{"id":1242,"date":"2009-12-06T08:11:35","date_gmt":"2009-12-06T08:11:35","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/faith-and-theology\/the-holy-church\/liturgic-and-prayers\/the-reasons-for-and-the-dates-of-replacing-the-audible-recitation-of-the-liturgical-prayers-with-secret-recitation\/"},"modified":"2009-12-06T08:11:35","modified_gmt":"2009-12-06T08:11:35","slug":"the-reasons-for-and-the-dates-of-replacing-the-audible-recitation-of-the-liturgical-prayers-with-secret-recitation","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/sv\/faith-and-theology\/the-holy-church\/liturgic-and-prayers\/the-reasons-for-and-the-dates-of-replacing-the-audible-recitation-of-the-liturgical-prayers-with-secret-recitation\/","title":{"rendered":"Hemlig l\u00e4sning av fashins ist\u00e4llet f\u00f6r h\u00f6rbar l\u00e4sning - sk\u00e4l och datum"},"content":{"rendered":"

ing\u00e5ng:<\/strong><\/span><\/p>\n

Idag, enligt de liturgiska b\u00f6ckerna, l\u00e4ses alla afashiner utom afshinerna bakom predikstolen av pr\u00e4sten i hemlighet och oh\u00f6rbart fr\u00e5n folket ("mystikos"). Folket h\u00f6r bara tillk\u00e4nnagivanden ist\u00e4llet f\u00f6r fullst\u00e4ndig b\u00f6n, och tillk\u00e4nnagivanden \u00e4r sigillet f\u00f6r uppenbarelserna som vanligtvis best\u00e5r av f\u00f6rh\u00e4rligandet av den heliga treenigheten 1<\/p>\n

<\/p>\n

, och korta fraser och osammanh\u00e4ngande meningar fr\u00e5n mitten av annons 2, och dessa fraser kan vara utan en uppenbar koppling. Det \u00e4r sv\u00e5rt att ber\u00e4tta dessa saker f\u00f6r n\u00e5gon som inte \u00e4r insatt i b\u00f6nernas ramar och f\u00f6r n\u00e5gon som inte h\u00e5ller gudstj\u00e4nstboken i handen. Den liturgiska praktiken under de f\u00f6rsta tre och fyra \u00e5rhundradena gav en bild helt motsatt av denna lista idag. Det f\u00f6rekom en vanlig h\u00f6rbar l\u00e4sning av b\u00f6ner och det ans\u00e5gs vara en f\u00f6ruts\u00e4ttning f\u00f6r liturgisk gudstj\u00e4nst. F\u00f6r att f\u00f6rtydliga detta kommer vi f\u00f6rst att h\u00e4nvisa till en mycket v\u00e4lk\u00e4nd passage fr\u00e5n Justin\u2019s Apology (kapitel 65), d\u00e4r han f\u00f6rsvarar d\u00e5tidens troende:<\/p>\n

N\u00e4r vi avslutar b\u00f6nerna h\u00e4lsar var och en av oss p\u00e5 den andra med en kyss. Sedan f\u00f6rs br\u00f6det och b\u00e4garen fylld med vatten blandat med vin till br\u00f6dernas ledare, och n\u00e4r han tar emot dem s\u00e4nder han lov och f\u00f6rh\u00e4rligande till universums Fader genom Sonens och den helige Andes namn, och ger l\u00e5ngvarig tacks\u00e4gelse f\u00f6r att vi har f\u00f6rtj\u00e4nat att ta emot dessa saker fr\u00e5n honom. N\u00e4r han avslutar b\u00f6nerna och tacks\u00e4gelsen s\u00e4ger hela f\u00f6rsamlingen "Amen", vilket p\u00e5 hebreiska betyder "s\u00e5 var det."3<\/p>\n

Vi kan ocks\u00e5 se i ett stycke fr\u00e5n ett brev av Dionysius av Alexandria till Sixtus, biskop av Rom, som finns i Eusebius kyrkliga historia (bok sju, kapitel 8), folkets bekr\u00e4ftelse p\u00e5 alla b\u00f6ner och tacks\u00e4gelser som presidenten f\u00f6r f\u00f6rsamlingen reciterar h\u00f6rbart. Han skriver om att hitta n\u00e5gon som varit i f\u00f6retaget en tid trots att han hade blivit d\u00f6pt av k\u00e4ttare:<\/p>\n

