Literature

فوبياجديدة اسمها منير مزيد - لماذا كل هذه الكراهية ضد منير مزيد؟

2010-07-27T00:05:00.005+03:00

الأم المرضعة للعنصرية والارهاب الفكري

منير مزيد

عجيب هذا الذي يطلق عليه الإعلام العربي في الوقت الذي يمنع فيه نشر قصيدة لـ " منير مزيد " تسمح صحيفة لصحفي بالهجوم والتشهير بكبار الأدباء طبعا دون ذكر اسمائهم بل بالتلميح ، وطبعا المستهدف بهذا السعار المشحون بالكراهية والحسد " منير مزيد "، في صحيفة أردنية تحمل اسم " الدستور " .. أنها معضلة التناقض .

وحتى نعرف من هم الأدباء والشعراء والنقاد الذي قال عنهم هذا الصحفي، هم من ارتبط اسمهم باسم منير مزيد وهنا يكفي أن اضع سيرتي ليعرف القاصي والداني بأن زمن الخوف قد ولى وإن الارهاب الفكري لا يضعف من عزيمة المبدع ...

منير مزيد شاعر وروائي ومترجم فلسطيني مقيم في رومانيا ، درس في إنكلترة والولايات المتحدة الأمريكية، كتب في مجال الشعر والرواية و القصة القصيرة والأبحاث الأدبية باللغة الإنكليزية والعربية ، وترجمت العديد من أعماله الإبداعية إلى لغات عالمية متعددة ، ونشرت في الصحف والمجلات في كل أنحاء العالم ، وشارك في العديد من المهرجانات الثقافية العالمية...

يعد منير مزيد واحدا من أهم الأصوات الشعرية العالمية، ومن أنصار الشعر للشعر في العالم العربي ، وهي طريقة لا يقصد أصحابها أن يستعملوا براعتهم في اللفظ ليمدحوا أو ليذموا أو ليرفعوا أو ليضعوا أو ليسايروا من يشاء متى شاء له هواه ومطامعه، فيمدحوا اليوم ما ذموه بالأمس ، فهذا ينافي التجربة وصدقها، ورسالة الشعر الوجداني في سبر أغوار القلب الإنساني والتعرف إلى أدق خلجاته، وإمكاناته الطبيعية، ومستقبله ، ومصيره الاجتماعي ، وتأثراته الوراثية ، وأحلامه ، وطاقته ، وموقفه الميتافيزيقي في عصره ، وكل ما يعد مقوماً من مقومات حياته وسعادته في الأرض...

أطلق عليه الناقد والباحث الروماني ماريوس كيلارو لقب... شاعر الحب والانسانية ، وجعله الشاعر الفرنسي الكبير أتانيس فانتسيف دي ذراكي... شاعر الحب و الجمال، و منحه البرفسور الإيطالي ببينو روزي لقب... أوفيد العصر ... ووجده البرفسور العراقي عبد الستار الأسدي ...ياني الشعر العربي ، وهو عند الشاعرة العراقية رحاب الصائغ... شاعر الرقة والجمال، وعند الإعلامي الفلسطيني د. بشار القيشاوي... ناي الشعر العالمي ، وفي مفهموم الكاتبة السورية سها شريف ... رسول الشعر، واختارت الأديبة السورية سها جلال جودت له وسام ... شاعر الكلمة و الترجمة ، وارتأى الشاعر والناقد الفلسطيني محمود فهمي عامر.... خلال ترجمته وخدمته للأدب من هذا الباب الحضاري وصفه بأمير شعراء الغربة ، وبعد قراءاته النقدية لأعماله الشعرية العالمية أطلق عليه لقب بوشكين فلسطين ، أما البرفسور الإيراني محمد صادق البوصيري ..... فحباه شاعر الجمال و الصور البلاغية والفنية ... ومنحته الأستاذة المغربية سلمى بالحاج مبروك لقب بروميثيوس العرب... أما الشاعر والفنان اللبناني الكبير أطلق عليه ... عميد الشعراء فيما لقبه الشاعر السعودي حلمي القرشي .. شاعر التنوير ... وأطلق عليه الشاعر اللبناني عماد البعلبكي .. شاعر الحلم والحرية

والجدير بالذكر أن منير مزيد هو صاحب فكرة مهرجان أوديسا العالمي للإبداع الشعري والالتقاء الحضاري الذي تم عقده في العاصمة الأردنية، عمان، وحاليا يعمل رئيسا لمجلس إدارة بيت الحكمة .

أما عناوين أهم أعماله فهي:

في الشعر والنثر

ـ الألواح المفقودة / باللغة الإنجليزية

ـ الوجه الآخر للجحيم / باللغة الإنجليزية

فصل من إنجيل الشعر -/ صدر في رومانيا بثلاث لغات ـ الإنجليزية والعربية والرومانية –

فصل من إنجيل الشعر طبعة جديدة ترجمة مارياموغراش ـ الإنجليزية والفرنسية والرومانية –

ـ جداريات الشعر -/ صدر في رومانيا بأربع لغات ـ الإنجليزية والعربية والرومانية والاسبانية

ـ صور في الذاكرة / صدر في رومانيا بأربع لغات ـ الإنجليزية والعربية والرومانية والفرنسية

ـ صور في الذاكرة / الإنجليزية والبولندية

ـ وجوديات- / صدر في رومانيا بالإنجليزية والرومانية

ـ كتاب الحب والشعر/ صدر في رومانيا بالإنجليزية والرومانية

ـ حكايا مدينتين / صدر في رومانيا بثلاث لغات ـ الإنجليزية والعربية والرومانية

ـ دمشق معلقة الحب/ صدر في سوريا بالعربية و الإنجليزية

ـ حبيبتي والحلم .. طبع بالعربية في لبنان

ـ ألواح كنعانية وهو عبارة عن 4 مجموعات شعرية .. فصل من إنجيل الشعر .. صور في الذاكرة.. كتاب الحب والشعر .. والآم الشاعر وقد طبع في مصر بالعربية

في الرواية

ـ الحب والكراهية صدرت في رومانيا بالإنجليزية والرومانية

ـ عروس النيل صدرت بالإنجليزية

في الترجمة

ـ بوابة الشعر العربي المعاصر

أنطولوجيا للشعر العربي المعاصرصدرت بـ ثلاث لغات العربية لغة القصائد الأصل و الرومانية

و الإنكليزية، وتحتوي على 186 قصيدة

ـ إعداد وترجمة إنطولوجيا الشعر الروماني - أكاليل الغار

ـ ترجمة ديوان الشاعر الباكستاني سونا الله " حلقات ضمن حلقات "

ـ ترجمة ديوان الشاعر الروماني ماريوس كيلاروا " نحو شفاهِ السماءِ "

ـ ترجمة ديوان الشاعرة الرومانية كورينا ماتي غيرمان " فسيفساء الروح "

ـ إعداد وترجمة إنطولوجيا كبار شعراء الصين و اليابان - "السحر الآسيوي"

ـ إعداد وترجمة أنطولوجيا الروماني (ذاكرة من البلور)

تحت الطبع

ـ وجوديات- / بالعربي

ـ حبيبتي والحلم / العربية والإنجليزية والرومانية

ـ إعداد وترجمة أنطولوجيا شاعرات العرب ( عقد اللؤلؤ )

ـ شاعر و مدن / العربية والإنجليزية والرومانية

ـ قصائد بلغة النور ب 3 لغات العربية والإنجليزية والإيطالية

وهو كتاب بالاشتراك مع الشاعر الايطالي الكبير ميكيلي كاكامو وهو عبارة عن حوار ثقافي بين الشرق و الغرب من خلال الشعر

ـ قصائد من كون آخر جاهز بالإنجليزية والعربية والرومانية والاسبانية والإيطالية

ـ السحر المعتق جاهز بالإنجليزية والعربية والرومانية والاسبانية والإيطالية

ـ ملاحم شعرية جاهز بالإنجليزية والعربية والرومانية

ـ مواسم الشعر العذري جاهز بالإنجليزية والعربية

أعمال قيد الإنشاء

ـ إعداد وترجمة أنطولوجيا الشعر العربي المعاصر

ـ قلائد الذهب الشعرية

ـ إعداد وترجمة أنطولوجيا الشعر الإيطالي

دراسات و أبحاث

ـ الحب الرسالة الأبدية الأسمى ...قراءة في ديوان “همسات دافئة ” للشاعر المصري حسن حجازي

ـ حب الوطن يخلد كل حب .... قراءة في ديوان انتظار الفجر للشاعر المصري حسن حجازي

ـ الشعر العربي بلسان الشاعر الإيراني محمد خاقانی أصفهاني

ـ الإسلام و حوار الحضارات

ـ الإسلام و الغرب و طلائع صراع الحضارات

ـ مفهوم الشعر وماهيته وإشكالية قصيدة النثر

ـ شاعرة الحب تفتش عن الحب .. قراءة في ديوان .. السحر للشاعرة الايطالية باولا ماركوني

تناول العديد من النقاد العرب والغربيين تجربته الشعرية ومنهم :

البرفسور عبد الستار الأسدي / د. حمد محمود الدُّوخي / د. يوسف شحادة / أحمد فضل شبلول / محمود الديدامونى / رحاب الصائغ / بهيجة مصري إدلبي / لميس الأمام /محمود فهمي عامر/ محمود سليمان / عبد السلام العطاري / سها شريف / نبال شمس / سها جلال جودت / سلوى بن رحومة / نبيلة بشارة / د. سعيدة خاطر الفارسي / نجاة الزباير / هدلا القصار/ ماريوس كيلارو / البرفسور أنطوان كراجا / فالاريا مانتا تايكوتو / د. دونا ثيودور / البرفسورة جين هاريس/ الكساندريا بابتشينكو / ماريا موغراش / د. ايرينا فاسيلسكو / اتانيس فانتسيف دي ذراكي/ويل دونوفان/هيام ضمرة/ البرفسور محمد صادق بصيري/ الطيب الجمازي / أ. سلمى بالحاج مبروك / د. مقداد رحيم/ د. هدية الأيوبي / دكتور علاء الدين رمضان/

هذا المقال وهذه الصحيفة الصفراء تؤكد مما لا ريب فيه بأن الأرض العربية ما عادت تصلح للزراعة وقد بات علي كمبدع وضع البذور في الأرض الصحيحة و أشكر الله الذي سهل لي الهجرة لرومانيا وإلا ما كنت قد انتجت شيئا غير خطب عصماء لا تغني ولا تسمن من جوع أو تقارير اخبارية أو بوق لحزب أو لطائفة ...

بعد سقوط الاندلس ما عادت الأرض العربية تصلح لاي شيء خير حين وضعت الأمة قدرها بيد حاكم مستبد واطلاق عنان حاشيته لقتل العلماء والتنكيل بكل أحرار الأمة وتسليم الامور للمنافقين فانهارت الدولة ومعها انهار كل شيء..

لقد قلت في عمان حين قامت عصابة الارهاب الأردنية بتدمير مهرجان أوديسا بأن بوادر الانهيار الكامل بدأ واضحا حين أقدم المتطرفون بحرق كتب ابن الرشد. فهذا كان مؤشرا كافيا لقرع جرس الانذار وأن الانهيار بات حتميا..

من ذلك الحين بدأت تتصحر الأرض العربية حتى اعتادت على التصحر وغير قابلة للأخضرار

إلا حين تتغير مفاهيمنا ونعيد الإنسان الذي فقدناه تحت نعال الحاشية... إنسان قادر على صناعة الحب لأن صناعة الحب ليس بالأمر السهل كما يتخيل الإنسان العربي الذي صور له الحب بأنه عمل صبياني وأفعال مراهقين ومع هذا الحب المفقود نستعيد الأخضرار ..

وحتى نستعيد ذلك الأخضرار علينا ان لا نكون جزء من تلك الجوقة بل رياح تأتي لهم بالبذور وننتظر مطر الله ليسقط على تلك البذور وهذا ما دفعني دوما لنشر كل قصائدي لكي تلامس قلوب العرب المتعطشة للغة الحب..

حقيقة كم افرحني مقال هذا الصحفي الذي كشف لي إن الإعلام العربي أصفر و مؤسساته متصهينة اكثر من الصهيونية او ربما هي الأم المرضعة لهذا الجنين العنصري الذي ينشر الخراب والدمار ...

شكرا لكم على هجومكم على صفحتي بالفيسبوك وشكرا لصحيفة الدستور الأردنية لأنها لا تؤمن بحق الرد على مقال من المفترض ان يكون لي الحق ما دام المقال يتعلق بي شخصيا وتكتفي بالصوت الواحد ..

أما سبب فرحي ليس فقط أنني عرفت سر خراب هذه الأمة بل لأن قصائدي باتت كما حلمت لها أن تكون :

آه...ما أسعدني
يقولون: قصائدي عسل إلهي
للأرواح الطيبة الزكية
سموم قاتلة للأشرار

والأهم أنني كنت استشرق المستقبل وقد حذرت من هذا الانهيار الجديد

لا يزعجني

ولا يرعبني

نباح الكلاب مهما علت

خوفي أن يخنق غناء العصافير

كما هو الحال في وطني

وختاما اصفق لهذا الوجه العربي القبيح الذي أكد لي إن البعوض يتكاثر بصورة عجيبة ..

الحسين(عليه السلام) : ليس ردا على من لم يعلم نفسه - كتب جمعة اللامي

2010-07-11T11:19:00.002+03:00

ذاكرة المستقبل / جمعة اللامي

ــــــــــــــــــــــــــــــــــــــــــ

الاثنين : 29 يناير 2007

الــحُـسَيـْـن(عليه السلام)

" معلّم نفسه ومؤدّبها ،

أحقّ بألأجلال من

معلّم الناس ومؤدّيهم "

( الامام علي )(عليه السلام)

يحفظ اهل العقل واصحاب الضمير ، للأمام الشهيد الحسين بن علي (عليهما السلام) ... ، انه صاحب مشروع نهضوي ، مبني على على شرع الله تعالى ، وعلى سنة رسوله الكريم ، عليه وعلى آله افضل الصلوات والتسليم . سداه ولحمته : " الامر بالمعروف والنهي عن المنكر " .

ويكفيه عبودية الى الله تعالى، وليس لمنصب او جاه او ثروة او رئاسة ، انه ترك رأسه نهبا للنبال ، وجسده ساحة تلعب عليه السيوف . ولم يتراجع ، ولم يهادن ، ولم يهن ، ولم تأخذه بالله لومة لائم .

هو ، هكذا ، لأنه ابن " مدرسة محمد".

ومن ينشا في حضن المصطفى، ومن امه فاطمة ، ومن ابوه علي (عليها وعلى ابيها و بعلها و بنيها السلام)، لا يروم ملكا ، ولا يبتغي سلطة ، ولا يطلب رئاسة ، ولا بسعى من اجل صيت ، وانما خلقه الشهادة ، ومبتغاه رضا الحق.

ولقد نالها راضيا مرضيا

وهذا هو خلق الاحرار على امتداد تاريخ البشرية .

ومنذ الف سنة ، وعليها اربعة قرون زيادة ، حفظته صدوراحرار الكوكب ،، وتغنت بذكره قصائد الشعراء ، واغتنت بذكراه صحائف المؤرخين ، وناداه نفر من اقوام شتى على مذاهب وافكار مختلفة . لانه كان ابنا للهواشم ، وسبطا للعرب ، ونشيدا لكل حر في هذه الدنيا .

الحسين مشروع عالمي للحرية .

والحسين لاحرار العالم كلهم .

دينه ام على غير الاسلام ، عبدوا الله ام اتخذوا ثقافة غير دينه دينا : انه يقول لاعدائه اذا لم تكونوا احرارا في دينكم ، فكونوا احرارا في دنياكم .

وهذا هو جوهر المفهوم الاسلامي للحرية .

وهذا هو البيان الاول للحرية في العالم .

وهكذا يرى الحسين(عليه السلام) ان الاوطان الحرة يبنيها الموطنون الاحرار ، قبل ان يطلق " فولتير " عبارته الشهيرة تلك . وهذا الوطن الحسيني ، ثورة ثقافية مستمرة ، لا مكان فيه لاوثان العصبية ، ولا ايوان فيه لاصنام الجاهلية ، وتجسيدات الحجر القيصري والكسروي والطواغيت

الحسين (عليه السلام) هو مكسر الاصنام ، من داخل الثقافة الوثنية في المشهد الثقافي والفكري العربي في زمانه ، وجذوره في المجتمعات العربية الاولى، التي عاصرها جده ابراهيم الخليل ، الذي حطم الصنم الكبير وعلق الفاس على عنقه .

لكنه في المقام الاول عربي .

عروبة الحسين تقوم على انسانية المعرفة والاختيار الحر ـ حتى الموت ـ للموقف في لجة الصراع الفكري والاجتماعي .

ومن يحب الحسين ـ والحسين حب خالص ـ لا يكره العرب . ولا يزدري العروبة . ولا يشوه الثقافة العربية . لكن هذا يعني ادامة النظر العقلي فيها ، ولا يشمئز من ذكر كلمة " عربي " .

ومن يحب الحسين لا يوثن الحسين ، لان الحسين ليس صنما ، او وثنا ، وانما هو بشر يمشي في الاسواق ...

ومن يحب الحسين ، يحب محمدا ، ويحب عليا ، ويحب صحابة رسول الله ، ويفرزالدخن من القمح ، ويضع الصالح في مكانه ، ويُمَوْقِع الطالح في تنوره : الحسين رسالة تعلي من شأن البشر ، ولا ترى في الحجر ربّا . جده رسالة اممية ، وابوه محطم الاصنام ، ووالدته التي اختارا ان تموت وحيدة ، بينما كان الكثير من الصحابة يتمنون القرب منها حية ، والاقتراب من قبرها ميتة .

السلام على شهيد العرب والمسلمين والاممية البشرية كلها

والسلام على جده وابيه وامه وصحبه ، وعلى كل من عرف ان الحسينية ثورة دائمة ، هي استكمال لاستعادة البشرية عذريتها المنتهكة بعد الانقسام الاجتماغي الذي قاد الى الاحتكار والتسلط والعنصرية .

الحسين رسول ثقافة جديدة ضد ثقافة بائدة ، تعنى بالحياة عندما يكون غايتها هذا التماثل والتطابق بين القول والفعل . وهو ما طبقه على انفسهم صحابته الفقراء والامراء والسود والبيض والصفر والشقر والنساء والرجال . من السلطة التي ارادت الجعجعة به ، او من اولئك الفقراء الذين راوا خلاصهم في فكره وليس في شخصه فقط .

من يبوّب الحسين لطائفة او ملة ، ليس حسينيا .

ومن ينكفيء على نفسه في عملية هروب ، ليس حسينيا ,

الحسين مواجهة بين الحسين والحسين ، وليس بين الشيطان والحسين فقط .

وفي يوم ذكراه ، سلام على الحسين ، ثقافة للتغيير الشامل . تختار البشر وليس الحجر . وتنطوي على نظرة متقدمة الى المراة كما هي زينب . ولا تريد في الحياة عوجا ، رافعة من : " الامر بالمعروف والنهي عن المنكر " لافتة تعيد الى البشرية طهارتها الاولى .

والحسين نقد لكل اولئك الذين هربوا من الهوية العربية الى هويات مستعارة ، لا متفاعلة معها ، فسقطوا في بيروقراطية النقل والتحجر الكهنوتي .

والسلام على العراق ، الذي خلاصه في ثقافة الوطن الحر الذي يبنيه موطنوه الاحرار ، وليس اولئك الذين يعتمدون على التقليد الاعمى ، او التلقين الببغائي

والسلام على العراق الموحد بارضه ، وبثقافته المتعددة في النوع ، المتوحدة في المنبع .

والسلام

على ورثة الحسين في القول والعمل والضمير ، فوق اي ارض وُجِدُوا ... !

جمعة اللامي

تنويه : لم تجد هذه الكلمة صدى لها في يوم ذكرى نحر الحسين ، لان اعلامنا العربي، له مشارب اخرى ، فعذرا ابا عبدالله ، وهذه زفرة من احد حلاجيك

المصدر

http://www.juma-allami.com/inp/view.asp?ID=404

Even the Sea By Poet Ahmed Rashid Thani Translated by Abdul-Settar Abdul-Latif

2009-10-05T20:59:00.004+03:00

Even the Sea

By Poet Ahmed Rashid Thani
Translated by Abdul-Settar Abdul-Latif

(To Abdulla Abdul-Wahab)

No wave is filled
Even the sea
When too feeble for his grand smile;
Even the sea
When belching out his depths
And sorting out the shadow countenance;
Even the sea
With such looks dripping in blood
With such a voice thirst walked
As he drags the well
To sink still deep!

