Mutakalim
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Posts posted by Mutakalim
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Alleylehe, rag baan hantaataca hanbeeyn. Koley, horay baa loo yidhi: siyaasi baa siyaasadda ka sooma, laakiin safiih baan deyn.
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^^ Ùجاءت كثوب ضم سبعين رقعة
مشكلة الالوان مختلÙات
Pray you, Nomads, was the Poet of Nile, Hafiz Ibrahim, referring to the arabic language, or was he describing the reformist, pseudo-salafiyyah sect of our time? Alack!
Sayyedi Kheyr:- Though your question is a mutli-pronged one, I shall try to answer it with brevity, as time has been less than permitting lately. The following factors, I must own, contributed to the forest fire-like spread of the pseudo-salafiyyah.
1. Quran and Sunnah
Proponents of the pseudo-salafiyyah make it a habit to scream, that "anything contrary to the the Quran and the pure Sunnah is moot and mute". Thiers is an immediately agreeable mantra; who durst disagree that deference should be made to Holy Quran and the established sunna (per the defintion of Al-Shafi' in his Risalah) but a woeful person prone to guile and wile, or an oreintalist-loving ignoramus devoid of islamic knowledge?
A cursory study, however, of the lectures and writings of the leading mentors of this sect reveals that they pay only lip-service to the Quran and Sunnah; this is betrayed by the whimsical rejection of authentic traditions*, to say nothing of the distorted interpretation of the verses of the Quran.
* The magisterial refutations of the hadith giants from Morroco: Sayyidi Abdullah Muhammad bin Siddiq Al-Ghumari, and his brother, Ahmad bin Siddiq Al-Ghumari, and their students.
2. Petro Dollars
It is no secret, Sayyedi Khayr, that the hegemony of pseudo-salafiyyah idealogy hinges on the wholesale promulgation and propagation of thier scanty stock. This is more evident in the west, where clueless converts such as Daw'ud Burbank, Abu Khadijah, Bilal Davis, and other youthful riffraff tirelessly preach and publish leaflets and booklets in accordance with the shallowness of their fiqh and the unmistakable literalism in their aqeedah; some such things which they invariably inherited from their foreparents of knowledge, the doubly sightless Mufti of Arabia and the watch repairman turned "hadith scholar of the era"* from Syria.
* a title gratiutously given to Al-Albani by those who feel inspired by him, his hapless symphatizers. I am told Shaykh Shu'ayb Al-Arana'ut, the peerless hadith master, finds it simulteanously aggravating and amusing when he hears the less learned speak of the heavy-tongued watch repairman in that vein.
3. The Holy Sanctuaries
Equally important, although less conspicious, is the religious, social, and political clout that is beqeauthed to those who are the custodians of the Haramayn. Many people travel to Saudia Arabia in search for knowledge, only to find themselves studying the works of the controvesial heretic from Harran*. Moreover, salafi academic centers have been able to influence publish houses in Beirut, Cairo, Damascus, 'Amman and elsewhere, so much so, that such companies are willing to both distort the books of classical authors, and to publish books which previous scholars, the Jahabitha, have committed to the flames**.
* I am merely quoting what the inimitibale Imam of the Ottoman Empire, Muhammad Zahid ibn Hasan Al-Kawthari, said in regards to one controversial character from the seventh/eighth century who unabashedly claimed that Allah was a body, that He had a limit, and opined similiar sacreligious statements. سبØان ربك رب العزة عما يصÙون
** A freind recently apprised me of on-going efforts of some pseudo-salafis to publish a "muhadh-dhab" edition of the book of Qadhi Abi Ya'la Al-Hanbali, Ibtal Al-Ta'weelat, a book which Al-Hafidh Ibn Al-Jawzi rightfully called "the manfisteo of the mujassima".
4. Nescience of the common people
Ignorance is always conducive to deception and misguidance. Somalis are no different in this regard. Their ignorance is of two types: simple and compounded. To those of compounded ignorance, who post on this site, I say:
دع عنك الكتابة لست منها
ولو سودت وجهك بالمداد
Sayyedi Khayr, everyone claims to be following the salaf these days, but the methodology of the salaf could not have been more antithetical to their claims. Adeer, qof walba wuxuu leeyahay Layla ayaan la haasaawayoo way taqaan, Layla-se hadalkooda ictiraafi mayso.
With Salaams,
PK
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^^ My merchandise in somali poetry is scanty and poor, Xiinfaniinoowe. Fa'awfi lana al-kayla wa tasaddaq calaynaa innallaaha yajzi al-mutasaddiqiin, thusly do we paupers of poetry seek instruction from the litterateurs.
Kashafa, Ina Nibiri laqay
, since you've tried your taste palates on guubaabo iyo waano, bal madiixan ila eeg. What is poetry without Ammaan? Gabayxoogii Aadan Dubbe
Deggane Maxamedow waxaynu nahay, ul iyo diirkeede
Dadka kale ha joogee adaan, iga digtoonayne
Raggiinii dariiqada ka yimid, durug warkiisiiye
Dunjigiisba waan wada jeclaa, degaha Reer Nuure
Wixii duub leh deris baanu nahay, iyo Daraawiishe
Sayid Maxamed dooduu i yidhi iyo daabbada uu keenay
Waa ii soo duceeyaye Allow darejadiis raaji
Muslin oo dhan baa diiq ku jirey, jeeruu daahiraye
Awliyada duushuu carshiga, kula dekeeyaaye
Ninba wuxuu debnaha ugu hayiyo daarka iyo laabta
Daniguu gartaa waxa qalbiga, kaga dahsoonaaye
Kun halaad nin subax soo didshoo duul u yimid siiyey
Oo aanay duntaa iyo la noqon dibi la loogaayo
Nin la diini kama soo if bixin, duniyadeenneere
Dirir Ferenji baa ugu badnaa, dab iyo baaruude
Isagiiba dabaq buu ku riday, duhur dharaareede
Dabar iyo hogaan buu ku xidhay, duluflahoodiiye
Vocabulary:
Dunjigiisa
dekeeyaaye
loogaayo
In any event, this panegyric is about the Sayyid; the diction is not too rare or complex. The meaning thereof will not be lost upon even the womenfolk.
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^^ Saddexleyda Sayidka... more from the Master himself.
