[21] Worlds Apart - Faslay haa - English
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard...
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard to understand the other’s point of view, and are equally inflexible, which makes things even more difficult.
49m:51s
2295
[22] Worlds Apart - Faslay haa - English
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard...
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard to understand the other’s point of view, and are equally inflexible, which makes things even more difficult.
49m:40s
2285
[23] Worlds Apart - Faslay haa - English
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard...
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard to understand the other’s point of view, and are equally inflexible, which makes things even more difficult.
50m:42s
2018
[24] Worlds Apart - Faslay haa - English
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard...
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard to understand the other’s point of view, and are equally inflexible, which makes things even more difficult.
50m:31s
1885
[25] Worlds Apart - Faslay haa - English
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard...
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard to understand the other’s point of view, and are equally inflexible, which makes things even more difficult.
48m:46s
1876
[26] Worlds Apart - Faslay haa - English
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard...
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard to understand the other’s point of view, and are equally inflexible, which makes things even more difficult.
46m:59s
1932
[27] Worlds Apart - Faslay haa - English
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard...
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard to understand the other’s point of view, and are equally inflexible, which makes things even more difficult.
50m:52s
1919
[28](Last) Worlds Apart - Faslay haa - English
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard...
This is the story of a father and his son’s turbulent journey to find each other across the gulf which is the generation gap. Both find it hard to understand the other’s point of view, and are equally inflexible, which makes things even more difficult.
50m:33s
1705
[ENGLISH e-Book] Al-Ghadir and its Relevance to ISLAMIC UNITY by Shaheed...
Message of Thaqalayn
\"Al-Ghadir\" and its Relevance to Islamic Unity
________________________________________
Ayatullah Murtaza...
Message of Thaqalayn
\"Al-Ghadir\" and its Relevance to Islamic Unity
________________________________________
Ayatullah Murtaza Mutahhari
Translated by Mojgan Jalali
Vol. 3, No. 1 and 2 (1417 AH/1996 CE)
The distinguished book entitled \"al-Ghadir\" has raised a huge wave in the world of Islam. Islamic thinkers shed light on the book in different perspectives; in literature, history, theology, tradition, tafsir, and sociology. From the social perspective we can deal with the Islamic unity. In this review the Islamic unity has been dealt with from a social point of view.
Contemporary Muslim thinkers and reformists are of the view that unity and solidarity of Muslims are the most imperative Islamic exigencies at the present juncture when the enemies have made extensive inroads upon the Islamic community and have tried to resort to different ways and means to spread the old differences and create new ones. We are aware that Islamic unity and fraternity is the focus of attention of the Holy Legislator of Islam and is actually the major objective pursued by this Divine religion as firmed by the Qur\'an, the \"Sunnah\", and the history of Islam.
For this reason, some people have been faced with this question: Wouldn\'t the compilation and publication of a book such as \"al-Ghadir\" which deals with the oldest issue of differences among the Muslims- create a barrier in the way of the sublime and lofty objective of the Islamic unity?
To answer this question, it is necessary first to elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled \"al-Ghadir\"and its eminent compiler \'Allamah Amini in bringing about Islamic unity.
Islamic Unity
What is meant by the Islamic unity? Does it mean that one Islamic school of thought should be unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens?
To give an illogical and impractical meaning to the issue of the Islamic unity, the opponents of the issue have called it to be the formation of a single Madhhab, so as to defeat it in the very first step. Without doubt, by the term Islamic unity, the intellectual Islamic \'Ulama\' (scholars) do not mean that all denominations should give in to one denomination or that the commonalties should be taken up and the different views and ideas be set aside, as these are neither rational and logical nor favorable and practical. By the Islamic unity these scholars mean that all Muslims should unite in one line against their common enemies.
These scholars slate that Muslims have many things in common, which can serve as the foundations of a firm unity. All Muslims worship the One Almighty and believe in the Prophethood of the Holy Prophet (s). The Qur\'an is the Book of all Muslims and Ka\'abah is their \"qiblah\" (direction of prayer). They go to\"hajj\" pilgrimage with each other and perform the \"hajj\" rites and rituals like one another. They say the daily prayers and fast like each other. They establish families and engage in transactions like one another. They have similar ways of bringing up their children and burying their dead. Apart from minor affairs, they share similarities in all the aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, glorious, and long-standing civilization.
Unity in the world view, in culture, in the civilization, in insight and disposition, in religious beliefs, in acts of worship and prayers, in social rites and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power before which the big global powers would have to bow down. This is especially true in view of the stress laid by Islam on this principle. According to the explicit wording of the Qur\'an, the Muslims are brothers, and special rights and duties link them together. So, why shouldn\'t the Muslims use all these extensive facilities accorded to them as the blessing of Islam?
This group of \'Ulama\' are of the view that there is no need for the Muslims to make any compromise on the primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for the Muslims to avoid engaging in discussions and reasons and writing books on primary and secondary principles about which they have differences. The only consideration for Islamic unity in this case is that the Muslims- in order to avoid the emergence or accentuation of vengeance - preserve their possession, avoid insulting and accusing each other and uttering fabrications, abandon ridiculing the logic of one another, and finally abstain from hurting one another and going beyond the borders of logic and reasoning. In fact, they should, at least, observe the limits which Islam has set forth for inviting non-Muslims to embrace it:
\"Call to the way of your Lord with wisdom and good exhortation, and have disputations with them in the best manner... \"(16: 125)
Some people are of the view that those schools of fiqh, such as, Shafi\'i and Hanafi which have no differences in principle should establish brotherhood and stand in one line. They believe that denominations which have differences in the principles can in no way be brothers. This group view the religious principles as an interconnected set as termed by scholars of Usul, as an interrelated and interdependent set; any damage to one principle harms all principles.
As a result, those who believe in this principle are of the view that when, for instance, the principle of \"imamah\" is damaged and victimized, unity and fraternity will bear no meaning and for this reason the Shi\'ah and the Sunnis cannot shake hands as two Muslim brothers and be in the same rank, no matter who their enemy is.
The first group answers this group by saying: \"There is no reason for us to consider the principles as an interrelated set and follow the principle of \"all or none\". Imam \'Ali (\'a) chose a very logical and reasonable approach. He left no stone unturned to retrieve his right. He used everything within his power to restore the principle of \"imamah\", but he never adhered to the motto of \"all or none\". \'Ali (\'a) did not rise up for his right, and that was not compulsory. On the contrary, it was a calculated and chosen approach. He did not fear death. Why didn\'t he rise up? There could have been nothing above martyrdom. Being killed for the cause of the Almighty was his ultimate desire. He was more intimate with martyrdom than a child is with his mother\'s breast. But in his sound calculations, Imam \'All (\'a) had reached the conclusion that under the existing conditions it was to the interest of Islam to foster collaboration and cooperation among the Muslims and give up revolt. He repeatedly stressed this point.
In one of his letters (No.62 \"Nahj al Balaghah\") to Malik al-Ashtar, he wrote the following:
\"First I pulled back my hand until I realized that a group of people converted from Islam and invited the people toward annihilating the religion of Muhammad(s). So I feared that if I did not rush to help Islam and the Muslims, I would see gaps or destruction which calamity would be far worse than the several-day-long demise of caliphate.\"
In the six-man council, after appointment of \'Uthman by \'Abdul-Rahman ibn \'Awf, \'Ali (\'a) set forth his objection as well as his readiness for collaboration as follows:\"
You well know that I am more deserving than others for caliphate. But now by Allah, so long as the affairs of the Muslims are in order and my rivals suffice with setting me aside and only I am alone subjected to oppression, I will not oppose (the move) and will give in (to it).\" (From Sermon 72, \"Nahj al- Balaghah\").
