إلــهى

طرقتُ باب الرجا والناس قد رقدوا
وقمت أشكو إلى مولاي ما أجدُ

وقلت يا أملي في كل نائــبةٍ
ويامن عليه لكشف الضر اعتمدُ

أشكو إليك أموراً أنت تعلمها
مالي على حملها صبر ولا جلدُ

وقد مددت يدي بالذل مبتهلاً
إليك ياخير من مدت إليه يدُ



فلا تردنها ياربِ خائبةً

فبحر جُودك يروي كل من يردُ

بني

من قلبي تنبع هذه الكلمات

ليست بدافع من الشفقة

لن تذهب في مهب الريح

ولن تشيد صرح اية مدينة

أريدك صغيري

أن تصغي إلى قلبٍ

.حفظ الحب وعاش من اجله


أريدك صغيري
أن تصغي إلى ما

تفصح به قريحة رجل عجوز

على الرغم من قضبان الرجال.

عش محافظاً على طموحاتك

ليكن قلبك مفعما بالحياة

وعقلك يصدح بالشرف والشغف

لقد عانى قلبي كثيراً

فخذ ما تبقى منه


بني

ثمة دوما عملا صالحاً

يمكن أن تفكر فيه

وتقوم به عوض الركون

.إلى شرور القعود

لا تسمح لهذا العالم القاسي

.أن يقسو عليك

دوماثمةعملاً صالحاً تقف به

في وجه هذا العالم.

شكري عمري

من كتاب المثل الثائر في أدب الكاتب والشاعر

واعلم أن الأصل في المعنى أن يحمل على ظاهره لفظه ومن يذهب إلى التأويل يفتقر إلى دليل كقوله تعالى‏:‏ ‏{‏ وثيابك فطهر ‏}‏ فالظاهر من لفظ الثياب هو ما يلبس ومن تأول ذهب إلى أن المراد هو القلب لا الملبوس وهذا لا بد له من دليل لأنه عدول عن ظاهر اللفظ وكذلك ورد عن عيسى بن مريم عليه السلام أنه قال‏:‏ إذا أردت أن تصلي فادخل بيتك وأغلق بابك فالظاهر من هذا هو البيت والباب ومن تأول ذهب إلى أنه أراد أنك تجمع عليك هم قلبك وتمنع أن يخطر به سوى أمر الصلاة فعبر عن القلب بالبيت وعن منع الخواطر التي تخطر له بإغلاق الباب وهذا يحتاج إلى دليل لأنه عدول عن ظاهر اللفظ فالمعنى المحمول على ظاهره لا يقع في تفسيره خلاف والمعنى المعدول عن ظاهره إلى التأويل يقع فيه الخلاف إذ باب التأويل غير محصور والعلماء متفاوتون في هذا فإنه قد يأخذ بعضهم وجهاً ضعيفاً من التأويل فيكسوه بعبارته قوة تميزه على غيره من الوجوه القوية فإن السيف بضاربه‏:‏ إن السيوف مع الذين قلوبهم كقلوبهن إذا التقى الجمعان تلقى الحسام على جراءة حده مثل الجبان بكف كل جبان وذهب بعضهم في الفرق بين التفسير والتأويل إلى شيء غير مرضي فقال‏:‏ التفسير‏:‏ بيان وضع اللفظ حقيقة كتفسير الصراط بالطريق والتأويل‏:‏ إظهار باطن اللفظ كقوله تعالى ‏"‏ إن ربك لبالمرصاد ‏"‏ فتفسيره من الرصد يقال‏:‏ رصدته ‏,‏ إذا رقبته وتأويله تحذير العابد من تعدي حدود الله ومخالفة أوامره والذي عندي في ذلك أنه أصاب في الآخر ولم يصب في الأول لأن قوله ‏"‏ التفسير بيان وضع اللفظ حقيقة ‏"‏ لا مستند لجوازه بل التفسير يطلق على بيان وضع اللفظ حقيقة ومجازاً لأنه من الفسر وهو الكشف كتفسير الرصد في الآية المشار إليها بالرقبة وتفسيره بالتحذير من تعدي حدود الله ومخالفة أوامره‏.‏

وأما التأويل فإنه أحد قسمي التفسير وذاك أنه رجوع عن ظاهر اللفظ وهو مشتق من الأول وهو الرجوع يقال‏:‏ آل يؤل إذا رجع وعلى هذا فإن التأويل خاص والتفسير عام فكل تأويل تفسير وليس كل تفسير تأويلاً ولهذا يقال‏:‏ تفسير القرآن ومن تفسيره ظاهر وباطن وهذا الفصل الذي نحن بصدد ذكره ههنا يرجع أكثره إلى التأويل لأنه أدق‏.‏

ولا يخلو تأويل المعنى من ثلاثة أقسام‏:‏ إما أن يفهم منه شيء واحد لا يحتمل غيره وإما أن يفهم منه الشيء وغيره وتلك الغيرية‏:‏ إما أن تكون ضداً أو لا تكون ضداً وليس لنا قسم رابع‏.‏

فالأول يقع عليه أكثر الأشعار ولا يجري في الدقة واللطافة مجرى القسمين الآخرين‏.‏

وأما القسم الثاني‏:‏ فإنه قليل الوقوع جداً وهو من أظرف التأويلات المعنوية لأن دلالة اللفظ على المعنى وضده أغرب من دلالته على المعنى وغيره مما ليس بضده فمما جاء منه قول النبي صلى الله عليه وسلم صلاةٌ في مسجدي هذا خيرٌ من ألف صلاةٍ في غيره من المساجد إلا المسجد الحرام ‏"‏ فهذا الحديث يستخرج منه معنيان ضدان‏:‏ أحدهما‏:‏ أن المسجد الحرام أفضل من مسجد رسول الله ‏)‏والآخر‏:‏ أن مسجد رسول الله ‏)‏أفضل من المسجد الحرام‏:‏ أي أن صلاة واحدة فيه لا تفضل ألف صلاة في المسجد الحرام بل تفضل ما دونها بخلاف المساجد وكذلك جاء قول النبي صلى الله عليه وسلم أيضاً ‏"‏ من كلام النبوة الأولى إذا لم تستح فاصنع ما شئت ‏"‏ وهذا يشتمل على معنيين ضدين‏:‏ أحدهما‏:‏ أن المراد به إذا لم تفعل فعلاً تستحي منه فافعل ما شئت والآخر‏:‏ أن المراد به إذا لم يكن لك حياء يزعك عن فعل ما يستحى منه فافعل ما شئت وهذان معنيان ضدان أحدهما مدح والآخر ذم‏.‏

ومثله ورد في الحديث النبوي أيضاً وذلك أنه ذكر شريح الحضرمي عند النبي صلى الله عليه وسلم فقال‏:‏ ‏"‏ لا يتوسد القرآن ‏"‏ وهذا يحتمل مدحاً وذماً أما المدح فالمراد به أنه لا ينام الليل عن القرآن فيكون القرآن متوسداً معه لم يتهجد به وأما الذم فالمراد به أنه لا يحفظ من القرآن شيئا فإذا نام لم يتوسد معه القرآن وهذان التأويلان من الأضداد‏.‏

وكثيراً ما يرد أمثال ذلك في الأحاديث النبوية‏.‏

ويجري على هذا النهج من الشعر قول أبي الطيب في قصيدة يمدح بها كافوراً‏:‏ وأظلم أهل الظلم من بات حاسداً لمن بات في نعمائه يتقلب وهذا البيت يستخرج منه معنيان ضدان‏:‏ أحدهما أن المنعم عليه يحسد المنعم والآخر‏:‏ أن المنعم يحسد المنعم عليه‏.‏

وكذلك ورد قوله أيضاً من قصيدة يمدحه‏:‏ فإن هذا البيت يحتمل مدحاً وذماً وإذا أخذ بمفرده من غير نظر إلى ما قبله فإنه يكون بالذم أولى منه بالمدح لأنه يتضمن وصف نواله بالبعد والشذوذ وصدر البيت مفتتح بإن الشرطية وقد أجيب بلفظة رب التي معناها التقليل‏:‏ أي لست من نوالك على يقين فإن نلته فربما وصلت إلى مورد لا يصل إليه الطير لبعده وإذا نظر إلى ما قبل هذا البيت دل على المدح خاصة لارتباطه بالمعنى الذي قبله‏.‏

وكثيراً ما كان يقصد المتنبي هذا القسم في شعره كقوله من قصيدة أولها‏:‏ عدوك مذمومٌ بكل لسان ولو كان من أعدائك القمران ولله سرٌ في علاك وإنما كلام العدا ضربٌ من الهذيان ثم قال‏:‏ فما لك تعنى بالأسنة والقنا وجدك طعان بغير سنان فإن هذا بالذم أشبه منه بالمدح لأنه يقول‏:‏ لم تبلغ ما بلغته بسعيك واهتمامك بل بجد وسعادة وهذا لا فضل فيه لأن السعادة تنال الخامل والجاهد ومن لا يستحقها وأكثر ما كان المتنبي يستعمل هذا القسم في قصائده الكافوريات‏.‏

وحكى أبو الفتح بن جني قال‏:‏ قرأت على أبي الطيب ديوانه إلى أن وصلت إلى قصيدته التي أغالب فيك الشوق والشوق أغلب فأتيت منها على هذا البيت وهو‏:‏ وما طربي لما رأيتك بدعةٌ لقد كنت أرجو أن أراك فأطرب فقلت له يا أبا الطيب لم تزد على أن جعلته أبا رنة فضحك لقولي‏.‏

