Latest / دانشگاه صوتی چکیده ماندگار | کتاب تاریخی سیاسی / خلاصه کتاب ما چگونه ما شدیم، صادق زیباکلام

Transcript

خلاصه کتاب ما چگونه ما شدیم، صادق زیباکلام · دانشگاه صوتی چکیده ماندگار | کتاب تاریخی سیاسی

• 0:01
  Speaker 1: In short, the book of how we have become.
• 0:07
  Speaker 2: Rishayagubi of Alal-e-Aqabmandegi in Iran.
• 0:12
  Speaker 1: Written by Dr. Sadiq Ziba Kalam.
• 0:14
  Speaker 2: Two hundred years ago, in the desert of Qara-e-Chaman near Tabriz,
• 0:20
  Speaker 2: during the days of the defeats of Iran's father from Russia,
• 0:25
  Speaker 2: Abbas Mirza, commander of the Iranian Army, with the help
• 0:30
  Speaker 2: of the French Napoleon Bonaparte.
• 0:32
  Speaker 1: Instead of asking.
• 0:35
  Speaker 2: For a gun and a ball, he asked with a
• 0:38
  Speaker 2: sad face, what is the secret of the power that
• 0:42
  Speaker 2: you Europeans have given us? What is the difference between
• 0:46
  Speaker 2: us and you?
• 0:48
  Speaker 1: The book, How We Became, by Sadegh Ziba.
• 0:53
  Speaker 2: Kalam, The answer is the same historical question of Abbas Mirza.
• 1:02
  Speaker 2: If we want to summarize this book of 480 pages
• 1:06
  Speaker 2: in just one sentence, it would be this.
• 1:09
  Speaker 1: The root of Iran's resistance is.
• 1:10
  Speaker 3: Not in the Arab attack, nor in the establishment, nor
• 1:17
  Speaker 3: in the extermination of the foreigners, but in the geographies
• 1:25
  Speaker 3: that have betrayed us.
• 1:53
  Speaker 2: Let's go to the author of the book. Sadiq Ziba
• 2:20
  Speaker 2: Kalam was born in 1327 in Tehran. He was a
• 2:22
  Speaker 2: professor of law and political science at Tehran University and
• 2:28
  Speaker 2: a doctor of peace studies at Bradford University in England.
• 2:31
  Speaker 1: He went to Britain to study chemistry in 1340.
• 2:34
  Speaker 2: In 1353, when he returned to Iran, He was accused
• 2:50
  Speaker 2: of activity against the Shah's regime and was imprisoned for
• 2:56
  Speaker 2: two years. After the revolution, he returned to the University
• 3:02
  Speaker 2: of Bradford in the late 1360s and this time he
• 3:05
  Speaker 2: went to the Department of Human Sciences instead of chemistry
• 3:09
  Speaker 2: and finished his doctorate in the field of peace studies.
• 3:18
  Speaker 2: In the political sphere of Iran, Sadiq Ziba Kalam's face
• 3:22
  Speaker 2: is recognized and his voice is heard.
• 3:25
  Speaker 1: In the.
• 3:27
  Speaker 2: Two-layered atmosphere of these days of Iran, he is strongly
• 3:32
  Speaker 2: rejected by both sides. From one side, due to the
• 3:36
  Speaker 2: direct opposition to the political policies of the regime, the
• 3:40
  Speaker 2: ideological Americanism and Westernism, and defending the freedom of speech
• 3:49
  Speaker 2: and the rights of political prisoners is a symbol of
• 3:52
  Speaker 2: the actions of the regime's subordinates, instead of repeatedly fighting
• 3:58
  Speaker 2: against the judicial institutions and in cases of sanctions. It
• 4:03
  Speaker 2: is still going through a curfew due to the spread
• 4:07
  Speaker 2: of the virus and the curfew outside the prisons.
• 4:14
  Speaker 1: From another point of view, Ziba Kalam is also a.
• 4:16
  Speaker 2: Symbol of the violent attacks of the rebels and opponents
• 4:20
  Speaker 2: of the regime because of the reforming of the Islamic
• 4:24
  Speaker 2: Republic and the opposition to the revolution and the.
• 4:30
  Speaker 1: Revolution.
• 4:31
  Speaker 2: The book of how we became, after three years of
• 4:35
  Speaker 2: Sadiq Ziba Kalam's work, two years of these three years,
• 4:38
  Speaker 2: only one season was held, the fifth season, Khamosh Shodan-e
• 4:45
  Speaker 2: Charaag-e Elm Dar Iran. Oumigeh, Ehsas Mikonam Bejaye On Ke
• 4:51
  Speaker 2: Man In Fasl Ro Be Wujud Avorde Basham, In Fasl
• 4:55
  Speaker 2: Mara Az No Be Wujud Avorde. Kitab Avalin Bar Dar
• 5:00
  Speaker 2: Deyma-e 1373 Montashir Shod, Wa Besorat Be Yeki Az Purchanandetarin
• 5:06
  Speaker 2: Wa Purbahstarin Asar-e Tariqnigari-e Muasere Iran Tabdil Shod. and so
• 5:14
  Speaker 2: far it has been reprinted 34 times. The press conference
• 5:18
  Speaker 2: on this book has been held, and just as we
• 5:21
  Speaker 2: are reporting on it in the book's press conference, it
• 5:24
  Speaker 2: has taken two forms of action. From the side of
• 5:29
  Speaker 2: the leftists and also the supporters of the Marxist look,
• 5:35
  Speaker 2: who consider the fate of Iran's repression to be a
• 5:39
  Speaker 2: foreign invention, and from the side of religious critics who
• 5:45
  Speaker 2: cannot refute the book on the religious tradition and its
• 5:50
  Speaker 2: role in extinguishing the.
• 5:51
  Speaker 1: Flame of knowledge. The book was.
