هرم غذایی

Supplication in human's life

Supplication in human's life

Prayer is a discipline that allows a human being to be together with Allah and helps a believer develop a life that is spiritually vigorous.

And when (O Messenger) My servants ask you about Me, then surely I am near: I answer the prayer of the suppliant when he prays to Me. So let them respond to My call (without hesitation), and believe and trust in Me (in the way required of them), so that they may be guided to spiritual and intellectual excellence and right conduct. (Al-Baqarah 2:186)

The most valuable moment in human life is the time when one faces Allah and is alone with one’s Creator. Supplication (du`aa’) is the best way to be alone with our Creator. “Supplication is the essence of worship.” (At-Tirmidhi)

Supplication is a powerful connection between Allah and His servants. Distancing one’s self from prayer will lead to the deterioration of a person’s relationship with Allah, and thus cause indolence in their religious life. Particularly in today’s world, where there is so much that can cause our hearts to harden, a devotion to prayer is of even greater importance.

Living with prayer is living as if one can see Allah. Regardless of the fact that we cannot see Him, He can see us. Prayer is a discipline that allows a human being to be together with Allah and helps a believer develop a life that is spiritually vigorous. Time is a great blessing and trust that has been given to humanity.

It is prayers that allow a believer to keep time alive. Every moment and every action of a person who lives a life immersed in prayer is laden with awareness. The mercy of Allah envelops a believer like a spring breeze. They do not forget Allah at any time of their day.

No matter what they are engaged in, their heart and essence is with their Creator.

Their worldly tasks and chores do not prevent them from the remembrance of Allah. Allah the Almighty say:

Nothing, neither trade nor shopping, prevents the believer from remembering Allah. (An-Nur 24:73)

While gaining worldly profits on the one hand, their heart is with He Who loves them, protects and watches over them. In this state, the believer physically manifests the verse:

Remember me so that I may remember you…(Al-Baqarah 2:152) with their actions.

Inherent in not forgetting Allah is the fact that the believer will find it difficult to commit a sin or violate the boundaries that have been set by Allah. The believer contemplates the value that has been given to them and desires to protect the beauty of the situation in which they find themselves.

Can there be a joy greater than attaining the love and mercy of the One Who can hear us when no one else can; the One Who sees us when no one else can; the One Who knows the intentions, thoughts and secrets we have, thoughts and secrets which nobody else is aware of; the One Who can help us when no one else possibly can; the One Who takes note of us when nobody else cares for us? Prayer is turning to the source of this love and mercy.

In this regard, life with prayer is life with peace of mind. It is leading a life in which one comprehends what Allah Almighty says:

Pray to me, so that I may answer you. (Ghafir 40:60)

Allah does not look at forms or shapes; He looks into our hearts. If one’s heart is filled with evil, then He will not value it. It is for this reason that Prophet Muhammad (peace be upon him) said: “Allah does not accept the supplication of an unguarded heart.” (At-Tirmidhi)

Supplication is the essence and spirit of worship. In the most comprehensive form of worship, the daily prayers, Surat Al-Fatihah is read during each prayer cycle. Believers who perform their prayers read Surat Al-Fatihah every day during their prayers; this is a part of the daily worship and encompasses all forms of dhikr (remembrance of Allah), the remembrance of Allah. Surat Al-Fatihah, which is regarded as the key to the Qur’an, contains the most beautiful sentences of prayer, and thus the Muslim is constantly immersed in prayers. This is proof of how much a believer must be continuously involved with prayer.

I would like to conclude my words with a hadith:

“The difference between those who remember their Creator and those who do not is like [the difference between] the living and the dead.” (Al-Bukhari)

 

عهدیه

دانلود آهنگ قر تو کمرش فراوونه عهدیه

قر تو کمرش فراوونه
نمدونه کجا بریزه
همینجا همینجا
هی ، کمرُ میچرخونه
هی ، چونه رُ میلرزونه
نمدونه کجا بریزه
همینجا همینجا

اینجا میونه سبزه ها
با نازُ با عورُ عدا
دلش میخواد برقصه
مشاللا مشاللا

اون دختره رُ صداش بزن
رنگ نیناش ناناش بزن
اون دختره رُ صداش بزن
رنگ نیناش ناناش بزن


بیا با ما به میخانه
ببر کامی ز پیمانه
بیا با ما به میخانه
ببر کامی ز پیمانه

شده یارم گرفتارم
میه گلگون به لب بارم
شده یارم گرفتارم
میه گلگون به لب بارم

زنم نغمه مستانه
زنم نغمه مستانه
بُود ای گل من عشق تو آیینم
که در ساقر خود نقش تو میبینم

بُود ای گل من عشق تو آیینم
که در ساقر خود نقش تو میبینم

دانلود آهنگ اوسا کریم  عهدیه

بی تو نفس کشیدن برای من حرومه
از تو جدا نبودن همیشه ارزومه
عشق من و تو افسوس قصه ناتمومه
کاشکی منم میگفتم عاشقی کدومه

سرم هرچی بیاره میگم عیبی نداره
خدا خودش رحیمه…
یه روز شادی یه روز غم
یه روزی زیاده یه روز کم
کار اوستا کریم

بردی دل از دستم
رندونه رندونه
دیونه ام کردی
دیونه دیونه
کشتی منو بی بهونه

بردی دل از دستم
رندونه رندونه
دیونه ام کردی
دیونه دیونه
کشتی منو بی بهونه

سرم هرچی بیارهمیگم عیبی نداره
خدا خودش رحیمه…
یه روز شادی یه روز غم
یه روزی از یه روز کم
کار اوستا کریم

دانلود آهنگ خاطرخواه عهدیه

خاطرخواه

خاطر خواه میدونم
خاطرخواه دیوونم
خاطرخواتم والا به مولا
خاطرخوام حیرونم
خاطرخوام داغونم
خاطرخواتم تکی تو دنیا
برای تو میمیرم
به دامت اسیرم
خاطرخوای چشم سیاتم