These indicate that in this issue \'Ali (\'a) condemned the principle of \"all or none\". There is no need to further elaborate the approach taken by \'Ali (\'a) toward this issue. There are ample historical proofs and reasons in this regard.
\'Allamah Amini
Now it is time to see to which group the eminent \'Allamah, Ayatullah Amini - the distinguished compiler of the \"al-Ghadir\" - belonged and how he thought. Did he approve of the unity of the Muslims only within the light of Shi\'ism? Or did he consider Islamic fraternity to be broader? Did he believe that Islam which is embraced by uttering the \"shahadatayn\" (the Muslim creed) would willy-nilly create some rights for the Muslims and that the brotherhood and fraternity set forth in the Qur\'an exists among all Muslims?
\'Allamah Amini personally considered this point - i.e. the need to elucidate his viewpoint on this subject and elaborate whether\"al-Ghadir\" has a positive or a negative role in (the establishment of) Islamic unity. In order not to be subject to abuse by his opponent - be they among the pros and cons - he has repeatedly explained and elucidated his views.
\'Allamah Amini supported Islamic unity and viewed an open mind and clear insight. On different occasions, he set forth this matter in various volumes of the \"al-Ghadir\'. Reference will be made to some of them below:
In the preface to volume I, he briefly mentions the role of \"al-Ghadir\" in the world of Islam. He states: \"And we consider all this as service to religion, sublimation of the word of the truth, and restoration of the Islamic \'ummah\' (community).\"
In volume 3 (page 77), after quoting the fabrications of Ibn Taymiyah, Alusi, and Qasimi to the effect that Shi \'ism is hostile to some of the Ahl al-Bayt (the Household of the Prophet) such as Zayd bin \'Ali bin al-Huseyn, he notes the following under the title of \"Criticism and Correction\":
\"These fabrications and accusations sow the seeds of corruption, stir hostilities among the \'ummah\',create discord among the Islamic community, divide the \'ummah\', and clash with the public interests of the Muslims.
Again in volume 3 (page 268), he quotes the accusation leveled on the Shi\'ahs by Sayyid Muhammad Rashid Rida to the effect that \"Shi\'ahs are pleased with any defeat incurred by Muslims, so much as they celebrated the victory of the Russians over the Muslims.\" Then he says:
\"These falsehoods are fabricated by persons like Sayyid Muhammad Rashid Rida. The Shi\'ahs of Iran and Iraq against whom this accusation is leveled, as well as the orientalists, tourists, envoys of Islamic countries, and those who traveled and still travel to Iran and Iraq, have no information about this trend. Shi\'ahs, without exception, respect the lives, blood, reputation, and property of the Muslims be they Shi\'ahs or Sunnis. Whenever a calamity has befallen the Islamic community anywhere, in any region, and for any sects, the Shi\'ahs have shared their sorrow. The Shi\'ahs have never been confined to the Shi\'ah world, the (concept of) Islamic brotherhood which has been set forth in the Qur\'an and the \'sunnah\'(the Prophet\'s sayings and actions), and in this respect, no discrimination has been made between the Shi\'ahs and the Sunnis.\"
Also at the close of volume 3, he criticizes several books penned by the ancients such as \"Iqd al-Farid\" by Ibn Abd al-Rabbih, \"al-Intisar\" by Abu al-Husayn Khayyat al-Mu\'tazili,\"al Farq bayn al-Firaq\" by Abu Mansur al-Baghdadi, \"al-Fasl\" by Ibn Hazm al-Andulusi, \"al-Milal wa al-Nihal\" by Muhammad ibn Abdul-Karim al-Shahristani \"Minhaj al-Sunnah\" by Ibn Taymiah and \"al-Bidayah wa al-Nihayah\"by Ibn Kathir and several by the later writers such as \"Tarikh al-Umam al-Islamiyyah\" by Shaykh Muhammad Khizri, \"Fajr al Islam\" by Ahmad Amin, \"al-Jawlat fi Rubu al-Sharq al-Adna\" by Muhammad Thabit al-Mesri, \"al-Sira Bayn al-Islam wa al-Wathaniyah\" by Qasimi, and \"al- Washi\'ah\" by Musa Jarallah. Then he states the following:
\"By quoting and criticizing these books, we aim at warning and awakening the Islamic \'ummah\' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic unity and scatter the Muslim lines. In fact nothing can disrupt the ranks of the Muslims, destroy their unity, and tear their Islamic fraternity more severely than these books.\"
\'Allamah Amini, in the preface to volume 5, under title of\"Nazariyah Karimah\" on the occasion of a plaque of honor forwarded from Egypt for \"al-Ghadir\", clearly sets forth his view on this issue and leaves no room for any doubt. He remarks:
\"People are free to express views and ideas on religion. These (views and ideas) will never tear apart the bond of Islamic brotherhood to which the holy Qur\'an has referred by stating that \'surely the believers are brethren\'; even though academic discussion and theological and religious debates reach a peak. This has been the style of the predecessors, and of the \'sahaba\' and the\'tabi\'un\', at the head of them.
\"Notwithstanding all the differences that we have in the primary and secondary principles, we, the compilers and writers in nooks and corners of the world of Islam, share a common point and that is belief in the Almighty and His Prophet. A single spirit and one (form of) sentiment exists in all our bodies, and that is the spirit of Islam and the term\'ikhlas,\"
\"We, the Muslim compilers, all live under the banner of truth and carry out our duties under the guidance of the Qur\'an and the Prophetic Mission of the Holy Prophet (s). The message of all of us is \'Surely the (true) religion with Allah is Islam ... (3:18)\' and the slogan of all of us is \'There is no god but Allah and Muhammad is His Messenger.\' Indeed, we are (the members of) the party of Allah and the supporters of his religion.
In the preface to volume 8, under the title of \"al-Ghadir Yowahhad al-Sufuf fil-Mila al-Islami\", \'Allamah Amini directly makes researches into the role of \"Al- Ghadir\" in (the establishment of) Islamic unity. In this discussion, this great scholar categorically rejects the accusations leveled by those who said: \'Al-Ghadir\' causes greater discord among the Muslims. He proves that, on the contrary, \"Al-Ghadir\"removes many misunderstandings and brings the Muslims closer to one another. Then he brings evidence by mentioning the confessions of the non-Shi\'i Islamic scholars. At the close, he quotes the letter of Shaykh Muhammad Saeed Dahduh written in this connection.
To avoid prolongation of this article, we will not quote and translate the entire statements of \'Allamah Amini in explaining the positive role of \"al-Ghadir\" in (establishing) Islamic unity, since what has already been mentioned sufficiently proves this fact.
The positive role of \"al-Ghadir\" is established by the facts that it firstly clarifies the proven logic of the Shi\'ahs and proves that the inclination of Muslims to Shi\'ism - notwithstanding the poisonous publicity of some people - is not due to political, ethnic, or other trends and considerations. It also verifies that a powerful logic based on the Qur\'an and the \"sunnah\" has given rise to this tendency.
Secondly, it reflects that some accusations leveled on Shi\'ism - which have made other Muslims distanced from the Shi\'ah- are totally baseless and false. Examples of these accusations are the notion that the Shi\'ites prefer the non-Muslims to the non- Shi\'i Muslims, rejoice at the defeat of non-Shi\'ite Muslims at the hands of non-Muslims, and other accusations such as the idea that instead of going to hajj pilgrimage, the Shi\'ahs go on pilgrimage to shrines of the Imams, or have particular rites in prayers and in temporary marriage.
