Enjoying the depth of the Qur’an cannot be achieved except through contemplation
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Enjoying the depth of the Qur’an cannot be achieved except through contemplation

On the first day of the auspicious month of Ramadan, the Leader of the Islamic Revolution met with a number of the reciters of the Holy Qur ' an. The following is the full text of his speech during this meeting.

In the Name of God, the Beneficent, the Merciful

All praise is due to God, the Lord of the Worlds, and peace and greetings be upon our Master, Muhammad, and upon his pure Household, especially the remnant of God on earth.

I am very pleased and thank God, the Almighty, for giving me this opportunity today at the beginning of the month of Ramadan to have this meeting with you dear ones who are shining with this light, praise God, who are well acquainted with the Qur ' an, and to be able to meet with you in person. I truly benefited from and enjoyed these recitations and the programs that were performed today.

I would like to say a few words about the holy month of Ramadan and a few words about familiarity with the Qur ' an and the word of God, and then I would like to focus on a few matters related to you who are the reciters of the Qur’an.

Regarding the holy month of Ramadan, the Prophet (peace be upon him) said, “It is the month in which you are invited to be the guests of God.”[1] Well, you are invited. One is sometimes invited somewhere, he accepts [the invitation], goes to that gathering and is served. But at other times someone invites us, [but] we do not get up, go to that gathering and be served. So it is up to you and me. This month is the month of Ramadan, the month of a banquet, the month of the infinite expanse of divine mercy. Who will go to sit at this table and be served? This is the point. We must make an effort to enter this huge reception hall and sit at this table. What is this banquet? If all of you enter this banquet hall, God willing, in the best way and are honored in the divine banquet, what will the Almighty God give you? This divine reception is providing an opportunity to get closer to God. There is nothing higher than this.

The Almighty God has provided an opportunity [for us] to get closer to Him in this month. If you attend this banquet, you will benefit from this reception. What is this opportunity? This opportunity is fasting. This opportunity is the endless reward given for the recitation of the divine Book, namely the recitation of the Qur ' an. This opportunity promises a double reward for bringing together people who had become separated and the like as has been related in the sermon of the Holy Prophet (peace be upon him). We should beseech God, the Almighty, for these. We should ask God, the Almighty, to give us success in taking advantage of these opportunities. Thus, the Prophet (peace be upon him) said, “So, ask God, your Lord, to give you a sound body and an enlightened heart so that you will be able to fast and recite His Book.”[2] Ask God for this.

Thank God, most of you are young and have pure, shining, radiant hearts. People are truly envious of you, young people. You can use these opportunities in the best way. In the 44th supplication of Al-Sahifa al-Sajjadiyya, which  is entitled “The Coming of the Month of Ramadan,” Imam Sajjad (peace be upon him) addresses God in this way, “…and help us to fast in it by restraining our limbs from acts of disobedience toward Thee.” Fasting is this. It shows that fasting is not just not eating and avoiding outward deeds. This too is a part of the fast that brings you closer to God, “…and help us to fast in it by restraining our limbs from acts of disobedience toward Thee and our employing them in that which pleases Thee.” Of course, this supplication is long, but I recommend that those who have not read it before, read this supplication. Read this supplication and enjoy its benefits. You deserve to benefit from the words of Imam Sajjad (peace be upon him) in Al-Sahifa al-Sajjadiyya in the best way. After several other sentences, the Imam (peace be upon him) adds, “…and seek nearness to Thee through blameless works which will purify us from sins and preserve us from repeating faults.” May God, the Almighty, cleanse us from our past (sins) and protect us in the future. We should appreciate this month.

The next topic is familiarity with the word of God. Well, one of the blessed names of the Qur ' an is “Reminder." In the Qur ' an itself, the term "Reminder" has been used several times in referring to the Qur ' an. For example, it says, “And this is a blessed Reminder”[3] in the chapter “The Prophets” (Al-Anbiyaʾ). In this verse, the Qur ' an is referred to as a “Reminder.” Similarly, there is the verse, “Surely We have revealed the Reminder and We will most surely be its guardian,”[4] in the chapter “The Rock” (Al-Hijr). And there are other verses in the Qur ' an-perhaps a total of four, five or six cases in the Qur ' an –  where it is referred to as a “Reminder.” Why is it called a “Reminder”? Reminder means "remembering." What does “the Qur ' an is a Reminder” mean? That is to say, it is a "prompting;" it is a Reminder. The Qur ' an reminds us. This is a hyperbole. In Arabic, when they want to use a hyperbole, they do not use a noun as the subject. Instead, they use an infinitive. They say “The Zayd of justice” when they want to say “Zayd is very just.” They say, “The Zayd of justice.” This means that “Zayd is very just.” This [issue] is like that [example]. The Qur ' an is a Reminder. That is, it is a superior Reminder and prompting.

