ارسطو
ترجمه : محمدحسن لطفی
#معرفی_کتاب
✳️ فلسفه اشراق سهروردی
? مترجم: جان والدبریج و حسین ضیائی
✳️ The Philosophy of Illumination
?Shihab al-Din Suhrawardi
?Translated by John Walbridge and Hossein Ziai
Shihäb al-Din al-Suhrawardi was born around 1154, probably in northwestern Iran. Spurred by a dream in which Aristotle appeared to him, he rejected the Avicennan Peripatetic philosophy of his youth and undertook the task of reviving the philosophical tradition of the "Ancients." telegram.me/bayeganitabligh/724
Suhruwardi’s philosophy grants an epistemological role to immediate and atemporal intuition. It is explicitly anti-Peripatetic and is identified with the pre-Aristotelian sages, particularly Plato. The subject of his hikmat al-Ishraq—now available for the first time in English—is the "science of lights," a science that Suhrawardi first learned through mystical exercises reinforced later by logical proofs and confirmed by what he saw as the parallel experiences of the Ancients. It was completed on 15 September 1186; and at sunset that evening, in the western sky, the sun, the moon, and the five visible planets came together in a magnificent conjunction in the constellation of Libra. The stars soon turned against Suhrawardi, however, who was reluctantly put to death by the son of Saladin, the sultan of Egypt, in 1191.
#مطالعات_شیعه_در_غرب
@studiesofshia (کانال)
t.me/joinchat/BHCLmEnNIvcJKXZfJAPsDA (گروه)
#معرفی_کتاب
@studiesofshia
✳️ کتابشناسی فلسفه اسلامی
✳️ Bibliography of Islamic Philosophy
(Handbook of Oriental Studies Handbuch Der Orientalistik)
?Daiber, H.
Since the publication of the author´s BIBLIOGRAPHY OF ISLAMIC PHILOSOPHY in 1999 more than 3000 new books and articles in the field of Islamic philosophy, its Greek sources and its aftermath in European philosophy appeared and illustrate the increasing interest of the Islamic and the Western world. Philosophical thought as part of the Islamic culture became a medium in the dialogue between cultures and a tool for reflexion and methodology, which are indispensable for creativity and human behaviour. This supplement covers all new publications as far as they were available and could be included in the extensive index on authors, texts, translations and commentaries, and philosophical terms and concepts.
#مطالعات_شیعه_در_غرب
@studiesofshia
1 : The Aims of Tafsīr
1 : Feras Hamza : Tafsīr and Unlocking the Historical Qur’an : Back to Basics ?
2 : Karen Bauer : The Aims of Tafsīr, According to Introductions, 10th-12th Centuries
3 : Walid A. Saleh : The Introduction of al-Basīt of al-Wāḥidī : An Edition, Translation and Commentary
4 : Suleiman A. Mourad : Toward a Reconstruction of the Mu’tazilī Tradition of Qur’anic Exegesis : Reading the Introduction of the Tahdhīb of al-Ḥākim al-Jishumī (d. 494/1101)
2 : Methods and Sources of Tafsīr
5 : Robert Gleave : Early Shi
Avant-garde Orientalism: The Eastern 'Other' in Twentieth-Century Travel Narrative and Poetry by David LeHardy Sweet
English | 23 Feb. 2017 | ISBN: 3319503723 | 318 Pages | PDF | 2.01 MB
This study explores the work of Western avant-garde writers who traveled to and wrote about Asia and North Africa. Though exoticist in outlook, many of these writers were also anti-colonialist and thus avoided some of the pitfalls of academic orientalism by assuming an aesthetics of diversity while employing strategies of provocation and reciprocity. As a survey of works on travel (including essays, novels, poems, and plays), the book challenges or modifies many postcolonial assumptions about Western writers on the Orient: from the French Surrealists to the American Beats and even transnational authors of the new millennium. Through a synthesis of avant-garde, postcolonial, and travel literature theories, Avant-garde Orientalism works in the best tradition of comparative literary study to identify and analyze a distinct category of world literature.