تو خوبی
تو ماهی
فدات شم الهی
خاطرخوای قند لباتم
میخوام دیگه عالم و آدم بدونن
میخوام دیگه تو قصه مردم بخونن
خاطرخواهی رسوایی داره میدونم
خاطرخواهی شیدایی داره میدونم
مال منی جونم
مال منی عمرم
زبوی تو مستم
به یاد تو هستم آ..
تویی خوب و مهربونم
توی دنیا همزبونم
الهی بی تو نمونم
قدرتو حالا میدونم
یار یار یار مهربونم
درد درد دردت به جونم
یار یار یار مهربونم
درد درد دردت به جونم

Saadi Shirazi

Saadi Shirazi

 

Abū-Muhammad Muslih al-Dīn bin Abdallāh Shīrāzī, Saadi Shirazi[1] (Persian: ابومحمد مصلح الدین بن عبدالله شیرازی‎) better known by his pen-name as Saʿdī (Persian: سعدی‎) or simply Saadi, was one of the major Persian poets of the medieval period. He is not only famous in Persian-speaking countries, but has also been quoted in western sources. He is recognized for the quality of his writings and for the depth of his social and moral thoughts.

 

Biography

A native of Shiraz, his father died when he was an infant. Saadi experienced a youth of poverty and hardship, and left his native town at a young age for Baghdad to pursue a better education. As a young man he was inducted to study at the famous an-Nizamiyya center of knowledge (1195–1226), where he excelled in Islamic sciences, law, governance, history, Arabic literature, and Islamic theology.

The unsettled conditions following the Mongol invasion of Khwarezm and Iran led him to wander for 30 years abroad through Anatolia (he visited the Port of Adana, and near Konya he met proud Ghazi landlords), Syria (he mentions the famine in Damascus), Egypt (of its music and Bazaars its clerics and elite class), and Iraq (the port of Basra and the Tigris river). He also refers in his work about his travels in Sindh (Pakistan across the Indus and Thar with a Turkic Amir named Tughral), India (especially Somnath where he encountered Brahmans) and Central Asia (where he meets the survivors of the Mongol invasion in Khwarezm).

He also performed the pilgrimage to Mecca and Medina and also visited Jerusalem.[2] Saadi traveled through war wrecked regions from 1271 to 1294. Due to Mongol invasions he lived in desolate areas and met caravans fearing for their lives on once lively silk trade routes. Saadi lived in isolated refugee camps where he met bandits, Imams, men who formerly owned great wealth or commanded armies, intellectuals, and ordinary people. While Mongol and European sources (such as Marco Polo) gravitated to the potentates and courtly life of Ilkhanate rule, Saadi mingled with the ordinary survivors of the war-torn region. He sat in remote teahouses late into the night and exchanged views with merchants, farmers, preachers, wayfarers, thieves, and Sufi mendicants. For twenty years or more, he continued the same schedule of preaching, advising, and learning, honing his sermons to reflect the wisdom and foibles of his people. Saadi's works reflects upon the lives of ordinary Iranians suffering displacement, plight, agony and conflict, during the turbulent times of Mongol invasion.

Saadi was also among those who witnessed first-hand accounts of Baghdad's destruction by Mongol Ilkhanate invaders led by Hulagu during the year 1258. Saadi was captured by Crusaders at Acre where he spent 7 years as a slave digging trenches outside its fortress. He was later released after the Mamluks paid ransom for Muslim prisoners being held in Crusader dungeons.

When he reappeared in his native Shiraz he was an elderly man. Shiraz, under Atabak Abubakr Sa'd ibn Zangy (1231–60) was enjoying an era of relative tranquility. Saadi was not only welcomed to the city but was respected highly by the ruler and enumerated among the greats of the province. In response, Saadi took his nom de plume from the name of the local prince, Sa'd ibn Zangi. Some of Saadi's most famous panegyrics were composed an initial gesture of gratitude in praise of the ruling house, and placed at the beginning of his Bustan. The remainder of Saadi's life seems to have been spent in Shiraz.

The Journey of Saadi Shirazi

 

 

Saadi Shirazi is welcomed by a youth from Kashgar during a forum in Bukhara.

Due to the Mongol Empire invasion of the Muslim World, especially Khwarizm and Persia/Iran, Saadi like many other Muslims was displaced by the ensuing conflict thus beginning a 30 year journey. He first took refuge at Damascus and witnessed the famine in one of the most efficient cities of the world. After the frightful Sack of Baghdad in 1258 by Hulegu and the Ilkhanate Horde, Saadi visited Jerusalem and then set out on a pilgrimage to Mecca and Medina. It is also believed that Saadi may have also visited Oman an other lands south of the Arabian Peninsula.

Saadi then visits Mamluk Egypt, of Sultan Baibars. He mentions the Qadis, Muftis of Al-Azhar, the grand Bazaar, music and art. At Halab Saadi joins a group of Sufis who had fought arduous battles against the Crusaders. Further Saadi travels to Turkey first, mentions the port city of Adana and the wealthy Ghazi landowners in Anatolia.

Saadi mentions Honey-gatherers in Azerbaijan, fearful of Mongol plunder. Saadi finally returns to Persia where he meets his childhood companions in Isfahan and other cities. At Khorasan Saadi befriends a Turkic Emir named Tughral. Saadi joins him and his men on their journey to Sindh where he met Pir Puttur, a follower of the Persian Sufi grand master Shaikh Usman Marvandvi (1117–1274),[3] Saadi then traveled across the Indus River and when they reach the Thar Desert, Tughral hires Hindu sentinels. Tughral later enters service of the wealthy Delhi Sultanate and Saadi is invited to Delhi and later visits the Vizier of Gujarat. During his stay in Gujarat Saadi learns more of the Hindus and visits the large temple of Somnath; Saadi flees the temple due to an unpleasant encounter with the Brahmans.

