آيات الحق من سورة العنكبوت

 ⚘ بسم الله الرّحمان الرّحيم ⚘

الٓمٓ (1) أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ (2) وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَٰذِبِينَ (3) أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسۡبِقُونَاۚ سَآءَ مَا يَحۡكُمُونَ (4) مَن كَانَ يَرۡجُواْ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَأٓتٖۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (5) وَمَن جَٰهَدَ فَإِنَّمَا يُجَٰهِدُ لِنَفۡسِهِۦٓۚ إِنَّ ٱللَّهَ لَغَنِيٌّ عَنِ ٱلۡعَٰلَمِينَ (6) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ لَنُكَفِّرَنَّ عَنۡهُمۡ سَيِّـَٔاتِهِمۡ وَلَنَجۡزِيَنَّهُمۡ أَحۡسَنَ ٱلَّذِي كَانُواْ يَعۡمَلُونَ (7) وَوَصَّيۡنَا ٱلۡإِنسَٰنَ بِوَٰلِدَيۡهِ حُسۡنٗاۖ وَإِن جَٰهَدَاكَ لِتُشۡرِكَ بِي مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٞ فَلَا تُطِعۡهُمَآۚ إِلَيَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (8) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ لَنُدۡخِلَنَّهُمۡ فِي ٱلصَّٰلِحِينَ (9) وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِيَ فِي ٱللَّهِ جَعَلَ فِتۡنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِۖ وَلَئِن جَآءَ نَصۡرٞ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمۡۚ أَوَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِمَا فِي صُدُورِ ٱلۡعَٰلَمِينَ (10) وَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَلَيَعۡلَمَنَّ ٱلۡمُنَٰفِقِينَ (11) وَقَالَ ٱلَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُواْ ٱتَّبِعُواْ سَبِيلَنَا وَلۡنَحۡمِلۡ خَطَٰيَٰكُمۡ وَمَا هُم بِحَٰمِلِينَ مِنۡ خَطَٰيَٰهُم مِّن شَيۡءٍۖ إِنَّهُمۡ لَكَٰذِبُونَ (12) وَلَيَحۡمِلُنَّ أَثۡقَالَهُمۡ وَأَثۡقَالٗا مَّعَ أَثۡقَالِهِمۡۖ وَلَيُسۡـَٔلُنَّ يَوۡمَ ٱلۡقِيَٰمَةِ عَمَّا كَانُواْ يَفۡتَرُونَ (13) وَلَقَدۡ أَرۡسَلۡنَا نُوحًا إِلَىٰ قَوۡمِهِۦ فَلَبِثَ فِيهِمۡ أَلۡفَ سَنَةٍ إِلَّا خَمۡسِينَ عَامٗا فَأَخَذَهُمُ ٱلطُّوفَانُ وَهُمۡ ظَٰلِمُونَ (14) فَأَنجَيۡنَٰهُ وَأَصۡحَٰبَ ٱلسَّفِينَةِ وَجَعَلۡنَٰهَآ ءَايَةٗ لِّلۡعَٰلَمِينَ (15) وَإِبۡرَٰهِيمَ إِذۡ قَالَ لِقَوۡمِهِ ٱعۡبُدُواْ ٱللَّهَ وَٱتَّقُوهُۖ ذَٰلِكُمۡ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ (16) إِنَّمَا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ أَوۡثَٰنٗا وَتَخۡلُقُونَ إِفۡكًاۚ إِنَّ ٱلَّذِينَ تَعۡبُدُونَ مِن دُونِ ٱللَّهِ لَا يَمۡلِكُونَ لَكُمۡ رِزۡقٗا فَٱبۡتَغُواْ عِندَ ٱللَّهِ ٱلرِّزۡقَ وَٱعۡبُدُوهُ وَٱشۡكُرُواْ لَهُۥٓۖ إِلَيۡهِ تُرۡجَعُونَ (17) وَإِن تُكَذِّبُواْ فَقَدۡ كَذَّبَ أُمَمٞ مِّن قَبۡلِكُمۡۖ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلۡبَلَٰغُ ٱلۡمُبِينُ (18) أَوَ لَمۡ يَرَوۡاْ كَيۡفَ يُبۡدِئُ ٱللَّهُ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥٓۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٞ (19) قُلۡ سِيرُواْ فِي ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ بَدَأَ ٱلۡخَلۡقَۚ ثُمَّ ٱللَّهُ يُنشِئُ ٱلنَّشۡأَةَ ٱلۡأٓخِرَةَۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ (20) يُعَذِّبُ مَن يَشَآءُ وَيَرۡحَمُ مَن يَشَآءُۖ وَإِلَيۡهِ تُقۡلَبُونَ (21) وَمَآ أَنتُم بِمُعۡجِزِينَ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِۖ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِيّٖ وَلَا نَصِيرٖ (22) وَٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِ ٱللَّهِ وَلِقَآئِهِۦٓ أُوْلَٰٓئِكَ يَئِسُواْ مِن رَّحۡمَتِي وَأُوْلَٰٓئِكَ لَهُمۡ عَذَابٌ أَلِيمٞ (23) فَمَا كَانَ جَوَابَ قَوۡمِهِۦٓ إِلَّآ أَن قَالُواْ ٱقۡتُلُوهُ أَوۡ حَرِّقُوهُ فَأَنجَىٰهُ ٱللَّهُ مِنَ ٱلنَّارِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يُؤۡمِنُونَ (24) وَقَالَ إِنَّمَا ٱتَّخَذۡتُم مِّن