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Watch Shahrzad Series part 14 online for FREE. This video is streamed in high quality and some episodes of this serial are لینکهای دانلود سریال شهرزاد. IranProud | Shahrzad Series Season 3 – Episode 14 || سریال شهرزاد – فصل ۱۴ – قسمت ششم. The largest selection of high quality Persian/Iranian Movies. It's a good choice when Shahrzad Season 3 Episode Episode 14 دانلود سریال شهرزاد قسمت بیست هشتم ۲۸ با لینک مستقیم,دانلود سریال شهرزاد Shahrzad (Persian: شهرزاد shahrzād) is an Iranian romantic and historical drama series. Watch Shahrzad Season 3 Episode 16 - شهرزاد فصل سوم قسمت شانزدهم Online! Hundreds of Iranian Movies with English Subtitles Online. سایت لوتوس پلی مرجع رسمی و قانونی دانلود و تماشای فیلم ها و سریال های ایرانی و خارجی Shahrzad Season 2 Part 16 is an Iranian romantic and historical series. . Like Tags: Shahrzad, Shahrzad 14, Shahrzad - 14, Shahrzad Part 14, serial.On December 16,authorities in Tehran unveiled a monument to slain Iranian Jewish soldiers who died during the country's long and bitter war with Iraq between and BBC Persian. Wahid Azal wahidazal. Together, their lengths are that of a football field. Retrieved on March 11, The temple was ready for consecration in the spring of BCE, more than twenty years after the Jews' return to Jerusalem. Its current programming contains of movies, documentaries and acquired programs and shows like America's Got Talent and The X Factor. more information command line autocad 2009 Oct 19, · Serial (Shahrzad / شهرزاد) watch & download Iranian TV series for free on inbetatest.website in full HD p, p and p with free download option from high speed servers and direct links9/10(18). Shahrzad faces the most offensive and in the meantime delicate crisis of her life for choosing between her love and her son, but she decides not to obey '' Divan Salar'''s orders any more. This decision may be a big risk for her son's future, but she prefers to be herself instead of being a fake physical mother. Shahrzad Part Shahrzad Part Shahrzad Series - سریال شهرزاد.
The biblical Book of Esther contains references to the experiences of the Jews in Persia. Jews have had a continuous presence in Iran since the time of Cyrus the Great of the Achaemenid Empire. Cyrus invaded Babylon and freed the Jews from Babylonian captivity. Furthermore, there is a smaller Persian Jewish community in Baltimore, Maryland. According to the latest Iranian census , the remaining Jewish population of Iran was 9, in Today the term Iranian Jews is mostly used to refer to Jews from the country of Iran.
In various scholarly and historical texts, the term is used to refer to Jews who speak various Iranian languages. Jews had been residing in Persia since around BCE, having arrived in the region as slaves after being captured by the Assyrian and Babylonian kings. In the book of Ezra, the Persian kings are credited with permitting and enabling the Jews to return to Jerusalem and rebuild their Temple; its reconstruction was effected "according to the decree of Cyrus , and Darius , and Artaxerxes king of Persia" Ezra This great event in Jewish history took place in the late sixth-century BCE, by which time there was a well-established and influential Jewish community in Persia.
Jews in ancient Persia mostly lived in their own communities. Persian Jews lived in the ancient and until the midth century still extant communities not only of Iran, but also the Armenian , Georgian , Iraqi , Bukharan , and Mountain Jewish communities.
Some of the communities have been isolated from other Jewish communities, to the extent that their classification as "Persian Jews" is a matter of linguistic or geographical convenience rather than actual historical relationship with one another.
The overwhelming majority of Jews speak Persian as their mother language, and a tiny minority, Kurdish. According to the biblical account Cyrus the Great was "God's anointed", having freed the Jews from Babylonian rule. Thus, the events of the Book of Esther are set entirely in Iran. Other Persian cultural influences remain to the present day, such as the Jewish festival of Purim which parallels a springtime Zoroastrian festival called Fravardigan.
However, various biblical accounts say that over forty thousand Jews did return See Jehoiakim ; Ezra ; Nehemiah and Jews. The historical nature of the "Cyrus decree" has been challenged.