وهذا القسم من الكلام يسمى الموجه‏:‏ أي له وجهان وهو مما يدل على براعة الشاعر وحسن تأتيه‏.‏

وأم القسم الثالث فإنه يكون أكثر وقوعاً من القسم الثاني وهو واسطة بين طرفين لأن القسم الأول كثير الوقوع والقسم الثاني قليل الوقوع وهذا القسم الثالث وسط بينهما‏.‏

فمما جاء منه قوله تعالى‏:‏ ‏{‏ ولا تقتلوا أنفسكم ‏}‏ فإن هذا له وجهان من التأويل‏:‏ أحدهما القتل الحقيقي الذي هو معروف والآخر هو القتل المجازي وهو الإكباب على المعاصي فإن الإنسان إذا أكب على المعاصي قتل نفسه في الآخرة‏.‏

ومن ذلك ما ورد في قصة إبراهيم وذبح ولده عليهما السلام فقال الله تعالى حكاية عنه ‏"‏ وقال إني ذاهب إلى ربي سيهدين رب هب لي من الصالحين‏.‏

فبشرناه بغلامٍ حليمٍ‏.‏

فلما بلغ معه السعي قال يا بني إني أرى في المنام أني أذبحك فانظر ماذا ترى قال يا أبت افعل ما تؤمر ستجدني إن شاء الله من الصابرين‏.‏ فلما أسلما وتله للجبين‏.‏ وناديناه أن يإبراهيم‏.‏ قد صدقت الرؤيا إنا كذلك نجزي المحسنين‏.‏ إن هذا لهو البلاء المبين‏.‏ وفديناه بذبحٍ عظيمٍ‏.‏

وتركنا عليه في الآخرين سلامٌ على إبراهيم‏.‏ كذلك نجزي المحسنين‏.‏ إنه من عبادنا المؤمنين‏.‏وبشرناه بإسحاق نبياً من الصالحين ‏"‏ فقوله تعالى‏:‏ ‏{‏ وبشرناه بإسحاق نبياً من الصالحين ‏}‏ قد يكون بشارة بنبوته بعد البشارة بميلاده وقد يكون استئنافاً بذكره بعد ذكر إسماعيل عليه السلام وذبحه والتأويل متجاذب بين هذين الأمرين ولا دليل على الاختصاص بأحدهما ولم يرد في القرآن ما يدل على أن الذبيح إسماعيل ولا إسحاق عليهما السلام وكذلك لم يرد في الأخبار التي صحت عن رسول الله ‏)‏وأما ما يروى عنه أنه قال ‏"‏ أنا ابن الذبيحين ‏"‏ فخارج عن الأخبار الصحيحة وفي التوراة أن إسحاق عليه السلام هو الذبيح‏.‏

ومن ذلك قول النبي صلى الله عليه وسلم لأزواجه‏:‏ ‏"‏ أطولكن يداً أسرعكن لحوقاً بي ‏"‏ فلما مات صلوات الله عليه جعلن يطاولن بين أيديهن حتى ينظرن أيتهن أطول يداً ثم كانت زينب أسرعهن لحوقاً به وكانت كثيرة الصدقة فعلمن حينئذ أنه لم يرد الجارحة وإنما أراد الصدقة فهذا القول يدل على المعنيين المشار إليهما‏.‏

ومن ذلك ما روي عن أنس بن مالك رضي الله عنه أنه قال‏:‏ خدمت رسول الله عشر سنين فلم يقل لشيءٍ فعلته لم فعلته ولا لشيءٍ لم أفعله لم لا فعلته وهذا القول يحتمل وجهين من التأويل‏:‏ أحدهما وصف رسول الله ‏)‏بالصبر على خلق من يصحبه والآخر أنه وصف نفسه بالفطنة والذكاء فيما يقصده من الأعمال كأنه متفطن لما في نفس رسول الله ‏)‏فيفعله من غير حاجة إلى استئذانه‏.‏

ومن ذلك ما ورد في الأدعية النبوية فإنه ‏)‏دعا على رجل من المشركين فقال‏:‏ ‏"‏ اللهم اقطع أثره ‏"‏ وهذا يحتمل ثلاثة أوجه من التأويل‏:‏ الأول أنه دعا عليه بالزمانة لأنه إذا زمن لا يستطيع أن يمشي على الأرض فينقطع حينئذ أثره الوجه الثاني‏:‏ أنه دعا عليه بأن لا يكون له نسل من بعده ولا عقب الوجه الثالث‏:‏ أنه دعا عليه بأن لا يكون له أثر من الآثار مطلقاً وهو أن لا يفعل فعلاً يبقى أثره من بعده كائناً ما كان من عقب أو بناء أو غراس أو غير ذلك‏.‏

وظفرت الحرورية برجل فقالوا له‏:‏ ابرأ من علي وعثمان فقال‏:‏ أنا من علي ومن عثمان أبرأ فهذا يدل على معنيين أحدهما أنه بريء من عثمان وحده والآخر‏:‏ أنه بريء منهما جميعا والرجل لم يرد إلا الوجه الأول‏.‏

ومن ذلك ما يحكى عن عبد المسيح بن بقيلة لما نزل بهم خالد بن الوليد على الحيرة وذاك أنه خرج إليه عبد المسيح بن بقيلة فلما مثل بين يديه قال‏:‏ انعم صباحاً أيها الملك فقال له خالد‏:‏ قد أغنانا الله عن تحيتك هذه بسلام عليكم ثم قال له‏:‏ من أين أقصي أثرك قال‏:‏ من ظهر أبي قال‏:‏ فمن أين خرجت قالت من بطن أمي قال فعلام أنت قال‏:‏ على الأرض قال‏:‏ ففيم أنت قال‏:‏ في ثيابي قال‏:‏ ابن كم أنت قال‏:‏ ابن رجل واحد قال خالد‏:‏ ما رأيت كاليوم قط أنا أسأله عن الشيء وهو ينحو في غيره وهذا من توجيه الكلام على نمط حسن وهو يصلح أن يكون جواباً لخالد عما سأل ويصلح أن يكون جواباً لغيره مما ذكره عبد المسيح بن بقيلة‏.‏

وقد ورد في التوراة أن لا يؤكل الجدي بلبن أمه وهذا يحتمل التحريم في وجهين‏:‏ أحدهما ما دل عليه ظاهر لفظه وهو تحريم لحم الجدي بلبن أمه خاصة وإذا أكل بلبن غير لبن أمه جاز ذلك ولم يكن حراماً وهذا لا يؤخذ به أحد من اليهود والوجه الآخر وهو الذي يأخذ به عند اليهود جميعهم أن أكل اللحم باللبن حرام كائناً ما كان من اللحوم إلا طائفة منهم يسمون القرائين فإنهم تأولوا فأكلوا لحم الطير باللبن وقالوا‏:‏ إنما حرم اللحم باللبن من اللحوم ذوات الألبان والطير من ذوات البيض لا من ذوات الألبان‏.‏

ومما يجري على هذا النهج ما يحكى عن أفلاطون أنه قال‏:‏ ترك الدواء دواء فذهب بعض الأطباء أنه أراد‏:‏ إن لطف المزاج وانتهى إلى غاية لا يحتمل الدواء فتركه حينئذ والإضراب عنه دواء وذهب آخرون إلى أنه أراد بالترك الوضع‏:‏ أي وضع الدواء على الداء دواء يشير بذلك إلى حذق الطبيب في أوقات علاجه‏.‏

ومثله في الشعر قول الفرزدق‏:‏ إذا جعفر مرت على هضبة الحمى فقد أخزت الأحياء منها قبورها وهذا يدل على معنيين‏:‏ أحدهما‏:‏ ذم الأحياء والآخر‏:‏ ذم الأموات أما ذم الأحياء فهو أنهم خذلوا الأموات يريد أنهم تلاقوا في قتالهم وقوماً آخرين ففر الأحياء عنهم وأسلموهم أو أنهم استنجدوهم فلم ينجدوهم وأما ذم الأموات فهو أن لهم مخازي وفضائح توجب عاراً وشناراً فهم يعيرون بها الأحياء ويلصقونها بهم‏.‏

وعلى هذا ورد قول أبي تمام‏:‏ بالشعر طولٌ إذا اصطكت قصائده في معشرٍ وبه عن معشرٍ قصر فهذا البيت يحتمل تأويلين‏:‏ أحدهما أن الشعر يتسع مجاله بمدحك ويضيق بمدح غيرك يريد بذلك أن مآثره كثيرة ومآثر غيره قليلة والآخر‏:‏ أن الشعر يكون ذا فخر ونباهة بمدحك وذا خمول بمدح غيرك فلفظة الطول يفهم منها ضد القصر ويفهم منها الفخر من قولنا ‏"‏ طال فلان على فلان ‏"‏ أي فخر عليه‏.‏

عجبت لسعي الدهر بيني وبينها فلما انقضى ما بيننا سكن الدهر وهذا يحتمل وجهين من التأويل‏:‏ أحدهما أنه أراد بسعي الدهر سرعة تقضي الأوقات مدة الوصال فلما انقضى الوصل عاد الدهر إلى حالته في السكون والبطء والآخر أنه أراد بسعي الدهر سعي أهل الدهر بالنمائم والوشايات فلما انقضى ما كان بينهما من الوصل سكنوا وتركوا السعاية وهذا من باب وضع المضاف إليه مكان المضاف كقوله تعالى‏:‏ ‏{‏ واسأل القرية ‏}‏ أي أهل القرية‏.‏

