WONDERFUL ARABIC SCRIPTS :

Dear friends I`d like to introduce you those beautiful Arabic handwritings that were and still the adore of both arabs and foreigners . I wish you like it
To see the wonderful arabic scripts : www.diwanalarab.com

أعزائي عشاق الخط العربي أود أن أقدم لكم هذه الباقة من الخطوط العربية الجميلة فطالما كانت الخطوط العربية عشق العرب و الأجانب علي حد سواء.أتمني أن تحوز اعجابكم .


أنواع الخطوط

الخط الكوفي
وهو من أجود الخطوط شكلا ومنظراً وتنسيقاً وتنظيماً، فأشكال الحروف فيه متشابهة، وزاد من حلاوته وجماله أن تزين بالتنقيط ، وقد بدأت كتابته من القرن الثاني الهجري، ثم ابتكر الإيرانيون الخط الكوفي الإيراني وهو نوع من الخط الكوفي العباسي تظهر فيه المدات أكثر وضوحًا، ثم ظهر الخط الكوفي المزهر وفيه تزدان الحروف بمراوح نخيلية تشبه زخارف التوريق، وشاع استعمال هذا النوع في إيران في عهد السلاجقة، وفي مصر في العهد الفاطمي.


خط النسخ
وضع قواعده الوزير ابن مقلة، وأُطلق عليه النسخ لكثرة استعماله في نسخ الكتب ونقلها، لأنه يساعد الكاتب على السير بقلمه بسرعة أكثر من غيره، ثم كتبت به المصاحف في العصور الوسطى الإسلامية، وامتاز بإيضاح الحروف وإظهار جمالها وروعتها.



خط الثلث
من أروع الخطوط منظرا وجمالاً وأصعبها كتابة وإتقانا، يمتاز عن غيره بكثرة المرونة إذ تتعدد أشكال معظم الحروف فيه ؛ لذلك يمكن كتابة جملة واحدة عدة مرات بأشكال مختلفة، ويطمس أحيانا شكل الميم للتجميل، ويقل استعمال هذا النوع في كتابة المصاحف، ويقتصر على العناوين وبعض الآيات والجمل لصعوبة كتابته، ولأنه يأخذ وقتاً طويلاً في الكتابة.




الخط المصحفي
كتبت المصاحف بحروف خط الثلث، وبعد العناية والاهتمام به وتجويده سُمي بالمحقق، ثم تطورت الكتابة لتكون على صورة أخرى سميت بالخط المصحفي جمعت بين خط النسخ والثلث.


الخط الديواني
هو الخط الرسمي الذي كان يستخدم في كتاب الدواوين، وكان سرًا من أسرار القصور السلطانية في الخلافة العثمانية، ثم انتشر بعد ذلك، وتوجد في كتابته مذاهب كثيرة ويمتاز بأنه يكتب على سطر واحد وله مرونة في كتابة جميع حروفه.


الخط الأندلسي - المغربي
مشتق من الخط الكوفي، وكان يسمى خط القيروان نسبة إلى القيروان عاصمة المغرب ، ونجده في نسخ القرآن المكتوبة في الأندلس وشمال إفريقيا، ويمتاز هذا الخط باستدارة حروفه استدارة كبيرة، وبمتحف المتروبوليتان عدة أوراق من مصاحف مكتوبة بالخط الأندلسي.



خط الرقعة
يمتاز هذا النوع بأنه يكتب بسرعة وسهولة، وهو من الخطوط المعتادة التي تكتب في معظم الدول العربية، والملاحظ فيه أن جميع حروفه مطموسة عدا الفاء والقاف الوسطية .



الخط الفارسي
يعد من أجمل الخطوط التي لها طابع خاص يتميز به عن غيره، إذ يتميز بالرشاقة في حروفه فتبدو وكأنها تنحدر في اتجاه واحد، وتزيد من جماله الخطوط اللينة والمدورة فيه، لأنها أطوع في الرسم وأكثر مرونة لاسيما إذا رسمت بدقة وأناقة وحسن توزيع ، وقد يعمد الخطاط في استعماله إلى الزخرفة للوصول إلى القوة في التعبير بالإفادة من التقويسات والدوائر، فضلاً عن رشاقة الرسم، فقد يربط الفنان بين حروف الكلمة الواحدة والكلمتين ليصل إلى تأليف إطار أو خطوط منحنية وملتفة يُظهر فيها عبقريته في الخيال والإبداع


و في المرة القادمة سوف نتعرف علي أدوات الخطاط وأشهر الخطاطين ثم سنري مجموعة من أحسن ما كتبه الخطاطين العرب .

In the next time we will see the tools of elkhatat ,the most famouse ones and see a group of the pages written by them .

See you in the next time

Bye

DEAR READERS I`D LIKE TO INTRODUCE YOU THE (2) PART OF " ONE THOUSAND NIGHTS AND ONE NIGHT" TO ENJOY IT AS I DID .

LAST TIME THE KING SHAHRAYAR AND HIS BROTHER STOPPED IN THE FOREST TO HAVE SOME WATER FROM THE WELL THEN THEY SAW A GINNI CARRYING A COFFER ON HIS HEAD AND A SMALLER THING HAS GOT OUT OF IT . THIS TIME WE WILL KNOW WHAT WAS INSIDE THIS COFFER i WISH YOU ENJOY IT AS i DID . FOLLOW .

