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مختارات من قصائد مولانا جلال الدين الرومي وغزلياته
في الاعوام الاخيرة من القرن الفائت ازداد الوعي والاهتمام باشعار ابن الرومي وخصوصا في ادبيات الثقافة الاميركية والاوروبية والتركية والعربية، حيث جرى ترجمة الكثير من اشعاره الى عدة لغات وتوظيف نصوصها في اعمال موسيقية وابداعية متنوعة لما تحمله من مشاعل روحانية وفكر نير.
لا يفوتنّك الكتاب الآخر القيّم الرائع
( أخبار جلال الدين الرومي ) :
http://www.goodreads.com/book/show/18...
لا يفوتنّك الكتاب الآخر القيّم الرائع
( أخبار جلال الدين الرومي ) :
http://www.goodreads.com/book/show/18...
437 pages, Paperback
First published January 1, 1995
350 people are currently reading
4779 people want to read
About the author
Jalal ad-Din Muhammad ar-Rumi
1,170 books15.7k followersSufism inspired writings of Persian poet and mystic Jalal ad-Din Muhammad ar-Rumi; these writings express the longing of the soul for union with the divine.
Jalāl ad-Dīn Muhammad Rūmī - also known as Jalāl ad-Dīn Muhammad Balkhī, Mevlânâ/Mawlānā (مولانا, "our master"), Mevlevî/Mawlawī (مولوی, "my master") and more popularly simply as Rumi - was a 13th-century Persian poet, jurist, Islamic scholar, theologian and Sufi mystic who lived in Konya, a city of Ottoman Empire (Today's Turkey). His poems have been widely translated into many of the world's languages, and he has been described as the most popular poet and the best-selling poet in the United States.
His poetry has influenced Persian literature, but also Turkish, Ottoman Turkish, Azerbaijani, Punjabi, Hindi, and Urdu, as well as the literature of some other Turkic, Iranian, and Indo-Aryan languages including Chagatai, Pashto, and Bengali.
Due to quarrels between different dynasties in Khorāṣān, opposition to the Khwarizmid Shahs who were considered devious by his father, Bahā ud-Dīn Wālad or fear of the impending Mongol cataclysm, his father decided to migrate westwards, eventually settling in the Anatolian city Konya, where he lived most of his life, composed one of the crowning glories of Persian literature, and profoundly affected the culture of the area.
When his father died, Rumi, aged 25, inherited his position as the head of an Islamic school. One of Baha' ud-Din's students, Sayyed Burhan ud-Din Muhaqqiq Termazi, continued to train Rumi in the Shariah as well as the Tariqa, especially that of Rumi's father. For nine years, Rumi practised Sufism as a disciple of Burhan ud-Din until the latter died in 1240 or 1241. Rumi's public life then began: he became an Islamic Jurist, issuing fatwas and giving sermons in the mosques of Konya. He also served as a Molvi (Islamic teacher) and taught his adherents in the madrassa. During this period, Rumi also travelled to Damascus and is said to have spent four years there.
It was his meeting with the dervish Shams-e Tabrizi on 15 November 1244 that completely changed his life. From an accomplished teacher and jurist, Rumi was transformed into an ascetic.
On the night of 5 December 1248, as Rumi and Shams were talking, Shams was called to the back door. He went out, never to be seen again. Rumi's love for, and his bereavement at the death of, Shams found their expression in an outpouring of lyric poems, Divan-e Shams-e Tabrizi. He himself went out searching for Shams and journeyed again to Damascus.
Rumi found another companion in Salaḥ ud-Din-e Zarkub, a goldsmith. After Salah ud-Din's death, Rumi's scribe and favourite student, Hussam-e Chalabi, assumed the role of Rumi's companion. Hussam implored Rumi to write more. Rumi spent the next 12 years of his life in Anatolia dictating the six volumes of this masterwork, the Masnavi, to Hussam.
In December 1273, Rumi fell ill and died on the 17th of December in Konya.
Jalāl ad-Dīn Muhammad Rūmī - also known as Jalāl ad-Dīn Muhammad Balkhī, Mevlânâ/Mawlānā (مولانا, "our master"), Mevlevî/Mawlawī (مولوی, "my master") and more popularly simply as Rumi - was a 13th-century Persian poet, jurist, Islamic scholar, theologian and Sufi mystic who lived in Konya, a city of Ottoman Empire (Today's Turkey). His poems have been widely translated into many of the world's languages, and he has been described as the most popular poet and the best-selling poet in the United States.
