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Sept. 10 2008
Tuesday, November 4, 2008

Beacon… Our
Voice to the
World
By: Badr Al-Jahwary

Beacon is a new name to be added to the never-ending journey

of Omani culture. Enriching the Arabic language and Omani
culture has always been the preoccupation of Omani writers
and translators. World literatures have been translated into
Arabic, thus introducing new concepts and genres that have
been adopted, embellished and re-produced in an Arabic form.
However, it is time for us to stop playing the role of the recipient
and take on the role of the sender. It is time for us to translate
our own literature into other languages in order to introduce it
to non-Arabic readers.

The Omani Society for Writers and Literati has been aware of
the issue and proved this in their very first issue of the “Noon”
(the official publication of the Society). One text was translated
into English and presented side-by-side with the Arabic original
– a trend that continued in the following issues of the “Noon”.

The original plan for Beacon was to publish an English language

version of the “Noon”. However, as we started collecting
materials for translation we realised that we should not limit
ourselves to the texts from the “Noon” but broaden our scope
to incorporate a wider diversity of texts. Indeed some texts
included were originally published in the “Noon” but others
will be printed here for the first time. As a matter of fact, one
page will be designated for original English language literature.
In this regard we welcome all writings in English in various
genres. Our principal concern remains life in our region, and
the individuals who people it: Their experiences, thoughts and
desires.

At our e-mail [email protected] we are more than

happy to receive your contributions and suggestions on how to
improve the status of the magazine.

Let this new magazine be a beacon that guides readers to the

haven of Omani literary tradition, allowing our voices to be
heard through the work of literary individuals.

Writers Society:
2 The Vision and the Mission Painting by : Abdullah Al-Hajri

Dialogue with One’s Self:

4 An Introduction to Criticism & Reformation

6 The Madness Pretender

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2 Tuesday, November 4, 2008

The Writers Society:

The Vision and the Mission

By: Ahmed Al-Falahi
Translated by: Dalal Al-Attabi

For a long time, Omani followers of the disciplines of determination. Cultural Club and then at the Literary Forum and finally
literature, poetry and prose, have been dreaming of an at the Journalism Club. They tried to take advantage of the
institution similar to those in other Arab countries. They Although progress has been slow, we should support the power granted by the governmental officials who were
strive to belong to such an organization. It would enable Society as it promotes Omani literature on the international interested in supporting all aspects of the society.
them to communicate professionally with their peers stage.
as well as providing a door to the international literary Eventually, these collaborative efforts and endeavors
stage. In the 1950s or even before that, professional writers in succeeded. The Omani Society for Writers and Literati
Oman like Abdullah Al-Taa’i, Hilal bin Badr, Mohammed was announced in accordance with the laws regulating
This dream has always been there. It sometimes faded and Ameen Abdullah, Mahmood Al-Khusaibi and others were all professional and profitable societies. The day of
disappeared only then to reappear shining again. Months dreaming of having an institution to which all writers announcement was a very special day for all Omani
and years have passed and still the dream remains. With could belong just as in Cairo, Damascus, Beirut, Baghdad writers, as their dream finally became reality.
an overwhelming desire to make it true, this dream lives and all other Arab capitals. They believed Oman is a
on, arousing emotions. country with a literary tradition. A lot of earlier Omani There are many people to whom we would like to express
writers, such as Abu Muslim Al-Bahlani, Abu Salam Al- our appreciation and gratitude. They played significant
However, this dream was associated with hard work. Kindi, Suleiman Al-Lamki and some other fellows of the roles in the formation of the temporary administration
There are dreams that do come to fruition and others same generation also longed for such an institution. In the of the Society. The formal announcement was made two
that remain unfulfilled. The dream of an Omani writers’ 1960s, the dream moved to Abdullah Al-Khalili, Ahmed years later. We would like to mention all their names
institution kept facing obstacles. Just as we felt we were Abdullah Al-Harthi, Suleiman Al-Salmi and Suleiman and thank them publicly for the great efforts they made.
making progress, something new appeared preventing it Al-Kharousi. Then, it moved to Hilal Al-Siyabi and Saud Unfortunately, it would take too long and we might forget
from becoming reality. Al-Modhaffer as well as others who were interested in to mention everyone. However, most are well known and
writing. In the1980s, the dream shifted to Hilal Al-Aamri, familiar to our writers and interested people. We would
Nevertheless, the dream continued to exist. We were Said Al-Saqalawi, Sadek Abdawani and their fellows, and like to thank the board of Temporary Administration for
determined to achieve success. New generations then to Saif Al-Rahbi, Zahir Al-Ghafri, Samaa’ Issa and their brilliant achievements. They have spent considerable
followed the dream of their ancestors, each making some their colleagues followed in their footsteps. The dream time, money and effort in this regard. They will continue
progress. Eventually, the first step was achieved. The tempted Abdulkarim Jawad, Mubarak Al-Aamri, Talib Al- to support us until the first elected administration gets
most significant thing for members to focus on was not Maa’mari and then continued with Mohammed bin Saif control of the Society at the beginning of next year as per
to loose self-confidence or let anything undermine their Al-Rahbi, Hilal Al-Hajri, Aasim Al-Saidi, Mohammed the law of the society. Two names cannot be omitted as
Al-Mahrouqi and Mohsin Al-Kindi. New generations of they represent an inspiring example that reflects the soul
their colleagues and students joined them in their non-stop of this administration; these are Nasser Al-Badri and Said
Printed &
Published by:
journey which grew and continued to generate and renew Al-Hashmi.
an endless creativity.
As well as the administration, there are other people to
I remember in the 1970s, we tried to establish a club or whom we should express our gratitude and appreciation.
Editor-in-Chief: Essa bin Mohammed Al Zedjali a gathering for writers. We were a small group of young These are the members of the Society, high governmental
CEO: Ahmed Essa Al Zedjali people supported by great literature masters in Oman. officials and citizens who are unified by the love and
However, this initiative didn’t work out. We tried again concern they have towards the Writers Society. We
in support of in early 1980. A high-ranking official promised to help us. sincerely thank you for your great efforts.
THE OMANI SOCIETY FOR WRITERS & LITERATI He asked us for an application signed by twenty literati’s,
and a list of the most significant goals of that gathering. Today, as the Society has been announced and become
We prepared the list. Thankfully, the Kuwaiti Writers and a real entity in the country, it has a lot to do. It needs
Editing Team
Bahrain Writers Group helped us. We used their materials, to prove itself and achieve its goals. Its members should
Bader Al Jahwary which we felt were suitable for our situation. We made cooperate with each other and forget about self-ambitions
Nasser Al Badri some major amendments and additions with more than and narrow visions. They should first support the Society
Thomas Roche thirty people signing the application, The most prominent financially and spiritually by paying fees and supplying
being Oman’s greatest poet, Sheikh Abdullah Al-Khalili, it with all the requirements for a solid foundation. The
Design by John Lopez Sheikh Hilal Al-Siyabi, Abdullah bin Sakher Al-Aamri, Society is a newborn institution and therefore needs to be
and Mahmood Al-Khusaibi and others. Two or three firmly structured from the very beginning. We attribute
years later, we made another attempt. This time we were great expectations and trust to the new and published
Special Thanks to: given a promise; we thought we had finally succeeded. I writers. Hopefully they will make every effort to develop
• Department of Public Relations & announced publicly our success at the Alghadeer poetry the Society and consolidate its beginnings. As a result of
Information night, held by Alghadeer magazine in 1983. The event which they will be able to reach their goals and activate
was under the patronage of His Excellency the Minister the Society locally and internationally.
• Society for Fine Arts
for Education. Many Omani writers, poets and some
• Photography Society governmental officials were present. After that, many We invite all writers from Buraimi, Dhofar, Musandam,
sessions and meetings were held at the Family Society, Ibra, Muscat, Nizwa, Sohar, Samail, Sur, Ibri, and every
Sultan Qaboos University a hall for the Directorate of Curricula and College of single village and city in the Sultanate to join the Society
Technology. They were attended by some famous writers and develop it for a brighter and more successful future.
such as the deceased Abdullah bin Sakher Al-Aamri, the The more writers who give to the Society and enrich it
Sponsored by: deceased Ali bin Muhsin Al Hafeed, Mohammed Al- with their writings, the more beneficial it will be for all
Masrori and Dr. Mohammed Al-Dahab who attended the concerned. Omani writer’s presence will at last be felt
meeting. After the Law of Associations was promulgated, beyond the circles of the literati and our voices will be
the writers decided to meet again. They first met at the heard far and wide.

