پنجره پنجره ای به اطلاعات و مقالات فارسی
 our belief
تنبلى فکر ١
درخواست حذف اطلاعات

professor! about human’s laziness… you once mentioned that everyone can have his/her own belief? can you please explain it در مورد این تنبلی انسان..که قبلا اشاره کردید هر کی هر عقیده ای میخواد داشته باشه توضیح میفرمایید

now it is called “freedom”. ok, it’s right. it’s good to say that anyone can have any belief. and it is so, everyone has his/her own belief and nothing can be imposed on him/her. it’s ok and also right to say,

اینو الان میگن خوب درسته هر ی هر عقیده ای داشته باشه حرف خوبیه و همینطور هم هست هر عقیده خودش را داره نمیشه عقیده ای بهش تحمیل کرد تا اینجا حرفی نیست حرف حقیم هست

but when that person is pleased with his belief, he will consider it right not to make any effort… s/he comes to a bad conclusion… s/he is very lazy.

اما آدم اون وقت دلشو به این خوش میکنه که حالا که من این عقیده را دارم پس حقه که دیگه تلاش نکنم..این نتیجه بد ازش بگیره خیلی تنبله!

when everybody says: “i have my own belief, what should i try for?!” then the path of effort gets closed.

هر ی میگه من عقیده خودمو دارم هی برای چی تلاش کنم ؟! راه تلاش بسته میشه



مشاهده متن کامل ...
شارد بی لیف با ش ت کالیفرنیا کروم فاتح san antonio stakes شد
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shared belief finds redemption in san antonio

shared belief نریان قدرتمندی که از ابتدای کورسهای خود توجهات را به خود جلب کرد توانست با ش ت قاطعانه کالیفرنیا کروم قهرمان san antonio stakes شود. این کورس حساس که در سانتا آنیتا پارک در ی تاون برگزار شد در مسافت 1/8 مایل به انجام رسید و شارد بی لیف با این قهرمانی ارزشمند که با چاب واری مایک اسمیت به انجام رسید برگ برنده دیگری به کارنامه پربار خود افزود.

http://www.pedigreequery.com/shared+belief

http://www.pedigreequery.com/california+chrome



مشاهده متن کامل ...
تنبلى فکر٢
درخواست حذف اطلاعات

everyone has the right to have his/her own belief! but does it mean that it is absolute? that he should not try

هر ی حق داره عقیده خودش را داشته باشه! اما یعنی دیگه مطلقه ؟ دیگه نباید تلاش کنه ؟

; otherwise i’m lazy! anyone who remains with his/her own belief is lazy.

من باید سعی کنم بفهمم اگه نکنم تنبلم ! هر ی در عقیده خودش بمونه تنبلیه

although everyone has the right to have his/her own belief, which is correct, s/he has the right to know what others’ believes are.

ضمن اینکه هر ی حق داره عقیده خودش را داشته باشه که این درسته این حق را هم داره که بفهمه شه های دیگران چیه

if other believes are better, i go to reach that point… s/h should give the right to himself/herself

که اگه دیگران بهترن من برم به اون برسم..این حقم به خودش بده،



مشاهده متن کامل ...
(igniter3(first step of humanity
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the only thing that makes our lives

valuable

is

belief

always defend your beliefs and try to

believe in sth

true

because if you lose your belief you lose

your life

overally

life=belief

know that nowadays un-humans are trying to break your belief and make you doubt and then give them up all these are because of knowing that if people have their beliefs they must be gone and the day in which people can understand each other and the beliefs is their death time

belief dosn't mean to defend sth illogical belief is a criterian for a manner of

living

what way you like to live

belief is what you think

when you have your own belief you are not limited by powerful arms

you can love you can be the best and all of the things that can make you a

real human

the key of this is

don't trust universial press because it is in the hands of

powerfull countries

and they feed us any thing that they like which is

benefitial for them

and

destructive for our home land and for us

and always dig by yourself

and always be brave

nb : dont believe in any thing without reason

remember

facts are criteria

not individuals

m.s



مشاهده متن کامل ...
our belief
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our belief
author : grand ayatollah makarem shirazi
translator : monir shafiei
number of volumes : 1
addition : 1999
this book is a quick review on shi’a beliefs which using concise - agreed by all though- argumentations thoroughly and delicately, replies to poisonous attacks of wahhabis against shi’a. this book has been translated and published in to several languages such as arabic, english, spanish, urdu, etc.


مشاهده متن کامل ...
که بماند #چار
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quiet/not giving a /not even listening mode (86%)
happy for no reason mode (11%)
sad for no reason mode (2%)
gone mad/talking mode (1%)

i don't feel like a human being.

smiling/laughing (all the time - they say)
smart enough/knows everything/makes mistakes purposefully/well dressed (all the time - i say)

one last thing,
it seems that i'm loosing my strict belief in ethics.
big change, kind of scary.



مشاهده متن کامل ...
که بماند #چار
درخواست حذف اطلاعات

quiet/not giving a /not even listening mode (86%)
happy for no reason mode (11%)
sad for no reason mode (2%)
gone mad/talking mode (1%)

i don't feel like a human being.

smiling/laughing (all the time - they say)
smart enough/knows everything/makes mistakes purposefully/well dressed (all the time - i say)

one last thing,
it seems that i'm loosing my strict belief in ethics.
big change, kind of scary.



مشاهده متن کامل ...
که بماند #چار
درخواست حذف اطلاعات

quiet/not giving a /not even listening mode (86%)
happy for no reason mode (11%)
sad for no reason mode (2%)
gone mad/talking mode (1%)

i don't feel like a human being.

smiling/laughing (all the time - they say)
smart enough/knows everything/makes mistakes purposefully/well dressed (all the time - i say)

one last thing,
it seems that i'm loosing my strict belief in ethics.
big change, kind of scary.



مشاهده متن کامل ...
deputy minister دارای بشترین سهم در بریدرزکاپ کلاسیک
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مسابقات بریدرزکاپ امسال از 10 روز دیگر شروع میشود و طبق روال هر سال با 13 دور در سانتا آنیتا پارک برگزار خواهد شد. مهمترین کورس این مسابقات که بریدرزکاپ کلاسیک است در مسافت 2000 متر با شرکت 17 راس اسب قدرتمند برگزار خواهد شد.در این بین سیلمی deputy minister با 1 نوه و 6 نتیجه دارای بیشترین فرزند در این کورس مهم است.