Exeter-Tehran Conversations on Philosophy in Iran
Sajjad Rizvi (Exeter) and Mohsen Feyzbakhsh (Tehran) in conversation with:
Friday 18 September
Sayeh Meisami (University of Dayton) on Islamic Philosophy
Monday 21 September
Ebrahim Azadegan (Sharif University of Technology) on Philosophy of Science
Friday 25 September
Mohammad Saeedimehr (Tarbiat Modares University) on Philosophy of Religion
Monday 28 September
Milad Odabaei (Princeton University) on Continental Philosophy
Friday 2 October
Seyed N. Mousavian (IPM) on Analytic Philosophy
Monday 5 October
Zahra Moballegh (Institute for Humanities and Cultural Studies) on Feminist Philosophy
Friday 9 October
Muhammad Legenhausen (Imam Khomeini Education and Research Institute) on Ethics
Monday 12 October
Final conversation on What is Philosophy in Iran?
All at 5pm London 7:30pm Tehran on Zoom
Email s.h.rizvi@exeter.ac.uk if you are interested in participating online
https://www.bbvaopenmind.com/en/the-fourth-revolution-philosophy-to-survive-in-the-digital-age/
In a world of “e-everything“ (e-commerce, cloud computing, smartphones, apps, wearables, online courses, social media…), we need philosophy more than ever. A philosophy that supports an intellectual framework is essential to any revolution, including that which we are now experiencing. The philosophy of information is the philosophy of our time.
Technophobes and technophiles. Everyone wants answers and everyone wants to know what will come next. Is there a unified perspective; a global macro-trend that we can use to evaluate the emergence of ICT? Communication technology is changing our physical and intellectual environments, opening new possibilities for how we interpret the world.
The barriers between our online (connected to the internet) and offline (outside the digital sphere) worlds are fading; we now move within the maelstrom of the “infosphere”, living an “onlife” (everyday lives lived simultaneously between both worlds). According to Floridi, this metaphysical change represents the fourth step after Copernicus, Darwin and Freud: the fourth revolution.
As we shop, watch our health and deal with social relations, we are interacting with the worlds of law, finance and politics. Even war. In each of these facets of life ICT now represents an inescapable environmental force.
The emerging tech scenario, with its immediate digital
Find out what philosophical changes are afoot in the book by Luciano Floridi, The Fourth Revolution: How the Infosphere is Reshaping Human Reality.
آقا علی مدرس زنوزی
فرزند آخوند ملاعبدالله مدرس زنوزی
از عالمان قرن 13 و 14 قمری و درزمان شاهان قاجار بخصوص محمد خان قاجار می زیستند.
پدر که در حوزه علمیه اصفهان مشغول تدریس و تربیت بود به امر شاه و درخواست استاد والا مقامش، ملا علی نوری – بزرگ فیلسوف قرن 13- به تهران پایتخت حکومت قاجار سفر و اقامت کرد. حوزه های علمیه در تهران مخصوصا حوزه درسی فلسفه در تهران آن زمان تا به امروز به یمن وجود این دو فیلسوف و عالم بزرگ شکل گرفت.
ایشان با اینکه به فلسفه ملاصدرا علاقه فراوان داشت اما نقدهای مهمی و تاسیساتی محکم در فلسفه ملاصدرا مخصوصا در باب معاد جسمانی بوجود آورد.
این فیلسوف علاوه بر تدریس دروس حوزوی، زعامت و رهبری مردم در مسائل دینی و اجتماعی بعهده داشت و یکی از مخالفان سرسخت بابیت و بهائیت بود.
علاوه بر اینها شاید اولین عالم دینی بود که در رد سخنان کانت فیلسوف معروف غربی نظراتی را ایراد کرده است!
.
Translation: fa-en
Mr. Ali Modarres Zanozi
Son of Mullah Abdullah Modarres Zanozi
They lived from the scholars of the 13th and 14th lunar centuries and during the reign of the Qajar kings, especially Mohammad Khan Qajar.
The father, who was teaching in the seminary of Isfahan, traveled to Tehran, the capital of the Qajar government, at the request of the Shah and at the request of his supreme teacher, Mullah Ali Nouri, the great philosopher of the 13th century. The seminaries in Tehran, especially the philosophy seminary in Tehran at that time, were formed to this day thanks to the existence of these two great philosophers and scholars.
Although he was very interested in Mulla Sadra's philosophy, he made important and solid criticisms of Mulla Sadra's philosophy, especially regarding the bodily resurrection.
