Bahai'at

[RedWine]

UNITED NATIONS - An Iranian of the Bahai faith has died in his jail cell of unknown causes, 10 years after being imprisoned by Tehran for abandoning Islam, the Bahai International Community said on Monday.

Zabihollah Mahrami, 59, had been sentenced to death by Iran's Revolutionary Court in January 1996, but the sentence was later commuted to life in prison following an international outcry.

"His death comes amidst ominous signs that a new wave of persecutions has begin" in Iran, the group's UN office said in a statement. At least 59 Bahais have been arrested, detained or imprisoned so far this year, up sharply from the last several years, it said.

The Bahai faith, an offshoot of Islam, originated in Iran 150 years ago. It claims five million members in 191 countries world-wide, including thousands in Iran where it is officially considered "a misleading and wayward sect."

Mahrami died in his cell last Thursday in a government prison in Yazd, where he had been forced to perform arduous physical labor and was the regular target of death threats, said Bani Dugal, Bahia's principal representative to the United Nations. She did not say where her information came from.

"In this light there should be no doubt that the Iranian authorities bear manifest responsibility for the death of this innocent man, whose only crime was his belief in the Bahai faith," Dugal said.

Mahrami was a civil servant who, like many other Bahais, lost his job following Iran's 1979 revolution. More than 200 Iranian Bahais have been killed and hundreds more imprisoned since 1978, the group said.

He was earning a living installing Venetian blinds when arrested in 1995 on charges of "apostasy," a term used in Iran to denote abandoning Islam.

He was sentenced to death in January 1996, triggering protests from the European Parliament and numerous governments including Australia, Brazil, Canada, France, Germany, Britain and the United States.

Iranian officials later said he had been sentenced to death for spying for Israel rather than following the Bahai faith. His death sentence was in any case quietly dropped in 1999.

[RedWine]

NEW YORK,A Baha'i who was wrongly jailed in Iran for 10 years died in his prison cell of unknown causes on Thursday, 15 December 2005, the Baha'i International Community has learned.
Mr. Dhabihu'llah Mahrami, 59, was held in a government prison in Yazd under harsh physical conditions at the time of his death.

His death comes amidst ominous signs that a new wave of persecutions of Baha'is has begun. This year so far, at least 59 Baha'is have been arrested, detained or imprisoned, a figure up sharply from the last several years.

Arrested in 1995 in Yazd on charges of apostasy, Mr. Mahrami was initially sentenced to death. His sentence was later commuted to life imprisonment after an international outcry and widespread media attention.

"The worldwide Baha'i community mourns deeply the passing of Mr. Mahrami, who was unjustly held for a decade on trumped-up charges that manifestly violated his right to freedom of religion and belief," said Bani Dugal, the principal representative of the Baha'i International Community to the United Nations.

"While the cause of his death is not known, Mr. Mahrami had no known health concerns," said Ms. Dugal.

"We also know that Mr. Mahrami was forced to perform arduous physical labor and that he had received death threats on a number of occasions.

"In this light, there should be no doubt that the Iranian authorities bear manifest responsibility for the death of this innocent man, whose only crime was his belief in the Baha'i Faith," said Ms. Dugal.

"In our mourning, we nevertheless hope that Mr. Mahrami's unexplained passing will not go unnoticed by the world at large and, indeed, that his case might become a cause for further action towards the emancipation of the Baha'i community of Iran as a whole," said Ms. Dugal.

Born in 1946, Mr. Mahrami served in the civil service but at the time of his arrest was making a living installing venetian blinds, having been summarily fired from his job like thousands of other Baha'is in the years following the 1979 Iranian revolution.

Although Iranian officials have asserted that Mr. Mahrami was guilty of spying for Israel, court records clearly indicate that he was tried and sentenced solely on charge of being an "apostate," a crime which is punishable by death under traditional Islamic law.

Although Mr. Mahrami was a lifelong Baha'i, the apostasy charge apparently came about because a civil service colleague, in an effort to prevent Mr. Mahrami from losing his job, submitted to a newspaper an article stating that he had converted to Islam.

When it later became clear to Iranian authorities that Mr. Mahrami remained a member of the Baha'i community, they arrested him and charged him with apostasy for allegedly converting from Islam to the Baha'i Faith. On 2 January 1996, he was sentenced to death by the Revolutionary Court, a conviction that was later upheld by the Iranian Supreme Court.

The death sentence against Mr. Mahrami stirred an international outcry. The European Parliament, for example, passed a resolution on human rights abuses in Iran, making reference to Mr. Mahrami's case. The governments of Australia, Brazil, Canada, France, Germany, the United Kingdom, and the United States also registered objections.

There was also significant media coverage of the case, in Le Monde and Liberation in France, as well as reports by the BBC, Reuters and Agence France Presse.

Although the authorities did not publicly bow to international pressure calling for Mr. Mahrami's release, in December 1999 they took the occasion of the anniversary of the birth of the Prophet Muhammad to declare an amnesty and commuted his sentence to life imprisonment.

Since 1978, more than 200 Iranian Baha'i have been killed, hundreds more have been imprisoned, and thousands have been deprived of jobs, pensions and education as part of a widespread and systemic religious persecution by the government of the Islamic Republic of Iran.

As of October, Mr. Mahrami was one of nine Baha'is being held in Iranian prisons. However, all of the others had been arrested in 2005.

Mr. Mahrami is survived by his aged mother, his wife, his four children, and his grandchildren.

Mr. Mahrami's funeral was held on Friday, 16 December 2005, the same day that the United Nations General Assembly passed a resolution expressing "serious concern" over the human rights situation in Iran, making specific mention of the ongoing persecution of the Baha'i community there


http://news.bahai.org/i/bwns_7490_300_0_nc.jpg

[RedWine]

UN calls on Iran to stop persecution of Baha'is

UNITED NATIONS, 17 December 2005 (BWNS) -- For the 18th time since 1985, the United Nations General Assembly has passed a resolution expressing "serious concern" over the human rights situation in Iran, also making specific mention of the ongoing persecution of the Baha'i community there.
The resolution, which had been put forward by Canada and co-sponsored by 46 countries including Australia, the European Union, and the United States, passed by a vote of 75 to 50 on 16 December 2005.

Among other things, it called on Iran to "eliminate, in law or in practice, all forms of discrimination based on religious, ethnic or linguistic grounds, and other human rights violations against minorities, including Arabs, Kurds, Baluchi, Christians, Jews, Sunni Muslims and the Baha'i...."