Tabaalaha adduun baa ka badan, timaha xaadeede
Toogada dhibatee la qabo, tarabka weeyaane
Ragba towsta waa kula qabaa, taaha urugeede
Turgi xoogle adigoo ah bay, tahartu heedhaaye
Tayrshuhu mar buu reydabaa, taaggabtuu yahaye
Maruun baa tijaalkii lugtii, turunturrootaaye
Taysuhu mar buu kaa guraa, teelka canuunye
Tuurimada geel ah mar baad, tuludna weydaaye
Maruun baa tirsaaskii hunguri, tigin ku rooraaye
Lishaanka toogta ah mar baad, tumul la weydaaye
Tuuryadu mar bay kaa leexataa, taakaleel tahaye
Maruun baa tumaatiga warmuhu, turuqa seegaane
Geesigii tilmaanaa mar baa, fulay u tookhaaye
Nin tabiino kuu guri jiraa, kuu taltaal noqone
Nimaan adiga kugu toosin baa, kuu takhaashamiye
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^ Inanku waa inan sacuudiyeysan oo carabeysan.
Kashafa, haddaba macaajim waaweeyn ayaan soo qaadi haddaan soo gaadho magaaladiina. Waa inoo balantayada, adeer. In the meantime, I am sure good xiinfaniin's instruction will be most beneficial, ileen asagaa culuumtan caalim ku ahaaye. Halkaa ka wada, yaa jamaacah.
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إيه٠إيهÙ! وان من البيان لسØرا
It is, by He, doubly refreshing and elating to see many litterateurs and lovers of somali poetry; if only the commoners were so informed. What lingustic wizardry is effected by the altiloquence and eloquence of somali poesy!
Keep the ball rolling, folks. I shall come back with a chaste and choice selection of my own, if Allah so permits.
With Salams,
PK
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Ban him and get it over with or let him back in and stop this circus.Why has this thread not been deleted?
Though what the schoolboy penned amounted to categorical indecency, devilish diatribe, and unambigiously fiendish fiddle-faddle, still, I think he should either be allowed to post under his nick, or, if this be no-wise possible, then this thread and anyone who refers to him should be censored.
Nin afka laga xidhay inaydun hadal heesaan maaha
With Salaams,
PK
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This reminds me of those words which Ibn Hazm, the Andulusian jurist and scholar, recorded in his seminal work on this subject matter, The Ring of the Dove (طوق الØمامة). In fact, after relating some of Qays Al-Mullawax's exquisitely pathetic verses, Ibn Hazm claims that he was, like Majnuun Layla, unable to maintain tranquility and composure in his prayers for some time.
أعـد الـليالي لـيلة بـعد لـيلة
وقـد عـشت دهراً لا اعد اللياليا
وأخـرج مـن بـين البيوت لعلني
Ø£Øـدث عـنك الـنÙس بالليل خاليا
اصلي Ùلا ادري اذا ما دكرتها
اثنتين صليت الضØÙŠ ام ثمانيا؟
اراني اذا صليت يممت Ù†Øوها
بوجهي وان كان المصلى ورائيا
وما بي اشراك ولكن Øبها
وعظم الجوى اعيا الطبيب المداويا
It is not only the base-born who become invariably attached to either outward or inward allurments. Ibn Hazm, a high-born man of letters, treaded the plains of pathos.
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^^^I saw quite a jocular visual enactment of Hareeri's Maqaamaat on a Syrian television network a few sennights ago. Seldom does a literary work arrest and tease my attention in the fashion that these authors do.
Edit:
P.S. These works, the maqaamaat, and many other classical pearls of arabic prose and poetry are hosted at Arabic Literature
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Posted Originally by Suldaanka:-I remember them bombing a warlord and his thugs in their hideouts.Hadmuu Sayidku noqday Mujrim, ninyahow. Sidee baad ugu sifaysay Daalim ama Daaquud? Sawtii la yedhi awliyada duushuu carshiga kula dekeeyaaye.
Wixii duub lena ma burcad iyo qaadic dariiq baad ka dhigtay. Inna hathaa la shay'un Cujaab. Inkastaanu Sayidku ceeb ka saliim aheeyn (ileen aadami buu ahaaye) anigu waxaan ku halqabsanayaa Abwaankii Carbeed, Mutanabbi (The Maxamed Cabdille Xasan of arabic poetry). Such was the posture of the leader of the Dervish horsemen and cavalry as the British Airforce flexed its military muslce :-وقÙت Ùˆ ما ÙÙŠ الموت شك لواق٠**** كأنك ÙÙŠ جÙÙ† الردى Ùˆ هو نائم
تمر بك الأبطال كلمى هزيمة **** Ùˆ وجهك ÙˆØ¶Ø§Ø Ùˆ ثغرك باسم
تجاوزت مقدار الشجاعة و النهى **** إلى قول قوم انت بالغيب عالم
هنيئا لضرب الهام والمجد و العلى **** و راجيك و الإسلام أنك سالم
P.S. Taariikh laga sineysto Soomaalidu uguma horeeyn. Maa Calaynaa
With Salaams,
PK
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^^ Unhappy woman! Think you I will translate 70 verses of arabic poetry free of charge? Alas and Alack! You will have to pay me for that kind of service.
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Below are some passages from three classical belles lettres, as it were, of the arabic language.