In addition to teaching seminary courses, this philosopher was in charge of leading and leading the people in religious and social issues and was one of the staunch opponents of the Bab and the Baha'is.
In addition, he was perhaps the first religious scholar to comment on the rejection of the famous Western philosopher Kant!
.
Table of Contents
Volume I
List of Illustrations
List of Tables
Introduction
Part One: The Reception and Transmission of al-Šarīf al-Murtaḍā's Oeuvre and Thought
1. Introduction
2. Monographic Works
3. Miscellanies
4. From Manuscript to Print
5. Doubtful and Spurious Works
Illustrations (Figs 1 through 270)
Volume II
List of Illustrations
List of Tables
Part Two: The Development of Imāmī Thought, mid fth/eleventh through fourteenth/twentieth Century
1. Introduction
2. The Transition of Imāmī Theology from the Bahšamiyya to the Teachings of Abū l-Ḥusayn al-Baṣrī
3. Naṣīr al-Dīn al-Ṭūsī
4. Reading kalām Through the Lenses of Philosophy in the Aftermath of Naṣīr al-Dīn al-Ṭūsī
5. The Development of Doctrinal Thought during the Safavid Period
6. From the "School of Iṣfahān" to the "School of Tehran"
7. Intellectual Countercurrents
Epilogue
Bibliography
Indices
1. Personal Names
2. Book Titles
3. Place Names
4. Manuscripts
Illustrations (Figs 271 through 300)
Volume III
Part three: Editions
1. Introduction
2. The Texts
دو کتاب درباره فلسفه قاره ای :
1. Continental Philosophy A Very Short Introduction , Simon Critchley
(این کتاب توسط خشایار دیهیمی ترجمه شده است)
2. A Companion to Continental Philosophy Blackwell Companions to Philosophy, author: Critchley, Simon
⬇️⬇️
https://www.udemy.com/course/the-movement-of-imam-al-husayn-a-from-medina-to-karbala/
@Allah4all
1- Historical Background of the Uprising of Imam al-Husayn (a), Part 1
2- Historical Background of the Uprising of Imam al-Husayn (a), Part 2
3- The Death of Mu'awiya, the Succession of Yazid and the Pressure on Imam al-Husayn (a) to Pledge Allegiance to Him
4- Imam al-Husayn (a) and His Family's Departure from Medina to Mecca, Part 1
5- Imam al-Husayn (a) and His Family's Departure from Medina to Mecca, Part 2
6- The Letters of Imam al-Husayn (a) to the People of Basra and Kufa
7- The Efforts of the Relatives of Imam al-Husayn (a) to Dissuade Him
8- Imam al-Husayn (a) on His Way from Mecca to Karbala, Part 1
9- Imam al-Husayn (a) on His Way from Mecca to Karbala, Part 2
10- Imam al-Husayn’s Encounter with Hurr b. Yazid
11- Imam al-Husayn (a) Reaching Karbala
12- The Sermons of Imam al-Husayn (a) in Karbala
13- The Events Before the Day of Ashura
14- The Speeches of Imam al-Husayn (a) on the Eve and Day of Ashura
15- The Speeches of Imam al-Husayn (a) on the Day of Ashura
16- The Events on the Day of Ashura, Part 1
17- The Events on the Day of Ashura, Part 2
مرجع تخصصی محتواهای #تبلیغ_بین_المللی_اسلام
@Allah4all
Assessment of Soil Erodibility in Relation to Soil Degradation and Land Use in Mediterranean Libya
Murad Milad Aburas
A thesis submitted in fulfillment of the requirements for the degree of Doctor of Philosophy in the School of Agriculture, Food and Rural Development
Faculty of Science, Agriculture and Engineering University of Newcastle upon Tyne
June, 2009
Aspects of Linguistic Impoliteness aims to bring together a wide range of theoretical and methodological approaches exploring the notion of impoliteness and the usage of impoliteness phenomena in language and discourse per se, instead of simply considering impoliteness as politeness that has gone wrong. Impoliteness draws mainly on linguistics, but also its sub-disciplines, as well as related disciplines such as psychology, philosophy, sociology, anthropology and communication. Various researchers have been selected to contribute to Aspects of Linguistic Impoliteness, and the diversity of sub-disciplinary approaches is reflected in the multi-dimensional organisation of the five sections of the book. The book is divided into five thematic parts, with 16 chapters in all, as follows. The first part aims to study the links between impoliteness and rudeness, by providing a general framework to these notions. The second part deals with occurrences of impoliteness in television series and drama, when the third part mainly focuses on the discursive creations of impoliteness found in literary works. The fourth part concentrates on impoliteness and the philosophy of language, and the fifth and final part offers some case-studies of impoliteness in modern communication.
