Prof. Faruq Mawasi


   -Tel --046381231  mobile      050  -5473434

E.mail  :  faruq_m@macam.ac.il

Site : http//faruqmawasi.com



 I was born in Baqa El Gharbiyya in Palestine

  (  nowadays  - Israel )  in 11 . 10 . 41

I`ve finished my elementary school in my village  , but my secondary school in Tayyiba village in  Israel . .


 I`ve begun my academic study in Bar – Ilan university  obtaining  the 

  B . A  Degree    in Arabic language and Education ( 1973 ).

 And the  M . A   degree  in Arabic literature    ( 1976    . 


My Dissertation ( PH.D ) was about ( Al – Diwan  school in the Arabic literature & the Impact of English Romantic Poetry  upon it )

Supervise  by Dr . Mati Peled  ;  It was submitted in 1989 in Tel – Aviv university  )

     I got the title Professor in 27 March 2011.

I  am working as a teacher  in the different levels  ( subsequently ,  lecturer in the academies ) since 1961 .

 I am a member of several education committees .


   -  I was the Dean of Al-qasimi academy – teachers training  - in my town  ( Baqa ) 

I was (until 2010) the head of Arabic language department .

  .  I was

-  A lecturer in  Arabic Academy in Haifa .

    Vice – president of the writers union in Israel ( Iggud  Hasofrim ) .  -  

-       Vice – president of the First Arabic Language Academy in Israel  ( 2004-2007 ).

 - A member of The  Arabic Academy in Haifa (2008 -       ).A Head of the Expressions Committee.

My English book


Studies In Modern Arabic Literature 

2007 - Garant Antwerb- Apeldoorn , Belguim

 Introduction by : prof. Smuel Moreh

I`ve published  fifty books (  12 Poetry  , 12 criticism , 2 short stories  6 language   3 social – literary aspects  , 1-  Autobiography  4  education  subjects , etc.... .


One of my poetry books is translated into Hebrew   ( The Grieves wer`nt understood ) ; Many of my  poems were translated into other languages, as well .


I`ve co - edited  with others , several  volumes ( Monthhly , quarterly   - Mashawir . Al Jadid …..) , Al – Thaqafa .  Gag  ( hebrew )

As a result of my activity I`ve  won some prizes :


The Prime minister Prize .  ( 1989 ) + (2005 )

The prize of the    Teacher – Writer  ( 1995 )   

  Tawfiq zayyad prize for research   ( 2001 )


I`ve  been  active in several universal conferences  in ( Germany , Israel , Palestine . Jordan  & Egypt  )



Married  with Afaf  ( 3 sons  2 daughters  & 4 grand sons  )


Mawasi Faruq

P . o . box 190

Baqa El Gharbiyya





Initial Poetic Notes

About the Ethical and the Aesthetic


Language is the essence of man and the substance of his soul. Throughout the ages, man has shaped the language so that it has become a source of energy to simultaneously reveal reality and transcend it. This is to say, that poetry is the attempt of the sentimental consciousness to stand on the pinnacle of existence and overlook its cosmic scene.

Therefore, a genuine poet befriends the language and reveals its innate  potential.  Poets can become deeply infatuated with their language and even develop a lover-beloved relationship with it. Poetry frees and purifies language from the banalities of daily use which may exhaust its spiritual energy. Poetic activity means referring man to his pure essence, allowing him to be in touch with his innate identity.

One also knows that the human soul is deeply immersed in time past and present, good and bad. Man’s inner self is always open to social values and to public and private concerns and worries. Thus, human identity is never to be detached from social values and public affairs. Such issues can never be separated. Rather, they are closely related. Poetry is that spiritual activity which aims at maintaining human integrity, referring it to his innermost self.

It is my deep conviction that Poetry benefits most when it identifies with man’s pain and sorrow compassionately. The intimate, the sympathetic, and the aesthetic are three essential elements of the substance of any timeless poetry.

 Poetry portrays how the soul is strongly related to its existence, allowing it to look discerningly beyond the horizons of that existence in the attempt to reveal its secrets. Human sorrow, suffering, longing and yearning are among the major universal literary themes, while the sentimental energy is the main spring of all great poetry. Therefore, poetry becomes an integral part of life.  A poet whose word manages to manifest both the spiritual and the concrete and who merges his soul with reality may provide his reader with a dose of hope to help him face life’s hardships and transcend the pessimism of this era.