Sedan bad han att han skulle f\u00e5 maximal nytta av denna rening, mottagande och n\u00e5d (dop), f\u00f6r vilket jag inte v\u00e5gar s\u00e4ga att hans l\u00e5nga gemenskap var tillr\u00e4cklig. F\u00f6r den som \u00e4r van vid att h\u00f6ra tack, upprepa Amen och st\u00e5 vid bordet och str\u00e4cka ut sina h\u00e4nder f\u00f6r att ta emot de heliga tingen...<\/p>\n

I ett av de gamla liturgiska manuskripten, den Alexandriska koden, finns det efter "en r\u00e4ttighet och plikt" ett tydligt direktiv f\u00f6r tillbedjarna att delta i den eukaristiska lagen: "D\u00e5 reciterar de den eukaristiska b\u00f6nen efter den som biskopen reciterade." Dr.<\/p>\n

I det \u00e5terst\u00e5ende arbetet som n\u00e4mns ovan \u00e4r b\u00f6nerna korta och deras bokstavliga upprepning inneb\u00e4r inga sv\u00e5righeter och tar inte l\u00e5ng tid. Men med utbyggnaden av liturgintexten, som blev enorm under 300- och 300-talet, tog det tid att l\u00e4sa alla b\u00f6ner h\u00f6gt, vilket p\u00e5verkade de n\u00e4rvarandes uppm\u00e4rksamhet, vilket inte l\u00e4ngre var vad det var f\u00f6rut. Det har blivit n\u00f6dv\u00e4ndigt att ers\u00e4tta recitation med s\u00e5ng, vilket f\u00f6rkortar gudstj\u00e4nsttiden, vilket g\u00f6r det m\u00f6jligt f\u00f6r pr\u00e4sten att l\u00e4sa Epifanierna i hemlighet medan folket och diakonen utf\u00f6r parallella delar av gudstj\u00e4nsten. Det nuvarande symmetriska arrangemanget av litanierna och det l\u00e5ngvariga framf\u00f6randet av vissa psalmer medan pr\u00e4sten i hemlighet l\u00e4ser litanierna i tj\u00e4nsteboken, bildades tydligen under inflytande av nuvarande praxis. Gudstj\u00e4nstboken uppmanar diakonen att samordna sina s\u00e5nger med pr\u00e4stens arbete i templet. Det finns en sl\u00e5ende l\u00e4ra bevarad i vissa instruktioner p\u00e5 ryska och grekiska om Johannes Chrysostomos liturgi i n\u00e5gra gamla k\u00e4llor. Efter beg\u00e4rans slut, det vill s\u00e4ga efter beg\u00e4ran om att \u201dSt\u00f6d, fr\u00e4lsa och f\u00f6rbarma dig...\u201d finns en notering: 'Efter att ha sagt denna vers, ser diakonen mot pr\u00e4sten och n\u00e4r han ser att pr\u00e4sten har bett f\u00e4rdigt, d\u00e5 tillk\u00e4nnager han: Visdom.'\u201d H.<\/p>\n

Disciplina arcane var inte utan inflytande n\u00e4r det g\u00e4llde att ers\u00e4tta det h\u00f6rbara med hemlig l\u00e4sning. Dess logiska utg\u00e5ngspunkt \u00e4r att undanh\u00e5lla trons hemligheter och gudstj\u00e4nster fr\u00e5n dem som f\u00f6rs\u00f6ker l\u00e4ra sig hemligheterna. Medlemmar av kristna samfund har f\u00f6rst\u00e5tt och till\u00e4mpat denna premiss p\u00e5 olika s\u00e4tt vid olika tidpunkter. N\u00e4r l\u00e4rjungaskapet utesl\u00f6ts fr\u00e5n kyrkan utvecklades det systemet till en ny form och fann en till\u00e4mpning f\u00f6r sig sj\u00e4lv. Som ett resultat uppstod en fullst\u00e4ndig splittring mellan de som firar sakramenten och folket, mellan pr\u00e4sterskapet och de vanliga medlemmarna i kyrkan. Pr\u00e4sterskapet antog en h\u00f6gre juridisk status, s\u00e4rskild upplysning fr\u00e5n den Helige Ande och en st\u00f6rre grad av andlig f\u00f6rst\u00e5else, och d\u00e4rf\u00f6r uppmanades de att ge ett oj\u00e4mf\u00f6rligt st\u00f6rre bidrag till trons mysterier. De \u00e5terst\u00e5ende medlemmarna, som inte var invigda i de h\u00f6gre mysterierna, ber\u00f6vades avsev\u00e4rt detta deltagande och undanh\u00f6lls fr\u00e5n mysterierna p\u00e5 grund av deras status. N\u00e4r denna modell v\u00e4l var klar, blev pr\u00e4sten ansvarig f\u00f6r m\u00e5nga av de viktigaste b\u00f6nerna som han var tvungen att recitera i hemlighet fr\u00e5n folket eftersom han var den ende som var v\u00e4rdig inneh\u00e5llet i dessa b\u00f6ner.<\/p>\n