حتى البحر

(إلى عبدالله عب دالوهاب)
الشاعر احمد راشد ثاني
ترجمة عبد الستار عبد اللطيف

ليس ثَم َّ من موجةٍ مملوءة،
حتى البحر
حين يفترّ عن ابتسامته الكبرى،
حتى البحر
حين يتجشأ أعماقه،
ويفرِّق ملامح الظل،
حتى البحر
تقطرُ نظراته دماً
وفي صوته يمشي العطش،
وهو يجر البئر
إلى الغرق.

A Wave By Poet Ahmed Rashid Thani Translated by Abdul-Settar Abdul-Latif

2009-10-05T20:55:00.007+03:00

A Wave

By Poet Ahmed Rashid Thani
Translated by Abdul-Settar Abdul-Latif

The birds filled the drop of the eye!
The eyes faded out in the sky!
The axes glisten in the hand of clouds running
In the trace of other clouds –
The planet’s entrails are ruptured
Out of weeping
As the sea snake at Sahara
Bereaves
The wave that went astray!

موجة

الشاعر احمد راشد ثاني
ترجمة عبدالستار عبد اللطيف

الطيور ملأت نقطة العين.
العيون التي تبددت في السماء،
بينما تلمعُ الفؤوس في يد غيومٍ تركضُ
خلف غيوم أخرى،
حتى تمزَّقت أحشاء الكوكب
من الصراخ،
وأقعى البحر على الصحراءِ
يبكي
الموجة التي ضاعت.

A Pub Wall By Poet Ahmed Rashid Thani Translated by Abdul-Settar Abdul-Latif

2009-10-05T20:50:00.004+03:00

A Pub Wall

By Poet Ahmed Rashid Thani
Translated by Abdul-Settar Abdul-Latif

A wave rolling in mine head
Washing the stones my reasoning sports with
Whenever the blame is
Whenever the sand in mine eyes crowded
Whenever the eyes passed by the heads!

A wave of silences
That go into slumber as a spring
Into the cup of time,
And a wave of voyages inside the house
That was ragged by the sails!

The sky at the bottom of the glass inhales
Along with the night that, on the table, dries
When the sun laughs,
When the Pub wall retreats two steps
Back
Till it touches the sea!

حائط الحانة

موجة تتدحرج في رأسي،
تغسلُ الأحجار التي يلعب بها تفكيري
في الندم،
والر مل الذي تجمعه عيوني
وهي تجتاز الرؤوس.

موجة من الصمت
نائمٌ كالنبع
في كوب الوقت،
ومن ا لإبحار في البيت
الذي مزّقته الأشرعة.

تنفسُّ السماء في قعر الكأس،
والليل الذي جفَّ على الطاولةِ،
عندما ضحكت الشمس
وعاد حائط الحانة خطوتين
إلى الوراء
حتى لامس البحر.

On the Table By Poet Ahmed Rashid Thani Translated by Abdul-Settar Abdul-Latif

2009-10-05T20:48:00.002+03:00

On the Table

By Poet Ahmed Rashid Thani
Translated by Abdul-Settar Abdul-Latif

In the closet, everything ragged I found -
The worn training shirts, the panties
Of sex and the thinking hat!

The mosses swimming in the mirror mire
While the window of life
Is firmly locked!

I opened a door I never went out of;
Inside me I put a chair!

On the table a book- no front pages on!
Near the bottle, chatting goes on
Without waves!

Sooner the day candle is to fade out
In this – the barren room!
Under this – the dead roof!

على الطاولة

وجدتُ كل شيء رثَّاً في الخزانةِ:
قمصان التعليم الممزّقة، وسراويل
الجنس، وقبعة التفكير.

الطحالبُ تسبحُ في مستنقع المرآة،
ونافذة الحياةِ
مغلقة باحكام.

فتحت باباً لم أخرج منه.
وضعت كرسياً داخلي

على الطاولة كتاب بلا صفحات أولى،
قرب الزجاجة يجري الكلام
بلا أمواج.

شمعةُ النهار توشك على الانطفاءِ
في هذه الغرفة القاحلة،
تحت هذا السقف الميت.

Vales By Poet Ahmed Rashid Thani Translated by Abdul-Settar Abdul-Latif

2009-10-05T20:43:00.003+03:00

Vales

By Poet Ahmed Rashid Thani
Translated by Abdul-Settar Abdul-Latif

Some vales – so old, as if disclosing
All secrets the waves
On their beds breaking;
Some vales envisaging the cloud
As if in flesh and blood
As if taking a bite from the storms;
Some other knowing not
Whence all these timbers
God hoarded!

The wave ceasing to laugh as pain
Falls into the sea!

الشاعر احمد راشد ثاني

وديانٌ

وديانٌ هرمة تكادُ تنطقُ
بالأسرار التي تنكسرُ على أساسها
الأمواج،
ووديانٌ تتخيل الغيمة
بشحمها ولحمها
وهي تأكل من العواصف،
و وديان أخرى لا تعرف
مِنْ أين يأتِ الله
بكل هذا الحطب.

الموجةُ كفَّت عن الضحك، فالألم
سقط في البحر.

The History of That Very Tree By Poetess Dhabiya Khamis Translated by Abdul-Settar Abdul-Latif

2009-10-05T20:26:00.011+03:00

The History of That Very Tree
By Poetess Dhabiya Khamis
Translated by Abdul-Settar Abdul-Latif

Violence, the History guillotine
Blood, the thrones fodder
Skulls, the Time crown!

Who must bow to the other? Which one?
The contracted face to the wind?
Or the innocent blood shed on the threshold of the winner’s portal?

Try! Yea grant me an ant of freedom to tell yea:
The Jungle with all its saints holds me by the neck!

Hence, no fancy for revelation
For fear of the other flows as my life-long mate
No fancy to struggle
Nor to talk on behalf of the nation!
Nor to cuddle Comrades once again!
As suspicion encompasses all!

Grant me a fig leaf
To curtain mine eyes off the Privates of History!

Grant me a morphine injection or Hashish piece
To blind mind off all taught lessons!

Hollow as I ascend to my breathes
Broken-winged just like any Arab

Declaring today the yesterday cemetery!
Kicking away its pillars!
Unburdening mine back off all lifted banners
Ever conquering me the moment I be
On this land!

Nothing to cling to, nothing to fasten me,
Even the law, in all cases,
None mine!

Shouting in the face of the sun,
At the trammels of mine topography
No mounts, no tops;
No bottoms, no depths – to harbour me!

Mine Arabism a garment not veiling my Privates
And mon semblables but victims of the deluge
Falling ever down as witches’ dolls nailed with pins of death and deformities!

I’ll voice my word aloud in the face of History –
What for? You deluded me
Like a sparrow flying into the trap
Yet believing his wings fluttering!

I rob my life from my death
My freedom from the Volcano – my Hangman!

Yea, me. Defeated; full of fear –
Like an autumn leaf that falls – only for another tree (to die on it)
Heavily-saddled with dead fruit that falls and falls and falls!

Ha! Nobody. None
Realizes this history of that very tree!

3rd March, 2005
New Delhi

تاريخ تلك الشجرة

العنف مقصلة التاريخ

الدماء غذاء الكراسي

الجماجم عرش الزمان.

من ينحني في وجه من

الوجه المقبوض في وجه الريح

الدم المستباح على أعتاب بوابة المنتصر

امنحني ذرة حرية كي أقول

إن الغابة بقديسيها تطبق على رقبتي

لا شهوة لي في البوح

فالخوف من الآخر صار رفيقي

لا شهوة لي في النضال

ولا التحدث بإسم الشعب

ولا الارتماء في أحضان الرفاق

فالشبهة صارت تطول الجميع.

امنحني ورقة توت

أغطي بها عيني كي لا ترى عورة التاريخ.

امنحني حقنة مورفين ، أو قطعة حشيش

كي أنسى كل الدروس التي تعلمتها.

خاوية الوفاض أصعد إلى أنفاسي

مكسورة الجناح مثل كل مواطن عربي.

أجهر ب اليوم الذي هو مقبرة الأمس

أرفس ثوابته

وأسقط من على ظهري حمل الشعارات

التي اجتاحتني منذ لحظتي الأولى

على هذه الأرض.

لا شيء يثبتني كي أتمسك به

والقانون ، في كل الأحوال ،

ليس بقانوني.

أصرخ في وجه الشمس

وعلى حواف تضاريسي

لا الجبال لها قمة

ولا الأغوار لها عمق ألوذ به.

عروبتي ثوب لا يستر عورتي.

وأشباهي ضحايا الطوفان

يتساقطون مثل دمى السحرة

المدججة بدبابيس الموت والعاهات.

سوف أخطب في فضاء التاريخ

لماذا خدعتني

مثل عصفور يذهب إلى فخه

ظاناً أن له جناحيه يرفرف بهما.

أسرق حياتي من موتي

أسرق حريتي من بركان جلادي

مهزومة ، وخائفة

مثل ورق خريف سقطت ولحقتها

شجرة بكامل ثمارها التي ماتت

عليها.

ولا أحد .... لا أحد

يدرك تاريخ تلك الشجرة.

3 مارس 2005

نيودلهي

Those Nights By Poetess Dhabiya Khamis Translated by Abdul-Settar Abdul-Latif

2009-10-05T19:54:00.001+03:00

Those Nights
By Poetess Dhabia Khamis
Translated by Abdul-Settar Abdul-Latif

All those nights
A nexus among cities of Loss!

All those rhythms pale
Roving all ranges of Wilderness
Striking at a heart that speculates
The supremacy of fondness amidst its sorrows
Amidst its little revelation
Amidst the flutes of its solitude wreathed by Jesus’ garland!

Wayfaring opted for me; I for it.
No horse, no Sahara, no sword
(In its sheath, though) traces the prey as its very Eagle – the Injurious did
And as birds of carrions that perched
On land and high in their skies did!

I becoming the visions that tricked me

Come tell the one alienated amidst the core of one’s homeland
You die in between two futures; in between two dates,
You no soil morsel; only by dust to dust be taken.

I kept all my secrets into the coffers
I laid my body into the coffin
My lips with silence tight sealed
As such, the Grand Secret flees with me
Leaving for THEM only fringes that fluff away
Amidst epochs; amidst their words!

Mine death? Nay! Their death it be!
Had they a day before thrown me into the grave,
None and only their graves they had dug!

15th Feb, 2005
New Delhi

الشاعرة ظبية خميس

تلك الليالي

كل تلك الليالي

همزة الوصل بين مدائن التيه

كل تلك الموسيقى الشاحبة

تقطع قفار الممالك نحو قلب يتأمل

سطوة الوجد في أحزانه

في بوحه القليل

ومزامير وحدته المتوجه بأكليل عيسى.

رامني السير ، فرمته

لا الخيل ، ولا البيداء ، ولا السيف

في غمده أدرك الفريسة من نسرها

الجارح و من طيور الجيف تحط بين

سماءها ، والأرض.

خاتلتني الرؤى ، فصرتها.

قل للغريب في جوف أرضه

تموت بين غدين وبين زمنين

وتأكلك الأرض ، ولا تأكلها.

أودعت الخزائن أسراري

وأوسدت جثماني التابوت

وحين ختم الصمت على شفاهي المطبقة

ذهب السرا لأكبر معي

تاركاً لهم أهداب خيوط تذوب

بين الدهور وبين كلماتهم.

أن في موتي ، موتهم

وإن يدفنوني بالأمس

لا يدفنون في موتي ، موتهم.

15 فبراير 2005

نيودلهي

Munir Mezyed : I'm a muslim, not a terrorist, I'm a poet.

2009-10-03T23:01:00.010+03:00

دعوة لدعم ترشيح الشاعر منير مزيـــــــــد لجائزة نوبل للادب لعام 2010

2009-09-28T00:16:00.005+03:00

نحن - عشاق و محبو منير مزيد - لا نتوانى ابدا و لا نتردد قيد انملة في دعم ترشيح الشاعر المبدع منير مزيد لنيل جائزة نوبل للادب لعام 2010 و هل يستحقها الاّ هو دون منازع و قد اثبت كفاءة و جدارة وجرأة منقطعة النظير في كافة المجالات الابداعية في الطرح و التناول و في المبنى و المعنى و في المباح وفي المسكوت عنه و في الاسلوب و اللغة و الفكرة والتقنيات المستخدمة و هو صاحب المواهب المتعددة ... فقد خبرناه شاعرا و قاصا و روائيا و كاتبا و ناقدا و صحفيا و ناشرا ثـر عطاؤه و غزير انتاجه في مختلف المنتديات و المدونات و الصحف و المجلات و الدوريات و مترجما من الطراز الاول , و هنا علينا ان نتذكر اهتمامه الحثيث في خدمة القضية الشعرية – اقصد تقديم صوت الشعر من اي لون للاخر ... نحن عن طريق منير مزيد تعلمنا و عرفنا شعراء الباكستان المعاصرين و هو الذي قدم شعراء الهايكو اليابانيين لقراء العربية و لديه مشاريع لتقديم الصوت الشعري الكوري و الصيني لنا نحن العرب مثلما سعى سعيه و انتصر لشعراء العرب قاطبة من الشرق العربي و المغرب العربي و هو لا يفرق بين هذا و ذاك او ينحاز لهذا او ذاك و لا يحابي او يجامل بل ينشد الابداع حيث يكون و انى وجده وهو بانجازاته المطبوعة او التي تنتظر طباعتها فاق ما تقوم به كافة المؤسسات الثقافية العربية الرسمية و هو الانسان الفرد و قد فاق ما تقوم به مجتمعة وزارات الثقافة و الاعلام .... وتراه قدم للقارئ الاوربي على اقل تقدير ما لم تستطع تلك الوزارات من تقديمه ... و لهذا فنحن نكبر في الشاعر منير همته العالية و تضحيته الكبيرة و كرمه بجهده و ماله و وقته لخدمة قضايانا نحن العرب و هو وحده يعتبر اكثر من مؤسسة ناطقة و اكثر من سفارة عربية نابضة يافعة متحركة مخلصة لنا و لقضيتنا بل فوق كل ذلك هو الاديب االعالمي و العربي الذي يمتلك رسالة رائعة لكل العالم : رسالة الحب و الصفاء و التآخي بين الشعوب ، رسالة الشعر صوت الانسانية ، صوت المرأة و صوت الرجل و صوت المقهور و المسحوق و المظلوم .. الصوت الذي لا يعرف للاحقاد منفذا و لا لعقد التاريخ طريقا .. اني اراه شاعرا شفافا ذو رؤى و مشاريع مستقبلية يمكن ان تخدم كل الانسانية ، من هنا فان نيل جائزة نوبل للادب يقدم العون لشاعرنا في التسريع في انجاز تلك المشاريع و هو حتى من دون هذه الجائزه ماض في ما يصبو اليه لانه رجل لا يسعى وراء الماديات و لا وراء البهرجة و الشهرة و المناصب علما انه ان اراد ذلك فما ايسره عليه و لكنه هو اكبر من هذا كله _ انه الشاعر المبدع و الانسان النبيل منير مزيد ونحن معه بقلوبنا و ارواحنا و عقولنا و مستعدون لدعمه و الوقوف معه لاي مدى و حري بكل الاخوة و الاخوات من الشعراء و الاعلاميين والادباء و الكتاب الشرفاء من ابناء جلدتنا كما يقولون دعم منير مزيد و تبني قضية ترشيحه بل هي دعوة اقولها لكل شعراء الباكستان و اليابان و الصين و كوريا للوقوف معنا في هذه القضية و ادعوا كل الزملاء للكتابة عن هذا الموضوع بكافة اللغات الحية و اثارة الموضوع في المحافل الادبية الاجنبية و العربية و الصحف و المهرجانات و ادعوا الاخ منير ان ينتهز فرصة حضوره في اللقاءات الادبية او المؤتمرات لطرح هذا الموضوع و تبنيه و لا يعتبر هذا الامر معيبا ان يدعوا الانسان لنفسه لان – كما يقال عندنا ان من لايعرفك لا يثمنك – و اخير دعواتنا من الله سبحانه و تعالى التوفيق للجميع في كل ما هو خير و صالح و نافع للعباد .

ترشيح الشاعر العالمي منير مزيـد لنيل جائزة نوبــــل لـلاداب

2009-07-08T09:58:00.005+03:00

صوت رومانيا العالمي يدعو لدعم الأديب الفلسطيني منير مزيد وترشيحه لنيل جائزة نوبل للآداب

د. بشار القيشاوي

تقديرا للإنجازات العظيمة للشاعر والروائي والمترجم الفلسطيني منير مزيد في مجال الإبداع الأدبي ودوره الكبير في حركة الترجمة الأدبية من أجل التواصل الثقافي والحضاري بين الأمم دعت السيدة ديانا بيتسيلو، رئيسة القسم العربي في صوت رومانيا العالمي كافة المؤسسات الثقافية والإعلامية، العربية والدولية، لدعم الأديب والمترجم الفلسطيني منير مزيد وترشيحه لنيل جائزة نوبل للآداب .

وقد جاء في رسالتها : تابعت عن كثب إنجازات الشاعر والروائي والمترجم الفلسطيني منير مزيد الثقافية والأدبية المنشورة، واطلعت على دوره الكبير وتفاعله الإيجابي في نشر ثقافة الحوار والتعايش السلمي بين الشعوب، والتفتت نحو روحه المتطوعة في العمل الجماعي، وتواصله مع الهم الإنساني المشترك خلال عطائه الحضاري وإبداعه العالمي، واحتكمت إلى إنتاجه الضخم المواكب لثقافة عصره وتطلعاته المستقبلية، وما حققه من لَمَّ الشتات الأدبي خلال إبداعاته الشعرية والروائية ومقارناته الصافية التي تتداخل فيها الآداب العالمية بكلية الظاهرة الأدبية، وترجمته المختارة التي ساهمت مع غيرها في زيادة الوعي الإنساني، وتفعيل قواسم الالتقاء الفكري، وتفتح الأفق على الآداب الأخرى.

وتقديرا لسيرته العطرة وحضوره الثقافي، وإخلاص مهمته في الأصل والأثر، أدعو المؤسسات الثقافية والإعلامية، العربية والدولية، إلى دعم الأديب الفلسطيني منير مزيد وترشيحه لنيل جائزة نوبل للآداب .

وتفضلوا بقبول فائق الاحترام والتقدير

ديانا بيتسلو

بوخارست 7 يوليو/تموز 2009 م

الأديب الفلسطيني منير مزيد شاعر وروائي ومترجم مقيم في رومانيا ، درس في إنكلترة والولايات المتحدة الأمريكية، كتب في مجال الشعر والرواية و القصة القصيرة والأبحاث الأدبية باللغة الإنكليزية والعربية ، وترجمت العديد من أعماله الإبداعية إلى لغات عالمية متعددة ، ونشرت في الصحف والمجلات في كل أنحاء العالم ، وشارك في العديد من المهرجانات الثقافية العالمية...

يعد منير مزيد واحدا من أهم الأصوات الشعرية العالمية، ومن أنصار الشعر للشعر في العالم العربي ، وهي طريقة لا يقصد أصحابها أن يستعملوا براعتهم في اللفظ ليمدحوا أو ليذموا أو ليرفعوا أو ليضعوا أو ليسايروا من يشاء متى شاء له هواه ومطامعه، فيمدحوا اليوم ما ذموه بالأمس ، فهذا ينافي التجربة وصدقها، ورسالة الشعر الوجداني في سبر أغوار القلب الإنساني والتعرف إلى أدق خلجاته، وإمكاناته الطبيعية، ومستقبله ، ومصيره الاجتماعي ، وتأثراته الوراثية ، وأحلامه ، وطاقته ، وموقفه الميتافيزيقي في عصره ، وكل ما يعد مقوماً من مقومات حياته وسعادته في الأرض...