Your heaven rises high




From my path


The lips are divine


Are remote


Your chasing me on the   wall


A drink to cheer




The purity of wine is not forbidden


For heaven is above rivers




 And I believe


This is heaven

A river of allure


Sweet an pure .





The mother knit my life

With the fragrance of shining tears

As the way gone by the spring

To the sea

And a voice of hopes

In her eyes I read my voice

Moons , heavens


Her gifts

Treasures of prayers

Her qualities

A garden of loyalty

And so I ask

Where am I  ??


My kiss





You have kissed one mouth or more






But I know


My mouth has given / granted you


The odor of jasmine




With the purity of the dew of wills


Secrets of a forest


Perhaps !




Did you say?







That I would read that possible


That potential


And be pleased


With that that passes my mind


I am certain however


There far , not so distant , from me


One is reading my say


Is reading me


Clothing my meaning with


Regal garments


Writes me




Who is my well being


Until we are revealed in the valley


Of constant friendship


With nobility


From my patient people .



The talk of my hands


 And perhaps


That my hand has moved


In a paper ?


And is a silk so passionate?


With passion


The talk of my hand


And its writing


Reveal its secrets


But I feel that the voice on


The  silence my hand


A song I seek


Or is seeked


Lift my looks




To its birds


Today`s  cake


The oven - turned on - bakes


A cake of poetry


With these ingredients :












I  do realize however


The cook (poet)


Mixes them




Pour them




Pure as water


Infused with the hew of twilight



 Time and meaning




Shall I depart


In a minute


Yet a truth I have discern


In my library




From the promises of those I know


I am certain however


My life holds a meaning to meaning


My departure is a restoration


Of a time to come


In time


And on the wings of voice



Abu- Jihad - Hasan and Our Homeland



Our friend Hasan

Told us stories about our homeland

Stories which are almost devoid of affliction

He used to tell me :

Our homeland means loyalty

To its mountains and meadows

Which flow with beauty and sublimity ,

The birds in our homeland

Sing in our language ,

The plants in our homeland

Renew themselves

With our footsteps

Our land, our heart beats

Our drink, our love

Our life and death

And the resonance of our sound

 Make me all realize

That the gloom

Pervading our homeland

Will clear away, leave no trace .


Our friend Abu-Jihad

Used to stroll in the meadows of our land proudly

When the spikes argued with our plains

Melodies and jingles sang sadly

Have they faced death ?

Or suffered from loss

In the round of the Octopus

Which stretched the threads of death ?

Abu-Jihad replied:

Haven’t you heard

 The echo of our sound

Traveling through the land ?

There upon two eyes

Embrace its sung melodies

Chanting a song of sacrifice

Haven’t you seen him

Looking at his enemies with scorn ?


 My teacher Hasan

Used to argue with the letters of life

Reverberating, with my life

I sacrifice our homeland

When a gleam of light

Sends some hope and delight

To mitigate a raging despair

In our age which has become despicable

He says: O Jerusalem!

The holiest of time and space

The echo repeats its echoes  :

The holiest of time and space

The brows meet true to their commitment


This should not subdue

 However , it's   Prayer! 


In the Name of Honor

Translated: Dr. Ali Jabareen


In the name of honor

His sides have overflowed

With the purest of blood

Of the lass he killed

Because his vision is limited to his urinary outlet

-And  the significance of honor ends-

His devil-his vanity says:


Turn into a moral lesson and pride

 The blood of the lass

Who brought disgrace unto us

In a rage of honor our land has become narrow

* **

The wind wailed

The sun trembled

The tree stretched its hand

To hold the hand of the innocent lass

Who wore a dress of blood

Blood, blood…..

He beheaded her with an axe

Or killed her with a bullet

Or gave her a portion of mouse poison

Or chocked her to death

Or hanged her

Thus, her compassionate brother taught her morals

Her blood screamed



 The echoes of AAAh kept resonating

Oh motherraaaa..!!!

Before her burial, which is performed shamefully,

 The Hama*, who asked not to drink, screamed

On the victim’s forehead

By which religious law do you rule?!

Who authorized you to pass the death penalty,

You oppressors?

In a loud question she asked

What god do you worship?

You killers?

How many of you have bellies full of clay and filth

How many of you live in a den?

And he is still proud of his deed.

 Masculinity rooted in drunkenness

How many of you rub shoulders on the breast of a woman

 During a night of fornication?


Oh you who stand aside

Watch and chew the story

With your tongues

Amuse yourselves

Use your intelligence




Make your own puns

Say baseless things

Roam in the world of the lass

And then return to prayer

The prayer has started!

