Between poetry and poet day

"Poetry is the art of bringing pleasure to the truth," said British writer Samuel Johnson, summed up by Emad Eddin Taha 's poem.

"Listen … taste."

Have fun! When I mention this word, I think of a beautiful scene of the famous novelist Nikos Kazantzakis in his novel "Zorba", where the hero Alexis Zorba asked his friend and mentor to explain to him the idea that he did not could not understand: "I did not understand your idea, can you dance?"

This is what the poet Emad Eddin Taha does in his poems when he utters them: the words dance in his hands. They have a dress carved with a remarkable lyric rhythm, a real language, clear and direct, who knows the goal and what he wants and where he will go.

The dance of which our poet is capable is similar to that of his character by his presentation, his style and his expression: in spite of his love and the sanctification of the language of the aggression and its originality, he tends to adapt the character to his idea and to the taste of the recipient.

Do not drown, nor drown his reader, in symbols, rumor or ambiguity, but choose to play on the water so as not to stray from his destination, Kased, so not to sink into a boat.

This is the title of the new Diwan of the Syrian poet Emad Eddin Taha, who interrupted me more than once. All the poems of the Diwan figured in the psalms, with the exception of one timid poem among the others.

The only interpretation I may have is that his fulfillment comes from nature and nature, which led him to choose the simplest innate expression.

As far as the content of the title is concerned, I am convinced that the Bureau understands all the senses of the flourishing of the land and the fatherland, of Arabism and of the cause, of language and of women! As well as the spirit of the late Egyptian poet Ahmed Fouad Najm, the Tunisian artist Lotfi Bouchnak and the spirit of the Syrian artist Abdel Rahman al-Rishi.

Nineteen poems that the poet has given us, pointing under the title of each poem to the sea, who organized it, as if to say to the recipient of the reader (unaware of the offerings of poetry before knowledge): Know all sea and all wave that I will protect you Abbyati even if the rhythm and the musical poetry mastered will recognize the taste The sound that you have directly on a symphony played this poem.

The Diwan draws particular attention to the fact that most poems, but all carry a reference or quotation or signs of the Qur'an used by the poet with great kindness, finesse and intelligence.

A poem "In the presence of God"

Stylistic badytical study with the use of a semiotic semiotic poem.

The title usually has two characteristics, either independence or functionality: here the functional characteristic is clear, but it can have more than one meaning. The term "hahara" refers to proximity and is a mystical term called male guidance where communication with God is direct and strong.

"In" has come here the sense of spatial circumstance to indicate that everything that will be said is happening in the presence of God. Does the poet want to indicate the distance which separates him from God or does he speak of this distance between him and his mind, which evokes this distance?

The answer lies in the poem, and its credibility appeared instead of "skull", "to convince", "questions", "accounting", … invoking God requires reason, which alone can determine the distance.

"In the presence of God, no absolute capacity

The simple cup is managed in complex "

In the first verse of the poem, the poet "A" is used to explain and explain that the place is absolute, unlimited and unlimited in scope. Why did the author resort here to explain what we know? God is the absolute who has expanded everything.

The poet may want to go beyond the simple interpretation of the phrase "in the presence of God", but refer to the hidden side and essence of the poem and its idea, that God is great mercy and blessings and blessings, and that the relationship with him is based on the left, to notice immediately after that there is a relationship C is a "simple cup" in the complex. After the words "in the presence of God", he became "in the complex", and I think he meant complex words: life as if the poet were suggesting different places to the world and to God, or to the confusion of concepts when he runs the cut by showing the T. himself to the "simple", which is the name of a person, defenseless as "successful" or has managed his glbad towards complexity.

The denunciation of the poet appears soon in the second chamber denying and then ridiculing the bilateral agreement of religion and the world:

"How much they held religion and the world what they agreed upon,

Or maybe they agreed two days a year. "

And then leads us to the meaning of the origin of the existence and the natural nature of the universe and things, namely the trust based on love, as the relationship of full moon.

Beloved attracts those who know his confidence

The relationship between Al-Badr and Shatlan with confidence "

What is the kindness that this relationship hides?

The Moon plays an important and significant role in many cosmic rituals and it also has a positive or negative effect on its speed depending on its degree of growth, its position and its shape, such as the influence of the tides due of its attractiveness.

And this relationship of gravity is carried by the poet to a trust based on love.

"No one will ask, but what will he send?"

All sand is tied to sand

The sea does not ask what its destiny is, but throws it voluntarily and leans on the sand, without any discrimination, it embraces all that concerns it because its charity, its nature and its traits of character.

In this house, we can see the use of sapphires and their repetition with the repetition of the five letters of joy, the state of transmission, the "tidal wave" and the "hymn".