1. Maqaamaat Badee'u Az-Zamaan Al-Hamathani
2. Maqaamaat Al-Hareeri
3. Maqaamaat Jaarullahi Az-Zamakhshari
Badee'u Az-Zamaan Al-Hamathani
الْمَقَامَة٠الْقَرÙيضÙيّةÙ
Øَدّثَنَا عÙيسَى بْن٠هÙشَام٠قَالَ: طَرَØَتْني٠النّوَى مَطَارÙØَهَا Øَتّى إذَا ÙˆÙŽØ·Ùئْت٠جÙرْجَان الأَقْصى. Ùاسْتَظْهَرْت٠عَلَى الأَيام٠بÙضÙياع٠أَجَلْت٠ÙÙيهاَ يَدَ الْعÙمَارةÙØŒ وَأَمْوَال٠وَقَÙْتÙهَا عَلى التّجَارَةÙØŒ ÙˆÙŽØَانÙوت٠جَعَلْتÙه٠مَثَابَةÙØŒ وَرÙÙْقَة٠اتّخَذْتÙهَا صَØَابَةً، وَجَعَلْت٠لÙلْدّارÙØŒ ØَاشÙيَتَي٠النّهَار، وللØَانÙوت٠بَيْنَهÙمَا، Ùَجَلَسْنَا يَوْماً نَتَذَاكَر٠القرÙيضَ وَأَهْلَهÙØŒ وَتÙلْقَاءَنا شَابّ قَدْ جَلَسَ غَيْرَ بَعÙيد٠يÙنْصÙت٠وَكَأَنّه٠يَÙْهَمÙØŒ وَيَسْكت٠وَكَأَنّه٠لاَ يَعْلَم٠Øَتّى Ø¥Ùذَا مَالَ الكَلاَم٠بÙنَا مَيْلَهÙØŒ وَجَرّ الْجÙدَال٠ÙÙينَا ذَيْلَهÙØŒ قَالَ: قَدْ أَصَبْتÙمْ عÙØ°ÙŽÙŠÙŽÙ‚ÙŽÙ‡ÙØŒ وَوَاÙَيتÙمْ جÙذَيْلَهÙØŒ وَلَوْ Ø´Ùئْت٠لَلَÙْظْت٠وَأَÙَضْتÙØŒ وَلَوْ Ù‚Ùلْت٠لأَصْدَرْت٠وَأَوْرَدْتÙØŒ وَلَجَلَوْت٠الْØقّ ÙÙŠ مَعْرَض٠بَيَان٠يÙسْمÙع٠الصّÙمَّ، ÙˆÙŽÙŠÙنزل٠الْعÙصْمَ، ÙÙŽÙ‚ÙلْتÙ: يَا ÙَاضÙل٠أدْن٠Ùَقَدْ مَنَّيْتَ، وَهَات٠Ùَقَدْ أَثْنَيتَ، Ùَدَنَا وَقَالَ: سَلÙونÙÙŠ Ø£ÙجÙبْكÙمْ، وَاسْمَعÙوا Ø£ÙعْجÙبْكÙمْ. ÙÙŽÙ‚Ùلْنَا: مَا تَقÙول٠ÙÙÙŠ امْرÙىء٠الْقَيسÙØŸ قَالَ: Ù‡ÙÙˆÙŽ أَوَّل٠مَنْ ÙˆÙŽÙ‚ÙŽÙÙŽ بÙالدّÙيار٠وَعَرَصَاتÙهَا، وَاغْتَدَى وَالطَّير٠ÙÙÙŠ وَكَنَاتÙهَا، وَوَصَÙÙŽ الْخيلَ بÙصÙÙَاÙتهَا، وَلَمْ ÙŠÙŽÙ‚Ùل٠الشّÙعْرَ كَاسÙياً. وَلَمْ ÙŠÙجÙد٠القَوْلَ رَاغÙباً، ÙÙŽÙَضَلَ مَنْ تَÙَتَّقَ للْØÙيلة٠لÙسَانÙÙ‡ÙØŒ وَاْنتَجَعَ Ù„Ùلرَّغْبَة بَنَانÙÙ‡ÙØŒ Ù‚Ùلْنَا: Ùَما تَقÙول٠ÙÙÙŠ الْنَّابÙغَةÙØŸ قالَ: يَثلÙب٠إÙذَا ØÙŽÙ†ÙÙ‚ÙŽØŒ وَيَمْدَØ٠إÙذَا رَغÙبَ، وَيَعْتَذÙر٠إÙذَا رَهÙبَ، Ùَلاَ يَرْمي Ø¥Ùلاَّ صَائÙباً، Ù‚Ùلْنَا:Ùَمَا تَقÙول٠ÙÙÙŠ زÙهَيرÙØŸ قَالَ ÙŠÙØ°Ùيب٠الشّÙعرَ، والشعْر٠يÙذيبَهÙØŒ وَيَدعÙÙˆ القَولَ وَالسّÙØْرَ ÙŠÙجÙيبÙÙ‡ÙØŒ Ù‚Ùلْنَا: Ùَمَا تَقÙول٠ÙÙÙŠ طَرَÙÙŽØ©ÙŽ: قَالَ: Ù‡ÙÙˆÙŽ ماَء٠الأشْعَار٠وَطينَتÙها، وَكَنْز٠الْقَوَاÙÙÙŠ وَمَديÙنَتÙهَا، مَاتَ وَلَمْ تَظْهَرْ أَسْرَار٠دَÙَائÙÙ†Ùه٠وَلَمْ تÙÙْتَØÙ’ أَغْلاَق٠خَزَائÙÙ†ÙÙ‡ÙØŒ Ù‚Ùلْنَا: Ùَمَا تَقÙول٠ÙÙÙŠ جَرÙير٠وَالْÙَرَزْدَقÙØŸ أَيّÙÙ‡Ùمَا أَسْبَقÙØŸ Ùَقَالَ: جَرÙيرٌ أَرَقّ٠شÙعْراً، وَأَغْزَر٠غَزْراً وَالْÙَرَزْدَق٠أَمْتَن٠صَخْراً، وَأَكْثَر٠Ùَخْراً وَجَرÙيرٌ أَوْجَع٠هَجْواً، وَأَشْرَÙ٠يَوْماً وَالْÙَرَزْدَق٠أَكَثَر٠رَوْماً، وَأَكْرَم٠قَوْماً، وَجَرÙيرٌ Ø¥Ùذَا نَسَبَ أَشْجَى، ÙˆÙŽØ¥Ùذَا ثَلَبَ أَرْدَى، ÙˆÙŽØ¥Ùذَا مَدَØÙŽ أَسْنَى، وَالْÙَرزدق٠إ Ùذَا اÙْتَخَرَ أَجْزَى، ÙˆÙŽØ¥Ùذَا اØْتَقرَ أَزرَى، ÙˆÙŽØ¥Ùذا وصَÙÙŽ Ø£ÙŽÙˆÙَى، Ù‚Ùلنَا: Ùَمَا تَقÙول٠ÙÙÙŠ المÙØْدَثÙينَ منْ الشّÙعَراء٠والمÙتَقَدّÙمينَ Ù…ÙنهÙمْ؟ قالَ: المÙتَقَدّÙمونَ أَشْرÙÙ Ù„ÙŽÙْظاً، وَأَكثر٠منْ المَعَاني Øَظاً، وَالمÙتَأَخّÙرونَ أَلْطَÙ٠صÙنْعاً، وَأَرَقّ٠نَسْجاً، Ù‚Ùلْنا: ÙÙŽÙ„ÙŽÙˆ أَرَيْتَ Ù…Ùنْ أَشْعارÙÙƒÙŽØŒ وَرَوَيْتَ لَنا Ù…Ùنْ أَخْبارÙÙƒÙŽØŒ قالَ: Ø®Ùذْهَما ÙÙŠ مَعْرÙض٠واØÙدÙØŒ