أطلق عليه الناقد والباحث الروماني ماريوس كيلارو لقب... شاعر الحب والانسانية ، وجعله الشاعر الفرنسي الكبير أتانيس فانتسيف دي ذراكي... شاعر الحب و الجمال، ووجده البرفسور العراقي عبد الستار الأسدي ...ياني الشعر العربي ، وهو عند الشاعرة العراقية رحاب الصائغ... شاعر الرقة والجمال، وفي مفهموم الكاتبة السورية سها شريف ... رسول الشعر، واختارت الأديبة السورية سها جلال جودت له وسام ... شاعر الكلمة و الترجمة ، وارتأى الشاعر والناقد الفلسطيني محمود فهمي عامر.... خلال ترجمته وخدمته للأدب من هذا الباب الحضاري وصفه بأمير شعراء الغربة ، وبعد قراءاته النقدية لأعماله الشعرية العالمية أطلق عليه لقب بوشكين فلسطين ، أما البرفسور الإيراني محمد صادق البوصيري ..... فحباه شاعر الجمال و الصور البلاغية والفنية ...

والجدير بالذكر أن منير مزيد هو صاحب فكرة مهرجان أوديسا العالمي للإبداع الشعري والالتقاء الحضاري الذي تم عقده في العاصمة العاصمة الأردنية، عمان، وحاليا يعمل رئيسا لمجلس إدارة بيت الحكمة .

أما عناوين أهم أعماله فهي:

في الشعر والنثر

ـ الألواح المفقودة / باللغة الإنجليزية

ـ الوجه الآخر للجحيم / باللغة الإنجليزية

فصل من إنجيل الشعر -/ صدر في رومانيا بثلاث لغات ـ الإنجليزية والعربية والرومانية –

فصل من إنجيل الشعر طبعة جديدة ترجمة مارياموغراش ـ الإنجليزية والفرنسية والرومانية –

ـ جداريات الشعر -/ صدر في رومانيا بأربع لغات ـ الإنجليزية والعربية والرومانية والاسبانية

ـ صور في الذاكرة / صدر في رومانيا بأربع لغات ـ الإنجليزية والعربية والرومانية والفرنسية

ـ صور في الذاكرة / الإنجليزية والبولندية

ـ وجوديات- / صدر في رومانيا بالإنجليزية والرومانية

ـ كتاب الحب والشعر/ صدر في رومانيا بالإنجليزية والرومانية

ـ حكايا مدينتين / صدر في رومانيا بثلاث لغات ـ الإنجليزية والعربية والرومانية

ـ دمشق معلقة الحب/ صدر في سوريا بالعربية و الإنجليزية

في الرواية

ـ الحب والكراهية صدرت في رومانيا بالإنجليزية والرومانية

ـ عروس النيل صدرت بالإنجليزية

في الترجمة

ـ بوابة الشعر العربي المعاصر

أنطولوجيا للشعر العربي المعاصرصدرت بـ ثلاث لغات العربية لغة القصائد الأصل و الرومانية

و الإنكليزية، وتحتوي على 186 قصيدة

ـ إعداد وترجمة إنطولوجيا الشعر الروماني " أكاليل الغار "

ـ ترجمة ديوان الشاعر الباكستاني سونا الله " حلقات ضمن حلقات "

ـ ترجمة ديوان الشاعر الروماني ماريوس كيلاروا " نحو شفاهِ السماءِ "

ـ ترجمة ديوان الشاعرة الرومانية كورينا ماتي غيرمان " فسيفساء الروح "

تحت الطبع

ـ وجوديات- / بالعربي

ـ كتاب الحب والشعر/ بالعربي

ـ ألواح أوغاريت المفقودة / العربية والإنجليزية والرومانية

ـ الحلم و حبيبتي / العربية والإنجليزية والرومانية

ـ إعداد وترجمة أنطولوجيا شاعرات العرب ( عقد اللؤلؤ )

ـ إعداد وترجمة أنطولوجيا الروماني ( سنابل الحكمة)

ـ شاعر و مدن / العربية والإنجليزية والرومانية

أعمال قيد الإنشاء

ـ إعداد وترجمة أنطولوجيا الشعر الصيني ( أنجز )

ـ إعداد وترجمة أنطولوجيا الشعر الهايكو الياباني

ـ إعداد وترجمة أنطولوجيا القصة العربية

دراسات و أبحاث

ـ الحب الرسالة الأبدية الأسمى ...قراءة في ديوان “همسات دافئة ” للشاعر المصري حسن حجازي

ـ حب الوطن يخلد كل حب .... قراءة في ديوان انتظار الفجر للشاعر المصري حسن حجازي

ـ الشعر العربي بلسان الشاعر الإيراني محمد خاقانی أصفهاني

ـ الإسلام و حوار الحضارات

ـ الإسلام و الغرب و طلائع صراع الحضارات

ـ مفهوم الشعر وماهيته وإشكالية قصيدة النثر

تناول العديد من النقاد العرب والغربيين تجربته الشعرية ومنهم :

البرفسور عبد الستار الأسدي / د. حمد محمود الدُّوخي / د. يوسف شحادة / أحمد فضل شبلول / محمود الديدامونى / رحاب الصائغ / بهيجة مصري إدلبي / لميس الأمام /محمود فهمي عامر/ محمود سليمان / عبد السلام العطاري / سها شريف / نبال شمس / سها جلال جودت / سلوى بن رحومة / د. سعيدة خاطر الفارسي / نجاة الزباير / هدلا القصار/ ماريوس كيلارو / البرفسور أنطوان كراجا / فالاريا مانتا تايكوتو / د. دونا ثيودور / البرفسورة جين هاريس/ الكساندريا بابتشينكو / ماريا موغراش / د. ايرينا فاسيلسكو / اتانيس فانتسيف دي ذراكي/ويل دونوفان/هيام ضمرة/

البرفسور محمد صادق بصيري/ الطيب الجمازي

بعض احاديث رسول الله محمد بن عبدالله (ص) بحق الامام علي بن ابي طالب ع

2009-07-06T09:37:00.005+03:00

بعض احاديث رسول الله (ص) بحق الامام علي (ع
ـ قال النبي (ص) : عنوان صحيفة المؤمن : حب عليّ
ـ قال النبي (ص) : لا سيف إلاّ ذو الفقار ولا فتى إلاّ عليّ (ع

ـ قال النبي (ص) : حامل لوائي في الدنيا والآخرة علي (ع
ـ قال النبي (ص) : أمَرني ربي بسد الأبواب إلاّ باب عليّ

ـ قال النبي (ص) : الصديقون ثلاثة : مؤمن آل ياسين ، ومؤمن فرعون ، وأفضلهم علي (ع

قال النبي (ص) : مَن سرّه أن يحيا حياتي ، ويموت مماتي ، فليتول من بعدي عليّ (ع
ـ قال النبي (ص) : نادى المنادي يوم القيامة : يا محمد نعمالأب أبوك ، وإبراهيم ، ونعم الأخ عليّ (ع)
ـ قال النبي (ص) : لكلّ نبي وصي ووارث ، ووصيّي ووارثي : عليّ (ع

ـ قال النبي (ص) : الّلهم لا تمتني حتى تريني وجه عليّ (ع
ـ قال النبي (ص) : خلقت من شجرة واحدة أنا و عليّ (ع
ـ قال النبي (ص) : أعلم أمتي من بَعدي : عليّ (ع

قال النبي (ص) : زينوا مجالسكم بذكر عليّ (ع

ـ قال النبي (ص) : أقضى أمتي عليّ (ع
ـ قال النبي (ص) : أنا المنذر والهادي من بعدي : علي (ع

Geert Wilders : Islam Is the Forthcoming Threat to the West

2009-03-24T18:25:00.011+03:00

THE ISLAMIZATION OF EUROPE

By Geert Wilders

Here is the speech of Geert Wilders, a Dutch Parliamentarian and chairman of the Party for Freedom, the Netherlands, at the Four Seasons, New York, introducing an Alliance of Patriots and announcing the Facing Jihad Conference in Jerusalem.

The speech was sponsored by the Hudson Institute on September 25, 2008.

Dear friends,

Thank you very much for inviting me.

Great to be at the Four Seasons.

I come from a country that has one season only: a rainy season that starts January 1st and ends December 31st. When we have three sunny days in a row, the government declares a national emergency. So Four Seasons, that's new to me.It's great to be in New York. When I see the skyscrapers and office buildings, I think of what Ayn Rand said: 'The sky over New York and the will of man made visible.' Of course. Without the Dutch you would have been nowhere, still figuring out how to buy this island from the Indians. But we are glad we did it for you. And, frankly, you did a far better job than we possibly could have done.I come to America with a mission. All is not well in the old world. There is a tremendous danger looming, and it is very difficult to be optimistic. We might be in the final stages of the Islamization of Europe.

This not only is a clear and present danger to the future of Europe itself, it is a threat to America and the sheer survival of the West. The danger I see looming is the scenario of America as the last man standing. The United States as the last bastion of Western civilization, facing an Islamic Europe. In a generation or two, the US will ask itself: who lost Europe? Patriots from around Europe risk their lives every day to prevent precisely this scenario form becoming a reality.

My short lecture consists of 4 parts.

First I will describe the situation on the ground in Europe. Then, I will say a few things about Islam. Thirdly, if you are still here, I will talk a little bit about the movie you just saw. To close I will tell you about a meeting in Jerusalem.

The Europe you know is changing. You have probably seen the landmarks. The Eiffel Tower and Trafalgar Square and Rome's ancient buildings and maybe the canals of Amsterdam. They are still there. And they still look very much the same as they did a hundred years ago.But in all of these cities, sometimes a few blocks away from your tourist destination, there is another world, a world very few visitors see - and one that does not appear in your tourist guidebook. It is the world of the parallel society created by Muslim mass-migration. All throughout Europe a new reality is rising: entire Muslim neighbourhoods where very few indigenous people reside or are even seen. And if they are, they might regret it. This goes for the police as well. It's the world of head scarves, where women walk around in figureless tents, with baby strollers and a group of children. Their husbands, or slaveholders if you prefer, walk three steps ahead. With mosques on many street corner. The shops have signs you and I cannot read. You will be hard-pressed to find any economic activity.

These are Muslim ghettos controlled by religious fanatics. These are Muslim neighbourhoods, and they are mushrooming in every city across Europe. These are the building-blocks for territorial control of increasingly larger portions of Europe, street by street, neighbourhood by neighbourhood, city by city. There are now thousands of mosques throughout Europe. With larger congregations than there are in churches. And in every European city there are plans to build super-mosques that will dwarf every church in the region. Clearly, the signal is: we rule.Many European cities are already one-quarter Muslim: just take Amsterdam, Marseille and Malmo in Sweden.

In many cities the majority of the under-18 population is Muslim. Paris is now surrounded by a ring of Muslim neighbourhoods. Mohammed is the most popular name among boys in many cities. In some elementary schools in Amsterdam the farm can no longer be mentioned, because that would also mean mentioning the pig, and that would be an insult to Muslims. Many state schools in Belgium and Denmark only serve halal food to all pupils. In once-tolerant Amsterdam gays are beaten up almost exclusively by Muslims. Non-Muslim women routinely hear 'whore, whore'. Satellite dishes are not pointed to local TV stations, but to stations in the country of origin. In France school teachers are advised to avoid authors deemed offensive to Muslims, including Voltaire and Diderot; the same is increasingly true of Darwin.

The history of the Holocaust can in many cases no longer be taught because of Muslim sensitivity. In England sharia courts are now officially part of the British legal system. Many neighbourhoods in France are no-go areas for women without head scarves. Last week a man almost died after being beaten up by Muslims in Brussels, because he was drinking during the Ramadan. Jews are fleeing France in record numbers, on the run for the worst wave of anti-Semitism since World War II. French is now commonly spoken on the streets of Tel Aviv and Netanya, Israel. I could go on forever with stories like this. Stories about Islamization.

A total of fifty-four million Muslims now live in Europe. San Diego University recently calculated that a staggering 25 percent of the population in Europe will be Muslim just 12 years from now. Bernhard Lewis has predicted a Muslim majority by the end of this century.Now these are just numbers. And the numbers would not be threatening if the Muslim-immigrants had a strong desire to assimilate. But there are few signs of that. The Pew Research Center reported that half of French Muslims see their loyalty to Islam as greater than their loyalty to France. One-third of French Muslims don’t object to suicide attacks. The British Centre for Social Cohesion reported that one-third of British Muslim students are in favour of a worldwide caliphate. A Dutch study reported that half of Dutch Muslims admit they 'understand' the 9/11 attacks.Muslims demand what they call 'respect'. And this is how we give them respect. Our elites are willing to give in. To give up. In my own country we have gone from calls by one cabinet member to turn Muslim holidays into official state holidays, to statements by another cabinet member, that Islam is part of Dutch culture, to an affirmation by the Christian-Democratic attorney general that he is willing to accept sharia in the Netherlands if there is a Muslim majority. We have cabinet members with passports from Morocco and Turkey.

Muslim demands are supported by unlawful behaviour, ranging from petty crimes and random violence, for example against ambulance workers and bus drivers, to small-scale riots. Paris has seen its uprising in the low-income suburbs, the banlieus. Some prefer to see these as isolated incidents, but I call it a Muslim intifada. I call the perpetrators 'settlers'. Because that is what they are. They do not come to integrate into our societies, they come to integrate our society into their Dar-al-Islam. Therefore, they are settlers.Much of this street violence I mentioned is directed exclusively against non-Muslims, forcing many native people to leave their neighbourhoods, their cities, their countries. Politicians shy away from taking a stand against this creeping sharia. They believe in the equality of all cultures. Moreover, on a mundane level, Muslims are now a swing vote not to be ignored.Our many problems with Islam cannot be explained by poverty, repression or the European colonial past, as the Left claims. Nor does it have anything to do with Palestinians or American troops in Iraq. The problem is Islam itself. Allow me to give you a brief Islam 101.

The first thing you need to know about Islam is the importance of the book of the Quran. The Quran is Allah's personal word, revealed by an angel to Mohammed, the prophet. This is where the trouble starts. Every word in the Quran is Allah's word and therefore not open to discussion or interpretation. It is valid for every Muslim and for all times. Therefore, there is no such a thing as moderate Islam. Sure, there are a lot of moderate Muslims. But a moderate Islam is non-existent.

The Quran calls for hatred, violence, submission, murder, and terrorism. The Quran calls for Muslims to kill non-Muslims, to terrorize non-Muslims and to fulfil their duty to wage war: violent jihad. Jihad is a duty for every Muslim, Islam is to rule the world - by the sword.

The Quran is clearly anti-Semitic, describing Jews as monkeys and pigs.The second thing you need to know is the importance of Mohammed the prophet. His behaviour is an example to all Muslims and cannot be criticized.

Now, if Mohammed had been a man of peace, let us say like Ghandi and Mother Theresa wrapped in one, there would be no problem. But Mohammed was a warlord, a mass murderer, a pedophile, and had several marriages - at the same time. Islamic tradition tells us how he fought in battles, how he had his enemies murdered and even had prisoners of war executed.

Mohammed himself slaughtered the Jewish tribe of Banu Qurayza. He advised on matters of slavery, but never advised to liberate slaves. Islam has no other morality than the advancement of Islam. If it is good for Islam, it is good. If it is bad for Islam, it is bad. There is no gray area or other side.

Quran as Allah's own word and Mohammed as the perfect man are the two most important facets of Islam. Let no one fool you about Islam being a religion. Sure, it has a god, and a here-after, and 72 virgins. But in its essence Islam is a political ideology. It is a system that lays down detailed rules for society and the life of every person. Islam wants to dictate every aspect of life. Islam means 'submission'.

Islam is not compatible with freedom and democracy, because what it strives for is sharia. If you want to compare Islam to anything, compare it to communism or national-socialism, these are all totalitarian ideologies. This is what you need to know about Islam, in order to understand what is going on in Europe.

For millions of Muslims the Quran and the live of Mohammed are not 14 centuries old, but are an everyday reality, an ideal, that guide every aspect of their lives. Now you know why Winston Churchill called Islam 'the most retrograde force in the world', and why he compared Mein Kampf to the Quran. Which brings me to my movie, Fitna.I am a lawmaker, and not a movie maker. But I felt I had the moral duty to educate about Islam. The duty to make clear that the Quran stands at the heart of what some people call terrorism but is in reality jihad. I wanted to show that the problems of Islam are at the core of Islam, and do not belong to its fringes. Now, from the day the plan for my movie was made public, it caused quite a stir, in the Netherlands and throughout Europe.

First, there was a political storm, with government leaders, across the continent in sheer panic. The Netherlands was put under a heightened terror alert, because of possible attacks or a revolt by our Muslim population. The Dutch branch of the Islamic organisation Hizb ut-Tahrir declared that the Netherlands was due for an attack. Internationally, there was a series of incidents. The Taliban threatened to organize additional attacks against Dutch troops in Afghanistan, and a website linked to Al Qaeda published the message that I ought to be killed, while various muftis in the Middle East stated that I would be responsible for all the bloodshed after the screening of the movie. In Afghanistan and Pakistan the Dutch flag was burned on several occasions. Dolls representing me were also burned. The Indonesian President announced that I will never be admitted into Indonesia again, while the UN Secretary General and the European Union issued cowardly statements in the same vein as those made by the Dutch Government. I could go on and on. It was an absolute disgrace, a sell-out. A plethora of legal troubles also followed, and have not ended yet.

Currently the state of Jordan is litigating against me. Only last week there were renewed security agency reports about a heightened terror alert for the Netherlands because of Fitna. Now, I would like to say a few things about Israel. Because, very soon, we will get together in its capitol.

The best way for a politician in Europe to loose votes is to say something positive about Israel. The public has wholeheartedly accepted the Palestinian narrative, and sees Israel as the aggressor.

I, however, will continue to speak up for Israel.

I see defending Israel as a matter of principle.

I have lived in this country and visited it dozens of times. I support Israel. First, because it is the Jewish homeland after two thousand years of exile up to and including Auschwitz, second because it is a democracy, and third because Israel is our first line of defense.Samuel Huntington writes it so aptly: 'Islam has bloody borders'. Israel is located precisely on that border. This tiny country is situated on the fault line of jihad, frustrating Islam's territorial advance. Israel is facing the front lines of jihad, like Kashmir, Kosovo, the Philippines, Southern Thailand, Darfur in Sudan, Lebanon, and Aceh in Indonesia. Israel is simply in the way. The same way West-Berlin was during the Cold War.The war against Israel is not a war against Israel. It is a war against the West. It is jihad. Israel is simply receiving the blows that are meant for all of us. If there would have been no Israel, Islamic imperialism would have found other venues to release its energy and its desire for conquest.

Thanks to Israeli parents who send their children to the army and lay awake at night, parents in Europe and America can sleep well and dream, unaware of the dangers looming. Many in Europe argue in favor of abandoning Israel in order to address the grievances of our Muslim minorities. But if Israel were, God forbid, to go down, it would not bring any solace to the West.

It would not mean our Muslim minorities would all of a sudden change their behavior, and accept our values. On the contrary, the end of Israel would give enormous encouragement to the forces of Islam. They would, and rightly so, see the demise of Israel as proof that the West is weak, and doomed. The end of Israel would not mean the end of our problems with Islam, but only the beginning. It would mean the start of the final battle for world domination. If they can get Israel, they can get everything. Therefore, it is not that the West has a stake in Israel.

It is Israel.It is very difficult to be an optimist in the face of the growing Islamization of Europe. All the tides are against us. On all fronts we are losing. Demographically the momentum is with Islam. Muslim immigration is even a source of pride within ruling liberal parties. Academia, the arts, the media, trade unions, the churches, the business world, the entire political establishment have all converted to the suicidal theory of multiculturalism. So-called journalists volunteer to label any and all critics of Islamization as a 'right-wing extremists' or 'racists'. The entire establishment has sided with our enemy. Leftists, liberals and Christian-Democrats are now all in bed with Islam.

This is the most painful thing to see: the betrayal by our elites. At this moment in Europe's history, our elites are supposed to lead us. To stand up for centuries of civilization. To defend our heritage.

To honour our eternal Judeo-Christian values that made Europe what it is today. But there are very few signs of hope to be seen at the governmental level. Sarkozy, Merkel, Brown, Berlusconi; in private, they probably know how grave the situation is. But when the little red light goes on, they stare into the camera and tell us that Islam is a religion of peace, and we should all try to get along nicely and sing Kumbaya. They willingly participate in, what President Reagan so aptly called: 'the betrayal of our past, the squandering of our freedom.'If there is hope in Europe, it comes from the people, not from the elites. Change can only come from a grass-roots level. It has to come from the citizens themselves. Yet these patriots will have to take on the entire political, legal and media establishment.Over the past years there have been some small, but encouraging, signs of a rebirth of the original European spirit. Maybe the elites turn their backs on freedom, the public does not. In my country, the Netherlands, 60 percent of the population now sees the mass immigration of Muslims as the number one policy mistake since World War II. And another 60 percent sees Islam as the biggest threat to our national identity.