ومن الدقيق المعني في هذا الباب قول أبي الطيب المتنبي في عضد الدولة من جملة قصيدته التي أولها‏:‏ أوه بديلٌ من قولتي واها فقال‏:‏ لو فطنت خيله لنائله لم يرضها أن تراه يرضاها وهذا يستنبط منه معنيان غيران‏:‏ أحدهما أن خيله لو علمت مقدار عطاياه لأن عطاياه أنفس منها والآخر‏:‏ أن خيله لو علمت أنه يهبها من جملة عطاياه لما رضيت بذلك إذ تكره خروجها عن ملكه وهذان الوجهان أنا ذكرتهما وإنما المذكور منهما أحدهما‏.‏

وهذا الذي أشرت إليه من الكلام على المعاني وتأويلاتها كافٍ لمن عنده ذوق وله قوة على حملها على أشباهها ونظائرها‏.‏

ابن الأثير

رسالة أدب الكتّاب

أما بعد حفظكم الله يا أهل صناعة الكتابة وحاطكم ووفقكم وأرشدكم فإن الله عز وجل جعل الناس بعد الأنبياء والمرسلين صلوات الله وسلامه عليهم أجمعين ومن بعد الملوك المكرمين أصنافا وإن كانوا في الحقيقة سواء وصرفهم في صنوف الصناعات وضروب المحاولات إلى أسباب معاشهم وأبواب أرزاقهم فجعلكم معشر الكتاب في أشرف الجهات أهل الأدب والمروءات والعلم والرزانة بكم ينتظم للخلافة محاسنها وتستقيم أمورها وبنصحائكم يصلح الله للخلق سلطانهم
وتعمر بلدانهم لا يستغني الملك عنكم ولا يوجد كاف إلا منكم فموقعكم من الملوك موقع أسماعهم التي بها يسمعون وأبصارهم التي بها يبصرون وألسنتهم التي بها ينطقون وأيديهم التي بها يبطشون فأمتعكم الله بما خصكم من فضل صناعتكم ولا نزع عنكم ما أضفاه من النعمة عليكم وليس أحد من أهل الصناعات كلها أحوج إلى اجتماع خلال الخير المحمودة وخصال الفضل المذكورة المعدودة منكم أيها الكتاب إذا كنتم على ما يأتي في هذا الكتاب من صفتكم فإن الكاتب يحتاج في نفسه ويحتاج منه صاحبه الذي يثق به في مهمات أموره أن يكون حليما في موضع الحلم فهيما في موضع الحكم مقداما في موضع الإقدام محجما في موضع الإحجام مؤثرا للعفاف والعدل والإنصاف كتوما للأسرار وفيا عند الشدائد عالما بما يأتي من النوازل يضع الأمور مواضعها والطوارق في أماكنها قد نظر في كل فن من فنون العلم فأحكمه وإن لم يحكمه أخذ منه بمقدار ما يكتفي به يعرف بغريزة عقله وحسن أدبه وفضل تجربته ما يرد عليه قبل وروده وعاقبة ما يصدر عنه قبل صدوره فيعد لكل أمر عدته وعتاده ويهييء لكل وجه هيئته وعادته فتنافسوا يا معشر الكتاب في صنوف الآداب وتفقهوا في الدين وابدأوا بعلم كتاب الله عز وجل والفرائض ثم العربية فإنها ثقاف ألسنتكم ثم أجيدوا الخط فإنه حلية
كتبكم وارووا الأشعار واعرفوا غريبها ومعانيها وأيام العرب والعجم وأحاديثها وسيرها فإن ذلك معين لكم على ما تسمو إليه هممكم ولا تضيعوا النظر في الحساب فإنه قوام كتاب الخراج وارغبوا بأنفسكم عن المطامع سنيها ودنيها وسفساف الأمور ومحاقرها فإنها مذلة للرقاب مفسدة للكتاب ونزهوا صناعتكم عن الدناءة واربأوا بأنفسكم عن السعاية والنميمة وما فيه أهل الجهالات وإياكم والكبر والسخف والعظمة فإنها عداوة مجتلبة من غير إحنة وتحابوا في الله عز وجل في صناعتكم وتواصوا عليها بالذي هو أليق لأهل الفضل والعدل والنبل من سلفكم وإن نبا الزمان برجل منكم فاعطفوا عليه وآسوه حتى يرجع إليه حاله ويثوب إليه أمره وإن أقعد أحدا منكم الكبر عن م *** به ولقاء إخوانه فزوروه وعظموه وشاوروه واستظهروا بفضل تجربته وقديم معرفته وليكن الرجل منكم على من اصطنعه واستظهر به ليوم حاجته إليه أحوط منه على ولده وأخيه فإن عرضت في الشغل محمدة فلا يصفها إلا إلى صاحبه وإن عرضت مذمة فليحملها هو من دونه وليحذر السقطة والزلة والملل عند تغير الحال فإن العيب إليكم معشر الكتاب أسرع منه إلى القراء وهو لكم أفسد منه لهم فقد علمتم أن الرجل منكم إذا صحبه من يبذل له من نفسه ما يجب له عليه من حقه فواجب عليه أن يعتقد له من وفائه وشكره واحتماله وخيره ونصيحته وكتمان سره وتدبير أمره ما هو جزاء لحقه ويصدق ذلك بفعاله عند الحاجة إليه والاضطرار إلى ما لديه فاستشعروا ذلك وفقكم الله من أنفسكم في حالة الرخاء والشدة والحرمان والمؤاساة والإحسان والسراء والضراء فنعمت السيمة هذه من وسم بها من أهل هذه الصناعة الشريفة وإذا ولي الرجل منكم أوصير إليه من أمر خلق الله وعياله أمر فليراقب الله عز وجل وليؤثر طاعته وليكن على الضعيف رفيقا وللمظلوم منصفا فإن الخلق عيال الله وأحبهم إليه أرفقهم بعياله ثم ليكن بالعدل حاكما وللأشراف مكرما وللفيء موفرا وللبلاد عامرا وللرعية متألفا وعن أذاهم متخلفا وليكن في مجلسه متواضعا حليما وفي سجلات خراجه واستقصاء حقوقه رفيقا وإذا صحب أحدكم رجلا فليختبر خلائقه فإذا عرف حسنها وقبحها أعانه على ما يوافقه من الحسن واحتال على صرفه عما يهواه من القبح بألطف حيلة وأجمل وسيلة وقد علمتم أن سائس البهيمة إذا كان بصيرا بسياستها
التمس معرفة أخلاقها فإن كانت رموحا لم يهجها إذا ركبها وإن كانت شبوبا أتقاها من بين يديها وإن خاف منها شرودا توقاها من ناحية رأسها وإن كانت حروفا قمع برفق هواها في طرقها فإن استمرت عطفها يسيرا فيسلس له قيادها وفي هذا الوصف من السياسة دلائل لمن ساس الناس وعاملهم وجربهم وداخلهم والكاتب بفضل أدبه وشريف صنعته ولطيف حيلته ومعاملته لمن يحاوره من الناس ويناظره ويفهم عنه أو يخاف سطوته أولى بالرفق لصاحبه ومداراته وتقويم أوده من سائس البهيمة التي لا تحير جوابا ولا تعرف صوابا ولا تفهم خطابا إلا بقدر ما يصيرها إليه صاحبها الراكب عليها ألا فارفقوا رحمكم الله في النظر واعملوا ما أمكنكم فيه من الرواية والفكر تأمنوا بإذن الله ممن صحبتموه النبوة والاستثقال والجفوة ويصير منكم إلى الموافقة وتصيروا منه إلى المؤاخاة والشفقة إن شاء الله ولا يجاوزن الرجل منكم في هيئة مجلسه وملبسه ومركبه ومطعمه ومشربه وبنائه وخدمه وغير ذلك من فنون أمره قدر حقه فإنكم مع ما فضلكم الله به من شرف صنعتكم خدمة لا تحملون في خدمتكم على التقصير وحفظة لا تحتمل منكم أفعال التضييع والتبذير واستعينوا على عفافكم بالقصد في كل ما ذكرته لكم وقصصته عليكم واحذروا متالف السرف وسوء عاقبة الترف فإنهما يعقبان الفقر ويذلان الرقاب ويفضحان أهلهما وسيما الكتاب وأرباب الآداب وللأمور أشباه وبعضها دليل على بعض فاستدلوا على مؤتنف أعمالكم بما سبقت إليه تجربتكم ثم اسلكوا من مسالك التدبير أوضحها محجة وأصدقها حجة وأحمدها عاقبة واعملوا أن للتدبير آفة متلفة وهو الوصف الشاغل لصاحبه عن إنفاذ علمه ورويته فليقصد الرجل منكم في مجلسه قصد الكافي من منطقه وليوجز في ابتدائه وجوابه وليأخذ بمجامع حججه فإن ذلك مصلحة لفعله ومدفعة للتشاغل عن إكثاره وليضرع إلى الله في صلة توفيقه وإمداده بتسديده مخافة وقوعه في الغلط المضر ببدنه وعقله وأدبه فإنه إن ظن منكم ظان أو قال قائل إن الذي برز من جميل صنعته وقوة حركته إنما هو بفضل حيلته وحسن تدبيره فقد تعرض بظنه أو مقالته إلى أن يكله الله عز وجل إلى نفسه فيصير منها إلى غير كاف وذلك على من تأمله غير خاف ولا يقل أحد منكم إنه أبصر بالأمور وأحمل
لعبء التدبير من مرافقه في صناعته ومصاحبه في خدمته فإن أعقل الرجلين عند ذوي الألباب من رمى بالعجب وراء ظهره ورأى أن أصحابه أعقل منه وأحمد في طريقته وعلى كل واحد من الفريقين أن يعرف فضل نعم الله جل ثناؤه من غير اغترار برأيه ولا تزكية لنفسه ولا يكاثر على أخيه أو نظيره وصاحبه وعشيره وحمد الله واجب على الجميع وذلك بالتواضع لعظمته والتذلل لعزته والتحدث بنعمته وأنا أقول في كتابي هذا ما سبق به المثل من تلزمه النصيحة يلزمه العمل وهو جوهر هذا الكتاب وغرة كلامه بعد الذي فيه من ذكر الله عز وجل فلذلك جعلته آخره وتتمته به تولانا الله وإياكم يا معشر الطلبة والكتبة بما يتولى به من سبق علمه بإسعاده وإرشاده فإن ذلك إليه وبيده
والسلام عليكم ورحمة الله وبركاته