Al-Hareeri
المقامة البَكرÙيّة
Øكى الØارث٠بن٠همّام٠قال: Ù‡ÙŽÙا بيَ البين٠المطَوّÙØÙ. والسير٠المبرّÙØÙ. الى أرض٠يضÙلّ بها الخÙرّيتÙ. وتÙْرَق٠Ùيها المصاليتÙ. Ùوجَدت٠ما يجÙد٠الØائÙر٠الوØيدÙ. ورأيت٠ما ÙƒÙنت٠منه Ø£ØيدÙ. إلا أني شجّعْت٠قلْبيَ المَزْؤودَ. ونسأت٠نÙضْوÙÙŠÙŽ المجْهودَ. وسÙرْت٠سيرَ الضّارÙب٠بقÙدْØَينÙ. المÙستَسلÙم٠للØَينÙ. ولمْ أزَلْ بينَ وخْد٠وذَميلÙ. وإجازَة٠مÙيل٠بعْدَ ميلÙ. الى أن كادَت٠الشمْس٠تجÙبÙ. والضّياء٠يØتجÙبÙ. Ùارْتَعْت٠لإظْلال٠الظّلامÙ. واقتÙØام٠جَيش٠ØامÙ. ولمْ أدْر٠أأكْÙÙت٠الذّيلَ وأرتبÙØ·Ù. أم أعتَمÙد٠اللّيلَ وأختَبÙØ·ÙØŸ وبيْنا أنا أقلّب٠العزْمَ. وأمتَخÙض٠الØزْمَ. تَراءى لي شبَØ٠جمَلÙ. Ù…Ùستَذْر٠بجبَلÙ. ÙترَجّيتÙÙ‡Ù Ù‚Ùعْدَةَ Ù…ÙريØÙ. وقصدْتÙه٠قصْدَ Ù…ÙشيØÙ. Ùإذا الظّنّ كَهانَةٌ. والقÙعدَة٠عَيرانَةٌ. والمÙريØ٠قد٠ازْدَمَلَ ببÙجادÙÙ‡Ù. واكتَØÙŽÙ„ÙŽ برÙقادÙÙ‡. Ùجلَسْت٠عندَ راسÙÙ‡Ù. Øتى هبّ من Ù†ÙعاسÙÙ‡Ù. Ùلمّا ازْدَهَرَ سÙراجاهÙ. وأØَسّ بمَنْ ÙاجاهÙ. Ù†Ùَرَ كما ينÙÙر٠المÙريبÙ. وقال: أخوكَ أم٠الذّيبÙØŸ ÙقلتÙ: بلْ خابÙط٠ليْل٠ضَلّ المسلَكَ. ÙأضÙئْ أقْدَØÙ’ لكَ. Ùقال: ليَسْر٠عنكَ همّÙÙƒÙŽ. ÙرÙبّ أخ٠لكَ لمْ تلÙدْه٠أمÙÙƒÙŽ. Ùانْسرَى عندَ ذلÙÙƒÙŽ إشْÙاقي. وسرَى الوسَن٠الى آماقي. Ùقال: عندَ الصّباØÙ ÙŠØْمَد٠القوم٠السّÙرى. Ùهلْ تَرى كما أرى؟ ÙقلتÙ: إني لكَ لأطْوَع٠منْ ØÙذائÙÙƒÙŽ. وأوْÙَق٠من غÙذائÙÙƒÙŽ. Ùصَدَعَ بمØبّتي. وبخْبَخَ بصÙØْبَتي. ثمّ اØتَمَلْنا Ù…ÙجÙدَّينÙ. وارتَØلْنا Ù…ÙدلÙجَيْنÙ. ولمْ نزَلْ Ù†Ùعاني السّÙرى. ونÙعاصي الكَرى. الى أنْ بلغَ الليل٠غايتَهÙ. ورÙَعَ الÙجْر٠رايتَهÙ. Ùلمّا أسْÙرَ الÙاضÙØÙ. ولمْ يبْقَ إلا واضÙØÙŒ. توسّمت٠رÙيقَ رÙØلَتي. وسَميرَ لَيلَتي. Ùإذا هوَ أبو زيد٠مطلَب٠النّاشÙدÙ. ومَعلَم٠الرّاشÙدÙ. Ùتهادَيْنا تØيّةَ المÙØبّينÙ. إذا التَقَينا بعْدَ البيْنÙ. ثمّ تباثَثْنا الأسْرارَ. وتناثَثْنا الأخْبارَ. وبَعيري ينØÙط٠منَ الكÙلالÙ. وراØÙلَتÙه٠تزÙÙّ٠زَÙÙŠÙÙŽ الرّالÙ. Ùأعْجَبَني اشْتÙداد٠أمرÙها. وامتÙداد٠صبرÙها. Ùأخَذْت٠أستَشÙÙّ٠جوهرَها. وأسألÙه٠منْ أين تخيّرَها. Ùقال: إنّ لهذÙه٠النّاقَةÙ. خبَراً ØÙلْوَ المَذاقَةÙ. مليØÙŽ السّياقَةÙ. Ùإنْ Ø£Øببْتَ استÙماعَه٠ÙأنÙخْ. وإنْ لمْ تشأ Ùلا تÙصÙخْ. Ùأنَخْت٠لقولÙÙ‡ Ù†Ùضْوي. وأهدَÙْت٠السّمْعَ لما يَروي. Ùقال: اعْلَمْ أني استَعرَضْتÙها بØَضْرَمَوْتَ. وكابدْت٠ÙÙŠ تØصيلÙها الموْتَ. وم زÙلت٠أجوب٠علَيها البÙلدانَ. وأطÙس٠بأخÙاÙÙها الظّÙرّانَ. الى أنْ وجدْتÙها عÙبْرَ أسÙارÙ. وعÙدَّةَ قرارÙ. لا يلØÙŽÙ‚Ùها العَناءÙ. ولا تÙواهÙÙ‚Ùها وجْناءÙ. ولا تدْري ما الهÙناءÙ. ÙأرْصَدتÙها للخَير٠والشرّ. وأØلَلْتÙها Ù…Øَلَّ البَرّ السَّرّ. ÙاتّÙÙŽÙ‚ÙŽ أن ندّتْ Ù…Ùذْ Ù…ÙدةÙ. وما لي سÙواها Ù‚Ùعدَةٌ. Ùاستشْعَرْت٠الأسَÙÙŽ. واستَشرÙْت٠التّلَÙÙŽ. ونسيت٠كÙلّ رÙزْء٠سلَÙÙŽ. ثمّ أخذْت٠ÙÙŠ استÙقْراء المَسالÙÙƒÙ. وتÙقّÙد٠المسارÙØ٠والمَبارÙÙƒÙ. وأنا لا أستَنْشي منها ريØاً. ولا أستَغْشي يأساً Ù…ÙريØاً. وكلّما ادّكَرْت٠مضاءها ÙÙŠ السيرÙ. وانبÙراءها لمÙباراة٠الطّيرÙ. لاعَني الادّكارÙ. واستَهوَتْني الأÙكارÙ. Ùبَينَما أنا ÙÙŠ ØÙواء بعض٠الأØْياء٠إذْ سمÙعْت٠منْ شخْص٠متبَعّÙدÙ. وصوْت٠متجرّÙدÙ: منْ ضَلّتْ له٠مطيّةٌ. Øضرَميّةٌ وطÙيّةٌ. جÙلدÙها قد ÙˆÙسÙÙ…ÙŽ. وعَرّÙها قد ØÙسÙÙ…ÙŽ. وزÙمامÙها قد ضÙÙÙرَ. وظهرÙها كأنْ قد ÙƒÙسÙرَ ثم جÙبÙرَ. تَزين٠الماشيَةَ. وتÙعين٠النّاشيَةَ. وتقطَع٠المَساÙÙŽØ©ÙŽ النّائÙÙŠÙŽØ©ÙŽ. وتظَلّ أبداً لكَ Ù…ÙدانÙيةً. لا يعتَوÙرÙها الوَنى. ولا يعترÙضÙها الوَجى. ولا تÙØْوÙج٠الى العَصا. ولا تَعْصي ÙÙŠ مَنْ عصى. قال أبو زيدÙ: Ùجذَبَني الصوت٠الى الصّائÙتÙ. وبشّرَني بدرَك٠الÙائÙتÙ. Ùلمّا Ø£Ùْضَيْت٠إليْهÙ. وسلّمْت٠علَيْهÙ. قلت٠لهÙ: سلّم٠المطيّةَ. وتسلّم٠العطيّةَ. Ùقال: وما مطÙيّتÙÙƒÙŽ. غÙÙÙرَتْ خطÙيّتÙÙƒÙŽØŸ قلت له: ناقَةٌ جÙثّتÙها كالهَضْبَةÙ. وذÙروَتÙÙ‡ كالقÙبّةÙ. وجلَبÙها Ù…Ùلْء٠العÙلبَةÙ. وكنت٠أÙعطيت٠بها عÙشرينَ. إذ Øللْت٠يَبرينَ. Ùاستَزَدْت٠الذي أعطى. ودريْت٠أنه٠أخْطا. قال: Ùأعْرَضَ عني Øينَ سمÙعَ صÙÙَتي.
Jaarullahi Az-Zamakhshari
مقامة الطيب
يا أبا القاسم تمنَّ على Ùضل٠اللّه٠أن يجعلَ سÙقياك من زÙلال٠المشرب. ورزقكَ من Øلال٠المÙكتسبÙ. Ùالطّيب٠لا يرÙد٠إلا الطّيب منَ المناهل. والكريم٠لَّا يريد إلاَّ الكريمَ منَ المآكل. والØرّ٠عَزوÙÙ٠عَرو٠لموارد٠السوء٠عَيوÙ. يربأ بنÙسه٠عن٠استØباب٠الرÙيَّ الÙاضØ. على اØتمال الظمأ الÙادØ. ويستنكÙ٠أن يكونَ الØرام٠عنده٠أثيراً. إذا لم يجد٠الØلالَ كثيراً. Ùهوَ وإن بقيَ Øَراَّنَ ينضنض٠لسانَه٠ويلهثْ وشارÙÙŽ أن يقضيَ عليه٠الإقواء٠والغرَث. يتعاظمه٠بَلّ٠الغليل٠بماء٠طرْقْ. ويطول٠عليه٠مد اليد٠إلى ما ليسَ بطلقَ ألا إنَّ اتقّاءَ المØارمْ. من أجل٠المكارم. Ùاتقّها إمّا لكرَم٠الغريزة.ÙˆØميّة٠النÙس٠العزيزة . وإمّا للتوقÙÙ٠عندَ Øدود٠الشارع. وتخوّÙÙ Ùالزواجر٠والقوارعْ. وأيّةً سلكْتَ. ÙÙ†Ùسكَ ÙÙŠ السّÙعداء٠سلكتْ وعلى أيهما وقعت Ùقد دÙعت. إلى جنب٠طيّب. وسراة واد٠مخصب. ينبت٠لكَ من الثّناء٠الدَّوØÙŽ الأعلى ويخرج٠لكَ من الثّواب٠الثمَرَ الأØلى. وإنْ ظاهرتَ بينَ الأمرين٠مظاهرةَ الدارعْ. وكما تكون٠بزَّة٠البطل٠المقارع Ùجعلتَ شعارَكَ الإباءَ والØميةÙ. ودÙثارَكَ التقيّة الإسلامية. وذلكَ هو المظنون٠بأشباهكَ من Ø£Ùولي الشهامة٠والØزمْ. وأضرابكَ من ذوي الجدّ والعزْم Ùأهلاً بمن اختارَ الخيرَ من قواصيه٠وأطراÙÙ‡Ù. وقبضَ بكÙيّه٠من نواصيه٠وأعراÙÙ‡Ù.
Ù…ØارÙم٠تبتغى منها التـقـيّهْ** Ùظاهرْ بينَ دينكَ والØميّه.
هما درعان٠مَن يلبَسهما لـمْ ** يكنْ للنّابل٠المصمي رميّه.
وليسَ يَقي ركوبَ الشرّ٠إلا** Øذار٠النار٠أو خوÙ٠الدَّنيّه.
ولما قلَّ ÙÙŠ الناس٠التّوقـيّ** تهاÙتَ ÙÙŠ Ù…ØارمÙها البريّه.