اسامی اسبهای شرکت کننده در بریدرزکاپ کلاسیک:

www.pedigreequery.com/bayern4

www.pedigreequery.com/majestic+harbor

www.pedigreequery.com/moreno11

www.pedigreequery.com/tonalist2

www.pedigreequery.com/big+cazanova

www.pedigreequery.com/california+chrome

www.pedigreequery.com/candy+boy4

www.pedigreequery.com/cigar+street

www.pedigreequery.com/footbridge3

www.pedigreequery.com/imperative9

www.pedigreequery.com/long+river5

www.pedigreequery.com/medal+count

www.pedigreequery.com/prayer+for+relief

www.pedigreequery.com/toast+of+new+york

www.pedigreequery.com/v+e+day

www.pedigreequery.com/shared+belief

www.pedigreequery.com/zivo



مشاهده متن کامل ...
شارلی ابدو می دهم جمعت کنند
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since the beginning of hey hey hey charlie hebdo since
i have dirty money center
nothing, it's not for you, not for your people remain
since the beginning of hey hey hey charlie hebdo since
however, this will encourage anyone who insults from evil
you will not have, nor fame
since the beginning of hey hey hey charlie hebdo since
charlie hebdo were donkey mjryant
another trick was like a donkey
since the beginning of hey hey hey charlie hebdo since
nhst root of the first day
consistent with slander and insult and ridicule has been
since the beginning of hey hey hey charlie hebdo since
but remember, if you're going to have to say hey boy
today you have another different game boy
since the beginning of hey hey hey charlie hebdo since
today you play with people's belief
concrete is stronger than a hundred people believe
since the beginning of hey hey hey charlie hebdo since
charlie hebdo, or yourself, and see his collection
charlie hebdo or tomorrow i will have a population



مشاهده متن کامل ...
شارلی ابدو می دهم جمعت کنند
درخواست حذف اطلاعات


since the beginning of hey hey hey charlie hebdo since
i have dirty money center
nothing, it's not for you, not for your people remain
since the beginning of hey hey hey charlie hebdo since
however, this will encourage anyone who insults from evil
you will not have, nor fame
since the beginning of hey hey hey charlie hebdo since
charlie hebdo were donkey mjryant
another trick was like a donkey
since the beginning of hey hey hey charlie hebdo since
nhst root of the first day
consistent with slander and insult and ridicule has been
since the beginning of hey hey hey charlie hebdo since
but remember, if you're going to have to say hey boy
today you have another different game boy
since the beginning of hey hey hey charlie hebdo since
today you play with people's belief
concrete is stronger than a hundred people believe
since the beginning of hey hey hey charlie hebdo since
charlie hebdo, or yourself, and see his collection
charlie hebdo or tomorrow i will have a population



مشاهده متن کامل ...
خانه کاغذی
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i swear by the quiet silence of your paper house, i know your dreams are as beautiful as my fancies believable.

به سکوت آرام خانه ی کاغذی ات قسم که می دانم رویاهای تو به زیبایی خیالات من باور ی است.

you’ve got the mystic believe of love from my silence.

تو از سکوت من به باور عرفانی عشق رسیده ای.

i’ve got the final point of belief from your silence.

من از سکوت تو به نقطه ی نهایی ایمان رسیده ام.

maybe it’s not possible to feel that the words we say about the paper world we’ve made are hearable.

شاید نتوان درک کرد که گفته های ما از آن دنیای کاغذی که ساخته ایم، شنیدنی است.



مشاهده متن کامل ...
the day
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there are things that change less often. or maybe they'll never change. like the p word for my blog. or the fact that i always lose money, or that i always ask alexis for cigarettes.

but one of the most annoying ones is this belief that one day will come. one day, just about the typical day, that you'll figure out what the hell it's all about. one day that you'll realize that all the miserable days that you've had have been precious lessons. that all the stupid things you've done will be remembered fondly. that your life is an unfinished story that's gonna be unravelled.

and when you're holding a pleasantly warm cup of tea, on a slightly cold atumn day, looking at the reflections of sunset in the sea, you migh have a glimpse of the day. but just like the cold breeze that p es by, it quickly slips away. five minutes later nothing is left of the wind nor the glimpse of the day, except for a vague memory. you could either start saying bul or sigh. which is equally unimportant. as unimportant as whatever you do typically in a typical day as a typical person.

but even the memory of the glimps of the day is powerful enough to keep you going. it ain't easy to accept there is no day after all. someting should keep you going. so why not the vague memory of the glimpse damn day. they say, you have only two choice. either it never crosses your mond and you'll live a happy or ty life, or it crosses your mind and you spend the rest of your life expecting something to happen. you don't quite know what, but it's something that's gonna keep you going.



مشاهده متن کامل ...
knowing one’s mind
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knowing one’s mind

william child

1. self knowledge and the propositional attitudes

how do we know the contents of our own minds? that question prompts another;

what are the contents of our minds?

philosophers tend to divide mental phenomena into two broad categories. on the one hand, there are experiences. this category includes at least perceptual experiences (such as the visual experience one has when one sees a tree) and bodily sen ions (pains, toothaches etc.). on the other hand, there are such states as believing that oslo is in norway, wanting senegal to win the world cup, intending to make a chocolate cake. we can think of these states as attitudes towards propositions. believing that senegal will win is taking the attitude of believing towards the proposition that senegal will win; wanting senegal to win is taking the attitude of wanting it to be the case that towards the proposition that senegal will win, and so on. so we can call such states propositional attitudes. no doubt the division of mental phenomena into just two categories is too crude. but, provided we treat it with caution, it is a helpful way of carving things up.

my topic is our knowledge of our own propositional attitudes. how do we know what we believe, want, intend, and so on? all of us have many beliefs about ourselves. for example, i believe that i was born in bridge and that i am over 5’10” tall. and i not only believe these things about myself; i know them. but notice two features of these cases. first, though i do, in fact, know where i was born and how tall i am, we don’t think that every rational person must know where they were born or how tall they are; it is easy to think of reasons why someone might not know such facts about themselves. second, i do not have any special way of knowing these facts about myself. any way of knowing my birthplace or my height that is available to me is also, in principle, available to other people. the way i know where i was born, for instance, is by looking at my birth certificate and asking my parents. and you can know where i was born in exactly the same way.

now consider our knowledge of our propositional attitudes. people are generally right about what they currently believe, want and intend. of course, we can be wrong about our true beliefs, desires and intentions. but such mistakes are the exception, not the rule. being right about one’s attitudes is the normal situation.