I don't think the public opinion in Holland is very different from other European countries. Patriotic parties that oppose jihad are growing, against all odds. My own party debuted two years ago, with five percent of the vote. Now it stands at ten percent in the polls. The same is true of all similarly-minded parties in Europe. They are fighting the liberal establishment, and are gaining footholds on the political arena, one voter at the time. Now, for the first time, these patriotic parties will come together and exchange experiences. It may be the start of something big. Something that might change the map of Europe for decades to come. It might also be Europe's last chance.This December a conference will take place in Jerusalem.

Thanks to Professor Aryeh Eldad, a member of Knesset, we will be able to watch Fitna in the Knesset building and discuss the jihad. We are organizing this event in Israel to emphasize the fact that we are all in the same boat together, and that Israel is part of our common heritage. Those attending will be a select audience. No racist organizations will be allowed. And we will only admit parties that are solidly democratic.This conference will be the start of an Alliance of European patriots. This Alliance will serve as the backbone for all organizations and political parties that oppose jihad and Islamization. For this Alliance I seek your support.This endeavor may be crucial to America and to the West. America may hold fast to the dream that, thanks tot its location, it is safe from jihad and shaira. But seven years ago to the day, there was still smoke rising from ground zero, following the attacks that forever shattered that dream.

Yet there is a danger even greater danger than terrorist attacks, the scenario of America as the last man standing. The lights may go out in Europe faster than you can imagine. An Islamic Europe means a Europe without freedom and democracy, an economic wasteland, an intellectual nightmare, and a loss of military might for America - as its allies will turn into enemies, enemies with atomic bombs.

With an Islamic Europe, it would be up to America alone to preserve the heritage of Rome, Athens and Jerusalem.Dear friends, liberty is the most precious of gifts. My generation never had to fight for this freedom, it was offered to us on a silver platter, by people who fought for it with their lives. All throughout Europe American cemeteries remind us of the young boys who never made it home, and whose memory we cherish.

My generation does not own this freedom; we are merely its custodians. We can only hand over this hard won liberty to Europe's children in the same state in which it was offered to us. We cannot strike a deal with mullahs and imams.

Future generations would never forgive us. We cannot squander our liberties. We simply do not have the right to do so.This is not the first time our civilization is under threat. We have seen dangers before. We have been betrayed by our elites before. They have sided with our enemies before. And yet, then, freedom prevailed.

These are not times in which to take lessons from appeasement, capitulation, giving away, giving up or giving in. These are not times in which to draw lessons from Mr. Chamberlain.

These are times calling us to draw lessons from Mr. Churchill and the words he spoke in 1942:

'Never give in,
Never,
Never,
Never,
Never,
In nothing great or small,
Large or petty,
Never give in except to convictions of honour and good sense.
Never yield to force;
Never yield to the apparently overwhelming might of the enemy'.

See Our Reference

كتب منير مزيد: الاساءة للدين الاسلامي في الغرب : من المسؤول

2009-03-24T14:47:00.006+03:00

الإسلام و الغرب و طلائع صراع الحضارات

منير مزيد / في المنفى

يتوالى مسلسل الإساءة للدين الإسلامي في الغرب بوتيرة أسرع هذه الأيام . قبل فترة عرض فيلم “فتنة” المسيء للإسلام للنائب اليميني الهولندي المتطرف (جيرت فيلدرز) و الفليم يربط الإسلام بالعنف و الإرهاب بحيث يبدأ الفليم بتلاوة آية { وأعدوا لهم ما استطعتم من قوة و من رباط الخيل ترهبون به عدو الله وعدوكم وآخرين من دونهم لا تعلمونهم الله يعلمهم وما تنفقوا من شيء في سبيل الله يوف إليكم وأنتم لا تظلمون } ومن ثم تتبعها لقطات من الهجمات التي تعرضت لها الولايات المتحدة في أحداث سبتمبر/أيلول 2001.

ويظهر الفيلم أيضا صورا للتفجيرات التي تعرضت لها كل من لندن ومدريد و صورا لمرأة تتعرض للرجم و مشاهد من عملية قطع رأس شخص و صورا للمخرج الهولندي(ثيو فان جوخ) الذي قتل على يد مسلم ..

هذه المرة ، يستعد التيار المعادي للإسلام في الغرب في 20 إبريل المقبل لبثّ فيلم كارتوني يحمل عنوان “حياة محمد” ، يسيء لـ”أمهات المؤمنين” زوجات الرسول الكريم محمد صلى الله عليه وسلم ، و يحتوي على مشاهد فاضحة ومشينة..

قبل الخوض في اشكالية فيلم " فتنة " الذي أخرجه اليميني الهولندي المتطرف (جيرت فيلدرز) و قبل الحديث عن من وراء تلك الحملة العنصرية ضد الإسلام و الإساءة للنبي الأعظم " محمد " صلى الله عليه وآله وسلم فهناك مسألة مهمة جداً و يجب مناقشتها وتوضيحها حتى لا نعطي لهؤلاء العنصريين الذريعة في التمادي في عنصريتهم و حقدهم الأعمى وهي سبل الرد المناسب والحضاري على هؤلاء ..

أولا : لا يمكن هزيمة العنصرية بعنصرية و تحريض المسلمين على القيام بأعمال عدائية ضد مواطنين هولنديين و المساس بمصالحهم ، لأن مثل هذه الأفعال تخدم تلك القوى االعنصرية و تسيء أكثر إلى الإسلام ..

ثانيا : تلك الفئة العنصرية لا تمثل عموما رؤية الشعوب الأوروبية والدليل على ذلك ، وجود استنكار جماعي في هولندا ضد عرض الفيلم ، فقد ندّد هانس فان دين بروك وزير الخارجية الهولندي الأسبق بالفيلم، وقال: “هذا الفيلم من خلال الصور التي رأيتها لا يبعث إلا على الكراهية، ولا يحل أي مشكلة إنما يعقدها”.

أما رئيس الوزراء الهولندي فكان تعليقه على فيلم " فتنة " : “إن الفيلم يساوي بين الإسلام والعنف.. نحن نرفض هذا التفسير.. ونأسف لأن فيلدرز بث هذا الفيلم .
أما أهداف هذه الحملات العنصرية : إشاعة الكراهية وأجواء التخويف من الإسلام و المسلمين بسبب مزاعم و مخاوف من تزايد أعداد المسلمين في أوروبا . فقد نشرت دراسة في الولايات المتحدة أعدها اليهودي المتطرف ( دانيل بايبس ) وهو صحفي وأستاذ جامعي و دَرَسَ التاريخ الإسلامي في جامعة هارفارد ، وأمضى بضع سنين في دراسة اللغة العربية والقرآن في الشرق الأوسط ، و مؤسس ما يسمى بمنتدى الشرق الأوسط التابع لإدارة المحافظين الجدد والذي يعد أحد المنابر الرئيسية لرسم سياسات المنطقة العربية والإسلامية وهو من أشد اليهود الأمريكيين المدافعين عن تل أبيب ومن الكتاب الدائمين في الصحافة الصهيونية والداعمين لـ "مشروع القرن الأمريكي الجديد" الذي تقوم فكرته على أساس القوة العسكرية المتفوقة والمفرطة ضد الشعوب والأنظمة العربية والإسلامية، بالإضافة إلى كونه الأبرز في دعم مخطط شارون في إقامة الوطن البديل للفلسطينيين في الأردن ، يحذر فيها من تزايد أعداد المسلمين في أوروبا ، وهو الأمر الذي يمثل تهديدا حقيقيًّا للولايات المتحدة ويمهد للقضاء على ما اعتبروه مسيحية أوروبا ، ويُنذر بأسلمة القارة العجوز .

ويزعم المتطرف دانيل بايبس: "إن تزايد أعداد المسلمين في أوروبا يمثل خطرا ومشكلة حرجة على مستقبل القارة الأوروبية ، وأن هذا التزايد من شأنه أن تكون له نتائج هائلة على الإنسانية، خاصةً الولايات المتحدة ، التي تربطها بأوروبا روابط اقتصادية حساسة".

أما أبرز الكتاب الأمريكيين المؤيدين لطرد المسلمين من أوروبا ( رالف بيتر ) الذي يعتبر أوروبا أفضل مكان للإبادة الجماعية والتطهير العرقي ، ويرى أن مسلمي أوروبا سوف يكونون محظوظين إذا تم طردهم ولم يقتلوا..
من تلك المزاعم بدأت تتسرب أفكار بأن مستقبل أسلمة أوروبا بات وشيكا في ظل انخفاض معدل المواليد، وزيادة عدد المهاجرين المسلمين . وهذا ما حذر منه بابا الفاتيكان "بنديكت السادس عشر" من انحسار الهوية المسيحية لاوروبا ، و طالب في خطاب القاه في قداس اقيم بالعاصمة النمساوية بضرورة تاكيد الهوية المسيحية لاوروبا في العصر الحديث خاصة وأنها تعاني من هجر الطقوس الكنسية وقلة المواليد و ثقافة تجاوزت السيطرة.

هذه الأفكار وجدت من يغذيها ويروج لها ، لهذا بدأت أصوات عنصرية تطالب بطرد المسلمين من أوروبا، مثلا طالب السياسي البلجيكي ( فيليب دي فنتر) و الذي يترأس "حزب المصالح الفلامية" وهو حزب يميني متطرف بإغلاق أبواب أوروبا نهائيا في وجه المهاجرين المسلمين وقد نشر أفكاره في كتاب بعنوان "أسلمة أوروبا إن شاء الله"، مدعيا أن الديانة الإسلامية تحمل في جذورها إيديولوجية تقوم على العنف و العدوانية، وتتنافى مع الحضارة الغربية وأن الإسلام "مهما اختلفت مظاهره فانه يحمل نفس الأفكار الأساسية القائمة على السماح لأتباعه بقتل غير المسلمين، وممارسة التمييز ضد النساء والأقليات العرقية والدينية".

في مقابلة مع جريدة "جازيت دي أنتفربن" حول كتابه قال ( فيليب دي فنتر) : " المسيح كان نبيا يدعو قومه دون استخدام للعنف فيما كان محمد ينشر دينه بالسيف ولو عاد ليعيش بيننا الآن لاعتبره المسلمون بطلا مدافعا عن الحرية، لكن الآخرون ومن بينهم أنا سأعتبره بالتأكيد إرهابيا، فالإسلام يشبه الحيوان الضخم المتوحش الذي يلتهم صغار الحيوانات الضعيفة".

من تلك الطروحات نستطيع أن نفهم أن المستهدف الأول وراء تلك الحملات المسمومة ضد الإسلام و الإساءة لرسولنا العظيم محمد صلى الله عليه وسلم ، الجاليات العربية والإسلامية التي تعيش في أوروبا و تفجير "صراع الحضارات والأديان" لصالح تلك القوى العنصرية و ذلك بتصوير الإسلام بأنه دين يقزم الفرد ليجعله في حالة عبودية و يحتقر المرأة و حقوقها و يستعمل العنف و يقف حاجزا أمام التطور الإنساني ، وهذه المفاهيم تتناقض مع الحضارة الغربية
و بالتالي فان الصراع بينهما هو صراع حتمي.

ولكي نكون موضوعين و منصفين ، ولا نلقي بالمسسؤلية كاملة على هؤلاء العنصريين ، نحن نتحمل الجزء الأكبر في هذا المسلسل أو المؤامرة أو المخطط الشيطاني . فهناك جهات متطرفة تدعي الإسلام وتمارس الإرهاب و قتل الأبرياء باستخدام الدين للتبرير ما تقوم به من أعمال وحشية ، و هؤلاء قد غذوا العدواة ضد الإسلام و المسلمين ، وهناك مسؤلية أخرى تقع على الجاليات الإسلامية في أوروبا التي جلبت معها صورة النظام الأستبداد العربي ، وعجزها عن الانخراط في الحياة الثقافية في أوروبا، بل أكثر من ذلك ، فالبعض منهم يهاجم الحضارة الغربية و قيمها و يحرض المسلمين المصلين في خطبهم يوم الجمعة ، متناسين هؤلاء بأنهم فروا من بلاد العرب حيث الفقر و الفساد و الظلم و الاضطهاد السياسي و الاجتماعي و الثقافي بعدما وفرت لهم أوروبا العيش و العمل و حياة كريمة و الضمانات الاجتماعية و الصحية و حرية العبادة و بناء المساجد و بدلا أن يكونوا رسل حوار و سلام و تعايش الأقوام و الاديان والثقافات المختلفة تحولوا إلى طلائع صدام الحضارات . ناهيك عن وجود قطيعة بين المثقف العربي المقيم في أوروبا وبين دول العربية . فالدول العربية لا تستمع للمثقفين و المفكرين العرب المقيمين في الغرب و تنظر لهم بعين الريبة و بأنهم عملاء ، والحقيقة أن الأنظمة العربية تكره سماع ، الديموقراطية ، و حقوق الإنسان ، والأنفتاح الثقافي و الإجتماعي و السياسي ، لان تلك المفاهيم تعري فساد هذه الأنظمة التي ساهمت بشكل كبير جداً في تنامي ظاهرة التطرف وانتشار ثقافة الموت و انتشار الجهل و اتساع رقعة الفقر و اضمحلال الطبقة المتوسطة و الزيادة في معدل البطالة ، وهذه كلها شرارت لتفجير " صراع الحضارات " ..

اذن علينا الاعتراف بأن أي صراع يحتاج إلى قوتين ، فهناك قوة إسلامية أو عربية عنصرية و قوة غربية عنصرية ، وكلاهما يجران العالم إلى " صراع الحضارات " ، من خلال تغذية الحقد و العنصرية وإشعال الفتنة ، و لأجل سد الطريق على هؤلاء ، لا بد من التواصل الثقافي والحضاري والإنساني بين العالم الإسلامي و الغرب ، وهذه المسؤلية تقع على المثقف العربي والغربي وذلك برفض مفاهيم العنصرية أو الانسياق وراء تلك المفاهيم التي لا تخدم أحدا سوى فئة عنصرية بغيضة ، هكذا كمسلمين ننتصر و ندافع عن قيم ديننا العظيم و سيدنا و نبينا العظيم محمد صلوات ربى وسلامه عليه ..
وفي الختام، هذه الرؤية وهذا الحوار الثقافي والإنساني الذي سعيت بوضع نواة له في الأردن إلا أن قوى التطرف والإرهاب " عصابة رابطة الكتاب الأردنيين " وبالتعاون مع النقابات المهنية واحزاب سياسية أردنية عنصرية والتي تمارس الإنغلاق والإرهاب الفكري بالتخطيط بعقلية إجرامية وبالعمل بحملة منظمة لتدمير هذا الحوار ..

فأنا كـ منير مزيد ، و كمثقف عربي موجود في الغرب وعشت حياة كريمة هنا ، أذهب إلى اداء صلواتي بحرية و أكتب بحرية ، ولم اتعرض يوما لأي مضايقة من أحد بسبب كتاباتي بل التقدير والاحترام ، اللهم إلا عدة محاولات بالعتداء علي ، كانت من قبل أبناء الجالية العربية " طلائع صراع الحضارات " ..

Imam Hussain (AS): We Are Not Born to Be Humiliated!

2009-01-29T10:38:00.004+03:00

The First Genocide In History : Prophet Mohammad's Family is Exterminated

2009-01-29T09:55:00.000+03:00

           This is the full story aired in serials telling the first genocide ever committed in history. Ironically enough, it was done against the Sacred Family of Prophet Mohammad (PBUH) done by Yazid Ibn Moayia Ibn Abi Sufyan allied by those who usurped the legitimate rights of Ahlu-Bait Al-Rasool in Immate and Caliphate (leading) Islamic World. It is because this, Shiaism started both as a movement and sect.

Who Is Imam Hussain?

             Imam Hussein (A.S.), the second son of Fatima (SA) and Ali (AS), was born on 3rd Shabaan, 4th year of Hijri (626 AD). When he was born the Holy Prophet (SAW) was given the news of the birth of his 2nd grand son. He arrived at the house of his daughter, took the little baby in his arms, and said the Azan and Iqamah in his ears.

Why Did Prophet Mohammad (PBUH) Weep at Hussain's Birthday?

People around the Prophet saw tears in his eyes. Fatima asked what the reason was for this, he told her that this boy of hers will achieve martyrdom, but consoled her by adding that God will create a nation who will mourn Hussain till the Day of Judgment.

Prophet Mohammad (PBUH) Stresses On the Love of His Family ( Ahlu-Bait Al-Rasool)

            Another famous saying of the Prophet at the same time became synonymous with the name of his grand son Hussain. "Hussian-o-Minni wa Ana Minul Hussain". Hussain is from me and I am from Hussain. One can explain this Hadith that Hussain, being the grand son of the Prophet was from him biologically? How a grandfather was from his grand son needs to be explained. Prophets of God speak spiritually rather than materially. He was talking about Islam the Deen (i.e, religion) he was assigned by God to propagate God's religion. He was for Islam and his whole life was for Islam and its establishment on earth. Any break in this mission would subvert this mission which was the purpose of his creation. The message of the Holy Prophet in this saying was that Hussain will, in some near future save this mission from destruction; hence the very purpose of his being will be saved by the sacrifice of his grandson. He was giving the news of a future occurrence. The story of Karbala unfolds.

Did Imam Save Islam by His Sacrifice?

             Imam Hussain (AS) has saved Islam from oblivion by offering his timely sacrifice to draw the line of demarcation between Truth and Falsehood, between good and evil, between Right and Wrong, that after this event in Karbala in 61 Hijri, no one inside or outside Islam dare to challenge the truth of the Holy Qur'an or try to subvert its meanings.

Shia's Love To Ahlu-Baitu Al-Rassol Prophet Mohammad (PBUH)

2009-01-29T09:44:00.000+03:00

Imam Hussain and The story of Karbala

2009-01-29T09:38:00.000+03:00

The story of Karbala begins with the birth of Hussain (AS). The Holy Prophet (SAW) had shown affection and love for his grandson as any grandfather should show, but there was something more positive and profound in this love. Several times when Hussain entered the mosque as a small child the Holy Prophet will put him in his lap and tell his companions that this is Hussain, look at him and remember him. The Prophet's insistence to remember Hussain shows that those who will forget this event will cause trouble in Islam.

It was just seven years of his life with his grandfather that the Holy Prophet died and soon after, Hussain's mother Fatima (SA) also died. The next 25 years of his life in Madina was with his father Ali, his brother Hasan and many other brothers and sisters in the family. He grew up to be loved by the companions of the Holy Prophet. During the period of 2nd Khilafat-e-Rasheda, Omar Ibn Al-Khattab had always shown his love and respect for Hussain. Whenever Hussain entered the mosque, the Caliph would let him sit beside him and tell the companions to listen to what this young man says. They all valued his advice even at that young age. His main activity in Madina was to see that the people there know true Islam. He also managed the Trust set up by his father, to help the poor of the city by giving them food and many necessities of life. This was the true Islamic Welfare State in progress where every hungry mouth must have food; every naked person must have clothes and a shelter over his head.

Apart from administering the Trust set up by his father Ali (AS), Hussain's (AS) main occupation during these 25 years in Madina was to teach the newly converted Muslims real Islam through the Qur'an and Sunnah of the Prophet. He has performed Hajj 24 times during this period. He has also traveled to Yemen and most of the southern part of Hejaz and Najd. It is clear that he did not take any part in any of the expeditions by the Muslim forces under the directions of the three Kholafa.

After the killing of the 3rd Caliph Othman Ibn Afaan, Hussain's father Ali (AS) was compelled by the people of Madina overwhelmingly to take the reigns of power.

Imam Ali Coming to Ascendancy
Ali (AS) was reluctant and waited for three days before accepting the mantle of worldly power along with the authority of Imamah.