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 Tuesday, November 4, 2008
3
The Longing Fish
By: Mahmoud Al-Rahbi
Translated by: Umaima Al-Harthi

Photograph by: Fatma Al Wahaibi

I was a little girl who swam fully clothed everyday. This earned me the title of the fish. But
that was when we lived by the sea, before the fishermen deserted the shores which were
then filled with multi-story hotels and expensive villas. My father moved to a village far
away from the sea, yet the nickname stuck. I don’t know how, but everyone started calling
me the fish just a few days after we arrived at the new village. When my mother passed away, my father’s grief knew no boundaries. Our eyes didn’t
meet. He turned his face when he talked to me and a mysterious look which never left him
With the government’s compensation money, my father bought a small farm. Fortunately, appeared in his eyes. I felt the sorrow that engulfed him. His only daughter was an old
local people helped him to build a small house. He then arranged for me and my mother maid and he was living alone with her.
to follow him to the village. We stayed awake in the huge bus, which contained our old
things, as we traveled, moving our lives and memories to a new place. We took it all with Suddenly, the one thing that I never expected became a reality. Several months passed with
us. I was left with only a memory of the sea. I was very unhappy. My pain was very severe, no rain in the village. The water in the falaj drained away, drying up completely before it
my silence too. It was like carrying a bundle of worries upon my head while my mouth reached us. At that moment, I
was stitched shut with thick threads. felt that my end was coming;
that I had nothing else to do
When we arrived, I saw the falaj dividing the village. I immediately threw myself in fully
clothed, and swam with its current. As I swam in its water, new memories rushed into my
in life; the tide on which
had traveled ebbed away I don’t really remember I

