كشكول جعفر الخابوري الاسبوعي

The French president is exposed to two billion Muslims, and he wants to restructure Islam, as if it were a company, and supports the republishing of drawings that expose the Messenger of God, may God’s prayers and peace be upon him, and then the angry people are blamed, and anger is inherently unrestrained, and unfortunately there are no rules in it.
These issues, the hypocrisy of some of them for the sake of the president is not correct, because the Messenger honored a portion of him and those like him, and basically there is a colonial legacy of France and many countries, in the Arab and Islamic world, that led to the generation of sensitivities, and many do not forget the killing of millions of Algerians, Arabs and Muslims in Africa, and in this sense, the French president does not have the right or the luxury to demand the restructuring of Islam, or to attack the shrine of the Prophet, may God bless him and grant him peace.
The vast majority of Muslims are not spiteful, and coexist with all cultures and nations, and there are millions of Muslims in France, Europe, and Western countries, and they got their rights, and they live in a way that preserves their dignity, after they fled from their oppressive Muslim countries and their systems, but this does not mean that anyone has the right, Touching the dignity of these people, and exposure to the large social and religious bloc to which they belong.
Freedom of expression differs from culture to culture, and if we go back to what was previously published in that publication of drawings that exposed the shrine of the Prophet, our Lord Jesus Christ, and his mother, we realize that their standard of freedom differs from our standard of freedom. We have social and religious controls before legal, but it is a condemned standard. His companions believe that it is sacred, and we must accept it without objection.
But wait, because freedom of expression ends when it affects others, and if we are fundamentally, clearly and honestly, against any terrorist act that took place in France or any country, then experts must analyze the causes of these operations, not in order to justify them, or search for legitimacy for them, Rather, let us know together that you cannot touch people in their belief, then you assume that they will smile, and thank you that you attacked their religion or belief, so that is an insult after another insult, with our assertion here, that we are not with any terrorism, the Messenger himself who was attacked repeatedly, did not He kills those who were exposed to him, but he practiced amnesty.
The French President is really ignorant, as he believes that he is capable of enmity against two billion Muslims, and at the same time he thinks that he has the right to attack their symbols, and also to ask these peoples not to boycott any French product, and to turn the compass so that the scene is not read from its foundation, even if Muslims are hostile to the West They hate him for what they migrated to in the first place, but the president and those like him are supposed to erase their religious and social identity, while France was originally to prevent touching the beliefs of others.
The West does not understand the Islamic world, and always asks why they hate us, and the question proves the level of ignorance, or insistence on ignoring, you are like a great power, when your legacy is colonial and bloody, and you also continue to attack the region politically, economically, religiously and socially, and you support the Israeli occupation, and you have other partners, and you do not You stop, then we do not hear your voice, except when a bloody reaction occurs, on the part of a sane or insane person, you will be the deranged if you do not understand the whole story from its roots, because you must stop your policies, so as not to be surprised by those whom we also consider irrational, or terrorists.
The status of the Prophet, yes, is a concern for those who harm him, and perhaps our defense of him must first be due to us Muslims following his morals. The blame is placed on us, because we get nervous when someone touches him, but we also neglect his morals.
Muslims who previously emigrated to the West were not harmed and were granted their rights, but it is clear that Western politicians do not understand that continuing to tamper with the region and insult religion and religious symbols is unacceptable, just as we reaffirm that we do not accept killing people in the name of revenge for religion, or in defense About the Messenger of God, because the angry reaction is used by the enemies of Islam to prove that it is a bloody religion.
Why do they hate us? The question is Western, and it is based on a wrong assumption. Basically, we never hate you. Just stop touching other people's beliefs, religion, region, and existence.
In religion, hypocrisy is not valid, nor is playing on the ropes.

Abu Al-Sanaqi International Cultural Association, President of the Association, Jaafar Al-Khabouri

In international law:
There is no specific international definition of a legal nature for the political detainee, and the definition of such a definition is still subject to the evaluation of each specific case or country, without the existence of a legal text or definition that is fit to be comprehensive at the international level.

And Syria has not defined any human rights organization for a political prisoner, and international organizations, such as Human Rights Watch, often use words such as detainees / prisoners / detainees, and sometimes “detainees participating in peaceful political activities” in a clearer reference to their being “political prisoners”.