• 5:56
  Speaker 2: Presented to two martyrs of the war, Ibrahim Hemmat and
• 6:00
  Speaker 2: Hossein Kharrazi, and also to Imam Mohammad Ghazali, the 11th
• 6:06
  Speaker 2: century scholar, who, according to the Ziba Kalam narration, With
• 6:12
  Speaker 2: the exception of the mind and focus on self-discipline, it
• 6:14
  Speaker 2: was one of the reasons for the silence of the
• 6:18
  Speaker 2: light of knowledge in Iran. Therefore, presenting the book to
• 6:23
  Speaker 2: Ghazali is a meaningful and kind of sacrifice. Season by season,
• 6:30
  Speaker 2: we travel with this book from the province of Qarah-Chaman-Tabriz
• 6:36
  Speaker 2: to the central caves of Iran. from the invasion of
• 6:40
  Speaker 2: Central Asian tribes to the invasion of Mongolia and Baghdad's bookshops,
• 6:45
  Speaker 2: and from the Crusades to the competition.
• 6:48
  Speaker 1: Of the European industrialists in the region. As we.
• 6:54
  Speaker 2: Said, the story of this book starts from a historical
• 6:58
  Speaker 2: meeting In Tehran-Tabriz street, there is a small village called
• 7:10
  Speaker 2: Qareh Chaman. 200 years ago, in the midst of the
• 7:14
  Speaker 2: wars between Iran and Russia, this village was the main
• 7:20
  Speaker 2: headquarters of the Iranian forces. During this time, Napoleon, who
• 7:25
  Speaker 2: was thinking of invading England, that is, India, through Iran,
• 7:32
  Speaker 2: sent a delegation to the leadership of Moussiou Jouber of
• 7:34
  Speaker 2: France to Iran. Jouber, to meet with Abbas Mirza, the
• 7:41
  Speaker 2: governor and commander-in-chief of the whole power, took the same
• 7:45
  Speaker 2: route as Qarahchaman.
• 7:48
  Speaker 1: Abbas Mirza, tired and.
• 7:51
  Speaker 2: Unsuccessful from the defeats of Paya Pai, instead of contemplating
• 7:56
  Speaker 2: his military needs, asked the French ambassador, But Abbas Mirza
• 9:00
  Speaker 2: did not just ask, he also acted. He made young
• 9:04
  Speaker 2: people the way of Europe to learn new sciences. He
• 9:07
  Speaker 2: built a new army. Dastgāh-e-Chāp rū bē īrān āvord vā
• 9:29
  Speaker 2: dār Tabriz nizām-e-edārī-e tāzēy pērīkht vā islāhāt īrān az zamān-e-ū
• 9:36
  Speaker 2: shūrū shud. Ammā bīmārī-e-Tīfūs majālash nā dād vā dār chēl-sāligī
• 9:43
  Speaker 2: dār guzashd. Zībā kalām mī-nivīsē agar Abbas Mirzā zendē mī-mūnd,
• 9:49
  Speaker 2: shāyad īrān ham mesl-e-Jāpon sāheb-e-Empāratūr-Mījī-e khud-eš mī-shud. As Emperor Meiji
• 9:58
  Speaker 2: led Japan to the path of development, Abbas Mirza could
• 10:02
  Speaker 2: also lead Iran to a better path. Since that day,
• 10:04
  Speaker 2: in Qarahchaman, different generations have asked this question in different ways.
• 10:11
  Speaker 2: They blame the sins of the kings of Qajar. On
• 10:20
  Speaker 2: the other hand, all the misfortunes are related to the
• 10:23
  Speaker 2: attack of the Arabs.
• 10:24
  Speaker 1: And the entry of Islam, and it is assumed.
• 10:27
  Speaker 2: That the pure Iranian resistance did not play a role
• 10:31
  Speaker 2: in this incident. But the most important and continuous answer
• 10:37
  Speaker 2: has been shaped by the expansion of Marxist thoughts from
• 10:40
  Speaker 2: the year 1320 onwards.
• 10:41
  Speaker 1: It is believed that The development and globalization of the
• 10:46
  Speaker 1: world was the main factor of Iran's repression. In Iran,
• 10:49
  Speaker 1: unlike many other countries.
• 10:52
  Speaker 2: That only knew this theory as one of the few
• 10:54
  Speaker 2: possible alternatives, this belief that the development of our repression
• 10:58
  Speaker 2: is almost unquestionably changed. In a way that even the
• 11:03
  Speaker 2: Islamic movements The Islamic Republic and even Mohammad Reza Pahlavi
• 11:16
  Speaker 2: did not want to use this theory. Why did this
• 11:18
  Speaker 2: theory influence so much in the minds of the Iranians?
• 11:26
  Speaker 2: Ziba Kalam does not see the answer in the natural
• 11:30
  Speaker 2: power of science, but in its natural nature. This theory,
• 11:36
  Speaker 2: unlike previous answers, considers Iranians to be responsible for their
• 11:40
  Speaker 2: own injustice. That is, we are no longer the cause
• 11:42
  Speaker 2: of injustice, but the West and the establishment. A nation
• 11:46
  Speaker 2: that considers itself to be a great and powerful nation,
• 11:51
  Speaker 2: can hardly accept that we are the cause of this injustice,
• 11:53
  Speaker 2: not the strangers. Because if Iran was not weak in
• 12:06
  Speaker 2: the first place, the establishment could never be controlled by it. Therefore,
• 12:13
  Speaker 2: the entry of the establishment was a consequence of Iran's resistance,
• 12:21
  Speaker 2: not because of it. Where should the first phase begin?
• 12:25
  Speaker 2: The writer explains more about its work in this short period.
• 12:28
  Speaker 2: Instead of moving from past to present, From the 19th
• 12:34
  Speaker 2: century Iran, the same Iran that Abbas Mirza asked for,
• 12:39
  Speaker 2: returns and asks where this situation has come from.