This is the Qur ' an. Of course, a “Reminder” is a means of communication. Reminder means remembering. If you remember, you can communicate with someone or with something. But if you forget, you are naturally unable to communicate. A Reminder is naturally a means of communication. If we wish to communicate with God, to communicate with Heaven, to communicate with our exalted inner self that the Almighty God has bestowed upon us, to be able to be in contact with it and use it, we must remember it. If we forget, we will be negligent. And this negligence is what we have been repeatedly admonished and warned in the Qur ' an to be careful about.

On the Day of Resurrection, the unbelievers and those who have gone astray will be addressed in this way, “Certainly you were heedless of this, but now We have removed your veil from you…”[5] This verse is from the chapter “Qaf.” Or in the blessed chapter “The Prophets” (Al-Anbiyaʾ) it is said, “[They say], ‘O woe to us! Surely we were in a state of heedlessness as to this.’”[6] On the Day of Resurrection, the unbelievers say, “Woe to us. We were heedless of this.” Being heedless is a great tragedy. Therefore, in one of the supplications related to the recommended Midnight Prayers [it is stated], “O God, I seek Your protection from laziness, old age, cowardice, stinginess, heedlessness and cruelty…”[7] We seek refuge in God from being heedless. Well, then "heedlessness" is the opposite of "remembering."

The Qur ' an is also remembering. The more you become familiar with the Qur ' an, the more remembering will take place. And, of course, “remembering” and “vigilance” are almost identical or united in one sense. [This is the same] vigilance that all the religious scholars and mystics emphasize and refer to as being the stepladder for human ascension. This means being vigilant of oneself. I think it was in the advice given by the late Akhoond Mollah Hossein-Gholi Hamedani, or one of his pupils, that I once read he said that sometimes this state can come about for a person without vigilance, but it will not last. If it is gained through vigilance, that spiritual state will remain for a person. Consequently, [we can say] reciting the Qur ' an and familiarity with the Qur ' an have these characteristics.

Well, this is God speaking [in the Qur’an]. When we recite the Qur ' an, God is talking to us. This talk is not just about the past and Qur ' anic issues or stories. It is related to our current situation, which has been expressed in that particular language. It is for us to find our path and listen to God. And this is a great blessing that God, the Almighty, has given us. One blessing is that we [can] speak to God whenever we wish “without need for an intercessor.”[8] This is said in the noble Abu Hamza Supplication. Whenever we wish, we can talk with God, the Almighty. This is done by supplicating Him. And whenever we wish to we can hear the word of God. Determing the time is up to you. You are actually the one determining the time to listen to and benefit from God ' s word. Let us look at reciting the Qur ' an from this perspective. Let ' s look at the Qur ' an from this viewpoint.

And recitation must be repeated. I have said many times that recitation should be repeated. You should recite the Qur ' an from beginning to end and finish it. Then you should start again. You should read it from beginning to end, continuously, sequentially and you should make use of the Qur ' an.

The Qur ' an is the miracle of the Prophet (peace be upon him). Well, this Prophet is the last of the divine prophets (peace be upon him and his Household). His religion is eternal, so his miracle must be eternal also. The religion of the Prophet is everlasting; his miracle must also be everlasting. What does it mean to be everlasting? It means that you can find the understanding you need for life from the Qur ' an at any time, from the oldest period in history to the time when this religion is established on earth, or in other words, forever. What does life mean? Life means the broad sense of life: spiritual life, divine transcendental life, material life, family, government, social relations and connection with the Almighty God. This is the vast scene and vast expanse of human life. The Qur ' an must be able and can answer your questions about all this vast range of activities and guide you to the great teachings of God. The Qur ' an can introduce the highest concepts of human life to us. Of course, this can be achieved through learning and gaining understanding. Do not overlook this.