this sort of self-knowledge differs in important respects from knowledge of such facts about oneself as one’s height or birthplace. first, being right about one’s own attitudes is the norm. it is not just that people do, as a matter of fact, tend to be right about their beliefs and desires. it is an essential truth that people are by and large right about what they believe, desire and intend, in a way in which it is not an essential truth that people are right about their height or birthplace. while it is easy to see how someone could be wrong about how tall they are or where they were born, it is not at all easy to see how someone could, quite generally, be wrong about what they believe,

desire and intend. in fact, you could not be a rational agent at all if you did not by and large know what you believe, what you want, and what you intend to do.

second, each of us has a special way of knowing about our own propositional attitudes - a way in which no-one else can know about them. if you know that i believe henman will win wimbledon, we can always ask how you know. and the answer is obvious: your knowledge of what i believe is based on what i say and how i behave. but consider the question, “how do i know that i believe that henman will win?” in the normal case, my knowledge of what i believe is immediate and effortless; it is not based on anything at all. it seems that i just do know what i believe, without even trying. no-one else can know of my beliefs with the same effortlessness and immediacy. the same is true for my desires and intentions.

how are we to understand this knowledge of our own propositional attitudes? i will review three philosophical accounts of self-knowledge, all of them for one reason or another un isfactory. then i will describe a different approach, which looks more promising

2. three accounts of self-knowledge

there are three popular ways of explaining our knowledge of our own propositional attitudes.

first, there is the idea that all self-knowledge is based on introspected experience - on feelings, sen ions and the like. on this view, there is a particular kind of experience ociated with each kind of propositional attitude. so there is a particular way it feels like to believe that henman will win wimbledon, a different way it feels like to want him to win, and so on for every different kind of attitude one might have. the source of my knowledge of what i believe and desire, then, is essentially the same as the source of my knowledge that i am in pain or that i have pins and needles. introspection tells us about our experiences and feelings. and, since belief and desire are correlated with specific kinds of experience, introspecting our experiences and feelings tells us what we believe and desire.

but this account seems hopeless. it is simply not true that there is any distinctive experience involved in believing that such-and-such is true, or wanting it to be the case that so-and- so. try, for example, to reflect on what it feels like to believe that oslo is the capital of norway, or that e=mc2, or that one’s forename is such-and-such. it is hard to give much credence to the idea that there is something experiential that captures what is common to all cases of believing. the same goes for the other propositional attitudes too.

a second suggestion is that ascribing attitudes to ourselves involves a kind of self- interpretation. on this view (contrary to what was claimed in part 1 above) the process of self-ascribing attitudes is no different in kind from the process of ascribing attitudes to other people. i observe my behaviour and ascribe to myself the beliefs, intentions and desires that make best sense of that behaviour, just as i ascribe to other people the beliefs and so forth that make best sense of their behaviour. my beliefs about my own attitudes are more likely to be true than my beliefs about other people’s (or their beliefs about mine). but the reason for that is just that i have very much more

experience of my own behaviour than i have of other people’s behaviour. and that is a purely quantitative difference; there is no qualitative difference at all between ascribing attitudes to oneself and ascribing them to others.

now such a process of self-interpretation does have a part to play in self-knowledge. we do sometimes take up a third-person attitude to our own behaviour, working out what we believe or desire in something like the way we work out what others believe and desire. but that is obviously not what we do in most ordinary cases of self- ascription. in most cases there is no question of observing our own behaviour. i just know, without any basis at all, that i believe that oslo is in norway, or that i intend to brush my teeth.

a third suggestion is that our self-knowledge is the product of a reliable causal mechanism. on this view, each person’s mind contains a mechanism that, given an intention (for example) as input, produces the belief in the subject that she has that intention. we do not have to think about our intentions or behaviour in order to work out what we intend. it is just a feature of the human mind that, when one’s mind contains the intention to brush one’s teeth (say), that intention automatically causes the belief that one intends to brush one’s teeth. so the reason our beliefs about our own attitudes are generally right is that the causal mechanism that produces those beliefs is a very reliable mechanism.

there is something right in the idea that our attitudes reliably cause beliefs that we have those attitudes. when i believe that i intend to brush my teeth, there must be something that causally explains my having that belief; it did not come from nowhere. and the fact that i do intend to brush my teeth presumably plays some part in producing my belief that i have that intention. but even if it is true that our attitudes cause beliefs about them, it does not follow that the appeal to a reliable causal mechanism is by itself enough to give us a complete account of our knowledge of our own attitudes. in particular, the causal account itself says nothing about what is actually involved, from my own point of view, in forming a belief about what i intend, expect or believe. the account seems to suggest that such beliefs about our own attitudes just pop into our minds - that i simply find myself, for no reason, believing that i intend to brush my teeth, or believing that i believe that oslo is in norway. and that is untrue to the actual experience of forming beliefs about our own attitudes. in real life, we do not just find ourselves possessed of beliefs about our attitudes - as if from nowhere. we have reasons for holding the beliefs about our attitudes that we do; and there are ways in which we reach those beliefs. without an account of what self- ascription actually involves from the subject’s own perspective, the causal account is incomplete.

3. a different account of self-knowledge

i shall describe a different view of the self-ascription of propositional attitudes, an account that is rooted in suggestions made by wittgenstein and that has been developed by others in recent years.1 consider first the case of self-ascribing beliefs. what is a belief? seen from your point of view, having a belief is not a matter of being in some internal state. as far as you are concerned, what you believe is simply a matter of how the world is. suppose you believe that oslo is in norway. what that

means is that, from your point of view, oslo is in norway. what follows from this apparently uninteresting truism?

suppose i make the jud ent, “oslo is in norway”. the topic of that jud ent is oslo and norway; the jud ent is not about me. but the fact that i make that jud ent does imply something about me. if you know that i have judged that oslo is in norway, you know that, from my point of view, oslo is in norway. and if you know that, then you know that i believe that oslo is in norway. so you can learn something about me from the jud ents i make about the external world. in wittgenstein’s words:

the language-game of reporting can be given such a turn that a report is not meant to inform the hearer about its subject matter but about the person making the report.

it is so when, for instance, a teacher examines a pupil. (pi pp. 190-1.)