His poetry has influenced Persian literature, but also Turkish, Ottoman Turkish, Azerbaijani, Punjabi, Hindi, and Urdu, as well as the literature of some other Turkic, Iranian, and Indo-Aryan languages including Chagatai, Pashto, and Bengali.
Due to quarrels between different dynasties in Khorāṣān, opposition to the Khwarizmid Shahs who were considered devious by his father, Bahā ud-Dīn Wālad or fear of the impending Mongol cataclysm, his father decided to migrate westwards, eventually settling in the Anatolian city Konya, where he lived most of his life, composed one of the crowning glories of Persian literature, and profoundly affected the culture of the area.
When his father died, Rumi, aged 25, inherited his position as the head of an Islamic school. One of Baha' ud-Din's students, Sayyed Burhan ud-Din Muhaqqiq Termazi, continued to train Rumi in the Shariah as well as the Tariqa, especially that of Rumi's father. For nine years, Rumi practised Sufism as a disciple of Burhan ud-Din until the latter died in 1240 or 1241. Rumi's public life then began: he became an Islamic Jurist, issuing fatwas and giving sermons in the mosques of Konya. He also served as a Molvi (Islamic teacher) and taught his adherents in the madrassa. During this period, Rumi also travelled to Damascus and is said to have spent four years there.
It was his meeting with the dervish Shams-e Tabrizi on 15 November 1244 that completely changed his life. From an accomplished teacher and jurist, Rumi was transformed into an ascetic.
On the night of 5 December 1248, as Rumi and Shams were talking, Shams was called to the back door. He went out, never to be seen again. Rumi's love for, and his bereavement at the death of, Shams found their expression in an outpouring of lyric poems, Divan-e Shams-e Tabrizi. He himself went out searching for Shams and journeyed again to Damascus.
Rumi found another companion in Salaḥ ud-Din-e Zarkub, a goldsmith. After Salah ud-Din's death, Rumi's scribe and favourite student, Hussam-e Chalabi, assumed the role of Rumi's companion. Hussam implored Rumi to write more. Rumi spent the next 12 years of his life in Anatolia dictating the six volumes of this masterwork, the Masnavi, to Hussam.
In December 1273, Rumi fell ill and died on the 17th of December in Konya.
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Displaying 1 - 30 of 105 reviews
May 6, 2015
يعتبر أول ما قرأت من كتابات جلال الدين الرومي
اعجبني جداً تشبيهاته والتي وقفت عند بعضها كثيراً افكر في معناها وكيف استطاع صياغتها
استمتعت جداً بالتعرف علي هذا الشاعر الفارسي وعلي قصائده
وتمنيت لو اني استطيع قراءة لغة الشاعر الأصلية لأقرأ كتاباته
والتي ستكون أجمل من الترجمة بالتأكيد
ولكن هذا العمل أضاف الكثير
واعتقد أني سأعيد قراءته مرة اخري يوماً ما :)
اعجبني جداً تشبيهاته والتي وقفت عند بعضها كثيراً افكر في معناها وكيف استطاع صياغتها
استمتعت جداً بالتعرف علي هذا الشاعر الفارسي وعلي قصائده
وتمنيت لو اني استطيع قراءة لغة الشاعر الأصلية لأقرأ كتاباته
والتي ستكون أجمل من الترجمة بالتأكيد
ولكن هذا العمل أضاف الكثير
واعتقد أني سأعيد قراءته مرة اخري يوماً ما :)
Read
March 6, 2014حين تسطع الحقيقة تحبس الكلمات و لا شيء يقال فأنصتوا الآن لصوت داخل قلوبكم ... وداعاً
أنت لست وحيداً فأنت السماء و أنت البحر العميق
اما امام الله و باختصار فإن نهياتنا هي أسماؤنا الحقيقة .
أنت لست وحيداً فأنت السماء و أنت البحر العميق
اما امام الله و باختصار فإن نهياتنا هي أسماؤنا الحقيقة .
October 31, 2017
أعتقد أن الترجمة لم تكن في المستوى المأمول..