Imam Ali Ibn Abi Talib In The Battle of Jamal (Camel)

2009-01-29T09:33:00.000+03:00

Circumstances changed rapidly and within the first 6 month of Ali's Caliphate he had to leave Madina for Basra and the battle of Jamal took place. We see that Hussain (AS), who took no part in any battles before, was a commander of Ali's forces in this first battle under his father's leadership. Fighting began and ended in just one day, the battle was over; Ali (AS) performed funeral prayers on dead of both sides and buried them. Victors and vanquished were treated the same way. Ayesha was returned to Madina under the escort of her brother Muhammad Ibn Abibakr and 40 other women dressed as men. She repented her participation in the battle all her life and never forgave Talha and Zubair who deceived her into this battle against Ali (AS). She also realized that the true instigator of this battle was Muawiya under whose directions both Talha and Zubair started this whole adventure against the legitimately elected Caliph of Islam. It was to destabilize the power base of Islam which was the Caliphate of Ali (AS). When he did not succeed in this he began other tactics to do the same. His bands of soldiers raided many parts of Iraq to burn and loot villages and destroy communities. Ali (AS) had no choice but to prepare for battle with Muawiya.

Imam Ali Ibn Abi Talib and The Battle of Siffin

2009-01-29T08:49:00.000+03:00

The battle of Siffin took place in the 2nd year of Ali (AS) Caliphate and Hussain (AS) took full part. He was the commander of a garrison of 10,000 men along with his elder brother Hasan (AS) and Muhammad (El-Hanafiya). It was Ali's practice to put his other son Muhammad El-Hanafiya in the forefront and save the lives of these two grandsons of the Prophet. Nevertheless they took full part in these battles and fought with great bravery.

Imam Ali Ibn Abi Tali (AS) and The Battle of Nehrwan

2009-01-29T08:45:00.000+03:00

The 3rd battle during the Caliphate of Ali (AS) was the battle of Nehrwan fought against the Khawarij. This was also over in just one day with total defeat of Khawarij. Ali (AS) returned to Kufa and the main administration of the Islamic Welfare State began. Both brothers were the chief administrators of this Welfare State where they would seek out those poor a destitute within the state and provide them with the necessities of life. While living with his father in Kufa, Hussain (AS) visited various northern part of the Islamic State. One story goes to say that he visited Azerbaijan and part of Iran of that time.

Imam Hasan as Caliphat

2009-01-29T08:42:00.000+03:00

Four years and 10 months of his father's Caliphate were over quickly and his life with his elder brother Hasan (AS) began in Madina. They still have the Trust state which was established by his father and both brothers administered it jointly. Hussain (AS) visited Makka and performed Hajj 9 times during the life time of his brother.

Imam Hussain as the Spiritual Guide

2009-01-29T08:34:00.000+03:00

After the martyrdom his brother Hasan (AS), Hussain (AS) took the mantle of Imamat and spiritual guidance of the Ummah. It is during this period that during one of his journeys to Makka for pilgrimage, his famous Duas (Supplication) of Arafah became famous. This is a Dua which at the place of Arafat during the Hajj ritual that Imam recited and many pilgrims heard it and instantly memorized it as was the practice of the people of that time. Qur'an was also memorized in the same manner and many Sermons of Imam Ali (AS) were also memorized by people. This Dua of Arafa became famous because of its deep insight into the realms of spirituality of Islam and its total dependence upon Allah's Will and Power. This also gives insight into the reasons why Imam Hussain (AS) left Makka for Karbala. The following extract shows this feeling of the Imam towards reform of the Umma of his grandfather,

"O' God: you know that our struggle, moves, protests, and campaigns have not been, and are not, for the sake of rivalry and for obtaining power, neither are they for the sake of personal ambition nor for worldly ends, nor for the purpose of accumulating wealth and acquiring worldly advantages. " Then what is their purpose? Imam states the purpose in these words.

"To establish the landmarks of Your Deen, to make reforms manifest in Your lands, so that the oppressed among Your servants may have security, and Your laws, which have been suspended and cast into neglect, may be reinstated."

Further on in this same Dua the Imam calls upon his creator to show his total dependence upon Him.

"O' He, upon whom I called when I was sick and He healed me, when naked, He clothed me, when hungry He fed me, when thirsty He gave me drink, when abased He exalted me, when ignorant, He gave me knowledge, when alone He provided companion, when away from home He returned me home, when empty handed He enriched me, when in need of help He helped me, when rich He took not from me". This kind of complete dependence upon God which is the Hallmark of Islamic teachings, was taught by the Imam to the people of Madina and Makka, and the whole of Hejaz he visited.

Once a Bedouin asked Imam what is the best thing to do. Imam replied, "Belief in God". He asked again, what is the best means of deliverance from destruction, Imam said, "Trust in God". The man asked, what man’s ornament is, Imam replied," knowledge associated with intelligence". The man insisted, if this be not available, what then, Imam replied," Wealth accompanied with generosity". What if this is out of reach, Imam said, "Poverty allied with patience". What if this be not practicable? Imam smiled and said, let the lightening consume the man to ashes. He then gave whatever money he had with him to fulfill his needs.

Yazid’s Succession to the Throne in Damascus

2009-01-28T23:57:00.000+03:00

It was in the month of Rajab 60 Hijri that Moawiya died and his son Yazid succeeded his father on the throne of the Arab Empire with Damascus as its capital. The very first thing he did was to write a letter to his Governor in Madina informing him of his succession to the throne of his father and ordering him to take the Oath of Allegiance from Hussain Ibne Ali (AS). Yazid realized that although he had full temporal power and is the virtual ruler of the Arab Empire, but he has no spiritual strength unless the grandson of the Prophet accepts him as such. People in Makka and Madina would still regard Hussain (AS) as their leader if only spiritually.

Hussain Says: “Yazid Violates All Tenets of Islam"

2009-01-28T23:52:00.000+03:00

Walid Ibne Ataba the Governor of Madina receives this letter on 26th of Rajab 60 Hijri. It was dusk and people were getting ready for Maghrib prayers. Walid immediately sent a messenger to Imam's house and called him to the palace. Imam realized the seriousness of the situation and took his brothers and sons with him. When they arrived at the gate of the palace Imam asked to stay outside and wait and only enter the gates when they hear Imam speak loudly. After these instructions Imam entered the palace. There was Walid sitting in his high chair with Merwan Ibnul Hakam by his side. Imam asked, "What is the matter that I was called at this hour". Walid mentioned Moawiya's death, Yazid's accession to the throne and the demand for Imam's oath of allegiance. Imam replied that this is not the matter which can be done in the solitude of the palace; let this matter be brought before the people of Madina next day in the mosque of the Prophet. Imam stood up to leave while Merwan who was listening to this conversation did not like it and warned Walid that if he lets Hussain go he will lose him. Take the oath now or cut his head off as Yazid suggested in his letter. Imam after hearing this remark from Merwan told Walid loudly, "A person like me would not give the oath of allegiance to a person like Yazid who had violated all tenets of Islam". As Imam said these words loudly, his brothers and sons entered the palace and they all left safely.

Imam realized after consulting his friends and relatives that the life of peace for them in Madina was over.

Why Didn’t Hussain Come to Terms With Yazid?

2009-01-28T23:48:00.000+03:00

A question is asked sometimes, that why Imam Hussain (AS) had not chosen to come to terms with Yazid as his elder brother, Imam Hasan(AS) had done earlier while dealing with Moawiya. The question does not take into account the difference in the situations of the two brothers. Ali (AS) as the Imam left his elder son the mantle of Imamat which he at the time of his death passed it on to his brother Imam Hussain (AS). Imam Hasan (AS) had also been installed as the Caliph. Finding that Moawiya had succeeded in, secretly, sowing the seeds of discord and dissent among the Muslims, and had induced the feeling of great insecurity by undermining the machinery for the maintenance of peace, law and order, Imam Hasan (AS) had deemed it expedient to enter into a treaty with him under which the Imam abdicated in favor of his adversary only the adjuncts of worldly power. He did not dissociate himself from the spiritual primacy at all and continued to be the spiritual leader and the Imam of the Ummah.

Second point which is equally important is that when Yazid enforced his oath of allegiance over the Muslims, he insisted the people must swear allegiance to him, not to Allah; such an oath was totally different from the oath of allegiance of Kholafa-e-Rashidoon. Previously they swore the oath of allegiance that the Khalifa should rule according to the verdict of the Qur'an and the Sunnah of the Prophet. But Yazid's impertinence and arrogance made it an abject acknowledgement by the swearer that he was the slave (Abd) of Yazid who would dispose off his life, property and offspring in any manner deemed fit. One of the companions of the Prophet in Madina named Ibn Rabia Al Aswad was prepared to swear allegiance to Yazid in accordance with the old practice but refused to swear allegiance in the form proposed. He was summarily executed. This happened inside the city of Madina.

Where then was there any point in Imam Hussain (AS) trying to make up to Yazid. This is where Imam Hussain (AS) found himself placed in circumstances which were markedly different from those which confronted his elder brother who had abdicated only his temporal power in favor of Moawiya for the restoration of peace and order on the domain of Islam. This kind of oath was entirely out of question for Imam Hussain (AS) to accept. This would have totally degraded Islam as ordained in the Qur'an and as it was practiced by the Prophet of Islam. When settlement with Yazid being wholly out of question, the only alternative course open to Imam Hussain (AS) was to oppose Yazid to save and protect the values of Islam from further degradation and to protect the faith itself from destructive inroads of pre-Islamic revivalism. He could, however, have entertained no illusions about the kind of support he could hope to enlist for himself in any conflict with Yazid. The exceedingly unhappy position in which his elder brother had found himself through the treacherous withdrawal of the support given to him in his confrontation with Moawiya, Imam Hussain (AS) therefore thought of entirely new strategy of war with Yazid, for in any case war it had to be. He made no attempt to meet Yazid's military might with his own martial strength. He builds no hopes on numerical strength for the success of his cause which was entirely the cause of Islam and saving Islamic values. Imam decided to battle with Yazid on the spiritual plane, to oppose Yazid's might with his nobility of character, confront power with powerlessness, meet multitudes with want of material support and defy oppression with suffering and martyrdom.

The proof of this line of thought became so clear in Imam Hussain's sermons and letters to his brother Muhammad El-Hanafiya when the Imam was leaving Makka for Iraq.

The Clip of Hussain's Tragedy

2009-01-12T00:33:00.000+03:00

-: Share photos - Find great Clip Art Images.

Imam Hussain’s Decision to Leave Madina: The Prophet’s Beloved City

2009-01-10T18:16:00.000+03:00

Imam Hussain’s Decision to Leave The Prophet’s Beloved City

Imam, after leaving Madina in the month of Rajab, stayed in Makka for about 5 months. It was in the month of Zilhijja 60 Hijri when he noticed that there were Yazid's soldiers in Makka in the garb of Ahram to kill the Imam inside the Masjidul Haram. Imam changed the rituals of Hajj into Umra and decided to leave Makka. The date was 8th of Zilhijja 60 Hijri. When people saw the Imam leaving before completing the Hajj they began to ask questions as to why he was leaving in such a hurry. Some doubted his motives, saying that he might be leaving Makka for Iraq to confront Yazid and take power into his hands. To quell these doubts he left a letter with his brother Muhammad El-Hanafiya which clearly states his purpose of leaving Makka. He wrote in the letter, "I have not come out to stir emotions, to play with discontentment, to provoke dissension or to spread oppression. I wish to bring the Umma back to the path of Amr-bil-Ma'arouf and Nahyi Unil Munker. I wish to bring them back to the path of my grandfather the Messenger of Allah and of my father Ali Ibne Abi Talib".

The momentous journey of Imam Hussain (AS) begins from Makka towards an unknown destination which eventually ended at Karbala.

The British Museum Library Records Imam Hussain's Journey of Martyrdom

2009-01-10T18:11:00.000+03:00

The Journey to Karbala, the City of Martyrs:

The journey which began from Makka on the 8th of Zilhijja 60 Hijri ended in Karbala on 2nd of Muharram 61 Hijiri and took about 22 days in all. Imam stopped at 14 places on his way to Karbala. He met various people and delivered various sermons. What the Imam talked about to these people he met and said in his sermons at various places reflects the true motives he had in his mind. The names of these places Imam passed were mentioned in history books but their exact locations were not traceable in modern geographical maps. After searching in the archives of the British Museum Library a map of 9th Century Hijri was found in which all these names were clearly shown.

The First and Second Places (or Manzils): Saffah and Dhatul-Irq

2009-01-10T18:04:00.000+03:00

There are 14 geographical sites or places or (Manazils as in Arabic) where the Imam was known to have passed during this journey to Karbala which takes no 15.

The First Place (or Manzil): Saffah

The first place (or manzil) was called Saffah. Here the Imam stayed for the night. The next morning when he was preparing to leave for his next Manzil that he met the famous poet Farazdaq who was coming from Iraq and was going to Makka for pilgrimage. When he learnt that Imam was proceeding for Iraq he tried to persuade him not to go there. Imam asked Farazdaq about the conditions in Kufa and the poet replied," Peoples hearts are with you but their swords are against you." Imam told him, "Allah does what he wishes, I leave it to Him who proposes the just cause". Farazdaq left the place for Makka and Imam's caravan proceeded towards its next Manzil.

The 2nd Place (or Manzil): Dhatul-Irq

The 2nd Manzil was Dhatul-Irq. Here the Imam stayed the night. Here he met Abdullah Ibn Jaafar who was Imam's cousin and husband of his sister Zainab. Abdullah brought his two sons Aun and Muhammad to accompany the Imam. Abdullah also tried to persuade the Imam to postpone his journey and return to Madina. But Imam replied," my destiny is in the hands of Allah" These words which mention his destiny were repeated at many places during this journey and clearly indicate that he had a mission in his mind and he was proceeding towards that mission without fail.

Regions Passed By: Saffah (1), Dhatul-Irq (2)

2009-01-10T17:56:00.000+03:00

The 3rd Place (or Manzil): Batn-ur-Rumma

2009-01-10T17:53:00.001+03:00

The 3rd Place (or Manzil): Batn-ur-Rumma

The 3rd Place (or Manzil) in the Imam's journey was the small town called Batn-ur-Rumma. From here the Imam sent a letter to one of his friends in Kufa asking about the situation there. Qais Ibn Mushahir took the letter for the Imam. He also met Abdullah Ibn Mutee who was also coming from the troubled land of Iraq. He also tried to persuade the Imam not to proceed any further. He said that Kufans were not faithful to anyone -" Al Kufi La Yufi "- they could not be trusted. But Imam continued with his fateful journey with the same words that his destiny is in the hands of Allah.

The 4th Place (or Manzil): Zurud

2009-01-10T17:50:00.001+03:00

The 4th Place (or Manzil): Zurud

The 4th Place (or Manzil) of Imam's journey took him to Zurud. This was a small town just over the hills of Hejaz separating from the province of Najd. From here the mountains change into arid desert. At this place Imam met Zohair Ibne Qain. Zohair, until that time, was not the follower of Ahlul-bayt. He was undecided and considered himself as a person in middle, not able to decide which side was the right one. Imam saw Zohair's tent pitched in the distant and sent his emissary with a note. Zohair read the note, realized for the first time in his life that time for decision to choose the right path has arrived. Something happened to him inside that has changed his entire life. What was written in the note is not clear, but Zohair told his friends to take his wife and children back to his tribal lands, and he himself set out to join the Imam and his caravan.

Here it is important to mention that when the Imam was leaving Makka he was trying to persuade the hoards of people who wanted to come out with him, to go back to their homes. Imam was telling them that there is no reward of worldly goods at the end of the journey. But at the same time he wrote letters to some people inviting them to accompany him to the end of his journey. One of them was Zohair as mentioned above. Imam wrote another letter to his childhood friend Habib Ibn Mazahir Al-Assady in Kufa inviting to join him in his journey of destiny. Habib was an old companion of the Prophet. Some historians mention Habib's age as 82 years.

Another important point worth mentioning here is that these additional people invited by the Imam were each from different tribes of Arabia. Out of total number of 72 male warriors with the Imam, 18 were from his own family, all descendents of Abu Talib. But rest of the martyrs was from all places and all creeds, almost from all Islamic lands of that time. There were men from Sham (Syria), from Jaba el Amil (Lebanon), from Armenia, from Azerbaijan, from Yemen, Abyssinia and Egypt. It appears that Imam was taking special care that whoever is martyred with him on the Day of Ashura comes from different tribes and different lands, different culture and creed so that the message reaches all corners of the Islamic lands through their relatives and friends.

The 5th Place (or Manzil): Zabala

2009-01-10T17:47:00.000+03:00

The 5th Place (or Manzil): Zabala

The 5th Place (or Manzil) of Imam's journey was a small town called Zabala. Here the Imam learnt from two tribesmen coming from Kufa, about the death of Muslim Ibn Aqeel. Imam uttered the words, "Inna Lil-Lahe wa Inna Illay-he Rajeoon", loudly that all around him hear these words and know that something momentous has happened. When all his companions gathered around him he said, "Indallah Nahtasib Unfosana", which means that "before God we all are accountable to our actions and deeds". Assady Tribesmen tried to dissuade the Imam from proceeding any further, but to no avail. He told his companions of the death of his cousin Muslim. In a very touching way he told Muslim's 4 year daughter of the death of his father. He called her, put her on his lap and gave her a pair of ear rings to put on. She asked why? Then she replied herself, it looks like that her father has died and that she is an orphan now. Imam hugged her, consoled her and told her that he will look after her in place of her father. There was a commotion inside the ladies camp as they all realized that Kufa cannot be their destiny any longer. They also learnt that with Hazrat Muslim, his two small children and his friend Hani were also killed along with many friends of Ahlulbayt. Hoards of tribesmen who were still with the Imam's party left him as they all realized for sure that there was not going to be a war for victory over Yazid but the purpose was something else. By this 5th stage only about 50 people were left with the Imam and many of them were women and children.

Places Passed By: Batn-e-Aqiq (6), Sorat (7), Sharaf (8)

2009-01-10T17:42:00.000+03:00

The 6th Place (or Manzil): Batn-e-Aqiq

Imam left Zabala and arrived at Batn-e-Aqiq at his 6th Manzil. Here the Imam met a man from the Tribe of Akrama who told him that Kufa was not a friendly town, that Yazid's army has surrounded this garrison town, no one was allowed to leave or enter the town. But Imam carried on toward his destiny.

The 7th Place (or Manzil): Sorat.

The 7th Manzil was Sorat. Imam stayed the night here and in the morning after Fajr prayer he asked his companions to store as much as water as possible in all possible containers and sheep skins they had. The Wells were underground, and the Imam's companions filled all possible containers, jars, sheepskins with water.

The 8th Place (or Manzil): Sharaf.

The next day they arrived at a place called Sharaf. While the Imam was passing from this valley that one of his companions called out that he could see the approach of any army through the dust storm. Imam asked for a safe place, preferably a hill at their back. A guide took them near a hill where Imam asked everyone to dismount while kept the hill at their back.

The 9th Place (or Manzil): Zuhasm

2009-01-10T17:40:00.000+03:00

The 9th Place (or Manzil): Zuhasm

The name of the place was Zuhasm. It was here that Imam met Hur's army of 1000 men. They were coming from Kufa and appeared to be without water for sometime. Imam asked his companions to give them water in spite of the fact that they were hostile to Imam's party. Everyone drank to their fill, even horses and camels drank. One soldier was so thirsty that he was unable to drink the water himself and the Imam went to him and poured water in his mouth. Hur who was the leader of that brigade from Kufa came to the Imam and wanted to get hold of the reins of his horse to which Imam replied not to be impertinent. Hur then refrained from doing that, but told the Imam he will take him to Kufa under escort to which Imam did not agree. While they were discussing these matters that the time for the Zohr arrived and all of them, friends and enemy alike stood behind the Imam to complete their prayers. After the prayers Imam told Hur and his soldiers that he had received many letters from Kufa inviting him to go there as an Imam and guide in all matters religious or secular. The actual words of Imam's Khutba as mentioned by Tabari are as follows.

"O' people of Kufa, you sent me delegations and wrote me letters that you had no Imam and that I should come to unite you and lead you in the way of God. You replied that we Ahlulbayt are more qualified to govern your affairs than those who claim things to which they had no rights and act unjustly., But if you have changed your mind, have become ignorant of our Rights and have forgotten your promises, than I shall turn back".

But the Imam and his companions were denied by Hur's soldiers to turn back. Imam did not wish to go to Kufa now, and Hur's army did not want them to return to Madina. So a compromise was reached by both parties to bye-pass Kufa and turn towards north. Imam and his party was leading and the Hur's army was behind them. In two days journey they arrived at a place called Baiza.