But the house offers us language problems, so do not refrain from doing "ask", between them and between the verb "sea", which requires repetition does not disappear again, otherwise the expression is incomplete, as Al-Jarir: there is neither dog nor dog. He said: "Do not ask people to tell the tide to send" to the integrity of the house and its meaning.

"And the Badr takes the throne its authority

The sea bows down in front of Rahman O Abt "

Then we complete the verses to know that the origin of this nested scene is God who is in his presence and has ordered that everything be done. Valder takes the power of the throne. And the beauty here, saying, "The sea bows down before Rahman O Abt" came to appeal to the logic of things: the sea prostrate to Rahman will be drawn to the tracks, the beach and the islands, the gravity of the full moon who took the power of the Supreme Absolute.

The letter of appeal and the call came here as a sign that the poem is a kind of complaint conveyed by the poet to a great person.

"These things have a moving effect

And today, it's like a god in the lungs

If I say silence I will muffle

Or expelling you can hurt my tongue. "

The repetition of the letter H, which is a whisper and a loosening, is highly semantic and is the most important feature of this character: the fingerprints, its weight when pronounced out of the lip glands, which is consistent with the connotation of muffled words in the owner's lungs. Whispers and whispers.

The poet used the name "Conte" to refer to the difference between the cosmic vision and the existential state of the poet and the distance that separates them. The Falcon is guided by the hand of the Rahman, who drives and turns everything, but his condition is similar to that of Aha suffocated in the lungs, the disclosure does not sing (and can hurt to hide scandals) and the secret is preserved!

"Today's over" is not enough to convince them

They may have been 50% convinced

He then quotes the Quran saying "Today is over", to say that this verse and what it contains from the book of the house is a clear indication of the completion of religion was not enough not to convince the people, but they questioned the religion and added what is not there, and were involved in conversations and other things, irony as he did. Did in the second house of the poem and gives the percentage of fifty percent of what they reached a false belief.

"I've tried some meager ones to share them

Direct broadcast from the domain of Gemmati "

He then begins by arguing with reason and wisdom and presents the scene as if it were a live broadcast of the field of his mind, referring to the logical discourse (the skull, where there is power only in the mind), which he has to endure for years.

"I treated the root of the revelation on him

The night shows the number of questions I asked. "

The poet raises a very important problem here: faith!

He says he believes in "more", that is to say, most of the signs of revelation, which is a belief in the mind and heart of love and the of love, and examines its roots and heart of its strengths and thinks about them.

And the simple phrase of "Freeze" is a recognition that there are things and verses that he has not yet understood, but the difference between him and those who are discussing is the Faith upon which the poet is based, his faith was a conviction of the starting point of fact-based consciousness and understanding, and he wants to believe that firmly based on firm convictions that are unshaken by nothing.

He then made the night a witness of his work, his mastery and his explanation, and the questions in the semantic sense are the first doors of doubt that have reached the desired certainty, as if to say that the questions of research and knowledge awake. the owner's conscience. "And the night he's imprisoned."

"I reminded them of a book in which they believe

"They took me on my fake wood"

He gave them the arguments of their book and they do not believe and deny Him and crucify Him on the wood of His novel and His speech as He did with Christ.

Al – Anna is what is pbaded down from men to women and men and reminds us of the fundamental problem raised by the poet, namely that he was involved in the religion that God has completed, in another life and in another holiness.

"I was not sure what I was seeing

The intention to print intentions in the end

The intentions of those who do not fail

And the right is closer to the rope of my neck "

As he said here, as Christ has said: Forgive them because they do not know what they do … Here Christ chose to judge with his injustice, as the poet has tried to do, he will not judge them because he does not know inside and does not hide their bads. ) But all his command to the absolute "right" that can not miss the intentions, to know the treacherous eyes and hide the bads, and that is closer to the vein of the vein.

"I was not old and I was not the prophet

But the unification was built on my laptop

Sheby directed to God as his guide

I do not want to leave on my side "

He therefore claims neither knowledge nor prophecy, but builds his house of worship on Tawheed, and wants only the face of God, where he turns his shroud towards him, denying all sides, and his majesty, as if to say: "Your separation of religion is Shiite, parties and your differences.

"I am ashamed and wrong, and the Ghaffar knows me

Denny Lerby stops counting "

And then conclude with a frank, bold and sincere confession that he is lost and sinned and God the Ghaffar must hold him responsible.

The letter of the high-end delivered by this poem, including the words of silence or apparent, is the message of the administrators on humanity first and second and third civilizations, confirmed by the poet Dr. Emad Eddin Taha in this court where it is strongly proved that this poet was a poet.

Diwan "Mas & # 39; at Wafa" is the balcony of Ghaith at the time of the drought.