• 12:44
  Speaker 1: To do this, we must.
• 12:45
  Speaker 2: First distance ourselves from the ready-to-enter molds. The most common
• 12:53
  Speaker 2: of these molds is Marxist feudalism, the claim that Iran,
• 12:57
  Speaker 2: like the middle-class Europe, He knows the period of feudalism.
• 13:05
  Speaker 1: Ziba Kalam asks, was it really like this?
• 13:09
  Speaker 2: For Pāsokh, he first examines the structure of European feudalism. There,
• 13:15
  Speaker 2: power was divided into several players. Ashraf, Kilisa and Pādešā.
• 13:22
  Speaker 2: Each had a role and the king could not rely
• 13:25
  Speaker 2: on them. Magna Carta in the year 1215 was published
• 13:34
  Speaker 2: by Ashraf Engelis with pressure from their rulers and for
• 13:38
  Speaker 2: the first time limited his options from the sum to
• 13:42
  Speaker 2: the amount of money he wanted. It was a product
• 13:44
  Speaker 2: of this exact balance of power. But in Iran such
• 13:46
  Speaker 2: a powerful player never took shape. nor a landowner independent
• 14:00
  Speaker 2: of the court, nor an institution such as a church,
• 14:04
  Speaker 2: nor merchants or scholars who can be a real value
• 14:07
  Speaker 2: to the government and the Shah. No organization or group
• 14:14
  Speaker 2: outside the government could not create an independent power, nor
• 14:19
  Speaker 2: a parliament that makes laws, nor an association that organizes industries,
• 14:25
  Speaker 2: nor the statements that the government makes, the first, middle
• 14:30
  Speaker 2: and last power was given to the.
• 14:34
  Speaker 1: Government.
• 14:34
  Speaker 2: And this absolute focus on the belief of Ziba Kalam
• 14:37
  Speaker 2: is one of the main roots of Iran's resistance.
• 14:39
  Speaker 1: Why in Iran, unlike Europe, no.
• 14:42
  Speaker 2: Independent institution was formed against the government, is a topic
• 14:48
  Speaker 2: that will be discussed.
• 14:54
  Speaker 1: With the dry geography of Iran. Second, how is Iran located?
• 14:59
  Speaker 1: Of the 1,650,000 km2 area of Iran, less than 10%
• 15:02
  Speaker 1: of it is fertile.
• 15:04
  Speaker 2: The average annual rainfall in Iran is only between 25
• 15:08
  Speaker 2: to 30 cm, less than one-third of the global average
• 15:25
  Speaker 2: of 90 centimeters. To compare, the annual rainfall in Japan
• 15:30
  Speaker 2: is about 6 times that of Iran and in England
• 15:34
  Speaker 2: is about 8 times.
• 15:36
  Speaker 1: That of Iran.
• 15:37
  Speaker 2: The Alborz and Zagros mountains also prevent the entry of
• 15:41
  Speaker 2: the Khazar and Mediterranean waters into the central region of Iran,
• 15:47
  Speaker 2: as a result of which 96% of the country's soil
• 15:50
  Speaker 2: The annual rainfall does not even reach 20 centimeters. According
• 15:53
  Speaker 2: to the writer, this water shortage has three chain messages
• 15:58
  Speaker 2: that strengthen each other. First, social development. The comparison of
• 16:03
  Speaker 2: the islands of Gilan.
• 16:05
  Speaker 1: Central, i.e.
• 16:07
  Speaker 2: Iraq, And Sistan and Baluchistan show that the more the
• 16:19
  Speaker 2: distance between the cities is increased, the price of the
• 16:24
  Speaker 2: producers who have free goods for sale increases dramatically. In Gilan,
• 16:31
  Speaker 2: nearly 74% of the producers have free goods, while in
• 16:34
  Speaker 2: Sistan and Baluchistan this figure reaches less than 15%.
• 16:39
  Speaker 1: This gap shows why the Iranian economy.
• 17:11
  Speaker 2: Until the beginning of the 20th century, about a quarter
• 17:16
  Speaker 2: of the Iranian society was formed by the Ashayir, who,
• 17:19
  Speaker 2: due to the lack of water and the only seasonal
• 17:24
  Speaker 2: deserts of peace, were living in the middle of the
• 17:29
  Speaker 2: Yelagh and Qishlaq for years. This lifestyle did not need
• 17:32
  Speaker 2: social institutions such as the school, the bazaar, the mosque,
• 17:36
  Speaker 2: the parliament, the judicial.
• 17:38
  Speaker 1: System and class unions.
• 17:43
  Speaker 2: On the other hand, this lifestyle was already unstable. The
• 17:48
  Speaker 2: power of each tribe was dependent on the military power.
• 17:51
  Speaker 1: And the leadership of its leader.
• 17:54
  Speaker 2: And with his death, a bloodbath began to fill the
• 17:57
  Speaker 2: void of power. And the country, for decades, was selling
• 18:02
  Speaker 2: in power. Until a new commander, from Sultan Mahmoud Ghaznavi
• 18:08
  Speaker 2: and Toghrul Saljougi, until Agha Mohammad Khan Qajar, Again, the
• 18:14
  Speaker 2: pieces of the curtain were broken by the force of
• 18:17
  Speaker 2: the sun. The third and most important of all, the
• 18:22
  Speaker 2: third message, the absolute focus of power was.
• 18:25
  Speaker 1: In the hands of the government.
• 18:27
  Speaker 2: For the management of the water of Kamyab, the cooperation
• 18:31
  Speaker 2: of the collective was necessary. This need brought the organization
• 18:35
  Speaker 2: of the management and the management gradually became the government.
• 18:38
  Speaker 2: The example is Qanat. Qanat, The underground tunnel is 10
• 18:45
  Speaker 2: kilometers long and 90 meters deep, which was dug by
• 18:49
  Speaker 2: the miners to bring the water from the mountains.