The prayer has started!

*- Hama is a mythical bird which exerts from the killed man`s  skull, and still screaming unceasingly until his blood will be revenged. ( pre- Islamic legend) <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<

The drop of perspiration 

Translated: Dr. Ali Jabareen


I saw it dripping the drop of perspiration

Telling a tale of suffering and tiredness

Then one drop after another they move smoothly

Until the forehead is inundated with glow


I saw it tempting hope through a dance

Playing at a glance

I saw it in the song of the one who set out

To struggle and fight

For the honor of his day,

The  defense of his love.


His bread is given in abundance

To his land and nation

 A crown of labor and giving he wears

In which he glares

Costly attires he disdains

I saw him wipe the drop of perspiration


 And the drop of perspiration

Is renewed with acceleration

To inundate the forehead with glow 



תיבת טקסט:  


The Old Man and the Sea


The mosque became a tavern

The believer's humility

Found expression in the sea

A Psalm of   rashness

Not a resounding voice expressing faith

But,  from the tongue of an unrestrained reveler.


The sheikh used to sit

transmitting   afternoon  tales

And the sea amused his grieves.

Oh  sea! Be faithful!

I deposited my heart in a pearl

Hand me back what I've entrusted!


Waves of recurring rhythm ask

In a suffering voice

About the Sheikh's absence

And his trust in a sunken bottle

At the bottom  of the sea.


-         What would you like to drink?

(in  another  language)

-         I want to get drunk ( though I'm Moslem)

To  forget. No, to remember a lesson

To remember a man be  headed…

I forget

remember remember forget

I remem and remem forge reme forg ..em


I ruminated humiliation.


The sea tears sleeves

The Minaret is pregnant with pain

(and   pleasure for the tourists)

While my friend turns away.


(Translated from Arabic Faruq Mawasi)



The Mirror

I gazed into the smoothed looking glass


I didn`t see

any face

But when I wept

.  .   .

.  .   .



The tears dropped down


Just the tears only.
                                                                                                                 * Translated: Faruq Mawasi



    A Question!!!


How dare an officer murder a  child

whose name is  Ass’ad- meaning glad

Yet, after a short while

Hugs his own child and sigh

Pleading compassionately

And with the sweetest kiss

Hugs him affectionately??? !!!

Who hugs  the  children  of the world???

Oh!  how often have such events reoccurred!!!


Another Question!

Who can help  children regain their smile

After all  nightmares, fears  and  frights

Due to scenes of blood,  siege, destruction and fights

Who can help children regain  hope

So that the morning of love and delight

Shine  on their  faces  bright


          Translated-   Ali Jabareen




The Concept of Humanism in Faruq Mawasi’s Poetry

Dr. Salah Mahajna


This article aims at exposing the reader to the significant characteristics of his poetry. He wrote on many topics, but the humanistic aspects are the most prominent ones. His poetry involves a reference to humanism, since it’s his belief and conviction. He is a poet who is well known in the world as a poet of humanity, love, justice and freedom.

Introduction: almost from the beginning of his poetic career, he was recognized one of the outstanding talents of his generation. Certainly, everyone in the speaking Arab world was convinced that he was “a genius” when he was still in his early twenties.

Almost every lyric poet must use imagery obsessively and create a vivid and coherent body of work. He allows his mind consistently to dwell with particular excitement on some few symbols which, for whatever profound psychological reasons, have taken on special significance for him. He, of course, was no exception to this rule. From the first, there were certain images and symbols to which he returned again and again, and into which, he constantly poured the manifold accumulated tensions of thought and emotion.

Poetry has been accorded a place of honor in every culture which has a literature to boast of; poets have been hailed as “prophets”, makers, unacknowledged legislators; and men of affairs have been keenly interested in this form of expression.

His poetry contains images which become real images which he creates in a simple and direct manner. But this simplicity is sometimes misleading, because it is charged with association that arouses the imagination and induces quotation and interpretation.

He wrote about diverse topics dealing with the social, economic, political, ethical and literary issues that the Arab population encounters in Israel. His poetry is characterized by purity, intensity and highly elevated language.

