
Mutakalim
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Posts posted by Mutakalim
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And I thought I could lay this trivial argument to rest; How emotions unneccessarily run high!
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ولد الهدى ÙØ§Ù„كائنات ضياء Ø£ØÙ…د شوقي
ولد الهدى ÙØ§Ù„كائنات ضياء
ÙˆÙÙ… الزمان تبسم وسناء
Ø§Ù„Ø±ÙˆØ ÙˆØ§Ù„Ù…Ù„Ø£ الملائك ØÙˆÙ„Ù‡
للدين والدنيا به بشراء
والعرش يزهو ÙˆØ§Ù„ØØ¸ÙŠØ±Ø© تزدهي
والمنتهى والسدرة العصماء
والوØÙŠ ÙŠÙ‚Ø·Ø± سلسلا من سلسل
ÙˆØ§Ù„Ù„ÙˆØ ÙˆØ§Ù„Ù‚Ù„Ù… البديع رواء
يا خير من جاء الوجود تØÙŠØ©
من مرسلين إلى الهدى بك جاؤوا
بك بشر الله السماء ÙØ²ÙŠÙ†Øª
وتوضعت مسكا بك الغبراء
يوم يتيه على الزمان صباØÙ‡
ومساؤه بمØÙ…د وضاء
يوØÙŠ Ø¥Ù„ÙŠÙƒ الÙوز ÙÙŠ ظلمائه
متتابعا تجلى به الظلماء
والآي تترى والخوارق جمة
جبريل Ø±ÙˆØ§Ø Ø¨Ù‡Ø§ غداء
دين يشيد آية ÙÙŠ آية
لبنائه السورات والأضواء
الØÙ‚ Ùيه هو الأساس وكي٠لا
والله جل جلاله البناء
بك يا ابن عبدالله قامت Ø³Ù…ØØ©
بالØÙ‚ من ملل الهدى غراء
بنيت على التوØÙŠØ¯ وهو ØÙ‚يقة
نادى بها سقراط والقدماء
ومشى على وجه الزمان بنورها
كهان وادي النيل ÙˆØ§Ù„Ø¹Ø±ÙØ§Ø¡
الله Ùوق الخلق Ùيها ÙˆØØ¯Ù‡
والناس ØªØØª لوائها Ø£ÙƒÙØ§Ø¡
والدين يسر ÙˆØ§Ù„Ø®Ù„Ø§ÙØ© بيعة
والأمر شورى والØÙ‚وق قضاء
الاشتراكيون أنت أمامهم
لولا دعاوي القوم والغلواء
داويت متئدا وداووا Ø·ÙØ±Ø©
وأخ٠من بعض الدواء الداء
Ø§Ù„ØØ±Ø¨ ÙÙŠ ØÙ‚ لديك شريعة
ومن السموم الناقعات دواء
والبر عندك ذمة ÙˆÙØ±ÙŠØ¶Ø©
لا منة Ù…Ù…Ù†ÙˆØØ© وجباء
جاءت ÙÙˆØØ¯Øª الزكاة سبيله
ØØªÙ‰ إلتقى الكرماء والبخلاء
Ø§Ù†ØµÙØª أهل الÙقر من أهل الغنى
ÙØ§Ù„كل ÙÙŠ ØÙ‚ الØÙŠØ§Ø© سواء
يا من له الأخلاق ما تهوى العلا
منها وما يتعشق الكبراء
زانتك ÙÙŠ الخلق العظيم شمائل
يغرى بهن ويولع الكرماء
ÙØ¥Ø°Ø§ سخوت بلغت بالجود المدى
ÙˆÙØ¹Ù„ت ما لا ØªÙØ¹Ù„ الأنواء
وإذا عÙوت Ùقادرا ومقدرا
لا يستهين بعÙوك الجهلاء
وإذا رØÙ…ت ÙØ£Ù†Øª أم أو أب
هذان ÙÙŠ الدنيا هما الرØÙ…اء
وإذا خطبت Ùللمنابر هزة
تعرو الندى وللقلوب بكاء
وإذا أخذت العهد أو أعطيته
ÙØ¬Ù…يع عهدك ذمة ÙˆÙˆÙØ§Ø¡
يامن له عز Ø§Ù„Ø´ÙØ§Ø¹Ø© ÙˆØØ¯Ù‡
وهو المنزه ماله Ø´ÙØ¹Ø§Ø¡
لي ÙÙŠ مديØÙƒ يا رسول عرائس
تيمن Ùيك وشاقهن جلاء
هن Ø§Ù„ØØ³Ø§Ù† ÙØ¥Ù† قبلت تكرما
Ùمهورهن Ø´ÙØ§Ø¹Ø© ØØ³Ù†Ø§Ø¡
ما جئت بابك Ù…Ø§Ø¯ØØ§ بل داعيا
ومن Ø§Ù„Ù…Ø¯ÙŠØ ØªØ¶Ø±Ø¹ ودعاء
أدعوك عن قومي الضعا٠لأزمة
ÙÙŠ مثلها يلقى عليك رجاء
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لاَ تَعْجَبÙوا Ø¥Ùنْ ØµÙØÙ’ØªÙ ÙŠÙŽÙˆÙ’Ù…ÙŽØ§Ù‹ صَيْØÙŽØ©Ù‹ÙˆÙŽÙˆÙŽÙ‚َعْت٠مَا بَيْنَ الْبÙÙ†Ùوك٠قَتÙيلايَا مَنْ ÙŠÙØ±ÙÙŠØ¯Ù Ø§Ù„Ø§Ù†Ù’ØªÙØÙŽØ§Ø±ÙŽ ÙˆÙŽØ¬ÙŽØ¯Ù’ØªÙ€Ù‡ÙØ¥Ùنَّ Ø§Ù„Ù’Ù…ÙØ¹ÙŽÙ„Ù‘ÙÙ…ÙŽ لاَ يَعÙيش٠طَويلاThanks for sharing, good NGONGE.
As for the Prince's poem, it is literally inebriating...
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المØÙ…دية للأديب البوصيري
Ù…ØÙ…د أشر٠الأعـراب والعـجم
Ù…ØÙ…د خير من يمشـي على قـدم
Ù…ØÙ…د باسـط المـعرو٠جامـعه
Ù…ØÙ…د ØµØ§ØØ¨ الاØÙ€Ø³Ø§Ù† والكـرم
مـØÙ…د تاج رسل اللـه قاطـبة
Ù…ØÙ€Ù…د صادق الأقـوال والكـلم
Ù…ØÙ…ـد ثابـت الميـثاق ØØ§Ùـظه
Ù…ØÙ…د طيـب الأخـلاق والشـيم
Ù…ØÙ…د جبلـت بالنـور طينـته
Ù…ØÙ…د لم يـزل نورا من القـدم
Ù…ØÙ…د ØØ§ÙƒÙ€Ù… بالعـدل ذو شـرÙ
Ù…ØÙ…د معـدن الأنـعام والØÙ€ÙƒÙ…
Ù…ØÙ…د خير خلق اللـه من مضر
Ù…ØÙ…د خير رسل اللـه كلهـم
Ù…ØÙ…د ديـنه ØÙ€Ù‚ نديـن بـه
Ù…ØÙ…د مشرق ØÙ‚ا عـلى عـلم
Ù…ØÙ…ـد ذكـره Ø±ÙˆØ Ù„Ø£Ù†Ùـسنا
Ù…ØÙ…د شكره ÙØ±Ø¶ على الأمـم
Ù…ØÙ€Ù…د زيـنة الدنيا وبهجتـها
Ù…ØÙ…د كاشـ٠الغـمات والظـلم
Ù…ØÙ€Ù…د سـيد طابت مناقـبه
Ù…ØÙ…د صاغـه الرØÙ…Ù† بالنعـم
Ù…ØÙ…د صÙـوة البـاري وخيـرته
Ù…ØÙ…د طاهر من سائـر التهـم
Ù…ØÙ…د ضاØÙƒ للضيـ٠مكرمـه
مـØÙ…د جاره واللـه لم يـضم
Ù…ØÙ…ـد طابـت الدنيا ببعثـته
Ù…ØÙ…ـد جاء بـالآيات والØÙ€ÙƒÙ…
Ù…ØÙ…د يوم بعـث الناس Ø´Ø§ÙØ¹Ù€Ù†Ø§
Ù…ØÙ…د نـوره الهـادي مـن الظلـم
Ùمبـلغ العـلم Ùيـه أنـه بشـر
وأنه خيـر خـلق اللـه كلهـم
وكل آي أتى الرسل الكـرام بها
ÙØ§Ù†Ù€Ù…ا اتصلت من نوره بهـم
ÙØ§Ù†Ù‡ شـمس Ùـضل هم كواكبـها
يظهرن أنوارها للناس Ùـي الظلم
أكرم بخلق نبـي زانـه خلـق
Ø¨Ø§Ù„ØØ³Ù† مشـتمل بالبـشر متـسم
كالزهر ÙÙŠ تر٠والبدر ÙÙŠ شرÙ
ÙˆØ§Ù„Ø¨ØØ± ÙÙŠ كرم والدهر ÙÙŠ همم
كأنه وهو Ùـرد Ùـي جلالتـه
ÙÙŠ عسكر ØÙŠÙ† تلقاه ÙˆÙÙŠ ØØ´Ù…
كأنما اللؤلؤ المكنون ÙÙŠ صدÙ
من معدني منطق مـنه ومبـتسم
لا طيب يعدل تربا ضم أعظـمه
طـوبى لمنتـشق منـه وملتـثم
أبان مولده عن طيـب عنـصره
يا طيب مبـتدأ ٠منـه ومختـتم
يوم ØªÙ€ÙØ±Ø³ Ùيـه الÙـرس أنهـم
قد أنذروا بØÙ„ول البـؤس والنـقم
وبات أيوان كسرى وهو منـصدع
كشمل Ø£ØµØØ§Ø¨ كسرى غير ملتـئم
والنـار خامـدة Ø§Ù„Ø¢Ù†ÙØ§Ø³ من أسÙ
عليه والنهر ساهي العين من سدم
وساء ( ساوة ) ان غاضت بØÙŠØ±ØªÙ‡Ø§
ورد واردها بالغيـظ ØÙŠÙ† ظمـي
كأن بالنار ما بـالماء من بلـل
ØØ²Ù†Ø§ وبالمـاء ما بالنـار من ضرم
والجن تهت٠والأنـوار ساطعـة
والØÙ‚ يظهر من معنى ومن كلـم
عموا وصموا ÙØ¥Ø¹Ù„ان البشائـر لم يسمع
وبارقـة الانـذار لم تـشم
من بعد ما أخبر الأقـوام كاهنهـم
بـأن دينهـم المـعوج لم يقـم
ØØªÙ‰ غدا عن طريق الوØÙŠ Ù…Ù†Ù‡Ø±Ù…
من الشياطيـن يقـÙوا اثر منهـرم
كأنهـم هـرباً أبـطال أبـرهة
أو عسكر Ø¨Ø§Ù„ØØµÙ‰ من Ø±Ø§ØØªÙŠÙ‡ رمي
نبذا به بعـد ØªØ³Ø¨Ù€ÙŠØ Ø¨Ø¨Ø·Ù†Ù‡Ù€Ù…Ø§
نبـذ Ø§Ù„Ù…Ø³Ø¨Ù€Ø Ù…Ù† Ø£ØØ´Ø§Ø¡ ملتـقم
جاءت لدعوتـه الأشـجار ساجـدة
تمشي اليـه على ساق بلا قـدم
كأنـما سطرت سطرا لما كتبـت
ÙØ±ÙˆØ¹Ù‡Ø§ من بديـع الخـط بالقـلم
مثل الغـمامة أنى سار سائـرة
تقيه ØØ± وطيس للهجـير ØÙ…ـي
أقسمـت بالقمر المنشق ان لـه
من قلبه نسبة مبـرورة القسـم
وما ØÙˆÙ‰ الغار من خير ومن كرم
وكل طر٠من Ø§Ù„ÙƒÙØ§Ø± عنه عمي
ظنوا الØÙ…ام وظنوا العنكوبت على
خير البرية لم تـنسج ولم تØÙ€Ù…
وقاية اللـه أغنت عن Ù…Ø¶Ø§Ø¹ÙØ©
من الدروع وعن عال مـن الأطم
ولا التمست غنى الدارين من يده
الا استلمت الندى من غير مسـتلم
لا تنكر الوØÙŠ Ù…Ù† رؤياه ان لـه
قلبا اذا نامـت العينان لم ينـم
وذاك ØÙŠÙ€Ù† بلـوغ من نبوتـه
Ùليـس ينـكر Ùيه ØØ§Ù„ Ù…ØØªÙ€Ù„Ù…
تبارك اللـه ما ÙˆØÙŠ Ø¨Ù…ÙƒØªØ³Ù€Ø¨
ولا نبـي على غيـب بمتهـم
كم أبرأت وصبا باللمس Ø±Ø§ØØªÙ€Ù‡
وأطلقـت أربا من ربقة اللمـم
وأØÙŠØª السنـة الشـهباء دعوتـه
ØØªÙ‰ ØÙƒØª غرة ÙÙŠ الأعصر الدهم
بعارض جاد أو خلت Ø§Ù„Ø¨Ù€Ø·Ø§Ø Ø¨Ù‡Ø§
سيلا من اليم أو سيلا من العرم
دعني ووصÙÙŠ آيات لـه ظهرت
ظهور نار القرى ليلا على علـم
ÙØ§Ù„ـدر يزداد ØØ³Ù†Ø§ وهو منـتظم
وليس ينقص قدرا غير منـتظم
Ùـما تـطاول آمال Ø§Ù„Ù…Ø¯ÙŠÙ€Ø Ø§Ù„Ù‰
ما Ùيه من كرم الأخلاق والشـيم
آيات ØÙ‚ من الرØÙ…ـن Ù…ØØ¯Ø«Ù€Ø©
قـديمة صÙـة الموصو٠بالقـدم
لم تقتـرن بـزمان وهي تخبـرنا
عـن المعاد وعـن عاد وعن ارم
دامت لدينا ÙÙ€ÙØ§Ù‚ت كل معـجزة
من النبيـين اذ جاءت ولم تـدم