Yes, most people, but not all people, benefit from the Qur ' an as it is seen. But benefiting from the depths of the Qur ' an and the heart of the Qur ' an can only be achieved through learning and gaining understanding. In sermon number 110 of Nahjul Balaghah, it says, “Learn the Qur ' an.” Then with an interval it says, “…and understand it thoroughly.” Understanding comes from learning it deeply. Learning it deeply is called “understanding.” So obtain deep learning about the Qur ' an. “For it brings the best blossoming of hearts.” It is the spring season for hearts. It refreshes the heart and makes the heart flourish. This is how it is. And contemplation, learning, and understanding are necessary for this. Of course, this requires purification of the heart. We must purify our hearts and save ourselves from many impurifications that have entered our heart, which again is much easier for you young people than it is for someone like me, let me tell you. You should know that we have travelled through your age, passed through it, and experienced it. We have also experienced our own days that you have not experienced. This purification of the heart that I speak about is much easier [to achieve] at your age than at our age. [The Qur’an says,] “None shall touch it save the purified ones.”[9] It is necessary to purify the heart and [then] touch the Qur ' an.

A tradition has been narrated by the late Allameh Tabataba ' i (may God bestow paradise upon him)[10] that I would like to relate for you. This tradition is from the Commander of the Faithful (peace be upon him). About this tradition, the late Tabataba’i stated, “And this is the one of the exalted traditions.” This is one of the most prominent, excellent traditions of the Household of Prophet Muhammad (peace be upon them). It says, “He was asked, ‘Do you have any revelation?’”  Someone asked the Commander of the Faithful (peace be upon him), “Do you have any revelation other than the Qur ' an that we now have?” “He said, ‘No, by Him who split the grain (to grow) and created living beings.’” The Imam says that no, by God, we have nothing more than this “unless God gives a servant understanding of His Book.” The translation of this phrase in everyday language is as follows, “Yes, if the Almighty God opens the way, [and] we reflect on what is with us, then we have many things at our disposal.”

The late Allameh Tabataba ' i said that these statements of the Commanders of the Faithful (peace be upon him) on monotheism, and on the divine teachings, are some of the amazing statements of the Commanders of the Faithful (peace be upon him). When you look at Nahjul Balaghah, [you see] it is indeed a wonder as he says. The Commander of the Faithful (peace be upon him) has used the Qur ' an for [learning] all of these. This tradition says that ordinary minds are not enough to understand all of these excellent, outstanding teachings. One must reflect, learn and study in order to understand all of these teachings that the Commander of the Faithful (peace be upon him) has taken from the Qur ' an and gained from it. The Qur ' an is [like] this. This deep ocean is [like] this.

Well, now I will say a few sentences and make a few points about recitation, which is your valuable work. First of all, thank God, our country is one of the prominent, exemplary countries in terms of recitation. In other words, in the Islamic world, perhaps except for in Egypt, which is advanced in this regard, I do not think there are this many prominent reciters to read correctly and with a good voice like this in other countries that, thank God, we have in our country. This is due to the blessing of the Islamic Republic. Look at where we were and where we have come to! At the beginning of the Revolution, our efforts and our goal were for our reciters to know where to recite, where to connect, where to stop, where to pause. That is, they were at this stage, and the number of [such] reciters was few. Today, thank God, one sees numerous reciters when one looks around. I am familiar with [IRIB] Radio Talavat, thank God. I often listen to it when I have free time. There are so many good recitations on the radio and sometimes on television, which I have less time [to watch], that make one truly thankful to God. Many times when I hear a recitation, I thank God.

Many of our reciters today are superior to many [of the best reciters]. Now I do not say "all of them." You have not yet reached that remarkable level they have achieved. You must work more. This is one of the points that I now open a parenthesis here to say that you who recite well, recite correctly and excite the listener, do not suppose that the work is over. Whenever and anywhere one thinks that he has reached the top point and there is no level higher than this, that is the point where a human being falls. I say the same thing to poets, I say the same thing to writers, and I say the same thing to the seminary students. Move ahead. You have to move forward again, move ahead and reach completion, and there is still room for completion. It ' s not such that you should think everything is done now.