With Salaams,
PK
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صرمت Øبالك بعد وصلـك زينـب
Ùˆ الدهـر Ùيـه تصـرم Ùˆ تقـلـب
نشرت ذوائبهـا التـي تزهـى بهـا
سـودا و رأسـك كالنعامـة أشيـب
Ùˆ استنÙـرت لمـا رأتـك Ùˆ طالمـا
كانت تØـن الـى لقـاك Ùˆ ترهـب
Ùˆ كـذاك وصـل الغانيـات Ùـانـه
آل ببلقـعـة و بــرق خـلــب
Ùـدع الصبـا Ùلقـد عـداك زمانـه
Ùˆ ازهد Ùعمرك منه ولـى الأطيـب
ذهب الشبـاب Ùمالـه مـن عـودة
Ùˆ أتى المشيب Ùأيـن منـه المهـرب
ضي٠ألـم اليـك لـم تØÙـل بـه
Ùتـرى لـه أسÙـا Ùˆ دمعـا يسكـب
دع عنك ما قد Ùات ÙÙŠ زمن الصبـا
و اذكر ذنوبك و ابكهـا يـا مذنـب
Ùˆ اخـش مناقشـة الØسـاب Ùانـه
لا بد ÙŠØصى مـا جنيـت Ùˆ يكتـب
لـم ينسـه الملكـان Øيـن نسيتـه
بــل اثبـتـاه و أ،ت لاه تلـعـب
Ùˆ Ø§Ù„Ù€Ø±ÙˆØ Ùيـك وديعـة أودعتهـا
ستردهـا بالرغـم منـك و تسلـب
و غرور دنياك التـي تسعـى لهـا
دار Øقيقتـهـا مـتـاع يـذهــب
Ùˆ الليـل Ùاعلـم Ùˆ النهـار كلاهمـا
أ،Ùاسنـا Ùيهـا تـعـد Ùˆ تØـسـب
Ùˆ جميـع مـا Øصلتـه Ùˆ جمعتـه
Øقـا يقينـا بعـد موتـك ينـهـب
تبـا لــدار لا يــدوم نعيمـهـا
و مشيدهـا عمـا قليـل يـخـرب
Ùاسمـع هديـت نصائØـا أولاكهـا
بــر لبـيـب عـاقـل مـتـأدب
صØـب الزمـان أهلـه مستبصـرا
و رأى الأمور بما تـؤوب و تعقـب
أهـدي النصيØـة Ùاتعـظ بمقـالـة
Ùهـو التـقـي اللـوذعـي الأدرب
لا تأمـن الدهـر الصـرو٠Ùانـه
لا زال قـدمـا للـرجـال يـهـذب
Ùˆ كذلـك الأيـام Ùــي غدواتـهـا
مرت يـذل لهـا الأعـز الأنجـب
Ùعليـك تقـوى الله Ùالزمهـا تـÙـز
ان التقـي هـو البـهـي الأهـيـب
و اعمل لطاعته تنـل منـه الرضـا
ان المطـيـع لـربـه لـمـقـرب
Ùاقنع ÙÙـي بعـض القناعـة راØـة
Ùˆ اليأس ممـا Ùـات Ùهـو المطلـب
و اذا طمعـت كسيـت ثـوب مذلـة
Ùلقـد كسـي ثـوب المذلـة أشعـب
و توق مـن غـدر النسـاء خيانـة
Ùجميعهـن مكائـد لـك تنـصـب
لاتأمـن الأنثـى Øيـاتـك انـهـا
كالأÙعـوان يـراع منهـا الأنـيـب
لاتأمـن الانثـى زمـانـك كـلـه
يومـا Ùˆ لـو ØÙ„Ùـت يمينـا تكـذب
تغـرى بطيـب Øديثهـا Ùˆ كلامهـا
Ùˆ اذا سطت Ùهـي الثقيـل الأشطـب
واجـه عـدوك بالتØيـة لا تـكـن
منـه زمانـك خائـÙـا تتـرقـب
Ùˆ اØذره يومـا ان أتـى Ùƒ باسمـا
Ùالليـث يبـدو نابـه اذ يغـضـب
ان الØقـود Ùˆ ان تـقـادم عـهـده
ÙالØقـد بـاق Ùالصـدور مغـيـب
و اذا الصديـق رأيـتـه متعلـقـا
Ùهـو الـعـدو Ùˆ Øـقـه يتجـنـب
لا خيـر Ùـي ود امـرىء متملـق
Øلـو اللسـان Ùˆ قلـبـه يتلـهـب
يلقـاك ÙŠØلـ٠انـه بـك واثــق
Ùˆ اذا توارى عنـك Ùهـو العقـرب
يعطيك من طـر٠اللسـان Øـلاوة
و يروغ منك كمـا يـروغ الثعلـب
Ùˆ اختر قرينك Ùˆ اصطÙيـه تÙاخـرا
ان القريـن الـى المقـارن ينسـب
ان الغنـي مـن الرجـال مـكـرم
و تـراه يرجـى مالديـه و يرهـب
Ùˆ يبـش بالترØيـب عنـد قدومـه
و يقـام عنـد سلامـه و يـقـرب
Ùˆ الÙقـر شيـن للـرجـال Ùـانـه
يزرى به الشهـم الأديـب الأنسـب
Ùˆ اخÙض جناØـك لأقـارب كلهـم
بتذلـل Ùˆ Ø§Ø³Ù…Ù€Ø Ù„Ù‡Ù€Ù… ان أذنـبـوا
ودع الكذوب Ùلا يكن لـك صاØبـا
ان الكـذوب لبئـس خـلا يصØـب
Ùˆ ذر الØسود Ùˆ لو صÙا لـك مـرة
أبعـده عـن رؤيـاك لا يستجلـب
وزن الكـلام اذا نطقـت و لا تكـن
ثرثـارة Ùـي كـل نـاد تخـطـب
Ùˆ اØÙظ لسانك Ùˆ اØترز مـن Ù„Ùظـه
Ùالمـرء يسلـم بالسـان Ùˆ يعطـب
Ùˆ السـر Ùاكتمـه Ùˆ لا تنطـق بـه
Ùهـو الأسيـر لديـك اذ لا ينشـب
Ùˆ اØرص على ØÙظ القلوب من الأذى
Ùرجوعهـا بعـد التناÙـر يصعـب
ان القـلـوب اذا تنـاÙـر ودهــا
شبـه الزجاجـة كسرهـا لايشعـب
و كذاك سر المـرء ان لـم يطـوه
نشرتـه ألسنـة تـزيـد وتـكـذب
لاتØرصن ÙالØـرص ليـس بزائـد
ÙÙŠ الرزق بل يشقي الØريص Ùˆ يتعب
Ùˆ يظـل ملهوÙـا يـروم تØـيـلا
Ùˆ الـرزق ليـس بØيلـة يستجلـب
كم عاجـز Ùالنـاس يؤتـي رزقـه
رغـدا Ùˆ ÙŠØـرم كيـس Ùˆ يخيـب
أدي الأمانـة ,Ùˆ الخيانـة Ùاجتنـب
Ùˆ اعدل Ùˆ لا تظلم Ùيطيـب المكسـب
Ùˆ اذا بليـت بنكبـة Ùاصبـر لـهـا
أوقـد رأيـت مسلـمـا لا ينـكـب
Ùˆ اذا أصابـك Ùـي زمانـك شـدة
وأصابك الخطب الكريـه الأصعـب
Ùالجـأ لربـك انـه أدنـى لـمـن
يدعوه مـن Øبـل الوريـد وأقـرب
كن ما استطعت عن الأنـام بمعـزل
ان الكثير مـن الـورى لا يصØـب
Ùˆ اجعل جليسك سيـدا تØظـى بـه
Øبـر لبـيـب عـاقـل مـتـأدب
Ùˆ اØذر من المظلوم سهمـا صائبـا
Ùˆ اعلـم بـأن دعـاءه لا ÙŠØـجـب
و اذا رأيت الـرزق ضـاق ببلـدة
Ùˆ خشيت Ùيها أن يضيـق المكسـب
ÙارØÙ„ Ùـأرض الله واسعـة الÙضـا
طولا و عرضا شرقهـا و المغـرب
Ùقلد نصØتـك ان قبلـت نصيØتـي
ÙØ§Ù„Ù†ØµØ Ø£ØºÙ„Ù‰ مـا يبـاع Ùˆ يوهـب
خذهـا اليـك قصيـدة منظـومـة
جاءت كنظم الدر بـل هـي أعجـب
Øكـم Ùˆ آداب Ùˆ جــل مـواعـظ
أمثالهـا لـذوي البصائـر تكـتـب
Ùاصـخ لوعـظ قصيـدة أولاكهـا
طـود العلـوم الشامخـات الأهيـب
أعنـي عليـا Ùˆ ابـن عـم Ù…Øمـد
من ناله الشـر٠الرÙيـع الأنسـب
يـارب صـل علـى النبـي و آلـه
عدد الخلائـق Øصرهـا لا ÙŠØسـب
This poem is not actually by Ali Bin Abi Talib. Source