bearing on his head a coffer of glass with seven locks of steel. He landed and sat down under the tree, where he set down the coffer, and opening it, took out a smaller one. This also he opened, and there came forth a damsel slender of form and dazzlingly beautiful, as she were a shining sun, as says the poet Uteyeh:
She shines out in the dusk, and lo! the day is here, And all the trees flower forth with blossoms bright and clear,
The sun from out her brows arises, and the moon, When she unveils her face, cloth hide for shame and fear.
All living things prostrate themselves before her feet, When she unshrouds and all her hidden charms appear;
And when she flashes forth the lightnings of her glance, She maketh eyes to rain, like showers, with many a tear.
When the genie saw her, he said to her, "O queen of noble ladies, thou whom indeed I stole away on thy wedding night, I have a mind to sleep awhile." And he laid his head on her knees and fell asleep. Presently the lady raised her eyes to the tree and saw the two kings among the branches; so she lifted the genie's head from her lap and laid it on the ground, then rose and stood beneath the tree and signed to them to descend, without heeding the Afrit. (3) They answered her, in the same manner, "God on thee (4) excuse us from this." But she rejoined by signs, as who should say, "If you do not come down, I will wake the Afrit on you, and he will kill you without mercy." So they were afraid and came down to her, whereupon she came up to them and offered them her favours, saying, "To it, both of you, and lustily; or I will set the Afrit on you." So for fear of him, King Shehriyar said to his brother Shahzeman, "O brother, do as she bids thee." But he replied, "Not I; do thou have at her first." And they made signs to each other to pass first, till she said, "Why do I see you make signs to each other? An you come not forward and fall to, I will rouse the Afrit on you." So for fear of the genie, they lay with her one after the other, and when they had done, she bade them arise, and took out of her bosom a purse containing a necklace made of five hundred and seventy rings, and said to them, "Know ye what these are?" They answered, "No." And she said, "Every one of the owners of these rings has had to do with me in despite of this Afrit. And now give me your rings, both of you." So each of them took off a ring and gave it to her. And she said to them, "Know that this genie carried me off on my wedding night and laid me in a box and shut the box up in a glass chest, on which he clapped seven strong locks and sank it to the bottom of the roaring stormy sea, knowing not that nothing can hinder a woman, when she desires
We seek aid of God against the malice of women, for indeed their craft is great!" Then she said to them, "Go your ways." So they returned to the road, and Shehriyar said to Shahzeman, "By Allah, O my brother, this Afrit's case is more grievous than ours. For this is a genie and stole away his mistress on her wedding night and clapped her in a chest, which he locked with seven locks and sank in the midst of the sea, thinking to guard her from that which was decreed by fate, yet have we seen that she has lain with five hundred and seventy men in his despite, and now with thee and me to boot. Verily, this is a thing that never yet happened to any, and it should surely console us. Let us therefore return to our kingdoms and resolve never again to take a woman to wife; and as for me, I will show thee what I will do." So they set out at once and presently came to the camp outside Shehriyar's capital and, entering the royal pavilion, sat down on their bed of estate. Then the chamberlains and amirs and grandees came in to them and Shehriyar commanded them to return to the city. So they returned to the city and Shehriyar went up to his palace, where he summoned his Vizier and bade him forthwith put his wife to death. The Vizier accordingly took the queen and killed her, whilst Shehriyar, going into the slave girls and concubines, drew his sword and slew them all. Then he let bring others in their stead and took an oath that every night he would go in to a maid and in the morning put her to death, for that there was not one chaste woman on the face of the earth. As for Shahzeman, he sought to return to his kingdom at once; so his brother equipped him for the journey and he set out and fared on till he came to his own dominions. Meanwhile, King Shehriyar commanded his Vizier to bring him the bride of the night, that he might go in to her; so he brought him one of the daughters of the amirs and he went in to her, and on the morrow he bade the Vizier cut off her head. The Vizier dared not disobey the King's commandment, so he put her to death and brought him another girl, of the daughters of the notables of the land. The King went in to her also, and on the morrow he bade the Vizier kill her; and he ceased not to do thus for three years, till the land was stripped of marriageable girls, and all the women and mothers and fathers wept and cried out against the King, cursing him and complaining to the Creator of heaven and earth and calling for succour upon Him who heareth prayer and answereth those that cry to Him; and those that had daughters left fled with them, till at last there remained not a single girl in the city apt for marriage. One day the King ordered the Vizier to bring him a maid as of wont; so the Vizier went out and made search for a girl, but found not one and returned home troubled and careful for fear of the king's anger. Now this Vizier had two daughters, the elder called Shehrzad and the younger Dunyazad, and the former had read many books and histories and chronicles of ancient kings and stories of people of old time; it is said indeed that she had collected a thousand books of chronicles of past peoples and bygone kings and poets. Moreover, she had read books of science and medicine; her memory was stored with verses and stories and folk-lore and the sayings of kings and sages, and she was wise, witty, prudent and well-bred. She said to her father, "How comes it that I see thee troubled and oppressed with care and anxiety? Quoth one of the poets:
'Tell him that is of care oppressed, That grief shall not endure alway,
But even as gladness fleeteth by, So sorrow too shall pass away."'
When the Vizier heard his daughter's words, he told her his case, and she said, "By Allah, O my father, marry me to this king, for either I will be the means of the deliverance of the daughters of the Muslims from slaughter or I will die and perish as others have perished." "For God's sake," answered the Vizier, "do not thus adventure thy life!" But she said, "It must be so." Whereupon her father was wroth with her and said to her, "Fool that thou art, cost thou not know that the ignorant man who meddles in affairs falls into grievous peril, and that he who looks not to the issue of his actions finds no friend in time of evil fortune? As says the byword, 'I was sitting at my ease, but my ............

THE NEXT TIME WE WILL KNOW WHAT WILL HAPPEN TO SHAHRAZAD

nazek almalaeka is an Iraqi poetess and critic .she was born in Baghdad in 1923 .her mother was a poetess ,her father was a poet and her uncle as well . shewas graduated at the school of teachers then she continued her studies in the u.s and she has alot of collections as the" moon tree " , " the tragedy of life" , " a song for life " and others . now I`ll introduce you the poem of " In the vally of slaves "



نازك الملائكة

نازك الملائكة شاعرة وناقدة من العراق، ولدت ببغداد عام 1923، ونشأت في بيئة أدبية خالصة من أم شاعرة "سلمى عبد الرزاق" وأب شاعر وخال شاعر.. وقد صدر لأمها ديوان "أنشودة المجد" انتسبت الى دار المعلمين العالية "كلية التربية" حالياً فتخرجت بشهادة الليسانس بدرجة امتياز عام 1944، ثم يممت وجهها شطر الولايات المتحدة الأميركية،
وتخرجت في جامعة وسكونس بشهادة الماجستير في الأدب المقارن عام 1950. اجادت اللغة الانكليزية والفرنسية والألمانية واللاتينية،
وعملت فيما بعد استاذة مساعدة في كلية التربية بجامعة البصرة. من دواوينها: "عاشقة الليل" 1947، و "شظايا ورماد" 1949، و "قرارة الموجة" 1957، و "شجرة القمر" 1968، و "مأساة الحياة وأغنية للانسان"1970. ولها في النقد "قضايا الشعر المعاصر" 1962، و "علي محمود طه". جمعت أشعارها في مجلدين بعنوا "ديوان نازك الملائكة" ونشرته دار العودة – بيروت 1971م.