Soon after Saadi returns to his native Shiraz and earns the patronage of its leaders.

His works

 

 

The first page of Bostan, from an Indian manuscript.

His best known works are Bostan (The Orchard) completed in 1257 and Gulistan (The Rose Garden) in 1258. Bostan is entirely in verse (epic metre) and consists of stories aptly illustrating the standard virtues recommended to Muslims (justice, liberality, modesty, contentment) as well as of reflections on the behaviour of dervishes and their ecstatic practices. Gulistan is mainly in prose and contains stories and personal anecdotes. The text is interspersed with a variety of short poems, containing aphorisms, advice, and humorous reflections. Saadi demonstrates a profound awareness of the absurdity of human existence. The fate of those who depend on the changeable moods of kings is contrasted with the freedom of the dervishes.

Saadi is also remembered as a panegyrist and lyricist, the author of a number of odes portraying human experience, and also of particular odes such as the lament on the fall of Baghdad after the Mongol invasion in 1258. His lyrics are found in Ghazaliyat (Lyrics) and his odes in Qasa'id (Odes). He is also known for a number of works in Arabic.

Of the Mongols he writes:

In Isfahan I had a friend who was warlike, spirited, and shrewd. His hands and dagger were forever stained with blood. The hearts of his enemies were consumed by fear of him; even the tigers stood in awe of him. In battle he was like a sparrow among locusts; but in combat,

"after long I met him: O tiger-seizer!" I exclaimed, "what has made thee decrepit like an old fox?"

He laughed and said: "Since the days of war against the Mongols, I have expelled the thoughts of fighting from my head. Then did I see the earth arrayed with spears like a forest of reeds. I raised like smoke the dust of conflict; but when Fortune does not favour, of what avail is fury? I am one who, in combat, could take with a spear a ring from the palm of the hand; but, as my star did not befriend me, they encircled me as with a ring. I seized the opportunity of flight, for only a fool strives with Fate. How could my helmet and cuirass aid me when my bright star favoured me not? When the key of victory is not in the hand, no one can break open the door of conquest with his arms.[4]

"The enemy were a pack of leopards, and as strong as elephants. The heads of the heroes were encased in iron, as were also the hoofs of the horses. We urged on our Arab steeds like a cloud, and when the two armies encountered each other thou wouldst have said they had struck the sky down to the earth. From the raining of arrows, that descended like hail, the storm of death arose in every corner. Not one of our troops came out of the battle but his cuirass was soaked with blood. Not that our swords were blunt—it was the vengeance of stars of ill fortune. Overpowered, we surrendered, like a fish which, though protected by scales, is caught by the hook in the bait. Since Fortune averted her face, useless was our shield against the arrows of Fate."[4]

Alexander Pushkin, one of Russia's most celebrated poets, quotes Saadi in his masterpiece Eugene Onegin:[5]

as Saadi sang in earlier ages,

"some are far distant, some are dead".

Saadi distinguished between the spiritual and the practical or mundane aspects of life. In his Bostan, for example, spiritual Saadi uses the mundane world as a spring board to propel himself beyond the earthly realms. The images in Bostan are delicate in nature and soothing. In the Gulistan, on the other hand, mundane Saadi lowers the spiritual to touch the heart of his fellow wayfarers. Here the images are graphic and, thanks to Saadi's dexterity, remain concrete in the reader's mind. Realistically, too, there is a ring of truth in the division. The Sheikh preaching in the Khanqah experiences a totally different world than the merchant passing through a town. The unique thing about Saadi is that he embodies both the Sufi Sheikh and the travelling merchant. They are, as he himself puts it, two almond kernels in the same shell.

Saadi's prose style, described as "simple but impossible to imitate" flows quite naturally and effortlessly. Its simplicity, however, is grounded in a semantic web consisting of synonymy, homophony, and oxymoron buttressed by internal rhythm and external rhyme something that Dr. Iraj Bashiri quite skillfully captures in his transcreation of the Prologue of the work:

"In the Name of Allah, the Compassionate, the Merciful

Laudation is due the most High, the most Glorious, Whose worship bridges the Gap and Whose recognition breeds beneficence. Each breath inhaled sustains life, exhaled imparts rejuvenation. Two blessings in every breath, each due a separate salutation.

Whose hand properly offers and whose tongue,

The salutation due Him, and not be wrong?

Says He: "Ingratiate yourself, O family of David,

Unlike the unthankful, that I thee bid!"

Subjects proper, best admit to all transgression,

At His threshold, with contrite expression;

How otherwise could mortal creatures ever,

Make themselves worthy of His discretion?

 

 

Saadi's mausoleum in Shiraz, Iran.

The shower of His merciful bounty gratifies all, and His

banquet of limitless generosity recognizes no fall. The inner secrets

of His subjects, He does not divulge, nor does He, for a rogue's

slight frailty, in injustice indulge.

O generosity personified!

To the Christian and the Magi,

You bestow with pleasure,

From Your invisible treasure.

O ardent benefactor!

You will lift Your friends high,

There is solid proof of that,

Not abandoning enemies to die!

He has ordered the zephyr to cover, with the emerald carpet of spring, the earth; and He has instructed the maternal vernal clouds to nourish the seeds of autumn to birth. In foliage green, He has clothed the trees, and through beautiful blossoms of many hues, has perfumed the breeze. He has allowed the life-imparting sap to percolate and its delicious honey to circulate. His power is hidden in the tiny seed that sires the lofty palm.

The clouds, the wind, the moon, and the sun,

For your comfort, and at your behest, run;

They toil continuously for your satisfaction,

Should not you halt, monitor your action?" [6]

Regarding the importance of professions Saadi writes:

Oh darlings of your fathers, learn the trade because property and riches of the world are not to be relied upon; also silver and gold are an occasion of danger because either a thief may steal them at once or the owner spend them gradually; but a profession is a living fountain and permanent wealth; and although a professional man may loose riches, it does not matter because a profession is itself wealth and wherever you go you will enjoy respect and sit on high places, whereas those who have no trade will glean crumbs and see hardships.

