East, Wall, The Sun 8

Orient, Wall and Sun is an Iranian Documantry film in Urdu مشرق ، دیوار ، آفتاب in Persian Shargh, Dewar , Aftab, is about China, this episode is with title " He said, Lets start from School" اس نے کہا مدرسہ سےآغاز کرتے ہیں. Here in this episode we will start from China's Beijing University,  where in 1952, Chinese Govt repealed all rules of education with new Japaneses educational system. In 1985 central Chinese Govt of Communist Party again repealed all rules of education in China and in few years there was in China education for 9 years for every baby was announced necessary. In China , Ministry of Education is real and actual institute to implement educational rules, development of culture and to get best management for future. Chinese says if you have plan for one year then you should get crops and grains, if you have a plan for 10 years then you may get trees, and if you have a plan for 1000 (One Thousands) years then you should train your (Humans) generations. Traveler went to a school in China (School for trainings of 21st Century) where Children were learning English, they also call and repeat traveler's travelogue as Sun, Wall and Orient in respect and honor of traveler. You will visit in this episode dance schools of China where you will get knowledge of different traditional dances of China, as there are many kinds of dance in China i.e. Stilt Walking,Lion Dancing,Chinese Palace Dance,Farmers Dance of China Korean Ethnic Group,Dragon Dancing,sword dance etc. and Traditional Chinese Exercise i.e Tai Chi , Qigong.Chinese are smart, fit and active even in they are last age. You will visit Peking Opera School too, where you will see and know why they are colorful and how they make stylish and colorful faces and how they do acting for their stylish drama.Now in this world, requirements and needs of humans have been changed, now in this age, children only call and understand parents for their own parents and take care nothing for others, same parents think about their children and understand them as their own children. Distinction between people is only for their wealth , so rich people comes up and rise and control all rules and regulations to save the theory of rich people, so if this codition in society will remain for long period then Civil War is Inevitable.Cruelty & Justice contain difference if you will lose control over cruelty then every thing will become out of control. Chinese are smart and they are not rash and Precipitator. 

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East, Wall, The Sun 4

Watch 4th (forth) Episode of Mashriq, Dewar , Aftab (Sharagh, Dewaar, Aaftaab) Iranian TV documentary in Urdu about China and Muslim Community of China, the title of this Episode is Eid, Garden, Lake and Turpan Water System. (Eid , Bahishat, Jheel aur Torfan key Karez) , Meanings of Kashghar is a Home with Several Stories , its Chinese name is Kashi (کاشی۔۔۔ کاشغر) , in Roman Scripts this name was also mentioned as Kashgar, The World's third largest Deseret Taklimakan or Teklimakan, in southwest Xinjiang Uyghur Autonomous Region, its an universal truth that travelers become happy when they visit any place far from their homeland and become much happy when they saw there people , places, culture and Love similar to their homeland........ when this film was recorded in Kashghar city there was month of Ramdhan of 1428 Hijri, and 1386 Hijri Shamsi, the month of Ramdhan was at end and now on the next day the Eid festival would be celebrated by Muslims of China (Kashi). You may also visit the ancient streets and buildings of Kashghar city with Cameraman, the traveler of this film went to a mosque where he listened known words of a supplications made by a Kashi Muslim, Wheat bread is common food but rice also used by Kashi People,also see the Tianchi lake also known as Heaven Lake of Tian Shan or Xinjiang, Turpan valley was the place of Caravan,  The Mosque of Kashghar , Id Kah Mosque(عید گاہ مسجد، کاشغر), is biggest mosque in China where on each friday 10000 worshipers come for Friday Prayer. People of Kashi use caps on their heads which reveals their ages and martial status, The technology to construct Karez was also went from Silk Road to China, Visit and appreciate Chinese engineers who made heaven in Deseret with (Karez) water system in Turpan. Karez Museum of Turpan is a place where you will see the secret how they mixed underground paths for water, listen talk by Hasan Ismail who was the Supervisor and Head of Shanghai Islamic Society. Development or Progress should be cause for minimizing of distances, when culture is 
developed then pious Interpretations become the answers of questions , writer of this travelogue wrote that the sisters , daughters and mothers become to offer prayer of Eid in mosques of Kashghar,every body wants to get spiritual place but many gets and many fails, travelogue and narratives should be read by us to know how they got Spiritual Status .................................................................
Must Watch this Episode to Know more!

HIDDEN CONTENT HERE

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Escape From Kufa (Shadow Upon the Sun)

(سايه بر خورشيد) A film depicting 3 women of conviction, ready to answer the call of Hussain (a.s.), but are disheartened with the erratic people of Kufa.