عبدالحميد الكاتب

رحمن رحمن - مشاري راشد العفاسي

هو الحب في الله

حب ينير الدرب في ليل الشقاء

محبة الله عز وجل هى حياة القلوب وغذاء الارواح,وليس للقلب لذة,ولا فلاح ولا حياة الا بها واذا فقدها القلب كان اْلمه اعظم من اْلم العين اذا فقدت نورها والاْذن اذا فقدت سمعها.لاأدري ماذا اقول عن حب الله تعالى ,حب الله لاتكفى فيه كلمات

قال ابن القيم رحمه الله :
من أحبّ شيئا سوى الله ، و لم تكن محبته له لله ، و لا لكونه معينا له على طاعة الله ، عذب به في الدنيا قبل اللقاء كما قيل :

أنت القتيل بكل من أحببته *** فاختر لنفسك في الهوى من تصطفي

إنّ أخاك الصِّدق من كان معك *** و من يضُرُّ نفسه لينفعك
و من إذا ريب الزّمان صدعك *** شتّت نفسه ليجمعك


عاتبت قلبي كيف يتركني وحيدا في الدروب

كم ظل يخدعني فيحملني الضلال إلى الذنوب

قد كنت في قلبي

ولم أعرف سراديب القلوب

إني أضعت العمر معصية

وجئت الآن عندك كي أتوب

وأمام بابك جئت أحمل توبتي

لا حب غيرك.. لا ضلال.. ولا ذنوب!!

اللهم أعز الاسلام وأهله وانصرهم على من خذل الاسلام وأهله
انك قوي قدير عزيز

اساْل الله العظيم لى ولكم ان يرزقنا حبه وحب من احبه وحب عمل يقربنا الى حبه

Humood Alkhudher - Keep Me True - يحلو الوصال

When I was a child

Son,
these words of my heart
will neither come out of pity
and will neither go down the wind
nor, again, will they build any city.

But lend me your ears, baby,
and take this over from my heart
that has kept love and suffering.

Listen to what an old man
can say despite the rods of men.
Live up to your own ambitions
Keep your heart alive
and your mind working
with honor and passion

Son,
There is always a good thing
to think of and to do
instead of fruitless tarrying.
Let not the cold world
affect you and do its worst.
there is always something
good to be done against it.

Son,
be careful of those people
who call themselves your friends,
your enemies are known.
They both have not become
what they have now become
only because the mind, without
the heart, sees differences
and builds on them obstacles
to divide rather than unite.
They used, it is gone now, to be
your friends and the circle
the circle is open and far from full.

Son,
When the light and the sun rays
are leaving, remember to perceive
the natural attitude and substance
of daffodils and innocent flowers.
Hide your tears, baby, from men
and let them fall alone to freshen up
the sight of your eyes and vision
Open your inward eyes of Earth and Eden.

Son,
Be always on the move
and fear not the elements
of submission and contrition.
The light is coming in
and love is all around you.

Bring yourself to accept
your destiny and look at
the horizons of your heart
to improve your tools
and feel the power of patience
and reap the harvest of resistance.
So much depends on them,
so much depends on you.

Have time to work, son,
and have time to play.
Seek to be simple
and look up at
the sunny sphere
without a pair of glasses
Your eyes are for Earth and Eden
Keep them pure and undefeated.

But then see!
When the rain comes
as it will in autumn and spring,
summer and winter, son,
don’t rush to get an umbrella
and cover your head like many
of them would do and would not.

You already have more than it
your smile can make it
and the flowers around you
will make it and come along
to live with you and teach you
how to be yourself and be
one sunny day, to your sons
and daughters, little son,
the father my father
has never been for me.


When I was a child, to say that memory believes before knowing remembers and that it believes longer than recollects, longer than knowing even wonders, I used to rely upon my heart in everything I feel like being into close contact with. Things were perfectly at home. I did not understand. Dés l’ors, je veux pas comprendre. C’est tout à fais bon pour moi pour dire la vérité. Moi je suis là pour autre chose que pour comprendre. Je suis là pour dire non. C’est tout, et pour vivre avant de mourir. Je pense qu’il n’y a rien de plus mauvais pour l’homme que de dire oui dépourvue de courage. I used to play wherever I liked. I used to sleep wherever I liked. I even remember I used to scream and shout whenever somebody makes the mistake of taking my toys away from me. People were excessively kind with me. They were always there to come to my rescue and bring my toys back to me. What is wrong with them now that I am still a child and a man?
I used to scream and shout sometimes for no particular reason. Perhaps it was just for the mere pleasure of it or say when I feel something must take its course or when I feel something is missing. It is absolutely unheard of for me to remain silent. I hated silence deep in my heart. There was no such thing as deception and dupery. But most of all, there was no such thing as hatred. I do not say there was no devilment. This is really to tell no truth. We were devilment in person. But there was no such thing as hatred or mediocrity. Our hearts are not made for such feelings. Our hands are not made for killings. « Dieu, tu ne nous as point donné des coeurs pour nous hair et des mains pour nous égorger. Fais que nous nous aidons mutuellement à supporter ce fardeau pénible d’une vie passagère ». VOLTAIRE, the most unfriendly of all philosophers, makes it in this way. When I was a child, I used to dream of many things. I would dream for instance of flying away high up and up in the sky so much so that I could join the birds in their journey of immigration. I would dream for another instance of sailing in the sea looking towards the treasure island where I could live alone for some time and search for gold and then come back only to share it with others. I would dream of going to the forest there where I could live with wild animals without being afraid of them. Sometimes, I would be overtaken with fear from the unknown especially when I find my self on my own in the forest. But then, inspite of it, I would go on and grope my way in the forest and strengthen my self with hopes of finding huge creatures who, when seen, I would never relinquish them that I become similar to them they were so dear to me. I would go on and keep going on my way which I thought was endless because had I been of the illusion that my way had an end I would have never tried and tired my self following it to its end. I would go on till your shadows, all of a sudden, fell on me without my knowing of them. So, I laughed and discovered that company was fruitless. When I was a child, I used to fancy that the forest was to be approched with company lest the wolves would arrange our fleshes for their food. The forest, I continued to fancy, was to be explored with company lest the giants whose brightness would be blinding would adopt us for their sons. Again, your shadows suddenly came upon me and accordingly I screamed bitterly and protestingly; Leave me alone, leave me alone, please, for hope I find the giants. I would not laugh any more. Leave me alone. Why do you insist on hurting me? I will not be inferior or even similar to all of you. I would scream and yell into causing you to leave me alone that I never wanted your company that it would never guide me to see the giants whose brightness is blinding. Leave me on my own that I want to approach the forest and care no more for my safety I want to be lost. Leave me on my own because I have good hopes of meeting and even talking with those whom you think had long departed. Leave me on my own I do not want your company it would rather propel me to my loss that I want to be lost without your presence near or close to me I want to be lost in the forest I do not want your words and premonitions. Leave me alone I would not care if I got lost it is not you who would save me or guide me to see the light of the day you have not seen your selves why do you want me to believe you that you your selves you do not believe in your selves? I want to enter the forest and be the less deceived. I understand the gliding of the forest and I do not understand you. Je comprends, je vous assure, le bruissement de la foret et je n’arrive jamais, guère à vous comprendre. Parfois, sous une immense rafale, toute la forèt s’inclinait dans le même ses avec un grémissement de souffrance ; et le froid m’envahissait, malgré mon pas rapide et mon lourd vètement. Mais mon dieu, je veux entrer dans la forét et etre perdu. Je veux pas etre perdu devant vous, des hommes incapables et de volonté faible. Let me grope my own way then that I hate your ways they are to come to an end mine will never come to it. Leave me alone I abhor you if you keep hurting me I never asked you for no more than to leave me alone. Leave me alone your shadows will not cause me to clasp my hands and shreik and laugh in ecstasy they will cause me rather to sigh that you are preventing me and depriving me of seeing the giants whose brightnesss is blinding. Leave me alone I want to be told nothing of your words I do not understand them you do not understand me. I am still a child and I will not pretend to know as you do. Leave me alone who are you to make my way come to an unexpected end you had expected it? I do not want you why do you want me to want you that I do not want you? Go to the forest why do you insist on impoverishing the tree you are not rich enough to leave the tree and help it grow naturally that it hates your ground that it hates your drugs that it hates your science and chemistry? Leave me alone and go and explore the forest it is better than getting the tree weakened it would not be capable of yielding some fruits that it is not sterile like you. Leave me alone I do not love you let alone to want you to show me the way out of the forest. Who told you that I wanted to be shown the way that I want to know by my self that I want to get lost if I tried to enter the forest and get lost without your company that I wanted to get lost in the forest and no one to be lost with me that I want no one to be lost with me? Leave me alone and instead of reading me read your selves I never want to read you that I want to read my self instead of reading you. Leave me alone do you think I will keep reading you and never try to read my self always reading never to be read? Leave me alone I care less for gain as for loss it is my gain when I find you are not my company you are not to help me to enter the forest you stand against me you paint water that I will never drink. Leave me alone I have my heart and my mind set on it and if I get lost I would have been lost without causing any one else to be lost with me that I want to enter the forest alone why do you keep monitoring me? Let me be. Let me choose my own way and instead of fooling me and your selves listen to Shelley (a man of insight but victim of time):


I vowed that I would dedicate my powers
To thee and thine _ have I not kept the vow?
With beating heart and streaming eyes, even now
I call the phantoms of a thousand hours
Each from his voiceless grave: they have in visioned bowers
In studious zeal or love’s delight
Outwatched with me the envious night _
They know that never joy illumed my brow
Unlinked with hope that thou wouldst free
This world from its dark slavery
That thou _ O awful LOVELINESS,
Wouldst give whatever these words cannot express.