But what currently exists [in the country] now is truly honorable. That is, what we have today, thank God, in this number and such quality we can not find in any other place besides the place I mentioned. Even many of our current reciters are better than some of those whom we have invited, we have brought here, we have paid and we have listened to their Qur ' an. Thousands of people shouted "Allah, Allah" for no reason and at times when it was unnecessary! Sometimes a reciter recites poorly, but the crowd shouts "Allah." He understands that this crowd cannot distinguish between a good and bad recitation, so he does not try to recite well anymore. I have seen this. Some reciters who had recited well in Egypt did not recite well when they came here! This is important. You who are in contact with the listeners should remind them of these things, although we have not had a guest like that for some time now. Praise be to God, our reciters are good reciters.

Now about those who recited today, I saw that the recitations I listened to were very good! Mr. Nazarian[11] recited a part of the chapter “The Narrative”  (Al-Qasas) - the same part that Mustafa Ismail recited - which was very good. Or Mr. Moghaddami[12] recited a part of the chapter “Hud,” which was very good also. It was truly outstanding. This Mr. Hamid[13] also recites very well, and some of the other friends who read here today. Many others are like this too, but because I do not see people and do not know their names, I do not know who they are and who they aren’t and I won’t name them. I mentioned a few of the people who recited here. Many of those who came here and are referred to as masters – so and so master - they recite much better, and thank God this is one of our honors. This is the first point.

The second point is that recitation is an art, a sacred art. This art, which is one of the highest exalted arts and one of the highest blessed arts, must be at the service of reminding and inviting. The Qur ' an is a Reminder. Your recitation should serve to be a Reminder. You should recite in such a way that I, the listener, am reminded and remember God, remember the Resurrection, and remember the worlds above. More than a person is a Reminder, your recitation should be a Reminder. You should consider this when you are reciting and work for this. But be careful that marginal matters and various forms of pretention do not prevail. Since we are human beings, we are weak. In some of our deeds, pretention may be seen. I do not want to discuss the situation when this pretention is only in a very small amount. But pretention should not overcome the call to remembering and inviting to God in the recitation that you are performing. You should not just look at recitation as an art. One sees some non-Iranian reciters of the Qur ' an look at it as only an art. No, this is not just an art. This is a means of calling to God. You need to look at it like this that it should be such that “and when His communications are recited to them, they increase them in faith.”[14] When you recite the Qur ' an, my faith should increase. The faith of your listeners should increase. Some of this is up to you and what you should do. To a large extent, it is up to the reciter.

You start your recitation with taking refuge with God. [It should] be a real taking refuge with God. With this taking refuge with God, you should truly seek refuge in God from the evil of Satan, “So when you recite the Qur ' an, seek refuge with Allah from the accursed Shaitan.”[15] This verse is from the chapter “The Bee” (Al-Nahl). If this recitation is performed with taking refuge in God, it will not serve Satan’s evil purposes. This is also a point.

Another point is the design of a recitation. This is something I have wanted to say several times to some of the reciters who have recited for us, but I have not had the opportunity. One of the things you should consider as a reciter is the design of your recitation. You should design your recitation in your mind in advance. Of course, these gradually become habitual and usual for a person later on. But in the beginning and early on, you obviously need to pay attention to this for a time.

What does this designing mean? There are several types of designing and one is to choose the right tone for each part. For example, not all tones are suitable for the tone of a story. Or not all tones are suitable for the verses warning of a torment. One tone is appropriate, another is not suitable. You need to find the right tone for the theme. Some of the Egyptian reciters are truly very good at this. They know in what tone they should recite these verses. So if it is a warning, if it is a promise, if it is a glad tiding, if it is a promise of heaven or if it is a story, each of these requires a special tone. You need to design this.

Another thing that needs designing is related to lowering and raising your voice. When to raise your voice and when to lower it is important. Some people raise their voice at the wrong time in a place where they should not have raised their voice at all. You should realize where to raise your voice and recite loudly and where to recite softly. Of course, in some of the recitations that one hears from the famous reciters, there is a so-called lowering and raising which have become specific to them. But their recitations are not very appropriate in our opinion. You should realize this yourself and pay attention to where you should raise your voice and where you should lower it.Another point is the quality of the performance. The quality of the performance is also very important. Let me give you an example. Consider the recitation of the blessed chapter “The Originator” (Fatir) by Abdul Fattah Sha ' shaie - who is truly an extraordinary reciter - when he comes to this noble verse, "O mankind! You are the ones who stand in need of God.”[16] You know that the Arab audience likes the reciters who have a long breath. When a reciter recites with a long breath, they like it and encourage him saying “Allah! Allah!” But they do not like a short breath in recitations very much. Abdul Fattah has a short breath, but he recites this, “O mankind! You are the ones who stand in need of God” with a tone such that the listeners become excited! Personally, [I recommend you] listen to this recitation. It excites the listeners because he recites with a good tone. Keep this good tone in mind. This is [another] part of designing.