Le Ton Beau De Marot: In Praise Of The Music Of Language
Douglas R. Hofstadter
Lost in an art the art of translation. Thus, in an elegant anagram (translation = lost in an art), Pulitzer Prize-winning author and pioneering cognitive scientist Douglas Hofstadter hints at what led him to pen a deep personal homage to the witty sixteenth-century French poet Clément Marot.”Le ton beau de Marot” literally means ”The sweet tone of Marot”, but to a French ear it suggests ”Le tombeau de Marot”that is, ”The tomb of Marot”. That double entendre foreshadows the linguistic exuberance of this book,
The Complete Poetry of Aimé Césaire: Bilingual Edition
Aimé Césaire
Translated by Clayton Eshleman; A. James Arnold
The Complete Poetry of Aime Cesaire gathers all of Cesaire's celebrated verse into one bilingual edition. The French portion is comprised of newly established first editions of Cesaire's poetic oeuvre made available in French in 2014 under the title Poesie, Theatre, Essais et Discours, edited by A. J. Arnold and an international team of specialists. To prepare the English translations, the translators started afresh from this French edition. Included here are translations of first editions of the poet's early work, prior to political interventions in the texts after 1955, revealing a new understanding of Cesaire's aesthetic and political trajectory. A truly comprehensive picture of Cesaire's poetry and poetics is made possible thanks to a thorough set of notes covering variants, historical and cultural references, and recurring figures and structures, a scholarly introduction and a glossary.
2nd International Conference on Shi'i Studies.
Dates: 7-8 May 2016
Location: The Islamic College, 133 High Road, London NW10 2SW
Registration: Visit www.islamic-college.ac.uk/shiistudies or email editor@islamic-college.ac.uk.
Registration fees (including lunch):
Saturday & Sunday - £40.00 (£25.00 for students)
Saturday or Sunday - £25.00 (£20.00 for students)
REGISTRATION LIMITED TO 100 PEOPLE PER DAY
Schedule (subject to change)
Please note that Session A and Session B are parallel sessions held in separate rooms.
Saturday (7 May 2016)
9:30-10:00 – Registration, coffee
10:00-10:30 – Opening talks
10:30-11:30 – Panel 1
Session A: Qur’an & Hadith
• Translating Al-Kafi: how to make a classical Shii text accessible to 21st century readers
Oliver Scharbrodt
• Devotional Literature and Practice in Twelver Shi‘ism: An Exploration of the Supplication of Kumayl ibn Ziyād as Attributed to ‘Alī ibn Abī Ṭālib
Vinay Khetia
Session B: Worldwide Islamic heritage
• Lines Back to Ali, Roads Forward to Shiism: An Historical Anthropology of Cham Sayyids’ Trajectories from Cambodia to Iran
Emiko Stock
• “Our Vanished Lady”: Memory, Ritual, and Shi’a-Sunni Relations at Bibi Pak Daman
Noor Zehra Zaidi
11:45-12:45 – Panel 2
Session A: Modern thought
• A comparative study of feminist and traditional Shi‘i approaches to Qur’anic exegesis
Mohammed Ali Ismail
• The Disenchantment of Reason: An Anti-rational Trend in Modern Shi‘i Thought- Tafkikis
Ali Paya
Session B: Worldwide Islamic Heritage (continued)
• Shi‘ite Manuscripts Collection in the Biblioteca Ambrosiana / Milano: Remarks on Kitāb Ġurar al-fawāyd by aš-Šarīf al-Murtaḍā)
Ali Faraj
• Judaeo-Islamic Heritage
M. J. Shomali
12:45-2:00 – Lunch
2:00-3:30 – Panel 3
Session A: Philosophy and Shi’ism
• Shi’a Philosophers and the Question of Criterion of Truth
Mohammad Hoseinzadeh
• The meaning of knowledge in early philosophical Shiism. A comparative analysis of the Kitāb al-Yanābīʿ of Al-Sijistānī and its Neoplatonic sources.