but suppose i want to state explicitly that i believe that such-and-such. my jud ents about the external world automatically express what i believe about the world. but to state that i believe that such-and-such, i must move from a jud ent that expresses my belief to a jud ent that explicitly ascribes that belief to me. for example, i must move from the jud ent “oslo is in norway” (which expresses my belief that oslo is in norway) to the jud ent “i believe that oslo is in norway” (which explicitly states that i have that belief). how do i do that? simply by prefixing the jud ent i am prepared to make about the external world with the clause, “i believe that . . .”. that clause converts my jud ent about the external world (“oslo is in norway”) into a jud ent about myself (“i believe that oslo is in norway”). and i reach that jud ent about myself without the need for any introspection or self-observation. as long as i understand the words “i believe that . . .”, there is a simple procedure for ascribing beliefs to myself. to tell what i believe about where oslo is, for example, this is what i have to do. first, consider the question, “where is oslo?” second, answer that question - by judging (e.g.) “oslo is in norway”. third, prefix that jud ent with the clause, “i believe that . . .”. that is all i need to do to reach a belief about what i believe.

what does this account explain? first, it explains the reliability of our beliefs about our own beliefs. the jud ent i make about where oslo is is already an expression or manifestation of my current belief about where oslo is. so a modification of that jud ent is all that is needed to produce a correct self-ascription of the belief. crucially, since i form that belief about my belief without examining any evidence about what i believe, there is no room for error to slip in because the evidence is incomplete, or because i make mistakes in essing it.

second, the account addresses the question of how, from the point of view of the subject, beliefs about her own beliefs are reached. (so it fills the gap we noticed in the causal account of self-knowledge.) i do not just find myself possessing beliefs about what i believe; i reach those beliefs, by considering how things objectively are, understanding that the way things are from my point of view just is the way i believe them to be, and making the simple manoeuvre that turns a jud ent that expresses what i believe into a jud ent that explicitly ascribes that belief to me.

4. some questions about the account

the position i have sketched in section 3 offers a promising account of our self- ascriptions of our current beliefs - an account that describes how we make those self ascriptions and explains their reliability. but even if this account is successful, it is only the beginning of a full understanding of our knowledge of our propositional attitudes. i will conclude by mentioning some issues that need to be faced.

first, there are instances in which the jud ents we make about the world do not express what we really believe: cases of self-deception, wishful thinking and the like. suppose that, in my enthusiasm for an african victory, i judge “senegal will win the world cup”. prefixing that jud ent with the clause “i believe that . . .”, i selfascribe a belief: “i believe that senegal will win the world cup”. but suppose that, deep down, i do not really believe that they will. in this case, the model i have described has produced a false self-ascription. so the model, however reliable, is not infallible. does that show that the model cannot, after all, give me knowledge of my own beliefs? and, in cases of self-deception, wishful thinking and the like, how do we know what we really believe; what alternative method of self-ascription do we have?

second, how far can the model i have sketched be generalised? the central idea is that our effortless self-ascription of current beliefs can be explained in terms of the simple conceptual manoeuvre that converts a jud ent that expresses a belief into a jud ent that self-ascribes that belief. but belief is just one kind of propositional attitude. there are many others. there are attitudes that are quite closely allied to belief: expecting, suspecting, anticipating, etc. and there are others, like desire and intention, that are very different. to give an account of self-knowledge for these cases that parallels the account we have offered for belief, we will need to find, for each case, a kind of jud ent that expresses the relevant attitude. and we will have to show that it is possible to convert that jud ent, by some simple conceptual manoeuvre, into a jud ent that self-ascribes the attitude. but can this be done? are there kinds of jud ent that express our desires, intentions etc.? and if so, can they be easily converted into explicit self-ascriptions?

third, i have spoken only about our knowledge of our current propositional attitudes. but what of our ability to remember what we believed or desired or intended in the past? are we reliable about our own past propositional attitudes? if so, what is the source of that reliability? and can the model that seems to work for present-tense self- ascriptions of belief be extended to the past-tense case? it would not be surprising to find that the model i have sketched cannot be extended to all cases, or to all types of propositional attitude. in philosophy, over-generalising a good idea is a common mistake, and there is no reason to expect that our general reliability about our own propositional attitudes will have a single source. but we should not be too pessimistic about the account described in section 3. the fact that a given account is not correct for all cases does not show that it is not correct for any case.

william child

university college, oxford

1 see ludwig wittgenstein, philosophical investigations, (oxford: basil blackwell, 1953) part ii section x. for the cl ic modern development of wittgenstein’s suggestion, see gareth evans the varieties of reference, (oxford: oxford university press, 1982) ch. 7, especially pp. 225-6.



مشاهده متن کامل ...
faith
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یاَ اَیُّهاَ الَّذِینَ آَمَنُوا آَمِنُوا بِاللهِ وَ رَسُولِهِ وِ الْکِتاَب

(o’ you who believe! believe in allah and his messenger and the book, which he has revealed to his messenger)(4,136)the holy prophet (s.a.w.) said:

اَلإیماَنُ عَقْدٌ بِالْقَلْبِ وَ نُطْقٌ بِالْلِساَنِ وَ عَمَلٌ بِالأرْکاَن

faith is (a combination of) conviction in the heart, speaking out by the tongue and deeds by the limbs:the believers are ranked according to their level of faith. faith has four pillars - tawakkul(relying on god.), tafweedh(entrusting one’s affairs to allah,ridhaa ( isfaction and pleasure over divine decree)and tasleem(. submission to god. ):translator’s comments ,and one who possesses these pillars, acquires tranquillity and repose, and his faith attains stability and permanence. the faith of those who are weak in belief is neither stable nor permanent.

did not imam sadiq (a.s.) say: (allah grants the world to his friends and foes alike, but faith, he bestows only to chosen ones from amongst his creations)?

hence, those possessing true and perfect faith have always been in the minority; forbearance being their ‘minister’ and wisdom, the ‘commander of their army’.



مشاهده متن کامل ...
what is buckwheat cereal
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the term buckwheat cereal can refer to buckwheat grains, or it can be a breakfast cereal containing buckwheat. breakfast cereal made from buckwheat grains can be or cold, and may be eaten with added milk. a hearty grain, the flavor of buckwheat is widely considered to be more potent and earthy than wheat. contrary to popular belief, buckwheat is not technically a grain, but a fruit, which makes it a popular choice for people on traditional grain and gluten-restricted diets



مشاهده متن کامل ...
what is buckwheat cereal
درخواست حذف اطلاعات

the term buckwheat cereal can refer to buckwheat grains, or it can be a breakfast cereal containing buckwheat. breakfast cereal made from buckwheat grains can be or cold, and may be eaten with added milk. a hearty grain, the flavor of buckwheat is widely considered to be more potent and earthy than wheat. contrary to popular belief, buckwheat is not technically a grain, but a fruit, which makes it a popular choice for people on traditional grain and gluten-restricted diets



مشاهده متن کامل ...
نیوتن و ما پلانک پدران فیزیک کلاسیک و فیزیک جدید
درخواست حذف اطلاعات
بسم الله الرحمن الرحیم