There is another part of the design, and that is the quality of the recitation that can enable the listener to be able to visualize the event. That is, one should recite in such a way that the one who is listening can imagine the event. In this matter, Sheikh Mustafa Ismail is truly a master and extraordinary in this regard. Consider those noble verses of the chapter “The Narrative” (Al-Qasas), “And he found besides them two women keeping back [their flocks]. He said, ‘What is the matter?’ They said, ‘We cannot water [our flock] until the shepherds have taken away [their sheep] from the water, and our father is a very old man.’ So he watered [their sheep] for them. Then he withdrew toward the shade and said, ‘My Lord! I am indeed in need of any good You may send down to me!’ Then one of the two women approached him walking bashfully.”[17] He recites these verses in such a way that it is as if you are seeing this girl coming forward and being embarrassed, and this blushing is due to her feelings.

They went to their father, told him about  this young man and he said, “Very well, go and tell him to come.” He repeatedly recites the verse, “Then one of the two women approached him walking bashfully.”[18] Another example may be seen in the chapter “The Ant” (Al-Naml), “‘Which of you can bring me her throne before they come to me in submission?’ One audacious demon from among the jinn said, ‘I will bring it to you before you rise from your place.’”[19] He repeats and recites these words of the demon jinn, “I will bring it to you” in such a manner that it is as if one sees this jinn proudly saying, "I will bring it to you before you rise from your place.”[20] The Qur’an continues, “The one who had knowledge of the Book said, ‘I will bring it to you in the twinkling of an eye.’”[21] That is, [the other one] challenges the demon from among the jinn and says, “I will bring it to you before you close your eyes,” and he did so. He (Sheikh Mustafa Ismail) recites this in such a way that one is almost seeing what is happening. This is also a kind of designing. Iin short, the recitation of the reciter should have an impact. You who recite should perform in such a way that it affects your audience and becomes a source of influence. “You can only warn him who follows the Reminder and fears the Beneficent God in secret.”[22] Following [the Qur ' an] should come about due to your recitation. Your recitation should cause the listeners to follow [the Qur ' an]. These are just a few points I have made.

I would like to say one more thing about this issue of differences in recitations. Some of the Egyptian reciters whom we invited and who came over the years insisted on reciting all kinds of recitations. I am not an expert. I cannot say for sure that they also recited the uncommon recitations. We have fourteen kinds of recitations, and in addition we have a few uncommon recitations. I think even some of them felt obliged in their recitations to repeat the different recitations in order to include the uncommon ones as well. In my opinion, there is no reason for this. There is no "reminding" in this. There is no invitation in this.

Yes, I do not rule out reciting different recitations, but only to a limit. The Warsh recitation is important because it is a common recitation in North Africa and in the western part of the Islamic world. Warsh himself lived in Egypt for many years - both Warsh and Qalun (Nafiʽ al-Madani)  lived in Egypt. Warsh lived in Egypt for many years. Therefore, Warsh’s recitation is famous in Egypt, North Africa, Tunisia and the like. The Qur ' an that are published consistent with the recitation [method] of Warsh and Qalun, have also been sent to me and I have observed them. This is about Warsh’s recitation. So there is nothing wrong with Warsh’s recitation, because it is one of the common recitations. Although it is not as common as the recitation of Hafs, it is popular. This is good.

The recitation [method] of Hamza, which this young boy of ours[23] recited today, is good in one way, and that is that this silence in the recitation [method] of Hamza between consonants and the hamza marking is beautiful. Because it makes the recitation beautiful, [reciting in this method] at times is not a problem in my opinion. These two [methods of] recitation are not bad if they are used. But we no longer find it necessary [to recite] different [methods of] recitation and forms of a word, and the like. That is, such recitations truly do not provide what is expected of you, which is remembering, inviting, reminding, and the like.