• 18:52
  Speaker 1: To the desert. In the year 1340.
• 18:55
  Speaker 2: The entire network of Iran's canals reached 250,000 kilometers, which
• 18:58
  Speaker 2: is six times the area of the Earth. The area
• 19:01
  Speaker 2: of the Earth is about 40,000 kilometers. This mass of
• 19:13
  Speaker 2: work is only imaginable with a centralized organization. The government
• 19:18
  Speaker 2: has become the owner of water and land and has
• 19:21
  Speaker 2: also found a divine power for its own power. No
• 19:26
  Speaker 2: independent institution, parliament, parties, free documents, judicial system, class unity,
• 19:33
  Speaker 2: opportunity for growth has been found. Ziba Kalam adds another
• 19:39
  Speaker 2: important point to this section. This relationship is not one-sided.
• 19:43
  Speaker 2: As much as the concentration of power is done on
• 19:45
  Speaker 2: the opposite side, the opposite side is also done on
• 19:48
  Speaker 2: the opposite side. of power.
• 19:51
  Speaker 1: It is not one-sided. The third chapter is from Saud
• 19:53
  Speaker 1: to Nuzul in the year 1000 to 1800 AD. In
• 20:06
  Speaker 1: the previous year, we saw.
• 20:08
  Speaker 2: That the lack of water brought three fundamental features to
• 20:11
  Speaker 2: Iran's society. One, the prosperity of society. Two, the life
• 20:16
  Speaker 2: of the people. And three, the absolute focus of power
• 20:20
  Speaker 2: in the hands of the government. This structure, in addition
• 20:24
  Speaker 2: to the external pressure, also came out of the water.
• 20:28
  Speaker 2: The government had absolute power, but this power was not
• 20:31
  Speaker 2: limited to sustainable institutions, and did not have a social background.
• 20:38
  Speaker 2: With the fall of one Shah, the regime fell apart
• 20:43
  Speaker 2: and Iran was defenseless against foreign attacks. From the 10th century,
• 20:48
  Speaker 2: the Turkish tribes, which later established the series of Ghaznavi,
• 20:53
  Speaker 2: Saljougi and Kharazshahi, gradually became powerful in Iran. But the
• 21:00
  Speaker 2: most violent attack was the Mughal invasion, which destroyed Iran
• 21:04
  Speaker 2: in the first half of the 13th century AD. The
• 21:08
  Speaker 2: author summarizes the high-level messages of these attacks in five parts. 1.
• 21:14
  Speaker 1: Lack of public attention 2.
• 21:15
  Speaker 2: The violence of the widespread water networks 3. The strength
• 21:21
  Speaker 2: of corruption and corruption against the country the fundamental change
• 21:30
  Speaker 2: in the agricultural field, and the natural growth of Iran's
• 21:36
  Speaker 2: industrial growth. Ziba Kalam, in order to be more familiar
• 21:40
  Speaker 2: with this mystery, points out to the historian of the
• 21:43
  Speaker 2: 6th century, Ibn Fandogh, that the city of Bihak was
• 21:50
  Speaker 2: destroyed by the Qaznavi army and was burned down with
• 21:54
  Speaker 2: painful materials, including.
• 21:55
  Speaker 1: Burning pistachio trees.
• 22:00
  Speaker 2: The final result was the change of the collective structure
• 22:04
  Speaker 2: of Iran to the benefit of the nations. Iran was
• 22:07
  Speaker 2: transformed from a civilized society to a tribal society, and
• 22:11
  Speaker 2: this changed the course of the history of Iran for centuries. 4.
• 22:16
  Speaker 1: The impact.
• 22:19
  Speaker 2: Of the attacks on the social institutions of Iran The
• 22:25
  Speaker 2: third phase showed how these attacks led to economic destruction.
• 22:29
  Speaker 2: This phase shows that the creation of these tribes did
• 22:33
  Speaker 2: not create a new one, but rather the same destructive
• 22:36
  Speaker 2: creation that we saw in the second phase, i.e. the
• 22:39
  Speaker 2: complete concentration of power, the lack of ownership and the
• 22:45
  Speaker 2: weakness of the rule of food or food, became deeper
• 22:49
  Speaker 2: and more powerful. Ziba Kalam records these events in four parts. First,
• 22:56
  Speaker 2: the professional army. Now, this was the only positive message
• 22:59
  Speaker 2: of this era. The army that had previously been formed
• 23:03
  Speaker 2: mainly from the tribe of Daftalabans turned into a professional organization.
• 23:11
  Speaker 2: Sultan Mahmoud Ghaznavi, the same person who attacked India 17 times,
• 23:15
  Speaker 2: made an army whose soldiers took rights and had a
• 23:18
  Speaker 2: share of war crimes. The fleet was two times the
• 23:25
  Speaker 2: size of the regime. The number of people of this
• 23:29
  Speaker 2: army reached 100,000 during the period of peace. The formation
• 23:32
  Speaker 2: of this army increased the power of the government, but
• 23:35
  Speaker 2: also increased the costs and financial pressure and increased the
• 23:40
  Speaker 2: supply of goods and increased the pressure on the people. 2.
• 23:43
  Speaker 1: The regime of dictatorship.
• 23:50
  Speaker 2: Hukumat zamin ro be afrad muntakhab khudsh waaguzar mikard. Ama
• 23:55
  Speaker 2: in waaguzari ham hargiz payedar nabud, wa har zaman qabel
• 23:59
  Speaker 2: paskereftan ham bud. Wa chon sahaban-e-iqta ghaliban saken-e-markaz boudan, heech
• 24:07
  Speaker 2: manfaat-e-deraz-modat-i dar abadani-e-mantag-e-khudshon ne mididan, wa rabetashon ba on serfan
• 24:14
  Speaker 2: mali wa ani mishod. Wa hamin dalil besyari az kharijiyani ki,
• 24:19
  Speaker 2: In the 19th century, they traveled to Iran and indicated
• 24:22
  Speaker 2: in their writings that the rule of Qajar was not
• 24:26
  Speaker 2: because of their own country, but because they were looking
• 24:29
  Speaker 2: at a foreign land for migration. 3.