The resolution quite specifically takes note of the upsurge in persecution against Iran's 300,000-member Baha'i community, noting the "escalation and increased frequency of discrimination and other human rights violations against the Baha'i, including cases of arbitrary arrest and detention, the denial of freedom of religion or of publicly carrying out communal affairs, the disregard of property rights, the destruction of sites of religious importance, the suspension of social, educational and community-related activities and the denial of access to higher education, employment, pensions, adequate housing and other benefits...."

The resolution also encourages various agencies of the United Nations Commission on Human Rights to continue to work to improve the human rights situation in Iran, and at the same time it calls on the government of Iran to cooperate with these agencies.

[Michellica]

ey cyrus kojayee ke ina daran tof mikonan be karaye ke kardi :(

[EverGreen]

Woooow. Damet garm bache tehroon. :lol:

[khanoomi]

Donsaeid az man khast yekam information darbareye dine Bahai beheton bedam manam nakhastam harfesho zamin bezanam vali aslan dost nadaram kasi behem ya be dinam tohin kone.


امر بـهائی جوانترين دين از اديان مستقلّ جهان است و تجديد دين از اصول اين آئين است زيرا در هر زمان مقتضيّات جامعه بشری تغيير ميپذيرد و در هر عصری دينی جديد موافق با مقتضيّات جهان و نيازمندی جهانيان ظاهر ميگردد. بـهائيان معتقدند که
حضرت بـهاءالله، بنيانگذار امر بـهائی (۱۸۱۷- ۱۸۹۲) جديدترين فرستاده الهی در سلسله پيامبران پيشين چون حضرت ابراهيم، موسی و بودا و زردشت و مسيح و بالاخره حضرت محمّد است و رسالتش برای ايجاد تمدّنی جديد و جهانی است که بشر در اين زمان بدان نيازمند است.
محور تعاليم پيام بـهائی وحدت عالم انسانی است يعنی وقت آن آمده است که بشر از هر قوم و نژادی به يگانگی رسند و همه در ظلّ يک جامعه جهانی درآيند. حضرت بـهاءالله فرموده است که خداوند بيمانند نيروهائی را در جهان بکار گماشته است تا آنچه را که بر حسب سنّتهای پيشين سبب جدائی و اختلاف ميان اقوام و طبقات و اديان و ملل عالم گشته است از ميان بردارد و مهمترين کاری که امروز بشر بايد بآن پردازد وحدت عالم انسانی و تلاش و کوشش در راه اتّحاد و اتّفاق اهل عالم است.

يکى از اهداف و مقاصد دين بـهائی بذل و همّت و مساعدت در اين مسير است. از اين روی امر بـهائی جامعه*ای جهانی مرکّب از قريب به ۵ ميليون نفر از اکثر ملل و نژادها و فرهنگهای جهان بوجود آورده و تعاليم حضرت بـهاءالله را در آن جامعه تجسّم بخشيده است. آزمايشی که بهائيان در اين راه کرده*اند سبب تشويق کسانی است که از همان راه ميپويند و نوع انسان را اعضاء يک خاندان و کره زمين را يک وطن ميدانند

[khanoomi]

inja man axhaye moghadase dine Bahai ro mizaram
http://www.arkapple.com/gems/full/bahai.gif

[RedWine]

Thx for info :)

[khanoomi]

Redwin jan sharmande man nemidonestam to darbarash neveshti sorry aziz

[RedWine]

Through the desert
A message of religious tolerance




June 8, 2006
iranian.com

Excerpt from "Veiled Souls" by Katrin Kassiri & Reza Safarnejad (PublishAmerica 2006).

In 1976 Iran is a peaceful, prosperous and Westernized country. Katrin is an eight year old girl growing up in Northern Iran in a family who follows a minority religion known as the Bahai Religion. Katrin's seventeen year old sister, Nassrin, commits suicide when Katrin's father disapproves of Nassrin's relationship with Hossein who came from a Moslem family.

As the family works through their grief, Iran's political situation destabilizes when various political factions such as pro-democracy students and Islamic fundamentalists vie to overthrow the government through a violent revolution. The bloody revolution is followed by a full-scale with Iraq, as Iran's government cracks down on the civil rights of its citizens and openly discriminates against Bahais. Katrin who sees no future for herself in Iran decides to leave for the United States, but she has to brave a trip through the desert of Eastern Iran into Pakistan with the aid of human traffickers.

Her story in the United States is a personal account with a fresh view of an Iranian Bahai who is new to the Western culture as she struggles to find her place in life. There are more twists and turns when she falls in love with a Moslem man who is younger than her and his mother will not give her blessing to their marriage.

The main subject of this "Veiled Souls" is Katrin's emotional story with a message of religious tolerance. It is an allegorical tale for all who have ever lost control of their lives as a consequence of unforeseen events or prejudices of society. This book is very unique because it gives the readers a first hand and unbiased view of Iran's revolution, the Iran-Iraq war and the changes that took place in post-revolution Iran. It is also unique because this is the only known book written by a Bahai without the review and approval of the Bahai religious governing council.


I put the picture in a frame in plain view to help me remember her from a kinder, gentler time of her life. Perhaps someday it would help me tell my children the story of where their parents and grandparents came from, to pass on the lessons of our lives onto my children. How would I tell them my story, when so much of it took place in a different world? A world that is completely unknown to them. It scares me to think that my children and I come from two different worlds. How can I bridge the gap between these two worlds? How can I make them understand? Then again, I think that all parents and their children come from different worlds; some separated by the physical distance of their cultures, others by the generation gap.

My parents came from a small village in northern Iran by the Caspian Sea where everything is lush green and beautiful unspoiled beaches are just a brisk walk away. This quiet and inconsequential farming village was where they grew up, fell in love and got married. My mother was only seventeen and two years younger than my father when they married, although they had a good reason to get married at such a young age. My mother was already pregnant with their first child and in such a small community this was about as scandalous as it could get. Having a child so soon into their marriage was not a problem for my parents because they both loved children. Naturally they did not stop after the first one. I was the last of eight children; four boys followed by four girls, as they reached for hormonal balance in the house.

My parents had a wonderful relationship. They used to play cards and joke around when they were together. My father had a government job administering basic health exams and vaccinating children in small towns that paid enough to make a modest living. Even though we could not afford most luxuries, it never bothered us. The economy had been growing rapidly in the last thirty years and the country’s standard of living was in line with most Western nations. My family moved to a town about a hundred miles away called Gonbad before I was born when my father received a well deserved promotion. Gonbad is made of a mix population of mostly Turkman, Mazandarani, Persian and Azari ethnics.