While Amnesty International uses words such as: detainee/detainee/prisoner; While it used the term “prisoners of conscience” in special cases and in the early stages of the Syrian events, and sometimes referred to Kurdish “political prisoners” and others. It should be noted that Amnesty International distinguishes between “prisoners of conscience” and “political prisoners”, while most international bodies do not make such a distinction.

“Prisoners of Conscience” and “Political Prisoners” According to Amnesty International:

Prisoners of Conscience: Detainees who oppose the state, the organization calls for their immediate unconditional release. Generally, their detention is related to their affiliation, ideas, and peaceful activities, such as:

1- Their involvement in non-violent political activities,

2- Their belonging to minorities demanding self-rule,

3- Their insistence on religious practice prohibited by the state,

4- Their participation in demonstrations, strikes and activities by trade unions,

5- They were arrested under the pretext of committing crimes, when they were only criticizing the authorities,

6- They were arrested because of articles about human rights violations committed in their country,

7- They were arrested because of their refusal to perform compulsory military service on the basis of a specific “opinion”.

8- Because of their refusal to use the official language of the country,

9- Just because they live/are in a specific village or place,

10- Because one of their family members is an outspoken opponent of the government.

As for the “political prisoner,” the organization defines it as follows:

He is the detainee who embraces a basic political ideology, which constitutes an incentive for this detainee to take an action that leads to his arrest. Unlike prisoners of conscience, Amnesty International does not demand the release of political prisoners, nor does it demand special treatment for them (but of course it does demand humane treatment, like all detainees). The organization mentions several examples of cases in which the detainee is considered a politician:

1- A person who has been convicted or accused of committing an ordinary crime but with a political motive, such as murder and looting in order to support the goals of an opposition group.

2- A person who has been convicted or accused of committing an ordinary crime that occurred within a political context, such as demonstrations or protests by trade union groups.

3- The person who was arrested because he is a member of an armed opposition group.

As for Europe:

In 2001, an independent group of experts worked, at the request of the European Council, to set clear criteria for defining political detainees in both Azerbaijan and Armenia - in the context of their negotiations to join the Council - in response to legal shortcomings in this regard, and officially this definition of its criteria is still limited to these two countries. Just:

A person who is deprived of his personal freedom is considered a political prisoner if:

1- If his or her detention violated one of the basic guarantees stipulated in the European Convention on Human Rights and its protocols, in particular freedom of thought, conscience and religion, freedom of expression and information, and freedom of assembly and association.

2- Arrest for purely political reasons, not associated with any crime.

3- If, for political reasons, the period or conditions of detention were clearly disproportionate to the guilt of the suspected or guilty person.

4- If - for political motives - the person was arrested in a way that distinguishes him from other detainees.

5- If the arrest is the result of manifestly unfair procedures, which appear to be politically motivated by the authorities.

Noting that detainees arrested for committing violent crimes, such as terrorist operations, may not be considered political detainees, emphasizing that this distinction is applied in democratic countries where legitimate armed resistance cannot be claimed (i.e., it is not applied in Syria).

These standards have played a helpful role in defining and discussing the situation of political detainees in several countries except Armenia and Azerbaijan. As did the “International Federation for Human Rights” group in its study of the situation of political detainees in Georgia after the revolution.

Finally, at the international level, the AAPP (Assistance Association for Political Prisoners), concerned with political prisoners in Burma, defines a political prisoner as: “a person who has been arrested because of his involvement in the activity of a political movement, whether peacefully or through means of resistance.”

 Abu Al-Sanaqi International Cultural Association, President of the Association, Jaafar Al-Khabouri

The atrocities suffered by the Rohingya minority in Myanmar at the hands of the military under the rule of Aung San Suu Kyi are still fresh before the eyes of its members, and therefore they fear the return of military rule following the recent military coup in their country.
After years of conflict and displacement, the Rohingya in Myanmar (Burma) fear the return of the military regime to power, fearing the outbreak of new violence in Rakhine State, where population groups have declared their support for the new authorities.

A large segment of this stateless Muslim minority has spent years in crowded displacement camps without freedom of movement or access to health care in conditions that human rights advocates describe as amounting to "apartheid".