Ù…ØÙƒÙ…ات Ùما يبقيـن مـن شـبه
لذي شقاق وما يبغين من ØÙ€ÙƒÙ…
ما ØÙˆØ±Ø¨Øª قط الا عاد من ØØ±Ø¨
أعدى الأعادي اليـها ملقي السـلم
ردت بلاغتـها دعوى مـعارضها
رد الغيور يد الجاني عن الØÙ€Ø±Ù…
لها معان كموج Ø§Ù„Ø¨ØØ± ÙÙŠ مـدد
ÙˆÙوق جوهره ÙÙŠ Ø§Ù„ØØ³Ù† والقيـم
Ùما تعد ولا تØÙ€ØµÙ‰ عجائـبها
ولا تـسام على الاكـثار بالسأم
قرت بها عين قاريها Ùـقلت له
لقد Ø¸ÙØ±Øª Ø¨ØØ¨Ù„ اللـه ÙØ§Ø¹ØªØµÙ…
ان تتلها Ø®ÙŠÙØ© من ØØ± نار لظى
Ø£Ø·ÙØ£Øª ØØ± لظى من وردها الشـبم
كانه الØÙˆØ¶ تبـيض الوجوه بـه
من العـصاة وقد جاؤوه كالØÙ…ـم
وكالصـراط وكالمـيزان معــدلة
ÙØ§Ù„قسط من غيرها ÙÙŠ الناس لم يقم
لا تعجبن Ù’ Ù„ØØ³ÙˆØ¯ Ø±Ø§Ø ÙŠÙ€Ù†ÙƒØ±Ù‡Ø§
تجاهلا وهو عين Ø§Ù„ØØ§Ø°Ù‚ الÙهـم
قد تنكر العين ضوء الشمس من رمد
وينكر الÙÙ… طعم الماء من سقـم
يا خير من يمّم العاÙون Ø³Ø§ØØªÙ‡
سعيا ÙˆÙوق متون الاينق الرسـم
ومن هو الاية الكبرى لمعتـبر
ومن هو النعمة العظمى لمغتـنم
سريت من ØÙ€Ø±Ù… ليلا الى ØØ±
Ù… كما سرى البدر ÙÙŠ داج من الظلم
وبت ترقى الى ان نلت منـزلة
من قاب قوسين لم تدرك ولم ترم
وقدمتـك جميـع الانبـياء بـها
والرسل تقـديم مخـدوم على خدم
وانت تخترق السبع الطباق بهـم
ÙÙŠ موكب كنت Ùيه ØµØ§ØØ¨ العلم
ØØªÙ‰ اذا لم تـدع شأوا لمستـبق
مـن الدنـو ولا مرقى لمسـتلم
Ø®Ùـضت كل مقام بالاضاÙـة اذ
نوديت Ø¨Ø§Ù„Ø±ÙØ¹ مثل Ø§Ù„Ù…ÙØ±Ø¯ العـلم
ÙØ®Ø±Øª كل Ùـخار غير مشـترك
ÙØØ²Øª كـل مقام غير مزدØÙ€Ù…
وجل مقدار ما وليـت من رتب
وعز ادراك ماوليـت من نعـم
بشرى لنا معشر الاسلام ان لنـا
من العنايـة ركنا غيـر منهـدم
لما دعى اللـه داعينا لطاعته
باكرم الرسل كنا اكـرم الامـم
راعت قلوب العدا أبناء بعثـته
كنـبأة أجÙلت غÙلا من الغـنم
ما زال يلقاهـم ÙÙŠ كل معتـرك
ØØªÙ‰ ØÙƒÙˆØ§ بالقنا Ù„ØÙ…ا على وضم
ودوا Ø§Ù„ÙØ±Ø§Ø± Ùكادوا يغبـطون به
أشلاء شالت مع العقبان والرخـم
تمضي الليالي ولا يدرون عدتـها
ما لم تكن من ليالي الأشهر Ø§Ù„ØØ±Ù…
كأنما الديـن ضي٠ØÙ„ Ø³Ø§ØØªÙ‡Ù€Ù…
بكـل قرم الى Ù„ØÙ€Ù… العدا قـرم
يجر Ø¨ØØ± خميـس Ùوق سابØÙ€Ø© يرمي
بمـوج من الأبطال ملتطم
من كـل منتـدب للـه منتسب
يسطو بمستأصل Ù„Ù„ÙƒÙØ± مصطـلم
ØØªÙ‰ غدت ملة الاسلام وهي بهم
من بعد غربتهـا موصولة الرØÙ…
مكÙـولة أبدا منهم بخـير أب
وخير بعـل Ùلم تيـتم ولم تئـم
هم الجبال ÙØ³Ù„ عنهم مصادمـهم
ماذا رأى منهـم ÙÙŠ كل مصطدم
وسل ØÙ†ÙŠÙ† وسل بدرا وسل Ø£ØØ¯Ø§
ÙØµÙˆÙ„ ØØªÙ لهم أدهى من الوخم
المصدري البيض ØÙ…را بعد ما وردت
من العـدا كـل مسود من اللمم
والكاتبين بسمر الخط ما تـركت
أقلامهم ØØ±Ù جسم غير منعجـم
شاكي Ø§Ù„Ø³Ù„Ø§Ø Ù„Ù‡Ù… سيما تميزهـم
والورد يمتـاز بالسيما عن السلـم
تهدي اليك Ø±ÙŠØ§Ø Ø§Ù„Ù†ØµØ± نشرهـم
ÙØªØØ³Ø¨ الزهر ÙÙŠ الأكمام كل كمي
كأنهم ÙÙŠ ظهور الخيل نبت ربى
من شدة Ø§Ù„ØØ²Ù… لا من شدة Ø§Ù„ØØ²Ù…
طارت قلوب العدا من بأسهم ÙØ±Ù‚ا
Ùما ØªÙ€ÙØ±Ù‚ بـين البهم والبهـم
ومن تكن برسول اللـه نصرته
ان تلقه الأسـد ÙÙŠ آجامـها تجم
ولن ترى من ولي غيـر منتصر بـه
ولا من عدو غير منقـصم
Ø£ØÙ€Ù„ أمتـه Ùـي ØØ±Ø² ملتـه
كالليث ØÙ„ مع الأشبال ÙÙŠ أجم
كم جدلت كلمات اللـه من جدل
Ùيه وكم خصم البرهان من خصم
ÙƒÙـاك بالعـلم ÙÙŠ الأمي معجزة
ÙÙŠ الجاهـلية والتأديب ÙÙŠ اليتـم
خدمتـه Ø¨Ù…Ø¯ÙŠÙ€Ø Ø£Ø³ØªÙ‚Ù€ÙŠÙ„ بـه
ذنوب عمر مضى ÙÙŠ الشعر والخدم
اذ قلـداني ما تخـشى عواقبـه
كأنـني بهما هدي من النعـم
أطلعت غي الصبا ÙÙŠ Ø§Ù„ØØ§Ù„تين وما
ØØµÙ„ت الا على الآثـام والنـدم
Ùيا خسارة Ù†Ùـس ÙÙŠ تجارتـها
لم تشتر الدين بالدنيا ولم تسم
ومن يـبع آجلا منـه بعاجـله
يبن له الغبن ÙÙŠ بيع ÙˆÙÙŠ سلم
ان آت ذنبا Ùما عهدي بمنتقض
من النبي ولا ØÙ€Ø¨Ù„ÙŠ بمنـصرم
ÙØ§Ù† لـي ذمـة مـنه بتسميـتي
Ù…ØÙ…دا وهو أوÙÙ‰ الخلق بالذمـم
ان لم يكن ÙÙŠ معادي آخذا بيدي
ÙØ¶Ù„ا والا Ùـقل يا زلة القـدم
ØØ§Ø´Ø§Ù‡ أن ÙŠØØ±Ù… الراجي مكارمـه
أو يرجع الجار منه غير Ù…ØØªØ±Ù…
ومنـذ ألزمت Ø£Ùـكاري مدائـØÙ‡
وجدتـه لخلاصي خيـر ملتـزم
ولن ÙŠÙوت الغنى منه يـدا تربت
ان الØÙŠØ§ ينبت الأزهار ÙÙŠ الأكم
ولم أرد زهرة الدنيا التي Ø§Ù‚ØªØ·ÙØª
يدا زهـير بما أثـنى على هرم
P.S. This is, by far, my all time favourite.
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ارى الكـون اضØÙ‰ نوره يتوقَّد٠( رضا الهندي )
أرى الكونَ أضØÙ‰ نوره يتوقَّد
لاَمر٠به Ù†ÙŠØ±Ø§Ù†Ù ÙØ§Ø±Ø³ÙŽ ØªØ®Ù…ÙØ¯Ù
واÙيوان كسرى انشقَّ أعلاه مؤذنا
بأن بناء٠الدين عاد ÙŠÙØ´ÙŽÙŠÙ‘َدÙ
أرى أنَّ أمَّ Ø§Ù„Ø´Ù‘ÙØ±Ùƒ Ø£ÙŽØ¶ØØª عقيمةً
Ùهل ØØ§Ù† من خير النبيين مولد؟
نعم كاد يستولي الضلال٠على ال
ورى ÙØ£Ù‚بل يهدي العالمين Ù…ØÙ…دÙ
نبيّ٠براه٠اللّه نورا بعرشÙÙ‡Ù
وما كان شيٌ ÙÙŠ الخليقة يوجدÙ
وأودعه من بعد٠ÙÙŠ صÙلب آدم
ليسترشد الضّÙلال٠Ùيه ويهتدوا
ولولم يكن ÙÙŠ صÙلب آدمَ Ù…Ùودَع
لما قال Ù‚ÙØ¯Ù’ما للملائكة: سجدوا
له الصدر بين الانبياء وقبلهم
على رأسه تاج النبوة يعقدÙ
لئن سبقوه بالمجي‌ء ÙØ¥Ù†Ù‘َما
أتوا ليبثّÙوا أمره ويمهدوا
رسولٌ له قد سخَّر الكونَ ربّه
وأيَّدَه٠Ùهو الرسول المؤيّد
ووØÙ‘َدَه٠بالعزّ٠بين عباده
ليجروا على منهاجه ويÙÙˆØÙ‘ÙØ¯ÙˆØ§
وقارن ما بين اسمه واسم Ø£ØÙ…د
ÙØ¬Ø§ØØ¯Ù‡ØŒ لا شكَّ، للّه ÙŠØ¬ØØ¯Ù
ومن كان بالتوØÙŠØ¯ للّه شاهدا
ÙØ°Ø§Ùƒ لطه بالرسالة يشهدÙ
ولولاه ما قلنا ولا قال قائل
لمالك يوم الدين: إيّاك نعبدÙ
ولا Ø£ØµØ¨ØØª أوثانهم وهيَ التي
لها سجدوا تهوي خشوعا وتسجدÙ
لامنةَ البشرى مدى الدهر إذ غَدتْ
ÙˆÙÙŠ ØØ¬Ø±Ù‡Ø§ خير النبيين يولدÙ
به بشَّرَ الانجيل ÙˆØ§Ù„ØµÙ‘ÙØÙ’Ù٠قبلَهÙ
وإن ØØ§ÙˆÙ„ Ø§Ù„Ø§Ø®ÙØ§Ø¡ للØÙ‚Ù‘ Ù…Ù„ØØ¯Ù
بسينا دعا موسى وساعير مبعثٌ
لعيسى ومن ÙØ§Ø±Ù† جاءَ Ù…ÙØÙ…Ø¯Ù
ÙØ³Ù„Ù’ سÙÙْرَ شعيا ما هتاÙهم الذي
به Ø£Ùمروا أن يهتÙوا ويمجدوا
ومن وَعَدَ الرØÙ…Ù† موسى ببعثه
وهيهات للرØÙ…Ù† ÙŠÙØ®Ù’Ù„ÙŽÙ٠موعدÙ
وسلْ من عنى عيسى Ø§Ù„Ù…Ø³ÙŠØ Ø¨Ù‚ÙˆÙ„Ù‡
سأÙنزله Ù†ØÙˆ الورى ØÙŠÙ† اصعدÙ
لعمرك إن الØÙ‚ أبيض٠ناصØÙŒ
ولكنما ØØ¸Ù‘٠المعاند أسودÙ
أيخلد٠نØÙˆ الارض متّبع الهوى
وعمَّا قليل ÙÙŠ جهنّم يخلدÙ
ولولا الهوى المغوي لما ما لعاقل
عن الØÙ‚Ù‘ يوما، كي٠والعقل مرشد؟
ولا كان أصنا٠النصارى تنصّروا
ØØ¯ÙŠØ«Ø§ ولا كان اليهود تهوّدوا
أبا القاسم أصدع بالرسالة منذرا
ÙØ³ÙŠÙÙƒ عن هام العدى ليس يغمد
ولا تخش من كيد الاعادي وبأسهم
ÙØ¥Ù† عليّا Ø¨Ø§Ù„ØØ³Ø§Ù… Ù…Ùقلَّد
وهل يختشي كيدَ المضلّين من له
أبو طالب ØØ§Ù… ÙˆØÙŠØ¯Ø± مسعدÙ
عليّ٠يد٠الهادي يصول بها وكم
لوالده الزاكي على Ø£ØÙ…د يدÙ
وهاجرْ أبا الزهراء عن أرض مكّة
وخلّ٠عليّا ÙÙŠ ÙØ±Ø§Ø´Ùƒ يرقدÙ
عليك سلام اللّه يا خير مرسل
إليه ØØ¯ÙŠØ« العزّ والمجد يسندÙ
ØØ¨Ø§Ùƒ إله العرش منه بمعج
تبيد الليالي وهو باق٠مؤبّد
دعوتَ قريشا أن يجيئوا بمث
Ùما نطقوا والصمت بالعي٠يشهدÙ
وكم قد وعاه منهم٠ذو بلاغة
ÙØ£ØµØ¨Ø مبهوتا يقوم ويقعدÙ
وجئت إلى أهل Ø§Ù„ØØ¬Ù‰ بشريعة
ØµÙØ§ لهم٠من مائها العذب موردة
شريعة ØÙ‚ إن تقادم عهدها
Ùما زال Ùينا ØÙسْنÙها يتجدّد
عليك سلام اللّه ما قام عابد
Ø¨Ø¬Ù†Ø Ø§Ù„Ø¯Ù‘Ø¬Ù‰ يدعو وما دام معبدÙ
Enjoy!