The Turkmans are descendants of Mongolian tribes. They would be considered Asian in America. The Persians look Middle Eastern by American standards and the Mazandarani are fair skinned and lite colored people, although the various races have been mixing for so many generations that it is impossible to find anyone of a single pure background. The Turkmans are mostly Sunni Moslems, while the Persians and Mazandaranis are mostly Shiite. A trip to Gonbad would leave a lasting impression on even the most unimaginative visitor, as the visions of men and women dressed in traditional Mongolian tribesmen clothing clashes with the machinery and glitter of modern day life in this thousand year old city.

Iran is one of the few countries in the world like the United States or Canada where people of all colors, ethnic and religious backgrounds live on the same street peacefully. This becomes an important issue to my story because my family follows a small and little known religion called the Bahai faith. The Bahai religion is not accepted by Moslems because Moslems believe Mohammad was the last prophet, while the Bahai faith was started by a man known as The Báb (The Gate) who promised a new prophet was to come about twelve hundred years after Mohammad.

Our home was a modest three bedroom with a large courtyard in the front that led to the street. The front courtyard was surrounded by tall brick walls with a metal gate that opened to the sidewalk outside. The yard’s ground was covered with white mosaic tiles and there was a small fountain pool at the center of the yard. Adjacent to each wall there was a flower garden.

Growing up in a Bahai family, I felt no different from other children my age. My earliest childhood memories are of playing with my sisters and friends. But my most vivid childhood memory is of a terrible night when I woke up to the sound of my mother screaming. It was still dark outside. I slipped out of bed rubbing my eyes and stumbled toward the door as I made my way through my room side stepping the toys on the floor. There were about a dozen men and women in our living room. Four women surrounded my mother who was sitting on the couch and sobbing out loud. I heard the words death and tragic over and over again as the men and women whispered to each other. I looked around the room for my sisters and my dad but I could not find them. Had something happened to my father? I felt confused and scared and I began to cry. So much had changed in the past year. We had lived in the same house as long as I could remember and life was just a comfortable childish routine for me, but then everything began to change.

By winter of 1976, my four brothers and my oldest sister had all left the house. Only the three youngest girls, Nassrin, Jacklyn and I were still living in the house. My youngest brother, Ghobaud, who had recently finished his military duty, was living with us temporarily until he found a job. Having Ghobaud in the house was both good and bad. My father was away most of the time on business trips. It was nice having a man in the house. It made me feel safe. At the same time Ghobaud was very strict with us, especially with my sister Nassrin who was seventeen and a high school senior. Like most Iranian teenagers in the seventies she wanted to freely date whomever she wished. I used to hear Ghobaud and Nassrin argue often about her makeup, whom she was with, and how late she came home. But to be completely honest, being a kid I was distracted easily by my friends playing outside and never paid much attention to their fights.

I was in the second grade and I envied Jacklyn who was four years older than me and sometimes got away with wearing make up. But of all my siblings, I loved Nassrin the most. She always looked out for me and bought me toys or ice cream when she had money. I used to watch Nassrin in the morning as she brushed her long straight brown hair and put on her makeup. She was beautiful. I wanted to be like her when I grew up. I tried to mimic her by brushing my hair with her brush and putting on her makeup. But I had curly hair and always ended up with knots in my hair and makeup ended up everywhere on my face except where it should go.

Nassrin had been spending less time with me since she started dating Hossein in early fall. I was jealous that Nassrin was not spending as much time with me as she used to, but I noticed how happy my mom was for the two of them. My mom invited Hossein over for dinner often and she always cooked something fancy when he came over. Through winter Nassrin and Hossein became closer and they were spending more and more time together. I asked my mother why they were always together. I did not quite understand the whole being in love thing, but I had heard enough love stories to accept it. I had seen them kiss, although they never kissed in public. But being the youngest child I could sometimes go unnoticed and see things others in the house did not.

http://images.amazon.com/images/P/1424104823.01._SS500_SCLZZZZZZZ_V50339839_.jpg

[meysam_bache_bahal]

Through the desert
A message of religious tolerance




June 8, 2006
iranian.com

Excerpt from "Veiled Souls" by Katrin Kassiri & Reza Safarnejad (PublishAmerica 2006).

In 1976 Iran is a peaceful, prosperous and Westernized country. Katrin is an eight year old girl growing up in Northern Iran in a family who follows a minority religion known as the Bahai Religion. Katrin's seventeen year old sister, Nassrin, commits suicide when Katrin's father disapproves of Nassrin's relationship with Hossein who came from a Moslem family.

As the family works through their grief, Iran's political situation destabilizes when various political factions such as pro-democracy students and Islamic fundamentalists vie to overthrow the government through a violent revolution. The bloody revolution is followed by a full-scale with Iraq, as Iran's government cracks down on the civil rights of its citizens and openly discriminates against Bahais. Katrin who sees no future for herself in Iran decides to leave for the United States, but she has to brave a trip through the desert of Eastern Iran into Pakistan with the aid of human traffickers.

Her story in the United States is a personal account with a fresh view of an Iranian Bahai who is new to the Western culture as she struggles to find her place in life. There are more twists and turns when she falls in love with a Moslem man who is younger than her and his mother will not give her blessing to their marriage.

The main subject of this "Veiled Souls" is Katrin's emotional story with a message of religious tolerance. It is an allegorical tale for all who have ever lost control of their lives as a consequence of unforeseen events or prejudices of society. This book is very unique because it gives the readers a first hand and unbiased view of Iran's revolution, the Iran-Iraq war and the changes that took place in post-revolution Iran. It is also unique because this is the only known book written by a Bahai without the review and approval of the Bahai religious governing council.


I put the picture in a frame in plain view to help me remember her from a kinder, gentler time of her life. Perhaps someday it would help me tell my children the story of where their parents and grandparents came from, to pass on the lessons of our lives onto my children. How would I tell them my story, when so much of it took place in a different world? A world that is completely unknown to them. It scares me to think that my children and I come from two different worlds. How can I bridge the gap between these two worlds? How can I make them understand? Then again, I think that all parents and their children come from different worlds; some separated by the physical distance of their cultures, others by the generation gap.