* ليس مما خلقه الله في الأرض و السماء ما هو أكثر خفاء من روح الإنسان
كشف تعالى أسرار جميع الأشياء إلا أنه أغلق على الروح.. (( إنها من عند ربي )) .
منذ أن نظرت عين الشاهد المهيبة الروح لم تعد خافية عليه إن اسم الله هو العدل و إليه يعود الشاهد
الشاهد المنصف هو عين المحبوب
ما ينشده الله في العالمين هو القلب النقي
و تظل عين الملك المحدّقة مركّزة على ما هو أثير
إن غموض محبته لمن هو أثير لديه كان أصل الحجب التي صنعها
لذا خاطب الله تعالى النبي ليلة أن عرج إلى السماء بقوله " لو لم يكن من أجلك ما خلقت السماوات " .
* ليس مما خلقه الله في الأرض و السماء ما هو أكثر خفاء من روح الإنسان
كشف تعالى أسرار جميع الأشياء إلا أنه أغلق على الروح.. (( إنها من عند ربي )) .
منذ أن نظرت عين الشاهد المهيبة الروح لم تعد خافية عليه إن اسم الله هو العدل و إليه يعود الشاهد
الشاهد المنصف هو عين المحبوب
ما ينشده الله في العالمين هو القلب النقي
و تظل عين الملك المحدّقة مركّزة على ما هو أثير
إن غموض محبته لمن هو أثير لديه كان أصل الحجب التي صنعها
لذا خاطب الله تعالى النبي ليلة أن عرج إلى السماء بقوله " لو لم يكن من أجلك ما خلقت السماوات " .
November 24, 2025
I LOVE U RUMI!!!!!!!!!!!!!!!!!!! 😭
August 10, 2018
I've loved individual quotes from Rumi so I picked up this book with some anticipation. While reading it, I was torn between "Wow!" moments, and "what was that all about?" moments. There is richness, depth of meaning and beauty of language in abundance, but it doesn't yield up its treasures easily. This is not a book to skim through, it needs to be dipped into and savoured; read and re-read possibly many times, in order to get the most from it. What I've gained so far makes me want more, however.
August 15, 2023
never thought I'd enjoy a poem about a woman who dies from fucking a donkey, but here we are...
in all seriousness though, this had some of the most beautiful poetry I've ever read.
in all seriousness though, this had some of the most beautiful poetry I've ever read.
September 2, 2020
300 pages of beauty. As I inhaled these, I became more aware of everything around me, inside me.
"Borrow the beloved eyes.
Look through them and you'll see
The beloved's face
everywhere. No tiredness, no jaded boredom.
"I shall be your eye and your hand and your loving".
Let that happen, and things
you have hated will become helpers
The soul sometimes leaves the body, then returns.
When someone doesn't believe that,
you walk back into my house
Like this.
I saw you and became empty.
This emptiness, more beautiful
than existence,
it obliterates existence, and yet when it comes,
existence thrives and creates more existence!
"Borrow the beloved eyes.
Look through them and you'll see
The beloved's face
everywhere. No tiredness, no jaded boredom.
"I shall be your eye and your hand and your loving".
Let that happen, and things
you have hated will become helpers
The soul sometimes leaves the body, then returns.
When someone doesn't believe that,
you walk back into my house
Like this.
I saw you and became empty.
This emptiness, more beautiful
than existence,
it obliterates existence, and yet when it comes,
existence thrives and creates more existence!
April 8, 2013
جلال الدين الرومي من شعراء المتصوفة العظام، والشعر الصوفي غني عن التعريف. وشخصيا أحب الشعر الصوفي،وأجد به ميزة أعجز عن وصفها.
هذه القصائد المختارة مترجمة من الإنجليزية للعربية، وكلنا يعرف مدى صعوبة ترجمة الشعر من لغة لأخرى أياً كانت. تبقى مسألة ترجمة النصوص الشعرية من لغة لأخرى مثيرة للجدل في الأوساط الأدبية والشعرية ولأسباب عدة.
لم ترق لي القصائد المختارة كثيرا، لم أشعر بروح القصيدة وهي تلامسني.لا أعرف أين الخلل بالضبط؟ ولكن لجلال الدين الرومي قصائد أجمل وأبلغ في المعنى من القصائد المنتقاه بكثير.
ولكن يشكر المترجم على جهوده.
هذه القصائد المختارة مترجمة من الإنجليزية للعربية، وكلنا يعرف مدى صعوبة ترجمة الشعر من لغة لأخرى أياً كانت. تبقى مسألة ترجمة النصوص الشعرية من لغة لأخرى مثيرة للجدل في الأوساط الأدبية والشعرية ولأسباب عدة.
لم ترق لي القصائد المختارة كثيرا، لم أشعر بروح القصيدة وهي تلامسني.لا أعرف أين الخلل بالضبط؟ ولكن لجلال الدين الرومي قصائد أجمل وأبلغ في المعنى من القصائد المنتقاه بكثير.
ولكن يشكر المترجم على جهوده.
April 5, 2013
مشكله الكتاب انه مترجم لترجمه انجليزيه وعلشان كده المعنى تاه ..لم استمتع بالرومى الا بترجمات الدسوقى شتا وحسين شفيق ... مقدمه المترجم فيها خلط بين شمس الدين التبريزى ومحى الدين ابن عربى وكمان فى خطا فى كتابه ايه قرانيه ...
July 29, 2013
شعر مولانا عميق و مليء بالمعاني الروحية السامية، لكن المترجم لم يوفق جدا في عمله..فضلا عن خلطه بين شمس التبريزي و مولانا محي الدين ابن عربي
March 15, 2022
This is the coolest poetry I've ever read!! I enjoyed it a lot and I feel really inspired by Rumi's outlook on life. His metaphors are extremely powerful and the translation is done in a very free-flowing way which makes each piece easy and joyful to read. The imagery used, especially in relation to the soul, reed-flutes and Shams, and even in relation to religion which is something that I am not personally knowledgeable on or involved in, is consistently thought-provoking and the underlying philosophy behind the poetry is ever-applicable even in the modern world. I would highly reccomend Rumi's poetry to anyone and I'm excited to try the recipes included at the back of the book.
January 27, 2022
>:( Coleman Barks go to jail challenge
September 7, 2018
Selected Poems of Rūmī (2011) by Jalāl’l-Dīn Rūmī is a collection of poems originally researched, collected and translated from Persian by Professor Reynold A. Nicholson, who died before the book’s publication in 1950 under the title Rūmī: Poet and Mystic (1207-1273).
The most recent publication in 2011 includes memorable poems, such as “Remembered Music,” “The Grief of the Dead,” “The Unregenerate,” “The Love of Woman,” “The Truth within Us,” “Asleep to the World,” “The Man who Looked Back on his way to Hell,” “The Beauty of Death,” “The Evil in Ourselves,” “Beware of Hurting the Saint,” “Forms Vitae,” “The One True Light,” “The Shepherd’s Prayer,” and “The Progress of Man.”
As an Iranian poet and mystic who often cites or references the Qur’ān (Koran), Rūmī often focuses on an idyllic transformation towards peace and love: “Oh, music is the meat of all who love, / Music uplifts the soul to realms above. / The ashes glow, the latent fires increase: / We listen and are fed with joy and peace” (p 3).
Rūmī also portrays God as the One Ultimate Being over all religions founded by ignorant humans who appeared to be searching blindly in the dark for answers and truths they failed to understand unless they can reach a kind of enlightenment often described as becoming the “Perfect Man” who is one with God (sometimes called “Love”), who calls out: “Feel with me, with me be one” (p 2).
The process and journey of the transformations within a human being Rūmī often focuses on in his poetry can be best described in his poem “The Progress of Man”:
“First he appeared in the realm inanimate;
Thence came into the world of plants and lived…
Again the wise Creator whom thou knowest
Uplifted him from animality
To Man’s estate; and so from realm to realm
Advancing, he became intelligent…
So this world
Seems lasting, though ’tis but the sleeper’s dream;
Who, when the appointed Day shall dawn, escapes
From dark imaginings that haunted him,
And turns with laughter on his phantom griefs
When he beholds his everlasting home” (pgs 88-89).
In the Introduction (based on Professor Nicholson’s notes), the “Perfect Man” is explained thus: “The Divine Mind, which rules and animates the cosmos as an Indwelling Rational Principle (Logos), displays itself completely in the Perfect Man… Whether prophet or saint, the Perfect Man has realized his Oneness with God: he is the authentic image and manifestation of God and therefore the final cause of creation, since only through him does God become fully conscious of Himself” (p xvi).