When I was a child, I had my own toys and I gave them to those children who were around me and enjoyed it so much and hated it so much when those who thought they were adults took them away from us but never kept them for their children. When I was a child as I am now and still will be, I had had my own dreams that are now shattered and torn and things do not fall apart. I had had my own programmes that are now forgotten thanks to their obscurantist stratgies and ploys that they think are used for enlightenment they want to enlighten us with their obscurantist strategies and ploys they are never enlightened and those of them who serve as enlighteneres were never enlightened because our reality is so dark, dark, dark, and they are insisting on themselves to be believed and not only believed but also wanted and loved. Would it not be better, my brothers, to protest like my brother Sobhi and say we are deceived we are the more deceived and why not, my brothers, why not protest and be out of tune with their trivial songs and sing our own? Would it not be more rewarding if we stop singing “ we don’t want your education” and then find our selves hypocrites and liars because we sing those real songs and never profit from them that we are still the more, do you want some more? You will be beaten like Olivert twist and what of it my goodness? Olivert twist is the hero because he was beaten because he asked for some more food because he had been hungry because he knew he would go on being hungry if he did not ask for some soup because he was intelligent he never wanted to die while being hungry so he asked so he was beaten so no body came to his rescue so he is loved so he is the hero so he is not my hero because my hero is Sobhi because sobhi is not a fictional character so I love him because I cannot do otherwise so “Ich kann nicht anders”? Olivert twist is a character devalorized by the dark reality and yet valorized by Charles Dickens who is so intense and intelligent enough as to go beyond this dark reality and select a poor character victimized without reason and depict it in its most heroic form. But Dickens was so sentimental again in that he soon and quickly effaced the heroism of his character and wanted to have it for himself so he failed.
I would even dream like my brother Sobhi of Sindibad of persia and wait for him all day long untiresomly to take me with him in his ship without giving a damn to dangers or premonitions. My world was so small and infinitesimal but my soul so big and gigantic . When I was a child, I would do exactly what my heart told me to do to the extent of going against others’ wills. Every now and then, I would rest in the sand oblivious to the sun and imagine and imagine how things would really have been had we kept listening to our hearts. What is happening these days? L’etre humain a malheureusement substitué la peur à presque toutes ses émotions. There is always this kind of retreat. On dit que mème les hommes les plus hardis peuvent avoir peur. Mais à quoi bon rester toujours saisi par la peur. Besides, Guy de Maupassant has this to add : Remarquez bien ceci, Messieurs. Chez les Orientaux, la vie ne compte pour rien ; On est résigné tout de suite ; les nuits sont claires et vides de légendes, les àmes aussi vides des inquiétudes sombrent qui hantent les cerveaux dans les pays froids. En Orient, on peut connaitre la panique, on ignore la peur. Then Maupassant has got also this to clarify about what people dubb fear : La peur, c’est quelque chose d’effroyable, une sensation atroce, comme une décomposition de l’àme, un spasme affreux de la pensée et du cœur, dont le souvenir seul donne des frissons d’angoisse. Mais cela n’a lieu, quand on est brave, ni devant une attaque, ni devant la mort inévitable, ni devant toutes les formes connues de péril.
I do not really know what is happening these days. People fear one another and no longer trust one another because they are changing all the time. They no longer blieve in what the future is holding for them if they can just awake and build up for it being aware of it. People are starting to lose faith in themselves without reason. They think that everything is going badly everywhere and that hope is the word we give to dreamers who do not know that our reality is irreparable. The Urban Apocalypse is here to sustain their fear and keep it so inextricable and lively a part in their hearts; that with the disjointed rhythms of contemprary life, the lack of stability, THE SCREECHING OF BRAKES, and sudden death we are no longer to keep rosy dreams, high aspirations and great expectations change our outlook towards life. Are we to give in then and give up the struggle for life and continue living this death in life? Are we to exclaim on death to take us away out of this world? No wonder real people who have a strong will will never accept defeat. We are not made for defeat and therefore we will never degenerate into allowing others to profit from this and then take advantage of our futility. It is a temporary state beyond which we must traverse and remember it when we are through. Of course, not with laxness and indolence, not with vain hopes, not with performance of things transitory and worthless, not with poor imitation of others, not with ignorance we are likely to attain our aspirations. We work together as a unified group never shaken by the oppressing wind. A group together knowing what to do and what to avoid so as to make strides without conflicts arising from selfishness and exploitation. A group together defending its identity and fighting for its integrety. A group together analysing all things illusive and then deciphering their causes and no longer allowing them to meet their effects upon us. An all embracing awareness that success and progress are never the product of one or two or ten individuals. They are the offspring of a whole group living in a strong society preparing the ground for agreement not deriving pleasure out of opposition and antagonism which always cater for toppling. We need to be in harness with one another and be back in harness. Success and progress take time but failure and backwardness take no time. We need to take better hold of life.

All I know is that what is taking place for the time being is of no service to us neither now nor in the future. There is this kind of desolation always already altogether apparent to the one who looks around with a view of comprehending but also of analysing what people are like. It is as though they are determined to remain stuck in this social vicious circle which always consumes without yielding any rewarding results. There is this utterly disappointing disposition to do everything except what is of importance. No one seems to give an air of looking beyond these perpetual anachronistic ideas which are leading nowhere. People have made it lucid and clear the fact that they are not at all in a position to change or even make the effort of understanding one another. But then, they seem to have never been aware except of spying on and making fun of one another oblivious to such things as unity and coexistence in tune and harmony with one another. They are exchanging insults and grotesques while not knowing that in so doing they are moving backward and then they refuse to be told or given an account of it compared to what other people are doing. Take Europeans. It does not take some competence to notice that they have always had this will and desire to look for uptodateness despite the great trouble which is being taken for that. They have a lively faith in themselves and in everything they are doing no matter how different and sometimes strange are their ways of dealing with one another. They are not simply at ease with grotesque and empty talk. After all, gone is the age of trivial and empty talk. Gone is the age of acting and make belief. Here only accuracy and veracity whose benefit is for every one so within reach and belief. Europeans are people of spirit and correctness. They will not hear of humiliation or inferiority when compared to Americans for instance. Even when they are found in an inferior position, there is this pride which they never cease to take in themselves to the extent of bewildering Americans themselves who think they have made it after all. This is why cummings would say that France has happened more than it is happening and America is happening more than it has happened. This is understandable given the fact that Europeans never wittnessed colonization or foreign domination. What appears to them to be outdated and inaccurate will often take an artistic dimension and then quickly spring back and turn out to be something accurate because modernized. As for Americans, nowhere can a restive place where comfort and consolation are to be enjoyed outside Europe. Paris is one perfect example there where Americans would resort to at times of alineation and disillusionment. Paris the beautiful, Paris in whom our souls live. Cummings and many others would sometimes scoff at the huge difference between Paris and Newyork despite everything. This is to say that propriety is so fundamental without which no wealth no technlogy no empowerment are to be of credit and consideration. Propriety is, in one word, freedom. A community whose propriety is effaced has no further claim of freedom. Asians have their own features on which identity is kept intact. It is propriety that always comes to the foreground in order to save people from deterioration. It is a source of motivation providing people with a propitiuos ground on which to start and move forward without inferiority complexes. As far as we are concerned, were any one to take the very liberty of asking me about our own propriety, I would say it is grotesque and empty talk. It is not clear that there is another thing beyond grotesque and empty talk of which we are the masters. It is as if we were sort of living in seclusion and isolation compared to what is happening abroad. But since things are never trivial in themselves, our ways of looking at them are more often than not so. Our propriety lies in having absolutely none which implies the lack of freedom from which we are constanty suffering and the repercussions of which we are always wrestling with. This is why I always insist upon freedom in its various shapes to be sought for no matter how exorbitant the price to be paid and the effort to be invested will be for the sake of obtaining it. If there is anything that is so damaging and crippling then it is this feeling of not being free to do or even say things. When people are left to their own resources without restrictions and limitations, success and progress will become thinkable and an entreprise which is possible. Today, people are not at any rate allowed to be aware of that. But who said that we are not free? Don’t we see how free we are in producing grotesque and empty talk? Don’t we see even how free we are in not being free? We are not even free to say that we are not free let alone to ask for freedom. But freedom is not something people should ask for. It is their very raison d’etre and essence of being. The Dasein of people is freedom. Il faut également et par voie de conséquence mettre et placer le Dasein sur ses bases et devant ses abimes. But then, it is worth pointing out in this respect of freedom the fact that le Dasein de l’ homme est en soi déjà inséré dans le Dasein des autres. C’ est-à-dire qu’ il n’ est tel qu’ il est que dans un etre ensemble avec les autres, pour et contre les autres. But then time and again, it is by no means to be forgotten the fact that Freedom is within us and each one of us black, red, yellow, and white is expressing it differently. It shall never cause any one any harm as long as no one is hurting the other which normally should be and must be his brother. Dites la vérité, aussi amère à dire soit-elle. Dis: Je crois en DIEU. Ensuite observe la droiture. Dites du bien vous gagnerez et taisez le mal et vous en serez saufs. Nul ne prévaut sur quelqu’ un d’ autre que par la foi et l’ œuvre pie. N’ a pas de fois qui n’ est pas digne de foi et n’ a pas de piété qui ne respecte pas son pacte. Nul d’ entre vous ne peut prétendre à la foi jusqu’ à ce qu’ il aime pour son frère ce qu’ il aime pour sa propre personne. Who do we think said this and insited upon it to be translated into actions and deeds ? God knows better than we do. It is our Prophet Mohammed peace and blessing be upon him.