Three women are trying to rescue his wife Hania an idea that gallows on their heads.
Director: Mohammad Taghi Ansari
Producer: Master Hossein Shirazi
Screenwriter: Mohammad Taghi Ansari
Cast: J. Farmer - Afrndnya K. - H. luggage - SJ Mazaheri - R. beings - free math
Running time: 90 minutes
Sound: M. Justice
Sound: Saman Majd desertion
Costume Designer: Mohammad Taghi Ansari
Face processing: Samin seeker
Cinematographer: Hamid Rahim Zadeh
Editor: H. Lavvaf
Music: Muhammad Ali

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Hazrat Maulana Jalaluddin Rumi R.A

BRIEF FACTS:
Birth Name: Jalaluddin Mohammad Rumi – or Jalaluddin Mohammad Balkhi
Born in: Balkh, Afghanistan on 30th September 1207
Childhood
Hazrat Mawlana Jalaluddin Mohammad Rumi (30 September 1207 – 17 December 1273) is a 13th-century Persian poet, jurist, theologian and Sufi mystic. He is one of the greatest saints in Islamic history and is well-known in the West for his Sufi poetry, especially his treasury of couplets entitled Masnavi Sharif.
Mawlana Rumi [, may Allah be pleased with him] was born on the 6th of Rabiul Awwal in the Islamic Hijri year 604 in Balkh, present-day Afghanistan. His father, Hazrat Bahauddin Walad [, may Allah be pleased with him], was a great Muslim scholar and also a Sufi saint who descends from the lineage of Sayyidina Hazrat Abu Bakr Siddiq [, may Allah be pleased with him], the first Caliph of Islam.
Mawlana Rumi [, may Allah be pleased with him] grew up in this learned household in Afghanistan and became a fully accomplished scholar himself. Eventually, between the years 1215 and 1220, Hazrat Bahauddin Walad, with his whole family and a group of disciples, set out westwards. They peformed Hajj and then proceeded on their journey.
Life in Turkey
They finally settled in Karaman, Turkey for seven years, where Mawlana Rumi's mother and brother both passed away. In 1225, Mawlana Rumi married Gowhar Khatun in Karaman and had two sons: Sultan Walad and Ala-uddin Chalabi. When his wife passed away, Mawlana Rumi married again and had a son, Amir Alim Chalabi, and a daughter, Malakeh Khatun.
On 1 May 1228, most likely as a result of the insistent invitation of Alauddin Keyqobad, ruler of Anatolia, Hazrat Bahauddin Walad finally settled in Konya in Anatolia within the westernmost territories of the Seljuk Sultanate of Rum.
On the road to Anatolia, Mawlana Rumi encountered one of the most famous mystic Persian poets, by the name of Fariduddin Attar, in the Iranian city of Nishapur, located in the province of Khorasan. Attar immediately recognized Rumi's spiritual eminence. He saw the father walking ahead of the son and said, "Here comes a sea followed by an ocean." He then gave Mawlana Rumi his ‘Asrarnama’, a book about the entanglement of the soul in the material world. This meeting had a deep impact on the eighteen-year-old Mawlana Rumi, and later on became the inspiration for his works.
Eventually, Hazrat Bahauddin Walad became the head of a seminary school (Madrasa) in Konya, Turkey. When he passed away, Mawlana Rumi was only 25 years old and took his father’s place at the head of the school.
One of Hazrat Bahauddin Walad's students, Hazrat Sayyed Burhanuddin Muhaqqiq Termazi, continued to train Mawlana Rumi in the religious and mystical doctrines of Hazrat Rumi's father. For nine years, Rumi practiced Sufism as a disciple of Hazrat Sayyed Burhanuddin until the latter died in 1240 or 1241. Hazrat Rumi's public life then began: he became a teacher who preached in the mosques of Konya and taught his adherents in the Madrasa.
During this period, Mawlana Rumi also travelled to Damascus and is said to have spent four years there.
Meeting with Hazrat Shams Tabrez
However, it was his meeting with the dervish Hazrat Shams Tabrez on 15 November 1244 that completely changed Rumi's life. Hazrat Shams had travelled throughout the Middle East searching and praying for someone who could "endure my company". A voice said to him, "What will you give in return?" and Hazrat Shams replied, "My head!". The voice then said, "The one you seek is Jalaluddin of Konya."
One version of the famous meeting that Mawlana Rumi had with Hazrat Shams Tabrez [, may Allah be pleased with him], was that once Mawlana Rumi was teaching a group of his students and referring to his handwritten books & notes while Hazrat Shams Tabrez happened to come along and asked him about those notes.
Mawlana Rumi [, may Allah be pleased with him] replied that the books and notes were beyond the understanding of Hazrat Shams Tabrez. Then Mawlana Rumi [, may Allah be pleased with him] continued his class, meanwhile Hazrat Shams Tabrez [, may Allah be pleased with him] threw all the books into a nearby pond of water. The students noticed this and started beating him. This caught the attention of Mawlana Rumi who complained about losing his knowledge. Hazrat Shams Tabrez [, may Allah be pleased with him] replied that he could return the books, so he recited ‘Bismillah’ and retrieved the books from the water, which to everyone’s surprise, were still intact. Seeing this, Mawlana Rumi [, may Allah be pleased with him] was amazed and asked how this was possible – to which Hazrat Shams Tabrez replied that such knowledge was beyond that of an external scholar.
Thus began the relationship between Mawlana Rumi [, may Allah be pleased with him] and Hazrat Shams Tabrez [, may Allah be pleased with him]. At this stage, Mawlana Rumi is reported to have mostly retired from his public life and spent a lot of time with Hazrat Shams Tabrez [, may Allah be pleased with him]. They would spend days discussing divine issues and Sufi thoughts, to the extent that Mawlana Rumi would not teach his classes or visit his family for long periods of time.
On the night of 5 December 1248, as Hazrat Rumi and Hazrat Shams were talking, Hazrat Shams Tabrez was called to the back door. He went out, never to be seen again. It is rumored that Hazrat Shams Tabrez was murdered; if so, Hazrat Shams indeed gave his head for his mystical friendship with Mawlana Rumi.
Mawlana Rumi's love for, and his bereavement at the death of, Hazrat Shams found their expression in an outpouring of music & poetry, thus he compiled a collection entitled Divan-e-Shams-e-Tabrez. He himself went out searching for Hazrat Shams and journeyed again to Damascus. There, he realized:

"Why should I seek? I am the same as He.

His essence speaks through me.

I have been looking for myself!"

Departure of Mawlana Rumi; Reunion with his Beloved
In December 1273, Mawlana Rumi fell ill; he predicted his own death and composed the well-known ghazal, which begins with the verse:

"How doest thou know what sort of King I have within me as a Companion?

Do not cast thy glance upon my golden face, for I have iron legs."

Mawlana Rumi [, may Allah be pleased with him] passed away & reunited with his Beloved Lord on 5th Jamadiul Aakhir 672 Hijri in Konya Sharif, Turkey. His tomb is near to that of his friend & guide, Hazrat Shams Tabrez [, may Allah be pleased with him] and his body was laid to rest beside his father under a beautiful tomb named Yesil Turbe or ‘the Green Tomb’.
His epitaph written on his tomb reads:

"When we are dead, seek not our tomb in the earth, but find it in the hearts of men."

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Saadi Shirazi, Sheikh Mosleh al-Din

Saadi was born in Shiraz around 1200. He died in Shiraz around 1292. He lost his father in early childhood. With the help of his uncle, Saadi completed his early education in Shiraz. Later he was sent to study in Baghdad at the renowned Nezamiyeh College, where he acquired the traditional learning of Islam.
The unsettled conditions following the Mongol invasion of Persia led him to wander abroad through Anatolia, Syria, Egypt, and Iraq. He also refers in his work to travels in India and Central Asia. Saadi is very much like Marco Polo who traveled in the region from 1271 to 1294. There is a difference, however, between the two. While Marco Polo gravitated to the potentates and the good life, Saadi mingled with the ordinary survivors of the Mongol holocaust. 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, learning, honing his sermons, and polishing them into gems illuminating the wisdom and foibles of his people.
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, and composed some of his most delightful panegyrics as an initial gesture of gratitude in praise of the ruling house and placed them at the beginning of his Bostan. He seems to have spent the rest of his life in Shiraz.
His best known works are the Bostan (The Orchard) and the Golestan (The Rose Garden). The 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. The Golestan 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.
For Western students the Bostan and Golestan have a special attraction; but Saadi is also remembered as a great panegyrist and lyricist, the author of a number of masterly general 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 to be found in Ghazaliyat ("Lyrics") and his odes in Qasa'id ("Odes"). He is also known for a number of works in Arabic. The peculiar blend of human kindness and cynicism, humour, and resignation displayed in Saadi's works, together with a tendency to avoid the hard dilemma, make him, to many, the most typical and lovable writer in the world of Iranian culture.
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 Golestan, 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 Shaykh preaching in the Khaniqah experiences a totally different world than the merchant passing through a town. The unique thing about Saadi is that he embodies both the Sufi Shaykh and the traveling 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. Iranian authors over the years have failed to imitate its style in their own language, how can foreigners translate it into their own language, no matter what language?
The world honors Saadi today by gracing the entrance to the Hall of Nations in New York with this call for breaking all barriers:
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.

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