Hamza Al Hassan
When we were children, we heard stories regarding fireplaces
The night that formed our memories through oral history
That thieves were ashamed to rob the widow, the orphan, the guest, and the stranger,
And the stranger is coming from another town,
The Iraqi flies away from alienation, and he is closer to evil:
“You are in exile”
A prayer closer to the insult.
Stealing from these people was a reproach and an insult in which there was neither pride nor magnanimity.
And even if it happened, no thief can boast of it.
Because it is outside the “thieves’ morality”.
They had deterrent value systems because they were originally poor and well-known
the meaning of destitution and the pain of loss,
And they had a deterrent moral reference and stories from previous invasions.
Likewise, the old thief does not steal from a house where he drank water or shared food with the family.
Because the partnership of food and salt is a custom, a law, a binding constitution, and a sacred oath.
He does not betray or treachery, because it is neither courageous nor magnanimous.
He does not cross a wall over which there is a banner of the imam.
crosses a burning desert and does not cross this wall,
Not like today’s constitution and today’s law that legitimize theft by manipulating it as a cover for theft.
Likewise, the thieves of the old days were not the owners of philosophy, theories, beliefs, or reform projects.
And they admit that they are thieves because of the injustice of time.
Compared to the thieves of today looms the thieves of the old time,
A class of angels or at least they were normal human beings and all their thefts
It does not exceed a sheep, cow, or a sack of flour and some money, if someone is well off.
But the boom that occurred following 2003 and the shifts in the world of thieves,
It is difficult to understand it once morest the background of the history of militarization and theft,
Where did they come from?
From any culture, traditions and legacy?
The strangest thing is that today’s thieves are advocates of the state, law, constitution, and preservation
On social peace and national unity, but the companions of righteousness and piety
And those with religious, moral and political beliefs, leaders, leaders and symbols
Although they stole green and dry land, humiliated the honorable, and left people’s honor to decay
And they established the infrastructure for all the defects and evils.
What happened?
How did this perverted “evolution” happen in the world of thieves?
There has been no development in the past years, neither in science, nor in industry, nor in culture
Nor in trade, nor in poetry, nor in language.
Only an evolution in the rules of looting and plunder.
In the ancient thieves’ dictionary these few words:
Like Aidi, who waits for the thief and protects him, and Hawaf, which means the thief, Sata: who carries out the robbery.
But today’s thieves’ dictionary is unique:
leader, commander, reformer, symbol, of the great thieves,
As for the little thieves, they have their own dictionary: double-valuem, makbsal, mahshash, ghaf, kars, tawa and wastay, the only word from the old dictionary that was crossed into the new dictionary…etc.
According to the reading of the Sunnis and the dismantling of the vocabulary of the new dictionary of banditry, the tone of cruelty, sharpness and danger is higher than what we do not find in the old dictionary.
We are not stupid to demand that the thieves of public money today change their morals or fix what they have corrupted.
Because, as George Orwell put it, “They are like monkeys. If they quarrel, they spoil the crops, and if they reconcile, they eat it.”
That is impossible, although there are some fools who demand it.
As if asking an elephant to regulate traffic,
And from a wolf guarding the flock of sheep, and from a raging bull in a shop of glass hearing dreamy music,
But we demand of them “less, less”.
Returning to the traditions, morals and magnanimity of the ancient thieves.
Disclaimer: All published articles represent the opinion of its authors only