قصيدة في وادي العبيد


ضاع عُمْري في دياجيرِ الحياة
وخَبَتْ أحلامُ قلبــي المُغْرَقِ

ها أنا وحدي على شطِّ المماتِ
والأعاصيــرُ تُنادي زورقي

ليس في عينيّ غيـرُ العَبَراتِ
والظلالُ السودُ تحمي مفرقي

ليس في سَمْعيَ غيرُ الصَرَخاتِ
أسفاً للعُمْـــرِ، ماذا قد بَقِي ؟

* * *


سَنَواتُ العُمْر مرّت بي سِراعا
وتوارتْ في دُجَى الماضي البعيدْ

وتبقَّيْتُ على البحْر شِراعـــا
مُغرَقاً في الدمْع والحزنِ المُبيدْ

وحدتـي تقتلُني والعُمْرُ ضاعا
والأَسى لم يُبْقِ لي حُلماً "جديدْ"

وظلامُ العيْش لم يُبْقِ شُعَاعـا
والشَّبابُ الغَضُّ يَذْوي ويَبِيـدْ

* * *


أيُّ مأساةٍ حياتي وصِبايــا
أيّ نارٍ خلفَ صَمْتي وشَكاتي

كتمتْ روحي وباحتْ مُقْلتايا
ليتها ضنّتْ بأسرار حياتـي

ولمن أشكو عذابي وأسَايا ؟
ولمن أُرْسلُ هذي الأغنياتِ ؟

وحوالــيَّ عبيــــدٌ وضحايــا
ووجـودٌ مُغْــرَقٌ فــي الظُلُماتِ

* * *


أيُّ معنــىً لطُموحـي ورجائــي
شَهِدَ الموتُ بضَعْفــــي البَشريِّ

ليس في الأرض لُحزْني مـن عزاءِ
فاحتدامُ الشرِّ طبْعُ الآدمـــــيِّ

مُثُلي العُلْيا وحُلْمـــي وسَمَائـي
كلُّها أوهامُ قلبٍ شاعـــــريِّ

هكذا قالوا ... فما مَعْنـى بَقائـي ؟
رحمةَ الأقدارِ بالقلب الشقــــيِّ

لا أُريدُ العيشَ في وادي العبيـــدِ
بين أَمواتٍ ... وإِن لم يُدْفَنـــوا ...

جُثَثٌ ترسَفُ في أسْرِ القُيـــــودِ
وتماثيلُ اجتــوتْها الأَْعيُــــنُ

آدميّونَ ولكـــنْ كالقُــــرودِ
وضِبَاعٌ شَرْســــةٌ لا تُؤمَــنُ

أبداً أُسْمعُهـم عذْبَ نشيــــدي
وهُمُ نومٌ عميـقٌ مُحْـــــزنُ

* * *

قلبيَ الحُرُّ الــذي لم يَفْهمــوهُ
سوف يلْقَى في أغانيــه العَزَاءَ

لا يَظُنّوا أَنَّهم قــد سحقــوهُ
فهو ما زالَ جَمَالاً ونَقَــاءَ

سوف تمضي في التسابيح سِنوهُ
وهمُ في الشرِّ فجراً ومســاءَ

في حَضيضٍ من أَذاهْم ألفـوهُ
مُظْلمٍ لا حُسْنَ فيه ، لا ضياءَ

* * *
إِن أَكنْ عاشقةَ الليلِ فكأســي
مُشْرِقٌ بالضوءِ والحُبِّ الوَريقِ

وجَمَالُ الليلِ قد طهّرَ نفســي
بالدُجَى والهمس والصمْتِ العميقِ

أبداً يملأ أوهامــي وحسِّــي
بمعاني الرّوحِ والشِعْرِ الرقيـقِ

فدعوا لي ليلَ أحلامي ويأسي
ولكم أنتم تباشيرُ الشُــروقِ




-----

The BOOK OF one THOUSAND NIGHTSAND ONE NIGHT
Shehrayar the begining
In the name of God, the Compassionate, the Merciful! Praise be to God, the Lord of the two worlds, (1) and blessing and peace upon the Prince of the Prophets, our prophet

