الاثنين، 14 ديسمبر 2009

أميرة البجع ....المخملية


عزيزي السومري لقد اطلعت وكل فخر.......على مدونتك الرائعة بلا مجاملة وقد كتبت هذة القصيدة المتواضعة تقبلها مني هدية


حين تسجن الاقدار سيدة البجع........المخملية حين تملكنا .....يوم بعد يوم ذاك الطمع.....وراحت عن اذهننا النزعة العاطفية!!قيدتكي ياسيدتي اغصان الياسمين......معاطف .......اساور ذهبية.........ورود و رياحيين......زهور جورية!!حين ذبحتي ......سيدة البجع تحت اقدام النزعة الماديةاقدار.... اسوار...... اقاصيص ......حمراء زرقاء ......فضيةحين اردى نسيم الياسمين شفاهكي طرحى!!!!العجز.......والحجر والرومانسية!!حين ياسيدتي لم اعرف سواك في دنيا خواطري الشعرية وحين ياسيدتي غدوتي تاج كلماتي النثرية!!حين توجتكي اميرة الحب والعذاب ......منذ عصور الجاهلية.........كنت لغيري!!!!!!!!!حبيسة قصر من لؤلؤ وماس واقداح مرجانية.......عودي يانبضات خافقي فسيدة البجع قيدتها امواج بحور اميرها الشرير!!!!!!!!في المسرحية الخرافيةوالوانها الزرقاء الحمراء الجهنمية!!قيدتها اسوار قصره الماسية!!!!!!قيدتها الوان زماننا تلك........الشضية!!وا..اسفاه .............قيدتها نحوه المسؤلية فمليكتي رقيقة .............فعذريني ياايامي...........قد ضعنا انا وانت سوية بانتضار اميرة البجع المخملية

وشكري لك ....

نور اللامي

الخميس، 3 ديسمبر 2009

ترجمة كتاب نسق رياضي


يعكف الأديب الشاعر والمترجم حسين ناصر جبر العبادي الآن على ترجمة كتاب نسق رياضي لتوحيد العلوم الذي صدر عن بابلون في جمهورية الجيك للباحث المفكر العراقي عدي الاعسم الذي قال عنه علماء روسيا انه احدث نظرية في العلوم الطبيعية .
وفي ذات السياق ستصدر قريبا النسخة الانجليزية لكتاب الجانب العقلاني في اللامعقول للفيلسوف الشيخ الاعسم ترجمة لجنة من المترجمين مراجعة الاديب حسين ناصر .

A Mathematical System for Science Unity


(Exract)

A Mathematical System for Science
Unity
By
'Ady Al-'Assam
Translated into English by
Hussein Nasser Jabr Al-Ibadi



