must have occurred in Kufah. At that time Imam Husayn was a man of about thirty-three years.\\\\\\\" Then he remarks, \\\\\\\"Is it at all a sensible thing for a man of thirty-three years to say all of a sudden, in a formal gathering while his father is delivering a sermon, \\\\\\\'I am thirsty!\\\\\\\' \\\\\\\'I want water!\\\\\\\" If an ordinary man does such a thing, it would be considered ill-mannered of him. Moreover, Hadrat Abu al-Fadl, too, was not a child at that time but a young man of at least fifteen years.\\\\\\\" You see how they have fabricated the story! Is such a story worthy of Imam Husayn? Aside from its fictitious character, what value does it have? Does it elevate the station of Imam Husayn or does it detract from it? It is definitely detracting to the dignity of the Imam, as it ascribes a false act to the Imam and detracts from is station by bringing the Imam down to the level of a most ill-mannered person who, at a time when his father - a man like \\\\\\\'Ali - is delivering a sermon, feels thirsty and instead of waiting for the session to be over, suddenly interrupts his father\\\\\\\'s sermon to ask for water.\\\\\\\'
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