Thirdly, it introduces to the world of Islam the eminent Commander of the faithful \'Ali (\'a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all Muslims, as well as his pure offspring.
Other Comments on \"al-Ghadir\"
Many unbiased non-Shia Muslims interpret the \"al-Ghadir\" in the same way that has already been mentioned.
Muhammad Abdul-Ghani Hasan al-Mesri, in his foreword on\"al-Ghadir\", which has been published in the preface to volume I, second edition, states:
\"I call on the Almighty to make your limpid brook (in Arabic, \'Ghadir\' means brook) the cause of peace and cordiality between the Shia and Sunni brothers to cooperate with one another in building the Islamic \"ummah.\"
\'Adil Ghadban, the managing editor of the Egyptian magazine entitled \"al-Kitab\", said the following in the preface to volume 3:
\"This book clarifies the Shi\'ite logic. The Sunnis can correctly learn about the Shi\'i through this book. Correct recognition of the Shi\'ahs brings the views of the Shi\'ahs and the Sunnis closer, and they can make a unified rank\".
In his foreword to the \"al-Ghadir\" which was published in thepreface to volume 4, Dr. Muhammad Ghallab, professor of philosophy at the Faculty of Religious Studies al-Azhar University said:
\"I got hold of your book at a very opportune time, because right now I am busy collecting and compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avidfor obtaining sound information about \'Imamiyah\' Shi\'ism. Your book will help me. And I will not make mistakes about the Shi\'ahs as others have\".
In this foreword published in the preface to volume 4 of the\"al-Ghadir\", Dr. \'Abdul-Rahman Kiali Halabi says the following after referring to the decline of the Muslims in the present age and the factors which can lead to the Muslims\' salvation, one of which is the sound recognition of the successor of the Holy Prophet (s):
\"The book entitled \"al-Ghadir\" and its rich content deserves to be known by every Muslim to learn how historians have been negligent and see where the truth lies. Through this means, we should compensate for the past, and by striving to foster the unity of the Muslims, we should try to gain the due rewards\".
These were the views of \'Allamah Amini about the important social issues of our age and such were his sound reflections in the world of Islam.
Peace be upon him.
Text Source: http://www.al-islam.org/mot/default.asp?url=ghadir-relevance.htm
20m:2s
41607
Chalmers Johnson speaking freely about CIA - English
An interesting documentary in which Professor Chalmers Johnson speaks about CIA being the private army of the president CIA disastrous intervention...
An interesting documentary in which Professor Chalmers Johnson speaks about CIA being the private army of the president CIA disastrous intervention Iran government of 1953. The CIA could not even detect when the Soviet Union Economy was coming apart
3m:22s
7132
Civil War in the US coming soon-English
US will split apart into six pieces as a result of this crisis its combative foreign policy and many other factors
US will split apart into six pieces as a result of this crisis its combative foreign policy and many other factors
3m:7s
4435
The Truth about the 1967 Arab-Israel War - P.1 - Norman Finkelstein -...
Truth about the 1967 Arab-Israel War - P.1 - Norman Finkelstein. Delivered on April 7, 2009. On the circumstances surrounding the 1967...
Truth about the 1967 Arab-Israel War - P.1 - Norman Finkelstein. Delivered on April 7, 2009. On the circumstances surrounding the 1967 Arab-Israeli War, Norman Finkelstein writes:
“Preserving its deterrence capacity has always loomed large in Israeli strategic doctrine. Indeed, it was the main impetus behind Israel's first-strike against Egypt in June 1967 that resulted in Israel's occupation of Gaza (and the West Bank). … After Israel threatened and laid plans to attack Syria, Egyptian President Gamal Abdel Nasser declared the Straits of Tiran closed to Israeli shipping, but Israel made almost no use of the Straits (apart from the passage of oil, of which Israel then had ample stocks) and, anyhow, Nasser did not in practice enforce the blockade, vessels passing freely through the Straits within days of his announcement. In addition, multiple U.S. intelligence agencies had concluded that the Egyptians did not intend to attack Israel and that, in the improbable case that they did, alone or in concert with other Arab countries, Israel would -- in President Lyndon Johnson's words -- "whip the hell out of them." … The predicament for Israel was rather the growing perception in the Arab world, spurred by Nasser's radical nationalism and climaxing in his defiant gestures in May 1967, that it would no longer have to follow Israeli orders. Thus, Divisional Commander Ariel Sharon admonished those in the Israeli cabinet hesitant to launch a first-strike that Israel was losing its "deterrence capability...our main weapon -- the fear of us."[8] Israel unleashed the June 1967 war "to restore the credibility of Israeli deterrence" (Israeli strategic analyst Zeev Maoz).[9]” [Italicized in the original]
See the full text: “Foiling Another Palestinian “Peace Offensive”: Behind the Bloodbath in Gaza.” Norman Finkelstein. Jan 19, 2009. http://www.normanfinkelstein.com/article.php?pg=11&ar=2542
5m:23s
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The Truth about the 1967 Arab-Israel War - P.2 - Norman Finkelstein -...
Truth about the 1967 Arab-Israel War - P.2 - Norman Finkelstein. Delivered on April 7, 2009. On the circumstances surrounding the 1967 Arab-Israeli...
Truth about the 1967 Arab-Israel War - P.2 - Norman Finkelstein. Delivered on April 7, 2009. On the circumstances surrounding the 1967 Arab-Israeli War, Norman Finkelstein writes:
“Preserving its deterrence capacity has always loomed large in Israeli strategic doctrine. Indeed, it was the main impetus behind Israel's first-strike against Egypt in June 1967 that resulted in Israel's occupation of Gaza (and the West Bank). … After Israel threatened and laid plans to attack Syria, Egyptian President Gamal Abdel Nasser declared the Straits of Tiran closed to Israeli shipping, but Israel made almost no use of the Straits (apart from the passage of oil, of which Israel then had ample stocks) and, anyhow, Nasser did not in practice enforce the blockade, vessels passing freely through the Straits within days of his announcement. In addition, multiple U.S. intelligence agencies had concluded that the Egyptians did not intend to attack Israel and that, in the improbable case that they did, alone or in concert with other Arab countries, Israel would -- in President Lyndon Johnson's words -- "whip the hell out of them." … The predicament for Israel was rather the growing perception in the Arab world, spurred by Nasser's radical nationalism and climaxing in his defiant gestures in May 1967, that it would no longer have to follow Israeli orders. Thus, Divisional Commander Ariel Sharon admonished those in the Israeli cabinet hesitant to launch a first-strike that Israel was losing its "deterrence capability...our main weapon -- the fear of us."[8] Israel unleashed the June 1967 war "to restore the credibility of Israeli deterrence" (Israeli strategic analyst Zeev Maoz).[9]” [Italicized in the original]
See the full text: “Foiling Another Palestinian “Peace Offensive”: Behind the Bloodbath in Gaza.” Norman Finkelstein. Jan 19, 2009. http://www.normanfinkelstein.com/article.php?pg=11&ar=2542
5m:33s
9153
Indian Troops Kill Dozens In Occupied Kashmir As Kashmirs Protest Quran...
Indian troops kill dozens in Kashmir
At least 18 people have been killed and over 100 injured in Indian-controlled Kashmir as soldiers open...
Indian troops kill dozens in Kashmir
At least 18 people have been killed and over 100 injured in Indian-controlled Kashmir as soldiers open fire on pro-independence rallies in disputed Himalayan region.