Introduction
It is a concise study aiming at unifying the most important theories and assumptions which we, humans, have contributed to formulate. These theories and assumptions underlie the network of such natural sciences as 'Theoretical Physics', 'Particles Physics', 'Chemistry', 'Astronomy', 'Genetic Geometry' and 'Sleep Physiology' in terms of a quantum system that may require a new mathematical formation including a procedure capable of summarizing these, and other, sciences in only a single page.
Dialogue
Such a detailed study of sciences and physics can be a cosmic one that focuses on the cosmic phenomenon in terms of Mass, Movement and Free Space. It can be summed up in four points.
First, geometric summation of various geometrical pictures of a body penetrated by free space in the form of movement after being deformed as a particular shape or when shaped with other bodies or equivalents, will correspond to these in terms of their rhythmical series so that they would appear as in the cinematic scenes. The focus here is not on the forces that cause changes to the bodies when they come under the influence of external forces so that they will be subject to the influential forces or the average change of acceleration as in the differential and integral mathematics, for this is a different topic (1). How avail is such a study where movement goes in equivalence with mass, as it will be seen later?
The mathematical results of this equivalence stipulate a new mathematical branch for the final results about the complete symmetry between movement and mass though it is known that movement, in this respect, is not existent. Nevertheless, how can we explain the daily scenes of the alternation of things by virtue of movement, pushing and activity? This can be explained by saying, for example, that as soon as you lay your hand onto the door handle, it is opened. Though it is true that SENSE is powerful in the sense that it is difficult to disobey, I see, by virtue of a mathematical procedure, that the universe is run by a cosmic brush where the door is not opened this way but by an energy initiated by your action towards the door and then with extra energy. That is to say, before the door being opened, it, supposedly, shows some reaction, though very slight, whereby an extra energy is needed so that the door reaction will be increased non-finitely till it leads to the stagnancy of movement. Again, how the door was opened?
As a matter of fact, there are no objective laws but contracts that have already been formed in a way similar to those of the United Nations and Geneva contacts. In this respect, some thinkers state that natural laws are not objective since they are not like logical problems where premises entail results. Hence, wave quantum and Heisenberg's theories reached the same results with regard to the electronic tunnel and unlimiting principle(2). The whole matter lies in the principle of isomorphism, i.e. whenever a thing is symmetrical to another, it will follow it.
Freezer states, in this regard, that the magician used human-like dummies to create some effect in him. The push of the door handle, for example, is similar to the rush of the door…; also Bolton knew that he would be an engineer just because he was born in 1728, a number which is equivalent to that of the cubic inches of the cubic foot. Hokusai made a paint of the river Tosta where he had let a cock playing with it. Sometimes, you may see a person of the same looking as a friend of yours; then, within the same day you would meet that friend him-/herself. You may, one day, receive a letter from someone after a long time and then you receive another from someone else.
Again, what is the relationship between the blue Danube and the blond Europeans through which territory it flows, between the red rivers and the Red Indies in America, and between the Yellow River and the yellow people in China? What is the significance of the number (13) in the name of each of the four major Muslim caliphs, where each contains thirteen Arabic letters? How does it come that wonderful, most often useful, sentences are formed after you have taken out the words of a page and re-arranged them randomly as the Surrealists used to do? How weird a secret is, that lies in the amazing paintings in old houses and clouds, which da Vinci and Rodin used to make use of!
Moreover, what is the relation of the death of King Hussein of Jordan to that of the King Hassan of Morocco, and that of the Prince of Bahrain within the same period? The same applies to the assassination of the Sadat, the Egyptian president, and Rajavi, the Iranian prime-minister. Here again the simultaneity of the deaths of the Iraqi poets, Al-Jawahiri, Al-Bayati and Jamal Eddin in exile. How did it happen that the Germans won the Olympic games in 1990 in Italy; later on the latter won them in Germany? Also, the Iraqi young football team won the match with Iran in Tahran in 1977 and then won it again in Tehran in 2002.
Notice that these events, taken as a whole, will show, non-accidentally, recurrence liable to be subjected to induction at the top values of probability. Every group of these events does only recur twice or three times so that they can be identified with the non-voluntary cosmic events. On the other hand, the opening of the door is only initiated by the will of man. There are also symmetries that recurs many times such as the accompaniment of some numbers with some persons as for example, number 8 with the Abbasside Caliph al-Mu'tassim. Here, I see that whenever the facts were afar in time showing far-reaching symmetry, they are placed within the bundle of a single number that recurs only at remote times. If we were able to count the binary or triple frequencies of almost simultaneous events and those similar to the frequency of the numbers that follow up, to a certain extent, in distant times, we will find an approximate proportion. This entails a complete equivalence between mass and motion. Thus, it is necessary to tackle various forms of motion in terms of its amount and type such as the concrete figure, the curved, the frequent and straight lines.
Secondly, the research endeavors to identify the correlation of particles and the way of their adherence to one another so that they form the , and also the servility of the quarks.
Thirdly, protons are similar to one another and also the electrons, yet, how can we explain the existence of different chemical elements and correlations which form the phenomenon of the physiological, organic and chemical element.
Fourthly, the relation of particles with large structures is that of particles with the earth, the sun, the galaxies, and the reasons of their motion.
The System of Axioms
When we contemplate the mathematical system (and logic), we find it subject in its evidential development to the rules of syntax and structure which are analyzed into variables of propositions and their symbols, the constants, the space of the brackets and terms. Furthermore, they are subject to the rules of transformation concerned with the substitution of a sound form with another during defining. This also called the rule of compensation in terms of which a symbol of a proposition is substituted by a symbol of another equivalent proposition. It is also known as the rule of conclusion, i.e. if you suppose the truth of N which entails M, then it must be postulated.
Mathematics is usually supplemented with axioms and terms as well as definitions without which these rules will be meaningless. Whereas mathematics seeks absolute accuracy for the certainty of their proofs, its style is affected and swollen in spite of Trotsky and others' attempts to construct tables of the functions of truth and falsity and Humble's typology in the evaluation of the soundness of the tables, i.e. what is sound and what is more sound of these tables. All this is affected.
There are other methods that are easier and more respectful to the human mind. That is to say, proofs consist of postulates, terms and definitions. Since a definition means the replacement of a variable to approximate meaning in a way similar to implication and analogy, where the middle term between the great premise and the result performs the approximation because of the application of the proof to the demand, and owing to the fact that the job of definitions is a sort of an axiom, proofs are the output of summing or absorbing axioms. For example, a triangle as well as the proportions among its sides are postulates; what includes a number of axioms to be a theorem is also an axiom. Therefore, implication is an alternate of a postulate, i.e. what applies to the whole should necessarily apply to its parts, otherwise proofs will run endlessly, far from either the traditional or the modern methods.
Let's find a system of analysis of axioms for the mathematical tissue observing the succession of axioms and the postulates of the proof whereby each axiom is given a number on top of which is put the letter (c) to refer to the scientific postulate, observing at the same time the requisites of mathematical axioms, that is, independence as well as conformity and the ability to prove the outcomes though it is known that if the mathematical formulation were devoid of definitions and constants, the human mind is able to realize the theorem merely by its wording. Also allusion, not explicit statement, is similar to the fast realization in terms of thought setting of the question phenomenon, for example, and its hidden premises when first asked; therefore you can tell whether the question is good or silly.
Really, the relation of our postulates to preceding ones can be similar to the causal principle, but the continuity principle can also be, partly, attributed to it. Rather, the third, which is ascribed to the non-contradiction principle, is also attributable to it. Moreover, it is possible to doubt all logical principles. Here we can say that it is not important to reduce or increase postulates, for who seeks reduction on account of truth is only to look for beauty. Rather, the number of axioms will be ever decreasing when the subject is rather abstract such as the mathematical analysis and Non-Euclidean geometry.
Thus, when we contemplate the universe, apart from mathematics, Physics and other sciences, we find nothing but mass, space and motion; they are direct data that are noticed without mediation. When we try to fuse mathematics with reality, we have to make, out of the various sorts of geometrical formation, a mathematical edifice cohering it in a system that also comprises all types of motion in addition to the way particles are interrelated and how they are related to the large structures, not to mention the way they contain chemical elements. Having such a formation, we, in order to identify its rules, should illustrate it subject to different sorts of these formations.
With regard to the four algebraic processes, we'd like to add a fifth one called absorption denoted by (::). That is, the rainbow colours, for example, as well as all kinds of energy are attributed to a single element that, unlike an apple, does not contain various components. Here the apple has a variety of features though it represents a single number. If it is that 7=1+8, 7-1=6 and 1+1=2 (i.e. two apples), then 1::7=1.
Symbolizing postulates
First, the equivalence of Mass and Motion
Things without dimensions are non-existent, but those with dimensions are existent. Yet, any mass will end with the end of its dimensions, for each depends on the other.
What applies to the whole should necessarily apply to its parts, just like," for every force, there is an equal and opposite force". This is a general law with partial applications.
A body that is passed by another does not move beyond its circumference if it is to maintain its regular movement; and to avoid collision of particles, they, in addition to their rotation round themselves, are possible to revolve round others without collision.
Bodies move in the direction of most of their componential parts.
If a body running round receives a strong blow that directs it forward at a critical point, it will move in a straight line; otherwise it will zigzag.
When things contact, their projections will be of the same sort and opposite to one another.
Every moving body is capable of affecting the opposite one and its movement is considered to be a force and then energy similar to that of the electron in a metal wire which creates a force while moving so that if it contacts electrical devices, it will cause heat.
Every electron that gets out of its orbital will flow easily with the minimum movement whereas those subject to their orbital will be like a restraint and resistance to it.
If a metal disc consisting of 24 metal bands, for instance, is put on a scale, and then removed and returned to the scale before it regains its usual position, it will have the same weight provided that the scale is very sensitive to the weights.
Suppose a scale with a circular shape consisting of further 24 small scales and that it opposes 24 bands of the above-mentioned disc whereby the disc will be striped of 23 bands so that it is left with one only. When it runs with a high speed within a time similar to that of the removal and returning of that disc, it will take the same shape of the disc and the same weight. As soon as the scale pan goes down, the band will leave its position, and before it rises, it will start again sending the scale pan down again. Notice that this band will stand for the other 23 ones because of its huge speed and instant touching down.
If motion means transference, then, mass will gain more energy with its movement. If it keeps moving, it, with the extra carried energy, will acquire more energy.
Motion is force, then, energy, then spreading mass. Thus, it is biased.
Transference is nothing but force, which is biased. When force is transferred, no other force will be added to it, for energy is stationary whereas transference is nothing but energy. It is similar to paintings that are parodied horizontally covered by curtains. Thus, transference here is the gradual removing of these curtains.
If an object has 24 pictures displayed regularly as in a cinematic show, it will seem as it is moving where, in fact, there is no motion.
In an object with a definite mass that has been increased due to velocity, the increase must be coming from outside.
Every universe moves as a whole and it has a certain mass. Any increased mass in it must be coming from another one.
If coolness replaces heat at high velocity, i.e. it fills the same place, however small it is, that is occupied by the molecules of heat, then heat will vanish at that place so that it will be occupied by cool or vice versa.
Heat can never co-exist with cool; yet, there can never be an instant when there is neither heat nor cool.
If a running object is to be drawn forward or backward, it must overstep its route in favour of the drawing.
The scattered light, which usually bears repetition, falling over a landscape which becomes even, some of it will be absorbed and the rest will be smoothed and ranged just like a bundle of sticks whose heads are organized when hit against the wall.
When the light falling over a landscape strikes first shells of atoms and their bonds, it will be reflected by the same number of their layers and refracted according to the refraction coefficient. In case of intervals light will soak in there or rebounds after a while. Reflection on the atom's shell will be even with regard to its front motion and proportion constant represented by the even distribution of the atom's photons. Hence, its wavelength will be shortened so that it returns almost to its early state, such as that we see as even in photographs.
According to the photographic plate, during o.ooo1 second, photons stop before they undergo even reflection. There happens a cold manufacturing of atoms for producing new atoms from their elementary components, namely photons.
Every star that consumes its radioactive energy will get smaller till it fades away.
Every thing whose parts are burnt even its ashes will end.
Every thing that recalls its components or similar things and sets them in the same system will restore existence.
Every particle attaching to another through a third one, the latter's attachment to itself must be justified.
If particle were capable of attaching to a repulsive one through another particle, the repulsion will relatively remain unless it is terminated.
If a particle is perpendicular over another and held less strongly, they will move away from one another if there is repulsion between the two and each will resist the other so that they get on moving away from one another.
One that enjoys homogeneity or general features should not show different features.
One that enjoys hidden features, they will usually be below the sight line.
Every one whose features do not appear except through meeting another thing, the latter will be as a key to his features.
One who was in a closed hall without inertial reference where every thing there was reduced in size including the person sitting there, provided that the proportion constant is maintained, this person will not feel the reduction however great that reduction was.
Suppose we have got some balls each is evenly smaller than the other and that we want to exert an influence over them all. Thus, to put them one into the other so that they would be centrally united is more influential than arranging them horizontally through the action exerted on the centre.
In spite of the alternation in the human cells and atoms, man, since his childhood, feels unity of consciousness and constancy of identity.
If you have a small metal in your hand and then you draw a smaller one near to it, you will feel its resistance due to attraction when you drive it away; suppose also that the earth were reduced in size so that it could be put in the hand and that you drive away a smaller thing, you would feel the same resistance. Having done that, things will be the same.
If a body with gaps and juts exerted pressure over another whereby some of the latter's particles were soft, some of these particles will move to the former or vice versa or outward.
In a body having an idiosyncratic feature in addition to the general one, and that another has the same idiosyncratic one, here the latter may have also the same general one.
The postulate of energy conservation.
Sensual observance; every thing that is seen by eye or realized by one of the senses need not be proved.
Unknown quantities are compared to the known quantities.
Imagining and configuring geometrical shapes do not need proofs.
A thing that recurs in most cases as an experimental induction will most probably ensure objectivity.
In addition to the above mentioned, when most of the symmetric things have occurred, similar things will most often ensue, one after the other, such as Newton's formulation of his early theories before his graduation in the college and Einstein's formulation of his theory before his entering the college, and the identity of the initial and final letters of each of their names. Notice also, in this course, the similarity between number 11 and the design of the two Commercial Towers associated with Sept. 11, 2001, Napoleon's failure and then Hitler's in their attacking Russia, the strange identity between the Buddhist, Zaradishtist and Confucius doctrines in close periods and results, and the linguistic convergence of
Bermuda and Formosa.

السبت، 19 سبتمبر 2009

أفضل برنامج لتعلم اللغة الإنكليزية


أفضل برنامج لتعلم اللغة الإنكليزية
اللهم صلِ على محمد وعلى آله وصحبه وسلم
افضل برنامج لتعلم اللغة الانجليزية والشرح بالعربى ويحتوى على 14 فصل لشرح اللغة الانجليزية من الصفر الى الاحتراف البرنامج صنعت نسخة منة بورتابل لاتحتاج الى تصطيب ولكن يحتاج لبرنامج قارىء للكتب الالكترونية (ملفات الاكروبات)وبرنامج دوت فرام وورك من مايكروسوفت وهما تقريبا موجودين بكل الاجهزة
صورة للبرنامج

حجم البرنامج :-12 ميجا

الخميس، 17 سبتمبر 2009

(أمنياتي الوديعة)

لقد سكن الليل
وفاح شذى الحالمين
على صفحة الماء تغفو
نجيمات نهوي و حلمي,
أنا000مثل فراشات حقل بهيج,
أطوف بنور هواك0
وتتبعني000
أمنياتي الوديعة0
***
خذي000
جلّ عمري
لأقضي بقيته في رباك,
بشاطئ عينيك صفصافة
ودفلى على جانبي النخيل,
والوان طيف000
تعانق سمر الخدود على الوجنتنين0
وفي شفتيك اشتهاء0
***
خذي000
كل عمري
لأحيا000
اسيرا على جانبيك0
***
أيها الفارس الحالم
أيها الصامت المستريب
تجرد000
من الحلم000 واخلع
فؤادك كي تستريح0
حسين ناصر جبرِِ

مناجاة في حضرة الرب

بيني وبينك000
تختفي الاوهام000
تقترب الخطى000
فأكون بينك0
تنطفي حجبي000
وأسلو عن سهادي000
أرتمي لهفا000
وأنساق انسياقا0
تنطوي النظرات في عيني صمتا,
ليس في هوسي الخفي سوى000
ارتجاجي,
ليس ألا قامتي000
تنساب وهما
علّني 000
لو بارح الشفق الهوى000
آليت ظلآ000