mind. stranding me on a desolate

shore. My soul was the way I died. All I
I always swam alone, even after I had grown up and my breasts had grown with me. My overwhelmed with darkness
parents tried to convince that me that I was too old to be swimming in the falaj. But every and I felt like a widow bidding remember is that I was
time I thought of leaving the water for good, I became sick - covered in a rash of goose farewell to her soul mate.
bumps. bending over my loom
My father, who observed
My father was not the angry type. I felt that he was lost since he left the sea and his fishing. my state from a distance, under the moonlight
His everyday life was limited to his house, the mosque and the Majlis where people used surprised me one day with a
to gather. There, they talked and whispered. There, tattling, rumors and sharp stares flew
dangerously through the air. He felt like an outsider in a strange place. One day, he told
bag full of colored threads. when I heard the sound
Our eyes met that day for
me that people were talking about me and my lonely swimming in the falaj. He ordered
me to stop going out: “Take your mother with you, and go out only at night”. Sorrow
the first time in ages while of a rock heaving behind
he asked me to make dolls
whipped my soul, and I refused to listen to him. He seemed very strict as he stared at me.
He pleaded with my mother for help with his unruly daughter.
to drive away our sorrow me.
and grief. That was our last
conversation as my father
That night I got a fever but I kept silent. My mother, who felt my suffering, stroked my passed away just a few days
head until I finally was able to sleep. It was then that I decided to steal from our house later. Since then, our house
into the night, freeing myself of my rags so that I could swim naked like a fish under the has been filled with dolls.
moonlight. I wasn’t scared, for I was sure my mother’s eyes lightened the surrounding
gloom. On Eid mornings I used to carry my dolls on a plate upon my head. This gave me over
whelming joy. I distributed all of the dolls that I had made. After that no one used my
When I grew old, no one proposed to me, as we were still considered strangers in that nickname. Children could not wait for Eid to get my dolls. They came to my house in
village. People started calling me the spinster fish. My helpless parents watched my future giggling expectant throngs every day.
disappear down the falaj. I told them: “Don’t worry about it. I made my decision and fell
in love with water along time ago”. One morning, I collected my things and headed to the mountain. There, under the shadow
of a rock, I sat making my dolls with threads and palm leaves.
One day my father came to me and said, “You can go to the falaj anytime you want.” I
was overwhelmed with joy. I ran like the wind, and before stopping to catch my breath I don’t really remember the way I died. All I remember is that I was bending over my loom
I jumped into the water. I dipped my braid and silver jewelry in it and let it take me under the moonlight when I heard the sound of a rock heaving behind me.
wherever it desired.

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4 Tuesday, November 4, 2008

Writing on
A Prologue to “The Taste of Patience”
By: Mohammed Eid Al Uraimi
Translated by: Saleh Abdullah Alkamyasi

Painting by : Marwa Al Ajmi

I hesitated when I thought of writing about my own could help people understand what life is like with He took the manuscript home with him. On the next
experience with disability. I thought about it a great a disability. day he called to say that he had read the entire story.
deal. Prior to considering writing such a personal I attempted to write methodically for a general He had found it a very compelling read and couldn’t
disclosure, I sought the opinion of my close friends. I audience. Regrettably, the final draft fell short of put it down until he had finished it completely. After
asked them and myself many questions: Why should my expectations. consulting with experts in the field, he thought the
I write about my disability? What should I write? book was worth publishing. Nevertheless, he felt
And for what audience should I write? Writing As a result, I put the written story into an envelope I had omitted many details and encouraged me to
is not a skill I can claim to have. It seemed that I and put it in a drawer with my other papers. Looking continue with my work.
was unable to convince myself that I could produce through these, I was reminded of things in my past. I
something that would be beneficial to readers. found my 4th grade school certificate. There was also I was, however, able to justify my reasons for
A friend of mine simplified the issue. He clearly a health certificate that stated I was eligible to enter keeping my story short. Firstly, a lengthy writing
stated that writing about my disability did not detract the United States of America. Then I found a letter about such a topic might not encourage people to
from the severity of it. In fact it may help others from a local commercial bank in Sur offering me a read it. The second reason was that my life and
understand what it is like living with a disability. He temporary job. By accepting this position, I had to disability involved other people. Out of respect I
elaborated saying writing about it might also help postpone my trip to the USA with my colleagues withheld certain details thinking that others may
me. As he was aware of my circumstances, he knew who went on to pursue a university degree. not feel comfortable being mentioned in my story.
how much pain and suffering I had experienced. Therefore, I chose not to divulge some events.
Another friend said “If disability is a taboo subject, My friend did not forget about the writing project. I remembered why I had decided to write about
then writing about it could be a unique experience. Several months later, he asked me about the progress my disability. It was an attempt to enlighten others
Many people could find it beneficial.” of my work. When I told him that I was not satisfied about my experience of living with a disability. It is
with the outcome of the manuscript, he became my humble wish that people will find my efforts an
I was encouraged by their comments. I know many angry with me. He insisted that I would not be the enjoyable and beneficial reading experience.
others suffer from the same disability. Perhaps, I best judge of my own work.