 

 

Tomb of Saadi in his mausoleum

Chief among these works is Goethe's West-Oestlicher Divan. Andre du Ryer was the first European to present Saadi to the West, by means of a partial French translation of Gulistan in 1634. Adam Olearius followed soon with a complete translation of the Bustan and the Gulistan into German in 1654.

Ralph Waldo Emerson was also an avid fan of Sadi's writings, contributing to some translated editions himself. Emerson, who read Saadi only in translation, compared his writing to the Bible in terms of its wisdom and the beauty of its narrative.[7]

Saadi is well known for his aphorisms, the most famous of which, Bani Adam, calls for breaking all barriers:[8]

بنى آدم اعضای یک پیکرند[9]

که در آفرینش ز یک گوهرند

چو عضوى به درد آورد روزگار

دگر عضوها را نماند قرار

تو کز محنت دیگران بی غمی

نشاید که نامت نهند آدمی

 

The poem is translated by M. Aryanpoor as:

Human beings are members of a whole,

In creation of one essence and soul.

If one member is afflicted with pain,

Other members uneasy will remain.

If you've no sympathy for human pain,

The name of human you cannot retain!

by H. Vahid Dastjerdi as:[10]

Adam's sons are body limbs, to say;

For they're created of the same clay.

Should one organ be troubled by pain,

Others would suffer severe strain.

Thou, careless of people's suffering,

Deserve not the name, "human being".

and the last translation by Dr. Iraj Bashiri:[11]

Of One Essence is the Human Race,

Thusly has Creation put the Base.

One Limb impacted is sufficient,

For all Others to feel the Mace.

The Unconcern'd with Others' Plight,

Are but Brutes with Human Face.

The translations above are attempts to preserve the rhyme scheme of the original while translating into English, but may distort the meaning. What follows is an attempt at a more literal translation of the original Persian:

"Humans (children of Adam) are inherent parts (or more literally, limbs) of one body,

and are from the same essence in their creation.

When the conditions of the time hurts one of these parts,

other parts will be disturbed.

If you are indifferent about the misery of others,

it may not be appropriate to call you a human being."

Notes

1.            ^ The City – Kathryn Hinds – Google Books. Books.google.com.pk. Retrieved 2012-08-13.

2.            ^ "The Bustan of Sadi: Chapter III. Concerning Love". Sacred-texts.com. Retrieved 2012-08-13.

3.            ^ Personal Observations on Sindh: The Manners and Customs of Its Inhabitants ... – Thomas Postans – Google Boeken. Books.google.com. Retrieved 2012-08-13.

4.            ^ a b "The Bustan of Sadi: Chapter V. Concerning Resignation". Sacred-texts.com. Retrieved 2012-08-13.

5.            ^ Full text of Eugene Onegin is available here.

6.            ^ "Gulistan of Sadi".

7.            ^ Milani, A. Lost Wisdom. 2004. Washington. ISBN 0-934211-90-6 p.39

8.            ^ From Gulistan Saadi. chapter 1, story 10

9.            ^ "گلستان سعدی، باب اول، تصحیح محمدعلی فروغی". Dibache.com. Retrieved 2012-08-13.

10.         ^ [Vahid Dastjerdi, H. 2006, East of Sophia (Mashriq-e-Ma'rifat). Qom: Ansariyan.]

11.         ^ "Iraj Bashiri's A Brief Note on the Life of Shaykh Muslih al-Din Sa'di Shirazi". Angelfire.com. Retrieved 2012-08-13.

 

معماری رومی

معماری روم

دریافت
عنوان: معماری روم
حجم: 3.65 مگابایت
توضیحات: معماری روم

The Role Of Supplication in human's life

The Role Of Supplication in human's life

 

Though many of the supplications which have been handed down from the Prophet and the Imams were certainly spontaneous utterances of the heart, others must have been composed with the express purpose of reciting them on specific occasions or passing them on to the pious.

Most of the prophetic supplications are short and could easily have been recited on the spur of the moment, but some of the prayers of the Imams - such as Zayn al-'Abidin's supplication for the Day of 'Arafa (no. 47) - are long and elaborate compositions.

Even if they began as spontaneous prayers, the very fact that they have been designated as prayers for special occasions suggests that they were noted down and then repeated by the Imam or his followers when the same occasion came around again.

Naturally it is not possible to know the circumstances in which supplications were composed, but we do know a good deal about early Islam's general environment which can help suggest the role that supplication played in the community. Many Muslims, no doubt much more so than today, devoted a great deal of their waking lives to recitation of the Qur'an, remembrance of God, and prayer.

Even those who left Mecca and Medina to take part in the campaigns through which Islam was spread or participate in the governing of the new empire did not necessarily neglect spiritual practices. And for those who devoted themselves to worship, supplication was the flesh and blood of the imagination. It provided a means whereby people could think about God and keep the thought of Him present throughout their daily activities. It was an intimate expression of tawhid or the `profession of God's Unity' which shaped their sensibilities, emotions, thoughts, and concepts.

In the Islamic context, supplication appears as one of the primary frameworks within which the soul can be moulded in accordance with the Divine Will and through which all thoughts and concepts centered upon the ego can be discarded. The overwhelming emphasis in the Sahifa upon doing the will of God - `Thy will be done', as Christians pray - illustrates clearly a God-centeredness which negates all personal ambitions and individual desires opposed in any way to the divine Will, a Will which is given concrete form by the Shari'a and the sunna.

For Muslims then as today, obeying God depended upon imitating those who had already been shaped by God's mercy and guidance, beginning with the Prophet, and followed by the great Companions. For the Shi'ites, the words and acts of the Imams play such a basic role in this respect that they sometimes seem - at least to non-Shi'ites - to push the sunna of the Prophet into the background.