فیزیک دو شاخه دارد: فیزیک کلاسیک که پدرش اسحاق نیوتن ی موحد بوده ی که خودش مفسر انجیل بوده و تا عمر داشته در مقابل انی که به خیال خودشان با سلاح علوم طبیعی به جنگ با خداپرستی و مکتب انبیاء می رفتند، می ایستاده:

"هرچند نیوتن بیشتر به خاطر آثار علمی شهرت دارد امّا تعدادی از رساله های وی در مورد تفسیر کتاب مقدس شهرت دارند. وی خود را از معدود افراد زمان می دانست که توسط خدا برای تفسیر کتاب مقدس برگزیده شده بودند. وی مانند بسیاری دیگر از معاصران هموطنش از ستایندگان آثار جوزف مید بود. نیوتن تاکید زیادی بر تفسیر مکاشفه یوحنا داشت و یادداشتهای فراوانی در مورد این بخش از انجیل دارد. وی به تثلیث اعتقاد نداشت". (منبع: صفحه ی فارسی ویکی پدیا)

و فیزیک مدرن که پدرش ما پلانک بوده:

einstein was the first physicist to say that planck's discovery of the quantum (h) would require a rewriting of physics.(نقل از ویکی پدیا)

انیشتین اولین فیزیکدانی بود که گفت کشف کوانتوم توسط پلانک یک نسخه ی جدید از فیزیک را می طلبد. یعنی فیزیک جدید، اصولا بر اساس کشفیات ما پلانک صورت گرفته.

در این پست برای شناخت وجهه ی مذهبی پلانک به ذکر چند قول از او می پردازیم:

anybody who has been seriously engaged in scientific work of any kind realizes that over the entrance to the gates of the temple of science are written the words: ye must have faith. it is a quality which the scientist cannot dispense with.

هرکه بطور جدی درگیر هر نوع فعالیت علمی بوده است می فهمد که بالای دروازه ی معبد علم نوشته شده است: شما باید ایمان داشته باشید، این صلاحیتی است که دانشمند نمی تواند از داشتنش معاف باشد.

both religion and natural science require a belief in god for their activities, to the former he is the starting point, and to the latter the goal of every thought process. to the former he is the foundation, to the latter, the crown of the edifice of every generalized world view. scientific autobiog hy and other papers

هم مذهب و هم علوم طبیعی برای فعالیتشان به اعتقاد به خداوند نیازمند هستند، برای مذهب، اعتقاد به خداوند نقطه ی آغاز است و برای علوم طبیعی اعتقاد به خداوند هدف نهایی هر فرایند تفکری است. برای مذهب اعتقاد به خداوند اساس است و برای علوم طبیعی اعتقاد به خداوند، تاج ساختمان هر قانون جهانشمول است.

it was not by any accident that the greatest thinkers of all ages were deeply religious souls.

تصادفی نیست که همواره بزرگترین متفکران هر زمانه افراد بسیار مذهبی ای بوده اند

science cannot solve the ultimate mystery of nature. and that is because, in the last analysis, we ourselves are part of nature and therefore part of the mystery that we are trying to solve. where is science going?

علم نمی تواند راز اصلی طبیعت را کشف کند چون در تحلیل نهایی ما خودمان یک جزئی از طبیعت هستیم و بنابراین یک قسمت از همان رازی هستیم که داریم سعی می کنیم حلش کنیم.

the highest court is in the end one’s own conscience and conviction—that goes for you and for einstein and every other physicist—and before any science there is first of all belief. for me, it is belief in a complete lawfulness in everything that happens. letter from planck to niels bohr (19 oct 1930).

دادگاه نهایی برای هر شخصی وجدان و اعتقاداتش است که این راجع به تو و انیشتین و هر فیزیکدان دیگری هم صدق می کند. و قبل از هر دانشی، اول یک اعتقاد وجود دارد. خود من اعتقاد دارم به یک قانون کامل برای هر چیزی که اتفاق می افتد.

the quantum hypothesis will eventually find its exact expression in certain equations which will be a more exact formulation of the law of causality. where is science going?

فرضیه ی کوانتوم سرانجام در معادلاتی که فرمولبندی دقیقتری از قانون علیت هستند، توصیف خواهد شد. [توضیح اینکه بسیاری از افرادی که بر اساس نظریات خود ما پلانک، انقلاب کوانتوم را ایجاد کرده و گسترش دادند (مثل هایزنبرگ و ما بورن) و الان هم ترویج می دهند و از آن سخت دفاع می کنند قائل به این هستند که مکانیک کوانتوم قانون علیت را نقض می کند و پدیده های کوانتومی، ماهیتی تصادفی دارند بدون نیاز به علتی خاص و از همین راه است که منکر وجود خالق می شوند. ان شاء الله توضیحات بیشتری در این باره در پست های آتی می آورم]

و من الله وفیق



مشاهده متن کامل ...
نیوتن و ما پلانک پدران فیزیک کلاسیک و فیزیک جدید
درخواست حذف اطلاعات
بسم الله الرحمن الرحیم

فیزیک دو شاخه دارد: فیزیک کلاسیک که پدرش اسحاق نیوتن ی موحد بوده ی که خودش مفسر انجیل بوده و تا عمر داشته در مقابل انی که به خیال خودشان با سلاح علوم طبیعی به جنگ با خداپرستی و مکتب انبیاء می رفتند، می ایستاده:

"هرچند نیوتن بیشتر به خاطر آثار علمی شهرت دارد امّا تعدادی از رساله های وی در مورد تفسیر کتاب مقدس شهرت دارند. وی خود را از معدود افراد زمان می دانست که توسط خدا برای تفسیر کتاب مقدس برگزیده شده بودند. وی مانند بسیاری دیگر از معاصران هموطنش از ستایندگان آثار جوزف مید بود. نیوتن تاکید زیادی بر تفسیر مکاشفه یوحنا داشت و یادداشتهای فراوانی در مورد این بخش از انجیل دارد. وی به تثلیث اعتقاد نداشت". (منبع: صفحه ی فارسی ویکی پدیا)

و فیزیک مدرن که پدرش ما پلانک بوده:

einstein was the first physicist to say that planck's discovery of the quantum (h) would require a rewriting of physics.(نقل از ویکی پدیا)

انیشتین اولین فیزیکدانی بود که گفت کشف کوانتوم توسط پلانک یک نسخه ی جدید از فیزیک را می طلبد. یعنی فیزیک جدید، اصولا بر اساس کشفیات ما پلانک صورت گرفته.