Mohammed, whom God bless and preserve with abiding and continuing peace and blessing until the Day of the Faith! Of a verity, the doings of the ancients become a lesson to those that follow after, so that men look upon the admonitory events that have happened to others and take warning, and come to the knowledge of what befell bygone peoples and are restrained thereby. So glory be to Him who hath appointed the things that have been done aforetime for an example to those that come after! And of these admonitory instances are the histories called the Thousand Nights and One Night, with all their store of illustrious fables and relations.
It is recorded in the chronicles of the things that have been done of time past that there lived once, in the olden days and in bygone ages and times, a king of the kings of the sons of Sasan, who reigned over the Islands (2) of India and China and was lord of armies and guards and servants and retainers. He had two sons, an elder and a younger, who were both valiant cavaliers, but the elder was a stouter horseman than the younger. When their father died, he left his empire to his elder son, whose name was Shehriyar, and he took the government and ruled his subjects justly, so that the people of the country and of the empire loved him well, whilst his brother Shahzeman became King of Samarcand of Tartary. The two kings abode each in his own dominions, ruling justly over their subjects and enjoying the utmost prosperity and happiness, for the space of twenty years, at the end of which time the elder king yearned after his brother and commanded his Vizier to repair to the latter's court and bring him to his own capital. The Vizier replied, "I hear and obey," and set out at once and journeyed till he reached King Shahzeman's court in safety, when he saluted him for his brother and informed him that the latter yearned after him and desired that he would pay him a visit, to which King Shahzeman consented gladly and made ready for the journey and appointed his Vizier to rule the country in his stead during his absence. Then he caused his tents and camels and mules to be brought forth and encamped, with his guards and attendants, without the city, in readiness to set out next morning for his brother's kingdom. In the middle of the night, it chanced that he bethought him of somewhat he had forgotten in his palace; so he returned thither privily and entered his apartments, where he found his wife asleep in his own bed, in the arms of one of his black slaves. When he saw this, the world grew black in his sight, and he said to himself, "If this is what happens whilst I am yet under the city walls, what will be the condition of this accursed woman during my absence at my brother's court?" Then he drew his sword and smote the twain and slew them and left them in the bed and returned presently to his camp, without telling any one what had happened. Then he gave orders for immediate departure and set out a'once and travelled till he drew near his brother's capital when he despatched vaunt-couriers to announce his approach. His brother came forth to meet him and saluted him and rejoiced exceedingly and caused the city to be decorated in his honour. Then he sat down with him to converse and make merry; but King Shahzeman could not forget the perfidy of his wife and grief grew on him more and more and his colour changed and his body became weak. Shehriyar saw his condition, but attributed it to his separation from his country and his kingdom, so let him alone and asked no questions of him, till one day he said to him, "O my brother, I see that thou art grown weak of body and hast lost thy colour." And Shahzeman answered, "O my brother, I have an internal wound," but did not tell him about his wife. Said Shehriyar, "I wish thou wouldst ride forth with me a-hunting; maybe it would lighten thy heart." But Shahzeman refused; so his brother went out to hunt without him. Now there were in King Shahzeman's apartments lattice-windows overlooking his brother's garden, and as the former was sitting looking on the garden, behold a gate of the palace opened, and out came twenty damsels and twenty black slaves, and among them his brother's wife, who was wonderfully fair and beautiful. They all came up to a fountain, where the girls and slaves took off their clothes and sat down together. Then the queen called out, "O Mesoud!" And there came to her a black slave, who embraced her and she him. Then he lay with her, and on likewise did the other slaves with the girls. And they ceased not from kissing and clipping and cricketing and carousing until the day began to wane. When the King of Tartary saw this, he said to himself, "By Allah, my mischance was lighter than this!" And his grief and chagrin relaxed from him and he said, "This is more grievous than what happened to me!" So he put away his melancholy and ate and drank. Presently, his brother came back from hunting and they saluted each other: and Shehriyar looked at Shahzeman and saw that his colour had returned and his face was rosy and he ate heartily, whereas before he ate but little. So he said to him, "O my brother, when I last saw thee, thou wast pale and wan, and now I see that the colour has returned to thy face. Tell me how it is with thee." Quoth Shahzeman, "I will tell thee what caused my loss of colour, but excuse me from acquainting thee with the cause of its return to me." Said Shehriyar, "Let me hear first what was the cause of thy pallor and weakness." "Know then, O my brother," rejoined Shahzeman, "that when thou sentest thy vizier to bid me to thee, I made ready for the journey and had actually quitted my capital city, when I remembered that I had left behind me a certain jewel, that which I gave thee. So I returned to my palace, where I found my wife asleep in my bed, in the arms of a black slave. I slew them both and came to thee; and it was for brooding over this affair, that I lost my colour and became weak. But forgive me if I tell thee not the cause of my restoration to health." When his brother heard this, he said to him, "I conjure thee by Allah, tell me the reason of thy recovery!" So he told him all that he had seen, and Shehriyar said, "I must see this with my own eyes." "Then," replied Shahzeman, "feign to go forth to hunt and hide thyself in my lodging and thou shalt see all this and have ocular proof of the truth." So Shehriyar ordered his attendants to prepare to set out at once; whereupon the troops encamped without the city and he himself went forth with them and sat in his pavilion, bidding his servants admit no one. Then he disguised himself and returned secretly to King Shahzeman's palace and sat with him at the lattice overlooking the garden, until the damsels and their mistress came out with the slaves and did as his brother had reported, till the call to afternoon prayer. When King Shehriyar saw this, he was as one distraught and said to his brother, "Arise, let us depart hence, for we have no concern with kingship, and wander till we find one to whom the like has happened as to us, else our death were better than our life." Then they went out by a postern of the palace and journeyed days and nights till they came to a tree standing in the midst of a meadow, by a spring of water, on the shore of the salt sea, and they drank of the stream and sat down by it to rest. When the day was somewhat spent, behold, the sea became troubled and there rose from it a black column that ascended to the sky and made towards the meadow. When the princes saw this, they were afraid and climbed up to the top of the tree, which was a high one, that they might see what was the matter; and behold, it was a genie of lofty stature, broad-browed and wide-cheated, bearing on his head a coffer of glass with seven locks of steel. He landed and sat down under the tree, where he set down the coffer, and opening it, took out a ..............
In the next time we`ll add the rest of the story
Bye to the next time
Mayada yahia
e-mail : nour_elshams49@yahoo.com

Dear readers :
I`d like to introduce you the stories of " One Thousand Nights And One Night " the stories that gained the admiration of the whole world as it deals not only with magic , adventures ,and Arabic life and its customes but also with arabs high morals like :( courage , helping the poor and the weak ,defending right and bearing difficulties for this purpose ,loyality , fulfilling promises ,chasty, charity, and respecting parents especially the mother that God put the paradise beneath her feet for the efforts she do to bring up her kids) .

Before reading the story I`d like to explain some points :

The stories of "one thousand nights and one night " was composed by arab writers in the time of the arab rulers in the middle ages when translation from parsian , Indians ,and other languages flourished from which the arabs derived the ideas of some stories and this was one of the great advantages of the arab culture which is mixing with other cultures and deriving from them not ignoring them or rejecting them so that the Arabic culture was so rich and introduced to the world the richest culture in the world .
The image of woman in the Arabic society in this time
The arabic woman had all the rights that man had she had the right to :
a-Get educated
b- Educate men , women and children even the matters of religion and I`ll introduce this in a separate article later with sources .
c- Work as a doctor and nurse as the arabs were skilfull in medicine .
d-Fight in army in case of war as" Nosaiba bent kaab alansareia" who fought beside prophet Mohammed .
e- Work as a judge ex: "alshefaa " in the time of Omar ebn elkhatab who was the caliph of muslims after prophet Muhammed and abu bakr elsedeek .
f- have the right to divorce man and put a condition in the marriage contract that her husband don`t marry another woman while she is his wife or in this case she can obtain divorce by court and add any other condition she wants .
g- Sell and buy and make deals as well as men .
h- Own homes ,fields and slaves as well as men .
i- Recite poetry and judge poets as "Sukaina" the grand daughter of prophet Muhammed .
The king Shahrayar who used to kill a woman every morning is not a true character at all . it`s just an illusionary character as in Islam killing people (men or women or kids muslims or notmuslims ) for no crime commited is forbidden(Taboo) .