Vi l\u00e4ser fr\u00e5n den avf\u00e4llige Dionysius: <\/strong><\/span><\/p>\n

\u00d6verstepr\u00e4sten \u00e5terv\u00e4nder till sin h\u00f6gre tj\u00e4nst utan f\u00f6r\u00e4ndring, \u00e4ven om han ut\u00f6var sin auktoritet \u00f6ver sina anh\u00e4ngare med hj\u00e4lp av olika heliga symboler som de f\u00f6rst\u00e5r.<\/p>\n

Detta allm\u00e4nna uttryck f\u00f6r systemet som etablerade \u00e5tskillnaden mellan pr\u00e4ster och vanliga troende med avseende p\u00e5 gudstj\u00e4nst och begreppet tillbedjan, begr\u00e4nsade pr\u00e4sten och biskopen inom gr\u00e4nserna f\u00f6r privilegier eftersom de ensamma var v\u00e4rda tj\u00e4nst och b\u00f6ner, och detta l\u00e4mnade lekm\u00e4n med mycket lite av vad de tidigare hade kunnat se och h\u00f6ra i liturgin.<\/p>\n

Enligt v\u00e5r uppfattning finns det en annan k\u00e4lla som p\u00e5verkat att den liturgiska ritualen undanh\u00e5lls lekm\u00e4nnen. F\u00f6rr i tiden, under de f\u00f6rsta tre och fyra \u00e5rhundradena, n\u00e4r det \u00e4r troligt att alla troende deltog i de gudomliga mysterierna med pr\u00e4sterna som del\u00e4gare i offeren, bidrog de mer \u00e4n vad troende gjorde under senare \u00e5rhundraden. Allteftersom seden att de lekm\u00e4n bar offret gradvis f\u00f6rsvann, blev lekm\u00e4nnens n\u00e4rmande till eukaristin mer s\u00e4llan.<\/p>\n

Det \u00e4r l\u00e4tt att se resultatet av vad som innebar att ers\u00e4tta den h\u00f6rbara l\u00e4sningen av b\u00f6ner med hemlig l\u00e4sning. Den liturgiska gudstj\u00e4nsten, som var en vanlig ritual, var uppdelad i tv\u00e5 parallella delar: en f\u00f6r folket och den andra f\u00f6r att pr\u00e4sterna skulle leda den i templet. Det \u00e4r sv\u00e5rt att exakt best\u00e4mma datumet f\u00f6r den slutliga ers\u00e4ttningen av den gamla seden med kollektiv recitation med hemlig l\u00e4sning. Det finns bel\u00e4gg f\u00f6r att tro att denna omvandling \u00e4gde rum ungef\u00e4r p\u00e5 femte \u00e5rhundradet, men dess b\u00f6rjan var innan dess, vilket kan f\u00f6rst\u00e5s av den nittonde lagen fr\u00e5n Latakias r\u00e5d, som s\u00e4ger att efter avskedandet av katekumenerna och botg\u00f6rarna: " De tre troendes b\u00f6ner skall reciteras.\u201d Den f\u00f6rsta s\u00e4gs i hemlighet, och den andra och tredje meddelas. Det finns tv\u00e5 f\u00f6rklaringar till detta uttalande. Den f\u00f6rsta ser detta som en forts\u00e4ttning p\u00e5 den gamla traditionen. Den andra ser. Att detta \u00e4r hans ers\u00e4ttare av en ny organisation av saker. I en av sina predikningar ger Johannes Chrysostomos konkreta bevis p\u00e5 att liturgin p\u00e5 sin tid fortfarande beh\u00f6ll sin tidiga, helt \u00f6ppna karakt\u00e4r, d\u00e4r regeln var att l\u00e4sa verserna h\u00f6rbart:<\/p>\n