I have written another point to talk about. In the field of Qur ' anic activities, very good work has been carried out. But these are not enough. We need to do more. One recommendation has been given to us, and it ' s the right thing to do. I will talk about this and any of you can do this. The Mosques in a [particular] neighborhood - for example, the Mosques in a certain part of Tehran consisting of about three, four or five mosques – can each become a Qur ' anic base and become connected to one another. One Mosque can attend the other Mosque’s ceremonies, and the other Mosque can come to the meetings of this Mosque. They can hold joint competitions. This is in addition to the common competitions that are run by the Endowments and Charity Affairs Organization and others. Such activities should be carried out. These are the best way to encourage the young people and teenagers to enter into the field of reciting the Qur ' an. We need this.

Our youth should enter the field of reciting the Qur ' an, especially memorization of the Qur ' an. We need memorizers of the Qur’an very much. I said this a few years ago.[24] Some efforts have been made, but we still have a long way to go. If you want to train ten million [memorizers of the Qur’an], the solution is to encourage our teenagers to enter the field of the Qur ' an. Once young people enter this field, memorization becomes easy. The way to do this is in the Mosques. Every Mosque should be a Qur ' anic base. The Mosques in one neighborhood should communicate with each other, cooperate, introduce their instructors to each other and go to each other’s Mosque. We did this in Mashhad, both in the Keramat Mosque and in the Imam Hassan Mojtaba Mosque. May God have mercy on the late Mr. Mokhtari, a very good reciter from Mashhad, as well as Mr. Aqa Morteza Fatemi, who was one of the best reciters in Mashhad. And he still is, thank God, one of the best reciters in the country. I invited these two people and asked them [to come]. They had been conducting a similar gathering in the Keramat Mosque for many years. In the Imam Hassan Mosque, where we were - these two mosques that I used to attend - they used to come and recite there.

This communication between Mosques and communication between reciters, those who listen to the reciters and the students of the reciters with each other is one of these opportunities that, God willing, can be used for this purpose. It is good to remember the late Mr. Molaei (may God have mercy on him) who has a great right on the Qur ' anic recitations in Tehran. He worked hard. The late Ghaffari and other brothers who were in this gathering years ago but are not with us this year, may God exalt the degrees of all of them, God willing.

Lord! By Muhammad and the Household of Muhammad, make us people of the Qur ' an. Familiarize us with the Qur ' an. Keep us alive with the Qur ' an. Let us die with the Qur ' an. Resurrect us with the Qur ' an. Lord! Awaken and revive knowledge of the Qur’an in our hearts. Lord! Our teachers, those who guided us in this path and those who taught us to be able to become familiar with the Qur ' an, bestow your mercy upon them. Unite our great Imam and our dear martyrs with the Prophet (peace be upon him). Keep us steadfast on their path.

May God’s greetings, mercy and blessings be upon you.



[1] Amali Saduq, vol. 20, p. 93.

[2] Ibid.

[3] Holy Qur ' an, 21:50.

[4] Holy Qur ' an, 15:9.

[5] Holy Qur ' an, 50:22.

[6] Holy Qur ' an, 21:97.

[7] Al-Kafi, vol. 2, p. 586.

[8] Misbah al-Kafami, p. 589, Abu Hamza al-Thumali Supplication.

[9] Holy Qur ' an, 56:79.

[10] Al-Mizan fi Tafsir al-Qur ' an, vol. 3, p. 71.

[11] Mr. Vahid Nazarian

[12] Mr. Qasem Moghaddami

[13] Mr. Hamid Shakernejad

[14] Holy Qur ' an, 8:2.

[15] Holy Qur ' an, 16:98.

[16] Holy Qur ' an, 35:15.

[17] Holy Qur ' an, 28: 23-25.

[18] Holy Qur ' an, 28:25.

[19] Holy Qur ' an, 27:38-39.

[20] Holy Qur ' an, 27:39.

[21] Holy Qur ' an, 27:40.

[22] Holy Qur ' an, 36:11.

[23] Mr. Alireza Hajizadeh from Tabriz

[24] Statements made in a meeting with reciters of the Qur’an from across the country. [Aug. 2, 2011]

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