حسين ناصر جبر


زغب الطفولة _الى أخي المرحوم حسن

سأمُر من وجعي اليك
يلفّني000
زغب الطفولة .,
في الشارع المسكون بالمرح العتيق
يفيقني000
زجل’ الخميلة0
فرت إليك حشاشتي
عطفآ000على ماضي السنين0
كنا000
نفيض نهارنا
لعبآ000
وتسكننا الدروب000
طيران نهدل شجونا,
ويحفنا صخب التراب000
عليه أقدام الصغار,
في الشارع الممتد من بيتي,
إلى الشطأن في عري الصباح0
فيزاحم اللعب الصحاب0
ونواري سؤتنا
ونخصف زهونا,فرحا
على الضحكات
في هزج السباق
لم000
نعلم الحفار000
يوغل في القبور000
ويعد متكأ السكون0

حسين ناصرجبر


السبت، 12 سبتمبر 2009

(رِسالة اعتِذار... بَعْد مُنتَصف اللَّيل)

شعر كاظم ناصر العبادي
خَليلِي لا تُؤاخِذنــــي بِجَــهلٍ............ ..بأني قَدْ أَبَحــــــت الناس سِري
فَصَـــمتي يُخبِرُ الرائينَ عَني............. كذاكَ العيـــــنُ تفْضَحُ كُلَّ أمرِ
فَيا أَنتَ الذي مازَجْتَ رُوحي .............وَعُذري فِيكَ حُبي وَهوَ عُذْري
وَمِثْلكَ لَم تَرَ في الناس عَيني ............وَلا في الحُسنِ مِن بيضٍ وَسُمرِ
وَكَم عاشَرتُ مِنْ خُودٍ كِعابٍ.............. فــــــــــأنْتُمْ مُنتَهايَ وَمُستَقَري