دُونِ ٱللَّهِ أَوۡثَٰنٗا مَّوَدَّةَ بَيۡنِكُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ ثُمَّ يَوۡمَ ٱلۡقِيَٰمَةِ يَكۡفُرُ بَعۡضُكُم بِبَعۡضٖ وَيَلۡعَنُ بَعۡضُكُم بَعۡضٗا وَمَأۡوَىٰكُمُ ٱلنَّارُ وَمَا لَكُم مِّن نَّٰصِرِينَ (25) ۞فَـَٔامَنَ لَهُۥ لُوطٞۘ وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّيٓۖ إِنَّهُۥ هُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ (26) وَوَهَبۡنَا لَهُۥٓ إِسۡحَٰقَ وَيَعۡقُوبَ وَجَعَلۡنَا فِي ذُرِّيَّتِهِ ٱلنُّبُوَّةَ وَٱلۡكِتَٰبَ وَءَاتَيۡنَٰهُ أَجۡرَهُۥ فِي ٱلدُّنۡيَاۖ وَإِنَّهُۥ فِي ٱلۡأٓخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ (27) وَلُوطًا إِذۡ قَالَ لِقَوۡمِهِۦٓ إِنَّكُمۡ لَتَأۡتُونَ ٱلۡفَٰحِشَةَ مَا سَبَقَكُم بِهَا مِنۡ أَحَدٖ مِّنَ ٱلۡعَٰلَمِينَ (28) أَئِنَّكُمۡ لَتَأۡتُونَ ٱلرِّجَالَ وَتَقۡطَعُونَ ٱلسَّبِيلَ وَتَأۡتُونَ فِي نَادِيكُمُ ٱلۡمُنكَرَۖ فَمَا كَانَ جَوَابَ قَوۡمِهِۦٓ إِلَّآ أَن قَالُواْ ٱئۡتِنَا بِعَذَابِ ٱللَّهِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ (29) قَالَ رَبِّ ٱنصُرۡنِي عَلَى ٱلۡقَوۡمِ ٱلۡمُفۡسِدِينَ (30) وَلَمَّا جَآءَتۡ رُسُلُنَآ إِبۡرَٰهِيمَ بِٱلۡبُشۡرَىٰ قَالُوٓاْ إِنَّا مُهۡلِكُوٓاْ أَهۡلِ هَٰذِهِ ٱلۡقَرۡيَةِۖ إِنَّ أَهۡلَهَا كَانُواْ ظَٰلِمِينَ (31) قَالَ إِنَّ فِيهَا لُوطٗاۚ قَالُواْ نَحۡنُ أَعۡلَمُ بِمَن فِيهَاۖ لَنُنَجِّيَنَّهُۥ وَأَهۡلَهُۥٓ إِلَّا ٱمۡرَأَتَهُۥ كَانَتۡ مِنَ ٱلۡغَٰبِرِينَ (32) وَلَمَّآ أَن جَآءَتۡ رُسُلُنَا لُوطٗا سِيٓءَ بِهِمۡ وَضَاقَ بِهِمۡ ذَرۡعٗاۖ وَقَالُواْ لَا تَخَفۡ وَلَا تَحۡزَنۡ إِنَّا مُنَجُّوكَ وَأَهۡلَكَ إِلَّا ٱمۡرَأَتَكَ كَانَتۡ مِنَ ٱلۡغَٰبِرِينَ (33) إِنَّا مُنزِلُونَ عَلَىٰٓ أَهۡلِ هَٰذِهِ ٱلۡقَرۡيَةِ رِجۡزٗا مِّنَ ٱلسَّمَآءِ بِمَا كَانُواْ يَفۡسُقُونَ (34) وَلَقَد تَّرَكۡنَا مِنۡهَآ ءَايَةَۢ بَيِّنَةٗ لِّقَوۡمٖ يَعۡقِلُونَ (35) وَإِلَىٰ مَدۡيَنَ أَخَاهُمۡ شُعَيۡبٗا فَقَالَ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ وَٱرۡجُواْ ٱلۡيَوۡمَ ٱلۡأٓخِرَ وَلَا تَعۡثَوۡاْ فِي ٱلۡأَرۡضِ مُفۡسِدِينَ (36) فَكَذَّبُوهُ فَأَخَذَتۡهُمُ ٱلرَّجۡفَةُ فَأَصۡبَحُواْ فِي دَارِهِمۡ جَٰثِمِينَ (37) وَعَادٗا وَثَمُودَاْ وَقَد تَّبَيَّنَ لَكُم مِّن مَّسَٰكِنِهِمۡۖ وَزَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ أَعۡمَٰلَهُمۡ فَصَدَّهُمۡ عَنِ ٱلسَّبِيلِ وَكَانُواْ مُسۡتَبۡصِرِينَ (38) وَقَٰرُونَ وَفِرۡعَوۡنَ وَهَٰمَٰنَۖ وَلَقَدۡ جَآءَهُم مُّوسَىٰ بِٱلۡبَيِّنَٰتِ فَٱسۡتَكۡبَرُواْ فِي ٱلۡأَرۡضِ وَمَا كَانُواْ سَٰبِقِينَ (39) فَكُلًّا أَخَذۡنَا بِذَنۢبِهِۦۖ فَمِنۡهُم مَّنۡ أَرۡسَلۡنَا عَلَيۡهِ حَاصِبٗا وَمِنۡهُم مَّنۡ أَخَذَتۡهُ ٱلصَّيۡحَةُ وَمِنۡهُم مَّنۡ خَسَفۡنَا بِهِ ٱلۡأَرۡضَ وَمِنۡهُم مَّنۡ أَغۡرَقۡنَاۚ وَمَا كَانَ ٱللَّهُ لِيَظۡلِمَهُمۡ وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ (40) مَثَلُ ٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِ ٱللَّهِ أَوۡلِيَآءَ كَمَثَلِ ٱلۡعَنكَبُوتِ ٱتَّخَذَتۡ بَيۡتٗاۖ وَإِنَّ أَوۡهَنَ ٱلۡبُيُوتِ لَبَيۡتُ ٱلۡعَنكَبُوتِۚ لَوۡ كَانُواْ يَعۡلَمُونَ (41) إِنَّ ٱللَّهَ يَعۡلَمُ مَا يَدۡعُونَ مِن دُونِهِۦ مِن شَيۡءٖۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ (42) وَتِلۡكَ ٱلۡأَمۡثَٰلُ نَضۡرِبُهَا لِلنَّاسِۖ وَمَا يَعۡقِلُهَآ إِلَّا ٱلۡعَٰلِمُونَ (43) خَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّلۡمُؤۡمِنِينَ (44) ٱتۡلُ مَآ أُوحِيَ إِلَيۡكَ مِنَ ٱلۡكِتَٰبِ وَأَقِمِ ٱلصَّلَوٰةَۖ إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِۗ وَلَذِكۡرُ ٱللَّهِ أَكۡبَرُۗ وَٱللَّهُ يَعۡلَمُ مَا تَصۡنَعُونَ (45) ۞وَلَا تُجَٰدِلُوٓاْ أَهۡلَ ٱلۡكِتَٰبِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡۖ وَقُولُوٓاْ ءَامَنَّا بِٱلَّذِيٓ أُنزِلَ إِلَيۡنَا وَأُنزِلَ إِلَيۡكُمۡ وَإِلَٰهُنَا