His life:

Farooq Ibrahim Mawasi was born in Baqa Elghrbiya on 11/10/1941, to a middle class family. His father was well-known by his moderate spiritualism and his inclination to book acquisition. He kept, for years, providing his beloved son with religious and literary books which cultivated his literary taste. He got his proficiency education in Taibeh, since the local high school was closed. At the very outset of his professional and educational career, he commensed his teaching profession in 1961, in the Northern region of Israel. However, he retired in 1996. He functioned in various fields like journalism, counseling, material developer, and etc. It is important to note, that Dr. Mawasi, who received his third degree (Doctor) from Tel-Aviv University, is particularly famous for his own rich library, which approximately includes all the significant reference literary books usually published in Israel and the Arab world. Broadly speaking, this library is always at the disposal of the researchers from Israel and abroad. He, as a poet and critic, does not spare any effort to actively participate in almost all the literary conferences usually held in Israel and the world at large.

His poetry:

He strongly believes in the inseparable relation and a powerful unity between poetry and life. It normally reflects the overall pain and profound agony of the people and the society. He, artistically, adopts Wordsworth theory which implies “all good poetry is the spontaneous overflow of powerful feelings.”

He is completely convinced that the poet should be endowed with more lively sensibility, more enthusiasm and tenderness. His verse arose from the ardent faith in man and nature. He was deeply interested in simple life and human emotions. He started from a philosophical conviction that man is essentially good that what man needs is a greater willingness to live by his emotions. For him a transcendental idealism is a safer guide than custom and law.

He sought an escape from the actual world to a world in vision once seen. Being an individualistic he believed in liberty and freedom.

Frustration may be felt through his writings. Some consider the element of melancholy to be a result of the many disappointments through which some of the Arab poets passed.

The most thrilling and stimulating aspect of his poetry is:

Humanism: Humanism has been thoroughly and comprehensively dealt with in most of his poetry. It is almost felt in every poem since the poet strongly believes that humanism constitutes the firm basis for Freedom, equality and coexistence.

His language:

His language is highly figurative and metaphorical. It is richly figurative and charmingly poetic. This is due to the fact that his poetry and imagery are inseparable.

The most remarkable element in his poetry is music. In fact, he has been a writer whose poems sound like music. Music plays a major role not only in the image and sounds of his own poetry, but in his prose as well. His aim has been directed towards revealing both mysterious and lovely atmosphere. He is a gigantic towering figure in the modern Arabic literature in compliance with the best Arabic standards.

The Humanistic aspects:

He is truly considered the most prominent Palestinian poet, who consistently tends to use repeatedly the word “human being” (Man) which implies love, virtue, justice and peace. Moreover, he wrote about the Palestinian tragic reality, honestly and sensitively.

In this study, we aim at demonstrating the broad humanistic concept which is deeply rooted in his poetry. The poet describes, on behalf of a child, the ideal characteristics of the teacher:

He tells us that good deeds are transplanted in Man

The mind is open to innovation and belief

Beg us to resist all types of injustice

Appreciate justice and foster peace (1)

He composes a song for the scouts:

Loving humanity            is our goal


                1- Ela Alafaq, p.14.

Hovering in love            love is sacrificed (2)


He addresses children whose suffering affects him and urges them simultaneously: Who takes care of The sweetness of the letter (3)

The letter, here, involves humanistic, scientific aspects, where the child grows up and becomes man on innocent basis. As the word “human being” implies more than the abstract connotation, the word “Man” bears marginal connations. The poet addresses his friend earnestly and through his seriousness, he serves his nation and achieves the right humanistic aspect:

He loves his consistency

He loves his nation through him

He acts silently and honestly

With great and vigorous spirit

Like him, like a saying

Much of this kind, regain our morning

And the hopes emerge. (4)

He mourns his intimate friend, Rashid Hussein:

We used to wake up

The vivid style turns up

To hear the pleasant voice

To hear the appealing promise

To a human being. (5)


2.                   ela Alafaq, p.14.

3.                   Fi Intidar Alqitar, p.54.

4.                  Ghadat Al Einaq, p.35

5.                  Ya Watani, p.39.


He and Rashid Hussein concentrated mainly on Man who indicates their closeness to humanism.

If we investigate the concept “Man” philosophically, we’ll explore that love is an integral part of it. It will lead us to Sophism:

The heart lock is broken

To advocate love religiously

Purify, through contemplation, your heart

Slapping severely the face of hatred (6)

Through his poems, he finds a ray of hope and salvation, by which he closes up his poem:

When the sun rises

On the peace ship

Our sea is a hope

Our love is a hope (7)

He highlights and praises the good manners and nice conduct:

Treat people kindly

A belief and their religion is their love (8)

He is highly concerned with exposing the Jewish nation as those who refuse and resist all injustice channels:

Part of our nation and yours

Those who become aware of


6.                  Fi Intidar Judo, p.45

7.                  Fi Intidar Judo, p.57

8.                  Ela Alafaq, p.11.



He perceives Uri (Jewish) a symbol of sacrifice. Death does not make a distinction between “Mati” and “Ala”. This sacrifice fought and struggled relentlessly without getting rewarded.