الجمعة، 11 سبتمبر 2009

المشهد الأدبي في النجف بين عهدين

المشهد الأدبي في النجف بين عهدين
التاريخ:
Wednesday, February 21
اسم الصفحة: ادب
عماد صباح الحيدري
إن المشهد الأدبي في النجف خلال المدة المذكورة يقسم الى ثلاثة محاور :
محور الشعر : لايختلف اثنان في كون الشعر يعيش بين بيوتات النجف ومنائرها ومنتدياتها آمناً مطمئنا لأنه في مدينة شاعرة كأنها أم تحنو على أبنائها لترضعهم من لبن الأوزان والقوافي وتغذيهم من فاكهة الصور الشعرية في كل حين
فلا عجب إن تشهد هذه المدينة في كل عهد من عهودها بروز نخبة من الشعراء لينحتوا قصائدهم فوق جدارها الممتد في أعماق التاريخ وليضيفوا مجدا الى مجدها المطرز. لن أسعى الى تصنيف الأجيال الشعرية في النجف أو تسميتها حسب العقود كما هو متعارف عليه مستنيرا برأي الجيزاني الذي يقول : ( أن الشرط الأول الذي ينبغي أن نميز أي جيل شعري عن الآخر هو التجربة الشعرية المتقاربة(أنه ليس بالضرورة أن كل من ظهر في الخمسينيات ينتمي حتما ولا بد الى جيل الخمسينيات فإذا فعلنا ذلك فإننا نقيس الشعر بمعايير غير شعرية لذا سأحاول أن أصنف الأجيال الشعرية في النجف بحسب التقارب في التجربة اعتمادا على المنجز الأدبي والوجود الفعلي على الساحة الأدبية الى ثلاثة أصناف
الصنف الأول
جيل اعتمد في بناء القصيدة على شكلها التقليدي المحافظ على الوزن والقافية مع اختلاف المضامين التي كانت في اغلبها تحاكي الطبيعة في تقلباتها وتتكئ على ذكريات الماضي ، مع شيء من التأثر برومانسية بدايات القرن إضافة الى الاهتمام بالواقع السياسي والاجتماعي الذي يعيشه كل منهم وقد مثل هذا الجيل الشاعر محمد حسين المحتصر في مجموعته ( صلاة في حضرة النهر) التي أصدرها ضمن سلسلة ديوان الرابطة وصالح الظالمي في مجموعته ( دروب الضباب )الصادرة ضمن السلسلة نفسها عام 1981 وهما آخر من تبقى من رعيل الرابطة الأدبية التي كانت تضم أيضا مصطفى جمال الدين ، وجميل حيدر وعبد الصاحب البرقعاوي ، وصادق القاموسي الذي صدر ديوانه بعد وفاته باسم ( ديوان صادق القاموسي)عام 2004 بتحقيق ابن أخيه محمد رضا القاموسي .وينضوي تحت لواء هذا الجيل من حيث التقارب قي التجربة الشعرية مع الأخذ بنظر الاعتبار لعامل الزمن كل من عبد الحسين حمد ومحمد حسين غيبي وكاظم البياتي وضرغام البرقعاوي وعبد نور داود ومحمد سعد جبر الذي اصدر الجزء الأول من ديوانه ( ديوان ألحسناوي)عام2000 وحسام الاعرجي الذي اصدر مجموعته الشعرية ( جرح يتكلم ) عام 2004 وعبد الإله جعفر الذي صدرت له ( صلاة في حضرة المجد) وهي مجموعة قصائد في حب أهل البيت (ع ) عام 2006 ، كما اصدر الشاعر مهند جمال الدين ديوانه( انتظار عيون مسافرة.الصنف الثاني جيل اعتمد في بناء القصيدة على تحريرها من قيود القافية الواحدة مع الإبقاء على وزنها وإيقاعها الموسيقي مفجرا بذلك كل الطاقات الكامنة للغة الشعرية ومبحرا في خيال واسع لاتحده حدود ويتمثل هذا الجيل بعبد الرزاق الأميري في مجموعته ( قربان العشرين) الصادرة عام 1968 وشعره المنشور فيما بعد الذي يرقى فيه الى لغة فلسفية عالية يحاول فيها أن يحل إشكاليات الوجود وكذلك التصدي للدفاع عن الفقراء وأحلامهم ، يقول:- في ليل الفقراء يكون الحلم بحجم الكون -لا احلم وحدي- مثلي ينتظر الإزهار تفيض مرايا ـ هل اطرد ذاكرتي؟ من يوقظ صمت البحر؟ من يلغي خوف الصحراء؟ وكذلك وهاب شريف الذي صدرت له المجموعات التالية ( ليس لي إلا أن اعشق)1985 و( أوراق العشب) 1984 و( الأمل العاشق) 1984 و(مرافئ للعشق بحر الكآبة) 1984 لكنه آثر الصمت والابتعاد عن الأجواء الثقافية حتى سقوط النظام فعاد الى الكتابة والنشر والعمل الصحفي بلهفة وحماس .والشاعر عبد الهادي الفرطوسي في مجموعتيه الشعريتين(بوصلات)الصادرة عام 1989 و( إنجيل أم سعد)الصادرة عام 2001 يجنح فيها الى التجديد الذي قطع في مضماره شوطا طويلا ساعيا الى إحداث التغيير على قصيدته شكلا ومضمونا ويميل( الى جعل قصيدته منسجمة تماما منذ البدء وحتى النهاية مانحا إياها شعرية عالية) كما يرى الناقد حاتم الصكر، يقول الفرطوسي في قصيدة برهان هندسي على نظرية التلاشي : المفروض / رجل في دائرة امرأة مصلوب / المطلوب/ البحث عن الغالب والمغلوب / البرهان / مازالت تكتبه سيدة الأكوان وقد لحقهم في هذا المضمار نخبة من الذين أنجبهم منتدى الأدباء الشباب وهم عبد المنعم القريشي وغياث البحراني ومهدي هادي شعلان الذي اصدر ( النفخ في الكلمات)عام 1991 نقتطف منها :- النزيف المعتق بالمستحيل البقاء -كبت صهلة للجواد المزمجرـ ها إنني ألان محترق بانزوائي الأخير . والشاعر صباح عنوز في مجموعتيه (سأعير عينيك انتظاري)1991(وثلاثة أوقات للمطر الأرضي )1994 الذي يقول : أتوهج أحلاما منطفئة تربة روحي تتقشر امسك خيطا لخطاياها وفحيح سقاء الفكرة والشاعرة فليحة حسن التي أصدرت ثلاث مجموعات شعرية هي على التوالي (لأني فتاة )عام 1991 (وزيارة لمتحف الظل)عام 1996 و(خمسة عناوين لصديقي البحر)عام 2000 والتي تقول في إحدى قصائدها : - باسم الفأس القابع فوق الرأس أشيد حلمي لقد كان هؤلاء الشعراء قد مثلوا مرحلة الخارج توا من حربين متتاليتين إذ نضجت تجاربهم والقنابل مازالت تدوي في آذانهم ليأتي شعرهم مليئا بهذه اللغة المدوية وليوطدوا فيما بعد دعائم التغير الذي كان قد أسسه من سبقهم. ثم صدرت بعد ذلك مجموعات شعرية نستطيع أن نصنفها ضمن الجيل نفسه لأنها نهجت المنهج ذاته مع وجود الاختلاف في التوجه الشعري والرؤى والهموم فمثلا صدرت عام 1995 مجموعة ( غبش يوحدني) للشاعر محمد زاير إبراهيم التي كانت تميل الى التصوف الشعري والفلسفة العقائدية ، انه يقول-:تبتل عيوني بالمطر الصوفي لتورق خارطة الأسماء على جسد الملكوت وصدرت مجموعات الدكتور عبد المجيد فرج الله(أناشيد عيون الورد) عام 1996(وأنفاس الروح)عام 2001 و(صهيل الجراح )عام 2002 لتمثل ما يشبه العودة الى الرومانسية ولكن بأساليب جديدة .وصدرت مجموعتا الشاعر حمودي السلامي (بدو رحل)عام 1998 و( المنعطف( عام 2005 كما صدرت) مرايا الزهور ( للشاعر شلال عنوز عام 1998و (مدائن من جمان) للشاعر حسين ناصر عام 2002 .وهناك أصوات شعرية أخرى ظلت تصارع في هذا الخضم لتنشر قصائدها هنا وهناك من دون أن تسنح لها فرصة إصدار ديوان شعري أو مجموعة شعرية مثل سعد صاحب وعبد الله الجنابي .الصنف الثالث جيل ثار على البناء التقليدي للقصيدة العربية شكلا ومحتوى تدفعه نزعة للتجديد ليستبدل الإرث الإيقاعي بمميزات وخصائص جديدة وفرتها له قصيدة النثر، مع انتهاء الحرب العراقية الإيرانية شهدت النجف ولادة فرع لمنتدى الأدباء الشباب حظي برعاية بعض الأدباء المخضرمين فشكل مرتعا خصبا لتجارب حداثوية جادة نال بعضها القبول والاستحسان في الأوساط النجفية، كانت تلك التجارب تتراوح بين التقليد الآلي لأدونيس وانسي الحاج وبين الاعتماد على ترجمات الشعر العالمي ، والتطبيق السطحي لاراء سوزان برنار وعدها وصفة جاهزة لكتابة قصيدة النثر وقليل منهم من رفض هذا الركوب التقليدي لموجة الحداثة السائدة وظل يبحث عن لغة جديدة واداء فني جديد يحتضنان رؤيته الجديدة الى العالم وهو يدخل مرحلة ما بعد الحداثة. لقد انبثق هذا الجيل من رحم المنتدى ليشكل في بعض تجاربه طفرة في الأداء الفني الجديد إذ ظلت الأصوات الجادة تقود سفينة التجريب الشعري وسط أمواج عاتية تدعو الى التمسك بالموروث الأدبي وترفض أي محاولة للتغير مهما كانت .ولأني كنت ضمن المؤسسين لذلك المنتدى سأذكر الأسماء التي شاركت في تأسيسه بقدر تعلق الأمر بهذا الجبل الذي كان يشكل الشريحة الأكبر من المنتدى وهم : عبد المنعم القريشي وعلي حسين علي الذي ظل يتواصل مع الإبداع النجفي رغم اغترابه وسفره الى أوروبا، فقد نشر قصيدتين في عددين من أعداد بانيقا ومحيي الدين الجابري وعبد الله الخاقاني واحمد الشيخ علي وعبود الجابري وتومان غازي وعبد الرضا علي وفارس حرام وعماد الحيدري وماجد الشرع .صدرت لبعضهم مجموعات شعرية مثل(الحصان الخلفي الحصان الأمامي) لتومان غازي 1994 وله أيضا( وردة القرفصاء)عام 2000 و( طائر الآن) لأحمد الشيخ علي 1997 كما صدرت لعماد الحيدري مجموعة ( افياء لاتحب الرماد عام 1999 . بينما راح البعض) الآخر يستفيد من ثورة الاتصالات الجديدة لينشر نتاجه ويحقق حضوره بعد إن ثبت أقدامه على مستوى الصحافة العراقية ، وذلك من خلال المجلات الأدبية المتخصصة الصادرة في الغرب مثل مجلة ( ألواح ) الصادرة في مدريد ومجلة جسور الاسترالية ومجلة اللحظة الشعرية الصادرة في المكسيك وغيرها .ولا يفوتني أن اذكر إن المنتدى قد شهد حضورا واسعا من لدن المرأة النجفية المثقفة، فقد حضرت المؤتمر التأسيسي لمنتدى الأدباء الشباب كل من الشاعرة فليحة حسن والشاعرة جنان المظفر وناهضة ستار والقاصة سهام حسن والقاصة نوال المشهداني والقاصة سلمى الموسوي وعدد آخر من المبدعات اللواتي استطاعت الظروف القاسية تغييبهن وعملت المشاغل الحياتية على سرعة انطفائهن ولم يبق منهن في الساحة الأدبية سوى الشاعرة فليحة حسن ، أما القسم الأخير من هذا الجيل فقد انطفأ بعد انطفاء جذوة المنتدى عام 1993- محور القصة والرواية مرت القصة النجفية بمخاض عسير وهي تنظر بعين المتتبع الى المشهد القصصي العربي والعالمي وهو يخطو بخطوات واثقة حتى ولدت مطلع الثمانينيات على يد الروائي مكي زبيبة ولكنها نهجت منهجا تعبويا ما عدا (يوم من أيام النجف)التي أصدرها عام1988 . ظلت الرواية النجفية مدة من الزمن تعيش في مرحلة إثبات الوجود وسط بيئة عجنت طينتها بالشعر منذ تأسيسها حيث لم يكن المشهد القصصي أو الروائي في النجف غزيرا مقارنة بالمشهد الشعريوما أن دخلنا في عقد التسعينيات حتى تفجرت الطاقات الكامنة للروائي عبد الهادي الفرطوسي لتباغت الوسط الأدبي بعدد من روايات الخيال العلمي فازت أحداها بجائزة الشارقة عام 2000 وهي رواية( الرجل الآتي) ثم اصدر عن دار إبداع في النجف رواية الزمن الحديدي عام 2001 بعدها اصدر عن الدار نفسها راية( ضوع الكبريت )عام 2002، وأخيرا صدرت للأديب الدكتور الفرطوسي روايته الخامسة (الأرض الجوفاء )عام 2003 عن دار الشؤون الثقافية، ومازال يعد بنتاج روائي جديد كما اخبرنا في مقابلة له مع إحدى الفضائيات إذ أعلن انه يعكف الآن على كتابة رواية من الميتافكشن. يعد الفرطوسي في مجال الرواية رائدا فذا إذ استطاع أن يؤسس فنا أدبيا خلاقا من دون أن يتكىء على تراث أدبي في هذا المجال لعدم وجوده استنادا الى رأي الدكتور عبد الرحمن منيف الذي يقول :إن الرواية العربية بلا تراث ، وبالتالي فان أي روائي عربي معاصر لا بد من إن يبحث بنفسه عن طريقة في التعبير من دون أي دليل أو بأقل ما يمكن من الأدلة فالفرطوسي برحلته الجادة في هذا العالم تمكن من وضع الرواية النجفية في ركب الرواية العربية دون أن تعيش معها غربية أو تطل عليها باستحياء وذلك بالنظر لغزارة نتاجه وقوة لغته وجدة موضوعاته . وقد كتبت عن هذه الرسالة بالتحديد كثير من الدراسات النقدية ،وقد صدرت رواية(قطاف الرمضاء) للدكتور عبد المجيد فرج الله أما في مجال القصة فلم تصدر سوى مجموعة قصصية واحدة للقاص علي حسين الجنابي عام 2002 بعنوان( بصمة ليلى)وهناك محاولات تشق طريقها في عالم القصة النجفية تمثلت في كل من الدكتورة مهدية احمد التي نشرت قصتها (الباب السابع) في الذكوات عام 1999 وصدرتها بأنها رؤية عصرية لأسطورة قديمة ، ومحمود جاسم عثمان وزمن عبد زيد الذي نشر كثيرا من قصصه القصيرة في المجلات النجفية والعراقية. محور النقد الأدبي لم يشهد العهد الأول الذي تحدثنا عنه في محور الشعر سوى ناقدين الأول الدكتور محمود البستاني في كتابه عن النظرية الأدبية والثاني الدكتور محمد حسين الصغير وقد غيبت المنافي الناقد الأول منذ أكثر من ثلاثة عقود ، بينما توجهت اهتمامات الثاني الى الدراسات القرآنية منذ زمن مبكر. وظلت الساحة فارغة إلا من انطباعات آنية يفرضها الحدث الأدبي ساعة وقوعه وهذه لا تستند الى أي مدرسة نقدية ولا الى أي منهج من المناهج النقدية . لكن العقدين الأخيرين شهدا صدور عدد من الكتب النقدية اغلبها كانت في الأصل رسائل جامعية مثل كتاب الدكتور سعيد عدنان ( الاتجاهات الفلسفية في النقد الأدبي(، والشعر والفكر عند العرب ) وكتاب الدكتور عبد الهادي الفرطوسي ( المبنى الحكائي في القصيدة الجاهلية) الذي صدر مؤخرا عن دار الشؤون الثقافية العامة وكتاب الدكتور صباح عنوز ( النص الأدبي من التكوين الشعري الى أنماط الصورة البيانية) و( الأداء البياني في شعر الشرقي) وخلال ذلك شهدت الصحافة دراسات نقدية عديدة للناقد عبد الحكيم أمين من أبرزها ( بحر الرؤيا وصحراء الفعل) الذي نشر ضمن( المشهد الثقافي الجديد في النجف) و( البنية السردية في الرجل الآني) الذي نشر في العدد الأول من مجلة بانيقا ودراسات أخرى للشاعرة فليحة حسن أبرزها بحثا عن ( دلالة اللون ) الذي نشر في مجلة كلية الآداب جامعة البصرة ومجموعة مقالات نشرت في جريدتي القادسية والجمهورية من بينها (إطلالة على خيمة أم سعد (و(التشيّوء( وهو قراءة لديوان ) افياء لا تحب الرماد ( المجموعة الشعرية الأولى لعماد الحيدري، كما علمت إن لها كتاباً نقدياً معداً للطبع بعنوان ( قصيدة الحياة اليومية)، ولتومان غازي مقال بعنوان ( في زحمة الموج) نشر في جريد ( الزمن) وهو نظرة في التجربة الشعرية لعماد الحيدري من خلال ديوانه ( افياء لا تحب الرماد( وقد شهدت السنوات الثمان الأخيرة توجهات جادة للدكتور عبد الهادي الفرطوسي ففضلاً الى كتابه (المبنى الحكائي ) آنف الذكر صدر له كتاب ( انشطار الرؤيا) وهو قراءات سيميائية في الشعر والقصة كما نشر الكثير من أبحاثه التي تعتمد في مجملها المنهج السيميائي في المجلات الأدبية المتخصصة كالموقف الثقافي والأديب العراقي والثقافة الجديدة إضافة الى ما نشره في المجلات الأكاديمية المحكمة ، وقد علمت إن لديه ثلاثة كتب نقدية معدة للنشر هي (الانزياح الأسطوري في الشعر) و ( سيميائية السرد في القصة القصيرة ) و( تأويل النص الروائي)،( وأخيرا لا يسعني إلا أن أقول إن جمرة الأدب النجفي مازالت ترفد الأدب العراقي والعربي بل حتى العالمي بشرارات تلهب المشاعر بقرائح متوهجة وطاقات متقدة شعرا ونثرا ًقصة ورواية ونقداً ، فهي قد تخبو تارة وتتوقد أخرى لكنها لم ولن تنطفئ في أي عصر من العصور .