وَإِلَٰهُكُمۡ وَٰحِدٞ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ (46) وَكَذَٰلِكَ أَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَٰبَۚ فَٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يُؤۡمِنُونَ بِهِۦۖ وَمِنۡ هَٰٓؤُلَآءِ مَن يُؤۡمِنُ بِهِۦۚ وَمَا يَجۡحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلۡكَٰفِرُونَ (47) وَمَا كُنتَ تَتۡلُواْ مِن قَبۡلِهِۦ مِن كِتَٰبٖ وَلَا تَخُطُّهُۥ بِيَمِينِكَۖ إِذٗا لَّٱرۡتَابَ ٱلۡمُبۡطِلُونَ (48) بَلۡ هُوَ ءَايَٰتُۢ بَيِّنَٰتٞ فِي صُدُورِ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَۚ وَمَا يَجۡحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلظَّٰلِمُونَ (49) وَقَالُواْ لَوۡلَآ أُنزِلَ عَلَيۡهِ ءَايَٰتٞ مِّن رَّبِّهِۦۚ قُلۡ إِنَّمَا ٱلۡأٓيَٰتُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٞ مُّبِينٌ (50) أَوَ لَمۡ يَكۡفِهِمۡ أَنَّآ أَنزَلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ يُتۡلَىٰ عَلَيۡهِمۡۚ إِنَّ فِي ذَٰلِكَ لَرَحۡمَةٗ وَذِكۡرَىٰ لِقَوۡمٖ يُؤۡمِنُونَ (51) قُلۡ كَفَىٰ بِٱللَّهِ بَيۡنِي وَبَيۡنَكُمۡ شَهِيدٗاۖ يَعۡلَمُ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ وَٱلَّذِينَ ءَامَنُواْ بِٱلۡبَٰطِلِ وَكَفَرُواْ بِٱللَّهِ أُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ (52) وَيَسۡتَعۡجِلُونَكَ بِٱلۡعَذَابِ وَلَوۡلَآ أَجَلٞ مُّسَمّٗى لَّجَآءَهُمُ ٱلۡعَذَابُۚ وَلَيَأۡتِيَنَّهُم بَغۡتَةٗ وَهُمۡ لَا يَشۡعُرُونَ (53) يَسۡتَعۡجِلُونَكَ بِٱلۡعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةُۢ بِٱلۡكَٰفِرِينَ (54) يَوۡمَ يَغۡشَىٰهُمُ ٱلۡعَذَابُ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِمۡ وَيَقُولُ ذُوقُواْ مَا كُنتُمۡ تَعۡمَلُونَ (55) يَٰعِبَادِيَ ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ أَرۡضِي وَٰسِعَةٞ فَإِيَّٰيَ فَٱعۡبُدُونِ (56) كُلُّ نَفۡسٖ ذَآئِقَةُ ٱلۡمَوۡتِۖ ثُمَّ إِلَيۡنَا تُرۡجَعُونَ (57) وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ لَنُبَوِّئَنَّهُم مِّنَ ٱلۡجَنَّةِ غُرَفٗا تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ نِعۡمَ أَجۡرُ ٱلۡعَٰمِلِينَ (58) ٱلَّذِينَ صَبَرُواْ وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ (59) وَكَأَيِّن مِّن دَآبَّةٖ لَّا تَحۡمِلُ رِزۡقَهَا ٱللَّهُ يَرۡزُقُهَا وَإِيَّاكُمۡۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (60) وَلَئِن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَ لَيَقُولُنَّ ٱللَّهُۖ فَأَنَّىٰ يُؤۡفَكُونَ (61) ٱللَّهُ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ مِنۡ عِبَادِهِۦ وَيَقۡدِرُ لَهُۥٓۚ إِنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمٞ (62) وَلَئِن سَأَلۡتَهُم مَّن نَّزَّلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ مِنۢ بَعۡدِ مَوۡتِهَا لَيَقُولُنَّ ٱللَّهُۚ قُلِ ٱلۡحَمۡدُ لِلَّهِۚ بَلۡ أَكۡثَرُهُمۡ لَا يَعۡقِلُونَ (63) وَمَا هَٰذِهِ ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا لَهۡوٞ وَلَعِبٞۚ وَإِنَّ ٱلدَّارَ ٱلۡأٓخِرَةَ لَهِيَ ٱلۡحَيَوَانُۚ لَوۡ كَانُواْ يَعۡلَمُونَ (64) فَإِذَا رَكِبُواْ فِي ٱلۡفُلۡكِ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمۡ إِلَى ٱلۡبَرِّ إِذَا هُمۡ يُشۡرِكُونَ (65) لِيَكۡفُرُواْ بِمَآ ءَاتَيۡنَٰهُمۡ وَلِيَتَمَتَّعُواْۚ فَسَوۡفَ يَعۡلَمُونَ (66) أَوَ لَمۡ يَرَوۡاْ أَنَّا جَعَلۡنَا حَرَمًا ءَامِنٗا وَيُتَخَطَّفُ ٱلنَّاسُ مِنۡ حَوۡلِهِمۡۚ أَفَبِٱلۡبَٰطِلِ يُؤۡمِنُونَ وَبِنِعۡمَةِ ٱللَّهِ يَكۡفُرُونَ (67) وَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ كَذَّبَ بِٱلۡحَقِّ لَمَّا جَآءَهُۥٓۚ أَلَيۡسَ فِي جَهَنَّمَ مَثۡوٗى لِّلۡكَٰفِرِينَ (68) وَٱلَّذِينَ جَٰهَدُواْ فِينَا لَنَهۡدِيَنَّهُمۡ سُبُلَنَاۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلۡمُحۡسِنِينَ (69)

To Modern Times (revisited)

Whether it is now or before, this world has turned into a great well without wall. So many have failed here to live well enough by the golden rules. So many have failed to learn how to rise up to them. They do not recall why they have been here in the first place. From trap to trap, from squall to squall, they are made to move all and then they suddenly fall. As we could perhaps see, and we could do so if we would, their gardens, their trees and their green leaves continue to yellow and wither. Their sacred woods are no longer plain and heralding. To them, everything is toppling before the great call. 

But some, with good and well-deserved help, will finally and fully dispel the fakery and chicanery embracing every face and every call. With their hearts and minds set right and with their faces smiling and bright despite deceptions and wounds, they will continue to hold stronly to the divine rope. They will survive and thrive. They will rejoice the sight of every bird, every flower and every waterfall. 

Brothers love their sisters and

                    remember

As the leaves of a tree called

      life are

                   falling,

At one time apart and at another

                   together, 

There will sooner or later come

      a voice 

                   calling:

Injuries will heal and hence

      be

                   forgotten,

Lies will stumble, be found out

       and

                   go down,

Dreams will dovetail with good deeds and

                   come

                             true,

Weapons invented and used against life

                   will      end...

Birds and flowers will be set 

                   free 

       of cages and fences,

Innocence and Beauty will

                   spring back and

                                    prosper

Tears in our sacred soil will be

                   wiped out

                                    forever...

Every scoffing built upon our falling is

                   nothing

This tree of life is fruitful and has

                   wonder and

                                      wonder...

"To Modern Times" 

by Chokri Omri

الْوَاجِبُ عَلَى مَنْ عَزَمَ عَلَى فِعْلِ أَمْرٍ مَا:

 *  

• - قال الإمام ابن القيِّم رحمه الله تبارك و تعالى - :

• - وَالْعَبْدُ إذَا عَزَمَ عَلَى فِعْلِ أَمْرٍ فَعَلَيْهِ أَنْ يَعْلَمَ أَوَّلًا هَلْ هُوَ طَاعَةٌ لِلَّهِ أَمْ لَا ؟ فَإِنْ لَمْ يَكُنْ طَاعَةٌ فَلَا يَفْعَلُهُ إلَّا أَنْ يَكُونَ مُبَاحًا يَسْتَعِينُ بِهِ عَلَى الطَّاعَةِ ، وَحِينَئِذٍ يَصِيرُ طَاعَةً ، فَإِذَا بَانَ لَهُ أَنَّهُ طَاعَةٌ فَلَا يُقْدِمُ عَلَيْهِ حَتَّى يَنْظُرَ هَلْ هُوَ مُعَانٌ عَلَيْهِ أَمْ لَا ؟ فَإِنْ لَمْ يَكُنْ مُعَانًا عَلَيْهِ فَلَا يُقْدِمُ عَلَيْهِ فَيُذِلَّ نَفْسَهُ ، وَإِنْ كَانَ مُعَانًا عَلَيْهِ بَقِيَ عَلَيْهِ نَظَرٌ آخَرُ ، وَهُوَ أَنْ يَأْتِيَهُ مِنْ بَابِهِ ؛ فَإِنْ أَتَاهُ مِنْ غَيْرِ بَابِهِ أَضَاعَهُ أَوْ فَرَّطَ فِيهِ أَوْ أَفْسَدَ مِنْهُ شَيْئًا ؛ فَهَذِهِ الْأُمُورُ الثَّلَاثَةُ أَصْلُ سَعَادَةِ الْعَبْدِ وَفَلَاحِهِ ، وَهِيَ مَعْنَى قَوْلِ الْعَبْدِ: {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ}، {اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ}