We are living in the same universe and this universe is created by God the almighty. If there is one single TRUTH, then it must be ALLAH. No one will give you freedom, I do not know who said this, no one will give you anything. If you are a man, you take it. This is what I will say.



















I, sometimes, find myself overwhelmed with a feeling of pity towards ourselves with no exception worth of mentioning. But why pity? Pity has and should have its curiosity. A feeling of pity but also one of contrition I do not escape from except when I start watching over my own self regarding what others are thinking of themselves and of me. This is something, I believe, which cannot easily be helped because there are some people who keep on looking down on others without reason. Is it because they have more money in their wormy wooden drawers? Is it because they know more than others do? Or is it because they find pleasure while behaving that way? In whatever case, they absolutely have no reason whatever to do so. We are human beings. This is quite enough and sufficient. But is it enough to be human beings? We have to be free which is quite contradictory. We want to be free to decide for ourselves whether or not we will be free.
There it goes, life will not possibly stop in order to wait for us to wake up and do something fundamental in it. It will not possibly stop like this and all of a sudden. Then, it is very probable that time will not, in its turn, serve us to move through life unproblematically. Time is not with us for the time being. But nevertheless, the scuffle must be fought till the end given the fact that we are not made for defeat. A man can be killed but never defeated. This is why I always insist and say that we should never accept compromises. They are the name we give to our defeats and failures. Compromises are the causes of the absence of freedom. We can possibly hang on a compromise of lunch and dinner but never on one of life. There is still hope of a better way of life provided that we take better care and take a studious responsibility for the conduct we choose in it. There remains, I do not know where Faulkner gleaned this from, yet something of honor and pride, of life.
All that any man can hope for nowadays is to be permitted to live the way he intends for himself and then have the things he would like most to have. By way of inquiry then, is it too much for a human being who has come to life with hope and honor to ask for his life to be spared? Is it too much for him to long for a better kind of living rather than existing? Isn’t it unfair, let us suppose, to cause people to live in misery and deprivation where the possibility is most often there to save them? Haven’t we been deprived all those years when our guests ( most of them do not like to think they are so) took whatever they wanted to take from us? It is our fate and we can do nothing about it. This is what they say. This is ELMEKTOUB from which there is no hope for escaping. There is nothing to escape from except from ourselves. There is also nothing to escape to except to ourselves. Let us grab hold of life once and for all because otherwise, it will not grab hold of us. Let us try rather than wait and see whether or not life is to be bestowed on and offered to us. Let us remind ourselves every now and then of the fact that nothing is to be done without trying except lying down and dying. We are apt to lose many things except real life. Everything would probably come and go except life and death without taking, of course, into consideration commencement and finality. Once life is gone, it will be the end of us. We have it for the time being and therefore, we must not throw it away for no good thing. It is real life I am talking about not this present one that sounds like death. Que la mort eu’t été préfèrable dans ses instants. These are not the words one should say regarding his life. These are not the words to be said by real human beings who know that, as I said, life is a wild and bitter struggle in the course of which we are going to prove our existence before passing and fading away. Il fallait, à présent, se montrer énergiques et prudents, et chercher les moyens de vivre et de s’aimer toujours sans éveiller aucun soupçon. The alternative I must, we must come up with, is the following: Que la vie eu’t été préfèrable dans ses instants.
It is our lives with which we are so much preoccupied and we do not intend to meddle into others’ lives where meddling is not wanted. Let us take responsibility for our lives before starting to tangle with what is besides. It is not an easy thing to do in so long as the truth comes to be concerned. We have to do everything in order to make this and propel it and drag it out even forcibly towards the light. For as things do have a strange way of turning out so badly, they also have a good way of turning out so well. All is required from us is to work hard and hope for a better perspective, a better horizon. We have to struggle for better times on the cess of which we do not just coexist together peacefully but more significantly we coexist together harmoniously. It is not, we know, so easy a task to be undertaken but it is not within the province of impossibility.

Chokri Omri

توازن الحياة

My Province of Literature

Let this be my thought

When,

on an equal footing,
sadness is fought
and happiness sought
with both solitary
and collective spirits
and based on shared
love and undrstanding,

Beauty and Truth
will certainly transpire.

They say
'we live,
as we dream,
alone'
and I say
We live
with our dreams
together.


Chokri Omri

Spring is coming despite winter

'It is my faith that every flower
enjoys the air it breathes.'
To live means to be aware
and take time to see and care.
To live is to apprehend and forgive.
To live means to share,
open windows, appreciate,
love, understand and perceive.

Endear yourself, dear friend,
seek out your dignity,
and never keep your head down
lest, let me say, you fail,
when you fall down, to rise up
like before.

You will make it.
You will hopefully make it
no matter how perilous, daunting
and imposed this way of life
might seem. Arise, Awake and Be.

Plant the flowers of your garden
and guide the sluice of water into them.
Nobody will do it better except you.
Nobody will step in your shoes.
Look at their flowers and wonder.
Spring is coming despite winter.
Help its coming by going back
to your home and garden.

Chokri Omri

A Perfect Mystery

The green light of meadows,
The wondrous songs of birds
and the inner silent mountains
continue to bring forth on earth
the most amazingly profound
arenas of Love and Beauty.

Alone,
they are a perfect mystery,
That with truth and sincerity,
with faith and knowledge,
with deeds done with courage,
You can honor your life
and rectify your history.

Now,
Instead of dreaming, blathering
and thinking of negative capability,
harken to see this possibility
and drive it to light with humility.

Chokri Omri

To Anemone

Anemone, they say you are wild!
They are fond of tarrying in the shore
They forget how in faith and pride
You cancel what is less to that of more.
Anemone, come and talk to this child
He is sad and tired of their peace and war.
Come and bring every flower: wild and mild
Soften their hearts and for life open the floor.

Chokri Omri

The Rainy Mountain

On the top of it
and down to the river
The rain drops
are carefully falling.
Around, everything
looks up in wonder
The mountain too
but always up amazing
Never has it looked down,
before, now or after.
The mountain is always up and patient
And people feel pride after climbing.
Little do they know the way to it is eminent!
But who wants to pay heed? Who cares?
The sun does not set but hides behind it.
And as you see!
The clouds meet
and kiss the head of it.
Take this then from time
both ancient and modern:
During wind and rain,
The mountain is patient.
During love and hatred,
The mountain is patient.
But when it gets angry,
Please forgive and forget.

Chokri Omri

Palestine

Tell the sailors
that the distant sea
is cold at night
and that the island
is for those eyes
of love and light.

Upward bring your hearts
and of Eden never lose sight
Lest the roads of Earth
take you where the sun
is not bright.

Lost is innocence,
cold is the world,
mixed is wrong with right
Crossed are the frontiers,
tossed are the minds
without flight.

See,
this is not the place
to remember the past
of a knight
Nor is it of wisdom
to forget the black
memory of the white
Look beyond the dark,
open a window of hope
and fight.



Chokri Omri

To Muslims in Modern Times

By the soul, and That which shaped it and inspired it
[with the capacity to distinguish between] lewdness and God-fearing,
prosperous is he who purifies it, and failed has he who seduces it. (91:7-10)


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.

Chokri Omri
2012

What the old man said

As I woke up one day in the icy morning to make sure my efforts will dispel my plight, the old man I met from whom I had always been learning told me that time is now high for me to beware and get ready for buckling in the Arabian Island of light. With a smile on my face I kept listening to him and then I asked him if he could tell me right that everything is now set for us to fight. But then, I asked him again, where is the Enemy? Where is the Friend? The old man kept silent and then replied with a deep sigh:

“Fight the enemy within yourself first and you will know that whoever helps you in finding him out is your friend and whoever tells you not to fight him is your enemy without doubt. God help those who help themselves.”

For this, I continue to write and say:

Down! Down! my Enemy
and read not my pity and sorrow,
Lest, perhaps, you turn ignorant
and become my Friend tomorrow.
Yesterday went on and today
has gone to join it so soon
My people are down to earth
but I weep and look at the moon
That has always conferred warm light
on the sky and never told for whom.

True,
we all have dreams and fears
of sailors who have seen how
the sea and the waves turn angry
and take everything to drown our land.