الجمعة، 4 سبتمبر 2009

اسرى بعبده






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جبريل يخشى احتراقا لو يزيد خطىً والمصطفى سائر نحو العلا عجِلُ

لوجه احمد هذا الخلق منفطرُ وذي النبوات والايات والرسل

ُلولاه ماكانت الدنيا وماوجدت ولن يكون لها ماض ومقتبل

ُوكان يوم قضى اوصى ابا حسن خليفة للورى لن يصلح البدلُ

هذا لعمري ميثاق تعاهدهُ من يوم معراجه حتى دنا الاجلُ


الشاعر الاستاذ حسين ناصر جبر

الثلاثاء، 11 أغسطس 2009

The Shrine of Imam Ali




The Shrine of Imam Ali (PBUH)
Translated by Hussein Nassir Jabr al-Ibadi
(See the website of the Holy Shrine for further information)
(1) Description of the sacred Shrine of Imam Ali (peace be upon him)
Many remarkable historical sources as well as Arab and foreign travellers talk about the characteristics of the architecture of the holy shrine of Imam Ali ( peace be upon him), particularly during the reign of King Saffi, grandson of king Abbas I, who cared very much for the construction and repair of the purified shrine.
At the time of this king, the shrine was characterized, in comparison with other architectures, by its grandeur, accuracy of planning and architectural skill, a skill which is still surprising to the engineers of the present time. They would feel puzzled, unable to know the secret behind such a wonderful construction, built by the architects and skillful builders at that time, that the noon time can only be known through the constructive architecture of the holy shrine, showing no variance along the days of the year.
What is still surprising to them is the most tactful determination of the sunlight shining over the purified shrine. It is adjusted with an infinite accuracy and amazing skill. Similarly, the three surrounding walls are made with the same accuracy and tact to denote phenomena whose reasons are not known yet. There are still further secrets to be detailed out later in another place.
Now, the first wall is 17 m. high and 77 m. long pointing towards the north while it is 72 m. long towards the west. It is built of two layers that are equal in the number of the vaults (i.e. arched roofs) and rooms, which are one hundred in number.
This wall is erected round an approximately square land called the Sahn (the courtyard) and coated with white marble in order to create precious beauty. What makes it more precious are the ornaments made by skilled labour and artificers in such a way that they would attract the attention of every comer into the place, and fill him/ her with wonder and admiration?
The outside of the wall is decorated with splendidly coloured stones … and at the verges are engraved some selected verses from the Koran written in magnificent handwriting.
The upper floor of the wall is dedicated to the residence of scholars of Islamism with their instructors. Some rooms are still known by the names of those who used to live in once. One of the rooms, where the holy Ardabeely (God may bless his soul) used to live in, is still locked, and no one ever dared to live in it after him.
The porch (or Ruwaq, in Arabic) is surrounded from all sides by what is known as the Ruhba (i.e. a flat area open to all sides except to the west, where it is covered with a high roof that is open to air in the middle with a round gap. At the eastern end of the Ruhba lies the Bahu (i.e. a hall for public meetings and dining, etc.).
In the gilded vault, the ceiling and walls are coated with pure Ibrezian gold. At the corner of the vault, there are two minarets, the circumference of each is 8 m. with a diameter of 2 1/2 m.; the base of each minaret contains 4000 golden bricks (see Past of Najaf. P: 52). These two minarets are 35 m. high; at the top of each there are beautiful inscriptions of some verses from the Friday Sura in the Koran.
On both sides of the gate there, there is inscribed a Persian poem in praise of Amir al-Mu'minin written by Sayyid 'Arafi (died in 999 A.H.). This can be clearly known from the stamp of the one who inscribed the poem, Mohammad jaafar el- Asfahani, where he recorded the date mentioned above. However, this has been removed by order of the former regime of Saddam Hussein.
On the same gate, there are four lines of poetry written in Arabic, to the right of the gilded ornament of the gate. As soon as you enter into the gate there will appear two lines of poetry on the left and another two on the right.
When you look closely at the top of the vault, you will notice the date by which the Threshold (in reference to the holy shrine as a whole) and the two minarets were gilded, by order of Sultan Nadir Shah.
The outer faces and ceiling of the porch are glazed with the finest shapes of glass reflecting the skill and art of the artificer who made them.
This porch contains 3 doors; one opens to the north opposite to the Thoosi's Gate. In line with it there is another door that opens to the south opposite to the Ka'aba (in Mecca), and a third door in the gilded vault (see ibid: 52-3).
The third wall is of the same height as the other two walls. It surrounds a square area of 13 m. long, in the middle of which there lies the honourable tomb. Hence it is called the 'Holy Field'. The outside of the wall is decorated with all skill and splendour with the finest mosaic, and glazed colourfully with wonderful ornaments.
The floor is paved with smooth marble in addition to its sides, which are coated with the finest marble at an arm's length from the ground.
The wall contains 5 doors; two open towards the west pointing to the head of the tomb, but not open to the porch. According to Jaafar Mahbouba (Najaf in the Past and Today, P: 53), those two doors had been removed and replaced by an old silver grate which used to be above the sacred tomb. However, he does not mention why they were removed. Beyond these doors, there is a window made of copper. Towards the east, there are two other silver doors at the feet of the tomb. The fifth one which is made of copper lying behind the tomb. It is these doors that used to be leading to and out of the holy field. Nevertheless, this door, the fifth one, was removed in 1366 A.H. and replaced by the other two that had been at the head of the tomb.
In the middle of the purified field stands the sublime tomb under a box made of precious wood, ornamented with ivory and inscriptions from the holy Koran, and surrounded by two grates, one made of iron and the other made of silver.
Sublime over the wall stands the blessed dome, plated with gold. It is 35 m. high with a circumference of 50 m., its diameter is about 16 m. The distance from the top of the dome to the roofs of the Sahn (the Courtyard) is 42 m. The number of the bricks used in the masonry of the dome is 13000 ones, as was indicated to by Shaikh Murtadha el- Gailani el-Najafi in 1363 9see ibid:55).
NB.
Some features of the Shrine (or the Threshold, as it is called sometimes in reference to the holy shrine as whole) have been removed during the reign of the former regime. These are the lines of poetry inscribed at the top of the gate, previously mentioned, and also the golden belt surrounding the dome, etc.