My parents came from a small village in northern Iran by the Caspian Sea where everything is lush green and beautiful unspoiled beaches are just a brisk walk away. This quiet and inconsequential farming village was where they grew up, fell in love and got married. My mother was only seventeen and two years younger than my father when they married, although they had a good reason to get married at such a young age. My mother was already pregnant with their first child and in such a small community this was about as scandalous as it could get. Having a child so soon into their marriage was not a problem for my parents because they both loved children. Naturally they did not stop after the first one. I was the last of eight children; four boys followed by four girls, as they reached for hormonal balance in the house.

My parents had a wonderful relationship. They used to play cards and joke around when they were together. My father had a government job administering basic health exams and vaccinating children in small towns that paid enough to make a modest living. Even though we could not afford most luxuries, it never bothered us. The economy had been growing rapidly in the last thirty years and the country’s standard of living was in line with most Western nations. My family moved to a town about a hundred miles away called Gonbad before I was born when my father received a well deserved promotion. Gonbad is made of a mix population of mostly Turkman, Mazandarani, Persian and Azari ethnics.

The Turkmans are descendants of Mongolian tribes. They would be considered Asian in America. The Persians look Middle Eastern by American standards and the Mazandarani are fair skinned and lite colored people, although the various races have been mixing for so many generations that it is impossible to find anyone of a single pure background. The Turkmans are mostly Sunni Moslems, while the Persians and Mazandaranis are mostly Shiite. A trip to Gonbad would leave a lasting impression on even the most unimaginative visitor, as the visions of men and women dressed in traditional Mongolian tribesmen clothing clashes with the machinery and glitter of modern day life in this thousand year old city.

Iran is one of the few countries in the world like the United States or Canada where people of all colors, ethnic and religious backgrounds live on the same street peacefully. This becomes an important issue to my story because my family follows a small and little known religion called the Bahai faith. The Bahai religion is not accepted by Moslems because Moslems believe Mohammad was the last prophet, while the Bahai faith was started by a man known as The Báb (The Gate) who promised a new prophet was to come about twelve hundred years after Mohammad.

Our home was a modest three bedroom with a large courtyard in the front that led to the street. The front courtyard was surrounded by tall brick walls with a metal gate that opened to the sidewalk outside. The yard’s ground was covered with white mosaic tiles and there was a small fountain pool at the center of the yard. Adjacent to each wall there was a flower garden.

Growing up in a Bahai family, I felt no different from other children my age. My earliest childhood memories are of playing with my sisters and friends. But my most vivid childhood memory is of a terrible night when I woke up to the sound of my mother screaming. It was still dark outside. I slipped out of bed rubbing my eyes and stumbled toward the door as I made my way through my room side stepping the toys on the floor. There were about a dozen men and women in our living room. Four women surrounded my mother who was sitting on the couch and sobbing out loud. I heard the words death and tragic over and over again as the men and women whispered to each other. I looked around the room for my sisters and my dad but I could not find them. Had something happened to my father? I felt confused and scared and I began to cry. So much had changed in the past year. We had lived in the same house as long as I could remember and life was just a comfortable childish routine for me, but then everything began to change.

By winter of 1976, my four brothers and my oldest sister had all left the house. Only the three youngest girls, Nassrin, Jacklyn and I were still living in the house. My youngest brother, Ghobaud, who had recently finished his military duty, was living with us temporarily until he found a job. Having Ghobaud in the house was both good and bad. My father was away most of the time on business trips. It was nice having a man in the house. It made me feel safe. At the same time Ghobaud was very strict with us, especially with my sister Nassrin who was seventeen and a high school senior. Like most Iranian teenagers in the seventies she wanted to freely date whomever she wished. I used to hear Ghobaud and Nassrin argue often about her makeup, whom she was with, and how late she came home. But to be completely honest, being a kid I was distracted easily by my friends playing outside and never paid much attention to their fights.

I was in the second grade and I envied Jacklyn who was four years older than me and sometimes got away with wearing make up. But of all my siblings, I loved Nassrin the most. She always looked out for me and bought me toys or ice cream when she had money. I used to watch Nassrin in the morning as she brushed her long straight brown hair and put on her makeup. She was beautiful. I wanted to be like her when I grew up. I tried to mimic her by brushing my hair with her brush and putting on her makeup. But I had curly hair and always ended up with knots in my hair and makeup ended up everywhere on my face except where it should go.

Nassrin had been spending less time with me since she started dating Hossein in early fall. I was jealous that Nassrin was not spending as much time with me as she used to, but I noticed how happy my mom was for the two of them. My mom invited Hossein over for dinner often and she always cooked something fancy when he came over. Through winter Nassrin and Hossein became closer and they were spending more and more time together. I asked my mother why they were always together. I did not quite understand the whole being in love thing, but I had heard enough love stories to accept it. I had seen them kiss, although they never kissed in public. But being the youngest child I could sometimes go unnoticed and see things others in the house did not.

http://images.amazon.com/images/P/1424104823.01._SS500_SCLZZZZZZZ_V50339839_.jpg
thanks god that bahais are the only people that are free to come to usa and canada.since 1999 over 1 million bahais have came to usa and canada for better life that they deserve and religion freedom that everybody deserves.

[Cop]

man ye soal dashtam, in din az iran omade biron doroste? age are, pas chera zabanesh farsi nist va arabiii hast??

[abadani69]

mamad, man javabesho midoonam, vali mizaram ke az zaboone ye shakhse bahai beshnavi, choon momkene ke harfe man ro ghabool nakonan, akhe hameye bahaiha ye nazari daran raje be in masale

[donsaeid]

thanks god that bahais are the only people that are free to come to usa and canada.since 1999 over 1 million bahais have came to usa and canada for better life that they deserve and religion freedom that everybody deserves.

we all hope that some day they can go back to their orgin countries to live in peace and harmony... religion is actually something to keep us united and in peace with eachother... its sad to see it used as a splitter...

[donsaeid]

mamad, man javabesho midoonam, vali mizaram ke az zaboone ye shakhse bahai beshnavi, choon momkene ke harfe man ro ghabool nakonan, akhe hameye bahaiha ye nazari daran raje be in masale

arman jan shoma javabesho bego... hala age kasi bahai omad miad harfeto takmil ya tasrih mikone

[Houman]

man ye soal dashtam, in din az iran omade biron doroste? age are, pas chera zabanesh farsi nist va arabiii hast??

Salam Cop,

Zabane asl dine Baha'i Farsi hast. Ye meghdar ketab haye dine Baha'i be zabane Arabi hast.