Lucas Oro Hershtein
• Is Shi’i Philosophy a Useful Concept?
Oliver Leaman
Session B: Shi’ism in North America and Europe
• A Study Examining Iraqi Immigrants: Has The Shia-Sunni Conflict Been Transferred To Canada?
Jafar Ahmed
• African American Twelver Shia Community of/in New York
Abbas Aghdassi
• Muslim (Shi'a) Migration to Europe, and the Engagement of English and Islamic Laws
Tahir Wasti and M. Mesbahi
3:45-5:15 – Panel 4
Session A: Philosophy and Shi’ism (continued)
• The Perfect Man According to Sadra and Buddhism: A Comparative Study
Ali Jafari
• Revelation and Philosophy: From Distinction to Equality. Study of the Maktab-i Tafkīk and their opponents in the contemporary Shī’a Seminary
SeyedAmirHossein Asghari
• Reason, Metaphysics, and Ayatollah Javadi Amoli
Javad Esmaeili
Session B: Shi’ism in Nigeria
• Shia Processions and the Competition for Religious Public Space in Northern Nigeria 1994-2015
Sani Yakubu Adam
• Sunni Literary Reaction to the Growth of Shia Ideology in Northern Nigeria
Kabiru Haruna Isa
5:15-5:30 – Closing
Sunday (8 May 2016)
10:00-10:30 – Coffee, announcements
10:30-11:30 – Panel 5
Session A: Fiqh and minorities
• Fiqh for Minorities: Shi’i Law in the Diaspora
Liyakat Takim
• Making of a Textual Source for the Law: the Case of Ritual (Im)purity of the People of the Book in the Twelver Shi’ite Jurisprudence
Mahmoud Pargoo
Session B: Kalam
• The narrations of Clay (Tinat) and their analysis
Morteza Karimi
• A Critique of Prof. Amir-Moezzi’s Views on Messianic Teachings
Valipoor and Daryabari
11:45-1:15 – Panel 6
Session A: Multiple voices
• Tradition of Multivocality among Shia ʿUlamāʾ
Abbas Mehregan
• A New Approach to Twelver Shi‘ism
Aun Hasan Ali
• Shrinkage of the Scope of Ijtihād in Shī‘a Jurisprudence and its Reasons
Qasem Mohammadi
Session B: Shi’ism in Pre-Modern Iran and Surrounding Regions
• Where is the Imām? The Returning Messiah in the Tīmūrid Age
Tanvir Akhtar Ahmed
• The Polemical Work of Ali Quli Jadid al-Islam in the Context of European Missionaries to Safavid Iran
Alberto Tiburcio Urq
💠Mathematical Wisdom of
Imam Ali (peace be with him):
🔸"A man was about to die, writing in his will to divide his 17 camels to his three sons with a 1/2, 1/3, and 1/9 ratio. The men, after being unable to solve brought this matter to Imam Ali (peace be with him):
🔹17 camels needed to be divided amongst 3 people in a 1/2, 1/3, and 1/9 ratio.
✔️Imam Ali solution :
-add a camel to the 17 (now 18).
-Divide 18 by 1/2 =9.
-Divide 18 by 1/3, it's 6.
-Divide 18 by 1/9 it's 2.
✔️Add 9+6+2.. it's 17. The added camel was retracted by the Imam, and the matter was solved".
Additional Admin Note: [A brute force solution would require using concept of limits which was worked out by Newton, leibniz etc while they were tackling calculus around 200yrs ago. ]
📚Reference:
"Answers to Religious Questions" by Ayatollah Makarem Shirazi and Ayatollah Jafar Sobhani - School of Imam Ali ibn Abi Talib, pg. 450
@AbodeofWisdom
Do we have the right to ask about the Logic behind Islamic Laws?
Do we have the right to ask about the Logic behind Islamic Laws?
We discuss the most important topics about Islamic laws, its rules and regulations and their philosophy and most of the questions and answers are based on this.
“Why should we pray Prayers is the question every person asks himself? Why should a person go for the pilgrimage of House of Allah? Why it is forbidden to take interest in Islam? What is the philosophy for prohibiting pork? Why is polygamy allowed in Islam? Why it is prohibited to eat in gold and silver utensils? Etc.