The companions of the Imams constantly referred to them for guidance, while the Imams themselves followed the Prophet's practice of spending long hours of the day and night in salat, dhikr, and supplication. Though much of this devotional life was inward and personal, the Imams had the duty of guiding the community and enriching their religious life. As Imam Zayn al-'Abidin emphasizes in the `Treatise on Rights', translated in the appendix, it is the duty of every possessor of knowledge to pass it on to others, and the Imams were acknowledged as great authorities of Islam by their contemporaries, Sunni and Shi'ite alike.

Hence it was only natural that they would compose prayers in which their knowledge of man's relationship with God was expressed in the most personal terms and which could be passed around and become communal property. Many if not most of the supplications recorded in the Sahifa seem to be of this sort. A few of them, such as `His supplication for the Day of Fast-Breaking' (46) or `for the Day of Sacrifice' (48) seem to have been composed for public occasions. One of them provides internal evidence to suggest that the Imam had in mind his followers rather than himself: in the supplication for parents (24), he speaks as if his parents were still alive, whereas this could hardly have been the case, unless we suppose that he composed it in his youth before the events at Karbala'.

 

 

1-            Maryam Kocheki

2-            Grade 2

3-            Reyhane High School

Rainforest

Rainforest

 

 

The Daintree Rainforest in Queensland, Australia.

 

 

The Daintree Rainforest near Cairns, in Queensland, Australia.

Rainforests are forests characterized by high rainfall, with annual rainfall between 250 centimetres (98 in) to 450 centimetres (180 in).[1] The monsoon trough, alternatively known as the intertropical convergence zone, plays a significant role in creating the climatic conditions necessary for the Earth's tropical rainforests.

Around 40% to 75% of all biotic species are indigenous to the rainforests.[2] It has been estimated that there may be many millions of species of plants, insects and microorganisms still undiscovered in tropical rainforests. Tropical rainforests have been called the "jewels of the Earth" and the "world's largest pharmacy", because over one quarter of natural medicines have been discovered there.[3] Rainforests are also responsible for 28% of the world's oxygen turnover, sometimes misnamed oxygen production,[4] processing it through photosynthesis from carbon dioxide and consuming it through respiration.

The undergrowth in some areas of a rainforest can be restricted by poor penetration of sunlight to ground level. If the leaf canopy is destroyed or thinned, the ground beneath is soon colonized by a dense, tangled growth of vines, shrubs and small trees, called a jungle[citation needed]. There are two types of rainforest, tropical rainforest and temperate rainforest.

Tropical

Main article: Tropical rainforest

 

 

General distribution of tropical rainforest

Tropical rainforests are characterized in two words: warm and wet. Mean monthly temperatures exceed 18 °C (64 °F) during all months of the year.[5] Average annual rainfall is no less than 168 cm (66 in) and can exceed 1,000 cm (390 in) although it typically lies between 175 cm (69 in) and 200 cm (79 in).[6]

Many of the world's rainforests are associated with the location of the monsoon trough, also known as the intertropical convergence zone.[7] Tropical rainforests are rainforests in the tropics, found in the equatorial zone (between the Tropic of Cancer and Tropic of Capricorn). Tropical rainforest is present in Southeast Asia (from Myanmar (Burma) to the Philippines, Malaysia, Indonesia, Papua New Guinea and northeastern Australia), Sri Lanka, sub-Saharan Africa from Cameroon to the Congo (Congo Rainforest), South America (e.g. the Amazon Rainforest), Central America (e.g. Bosawás, southern Yucatán Peninsula-El Peten-Belize-Calakmul), and on many of the Pacific Islands (such as Hawaiʻi). Tropical rainforests have been called the "Earth's lungs", although it is now known that rainforests contribute little net oxygen addition to the atmosphere through photosynthesis.[8][9]

 

Temperate

                This section does not cite any references or sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (February 2013)

Main article: Temperate rainforest

 

 

General distribution of temperate rainforest

Tropical forests cover a large part of the globe, but temperate rainforests only occur in few regions around the world. Temperate rainforests are rainforests in temperate regions. They occur in North America (in the Pacific Northwest, the British Columbia Coast and in the inland rainforest of the Rocky Mountain Trench east of Prince George), in Europe (parts of the British Isles such as the coastal areas of Ireland and Scotland, southern Norway, parts of the western Balkans along the Adriatic coast, as well as in Galicia and coastal areas of the eastern Black Sea, including Georgia and coastal Turkey), in East Asia (in southern China, Taiwan, much of Japan and Korea, and on Sakhalin Island and the adjacent Russian Far East coast), in South America (southern Chile) and also in Australia and New Zealand.[10]

 

Layers

A tropical rainforest is typically divided into four main layers, each with different plants and animals adapted for life in that particular area: the emergent, canopy, understorey/understory and forest floor layers.

Emergent layer

The emergent layer contains a small number of very large trees called emergents, which grow above the general canopy, reaching heights of 45–55 m, although on occasion a few species will grow to 70–80 m tall.[11][12] They need to be able to withstand the hot temperatures and strong winds that occur above the canopy in some areas. Eagles, butterflies, bats and certain monkeys inhabit this layer.