To achieve the enlightened state Rūmī often uses his poetry to preach (which is not a recommendation for contemporary writers of poetry, albeit many writers of this modern era remain ignorant to how political bias in their poetry, non-fiction and fiction does in fact resemble and sound like “preaching”):
“O Reader, how many an evil that you see in others is but your own nature reflected in them!
In them appears all that you are—your hypocrisy, iniquity, and insolence.
You do not see clearly the evil in yourself, else you would hate yourself with all your soul.
Like the Lion who sprang at his image in the water, you are only hurting yourself, O foolish man.
When you reach the bottom of the well of your own nature, then you will know that the wickedness is in you” (p 27).
Remember this, O Reader, the next time you attack someone and call them bad names (like “idiot,” “moonbat,” “racist,” “fag,” “bigot,” “slut,” “snowflake,” or “libtard;” in all truth, name-calling is for children; insulting people with cruel, verbal attacks is not for educated, responsible adults.) Rūmī reminds us: “Love and tenderness are human qualities, anger and lust are animal qualities” (p 9).
Despite preaching in his poetry, Rūmī seeks the experimental rather than promoting quarrels among the various religions, although he does heavily base his beliefs on Islam, including Sūfī pantheism and monism:
“Ascend from materiality into the world of spirits, hearken to the loud voice of the universe” (p 52).
“The soul says to her base earthly parts, ‘My exile is more bitter than yours: I am celestial’” (p 54).
“The number of locks upon a treasure are the proof of its high value.
The long windings of the way, its mountain-passes, and the brigands infesting it, announce the greatness of the traveller’s goal…
The blind religious are in a dilemma, for the champions on either side stand firm: each party is delighted with its own path.
Love alone can end their quarrel, Love alone comes to the rescue when you cry for help against their arguments.
Eloquence is dumbfounded by Love: it dare not engage in altercation” (p 81).
Rūmī does force the reader to look deeply within and without, to contemplate on the Self and the Universe, and whether what is seen is beautiful or ugly, Rūmī has an answer for this as well:
“The power of the artist is shown by his ability to make both the ugly and the beautiful.
If I develop this topic, so that question and answer become lengthy,
The savour of Love’s mystery will go from me, the fair form of Piety will be disfigured” (p 68).
The most recent publication in 2011 includes memorable poems, such as “Remembered Music,” “The Grief of the Dead,” “The Unregenerate,” “The Love of Woman,” “The Truth within Us,” “Asleep to the World,” “The Man who Looked Back on his way to Hell,” “The Beauty of Death,” “The Evil in Ourselves,” “Beware of Hurting the Saint,” “Forms Vitae,” “The One True Light,” “The Shepherd’s Prayer,” and “The Progress of Man.”
As an Iranian poet and mystic who often cites or references the Qur’ān (Koran), Rūmī often focuses on an idyllic transformation towards peace and love: “Oh, music is the meat of all who love, / Music uplifts the soul to realms above. / The ashes glow, the latent fires increase: / We listen and are fed with joy and peace” (p 3).
Rūmī also portrays God as the One Ultimate Being over all religions founded by ignorant humans who appeared to be searching blindly in the dark for answers and truths they failed to understand unless they can reach a kind of enlightenment often described as becoming the “Perfect Man” who is one with God (sometimes called “Love”), who calls out: “Feel with me, with me be one” (p 2).
The process and journey of the transformations within a human being Rūmī often focuses on in his poetry can be best described in his poem “The Progress of Man”:
“First he appeared in the realm inanimate;
Thence came into the world of plants and lived…
Again the wise Creator whom thou knowest
Uplifted him from animality
To Man’s estate; and so from realm to realm
Advancing, he became intelligent…
So this world
Seems lasting, though ’tis but the sleeper’s dream;
Who, when the appointed Day shall dawn, escapes
From dark imaginings that haunted him,
And turns with laughter on his phantom griefs
When he beholds his everlasting home” (pgs 88-89).