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بانت سعاد
كعب بن زهير
بانَتْ Ø³ÙØ¹Ø§Ø¯Ù ÙقَلْبÙÙŠ اليومَ مَتْبÙولÙ
Ù…ÙØªÙŽÙŠÙ‘ÙŽÙ…ÙŒ إثْرَها Ù„ÙŽÙ… ÙŠÙÙْدَ مَكْبولÙ
وما سعاد٠غَدَاةَ البَيْن٠إذ رَØÙŽÙ„Ùوا
إلا أَغَنّ٠غَضÙيض٠الطَّرْÙ٠مَكْØÙˆÙ„Ù
Ù‡ÙŠÙØ§Ø¡Ù Ù…ÙقْبÙلَةً Ø¹ÙŽØ¬Ù’Ø²ÙŽØ§Ø¡Ù Ù…ÙØ¯Ù’Ø¨ÙØ±ÙŽØ©Ù‹
لا ÙŠÙØ´Ù’تَكَى Ù‚ÙØµÙŽØ±ÙŒ Ù…Ùنها ولا طولÙ
تَجْلو Ø¹ÙŽÙˆÙŽØ§Ø±ÙØ¶ÙŽ Ø°ÙŠ ظَلْم٠إذا ابتَسَمَتْ
كأنَّه٠مÙنْهَلٌ بالرَّاØÙ مَعلÙولÙ
Ø´ÙØ¬Ù‘َتْ Ø¨ÙØ°ÙÙŠ شَبم٠مÙÙ† ماء٠مَعْنÙÙŠÙŽØ©Ù
صاÙ٠بأَبْطَØÙŽ Ø£ÙŽØ¶Ù’ØÙ‰ وَهْوَ مَشمÙولÙ
تَنْÙÙÙŠ الرّÙيَاØÙ القَذَى عَنه٠وأَÙْرَطÙÙ‡Ù
Ù…ÙÙ† صَوْب٠سارÙيَة٠بÙيضٌ يَعَاليلÙ
أَكْرÙمْ بها Ø®Ùلَّةً لو أَنَّهَا صَدَقَتْ
مَوعودَها Ø£ÙŽÙˆ Ù„ÙŽÙˆ انَّ Ø§Ù„Ù†Ù‘ÙØµÙ’ØÙŽ Ù…ÙŽÙ‚Ø¨ÙˆÙ„Ù
لكنَّهَا Ø®Ùلَّةٌ قَد سÙيطَ Ù…ÙÙ† دَمÙهَا
Ùَجْعٌ وَوَلْعٌ وإخلاÙÙŒ وتَبديلÙ
Ùما تدوم٠على ØØ§Ù„٠تكون٠بÙها
كَما تَلَوَّن٠ÙÙŠ أثوابÙها الغولÙ
ولا تَمَسَّك٠بالعَهد٠الذي زَعَمَتْ
إلا كَما ÙŠÙمسÙك٠الماءَ الغَرابيلÙ
Ùلا ÙŠÙŽØºÙØ±Ù‘َنْكَ ما مَنَّتْ وَما وَعَدَتْ
إنَّ الأَمانÙيَّ والأØÙ„امَ تَضليلÙ
كانَت Ù…ÙŽÙˆØ§Ø¹ÙŠØ¯Ù Ø¹ÙØ±Ù’قوب٠لها مَثَلا
وما مَواعيدÙها إلا الأَباطيلÙ
أرجو وآمÙل٠أنْ تَدنو مَوَدَّتÙها
وما اخَال٠لدينا Ù…Ùنك٠تَنويلÙ
أمسَتْ Ø³ÙØ¹Ø§Ø¯Ù بأرض٠لا ÙŠÙØ¨ÙŽÙ„Ù‘ÙØºÙها
إلا Ø§Ù„Ø¹ÙØªØ§Ù‚٠النَّجÙيبات٠المَرَاسيلÙ
ولَنْ ÙŠÙØ¨ÙŽÙ„Ù‘ÙØºÙŽÙ‡ÙŽØ§ إلا ØºÙØ°ÙŽØ§ÙÙØ±ÙŽØ©ÙŒ
لها على Ø§Ù„Ø£ÙŠÙ†Ù Ø§ÙØ±Ù’قالٌ وتَبْغيلÙ
Ù…ÙÙ† ÙƒÙلّ٠نَضَّاخَة٠الذّÙÙْرَى إذا عَرÙقَتْ
Ø¹ÙØ±Ù’ضَتÙهَا Ø·Ø§Ù…ÙØ³Ù الأعلام٠مَجهولÙ
تَرمÙÙŠ الغÙÙŠÙوبَ Ø¨ÙØ¹ÙŽÙŠÙ’نَيْ Ù…ÙÙْرَد٠لَهÙÙ‚Ù
إذا تَوَقَّدَت٠الØÙŽØ²Ù‘َاز٠والمÙيلÙ
ضَخْمٌ Ù…ÙقَلَّدÙها Ùَعْمٌ Ù…ÙقَيَّدÙها
ÙÙŠ خَلْقÙها عَن بَنات٠الÙÙŽØÙ’ل٠تَÙْضÙيلÙ
غَلْباء٠وَجْناء٠عَلْكومٌ Ù…ÙØ°ÙŽÙƒÙ‘َرَةٌ
ÙÙŠ دَÙÙ‘Ùهَا سَعَةٌ Ù‚ÙØ¯Ù‘َامَهَا Ù…ÙيلÙ
وجÙلْدÙها Ù…ÙÙ† Ø£ÙØ·Ùوم٠لا ÙŠÙØ¤ÙŽÙŠÙ‘ÙØ³ÙÙ‡Ù
طَلْØÙŒ بضاØÙيَة٠المَتْنَيْن٠مَهْزولÙ
ØÙŽØ±Ù’ÙÙŒ Ø£ÙŽØ®Ùوها أَبÙوها Ù…ÙÙ† Ù…ÙهَجَّنَةÙ
وعَمّÙهَا خالÙهَا قَوْدَاء٠شÙمْلÙيلÙ
يَمشÙÙŠ Ø§Ù„Ù‚ÙØ±ÙŽØ§Ø¯Ù عليها Ø«Ùمَّ ÙŠÙØ²Ù’Ù„ÙÙ‚ÙÙ‡Ù
Ù…Ùنها Ù„ÙØ¨ÙŽØ§Ù†ÙŒ وأَقْرَابٌ زَهَالÙيلÙ
عَيْرَانَةٌ Ù‚ÙØ°ÙÙَتْ بالنَّØÙ’ض٠عن Ø¹ÙØ±ÙضÙ
Ù…ÙØ±Ù’ÙÙŽÙ‚Ùهَا عَن بَنَات٠الزّÙور٠مَÙْتÙولÙ
كأنما ÙØ§ØªÙŽ Ø¹ÙŽÙŠÙ’Ù†ÙŽÙŠÙ’Ù‡Ø§ ومَذْبَØÙŽÙ‡Ø§
Ù…Ùنْ خَطْمÙهَا ومÙÙ†ÙŽ اللَّØÙ’ÙŠÙŽÙŠÙ’Ù†Ù Ø¨ÙØ±Ù’Ø·ÙيلÙ
ØªÙŽÙ…ÙØ±Ù‘Ù Ù…ÙØ«Ù„ÙŽ عَسÙيب٠النَّخل٠ذَا Ø®ÙØµÙŽÙ„Ù
ÙÙŠ ØºÙŽØ§Ø±ÙØ²Ù Ù„ÙŽÙ… ØªÙØ®ÙŽÙˆÙ‘ÙÙ†Ù’Ù‡Ù Ø§Ù„Ø£ÙŽØØ§Ù„يلÙ
قَنْوَاء٠ÙÙŠ ØÙŽØ±Ù‘َتَيْهَا للبَصÙير٠بÙها
عَتَقٌ Ù…ÙØ¨Ùينٌ ÙˆÙÙŠ الخَدَّيْن٠تَسْهÙيلÙ
ØªÙØ®Ù’دÙÙŠ على بَسَرَات٠وَهÙÙŠÙŽ لاØÙقَةٌ
ذَوَابÙÙ„ÙŒ مَسّÙÙ‡Ùنَّ الأرضَ تَØÙ’Ù„ÙيلÙ
سÙمْر٠العَجَايات٠يَتْرÙكْنَ الØÙŽØµÙŽÙ‰ زÙيَمَا
Ù„ÙŽÙ… ÙŠÙŽÙ‚ÙÙ‡Ùنَّ Ø±ÙØ¤ÙˆØ³ÙŽ Ø§Ù„Ø£ÙŽÙƒÙ’Ù…Ù ØªÙŽÙ†Ù’Ø¹ÙيلÙ
كَأَنَّ أَوْبَ Ø°ÙØ±ÙŽØ§Ø¹ÙŽÙŠÙ’ها إذا عَرÙقَتْ
وقَدْ تَلَÙَّعَ بالكÙور٠العَسَاقÙيلÙ
يَومَاً يَظَلّ٠بÙه٠الØÙØ±Ù’Ø¨ÙŽØ§Ø¡Ù Ù…ÙØµÙ’Ø·ÙŽØ®ÙØ¯ÙŽØ§Ù‹
كَأَنَّ ضَاØÙيَه٠بالشمس٠مَمْلÙولÙ
وقالَ للقَوْم٠ØÙŽØ§Ø¯ÙيهÙÙ… وَقَدْ جَعَلَتْ
ÙˆÙØ±Ù’Ù‚ÙŽ Ø§Ù„Ø¬ÙŽÙ†ÙŽØ§Ø¯ÙØ¨Ù ÙŠÙŽØ±Ù’ÙƒÙØ¶Ù’Ù†ÙŽ الØÙŽØµÙŽÙ‰ Ù‚ÙيلÙوا
شَدَّ النَّهَار Ø°ÙØ±ÙŽØ§Ø¹ÙŽØ§ عَيْطَل٠نَصÙÙÙ
قامَتْ Ùَجَاوَبَهَا Ù†Ùكْدٌ مَثَاكÙيلÙ
نَوَّاØÙŽØ©ÙŒ Ø±ÙØ®Ù’وَة٠الضَّبْعَيْن٠ليس لها
لَمَّا نَعَى بÙكْرَهَا النَّاعÙونَ مَعْقÙولÙ
تَÙْرÙÙŠ Ø§Ù„Ù„Ù‘ÙØ¨ÙŽØ§Ù†ÙŽ Ø¨ÙÙƒÙŽÙَّيْها ومَدْرَعÙها
Ù…ÙØ´ÙŽÙ‚Ù‘ÙŽÙ‚ÙŒ عَن تَرَاقÙيها رَعَابÙيلÙ
تَسعَى Ø§Ù„ÙˆÙØ´ÙŽØ§Ø©Ù جَنَابَيْهَا وقَوْلÙÙ‡ÙÙ…Ù
اÙنَّكَ يا ابنَ أبي سÙلْمَى لَمَقْتÙولÙ
وقالَ ÙƒÙلّ٠خَلÙيل٠كÙنْت٠آمÙÙ„ÙÙ‡Ù
لا Ø£ÙلْهÙيَنَّكَ إني عنك مَشغÙولÙ
ÙÙ‚Ùلت٠خَلّÙوا سَبيلÙÙŠ لا أبا Ù„ÙŽÙƒÙÙ…
ÙÙŽÙƒÙلّ٠ما قَدَّرَ الرَّØÙ…ÙŽÙ†Ù Ù…ÙŽÙØ¹ÙولÙ
ÙƒÙلّ٠ابْن٠أÙنْثَى واÙنْ طالَتْ سَلامَتÙÙ‡Ù
يوماً على آلَة٠ØÙŽØ¯Ù’بَاءَ Ù…ÙŽØÙ…ÙولÙ
Ø£ÙÙ†Ù’Ø¨ÙØ¦Ù’ت٠أَنَّ رسÙولَ الله٠أَوْعَدَنÙÙŠ
والعَÙْو٠عندَ رَسÙول٠الله٠مَأْمÙولÙ
وقَدْ أَتَيْت٠رَسÙولَ Ø§Ù„Ù„Ù‡Ù Ù…ÙØ¹Ù’ØªÙŽØ°ÙØ±ÙŽØ§Ù‹
ÙˆØ§Ù„Ø¹ÙØ°Ù’ر٠عندَ رَسÙول٠الله٠مَقْبÙولÙ
مَهْلا هَدَاكَ الذي أَعْطَاكَ نَاÙÙلَةَ ال
Ù‚ÙØ±Ù’آن٠Ùيها مَوَاعÙيظٌ وتَÙْصÙيلÙ
لا ØªÙŽØ£Ù’Ø®ÙØ°ÙŽÙ†Ù‘ÙÙŠ Ø¨Ø£ÙŽÙ‚Ù’ÙˆØ§Ù„Ù Ø§Ù„ÙˆÙØ´ÙŽØ§Ø©Ù ولَمْ
Ø£Ø°Ù’Ù†ÙØ¨Ù’ وقَد ÙƒÙŽØ«ÙØ±ÙŽØª ÙÙيَّ الأَقاوÙيلÙ
لَقَد Ø£ÙŽÙ‚Ùوم٠مَقَامَاً Ù„ÙŽÙˆ ÙŠÙŽÙ‚Ùوم٠بÙÙ‡Ù
أرى وأَسمَع٠ما Ù„ÙŽÙ… يَسمَع٠الÙÙيلÙ
لَظَلَّ ÙŠÙŽØ±Ù’Ø¹ÙØ¯Ù إلا أَنْ يَكونَ Ù„ÙŽÙ‡Ù
Ù…ÙÙ†ÙŽ الرَّسÙول٠بإذن٠الله٠تَنْوÙيلÙ
ØÙŽØªÙ‘ÙŽÙ‰ وَضَعْت٠يَمَيني لا Ø£ÙÙ†Ø§Ø²ÙØ¹Ù’Ù‡Ù
ÙÙŠ ÙƒÙŽÙّ٠ذÙÙŠ نَغَمَات٠قÙيلÙه٠القÙيلÙ
لَذَاكَ أَهْيَب٠عÙندي إذ Ø£ÙكَلّÙÙ…ÙÙ‡Ù
وقÙيلَ اÙنَّكَ مَنْسÙوبٌ وَمَسؤÙولÙ
Ù…ÙÙ† Ø®Ø§Ø¯ÙØ±Ù Ù…ÙÙ† Ù„ÙÙŠÙوث٠الاسْد٠مَسْكَنÙÙ‡Ù
Ù…Ùنْ بَطْن عَثَّرَ غÙيلٌ دÙونَه٠غÙيلÙ
يَغْدÙÙˆ ÙÙŽÙŠÙلْØÙÙ…Ù Ø¶ÙØ±Ù’غامَيْن٠عَيْشÙÙ‡Ùمَا
Ù„ÙŽØÙ’Ù…ÙŒ Ù…ÙÙ†ÙŽ القَوم٠مَعÙÙورٌ خَرَاديلÙ
إذا ÙŠÙØ³Ø§ÙˆÙØ±Ù Ù‚ÙØ±Ù’نَاً لا ÙŠÙŽØÙلّ٠لَهÙ
أَنْ يَتْرÙÙƒÙŽ Ø§Ù„Ù‚ÙØ±Ù’Ù†ÙŽ إلا وَهْوَ مَغلÙولÙ
Ù…ÙÙ†Ù‡Ù ØªÙŽØ¸ÙŽÙ„Ù‘Ù Ø³ÙØ¨ÙŽØ§Ø¹Ù Ø§Ù„Ø¬ÙŽÙˆÙ‘Ù Ø¶Ø§Ù…ÙØ±ÙŽØ©Ù‹
ولا تَمَشَّى بÙوَادÙيه٠الأرَاجÙيلÙ
ولا يَزَال٠بÙوَادÙيه٠أخÙÙˆ Ø«ÙÙ‚ÙŽØ©Ù
Ù…ÙØ·ÙŽØ±Ù‘ÙŽØÙŽ Ø§Ù„Ø¨ÙŽØ²Ù‘Ù ÙˆØ§Ù„Ø¯Ù‘ÙŽØ±Ù’Ø³ÙŽØ§Ù†Ù Ù…ÙŽØ£ÙƒÙولÙ
إنَّ الرَّسÙول٠لَسَيْÙÙŒ ÙŠÙØ³Ù’تَضَاء٠بÙÙ‡Ù
Ù…Ùهَنَّدٌ Ù…ÙÙ† سÙيوÙ٠الله٠مَسْلÙولÙ
ÙÙŠ ÙÙØªÙ’يَة٠مÙÙ† Ù‚ÙØ±ÙŽÙŠÙ’ش٠قالَ قائÙÙ„ÙÙ‡ÙÙ…
Ø¨ÙØ¨ÙŽØ·Ù’ن٠مَكَّةَ لمَّا أَسلَمÙوا زÙولÙوا
زالÙوا Ùما زالَ أَنْكَاسٌ ولا ÙƒÙØ´ÙÙÙŒ
عÙندَ اللقاء٠ولا Ù…Ùيلٌ مَعَازÙيلÙ
Ø´Ùمّ٠العَرَانÙين٠أَبْطَالٌ لَبÙوسÙÙ‡ÙÙ…Ù
Ù…ÙÙ† Ù†ÙŽØ³Ù’Ø¬Ù Ø¯ÙŽØ§ÙˆÙØ¯ÙŽ ÙÙÙŠ الهَيْجا سَرَابÙيلÙ
بÙيضٌ Ø³ÙŽÙˆÙŽØ§Ø¨ÙØºÙ قَد Ø´Ùكَّتْ لَهَا ØÙŽÙ„ÙŽÙ‚ÙŒ
كأنَّها ØÙŽÙ„َق٠القَÙْعاء٠مَجدÙولÙ
يَمشÙونَ مَشْيَ الجÙمَال٠الزّÙهْر٠يَعصÙÙ…ÙÙ‡ÙÙ…
ضَرْبٌ إذا عَرَّدَ السّÙود٠التَّنابÙيلÙ
لا ÙŠÙŽÙØ±ÙŽØÙونَ إذا نالَتْ رÙماØÙÙ‡ÙÙ…
قَوْمَاً ولَيسوا مَجَازÙيعَاً إذا Ù†ÙيلÙوا
لا يَقَع٠الطَّعْن٠إلا ÙÙŠ Ù†ÙØÙورÙÙ‡ÙÙ…Ù
وما Ù„ÙŽÙ‡ÙÙ… عن ØÙيَاض٠المَوت٠تَهلÙيلÙ
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البردة المباركة للإمام شر٠الدين أبي عبد الله Ù…ØÙ…د بن سعيد البوصيري
أمÙنْ ØªÙŽÙ€Ù€Ø°ÙŽÙƒÙ‘ÙØ±Ù جيران٠بــذي سَــلَمÙ
مَزَجْتَ دَمعــا جرى Ù…ÙÙ† Ù…ÙÙ‚Ù„ÙŽØ©Ù Ø¨ÙØ¯ÙŽÙ…Ù
Ø£ÙŽÙ… هَبَّت٠الريØÙ Ù…ÙÙ† تلقــاء٠كــاظÙÙ…ÙŽØ©Ù
وأومَضَ البرق٠ÙÙŠ الظَّلمـاء٠مÙÙ† Ø§ÙØ¶ÙŽÙ…Ù
Ùـما Ù„ÙØ¹ÙŽÙŠÙ†Ù€ÙŠÙƒ اÙÙ† Ù‚Ùلتَ اكْÙÙÙَـا هَمَـتَا
وما لقلبÙÙƒÙŽ اÙÙ† قلتَ اسـتَÙÙقْ ÙŠÙŽÙ‡ÙــمÙ
أيØÙŽØ³Ù€Ù€Ø¨ الصَبّ٠أنَّ Ø§Ù„ØØ¨Ù‘ÙŽ Ù…ÙنكَتÙــمٌ
ما بينَ منسَــجÙم٠منه ÙˆÙ…ÙØ¶Ù’ـطَـرÙÙ…Ù
لولا الهوى لم ØªÙØ±Ùقْ دمعـــا على Ø·ÙŽÙ„ÙÙ„Ù
ولا أَرÙقْتَ Ù„ÙــذÙكْر٠البـان٠والعَلَـمÙ
ÙكيÙÙŽ تÙنْكÙÙ€Ø±Ù ØØ¨Ø§ بعدمـا Ø´ÙŽÙ€Ù€Ù‡ÙØ¯ÙŽØª
به عليـك Ø¹ÙØ¯ÙˆÙ„٠الدمـع٠والسَّـقَمÙ
وأثبَتَ الـوَجْد٠خَـطَّي عَبْرَة٠وضَـنَى
مثلَ البَهَـار٠على خَدَّيـك والعَنَـمÙ
نَعَم سـرى طيÙÙ Ù…ÙŽÙ† أهـوى ÙـأَرَّقَنÙÙŠ
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يــا لائÙمي ÙÙŠ الهوى Ø§Ù„Ø¹ÙØ°Ù’رÙيّ٠مَعـذرَةً
Ù…ÙنّÙÙŠ اليـك ولَو أنْصَÙْـتَ Ù„ÙŽÙ… تَلÙـمÙ
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اÙنَّ Ø§Ù„Ù…ÙØÙØ¨Ù‘ÙŽ عَن٠العÙــذَّال٠ÙÙŠ صَمَـمÙ
اÙنّÙÙŠ اتَّهَمْت٠نصيØÙŽ Ø§Ù„Ø´Ù‘ÙŽÙ€ÙŠÙ’Ø¨Ù ÙÙÙŠ عَذَلÙÙŠ
والشَّـيْب٠أبعَـد٠ÙÙŠ Ù†ÙØµÙ’ØÙ عَن٠التّÙÙ‡ÙŽÙ…Ù
Ùـانَّ أمَّارَتÙÙŠ بالسـوء٠مــا اتَّعَظَت
Ù…ÙÙ† جهلÙـهَا بنذير الشَّـيْب٠والهَـرَمÙ
ولا أعَــدَّتْ Ù…ÙÙ†ÙŽ الÙÙØ¹Ù„Ù Ø§Ù„Ø¬Ù…ÙŠÙ„Ù Ù‚ÙØ±ÙŽÙ‰
ضَيÙ٠أَلَـمَّ برأسـي غيرَ Ù…ÙØØªØ´ÙـمÙ
لــو كنت٠أعلـم٠أنّÙÙŠ مــا Ø£ÙÙˆÙŽÙ‚Ù‘ÙØ±ÙÙ‡Ù
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اÙنَّ الطعـامَ ÙŠÙقوّÙÙŠ شــهوةَ النَّهÙÙ…Ù
