Literature in its highest goals as defined by the scholar Sharif Al-Jurjani (740-816 AH / 1339-1413 AD) "is what guards against all kinds of error" and the fact of literature is the meeting of all the qualities of goodness, the writer is the one who met in which all the good qualities, and the reasons for his salah were consistent, and from it came the word "banquet", which is the beauty of the meeting for good food and good food.

The writer is that creator of the arts of speech and literary writing, from poetry, prose, speech and rhetoric, while the poet is that regulator of the prose beads, including his contracts, poems and necklaces through weights, rhymes and music according to the geometry of the recognized seas and the control of that art as the first Arabic art.

Poets are species by the number of letters of words and echoes of tones, but poets of love are rarer than red sulfur, and poets of divine love are the same rarity.

Love in God and for God is the closest bond of faith, and in that says Taj Al-Arefin Imam Al-Junaid, "He is a slave going for himself, connected to the remembrance of his Lord, standing in the performance of his rights, looking at him with his heart, the lights of God's prestige burned his heart, so he drank from the cup of his love, and the mighty was revealed to him from the curtains of his absence, if he spoke, then by God, and if he spoke, then from God, and if he moved, then by the command of God, and if he dwells, then with God, he is with God and from God and by the command of God and with God."

As Qays ibn al-Mallouh said:

And people are nothing but lovers with passion and there is no good in those who do not love and adore

Conditions of the Walkers

Those who walk to God have conditions and places, and they have taste and longing, and increased and wird, they take themselves with the sports of spirits and the discipline of ghosts, and they have in these paths symbols and signs that must be deciphered on the truth and known on the way, otherwise their intention is misunderstood and misunderstood and increased, and rioting against their imports.

They also have shathat, oddities, shruds and wonders that some consider crazy and heretic in some cases, as happened with the poet the greatest lover of divine love, the Sultan of the two lovers, Omar Ibn al-Farid.

And keep pace with asceticism and gratitude and mysticism and behavior with prestige and money and expansion and ease the situation reversely, whenever the wealth grew and people distracted reproduction panicked knowers to their Lord, and devoid of their love for their beloved, Vtqlhm truth Muhammadiyah, and flew them longing for the Attic self, and became their mouthpiece says:

To you or do not pull the stirrups and about you or the updated is false

And your love, oh the best of prophets, is doctrinal and people desire doctrines

They see only the beloved who has passion and hearts over them, and poems of love and kinship have overflowed from them, glorified songs, flows, and songs, joyful and glowing, and a bright light like the one sung by their saying:

They don't sing for anything other than mentioning their lover at all, for all their time is joys

By God, they didn't ask to stand at his door until they called, and the key came to them

They came with no evidence of themselves, and they were disgusted when they saw him and shouted.

He enriched them from them, and I revealed to them the veil of bugs, and the ghosts faded.

Perhaps our poet (Sultan of lovers) Ibn al-Farid – who ordered himself as an imam and Sultan himself himself – is one of them, he said:

Everyone in your father-in-law loves you, but I am alone in everyone in your father-in-law.

You have the meaning of your sweetness in the eye of my mind and in it I look at the meaning of your sweetness

The people of beauty woke up well and Hosni, so they are in need of what you mean

The lovers are crammed under my banner and all the navigator under Luaka

This man, who was born in Cairo in Dhu al-Qa'dah in 576 AH / 1181 AD to a family belonging to Hama in the Levant, to the father of Imam Faqih, worked as a slave who organized the work of inheritances, judged them and taught them, and lived on a large part of worship, asceticism and piety, rejecting every position offered to him by the rulers.

That is Abu Hafs Sharaf al-Din Omar bin Ali bin Murshid al-Hamwi, who was born and raised under that noble cave, so he memorized the Holy Qur'an, studied jurisprudence, language, Sharia and inheritance, and practiced physical sports such as swimming, tourism and equestrian, and spiritual sports of asceticism, worship, interruption, remembrance and solitude, in addition to the tenderness of nature, beauty, softness, good and lightness, and what imprinted his soul from the transcendence, sincerity, longing and gratitude of sensual and moral.

Has collected him the merits of the shrines by nature and upbringing, and the merits of behavior in education and the environment, so he achieved worship and promoted imports and foresaw tourists and observations, a man in which the sayings differed between certified and adulterated.

Although he received knowledge from mouth to ear about his father, who raised him, grew him, his literature and nurtured him, and received Sufism from his sheikhs through practice and schooling, he also received talk about Ibn Asaker, the author of the "History of Damascus" to the extent that Ibn Hajar described him as saying, "He had a great image among the people," as the Imam of the hadiths al-Sakhawi (a disciple of Ibn Hajar) wrote praising his qualities.