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 Tuesday, November 4, 2008 5
Dialogue with One’s Self
An Introduction to Criticism & Reformation
By: Dr. Zakariya Al Maharmi
Translated by: Salim Al kindi

The Islamic world is living an intellectual era packed with didst create me from fire and him from clay.”}Al-A’raf: obliged to take part in dialogue than a non-Muslim.
revisions and refinements of its heritage, especially with 12. This divine wisdom, based on dialogue and found in
relation to the Holy Qur’an, Sunnah and their associated the Holy Qur’an, is practiced by the prophets (PBUT). Fanaticism and extremism are not new to our Islamic
sciences. This movement promises a brighter future for Examples of such dialogue are: societies. Yet sadly they are prevalent in the current period.
our nation. However, it also has aroused a reactionary Fanaticism began during the last days of Calif Othman.
movement that has harmed some people and hindered them •Ibrahim's dialogue with his son when asking his opinion The beginning of the disagreement was purely political
from continuing to criticize and examine our common whether to implement Allah's command to slaughter him and the rebels wielded these tools against Othman. The
heritage. This counter movement claims that criticism and or not. Umayyad dynasty used it against Ali and the legitimacy
examining our values poses a threat to our culture; they of his succession. After that, it was entrenched by the
do not wish that that we remove the sacred covers from •Ibrahim's dialogue with the angels to persuade them not to Intellectual Institution established by the Umayyad state as
our heritage and re-examine the concepts which have been bestow punishment upon Lot's people a way to attract their opponents. That institution adopted
enshrouded there. Surely questionable beliefs exist in every narration to prove its legitimacy.
culture and we must do just that to them – examine them. •Prophet Jacob who talked to his sons and agreed upon
We should not surrender in our efforts to revise and refine what they wanted although knowing their bad intentions Scholars received the legacy of the political conflict
our beliefs because it is a difficult or unpleasant task, we between the Umayyad and their opponents and began
must overcome such hindrances in order to find the areas •Prophet Solomon who talked to the Hoopoe before theorizing the dispute, rooting the controversy between
of our heritage which need to be re-examined and if found imposing a punishment on it for missing the meeting, but the parties in retrospectively established sects based on
necessary then modified. then considered his justification for his absence current political needs – this is no creative interpretation
but a textual violation. Each party professes whatever he
Conceding defeat to this counter-movement would •The Queen of Saba who didn't oppress her people when likes regardless of its relation to the original narratives.
mean quitting criticism. Indeed if we reject this difficult she said, {Ye chiefs! Advise me in (this) my affair: no affair These invented prologues and caveats then accumulate in
process of critical reflection, it is not only an act of have I decided except in your presence.} An-Namal: 32 the tens of thousands like treacherous sediment obscuring
cowardice but an act of self-betrayal and betrayal to future the original narrative. These authors did not, even if
generations. Parochial reactionaries admire our heritage •Prophet Mohammad commanded by Allah to have a they claim to, study the content of the original narratives.
blindly without reflecting on the pros and cons of these dialogue and listen to the other's opinion, {…so pass over We have subsequently inherited a treacherous legacy of
practices. Is a blindly accepted heritage worth giving to (Their faults), and ask for (Allah’s) forgiveness for them; narratives, which shocks a person for its contradictory
future generations? Throughout the history of thought we and consult them in affairs (of moment).} Aal-Imran: 159. accounts, apparent lack of reason and evident conflicts with
repeatedly see that every new concept faces some initial the Qur’an. Moreover, this legacy goes against the Sunnah
disagreement. For how long was the concept of a round These Quranic examples of dialogue between The Creator of the Prophet Mohammad (PBUH). The authenticity of
earth rejected? Reform will always be challenged and as and His creatures and between the angels and prophets these narratives was accepted as a way to keep Sunnah
a result must be driven forward by capable people who whom we should follow are not redundant but rather at the and religion intact. Every Muslim became guilty until
would pump it full of life blood and fight misconceptions heart of our faith relating to legislation and its application his innocence was proven! Minds were dominated by an
