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.”