• 24:31
  Speaker 1: Security and justice.
• 24:32
  Speaker 2: The Qajars had neither an independent force nor a.
• 24:37
  Speaker 1: Working security.
• 24:47
  Speaker 2: With the collapse of the caliphate in the hands of
• 24:49
  Speaker 2: the Mughals in the year 1258 AD, even the apparent
• 24:51
  Speaker 2: independence of the Qudsat from the local sultan also disappeared.
• 24:55
  Speaker 2: Ziba Kalam is a debatable figure in terms of the
• 24:58
  Speaker 2: highest level of insecurity, that is, the ministry. Four ministers
• 25:04
  Speaker 2: were killed from six ministers of the Qaznavi era and
• 25:08
  Speaker 2: their families were also slaughtered. The fifth person was imprisoned
• 25:17
  Speaker 2: and his property was confiscated. And the sixth person was
• 25:21
  Speaker 2: lucky and escaped and his property was left. During the
• 25:25
  Speaker 2: Seljuk period, at the age of 46, 11 ministers were killed.
• 25:30
  Speaker 1: The Mughal constitution was also more strict.
• 25:34
  Speaker 2: Almost all the ministers of Ilkhani except one person were
• 25:38
  Speaker 2: eventually killed. For example, Rashid-ud-Din Fazlullah, the vizier of Barjaskh-e-Uljaito,
• 25:50
  Speaker 2: who after the death of the sultan was accused of treason,
• 25:53
  Speaker 2: his head was cut in half and his head was
• 25:55
  Speaker 2: cut in half in the streets of Tabriz. In the
• 25:59
  Speaker 2: era of Qajar, the situation was the same and the
• 26:03
  Speaker 2: viziers had a similar fate. Haji Ibrahim Khan, the greatest
• 26:08
  Speaker 2: of the Qajar's grandfathers, according to the order of Fatali Shah,
• 26:12
  Speaker 2: In other cases, he was killed and most of his
• 26:14
  Speaker 2: relatives were killed or killed. And Amir Kabir, the great
• 26:19
  Speaker 2: leader of Nasser al-Din Shah's reformer, was also killed by
• 26:23
  Speaker 2: the movement of Darbariyan and Mahd-e Ulyar in the Fina
• 26:28
  Speaker 2: Kashan bathhouse. In such an atmosphere where neither life is
• 26:32
  Speaker 2: safe nor money, the high-end investment that is necessary for
• 26:36
  Speaker 2: any development has no meaning and motivation. The fourth and
• 26:43
  Speaker 2: most important message was the change in the structure of
• 26:47
  Speaker 2: the legitimacy. Previously, governments took their legitimacy from the Caliph
• 26:51
  Speaker 2: of Baghdad. But the leaders of the tribes saw themselves
• 26:55
  Speaker 2: as the head of a tribe that governs Iran like
• 26:58
  Speaker 2: its own tribe, with the same level of absolute obedience.
• 27:00
  Speaker 2: As a result, the opposition to the ruler was no
• 27:04
  Speaker 2: longer a simple political dispute. but it was considered a
• 27:12
  Speaker 2: tribal taboo and there was no legal right to protest.
• 27:17
  Speaker 2: The key point of the 4th century is that these
• 27:21
  Speaker 2: tribes did not create a new civilization except for the army,
• 27:25
  Speaker 2: but they made the same destructive structure deeper and more powerful.
• 27:31
  Speaker 2: The 5th century, the silence of the light of knowledge
• 27:39
  Speaker 2: This period is the heart of the book.
• 27:42
  Speaker 1: A period that took more than two years to write.
• 27:46
  Speaker 2: Ziba Kalam says that writing this period did not only
• 27:51
  Speaker 2: produce a text, but also confused it.
• 27:55
  Speaker 1: The main question is.
• 27:58
  Speaker 2: This. How did a society that in the Talai period, i.e.
• 28:01
  Speaker 2: from the 9th to the 11th century, became a university
• 28:04
  Speaker 2: because of Pharaoh, Ibn Sina, Kharazmi, Birouni and Razi were
• 28:12
  Speaker 2: scientists who, if at that time there was a Nobel Prize,
• 28:15
  Speaker 2: more of those awards would have been given to this pen,
• 28:20
  Speaker 2: and gradually reached a place that until the end of
• 28:23
  Speaker 2: the 19th century did not even know a scientific.
• 28:27
  Speaker 1: Name like physics and chemistry. The writer summarizes two passages
• 28:33
  Speaker 1: of Raiej.
• 28:36
  Speaker 2: The first passage says that the Muslims have distanced themselves
• 28:39
  Speaker 2: from the original Islam, but the scientific power of the
• 28:43
  Speaker 2: Muslims was exactly in the same Abbasid era that these
• 28:47
  Speaker 2: monotheists call that era the era of destruction. The second
• 28:50
  Speaker 2: passage says that the attack of the Mongols is impregnable,
• 28:56
  Speaker 2: but the silence of the light of knowledge It started
• 29:00
  Speaker 2: in the 11th century, one or two centuries before the
• 29:05
  Speaker 2: Mongols attacked Iran in the 13th century. Asr-e-Talai, Shukufai-e-Ariyati, meaning Qarzi.
• 29:16
  Speaker 2: Asr-e-Talai was not a self-proclaimed period. It was a widespread
• 29:21
  Speaker 2: and governmental product of translation that was officially supported by
• 29:25
  Speaker 2: the Abbasid period. Khandane Irani Baramakeh, behamrahe satha kateb wa
• 29:34
  Speaker 2: divansalar edarey-e dastgah-e Bani Abbas ro dar dast gereftan, Bayt
• 29:30
  Speaker 2: al-Hikmah was more of a translation center until today's university.