And the military repression, which was recorded in 2017 and witnessed the destruction of entire villages and the flight of about 750 thousand of them to Bangladesh to escape the atrocities, rapes and extrajudicial killings, is still in front of them. In a camp near Sittwe, the capital of Rakhine state, a 27-year-old Rohingya man who asked not to be named said: "With a democratic government, we will have some hope of returning home," adding, "But now, it is certain that we are unable to return." ".

Also read: UN calls for the prosecution of leaders in the Burmese army on charges of "genocide"

Jaafar Abdul Karim Al-Khabouri

ظهرت جماعة السفارة في البحرين وأطلق عليها أيضاً  (باب المولى), حيث ادعى شخص اسمه _عبد الوهاب البصري_ في سجن (جو تياران) في المنامة/ البحرين انه يتصل بسفير الإمام المهدي عليه السلام في المنام, وانه يتلقى الأوامر والنواهي عنه, وقد نشطت هذه الجماعة أثناء انشغال الناس هناك بأحداث التسعينات وكثرت جماعتهم _وقد ركزوا في دعوتهم على النساء وخصوصاً الثريات منهن_.
تعتمد دعوة عبد الوهاب البصري على الرؤى، وفحوى تلك الرؤى انه أي عبد الوهاب البصري كان يرى الإمام الحجة عليه السلام, وبعد فترة من تلك الرؤى ادعى ان الإمام المهدي عليه السلام اخبره انه لن يأتيه في المنام, وانه سيبعث له (السفير الثالث) الحسين بن روح النوبختي قدس سره ليكون حلقة وصل بينه وبين الإمام عليه السلام وكان يأتيه كما يزعم في هيئة السيد هادي المدرسي.
من ادعاءات هذا المبتدع ان الإمام الحجة عليه السلام يبعث عصفوراً يراقب جماعته اسمه (فرقد), وانه ينقل له ما يحدث بينهم, فاخذ البعض يصمت حينما يرى أي عصفور, وعندما يناقشه شخص أو يعارض يغضب ويدعي بأن هذا الشخص قد أغضب الإمام الحجة عليه السلام وانه يحاربه.
وكان لهذا المدعي شخص يعاونه اسمه جلال القصاب.
مؤسس جماعة السفارة في سطور:
عبد الوهاب حسن احمد البصري (البحريني), حفلت حياته بتاريخ متناقض مضطرب, يثير الشكوك والشبهات والغموض, فقد رحل في أول عهده إلى إيران لتعلم العلوم الدينية, حيث كان محسوباً على التيار الشيرازي, وبقى هناك عدة أشهر باسم مستعار هو (تحسين) ثم رحل منها إلى موسكو, ثم توجه إلى الهند لتعلم السحر وفنون الشعوذة, وبعدها إلى أحدى الدول الأوربية لتعلم اللغة الانكليزية, وتوج رحلاته تلك في البحرين بعنوان مناضل تارة, وسفير للإمام المهدي عليه السلامتارة أخرى
يقول احد الملازمين له: (عبد الوهاب شخصية عادية جداً, ولا يملك سجلاً دينيا أو حركياً حافلاً, وكان كثير التحدث معنا عن ماضيه غير الإيماني, وكنت اسمع منه أثناء ممارستنا المشي في حارة السجن بعض قصص عن ماضيه, وكان من القصص التي ذكرها هي دخوله لنادي العراة في الهند التي تشارك فيه نساء عاريات, وان عبد الوهاب قد اخذ دروساً في فن قراءة الفنجان وقراءة الكف, وكان قد ذهب للاتحاد السوفياتي وكانت له تجربة مع الفكر اليساري).
وكان عبد الوهاب متواضعاً في قدرته الفكرية والثقافية والأدبية, وحتى في مراقي التدين فهو لا يملك في ذلك قدماً راسخة.
من مدعيات جماعة السفارة:
بعد خروج تلك الجماعة من السجن خرّجوا بدعتهم على مسألة اللطف الإلهي, وانه يقتضي ان يتكامل عباد الله سبحانه وتعالى ليصلوا إلى الدرجات العالية من الكمال البشري, فلابد من ان يجعل الله تعالى ما يقربهم من الوصول إلى ذلك, ولا يصلون إلى ذلك إلا بأن يعين المولى الإمام عليه السلام باباً له, ليطلع الناس على الحقائق من اجل الإعداد للظهور, وهذا الإعداد يسمّونه بالظهور الأصغر تمهيداً للظهور الأكبر, وهو ما يقتضيه الوصول إلى الكمال, وبالتالي يستغنى عن الفقهاء, لأن الفقهاء يعيشون مرحلة الحكم الظاهري, وان العيش في فترة الحكم الظاهري قد انتهت بظهور (باب المولى) الذي يرجع للإمام عليه السلام مباشرة, ويكون الإمام عليه السلام حينئذ ظاهراً ظهوراً أصغر.
وعليه فلابد من الرجوع إلى باب المولى المعين _كما يزعمون_ وعلى هذه الفكرة قامت جماعتهم.
ولديهم بعض الأفكار الأخرى مثل:
١. ان الشفاعة تنال حتى ممن سرقوا أو زنوا أو عصوا.
٢. عمموا فكرة ان لا يمكن لأحد ان يكذب على النبي صلى الله عليه وآله وسلم وأهل بيته عليهم السلام فاستخدموها دليلاً على صدق دعوى عبد الوهاب البصري.
٣. الإيمان بقضية الجزيرة الخضراء, ومثلث برمودا, الأطباق الطائرة, وإنها إرهاصات لخروج الإمام الحجة عليه السلام.
٤. الاعتقاد بأنهم الصفوة, وإنهم نالوا درجة أو منزلة ارفع مما ناله أنصار الإمام الحسين عليه السلام وإنهم حملة اللواء الاول لراية المهدي عليه السلام.
٥. وعندهم ان الغاية تبرر الوسيلة.
وغيرها من التفاهات الكثيرة.
تقول رابحة الزيرة, وهي من الناشطات في الحركة: الفقهاء موجودون منذ أيام الإمام الصادق عليه السلام حيث قال عليه السلام: (من كان من الفقهاء صائناً لنفسه حافظاً لدينه مخالفاً لهواه مطيعاً لأمر مولاه فللعوام أن يقلدوه), ولم يكن ثمة تعارض مع وجود المعصوم عليه السلام فكيف بالتعارض حال غيبته, لذلك لا نجد ازدواجية أو إشكالية بين تقليدنا لفقيه وطاعتنا للإمام عليه السلام, بل لم يجد الفقهاء والذين اتصلوا به عليه السلام تعارضاً بين دورهم كفقهاء وبين دورهم كأشخاص مسددين في قضية أو اكثر.
وتقول أيضاً: (ان القول برؤيته (أي الامام عليه السلام) أو الإيمان بذلك, وانا رأيناه ليس بشيء نرجع فيه إلى الفقيه..)