در این پست برای شناخت وجهه ی مذهبی پلانک به ذکر چند قول از او می پردازیم:

anybody who has been seriously engaged in scientific work of any kind realizes that over the entrance to the gates of the temple of science are written the words: ye must have faith. it is a quality which the scientist cannot dispense with.

هرکه بطور جدی درگیر هر نوع فعالیت علمی بوده است می فهمد که بالای دروازه ی معبد علم نوشته شده است: شما باید ایمان داشته باشید، این صلاحیتی است که دانشمند نمی تواند از داشتنش معاف باشد.

both religion and natural science require a belief in god for their activities, to the former he is the starting point, and to the latter the goal of every thought process. to the former he is the foundation, to the latter, the crown of the edifice of every generalized world view. scientific autobiog hy and other papers

هم مذهب و هم علوم طبیعی برای فعالیتشان به اعتقاد به خداوند نیازمند هستند، برای مذهب، اعتقاد به خداوند نقطه ی آغاز است و برای علوم طبیعی اعتقاد به خداوند هدف نهایی هر فرایند تفکری است. برای مذهب اعتقاد به خداوند اساس است و برای علوم طبیعی اعتقاد به خداوند، تاج ساختمان هر قانون جهانشمول است.

it was not by any accident that the greatest thinkers of all ages were deeply religious souls.

تصادفی نیست که همواره بزرگترین متفکران هر زمانه افراد بسیار مذهبی ای بوده اند

science cannot solve the ultimate mystery of nature. and that is because, in the last analysis, we ourselves are part of nature and therefore part of the mystery that we are trying to solve. where is science going?

علم نمی تواند راز اصلی طبیعت را کشف کند چون در تحلیل نهایی ما خودمان یک جزئی از طبیعت هستیم و بنابراین یک قسمت از همان رازی هستیم که داریم سعی می کنیم حلش کنیم.

the highest court is in the end one’s own conscience and conviction—that goes for you and for einstein and every other physicist—and before any science there is first of all belief. for me, it is belief in a complete lawfulness in everything that happens. letter from planck to niels bohr (19 oct 1930).

دادگاه نهایی برای هر شخصی وجدان و اعتقاداتش است که این راجع به تو و انیشتین و هر فیزیکدان دیگری هم صدق می کند. و قبل از هر دانشی، اول یک اعتقاد وجود دارد. خود من اعتقاد دارم به یک قانون کامل برای هر چیزی که اتفاق می افتد.

the quantum hypothesis will eventually find its exact expression in certain equations which will be a more exact formulation of the law of causality. where is science going?

فرضیه ی کوانتوم سرانجام در معادلاتی که فرمولبندی دقیقتری از قانون علیت هستند، توصیف خواهد شد. [توضیح اینکه بسیاری از افرادی که بر اساس نظریات خود ما پلانک، انقلاب کوانتوم را ایجاد کرده و گسترش دادند (مثل هایزنبرگ و ما بورن) و الان هم ترویج می دهند و از آن سخت دفاع می کنند قائل به این هستند که مکانیک کوانتوم قانون علیت را نقض می کند و پدیده های کوانتومی، ماهیتی تصادفی دارند بدون نیاز به علتی خاص و از همین راه است که منکر وجود خالق می شوند. ان شاء الله توضیحات بیشتری در این باره در پست های آتی می آورم]

و من الله وفیق



مشاهده متن کامل ...
the human body provides a nuptial this means
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timeliness can also be critical because it is critical to obtain 8 men and women to type a sq. effectively probable not provide the comp ion and generosity we'd like to provide ghd wide plate straighteners the cloud 9 straighteners weak plus the needy except if we initial study and apply those people virtues in the neighborhood of our kinfolk and close friends.probably we grew up in people where customers served just one one more plus the local community. the human body provides a nuptial this means. i had been very happy previous 7 ghd hair straightener colours days to obtain a duplicate of ralph martins new leopard print ghds e-book will several be saved? the subtitle in the e gold ghd cl ic styler book is exactly what vatican ii really teaches and its implications with the new evangelization.given that the title indicates ralph martin explores the trendy struggles relevant to evangelization, demonstrating the number of of those complications are ociated to your flawed interpretation on the next vatican council.

some will say, like a guy,?i can't definitely have an viewpoint below. catherine whereby she describes a glorified soul ghd australia in heaven:it absolutely was so stunning that she couldn't seem on it; the brightness of that soul dazzled her. once more, just my belief. it really is another thing to generally be weary while in the operate but it's yet another factor for being weary on the?perform. as an example determine means. the planet has currently indulged the blindness in the flesh, although the father hasn't stopped uttering his phrase and environment forth the sunshine of his fact.



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خط خطیای من-37
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what is happening to us?where is our expectance? secrete and secrete and secrete ...when will be this shadow disapeared?what will happen to our heart ,our hope,our dream. i want everyone knows specialy u,shut at me,beat me ,but help me and don't demand separation and forget.please help me, please understand the reason of my tears.please help me, for my heart ,for my dream for my tears please forget your belief, just for me ,just for your daughter.i'm afraid from saying,i'm afraid from your response but i need your help.i am smelling lie,i hate it.please let me feel love without fray, let me feel this love without any secrete ,i am in love with him ,i can't forget ,i tried becouse you used compulsion but i couldn't ,i can't break my promise, do you want it?really?i want you know.can you remember my escape from ..., he used to ask to avoid from saying to anyone ,he used to try look at me ,touch me,he wrote on palm of my hand "i love u" ,he put my hand on his heart that... . i escaped but he nauseated me from love, from men,from everything,i lost happiness,i had no friend,smile was disapeared from on my face but when he e to my life everything was changed.he try to keep me happy,he is all of my life ,please don't seperate us

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مشاهده متن کامل ...
in regards to the price of ghd hair straightener
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the archbishop’s letter will expose other options also. we wish to be additional pro-active and obey christ by intensifying our do the job to explicitly evangelize making use of all of the new strategies out there.and maybe you have listened to that catholic radio has are available the final thirty day ghd for hair period towards the nation’s money: discount ghd nz wmet 1160 am. it is possible to free ghd hair straighteners also stream the sign at their site in this article:? the station provides ewtn programming which is portion of the guadalupe radio community.

before long plenty of, area programming may also be introduced along buy ghd straighteners online with the ewtn lineup. this offers a fantastic step forward while in the capability cheap ghd australia from the archdiocese as well as the broader church?to meet the mandate of jesus to evangelize, to proclaim the gospel to all people.and what of you? how would you obey the mandate of christ to evangelize? each individual sunday at m that you are despatched forth through the deacon or priest using these text: the m is finished, go in peace.” theres?that phrase yet again: go.

he’s taught me how you can belief using an harmless child-like faith…although i’m nonetheless seeking to find out that lesson. which weekend, strolling by way of the chocolate manufacturing facility, his existence jogged my memory in regards to the price of ghd hair straightener liberty uncovered inside the simplicity of factors.? as we slowly but surely walked as a result of the tour, all kinds of other family members would move us by, exhibiting inside their faces a considerably hurried hurry.?? looking forward to what was up coming.? nope, not my uncle.? he slowed us down – and what a present which was!? it gave my household the chance to soak every thing in and revel in time into the fullest!? it gave us a possibility to cherish even the littlest of items.