• - فَأَسْعَدُ الْخَلْقِ أَهْلُ الْعِبَادَةِ وَالِاسْتِعَانَةِ وَالْهِدَايَةِ إلَى الْمَطْلُوبِ ، وَأَشْقَاهُمْ مَنْ عُدِمَ الْأُمُورَ الثَّلَاثَةَ ، وَمِنْهُمْ مَنْ يَكُونُ لَهُ نَصِيبٌ مِنْ { إِيَّاكَ نَعْبُدُ } ، وَنَصِيبُهُ مِنْ { وَإِيَّاكَ نَسْتَعِينُ } ، مَعْدُومٌ أَوْ ضَعِيفٌ ؛ فَهَذَا مَخْذُولٌ مُهِينٌ مَحْزُونٌ ، وَمِنْهُمْ مَنْ يَكُونُ نَصِيبُهُ مِنْ { وَإِيَّاكَ نَسْتَعِينُ } ، قَوِيًّا وَنَصِيبُهُ مِنْ { إِيَّاكَ نَعْبُدُ } ، ضَعِيفًا أَوْ مَفْقُودًا ؛ فَهَذَا لَهُ نُفُوذٌ وَتَسَلُّطٌ وَقُوَّةٌ ، وَلَكِنْ لَا عَاقِبَةَ لَهُ ، بَلْ عَاقِبَتُهُ أَسْوَأُ عَاقِبَةً ، وَمِنْهُمْ مَنْ يَكُونُ لَهُ نَصِيبٌ مِنْ { إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ } ، وَلَكِنْ نَصِيبُهُ مِنْ الْهِدَايَةِ إلَى الْمَقْصُودِ ضَعِيفٌ جِدًّا ، كَحَالِ كَثِيرٍ مِنْ الْعِبَادِ وَالزُّهَّادِ الَّذِينَ قَلَّ عِلْمُهُمْ بِحَقَائِقِ مَا بَعَثَ اللَّهُ بِهِ رَسُولَهُ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مِنْ الْهُدَى وَدِينِ الْحَقِّ .

📚إعلام الموقّعين (١٢٣/٢)

On Freedom and Other Things: Moments of reflection.

 

Something has been cropping up in my mind which has thus made me unable to do away with writing. Something that has brought me face to face with my fate. One that has kept nagging and disconscerting me a long time before now. It is this: Freedom. It is one of the most abstract ideas that has haunted people wherever they are, whenever they are and whoever they are. Freedom, the ability to ask for something that belongs to you but taken away.

It is the moment when you feel that life is that which you are not living. The moment when you live with the feeling that you don't have any reason for not being what you are not. To spend your days looking at the horizon yearning for flowers to grow up without any mower, red roses to sprout without being yellowed, birds to fly in God's lovely air high up and up without being hunted down, and nightingales to sing and breathe the wet morning without wailing for the woods that are burning. To behold the beauty of nature smelling the green grass and rejoicing the sight of children playing around the game of Hide and Seek. To see the villager tilling his land, planting the corn and running behind his sheep throwing up stones over the cows that want to cross the bean.

But then, again, to weep over the poor man who died just because he asked for the dinner of his kids, to sigh and smile when you see your mother takes off her blanket and adds it to yours in times of frost and cold in winter nights and to think about the rich man who would frown at the beggar asking him not to show his face again, this is not it.

"The flowers of the cherry tree,

How they wave about!

It's not that I do not think of you,

But your home is so far away."

He did not really think of her. If he did, there is no such thing as being far away. If he did, then why not being told to muffle and hasten  to get his poem effaced and thrown away in order to read this poem:

"La gare m'a appris ceci: 

Si le train vient de partir, 

Ne t'essouffle jamais derrière lui 

Car celui qui t'aime 

T'aimera davantage en attendant."

In other terms, to wonder and ponder about Reason that people claim to have been bound up with. One should hope that the following questions will be asked out of this so called Reason; Is it really possible that freedom, once gone, will never come back to us? Is it possible, I hope it is not, that Rousseau was right when he addressed us saying: 

"O people who have freedom, retain this maxim: It may happen that man will seize freedom, but once he lost it, he would never grant it again." ? 

"Peuple libres, souvenez-vous de cette maxime: "On peut acquérir la liberté, mais on ne la recouvre jamais." 

Une maxime paradoxale sur laquelle on deverait consulter nos coeurs et nos esprits dans une interrogation bien établie. 

Is it necessary for us to believe in freedom and work on its presence? What is freedom? What differences can there be between those who are free and those who are not? Is it enough for one to say he is free in order to vouch his freedom? What sort of things into which one can hope to bump while being free? What expectations are there from those who are not free?

To start out with, being but narrow minded people, albeit the pretence we are not, we do not really seem to have the capacity for defining things. It would be all the more ridiculous to try to close things by wanting to assign specific words or expressions for them. Many and many are the ways, we know, in which we persist in scoping and presenting things as they are perceived by our senses rather than our minds. Our minds are filled with our senses and the obverse is also true. Nobody has ever said anything that proved to be constantly agreed upon with no need to be doubted or questioned. It is very hard to make it otherwise. This is settled; there is no such thing as something to be settled. It is of no use to keep on maintaining that we are only dealing with names. Names are themselves named as names.

Therefore, the true identity of things or their presence in our minds is something that has to be constructed and carried out in a reluctant artificial way. Artificiality is all that we can offord to do. Accordingly, the first duty in life is to try to be as artificial as possible so as to be fully accepted and acknowledged in society. Of course, it is extremely important to keep in mind that the only thing worth living for is no more than to keep one self pure. But it is extremely important to retain in mind as well that this can only take place and come about when there is no place for others to impose themselves in one way or another. Solitude is a very case in point. It provides us with a space where one can actually start to forget. To forget society is necessary as it is vital. To come closer to one self and discover its potentialities that are most of the time hidden and repressed. To look for a way out and then in to deploy them and make sure they are working effectively without any codes. This is basically the first step towards freedom. Frederich Holderlin, inside his twenty years of madness, could not but react in this way: 

"Now I only understand man when I am far away from him and living in solitude."

What one cannot help saying is this: There should be no glamour of hope from those who refuse to ask for their freedom. What on earth is the value of man if he does not ask for his life? That we should live and hear of no possible thing to mar our existence is absolutely what all of us are here and present for. Every one has to prepare himself to admit the fact that nobody has ever come to life to see others reveal and demonstrate their superiority over him. We are all equals in terms of everything. We should be equals in terms of everything. We have to be equals in terms of everything. Les hommes sont égaux par nature; mais nous ne sommes pas à l'origine des temps. What really prevents this truth from being shown is illusion.