Dear readers :
I`d like to introduce you the words of Allah (the best words ) and our light in both this life and the other life . The last time I introduced you the( Opening) the first Surah in Quran and this time I`ll introduce you the Surah of (Loyality )which equal one third of Quran .

بسم الله الرحمن الرحيم
قل هو الله أحد الله الصمد لم يلد و لم يولد و لم يكن له كفوا أحد
صدق الله العظيم

In the name of Allah the most Gracious , the most merciful

Say (O Muhammed ) : He is Allah the one .Allah the self suffient Master .Whom all creatures need,(He neither eats nor drinks ) He begets not ,nor was he begotten .And there is none co-equal or comparable unto him.

أعزائي عشاق الشعر العربي الحديث أود أن أقدم لكم هذه المجموعة من القصائد العربية لأشهر الشعراء العرب

و سوف أبدأ بمجموعة قصائد رقيقة و رائعة من شعرالعصر الحديث لكل من محمود درويش و فاروق جويدة و أدونيس و أحلي ما كتب عن العشق علي لسان مجنون ليلي (قيس بن الملوح ) :

1-عاشقٌ من فلسطين /// محمود درويش

عاشقٌ من فلسطين

عيونك شوكة في القلبتوجعني…وأعبدهاوأحميها من الريحوأغمدها وراء الليل والأوجاع…أغمدهافيشعل جرحها ضوء المصابيحويجعل حاضري غدهاأعز علي من روحيوأنسي، بعد حين، في لقاء العين بالعينبأنا مرة كنا وراء الباب، اثنين!كلامك ..كان أغنيةوكنت أحاول الإنشادولكن الشقاء أحاط بالشفة الربيعيةكلامك، كالسنونو، طار من بيتيفهاجر باب منزلنا، وعتبتنا الخريفيةوراءك، حيث شاء الشوق…وانكسرت مرايانافصار الحزن ألفينولملمنا شظايا الصوت..لم نتقن سوى مرثية الوطن!سنزرعها معاً في صدر جيتاروفوق سطوح نكبتنا، سنعزفهالأقمارٍ مشوههٍ..وأحجارولكني نسيت..نسيت يا مجهولة الصوت:رحيلك أصدأ الجيتار…أم صمتي؟!رأيتك أمس في الميناءمسافرة بلا أهل …بلا زادركضت إليك كالأيتامأسأل حكمة الأجداد:لماذا تسحب البيارة الخضراءإلى سجن،إلى منفى، إلى ميناءوتبقى، رغم رحلتهاورغم روائح الأملاح والأشواق،تبقى دائماً خضراء؟وأكتب في مفكرتي:أحب البرتقال .وأكره الميناءوأردف في مفكرتي:على الميناء وقفت.وكانت الدنيا عيون شتاءوقشر البرتقال لنا. وخلفي كانت الصحراء!رأيتك في جبال الشوكراعية بلا أغناممطاردة، وفي الأطلال..وكنت حديقتي، وأنا غريب الدارأدق الباب يا قلبيعلى قلبييقوم الباب والشباك والإسمنت والأحجار!رأيتك في خوابي الماء والقمحمحطمةً. رأيتك في مقاهي الليل خادمةًرأيتك في شعاع الدمع والجرحوأنت الرئة الأخرى بصدري…أنت أنت الصوت في شفتي..وأنت الماء، أنت النار!رأيتك عند باب الكهف ..عند النارمُعَلَّقَةً على حبل الغسيل ثياب أيتامكرأيتك في المواقد..في الشوارع..في الزرائب ..في دم الشمسرأيتك في أغاني اليتم والبؤس!رأيتك ملء ملح البحر والرملوكنت جميلة كالأرض..كالأطفال..كالفلوأقسم:من رموش العين سوف أخيط منديلاوأنقش فوقه شعراً لعينيكواسماً حين أسقيه فؤاداً ذاب ترتيلا..يمد عرائش الأيك سأكتب جملة أغلى من الشهداء والقبلِ:" فلسطينيةً كانت ولم تزل "فتحت الباب والشباك في ليل الأعاصيرعلى قمرٍ تصلب في لياليناوقلت لليلتي: دوري!وراء الليل والسور..فلي وعد مع الكلمات والنور.وأنت حديقتي العذراء..ما دامت أغانيناسيوفاً حين نشرعهاوأنت وفية كالقمح..ما دامت أغانيناسماداً حين نزرعهاوأنت كنخلة في البال،ما انكسرت لعاصفةٍ وحطابوما جزت ضفائرهاوحوش البيد والغاب..ولكني أنا المنفي خلف السور والبابخذيني تحت عينيكخذيني، أينما كنتِخذيني، أينما كنتِخذيني، كيفما كنتِأرد إليَّ لون الوجه والبدنوضوء القلب والعينوملح الخبز واللحنوطعم الأرض والوطن!خذيني تحت عينيكخذيني لوحة زيتية في كوخ حسراتخذيني آية من سفر مأساتيخذيني لعبة..حجراً من البيتليذكر جيلنا الآتيمساربه إلى البيت!فلسطينية العينين والوشمفلسطينية الاسمفلسطينية الأحلام والهمفلسطينية المنديل والقدمين والجسمفلسطينية الكلمات والصمتفلسطينية الصوتفلسطينية الميلاد والموتحملتك في دفاتري القديمةنار أشعاريحملتك زاد أسفاريوباسمك صحت في الوديان:خيول الروم !..اعرفها وإن يتبدل الميدان!خذوا حذراً..من البرق الذي صكته أغنيتي على الصوانأنا زين الشباب، وفارس الفرسانأنا . ومحطم الأوثانحدود الشام أزرعهاقصائد تطلق العقبان!وباسمك، صحت بالأعداء:كلي لحمي إذا ما نمت يا ديدانفبيض النمل لا يلد النسور..وبيضة الأفعى..يخبئ قشرها ثعبان!خيول الروم ..أعرفهاوأعرف قبلها أنيأنا زين الشباب، وفارس الفرسان!محمود درويش