Security forces opened fire on tens of thousands of protesters in the Budgam and Tangmarg areas.
An Indian soldier was also killed in the violence.
The protests were particularly intense following the news of the desecration of the Quran in the US.
On Sunday, India imposed a curfew in many areas of Kashmir.
However, people have been pouring out to the streets across Kashmir to protest against Indian rule despite the curfews.
The latest round of public outrage began after a government forces' teargas grenade killed a teenager back in June.
More than 80 protesters and by-standers have lost their lives during the unrest ever since.
Article Source: http://www.presstv.ir/detail/142336.html
Kashmiris protest Quran desecration
Hundreds of Muslims have defied curfews in Indian-administered Kashmir and hit the streets to voice their anger over desecration of Islam's holy book in the US.
Protests were held in the region's main city of Srinagar and its neighboring districts despite strict curfews, The Nation reported on Monday.
"Death to the US!" and "Death to Quran desecrators!" chanted the protesters, who described the act as despicable.
The protesters also called for punishment of those behind the desecration of the Quran.
"These are absolutely pro-Islam protests and we demand befitting punishment to those who have desecrated the holy Quran. No Muslim anywhere in the world will watch the desecration of the holy Quran as a mute spectator. This protest is beyond borders and nationalities," a 55-year-old Kashmiri said.
Although an American pastor cancelled earlier plans to burn copies of the Quran, other anti-Islam elements in the US desecrated the holy book in New York and in Washington on the anniversary of the 9/11 attacks.
The protest rallies in Srinagar erupted after local television showed a small group of protesters tearing apart and burning pages from the Muslim holy book outside the White House on Saturday.
Article Source: http://www.presstv.ir/detail/142324.html
India knocks Press TV off air in Kashmir
India has banned local cable operators in Indian-administered Kashmir from airing Iran's English-language Press TV in the disputed Himalayan region.
State Chief Secretary SS Kapur made the announcement in Kashmir's summer capital of Srinagar on Monday.
"We have decided to impose a ban on the airing of Press TV broadcasts by local cable operators," Kapur told reporters.
The ban comes as Press TV has become popular across the Muslim-majority region due to its enhanced coverage of the regional events over the past three months.
Media organizations have strongly condemned the move and demanded that the government put the channel back on air.
However, reports say more and more people in Kashmir continue to get their news from Press TV via internet services or direct broadcast satellites.
In a separate development, hundreds of Kashmiris have come out to the streets to voice their anger over the desecration of Islam's holy book in the US.
Protests were held in the Indian-administered region's main city of Srinagar, and its neighboring districts despite strict curfews in place.
The protesters, who were shouting anti-US slogans, described the act as despicable, calling for the punishment of those behind the desecration of the Quran.
The protests erupted after pages from the Muslim holy book were torn up and burned in Washington, as well as in other US cities.
The move has outraged Muslims all over the world.
Meanwhile, at least twelve people were killed in Indian-controlled Kashmir as soldiers opened fire on pro-independence rallies on Monday.
Unrest in Kashmir has claimed at least 83 lives over the past three months.
Kashmir has been rocked by a wave of protests over the death of a teenager back in June.
He was killed when Indian police fired teargas shells during demonstrations against India's rule over the mainly Muslim-populated Kashmir.
Article Source: http://www.presstv.ir/detail/142343.html
2m:20s
13797
[FULL] Ahmadinejad"s Press conference in New York Sept 2010 - English
Press conference by Iranian President Dr. Ahmadinejad in New York SEPT 2010 - English.
In response to a question of a journalist saying that it...
Press conference by Iranian President Dr. Ahmadinejad in New York SEPT 2010 - English.
In response to a question of a journalist saying that it was heard there have been some negotiations between the representative of Iran and US, the president stressed: "In this travel there has been no negotiation between the representatives of the two countries.
In response to a question that Mr. Obama posed some words regarding the talks with Iran "What is your view on them?" Dr. Ahmadinejad on the last day of his travel to New York said; The Islamic Republic of Iran has not cut his relations with US, and in this regard we have no responsibility.
The president continued: "As I mentioned before, apart from the Zionistic regime, we want to have relations with other countries .If US plans to talk he must change his rhetoric and this dialog must be under equal and fair conditions.
On another question he pointed out: "Based on the previously planned programs a representative will talk with one of the 5+1 members under the agreed contexts in October.
The president added the 5+1 group has cut his talk unilaterally and issued a resolution against our country, this is not the first time it has done such things, and when they run short logic, they precede such actions.
On a question regarding the compromise negotiations and Palestine's issue and the position of Iran towards this case, the president mentioned: "This is the people of Palestine to decide for themselves in which no other country has right to interfere. He said that the destiny of Palestine must be determined by the people of Palestine. The nation of Palestine must decide about the kind of their government in a referendum. Experiences show that when Palestinians hasn't participated in decision-makings, the negotiation results were not successful.
On another question quoting from some reports that there have been negotiations between Iran and US ,Dr.Ahmadinejad stressed: "There were No Negotiations between Iran and US representatives ,of course our relations with the nation of US is always available .In this travel I have had meetings with four groups of the US people .On a question regarding the claims of journalists denoting double regulations in Iran and imprisonment of some journalists and freedom of religions ,the president remarked : "The defiant of government are freely living in Iran. They slander and disagree and they are completely free ,of course maybe one or two journalists left the country but there are tens of thousands of journalists working freely in Iran, and hundreds of newspapers are being published.
The president added: "The opposing heads issue declarations to the government of Iran and express their disagreements freely.
On the freedom of religions in Iran, The president said: "The constitution in Iran ascertained the legal religions and these religions under the context of the same regulation can be practiced, of course if a person wants to advertise through illegal methods, regulations will stop him.
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Holy Quran - Surah al Takathur, Surah No 102 - Arabic sub English sub Urdu
This is a ‘meccan’ surah. At takathur signifies, \"the contending among people for superiority in the amount of property or number of...
This is a ‘meccan’ surah. At takathur signifies, \"the contending among people for superiority in the amount of property or number of children and men.\" It keeps man heedless of the hereafter, having no time for spiritual life. It is reported that the people of Bani Abd Munaf, Bani Qu-asi and Bani Sahm had an inordinate craving for acquisition of more and more wealth and adherents or supporters. When once they dug up the graves of their followers to count even the dead to prove the superiority of one tribe over the other this surah was revealed. Rivalry in such things monopolises the attention of individuals and communities and leaves no time for higher purposes of life and spiritual attainments, therefore a clear warning is given in this verse for devotion of some time to spiritual attainments also. The Holy Prophet (saw) said that whoever recites this surah before going to sleep at night will be saved from the torments of the grave. If this surah is recited in faraa’idh prayers, the reciter will get the reward of a hundred martyrs. If recited in the nawafil prayers, he will get the reward of fifty martyrs. It is especially recommended to recite surah at-Takathur in the ‘Asr prayers and the person who does this remains under the protection of ALLAH (swt) until the day ends. Recitation of this surah is a cure from headaches. Another way of reciting salaat al-Wahshat (apart from the commonly known way) is to recite Ayatul Kursi once and surah al-Ikhlas twice after the Surah al-Hamd of the first rak’aat and then recite surah at-Takaathur ten times after the Surah al-Hamd of the second rak’aat.
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Custom 3D Logo and Text Creation Tutorial - Illustrator CS4 - English
Learn how to access and use your 3d bevel and embossing tool in adobe illustrator cs4. We also show gradient creation and manipulation, and how to...