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وراعÙهَـا وهْيَ ÙÙŠ الأعمال سـائÙمَةٌ
واÙنْ Ù‡ÙÙŠÙŽ استَØÙ’لَت٠المَرعى Ùلا ØªÙØ³ÙـمÙ
كَـم ØØ³Ù‘َــنَتْ لَـذَّةً للمرء٠قاتÙلَةً
Ù…ÙÙ† ØÙŠØ«Ù لم يَدْر٠أَنَّ السّÙمَّ ÙÙŠ الدَّسَـمÙ
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ÙˆØ§Ø³ØªÙŽÙØ±Ùغ٠الدمعَ Ù…ÙÙ† عين٠قَـد٠امْتَلأتْ
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ظَلمت٠سÙـنَّةَ Ù…ÙŽÙ† Ø£ØÙŠÙ€Ù€Ø§ الظلامَ الى
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عن Ù†ÙØ³Ùـه Ùـأراها أيَّمَـــا Ø´ÙŽÙ…ÙŽÙ…Ù
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Ù…ØÙ…دٌّ سـيد٠الكــونين٠والثقَلَـيْنÙ
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ولم ÙŠÙـدَانÙوه٠ÙÙŠ عÙلــم٠ولا كَـرَمÙ
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غَرْÙَا Ù…ÙÙ†ÙŽ Ø§Ù„Ø¨ØØ±Ù أو رَشÙَاً Ù…ÙÙ†ÙŽ الدّÙيَـمÙ
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Ù…ÙÙ† Ù†Ùقطَة٠العلم٠أو Ù…ÙÙ† شَكْلَة٠الØÙكَـمÙ
Ùَهْوَ الـــذي تَمَّ معنــاه٠وصورَتÙÙ‡Ù
ثم اصطÙÙ€Ø§Ù‡Ù ØØ¨ÙŠØ¨Ø§Ù‹ بارÙيء٠النَّسَــمÙ
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أعيـا الورى Ùَهْم٠معنــاه٠Ùليسَ ÙŠÙØ±ÙŽÙ‰
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صغيرةً وتÙÙƒÙـلّ٠الطَّـرْÙÙŽ Ù…ÙÙ† أَمَـمÙ
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قَــوْمٌ Ù†Ùيَــامٌ تَسَلَّوا عنه بـالØÙÙ„ÙÙ…Ù
Ùمَبْلَغ٠العÙــلم٠Ùيه أنــه بَشَــرٌ
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وكÙــلّ٠آي٠أتَى Ø§Ù„Ø±Ù‘ÙØ³Ù’ـل٠الكÙـرَام٠بÙهَا
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أكــرÙمْ بخَلْـق٠نبيّ٠زانَــه٠خÙÙ„Ùـقٌ
بالØÙسـن٠مشـتَمÙÙ„ÙŒ Ø¨Ø§Ù„Ø¨ÙØ´Ù’Ù€Ø±Ù Ù…ÙØªÙ‘َسÙـمÙ
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طوبى لمÙنتَشÙـق٠منـــه ومـلتَثÙـمÙ
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ظنّÙوا الØÙ…ــامَةَ وظنّÙوا العنكبوتَ على
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دَعنÙÙŠ وَوَصÙÙÙŠÙŽ آيـــات٠له ظهَرَتْ
ظهÙورَ Ù†Ù€Ø§Ø±Ù Ø§Ù„Ù‚ÙØ±ÙŽÙ‰ ليـلا على عَـلَمÙ
ÙØ§Ù„Ù€Ù€Ø¯Ù‘ÙØ±Ù يزداد٠ØÙسـناً وَهْوَ Ù…ÙنتَظÙÙ…Ù
وليس ÙŠÙŽÙ€Ù†Ù‚ÙØµÙ قَــدرَاً غيرَ Ù…ÙنتَظÙÙ…Ù
Ùمَــا تَطَـاوÙل٠آمــال٠المدÙÙŠØÙ الى
مـا Ùيـه Ù…ÙÙ† كَرَم٠الأخلاق٠والشّÙÙŠÙŽÙ…Ù
آيــات٠ØÙŽÙ‚Ù‘Ù Ù…ÙÙ†ÙŽ الرØÙ…Ù†Ù Ù…ÙØØ¯ÙŽØ«ÙŽÙ€Ù€Ø©ÙŒ
قــديمَةٌ صÙÙَة٠الموصـوÙ٠بالقÙـدَمÙ
لم تَقتَرÙÙ† بزمـــان٠وَهْيَ ØªÙØ®Ø¨ÙرÙنــا
عَن٠المَعَـــاد٠وعَن عـاد٠وعَن Ø§ÙØ±ÙŽÙ…Ù
دامَتْ لدينـا ÙÙØ§Ù‚َتْ ÙƒÙــلَّ Ù…ÙØ¹Ø¬ÙزَةÙ
Ù…ÙÙ†ÙŽ النَّبيينَ Ø§ÙØ° جــاءَتْ ولَم تَـدÙÙ…Ù
Ù…ÙØÙŽÙƒÙ‘ÙŽÙ€Ù…ÙŽØ§ØªÙŒ Ùمــا ØªÙØ¨Ù‚Ùينَ Ù…ÙÙ† Ø´ÙـبَهÙ
لــذي Ø´Ùـقَاق٠وما تَبغÙينَ Ù…ÙÙ† ØÙÙƒÙŽÙ…Ù
ما ØÙÙˆØ±ÙØ¨ÙŽØª قَطّ٠الا عــادَ Ù…ÙÙ† ØÙŽØ±ÙŽØ¨Ù
أَعـدَى الأعـادÙÙŠ اليها Ù…ÙلقÙÙŠÙŽ السَّلَمÙ
رَدَّتْ بلاغَتÙهَــا دَعوى Ù…ÙØ¹Ø§Ø±ÙضÙهَـا
رَدَّ الغَيÙور٠يَـدَ الجــانÙÙŠ عَن الØÙرَمÙ
لها Ù…ÙŽØ¹ÙŽÙ€Ù€Ø§Ù†Ù ÙƒÙŽÙ…ÙˆÙ’Ø¬Ù Ø§Ù„Ø¨ØØ±Ù ÙÙŠ مَـدَدÙ
ÙˆÙَـوقَ جَوهَرÙÙ‡Ù ÙÙŠ الØÙسـن٠والقÙÙŠÙŽÙ…Ù
Ùَمَـا تÙـعَدّ٠ولا ØªÙØÙ€ØµÙŽÙ‰ Ø¹Ø¬Ø§Ø¦ÙØ¨Ùهَـا
ولا ØªÙØ³ÙŽÙ€Ø§Ù…٠على الاÙكثــار٠بالسَّأَمÙ
قَرَّتْ بَهـا عين٠قارÙيها ÙÙ‚Ùلت٠لــه
لقـد ظَÙÙـرتَ بØÙŽØ¨Ù’ـل٠الله ÙـاعتَصÙÙ…Ù
كــأنَّها الØÙˆØ¶Ù ØªÙŽØ¨ÙŠÙŽØ¶Ù‘Ù Ø§Ù„ÙˆÙØ¬Ùوه٠بÙـهÙ
Ù…ÙÙ†ÙŽ Ø§Ù„Ø¹ÙØµÙŽØ§Ø©Ù وقَــد جاؤÙوه٠كالØÙمَـمÙ
ÙˆÙƒÙ€Ø§Ù„ØµÙ‘ÙØ±Ø§Ø·Ù وكـالميزان٠مَعدَلَــةً
ÙØ§Ù„Ù‚ÙØ³Ø·Ù Ù…ÙÙ† غيرÙهَا ÙÙŠ النـاس٠لم ÙŠÙŽÙ‚ÙÙ…Ù
لا تَعجَبَنْ Ù„ÙØÙŽØ³Ùـود٠راØÙŽ ÙŠÙÙ†ÙƒÙØ±Ùهَــا
تجاهÙلا وَهْـوَ عـين٠الØÙ€Ø§Ø°Ùق٠الÙÙŽÙ‡ÙÙ…Ù
قد تÙÙ†ÙƒÙØ±Ù العين٠ضَوْءَ الشمس٠مÙÙ† رَمَدÙ
ويÙÙ†ÙƒÙØ±Ù الÙÙŽÙ…ÙŽ طعمَ المـاء٠مÙÙ† سَــقَمÙ
يـا خيرَ Ù…ÙŽÙ† يَمَّمَ العـاÙÙونَ سـاØÙŽØªÙŽÙ‡Ù
سعيَــا ÙˆÙَوقَ Ù…ÙØªÙون٠الأَيْنÙÙ‚Ù Ø§Ù„Ø±Ù‘ÙØ³ÙـمÙ
ومَن Ù‡Ùــوَ Ø§Ù„Ø¢ÙŠÙ€Ø©Ù Ø§Ù„ÙƒÙØ¨Ø±ÙŽÙ‰ Ù„Ù…ÙØ¹ØªÙŽØ¨ÙـرÙ
ومَن Ù‡Ùـوَ Ø§Ù„Ù†Ù‘ÙØ¹Ù…ÙŽÙ€Ù€Ø©Ù Ø§Ù„Ø¹ÙØ¸Ù…ÙŽÙ‰ Ù„ÙÙ…ÙØºØªÙŽÙ†ÙÙ…Ù
سَرَيتَ Ù…ÙÙ† ØÙŽÙ€Ø±ÙŽÙ…٠ليــلا الى ØÙŽØ±ÙŽÙ…Ù
كما سَـرَى البَدر٠ÙÙŠ داج٠مÙÙ†ÙŽ الظّÙÙ„ÙŽÙ…Ù
ÙˆØ¨ÙØªÙ‘ÙŽ ترقَى الى أن Ù†Ùلـتَ مَنزÙلَــةً
Ù…ÙÙ† قابَ قوسَـيْن٠لم ØªÙØ¯Ø±ÙŽÙƒÙ’ ولَم تÙـرَمÙ
وقَـدَّمَتْكَ جميع٠الأنبيـاء٠بهـــا
ÙˆØ§Ù„Ø±Ù‘ÙØ³Ù’ـل٠تقديمَ مخـدوم٠على خَـدَمÙ
وأنتَ تَختَرÙق٠الســبعَ Ø§Ù„Ø·Ù‘ÙØ¨ÙŽØ§Ù‚ÙŽ بهم
ÙÙŠ Ù…ÙŽÙˆÙƒÙØ¨Ù ÙƒÙنتَ Ùيـه صاØÙبَ العَـلَمÙ
ØØªÙ‰ اذا لم تدَعْ شَــأْوَاً Ù„Ù…ÙØ³Ù€Ù€ØªÙŽØ¨ÙÙ‚Ù
Ù…ÙÙ†ÙŽ الـــدّÙÙ†Ùوّ٠ولا مَرقَىً Ù„Ù…ÙØ³Ù€Ù€ØªÙŽÙ†ÙÙ…Ù
خَÙَضْتَ ÙƒÙــلَّ مَقَام٠بالاضـاÙÙŽØ©Ù Ø§ÙØ°
Ù†ÙودÙيتَ Ø¨Ø§Ù„Ù€Ø±Ù‘ÙŽÙØ¹Ù مثلَ المÙÙØ±ÙŽØ¯Ù العَــلَمÙ
كيما تَÙÙوزَ بÙÙˆÙŽØµÙ’Ù€Ù€Ù„Ù Ø£ÙŠÙ‘Ù Ù…ÙØ³Ù€Ù€ØªÙŽØªÙرÙ
عَن٠العÙيــون وسÙـــرّ٠أيّ٠مÙكتَتÙÙ…Ù
ÙÙŽØÙزتَ ÙƒÙــلَّ Ùَخَار٠غيرَ Ù…ÙØ´Ù€ØªÙŽØ±ÙŽÙƒÙ
ÙˆØ¬ÙØ²Ù’تَ ÙƒÙــلَّ مَقَــام٠غيرَ Ù…ÙØ²Ø¯ÙŽØÙŽÙ…Ù
وجَـلَّ Ù…Ùقـدَار٠مـا ÙˆÙلّÙيتَ Ù…ÙÙ† Ø±ÙØªÙŽØ¨Ù
وعَزَّ Ø§ÙØ¯Ø±Ø§ÙƒÙ مــا Ø£ÙولÙيتَ Ù…ÙÙ† Ù†ÙØ¹ÙŽÙ€Ù€Ù…Ù
Ø¨ÙØ´Ù€Ø±ÙŽÙ‰ لنا مَعشَـرَ الاسـلام٠اÙنَّ لنا
Ù…ÙÙ†ÙŽ العÙنَايَـة٠رÙكنَــاً غيرَ منهَــدÙÙ…Ù
لمَّـا دَعَى الله٠داعينــا لطــاعَتÙÙ‡Ù
Ø¨Ù€Ø£ÙƒØ±Ù…Ù Ø§Ù„Ø±Ù‘ÙØ³Ù’Ù„Ù ÙƒÙنَّـا أكـرَمَ الأÙمَـمÙ
راعَتْ قلوبَ العÙـدَا Ø£Ù†Ø¨Ù€Ù€Ù€Ø§Ø¡Ù Ø¨ÙØ¹Ø«ÙŽØªÙÙ‡Ù
كَنَبـأَة٠أَجْÙَلَتْ غÙÙْــلا Ù…ÙÙ†ÙŽ الغَنَـمÙ
مـا زالَ يلقــاهÙÙ…Ù ÙÙŠ ÙƒÙÙ€Ù„Ù‘Ù Ù…ÙØ¹ØªÙŽØ±ÙŽÙƒÙ
ØØªÙ‰ ØÙŽÙƒÙŽÙˆÙ’ا بالقَنَـا Ù„ÙŽØÙ…َا على وَضَـمÙ
وَدّÙوا الÙÙØ±ÙŽØ§Ø±ÙŽ ÙكــادÙوا ÙŠÙŽØºØ¨ÙØ·Ùونَ بـه
أشـلاءَ شـالَتْ مَعَ العÙقبَـان٠والرَّخَمÙ
تَمضÙÙŠ الليـالي ولا يَدرÙونَ Ø¹ÙØ¯Ù‘َتَهَـا
ما لم تَكÙÙ† Ù…ÙÙ† ليــالÙÙŠ Ø§Ù„Ø£ÙØ´Ù‡Ùر٠الØÙـرÙÙ…Ù
كـأنَّمَا الدّÙين٠ضَيْÙÙŒ ØÙŽÙ„Ù‘ÙŽ سـاØÙŽØªÙŽÙ‡ÙÙ…
بكÙــلّ٠قَرْم٠الى Ù„ÙŽØÙ…٠العÙــدَا قَـرÙÙ…Ù
يَجÙـرّ٠بØÙ€Ø±ÙŽ Ø®Ù…ÙŠØ³Ù Ùَوقَ Ø³Ù€Ù€Ø§Ø¨ÙØÙŽØ©Ù
يـرمي بمَوج٠من الأبطــال٠ملتَـطÙÙ…Ù
Ù…ÙÙ† ÙƒÙÙ€Ù€Ù„Ù‘Ù Ù…Ù†Ù€ØªÙŽØ¯ÙØ¨Ù لله Ù…ÙØØªÙŽØ³ÙـبÙ
يَسـطÙÙˆ Ø¨Ù…ÙØ³Ù€ØªÙŽØ£ØµÙل٠للكÙÙØ±Ù Ù…ÙØµØ·ÙŽÙ€Ù„ÙÙ…Ù
ØØªÙ‰ غَدَتْ Ù…Ùلَّة٠الاسـلام٠وَهْيَ بهـم
Ù…ÙÙ† Ø¨ÙŽØ¹Ù€Ù€Ø¯Ù ØºÙØ±Ø¨ÙŽØªÙهَا موصولَةَ الرَّØÙـمÙ
Ù…ÙŽÙƒÙولَـةً أبـدَاً منهـم بÙـخَير٠أَبÙ
وخير٠بَعـل٠Ùــلم تَيْتَـمْ ولم تَئÙـمÙ
Ù‡Ùم٠الجبـال٠Ùَسَـلْ عنهÙÙ… Ù…ÙØµÙŽØ§Ø¯ÙÙ…ÙŽÙ‡ÙÙ…
مــاذا Ù„ÙŽÙ‚ÙÙŠ منهم ÙÙŠ ÙƒÙÙ€Ù„Ù‘Ù Ù…ÙØµØ·ÙŽØ¯ÙŽÙ…Ù
وَسَـلْ ØÙنَيْنَاً وَسَـلْ بَدْرَاً وَسَلْ Ø£ÙØÙØ¯ÙŽØ§
ÙÙØµÙ€ÙˆÙ„Ù ØÙŽØªÙ’Ù٠لَهم أدهى Ù…ÙÙ†ÙŽ الوَخَمÙ
Ø§Ù„Ù…ÙØµØ¯ÙرÙÙŠ البÙيض٠ØÙمرَاً بعد ما وَرَدَتْ
Ù…ÙÙ†ÙŽ العÙــدَا ÙƒÙلَّ Ù…ÙØ³Ù’وَدّ٠مÙÙ† الّÙلمَـمÙ
ÙˆØ§Ù„ÙƒØ§ØªÙØ¨ÙŠÙ†ÙŽ Ø¨ÙØ³Ùــمر٠الخَطّ٠ما تَرَكَتْ
أقــلامÙÙ‡Ùمْ ØÙŽØ±Ù’ÙÙŽ Ø¬ÙØ³Ù…٠غيرَ Ù…ÙنعَجÙÙ…Ù
شـاكÙÙŠ السـلاØÙ لهم سÙيمَى تÙÙ…ÙŽÙŠÙ‘ÙØ²ÙÙ‡ÙÙ…
والوَرْد٠يمتـاز٠بالسّÙيمَى عَن٠السَّـلَمÙ
تÙهدÙÙŠ اليـكَ رياØÙ النَّصر٠نَشْـرَهÙÙ…Ù
ÙØªÙŽØØ³ÙØ¨Ù الزَّهرَ ÙÙŠ الأكمام٠كÙلَّ ÙƒÙŽÙ…ÙÙŠ
كــأنَّهÙÙ… ÙÙŠ ظÙÙ‡ÙˆØ±Ù Ø§Ù„Ø®ÙŽÙŠÙ’Ù„Ù Ù†ÙŽØ¨Ù’ØªÙ Ø±ÙØ¨ÙŽÙ€Ø§Ù‹
Ù…ÙÙ† شَـدَّة٠الØÙŽØ²Ù’م٠لا Ù…ÙÙ† شـدَّة٠الØÙزÙÙ…Ù
طارَتْ Ù‚Ù„ÙˆØ¨Ù Ø§Ù„Ø¹ÙØ¯ÙŽØ§ Ù…ÙÙ† بأسÙـهÙÙ… Ùَرَقَاً
Ùمـا تÙÙ€ÙَرّÙق٠بين البَهْـم٠والبÙهَـمÙ
ومَن تَـكÙÙ† Ø¨Ø±Ø³Ù€ÙˆÙ„Ù Ø§Ù„Ù„Ù‡Ù Ù†ÙØµØ±ÙŽØªÙـهÙ
اÙÙ† ØªÙŽÙ„Ù’Ù‚ÙŽÙ‡Ù Ø§Ù„Ø£ÙØ³Ù’ـد٠ÙÙŠ آجــامÙهَا تَجÙÙ…Ù
ولَن تَــرى Ù…ÙÙ† ÙˆÙŽÙ„Ùيّ٠غيرَ منتَصÙـرÙ
بÙــه٠ولا Ù…ÙÙ† عَــدÙوّ٠غيرَ Ù…ÙنعَجÙÙ…Ù
Ø£ÙŽØÙŽÙ€Ù€Ù„Ù‘ÙŽ Ø£Ùمَّتَـه٠ÙÙŠ ØÙـرْز٠مÙلَّتÙــهÙ
كالليْث٠ØÙŽÙ„Ù‘ÙŽ مَعَ الأشـبال٠ÙÙÙŠ أَجَمÙ
كَـم جَدَّلَتْ كَـلÙمَات٠الله Ù…ÙÙ† جَدَلÙ
Ùيه وكـم خَصَمَ Ø§Ù„Ø¨ÙØ±Ù‡Ø§Ù†Ù Ù…ÙÙ† خَصÙÙ…Ù
ÙƒÙــاكَ بـالعلم٠ÙÙŠ الأÙمّÙÙŠÙ‘Ù Ù…ÙØ¹Ø¬ÙŽØ²ÙŽØ©Ù‹
ÙÙŠ الجاهـلية٠والتــأديبَ ÙÙŠ Ø§Ù„ÙŠÙØªÙÙ…Ù