 

 

The canopy at the Forest Research Institute Malaysia

Canopy layer

Main article: Canopy (biology)

The canopy layer contains the majority of the largest trees, typically 30 metres (98 ft) to 45 metres (148 ft) tall. The densest areas of biodiversity are found in the forest canopy, a more or less continuous cover of foliage formed by adjacent treetops. The canopy, by some estimates, is home to 50 percent of all plant species. Epiphytic plants attach to trunks and branches, and obtain water and minerals from rain and debris that collects on the supporting plants. The fauna is similar to that found in the emergent layer, but more diverse. A quarter of all insect species are believed to exist in the rainforest canopy. Scientists have long suspected the richness of the canopy as a habitat, but have only recently developed practical methods of exploring it. As long ago as 1917, naturalist William Beebe declared that "another continent of life remains to be discovered, not upon the Earth, but one to two hundred feet above it, extending over thousands of square miles." True exploration of this habitat only began in the 1980s, when scientists developed methods to reach the canopy, such as firing ropes into the trees using crossbows. Exploration of the canopy is still in its infancy, but other methods include the use of balloons and airships to float above the highest branches and the building of cranes and walkways planted on the forest floor. The science of accessing tropical forest canopy using airships or similar aerial platforms is called dendronautics.[13]

Understorey/Understory layer

Main article: Understorey

The understorey/understory layer lies between the canopy and the forest floor. The understorey/understory is home to a number of birds, snakes and lizards, as well as predators such as jaguars, boa constrictors and leopards. The leaves are much larger at this level. Insect life is also abundant. Many seedlings that will grow to the canopy level are present in the understorey/understory. Only about 5% of the sunlight shining on the rainforest canopy reaches the understorey/understory. This layer can be called a shrub layer, although the shrub layer may also be considered a separate layer.

Forest floor

Main article: Forest floor

 

 

Rainforest in the Blue Mountains, Australia

The forest floor, the bottom-most layer, receives only 2% of the sunlight. Only plants adapted to low light can grow in this region. Away from riverbanks, swamps and clearings, where dense undergrowth is found, the forest floor is relatively clear of vegetation because of the low sunlight penetration. It also contains decaying plant and animal matter, which disappears quickly, because the warm, humid conditions promote rapid decay. Many forms of fungi growing here help decay the animal and plant waste.

 

Flora and fauna

 

 

West Usambara Two-Horned Chameleon (Bradypodion fischeri) in the Usambara Mountains, Tanzania.

More than half of the world's species of plants and animals are found in the rainforest.[14] Rainforests support a very broad array of fauna, including mammals, reptiles, birds and invertebrates. Mammals may include primates, felids and other families. Reptiles include snakes, turtles, chameleons and other families; while birds include such families as vangidae and Cuculidae. Dozens of families of invertebrates are found in rainforests. Fungi are also very common in rainforest areas as they can feed on the decomposing remains of plants and animals. Many rainforest species are rapidly disappearing due to deforestation, habitat loss and pollution of the atmosphere.[15]

Soils

                This section requires expansion. (December 2008)

Despite the growth of vegetation in a tropical rainforest, soil quality is often quite poor. Rapid bacterial decay prevents the accumulation of humus. The concentration of iron and aluminium oxides by the laterization process gives the oxisols a bright red colour and sometimes produces mineral deposits such as bauxite. Most trees have roots near the surface, because there are insufficient nutrients below the surface; most of the trees' minerals come from the top layer of decomposing leaves and animals. On younger substrates, especially of volcanic origin, tropical soils may be quite fertile. If rainforest trees are cleared, rain can accumulate on the exposed soil surfaces, creating run-off and beginning a process of soil erosion. Eventually streams and rivers form and flooding becomes possible.

Effect on global climate

A natural rainforest emits and absorbs vast quantities of carbon dioxide. On a global scale, long-term fluxes are approximately in balance, so that an undisturbed rainforest would have a small net impact on atmospheric carbon dioxide levels,[16] though they may have other climatic effects (on cloud formation, for example, by recycling water vapour). No rainforest today can be considered to be undisturbed.[17] Human induced deforestation plays a significant role in causing rainforests to release carbon dioxide,[18] as do other factors, whether human-induced or natural, which result in tree death, such as burning and drought.[19] Some climate models operating with interactive vegetation predict a large loss of Amazonian rainforest around 2050 due to drought, forest dieback and the subsequent release more carbon dioxide.[20] Five million years from now, the Amazon rainforest may long since have dried and transformed itself into savannah, killing itself in the progress (changes such as this may happen even if all human deforestation activity ceases overnight).[21] The descendants of our known animals may adapt to the dry savannah of the former Amazonian rainforest and thrive in the new, warmer temperatures.[21]

Human uses

 

 

Aerial view of the Amazon rainforest, taken from a plane.

Further information: Human uses of tropical rainforst

Tropical rainforests provide timber as well as animal products such as meat and hides. Rainforests also have value as tourism destinations and for the ecosystem services provided. Many foods originally came from tropical forests, and are still mostly grown on plantations in regions that were formerly primary forest.[22] Also, plant derived medicines are commonly used for fever, fungal infections, burns, gastrointestinal problems, pain, respiratory problems, and wound treatment.[23]

Native peoples

                This section requires expansion. (December 2008)

On January 18, 2007, FUNAI reported also that it had confirmed the presence of 67 different uncontacted tribes in Brazil, up from 40 in 2005. With this addition, Brazil has now overtaken the island of New Guinea as the country having the largest number of uncontacted tribes.[24] The province of Irian Jaya or West Papua in the island of New Guinea is home to an estimated 44 uncontacted tribal groups.[25] The tribes are in danger because of the deforestation, especially in Brazil.

Central African rainforest is home of the Mbuti pygmies, one of the hunter-gatherer peoples living in equatorial rainforests characterised by their short height (below one and a half metres, or 59 inches, on average). They were the subject of a study by Colin Turnbull, The Forest People, in 1962.[26] Pygmies who live in Southeast Asia are, amongst others, referred to as “Negrito”.

Deforestation

Main article: Deforestation

Tropical and temperate rainforests have been subjected to heavy logging and agricultural clearance throughout the 20th century and the area covered by rainforests around the world is shrinking.[27] Biologists have estimated that large numbers of species are being driven to extinction (possibly more than 50,000 a year; at that rate, says E. O. Wilson of Harvard University, a quarter or more of all species on Earth could be exterminated within 50 years)[28] due to the removal of habitat with destruction of the rainforests.