Learn how to access and use your 3d bevel and embossing tool in adobe illustrator cs4. We also show gradient creation and manipulation, and how to break apart the groups that make up a bevel effect. Lesson created Adam @ www.flashbuilding.com
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How to Render Transparent Web Site Elements CSS Opacity Tutorial - English
If you do not want your text or images to fade inside, click here for that method:
http://www.youtube.com/watch?v=6nWK6Y8RZsc
Learn how to make...
If you do not want your text or images to fade inside, click here for that method:
http://www.youtube.com/watch?v=6nWK6Y8RZsc
Learn how to make your web page elements expose your cool backgrounds and add a general modern feel to the look of your page. Not many webmasters apply it so it may help your designs stand apart a little bit more when cool background images are involved on the page. Brought to you by http://www.developphp.com
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[Audio] A Brief Account of the Life of Martyr Allameh Motahhari - English
Martyred professor, Allameh Morteza Motahhari, was born on February 2, 1919 in the town of Fariman, 75 kilometers from the holy city of Mashhad. At...
Martyred professor, Allameh Morteza Motahhari, was born on February 2, 1919 in the town of Fariman, 75 kilometers from the holy city of Mashhad. At the age of twelve, he set off for Mashhad seminary to embark on learning the basics of Islamic sciences. In 1937, despite Reza Khan’s intense confrontation with clergymen and also opposition by some of his friends and relatives, he left for Qom seminary to complete his studies.
During 15 years of his stay in Qom, he benefited from the presence of Grand Ayatollah Borujerdi (in jurisprudence and the principles of jurisprudence), Imam Khomeini (12 years in the philosophy of Molla Sadra, gnosis, ethics and principles of jurisprudence) and Allameh Seyyed Mohammad Hossein Tabatabaiee (in philosophy). He had also benefited from the presence of the late Ayatollah Haj Mirza Ali Aqa Shirazi in ethics and gnosis. Among other teachers of professor Motahhari mention can be made of the late Ayatollah Seyyed Mohammad Hojjat (in principles of jurisprudence) and the late Ayatollah Seyyed Mohammad Mohaqqeqdamad (in jurisprudence). While he was in Qom, in addition to education, he participated in socio-political affairs as well and he was in contact with Fadaiyan-e-Eslam group.
In 1952, he migrated to Tehran though he was one of the renowned teachers and among the future hopes of the seminary. In Tehran, he taught at Marvi School and delivered well-researched speeches. In 1955, the first session of the exegesis of the holy Qur’an in the Students\\\' Islamic Association was held by professor Motahhari. In the same year, he began teaching at the faculty of divinity and Islamic teachings of Tehran University. In 1958-59 concurrent with the establishment of the Physicians\\\' Islamic Association, professor Motahhari was one of the main speakers of the Association and during 1961-1971 he was the only speaker of the Association leaving behind a number of important deliberations.
In 1962, with the start of Imam Khomeini’s uprising, professor Motahhari accompanied him to the extent that one can consider the organizing of the June 5th uprising in Tehran and its coordination with Imam Khomeini’s leadership as being indebted to him and his companions. Having given an enlightening speech against the Shah on Wednesday, 5th of June 1963, Ayatollah Motahhari was detained by the police at 1 a.m. and sent to the interim police headquarters and was imprisoned with a number of Tehrani clergymen. 43 days later, following the migration of Ulema from other provinces to Tehran and public pressure, he was freed together with other clergymen.
After the formation of groups called “Mo’talefe Eslami”, which was among the combatant groups of the time, Imam Khomeini called on martyr Motahhari to lead these groups along with a number of clergymen.
Following Imam Khomeini\\\'s exile, professor Motahhari and his companions shouldered a heavier responsibility. At that time, he wrote books covering social requirements and delivering speeches at universities, the Physicians\\\' Islamic Association and mosques. Professor Motahhari made a lot of ideological efforts to Islamicize the content of the movement and strongly fought against diversions and falsehoods. In 1967, he established Hosseinieh Ershad with the help of some friends.
In 1969, after releasing an announcement signed by him, Allameh Tabatabai and Ayatollah Haj Seyyed Abolfazl Mojtahed Zanjani calling for collection of aid for the displaced Palestinians and because of publicizing it during a speech in Hosseinieh Ershad, he was detained and held in solitary confinement for a short while. From 1970-72 he supervised publicity works by Al-jawad mosque where he was the main speaker until the mosque and the Hosseinieh were closed and professor Motahhari was detained for a while. Later, Ayatollah Motahhari gave speeches at Javid, Ark and a number of other mosques. After a while Javid mosque was also closed. Around the year 1974 he was forbidden to speak which lasted till the triumph of the Islamic revolution.
Presenting genuine Islamic ideology through teaching, speech and writing books were among the valuable activities of professor Motahhari reaching its climax particularly during the years 1972-78; since in those years the leftists had increased their propaganda and groups of leftist Muslims and also those with a hotchpotch of ideas had emerged. After Imam Khomeini, professor Motahhari was the first figure who found out the ideological deviation of the heads of the so-called “Mojahedin-e-Khalq” organization and prevented others from cooperating with them and even foresaw their change of ideology. In those years, upon Imam Khomeini’s recommendation, professor Motahhari traveled to Qom twice a week to teach at its seminary where he taught important courses and at the same time he taught some courses at home in Tehran. In 1976, following an ideological dispute with a communist teacher of the faculty of divinity, he became retired prematurely. Furthermore; in those years Ayatollah Motahhari, in collaboration with some clergymen, established “Jameye Rohaniat-e-Mobarez” of Tehran hoping that such an institution would be gradually established in other cities as well.
Although professor Motahhari’s contact with Imam Khomeini continued after the Imam’s exile in France via letters and other means, in the year 1976 he managed to travel to the holy city of Najaf and consulted with Imam Khomeini on the important issues of the revolution and also seminaries. After the martyrdom of Ayatollah Seyyed Mostafa Khomeini and the start of the new phase of the Islamic revolution, professor Motahhari fully devoted himself to the revolution and hence played a fundamental role in all of its phases.
At the time of Imam Khomeini’s stay in Paris, Ayatollah Motahhari traveled to France where he spoke with the Imam on the important issues of the revolution and it was then that Imam Khomeini urged him to shape the Islamic Revolution Council. Upon Imam Khomeini’s return to Iran, he personally took the responsibility of the welcoming committee and till the victory of the revolution and after that he always acted as a supporter of the leader of the Islamic revolution and served as a kind and trusted advisor for him. But at 22:20 p.m. of Tuesday, 1st of May 1979 he was martyred by a grouplet called “Forqan” after leaving an ideological and political gathering. This caused profound sorrow and grief for Imam Khomeini and the Islamic Ummah who had a lot of hopes for this great man’s future.
There remain tens of works by Ayatollah Motahhari. These works deal with a variety of religious issues and offer responses to many of the important questions of religious society so much so that we can name his works as a reliable source concerning the Islamic ideology system.
Some of Imam Khomeini’s Words on Martyr Allameh Morteza Motahhari
[Motahhari] was rare in Islamology and different Islamic and Qur’anic sciences. I have lost a very dear child. I am mourning for him who was one of the figures who was considered the fruit of my life. Martyrdom of this righteous child and immortal clergyman created a vacuum in the dear Islam that cannot be filled by any means.
Motahhari, who was rare in purifying spirit, the strength of belief and the power of speech, flew to the ethereal world, but the ill-wishers should know that his Islamic, scientific and philosophical personality won’t perish with his departure.