• 29:57
  Speaker 2: Ziba Kalam lists five specialties for this Talayi era.
• 30:01
  Speaker 1: First, the knowledge of.
• 30:03
  Speaker 2: Ariyati, the wisdom that had come from outside. Second, the
• 30:09
  Speaker 2: complete attachment to the government, the wisdom that the government
• 30:15
  Speaker 2: had brought and could easily take from the brain.
• 30:18
  Speaker 1: Third, the traditional nature, according to Dr.
• 30:21
  Speaker 2: Zabihullah Safa, Muslims have become more famous than the old scholars.
• 30:26
  Speaker 1: Fourth, medical research.
• 30:29
  Speaker 2: Baghdad was the most advanced medical center in the world
• 30:34
  Speaker 2: with 860 medical facilities. But with the Islamic interest from
• 30:38
  Speaker 2: the funeral of Kalbot Shikafi, it went to the grave.
• 30:42
  Speaker 2: And the fifth, the escape of the brain. That is,
• 30:47
  Speaker 2: non-Muslim scientists worked freely in Baghdad. But in the era
• 30:51
  Speaker 2: of the grave, This trend was reversed. The point of
• 30:57
  Speaker 2: Atf is the trust, trustworthiness and the people of Hadith.
• 31:01
  Speaker 2: The point of Atf of Uful was the ability to
• 31:05
  Speaker 2: reach trustworthiness in 847 AD. He, with the help of
• 31:09
  Speaker 2: his father's support, was safe from the trustworthiness and the
• 31:14
  Speaker 2: people of Hadith. But the Ahl al-Hadith, on the contrary,
• 31:53
  Speaker 2: considered the Qur'an to be eternal and closed.
• 31:55
  Speaker 1: The door of interpretation.
• 31:56
  Speaker 2: It is interesting that before, in the peak of power,
• 32:00
  Speaker 2: these Ahl al-Hadith were suppressed. The face of their leader,
• 32:05
  Speaker 2: Ahmad ibn Hanbal, was imprisoned because he refused to accept
• 32:09
  Speaker 2: the existence of the Qur'an. After the Mahmoud, he returned
• 32:11
  Speaker 2: to work with a confident attitude. This wave quickly reached
• 32:22
  Speaker 2: Iran because the leaders of the Turkish tribes took their
• 32:27
  Speaker 2: religious legitimacy from the Caliph of Baghdad. Sultan Mahmoud Ghaznavi
• 32:34
  Speaker 2: burned the philosophical and philosophical bookshops. Ghazali, Nizamiyeh and Tadavum
• 32:43
  Speaker 2: to Bajar Imam Muhammad Ghazali is a well-known figure. He
• 32:49
  Speaker 2: studied in Baghdad as a religious scholar in Baghdad's regime.
• 32:54
  Speaker 2: But later he had a deep thought that kept him
• 32:58
  Speaker 2: away from education and traveled to Uzlat. It was during
• 33:06
  Speaker 2: this period that he studied philosophy and eventually wrote the
• 33:11
  Speaker 2: book of Taha Fatil Falasife, i.e. Tanaqozgui Filsoufan. which shows
• 33:18
  Speaker 2: that philosophers such as Farabi and Ibn Sina are not
• 33:24
  Speaker 2: only religious but also uncivilized. His goal was not rationalism,
• 33:30
  Speaker 2: but he saw philosophy as the factor of the intellectual movement.
• 33:35
  Speaker 1: Of the society.
• 33:36
  Speaker 2: His effort to reach faith from the path of the heart,
• 33:40
  Speaker 2: not the mind, later turned him into a Sufism. Qaj-e-Nizam-ul-Mulk, Vazir-e-Ma'ruf-e-Saljougi,
• 33:49
  Speaker 2: founded Madaris-e-Nizamiyeh for the education of Sunni scholars. The curriculum
• 33:57
  Speaker 2: of this Madaris was mainly limited to Fiqh. This movement
• 34:02
  Speaker 2: was later established by enemies such as Ibn Khaldun. He
• 34:06
  Speaker 2: considered Farabi and Ibn Sina as examples of scholars who
• 34:10
  Speaker 2: were lost. with the philosophical mind, that is, the mind
• 34:43
  Speaker 2: with the Greek roots, was strongly opposed, although the mind
• 34:47
  Speaker 2: was accepting the service of Fahmaddin. In the era of Qajar,
• 34:54
  Speaker 2: Mirza Abul Qasem Qomi, the head of the Qom scientific association,
• 34:58
  Speaker 2: repeated the same argument in the Faisiyeh Madrasah. Students did
• 35:01
  Speaker 2: not read anything other than jurisprudence and principles. Ziba kalam
• 35:08
  Speaker 2: jambandi mikone, khari-e-ilm dar Iran-e-shie-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e-e.
• 36:06
  Speaker 1: Fatali Shah Qajar.
• 36:07
  Speaker 2: From the British Consulate asked, How much land do we
• 36:12
  Speaker 2: have to dig to reach America? Exactly in those centuries
• 36:17
  Speaker 2: when the West entered the Renaissance and the scientific revolution,
• 36:22
  Speaker 2: Iran was not only unaware of these developments, but was
• 36:26
  Speaker 2: not even aware of their existence until Amir Kabir established
• 36:32
  Speaker 2: Dar al-Funun. Seventh Season East and West, Contact or Reconciliation
• 36:39
  Speaker 2: The belief of Rayaj is that the east was the
• 36:44
  Speaker 2: opposite of the west, i.e. it was the same rivalry
• 36:48
  Speaker 2: and competition with Europe and European development that destroyed the
• 36:52
  Speaker 2: Islamic world. Ziba Kalam rejects this belief. The serious and
• 36:59
  Speaker 2: unparalleled east and west mainly occurred in the 18th and
• 37:02
  Speaker 2: 19th centuries. But the Islamic world was a century before it,
• 37:10
  Speaker 2: around the 11th century, in the era of Uful. If
• 37:14
  Speaker 2: Uful was the beginning of that era, it should have
• 37:17
  Speaker 2: started at the same time as it or after it, not.