Men det finns tillf\u00e4llen d\u00e5 det inte \u00e4r n\u00e5gon skillnad mellan pr\u00e4sten och de som \u00e4r med honom. Till exempel, n\u00e4r vi n\u00e4rmar oss f\u00f6r att delta i de fruktade sakramenten anses vi alla vara v\u00e4rda samma saker: inte som i Gamla testamentet, d\u00e4r pr\u00e4sten \u00e5t n\u00e5got annat \u00e4n de som var med honom, och det var inte heller legitimt f\u00f6r folket att delta. i vad pr\u00e4sten delade. Men nu \u00e4r det inte s\u00e5, f\u00f6r alla har en kropp och en kopp framf\u00f6r sig. I b\u00f6ner finner man ocks\u00e5 att m\u00e4nniskorna delar mycket. De besatta och de \u00e5ngerfulla deltar tillsammans med pr\u00e4sten i de b\u00f6ner som bjuds f\u00f6r dem. Alla ber en b\u00f6n, en b\u00f6n full av barmh\u00e4rtighet. Dessutom, n\u00e4r vi l\u00e4mnar den heliga kyrkan, f\u00f6r dem som inte kan delta i det heliga bordet, m\u00e5ste en annan b\u00f6n bedjas f\u00f6r dem och vi b\u00f6jer oss alla till marken p\u00e5 samma s\u00e4tt och vi g\u00f6r alla samma sak. \u00c4ven i de fruktade mysterierna sj\u00e4lva ber pr\u00e4sten f\u00f6r folket och folket ber ocks\u00e5 f\u00f6r pr\u00e4sten, s\u00e5 frasen "och f\u00f6r din sj\u00e4l" \u00e4r inget annat \u00e4n detta. Att tacka delas ocks\u00e5: varken pr\u00e4sten eller folket tackar ensam. N\u00e4r de s\u00e4nker r\u00f6sten och sedan h\u00f6jer den genom att s\u00e4ga: "Det \u00e4r en r\u00e4ttighet och en plikt", d\u00e5 b\u00f6rjar han tacka. S\u00e5 varf\u00f6r \u00e4r du f\u00f6rv\u00e5nad \u00f6ver att folk \u00f6verallt talar med pr\u00e4sten, medan de i verkligheten med keruberna och de \u00f6vre krafterna ber dessa heliga b\u00f6ner? Jag har n\u00e4mnt allt detta nu s\u00e5 att var och en av m\u00e4nniskorna uppm\u00e4rksammar, s\u00e5 att vi f\u00f6rst\u00e5r att vi alla \u00e4r en kropp, och att vi inte skiljer oss fr\u00e5n varandra f\u00f6rutom att medlemmarna skiljer sig fr\u00e5n varandra. Vi f\u00e5r inte skylla allt p\u00e5 pr\u00e4sten, utan vi m\u00e5ste ocks\u00e5 ta hand om hela kyrkan som en gemensam kropp mellan oss alla.\u201d6<\/p>\n

Med dessa ord visar Chrysostomos sin tids liturgiska praktik, som inte hade avvikit l\u00e5ngt fr\u00e5n den kristna antikens exempel.<\/p>\n

Kanon 137 av kejsar Justinianus introducerar de nya villkoren f\u00f6r den kyrkliga ordningen genom att p\u00e5peka f\u00f6r\u00e4ndringen i den tidigare forntida praktiken, n\u00e4mligen den h\u00f6rbara l\u00e4sningen av de eukaristiska b\u00f6nerna, som fortfarande bevarades p\u00e5 Krysostomos dagar:<\/p>\n

Vi befaller att alla biskopar och pr\u00e4ster m\u00e5ste utf\u00f6ra det gudomliga offeret och dopb\u00f6nen, inte i hemlighet, utan med en r\u00f6st som det troende folket kan h\u00f6ra v\u00e4l, s\u00e5 att \u00e5h\u00f6rarnas sj\u00e4lar kommer att b\u00e4ras till st\u00f6rre fromhet, f\u00f6rh\u00e4rligande och v\u00e4lsignelse eftersom av vad de h\u00f6r.<\/p>\n