Motahhari was a dear child for me and a firm stronghold for the religious and scientific seminaries and a useful servant for people and country.
I recommend the students and the committed intellectuals not to let this dear professor’s books be forgotten by non-Islamic schemes.
In his short life, [Motahhari] left behind immortal works which stemmed from a wakeful conscience and a spirit filled with the love for religion. He embarked on educating and training the society with an eloquent style and an able thought in analyzing Islamic subjects and explaining philosophical facts with a popular diction and without uncertainty. His oral and written works are unexceptionally instructive and inspiring; and his advice and admonitions, which sprang from a heart filled with faith and belief, are useful both for the Ulema and the laymen.
Late Motahhari was an individual who had different aspects of personality; and few people have done the service to the young generation and others as Motahhari has done. All his works are unexceptionally good and I don’t know anybody else whose works I could call unexceptionally good. His works are unexceptionally good and constructive for humans.
Professor Motahhari from the Viewpoint of Ayatollah Khamenei
Interview with the Supreme Leader on Martyr Motahhari
‘I consider myself Mr. Motahhari’s pupil’
As you know late professor Motahhari was a philosopher; the science sought by him was mostly the philosophical science. Later on; however, he got to the subjects of theology, i.e. he dealt with Islamic issues with new argumentation method of modern philosophy. But he spent most of his time on philosophical matters. He was considered the philosophical student of Imam Khomeini and Allameh Tabatabaiee. Thus what he maintains in theology is Hekmat Mota’aliah, i.e. the Philosophy of Molla Sadra.
His behaviour was like that of the mystics who would set out to find a perfect instructor. Basically his spiritual and moral condition was in such a way. He would search to know for example if a perfect elderly instructor is somewhere in the world, and he would go to him to stay by him. Indeed, spiritually, such a situation was fitting him. Yet he had found such a perfect instructor in Iran. He was absorbed in Imam Khomeini and Allameh Tabatabaiee. He was captivated by their love and regarded their scientific and mystic status very high.
Morally, late Motahhari was a prominent man; and a pure-hearted, enlightened, just, self-possessed and mature person. In his personal bonds with God he was a mystic, a man of God’s remembrance, journey towards God and worship. He used to say: “I have learnt paying attention to and worship of God from my father.”
Professor Motahhari had a lot of historical information especially about the recent history, and particularly on the issues related to the Ulema, seminaries, scientific, spiritual, philosophical and mystic figures. These pieces of information were not registered in any book and are heard from the professors and great figures and kept in mind. Since he knew all professors and Ulema of Najaf, Samarra and Isfahan, he was well-informed about their events and he would talk of them in the gatherings and visits held on different occasions.
Supereme Leader’s Words on Professor Motahhari’s Personality and Works
“As time passes from his martyrdom, his spiritual and ideological works and bounties manifest more fresh dimensions. The ideological and scientific works of that grand clergyman become clearer in the scene of the country press and religious knowledge; and one understands that an intellectual clergyman with responsibilities could have so fruitful life.”
Martyr Motahhari with his strong and decent thought stepped in the fields of Islamic subjects that hitherto nobody had stepped; and considering the ideas that had prevailed or were going to prevail in the country---through translation and import from the west and east, he entered a profound, vast and interminable scientific challenge. He both embarked on a very clever struggle to confront with the Marxists and entered the scene to confront with the western and Liberalist thoughts. This role is very important; it needs both courage and self-confidence, it requires both thinking strength and Ijtihad (being well- qualified in jurisprudence and different theological fields), it both needs certainty and resolute belief. This great man had all these together; he was both a learned man and very faithful, he was firm in his belief and had self-confidence, too; these are all necessary.”
Leader’s Visit with Martyr Motahhari’s Family (1996)
He had three characteristics regarding ideological issues: First, he had a strong thought and he was a true thinker. Secondly, while presenting and spreading the ideological principles, he had no intention but God’s nearness, promotion of the truth and fighting against the false. There was sincerity in him and his personal actions which would naturally make the second characteristic tangible. For example think of some people who are thinkers, yet do not present their thought for God’s sake, but they present it to show that they are knowledgeable, to draw people’s attention and to say that they are philosophers. Martyr Motahhari was not such. He would present thought for God’s sake and for Islam. He would truly burn up [like a candle] and would gush forth [like a fountain] and would present [Islamic ideas]. The reason for his survival is his second characteristic. It means that sincerity will have its impact and the Almighty God will grace any deed done with sincerity. The third characteristic was his working hard and his inexhaustibility.
The truth is that he wouldn’t sit till he might be referred to; but rather he would himself go after activity. He had these three characteristics.”
Leader’s Visit with Martyr Motahhari’s Family (1998)
“We should introduce Mr. Motahhari to the world especially the Islamic world. And if we want to introduce him, which points should be highlighted? I think this is your most important job. Some aspects of a figure’s personality are either unique that must be highlighted or are very outstanding that should be stressed.
In the life of the late Martyr Ayatollah Motahhari, his personality and his scientific identity there are numerous examples of these. One point, that in my opinion has the prime importance, is the new interpretation of the Islamic teachings. This is apart from his philosophical aspect and his strong and compelling arguments in the footnotes of ‘The principles of philosophy’ by ‘Ayatollah Tabatabaiee. This is another point. He elucidated Islamic concepts and teachings with a novel diction and expression which was much needed. I don’t say that if the works of the predecessors were pondered and scrutinized signs of this exegesis would not be found. Really if one had attentively studied the works of the Ulema he would have found some hints and cues; but I want to say that nobody had done this. As far as we know, nobody had done it before Mr. Motahhari. Even the modernist writers, who had emerged in the Arab countries, and we knew some of them, had not done this. These Egyptian authors, who were modernists and would write things with a broader sight and who knew the world somewhat more than Martyr Motahhari, most of them had traveled a lot and had visited different universities. Yet he [Ayatollah Motahhari] was not so, he was confined. I mean he was inside Iran and Tehran but his profound vision of the Islamic issues and his novel understanding of the verses [of Qur’an] and the narrations [of the Ahl-ul-Bayt], in my opinion, was one of his most outstanding aspects. It was he who, for the first time, substantively expressed the subjects related to principles of ideology, piety, patience, love, fairness, justice, and so on in the ideological atmosphere of Iran.
We thank God that Mr. Motahhari’s name was not forgotten in our society and the mental atmosphere of this country; but rather it became more prominent day by day. Many of the world phenomena are naturally perishable and by the lapse of time they become older. Most of the world phenomena are such. Yet there are some phenomena that not only do not fall into oblivion via lapse of time but become brighter, more manifest, more spectacular and more impressive. The phenomena based on reality are usually such. I clearly feel that, thank God, Martyr Ayatollah Motahhari’s thoughts are such.”
Memoirs of Dr. Ali Motahhari (Martyr Motahhari’s Son)
Night Supplication in front of the Word Allah
As it is said he didn’t give up midnight vigilance, midnight prayer, and wakefulness since his youth till the end of his life. It was his practice both at the time of studentship and after that and even at the time of martyrdom. I remember that facing our house there was the house of one of the previous regime’s officials which was usually guarded by two police officers. Apparently since the official had seen that the lamp of our house was lit at midnight, had worried to find the reason and it was important for him from the security point of view. He had told the guards to look for the reason. Professor [Motahhari] had a neon board of Allah which was green when lit. He would turn it on and perform his midnight prayer in its light. After the revolution one of the officers said, we had examined several nights and I had looked through the window to see what was going on inside the house. At the end I myself saw that he came at midnight and started worshipping for an hour. We were somehow absorbed by the professor, and despite much negative propaganda against the clergymen and him in particular to make us pessimist to them, we became very interested in him so much so that some would say we got our salary from the government but it was as if we were guarding him.