Illusion, to my own thinking, is always present as something that is capable of deviating people from performing certain things according to certain rules (religious as they are or societal). This can be avowable but to some extent. The fact will not possibly be of great importance in so far as truth comes to be concerned. Indeed, truth itself is capable of generating the same sort of things. It can deflect certain people and prompt them to do certain things with reference to certain dominions. The question, thus, is the following: What makes us concede that something is true while something else is illusive? Reality and imagination for instance; does the former stand for truth while the latter for illusion? What if both of them are two inseparable parts of the same thing which is illusion? Are we able to live in reality without imagination?

One needs to talk about freedom. The point I wish to make clear is that freedom is not an ideal we are waiting to be imbued with. It is our very reason d'être without which we are no longer in a position to make any choice regarding our lives and the way we expectingly want them to be lived. Freedom is a human condition and not an idea waiting for its chance to be used.

Take freedom as a motive if you don’t feel it for the time being. Take it then as a motive and work very hard upon obtaining it, for there is really nothing so much precious and exorbitant as freedom. It is, as I have come to dwell upon this in another respect, freedom that will make us aware of life. It is that which must belong to us sooner or later, and I don’t think it will come without arduousness. Freedom is not a luxury nor is it to be seen as restricted to some lucky ones whom we often refer to as being “the happy few”. They are, I think, to be held responsible for “the despondant many”. It is our nature that teaches us this extremely important lesson. We are free by nature but the very second man took the life of his brother and the sad film of slavery began to be shown. Look at the trees, c’est une loi écrite dans la nature! Look at the flowers, look then at the birds, look at the sun, look at the moon, look at the stars. Look at yourself now.

Now, it is time we ceased to think simplistically about life because life is, after all, too complex to be taken with laxness. We are called upon to open our eyes the maximum of time for everything seems to be taking its course and turning to its reverse. We are going to stop making it difficult for ourselves to deal with our living. Let us juggle with it instead and learn each time that we are responsible for every mistake we are going to make. Let us take responsibility for ourselves at this very juncture of history for there seems to be no other way for us except fighting and fighting and fighting and then realising the difference we are going to make possible. Nobody will ever start admonishing us for the choices we have until we start harming others. We have no intention whatever to harm anyone. We are only trying to escape death for some time and most of all oblivion. Nobody wants to die and be consigned into oblivion. There is really more enterprise in fighting because, to our minds, existence is ,indeed, a very wild and bitter struggle and not an easy exercise to be met and solved the first time we are alive.

Life is not a mere game which is measured by loss and gain. This is very simplistic and suggests some vital awareness from our part. We must take our lives beyond this mistake and think of it as something much deeper and with a view of searching for our very raison d’être. We must give meaning to our lives. 

Pleasure is not a goal. It can be a result but not a goal. Life is a predicament for those who find a glamour of hope in sincerity and righteousness. Hard work and patience when combined will make a solid safeguard for our motives. We are to understand this from the start and then take better care of life. 

“Awake, arise or be for ever fall’n.”

(John Milton, Paradise Lost)

Chokri Omri

( Tunisia )

"The Weeping Soul", Arabic poem translated into English

Why does the soul cry over the Herein albeit knowing 
That happiness obtains by relinquishing that which pertains to it?
No home there is for us to dwell in after death
Except the one we have already been building. 
If we build it with goodness, 
Pleasing the settlement will then feel.
But if we build it with evil, 
Lost are the builder and the building.
Our lot for heirs we gather ..
Our homes for the vicissitudes of time we establish ..
Where are those kings who used to boastfully give orders
Till the angel of death has poured death upon them?
How numerous were the cities built upon the horizon
But now they eventually disappeared along with their dwellers.
Succumb not to this world and its elements, 
For death will undoubtedly end us and end it.
Every soul, however fearful of death, 
Tend to tarry with hopes and expectations.
We joyfully entertain it but then time comes carrying a scythe.
We give free rein to it but then death brings an ending to all.
Hoard good and pure ethical conduct:
Religion comes first of all, Intellect second to it
Knowledge third, Tolerance fourth
Generosity fifth, Graciousness sixth
Rescuing people seventh, Gratitude eighth 
Patience ninth, Gentleness will finally attest and warrant.
The soul must know I am not going to trust it
I should take the wise step of going against it
Because I work for the world of tomorrow [the Hereafter]
To truly please The Owner
The neighbour is Ahmed [in Heaven] 
And The Merciful is the creator of Heaven
Whose palaces are of gold, 
Its soil is heavenly perfumed
The grass grows forever green along with good saffrons 
The rivers are milky, pure and honeyed
The wine is heavenly flowing with sweet nectar cannaled
The birds flutter and warble amid the tree branches, 
Praising The Lord loudly in their hymnings ..
Behold, he/she who feels like buying a home in The Gardens
Should then harken sincerely to arise and awake their souls 
With prayers revived and invoked in the middle of the night.

📚Note: This poem is said to have been written by Imām Ali Ibn Abī Tālib. 
English version proposed by Chokri Omri

A moment of thought

So as to succeed, and success is an achievement at once personal and social but then remains something relative, one should focus on what he/she can do and not on what he/she cannot do. Complaining about problems is part of failure and of wasting one's own time. It is then by investing reasonable and genuine effort in one's work, strengthening one's heart by pure love, courage and patience and casting coward and cheap excuses away when challenges and difficulties are faced that one will definitely make good steps in his/her safari of learning. The problem-solving process which is the major part of being intelligent would then involve seeking to identify your own problems, catch them one by one, question, analyze and uncover their causes. Suggested solutions would thus begin to enter the gate of possibility. 

Chokri Omri

A moment of reflection, not down the wind.