of its project. in reality. The dialogues in the Holy Qur’an are neither apprehensive fear of any new ideas.
for entertainment nor enjoyment; they institutionalize the
The diversity and disagreement of opinions should not principle of dialogue which is a core principle of Islam All attempts of reformation led by the Muslim pioneers
lead to divisions and disputes. Instead, the energies along with other fundamentals of Islamic legislations. have failed to wake the nation from its slumber. The
of disagreeing parties must be utilized to enrich the reformation school of Mohammed Abdou brought forth
knowledge of the nation. Fracture in this movement of Dialogue is a Quranic obligation which one’s faith depends the method of “Legislative Purposes”. However, its flames
reflection and dispute has been caused by narrow-minded on. Unfortunately, it has been neglected in most Islamic were extinguished quickly under the roar of the narrators
people who believe that the world will cease to exist if we speeches and replaced by pharaonic irrational speeches. and the voices who accused them of denying Sunnah. The
contradict their opinions. One finds that such characters The approximate vision of dialogue and the fact that it’s nation returned to the narratives once again and the minds
are the most dogmatic and intolerant of people who simply a tool to explore and correct knowledge has been replaced of our thinkers remained trapped by the shackles of these
refuse to consider anything other than their own opinions. by another vision which holds all dialogue to be a means narrations that fragment thinking instead of pushing it
They are of course in keeping with the Pharaonic motto: to mute the opponent and preach to him. Thus, once a towards the vision of completeness and inclusiveness that
{The Pharaoh said, “I show you only what I think is proper dialogue starts, terms such as certainly and unanimously are brought about by the Quran.
and guide you only to the right direction”} Gafir: 29. Each begin to float in the air. Are these the linguistic signposts
one of us has a pharaoh inside him, but the tempered mind of tolerance and open dialogue? - or the nomenclature Our nation today needs genuine critical reflection,
restrains us from practicing such tyranny. However, the of pharoism? Furthermore, repeatedly when one party is dialogue, and an accurate diagnosis of its deficiencies.
pharaoh cited was able to disrupt the minds of the fanatics unable to convince the other, the sense of failure upsets Facing the current commitments of civilization through
and manipulate them into an attack on their opponents. them and so they resort to condemning others. Does this igniting conflicts amongst the intellectuals who criticize
indicate a mature process of open dialogue? heritage in an attempt to distinguish its pros and cons is just
Opening doors for dialogue and multiplicity of opinions a naïve means to escape the real challenges we are facing.
is a form of divine wisdom. The Almighty Allah engaged What are more surprising are the fully-attended halls Ultimately such reactionary steps are self-defeating.
in a dialogue with His angels before making humans vice- of the so-called conferences of religions and cultures of
regents on earth, {behold, thy Lord said to the angels: dialogue. That is not unexpected because their presence True loyalty to the heritage of our nation urges us to
“I will create a vice-regent on earth.” They said: “Wilt serves as emotional leadership for a muted nation, who face the challenges of the present and withstand the
Thou place therein one who will make mischief and shed unwillingly shows obedience and loyalty to a militarily self-perceived tide of cultural superiority of the other.
blood?- whilst we celebrate Thy praises and glorify Thy and economically powerful party. Attending a dialogue Our nation needs rational minds and energy to cultivate
holy (name)?” He said: “I know what ye know not.”} Al- conference with non-Muslims while dialogue is missing tolerance and scientific research. It also needs to open the
Baqarah: 30. Yet greater than that is the dialogue Allah has in our Islamic homes reveals the hypocrisy and intellectual doors to dialogue and accept a multiplicity of opinions.
narrated to us which occurs between Him and the most oppression Islamic discourse suffers from. It also The façade of homogeneity should be dropped, critical
ungrateful and wicked creature, Satan, in which He said highlights the mental confusion obfuscating a self-evident thought should be embraced as a step towards cleansing
{(Allah) said: “What prevented thee from prostrating when truth: deficiencies amongst some Muslims are better than the falsehood which remains an impediment to the success
I commanded thee?” Satan said: “I am better than he: Thou the infidelity with non-Muslims. A sinful Muslim is more of our civilized nation.