A Voice vis-à-vis MHe was very sensitive against ideological deviations and believed that we were seeking Islamic revolution and not mere revolution. It is not important that Shah goes but it is important to see what system is established after his going. Because if after the ouster of the Shah, for example the Mojahedin-e-Khalq take the lead, it is much better not to stage a revolution at all. Thus the deviated groups had found out professor Motahhari’s sensitiveness and had become his enemy. Three or four months before the victory of the Islamic revolution, a person, who had some tendencies to Mojahedin-e-Khalq and the leftists and was intended to be religious, too, was freed from the prison. Professor [Motahhari] said we had better visit him. I was with the professor. There was a man by the name of Ashuri as one of the heads of the Forqan group. He spoke of Islam and Marxism and said: ‘These two religions say one single thing and their content is the same with different forms. They speak of the laborers and we speak of the oppressed. Therefore our word is the same. We should unite to topple the regime of Shah and basically there is no difference between Islam and Marxism, etc.’ Professor was very upset and that man knew that professor Motahhari would answer him. That’s why he rose to leave. The professor said: ‘No, Be seated! Be seated!’ He made him sit and explained him in detail that our path is fundamentally separate from that of the Marxists. In no way can the forms be different with the same content. And we cannot unite with the Marxists in any way.
Immortal among People
Prior to the victory of the Islamic revolution, at the time of Imam Khomeini’s staying in Paris, it was heard everywhere that the regime of Shah wanted to arrest the leaders and prominent figures of the revolution.
Some people told him [Ayatollah Motahhari] it was better to go somewhere else to hide. He said: ‘Such actions are not good for clergymen. It is not good for us to escape from one place to another to hide; such things are not good for us.’ He stayed at home like before and nothing happened.
His Method of Training Children
One of the features of the professor’s training method for his children was that he would never resort to force and coercion and he would let them to realize and choose the right path with their own thought and wisdom. About choosing the field of education and the way of spending leisure time and the like he would never force us to do something necessarily; but he would show us the way. As the holy Qur’an says: ‘…be he grateful or ungrateful.’ And it was we who would choose the way. There was never force over our heads and we would choose one way with interest and free will.
The Professor’s Arrest after anti-Israel Speech
I have another memory from the year 1969 when he delivered the provocative speech on Palestine in Hosseinieh Ershad. This speech has been broadcast many times by IRIB. It was a very provocative, important and interesting speech which shook the regime of Shah; and it required a lot of courage to deliver such a speech when the regime of Shah was in the zenith of power and had the highest level of relations and unity with Israel. When the Israeli planes would refuel in Iran’s airport(s) during the 1967 war and would fly over the heads of the Arabs and Muslims, much bravery was needed to give such a speech and we saw that professor Motahhari gave that speech and was promptly arrested and taken away. When he was freed he said, ‘They made me sit in a car and blindfolded me and the car set out. I told them there is no need to blindfold and I will not look. If you want me not to look I will close my eyes. But they didn’t agree. Yet I realized the route till Ferdowsi square but didn’t realize after that.’ Apparently they had taken him to the committee of the SAVAK which was presumably located in the same Ferdowsi Street.
Allameh Tabatabaiee’s Message on the Occasion of Ayatollah Motahhari’s Martyrdom
In the name of the Almighty God
In memory of a scientific and philosophical personality who cast a world into grief and made the world of science and merit mournful with his departure.
Late Motahhari, who was a scientist, a thinker and a researcher with an overflowing intellect, a bright thought and a realistic mind, has left behind marvelous works and researches written about scientific and argumentative purposes that are seen in his books.
Late Motahhari, through his precious and blissful life that was abundant with scientific effort and philosophical thinking, sends an expressive and valuable message to the enthusiasts of science and philosophy never to repose from effort towards perfection and never forget scientific struggle for perfection; and in the market of realities turn their life--which is the best human commodity-- to the spiritual life— which is the lofty human life and is lasting till the world exists; and not to be absorbed and deceived by fabricated and imaginary personalities in this short life.
Yes, a narrow route opened by a scientist towards realities will bestow eternal life upon him and this is more valuable than the world and what it contains.
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[Comment with George Galloway] US forces leaving Iraq- 15 December 2011...
http://www.presstv.ir/Program/216012.html
George: The Yanks are going home from Iraq, well except the nearly 5000 of them who died and apart...
http://www.presstv.ir/Program/216012.html
George: The Yanks are going home from Iraq, well except the nearly 5000 of them who died and apart from the thirty thousand plus severely wounded and too damaged probably ever to make it back to home.
Of course the three million Iraqis driven out of their country into exile many of them begging in the countries alongside Iraq may never go home.
Also the Americans are going home without two trillion dollars of their people's money that they expended on this ruinous and disastrous war.
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Muslims mourn Shia Imams death in Belgium mosque arson - 15Mar2012 -...
Muslims in Brussels are still mourning the death of an imam who died of suffocation a couple of days ago. The 46-year-old imam, Abdallah Dadou, was...
Muslims in Brussels are still mourning the death of an imam who died of suffocation a couple of days ago. The 46-year-old imam, Abdallah Dadou, was in this Shia mosque to lead an evening prayer when a man came in and set the place on fire after spreading flammable liquid.
Apart from being sad, Muslims here are also shocked by the attack. According to the police, the suspect, now in custody, identified himself a Salafi.
Salafi extremists have always tried to put a rift between Sunnis and Shias but worshippers here say Sunnis and Shias have never had any problems living together in this country.
Experts agree that this attack does not represent reality. Semsettin Ugurlu is the president of the Muslim Executive of Belgium [shot of him]. He says he has never seen anything but good relationships between the two religious groups.
The official motivations for the attack are still under investigation. But Ugurlu says there is a lesson to be learned and a question to be answered: what led the attacker to do this? Was he influenced by certain books or by things he read on the Internet? There are still no answers. The only reality for now is the shock and sorrow of Muslims - here in Brussels and in the rest of the country.
As the worshippers behind me mourn the death of the imam, they emphasize that Shiite and Sunni Muslims have always lived in peace together here in Belgium. They also say Europe needs to make sure that such a crime will not happen again.
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[26 May 2012] West policies doomed to fail in Syria - English
NATO-supported politicians in Syria are isolated since the national election. Meanwhile the UN has about-turned to announce the presence of...
NATO-supported politicians in Syria are isolated since the national election. Meanwhile the UN has about-turned to announce the presence of al-Qaeda inside Syria.
Press TV has interviewed Webster Griffin Tarpley, author and historian from Washington about the admission by UN and US heads that al-Qaeda is attempting to destabilize Syria from inside the country after so long refusing to admit its presence and surmises on why the announcement would be made at this point in time. What follows is an approximate transcript of the interview.
Press TV: How surprising is it to you to see UN Chief Ban Ki Moon expressing concern about the situation in Syria? And what does Ban Ki Moon's breaking of his own silence mean to the UN Security Council?
Tarpley: In the case of Ban Ki Moon we must always suspect ulterior motives i.e. an evil intent. And in these circles that Ban Ki Moon speaks for, that is to say NATO and imperialism in general, the new line is no longer to deny the presence of al-Qaeda in Syria, but to begin to cite al-Qaeda as yet another reason why an invasion and bombing will be necessary that is to say, if this terrible situation goes on any longer that al-Qaeda might get the upper hand.