In the Introduction (based on Professor Nicholson’s notes), the “Perfect Man” is explained thus: “The Divine Mind, which rules and animates the cosmos as an Indwelling Rational Principle (Logos), displays itself completely in the Perfect Man… Whether prophet or saint, the Perfect Man has realized his Oneness with God: he is the authentic image and manifestation of God and therefore the final cause of creation, since only through him does God become fully conscious of Himself” (p xvi).
To achieve the enlightened state Rūmī often uses his poetry to preach (which is not a recommendation for contemporary writers of poetry, albeit many writers of this modern era remain ignorant to how political bias in their poetry, non-fiction and fiction does in fact resemble and sound like “preaching”):
“O Reader, how many an evil that you see in others is but your own nature reflected in them!
In them appears all that you are—your hypocrisy, iniquity, and insolence.
You do not see clearly the evil in yourself, else you would hate yourself with all your soul.
Like the Lion who sprang at his image in the water, you are only hurting yourself, O foolish man.
When you reach the bottom of the well of your own nature, then you will know that the wickedness is in you” (p 27).
Remember this, O Reader, the next time you attack someone and call them bad names (like “idiot,” “moonbat,” “racist,” “fag,” “bigot,” “slut,” “snowflake,” or “libtard;” in all truth, name-calling is for children; insulting people with cruel, verbal attacks is not for educated, responsible adults.) Rūmī reminds us: “Love and tenderness are human qualities, anger and lust are animal qualities” (p 9).
Despite preaching in his poetry, Rūmī seeks the experimental rather than promoting quarrels among the various religions, although he does heavily base his beliefs on Islam, including Sūfī pantheism and monism:
“Ascend from materiality into the world of spirits, hearken to the loud voice of the universe” (p 52).
“The soul says to her base earthly parts, ‘My exile is more bitter than yours: I am celestial’” (p 54).
“The number of locks upon a treasure are the proof of its high value.
The long windings of the way, its mountain-passes, and the brigands infesting it, announce the greatness of the traveller’s goal…
The blind religious are in a dilemma, for the champions on either side stand firm: each party is delighted with its own path.
Love alone can end their quarrel, Love alone comes to the rescue when you cry for help against their arguments.
Eloquence is dumbfounded by Love: it dare not engage in altercation” (p 81).
Rūmī does force the reader to look deeply within and without, to contemplate on the Self and the Universe, and whether what is seen is beautiful or ugly, Rūmī has an answer for this as well:
“The power of the artist is shown by his ability to make both the ugly and the beautiful.
If I develop this topic, so that question and answer become lengthy,
The savour of Love’s mystery will go from me, the fair form of Piety will be disfigured” (p 68).
April 11, 2013
الكتاب عباره عن قصائد مترجمه لمحمد محمد بهاء الدين و هو معروف بجلال الدين الرومى و هو اديب و فقيه و صوفى و لقب بالرومى لقضاءه معظم حياته فى الروم. الكاتب تعتبر حياته فيها كثير من الغموض
مقدمه علاء الدين السباعي طويله شويه بس هى ضروريه علشان توضح حاجات عن الكاتب و قصائده
قرأت الكتاب ده بسبب حب استطلاعى عن الصوفيه و الشعر الصوفى و عجبتني قصائد و قصائد لم تعجبني و فيه شويه قصائد لم افهمها بس مش كتير.
الكتاب فيه 398 قصيدة مترجمه.
الكتاب فى المجمل لم يكن على مستوى تطلعاتى
مقدمه علاء الدين السباعي طويله شويه بس هى ضروريه علشان توضح حاجات عن الكاتب و قصائده
قرأت الكتاب ده بسبب حب استطلاعى عن الصوفيه و الشعر الصوفى و عجبتني قصائد و قصائد لم تعجبني و فيه شويه قصائد لم افهمها بس مش كتير.
الكتاب فيه 398 قصيدة مترجمه.
الكتاب فى المجمل لم يكن على مستوى تطلعاتى
July 24, 2016
This is not the Rumi I know from reading the Coleman Barks translations. This one is more theocratic and dogmatic, albeit just as mystical. I'm glad I didn't start reading Rumi in this dated translation--clotted with footnotes. I probably would not have read further. I do not recommend this translation.
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July 1, 2017I'm going to avoid rating this one. I love Rumi, but this was not my favorite edition of his works, as 100% of the poems in this one were strongly focused on religion, which is not something I personally enjoy. If you're looking for Rumi's works on love and friendship, this is not the book for you. I wasn't the right reader for this specific collection, hence my lack of rating.