خَدَمْتÙه٠بمديــØÙ أســتَقÙيل٠بÙـهÙ
ذÙنوبَ عÙمْر مَضَى ÙÙŠ Ø§Ù„Ø´Ù‘ÙØ¹Ø±Ù ÙˆØ§Ù„Ø®ÙØ¯ÙŽÙ…Ù
Ø§ÙØ° قَـلَّدَانÙÙŠÙŽ ما ØªÙØ®Ø´ÙŽÙ€Ù‰ Ø¹Ù€ÙˆØ§Ù‚ÙØ¨ÙـهÙ
كــأنني بÙÙ‡Ùــمَا هَدْيٌ Ù…ÙÙ†ÙŽ النَّعَمÙ
أَطَعت٠غَيَّ Ø§Ù„ØµÙ‘ÙØ¨ÙŽØ§ ÙÙŠ Ø§Ù„ØØ§Ù„َتَيْن٠ومــا
ØÙŽØµÙŽÙ„ت٠الا على الآثـام٠والنَّـدَمÙ
Ùيـا خَسَــارَةَ Ù†ÙŽÙْس٠ÙÙŠ ØªÙØ¬ÙŽØ§Ø±ÙŽØªÙهَـا
Ù„ÙŽÙ… تَشتَر٠الدّÙينَ بـالدنيا ولم تَسÙـمÙ
ومَن يَبÙــعْ آجÙـلا منه بـعاجÙÙ„ÙـهÙ
بÙينَ لـه الغَبْن٠ÙÙŠ بَيْـع٠وÙÙŠ سَـلَمÙ
اÙنْ آت٠ذَنْبَـاً Ùمــا عَهدÙÙŠ بمÙÙ†ØªÙŽÙ‚ÙØ¶Ù
Ù…ÙÙ†ÙŽ النَّبÙيّ٠ولا ØÙŽØ¨Ù€Ù„ÙÙŠ بمÙنصَـــرÙÙ…Ù
ÙـــاÙنَّ لي ذÙمَّةً منــه بتَسـمÙيَتÙÙŠ
Ù…ÙØÙ…Ù‘ÙŽØ¯ÙŽØ§Ù‹ وهÙÙˆÙŽ أوÙÙŽÙ‰ الخلق٠بــالذّÙÙ…ÙŽÙ…Ù
اÙنْ لم يكÙـن ÙÙŠ مَعَـادÙÙŠ Ø¢Ø®ÙØ°ÙŽØ§Ù‹ بÙيَدÙÙŠ
Ùَضْلا والا ÙÙŽÙ‚Ùــلْ يــا زَلَّةَ القَدَمÙ
ØØ§Ø´Ù€Ù€Ø§Ù‡Ù أنْ ÙŠÙŽØÙ’رÙÙ…ÙŽ الرَّاجÙÙŠ مَكَارÙÙ…ÙŽÙ‡Ù
أو ÙŠÙŽØ±Ø¬ÙØ¹ÙŽ Ø§Ù„Ø¬Ù€Ù€Ø§Ø±Ù Ù…Ù†Ù‡ غيرَ Ù…ÙØÙ€ØªÙŽØ±ÙŽÙ…Ù
ومÙنذ٠أَلزَمْت٠أÙكَـــارÙÙŠ Ù…ÙŽØ¯ÙŽØ§Ø¦ÙØÙŽÙ‡Ù
وجَدْتÙـه٠لخَلاصÙÙŠ خــيرَ Ù…ÙلتَـزÙÙ…Ù
ولَن ÙŠÙŽÙÙوتَ الغÙÙ†ÙŽÙ‰ منه يَــدَاً ØªÙŽØ±ÙØ¨ÙŽØªÙ’
اÙنَّ الØÙŽÙŠÙŽÙ€Ø§ ÙŠÙÙ†Ù’Ø¨ÙØªÙ الأزهارَ ÙÙŠ الأَكَـمÙ
ولَم Ø£ÙØ±Ùدْ زَهرَةَ الدنيـا التي اقتَطَÙَتْ
يَــدَا زÙهَيْر٠بمـا أثنَى على هَـرÙÙ…Ù
يــا أكرَمَ الخلق٠ما لي مَن ألوذ٠به
سÙـوَاكَ عÙنـدَ ØÙÙ„ÙˆÙ„Ù Ø§Ù„ØØ§Ø¯Ùث٠العَمÙÙ…Ù
ولَن يَضÙيقَ رسـولَ الله٠جاهÙÙƒÙŽ بي
اذا الكريم٠تَجَلَّى بــاسم٠مÙنتَقÙـمÙ
يا Ù†ÙŽÙْـس٠لا تَقنَطÙÙŠ Ù…ÙÙ† زَلَّة٠عَظÙمَتْ
اÙنَّ Ø§Ù„ÙƒÙŽØ¨ÙŽÙ€Ø§Ø¦ÙØ±ÙŽ ÙÙŠ الغÙÙØ±ÙŽØ§Ù†Ù كـالَّلمَـمÙ
لعَـلَّ رَØÙ…َةَ رَبّÙÙŠ ØÙŠÙ†ÙŽ ÙŠÙŽÙ‚Ø³ÙــمÙهَا
تَأتÙÙŠ على ØÙŽØ³ÙŽØ¨Ù Ø§Ù„Ø¹ÙØµÙŠÙŽØ§Ù†Ù ÙÙŠ Ø§Ù„Ù‚ÙØ³ÙŽÙ…Ù
يا رَبّ٠واجعَلْ رجائÙÙŠ غيرَ Ù…ÙÙ†Ø¹ÙŽÙƒÙØ³Ù
لَدَيْـكَ واجعلْ ØÙسَابÙÙŠ غيرَ Ù…ÙنخَرÙÙ…Ù
والطÙÙÙ’ بعَبدÙÙƒÙŽ ÙÙŠ الدَّارَين٠اÙنَّ لَـهÙ
صَبرَاً مَتَى تَـدعÙه٠الأهـوال٠ينهَزÙÙ…Ù
وائذَنْ Ù„ÙØ³ÙØÙ’ب٠صلاة٠منك دائÙÙ…ÙŽØ©Ù
عـلى النبÙيّ٠بÙÙ…Ùنْهَــلّ٠ومÙنسَـجÙÙ…
ما رَنَّØÙŽØªÙ’ عَذَبَات٠البَان٠رَيØÙ صَبَـا
وأَطرَبَ العÙيسَ ØØ§Ø¯ÙÙŠ العÙيس٠بالنَّغَمÙ
Ø«Ùمَّ Ø§Ù„Ø±Ù‘ÙØ¶ÙŽÙ€Ø§ عَن أبي بَكر٠وعَن عÙمَرَ
وعَن عَلÙيّ٠وعَن عثمـانَ ذÙÙŠ الكَرَمÙ
ÙˆØ§Ù„Ø¢Ù„Ù ÙˆØ§Ù„ØµÙ‘ÙŽØØ¨Ù Ø«Ùمَّ Ø§Ù„ØªÙ‘ÙŽØ§Ø¨ÙØ¹Ùينَ ÙÙŽÙ‡Ùـمْ
أهل٠التّÙÙ‚ÙŽÙ‰ والنَّقَى والØÙلْم٠والكَـرَمÙ
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Originally posted by rudy:-------------------------------------------------excuse me! bro! vitor n dh the rest of them! cant hold a candle to folks like the sayid, cantar ibin shadad, nakruum, langston hughes... etc.,r u an ario cookie!! blk outside white inside!! whatta load of crab!!اني انزه عن Ù†ÙØ³ÙŠ Ù…Ù† جوابكم
كما انزه عن ضرب الكلاب يدي
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Spurred on by a desire to be percieved as "progressive thinkers", many nomads have taken an approach that is worse than ineffectual. Indeed, such approaches are ultimately destructive as they induce save trepidation; unpragmatic approaches are myopic, because no solutions can be derived therefrom. Prognosticators of that ilk, oftentimes, foreshadow worst case scenarios, thereby removing a much needed band-aid from an already deeply superficial Somali pysche.
With Salaams
PK
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The Exile's Choice by Victor Hugo
Since justice slumbers in the abysm,
Since the crime's crowned with despotism,
Since all most upright souls are smitten,
Since proudest souls are bowed for shame,
Since on the walls in lines of flame
My country's dark dishonour's written;
O grand Republic of our sires,
Pantheon filled with sacred fires,
In the free azure golden dome,
Temple with shades immortal thronged!
Since thus thy glory they have wronged,
With "Empire" staining Freedom's home;
Since in my country each soul born
Is base; since there are laughed to scorn
The true, the pure, the great, the brave,
The indignant eyes of history,
Honour, law, right, and liberty,
And those, alas! within the grave:
Solitude, exile ! I love them !
Sorrow, be thou my diadem !
Poverty love I, -- for 't is pride !
My rugged home winds beat upon;
And even that awful Statue wan
Aye seated silent by my side.
I love the woe that proves me strong;
That shadow of fate which all ye throng,
O ye to whom high hearts aye bow, --
Faith, Virtue veiled, stern Dignity,
And thou, proud Exile, Liberty,
And, nobler yet, Devotion, thou!
I love this islet lonely, bold, --
Jersey, whereover England's old
Free banner doth the storm-blast brave;
Yon darkling ocean's ebb and flow,
Its vessels, each a wandering plough,
Whose mystic furrow is the wave.
I love thy gull, with snowy wing
In pearls to the wind blithe scattering,
O ocean vast, thy sunny spray;
Who darts beneath hugh billows gaping,
Soon from those monstrous throats escaping
As a soul from sorrow flits away!
I love the rock, -- how solemn, stern !
Thence hearkening aye the plaint eterne
On the wild air around me shed,
Ever the sullen night outpours,
Of waves that sob on sombre shores,
Of mothers mourning children dead!
Postscript By God, if only one could read Victor Hugo in his mother tongue (french), he is, arguably , the master literary genuise, sidelining such greats as Shakespeare, Dante, Homer.
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Indeed, Islaan Maxamed was the one wisest of Puntland Elders. His experience and wisdom will be greatly missed. Ilaahey Ha u naxariisto. Aamiin.
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Forget the english rules, it is English speaking world denying people of their name and holding them hostage by calling whatever they like and not closely consulting the people concerned. Look at the Cities [Mumbai = Bombay]and even countries [Myanmar = Burma]they gave names of their own.So you think we ought to forget the "english rules" and perhaps substitute sentiment in its place? Disputes with pertinicous men , who engage in an argument from affection, out of a spirit of opposition, are, of all others, the most irksome, good Aniga. Both Somali and Somalian are english words (review the Oxford Dictionary, American Heritage Dictionary, Websters Dictionary etc.), which can be used as nouns. Thusly, the fulmination, as it were, against the usage of the word Somalian is misplaced. I suppose Somalis will never vaccillate to ululate against the flimsiest of matters. Oh, how accurate is the description: Somalians, the ever-baying species!
Perhaps most Somalis would feel wronged and mocked if they be called "Somalians". However, the emotions of Somalians does not play a role in formative linguistics; some Somalis(i.e. myself) are indifferent, much less offended, when they are called Somalians, because the word Somalian
A) only has a denotation and not a connotation
B)it is semantically healthy
C) it is in accordance with the rules of syntax
The argument that Somalis find the word Somalian to be a misnomer is, at best, subjective and not objective. A storm you shall find in subjectivity; an oasis, in objectivity.