Houman

[RedWine]

هژدهم ژوئن 1983 در شهر شیراز، ده زن به دلیل اینکه حاضر نشدند عقاید دینی بهائی خود را کنار بگذارند و به اسلام ایمان بیاورند، توسط اسلامگرایان جنایت پیشه که به تازگی به قدرت رسیده بودند به دار آویخته شدند، و در میان آنها کسی نبود که لب به اعتراض بگشاید. این حادثه موجب شگفتی و تعجب بسیار شد، زیرا تا بدان لحظه تنها مردان بهایی بودند که مورد غضب و خشونت اسلامگرایان سنگ مغز قرار میگرفتند. بهائیت دیانتی است که در ایران شکل گرفت. بهائیان هم به الله اعتقاد دارند هم محمد بن عبدالله را و حتی امامان شیعه دوازده امامی را بر حق میدانند، اما معتقدند پیامبر آنان همان مهدی موعود بوده است و وحی الهی همواره ادامه دارد. تعداد بهائیانی که به دست اسلامگرایان شیعه از سال 1844 که سال آغاز این تاریخ است تا به امروز کشته شده اند به حدود 20,000 نفر تخمین زده میشود.

تصاویر زیر، مربوط به مونای 16 ساله است، یاد و خاطره مونا و سایر مردان و زنانی که قربانی آیین اهریمنی اسلام شدند گرامی باد. باشد که نقل ماجراهایی اینچنین مردمان این دیار را بدانچه از آن رنج میبرند آگاه و آگاهتر نماید.



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[RedWine]

For more info, pls go here : http://www.adressformona.org/

[RedWine]

بابیان در زمان ناصر الدین شاه قاجار، در اینجا بلایی را که مسلمانان در تهران بر سر بابیان آوردند را از کتاب سه مکتوب میرزا آقاخان کرمانی (13) شاهد عینی این وقایع، نقل قول میکنیم. ماجرای قتل عام بابیان در تهران بعد از ترور نافرجام ناصر الدین شاه در 15 آگوست 1852 اتفاق افتاده است.

طایفه بابیه جماعتی اند که طاقت کشیدن بار شریعت عربی و بار سربارهای امام علی النقی و کوله بارهای شیخ احمد احسائی را نیاورده و طناب را بریده اند و از زیر بار مذهب شیعه که واقعاً لا یحتمل است بیرون خزیده ولی از خری و حماقت به زیر بار عرفان قلنبه های سید باب رفته اند که قصنی (شاخه ای) است از همان دوحه (درخت تناور) و کوده از همان نقشه، اینان را بابی میگویند و تکفیر نموده و میکشند. مشاجره و منازعه این طایفه هم با قاجاریه شده و هم با علمای قشریه در این دو ساله دو نفرشان به ناصر (الدین) شاه قاجار تیر انداخته و کارگر نیافتاد خود را بمخاطره انداختند. خلاصه در سفر سابق که طهران بودم چهارصد نفر از ایشان را دستگیر کرده و روئسای آنان را در ملاء عام با نوک خنجر سوراخ و شمع آجین ساختند و بر خر برهنه وارونه سوار نموده و با ساز و نوا و رقص گرد شهر گردانیدند. هیکس دید یا به ایشان سنگ انداخت یا با چوب و چماق و کارد و شلاق بر سرشان تاخته بر آنان نواخت آخر الامر به انواع اشکنجه ایشان را قطعه قطعه ساختند.

صدر اعظم دولت ایران به ملاحظه این که اینان را در ایران خاصه در طهران اقوام و خویشان و کس و کار و دوستان زیاد و فراوان است تدبیری کرد. سیصد نفرشان را به طبقات مردم سپرد یعنی به میرزایان و مستوفیان و منشیان ده تن به خبازان و نجاران و حدادان ده نفر و به کفاشان و صحافان و سراجان ده کس و به درویشان و قلندران و ملایان ده مرد و همین قسم به همه اصناف از اهل حرفت و کسب و صناعت ده نفر دادند تا همه آنان در خون بابیان شراکت داشته باشند و فردا کسی نتواند داعیه خروج نموده و مردم را بکشد.

من در زاویه میدان شاه طهران درجه بی رحمی و پایه بی مروتی و طبع خونریزی و خوی ستمگری طبقات رعیت را ملاحظه و سیر می نمودم. از هر طبقه رذالت مآب تر و شریرتر و خونخوارتر قلندران بی آزار و درویشان بی کیشان بیعار بودند که آن ده نفر بیچاره از خدا غافل شده بابی را که برای کشتن به اینان سپرده بودند.

اولاً آن بیعاران آن بیچارگان را دست بسته سر و پای برهنه و یقه دریده ریش و بروت (سبیل) کنده سر و روی بخاک آکنده رختهای پاره پاره صورتهای بخاک و خون و آب دهان آلوده از خیابان شمس العماره وارد میدان شاه کردند.

آن درماندگان رنگشان پریده با دلیهای طپیده و سر و کله مجروح که هر خونریز بیباک و خونخوار سفاک از دیدنشان به هیجان می آمد همه مبهوت و متحیر، با نگاههای طولانی به اطراف خویش نظر میکردند. لبان داغ بسته آنان مانند چوب خشک بهم میخورد. چون گوش دادم شنیدم بعجز و ناله میگفتند:

مردم تقصیر ما چیست و گناه ما کدام، مال که را، خون که را ریخته ایم؟ شما به محمد عربی ایمان آورده اید ما به میرزا علی محمد باب شیرازی. هرچه او (محمد) گفته این (باب) هم گفته. اگر او قرآن آورده این هم بیان آورده. اگر آیات آن که به زبان خویش (عربی) نازل شده معجزه است، آیات این هم که بفارسی و عربی آورده معجزه است. هرچه یهود و نصاری و مسلمان میگویند ما هم میگوئیم، یا همه راست است و درست، پس ما هم راست و درستیم، یا همه مذاهب باطل و دروغ است ما هم باطل و دروغیم.