وتقول أيضاً: لو خرج علينا ابن طاووس أو الشيخ المفيد قدس سره وقال انه قد رآه فهل ستصدقه الناس ام ستصرخ في وجهه: سفيه, زنديق.
جمعية ابو الصنقيع الثقافيه الدوليه رئيس الجمعيه جعفر الخابوري

How to apply for asylum
Så här ansöker du om asyl – arabiska

If you want to apply for asylum in Sweden, you must go to the Migration Agency to submit your application. It is not possible to apply for asylum before arriving in Sweden.
Other lang
If you meet the border police when entering Sweden, you must tell them that you want to apply for asylum. There are border police, for example, at passport control at international airports, at ferry terminals and where trains and buses enter Sweden. The Border Police will ask you some questions and then refer you to the Migration Agency, where your asylum application will be submitted.
If you are in Sweden, you must contact the Swedish Migration Agency. You can apply for asylum at any of the Migration Agency offices in Gothenburg, Malmö or Stockholm.
Where are the Migration Agency units for asylum applications (in English)
The Migration Agency will register your asylum application
When you apply for asylum, you must provide information about yourself, why you want to apply for asylum and how you traveled to Sweden.
You must tell us who you are
If you have your own passport or identity documents, you must hand them over in order to prove your identity: your name, date of birth, and place of birth. It is important that you provide proof of your identity so that the Migration Agency can make the right decision.
In the event that you are unable to submit any identification documents, you should try to prove your identity in another way. You can do this, for example, with a birth certificate, military or family registration documents, or a marriage certificate. These documents do not establish your identity individually, but sometimes multiple documents are approved together to prove your identity.