2-لو أننا لم نفترقْ//فاروق جويدة

لو اننا لم نفترقلبقيت نجما فى سمائكِ ساريا وتركت عمرى فى لهيبك يحترقلو اننى سافرت فى قمم السحابوعدت نهرا فى ربوعك ينطلقلكنها الاحلام تنثرنا فى المدىوتظل سرا فى الجوانح يختنق....لو اننا لم نفترقكانت خطانا فى ذهول تبتعد وتشدنا اشواقنافنعود نمسك بالطريق المرتعدتلقى بنا اللحظات فى صخب الزحامكأننا جسد تناثر فى جسد جسدان فى جسد نسير وحولنا كانت وجوة الناس تجرى كالرياح فلا نرى منهم احدما زلت اذكر عندما جاء الرحيلوصاح فى عينى الارقوتعثرت انفاسنا بين الضلوع وعاد يشطرنا القلق ورأيت عمرى فى يديك رياح صيف عابثورماد احلام وشى من ورق هذا انا عمرى ورق حلمى ورقطفل صغير فى جحيم الموج حاصره الغرق ضوء طريد فى عيون الافق يطويه الشفقنجم اضاء الكون يوما واحترق لاتسالى العين الحزينة كيف ادمتها المقللا تسألى النجم البعيد بأي سر قد افلمهما توارى الحلم فى عينى وارقنى الاجل مازلت ألمح فى رماد العمر شيئا من املفغدا ستنبت فى جبين الافق نجمات جديدة وغدا ستورق فى ليالى الحزن أيام سعيدةوغدا اراك على المدى شمساتضىء ظلام ايامى وان كانت بعيدة لو اننا لم نفترق لحَملتك في ضجر الشوارع فرحتي والخوف يلقيني على الطرقاتتتمايل الأحلام بين عيوننا وتغيب في صمت اللقاء نبضاتي والليل سكير يعانق كأسهويطوف منتشيا على الحاناتوالضوء يسكب في العيون بريقهويهيم في خجل على الشرفاتكنا نصلى في الطريق وحولنا يتندر الكهان بالضحكاتكنا نعانق في الظلام دموعناوالدرب منفطر من العبراتوتوقف الزمن المسافر في دمىوتعثرت في لوعة خطواتيوالوقت يرتعد والدقائق تختفيفنطارد اللحظات باللحظات ما كنت اعرف والرحيل يشدنا إني أودع مهجتي وحياتيما كان خوفي من وداع قد مضىبل كان خوفي من فراق أتىلم يكن شيء منذ كان وداعنا غير الجراح تئن في كلماتي


3-لو أنّ البحر يشيخ//أدونيس

لو أنّ البحر يشيخ لاختار بيروت ذاكرة له. كلّ لحظة يبرهن الرماد أنه قصر المستقبل. يسافر, يخرج من خطواته ويدخل في أحلامه. كلما هذّبته الحكمة فضحته التجربة. يرسم خرائط لكنّها تمزّقه. أغلق بابه لا لكي يقيد أفراحه, بل لكي يحرّر أحزانه, رماده يفاجىء النار وناره تفاجىء الوقت. ينكر الأشياء التي تستسلم له تنكره الأشياء التي يستسلم لها. الماضي بحيرة لسابح واحد: الذكرى. لا وقت للبحر لكي يتحدث مع الرمل: مأخوذ دائمًا بتأليف الموج. اليأس عادة, والأمل ابتكار. للفرح أجنحة وليس له جسد, للحزن جسد وليس له أجنحة. الحلم هو البريء الوحيد الذي لا يقدر أن يحيا إلاّ هاربًا. الفكر دائمًا يعود الشعر دائمًا يسافر. السرّ أجمل البيوت لكنه لا يصلح للسكنى. يصدأ اللسان من كثرة الكلام, تصدأ العين من قلة الحلم. أنّى سافرت, كيفما اتّجهت: أعماقك أبعد الأمكنة. جُرحتُ باكرًا وباكرًا عرفت: الجراح هي التي خلقتني. قرية صغيرة هي طفولتك مع ذلك, لن تقطع تخومها مهما أوغلتَ في السفر

4-رعاةُ الليل " مجنونُ ليلى "

رعاة الليل وما فعل الصابح
وَمَا فَعَلَتْ أوَائِلُهُ المِلاَحُوَمَا بَالُ الذِيْنَ سَبَوْا فُؤَادِيأقَامُوا أمْ أجَدَّ بِهِمْ رَوَاحُوَمَا بَالُ النُّجُوْمِ مُعَلَّقَاتٍ بِقَلْبِ الصَبِّ لَيْسَ لَهَا بَرَاحُ كَأنَّ القَلْبَ لَيْلَةَ قِيْلَ يُغْدَىبِلَيْلَى العَامِرِيَّةِ أوْ يُرَاحُقَطَاةٌ غَرَّهَا شَرَكٌ فَبَاتَتْتَجَاذَبَهُ وَقَدْ عَلِقَ الجَنَاحُلَهَا فَرْخَانِ قَدْ تُرِكَا بِقَفْرٍ وَعُشُّهُمَا تَصَفَّقُهُ الرِّيَاحُ إذَا سِمِعَا هُبُوْبَ الرِّيِحِ هَبَّاوَقَالاَ أمُّنَا تَأتِي الرَّوَاحُفَلاَ بِالليْلِ نَالَتْ مَا تَرَجَّىوَلاَ فِي الصُّبْحِ كَانَ لَهَا بَرَاحُرُعَاةَ اللَّيْلِ كَوْنُوا كَيْفَ شِئْتُمْفَقَدْ أوْدَى بِيَ الحُبُّ المَنَاحُ

وَمْا فَعَلْت إِذْ فَعَلْتُ إِلـا إِنْ كُنْتُ مُنْاجِيا ، فَمْا أَنْتَ وَما نَفْسي إلـا واحِدُ
أيــا مَوْتٌ يُنـادِينِي ، اصْبِر
فَإِن مَوْعِدَنا قَريـبْ