April 21, 2013
الترجمة سيئة افقدت الكتاب الكثير من جماله كان من الممكن ان يكون أروع بكثير
August 9, 2013
تقيل وصعب بعض الشئ الفاظه قويه
لكنه مريح وملهم جدا :)
لكنه مريح وملهم جدا :)
April 27, 2022
اني اتردد في مداري،مابين،أكتمال و نقصان،
وانك تام الحسن كوكب الزهرة في اجلال
كالقمر والارض قدر ان لا يلتقيان،
لعل في سماء اخري متصلان،
لا ينفع العزم مع تصاريف الزمان
وانك تام الحسن كوكب الزهرة في اجلال
كالقمر والارض قدر ان لا يلتقيان،
لعل في سماء اخري متصلان،
لا ينفع العزم مع تصاريف الزمان
October 23, 2017
قصائد جميلة رائعة و تنشد لها الروح و يتجاوب لها العقل الهادىء ,, صحيح ان الخطاب الصوفي يتضمن مضامين غائمة في معظم طرحه لمن لا يعرف الفكر الصوفي و لكن بلاشك فانه يخاطب الانسان في بعض عقله و كثير من وجدانه و بالتالي فلابد من التعاطي معه بمعرفة او بشعور ,,
قصائد الرومي و بالذات التي ترجمها او ذكرها جامع و مختار هذه القصائد كانت مميزة و برغم قلة جملها و لكن قد يكون لقصر الجمل ايجابية ايصال المفهوم و الحكم و التعاليم التي يريد ان يوصلها الرومي ,,
اعجبتني كثيرا من هذه القصائد و اخترت الكثير منها في اقتباساتها للكتاب .
قصائد الرومي و بالذات التي ترجمها او ذكرها جامع و مختار هذه القصائد كانت مميزة و برغم قلة جملها و لكن قد يكون لقصر الجمل ايجابية ايصال المفهوم و الحكم و التعاليم التي يريد ان يوصلها الرومي ,,
اعجبتني كثيرا من هذه القصائد و اخترت الكثير منها في اقتباساتها للكتاب .
September 3, 2022
So so beautiful. One to revisit. Although demolished my book in Croatia :’)
January 22, 2025
some lovely lovely poetry!
November 12, 2024
banger
June 21, 2021
So delicate and precise. Rumi takes everyday life and uses emotions as paints to create "unusual". Wonderful and strong. Should be read again and again
April 24, 2013
أغلب القصائد في مضمونها -ولفظها أحياناً- في منتهى الروعة والروحانية والجمال، بعضها بيبالغ شوية كعادة المتصوفة، وبعضها عادي بشكل غريب!
المشكلة الأساسية إن الترجمة سيئة بشكل غريب، حرفية جداً ومصطلحاتها غريبة، والمترجم مترجم الآيات القرآنية من النصّ الإنجليزي رأساً مش جايبها من المصحف، ما يؤدي لأخطاء قاتلة في السياق والنص لا يمكن التجاوز عنها..
بشكل عام انبسطت يعني.
المشكلة الأساسية إن الترجمة سيئة بشكل غريب، حرفية جداً ومصطلحاتها غريبة، والمترجم مترجم الآيات القرآنية من النصّ الإنجليزي رأساً مش جايبها من المصحف، ما يؤدي لأخطاء قاتلة في السياق والنص لا يمكن التجاوز عنها..
بشكل عام انبسطت يعني.
June 8, 2019
I love Rumi. He is my favourite poet and with reason. He touches your heart, he makes you think, he makes you feel and cry out from laughter and pain, joy and suprise. He is amazing, thought stimulation and baffling all at the same time. Read it and enjoy.
October 1, 2013
فرحت عندما قرأت عنوان هذا الكتاب ، وشعرت بأني موعودة بوجبة غنية بالجمال
لكن الترجمة أضاعت فرحتي .
لكن الترجمة أضاعت فرحتي .
September 13, 2014
This is a book where u will definitely reread it! I just adore Rumi's words!
August 23, 2015
Although poetry cannot be read cover-to-cover. Nor should it be. And neither can it be discussed in terms of the comforting over-simplifcations provided by "ratings".
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