Read more about: Why you should tell us who you are
The Migration Agency will register you as an asylum seeker using your name and other information on your identity documents. This may mean, for example, that transgender people are registered under their name and the gender of their birth. Unfortunately, Swedish law does not allow you to be registered under any other name, but you must tell us if you want to use another first name or personal pronoun, and we will write it down. It is recommended that you tell us at this point if you have specific reasons for wanting the assistance of an interpreter, lawyer or investigator of a certain gender, or if you do not wish to share a room with asylum seekers of a certain gender.

You will be photographed and fingerprinted
You will be photographed and fingerprinted when you apply for asylum. Your photo will be added to the Immigration Service's record and will be used on the Asylum Seeker Card (LMA Card) that you will receive as proof that you are an asylum seeker. It is not necessary to take fingerprints for children under the age of six.
The fingerprints are used to check whether you have previously applied for asylum in any other Schengen country, and if you have a residence permit or ban in any Schengen area. If the fingerprint examination shows that you have previously applied for asylum in any other country on your way to Sweden, or that you have already applied for asylum in another country, the Migration Agency will determine which country should examine your asylum application. Where specified, the EU Dublin Regulation will apply.
No fingerprinting is carried out for children under the age of fourteen.

Find out more about the Dublin Regulation

Demand interview
When you have finished photographing and taking your fingerprints, you will meet with an investigator. With the help of an interpreter, you will introduce yourself, the reasons for leaving your home country and how to travel to Sweden. You will be asked questions about your family and your health.

You must tell the Migration Agency if you have a functional disability, meaning that you have a reduced ability to work physically, mentally or intellectually. If your functional disability makes it difficult for you to contact the Migration Agency when you apply for asylum, you have the right to seek assistance. You also have the right to get accommodation that suits your needs.

You will be given information about the asylum process - about the next step and what you should do. You will also receive information on practical issues such as the right to housing, financial support, health care and children's education.

You should try to support yourself mainly financially while you are waiting for a decision. If you are not getting money and you have no other assets, you can apply for financial support from the Migration Agency.

You will be called to an asylum inquiry at a later time in which you will tell us more about why you fled and what you think would happen to you if you had to return.

An unfounded request
If it is clear that there are no grounds for granting you asylum, the investigator will explain that the Migration Agency does not consider that you have grounds for asylum, and that a decision will be issued to you in a few weeks. If you do not have valid reasons for seeking asylum, you will receive a decision on refusal of entry with immediate effect.

Read more about what it means to receive a denial of entry with immediate effect

After submitting your order
An investigator will check all your documents, what you have told the Migration Agency and what your fingerprint examination has revealed. The investigator will decide, on the basis of the information provided, the extent of investigation required in your case. All investigations are different and therefore require different types of investigation.

The investigator will prepare your request for an ongoing investigation. This can include things like obtaining information from other government agencies. If you need to make additions to your application, the investigator will contact you. These additions may be requested, for example, if you did not provide any identification documents with your application.

Waiting for asylum investigation
If your application is studying in Sweden, you should stay here while the Migration Agency checks whether you are entitled to a residence permit.
It can be a long time before you are called for your asylum interview. During this interview, you will tell us more about the reasons why you should seek asylum in Sweden
Holland Weekly Magazine President Jaafar Al-Khabouri

Statements within political intersections with factional references and with multiple utilitarian interests have become self-contradictory due to the state of interactions between the Palestinian forces and factions, the result of which is the state of the destructive division of the Palestinian cause, the absence of a national strategy and a legislative reference that governs Palestinian action. Which is everyone’s reference to set controls for the state of political lawlessness and puts Palestinian national interests in its first priority according to a national plan for how to confront the scheme to liquidate the Palestinian cause. In the forefront of which is confronting Israeli policies and the attempts it includes of bartering Palestinian national rights with conditions to improve living life and improve the economy according to the conditions for the occupier who desires By maintaining its hegemony and consolidating its control over the capabilities of our Palestinian people through the practice of the policy of piracy and the appropriation of Palestinian funds under false and totally unacceptable pretexts, taxes and deduction of dues of prisoners and detainees and negotiating on improving the terms of the Paris Economic Agreement within Israel’s attempts to barter on the national and political rights of the Palestinian people
I did (Jaafar Abdul-Karim Al-Khabouri)