Another factor causing the loss of rainforest is expanding urban areas. Littoral rainforest growing along coastal areas of eastern Australia is now rare due to ribbon development to accommodate the demand for seachange lifestyles.[29]

The forests are being destroyed at a rapid pace.[30][31][32] Almost 90% of West Africa's rainforest has been destroyed.[33] Since the arrival of humans 2000 years ago, Madagascar has lost two thirds of its original rainforest.[34] At present rates, tropical rainforests in Indonesia would be logged out in 10 years and Papua New Guinea in 13 to 16 years.[35] According to Rainforest Rescue, a main reason for the increasing deforestation rate especially in Indonesia is the expansion of oil palm plantations to meet the growing demand for cheap vegetable fats and biofuels. In Indonesia, palm oil is already cultivated on nine million hectares and, together with Malaysia, the island nation produces about 85 percent of the world’s palm oil.[36][unreliable source?]

Several countries,[37] notably Brazil, have declared their deforestation a national emergency.[38] Amazon deforestation jumped by 69% in 2008 compared to 2007's twelve months, according to official government data.[39] Deforestation could wipe out or severely damage nearly 60% of the Amazon Rainforest by 2030, says a new report from WWF.[40]

However, a January 30, 2009 New York Times article stated, "By one estimate, for every acre of rain forest cut down each year, more than 50 acres of new forest are growing in the tropics..." The new forest includes secondary forest on former farmland and so-called degraded forest.[41]

 

پروژه آمار

پروژه آمار

دریافت
عنوان: پروژه آمار
حجم: 320 کیلوبایت
توضیحات: پروژه آمار

رنه هیگیتا

رنه هیگیتا

رنه هیگیتا

René Higuita, 2007.jpg

دریافت فایل

شناسنامه

نام کامل   José René Higuita Zapata

زادروز    ۲۷ اوت ۱۹۶۶ ‏(۵۱ سال)

زادگاه       مدئین، کلمبیا

قد             ۱٫۷۶ متر (۵ فوت ۹ ۱⁄۲ اینچ)

پست        دروازه‌بان (فوتبال)

اطلاعات باشگاهی

باشگاه کنونی           باشگاه فوتبال اتلتیکو ناسیونال (مربی دروازه‌بان)

باشگاه‌های جوانان

                Millonarios

باشگاه‌های حرفه‌ای*

سال‌ها      باشگاه‌ها   بازی†     (گل)†

۱۹۸۵     Millonarios          ۱۶           (۷)

۱۹۸۶–۱۹۹۲        اتلتیکو ناسیونال       ۱۱۲        (۱)

۱۹۹۲     رئال وایادولید          ۱۵           (۲)

۱۹۹۳–۱۹۹۷        اتلتیکو ناسیونال       خخ           (۱)

۱۹۹۷–۱۹۹۸        Veracruz              ۳۰           (۲)

۱۹۹۹–۲۰۰۰        Independiente Medellín              ۲۰           (۱۱)

۲۰۰۰–۲۰۰۱        Real Cartagena  ۲۱           (۰)

۲۰۰۱–۲۰۰۲        Atlético Junior   ۴             (۰)

۲۰۰۲–۲۰۰۳        Deportivo Pereira            ۱۳           (۰)

۲۰۰۴     Aucas    ۳۵           (۳)

۲۰۰۵     Bajo Cauca          ۱۳           (۱)

۲۰۰۷     Guaros ۱۰           (۵)

۲۰۰۸     Deportivo Rionegro        ۱۰           (۳)

۲۰۰۸–۲۰۱۰        Deportivo Pereira            ۱۲           (۵)

مجموع                     380        (۴۱)

تیم ملی

۱۹۸۷–۱۹۹۹        کلمبیا       68           (۳)

 

    تعداد بازی‌ها و گل‌ها فقط مربوط به بازی‌های لیگ داخلی است.

 

خوسه رنه ایگیتا ساپاتا (اسپانیایی: José René Higuita Zapata; زادهٔ ۲۷ اوت ۱۹۶۶ در مدئین) دروازه‌بان پیشین تیم ملی فوتبال کلمبیا با نام مستعار El Loco (دیوانه) به عنوان یکی از منحصربه‌فردترین دروازه‌بان‌های تمامی دوران به دلیل سبک بازی و بازی‌های مؤثر و گیرایش مطرح شد.

 

او به عنوان خالق «ضربهٔ عقرب» شناخته می‌شود. این حرکت دروازه‌بان جسور و پرحاشیه تیم ملی کلمبیا در دیدار دوستانه برابر انگلیس در سال ۱۹۹۵ با وجود گذشت سالها هنوز در اذهان باقی‌مانده است.[۱]

محتویات

 

    ۱ زندگی شخصی

        ۱.۱ حاشیه‌ها

    ۲ منابع

    ۳ جستارهای وابسته

 

زندگی شخصی

 

او با مگنولیا ازدواج کرده است، که حاصل این ازدواج دو فرزند با نام‌های اندرس و پاملا است. همچنین او دارای یک دختر از ازدواج قبلی خود است.

حاشیه‌ها

 

در ۱۹۹۳ او به جرم مشارکت در یک فقره آدم‌ربایی و دریافت ۶۴ هزار دلار به مدت ۷ ماه زندانی شد. در یک رسوایی دیگر در ۲۳ نوامبر ۲۰۰۴ تست دوپینگ وجود کوکائین را در خون ایگیتا نشان داد.

 

در زمین مسابقه او بارها با ریسکهای بی‌مورد تیمش را به دردسر انداخته‌است که در مشهورترین موارد در جام جهانی ۱۹۹۰ مقابل کامرون روژه میلا توپ را از او ربود و با به ثمر رساندن گلی سرنوست ساز از راهیابی کلمبیا به مرحله یک چهارم نهایی جلوگیری کرد.

 

رنه از دوستان صمیمی مارادونا است و در بازی خداحافظی او نیز در سال ۲۰۰۱ شرکت داشته است.