(2) Mosques of the Shrine
(I) Omran Bin Shahin's Mosque
The mosque is no more than the remains of the porch (the Arabic word, Ruwaq) built by Omran bin Shahin. It is situated to the north of the masonry of the holy shrine of Imam Ali (peace be upon him). Its door lies within the entrance known as the Shaikh Thoosi's Gate.
In addition to the holiness of the place as a mosque, it is considered to be the oldest among the mosques of Najaf being included within the masonry of the holy shrine. It is also regarded as a historical site.
Now, who is Omran bin Shahin? When did he build the porch known by his name? What changes that took place here to make it capable of being called a mosque?
Historians never mentioned bin Shahin's pedigree. They only said that he came from the area of el-Butaiha and that he rebelled against the king. In his living, he depended on fishing and hunting. Thus, hunters, fishermen and many others swarmed round him and supported him.
In his book, Farhat el- Ghari, Abdul Karim bin Tawous quotes bin Tahhal, the keeper of the holy Hayderian shrine (i.e. the shrine of Imam Ali; it is called Hayderian following another name of Imam Ali, which is Hayder) who states,
It is also retold that Omran bin Shahin was an Iraqi prince who rebelled against the Caliph, 'Adhud el-Dawla, who chased him incessantly. Bin Shahin disguised and fled to the Mashhad (the place where the holy shrine is situated). While asleep, he saw Amir al- mu'minin (peace be upon him) who told him that tomorrow, Fannakhisrou ( a Precian king) comes to this place. They will dismiss whoever inside the place. You stand here – pointing to the direction of the dome. They won't see you. Then, he (Fannakhisrou) will go in to do the ritual visit and prayer, asking God upon Prophet Mohammad and progeny to enable him to get over you and arrest you. Here, you approach him and say: My lord, who is that you are asking God insistently for his arrest? He will answer you that he is a man who rebelled against me and rivaled me in my crown and sovereignty. Ask him then, what is it for the one who leads you to him? He will say: if he appeals for forgiveness of him (i.e. bin Shahin), I'll do that. Thence, introduce yourself to him and so all things will be as you please.
In the following day, things ran accordingly. When he told the Caliph that he was Omran bin Shahin, the latter asked him: who put you up here? He answered: it is my master [Amir al-mu'minin ] who told me in my sleep that Fannakhisrou will be present here tomorrow and …etc. Then the Caliph asked surprisingly: Did he really say Fannakhisrou? Omran replied: yes, I swear.
The Caliph, then, said: Nobody knew that my name was Fannakhisrou except my mother, midwife and myself. Thus, he favoured him with ministry and let him leave peacefully for Kufa.
However, Omran bin Shahin had already vowed that if he received forgiveness from Adhud el-Dawla, he would make a ritual visit to the shrine of Amir al-Mu'minin with bare foot and uncovered head. When the night had fallen over, he got out of the city of Kufa alone.
In the shrine of Amir al-mu'minin, my grandfather, Ali Bin Tahhal, the keeper of the shrine, saw Amir al-mu'minin in his sleep saying to him: "wake up and open the door for my supporter (follower), Omran Bin Shahin". So, he woke up and opened the door.
As he saw the old man approaching, he said, with the name of Allah. My Lord! Thus, the old man asked immediately, Do you know me?
-He answered, yes, Omran Bin Shahin. The old man said, No, I'm not.
-He, then, said, Yes, you are; Amir el-Mu'minin told me in my sleep to open the door for his proponent, Omran Bin Shahin. The old man asked surprisingly: Did he say that? Then, he fell down to the threshold with kisses.
After that, the old man referred my grandfather to the fish seller with sixty Dinars. Therewithal, Bin Shahin's fishing boats were working away on the river.
What I say is that Omran Bin Shahin had built the porches that carried his name in both shrines of Najaf and Karbala. In (Najaf in the Past and Today), it is stated that he vowed that he would build the porch if he was forgiven by Adhud el-Dawla. However, there is no evidence for this statement.
In this respect, historians mentioned that he died in 369 ASH. And that Adhud el-Dawla ruled Iraq in 367AH. Thus, it appears that he built the porch during this period. Therefore, the date inscribed on the rock that is fixed on top of the door of the mosque does not refer to the time of its masonry or to the repairs made to it. Hence, Muhsen El-Amin states,
there is a rock on top of the porch of Omran Bin Shahin on which there appears the date, Saffar, 776 AH. Apparently, it refers to a cemetery there; there are three tombs in it. One is that of the prince Najeeb Eddin Ahmed, the other is that of Mahmoud Bin Ahmed el-Mahabadi, and the third one is that of the late madam Sa'eeda. It seems that the inscriptions were commomerative of those dead persons.
Moreover, Shaikh Jaafar Mahbouba, the Najafi historian, says, "the porch of Omran was secluded, about several feet away from the present porch. But, then, when king Abbas Shah visited Najaf and ordered repairs for the shrine and the dome, part of the porch was curtailed and annexed to the Sahn."
There is no doubt that the present architecture of the porch had witnessed, for centuries, a number of repairs. Nevertheless, "it is far from truth that the present architecture and the Koranic inscriptions of the porch were made completely by Omran. But we should definitely say that nothing of Omran's original architecture has remained ( see Ibid)". However, there is no evidence for the destruction of Omran's architecture since no reference is made to that. The Koranic inscriptions might have been added later, and now the have vanished. What remains is the framework of the porch only, signalizing its antiquity.
In 1369 AH., part of the porch was curtailed in order to enlarge the entrance at el- Toosi's Gate.
Omran Bin Shahin's mosque has two doors, one opens to the Vault of the Ulama in the big vault which has become later just a room in which Ayatollah Yazdi, the great religious scholar, was buried whereby a metal grate is erected there separating it from the mosque. The second door lies to the right of the Toosi's entrance. Thus, the remaining part of the porch was made a mosque known up to this time as Omran's mosque. We still remember Grand Ayatollah Sayyid Muhsen el-Hakim doing the congregational prayer in winter evenings, and giving his lectures there, particularly, when the mosque known as the Rass was under repair.
(II) The Mosque of the Rass
It lies to the west of the architecture of the holy shrine, very close to its west side. It is an old mosque, which, according to Jaafar Mahbouba, "was built along with the holy shrine as it is obvious from its precious- coated walls. Simultaneously, el-Buraqi states that it can be traced back to the time of King Abbas Shah, as it is commonly known among the Najafis.
Similarly, in his biographical study, sheikh Mohammad Hirz Eddin quotes Mirza Hadi el-Khurasani, whom he describes as being keenly interested in history. Here, he mentions that "this mosque was known as Mosque of the Rass built by Ghazan Bin Holakou Khan. It took him a whole year to build it when he camped in Thawiya, an area between Najaf and Hannana Mosque. In 703 AH. (i.e. 1304 AD.), Ghazan died in Ray (see footnotes of Ma'arif el-Rijaal).
Now, why is it called the Mosque of the Rass (i.e. the Head)? Here, we have two possible answers. First, it lies in the direction of the head of the holy tomb of the Imam Ali (PBUH); second, it is so named according to sayings retold from Imam Jaafar Assadiq (PBUH), (a descendant of Imam Hussein, son of Imam Ali (PBUH), which reports that the head of the Imam Hussein was buried there. In this course, Sayyid Abdul Karim Bin Tawous, taking from El-Kulayni, from Bin Kalaweigh, from Zaid Bin Talha, states that:
One day, Abu Abdulla says to me as he was in the city of Hira, "Do you want what I promised you?" (He meant going to the shrine of Amir al-Mu'minin). I said, "Yes". So, he mounted and also did Ismail and I and marched until we passed by Thawiya, between Hira and Najaf at the White Thaqawats (i.e rocks, or mounds) where the Imam got down and prayed and so did we. Then, he said to Ismail: Stand up and greet your grandfather el-Hussein. Here, I asked, Is el-Hussein not in Karbala? He answered, Yes, but when his head was carried over to Damascus, it was stolen by one of our proponents who buried it beside the tomb of amir al- Mu'minin.
Similarly, Shaikh Mohammad Hirz Eddin, quotes Mirza Hadi el-Khurasani, who takes from Sayyid Dawoud el- Rufay'ee, from his ancestors,
There exists in the western mosque that is attached to the Sabaat, which is an arched corridor there, a small square vault in the wall, opposite to the Kaa'ba, between the mosque and the Sabaat, in which, there is a tome, under a precious steel grate with a door and a lock. It is claimed that this is the grave of the head of el- Hussein Bin Amir al-Mu'minin.
Hirz Eddin also states that large numbers of the Indian Ismailists were on their way to do their ceremonial visit to the holy tomb. They consider such a visit to be obligatory for the believers. As a result, the Awqaf Administration in Najaf opened a new door for the mosque through the Baqtashyya Taqya and closed the old one near the Sabaat. However, this door itself was also closed for many years until the occupation of Iraq by the British forces and then the formation of the Arab government later on.
At this stage, the second disclosure of the tombs took place and new repairs started in 1351 AH. On the 23rd of Thul Hijja (i.e. the twelfth month in the Islamic year), I entered into the mosque through its first door, an looked at the diagram of the tomb, but I found just a rock, about one and a half of arm's length long and one and a half wide, on the wall opposite to the Kaaba.
This rock, which carries inscriptions written in the Kufi style, is located at the place mentioned by Hirz Eddin, whereby another rock is fixed onto the altar of the mosque.
These two rocks have a historical value for archeologists. In 1965, an archeological expedition came into the place with modern cameras and asked about the two rocks. I led the team to the rocks, wondering how they could know about them. They said that the Archeological Administration took a photograph of these two rocks in 1937.
The rock stuff is from what is known as Chinese iron, which is generally black. But these rocks are coloured, and hence they are so precious. When the mosque was reconstructed, they were kept in the storehouse to protect them from being cracked.
According to Jaafar Mahbouba (Ibid), "this mosque was rebuilt during the time of the knowing Sayyid Bahru el-'Uloom, one of the great religious scholars in Najaf, who used to say to some of his close companions that this is the position of the head of Imam Hussein (PBUH) and that the mosque had been built for this reason."
It appears, then, that the construction of the mosque is ascribed to Ghazan (died in 703 AH) or to the Saffawi Shah Abbas I (died in 1038 AH). Yet, if the first claim were right, then it wouldn't be improbable that the Shah Abbas I had ordered repairs to the architecture of the mosque, in the same way it was done to the holy field of the sacred shrine early in the eleventh century.
However, the antiquity of the building rendered it in need of repairs from time to time. Here, Shaikh Jaafar Mahbooba quotes, the book, The History of the Persian Nadiri, from which it was translated that Radhyya Sultan Beekem, daughter of Shah Hussein, and wife of Nadir Shah, spent twenty thousand Nadiri for the repair of the mosque which lies in the direction of the honourable head of the tomb.
Moreover, he states that this event took place during the year in which the dome was gilded. He also mentions that,
during the reign of the Ottoman Sultan Abdul Hamid, the walls of the mosque of the Rass were coated with various paints and a preaching chair (manber) made of marble was installed therein for Sunni preachers. Later on, after the Ottoman rule had weakened, it was deserted. After that, some repairs were made to it by the government.
As a result of the long way of repairs and reformation made to the building of the mosque, which might be taken at least as four centuries or, say, eight, only one-third of its original building has remained, namely its northern part. The remainder of it, according to the book, Najaf in the Past and Today, has been curtailed so that five meters were cut off and added to the main street surrounding the holy Sahn (i.e. the courtyard) and some of its pillars have fallen down. However, it was rebuilt later on in the same way it used to be previously.
I have known that Grand Ayatollah Mirza Mohammad Hussein el-Na'eeni used to do his congregational prayer there, and then the Grand Ayatollah Jamal Eddin el-Hashimi el-Gulbaygani, who was succeeded by his son, sayyid Hashim el-Hashimi who was arrested later on by the authorities during the former regime, and then deported to Iran some years ago once again.
It was also known that the Grand Ayatollah Mushin el-Tabataba'ee el-Hakim used to give lectures to scholars of research there. Finally, the Grand Ayatollah Mohammad Mohammad Sadiq Assadr was the last to give his lectures there in morning and evening classes.
In 1929 AH., the mosque was pulled down and now it is under construction within a huge plan to enlarge the holy porch (i.e. Ruwaq).
(III) The Khadhraa' Mosque
It is one of the ancient mosques in Najaf. Nobody knows when it was built and who had established it. It lies at the northern part of the eastern side of the Sahn of the holy shrine.
The mosque has two doors; one opens to the street surrounding the holy shrine, and the other opens to the third vault inside the Sahn to the right of the Gate known as the Gate of Muslim Bin Aqeel (it is also called el- 'Abaychiyya Gate among the public).
In this regard, Mohammad Hirz Eddin says that the Khadhraa' was made by an Indian dervish in the area adjacent to the mosque during the time of Mullali (i.e. Mullas) in Najaf, and it went with this name since then (see Ma'arif el-Rijaal, footnote 1/165). Thus, it appears that this mosque was in existence during the 10thg century (after Hijra) since it is known that Mulla Abdulla, writer of Footnote of Logic, and father of the Mullali Family, was appointed keeper of the Holy A'allayyad Threshold by Shah Abbas Saffawi I, who ascended the throne in 996 AH. Until his death in 1037 AH. (Ibid).
In this course, Shaikh Jaafar Mahbouba (Najaf in the Past and Today, P:103) states,
there is not any historical trace or reference in it [ Khadhraa' Mosque] …. We do not know why it is given this name. It might have been the Hadhra in accordance with the same term signalizing the sacred court of the shrine, but suffered some change later on to be called Khadhra, or it might have contained some greenery in it so that it came to be called by this name. However, el-Buraqi ascribes the mosque to Ali bin Mudhaffar, the man of the interesting night dream (Ibid).
What Shaih Mahbouba had said might be merely assumptions which could hardly be proved, and what he said about el- Buraqi seemed to be some confusion the latter fell in.
Here, Sayyid Abdul Karim Bin Tawous tells the story of the night dream of Ali Bin Mudhaffar which runs as follows:
Ali Bin Mudhaffar Annajjar states that he , once, had a portion in an orchard that was exempted from him. So he approached Amir al-Mu'minin with a complaint saying, Oh, Amir al-Mu'minin, if the portion is paid back to me, I'll hold this ceremonial meeting on my account. Thus, it was returned to me. I looked over the matter for a while and then saw Amir al Mu'minin, in my sleep, standing at the corner of the Dome. He held me by hand and got out till he arrived at the Farewell Door. Pointing to the position of the ceremonial meeting, he said, "Ali! Those fulfilling their vows". I answered, Yes, with all pleasure, oh, Amir al-Mu'minin. In the morning, he went back onto his usual life (see Farhat el-Ghari; the Book of Raids 2/880, and Bihaar el- Anwar 42/ 368).
Apparently, the story of the dream does not suggest that he built the mosque (called masjid in Arabic), for the word mentioned in the text was majlis (i.e. the ceremonial meeting). But it seems that the author of the Book, Farhat el-Ghari, thinks that the former might have substituted the word masjid for majlis because of the rhythmic conformity between the two words.
From another point of view, Haj Hussein el-Shakiri states that the mosque was called el-Khadhraa' following the name of Omran Bin Shahin's sister. Nevertheless, there is not enough evidence to prove that.
As time passed, about one-third of the mosque had been taken away from it and annexed to the neighbouring street that surrounds the honourable Sahn. Yet, it was expanded and some repairs were made to it by the Iraqi government in 1368 AH.
During the eighth decade of the 14th century AH., the Imam el-Kho'ee ordered to pull down the mosque and rebuild it. This was done under the supervision of Shaikh Mirza Ahmed el-Ansari.
It is worth mentioning that Imam el-Kho'ee used to do his congregational prayer and give his lectures in Fiqh and Usool (i.e. religious jurisprudence and principles of deduction). Hundreds of scholars and Mujtahids graduated under his auspices in this mosque, some of them are leading religious authorities in the holy Qum in Iran.
When el-Kho'ee fell ill, his son-in-law, Ayatollah Nasrulla el- Mustanbutd, replaced him in teaching and doing the ceremonial congregational prayer. After the latter's death, Ayatollah kho'ee selected the Imam Ali el-Sistani for this task. Later on, the mosque was closed by the government of the former regime on account of false claim of repairs of the building of the mosque.
It remained closed until the downfall of the former regime, and lasted for a little period after that for security purposes because it leads to the inside of the Sahn. On the first of Jumada I, 1427 AH., it was re-opened on order of the Imam el-Sistani. After that it has been repaired, and a congregational dusk prayer was held in it by the sayyid Hassan el-Mar'ashi.
Others
Husseinyyat of the Holy Shrine
the Baqtashyya Taqya
(3) Valuables of the Sacred Alawyyad Threshold
The treasury of the holy shrine is rich with precious gifts and antiques, suggesting the highness of the place and the one presented to in the hearts
of all believers and Muslims.
Looking at these gifts, valuables and antiques, one feels permeated through the depths of history since they belong to various periods and eras; most of these gifts carry the names and stature of the donators and the time of donation. The majority of the donators are kings, princes, sultans, senior statesmen, businessmen, scientists and religious thinkers, such as Shaikh El-Hilli, Abul Hassan El-Asfahani and the Holy Ardabeeli, whose works are still quoted by scholars.
The study of these valuable gifts and antiques is very important in many ways due to the fact that these things, which are of various types like carpets, textiles, golden and silver tools and wooden artifacts, can be taken as examples of the time they belong to; they may shed light on the period the donators lived in and the way these gifts and artifacts were made. Thus, one can compare the art of that period with that preceding it and the impact it has over the ages to follow. It can also give clues to the sociological system of the community that produced those works of art.
The oldest of these various gifts can be traced back to the fourth century AH. They are classified as follows:
Koran manuscripts
metal works
textiles
carpets
works of glass
Wooden antiques.
In the recent period, the secretariat of the Alawyyad Threshold (in reference to the holy shrine as a whole) formed a committee to make an inventory of the contents and valuables of the treasury. The committee has spared no effort to make the inventory and clean the contents according to the latest scientific methods in order to protect them. The results of their work will be published at the website of the Threshold as soon as they are available.