Ihr Erfolg, Sieg und wirklicher Sieg ist Ihre Beziehung zu Gott dem Allmächtigen, Gehorsam Ihm gegenüber und Festhalten an Seinen Geboten und Verboten. Gott Allmächtiger in Seiner präzisen Offenbarung (und ich habe die Dschinn und Menschen nicht erschaffen, außer um es zu wiederholen). Es ist wahr, dass Gott der Allmächtige gesagt hat (und vergiss deinen Anteil an der Welt nicht), nimm von der Welt und nicht von der ganzen Welt, was dir hilft zu leben und weiterzuleben und alles innerhalb der Grenzen des Gesetzes zu tun.
Konzentrieren Sie sich in diesem Leben nicht auf die Versuchungen der Welt, dieser vergänglichen Welt, und richten Sie die meiste Aufmerksamkeit darauf, wie man reich wird, Präsident oder König, und danach strebt, der Herr der Welt zu sein.
Vergesst nicht das Ziel des Erhabenen, nämlich die Anbetung Gottes, die euch allen Gutes und Segen bringen wird.Ich versuche, ein Mentor, ein Führer, ein Diener der Menschen um des allmächtigen Gottes willen zu sein.
Viele Leute möchten ein Minister, ein Direktor, ein Anführer, der Mukhtar eines Stammes oder Clans sein, und alle Leute versammeln sich um ihn, während er seinen Umhang und seine Bitterkeit zur Schau stellt. Ich habe mit eigenen Augen gesehen, wie der Mukhtar einer Familie in seinem Zustand war und er Schmerzen hatte und schrie vor Schmerzen und Schmerzen, die von einer Krebserkrankung herrührten und für die alle Menschen und die Welt um ihn herum nichts tun konnten Er oder ein Millionär, der viel Geld besitzt und an Nierenversagen leidet, sitzt auf einer Waschmaschine Die Niere ist vier Stunden und es wird gewaschen und die Geschichten sind vielfältig, aber Sie müssen es mit sich selbst beenden und es sofort überprüfen bevor es zu spät ist, musst du neu rechnen bevor du dein jenseits verlierst, beobachte dich selbst und denk ruhig nach, lass dich nicht von der welt verführen und verführen, du wirst sie früher oder später verlassen und du wirst nicht mehr in dir leben es für eine lange Zeit, und bevor ich meine Rede beende, erinnere ich mich und erinnere dich an die Worte des allmächtigen Gottes (und fürchte einen Tag, an dem du zu Gott zurückgebracht wirst).
Jaafar Abdul Karim Al-Khabouri

كي تبقى معلماً حضارياً..

قضية ورأي

# سهيلة اسماعيل في 8 تشرين ثاني , 2023 بتوقيت دمشـــق

تعتبر جامعة البعث في مدينة حمص معلماً حضارياً وثقافياً لعدة أسباب واعتبارات منها التطور النوعي والكمي في عدد الكليات الموجودة وتنوع الاختصاصات والموقع العام والتنظيم الداخلي وغيرها من الأمور الأخرى، لكن ثمة الكثير من الأمور المسيئة للجامعة والتي يجب معالجتها ووضع حد لها وفي مقدمتها العدد الكبير من الأكشاك الموجودة أمام الباب الرئيسي للجامعة وما تسببه من إزعاج سواء لجهة النظافة، حيث تنتشر الأوساخ حول الأكشاك وعند مدخل الجامعة ومحيطها الخارجي ” مخلفات علب العصير وورق السندويش …” ما يشكل بيئة مناسبة لانتشار الحشرات والقوارض، أو لناحية ما تسببه من إساءة للمنظر الخارجي المحيط بالجامعة. وهنا بالتأكيد تقع المسؤولية ليس على شاغلي الأكشاك وأصحابها فقط وإنما على الطلاب الذين يسيؤون لجامعتهم على نحو غير مباشر، لذلك يترتب على رئاسة الجامعة وبالتعاون مع مجلس مدينة حمص إيجاد حل سريع لموضوع النظافة والمنظر الخارجي العام حول الجامعة لكي تبقى جامعة البعث معلماً حضارياً وثقافياً نعتز به.