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الي اللقاء في الحلقة القادمة
ميادة يحي
Nour_elshams49@yahoo.com
بعد كلمة nour توجد_
الرجاء ادخال التعليقات من خلال الضغط علي كلمةتعليقات بأسفل المقال أو مراسلتي علي عنواني البريدي السابق و الي اللقاء

Dear readers
AS some claims that prophet Muhammed is not a prophet and he is just a sheperd.I`d like to introduce them the evidences on prophet Muhammed prophecy from the Bible and the old tastement

Bible Prophecies of Muhammad (part 1 of 4): Witnesses of Scholars

Preliminary Issues
The Bible is the sacred scripture of Judaism and Christianity. The Christian Bible consists of the Old Testament and the New Testament, with the Roman Catholic and Eastern Orthodox versions of the Old Testament being slightly larger because of their acceptance of certain books not accepted as scripture by Protestants. The Jewish Bible includes only the books known to Christians as the Old Testament. Furthermore, the arrangements of the Jewish and Christian canons differ considerably.[1] Prophet Muhammad has been prophesized in both the Old Testament and the New Testament.
Jesus and the Apostles are believed to have spoken Aramaic. Aramaic continued in wide use until about AD 650, when it was supplanted by Arabic.[2] The present day Bible is not, however, based on the Aramaic manuscripts, but on Greek and Latin versions.
Quoting the Bible prophecies does not entail that Muslims accept the present day Bible in its entirety as God’s revelation. For the Islamic belief on previous scriptures, please click here.
It is not a pre-condition of acceptance that a prophet be foretold by an earlier prophet. Moses was a prophet to Pharaoh even though he was not prophesized by anyone before him. Abraham was God’s prophet to Nimrod, yet no one prophesized his coming. Noah, Lot, and others were true prophets of God, yet they were not foretold. The evidence of a prophet’s truth is not limited to old prophecies, but it includes the actual message brought by him, miracles and more.
Discussing prophecies is a delicate matter. It requires sifting through Bible versions and translations, recently discovered manuscripts and searching out Hebrew, Greek, and Aramaic words and investigating them. The task becomes especially difficult when: “prior to the printing press (15th century), all copies of Bibles show textual variations.”[3] This is not an easy subject for lay people. For this reason, the best testimony comes from ancient and modern experts in the area who acknowledged the prophecies.
We have records of early Jews and Christians, both monks and rabbis, who witnessed that Muhammad was the fulfillment of specific Bible prophecies. The following are some examples of these people.
The Awaited Prophet
Pre-Islam Jews and Christians of Arabia were awaiting a prophet. Before the appearance of Muhammad, Arabia was home to Jews, Christians, and pagan Arabs who, on occasion, went to war with each other. The Jews and Christians would say: “The time has come for the unlettered prophet to appear who will revive the religion of Abraham. We will join his ranks and wage fierce war against you.” When Muhammad actually appeared, some of them believed in him, and some refused. This is why God revealed:
“And when there came to them a Book [Quran] from God confirming that which was with them – although before they used to pray for victory against those who disbelieved – but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of God will be upon the disbelievers.” (Quran 2:89)
The first witness was Buhaira, the Christian monk, who recognized Muhammad’s prophethood when he was still young and told his uncle:
“…a great fortune lies before your nephew, so take him home quickly.”[4]

The second witness was Waraqah bin Nawfal, a Christian scholar who died soon after a solitary meeting with Muhammad. Waraqah attested Muhammad was the Prophet of his time and received revelation exactly like Moses and Jesus.[5]
The Jews of Medina were anxiously awaiting the arrival of a prophet. The third and fourth witnesses were their two famous Jewish rabbis, Abdullah bin Salam and Mukhayriq.[6]

Jewish rabbis, Wahb ibn Munabbih, and Ka’b al-Ahbar (d. 656 CE). Ka’b found long passages of praise and the description of the Prophet prophesized by Moses in the Bible.[7]
The Quran states:
“Is it not a sign to them that the learned men of the Children of Israel knew it (as true)?” (Quran 26:197)

Footnotes:
[1] “Bible.” Encyclopædia Britannica from Encyclopædia Britannica Premium Service. (http://www.britannica.com/eb/article-9079096)
[2] “Aramaic language.” Encyclopædia Britannica from Encyclopædia Britannica Premium Service. (http://www.britannica.com/eb/article-9009190)
[3] “biblical literature.” Encyclopædia Britannica from Encyclopædia Britannica Premium Service. (http://www.britannica.com/eb/article-73396)
[4] ‘Muhammad: His Life Based on the Earliest Sources’ by Martin Lings, p. 29. ‘Sirat Rasul Allah’ by Ibn Ishaq translated by A. Guillame, p. 79-81. ‘The Quran And The Gospels: A Comparative Study,’ p. 46 by Dr. Muhammad Abu Laylah of Azhar University.
[5] ‘Muhammad: His Life Based on the Earliest Sources’ by Martin Lings, p. 35.
[6] ‘The Quran And The Gospels: A Comparative Study,’ p. 47 by Dr. Muhammad Abu Laylah of Azhar University.
[7] ‘The Quran And The Gospels: A Comparative Study,’ p. 47-48 by Dr. Muhammad Abu Laylah of Azhar University.



Next: Bible Prophecies of Muhammad (part 2 of 4): Old Testament Prophecies of Muhammad

Deuteronomy 18:18 “I (God) will raise them up a Prophet from among their brethren, like unto thee (Moses), and will put my words in his mouth; and he shall speak unto them all that I shall command him.”
Many Christians believe this prophecy foretold by Moses to be in regards to Jesus. Indeed Jesus was foretold in the Old Testament, but as will be clear, this prophecy does not befit him, but rather is more deserving of Muhammad, may the mercy and blessings of God be upon him. Moses foretold the following:


The Prophet Will Be Like Moses

: Muhammed and Moses are similar in the following points

Birth : normal birth but Jesus miraculous birth and virgin mother

Mission : prophet only but Jesus said to be a God

Parents : father and mother but Jesus a mother only

Family life : married and have children but Jesus never married

Acceptance by his own poeple : moses accepted by the Jaws ,Muhammed accepted by arabs but Jesus was rejected .