Professor Lester L Grabbe argues that there was no decree but that there was a policy that allowed exiles to return to their homelands and rebuild their temples. He also argues that the archaeology suggests that the return was a "trickle", taking place over perhaps decades, resulting in a maximum population of perhaps 30, Davies called the authenticity of the decree "dubious", citing Grabbe and adding that J.
Briend argued against "the authenticity of Ezra 1. Briend, in a paper given at the Institut Catholique de Paris on 15 December , who denies that it resembles the form of an official document but reflects rather biblical prophetic idiom. She also wrote that "appeals to Marduk in the cylinder and to Yahweh in the biblical decree demonstrate the Persian tendency to co-opt local religious and political traditions in the interest of imperial control. By some accounts, the tomb of the prophet Daniel is located in Susa.
The Second Temple was eventually re built in Jerusalem , with assistance from the Persians, and the Israelites assumed an important position in the Silk Road trade with China. Cyrus ordered rebuilding the Second Temple in the same place as the first; however, he died before it was completed. Darius the Great came to power in the Persian empire and ordered the completion of the temple.
According to the Bible, the prophets Haggai and Zechariah urged this work. The temple was ready for consecration in the spring of BCE, more than twenty years after the Jews' return to Jerusalem. As a result, Ahasuerus ordered the hanging of Haman and his ten sons. The events of the Book of Esther are celebrated as the holiday of Purim. Jewish sources contain no mention of the Parthian influence; "Parthia" does not appear in the texts. The Armenian prince Sanatroces, of the royal house of the Arsacides, is mentioned in the "Small Chronicle" as one of the successors diadochoi of Alexander.
Not long after this, the Partho-Babylonian country was trodden by the army of a Jewish prince; the Syrian king, Antiochus Sidetes, marched, in company with Hyrcanus I.
The Jews of Babylonia, it seems, had the intention of founding a high-priesthood for the exiled Hyrcanus, which they would have made quite independent of the Land of Israel. But the reverse was to come about: the Judeans received a Babylonian, Ananel by name, as their high priest which indicates the importance enjoyed by the Jews of Babylonia. Still in religious matters the Babylonians , as indeed the whole diaspora, were in many regards dependent upon the Land of Israel.
They went on pilgrimages to Jerusalem for the festivals. The Parthian Empire was based on a loosely configured system of vassal kings. The lack of rigidly centralized rule over the empire had drawbacks, for instance, allowing the rise of a Jewish robber-state in Nehardea see Anilai and Asinai.
Yet, the tolerance of the Arsacid dynasty was as legendary as that of the first Persian dynasty, the Achaemenids. One account suggests the conversion of a small number of Parthian vassal kings of Adiabene to Judaism.
These instances and others show not only the tolerance of Parthian kings, but are also a testament to the extent at which the Parthians saw themselves as the heir to the preceding empire of Cyrus the Great. So protective were the Parthians of the minority over whom they ruled, that an old Jewish saying tells, "When you see a Parthian charger tied up to a tomb-stone in the Land of Israel, the hour of the Messiah will be near". The Babylonian Jews wanted to fight in common cause with their Judean brethren against Vespasian ; but it was not until the Romans waged war under Trajan against Parthia that they made their hatred felt; so, the revolt of the Babylonian Jews helped prevent Rome from becoming master there.
Philo speaks of the numerous Jews resident in that country, a population that was likely increased by immigrants after the destruction of Jerusalem. In Jerusalem from early times, Jews had looked to the east for help. With the fall of Jerusalem, Babylonia became a kind of bulwark of Judaism. The collapse of the Bar Kochba revolt likely also added to Jewish refugees in Babylon.
In the struggles between the Parthians and the Romans, the Jews had reason to side with the Parthians, their protectors.
Parthian kings elevated the princes of the Exile to a kind of nobility, called Resh Galuta. Until then they had used the Jews as collectors of revenue. The Parthians may have given them recognition for services, especially by the Davidic house. Establishment of the Resh Galuta provided a central authority over the numerous Jewish subjects, who proceeded to develop their own internal affairs.
By the early third century, Persian Empire influences were on the rise again. While Hellenistic influence had been felt amongst the religiously tolerant Parthians ,    the Sassanids intensified the Persian side of life, favored the Pahlavi language, and restored the old monotheistic religion of Zoroastrianism which became the official state religion. The Jews Yahud , Buddhists Shaman , Hindus Brahman , Nazarenes Nasara , Christians Kristiyan , Baptists Makdag and Manichaeans Zandik were smashed in the empire, their idols destroyed, and the habitations of the idols annihilated and turned into abodes and seats of the gods".