منابع

 

    «رنه ایگیتا «لگد عقرب»». آپارات.

 

مشارکت‌کنندگان ویکی‌پدیا. «René Higuita». در دانشنامهٔ ویکی‌پدیای انگلیسی، بازبینی‌شده در ۱۶ اکتبر ۲۰۱۱.

جستارهای وابسته

 

    ویدئوی حرکت رنه ایگیتا در دیدار دوستانه برابر انگلیس

    ویدئوی اشتباه مرگبار ایگیتا مقابل روژه میلا، جام جهانی ۱۹۹۰

 

[نهفتن]

 

    نبو

 

تیم ملی کلمبیا – جام جهانی فوتبال ۱۹۹۰

 

    ۱ رنه هیگیتا ۲ آندرس اسکوبار ۳ Gildardo Gómez ۴ Herrera ۵ Villa ۶ Pérez ۷ Estrada ۸ Gabriel Gómez ۹ Guerrero ۱۰ کارلوس والدراما (ک) ۱۱ Redín ۱۲ Niño ۱۳ Hoyos ۱۴ Álvarez ۱۵ Perea ۱۶ آرنولدو ایگواران ۱۷ Cassiani ۱۸ Cabrera ۱۹ فردی رینکون ۲۰ Fajardo ۲۱ Mendoza ۲۲ Hernández مربی: Maturana

 

               

کلمبیا

رده‌ها:

 

    افراد زندهبازیکنان باشگاه اتلتیکو ناسیونالبازیکنان باشگاه رئال وایادولیدبازیکنان تیم ملی فوتبال زیر ۲۰ سال کلمبیابازیکنان تیم ملی فوتبال کلمبیابازیکنان جام جهانی فوتبال ۱۹۹۰بازیکنان دسته برتر فوتبال مکزیکبازیکنان فوتبال اهل مدئینبازیکنان فوتبال دور از وطن اهل کلمبیابازیکنان فوتبال دور از وطن در اسپانیابازیکنان فوتبال دور از وطن در اکوادوربازیکنان فوتبال دور از وطن در مکزیکبازیکنان فوتبال دور از وطن در ونزوئلابازیکنان کوپا آمریکا ۱۹۸۷بازیکنان کوپا آمریکا ۱۹۸۹بازیکنان کوپا آمریکا ۱۹۹۱بازیکنان کوپا آمریکا ۱۹۹۵بازیکنان کوپا آمریکا ۱۹۹۹بازیکنان لا لیگادروازه‌بانان فوتبالدروازه‌بانان فوتبالی که گل زده‌اندزادگان ۱۹۶۶ (میلادی)موارد تأیید شده دوپینگ در فوتبالورزشکاران اهل کلمبیا در میان موارد تاییدشده دوپینگ

آغاسی

متن و دانلود آهنگ لب کارون آغاسی

لب کارون چه گلبارون

میشه وقتی که میشینند دلدارون

تو قایقها دور از غمها میخونند نغمه خوش روی کارون

هرروز و تنگه غروب تو شهرما

صفا داره لب شط پای نخلها

چه خوبو قشنگه لب کارون چه گلبارون

لب کارون چه گلبارون

میشه وقتی که میشینند دلدارون

تو قایقها دور از غمها میخونند نغمه خوش روی کارون

هرروز و تنگه غروب تو شهرما

صفا داره لب شط پای نخلها

چه خوبو قشنگه لب کارون

میشه وقتی که میشینند دلدارون

تو قایقها دور از غمها میخونند نغمه خوش روی کارون

لب کارون چه گلبارون

میشه وقتی که میشینند دلدارون

متن و دانلود آهنگ دلبر شیرین

بنشین دلبر شیرین که برات قصه بگم سرتو شونه کونم مثل یه گل ماچت کنم 

بنشین از پشت هریر تو چشمات نگام بکن تا منم نازت کنم یواش یواش خوابت کنم

من افتادم به دامتت مکن ناز که میخوامت

مکن ناز که میخوامت

 

دلم میخوات یه شب با تو بشینم که شاید رو لبات خنده ببینم

گل بوسه رو لب های تو نشسته دلم میخوات من اون گل رو بچینم

من افتادم به دامت مکن ناز که میخوامت

                                     متن و دانلود آهنگ مرو با دیگری آغاسی

دلم گرفته میخوام دلم گرفته میخوام گریه کنم

 

در این زمونه به کی شِکوه کنم

 

وای دل من وای دل من وای دل من

 

زدست قهر تو من خسته شدم

 

چو مرغ بالُ پر بسته شدم

 

وای دل من وای دل من وای دل من

 

دلشده کاسه خون به لبم داده جنون به کنارم تو بمون مرو با دیگری

 

اومده دیوونه تو به در خونه تو مرو با دیگری

 

دلشده کاسه خون به لبم داده جنون به کنارم تو بمون مرو با دیگری

 

اومده دیوونه تو به در خونه تو مرو با دیگری

 

یار دگر داری اگر بعد از این جای من

 

تا به لبهات بوسه زند بعد از این جای من

 

چشم و دلم منتظره آه من بی اثره دو تا چشمام به دره که تو پیدا بشی

 

اومده ام گله کنم ز غمت شکوه کنم که تو رسوا بشی

 

من که در این شهر غریب عاشقی میکشم

 

دونه خون اشک روون شد خدا مونسم

 

دلشده کاسه خون به لبم داده جنون به کنارم تو بمون مرو با دیگری

 

اومده دیوونه تو به در خونه تو مرو با دیگری

 

یار دگر داری اگر بعد از این جای من

 

تا به لبهات بوسه زند بعد از این جای من

 

چشم و دلم منتظره آه من بی اثره دو تا چشمام به دره که تو پیدا بشی

 

اومده ام گله کنم ز غمت شکوه کنم که تو رسوا بشی

 

من که در این شهر غریب عاشقی میکشم

 

دونه خون اشک روون شد خدا مونسم