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^^^Has immorality become a source of pride? This mayhap portends that the end of time is drawing nigh as the late Dervish Commander intimated: Daayimow maxaa xigi adduun dabadii weeyaane?
Ruuxii caqli lihi deel-qaafka waa inuu ka xishoodaa, insaankii caqiido lihina dulmiga waa inuu ka qashaafaa!
With Salaams,
PK
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Xasbuka Yaa Xiin! Still, I find the attainment of the stoic temperance to be nigh-impossible. I shall leave you with the following verses. Do reflect upon them but a little:-
Saalih bin Junaah(ØµØ§Ù„Ø Ø¨Ù† جناØ):-
اذا كنت بين الجهل والØلم قاعدا
وخيرت انى شئت ÙالØلم اÙضل
ولكن اذا انصÙت من ليس منصÙا
ولم يرض منك الØلم Ùالجهل امثل
Or perhaps the words of Al-ahnaf Bin Qays are more germane to this confabulation (الاØن٠بن قيس):-
<FONT SIZE=4
Ùان كنت Ù…Øتاجا الى الØلم انني
الى الجهل ÙÙŠ بعض الاØايين اØوج
ولي Ùرس للخير بالخير ملجم
ولي Ùرس للشر بالشر مسرج
Ùمن رام تقويمي Ùاني مقوم
ومن رام تعويجي Ùاني معوج
With that note, I shall take a break from SOL, unless, of course, another ninny compels me to put on my coat of mail.
With Salaams,
PK
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^^^ Fa innahaa laa Tacma al-absaaru waa laakin tacma al-quluub allatii fii as-suduur , said the Lord of Lords!
Shams Ud-Diin, be an excellent youth, son of brother of mine. Try not my patience this hour. You are causing me ills enough! Read you the stanzas of Safiyyu Diin Al-Hilli?
إنّا لَقومٌ أبت أخلاقنا شرÙاً
أن نبتدي بالأذى مَن ليس يؤذينا
بيضٌ صنائعنا، سود وقائعنا،
خضر مرابعنا، Øمر مواضينا
We are a peoples whose manners, out of honor, allows not
The provocation of those who cause us no harm
White is our deeds; black, our combats
Our gardens verdurous; our sabers, red
P.S. As a result of the number of PMs I have recieved regarding an arabic piece I had posted, I wrote a missive to the Site Adminstrator requesting of him the deletion of all posts in the "Culuu" thread. However, if these sensless jibes contiune, I will not only match your ignorance, but I shall surpass it in height. Tilka ummatun qad khalat lahaa maa kasabat wa lakum maa kasabtum wa laa tus'aluuna cammaa kaanu yacmaluun!
P.P.S. Albaab awdan haynagu furinina. Idiin digayoo idiin digay!
With Salaams,
PK
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Suffer me to take a leaf from the book of Abi Tayyib; he recited the following verses:-
(Curling)Ùلو كان النساء كمثل
Ù„Ùضلت النساء على الرجال
وما التانيث لاسم الشمس عيب
ولا التذكير Ùخر للهلال
ولله در ما قال, بخ بخ !و يا لجملال الترتيب والابداع
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Modestaay, bal ii yara saamax inaan Baahane dubbe la dhaco, dhawaan ayuu saaxiga keenayaaye.
Well, so long as the Shaaykh concedes that he knows not even rudimentary arabic, my job in this thread is done. Shaaykh in arabic means both "old man" or a man of "sacred learning". There need be no ambiguity in what is the correct meaning in this context
Now you see, in his Diwan of Shi'r, Anthology of Poems, Abu Alaa Al-Ma'rri speaks of the absurdity and the irony of life. This poet of yore employs the example of Hatim Daa'i (Øاتم الطائي) and Madir(مادر) , Baaqil (باقل) and Qis (or Qus) (قس) and the earth and sky among other two-pronged examples to express the absurdity of the produce of his times. Hatim, in classic arabic literature, is said to have been the father of munificence and benevolence to the extent that he came dangerously close to sacrifcing his son because he had nothing else with which he could slake the hunger of his guests. Madir, on the other hand, was said to be a niggardly wretch, so much so, that he would imbibe the milk of the she-goat directly from her teat, lest any of his neighbours discover that he has milk. Lastly, Baqil, very much like our Rudy was not a wordsmith in any sense of the word. It is said that he once purchased eleven items from the marketplace, and was subsequently asked of the number of items he had bought. Not knowing the word "ten" or "eleven", he utilized his ten fingers and tongue to signify the quantity of his purchases(eleven), whereas Qis, far from difficulty in oration, was, in his age, an inimitable poetic genius whose poetry could incite throngs of men into battle.