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6 Tuesday, November 4, 2008

The Madness
By: Rahma Al-Harrasi
Translated by: Mathla Al-Wahaibi
Pretender

Painting by : Alya Al Muquami

“Go on, I’ll follow you” said my mother while she was Then she asked him to recite Surat Al Ikhlas “It’s short and was unable to convince him to return to school. His father
putting on her Abayah. I went out and saw Sa’ad (or you must have memorized it.” He recited the whole Surah beat him and kicked him out of the house. He took refuge
Sa’doon as many villagers called him) standing at the unsure if he had remembered all of it. “Yes, you recited in the mosque and ate whatever he could find.
door. I shivered. I couldn’t move. But when our eyes met, the whole Surah correctly!” said my mother happily. She
I saw only an innocent face and his compassionate eyes started flattering him but all her attempts were in vain. His Sa’ad grew thin and was looking older. Nevertheless, he
diminished my fear. He kept staring at me, deep in his eyes mood did not improve. read whenever he had a chance and anything he could get
flickered looks full of grief, pain, despair and many other his hands on – newspapers, magazines or any other print
feelings that I couldn’t identify. I wanted to utter a word but She decided that we must go, but he shouted, “I’ll stay at material. All the villagers were astonished when they saw
my tongue didn’t obey me. I didn’t know what to do, so I your door till he comes!” My mother looked at him and him reading. This made them doubt that he was insane.
hurriedly called to my mother. said in a sad voice “Very well.” Then she murmured, “This
is the result of parental negligence.” His father took him to a mental hospital. He was put in a
-Mad Sa’ad is at the door, Mom. room full of doctors. They were astonished by his accurate
It was a long time before we returned from my aunt’s house, answers to the questions on art, history and science. He
My mom asked him to come in but he refused. He told but he was still waiting at our house. Mom told him that my even recited some verses from the Holy Qur’an and told
her that he wanted to see my brother. She wondered why brother was not coming this week. His looks were full of them some sayings of the Prophet Muhammad ( PBUH).
Sa’doon wanted to meet my brother. anger. Then he threw a stone and cried, “You are lying to
me!” and left. I was a fool to think he was mad. He was able The head doctor came out of the room looking amazed.
-I want him to come with me to Egypt. to communicate quite sensibly. Sa’ad’s father asked him about his son’s condition. “If there
was someone insane in that room, it’s got to be me!” said
-Egypt? Why do you want to go to Egypt? Days later, I came to know that Sa’ad continued pretending the head doctor. “Take your son, he doesn’t belong here.”
to be mad. He stopped women in the street and asked them
-I want to meet Hussain Fahmi [the famous Egyptian to give him donations. He played the role of a policeman When they arrived at the village, Sa’ad returned to his
actor] and organized the traffic in the village. He even changed usual madness. Today, he is in jail for assaulting a child
road signs. He changed the sign “Stop” into “Don’t Stop”. whom Sa’ad accused of harassing him. The child is now
I couldn’t control myself and started laughing. My mother My mother told me that Sa’ad was one of the best students stationed in an ICU.
angrily gestured to me to keep quiet. Sa’ad became angry in his school. He was always ahead of his classmates.
and my mother was trying to calm him down. She asked him All people envied him for that. When he was in grade 9, Everybody tried hard to get him released on grounds of
to read some verses from the Holy Qur’an. She asked him something strange happened to him. He refused to go to insanity. Sa’ad frustrated their attempts by admitting to his
to recite Surat Al Fatiha but he said that he didn’t know it. school. No one could change his mind. The school principal crime and many others that he hadn’t committed.