The 10th Place (or Manzil): Baiza

2009-01-10T17:36:00.000+03:00

The 10th Place (or Manzil): Baiza

Baiza was the 10th Manzil. At Baiza Imam delivered his most memorable sermon. History recorded this sermon fully. The words of this sermon clearly indicate the very purpose of the Imam for leaving Makka and his reasons of opposing the oath of allegiance to Yazid. He said,

O' People, The Prophet of Islam has said that if a believer sees a tyrannical ruler transgressing against Allah and his Messenger and oppressing people, but does nothing by word or action to change the situation, then it will be just for God to place him where he deservingly belongs. Do you not see to what low level the affairs have come to, do you not observe that truth has not adhered and falsehood has no limits. And as for me, I look upon death but a means of attaining martyrdom. I consider life among the transgressors an agony and an affliction".

This Khutba (i.e, speech) delivered by the Imam at Baiza is a landmark in history. This was 60 Hijri, about 681 AD. Twelve hundred years later in Gettysburg Abraham Lincoln delivered a speech in which he said, "To suffer in silence while they should protest makes cowards of men". These words of Lincoln reflect exactly what Imam said some over 1200 years ago that oppressors and transgressors from the true path of justice will emerge all the time. If there remains no one on earth to object over their transgressions that they will go unchecked. One should always point out to these tyrants of the Right path of justice. This is the lesson we should all learn from Imam Hussain (AS).

The 11th Place (or Manzil): Uzaibul Hajanat

2009-01-10T17:34:00.000+03:00

The 11th Place (or Manzil): Uzaibul Hajanat

The next Manzil was Uzaibul Hajanat. Here Imam stayed away from the escorting army of Hur. He met Trimmah bin Adi. After having known about the Kufan abandonment of his envoy Muslim, it became clear that Imam had no hope of support or even survival in Kufa. Nevertheless, he refused an offer of safety extended to him by Trimmah bin Adi. Ibn Adi was the leader of a powerful Tribe of Adi in the area. He pleaded the Imam to accept his offer of 20,000 armed soldiers from his Tribe to help him if he wishes to go to Kufa to fight with the army of Yazid. Adi even offered the Imam and his small entourage to a hideout in the Tribal hills away from Kufa. But Imam rejected all such offers of safety and indulgence in war. Imam replied to Ibn Adi, "Allah will bless you and your people for your good intentions. I cannot go from my word. Things are destined". It is clear from this reply that the Imam was fully aware of the impending dangers he and his family and friends would face if he continues with his journey without any help from outside forces. He had a certain strategy and plan in his mind to bring about a revolution in the conscience of the Muslim Ummah. He did not mobilize military support which he could easily have mustered in Hejaz, nor did he try to exploit whatever physical strength was available to him. On the other hand he was discouraging any such suggestions of an army to fight physically.

The 12th Place (or Manzil): Qasre-Bani Maqatil.

2009-01-10T17:31:00.000+03:00

The 12th Place (or Manzil): Qasre-Bani Maqatil.

Imam's twelfth Manzil was Qasre-Bani Maqatil. It was evident here that Kufa was no more his destination. As Hur did not want him to leave for anywhere else, a compromise was reached and they bye passed Kufa and took a new route. Resting in the heat of the afternoon, Imam uttered a sentence which is said in circumstances when someone hears of death. His elder son Ali Akber came forward and enquired about this sentence. Imam replied that while he was half a sleep he saw in his dream that some one was shouting loudly that this caravan was destined towards death. Ali Akber asked, are we not on the Right Path. An unusual question so it seems. But when the Imam replied that they were indeed on the Right Path, his son's reply was again typical of this family of the Prophet. “Father, when we are on the Right Path, we have no worries whether death takes us or we fall upon death". The young son of the Imam was satisfied as long as their Paths were Right. They were fully aware that death of this kind transforms into the glory of martyrdom.

The 13th Place (or Manzil): Nainawah

2009-01-10T17:19:00.000+03:00

The 13th Place (or Manzil): Nainawah

Their Thirteenth Manzil was Nainawah. At this place a messenger from Ibn Ziad the Governor of Kufa came to meet the army of Hur and told them not to leave the Imam and his party under any circumstances.

The 14th Place (or Manzil): Ghathiriyah

2009-01-10T16:03:00.000+03:00

The 14th Place (or Manzil): Ghathiriyah

The battered Caravan passed through Ghathiriyah and arrived at a place by the river Banks of the Euphrates.

The 15th Place (or Manzil): Karbala

2009-01-10T16:00:00.001+03:00

The 15th Place (or Manzil): Karbala

Imam asked about the name of this place and he was told the name "KARBALA". Imam replied, this is the place of Karb-wo-bala, i.e. the place of torture and pain. Let us stop here, Imam ordered to dismount. "We have reached our destination". Tents were pitched near the River Bank. The date was 2nd of Muharram 61 Hijiri (3rd October 681 AD).

Muslim Ibn Aqeel, Hussain's Messenger to The People Of Kufa Is Beheaded and Thrown from Ibn Zeyad'sPalace Tower

2009-01-10T15:54:00.000+03:00

From the 2nd - 8th Days of Muharram 60 Hijiri

2009-01-10T15:48:00.000+03:00

The 2nd of Muharram 61 Hijiri:

          Hur's soldiers surrounded the Imam's camp. But no one knew what was going to happen until two days later on the 4th of Muharram that another contingent of 4000 men arrived from Kufa

The 3rd of Muharram 61 Hijiri - The Arrival of Hussain’ Murderer: Shimr

          The next day Shimr arrived with another 10,000 men to fight an army of about 40 people, among them were men of over 80 and children of 13 and 11 and even a 6 month old baby, the youngest son of the Imam who was only a month old when Imam left Madina in the Month of Rajab 5 months ago. Shimr ordered the Imam and his entourage to leave the River Bank and pitch their tents away from it. Imam's brother Abbas and others refused, but Imam told them to move the tents. The tents were moved about 200 yards away from the River Bank and the river was immediately occupied by the soldiers of Yazid newly arrived from Kufa.

The 7th of Muharram 61 Hijiri

           All water supplies were stopped for the Imam's party and soon the cry of thirst heard from the children in the camp.

The 8th of Muharram 61 Hijiri

              Whatever water they would have stored was finished within a day and by the 8th there was no water left in the camp. In the scorching heat of the desert even a few hours without water was impossible yet for three days these people were without water.

The 9th of Muharram 61 Hijiri

2009-01-10T15:45:00.000+03:00

The 9th of Muharram 61 Hijiri

On the afternoon of the 9th, Yazid's army moved forward in a formation of attack. Imam was informed and he sent Abbas and Ali Akber to enquire about this. The reply was that orders were from Kufa to commence fighting and finish off with the family of the Prophet. Imam asked them to give them a stay of one night for they all wished to spend their last night in meditation and prayers to God.

Prayers Vs Flirting

The night was dark and horrible, flickering lights from the Camp of the Imam was showing few people busy in prayers. The sound of their prayers in unison was coming out of the camp as if Honey bees were busy to build their nest. Whereas on the enemy side music and dancing had gone on all night. Many soldiers from Yazid's army saw this difference and realized in awe who was on the path of God and who was not. Some soldiers slipped away from Yazid's camp towards the Imam's camp knowing fully well that if fighting started the next morning they would surely perish. About 30 such people moved to Imam's camp. Imam held a meeting of his battered and thirsty companions and told them that the enemy wanted only his life. They have no animosity with any one else. When no one moved Imam asked that the candles should be put off, in case some of them were ashamed to show themselves running away from the Imam. The Imam also said that he was taking away the burden of the Oath of allegiance from them and made them free to go. "Take few of my relations with them" But when the candles were lit again, all were there, no one moved. One of the older companions named Muslim Ibn Awsajah came forward and declared that they were all one solid rock to fight for the Imam. If they were killed 70 times and then were made alive again they would still prefer to achieve martyrdom with the Imam rather than live with the oppressive rulers like Yazid.

The 10th of Muharram 61 Hijiri - Dawn and Morning

2009-01-10T15:40:00.000+03:00

The 10th of Muharram 61 Hijiri

Morning appeared and before Sunrise Ali Akber gave the Azan and all of them completed their morning prayers behind their Imam.

The 10th of Muharram, Early Morning

Imam made his brother Abbas as the flag bearer of the tiny army of 70 persons in all when all of a sudden two more soldiers defected from Yazid's army. One was Hur who was the leader of the contingent who brought the Imam's party to Karbala and also his son. Both of them arrived with their hands tied to apologize to the Imam for what they had done and asked his permission to fight for them and become first martyrs.

The Beginning of the Battle

Imam Hussain did not give orders to commence fighting until arrows came from the enemy camp. Then Hur went out to fight. Overwhelmed by the numbers on the other side, he soon died. His son went and he also died.

Abbas, Imam Hussain Brother Has Reached the River But Didn't Drink

2009-01-10T15:37:00.000+03:00

The 10th of Muharram 61 Hijiri, Noon

2009-01-10T15:33:00.000+03:00

The 10th of Muharram 61 Hijiri, Noon

              Then one by one each companion of the Imam went and died until Zohr time when Saeed Ibn Abullah al Bijilly came forward and informed the Imam that it was prayer time for Zohr. Battle was raging, arrows were coming towards the Imam's camp, how could they have formed lines for prayers. But they stood in single foil to perform their last prayers while two companions of the Imam Saeed and Zohair stood in front of this line to hold back all the arrows that were coming towards them. Once the Imam finished the last words of the prayers these two soldiers died of exhaustion. The Last of the companions of the Imam died and only the relatives remained. First to go was Imam's son Ali Akber who fought bravely but thirst for three days was the most important factor in the fall of these martyrs. He was also killed and then Imam's nephew Qasim went and was killed. Then four of his brothers, Osman, Jafar, Abullah and Abbas were killed. Imam then brought his 6 month old son Ali Asgher. He brought him in his arms under the shade of his cloak. He told the audience, "This baby has not done any harm to you. He is thirsty, give him some water." The Commander of Yazid's army ordered Hurmula who was the best marksman to kill the baby. Hurmulah pulled the bow and the arrow killed the baby instantly. Imam brought the baby near the camp, informed his mother of the martyrdom of the baby. He then buried the baby in the sand. Afterwards Imam himself went for battle. But before that he introduced himself again that he was the grand son of the Prophet in case anyone had any doubts about him and that his guilt was only to refuse to accept the Oath of allegiance of the Tyrannical ruler Yazid.

Beheading Imam Hussain

                The enemy was thirsty for the blood of the Imam, they were blind in their eagerness to kill the last of the family of the Prophet. They fell upon his injured and tired body like blood hounds and soon the Imam was also killed. The battle ended in one day. The orders were given to behead Imam Hussain, his male members and companions who fell martyrs in battle. Their heads were wedged into arrows and then carried aloft. These heads of Muslim martyrs, considered as war atrophies, moved on a long exhausting journey, amidst hot sun and arid desert and misery and suffering of every sort, from Karbala via Tikrit, Mosul and Aleppo to Damascus to which the Family of Imam Hussain ( Imam Ali Zain-aAbideen, sister, daughters and kins, all are regarded as Ahlu Bait Al-Nibuwa) were carried as slaves to meet the despot Yazid who, ironically enough, rendered himself and is so rendered nowadays as Muslim Caliphate despite all the crimes committed and genocide of the sacred family of Prophet Mohamad!!!!!!!!!!!!!

The slaves then were ordered to go back to Madina. On their way, they visited the graves of the dead men in Karbala, now buried.

The 10th of Muharram 61 Hijiri, Night

                  The evening of the 10th was the darkest for the women and children of the family of the Prophet. Camps were set alight and burnt, their possessions were looted. It was late at night while they were huddled together waiting for further tortures from the enemy side, that they saw the wife of Hur coming towards them with food and water. They were hungry and thirsty but none of them was keen to take anything, not even the youngest of the children. Imam Hussain's youngest daughter Sakina took the tumbler of water and ran towards the open field. Her aunt Zainab asked where was she running to and she replied, her little brother Ali Asgher was thirsty, she was taking some water for him, not knowing that little Ali Asgher was already dead, being the victim of Hurmula's arrow.

Imam Hussain Says Valediction to His Family.Now He Is On His To Martyrdom

2009-01-10T15:29:00.000+03:00

Imam Hussain Bleeding Too Much Sits to Hold His Breathes. His Infant is Killed Also.

2009-01-10T15:24:00.000+03:00

The Horse Is Back to the Camp Without Hussain. The Women Are Shocked.

2009-01-10T15:20:00.000+03:00

Imam Hussain's Body Beheaded and Left on Arid Desert of Karbala Where He Fell

2009-01-10T15:15:00.000+03:00

The 11th of Muharram 61 Hijiri, Morning

2009-01-10T14:38:00.000+03:00

The 11th of Muharram 61 Hijiri, Morning

Night passed and the morning came with more pain and grief when they saw that the bodies of the enemy were buried but the grand son of the Prophet with all his sons and brothers and companions lie unburied on the desert sand. The Women and children were taken prisoners with the ailing son of Imam, the 22 year old Ali, leading this battered caravan towards Kufa as the Imam of the family. He was now the 4th Imam.

The Bodies of these Martyrs were buried on 13th day of Muharram 61 Hijiri by tribesmen of Bani Assad, guided by the fourth Imam who was with them miraculously while in prison in Kufa.

None Survived The Genocide But Hussain's Female Family Members. Women Are Mourning Their Men Who Are Beheaded Now

2009-01-10T14:19:00.000+03:00

Yazid's Brutal Troops at Karbala Burning Imam Hussain's Camp. Everything Is Sacked and Looted

2009-01-10T14:12:00.000+03:00

Imam Hussain's Family and Kins Dragged as Slaves in Yazid's Royal Court

2009-01-10T13:56:00.000+03:00

The Chained Prisoners: Zainab and Hussain's Family and Kins Now Back to Karbala

2009-01-10T13:43:00.000+03:00

Gaza Is Dying With A Little of Patience

2009-01-09T23:44:00.000+03:00

The Etymology of 'Macon' and ‘Cacon’ in Waiting For Godot

2009-01-09T17:12:00.000+03:00

The Etymology of 'Macon' and ‘Cacon’ in Waiting For Godot

               Beckett, in his Waiting for Godot, employs two strange terms – the “the Macon Country and the Cacon Country”. These terms are, of course, fictional regions. The question is: Have they got any sense? If so, why does Beckett use them here? Have they got any relation to Prophet Mohammad (PBUM)?
Below is my point of view. I tend to the etymology of the two terms in order to understand their sense. 'Macon' is a Middle English form etymologically derived from two sources; the first one is a variation among more than 50 others of the name of the Prophet Mohammad.

               There are other variations of the Prophet's name such as ' Mahound, Mahum, Mahun, Mahoune,. Mahown,.Macon, Mahount, Mahownde, Machound, Manhound, Maumet, .Mahom, .Mahum, Mahu, Maho '.etc. See also the entry for "Mahu" and "Maho". (See the enteries of "Mahound"and "Mahu" in The Oxford English Dictionary, 1970 Repr.VI.)

                 All these .variations of the Prophet's name, according to the Medieval populace and writers as well, stand for the meanings of 'the devil', 'the infidel', 'the idol' or 'the dictator of Hell'. 'Macon', for example, was used by Harrington in 1591 and by Faifax in his Tasso in 1600.

                 To Beckett, 'Macon' in Waiting carries the nuances of the two etymological sources. 'Macon' alludes to the USSR since for the 'Christian' West the 'Soviets' at a time were the most abhorred materialist Infidels of Europe who dominated the Eastern part of the Continent where 'horror and disbelief' spring from a "decayed Unreal "City ... over the mountains", to quote Eliot, the poet of The Waste Land (1922) who, "being hypocrite .. .mon semblable, avoids mentioning, among a list of other unreal cities as he enumerates Jerusalem Athens Alexandaria / Vienna, London', the name of the City which 'is trying the experiment of attempting to form a civilized but non-Christian mentality'. The name of the decayed Unreal City that is meant is Moscow. In his essay Thoughts After Lambeth (1931), Eliot concludes that ' the experiment (i.e., the October Revolution) will fail' ". So, as Eliot many years ago indirectly disparaged in his poem this experiment, Beckett in W F G throws at the same experiment some vitriolic remarks, and, the study has so far shown only two – the first is "the knook", the second " the Macon Country". Still there are other ones and to spot light on them lies out of the scope of this study the aim of which is not to set a political reading of the play since such a reading dictates a certain approach to deal with the text. Martin Esslin, as setting the historical background for the Absurd movement in drama, though he does not recommend a political interpretation of any sort of the play, writes that "there is no doubt that a sense of disillusionment with the hopes of radical social revolution as predicted by Marx after Stalin had turned the Soviet Union into a totalitarian tyranny ... is but one characteristic feature of our own times ..[and] of the plays that we have classed under the label of me Theatre of the Absurd". And I Beckett may have been aware of this feature.

                The second term “Cacon” was derived from an Italian word for 'machine'. There are other variations for the etymology of this word such as 'Machun, Machoun, Masun, Mazoun, Macon, Masowne, Machio, Machina' etc . (See "Mason," in The Oxford English Dictionary, 1970Repr. VI.)

                 The 'Cacon' Country, in the Play, alludes to the disgusting and contemptuous image of the West itself after relapse into barbarism, mass murder and genocide ... during the Second World War and in the aftermath of that War" and the spread, among sensitive minds, of such a belief that their Western World "of the mid twentieth century has lost its meaning and has simply ceased to make sense". The West, hence, becomes represented in the play as the 'Cacon' Country.

               Moreover, the word 'Cacon' is "a pun on the French child's word for excrement 'cach'". While in the 'Macon' Country Big Brothers, as Vladimir and Estragon narrated, controlled the whole scene with firm grips and iron heels; in the 'Cacon', Vladimir and Estragon would see a similar image of despotism - a multi-master world; Vladimir and Estragon would meet masters like those hostile "others", the invisible "Godot" and the cruel Pozzo. Vladimir and Estragon who were two dissidents or ' non - conformists', fled from one bloody vassalage to another more horrible in the new stash - the Free World itself! And both the phases of their vassalage (paradoxically contradicted with each other and intermingled with horror and death) are invisible to the external observer!

               As such, Beckett's Waiting comes to mockingly vituperate, in one stroke, both the Free World and the Eastern Block; the play, in this case, neither pays lip service to the West nor regards it animated and dynamic and free of horrors as Gunther Andres wishfully thought, when he wrote in a 1954 article "Being Without Time: On Beckett's Play Waiting for Godot", under, of course, the obsessions of the Cold War between the then two big powers, that Pozzo and Lucky are:

              “the motor of time: for time is history; and history in the eyes of dialectical philosophy, owes its movement exclusively to antagonism (between man and manor class and class); so exclusively that at the moment when these antagonisms came to an end, history itself would cease, too”.

              Gunther Andres considered “Pozzo and Lucky as the Hegelian symbol of history steps onto the stage.... on which, so far, nothing had reigned but 'being without time'.... It is quite understandable that the entrance of this new pair intrigues the spectator. First for aesthetic reason: the stagnation which, at the beginning, he had rejected as hardly acceptable, but finally accepted as the 'law of the Godot world', is suddenly disturbed by the intrusion of characters that are undeniably active. It is as though before our very eyes a still photo turned into a movie”.

               But 'the law of the Godot world' under the hold of which Vladimir and Estragon came after their flight from the 'Macon' Country, is only one, among other corpuses juris that govern all regions of the Free World! They in their new habitat witnessed once again ages of incessant anxiety and blood-cuddling awe and exhaustive illusion. They were deceived by the recurrent message that "Godot will not come today but surely he will come tomorrow". It is due to this deception that whenever they saw a new comer, they were moved and put to alert thinking their 'saviour-bogle' has arrived: their passions, startled, would come to spontaneous ascendancy.

For Full Reading of the This Study, Press The Invisible Vassalage

Samuel Beckett and Prophet Mohammad (PBUH)

2009-01-09T14:45:00.001+03:00

         Beckett, in his Waiting for Godot, employs two strange terms – the “the Macon Country and the Cacon Country”. These terms are, of course, fictional regions. The question is: Have they got any sense? If so, why does Beckett use them here? Have they got any relation to Prophet Mohammad (PBUM)?