 

"An intellectual is someone whose mind watches itself." (1)

Albert Camus, Carnets, 1935–42 (1962)

Learning and questioning are keys to knowledge. When we are faced with flippant, painful and bitter prospects of existence in life, our critical awareness, even if it comes belated, should urgently begin to "watch our minds" (Albert Camus) as we seek to learn step by step from people, life and time. Our critical awareness is going to help us make up our minds and at the same time energize our hearts so that a certain good conduct and a certain good descipline in our lives are finally established. 

It is to be hoped that the expected result, based upon this attitude, this preference, coupled strongly with arduous work, not mere talk, is such that we start opening our eyes, awakening ourselves and becoming aware of the necessity to look for the way out. We begin to carefully and sustainably refuse to be manipulated and deceived. When this is understood, there is no need to remind ourselves afterward that the "sheep spirit" and the "cheap optimism" we used to deploy and cherish and the "comfort zone" we used to valorize must thus vanish without any sort of guilt or regret from our part. A good, classy, graceful, skillful but not arrogant life is ahead of us soon enough.  

- Chokri Omri

(1) Oxford Essential Quotations (4 ed.), edited by Susan Ratcliffe and published by Oxford University (2016).

Once Upon A Forgotten School Of life, a moment of reflection.

 

A moment of reflection

(( Do not let the will play gardener to your soul Unless you are sure It is wiser than your soul’s nature. // E. L. Masters )) 

He had given us life so long before we set foot here. He carefully sifted for us by dint of love and wisdom the finest and most qualified of men among us and named them prophets and gave each a shared mission to awaken us and patiently teach us wisdom and good life lessons and sustainably help us all the way in order to get ready to sit for an exam they had already sat for and succeeded in and got rewarded for eternally. 

We must never forget that God has endowed our bodies, hearts and souls with life and bestowed strength to us so that we resist human ignorance, hateful weakness and cheap living but also and more importantly so that we insist on learning more and continue to love life more, hate the enemies of it well and forgive those who do not know as we move on. God alone is pulling the sky over our heads with no need of pillars as we see it. He then offered us the earth and beautified it and ordered it to serve us with many a tree, flower and fruit, to name but few, hence making it, observe the seasons and cycles of nature, look like a vivid carpet on which we walk, work and explore. To give but one example of God's creation, let us not fail to observe the cycles of life of a butterfly. There is in them a great secret waiting for us to fathom. Good life long learners are going to blush with a feeling of eternal indebtedness. In the meantime, what have we done to ourselves? 

Human beings, save a few among us but perhaps away from what we say and do, are sneering, mocking and looking down on one another. Horrendous atrocities and crimes are being inflicted on God's creation. If they are hidden and forgotten, they are written. How faulty, ignorant and deprived then are those of us who do not perceive. How impoverished and wretched are those who do not seek strength and wealth from the One who created them with His own Hands and gave them health and life when others are giving sickness and death. How dangerous and hurtful to their own selves are those who do not remember. If memory serves only those who forget, what do ignorance, refusal to learn and oblivion serve?

The Ayah/Verse 61 from Surat/Chapter of The Bees has it that: 

If Allāh were to punish people ‘immediately’ for their wrongdoing, He would not have left a single living being on earth. But He delays them for an appointed term. And when their time arrives, they cannot delay it for a moment nor could they advance it.

Dearest Reader, Keep Reading.