Look!
Will it be of profit for you
my Enemy not to be my Friend
And help me not to help you
and act on when shaking my hand?

Farewell to arms, goodbye to fears,
to you I will never give my health.
I will give my best to life and friendship
when enmity had and has always death.
Long and tiring is the journey
to the Lighthouse yet without it
everything always means nothing.

Chokri Omri
2012

In the City Cafe of Tunis

We, pedestrians, who love open range
walk in and out for freedom and bread.
It is now high time for autumnal change
And the city streets are propelling us ahead.

Reality is contained and so in it is my life
Here just in this street corner of Lafayette
I rest in the Cafe and drink a cup of tea
The servant seems to be good natured
with his smile he comes and goes here
and there for nothing more than service.

Time is slow and outside the wind is blowing.
Moments grow, the lights are white and bright at night.
The two girls sitting in front of me must know it is late
But for this, as I see it, they do not care at all and wait.
They look at each other and laugh more than they speak
Why do I then fail to understand what they are weaving?

I drink my tea but the taste of it
is getting bitter and bitter.
They could have been my sisters
so that I would have asked them
to go home before the storm
but of no use now is my meddling.
I walk out with tears in my eyes
to see that it is so cold inside and outside.

Chokri Omri

‘In the Ornaments of the City Cafe’
2012

On Enmity and Friendship

Down! Down! my Enemy
and read not my pity and sorrow,
Lest, perhaps, you turn ignorant
and become my Friend tomorrow.
Yesterday went on and today
has gone to join it so soon
My people are down to earth
but I weep and look at the moon
That has always conferred warm light
on the sky and never told for whom.

True,
we all have dreams and fears
of sailors who have seen how
the sea and the waves turn angry
and take everything to drown our land.

Look!
Will it be of profit for you
my Enemy not to be my Friend
And help me not to help you
and act on when shaking my hand?

Farewell to arms, goodbye to fears,
to you I will never give my health.
I will give my best to life and friendship
when enmity had and has always death.
Long and tiring is the journey
to the Lighthouse yet without it
everything always means nothing.

Chokri Omri

‘In the Ornaments of the City Café’
2012

THE EXHIBITIONIST

http://thexzbt.wordpress.com/xzbt3/

http://thexzbt.files.wordpress.com/2012/09/xzbt3.pdf

What ails you brother?

It is up to our hearts
to arrive at noble feelings
and walk with them
all the way up
to noble thoughts.
The fields are laden
with rips horrendously
unmended
Will it be availed
to mend them
without surrender?
Come brother and walk
with me when you can
into a better place
in which dreams
are supported
by realities
not baffled by them.
Come brother and talk
with me as much as
the truth can speak
against their wounds
and crimes.
Come brother and take
good care of your health
for the journey is long.
It is a journey of life
not that of those
who tell you not to go
and tell me not to come.
Come brother and don't
tell me about what ails you
for what ails you ails me too.
We will walk and work and talk
together, not apart, together.

Chokri Omri

Aborted Memories

Looking at them carefully
Makes me grow sea sick
but I try to calm my soul
and spirit with songs and hymns
Of Love and Freedom gone.
The cold streets of the city
And the arising fears I see
In the faces of my people
Cannot but dispel those of mine.
Where are the sweet tales told
Down to us from father to son ?
Where are the woods gathered
To withstand the cold weather
To make it depart for warmth and sun ?
I hope this is enough for division
I hope this is enough for admonition
Looking at them looking at me now
Makes me aimlessly wander and smile
What I continue to keep in my heart
They did forget and they only
come and go and wonder none.

Chokri Omri

المهم أن ترتاح الضمائر

لا تحدّثوني عن الرومانسية...
فقد اكتفيت...
من الدموع والشموع وقصائدُ الشوق والعشق والحنين والأنين...
وأحلام تقبيل ثرى الوطن...
ورؤيته سعيداً حُرّا من الغاصبين...
العاشقُ قد هجر حبيبته...
رغماً عنه...
وأرسل يخبرها كم أنه - طوال عمره- قد أحبّها...
وكم سيبقى وفيّاً لها...
هي الجريحة...
إذاً سيرسل لها ثمن الدواء...
وسيكون كريماً أكثر، ويهيء الغذاء والكساء...
وإن هي ماتت..
فسيتكفّل بثمن الكَفن...
وسيقرأ على روحها الفاتحة كلّ ليلة..
وسيفتح لها في صفحات التواصل أجمل صفحة...
وينشيء - زيادة في الخير والأجر- مجموعة تضم عشّاقها أمثاله...
ليتسابقوا في كتابة الشعر وقصائد الرثاء...
ليعددوا محاسنها ومناقبها، وكم أنها كانت جميلة...
وكم أنها كانت عظيمة...
وسيتطرقون لذكر المجرمين الذين جاسوا أرضها بأقدامهم...
وسيلومون حرّاسها الذين لم يحسنوا حراستها كما أوصوهم وشددوا عليهم، وفشلت خططهم رغم أنهم قد دفعوا لهم ثمن الذخيرة...
يالجحود البشر للبشر...!
وستحفل الصفحات بسبابهم وشتائمهم...
وسيعينوا رمزاً لهم أكثرهم شدّة في الشتم، وأقواهم بأساً في اللعن...
وسيعودون إلى حياتهم المعتادة...
فقد عرفوا أن الغضب مضرّ بالصّحة...
وبأن الغضب يسبب أزمات قلبية... ويشلّ الحركة...
وسيأتي من يُثني عليهم، ويذكّرهم بـ " لا تغضب"
وإن لم يكن ذاك المقصد!
المهم أن ترتاح الضمائر... المهم أن يمحى الألم..
المهم أن نراقب من يموت فلا نشعر بأدنى درجات اللوم ولا نشعر أبداً بالندم...
لكننا رغم كل شيء عُشّاق بامتياز...
نجيدُ كتابة الشعر والنثر، ونتفنن في القصة ونبرع في المقال...
وعن الخطبة حدّث ولا حرج... كل شيء فيها مسموح إلا ما يمسّ مشاعرنا... ومشاعر الآخر...
الجهاد؟!!
وقع هذه الكلمة قوي...
فاحذفوها...
وتحصّنوا من عيون الأمن... وأطفئوا أنوار البيوت وأشعلوا مصباحاً ضئيلاً...
يكفي لأن تكتبوا على نوره قصيدة...
في حُبّ الوطن!!

نشيد انسان

عمر الفاروق ( مع التوزيع ) - أداء مشاري العفاسي | Omar Alfarooq

Sami Yusuf Healing with lyrics

This and other things I write

This and other
things I write
By God
of Earth and Eden
In this life
I have a seat
Bitter and sweet
Heavy and light
I will sit for a while
but then I must buckle
for my boat to set sail
into the Island of Light.


I will wrestle and wrestle
despite those of them
who think they know it all.
And to them I must say
'I never forget a face
but in your case
I will be sad to make
an exception'.

Behold!
I have a feeling
Bitter and sweet
Heavy and light
that my life now
has a beautiful meaning
worthy of the struggle
that with my hands
I work and eat
not to steal and smuggle.

I have a feeling
that my heart keeps sight
Of what my mind conceals
my mind tells me I am a knight
so what? I reply. What of it?
My heart is fragile and bleeding
and keeps grist to the mill of it.


I need to read, pray and weep
and my tears are drifting
As the autumn’s leaves
Have fallen and keep falling.
My tears are trickling down
But one day
I will lie down
and be at rest.

After this coming cold winter
I will rise up in the splinter
With my steps up and up
till I find the garden of spring.

My life has a beautiful meaning
In it I have a feeling
Heavy and light
bitter and sweet
always worthy of the struggle.


For as the sun hides behind the clouds
and hides behind twilight
and people on earth wonder
Where has it gone?
What have we done?
The sun comes up with beautiful light
and when the stars sparkle at night
and people down ponder
how far in the sky are the stars?
Those giant eyes looking down on us
They still come up with heavenly light.


My life has a beautiful meaning
In it I have a feeling
Heavy and light
bitter and sweet
and always worthy of the struggle.


Thus, I will keep doing what is proper
I will keep doing what is right and sober
I will keep looking for the invisible fountain
Of love and life even in Parnassus Mountain.


Chokri Omri

Why have you come back ?

Warm is the breeze and cold is the weather
Life is short and time is good only for sailing.

O brother, why have you kept the boat in the harbor ?
Day into day and night over night, we are waiting …
Safe is the boat in the shore but is it built to stay ?
No way, the journey is taken either by night or day.
Keep going, sailor, there is no need to wail and cry.
We are born to struggle and die for an other life.

Warm is the breeze and cold is the weather
Life is short and time is good only for sailing.

Chokri Omri

الرقاب أرض الأحرار

غروب

Ode to my son

Son,
these words of my heart
will neither come out of pity
nor will go down the wind
nor, again, will build any city.
But lend me your ears, baby,
and listen to what an old man
can say despite the rods of men.


Live up to your own ambitions.
Keep your heart alive
and your mind working
with honor and passion.
Take this over from my heart
that has suffered for so long.


Son,
There is always a good thing
to think of and to do
instead of fruitless tarrying.
Let not the cold world
affect you and do its worst.
there is always something
good to be done against it.


Son,
be careful of those people
who call themselves your friends,
your enemies are known.
They both have not become
what they have become
only because the mind, without
the heart, sees differences
and builds on them obstacles
to divide rather than unite.
They used, it is gone now, to be
your friends and the circle
the circle is open and far from full.