• 37:20
  Speaker 1: Centuries before it.
• 37:21
  Speaker 2: So this era was not the origin of Uful of
• 37:26
  Speaker 2: the East. In the best case, Uful made the present
• 37:30
  Speaker 2: more difficult. Barteri Dariai Pish Az Engilab Sanati Amil Tayin
• 37:40
  Speaker 2: Konande Barteri Dariai Oropayan Boud Barteri Ke Na Mahsoul Engilab
• 37:46
  Speaker 2: Sanati Balke Qarnaha Zoodtar Shikl Gerefte Boud Moghiyat Shephe Jazirei
• 37:53
  Speaker 2: Oropa Oropaiha Ro Be Samte Daryanavardi Sog Dade Boud Ama
• 37:58
  Speaker 2: Shahraha Ye Bozorg Iran They were usually hundreds of kilometers
• 38:03
  Speaker 2: away from the sea. Cross-strait wars also helped to strengthen
• 38:09
  Speaker 2: this barrier. Because the European Union expanded to reach the
• 38:14
  Speaker 2: Holy Land. While the Muslims fought from the dry road
• 38:18
  Speaker 2: and reached the Holy Land. Even the Ottoman Empire, the
• 38:21
  Speaker 2: greatest power in the world until the end of the
• 38:25
  Speaker 2: 17th century, Why did Europeans surrender to the East? The
• 38:34
  Speaker 2: writer mentions two factors First, the difference in the construction
• 39:03
  Speaker 2: of trade. In the east, a system of coexistence between Chinese, Indians,
• 39:11
  Speaker 2: Iranians and Arabs was established and traders traveled without a
• 39:16
  Speaker 2: military escort. But in the Mediterranean, on the contrary, all
• 39:21
  Speaker 2: players were rivals and trade was always military. Second, the
• 39:27
  Speaker 2: difference in the maintenance of the rival. For the East,
• 39:31
  Speaker 2: the enemy was only a commercial enemy. For the Europeans,
• 39:35
  Speaker 2: it was considered an enemy of the military. Europeans introduced
• 39:42
  Speaker 2: new rules, like the military of the sea and the
• 39:44
  Speaker 2: outing of the ships. According to Janet Abu-Lughd, an American
• 39:51
  Speaker 2: scientist and author of the book Before European Hegemony, the
• 39:59
  Speaker 2: new players, that is, Europeans, quickly changed the rules of
• 40:03
  Speaker 2: the game and completely ignored the East.
• 40:06
  Speaker 1: Now, a lesson for everyone, not just for the East.
• 40:10
  Speaker 1: Ziba Kalam, with the reference to the book.
• 40:16
  Speaker 2: Spain and Portugal, as well as the powers of the
• 40:20
  Speaker 2: 16th century, which in the 19th century were transformed into
• 40:24
  Speaker 2: imperialist empires, confirms that this change was not against Muslims,
• 40:30
  Speaker 2: but against any power that closed its door on scientific advancement.
• 40:33
  Speaker 1: What is in the east and what is in the west?
• 40:37
  Speaker 2: The industrial revolution in Spain took place two centuries later
• 40:43
  Speaker 2: than in England, and in Portugal, and two official debates
• 41:17
  Speaker 2: have been held for him. One in the cultural center
• 41:21
  Speaker 2: of Andesha in the presence of Dr. Nasser Hadiyan, Dr.
• 41:25
  Speaker 2: Emad Afroogh, Dr. Saeed Ziba Kalam and a few other critics.
• 41:31
  Speaker 2: Also another debate in Tehran University in the presence of Dr.
• 41:35
  Speaker 2: Mansour Ettehadiyeh, Dr. Hossein Bashiriyeh and Dr. Ahmed Sa'i. The
• 41:43
  Speaker 2: first debate is Tamarkoz-e-Qadrat Dar Barabar-e-Doraha-e-Bisobati.
• 41:48
  Speaker 1: Wa Adam-e-Tamarkoz Dr.
• 41:51
  Speaker 2: Mansour Etahadiyeh says If Tamarkoz-e-Qadrat is one of the main
• 41:56
  Speaker 2: evils of Iranian retribution This law needs to be explained
• 42:01
  Speaker 2: more Because in the history of Iran The long periods
• 42:04
  Speaker 2: of the absence of Tamarkoz-e-Qadrat And Moloch-e-Tawayefi were not less
• 42:11
  Speaker 2: Ziba Kalam says in response The unstable periods are not
• 42:16
  Speaker 2: the point of confrontation of the center of power But
• 42:18
  Speaker 2: the product of that center of power Because power was
• 42:22
  Speaker 2: not concentrated in the institutions And only in the person
• 42:26
  Speaker 2: of the king With death or weakness, everything fell apart
• 42:31
  Speaker 2: And the country was selling to kings and nobles Until
• 42:35
  Speaker 2: the time when the new Fatih came And again the
• 42:39
  Speaker 2: same center of power was hit by Shamshir This is
• 42:44
  Speaker 2: a bad trend that gives the retribution because in no
• 42:47
  Speaker 2: way does it form a stable institution. The second criticism
• 42:57
  Speaker 2: is the lack of understanding or the lack of understanding.
• 43:02
  Speaker 2: Two experts have cited this accusation.
• 43:06
  Speaker 1: One, Dr.
• 43:07
  Speaker 2: Shapoor Rawassani, says from the defense of the theory of dependence,
• 43:12
  Speaker 2: The advance of the Western and the post-modernization of the
• 43:15
  Speaker 2: Third World War is far away from one thing, and
• 43:19
  Speaker 2: the destruction of the internal and external forces is a construction.