        Below is my point of view. I tend to the etymology of the two terms in order to understand their sense. 'Macon' is a Middle English form etymologically derived from two sources; the first one is a variation among more than 50 others of the name of the Prophet Mohammad.

       There are other variations of the Prophet's name such as ' Mahound, Mahum, Mahun, Mahoune,. Mahown,.Macon, Mahount, Mahownde, Machound, Manhound, Maumet, .Mahom, .Mahum, Mahu, Maho '.etc. See also the entry for "Mahu" and "Maho". (See the enteries of "Mahound"and "Mahu" in The Oxford English Dictionary, 1970 Repr.VI.)

        All these .variations of the Prophet's name, according to the Medieval populace and writers as well, stand for the meanings of 'the devil', 'the infidel', 'the idol' or 'the dictator of Hell'. 'Macon', for example, was used by Harrington in 1591 and by Faifax in his Tasso in 1600.

           To Beckett, 'Macon' in Waiting carries the nuances of the two etymological sources. 'Macon' alludes to the USSR since for the 'Christian' West the 'Soviets' at a time were the most abhorred materialist Infidels of Europe who dominated the Eastern part of the Continent where 'horror and disbelief' spring from a "decayed Unreal "City ... over the mountains", to quote Eliot, the poet of The Waste Land (1922) who, "being hypocrite .. .mon semblable, avoids mentioning, among a list of other unreal cities as he enumerates Jerusalem Athens Alexandaria / Vienna, London', the name of the City which 'is trying the experiment of attempting to form a civilized but non-Christian mentality'. The name of the decayed Unreal City that is meant is Moscow. In his essay Thoughts After Lambeth (1931), Eliot concludes that ' the experiment (i.e., the October Revolution) will fail' ". So, as Eliot many years ago indirectly disparaged in his poem this experiment, Beckett in W F G throws at the same experiment some vitriolic remarks, and, the study has so far shown only two – the first is "the knook", the second " the Macon Country". Still there are other ones and to spot light on them lies out of the scope of this study the aim of which is not to set a political reading of the play since such a reading dictates a certain approach to deal with the text. Martin Esslin, as setting the historical background for the Absurd movement in drama, though he does not recommend a political interpretation of any sort of the play, writes that "there is no doubt that a sense of disillusionment with the hopes of radical social revolution as predicted by Marx after Stalin had turned the Soviet Union into a totalitarian tyranny ... is but one characteristic feature of our own times ..[and] of the plays that we have classed under the label of me Theatre of the Absurd". And I Beckett may have been aware of this feature.

          The second term “Cacon” was derived from an Italian word for 'machine'. There are other variations for the etymology of this word such as 'Machun, Machoun, Masun, Mazoun, Macon, Masowne, Machio, Machina' etc . (See "Mason," in The Oxford English Dictionary, 1970Repr. VI.)

           The 'Cacon' Country, in the Play, alludes to the disgusting and contemptuous image of the West itself after relapse into barbarism, mass murder and genocide ... during the Second World War and in the aftermath of that War" and the spread, among sensitive minds, of such a belief that their Western World "of the mid twentieth century has lost its meaning and has simply ceased to make sense". The West, hence, becomes represented in the play as the 'Cacon' Country.

               Moreover, the word 'Cacon' is "a pun on the French child's word for excrement 'cach'". While in the 'Macon' Country Big Brothers, as Vladimir and Estragon narrated, controlled the whole scene with firm grips and iron heels; in the 'Cacon', Vladimir and Estragon would see a similar image of despotism - a multi-master world; Vladimir and Estragon would meet masters like those hostile "others", the invisible "Godot" and the cruel Pozzo. Vladimir and Estragon who were two dissidents or ' non - conformists', fled from one bloody vassalage to another more horrible in the new stash - the Free World itself! And both the phases of their vassalage (paradoxically contradicted with each other and intermingled with horror and death) are invisible to the external observer!

            As such, Beckett's Waiting comes to mockingly vituperate, in one stroke, both the Free World and the Eastern Block; the play, in this case, neither pays lip service to the West nor regards it animated and dynamic and free of horrors as Gunther Andres wishfully thought, when he wrote in a 1954 article "Being Without Time: On Beckett's Play Waiting for Godot", under, of course, the obsessions of the Cold War between the then two big powers, that Pozzo and Lucky are:

“the motor of time: for time is history; and history in the eyes of dialectical philosophy, owes its movement exclusively to antagonism (between man and manor class and class); so exclusively that at the moment when these antagonisms came to an end, history itself would cease, too”.

            Gunther Andres considered “Pozzo and Lucky as the Hegelian symbol of history steps onto the stage.... on which, so far, nothing had reigned but 'being without time'.... It is quite understandable that the entrance of this new pair intrigues the spectator. First for aesthetic reason: the stagnation which, at the beginning, he had rejected as hardly acceptable, but finally accepted as the 'law of the Godot world', is suddenly disturbed by the intrusion of characters that are undeniably active. It is as though before our very eyes a still photo turned into a movie”.

            But 'the law of the Godot world' under the hold of which Vladimir and Estragon came after their flight from the 'Macon' Country, is only one, among other corpuses juris that govern all regions of the Free World! They in their new habitat witnessed once again ages of incessant anxiety and blood-cuddling awe and exhaustive illusion. They were deceived by the recurrent message that "Godot will not come today but surely he will come tomorrow". It is due to this deception that whenever they saw a new comer, they were moved and put to alert thinking their 'saviour-bogle' has arrived: their passions, startled, would come to spontaneous ascendancy.

For Full Reading of the This Study, Press The Invisible Vassalage

Kuwaitian Poetess Muna Kareem - Life Tragedy

2009-01-06T11:18:00.000+03:00

Life Tragedy

By Muna Kareem/ Kuwait

Translated by
Abdul-Settar Abdul-Latif/ Iraq

"Only Truth is revolutionary",
Gramci
1. Truth is easy:
Then go search inside yourself,
You'll find a divine animal loving philosophy!

2. The Woman of this age
Does the act of nausea
On a man's moustache

3. Day after day
The hangman pours more zeroes
In front of the numbers of the dead and the poor

4. Cancer hugs the collar of the stage
And Flu eschews the incongruity of the truth
That woman alone ambitions for!

5. Our rebellion ideas
Turned to be pulled up
Even at the dentist's.

6. ….

7. ….

8. Sin
Repents
Goes in recluse
Becomes virgins
Then be as among the flock:
A woman.

9. The ancient sun cleans our shadow
By a fig leaf having sacks of faintness!

تراجيديا الحياة
للشاعرة منى كريم / الـكـويـت
الترجمة للانكليزية أ.عبد ا لستار عبد اللطيف
"ان الحقيقة وحدها ثورية"
غرامشي
1. الحقيقة سهلة:
ابحث في نفسك ,
تجد حيوانا ألهيا يعشق الفلسفة.

2. المرأة في هذا الزمن
تمارس فعل الغثيان
على شاربي الرجل
3. يوميا
يصب الجلاد المزيد من الاصفار
امام اعداد الموتى و الفقراء

4.السرطان يعانق المسرح
و الزكام يتحاشى نشاز الحقيقة
التي تنشدها المرأة وحدها

5. افكارنا التمردية
باتت تستأصل
حتى عند طبيب الاسنان

6. ....

7. ...

8. الخطيئة
تتوب
تعتزل
تصبح عذراء
ثم تكون كباقي القطيع:
_ امرأة _

9. الشمس العتيقة تغسل ظـلـنـــــا
بورقـة تـوت لها أكياس من الشحوب

The Book Cover of "University of Basrah: Studies in English"

2008-11-11T22:42:00.000+03:00

Peter Lang AG Issues "Studies in English"

2008-11-11T21:15:00.000+03:00

The Staff of the Department of English/ College of Education has been honoured by Peter Lang AG's publication of the first born book for the Department Members who agreed to contribute with their papers. These papers represent a cross-section of the research work conducted in the Department. The publication of the book signifies a lot to us. It would not only propel future studies on relevant topics but also it would open new vistas for Iraqi academics and place them in an international perspective for the first time in decades. The Papers represent work in various fields of study including phonetics and phonology, linguistics, ELT, pragmatics, discourse analysis, and literary stylistics. The Book printed in Germany and coming in 306 pages is entitled "University of Basrah: Studies in English" edited by Jinan Fedhil Al-Hajaj and Dr Graeme Davis. Al-Hajaj is a lecturer in the Department, University of Basrah, whose interests are in literature, literary stylistics and discourse analysis while Dr Davis is a lecturer in English Linguistics at the Open University, UK, and a researcher in English historical linguistics and the study of the North Atlantic region in the Middle Ages.

Thanks to Miss Jinan and Dr. Davis for offering this chance as we are looking forward for further cooperation in future.

Here are the Contents:

Contents
Preface 9
Acknowledgements 15
MAJEED HAMEED JASIM and JINAN FEDHIL AL-HAJAJ
Introduction 17

JINAN FEDHIL AL-HAJAJ
Intertextuality and the Linguistic Perspective: A Stylistic
Study of Thomas Hardy’s ‘The Going’ and ‘The Haunter’ 23

FATIMA H. AZIZ and AMIN U. GHAILAN
Dramatic Monologue in Robert Browning’s ‘My Last
Duchess’: A Pragma-Stylistic Study 45

MAJEED HAMEED JASIM and AMIN U. GHAILAN
Paul Morel, Son and Man: A Stylistic Study 69

MAJEED HAMEED JASIM and IBTISAM HUSSEIN NAIMA
Free Indirect Discourse in Virginia Woolf’s
To the Lighthouse: A Stylistic Narrative Study 111

ABDUL-SETTAR ABDUL-LATIF
The Invisible Perfidy in Waiting for Godot 133

ALA’ HUSSEIN ODA and NAGHAM JAAFAR HUSSEIN
Presupposition as a Linguistic Theory in Samuel Beckett’s
Waiting for Godot in Terms of Karttunen’s Approach 181

ALA’ HUSSEIN ODA and MEHDI M. MOHAMMAD
The Impact of Linguistic Context on Metaphoric
Proverb Comprehension by Iraqi EFL Learners 209

BALQIS I.G. RASHID
Further Evidence for the Separation Hypothesis:
The Case of Advanced Iraqi Learners 243

ISRA’ MAHMOOD SALMAN and BALQIS I.G. RASHID
Difficulties in the Pronunciation of English Proper
Nouns Encountered by Advanced Iraqi Learners 259

RANA ABDUL SETTAR ABID and NADA SALIH ABDUL RIDHA
A Study of Coherence in the Writings of EFL Advanced
Iraqi Learners 281

هونج كونج تعيش مع درويش في أمسية غير مسبوقة

2008-10-08T20:04:00.000+03:00

هونج كونج تعيش مع درويش في أمسية غير مسبوقة!
حضر الصينيون فملأوا أماكن الجلوس والوقوف ، وغاب العرب!!
الندوة العربية - هونج كونج - 5 أكتوبر 2008
كتب: سيد جودة - هونج كونج

لم تكن أمسية عادية تلك التي نظمها الشاعر الصيني الكبير "بي داو" ، الذي التقى بمحمود درويش عدة مرات كان آخرها في برلين منذ ثلاث سنوات. كانت أمسية تليق بمحمود درويش ، أكبر شاعر عربي ، وتليق بـ "بي داو" ، أكبر شاعر صيني في وقتنا الراهن. لا أذكر أمسية شعرية في هونج كونج ، التي أقطنها منذ ستة عشر عاماً ، امتلأت فيها القاعة هكذا ، حتى أماكن الوقوف امتلأت

الشاعر سيد جودة مع شاعر صيني

2008-10-08T20:02:00.000+03:00

الامسية الرائعة

2008-10-08T19:52:00.000+03:00

بدأت الأمسية في تمام الرابعة عصراً بكلمة للشاعر الصيني "بي داو" عن محمود درويش قال فيها إن يوم الخامس من أكتوبر 2008 ليس يوماً عادياً ، فهناك أكثر من مائة مدينة في أنحاء العالم تحيي ذكرى درويش بقراءة أشعاره بلغات مختلفة ، وقال "بي داو" بأنها ربما تكون أول مرة يحدث هذا في التاريخ. ثم قرأ "بي داو" قصيدة كتبها عام 2002 بعد زيارته لرام الله والتقائه بمحمود درويش ، وتحدث عن مقال كتبه في ذلك الوقت وأثار غضب واعتراض الحكومة الإسرائيلية آنذاك. كانت الفقرة التالية قراءة لقصيدة "أنا من هناك" و أجزاء من قصيدة "لاعب النرد" بإلقاء الشاعرة الأمريكية مادلين ماري سلافيك للنسخة الإنجليزية ، والشاعر الصيني زن داني للنسخة الصينية ، والشاعر المصري سيد جودة للأصل العربي. أعرب الحاضرون عن دهشتهم حين ألقى جودة القصيدتين من الذاكرة دون القراءة من ورقة ، وسألوا الشاعر كيف تسنى له حفظ كل هذا. أجاب جودة بأنه كان يستطيع أن يقرأ من الورقة ولكنه أراد أن يرسل رسالة للحاضرين بأن كلمات محمود درويش ستظل في قلوبنا وسنظل نرددها حتى بعد رحيله!

توالت قراءات الشعراء الصينيين المقيمين في هونج كونج و الزائرين لها من ماكاو و الصين الشعبية خصيصاً لحضور الأمسية. كما شارك في القراءة الشاعر الإنجليزي مارتن ألكسندر بقراءته الترجمة الإنجليزية لقصيدة "إلى أمي". جديرٌ بالذكر أنه تم طباعة كتيب من خمس وثلاثين صفحة قطع متوسط يحتوي على عدد اثنتين وعشرين قصيدة لمحمود درويش مترجمة للغة الصينية وأربع قصائد مترجمة للغة الإنجليزية.
تخلل القراءات عزف على الجيتار من الموسيقار الصيني وانج وانكواي صاحبه غناء وقراءة للفنانة الصينية بريسيلا لونج. كما تحدثت الصحفية الصينية تشيو يونج عن زيارتها لفلسطين عام 2002 ولقائها بمحمود درويش أكثر من مرة وذكرياتها وانطباعها عن الشاعر الكبير. ذكرت تشيويونج أنه سألها ذات مرة عن عبارة "أنا أحبك" باللغة الصينية ، وحين سألته عن السبب قالها لها بكل جدية: "لأننا افتقدنا الحب بيننا ، ويبدو أنه انتهى في لغتنا ، ولهذا فإنه من الجميل أن نسمع هذه العبارة بلغات أخرى لعلها تلهمنا الحب الذي نفتقده"

بعد الأمسية وأثناء حوارهم مع الشاعر جودة أعرب مدراء تحرير المجلات الأدبية الصينية في الصين الشعبية وماكاو وهونج كونج عن عميق إعجابهم بشعر محمود درويش وطلبوا منه أن يتعاون معهم في إعداد ملفات خاصة عن محمود درويش يتضمن ترجمات صينية لأشعاره. هذا وستصدر هذه الملفات الخاصة بكل مجلة على حدة خلال شهري نوفمبر وديسمبر من هذا العام. الشيء الوحيد المخجل في الأمسية هو أنه لم يحضرها عربي واحد من العرب المقيمين في هونج كونج ! ولكن لا عليك يا درويش! فهم إن حضروا فالشرف لهم وليس لك! حتى وإن حضروا فلم يكن هناك مكان لهم ، فالصينيون قد ملأوا الأماكن ، فكان غيابهم جديراً بهم ، أما أنت فكنت حاضراً برغم الغياب وهذا يكفينا! شكراً لهذا الجمهور
.

محمود درويش

2008-10-08T19:50:00.000+03:00

كتاب جديد :منير مزيد و عبد الستار الاسدي

2008-09-27T22:29:00.000+03:00

عبدالستار الاسدي و منير مزيد في حكايا مدينتين

2008-09-27T22:25:00.000+03:00

حكايا مدينتين
د. بشار القيشاوي
راديو رومانيا / القسم العربي

صدرت في العاصمة الرومانية بوخارست مجموعة شعرية للشاعر والمترجم والروائي العربي" منير مزيد " بعنوان " حكايا مدينتين " بثلاث لغات العربية والإنجليزية والرومانية ، والمجموعة عبارة عن قصيدتين : دمشق معلقة الحب ، بوخارست مدينة الشعر الأبدية وقد قامت الشاعرة والناقدة السورية بهيجة مصري إدلبي بكتابة المقدمة للنسخة العربية ، اما البرفسور العراقي عبد الستار الأسدي بكتابة المقدمة للنسخة الإنجليزية والتي جاءت كدراسة نقدية وتحليلية للقصيدتين اما النسخة الرومانية فقد وضع لها مقدمتين ، الأولى للدكتوارة دونا ثيودور ، شاعرة وإعلامية ، والثانية ماريوس كيلارو ، شاعر وباحث ومترجم ، وبنفس الوقت قام بترجمة القصيدتين إلى اللغة الرومانية ..
هناك إستعدادت وتجهيزات كبيرة لإقامة حفل توقيع الكتاب والذي سيكون في قاعة وزارة الثقافة أو قاعة وزارة الخارجية في 21 نوفمبر وفي أول تصريح لـ منير مزيد للإعلام قال : بمثل هذه الاعمال يتم الترجمة الفعلية الحقيقية والتنفيذ العملي للانفتاح على الآخرين وليس مجرد كلام وأحاديث صحفية وإعلامية ومؤتمرات ولقاءات لا تغني ولا تسمن من جوع .
أنا من أوائل المثقفين العرب الذي نادى بضرورة الانفتاح على الآخرين وبضرورة إيجاد وسيلة لفتح باب الحوار وجمع الثقافات المختلفة من أجل التوصل لتفاهم مشترك وبناء صداقات أوثق وأشمل بين الشعوب ، وقد حاولت ترجمة ذلك على أرض الواقع من خلال إقامة مهرجان أوديسا للإبداع الشعري والالتقاء الحضاري إلا أن قوى الظلام والتخلف والعنصرية المتمثلة بعصابة رابطة الكتاب الاردنيين ومن على شاكلتهم سعوا بكل حقدهم الأعمى بالتخطيط بعقلية إجرامية وبالعمل بحملة منظمة لتدمير المهرجان وبعد تلك الجريمة البشعة كان علي البحث عن مكان آخر لأجل مواصلة الحلم والبعد عن تلك الذئاب ..
وفي سؤال آخر حول ما بعد حكايا مدينتين ، قال مزيد : مباشرة وبعد حفل توقيع كتاب حكايا مدينتين ، سوف يتم الاعداد لحفل توقيع ديوان الشاعر الباكستاني سونا الله والذي يشغل منصب سفير الباكستان ، والآن الكتاب تحت الطبع ، وكان لي شرف ترجمة هذا الديوان إلى العربية وسيصدر بثلاث لغات العربية والانجليزية والرومانية اما فيما يتعلق بتاريخ الحفل والاستعدادت فتلك الأمور يمكن مناقشتها مع سعادة السفير..
حين سئل عن أنطولوجيا الشعر الروماني قال : لقد انتهيت منها تماما وهي الآن بين يدي الدكتور العراقي حمد محمود الدُّوخي للمراجعة والتدقيق وكتابة مقدمة لها وبهذه المناسبة أتوجه له بالشكر وبعد عطلة العيد سأقوم بتسليمها للناشر لأجل الطباعة .
اما المفاجئة الكبرى التي بدأ يعد لها شاعرنا الكبير البحث عن ناشر عربي ليتولى نشر انطولوجيا الشعر الصيني وحسب تصريح منير مزيد بأنه اختار 200 قصيدة لترجمتها للعربية وأضاف خلال اسبوعين تكون جاهزة وأنطولوجيا آخرى وهي 1000 قصيدة هايكو من الشعر الياباني..

The Matter of Arab in Chaucer: Arabic Loan Words in Chaucer's Comlpete Works

2008-09-18T21:18:00.001+03:00

This book

is a comprehensive study exploring ‘the Matter of Arab in Chaucer’; the ‘Matter’ which is totally neglected by Chaucerian scholars who acknowledged three ‘Matters’ only: that of France, of Rome and of Britain. By ‘the Matter’, it is meant all materials (vocabulary- nouns, verbs…etc, plots, characters, settings, motifs, themes, narrative links and structure and frame-stories) that were directly or indirectly ‘borrowed’ by Chaucer from a main big ‘storehouse’ of a related domain. The study asseverates the unfathomed role of the Medieval Arabs’ advanced learning and life as well as their literary works in making Chaucer; the role that worthes to be handled as a ‘Matter of Arab’. Here lies the significance of this study.