Do you want to conduct surveys, interviews, and the like (i.e. proper research) to ascertain whether the majority of Somalis dislike the word Somalian? Should such you do, pirthee, do query them as to the rationale of their distaste of the word Somalian. Finally, have you any objective argument as to why the word "Somalian" is a misnomer. Now, you see, the argument that, "most somalis do not like to be referred to as Somalians" is subjective, because
1. Many of my somali acquaintences refer to themseleves as Somalians. In fact, at times, even I refer to myself as a Somalian
2. People's sentiments, however volatile and misplaced, need not conform to linguistic principles.
3. If the word does not have a connotation, then one cannot object to its employment.
Ah, what obfuscation arises when language goes on holiday, said the seasoned linguist.
With Salaams
PK
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Hello Folks,
This is an old reply
To say that the word "Somalian", if it be referred to a person from Somalia, is a misnomer, betrays a gross ignorance of the english language. The word Somalian is, in fact, a standard or formal english word, which is to be found in most english lexicons. The word Somalian can be used either as an adjective (i.e somalian food is a delicacy) or as a noun (i.e. He is a Somalian ).
In the english language, the latin suffixes ian and an signify "belonging to" or "relating to"; thusly it is often used to indicate and describe a person who comes from a particular place. For instance, someone who resides in the city of Toronto would be called a Torontonian. Needless to say, the afore-mentioned suffix has other uses, but that is not the cardinal concern herein.
It is perchance true that the noun, Somali , is more common than the use of the noun, Somalian; however, both nouns are acceptable under the rules of Syntax.
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Originally posted by NGONGE:No comment on the rationality or message of either. The poetic agility alone is worth my time.Fair enough sxb.
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Aaheey, waa iska caadi. Internetka wuxuu belo ku dhigay dadkani oo kale. Koleey ama waa ciyaal ama cawaan. Dadyowgan moodaya in "controversy" miro wanaagsan ka dhalanayo wey aqoon gaabyihiin. Diwinkii sxb, sowdigii lahaa mulxid baan ahay ma durbaba islaam baad noqotay, waaba yaabee. Dee anigu iyo mulxidiintu waynu is af naqaan waayo in badan baan la dooday oo waxaana igaga baxay in mabda'oodu aheyn mid caqli ama cilmiba ku saleeysan, walluusan u aheyn. Thread cusub baan Inshaallaahu u furayaa.
It is interesting to note that the factor of faith plays just as important a role in theism as it does in atheism. Thusly, some philosophers oftentimes wed themselves to agnosticism, which, of course, engenders existential complications of its own.
With Salaams
PK
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I came,
Not knowing
My feet saw the way,
And I walked there,
And I shall continue
Whether I so desire or not. How did I come?
How see the path?
I know not.
Old or new,
Is this existence ?
Am I free
Or fettered?
Do I lead myself
Or am I led?
I wish I knew.
I do not.
And my path What is it? Long or short?
Am I ascending or descending
And sinking deeper ?
Is it I who travel
Along this path?
Or are we two stopped
And time that moves?
I do not know.
Would that I knew!
While in the safe and unseen
Did I know, think you? Think you
That before I was born a man
I was nothing
Or was I something?
Is there an answer to this riddle?
Or must it be forever
unsolved?
I do not know;
And why I do not know
I know not.
The Sea
I asked the sea,
Do I come from you?
Is it true
What some say
Of you and me?
Or is it a lie?
The waves laughed
And called:
I do not know.
Sea,
How many centuries
Have passed over you?
Does the shore know
It is kneeling before you?
And the rivers, do they know
They are rushing back to you?
Whence did they come?
What was it the angry waves said?
I do not know.
Sea,
You send the clouds
Which water land and trees.
We ate you
And said
We ate fruit.
We drank of you
And said
We drank the rain.
Is this true or false ?
I don't know.
Sea,
I asked the clouds
If they remembered your sands,
The leafy trees,
Your kindly rains,
And the pearls
Their birthplace.
Together I heard them say:
I don't know.
The waves dance.
Yet in your depths
A ceaseless war is waged.
There you made fish And ravenous whale.
To your bosom
You have gathered Life and death;
Are you cradle or tomb?
I do not know.
How many a lad and maid, Like Leyla
And ibn-ul-Mullawah,
Spent hours on your shore,
Listening and confessing In ecstatic strains
Their love.
Is the sound of the waves
A lost secret?
I don't know.
How many kings at night Built pleasure domes
Beside you!. Then morning came.And found nothing but mist. Will they return, these kings? Are they deep in the sand? The sand said: I do not know
In you, sea,
Shellfish and sand.
Shadow nor mind have you.
And I have both.
Why should I die?
And you live?
I do not know.
Oh, book of time,
Has time past or future?
I am in time
As a small boat
On a boundless sea.
Have I no goal?
Has time?
Oh, for knowledge!
But how?
I do not know.
Sea,
In my breast
Are many secrets
A veil fell over .
And I am the veil.
The nearer I come,
The farther away I am.
When I seem
About to understand,
I do not.
I am a sea, too,
Whose shores are yours,
The unknown tomorrow
And yesterday.
And you and I
Are but a drop
In the fathomless deep.
Don't ask
What is tomorrow,
What is yesterday.
I know not.
In The Monastery
I was told
In the monastery are people
Who understood the mystery of life.
Yet there I found nothing But stagnant minds
And corpse-like hearts
Where desire was worn out.
I am not blind. Are others?
I don't know.
It has been said
That those best acquainted with life's secrets
Are the hermitage dwellers.
I say, if this saying be true,
Then the secret is commonly known.
Strange, how veiled eyes
Can see the light
While the unveiled
Cannot.
I do not know.
I entered the monastery To question the monks Only to find them
As bewildered and amazed
As I am myself.
Despair Overcame them
And found them submissive.
Lo, on the door
Is written:
I do not know.
Strange it is
That the recluse ,
The all-knowing one,
Should abandon mankind
When among them
Is the beauty of God
For which he went
Searching in the desert;
What found he there,
Water or mirage?
I do not know.
Recluse,
How often have you disputed the truth.
Had God intended
When He made you
That you should not love things beautiful,
He would have created you
Without heart or soul.
Then is it evil what you are doing?
He said:
I do not know.
Fugitive,
It is disgrace to run away.
Surely no good will come
Of what you are doing ,
Even to the wilderness.
You are guilty,
A criminal
With no reason for revenge .
Shall God approve
Or forgive?
I do not know.
The non arabic readers shall be appeased!
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The following poem by Elia Abu Madi, a heavy weight poet, remains a classic poem in arabic literature. The poet, a christian lebanese, attired philosophical queries in a robe both beautous and euphonious. Islamic scholars of various camps of articulation penned numerous rebuttals to this classic poem. Notiwthstanding the irreligous implications of this poem, Elia stated: " My poem was to meant to stimulate Human Beings to reflect as to the reality of the universe; it is a tragedy to sink whilst on top of the ship of rationality; more tragic, still, is it to fall whilst riding the donkey of dogmatism " It is far better for one to have false conceptions in sofar as such conceptions are founded on logic; true conceptions, should they be reached by irrational means are, in truth, dangerous. Needless to say, pure reason cannot be false, rather the application thereof can be amiss.
الطلاسم
جئت لا أعلم من اين ، ولكني أتيت
ولقد أبصرت قدامي طريقا Ùمشيت
وسأبقى ماشيا ان شئت هذا أم أبيت
كي٠جئت؟ كي٠أبصرت طريقي؟
لست أدري!
أجديد أم قديم أنا ÙÙŠ هذا الوجود
هل انا ØØ± طليق أم أسير ÙÙŠ قيود
هل أنا قائد Ù†ÙØ³ÙŠ ÙÙŠ ØÙŠØ§ØªÙŠ Ø£Ù… مقود
أتمنى أنني أدري ولكن..
لست أدري!
***
Ø§Ù„Ø¨ØØ±:
قد سألت Ø§Ù„Ø¨ØØ± يوما هل أنا ÙŠØ§Ø¨ØØ±Ù…نكا؟
هل صØÙŠØ مارواه بعضهم عني وعنكا؟
أم ترى مازعموا زوراً وبهتانا واÙكا؟
ضØÙƒØª أمواجه مني وقالت:
لست أدري!
أنت ÙŠØ§Ø¨ØØ± أسير أه ما أعظم أسرك
أنت مثلي أيها الجبار لا تملك أمرك
أشبهت ØØ§Ù„Ùƒ ØØ§Ù„ÙŠ ÙˆØÙƒÙ‰ عذري عذرك
Ùمتــى أنــجــو من الأسر وتنجو؟
لست أدري !
قد سألت Ø§Ù„Ø³ØØ¨ ÙÙŠ Ø§Ù„Ø£ÙØ§Ù‚ هل تذكر رملك
وسألت الشجر المورق هل ÙŠØ¹Ø±Ù ÙØ¶Ù„Ùƒ
وسألت الدر ÙÙŠ الأعناق هل تذكر أصلك
وكأني خلتها قالت جميعا:
لست أدري !
يرقص الموج ÙˆÙÙŠ قاعك ØØ±Ø¨ لن تزولا
تخلق الأسماك لكن تخلق الØÙˆØª الأكولا
قد جمعت الموت ÙÙŠ صدرك والعيش الجميلا
ليت شعري أنت مهد أم Ø¶Ø±ÙŠØØŸ..
لست أدري !
كم ÙØªØ§Ø© مثل ليلى ÙˆÙØªÙ‰ كأبن الملوØ
أنÙقا الساعات ÙÙŠ الشاطيء، تشكو وهو يشرØ
كلما ØØ¯Ø« أصغ٠واذا قالت ترنØ
Ø£ØÙي٠الموج سر ضيعاه ØŸ
لست أدري !
Ùيك مثلي أيها الجبار أصدا٠ورمل
انما أنت بلا ظل ولي ÙÙŠ الأرض ظل
انما انت بلا عقل ÙˆÙ„ÙŠØŒÙŠØ§Ø¨ØØ±ØŒØ¹Ù‚Ù„
Ùلماذا ،ياترى ØŒ أمضي وتبقى ØŸ..
لست أدري!
ان ÙÙŠ صدري، ÙŠØ§Ø¨ØØ±ØŒ لأسرارا عجابا
نزل الستر٠عليها وأنا كنت Ø§Ù„ØØ¬Ø§Ø¨Ø§
ولذا أزداد بعدا كلما أزددت أقترابا
وأراني كلما أوشكت أدري..
لست أدري !
***
بين المقابر:
ولقد قلت Ù„Ù†ÙØ³ÙŠØŒ وأنا بين المقابر
هل رأيت الأمن الراØÙ‡ الا ÙÙŠ الØÙائر؟
ÙØ£Ø´Ø§Ø±Øª: ÙØ§Ø°Ø§ للدود عيث ÙÙŠ Ø§Ù„Ù…ØØ§Ø¬Ø±
ثم قالت: أيها السائل اني.....
لست أدري!
أنظري كي٠تساوى الكل ÙÙŠ هذا المكان
وتلاشى ÙÙŠ بقايا العبد رب الصولجان
والتقى العاشق والقالي Ùما ÙŠÙØªØ±Ù‚ان
Ø£Ùهذا منتهى العدل؟ Ùقالت:
لست أدري !
***
القصر والكوخ :
كم قصور خالها الباني ستبقى وتدوم
ثابيتات كالرواسي خالدات كالنجوم
Ø³ØØ¨ الدهر عليها ذيله Ùهي رسوم
مالنا نبني وما نبني وما نبني لهدم ؟..
لست أدري !
***
الÙكر :
رب Ùكر Ù„Ø§Ø ÙÙŠ Ù„ÙˆØØ© Ù†ÙØ³ÙŠ ÙˆØªØ¬Ù„Ù‰
خلته مني ولكن لم يقم ØØªÙ‰ تولى
مثل Ø·ÙŠÙ Ù„Ø§Ø ÙÙŠ بئر قليلا وأضمØÙ„ا
كي٠واÙÙŠ ولماذا ÙØ± مني ØŸ
لست أدري !
***
صراع وعراك:
أني أشهد ÙÙŠ Ù†ÙØ³ÙŠ ØµØ±Ø§Ø¹Ø§ وعراكا
وأرى ذاتي شيطانا وأØÙŠØ§Ù†Ø§ ملاكا
هل أنا شخصان يأبى هذا مع هذاك أشتراكا
أم تراني واهنا Ùيما أراه ØŸ
لست أدري !
بينما قلبي ÙŠØÙƒÙŠ ÙÙŠ الضØÙ‰ Ø§ØØ¯Ù‰ الخمائل
Ùيه أزهار وأطيار تغني وجداول
أقبل العصر ÙØ£Ù…سى Ù…ÙˆØØ´Ø§ كالÙقر قاØÙ„
كي٠صار القلب روضا ثم Ù‚ÙØ±Ø§ ØŸ
لست أدري !
كل يوم لي شأن، كل ØÙŠÙ† لي شعور
هل أنا اليوم أنا منذ ليال وشهور
أم أنا عند غروب الشمس غيري ÙÙŠ البكور
كلما سألت Ù†ÙØ³ÙŠ Ø¬Ø§ÙˆØ¨ØªÙ†ÙŠ:
لست أدري !
رب Ù‚Ø¨ÙŠØ Ø¹Ù†Ø¯ زيد هو ØØ³Ù†Ù عند بكر
Ùهما ضدان Ùيه وهو وهم عند عمرو
Ùمن الصادق Ùما يدعيه ØŒ ليت شعري
ولمـــــاذا ليس Ù„Ù„ØØ³Ù† قياس؟
لست أدري !
قد رأيت Ø§Ù„ØØ³Ù† ينسى مثلما تنسى العيوب
وطلوع الشمس يرجى مثلما يرجى الغروب
ورأيت الشر مثل الخير يمضي ويؤوب
Ùلمـــــاذا Ø£ØØ³Ø¨ الشر دخيلا ØŸ
لست أدري !
قد يصير الشوك اكليلا لملك أو نبي
ويصير الورد ÙÙŠ عروة لص أو بغي
أيغار الشوك ÙÙŠ الØÙ‚Ù„ من الزهر الجني
أم ترى ÙŠØØ³Ø¨Ù‡ Ø£ØÙ‚ر منه ØŸ
لست أدري !
قد يقيني الخطر الشوك الذي ÙŠØ¬Ø±Ø ÙƒÙÙŠ
ويكون السم ÙÙŠ العطر الذي يملأ أنÙÙŠ
أنما الورد هو Ø§Ù„Ø£ÙØ¶Ù„ ÙÙŠ شرعي وعرÙÙŠ
وهو شرع كله ظلم ، لكن....
لست أدري !
أأنا Ø£ÙØµØ من عصÙورة الوادي وأعذب ØŸ
ومن الزهرة أشهى ؟ وشذى الزهرة أطيب؟
ومن الØÙŠØ© أدهى؟ ومن النمله أغرب؟
أم أنا أوضع من هذي وأدنى؟
لست أدري !
أنا لا أذكر شيئا من ØÙŠØ§ØªÙŠ Ø§Ù„Ù…Ø§Ø¶ÙŠÙ‡
أنا لا أعر٠شيئا من ØÙŠØ§ØªÙŠ Ø§Ù„Ø£ØªÙŠÙ‡
لي ذات غير اني لست أدري ماهيه
Ùمتى تعر٠ذاتي كنة ذاتي ØŸ
لست أدري !