Victory over opponents : for moses Pharon was drowned , for Muhammed defeated the meccans but Jesus was said to be crucified

Death : Muhammed and Moses died naturally but Jesus was said to be crucified

Burial : Muhammed and Moses were buried in a grave but Jesus wasn`t (empty tomb

Divinity : Muhammed and Moses are not divine but Jesus said to be divine

Began message at age : Muhammed an Moses began at 40 but Jesus began at 30 Ressurection on earth : Muhammed and Moses were not ressurected

but Jesus was said to be ressurected

The Awaited Prophet will be from the Brethren of the Jews

The verse in discussion is explicit in saying that the prophet will come amongst the Brethren of the Jews. Abraham had two sons: Ishmael and Isaac. The Jews are the descendants of Isaac’s son, Jacob. The Arabs are the children of Ishmael. Thus, the Arabs are the brethren of the Jewish nation.[3] The Bible affirms:
‘And he (Ishmael) shall dwell in the presence of all his brethren.’ (Genesis 16:12)
‘And he (Ishmael) died in the presence of all his brethren.’ (Genesis 25:18)
The children of Isaac are the brethren of the Ishmaelites. Likewise, Muhammad is from among the brethren of the Israelites, because he was a descendant of Ishmael the son of Abraham.3God Will Put His Words in the Mouth of the Awaited Prophet
The Quran says of Muhammad:
“Neither does he speak out of his own desire: that [which he conveys to you] is but [a divine] inspiration with which he is being inspired.” (Quran 53:3-4)
This is quite similar to the verse in Geneses 18:15:
“I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him” (Geneses 18:18)
The Prophet Muhammad came with a message to the whole world, and from them, the Jews. All, including the Jews, must accept his prophethood, and this is supported by the following words:
“The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” (Deuteronomy 18:15)

4. A Warning to Rejecters
The prophecy continues:
Deuteronomy 18:19 “And it shall come to pass, [that] whosoever will not hearken unto my words which he shall speak in my name, I will require [it] of him.” (in some translations: “I will be the Revenger”).
Interestingly, Muslims begin every chapter of the Quran in the name of God by saying:
Bismillah ir-Rahman ir-Raheem
“‘In the Name of God, the Most-Merciful, the Dispenser of Grace.”
The following is the account of some scholars who believed this prophecy to fit Muhammad.

The First Witness
Abdul-Ahad Dawud, the former Rev. David Benjamin Keldani, BD, a Roman Catholic priest of the Uniate-Chaldean sect (read his biography here). After accepting Islam, he wrote the book, ‘Muhammad in the Bible.’ He writes about this prophecy:
“If these words do not apply to Muhammad, they still remain unfulfilled. Jesus himself never claimed to be the prophet alluded to. Even his disciples were of the same opinion: they looked to the second coming of Jesus for the fulfillment of the prophecy (Acts 3: 17-24). So far it is undisputed that the first coming of Jesus was not the advent of the Prophet like unto thee and his second advent can hardly fulfill the words. Jesus, as is believed by his Church, will appear as a Judge and not as a law-giver; but the promised one has to come with a “fiery law” in his right hand.”[4]
The Second Witness
Muhammad Asad was born Leopold Weiss in July 1900 in the city of Lvov (German Lemberg), now in Poland, then part of the Austrian Empire. He was the descendant of a long line of rabbis, a line broken by his father, who became a barrister. Asad himself received a thorough religious education that would qualify him to keep alive the family’s rabbinical tradition. He had become proficient in Hebrew at an early age and was also familiar with Aramaic. He had studied the Old Testament in the original as well as the text and commentaries of the Talmud, the Mishna and Gemara, and he had delved into the intricacies of Biblical exegesis, the Targum.[5]
Commenting on the verse of the Quran:
“and do not overlay the truth with falsehood, and do not knowingly suppress the truth” (Quran 2:42)
Muhammad Asad writes:
“By ‘overlaying the truth with falsehood’ is meant the corrupting of the biblical text, of which the Quran frequently accuses the Jews (and which has since been established by objective textual criticism), while the ‘suppression of the truth’ refers to their disregard or deliberately false interpretation of the words of Moses in the biblical passage, ‘The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken’ (Deuteronomy 18:15), and the words attributed to God himself, ‘I will raise them up a prophet from among thy brethren, like unto thee, and will put my words in his mouth’ (Deuteronomy 18:18). The ‘brethren’ of the children of Israel are obviously the Arabs, and particularly the musta’ribah (‘Arabianized’) group among them, which traces its descent to Ishmael and Abraham: and since it is this group that the Arabian Prophet’s own tribe, the Quraish, belonged, the above biblical passages must be taken as referring to his advent.”[6]

Footnotes:
[1] “He (Jesus) came unto his own, but his own received him not” (John 1:11)
[2] Jhn 18:36.
[3] ‘Muhammad: His Life Based on the Earliest Sources’ by Martin Lings, p. 1-7.
[4] p. 156
[5] ‘Berlin to Makkah: Muhammad Asad’s Journey into Islam’ by Ismail Ibrahim Nawwab in the January/February 2002 issue of Saudi Aramco Magazine.
[6] Muhammad Asad, ‘The Message of The Quran’ (Gibraltar: Dar al-Andalus, 1984), p. 10-

Dear readers :
It`s a pleasure to me to introduce the words of Allah (the holy Quran ) the best leader for us in our life and our light in the other life . I`ll begin with The Opening (الفاتحة ) the first surah in the holy Quran translated into English and with explanation between brackets .

بسم الله الرحمن الرحيم
الحمد لله رب العالمين الرحمن الرحيم مالك يوم الدين اياك نعبد و اياك نستعين اهدنا الصراط المستقيم صراط الذين أنعمت عليهم غير المغضوب عليهم و لا الضآلين .
صدق الله العظيم.

In the name of Allah the most Gracious,the most merciful.
All the praises and thanks be to Allah,the lord of the Alamin (mankind , Jinn and all the exists) . The most Gracious , the most merciful . The only owner (and the only ruling Judge ) of the day of Recompense (i.e.the Day of Resurrection ) .You (Alone) we worship , and you (Alone) we ask for help (for each and every thing ) Guide us to the straight way . The way of those on whom you have bestowed your Grace , not (the way ) of those who earned your Anger .

In the next time God willing I`ll introduce the surah of (Loyality) or

(الاخلاص).