Resolve confusion

But Imam al-Dhahabi criticized him, saying of him "the owner of the union with which he filled the Ta'i (750 houses from Bahr al-Taweel), and if there is no explicit union in that poem that is helpless in its existence, then there is no heresy or delusion in the world."

Ibn Taymiyyah threw him by saying that he is "one of the people of atheism who say solutions, union and unity of existence", and said "under his hair live and snakes", as well as making Ala Bukhari (died in 841 AH) in his book "scandalous atheists and advice monotheists" and his student Beqai in his book "The death of Sufism", which was strongly responded to by Imam Hasakfi in his book "Antidote to snakes in response to the Bekaa outside".

Just as the scholars of hadith say from the wound and modification regarding the science of the hadith of the Prophet appreciate men and set the standards of their weights and degrees of weight, critics, knowers, philosophers, speakers, lovers and lovers say so.

This is the Sheikh of the professors of Islamic philosophy, the great contemporary Darami, Dr. Muhammad Mustafa Helmy, who says, "We note here that the tendency to asceticism in the prestige of the position that his father rejected by the dear king must have its effects in the life of Ibn al-Farid himself, and that his father is the one who threw his seeds in his heart, and planted this asceticism and encouragement, so he grew in the person of Omar, and he had its fruit that was scattered in all matters of his life."

As for the commentator of his Diwan, Mehdi Nasir al-Din, who holds a master's degree in Ibn al-Farid's poetry, as well as the researcher Tahira Keria Safru Shah from the Islamic Azad University, "a stallion of stallions who was able to combine fact and fiction", for him the truth is the spiritual image, while the imagination is the sensual image with which he elevated the spirits.

It is in all his poems expresses the same honorable father had an impact on the hearts of people to a time not a few, but revived his poems atmosphere of mysticism and squares in which the episodes were held on his name and under his poems, and sung lovers and around him flying lovers and create mystics and stillness.

Endless love

Yes, it is the Sultan of conscience and the imam of lovers, whose poems brightened and western, and accompanied the explanations of his office in Arabic, Persian, Turkish and Hindi, that poet worshiping ascetic knower Imam Rafeef soul Shafif sense owner of the unity of witnesses and walk to the right idol, says:

I have nothing but my soul and he humiliated himself in love with the one who loves him not extravagant

If I am satisfied with it, you have helped me, O disappointment of the endeavor, if you do not help

And his love is longing and longing, obligatory and superfluous, origin and form, he says:

You are my duties and my work, you are my talk and my work

Oh my kiss in my prayers if I stand praying

Your beauty is in my sight, I am all about it, and I direct it all

And your secret is in my conscience and the heart is in the process of manifestation

Perhaps his poem, which is devoid of a mystic mouthpiece, remembering thankful from Bahr al-Kamil, in which he says:

Increase me by excessive love in you, you are confused and have mercy, fill your love with your prices

Love is life, so you have the right to die and be excused

Say to those who came before me and after me, and to those who became for Ashjani to see

Take me and follow my example, listen and speak with my fingers between the backs

And reproach Ibn al-Farid and his ilk that extravagance and preoccupation in singing sensual beauty miss them that good tasting of sensual beauty is the natural entrance to good tasting spiritual beauty, striking so the most wonderful examples of the biography of our master Ibrahim - peace and blessings be upon him - when he saw the moon and said, "This is my Lord", then when he saw the sun rising, he said, "This is my Lord.. That's bigger."

Similar to the "Bant Su'ad" that Zuhair ibn Abi Salma sang in front of the Messenger of Allah (may Allah's peace and blessings be upon him) and he approved it and did not reproach him for it, and an intercessor accepted it from him.

This is the Sultan of the lovers, who in his time accompanied the Sultan of the scholars Al-Izz bin Abd al-Salam Al-Qadi Al-Fadil, Ibn Sana Al-Mulk, Imad Al-Isfahani and Burhan Al-Din bin Al-Jabari.

Ibn al-Farid lived part of his life as a student of knowledge and disciple at the hands of his father on the doctrine of Ahl al-Sunnah wal-Jama'ah of the Shafi'i Ash'ari, then when he elaborated on it, he was cut off from people on a cellular trip next to the Sacred House of God for 15 years, worshiping an ascetic interrupted, and then returned covered by flows and perfections, from asceticism, interruption, lack of speech, and work of remembrance, contemplation and thought.

Then he returned to Cairo deranged himself in the rhetoric hall of Al-Azhar Mosque, unscathed and impassable, to be an honest honest tongue and a divine lover speaking the tongue of the Egyptian grandfather Shami Hijazi until he met his Lord in 1234 AD, and was buried in Mokattam after he spent his life melted in the experience of the Muhammadan truth attached to the divine self in a state of love, love, grandfather and honor, identifying with the qualities of beauty, perfection and majesty, a witness from case to case.

May Allah have mercy on Ibn Al-Farid and peace be upon those who walk.