(4) Why Hiding the Tomb of Amir al-Mu'minin (PBUH)
It might be that the hatred and grudge of the Quraishis towards Imam Ali were great because of his attitude in the Islamic wars whereby he killed their knights and VIPs in defense of Islam. Therefore, they were waiting for every chance to avenge on him and attack him. Moreover, nobody was blind to what Bani Ummayyad and then Bani El-Abbas would do in their enmity to Amir el-Mu'minin and the threshold of his tomb. Hence, he recommended disguising his tomb lest it should be exhumed and maimed as he knew that things would be in favour of Bani U'mmayyad later on. In this respect, it is stated (Farhat El-Ghary, P:25) that:
This necessitated that he should be entombed secretly for fear that Bani 'Ummayyad and their associates and the Khawarijits [the Outsiders] would exhume the tomb so that Banu Hashim (the tribal section to which Imam Ali belongs) would not accept that and they might fight for it; something which he himself had refused in his life, so how could he be pleased with it after his death?
The sayyid Bin Tawous goes on saying that “in disguising the grave, there were numerable benefits we do not know in details". Simultaneously, Bin Abbas states that" the messenger of God (PBUH) told Ali that the land of Kuffan would be honoured by the latter's tomb …, then Ali said in wonder, Oh, Messenger of Allah, a tomb in Kuffan? The Prophet answered, Yes, Ali; you'll be entombed beyond Kuffan between the Ghariyain and the white walls [or Rocks] (Ibid; 37-8).
Hence, according to Muntakhab El-Tawarikh (i.e. A Selection of Histories) (P: 291), when Bani 'Ummayyad became the rulers of Islam themselves, El-Hajjaj El- Thaqaffi, an Iraqi prince during the ‘Ummayyad reign, ordered to dig 3000 graves beyond Kooffan, i.e. in Najaf, in pursuit of the Imam Ali's corpse.
In view of the above mentioned, no one knew the position of the tomb except his sons and descendants (peace be upon them) and those entrusted among his supporters and proponents from the Shiites.
(5) The Revelation of the Honourable Tomb and its Graces
The sons and descendants of Amir el-Mu'minin (PBUT) committed to the will of their father so that the position of the purified tomb remained unknown to everybody except to a certain number of the closest supporters.
After Bani 'Ummayyad regime had fallen down, and Bani El-Abbas taken over, hiding the tomb was no longer the case, and the secret began to be disclosed to the most faithful among the Shiites who believed in God and his messenger, loved and followed the messenger's progeny in their commitment to the holy verse in the Koran. "Say, I do not ask for fee for the message but kindness to the relatives ".
At that time, the tomb, according to remarkable historical sources, was just a sandy mound.
It is stated that David Bin Ali el-Abbasi (died in 132 AH.) tried to know the secret of the tomb. So, he sent a mission of some of his trustable servants, among these there was a black one known for his considerable physical strength. They began digging until they reached a solid rock that stopped them from doing so. Then, they asked the black servant to get down the dug hole to try his luck in digging. As soon as he set a blow to the rock, he heard a great sound. He hit the rock again and again until they heard him shouting and calling for help to get him out. They tried to know what was going on. But, the black servant did not utter a word. He kept silent in dismay, and then his flesh began to scatter. This news reached David Bin Ali who held his peace and reburied the grave putting a wooden box over it. Since then, many changes and repairs were done to the tomb.
First, the Construction of the Tomb by Haroon el-Rashid
This is considered to be the first construction of the tomb, done by the Abbaside Caliph, Haroon el-Rashid. According to Umdet el- Talib (i.e. The Trust of the Scholar) (P: 42), the reason that the Caliph ordered to build up the tomb was that the latter was out, one day, hunting at a position beyond Kufa and there were numerous zebras and deer around the place. Whenever he sent out his hawks and dogs for hunting, the chased beasts took shelter at a sandy mound there whereby the hawks and dogs would refrain from. This happens several times so that the Caliph became greatly surprised. He tried to know what was going on. So, he called for experts and those interested in such matters in Kufa. They told him that under the mound, there lies the grave of Amir al- M'minin, Ali Bin Abi Talib.
The caliph hurried to summon the most skillful masons and artificers and ordered them to build a magnificent dome over the place with four gates. They used the red clay in building it up and put a green jar on top of it, while they built the shrine with white bricks (for more information, vide Irshad el- Kuloob, i.e. Guidance of Hearts) by el- Daylami; Riyadh el- Siyaha, (i.e. Meadows of Tourism) by Zainul Abidin el- Shirawani; and Nizhat el- Kuloob, (i.e. The Hearts' Picnic) by Ahmedolla el-Mustawfi.
It is worth saying that all remarkable sources of history are of the opinion that Haroon el-Rashid was the first who revealed the secrecy of the tomb and constructed it, allowing pilgrims to visit it.
Second, the Architecture by the Sagheer Da’iya (i.e. the Little Herald)
This is done on order of Mohammad Bin Zaid Bin Mohammad Ismail Bin el-Hassan Bin Zaid Bin el-Hassan known as the Little Herald. He was king of Tabrstan for more than seventeen years and then killed in 287 AH. He ordered to build a dome, a wall and a fort with seventy arches.
It is worth mentioning that the architecture of the shrine can be considered to be as a metaphysical phenomenon when you know that Imam Jaafar Assadiq (PBUH), a descendant of the prophet, told his companions about it with every detail tens of years ago.
Throughout later periods, some repairs and additions took place to the building, as those made by Omar Bin Yahya of Kufa (see el-Noori, Mustadraq el-Wasa'el, P:3/435). Moreover, Ibn Hawqal states in his book entitled, Suret el- Ardh (i.e. Image of the Earth) (P: 43) that there had been reconstruction of the shrine before that of Adhud el-Dawla. Similarly, Abul Hayjaa' Abdulla Bin Hamdan besieged the place completely and ordered a great, sublime dome to be built over the tomb, with doors open to all directions (see Ibn Abul Hadeed, Nahjul Balaagha, 2/ 54-64).
Third, the Construction by Adhud el-Dawla
The shrine was regarded as the wonder of construction at that time. It is stated in Irshad el-Kuloob (Part II, P: 148) that Adhud el-Dawla ordered to rebuild the old building. He employed the most skillful masons and architects. He made a beautiful masonry which remained until the year 338 AH. (see Riyadh el- Siyaha, P:309). However, it is mentioned in The History of Tabrstan (P: 224) that it remained until the year 753 AH.
Viewed differently, Ibn Battouta, the traveller, devoted a whole part of his journey to talk about Najaf which he visited in 727 AH. He describes the town and its markets and schools, and the valuables that the Honourable Sahn contains. Then he speaks about the keepers of the shrine and what they do to the visitors (pilgrims) coming from various areas. Furthermore, he gives a full description of the hanging lamps and the Mastaba (= the terrace ) and the material with which it was coated. He also mentions its height and the tombs found there, saying that "they claim that one of these tombs is that of Adam (PBUH), the other is that of Noah (PBUH), and the third is that of Ali Bib Abi Talib (God Be Pleased with Him). In addition, he describes the pans made of gold and silver filled with rosy water, musk and fragrances of various types and how the visitors dip their hands in them to rub their faces for blesses.
No one can deny the Favour that Adhud el-Dawla gained in the construction of the Shrine. But, other Buwayhiyin princes and ministers, and also the Hamdaniyins along with some of Bani el- Abbas who were faithful to the prophet and his progeny had also done repairs, reformation, developments and artistic touches to the building of the shrine.