مشاهده متن کامل ...
beautiful english
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i swear by the silence of your paper house , i know your dreams as beautiful as my fancies believable...you've got mystic believe of love from my silence...i've got the final point of belief from your silence...maybe it's not possible to feel that the words we say about the paper world we've made are hearable...but we can start to paint the grey branches of the paper tree green

i know painting...you know painting too...so why don't you start ???...when i was a child, i didn't have any water color, i used to go to little garden near stream and cut all the color flowers and paint...if we search the paper garden near paper house for a short time...there have to be flowers to our believes the red color of love.......

translate:

به سکوت آرام خانه ی کاغذی ات قسم که میدانم رویاهای تو به اندازه ی زیبایی خیالات من باور ن یست...تو از سکوت من به باور عرفانی عشق رسیده ای...من از سکوت تو به نقطه ی نهایی ایمان رسیده ام...شاید نتوان درک کرد که گفته های ما از این دنیای کاغذی که ساخته ایم شنیدنیست...ولی می شود دست به کار شد و رنگ سبز به شاخه های خا تری درخت های کاغذی کشید

من نقاشی بلدم...تو هم نقاشی بلدی...پس چرا دست به کار نمیشوی ؟؟؟...وقتی بچه بودم برایم آبرنگ نمی یدند ، می رفتم سراغ باغچه ی کنار رودخانه ، هر چه گلهای رنگی بود می چیدم...و نقاشی می ...اگر کمی در باغچه ی کاغذی کنار خونه ی کاغذیمون جستوجو کنیم...حتما گلهای کاغذی دارد تا رنگ قرمز عشق به باور هایمان بکشیم.....



مشاهده متن کامل ...
phrasal verbs
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decide on

meaning: if you decide on something, you choose one thing from among two or more possible options.

meet with

meaning: to get a certain reaction or response, either positive or negative

hold up

meaning: to steal from someone while threatening them with a gun or asimilar weapon

carry out

meaning: if you carry out a task or a piece of work, you do whatever is needed to complete it.

have out

meaning: if you have something out, like a tooth or an organ, it's removed from your body.

sit up

meaning: if you sit up, you get up into a sitting position after you've been lying down.

jack up

meaning: to increase the price or the cost of something by a large amount

set back

meaning: if something has set you back fifty dollars, it has cost you fifty dollars.

leave behind

meaning: if you left something behind, you forgot to bring it with you.

instil in

meaning: to condition someone to follow a certain belief or to behave in a certain way

take in

meaning: to include something

fall out

meaning: if something falls out, it becomes detached from whatever it's attached to.

stand out

meaning: if somebody stands out, they are easy to see because there is something unusual about the way they look or the way they behave.

go away

meaning: to leave or go to another place

become of

meaning: if you ask what has become of someone you haven't seen or heard from for a long time, you want to know what's happened to them.

buckle up

meaning: to fasten a seatbelt in a car or on a plane



مشاهده متن کامل ...
phrasal verbs
درخواست حذف اطلاعات

decide on

meaning: if you decide on something, you choose one thing from among two or more possible options.

meet with

meaning: to get a certain reaction or response, either positive or negative

hold up

meaning: to steal from someone while threatening them with a gun or asimilar weapon

carry out

meaning: if you carry out a task or a piece of work, you do whatever is needed to complete it.

have out

meaning: if you have something out, like a tooth or an organ, it's removed from your body.

sit up

meaning: if you sit up, you get up into a sitting position after you've been lying down.

jack up

meaning: to increase the price or the cost of something by a large amount

set back

meaning: if something has set you back fifty dollars, it has cost you fifty dollars.

leave behind

meaning: if you left something behind, you forgot to bring it with you.

instil in

meaning: to condition someone to follow a certain belief or to behave in a certain way

take in

meaning: to include something

fall out

meaning: if something falls out, it becomes detached from whatever it's attached to.

stand out

meaning: if somebody stands out, they are easy to see because there is something unusual about the way they look or the way they behave.

go away

meaning: to leave or go to another place

become of

meaning: if you ask what has become of someone you haven't seen or heard from for a long time, you want to know what's happened to them.

buckle up

meaning: to fasten a seatbelt in a car or on a plane



مشاهده متن کامل ...
"noology, n." - word of the day from the oed
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your word for today is: noology, n.

noology, n.
[‘ originally: the branch of learning that deals with the mind or thinking; (occas.) a work on this subject (now hist.). later (also): the study of the spiritual or distinctively human aspects of humanity.’]
pronunciation: brit. /nəʊˈɒlədʒi/, u.s. /noʊˈɑlədʒi/
etymology: < ancient greek νόος nous n. + -logy comb. form. compare post-cl ical latin noologia (1666). compare noological adj.,nooscopic adj., nooscopics n. (also earliest in bentham).
originally: the branch of learning that deals with the mind or thinking; (occas.) a work on this subject (now hist.). later (also): the study of the spiritual or distinctively human aspects of humanity.
1817 j. bentham chrestomathia ii. 196 alegopathematic, or say alego-æsthetic pneumatology has, for its single-worded synonym, the not unexpressive appellation noology.
a1832 j. bentham ess. logic in wks.(1843) viii. 289/1 the field of the corresponding branch of science may be termed the field of noology.
a1856 w. hamilton lect. metaphysics(1859) i. vii. 123 we have several deservedly forgotten treatises, of an older date, under the inviting name of noologies.
1893 mind 2 385 empirical psychology must be supplemented by noology. this however is not to be understood as if the absolute idea were to be grasped by an intellectual effort.
1915 a. c. mason tr. h. höffding mod. philosophers 207 the philosophy of religion does not need a special method of its own, and ‘noology’ is itself but a via media between speculation and practical belief.
1956 m. h. moore tr. a. a. cournot ess. found. knowl. xxii. 494 somatology is broken up into the science of quantities (posology, mathematics) and the science of qualities (poiosomatology); while pneumatology is subdivided into noology (logic and ideology) and anoopneumatology, which includes pathoscopy and ethics.
1991 amer. hist. rev. 96 822/2 universal history, for bonnaud, must build on noology, the ‘science’ of the ‘noosphere’..which refers to the specifically human realm of thought, action, and activity and which is present..throughout human evolution.



