My ⁣Nation: Comments and Repercussions

By Abdul Salam Noureddine

Entrances

Diwan of My Nation

Can it be said that the sweeping current of modern poetry‌ in spoken Sudanese ⁤Arabic ‍has been present and attractive for over half a century through its most ​brilliant and famous symbols: Mahjoub Sharif, Omar Al-Tayeb Al-Dush,‍ Muhammad Al-Hassan Salem Hamid, Muhammad Taha Al-Qaddal, Hashim Siddiq, Atef Khairi, Azhari Muhammad Ali, and many others of young ​people with bright talents of ⁣both sexes, then the flow of this​ trend expanded⁤ with the revolution of‍ December 18, 2018, which baptized Sudanese Arabic, its poetry and prose, as a‌ complete​ language with luxurious skills and⁢ capabilities that⁢ have a future, and social media⁤ have contributed to the spread and deepening of⁢ its ⁢connotations.

Seven Doves -‍ A Flurry of Turbans – Bees Wandering in ‌the​ Desert

Muhammad al-Makki ⁤Ibrahim (1939)⁣ then came from the far reaches of​ Bashiri Oasis, Azhaf, Bara, ⁣and Hay al-Qubba in Al-Obeid, boarding a Western train ⁣bound for the capital of Qatar at the end of the 1950s – ⁢the decade of the ⁣1960s, 1958 – 1968), and​ when he landed his feet in Khartoum, he “filled​ the world and‍ possessed⁢ the people” as⁣ a poet ⁤complete with Constructive and majestic linguistic tools, mature and refined in poetic sentences, innovative‌ in his art of idea, funny in its openings, sarcastic, ⁤disingenuous and surprising in ‍its narrative expressions, it embodies the Western ​train‍ of‍ its first poems, ⁢a complete “manifesto” ⁤of a⁤ poet who came‌ to ⁢formulate an ‍innovative aesthetic term‍ for poetry in Sudan ⁤as an expression from within and⁣ manifestations⁤ from outside the nation to complete the lack of ⁣capable people, including his grandfathers, uncles, and brothers, the “poets⁤ of the people”‍ Muhammad Wad al-Radi of Iskala, Hala, Ibrahim al-Abadi, ⁣“Oh,‌ driver of the army,” Muhammad⁤ Saeed al-Abbasi, Tawfiq ‌Saleh Jibril, Hamza‍ al-Malik Tambal, al-Tajjani Yusef Bashir,‌ Muhammad al-Mahdi Majzoub, Muhammad ‌al-Fitouri, Taj al-Sir al-Hassan, al-Hussein al-Hasan, and Salah Ahmed.

One of the Wonders of the Routes⁢ of‍ Muhammad al-Makki

Muhammad al-Makki, who came from the farthest neighborhood of Bashiri Oasis, Azhaf, Bara,⁢ and al-Sayyid al-Makki in Al-Abyad, taking the​ western train, crossing the land between ⁣the two Niles, not as an exile, an invader, or a fugitive, but‌ to ‍present its credibility to the cultural​ community ​(1958-1962) in the ​Republic of Khartoum, which was‍ unlikely to⁣ be ‌the bright​ colors, the height ⁤of the sky, and the bright lights present to those miserable countryside drowning‌ in the “flood”⁢ of neglect and oblivion‍ that ​he had crossed ‍from them, and for ‌their part, they did⁤ not open their ‍arms to ⁣welcome him, and they did not get tired of him when he came, traveling ⁢dozens of‍ miles⁣ to ⁣find solace in the⁤ countryside:

We stayed in ‌Khartoum without any ‌reception

This is not one of the cities of ‌Sudan

Where do these ⁤colors come‌ from?

Where ‍did she get it so far?

There is⁤ no doubt that the old Western train has gone.

Al-Shanfari‍ and ⁤Urwa bin Al-Ward are Awake

From which corridors,⁣ entrances ‌and corners can one ⁢approach Muhammad al-Makki and recognize the human being?

Muhammad al-Makki, an ​outstanding poet since his early ‌childhood at ⁤Khortaqt High School‌ (1954-1958) ⁢in Wadi Abqar Khortaqt, is not rivaled by him except his mate and companion ⁣Safi⁤ al-Din Hamid al-Bashir, who was unfortunately cut short at a young​ age.

Conclusion

Muhammad al-Makki carried with him on his journey from Khartoum to Germany in the summer of 1962, Diwan al-Mufadliyat 1-2 – Extract from Abu al-Abbas al-Mufaddal bin Muhammad al-Dhabi (died 178 AH), Jesuit Fathers Press, along with Abu Hayyan al-Tawhidi’s book ‌”Enjoyment and Sociability.”