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Tuesday, November 4, 2008 7
In Echo, Scenes & Transformation
Sandy in Your Exile Watery Despite the Drought
By: Is’haq Al-Khanjari
Translated by: Muna Al-Battashi
-Scene 1- (Watery)
You shall die alone, exiled In her flowery imagination,
You shall no more find fate in your right hand She stares at angles and every angle is me.
God shall take you to the utmost. To her, I am the happy sound that runs in her blood,
You were savage and sick And the moon who teaches her divinity.
When you abandoned all your beloved In our ribs, we mourn together,
We prosper in our wound with rain,
Who are you? And we share the world. In our ribs, we find
Who are you to own things alone? Powerful meaning, Longing as the water is wide,
Look at the sun The flourishing grass of the cloud,
To comprehend your lost steps on the streets The woods of violets. In our ribs, we find
Your shadow is an ember A white city grows alone like the wind
Faraway bells behind you Grows whenever words shake the world.
Look at the sand,
To recognize how you mess up the desert -Scene 2- (Watery)
How you alone read the future She cries for the sea does not,
Return She sprinkles her shadow on the sand,
For if you delve in the distance desert, And she aimlessly leans on it. She prays for a gypsy pigeon
You shall die alone. Who gave her happiness and left her
She sings for its lavender heart that knows
You contaminated the poem by your absence Her secret, Her desire’s call, Her endless and sickened travel,
You loved a self of your own And her weary steps.
You deprived her of love.
You are her favourite son of the soul, -Scene 3- (Watery)
You are her heart She calls her mirror’s dialogue with the sun, a ghost.
You are her hope. The mirror cries: The sun does not know the story,
Only my body takes me to my body.
You who like summer, And I, the stranger. Shall go far away,
You who made the evenings tired Shall read things before the crack of dawn.
Wake up
For you shall die burned within yourself. -Scene 4- (Watery)
Whenever you sing in the misty air of the desert, A north worry follows her.
You shall find it strange. A summer grubs out her forgotten past. Love can’t guard her
They seduce you with their expatriations Neither a celestial inspiration weeds her path.
They reduce your directions What night needs of a maid inflamed by tears?
Return, Within her Crash, Draught, And clash.
Enough suffering from fruitless travelling.
-Scene 5- (Watery)
As a homeless breed she grows
And from death as a musical instrument departs.
Seclusion on shores feeds the absence.
She screams: You oriental,
How hard superstitions can be! Return my body.
Upon an echo, I shall bestow my memory.

Photograph by: Amal Al-Mashaikhi

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Inside
Arabia
By: Fergus Allen

The inhabitants of the Empty Quarter

sleep much of the day and move by night,
Stepping out from behind the breasts of sand-dunes
To resume the tête-à-têtes whose forgotten
Difficult-to-pin-down beginnings lie
In leftovers from usage and event,
Bones piled on the rim of the plat du jour.

Questions about the way to the Fertile Crescent

Are met with smiles and humbug about camels
And tradition and the lack of marker.
But saddled transport seems to come and go
At near enough the appointed times,
Theatrical bargaining fills the evenings
And at full moon the haggled-over bales
Can be seen lurching away into the uplands.

Overflown by migrating storks,

We have to hang about for our guides---
Shadowy characters apt to materialize
Smiling from the shelter of night-cold rocks,
Who could all do with lessons in voice production
Or simple specifics against catarrh
And the hawking and spitting behind the tents.

But insofar as a message emerges

The tone is neutral, some might say teasing.
The granaries of the nomads are all around,
Their latitudes and longitudes a food
For the constantly baffled numerologist
Seated under the doum-palm with his abacus.
The problem is fine-tuning the dowsing-rod
To the vibrations of rice, wheat, sorghum, maize.
Photography By: Majid Al Rawahi

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