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أتاني Ø¨Ø§Ù„Ù†ØµØ§Ø¦Ù€Ø Ø¨Ø¹Ù€Ø¶ نـاسÙوقالـوا أنـت Ù…Ùقـدامٌ سياسـيأترضى أن تعيش وأنـت شهـمٌمـع امـرأة٠تÙقاسـي ماتÙقاسـيإذا ØØ§Ø¶Øª ÙØ£Ù†Øª تØÙŠØ¶ معهـاوإن Ù†ÙØ³Øª ÙØ£Ù†Øª أخـو النÙـاسÙوتقضي الأربعيـن بشـرّ٠ØÙ€Ø§Ù„Ùكَداب٠رأسÙـه Ù‡ÙØ´Ùمـت بÙـاسÙوإن ØºÙŽØ¶ÙØ¨ØªÙ’ عليك تنـام٠ÙÙ€Ø±Ø¯Ø§Ù‹ÙˆÙ…ØØ±ÙˆÙ…ا Ù‹ وتمعن ÙÙŠ التناسـيتـزوَّج باثنتـيـن٠ولا تبـالـيÙÙ†ØÙ† Ø£Ùولوا التجارب والÙمـراسÙÙقلـت لهـم معـاذ الله إنــيأخا٠من اعتـلال وارتكاسـيÙها أنا ذا بـدأتْ تـروق ØØ§Ù„ـيويورق عودÙهـا بعـد اليبـاسÙلـن أرضـى بمشغلـة٠وهـمÙوأنكـاد٠يكـون بهـا انغماسـيلي امرأةٌ شـاب الـرأس٠منهـاÙكي٠أزيـد ØØ¸Ù€ÙŠ Ø¨Ø§Ù†ØªÙƒØ§Ø³Ù€ÙŠÙØµØ§ØÙˆØ§ سنَّة المختـار تÙنسـىوتÙÙ…ØÙ‰ أين أربـاب٠الØÙ…Ù€Ø§Ø³ÙØŸÙقلـت٠أضعتÙـم سÙننـاً Ø¹ÙØ¸Ø§Ù…ـاًوبعض الواجبات بلا Ø§ØØªÙ€Ø±Ø§Ø³Ùلمـاذا سÙنَّـة٠التـعـداد كنـتـملها تَسعون Ùـي عـزم٠وبـاسÙوشرع الله ÙÙŠ قلبي Ùˆ روØÙ€ÙŠÙˆØ³Ùنَّـة سيـدي منهـا Ø§Ù‚ÙØªØ¨Ø§Ø³Ù€ÙŠØ¥Ø°Ø§ Ø§ØØªØ§Ø¬ Ø§Ù„ÙØªÙ‰ Ù„Ø²ÙˆØ§Ø¬Ù Ø£ÙØ®Ù€Ø±Ù‰Ùذاك لـه بـلا أدنـى التبـاسÙولكـن الـزواج لـه شـروطÙٌوعدل٠الزوج مشروطٌٌ أساسـيوإن معاشـر النسـوان بـØÙ€Ø±ÙŒØ¹Ø¸ÙŠÙ…الموج٠ليس لـه مراسـيويكÙÙŠ ما ØÙ…لت٠من المعاصـيوآثـام تنـوء بهـا الـرواسـيÙقالـوا أنـت خـوَّاÙÙŒ Ø¬Ù€Ø¨Ù€Ø§Ù†ÙŒÙØ´Ø¨Ù‘وا النار ÙÙŠ قلبـي ÙˆØ±Ø§Ø³Ù€ÙŠÙØ®Ùضت٠غÙمار ØªØ¬Ø±ÙØ¨Ø©Ù Ø¶Ù€Ø±ÙˆØ³ÙØ¨Ù‡Ù€Ø§ كـان Ø§ÙØªØªØ§Ù†Ù€ÙŠ ÙˆØ§Ø¨ØªØ¦Ø§Ø³Ù€ÙŠÙŠØØ²Ù‘٠لهيبها Ùـي القلـب ØÙ€Ø²Ù‘َاًأشد عليَّ مـن ØÙ€Ø²Ù‘٠المواسـيرأيت عجائبـاً ورأيـت٠أمـراًغريبا ÙÙŠ الوجـود٠بـلا قيـاسÙوقلت٠أظنّÙنـي عاشـرت جÙÙ†Ù‘ÙŽÙ€Ø§Ù‹ÙˆØ£ØØ³Ø¨ أنَّنـي بيـن الأناسـيلأ تÙـه تاÙÙ€Ù‡Ù ÙˆØ£Ù‚Ù€Ù€Ù„Ù‘Ù Ø£Ù…Ù€Ù€Ø±ÙØªÙبـادر ØØ±Ø¨Ùهـن بالإنبـجـاسوكم كنت٠الضØÙŠØ© Ùـي مـرارÙوأجزم بانعدامـي Ùˆ Ø§Ù†Ø·Ù…Ø§Ø³Ù€ÙŠÙØ¥ØØ¯Ø§Ù‡Ù† شـدَّت شعـر رأسـيوأخراهن ØªØ³ØØ¨ مـن أساسـيوإن Ø¹Ø«ÙØ± اللسـان بذكـر٠هـذيلهـذي شـبَّ مثـل الالتمـاسÙوتبصرني إذا ما Ø§ØØªØ¬ØªÙ أمـراًمن الأخرى يكـون بالإختـلاسÙوكم مـن ليلـة٠أمسـي ØØ²ÙŠÙ†Ù€Ø§Ù‹Ø£Ù†Ø§Ù…٠على السطـوØÙ بـلا لبـاسÙوكنت٠أنـام Ù…ÙØØªØ±Ù…Ù€Ø§Ù‹ Ø¹Ø²ÙŠÙ€Ø²Ø§Ù‹ÙØµØ±ØªÙ أنام مـا بيـن Ø§Ù„Ø¨ÙØ³Ù€Ø§Ø³ÙØ£ÙØ±ÙŽØ¶Ù‘ÙØ¹Ù نامـس الجيـران دَمّÙÙ€ÙŠÙˆØ£ÙØ³Ù‚ÙŠ كـلَّ برغـوث بكاسـيويـومٌ أدَّعـي أنّÙـي مريـضٌمصـابٌ Ø¨Ø§Ù„Ø²ÙƒÙ€Ø§Ù…Ù ÙˆØ¨Ø§Ù„Ø¹ÙØ·Ù€Ø§Ø³Ùوإن لـم تنÙـع الأعـذار شيئـاًلجئت٠إلى التثـاؤب والنعـاسÙوإن Ùَرَّطْتّ٠ÙÙŠ Ø§Ù„ØªØØ¶ÙŠØ± يومـاًعن الوقت Ø§Ù„Ù…ØØ¯Ø¯ يـا تعاسـيوإن لـم Ø£Ø±Ø¶Ù Ø¥ØØ¯Ø§Ù‡Ù€Ù†Ù‘ÙŽ ليـلاًÙيا ويلي ويـا سـود المآسـييطير النوم من عيني وأصØÙ€ÙˆÙ„قعقعـة٠النواÙـذ والكـراسـييجيء الأكـل لا Ù…Ù„Ù€Ø Ø¹Ù„ÙŠÙ€Ù‡ ÙˆÙ„Ø§Ø£ÙØ³Ù‚ـى ولا ÙŠÙكـوى لباسـيوإن غلط العيـال تعيـث ØØ°ÙÙ€Ø§Ù‹Ø¨Ø£ØØ°ÙŠÙ€Ø©Ù تمّÙـر٠بقـرب رأسـيوتصرخ ما اشتريت لي Ø§ØØªÙŠØ§Ø¬ÙŠÙˆØ°Ø§ Ø§Ù„ÙØ³ØªØ§Ù† ليس على مقاسـيولو أنى أبـوØÙ بربـع٠ØÙ€Ø±ÙÙØ³Ø£ØÙـذÙ٠بالقـدور٠وبالتباسـيترانـي مثـل إنسـان٠جـبـانÙÙØ±Ø£Ù‰ أسـداً يهـمّ٠بالاÙـتـراسÙوإن اشـرÙÙŠ Ù„Ø¥ØØ¯Ù‘َاهـن ÙÙØ¬Ù€Ù„اًبكت هاتيـك ياباغـي وقاسـيرأيتـك ØØ§Ù…Ùـلاً كيسـاً عظيمـاًÙماذا Ùيه مـن ذهـب٠و مـاستقـول ØªÙØØ¨Ù‘Ùنـي وأرى الهـدايـالغيـري تشتريهـا والمكاسـيوأØÙ„Ù٠صادقـا Ù‹ ÙØªÙ‚ـول أنتـمرجالٌ خادعـون وشـرّ٠نـاسÙÙØµØ±Øª Ù„ØØ§Ù„Ù€Ø©Ù ØªÙØ¯Ù…ـي ÙˆØªÙØ¨ÙƒÙ€ÙŠÙ‚لوب المخلصيـن Ù„Ùمـا Ø£ÙÙ‚Ø§Ø³Ù€ÙŠÙˆØØ§Ø± الناس ÙÙŠ أمـري لأنـيإذا سألوا عن اسمي قلت ناسـيوضاع النØÙˆ والإعـراب منـيولخْبطتّ٠الرباعـي بالخÙماسـيوطلَّقـت٠البيـان مـع المعانـيوضيعَّت ٠الطباق مـع Ø§Ù„Ø¬Ù†Ù€Ø§Ø³ÙØ£Ø±ÙˆØÙ لأشتـري ÙƒÙØªØ¨Ù€Ø§Ù‹ ÙØ£Ù†Ø³Ù€Ù‰ÙˆØ£Ø´Ø±ÙŠ Ø§Ù„Ø²ÙŠØª أو سلك Ø§Ù„Ù†ØØ§Ø³Ùأسير أدور ٠مـن ØÙ€ÙŠÙ‘Ù Ù„ØÙ€ÙŠÙ‘ÙكأنّÙÙŠ بعض أصØÙ€Ø§Ø¨ التكاسـيولا أدري عـن الأيـام٠شيـئـاًولا كي٠انتهى العام الدراسـيÙيـومٌ Ùـي مخاصمـة٠ويـومٌنداوي ما اجترØÙ†Ù€Ø§ أو نواسـيومن ØÙ„Ù… ابن قيس أخذت٠ØÙ„ميومكراً من Ø¬ØØ§ وأبـي نـواسÙÙلما أن عجزت٠وضاق صـدريوبـاءت Ø£Ùمنياتـي بالإيـاسـيدعوت٠بعيشة العÙـزّاب Ø£ØÙ„ـىمن الأنكاد٠Ùـي ظـلّ٠المآسـيوجاء الناصØÙˆÙ† إلـيّ Ø£ÙØ®Ù€Ø±Ù‰ÙˆÙ‚الوا Ù†ØÙ† أربـاب المراسـيولا تسـأم ولا تبقـى ØØ²ÙŠÙ€Ù†Ù€Ø§Ù‹Ùقـد جئنـا بØÙ€Ù„٠دبلوماسـيتـزوَّج ØØ±Ù…ـةً Ø£ÙØ®Ù€Ø±Ù‰ لتØÙŠÙ€Ø§Ø³Ø¹ÙŠØ¯Ø§Ù‹ ساÙلمـاً مـن كـل بـاسÙÙØµØØªÙ بهم لئن لـم تتركونـيلانÙلتـنَّ ضـربـا Ù‹ بالـمـداسÙBy Dr. Nasir Az-zahrani
It dispells the deceptions of polygamy. If this be the torture of two wives, what say you of four?
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A sociological problem is not an abstract problem that requires not verifiability, rather it is a experential problem, which can be readily studied and observed. That is to say, a sociological problem is not merely based on suppostion and speculation; it would have been prudent and tenable, of course, for Khadija Wanaagdoon to supplement her informal letter with a with a formal "research paper", else all her suppostions will remain only hypothetical, and a hypothetical problem is just that- hypothetical. Thusly, if the problem has no "corroboration", then there is no need to expend energy in addressing it.
Khadija thinks there is a problem, viz., "An Imbalance of Desirable Somali Bachelors and Bachelorettes". However, whether, in fact, there is such a problem has yet to be supported. It is incumbent upon Khadija to divulge the findings of her research, should she desire any academic credibility (bear in mind that, research methods such as Surveys, Interviewing, Historical reference, Statistics etc must be in accordance with academically accepted manuals).
For instance, if "statisics" are used to support the claim that there is an "imbalance", then the readers, have a right, to examine the legitimacy of that propostion ( e.g.what was the sample size? was it representative? etc.)
As it stands, there is no raw data and as such no research, which the Nomads can examine for themselves. Khadija informally pays lip-service, or rather eye-service, to any form of acceptable research by writing
In a recent Somaliaonline.com / Islam pages Social Survey, respondents have aired their frustrations and opinions, here are the results and the choices, including the e-Nuri Social Research Center's Formula....Perhaps most Nomads are unaware of the requirements of utilising and presenting the results of a survey as part of the primary research data; suffice it to say, that Khadija's hasty and unprofessional presentation belies her erudtion; in fact, the said survey is only informal and consequently, cannot be used to corroborate any hypothesis (I must own that Khadija was audacious enough to insult the reader by writing as if the so-called imbalance was a theory as opposed to a hypothesis).
In the end, it is important to always assess a claim or even an argument with reference to its feild of study. Khadija is making a sociological or perhaps even a pyscho-sociological propostion, but sadly enough, she is either ignorant or indifferent as to what constitutes proper research. Discussing sociological problems on a hypothetical plane is most unproductive.
What say you if Omar, Doctor/Scholar (fictitous) would say, There is a disturbing sexual problem in the somali male community; many of the young males are becoming homosexual. This problems, says shrewd Omar, is a consequence of a lack of "venue" for men to discharge their desires, thusly, we ought to encourage parents to ensure that their sons are married by the age of nineteen. Did you know that the prophet said, relates Omar, that to marry young is a laudable virtue! The similarites between Khadija and Omar are hard to ignore. It seems that either one is confident that his audience are faithful enough so as to not exact substantiation. Both Omar and Khadija
1. Do not provide any raw data for the audience to chew on
2.They refer to prophetic traditions in a disingenous manner. If Khadija argued, the prophet had more than one wife, so I should allow my husband to emulate the prophet; or if Omar argued, the propher encouraged the "Shabaab" to marry sooner rather than later, then both Khadija and Omar would be honest in their respective disquistions. But is that what they do?
3. They construct problems, literally, out of thin air
P.S. From an islamic stance, it is indubitable that Polygamy is not under an injunction of proscription and that it was, in reality, practiced by the Holy Prophet, peace be upon him and his family. It is abundantly clear, however, that this is not the basis for Khadija's thesis ("implied thesis" I imagine); a mere disgression to provide lifting support for Khadija's thesis, which, unfortunately, has been weighed down by a lack of research. Good Khadija was trying to bring a resolution to a problem, that remains, existent, mayhap, in the imagination of men.
With Salaams
PK
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Whilst this does not educe in me the sentiment of inspiration in the least, I suppose, still, that some persons can be inspired by such; different strokes for different folks.
With Salaams
PK
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So I shall there fore ignore the rest of your argument, which, to my surprise, is full of irreconcilable and contradictious statements.Perhaps you ought to take a few lessons in the art of argumentation. To allege that a person's ratiocination is faulty requires that you lay bare the lacunas and the logical inconsistencies of the said reasoning. My proposition stands unscathed, fair freind; you need to do much better than to allegedly allude to "contradictory statements". My posts are oftentimes calculated and, seldom does one enjoy the luxury of effecting a destruction of my conception. Care you to utilize the power of logic as opposed to the ineptitude of accusations.
But I can’t leave this topic without impeaching the integrity of those men whose writings you relied on in defending this incoherent concept, Unity of Being that is.Is that the extent of your education and erudition? (notice that the previous sentence is an ad hominem) Are you taught to impeach men instead of impeaching arguments? The Ad Hominem fallacy is, according to David Hume, the trenches of those of depraved intellect . You need not, Good Xiinfaniin, attack the man (argumentum ad hominem) as it does your argument no justice. Alas, many students of the islamic sciences mistake the rule of "Al-Jarh wa at-ta'diil" as a substitute for reasoning; that is to say, disparagment is a tool for authenticity and not for truth. I am sure even you can appreciate the nuance thereof.
In Futuhat Al-Makkiyyah, he claimed that he received revelations. He reported that he met with Jesus, Moses, and Muhammad and got instructions and direct orders from them.Did you really think that you would get away with such a blatant mendacity. Perhaps most of the Nomads are not arabic readers, or students of philosophy and theology for that matter, so it is not unexpected that your concocted lie to go unchallenged. Forgive me, Good Xiinfaniin, for I see it an ethical duty to rebuke and refute falsity. Ibn Arabi, in his book, The Meccan Conquests, speaks of seeing some of the prophets in his dreams; he does not, despite your fetid disregard for the truth, claim that "he met" the prophets of Allah. Would I see you produce the references for this claim (preferably, the arabic version, page number etc.). You see, the "controversy" over Ibn Arabi is around some statements that he wrote in his Fusus Al-Hikam, The Bezels of Wisdom , however, even Ibn Taymiyyah writes in Fatawaa (pg. 212 Juz At-tasawwuf, Arabic Version, Publised by Dar Al-Hikmah) that the content of the Futuhat are not worthy of castigation. It is the Fusus, Ibn Taymiyyah argues, that need be committed to the flames. The systemic distortion of the truth is the dastardly excerise of the weak minded, Good Xiinfaniin.
This Iranian Sufi, “the Master of Oriental Theosophy†as he was called, was so out of step from the sound Islamic Theology that he was promptly executed and deservedly so, I may add. The greatly celebrated, off course by Sufis, masterpiece of his--or so it was called—is Hikmat al-Ishraq. In it his line of reasoning is more in line with the ancient Greek philosophers, like Plato, than it is with the Prophet’s teachings. For him no need for Muhammad’s teaching as he felt he was knowledgeable enough to be the Prophet by himself! A crime he was found guilt of, Claiming Prophecy that is.I have expounded many a time on the SOL fora the nature of the straw man argument. The opponent of a propostion attempts to confute and rebuke the proponent's conception by distorting the said notion in sofar as the position appears untenable and unreasonable. The opponent, in other words, constructs a puppet argument and then floors the puppet with success. For instance,
Mutakallim: Animals should not be tortured because they feel pain. We would not like to be tortured, so we should not torture animals
Xiinfaniin: Mutakallim, I think you are mistaken in your claim that animals are better than humans. You see, we have intelligence and they do not. Are you saying that animals can perform complex mathematical computations?