• 43:22
  Speaker 2: And the other point, as part of the establishment of
• 43:26
  Speaker 2: the establishment, was published in the Islamic Republic newspaper and
• 43:30
  Speaker 2: the book claims that with a serious concern for the
• 43:32
  Speaker 2: history of Iran, the establishment of the Islamic Republic is
• 43:36
  Speaker 2: considered as an accusation of the post-modernization of the country.
• 43:43
  Speaker 2: Ziba Kalam in his answer to both points out that
• 43:45
  Speaker 2: his goal was not the establishment of the state, but
• 43:49
  Speaker 2: the establishment of the state was a consequence of Iran's resistance,
• 43:53
  Speaker 2: not because of it. He points out to the success
• 43:56
  Speaker 2: of South Korea, Taiwan, Singapore and Turkey in the past
• 44:01
  Speaker 2: from resistance in spite of the previous establishment to show
• 44:06
  Speaker 2: that internal reforms can break this circle. In response to
• 44:13
  Speaker 2: the article on the establishment of the establishment in the
• 44:17
  Speaker 2: Republic of Iran, he writes that such a serious criticism
• 44:20
  Speaker 2: has been removed because the culture of criticism of the
• 44:24
  Speaker 2: book in Iran has not yet been found and the
• 44:26
  Speaker 2: same points are again quoted.
• 44:28
  Speaker 1: About the establishment.
• 44:29
  Speaker 2: This is because the establishment is a weak internal weakness,
• 44:33
  Speaker 2: not because of it.
• 44:35
  Speaker 1: Third criticism Dr.
• 44:41
  Speaker 2: Ahmad Saif in his article called Rish-e-Yabi or Rish-e-Tarashi, accuses
• 44:48
  Speaker 2: the writer of being very harsh and dishonest, including that
• 44:53
  Speaker 2: he did not refer to the first-hand evidence of Marx
• 44:57
  Speaker 2: in the discussion of feudalism and did not give a
• 45:02
  Speaker 2: clear definition of the aftermath. Ziba Kalam in his independent
• 45:06
  Speaker 2: article says, He also replies to these accusations, explaining that
• 45:13
  Speaker 2: his goal of introducing Marxism was merely to read the introduction,
• 45:19
  Speaker 2: not to refute the philosophy of Marxism. And not to
• 45:23
  Speaker 2: define the opposite was also a precaution. And he also
• 45:27
  Speaker 2: objects to Dr. Seif's tone and asks why the refutation
• 45:31
  Speaker 2: of a book should be replaced by the interpretation of
• 45:36
  Speaker 2: his writing personality. Ma'aloul zahf pishin ma'aboud, na illat on.
• 47:10
  Speaker 2: Chahar illat darouni agabmandegi Iran. 1. Sharayet eqlimi khoshk wa
• 47:17
  Speaker 2: kamboud aabe falat Iran ba'es para kandegi ajtemaat, qalabe zendegi
• 47:25
  Speaker 2: ashaieri wa tamarkoz motlag qadrat shod. 2.
• 47:31
  Speaker 1: Hojoumha ye payapey. 3. Absolute power.
• 47:34
  Speaker 2: A government whose image in the water was absolute power
• 47:39
  Speaker 2: and divine holiness, in a way that no independent institution
• 47:44
  Speaker 2: has ever taken shape. 4. The silence of the light
• 48:06
  Speaker 2: of knowledge. The disaster that started from the 9th century
• 48:11
  Speaker 2: and the collapse of the regime with the military schools
• 48:15
  Speaker 2: and Imam Mohammad Ghazali with the philosophy of the philosophy
• 48:19
  Speaker 2: in its establishment had a key role. The silence that
• 48:23
  Speaker 2: continued until the 19th century. 5. Contrary to the evidence
• 48:28
  Speaker 2: that illat-e agabmandegi-e Hiran-ro dar awamil-e khariji yustujou-mikonand, in-ketab-be-tore-jeddi-ba-khod-entegadi-be-awamil-e-dakheli-wa-sachtar-ha-e-khod-e-jame-e-Iran-pardaghte. Payam-e
• 48:48
  Speaker 2: nahai-e-ketab Ta-wakti-na-pazirim-ke-agabmandeyim, ne-mitavanim-be-donbal-e-rishahash-berim. If you find the summary of this
• 49:12
  Speaker 2: book useful I also recommend reading the original book of
• 49:39
  Speaker 2: Ma Chegoun Ma Shodim because this book is full of
• 49:44
  Speaker 2: historical details, documents and arguments that are not in a summary.
• 49:48
  Speaker 1: However, the summary of.
• 49:50
  Speaker 2: Each book, from reading and looking at the text, to reading,
• 49:57
  Speaker 2: editing and publishing, takes at least one or two weeks.
• 50:30
  Speaker 2: And if you find these books useful and want to
• 50:33
  Speaker 2: keep this light on, you can help this journey in
• 50:37
  Speaker 2: two ways.
• 50:37
  Speaker 1: One is by signing.
• 50:41
  Speaker 2: The right of participation to any amount you want. The
• 50:46
  Speaker 2: link to sign the financial support and the bank card
• 50:52
  Speaker 2: number is in the description of this post and also
• 50:56
  Speaker 2: in the bio of the channel. 2. In every platform
• 51:02
  Speaker 2: that you listen to this summary, with liking and commenting,
• 51:05
  Speaker 2: and especially sending this content to your groups and friends,
• 51:12
  Speaker 2: support us and introduce us. 3. In the internal and
• 51:19
  Speaker 2: external messages, especially in Balay and Telegram, at the address
• 51:26
  Speaker 2: of AdSign Esfandiar Khodayi, in the address
• 51:29
  Speaker 1: Of Thank you and God bless you.