We heard Hilry Clinton in a rare moment of candor in the past week also conceding the presence of al-Qaeda in Syria.
However, we need to point out that the reason al-Qaeda is there is because these NATO heads of government, heads of state and other officials have brought al-Qaeda into the picture.
Al-Qaeda is what it always was, the CIA Arab Legion and in particular some of the most experienced al-Qaeda operatives were brought from Tripoli in Libya all the way to southern Turkey to Iskandaron and other places in kind of an airlift by NATO some months ago.
So much so that when Ambassador Jafari of Syria showed his CD at the UN - he said that the Syrian government has these confessions of foreign fighters including Turkish and Libyan foreign fighters and I think we can assume that's the Libyan Islamic Fighting Group, which is therefore al-Qaeda.
So, Ban Ki Moon is just as morally bankrupt as he always was, it's just that he has had to change his mode of attack.
The entire situation of this resistance is of course desperate. As a result of the Syrian election a couple of weeks ago when more than half of the possible voters voted under the worst possible conditions, the Syrian National Council is breaking apart and the leader (Berhan) Ghalioun has now resigned, he's out.
So, there is no coherent opposition so now they're less worried about trying to pretend that there's a political opposition and more with let's get on with the invasion.
Press TV: Just imagine if those armed gangs who claim to be the saviors of the Syrian people, yet kill civilians and use the human population as a human shield according to reports - just imagine if they came to power, I mean, what kind of a government would we see? Isn't it paradoxical?
Tarpley: This is of course the essence of the imperialist policy, it is partition, mini-states, micro-states and failed states. It's more or less what you see in Libya.
We notice that the Western media have been much less interested in showing us the wonders of democracy, the singing tomorrows of the National Transitional Council in Libya because that country of course is tragically breaking up and you've got terrorist gangs and the beginnings of a separation of different parts of the country.
This is what they would like to bring to Syria using NATO bombing, invasion… and the shock troops i.e. the people NATO has on the ground at the moment are these al-Qaeda types supplemented of course by mercenaries from France, turkey and other countries.
The specific emphasis we have right now though is to try to cut a corridor - and it won't be a humanitarian corridor, it will be a terror corridor - starting with Tripoli to northern Lebanon and this Kleyate airport, which NATO would like to seize.
That's why we've had an increase in terrorist assassinations in that area; we've had the kidnapping of the pilgrims… This is a thrust to try to get a corridor from the Mediterranean into Syria through Tripoli and the Kleyate airport.
Press TV: What lies ahead for Syria in the long term especially in terms of the Assad government? How long can the Assad government resist and maintain its power?
Tarpley: I think the Assad government politically is better off in the last two weeks than it was before because they've successfully carried out a national election, a multi-party election; the Constitution has been changed so that the Baath Party no longer has a monopoly of power.
I think anybody who is sincerely interested in democratic reforms has participated in that election; some of them did get elected. The people who have been boycotting it have isolated themselves - they're now exposed as either al-Qaeda or fellow travelers with al-Qaeda.
So it seems to me the NATO political situation has gotten desperate and the only way out of that is to try to escalate the military side. But there once again they risk the collision with Russia, China and others who are not going to allow them to do that at least under the UN cover.
One of the places to look for a possible resolution for this is the Bilderberg-er meeting here in Washington SC at the end of next week, would typically be a place where a solution to that dilemma might emerge and therefore bears very, very careful watching.
6m:11s
9183
PLF Press Conference Karachi - 16 July 2012 - Urdu
Palestine Foundation (PLF) of Pakistan has announced that an International Palestine Solidarity Conference will be held in Islamabad on...
Palestine Foundation (PLF) of Pakistan has announced that an International Palestine Solidarity Conference will be held in Islamabad on July 29.
Speaking at a press conference here on Monday, PLF office bearers said that guest leaders from foreign countries including Palestine,UK,US,Iran,Syria,Egypt,Lebanon and national political, religious leaders and scholars will speak at the Conference.
Muzaffar Hashmi, Allama Qazi Ahmed Noorani, Mehfooz Yar Khan advocate, S Shabbar Raza and Sabir Karbalai Abu Maryam. They said that Palestinian Prime Minister Ismail Haniya will speak through a vide message. Apart from foreign guest speakers, the list of speakers also include: Raja Zafar ul Haq, Chairman, Pakistan Muslim League-Nawaz, Qazi Hussain Ahmed, Chief of Milli Yakjehti Council, Haji Adeel, Senator and vice president of Awami National Party, Liaquat Baloch, deputy chief of Jamaat-e-Islami, Maulana Mohammad Khan Shirani, Chairman of Council of Islamic Ideology, Allama Raja Nasir Abbas, Secretary General of Majlis-e-Wahdat-e-Muslimeen, Allama Abbas Kumaili, former senator and chief of Jafaria Alliance Pakistan, J Salik, Chief of World Minorities Alliance Pakistan. The PLF officials said that they have chalked out a comprehensive programme to express solidarity with Palestinians during the month of Holy Ramzan.
8m:24s
7769
Science Experiment - Balloon Skewer - All Languages
Some things in this world just don\'t mix - dogs and cats, oil and water, needles and balloons. Everyone knows that a balloon\'s worst fear is a...
Some things in this world just don\'t mix - dogs and cats, oil and water, needles and balloons. Everyone knows that a balloon\'s worst fear is a sharp object...even a sharpened, wooden cooking skewer. With a little scientific knowledge about polymers you\'ll be able to perform a seemingly impossible task... pierce a balloon with a wooden skewer without popping it. Suddenly piercing takes on a whole new meaning!
How Does it Work?
The secret is to uncover the portion of the balloon where the latex molecules are under the least amount of stress or strain.
If you could see the rubber that makes up a balloon on a microscopic level, you would see many long strands or chains of molecules. These long strands of molecules are called polymers, and the elasticity of these polymer chains causes rubber to stretch. Blowing up the balloon stretches these strands of polymer chains. Even before drawing the dots on the balloon, you probably noticed that the middle of the balloon stretches more than either end. You wisely chose to pierce the balloon at a point where the polymer molecules were stretched out the least. The long strands of molecules stretched around the skewer and kept the air inside the balloon from rushing out. It’s easy to accidentally tear the rubber if you use a dull skewer or forget to coat the end of the skewer with vegetable oil. When you remove the skewer, you feel the air leaking out through the holes where the polymer strands were pushed apart. Eventually the balloon deflates… but it never pops.
Oh, just to prove your point, try pushing the skewer through the middle part of an inflated balloon. Well, at least you went out with a bang!
0m:50s
6593
[01] [Drama] The Chef - English dubbed
A happily married couple runs one of the most successful restaurants in Tehran. He\\\'s the head chef and she\\\'s the manager. But when she goes...
A happily married couple runs one of the most successful restaurants in Tehran. He\\\'s the head chef and she\\\'s the manager. But when she goes on television and starts singing her own praises without also acknowledging her husband\\\'s efforts, he takes offence and leaves the restaurant. What starts out as a small argument keeps escalating until it threatens to tear their family apart.,
44m:6s
6559
[02] [Drama] The Chef - English dubbed
A happily married couple runs one of the most successful restaurants in Tehran. He is the head chef and she\\\'s the manager. But when she goes on...
A happily married couple runs one of the most successful restaurants in Tehran. He is the head chef and she\\\'s the manager. But when she goes on television and starts singing her own praises without also acknowledging her husband efforts, he takes offence and leaves the restaurant. What starts out as a small argument keeps escalating until it threatens to tear their family apart.
48m:22s
5124