رسالة في التّوحيد

الحمد لله رب العالمين والصلاة والسلام على سيّدنا محمّد الأمين وبعد، قال الشيخ فخر الدين بن عساكر (620 هـ) رحمه الله: اعلم أرشدَنا الله وإياكَ أنه يجبُ على كلّ مكلَّف أن يعلمَ أن الله عزَّ وجلَّ واحدٌ في مُلكِه، خلقَ العالمَ بأسرِهِ العلويَّ والسفليَّ والعرشَ والكرسيَّ، والسَّمواتِ والأرضَ وما فيهما وما بينهما. جميعُ الخلائقِ مقهورونَ بقدرَتِهِ، لا تتحركُ ذرةٌ إلا بإذنِهِ، ليسَ معهُ مُدبّرٌ في الخَلقِ ولا شريكٌ في المُلكِ، حيٌّ قيومٌ لا تأخذُهُ سِنةٌ ولا نومٌ، عالمُ الغيب والشهادةِ، لا يَخفى عليهِ شىءٌ في الأرضِ ولا في السماءِ، يعلمُ ما في البرّ، والبحرِ وما تسقطُ من ورقةٍ إلا يعلمُهَا، ولا حبةٍ في ظلماتِ الأرضِ ولا رَطبٍ ولا يابسٍ إلا في كتابٍ مبين. أحاط بكلّ شىءٍ علمًا وأحصى كلَّ شىءٍ عددًا، فعالٌ لما يريدُ، قادرٌ على ما يشاءُ، له الملكُ وله الغِنَى، وله العزُّ والبقاءُ، ولهُ الحكمُ والقضاءُ، ولهُ الأسماءُ الحسنى، لا دافعَ لما قضى، ولا مانعَ لما أعطى، يفعلُ في مُلكِهِ ما يريدُ، ويحكمُ في خلقِه بما يشاءُ. لا يرجو ثوابًا ولا يخافُ عقابًا، ليس عليه حقٌّ [يلزمُهُ] ولا عليه حكمٌ، وكلُّ نِعمةٍ منهُ فضلٌ وكلُّ نِقمةٍ منه عدلٌ، لا يُسأَلُ عما يفعلُ وهم يسألونَ. موجودٌ قبل الخلقِ، ليس له قبلٌ ولا بعدٌ، ولا فوقٌ ولا تحتٌ، ولا يَمينٌ ولا شمالٌ، ولا أمامٌ ولا خلفٌ، ولا كلٌّ، ولا بعضٌ. ولا يقالُ متى كانَ ولا أينَ كانَ ولا كيفَ، كان ولا مكان، كوَّنَ الأكوانَ ودبَّر الزمانَ، لا يتقيَّدُ بالزمانِ ولا يتخصَّصُ بالمكان، ولا يشغلُهُ شأنٌ عن شأن، ولا يلحقُهُ وهمٌ، ولا يكتَنِفُهُ عقلٌ، ولا يتخصَّصُ بالذهنِ، ولا يتمثلُ في النفسِ، ولا يتصورُ في الوهمِ، ولا يتكيَّفُ في العقلِ، لا تَلحقُهُ الأوهامُ والأفكارُ، (لَيْسَ كَمِثلِهِ شَىءٌ وَهُوَ السَّمِيعُ البَصِيرُ) اهـ. اِعلم رحمَكَ الله بتوفيقهِ أن سيدَنا محمَّدَ بنَ عبدِ اللهِ بنِ عبدِ المطلب بن هاشِم ِبن عبد منافِ بنِ قُصيّ بن كِلاب بن مُرّةَ بنِ كَعْبِ بن لُؤيِ بنِ غالبِ بنِ فِهرِ بن مالكِ بن النضرِ بن كِنانةَ بن خزيمةَ بن مُدرِكةَ بن إلياسَ بن مُضرَ بن نزارِ بن مَعَدِّ بن عدنان عبدُ اللهِ ورسولُه ونبيُّه وخليلُه. خيرُ الخلقِ أجمعينَ وقائدُ الغُرِّ المُحجَّلين أرسلَه ربُّه إلى الإنسِ والجِن مُبشّراً ونذيراً وداعياً إلى الله بإذنهِ وسِراجاً مُنيرًا. نزل عليه بالوحي جبريلُ الأمين وهو رئيسُ الملائكةِ المُكَرَّمينَ، خلقهـم الله من نُور وجبَلهُم على الطّاعَةِ وقوّاهم عليها فلا ينامونَ ولا يَفْتُرونَ ولا يأكلونَ ولا يشربونَ ولا يعصونَ الله ما أمرهم ويفعلون ما يُؤمرون. كِتابُهُ الذِّكْرُ الحكيمُ وشريعتُهُ الحنيفة السّمْحةُ وأُمّتُهُ خيرُ الأُمم، ليس فوق رُتبتهِ في الناسِ رُتبةٌ ولا ينالُ منـزلَتَهُ مخلوقٌ خاتَمُ النبيينَ وإمامُهم وأعلَمُهُم وأعلاهُم وأفصحُهم وأقواهم وأجملُهُم وانجدُهم وأشجعُهم وأسخاهُم وأكثرُهـم ءايآتٍ وأظهَرُهُم مُعجزاتٍ وهُم جميعاً أهلُ الفضلِ والصبرِ والإيمانِ واليقينِ والصِّدقِ والدِيانةِ والعفةِ والصيانةِ والذكاء والفطانةِ والتبليغِ والأمانةِ جَمٌ غفير أولُهم ءادمُ عليه السلامُ خلقَهُ اللهُ من طينٍ فجعلهُ بَشَراً سويّاً في أحسن تقويمٍ ومن ذريّتِهِ شيثٌ وإدريسُ ونُوحٌ وهود ٌ وصالحٌ وشُعيبٌ وإبراهيمُ ولُوطٌ وإسماعيـلُ وإسحـاقُ ويعقوبُ ويُوسُفُ وموسى وهارونُ ويُوشعُ ويُونُسُ وأيوبُ وذو الكِفلِ وإلياسُ واليسعُ وداودُ وسُليمانُ وزكريا ويحيى وعيسى والخَضِرُ وغيرُهُم كثيرٌ. ودينهُم واحدٌ هو الإسلامُ وهم أفضلُ خلقِ الله أحياءٌ في قُبُورهم يُصَلُّونَ، هُمُ الوسيلةُ ولَهُمُ الشّفاعةُ يومَ الدّين ولنبيَِنا المَقامُ المَحمودُ. وجِماعُ ما تقَدَّمَ كُلُه في حديثِ رسُولِ الله صلى الله عليه وسلم: (( الإيمانُ أن تؤمِنَ باللهِ ومَلائكته وكُتبِهِ ورُسُلِهِ واليومِ الآخرِ وتؤمِنَ بالقدر خيره وشرِّهِ )). وهو صحيح رواه الإمامُ مسلمٌ. المصدر https://www.islam.ms/ar/?p=24

A Moment Of Awareness

Is it ethically obtainable for us or for others to continue to believe those who have practiced on us or on them the business of lying, swindling, deception, manipulation and procrastination even for one single time? As far as I can see it, this is extremely difficult and goes beyond the fickle and poorly-acquired human opinion twisted by the conditions and state of affairs which are already affected by the cycles of time and the winds of change. 

The way out of that requires a great deal of effort and should go toward wiping each one them out from our memory. Such a decisive move should be directed towards that end alone and we must never honor anyone of them, and hence ward off insulting ourselves, by the erroneous willingness to invest time and effort in waiting for them to change. We must never accord a bit of thinking to such a dramatic scenario.

For gone, indeed, is that time in which we used to believe or hope for them to understand one day the meaning of how to counter agony and deception with patience and discretion and how to offer more goodness to goodness instead of bastardization, denial and ill faith. Gone completely is that time in which we used to ponder that we would eventually arrive at something different lurking behind harshness and deception. 

What we have come to find, instead, is a new update to much of ignorance, procrastination, insincerity, manipulation and trickery coupled with a demand for us to condone and succumb to them and a surprise from them over our resistance and knowledge of what their hearts plot in secret, what their silence stupidly reveals and what their words pathetically conceal. 

There seems to be no use here in elaborating more and I should perhaps finish with this call without adding anything to it further: 

"Bring my arms to me

To hone them with the salt of tears.

Bring tears to my eyes 

So that the dead among us 

Cries over the living." 

- Chokri Omri