خلاصه در آن آشوب و همهمه و غوغا و غلغله و دهشت و هلهله که درویشان بی آزار و لوطیان بدکردار باد به شاخ نفیرها کرده و ولوله در میدان شاه انداختند. کسی گوش بسخنان بابیان نمیداد ایشان را در وسط میدان نشانیدند و آن خوش سرشتان با اره ها و تبرزینها اطراف آن بیچارگان را فروکوفته مشغول بخواندن ذکر جلی هو هو الا هو و ناد علی شدند و هریک از آنان را درویشی با اره و تبررزین برابر نموده چون حلقه ذکر به آخر میرسید، یک دفه آن تبرزین و اره ها را بر فرق آنان فرود می آوردند. مردم شهر در اطراف نظاره کنان دستک زنان آفرین گویان شاباش کشان بودند و این حرکت و حشیانه و فعل زشت را تحسین کرده میستودند. این آفرین و تحسین ها در حالت آن نادرویشان تاثیر غریبی کرده بود که هر دوره حلقه ذکر را بلندتر و تبرزین را سخت تر بر مغز آن بینوایان مینواختند تا عاقبت کار ایشان را ساختند.

من از تماشای آن مغزهای پریشان و سر و صورتهای تکه پاره شده پر از خود که بر خاک ریخته و بر کفنهای سفید درویشان پاشیده و آنان را گلگون ساخته حالم دگرگون و حزن اندوهم افزوده شد.

ای جلال الدوله این حرکات ناشایست درویشان در آن روز بقسمی در طبیعت من اثر کرد که حالت آن بیچارگان دست بسته و ناله و زاری و آههای آن دسته از جان شسته کمتر از خاطرم محو میشود و اکثر اوقات در برابر چشمم مصور و حاضر است.

بعد از آنکه آن بی کیشان این دل ریشان را بدین قسم زار و نزار کشتند باز دست از کشته آنان بر نداشته. محض خوش آمد نظاره گران و ازدیاد حظ تماشائیان شیشه های نفت آورده و بر آن بدنهای پاره پاره و خورد شده ریختند و آتش زده ختم مبارک هو و و ذکر جلی الاهو را به آخر رسانیدند. مرا دیگر نه حالت تماشاشی میر غضبی مستوفیان و نه طاقت قصابی و خونریزی منشیان و نه سایر اصناف کسبه طهران باقی ماند.

در آن گرد و غبار و گیرودار عزیمت عودت بمنزل نموده صفوف مردم را میشکافتم و به عجله و شتاب رو بمنزل میرفتم. ناگاه در خیابان شمس العماره به غوغائی غریب و ازدحام بزرگ عجیبی برخوردم که را ه عبور و مرور را مسدود کرده بود و از میان آشوب فریادی بلند بود که یکی با کمال عجز و لابه میگفت ای مردم اشهد ان لا اله الا الله و اشهد ان محمد رسول الله و اشهد ان علیاً ولی الله. بالله من بابی نیستم برای خدا مرا مکشید.

من مردم را شکافته جوانی به سن بیست و هشت و سی یافتم که کلاهش از سر افتاده و تف برویش انداخته پایش بریسمانی بسته، در کمال سرعت و شتاب جماعتی او را بر خاک بخواری تمام میکشیدند و گویا به میدان شاه برای قربانی فی سبیل الله اش میبردند. جمعی دیگر از زنا و مرد مانع شده میخواستند در همان خیابان او را بکشند و اجر و ثواب این عمل را خودشان ببرند. ما بین این دو سه دسته غلغله و غوغا شده بود وقتیکه من رسیدم آخوند صحافی با کرد صحافیش میر غضبی داشت، من دست فرا برده که کاردش را گرفته و از بکار بردن مانع شوم بلکه آن بیچاره جان بسلامتت برد از کشش آخوند و کوشش من در آن ازدحام دست من بریده شد که در این اثنا آخوند دیگر بطرف من دوید که این بابی دیگر را هم بگیرید.

براستی خوف و خشیت بر من دست داد خود را به زحمت هرچه تمامتر از آن فتنه و آشوب بدر بردم برای مداوای دستم بخانه میرزا محمد جراح باشی دوست قدیمیم رفتم در را گشوده زود به درون خانه دویدم چون جراح باشی مرا بدان حالت دید بسوی من دوید فوراً اسباب جراحی حاضر نموده دستم را شست و بست. با هم نشسته تفصیل را برایش نقل کردم بی نهایت محزون شد گفت آن جوانی را که تو میگوئی در فلان محله دیده و میشناسم، ادیب و عارف و عالم و دانا و بینا، همیشه با طلاب مدرسه چال میدان مباحثه و مناظره میکرد و من هماره او را نصیحت میکردم که:

از طایفه آخوند و ملا بر حذر باش که اگر دوست باشند مالت را میخواهند و اگر دشمن شوند خونت (را) میخورند.

او میگفت آخوندها در ایران از سگ کمتر و خوارترند وآنگهی در طهران چه میتوانند بکنند. گمانم میرسد که امروز آخوندان موقعی بدست آورده و آن بیچاره را به اسم بابی گرفته اند و من بسیار افسوس میخورم چرا که جوانی است بسیار فاضل و دوست من. خدا نکند آنکه میگوئی او باشد. چرا جراح باشی است او چیست؟ گفت میرزا علی. گفتم شاید او نباشد.

گفت خدا کند، چرا که خیلی جای تاسف است. نهار خورده محض رفع کسالت اندکی دراز کشیدم بسیار خوابهای هولناک و صور و اشکال سهمناک میدیدم در این وقت درب خانه جراح باشی را بشدت کوبیدند چیزی نگذشت که خود جراح باشی سراسیمه با رنگ پریده و حال شوریده وارد اطاق خوابگاه شد من از دیدنش متحوشانه برخاستم. پرسیدم چه شده؟ گفت دست از دلم بردار حالت گفتگو ندارم. من از غایت وحشت اصرار کرده که خیلی پریشان شدم تازه مگر اتفاق افتاده؟ گفت حالا که در را زدند خود بعقب در رفتم و پرسیدم که را میخواهید؟ گفتند جراح باشی را من بگمان اینکه کسی زخم برداشته در را گشوده دو سه نفر سید را دیدم پرسیدند جراح باشی کجاست؟ سئوال کردم چه کارش دارید، گفتند چیزی که بکارش خیلی میخورد و بعمل جراحی خوب می افتد برایش آورده میخواهیم بدو بفروشیم. گفتم چرا جراح باشی منم چه دارید که فروختن آن میخواهید؟

یکی از آن دو پدر سوخته گفت شنیده ایم پیه قلب آدم از برای زخم، معالجه و مرهم است و زهره انسان، هر زهری را علاج و دوا و شفای یکتاست. اینک برای تو قلب و پیه و دل و زهره جگر میرزا علی بابی را آورده ایم، تو درمی چند میخری؟

ای برادر من از شنیدن اسم میرزا علی روح از بدنم رفت، چشمهایم بدوران افتاد، قوت زانویم برید نزدیک بود غش کنم. آن سید ولدالزنای بی حیا دست پرشال سبز گنده خویش نمود و دستمال خون آلود بدر آورده گره آن را گشود چشمم پارچه پیه خون آلودی دید همین قدر نمیخواهم گفته در را بسته بخوابگاه تو آمدم.