\u00c4ven om det kungliga dekretet citerar ett apostoliskt martyrskap (fr\u00e5n 1 Korinthierbrevet 14:16-17, Romarbrevet 10:10), kunde det inte \u00e4ndra, korrigera eller stoppa trenden i gudstj\u00e4nster. Den nya metoden, \u00e4ven om den \u00e4nnu inte var universell, var djupt rotad och hade starka anh\u00e4ngare. John Moschus, som var en samtida med Justinianus, beskriver de tv\u00e5 metoderna p\u00e5 sina andliga \u00e4ngar:<\/p>\n

Ty p\u00e5 vissa platser d\u00e4r pr\u00e4ster hade varit vana vid att l\u00e4sa b\u00f6ner h\u00f6gt, h\u00f6rde och memorerade sm\u00e5 barn, som deltog i de heliga m\u00f6tena och som stod i n\u00e4rheten, dessa b\u00f6ner utantill. Sedan, i sin barnsliga lek, best\u00e4mde de sig f\u00f6r att upprepa b\u00f6nerna och r\u00f6relserna i den liturgiska gudstj\u00e4nsten, s\u00e5 de valde en av dem att spela rollen som pr\u00e4sten och andra som diakoner. Sedan lade de lite br\u00f6d p\u00e5 en sten och h\u00e4llde lite vin i en lerkruka. N\u00e4r han fullbordade allt enligt kyrkans ritual och innan han skar br\u00f6det, kom en flammande blixt ner fr\u00e5n himlen och f\u00f6rst\u00f6rde allt d\u00e4r, och l\u00e4mnade inga sp\u00e5r av klippan eller offret.7<\/p>\n

Man kan f\u00f6rest\u00e4lla sig att denna ber\u00e4ttelse, som vittnar om att den h\u00f6rbara l\u00e4sningen av nattvarden \u00e4gde rum p\u00e5 vissa st\u00e4llen i slutet av 500-talet och b\u00f6rjan av 600-talet, enligt vad f\u00f6rfattaren till Spiritual Meadows ber\u00e4ttar, tj\u00e4nade till att uppmuntra hemlig l\u00e4sning eftersom barnens vanhelgande av dessa b\u00f6ner visade p\u00e5 bristen p\u00e5 lust att forts\u00e4tta med tidigare \u00f6vningar. Hemlig l\u00e4sning av b\u00f6ner blev normen p\u00e5 patriarken Germanus (715-732) dagar. Av alla liturgiska b\u00f6ner var det bara en, b\u00f6nen bakom predikstolen, som l\u00e4stes upp och framst\u00e5r d\u00e4rmed som ett undantag fr\u00e5n den allm\u00e4nna regeln. Enligt patriarken Germanos \u00e5sikt fungerade den som en sammanfattning av allt som g\u00f6mdes f\u00f6r folket i pr\u00e4stens hemliga b\u00f6ner och fungerade d\u00e4rmed som ett svar p\u00e5 de f\u00f6rvirrande och ber\u00e4ttigade fr\u00e5gor som st\u00e4lldes av dem som inte hittade en adekvat grund f\u00f6r hemlig l\u00e4sning.<\/p>\n

Eftersom vissa som st\u00e5r utanf\u00f6r templet blir de ofta f\u00f6rvirrade och argumenterar sinsemellan och s\u00e4ger: "Vad \u00e4r syftet med de b\u00f6ner som l\u00e4ses i hemlighet och vad \u00e4r deras id\u00e9 och kraft?" I \u00f6nskan att f\u00e5 lite f\u00f6rst\u00e5else skrev de heliga f\u00e4derna en b\u00f6n bortom predikstolen, som en sammanfattning av allt som fr\u00e5gades (under liturgin) och p\u00e5 s\u00e5 s\u00e4tt f\u00f6rkunnade f\u00f6r alla som \u00f6nskar en sorts ytlig f\u00f6rst\u00e5else av vad som h\u00e4nde.\u201d<\/p>\n