The research in hand traces the Arabic lexicons (or loans) in Chaucer as the first aspect of ‘the Matter of Arab’. Through statistically surveying Chaucer’s Complete Works (55 in number), the research finds out that these loans not only are more than nine hundreds -not 24 as it was believed- and refer to subjects related to Arabs (their religion, celebrities, sciences, life and philosophy) or even unrelated to them, but also extend to include all Chaucer’s oeuvre : the early juvenilia as well as the late works and to be indispensably used as Chaucer’s language treasures. It suggests that these loans could have infiltrated the works via (1) His visit to Spain, (2) his readings in Arabic references in rendition, (3) the spread of the Arabian culture into Europe through the agencies of (a) the medieval furor of Translation, (b) the spread of manuscripts, (c) the influence of Dante, Boccaccio, Aquinas …etc, (d) the role of the Jews in Andalusia as translators, (e) the Arabs’ religious tolerance and (f) the impacts of universities, commerce, pilgrimages and crusades. Hence, Chaucer took a lot of things and above all loans from Arabian sources in rendition that were within his reach as he developed in art and experience. This is why the ‘the Matter of Arab’, as opposed to the three ‘Matters’ is an overall phenomenon in Chaucer’s life and extends to & within other ‘Matters’.

This research is divided into: (I) Preliminaries, (II) The Direct Contact with Arabs, (III) The Indirect Contact with Arabs, (IV) Arabian Culture in the Air and (V) Findings and Conclusions. Also, there are four appendices to enrich the related items.

In order to download the book, please Press CHAUCER

كتاب جديد: الشاعر الانكليزي جفري جوسر واللغة العربية_ المادة العربية عند جوسر

2008-09-18T21:18:00.000+03:00

`قامت دار النشر العالمية كلوبيز باصدار كتاب المادة العربية في الاعمال الكاملة للشاعر الانكليزي جيفري جوسر

المادة العربية عند جوسر

هذ`ا الكتاب مشروع بحث مسهب هدفه استغوار ما يسمى ب"المـادة الـعربيـــة" في أعمال جفري جوسر (ت. 1400) , المادة التي أغفلها أو استهان بها جل من تصدى لجوسر من الأوربيين الذين اقروا ثلاث مناهل غرف منها الشاعر , كوّن المنهل الأول "مادة فرنسية" و الثاني "مادة ايطا لية" , و الثالث "مادة انكليزية" .
يقصد ب "المــادة" كل أمر نهله الشاعر من خزانة التراث أو اللغة أو الحيــاة لمجتمع بعينه متخذة بشكل عام مظاهر, منها مظهر (مفردات) وافدة من لغة أخرى جرت على لسان الشاعر جري لغته الأم أو مظهر (حبكا ت) أو (شخصيات) أو (أماكن) أو (أزمان) أو (موتيفات) أو (أفكار) أو (روابط) أو (بنى سرديــــة) من آداب شعوب أخرى يضمنها قـصا ئد ه أو حكاياتــه أو مقالاتـــــه فسعى الفصــل لتطبيق هذا المفهوم مركّزا على المظهر الأول" للمادة العربية" المتجسد في "المفردات المستعارة" منها التي أحصيت في كل أعمال الشاعر و قوبلت معانيها وصرفها وجرسها كما وردت سواء في جوســـــر او في اللغات الأوربية التي استقى الشاعر عبرها المفردة العربية ثم رتبت ترتيبا أبجديا تارة , و زمنيا بحسب ورودها في الأعمال الكاملة تارة , و بحسب المناهل الثلاث تارة أخرى .
لقد خرج الكتاب بنتائج مفادها , أولا: أن عدد المفردات فاق التسعمائة مفردة عربية لموضوعات منه ما له صلـــة بالعرب المسلمين (و دينهم و رجالاتهم و علومهم و فلسفتهم و ثقافتهم و حياتهم و المصطلحات المستخدمة في هذا الشأن أو ذاك) و منه ما ليس له صلة بالعرب , و ثانيا إن المفردات امتدت , بمنحى تصاعدي , من الأعمال المبكرة التي كتبت أيام الصبا و حتى المتأخرة , الشعريــــة و النثريــــة , المطولات و القصار , الأصيلة و المترجمة مما يعني أن "المادة العربية" بمظهرها الأول كمفردات ظاهرة شاملة في جوسر بدأت بمحاولاته الأولى و حتى أروع كتاباته , و تطرق الكتاب في أبوابه الخمس لأسباب هذا الاستخدام بالشرح و التحليل كما تضمن أربعة ملاحق ذات صلة

و لغرض تحميل الكتاب كاملا اضغط على جوسر

مؤسسةالبابطين وانشاء جائزة جديدة للشعر المترجم

2008-09-15T23:31:00.000+03:00

السلام عليكم و رحمة الله و بركاته

هذه الرسالة الثانية ادعو فيها القائمين على مؤسسة البابطين الموقرة استحداث جائزة خاصة بالانطولوجيات الشعرية العربية التي تقدم نماذج مختارة من الشعر العربي لشعراء عرب معاصرين الى القراء الاجانب بمعنى ان هناك جهود تبذل من قبل القائمين على اصدار هذه الانطولوجيات من مترجمين اكفاء وناشرين حريصين على ايصال صوت الشاعر العربي المعاصر خاصة الى كل العالم فهناك انطولوجية باللغة الانكليزية لشعراء عرب من كل الاقطار العربية و هناك انطولوجية باللغة الفرنسية و الالمانية و الروسية والرومانية و حتى الصينية اي ان المترجمين القائمين على ترجمة النصوص الشعرية العربية الى هذه اللغات قد ساهموا في نشر الثقافة العربية بل في نشر عصارة الفكر العربي المعاصر و الشعر يمثل لب هذا الفكر و عليه ارجو استحداث جائزة تكريمية خاصة بالانطولوجيات الشعرية اولا لتشجيع هؤلاء و غيرهم على بذل المزيد من الجهود في ترجمة ما لم يترجم و ثانيا ايجاد مؤسسة مرموقة تعنى بتقويم و تكريم و حتى اصدار مثل هذه المجاميع للقراء الاجانب

ارجو دراسة هذا المقترح من قبلكم واننا على استعداد`لتقديم خبرتنا في هذا المجال

وشكرا

عبدالستار عبداللطيف الاسدي
استاذ `الادب الانكليزي
قسم اللغة الانكليزية/كلية التربية

The Cover of the Book

2008-07-20T13:20:00.000+03:00

لغرض تحميل النسخة العربية

2008-04-14T21:32:00.000+03:00

لغرض تحميل النسخة العربية من كتاب انطولوجيا الشعر العربي الحديث ، يرجى الضغط على الرابط بوابة الشعر العربي المعاصر

To Download the English and the Romanian Versions

2008-04-14T21:25:00.000+03:00

In Order to Download the English Version of 'The Gateway to Modern Arabic Poetry', Please Press on THE GATE

In order to Download the Romanian Version of the Gateway to 'Modern Arabic Poetry', Please Press on Maruis

My Appology to Attend the Party

2008-04-13T00:01:00.000+03:00

PLEASE SEE THIS LINK: انظر هذا الرابط
http://www.meo.tv/?id=59698

A VIEW TO AUDIENCES

2008-04-12T23:54:00.000+03:00

Mr Munir Mezyed and Mr Maruis Chelaru are seen at the fore. الشاعرمنير مزيد والشاعر ماريوس جيلاريو يشاهدان في مقدمة الصورة

PLEASE SEE THIS LINK: انظر الربط التالي
http://www.middle-east-online.com/culture/?id=59961

My Speech at the Launching Party

2008-04-12T23:39:00.000+03:00

His High Excellency the Dean of Arab Ambassadors in Romania
His High Excellency the Ambassador of Jordan
His High Excellency the Ambassador of Romania
The Great Poet Mr Munir Mezyed
The Great Poet Mr Marius Chelaru

It is my pleasure and great honor to participate in making this Anthology possible whether through my contribution in writing the Introduction in both Arabic and English, editing 186 poems, translating 15 poems for some Iraqi and Gulf poets or planning its final layout.

It is a great honor. It is a hoped-for wish that is realized thanks to Mr Munir Mezyed.
To be frank, right away from the beginning, I thought, on the one hand, it would be a hard job and great task especially for one living in a war-torn country like Iraq suffering and lacking all life fundamentals. On the other, I was working under the press of time as the whole work should be finished within no more than 20 days …though later on, I asked Mr Munir for two extensions, each time 5 or 6 days.

I planned my time: a time to search in references, books and old journals amid the smells of ashes of burnt books and papers! Amid scenes of the new Tartars everywhere! Of darkness at day! And of innocent blood coldly shed in Basrah. And there was a time for me to go to what was once regarded as a Central Library amid all dangers and risks, the expected and the unexpected, in the way together with 'Checkpoints', here and there, of unidentified gunmen. All alert and ready!

- a time I allotted for writing and a time I specify to read the poems Mr Munir was sending in order to edit, and a time I should have to translate my own selection of some Iraqi and Gulf poets.

I never felt that working in the Anthology was a burden. On the contrary, I realized how great the responsibility Mr Munir honored me to hold and how great trust he put on my shoulders.

I was immersed with joy for nothing but for the mere thinking that a poet of high credit, a brilliant translator, a well-fledged researcher, a first-rate novelist, a noble man and a true friend like Munir Mezyed picked me to be the Editor of the Anthology. This is my honor and reward.

It is natural Ithink for anyone coming closer to Mr Munir Mezyed to love, think very highly and set him the Paragon of the True Arab Man-of-Letters. Mr Munir Mezyed served not only the Arab causes and culture but also strived to reflect the true image of Islam in the West.

I liked him more as a creative poet having words replete of wonder, magic, novelty and vision. When I read his poetry, I listen to his soul; I soar in his dreams; I fly high to his remote paradise; I flow like a wave with him; I shed a tear when he writes an elegy; I sustain my hope in again. I discovered the nobleness of the man; the love he bears in heart to all humanity regardless to race, religion, class or color; I felt his flamboyant zeal to awaken his fellowmen of the joys of a world devoid of pain and hatred, violence and injustice, ignorance and wickedness. I admired a great deal his belief that poetry could change man, improve life on earth and sustain the hope in the days to come.

The design of the Anthology is based on the following views I set and apply in complete cooperation, consult, support and encouragement by the leader of the whole project, Mr Munir Mezyed:

1.Numbering the Poems:

The book comes into three separate parts, each for a language – English, Arabic and Romanian. Poems in each part are numbered. Each poem carries the same number in the three versions. The Idea behind that is to facilitate the job to readers to check or follow or entertain themselves with other versions that go under one title but into another language; so in stead of refering to the 'Contents Page' to look for names or poem, they just search for the wanted number of the poem, not page .

2.Rosary as Model:

The design of the Anthology is modeled on the design of an Arab rosary or beads used by Muslim Arabs when praying.

The one-hundred beads as a whole denote the one-hundred titles of the Creator.

Also, as each 33rd bead in a rosary is considered as a separation or partition threaded in the rosary, it would remind an Arab Muslim in prayer's mode that only one part of one's duty to God has just finished. He must start new 33 series of religious pleas or duties or supplications or Quranic Verses till he finishes only to start again and again and reaches the Great Name of the Creator, No.100. As he completes the first 100 pleas …etc, he may start new 100 times till he reaches the 200. And he may go in counting to 1000. This is done in Al-Qadre (Fate) Night. This is the philosophy behind the design I bear for the book.

Hence, each poem referring to a certain poet would be only another form of the Absolute Voice and Name of Poetry.

3.The Significance of the Blue Font Colour:

Every 33rd poem is written by Mr Munir, the Voice of Absolute Poetry and the Incarnate Theory. It is colored in blue, the colour of Heaven whether in the book or in the Contents Page.

4. The Concept of the Ladder:

The reader of the Anthology will as if ascend step by step the ladder of Absolute Poetry, Munir's Theory (Poetry for Humanity). This is why the Anthology begins in one of Munir and ends in a number of his poems.
The ladder means Mi'rage ( the Ascension) as we say in Arabic. In this Anthology, the Poet, the Absolute Poet will ascend high to Heaven in trip reminiscent of Dante's journey but with a slight difference - the Modern Arab poet goes to Heaven carrying with him all the congregation of the colleague-poets.

5.The Sacredness of Number Seven:

I follow the concept of the sacred Number 7. Arabs as Muslims also look very highly of Number Seven. Hence, in this Anthology, every 7th poem would be dedicated to those poets who belong to "the first or old generation". This is applied mainly in the first 100 poems at the beginning. Here we have sacred names of both poets and poetesses - they are the disciples of the Voice of the Absolute Poetry.

6.The Messages of Love:

The Anthology also includes short messages I asked Mr Munir to provide. They indicate his belief in love, peace and justice. They are "the Hymns", inserted in every 34th blank page. The page will not be numbered. They are eleven in number.

Once again, I thank you and wishing the best to this event.

Mr Abdul-Settar Al-Assady

الكلمة الخاصة بحفل الافتتاح في رومانيا

2008-04-12T23:27:00.000+03:00

بسم الله الرحمن الرحيم

سعادة عميد السفراء العرب المحترم
سعادة السفير الاردني المحترم
سعادة السفير الروماني المحترم
الشاعر الكبير منير مزيد المحترم
الشاعر الكبير ماريوس جيلارو المحترم
ايها الحفل الكريم و الضيوف الاعزاء

بداية اعرب عن أسفي البالغ و أعتذاري الشديد عن عدم مشاركتي في هذا المحفل المبارك لظروف قاهرة و رغم كافة التسهيلات التي قدّمها لي سعادة السفير العراقي الاستاذ عادل مراد و استعداده لاستضافتي هنا و اتخاذه اجراءات الحصول على التاشيرة و ما الى ذلك و على نفقته لم اتمكن من الحضور .. فله مني كل التقدير و العرفان و المحبة و الشكر
يشرفني و يسعدني ان اسهم في هذا الاصدار الثقافي العربي , الذي لا نضير له , كتابة او تنقيحا او ترجمة ... و هل بعد هذا شرف و هل بعد هذا تكريم و تشريف و امنية

و رغم ما فيه من جهد كبير و مشقة تراني وزّعته بين الاعداد للمقدمة وما يقال و ما لا يقال و الى من يقال فالامر ليس يسيرا و الوقت قصير و انا كنت اطلب التمديد و التمديد فما هي الآ عشرين يوما منحنياها الاخ منير لانجاز العمل فما أصنع بها ...و بين البحث في المصادر و بين المراجع و الطريق طويل و الجامعة مرصودة ونقاط التفتيش هنا وهناك والكهرباء مقطوعة و الزاد قليل و الدم البريء زهيد ...و... و الكتب تشم منها رائحة الحريق والرماد والبارود و التتار الجديد .... وبين التنقيح لمائة و ست ثمانين قصيدة عليّ دراستها بيتا بيتا و في اللغتين العربية و الانكليزية .... كيف وقد اوكلت أليّ هذه المسوؤلية الكبيرة و منحت هذه الثقة كلها .... بل هناك جهد آخر علي انجازه...انصراف لترجمة قصائد جديدة لشعراء من العراق اتفقت مع الاخ الشاعر منير على اضافتهم للانطولوجيا وهم من اجيال مختلفة و تجارب شتى .... اقول ( مع كل العناءالذي لا اتحدث عنه) فقد غمرني هذا شعور بالفرح اولا لان شاعرا مبدعا و شخصا نبيلا مثل الشاعر و المترجم و الباحث و الكاتب و الروائي و الانسان النبيل و الصديق الصدوق .... كل هؤلاء هم الاخ منير مزيد لكتابة المقدمة .... و هل بعد هذا تكريم ؟

ربما ان الكثر من يعرفون الاخ منير عن قرب معذورون لانهم يحبونه و يجّلــونه و يتخذونه امثولة يحتذى للمثقف العربي الجاد في خدمة الثقافة العربية و خدمة تراث الامة و السعي لعكس صورتها الحقيقية و صورة الاسلام الحقيقي بعد ان ناله التشويه ما ناله ....انا احببته اكثر بصفته شاعرا بارعا و ساحر كلمات لا يضاهيه احد .... قد انبهرت به حتى قبل ان ابدا اراسله و دخلت مواقعه على النت و قرات له القصائد و الاخبار و عرفت و عرفت و عرفت ....عرفته من خلال الحروف التي يكتبها ومن خلال جرس ا لكلمات التي اسمع فيها صوت احلامه و اصغي لهمس الروح و ابكي لمرثية كتبها و احلق في الافاق هناك في فردوسه المفقــــــــــــــــــود ... بل اني اكتشفت نبلا ساميا فيه : الانسان , فهو يحترم الرأي الاخر و يصغي له و يحاوره , متواضع على عضمته بل اجمل ما فيه هو هذا الصدق الذي يحمله وقد فقدناه و هذا الوفاء و قد غادرناه و هذا الحب للبشرية , كل البشرية , الذي يملؤ الفؤاد وهذا الحماس المتقد لاستنهاض الهمم و ا ذ كاء شعلة النهضة المرتقبة لامة العرب و تلك الشجاعة في قول الحق , فهو لا يها ب في الحق لومة لائم ..و قد جربتموه و عرفتموه افضل مني ...أ ليس هو صديقي الذي لم اره و لم التقيــــه ....و لكن الى حيــــن و قل اعملوا

و قد اعتمد المخطط النهائي للانطولوجيا على المنطلقات التالية

اولا- ترقيم القصائد
فالقصيدة في لغة المصدر تحمل الرقم ذاته في الترجمتين الانكليزية و الرومانية تسهيلا على القارئ المتابع مهمة البحث

ثانيا- اعتماد بنية خاصة في ترتيب القصائد ، بنية أستمدت من تشكيل المسبحة العربية المعروفة و التي نستخدمها في الصلاة و التسبيح و ما الى ذلك ، و على هذا الاساس اولت الانطولوجيا عناية خاصة بترتيب قصائد الشاعر منير مزيد بصفته رائد المشروع و صاحب فكرته و المترجم الاوفر حظا في الاضطلاع بالترجمة تقريبا و لهذا تبوأت قصائده الارقام (33) و(66) و(99) و(100) ثم تكررت في المئة الثانية و القارئ يسير وكانه يسبّح وصولا لصوت الشعر المطلق الذي يمثله الشاعر الحق و ضميره

ثالثا- استخدام اللون الازرق
حرصت الانطولوجيا على ظهور قصائد الشاعر منير مزيد باللون الازرق الفاتح لما له من دلالة عميقة فهو لون السماء الصافية و لون الرسالة السمحاء التي يبشر الشاعر بها
رابعا- مفهوم السّلم السماوي او العروج نحو السماء
ان القارئ يخطو اولى خطواته في الانطولوجيا بارتقاء الدرجة الاولى في سلّم الشعر ان القراءة ستغدو مشاركة الشاعر و برفقته في عروجه الى رحاب فردوسه الحالم المنشود في رحلة تذكرنا برحلة دانتي ... و لهذا استهلت الانطولوجيا بقصيدة للشاعر منير مزيد و انتهت به و هذا تسجيل للعرفان لهذا الشاعر فلولاه ما بدات الرحلة اساسا
خامسا-قدسية الرقم سبعة
كرّس تصميم الانطولوجيا عناية خاصة لرواد حركة الشعر الحر و احتفت بهم حفاوة هي اقرب للتقديس عندما خصصت القصائد برقم (7) و(14) و (21) و ...الخ من مضاعفات رقم (7) لشعر الروّاد و لولا جهودهم ما وصل هذا الشعر لنا بهذا العنفوان

سادسا- استخدام الترانيم
و هي رسائل نثرية قصيرة مفعمة دلالة و ايحاء و مغزى جرت مجرى المثل باسلوبها السلس الموجز و العميق و هي من نتاج عبقرية الشاعر منير مزيد ، و هي تحمل روحه وضميره و رؤاه و قد بثت بعد كل اختتام ل (33) قصيدة او حبة تسبيح ، و هي تأتي لتذّكرنا بالهم الانساني الذي يحمله الشاعر الحق و بالكلمة الصادقة التي يسعى لنشرها بين البشر ، منير مزيد

و تقبلـــــوا احـبـائي كل تقدير و ود ومحبة

اخوكم

عبد الستارعبد اللطيف الاسدي