His friendship with Shmuel gained many advantages for the Jewish community. He was also friend of a Babylonian rabbi in the Talmud named Raba , Raba's friendship with Shapur II enabled him to secure a relaxation of the oppressive laws enacted against the Jews in the Persian Empire.
In addition, Raba sometimes referred to his top student Abaye with the term Shvur Malka meaning "Shapur [the] King" because of his bright and quick intellect. With the Islamic conquest of Persia , the government assigned Jews, along with Christians and Zoroastrians, to the status of dhimmis , non-Muslim subjects of the Islamic empire. Dhimmis were allowed to practice their religion, but were required to pay jizya to cover the cost of financial welfare, security and other benefits that Muslims were entitled to jizya , a poll tax , and initially also kharaj , a land tax in place of the zakat , which the Muslim population was required to pay.
Like other Dhimmis, Jews were exempt from military draft. Viewed as "People of the Book", they had some status as fellow monotheists, though they were treated differently depending on the ruler at the time. On the one hand, Jews were granted significant economic and religious freedom when compared to their co-religionists in European nations during these centuries. Many served as doctors, scholars, and craftsman, and gained positions of influence in society.
On the other hand, like other non-Muslims, they did not work in Sharia Law since they did not have the obvious knowledge and qualifications for it.
In , Mongols led by Hulagu Khan invaded parts of Persia, and in they captured Baghdad putting an end to the Abbasid caliphate. The Ilkhanate Mongol rulers abolished the inequality of dhimmis, and all religions were deemed equal. It was shortly after this time when one of the Ilkhanate rulers, Arghun Khan, preferred Jews for the administrative positions and appointed Sa'd al-Daula, a Jew, as his vizier. The appointment, however, provoked resentment from the Muslim clergy , and after Arghun's death in , al-Daula was murdered and Persian Jews in Tabriz suffered a period of violent persecutions from the Muslim populace instigated by the clergy.
The Orthodox Christian historian Bar Hebraeus wrote that the violence committed against the Jews during that period "neither tongue can utter, nor the pen write down". Ghazan Khan 's conversion to Islam in heralded for Persian Jews in Tabriz a pronounced turn for the worse, as they were once again relegated to the status of dhimmis Covenant of Omar.
Under pressure, many Jews converted to Islam. In , Timur Lenk started the military conquest of Persia. He captured Herat , Khorasan and all eastern Persia to and massacred almost all inhabitants of Neishapur and other Iranian cities.
When revolts broke out in Persia, he ruthlessly suppressed them, massacring the populations of whole cities. When Timur plundered Persia its artists and artisans were deported to embellish Timur's capital Samarkand. Skilled Persian Jews were imported to develop the empire's textile industry.
During the reign of the Safavids — , they proclaimed Shi'a Islam the state religion. This led to a deterioration in their treatment of Persian Jews.
Safavids Shi'ism assigns importance to the issues of ritual purity — tahara. Non-Muslims, including Jews, are deemed to be ritually unclean — najis. Any physical contact would require Shi'as to undertake ritual purification before doing regular prayers.
Thus, Persian rulers, and the general populace, sought to limit physical contact between Muslims and Jews. Jews were excluded from public baths used by Muslims. They were forbidden to go outside during rain or snow, as an "impurity" could be washed from them upon a Muslim. The reign of Shah Abbas I — was initially benign; Jews prospered throughout Persia and were encouraged to settle in Isfahan, which was made a new capital.
Toward the end of his rule, treatment of Jews became more harsh. Shi'a clergy including a Jewish convert persuaded the shah to require Jews to wear a distinctive badge on clothing and headgear. In , the shah ordered the expulsion from Isfahan of all Jews because of the common belief of their "impurity".
They were forced to convert to Islam. The treasury suffered from the loss of jizya collected from the Jews. People rumored that the converts continued to practice Judaism in secret.
For whatever reason, the government in allowed Jews to take up their old religion, but still required them to wear a distinctive patch upon their clothing. Nadir Shah — allowed Jews to settle in the Shi'ite holy city of Mashhad.
However, following his murder many Jews were massacred in Mashhad, and survivors were forcibly converted, in an event known as Allahdad incident.
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