حرف جراح باشی تمام نشده بود، لرزه بر اندامم افتاد. گفتم جراح باشی تو را بخدا بس است، حال رضه شنیدن ندارم، امر نما چای حاضر نموده آ ب سرد از برای آشامیدن آورند. دقیقه ای چند نگذشته جراح باشی آمد که چای را روی تخت لب باغچه ترتیب داده اند، هوای آنجا هم بهتر است برای چای خوردن به آنجا رفتیم ولیکن چشمانم همه چیز را گرد میدید گوشهایم آوازهای عجیب میشنید که از شهر بلند بود.

همین قدر معلوم میشد که بابی کشی و خربگیری است. چون فنجان چای اول را نوشیدم آواز سوزناک جانگدازی بگوشم رسید که یکی از آتش دل زاری همی کرد. چون طول کشید پرسیدم جراح باشی دیگر این نغمه ساز و آواز و این ناله جانسوز دل گداز از کیست که ما را همان هول و هراس و دهشت و اضطراب منزل شما کفایت نمیکرد که این دل خراش فریاد را نیز باید تحمل کرد. گفت به همسایگی ما زنی است که امروز به تهمت بابی گری دو پسر جوانش را که علاقه بندند (نخ و ابریشم و قیطان فروش) با دامادش در میان شاه کشته اند. این بیچاره زن حالا از میدان شاه که قتلگاه دو پسر و دامادش است برگشته گریه میکند. گفتم گریه از تداویات (تداوی یعنی درمان کردن، دوا کردن) طبیعت برای حزن و غم اس بگذار گریه بکند منهم چندان از ناله های جانسوز بدم نمی آید که مهیج غیرت است.

ای جلال الدوله نیم ساعت بیشتر طول نکشید که صدای دف و تنبک و آواز، کف و بشکن از همان خانه بلند شد. من بسیار متحیر شدم که یعنی چه، به این زودی ناله و زاری و گریه و سوگواری به آواز ساز و عیش و عشرت مبدل شد. گفتم جراح باشی ما شنیده بودیم عروسی به عزا مبدل شده، اما ندیده بودیم که عزا به عروسی بدل شود، شاید از معجزات باب، کشتگان زنده شده و بخانه عودت نموده اند. و الا محمل دیگر نمیدارد. تورا بخدا جراح باشی کسی را بفرست خبر صحیح این قضیه را بیاورد.

[jsmith]

be nazare man in dorost nistesh ke chon too iran ba bahaiia injoori mikonan, bahaiia inja ba mosalmoona bad bashan, chon aslan iran be inja rabti nadare ke oona bekhan inja talafi dar bekonan.....:(

[Riaz]

Kheyli az asare amrie Bahai be zabane arabi neveshte shode chon dar oon zaman hata dar Iran Arabi zabane aslie dini bood. Bahaiatam az Islam dar oomade ke zabanesh Arabie. Bahaia hamisheh migoftan ke zabane farsiro nabayad kenar gozasht vase zabane arabi.

Jsmith jan, age hich Bahaii be shoma badraftari karde man vaghean motaasefam vali Bahaia Quran va Islamo ghabool daran va har Bahaii ke be Islam fohsh bede ya be kasi bekhatere Mosalmoon boodanesh aziati bokone Bahai nist! 2voman, momkene didebashin ke bazi Bahaia be Mosalmanan badjoor raftar kardebashan vali dar har dini adamaye oghdeii peyda mishand ke ba mazhabaye dige bikhodi dard daran! aksare Bahaia mazhabo be onvane yek tasmime shakhsii mishnasan va aslan barashoon mohem nist aya ye taraf Mosalmoone ya Masihie ya Yahoodie ya Zartoshtie ya harchi mikhad bashe! Bahaiam ye mazhab ba ye aghaedie ke oonayi ke Bahai hastan (mesle bande) daresh aramesh peyda mikonan va behesh aghide daran be onvane yek rah be Khoda.

Merci az hame (be khosoos Redwine) ke etelaat dadan. ghorbane shoma! bebakhshid dir residam be in topic

[nanakhafan]

mamnoon vase matlabhatoon ;)

[horiyeh]

che dineh pichideyee...! thanks for da info

[Riaz]

salam, age beshe beporsam, kojaye in din be nazare shoma pichide ya ajibast? chon man shakhsan hamishe fekr mikardam kheyli manteghi va modern bood doos dashtam nazare shomaram bedoonam :) merci

[donsaeid]

تاريخچه پيدايش باب و بهائيت (قسمت اول)

مؤسس اصلي اين آيين جديد، سيد علي‏محمد شيرازي ملقب به باب با دعوي امام زماني عده*اي را به سوي خود كشيده، احكامي را صادر كرد و قوانيني را پايه ‏گذاري نمود كه اندكي پس از او قسمتي از آنها توسط مريدانش نسخ شده و احكام ديگري جايگزين آن شد و اين سير نسخ و جايگزيني تا كنون ادامه پيدا كرده است و مبالغه نيست اگر بگوييم كه نسبت به كيشها و فرقه ‏هاي ديگر، بيشترين تغييرات و نزاعها را مي‏توان در اين فرقه يافت، زيرا اصل اوليه آن بر پايه نسخ قوانين و مقررات اسلام بنا گذارده شد.