Now, what shall you say if Madir, the miser, charges Hatim with close-fistedness and parsimony? What shall you say if Baqil , the verbally challenged, accuses Qis , the poet par-excellence, of speech impediments? What shall you say if the Earth competes with Heavens in height? O! Good God! May death come with speed. Life is nought but ignonimy! Herein are the immortal words he enunciated:-
اذا وص٠الطائي بالبخل مادر
وعير قسا بالÙهاهة باقل
وقال السها للشمس انت ضيئلة
وقال الدجى للبدر وجهك Øائل
وطاولت الارض السماء سÙاهة
ÙˆÙاخرت الشهب الØصى والجنادل
Ùيا موت زر! ان الØياة ذميمة
ويا Ù†Ùس جدي ان دهرك هازل
With Salaams
PK
P.S. To those who were dubbed "arabs"(Castro, NGONGE el at), in the face of colossal absurdity, do you ever wish to perish? It is a rhetorical query, so you need not answer.
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Perhaps your book of memory has some dust on it, good Castro. When you employed this proverb, you did not use the egyptian word زي , rather you utilized the classic word مثل ,which makes Baahane's claim all the more impertinent. The man has an impeccable understanding of Islam, notwithstanding his ignorance of formal pre-schoolers arabic.
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Castroow, bal mathalkan ila eeg, dhadhankiisu ma mid masriyeed baa, ninyahow. Miyaanu aheeyn mid fasiix oo aan lahjad u gaar aheeyn.
ضرب الØبيب مثل اكل الزبيب
I believe that this is the adage you employed in your confabulation. Though this proverb came into mainstream use in Egypt in the Eight Century (A.H.), the words used therein are formal arabic words. I do not see how the claim that is a uniquely egyptian locution can be supported. Granted, this adage was employed by the commoners of Egypt, however, the words are not at all dialectical. Now, these are the words:
1. Darb= the hitting, or the strikes
2. Al-Habeeb= Beloved
3. Mithl= Like, or similiar to, or is an instance of
4. Akl= eating,
5. Az-zabeeb= raisans
Thusly, we get: The strikes of a Beloved one are similiar to the eating of raisins. I think the implication and signification of these words is all too obvious. It is a known principle of lovers and romantics that the harms inflicted by someone you love is to be accepted; in fact, it is to be embraced. What I find hard to understand is how a person whose arabic vocabulary span is so woefully small can so much as understand what he reads while he prays. Pray tell, what word in that proverb is difficult to understand? Surely, the vocabulary one uses in Salah is richer than the words used in the above adage. Perhaps Baahane uses his mother tongue, Somali, while he performs his obligatory prayers. I do not think this is a far-fetched possibility because I have witnessed with mine eyes a greybeard Somali wretch humming " Ilaahow na cafi" during the Jalseh between the Sujuuds.
I think many a problem arises when "language goes on a holiday". By the word "Sheikh", Baahane must have in mind the many moons which he has experienced, hence, the arabic word: "Shaykhuukhah"- old age. The allusion about giving advice to his community attests to this intrepretation as those who are heavy with years are often consulted in matters of social moment; natheless, it is doubtless that to consult someone by dint of his years is not always a measure of prudence.
With Salaams
PK
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Odeyga murti ayuu hadalkii ka reebaa iyo maahmaahe, laakiin qolooyinkani u maleeyn maayo inay ka asmacayaan guubaabaduu faray. Maa calaynaa...
I doubt that the culprits he mentioned will ever disgorge thier plunder.
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As a result of academic negligence and laziness, he, Dr. Elmi, should be forced forthwith into early retirement. The man must be heavy in years.
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^^ The above-penned list is almost a comprehensive catalogue.
I, too, may possibly have some choice words to dispense to the masculine mass in matters of courtship and matrimony. Though I do not desire the discussion to become diffuse, I will say, that it is beyond all peradventure that it is of great moment that young men and women recieve instruction, tutorials, as it were, on the art of courtship and marriage. For my own part, I have observed, bye-the-bye, a coarsening of the relations between young men and women, and, especially, the coarsening of females in circumstances of courtship and marriage. This is save another symptom of the death of decorum in the darkness of these times.
However, if women, after being so coarse, still feel that they are being treated badly, the fault, as Brutus said, "lies not in the stars, but in [them]selves."
P.S. The fourth point on Nur's list had tested the strength of my lung capacity as I broke out in laughter. It had reminded me of some humoristic anecdotes that were related in the book Tuxfatul Al-Caruus (تØÙØ© العروس)- the classic book, and not the contemporary rendition- pertaining to the tales of horror and terror caused by the imprudence of the groom on the wedding night (ليلة الزÙاÙ). In this story, a mother tries to allay, with poetic cogency, the fear and shock of her green daughther, as she, the maiden, after an encounter so strange in her chamber, falls into the worried expression of a patient being asked by the surgeon, knife poised in hand, "Where is your appendix". I shall relate both the poem and the risble details in the Men's section, if it comes to be. It is ill appropriate to relate it here.
With Salaams
PK
For the geeks, the nerds, and the curious
in General
Posted
JB, adeer, gudcurkii miyaad weli gacantogaalaynaysaa.
Adeer, af soomali ku dood, nooh laynine. I would not mind observing Baashi and yourself engaged in a scholarly discussion about a whole host of discplines, from philosophy and sceince, to religion and prophetology, punctuated by poetic interludes, should the discussion come to an impasse.
Though Baashi has proved less than capable in cyber debatements, I am sure he would take you to task in a real time discussion.
Faylasuufow, adeer, pay no attention to the orthodox dogmatist who discourages skepticsim; in the same vein, do not be beguiled by the shameless sophist who dwells in the wasteland of unmitigated skepticism.
P.S. Will anyone summarise the content of the program for us?