Some learned people and scholars have discussed about these in a beautiful way. From them some have derived only one side of the question. Some think that we should not inquire about the logic behind the Islamic laws and others think the opposite of this; that it is necessary to understand the logic behind the Islamic laws.
Keeping in mind the views of these scholars, we present our views on the subject:
You may be astonished that both the groups are right. We have this right to ask and we also do not have this right. We mean that while idea of each group is not accepted, but only the special part of it is accepted.
It can be explained in this way:
From the holy Quran, Holy Prophet (a.s.) and the traditions of Holy Imams (a.s.) and from the sayings of their companions and friends we come to know that there was always a tradition of discussing the philosophy of Islamic laws among themselves and it should also be like that because they were thinking that the holy Quran was an independent and logical way and they had given the right to themselves that they should discuss the Islamic laws in a logical way and ask questions about its philosophy.
According to the principles of Islam, this introduces Allah in this way:
He is such an existence, which has infinite knowledge and wisdom and He is independent from all things and persons. All His acts are based on wisdom, whether we understand it or not. His acts never include any foolishness or meaninglessness and He has sent the Prophets for teaching, training and inviting the people towards truth and justice.
The introduction of Allah in such a way encourages us to question about the Islamic laws, their effect and their philosophy, which naturally have great influence on our life.
It is a mistake to think that the holy Quran is not about the practical law and other information; and that it only is about the roots of religion and beliefs because we see that the holy Quran after the command of fasting in the holy month of Ramadan says:
“You keep fast so that you can become pious.” [Surah Baqarah 2:183]
In this way, He wants us to know that the logic behind fasting is to remain away from sins, which can be attained through this spiritual exercise and through controlling the desires. The Quran says about the sick and travelers who are exempted from keeping the fast:
And whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty… [Surah Baqarah 2:185]
And Allah does not want hardships and mistakes; this is the philosophy behind it.
The Quran prohibits gambling and wine and says about them:
The Shaitan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from prayer. Will you then desist? (Surah al-Ma’idah 5:91)
The Quran says about the strange women by not looking at them:
Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely, Allah is Aware of what they do. (Surah al-Nur 24:30)
@AbodeofWisdom
Questions about Jesus (01)
1. Do Muslims believe that Jesus was a Messenger of God?
YES ! Belief in all of the Prophets and Messengers of God, which according to Islamic sources number 124,000, is a fundamental article of faith in Islam.
Thus, believing in Prophets Adam, Noah, Abraham, Ishmael, Isaac, David, Jacob, Jesus, Moses, and Muhammad (peace and blessings with them) is a prerequisite for anyone wanting to call him or herself a Muslim. A person claiming to be a Muslim who, for instance, denies the Messengership of Jesus, is not considered a Muslim.
In regards to the status of Jesus as a Messenger, the Qor’ān says: “Say, ‘We have faith in God, and that which has been sent down to us, and that which was sent down to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which Moses and Jesus were given, and that which the prophets were given from their Lord; we make no distinction between any of them, and to Him do we submit.’” (Qor’ān 2:136)
@AbodeofWisdom
A 25-year-old patient C. complains of right lower abdominal pain, nausea and chills. He became ill 5 hours ago, when he had pain in the epigastrium, which then moved to the right iliac region.
Objective findings: body temperature - 37.7° C, dry tongue, white coating, abdomen tense, sharp pain in the right iliac region.
The diagnosis of acute appendicitis was made. Laparoscopic removal of the appendix was performed. There were no complications in the early and late postoperative period.
1. What are the basic concepts of general nosology given in this example? Name them and give a definition.
2. What is the outcome of the disease in this case? What other disease outcomes do you know? List them and give a general description.
3. What are the variants of the course of the disease? Which variant is observed in this
example?
الكتب والمواضيع والآراء فيها لا تعبر عن رأي الموقع
تنبيه: جميع المحتويات والكتب في هذا الموقع جمعت من القنوات والمجموعات بواسطة بوتات في تطبيق تلغرام (برنامج Telegram) تلقائيا، فإذا شاهدت مادة مخالفة للعرف أو لقوانين النشر وحقوق المؤلفين فالرجاء إرسال المادة عبر هذا الإيميل حتى يحذف فورا:
alkhazanah.com@gmail.com
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