مقدمه

در روزگاري كه ابرهاي تيره ظلم و جنايت آسمان دنياي انساني را پر كرده و ناله مظلومان و بي كسان با فريادهاي پير مردان و بيوه زنان در هم پيچيده شده و چشمان بي رمق يتيمان در جستجوي ناجي و فرياد رسي بود تا شايد دست آنان را گرفته و از زير بار زورگوييها و تعديها بيرونشان آورد. ناگهان زمزمه‏هايي از گوشه و كنار ايران به گوش رسيد. بارقه‏اي از اميد در دل آنان پديد آمد، از يكديگر مي‏پرسيدند، چه شده؟ چه اتفاقي افتاده؟ آيا آرزوي ديرينه تحقق يافته؟ آيا كسي كه انتظارش را مي‏كشيديم از سفر بازگشته! و صدها سؤال ديگر كه جواب كاملي نداشت. كم‏كم جنجال و هياهو بالا گرفت، هر روز خبرهاي تازه‏اي در شهر براي گفتن وجود داشت. عده‏اي با شور و شوق از ظهور او سخن مي‏گفتند و عده‏اي نيز تكذيب مي‏كردند و دسته‏اي نيز با شك و ترديد فقط به اين سخنان گوش مي‏دادند، كم‏كم جناح بنديها و موضعگيري‏هايي از طرف معتقدان و منكران رخ نمود و پس از مدت كوتاهي جنگهاي خونين وبرادر كشيهاي وحشيانه‏اي را در پي داشت. و اين آغازي بود براي خونريزيها و درگيريهاي بعدي كه سالها ادامه پيدا كرد. فرقه و دين جديدي پيدا شد و گروهي از شيعيان و مسلمانان را از كيش اصلي خويش دور كرده و تا جايي به پيش رفت كه از دست موءسسان اوليه اين دين جديد كه ايراني تبار بودند نيز خارج شد و سراز امريكا و انگلستان در آورده و موطن آن در اسرائيل و امريكا قرار داده شد.

مؤسس اصلي

مؤسس اصلي اين آيين جديد، سيد علي‏محمد شيرازي ملقب به باب با دعوي امام زماني عده ‏اي را به سوي خود كشيده، احكامي را صادر كرد و قوانيني را پايه ‏گذاري نمود كه اندكي پس از او قسمتي از آنها توسط مريدانش نسخ شده و احكام ديگري جايگزين آن شد و اين سير نسخ و جايگزيني تا كنون ادامه پيدا كرده است و مبالغه نيست اگر بگوييم كه نسبت به كيشها و فرقه ‏هاي ديگر، بيشترين تغييرات و نزاعها را مي‏توان در اين فرقه يافت، زيرا اصل اوليه آن بر پايه نسخ قوانين و مقررات اسلام بنا گذارده شد و هر كدام از رهبران آن در زمان خود قسمتي از احكامي را كه از طرف رهبر پيشين صادر شده بود بر هم مي‏زدند و احكام جديدي را مي‏آوردند. در اين ميان بيشترين سود را كساني بردند كه سالها چشم طمع به اين سرزمين حاصلخيز را داشته ‏اند و هر روز به هر بهانه‏ اي سعي مي‏كرده ‏اند سياست مخصوص خويش با نام تفرقه بينداز و حكومت كن را به اجرا گذارده و از آب گل آلود ماهي بگيرند. فرقه بابي و بهايي كه يك روز خود را به آغوش روس و روز ديگر به دامن انگلستان و روز ديگر به دامن آمريكا و اسراييل انداخته ‏اند وسيله خوبي بودند تا سالها اغتشاش و نا آرامي را براي ايران به ارمغان بياورند و سود سرشاري به اين دولتهاي استعماري برسانند اگر چه در اين راستا كتابهاي زياد و مفصلي نوشته شده و ماهيت اين فرقه از لحاظ اعتقادي و سياسي و غيره مورد بررسي قرار گرفته است ولي هنوز كساني هستند كه ناآگاهانه و از روي بي اطلاعي فريب خورده و با شعارهاي پوچ اين فرقه از قبيل "ليس الفخر لمن يحب الوطن" و "تساوي حقوق زن و مرد" هويت اسلامي خويش را باخته و كوركورانه عقايد آنان را بازگو مي‏كنند. گفتار حاضر چكيده و خلاصه شده چندين كتاب است كه در رد عقايد اين فرقه نوشته شده كه به صورت اجمال در آمده و اطلاعاتي را به صورت محدود در اختيار خواننده مي‏گذارد. تا به گوشه ‏هايي از نيرنگها و فريبهاي مردماني جاه طلب و دغلباز كه جز فساد و فتنه در امت اسلام فكري ديگر نداشته‏ اند پي‏برده و به برخي از نقشه ‏هايي كه پير استعمار هر روز براي كشورهاي اسلامي مي‏كشد آگاه شوند. اميد است مورد توجه خوانندگان محترم قرار گرفته و به لغزشها و خطاهايي كه در اين نوشته به چشم مي‏خورد با نظر لطف و اغماض بنگرند.

كودكي و نوجواني علي‏محمد باب

سيد علي‏محمد باب بنيانگذار فرقه بابي در روز اوّل ماه محرم سال 1235 هجري قمري مطابق با سوم يا بيستم اكتبر 1819 ميلادي در عصر سلطنت فتحعلي شاه به دنيا آمد. و چنانچه در ظهور الحق فاضل مازندراني كه از نويسندگان بابي است آمده: "پدرش سيد محمد رضا شيرازي كه به خاطر شغل بزازي او را سيد محمد رضا بزاز مي‏گفتند در ايام كودكي سيد علي محمد از دنيا رفت. از آن پس علي‏محمد تحت كفالت و سرپرستي مادرش فاطمه بيگم و دايي خود بنام سيد علي در آمد. سيد علي در كودكي توسط دايي خود به مكتب شيخ محمد عابد كه در محله قهوه اولياء (بيت العباس) شيراز واقع بود فرستاده شد". اگرچه بابيان و بهاييان اعتقاد به علم لدني پيامبران و بالتبع باب دارند چنانچه كمال الدين بخت آور مبلِّغ بهايي در كتاب بحث در ماهيت دين و قانون اين گونه مي‏گويد: "... از اين لحاظ مي‏توان گفت: پيامبران آسماني مربيان حقيقي عالم بشريت‏اند زيرا كه اولاً مربي كامل كسي است كه قائم به ذات بوده و محتاج به كسب كمالات از ديگري نباشد". ولي خود سيد علي‏محمد در بيان عربي درباره رفتن به مكتب چنين به معلم خود خطاب مي‏كند: "يا محمّد (شيخ محمد عابد) فلاتضربني قبل ان يقضي علي خمسة سنة ... و اذا اردت ضرباً فلا تتجاوز عن الخمس و لا تضرب علي اللحم الاوان تحل بينهما سترا فان اديت تحرم عليك زوجتك تسعة عشر يوما" يعني: "اي محمد آموزگارم، مرا قبل از آن كه پنج سال بر من (در مكتب تو) بگذرد نزن، و