Dans les années 70, je me souviens quand j'étais à l'école élémentaire Al-Sanab. Il y avait un superviseur administratif nommé Ibrahim Stadium. Il avait bon cœur. Marcher dans l'école était comme une horloge avec une précision infinie. La discipline était intense. Il vérifiait sur tout. Il travaillait avec le cœur. Pendant longtemps, et en l'an 2008 après JC, j'ai su par hasard qu'il était superviseur administratif. J'ai été surpris, et combien je souhaite que tous les gens soient comme lui de l'enseignement administration à Bahreïn. Après sa retraite, le costume de chaos à l'école Sanabis est le même que dans n'importe quelle école à Bahreïn. Les élèves fument devant les enseignants dans certaines écoles et d'autres comportements que je n'aime pas. Si l'enseignant se souvient de lui à cette époque , il va comme un quart de travail obligatoire, et l'esprit d'enseignement est allé à un mandir d'enseignants
Jaafar Abdul Karim Al-Khabouri

حكايتان عن الرماد
تحكي كاتبة من صربيا اسمها دوبرا اوجريسيك، عن مشهد يستهويها في فيلم روسي قديم مستوحى من رواية. أحداث الفيلم تدور حول جندية شابة شجاعة فترة الحرب الأهلية في روسيا بعد ثورة أكتوبر 1917. كانت الفتاة مجندة في الجيش الأحمر الحكومي، وتمكنت من أسر ضابط في الجيش الآخر المناهض المعروف باسم الجيش الأبيض، حيث وضعته تحت الحراسة في كوخ ناءٍ بانتظار عودة الفصيلة التي تنتمي إليها.
كان الأسير جذاباً ولطيفاً، لذا تروي الحكاية التي ترجمها إلى العربية غازي أبو عقل أن الفتاة وقعت في حبه، متجاوزة بذلك خلافها السياسي والفكري معه. كان الحب أقوى من هذه الخلافات، وفيما هما ينتظران، ينفد ورق لفائف تبغ الضابط الأسير، فلم تجد الفتاة ما تقدمه له سوى الشيء الوحيد الثمين الذي تحتفظ به، وهو دفتر صغير متواضع كانت تدون فيه القصائد التي تكتبها. انصرف الضابط الأسير إلى لف التبغ بقصائد الجندية ليُحولها ببساطة وبلامبالاة إلى رماد حتى آخر سطر وكلمة فيها.
الكاتبة الصربية أرادت من خلال اهتمامها بهذا المشهد، الحديث عن شيء آخر مهم توحي به تفاصيلها. إن الحديث لا يدور عن فتاة عاشقة ضحت بقصائدها في سبيل من تحب، وإنما عن «الخلاصة المجازية لتاريخ الآداب الإنسانية ولعلاقة النساء بإبداعهن الخاص بهن وصلة الرجال بإبداع رفيقاتهم». برأيها أن الرجال، وعبر التاريخ كله، حولوا طموحات النساء الأدبية إلى رماد وضحت النساء بأنفسهن في سبيل الحفاظ على أدب الرجال، فيما فعل الرجال العكس تماماً.
والكاتبة، وكمن ينتقم للنساء من عسف الرجال، تورد حكاية أخرى عن أم من موسكو كثيرة القلق على ابنها الوحيد وبمبالغة لا مبرر لها، فهو طالب ذكي ومجتهد يهوى الأدب ويعتبر بوشكين أيقونة مقدسة وملهمه الأكبر.
من مخاوف الأم على ابنها احتمال أنه يتعاطى المخدرات، لذلك كانت تفتش جيوبه بانتظام، إلى أن انتهت أخيراً للعثور على ما كانت تخشاه: قطعة صغيرة من مادة سمراء داكنة ملفوفة بعناية بورق الألمنيوم. ولم تشأ الأم أن تتلف تلك المادة المشؤومة التي وجدتها في جيب الصبي، بل فضلت أن تجربها على نفسها كي تختبر آثار المخدر، ورغم أنها عديمة الخبرة في هذا المجال، إلا أنها تمكنت بعد جهد من لف لفافة من تلك المادة.
غير أن ظهور ابنها المفاجئ على الباب انتزعها من غفلتها، حين سألها: أين حفنة العشب؟ فأجابت بمرح: لقد دخنتها. لم تكن تلك حفنة حشيش كما حسبت الأم، وإنما كمشة تراب صغيرة أحضرها الولد من قبر بوشكين الذي كان مأخوذاً به. لقد دخّنت الأم تراب بوشكين.
أكانت الأم، دون أن تدري، تنتقم لجندية الجيش الأحمر التي حُولت قصائدها إلى رماد؟

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