Son,
When the light and the sun rays
are leaving, remember to perceive
the natural attitude and substance
of daffodils and innocent flowers.
Hide your tears, baby, from men
and let them fall alone to freshen
the sight of your eyes and vision.
Open your inward eyes of Earth and Eden.


Son,
Be always on the move
and fear not the elements
of submission and contrition.
The light is coming in
and love is all around you.
Fear them no more.


Bring yourself to accept
your destiny and look at
the horizons of your heart
to improve your tools
and feel the power of patience
and reap the harvest of resistance.
So much depends on them,
so much depends on you.


Have time to work, son,
and have time to play.
Seek to be simple
and look up at
the sunny sphere
without a pair of glasses
Your eyes are for Earth and Eden
Keep them pure and undefeated.


But see !!
When the rain comes
as it will in autumn and spring,
summer and winter, son,
don't rush to get an umbrella
and cover your head like many
of them would do and would not.


You already have more than it
your smile can make it
and the flowers around you
will make it and come along
to live with you and teach you
how to be yourself and be
one sunny day, to your sons
and daughters, little son,
the father my father
has never been for me.

Chokri Omri

" L'amour a besoin des yeux, comme la pensée a besoin de la mémoire. "

أفضل أنشودة قد سمعتها يوما

Not Down the wind Shall all the Words flow - Palestine will be free

Not Down the wind Shall all the Words flow - Palestine will be free

Muhammad pbuh (maher zain)

Masha Allah Agmal Farha.

The end of august

Playing by Heart

The Gardens of Earth

May the gardens of Earth and Eden open
their gates to you dear readers;
For you are my brothers and sisters.

Chapter 14: Freedom

At the city gate and by your fireside I have seen you prostrate yourself and worship your own freedom,

Even as slaves humble themselves before a tyrant and praise him though he slays them.

Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff.

And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfillment.

You shall be free indeed when your days are not without a care nor your nights without a want and a grief,

But rather when these things girdle your life and yet you rise above them naked and unbound.

And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour?

In truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle the eyes.

And what is it but fragments of your own self you would discard that you may become free?

If it is an unjust law you would abolish, that law was written with your own hand upon your own forehead.

You cannot erase it by burning your law books nor by washing the foreheads of your judges, though you pour the sea upon them.

And if it is a despot you would dethrone, see first that his throne erected within you is destroyed.

For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their won pride?

And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you.

And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared.

Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape.

These things move within you as lights and shadows in pairs that cling.

And when the shadow fades and is no more, the light that lingers becomes a shadow to another light.

And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.

The Prophet
By Kahlil Gibran

Desiderata

Go placidly amid the noise and haste,
and remember what peace there may be in silence.
As far as possible without surrender
be on good terms with all persons.
Speak your truth quietly and clearly;
and listen to others,
even the dull and the ignorant;
they too have their story.
Avoid loud and aggressive persons,
they are vexations to the spirit.
If you compare yourself with others,
you may become vain and bitter;
for always there will be greater and lesser persons than yourself.
Enjoy your achievements as well as your plans.
Keep interested in your own career, however humble;
it is a real possession in the changing fortunes of time.
Exercise caution in your business affairs;
for the world is full of trickery.
But let this not blind you to what virtue there is;
many persons strive for high ideals;
and everywhere life is full of heroism.
Be yourself.
Especially, do not feign affection.
Neither be cynical about love;
for in the face of all aridity and disenchantment
it is as perennial as the grass.
Take kindly the counsel of the years,
gracefully surrendering the things of youth.
Nurture strength of spirit to shield you in sudden misfortune.
But do not distress yourself with dark imaginings.
Many fears are born of fatigue and loneliness.
Beyond a wholesome discipline,
be gentle with yourself.
You are a child of the universe,
no less than the trees and the stars;
you have a right to be here.
And whether or not it is clear to you,
no doubt the universe is unfolding as it should.
Therefore be at peace with God,
whatever you conceive Him to be,
and whatever your labors and aspirations,
in the noisy confusion of life keep peace with your soul.
With all its sham, drudgery, and broken dreams,
it is still a beautiful world.
Be cheerful.
Strive to be happy.
Max Ehrmann, Desiderata, Copyright 1952.

Le Désir du Solitaire

Ô midi de la vie ! Ô temps solennel !
Ô jardin d’été !
Bonheur inquiet, debout et aux écoutes ;
J’attends les amis, prêt nuit et jour,
Que tardez-vous, amis ? Venez, car il est temps !

N’était-ce pas pour vous que le gris des glaciers
Aujourd’hui s’est orné de roses ?
C’est vous que cherche la rivière ; et, plus haut,
Le vent et les nuages se pressent dans la nue,
Ardents à découvrir de loin votre venue.

Dans les hauteurs la table est dressée pour vous : —
Qui demeure si près
Des étoiles, si près des sombres profondeurs ?
Quel royaume serait plus vaste que le mien ?
Et de mon miel — qui donc en a goûté ?…
— Vous voici, amis ! — Hélas ! ce n’est pas vers moi
Que vous voulez venir.
Vous hésitez surpris — ah, que ne vous fâchez-vous !
Ce n’est plus — moi ? Plus mon visage et ma démarche ?
Et ce que je suis, amis — ne le serais-je pas pour vous ?

Serais-je un autre ? Étranger à moi-même ?
De moi-même enfui ?
Lutteur qui trop souvent a dû se surmonter ?
Trop souvent s’est raidi contre sa propre force,
Blessé et arrêté par sa propre victoire ?

J’ai cherché où la brise était la plus aiguë.
J’ai su demeurer
Où personne ne demeure, dans les zones arides,
Oubliant l’homme, Dieu, le blasphème et la prière,
Moi le fantôme errant sur les glaciers.

— Mes vieux amis ! Voyez, vous pâlissez,
D’un frisson d’amour !
Non, sans rancune ! Allez. Pour vous point de séjour :
Ici, dans ce royaume des glaces et des roches
Il faut être chasseur et pareil au chamois.

Je fus méchant chasseur ! — Voyez comme mon arc
Est tendu raide !
Car c’est le plus fort qui a décoché ce trait — — :
Mais malheur à vous ! Cette flèche est dangereuse
Comme nulle flèche, — ah ! fuyez pour votre bien !…
Vous tournez les talons ? — Ô cœur, c’en est assez,
Ton espoir demeure fort :
Pour des amis nouveaux garde ouverte tes portes !
Et laisse les anciens ! Laisse les souvenirs !
Si tu fus jeune, te voilà — jeune bien mieux !

Ce qui jamais nous unit, le lien d’un seul espoir, —
Qui lit les signes
Pâlis que jadis l’amour y inscrivit ?
C’est comme le parchemin que la main
Craint de prendre, — bruni, brûlé comme lui.

Ce ne sont plus des amis, ce sont — que dis-je ? —
Des fantômes d’amis !
Quelquefois dans la nuit ils heurtent à mon cœur.
Ils me regardent et disent : « C’était pourtant nous ? » —
— Ô paroles fanées, vous aviez des odeurs de roses.

Ô langueur de jeunesse qui ne s’est point comprise !
Ceux que je cherchais,
Ceux que je croyais parents à moi et transformés,
Ils vieillissaient pourtant, c’est ce qui les bannit :
Celui qui se transforme seul me reste parent.

Ô midi de la vie, ô deuxième jeunesse
Ô jardin d’été !
Bonheur inquiet, debout et aux écoutes !
J’attends les amis, prêt nuit et jour,
Les amis nouveaux ! Venez, car il est temps !

*

Ce chant est fini — le doux cri du désir
Est mort dans ma bouche :
C’était un enchanteur, l’ami du bon moment,
L’ami du midi — non, ne demandez pas qui —
Il était midi, quand un est devenu deux……

Nous célébrons unis, certains de la victoire,
La fête des fêtes :
Zarathoustra vint, l’ami, l’hôte des hôtes !
Le monde rit, le noir rideau s’est déchiré,
La lumière à l’obscurité s’est unie……

Nietzsche. F.

L’épilogue Sur les hautes Montagnes a été composé, à l’exception des deux strophes finales, ajoutées seulement en 1885 ou 1886, en automne de l’année 1884. Ce poème devait primitivement prendre place, probablement sous le titre de Le Désir du Solitaire.

The Beauty of Nature in words

Only of recent, my friends, have I known how clear it was. There are no flowers to perish in God's lovely earth. But the moment the hands of humanity contrive the taking over of them than they would hasten to fade away. Till when, then, must insensitive beings tussle with nature and continue the misconduct? If, as it is said, everything does not come as naturally as the leaves to a tree, it had better not come at all. And why should it bother to come? Oh mother nature, you have for us a limitless number of lessons, elements and scenes, we have only eyes that see but don't perceive.

Chokri Omri

Eternal Love

Italian Window of hope

Marina Centeno

http://marinacentenopoemas.blogspot.com/

Secret Journey

Words from the untarnished

“No amount of guilt can change the past & no amount of worrying can change the future. Go easy on yourself, for the outcome of all affairs is determined by Allah's decree. If something is meant to go elsewhere, it will never come your way, but if it is yours by destiny, from you it cannot flee.”

[Umar Ibn al-Khattab (may Allah be pleased with him)]

Marina Centeno: Progressing voice in Progreso

"Si viviéramos la vida sin mapas humanos."
Chokri Omri
(Del poema: Ojos para tierra y Edén)

This moment is pithily inspired by the author Marina Centeno.

http://marinacentenopoemas.blogspot.com/