POEMS



POEMS
Translated by Hussein Nassir Jabr al-Ibadi
(1)
Fit to Me
By
Wahab Sherrif
(A)

Fit to me to laugh at the early hours
To the morning wet by children
Whispering to one another.
That one is laughing like vacancy between teeth,
Like our cooked naivety, that is laughing,
This….
As if
The municipality felt sympathy for the sparrows of the village,
The lamp stared into the house yard.
(B) The Naughtiness of the Excited Boys
That one is laughing of horrible loses circling him,
Another of great tragedy.
Fit to me to feel angry among the lines of tears
With all oppression of snobs.
Haven't my eyelashes felt injustice?
Fit to me to consume my sadness's rivers one by one,
So that the night would be full of satisfied pleasing cats.
Fit to me to hunt my temptations from one country to another,
For my shirt to be just a part of me,
To be myself in the unknown,
To erect a spike for the lovers, stricken by white hair.
Fit to me to read in my sadness book
what to come of pain and various experiences.
Fit to me to be understood by someone
Who claps when I cut myself up,
Fit to me to throw my tires into the river,
For I know who would suck the sorrow of my age
And never lie down but at his sweetest follies.
(2)
Encroaches
By Qassin al-Shimmary
(A) Peace
Peace, a word
That spreads itself
Over the walls,
Wanders in
Our streets like a dervish,
Struts over the lips
Of fog;
The letters are lame and exhausted
Like the dust of light.
Peace for everything
Even the air
And the sun
Though it might long sleep;
But…
Sipping embers, we unsafely sleep
On our underwear.
(B) Recession

Beyond the years we extend,
Carrying our escape
As if a monk's lantern,
So, it gets darker.
Our fingers will dare
To pierce the throne of water.
Here,
Dreams are still postponed
Flirting over the banks
Of the wound.
We cut our fingers
So as not to pierce anything else.

(C) The Fourth D
We deprecate,
Denounce,
Denunciate…,
Ds that satiated
The mouth of fog
Like dry waves.
Empty stomachs
Are never satded
But by the fourth D.
(3)
Light Tree
By

Hammoudi al-Salaami
All the time
The odor of speech is ink,
A key to every route
Towards a soft-intention heart;
And the daughter of the sound way
For building the lovers' fence
Shaded by beautiful coo.
Some old debate is there
Favored by inducers' hearts
And wolves' hands.
(4) The Painting

By
Ali al-Uboudi

Confused was he,
Wondering where to go,
His thoughts were turbulent:
Would something exceptional save him?
An oil painting in his hand,
Busy all night drawing itــ
ـــFurther nights have already passed,
Who would buy?
Nobody.
Tired of walking at largeـــ
ــ People are bewildered to earn their living.
He arrived home feeling cold,
Entered his room contemplating long,
Broke the painting to make fuel
So that he would be warm.
(5)
Three Scenes
By
Hussein Nassir Jabr al-Ibadi
(A) Under the Rain

In winter, we shall meet
At the Railway station,
In Baghdad.
Two strange sparrows,
Wet and shivering
Under the rain,
Migrated from the farthest south
At the corner of the Gulf.
Nestless, we've lost our home;
We've lost all the addresses
Of our friends.
Remained as such alone,
Known to no one but the rain.
(B) The Sun
Lest it should be celled,
The sun balled its face.
So, it became prisoner
Within its light.
But, when released,
Turned into bouncing positrons,
Burning its cores,
Devouring its light buds.
When will you be ,O , Sun!
As seen in the dreams
Of those who own no overcoats?
(C) Slow to Depart
Beyond my eyes, I crushed mirrors.
Yesterday was just an escaping moment,
Today is more severe than the scars
Decorating my hiding skin.
Pale was the surplus of my innards.
Glory to the successive moments
Parted from the past but by me;
We're all passing away,
Though slow to depart.
(6)
Two Poems

By
Kadhim Nassir a-Ibadi
Moanin
g
Distances…
Were stricken by sins.
Stations…
For comers, are oasis
In which horizon time had vanished
And space had missed itself.
Dream
As children, we dreamt of the Eid's dress ــ
In which pocket a sum of coins ــ of the swing
And of the Girls' Hair*. (*sweet)
When youths, we dreamt that
We should the girls induce
So that would Layla long for a kiss,
Bushra, eager for a verse of love,
Thiqra, Lubna and so many there.
Dreams are open to every one.
Here again we are back
To indulge in wishes
And in dreaming that
We've found our way to live
The life we'd dreamt of
And that we would feed
On lands that are our own
Given not as a favour of which
Rulers, oppressors and tyrants
Would always reminisce,
And keep on reminding us:
(We've always been bare-footed,
Easily satisfied with crumbs of bread.)
Years have gone by,
We would only hope.
Nothing but wishes ــ
For our stomachs, eyes, and children:
(That good is on the way.)
Now, we've come of age.
We can only see
The tyrants' bellies are getting fatter,
Their throne is larger but
Children's dreams, adult dreams, old- age dreams
Have but been shattered.