\u00c4ven om den ur\u00e5ldriga praxisen att l\u00e4sa b\u00f6ner h\u00f6gt har avskaffats, finner vi fortfarande sp\u00e5r av det i tillk\u00e4nnagivanden, i den allm\u00e4nna strukturen f\u00f6r gudstj\u00e4nsterna och i en del till synes sekund\u00e4ra och tillf\u00e4lliga material. Till exempel avslutas f\u00f6rfr\u00e5gningarna som f\u00f6reg\u00e5r Kerubikonen vid m\u00e4ssan med diakonens f\u00f6rklaring om "visdom". Detta uttryck har, enligt dess anv\u00e4ndning i forntida och nuvarande liturgisk praxis, alltid tj\u00e4nat till att uppmana troende att uppm\u00e4rksamma n\u00e5gra viktiga fr\u00e5gor och l\u00e4sningar. Men vid denna tidpunkt finns det inget annat \u00e4n uppenbarelse. Enligt v\u00e5r \u00e5sikt uppmanar f\u00f6rklaringen om "visdom" troende att vara uppm\u00e4rksamma p\u00e5 de troendes misstag som kommer efter dessa f\u00f6rfr\u00e5gningar. Idag, n\u00e4r dessa b\u00f6ner reciteras i hemlighet och endast de avslutande tillk\u00e4nnagivandena h\u00f6rs, faller det prim\u00e4ra m\u00e5let att uppmana lyssnarna att uppm\u00e4rksamma b\u00f6nerna genom att f\u00f6rklara "visdom". Dessutom \u00e4r anv\u00e4ndningen av pluralformen i samband med liturgiska b\u00f6ner bara ett sp\u00e5r av folkets tidigare deltagande i deras recitation. Det \u00e4r ocks\u00e5 ett sp\u00e5r av den ur\u00e5ldriga praktiken, d\u00e4r pr\u00e4sterskapet, k\u00f6ren och folket brukade delta p\u00e5 vissa st\u00e4llen i att skandera "Kom, l\u00e5t oss prostrera..." i ing\u00e5ngspsalmen och i att sjunga "O str\u00e5lande ljus... "Vid solnedg\u00e5ngen."<\/p>\n<\/p>\n

A. Gulbatsov
\u00d6versatt till arabiska av fader Antoine Melki
Citerat fr\u00e5n Orthodox Heritage Magazine
Engelsk text: Sk\u00e4len till och datumen f\u00f6r att ers\u00e4tta den h\u00f6rbara reciteringen av de liturgiska b\u00f6nerna med hemlig recitation<\/a><\/p>\n<\/p>\n

\n

SLUTANM\u00c4RKNINGAR<\/p>\n

    \n
  1. Till exempel: \u201dTy ditt \u00e4r riket, kraften och \u00e4ran, Fadern, Sonen och den Helige Ande. Nu och i alla tider och i \u00e5ldrarna.<\/li>\n
  2. Till exempel: Ta, \u00e4t, det h\u00e4r \u00e4r min kropp... Drick av er allihop...<\/li>\n
  3. \n

    LCC Vol 1, 65, sid. 286.<\/p>\n<\/li>\n

  4. \n

    Ludolfi, Ad suam historiam Aethiopicam Commentarius, sid. 324.<\/p>\n<\/li>\n

  5. \n

    Goar, Euchologion, sid. 91<\/p>\n<\/li>\n

  6. \n

    Predikan 18 om 2 Korintierbrevet<\/p>\n<\/li>\n

  7. \n

    Spiritual Meadow\u201d, kap. 194; Ryska \u00f6vers\u00e4ttningen, s. 215-217. M. 1848.<\/p>\n<\/li>\n<\/ol>","protected":false},"excerpt":{"rendered":"

    \u0645\u062f\u062e\u0644: \u0627\u0644\u064a\u0648\u0645\u060c \u0628\u062d\u0633\u0628 \u0627\u0644\u0643\u062a\u0628 \u0627\u0644\u0644\u064a\u062a\u0648\u0631\u062c\u064a\u0629\u060c \u0643\u0644 \u0627\u0644\u0623\u0641\u0627\u0634\u064a\u0646 \u0645\u0627 \u0639\u062f\u0627 \u0623\u0641\u0634\u064a\u0646 \u0648\u0631\u0627\u0621 \u0627\u0644\u0645\u0646\u0628\u0631\u060c \u064a\u0642\u0631\u0624\u0647\u0627 \u0627\u0644\u0643\u0627\u0647\u0646 \u0633\u0631\u064a \u0648\u0628\u0634\u0643\u0644 \u063a\u064a\u0631 \u0645\u0633\u0645\u0648\u0639 \u0645\u0646 \u0627\u0644\u0634\u0639\u0628 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\u0627\u0644\u0644\u064a\u062a\u0648\u0631\u062c\u064a\u0627\u060c \u0627\u0644\u0637\u0642\u0648\u0633 \u0648\u0627\u0644\u0635\u0644\u0648\u0627\u062a - \u0634\u0628\u0643\u0629 \u0623\u0631\u062b\u0648\u0630\u0643\u0633 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