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cross cultural communication
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cross cultural communication: the term “culture” refers to the complex collection of knowledge, language, rules, habits, lifestyles, beliefs, and customs that link and give a common identity to a particular group of people at a specific point in time.

all social units develop a culture. even in two-person relationships, a culture develops over time. in friendship and romantic relationships, for example, partners develop their own history, shared experiences, language patterns, rituals, habits, and customs that give that relationship a special character—a character that differentiates it in various ways from other relationships. examples might include special dates, places, songs, or events that come to have a unique and important symbolic meaning for two individuals.

groups also develop cultures, composed of the collection of rules, customs, and other characteristics that give an identity to the social unit. where a group traditionally meets, whether meetings begin on time or not, what topics are discussed, how decisions are made, and how the group socializes are all elements of what, over time, become defining and differentiating elements of its culture.

organizations also have cultures, often apparent in particular patterns of dress, layout of workspaces, meeting styles and functions, ways of thinking about and talking about the nature and directions of the organization, leadership styles, and so on.

the most rich and complex cultures are those that are ociated with a society or a nation, and the term “culture” is most commonly used to refer to these characteristics, including language and language-usage patterns, rules, and customs. a societal or national culture also includes such elements as significant historical events and characters, social customs, family practices, religion, economic philosophies and practices, belief and value systems, and concepts and systems of law.

cross cultural communication example:

4 strange friends

we can just suppose that there are four strange friends from four different countries that own different way of life and culture, when they are gathering with each other friendly and tells cordially something about their culture to each other and listen for understanding throughout his friends explanation about their cultures called cross cultural commnunication. the main issue that any of these four people must consider is respecting any of the cultures not insulting that.

gul rahman faraz



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هندسه زندگی
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((هندسه زندگی))
می توان به زندگی "نگاه هندسی" داشت و از "زاویه" دید دیگری "محیط" پیرامون خود را محاسبه کرد و "مساحت عمر" را سنجید و به شخصیت خود "شکل" مناسب داد.
می توان زندگی را "مربعی" قرار داد که چهار ضلع آن را هدف، تلاش، ایمان و درستکاری تشکیل داده باشد
و می توان "مثلثی" ساخت که در سه زاویه آن علم و عقیده و اخلاق قرار گرفته باشد.
می توان مرکز دایره حیات را یک "انتخاب خوب" قرار داد و همه تلاش های روزانه و ماهانه و سالانه را بر محور آن چرخاند.

((geometry of life))
life can be a "geometrical look" and the "angle" another view "settings" on your account and "life-size" measure of your character "as" appropriate.
life can be a "square" that the four sides of the goal, effort, faith and honesty is formed
and the "triangle" that the three angles of the knowledge and belief of ethics is located.
the center of the circle of life is a "good choice" was the best day and month and year on its axis positioned.



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هندسه زندگی
درخواست حذف اطلاعات
((هندسه زندگی))
می توان به زندگی "نگاه هندسی" داشت و از "زاویه" دید دیگری "محیط" پیرامون خود را محاسبه کرد و "مساحت عمر" را سنجید و به شخصیت خود "شکل" مناسب داد.
می توان زندگی را "مربعی" قرار داد که چهار ضلع آن را هدف، تلاش، ایمان و درستکاری تشکیل داده باشد
و می توان "مثلثی" ساخت که در سه زاویه آن علم و عقیده و اخلاق قرار گرفته باشد.
می توان مرکز دایره حیات را یک "انتخاب خوب" قرار داد و همه تلاش های روزانه و ماهانه و سالانه را بر محور آن چرخاند.

((geometry of life))
life can be a "geometrical look" and the "angle" another view "settings" on your account and "life-size" measure of your character "as" appropriate.
life can be a "square" that the four sides of the goal, effort, faith and honesty is formed
and the "triangle" that the three angles of the knowledge and belief of ethics is located.
the center of the circle of life is a "good choice" was the best day and month and year on its axis positioned.



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message ( ramadan): the peak of allah’s entertainment for his guests
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(message no. 4( ramadan:

the peak of allah’s entertainment for his guests

allah’s entertainment : by the revelation of the holy quran to the sweet heart of prophet mohammad (pbuh) and then each year to the hearts of imams (a.s.) and now on to the heart of imam mahdi(a.s.)

at qhadr night which is at the peak of the entertainment groups by groups of angles host imam mahdi(a.s.) in a special way and also those who receive a special benefit (thanks to him). as imam sajad (a.s.) told:

there are people that the invisible imam is so that they view him:

- they believe in his imamat

- and they are waiting for his arrival( the best thing to do is to wait for his arrival)

they benefit from the light of quran beside him depending to their belief in his imamat and their awaiting for his arrival.

in fact they get closer to the host of allah’s entertainment at the spiritual and wisdom worlds due to their cognitive, understanding, and he receives his intercession for the facts of quran to meet allah (the owner of quran). of course, the people who fast depending to their degrees they would be hosted but they are far too different.

the ones who fast and the real thirsty people asking for knowledge on the night of qhadr due to allah’s mercy and the intercession of imam mahdi(a.s.) they would be watered through the merciful rain of allah by the cup of imam and his hands and watered and enjoyed and so there be no thirst and over end wailing.

at the last phrase of nodbs prayer(بکاسه وبیده رئیارویئا حنیئا سائقا لاظماءبعده) they tried to correct their actions and leave their natural and sensual interests and they prayed so much for his arrival and above all of them tried a lot and hard sincerely for the emergence of his arrival and finally they rush to the event(and they reach the entertainment of the spiritual world).

since imam mahdi (a.s.) said :”pray a lot for the rush of my arrival since that is a relief for you”

?now what should we do?

oh moslems, our destiny would be written, checked, and locked soon. so hurry up!

افلا یتوبون الی الله ویستغفرونه(مائده – 74)

why don’t you get back to allah and ask forgiveness from him(maedeh surreh-74)

so, we should ask for forgiveness and repair our actions lament and mourn to him and pray sincerely for his arrival (especially at the nights of qhadr).

there is not left a lot of time and due to another some hours we will get to the destiny of the next year(inshallah, his arrival be accepted so soon and we be on his side).



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