The straw man is a type of argument (a fallacious one, mind you) in which the opponent attempts to sidestep the opponent's argument by constructing a red herring. Subsequently, the arguer claims that the distorted and weak argument- the straw man- is the opponent's position. This type of reasoning is endemic in the propositions advanced by our esteemed brother.
Can you please provide a detailed reference in which Suhradawi claims that he is a prophet, because I happen to own all his books and, I would fain accept your claim if it be true. You see, what Suhradawi writes in his Philosophy of Illumination is that, pure reason can lead to the apprehension of divine truth (pg. 59, Bringham University Press, Arabic version with introduction by Henry Corbin). I shan't call you a charlatan as some nomads would, rather I will try to heal you of your inner ailment.
A Spanish-Arab philosopher, who made, rather eloquently, in his fictional and philosophical romance novel Hayy ibn Yaqzan, that religion and philosophy have natural conflicts and can’t be reconciled.Are you sure that was the theme of Ibnu Tufayl's book. At this stage of our discussion, it is infinitely clear that you have not read much less studied this book. The book, Son, Alive of the Awakened, is famous for the sole fact that Ibnu Tufayl, Philosopher Physican, writes (pg.97, arabic copy, Dar Al-Qalam, Damascuss) that, the rational is a microcosmic reflection of the macrocosmic reality which is the instrument of revelation. In other words, if the rational be unadulterated, then it is not possible for the revealed to contradict it. So, tell me, Good Xiinfaniin, which book did you really read?
Mansur Al Hallaj will ever be remembered by his infamous utterance: I Am the Truth.What an evil utterance! For the Truth he meant Allah, he was imprisoned and later executed. Of course he was found guilty of apostasy. I read some of his books years ago and I do count him as a Kafir. At times, I think of him as a man who lost his mental sanity. That might have given his lawyers legal argument to spare him from execution, I gathered. Jokes aside, he wouldn’t have made in any one’s list of Friends of Allah either, I suppose.I see you are resolved not to understand me, Good Xiinfaniin. First, I have already explicated the intrepretation of the utterance of Hallaj, namely, the utterance: I am the Truth. During the state of ecstatic sojourning, one utters these words out of confusion. To the gnostic, it seems as though union has been achieved; however, as Al-Kalabadhi explains in his At-ta'ruf lil madhab At-tasawwuf, The Doctrine of the Sufis (pg. 149, Dar Tayyibah, Lebanon) that, such utterances indicate a case of "shub al-ittihad" not "ittahad haqiqi". In a state of pure ecstasy, the 'arif becomes extinct from himself, and extinct from his own extinction. For he is concious of neither that state, nor of his own unconciousness of himself. If he were concious of his own unconciousness, then he would still be concious of himself. In relation to the one immersed in it, this state is called, "unification", according to the language of metaphor, or is called "declaring God's unity", according to the language of reality
If I were not technically challenged, I would have otherwise posted Farasdaq’s famous madxi of Hussein. It is so breathtakingly beautiful and elegant it does not only show the literary capacity of its author but it also reveals the depth from which it is delivered!There is no subtelty in your red herring, Good Xiinfaniin. Your remark is neither here nor there (or so the cliche goes). Or perhaps it is a germane comment?
As this is my last posting in this topic, let me close it with some advice of from Prophet’s last Sermon, his is speech of nation!Ah! I suppose you can always camaflouge your inability to make good your point by quoting the Habiib, Taha , peace be upon him. Perhaps your aspiration does not rise high enough for these words, but rather falls short before their summit. So take for yourself words that are nearer to your understanding and more suitable to your weakness.
With Salaams
PK
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Xiinfaniin wrote:
[qoute] But I humbly ask clarification about the meaning of ‘immersing in sheer singularity’ in your post. Don’t you believe Allah is uniquely and distinctively separate from his creatures? If you do, don’t you agree that it is Consequently impossible—Mahaal- to be unified with the Creator?
It is clear that huluul and Ittihad are nowise possible. The meaning of the phrase "immersed in sheer singularity" is only figurative and not literal. When the 'Arif (gnostic) is in a state of extinction, annihilation or الÙناء , he takes leave of his better senses. Allah is not, despite pervasive anthropormorphic belief, a body; thusly, it is not possible for an infinte being to merge with a finte one(Man).
Like 'Ashari theology, Sufi theology and cosmogony stipulate that everything that can be concieved of, can be categorized into three cardinal categories:
1. Wajib Al-Wujud:(واجب الوجود) Necessary Existent, is the Being whose nonexistence is not possible. This being is not brought into existence nor can this being become nonexistent, it is logical contradiction for this being to come into existence or to go out of existence. He, exalted, exists through Himself independently and his existence is required for the existence of everything else. It is important to comprehend the notion that none shares with Allah this independent attribute of existence. This is in part an answer to the age-old metaphysical question: Why is there something rather than nothing?
2. Mumkin Al-Wujud:(ممكن الوجود) Contingent Existent or Possible existent, the existence of anything in this category is only possible. In other words, the mumkin al-wujuud may or may not exist. Therefore, the existence of the mumkin (the possible) is contingent (dependent or conditional) and not necessary. There is a 50/50 chance that this being could exist or not exist; the question therefore is, why do these beings exist? That is to say, there needs must be an agent that brings it into existence since creation does not have in itself the reason for its existence.
3. Mustahil Al-Wujuud:(مستØÙŠÙ„ الوجود) Impossible existent, such are things that cannot be concieved to exist aught. In this class belongs other Gods other than Allah or partners. According to reveleation and intellect, the existence of such beings is naught.
When Gnostics refer to the "Unity of Being", they are alluding to the first category; viz., the Unity of Allah's necessary existence. To imagine that the Sufis are referring to the two other categories would be to delibrately misconstrue their conception. Creation has no independent being; its existence is sustained and supported by Allah, and as such it is not truly existent but only metaphorically so. This is why Suhradawi, the Neoplatonist mystic, writes in his book ØÙƒÙ…Ø© الاشراق The Philosophy of Illumination that our existence is "sheer nothingness" and "sheer metaphor" (مجار Ù…ØØ¶). It is only possible, Suhradawi adds, that we can be said to exist (metaphorically) only with respect to Allah. In other words, only Allah truly exists because his existence is necessary and independent.
Sufis do not understand the term Allahu Akbar or God is most Great to mean that He is greater than other things. God forbid! Afterall, there is nothing in existence along with Him that he could be greater than. Or rather, as Ibn Arabi says in his Futuhat Al-Makkiyyah, The Mecaan Conquests or Revelations that, nothing other than He possesses the level of "withness" (المعية); indeed, everything other than God exists with respect to Him. At the risk of sounding redundant, the Unity of Being only refers to God's Being since he is the only one whose existence is independent, true, and neccessary.
NGONGE Wrote
[qoute We are talking some sort of revelation here, are we not?
Let me declare at the outset that, the gnostics do not claim to be the vessels of divine revelation. However, they are the vessels of divine illumination and Hikmah.
As for the servant, the door of the world of dominion will not open for him and he will not become "dominional" unless, in relation to him, the earth changes to other than the earth, and the heavens to other than the heavens. This is the first ascent for every traveller who has begun his journey to the proximity of the Lordly presence(Ø§Ù„ØØ¶Ø±Ø© الربوبية).
As Al-Ghazali delianates in his Mishkat , people are veiled by sheer darkness, darkness mixed with light, and light alone. These veils cause the faculties of perception to function improperly. Selfish appetites and anger are dark veils; corrupt beliefs and imaginations are veils of light and darkness; and corrupt rational analgoies are veils of light. Hence, people end up worshipping the gods of their decieved perceptions- idols, their own souls, a supreme being located "up" and other objects of worship. For correct worship, the faculties must be cleansed of these distorting influences. Purification of this corruption comes through sincere religous practice, the goal of which is to actualize the highest faculty, the holy prophetic spirit, which is found fully in the prophets and partially in the saints. However, even this faculty at some point in the journey to God becomes a limitation. The highest state of realizing this faculty is to become extinct (fana) from all the faculties, at which point all veils are burned away and there remains God's light alone, illuminating the hearts of the travellers, whom Ibn Tufayl calls in his magnum opus, Hayy bin Yaqzan, Alive, Son of the Awakened , "those who have arrived" (الواصلون)
Do these Gnostics claim to experience revelations similar to those the prophet’s had? Is this what’s known as being a perfect human (الانسان الكامل)? Is this a blessing or نعمه from the almighty bestowed upon them, and where does that leave them when judgment comes? Will they be judged with the masses or does having this “knowledge†give them some sort of immunity? How does this knowledge differ from having total Iman?The actualization of the highest faculty, the holy prophetic spirit, is, indeed, the summom bonum of Gnosis. Even the obstinate orthodox scholar, Shaykh Al-Islam Ibn Taymiyyah, writes in his , Majmu' Fatawaa Ibn Taymiyyah (the volume of Tasawwuf) that, the conception of hierarchy of proximity to Allah is an islamic tenet. Ibn Taymiyyah writes, "how can we deny this when Allah, Jalla Sha'nuh, says , الا ان اولياء الله لا خو٠عليهم ولا هم ÙŠØØ²Ù†ÙˆÙ† , Verily, the freinds of Allah, no fear shall come upon them nor shall they grieve. However, it is only fair to mention that Ibn Taymiyyah does not believe that the Sufis are the freinds of Allah.
The following two hadiths support the propostion that there are amongst Men(even amongst the muslims), those who Allah favors and grants the knowledge of divine mystery (الكش٠والذوق) throug a lifting of the veil and through a provision of taste. These freinds of Allah (I believe the sincere sufis to be of this party not the pseudo-mystics) are granted a lofty postion on the Day of complete unveiling.
There is a famous authentic hadith in which the prophet, the earthly lamp, peace be upon him, says, "There are some people who because they are so poor cover their unlawful nakedness with two pieces of ragged clothing; whose hair is tousled and appearance dusty such that if they knock at a door, they would be turned away. Yet, if they raise their hands and make supplication to Allah, they will be answered." رب اشعث اغبر ذي طمرين مدÙوع بالابواب لو اقسم على الله لابره . That the "awliya" have a "karaamah" that other muslims is a notion which enjoys a consensus between all scholars(the dispute is about whether is possible to identify them). Of course, I am confident that you are also familiar with the hadith al-qudsi in which Allah says, "...I become my servant's ears, his eyes, his hands and his feet...". It is also reported by Sunni Narrators that the Second Caliph experienced an unveiling whilst he was in Madinah. In this well-known incident Omar Ibn Al-Khattab saw the Battle of Qadisiyyah (معركة القادسية),other narrators say that it was Nahawand, he shouted, يا سارية الجبل الجبل ; subsequently, the muslim army, which was many miles aways, heard, with clarity, his cry from afar. In any event, the difference between the freinds of Allah and those who simply have Iman is a difference in rank. Most people are imitators of religion (obey and follow), while others are actualizers of religon.
Islamic teaching addresses three basic domains of human experience- doing, knowing, and being; or practice, doctrine, and realization اسلام ايمان Ø§ØØ³Ø§Ù† . Sufism focuses specifically on the last, employing the first and second, however, as primary means to achieve this focus. The great Sufis in the days of yore, strove to perfect ihsan, which involved, according to the prophet's definition, peace be upon him, "worshipping God as if you see Him" اعبد الله كانك تراه ÙØ§Ù† لم تكن تراه ÙØ§Ù†Ù‡ يراك. From the point of view of "as if" the world appears as a far different place than from the point of view of jurisprudence , whose characteristic stance in relation to God is "we hear and we obey"(سمعنا واطعنا), with no talk of seeing. This is why Al-Ghazali in his autobiography, Al-Muniqidh min Ad-dalaal, Deliverance from Error, writes, that it is not inconcievable that people whose inner reality is impure may become masters of Law, Theology, and Philosophy, but they never actualize the wisdom offered through the sincere practice of Islam demanded by Sufism. Other disciplines, he argued, explain the behavior and beliefs necessary to do the good; it does not teach the virtous attitude of being good .
As Hussein bin Ali said:
الهي تركت الخلق طرا ÙÙŠ هواك** Ùˆ ايتمت العيال كي اراك
Ùلو قطعتني ÙÙŠ Ø§Ù„ØØ¨ اربا*** لما مال Ø§Ù„ÙØ¤Ø§Ø¯ الى سواك
Viking : You will find the literlists Ø§Ù„ØØ´ÙˆÙŠØ© and the "Metaphoriscists" الباطنية on the extreme poles of the theological spectrum. Islam is a religon that has both an outward and inward meaning, and to restrict oneself to one of the two dimensions would be a great folly. Lastly, as regards those who castigate Gnostiscim out of confusion such as Ibn Taymiyyah, I will quote the arab poet:
عاب الكلام اناس لا عقول لهم
وما عليه اذا عابوه من ضرر
ما ضر شمس الضØÙ‰ ÙÙŠ الاÙÙ‚ طالعة
ان لا يراها من ليس ذا بصر
With Salaams
PK
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Baashi:- The problem of science in general and the String theory in particular is when it trespasses, as it were, into the forest of philosophy. It is pertinent to point out that the cardinal proponents of material scientism proclaim, Good Baashi, as you aptly described , "far-fetched" claims, in an effort to make defunct the concept of a Creator. You see, the element of "chance" or "accident" plays a major role in the motion and change of these so-called strings.
Of course, scientism is fast becoming a "doctrine" of illigimate speculations about Absolute Reality made by a system that declares at the outset that it will only concern itself with the physical order of reality. Scientists have the right to restrict themselves to material investigations. Thier folly is in addressing matters outside their jurisdiction.
That the Universe is the art of an Intelligent Artisan there can be no doubt. As the ancient master of reason, Aristotle, wrote: Every order bespeaks the intelligence behind it
Hallowed, indeed, is He who created the worlds- from cells to galaxies- out of naught in order to declare the infinite majesty of His transcendence.
With Salaams
PK
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ومن Ù…Ù†Ø Ø§Ù„Ø¬Ù‡Ø§Ù„ علما اضاعة
ومن منع المستوجبين Ùقد ظلم
He who bestows knowledge on the ignorant wastes wastes it,
And He who witholds it from the worthy has done them wrong.
Martyrs of Thought
in General
Posted
The first philosopher known to us as an individual person is also the first to die an interesting and dramatic death. Socrates, condemned to death by the Athenian state for, among other things, corrupting the young, drank hemlock amongst his friends, as memorably recounted in Plato's Phaedo . Lucretius is alleged to have killed himself after being driven mad by taking a love philtre. Seneca opened his veins in the bath after falling out with Nero. Boethius was strangled on the orders of the Ostrogoth king, Theodoric. Peter of Spain, having been pope for a year as John XXI, was killed by a roof collapse. Simon Magus, expecting a miracle, had himself buried alive and died of it. Giordano Bruno was burnt by the Inquisition. Uriel da Costa, after being flogged and trampled over by the Jewish community he had offended, went home and shot himself. Thomas More was beheaded. Francis Bacon died of a cold contracted while stuffing snow into a chicken as an experiment in refrigeration. Descartes was similarly afflicted through rising early to instruct Queen Christina of Sweden. Albert Camus, while on a trip to spain, was killed in a car accident. Hume died cheerfully, after fending off the pressing inquiries of Boswell about an atheist's attitude to death. Hegel died in a cholera epidemic. Nietzsche went mad and died from syphillis. Gentile was murdered by communist partisans for his involvement with Mussolini's fascist regime. Simone Well starved herself to death for the sake of solidarity with her compatriots in occupied France. Richard Montague was beaten to death by a piece of rough trade he had brought home. A decade after murdering his wife, Althusser died of a heart attack. Foucault, thinking AIDS was another myth invented by the powerful in order to suppress minorities, died from HIV. Kurt Gödel starved himself in fear of being poisoned. However, for the most part, as might have been expected, philosophers have died in their beds, a natural death.
For interesting biographies of philosophers, read Paul Edwards Encyclopedia of Philosophy and The Routelege Encyclopedia of Philosophy.
With Salaams
Philosopher-King
P.S. Such was the end of the soldiers battling the seige of truth. Indeed, the plant of philosophy requires no less.