When clouds become heavy

Man sent to Man

Thunders … Hell of poison. (10)

The humanistic brotherhood is entailed, as soon as the human mind is subject to innovation and rationalism:

Fundamentalism is not beneficial in a time

Man floats over mind

Religion is not a reason for retardedness

When aggression is supposed to abandon (11)

The poet expresses his deep sorrow since life is short. He wishes this man could lead a life for one thousand years:


We close our eyes before we live

One thousand years (12)


9.         Ya Watani, p.16.

10.     Ya Watani, p.18.

11.     Ya Watani, p.24.

12.     I’etinaq Alhayat, p.31.

Peace and psychological tranquility are a major part of humanism, particularly when they are based on truth and justice:

Oh Fadwa, our treaty is our goal

Peace dream for our scattered people

We require through our army

Truth, true campaign and justice (13)

Consequently, peace is a humanistic issue. Man may lose his humanistic features if he does not defend his brother’s lost rights. The poet murmurs:

They suffocated the laws

They suffocated the rights

They usurps our blood (14)

Man today has to play an eminent role of a prophet. The poet believes that prophecy in our age is humanism which calls for the virtue principles:

The modern prophet is man,

Does good things for the coming day (15)

Man is a person who adheres to the international issues. Our poet addresses Neroda, the Chillian poet, and finds him a struggling brother:

Our bodies are glued in one religion

For raising a sophisticated man (16)


12-    I’tinaq Alhayat

13-    Ibid

14-    Ibid

15-    Ibid

16-    Ibid



In an attempt to shed light on the pessimistic reality, he says:

Great pain filled with sensations,

Pain from the guitar

Weeping over a collapsing world. (17)

He set out totally against evil and wicked behavior. It is due to the enormous aggression and the excessive support of injustice in its first stages:

Which tyranny is not carried out by hands?

Which aggressor has not been called genius? (18)

Man, when encountering these situations, acts in accordance to what he notices, but eventually does not find the abstract reality:

Our way casting a look on man at this


Over after doubt

Man understanding man this time

When understanding doubt (19)

It is beyond our reach to get into man, because man is a complicated entity, as we guess mysterious issues. Sometimes it turns to be a symbol of evil:

Did man become

A symbol of evil on Lebanon (20)


17. Fi Intidar ALqitar, p.30.

18. Ibid, p.16.

19. Ghadat Ali’naq, p.60.

20. Ya Watani, p.79.


When man loses his integrity and dignity, he loses everything, even his values.

Man is torn

Dynasty is also torn (21)

In spite of this pessimistic outlook, optimism remains the primary string throughout his poetry. Man, in the poet’s view, remains a symbol of virtue and future.

Our jungle must, undoubtedly, own Man,

Be loyal and sincere.

Learns how to act with a crown of thorn

In a belief that injustice should fade

Our jungle should, undoubtedly, have a man

Reviving the spirit of belief,

Building our future,

With open heart,

To let man achieve victory. (22)

We have managed to survey how the poet calls for educating people towards humanism. We have also shown the close connection between humanism, love and peace because they are interrelated.

He, as a sensitive poet, handles his people’s political and humanistic issues in a civilized and objective way.


21.  Ghadat Ali’naq, p.79.

22.  Ela Alafaq, p.64.

He is persistently against enmity, hatred, because, after all, man is a brother to man. Our reality, in Mowasi’s view, seems suffering from agony, disappointment and frustration, but hope remains the only alternative in our life. He places considerable emphasis on the role of the individual in changing the negative aspects in our society. Moreover, he strongly believes in the power of nature to shape out the human being character, personality as his everyday situations. Life for him is full of the supernatural and mysterious aspects that one can become in contact with by faith rather than reason; by imagination rather than reality. His poetry is the negation of law; and the voice of man under strained, free, and carrying out for a world which he has not yet found, but which he feels that it exists, a world where colours are bright where life is not confined and where the spirit is left free to its visions.


Academy- An Annual English Journal (volume 6/ 2010). Baqa El Gharbiyya: Al Qasimi Academy- 2010

p.p 135-146.