The conclusion of the activities of the Wajih Al-Baroudi Festival 1906-1996 … The poet of love in poetic and critical lectures in the city of Abi Al-Fida

The Hama Culture Directorate held its annual poetry festival, which bears the name of the Hama poet, the poet Dr. Wajih Al-Baroudi. The festival concluded on Thursday with poetry participations, and a critical symposium in honor of the poet Wajih Al-Baroudi in the director’s hall Dr participated in the symposium. Rateb Sukkar, professor of literature at Hama University, and Dr. Haitham Yahya Al-Khawaja, playwright and critic, and from Damascus University, Dr. Muhammad Shafiq Al-Bitar, professor of literature, member of the Academy of the Arabic Language, and Dr. Ismail Marwa, lecturer of modern literature, and in the presence of professors from the Faculty of Arts and Philosophy at the University of Hama, a number of interested parties, intellectuals, members of the Arab Writers’ Union – Hama branch, and a number of students and young people people who want to learn about this febrile poetic stature at the level of Syria and the Arab world.

Al-Baroudi is a memory of a city and a country

The first bank note was by Ismail Mroueh, who spoke about Wajeeh Al-Baroudi in memory of the city and the homeland, that intellectual who in the late twenties returned as a doctor from the American University of Beirut to the city of Hama to practice his medicine and his life among his family to whom he was loyal. The paper focused on several aspects:

Al-Baroudi’s pioneering position in modern Syrian poetry, and his position among his poet friends with whom he spent his student years, Ibrahim Toukan, the famous Palestinian poet, who had a rare love affair with Al-Baroudi, and together they had many composed. poems, the most famous of which was (Valley of the Pomegranate), which was the result of the spiritual and intellectual meeting between the two poets And the famous Iraqi poet Hafez Jamil, who is one of his study friends, and one of the famous poets of Iraq Omar Farroukh, the Lebanese scholar, researcher and historian, who mentions Al-Baroudi as a historian, not as a literary and poetic writer, winks at him for caring about Ibrahim Toukan, and writing a book about him , while he did not do the same with al-Baroudi, perhaps because he does not see him on the same level.

The topics raised by al-Baroudi in his poetry, which were limited to love, spin and social criticism in that era, which contributed to the fight against al-Baroudi in his society, as he went out of the ordinary and explicit flirtation dealt with that society rejects, and said direct poetry in criticism of society and the city, and thus prepared Al-Baroudi are active and influential segments in his society to whom the backwardness and its causes are attributed at every level, especially on the realm of politics and the prosecution.

Al-Baroudi’s Diwan published today, dating from (Between Me and Al-Ghawani) and (Like Me) in 1970 after his wife tore the first edition of it, and his Diwan (The Master of Lovers), published in 1995 was printed, and these collections are rare and are not found in the hands of researchers, even in the city of Hama. And his libraries, and the newspaper asked for the formation of a committee of loving experts who know his poetry to prepare Al-Baroudi’s Diwan in its final and audited form, to be worked on, like Syrian writers whose complete works were printed to preserve his poetry before it was lost.

His hair and artistic image

The second banknote of Dr. Al-Khawaja dealt with the artistic image in Wajih Al-Baroudi’s poetry. The critical poet focused on Al-Baroudi’s image, his features, characteristics and pillars, through his poetry and the pillars of his artistic to review image.

Solid cultural foundation.

Talent, intelligence and courage.

Tendency to novelty and innovation.

The researcher focused on the fact that Al-Baroudi kept to the original form of the weights of Arabic poetry, and took care to keep up with Arabic poetry and its approach, and at the same time he invented the poetic image through the presentation and presentation of ideas. He chooses the idea and then chooses the image he wants to build. And complete the picture when the poet when the connotations and nods. With a strong hold on the value of music and photography.

You came to this world as a doctor and a poet

I treat my body and soul with hair

As the poet mixes the profession and the hobby, he does not win one over the other, but rather paints a complete picture of himself who did not abandon medicine and did not go outside the framework of poetry. Poetry, but he renewed the image and the idea.. He asked for a genuine artistic study, but for studies in Wajih Al-Baroudi’s artistic poetry with every image and meaning.

Wajih Al-Baroudi and influencers

The third banknote came after d. Ratib Sukkar, the university professor and Ibn Hama, where he spoke about the influences in Al-Baroudi’s thought, poetry and person, between East and West, and the choice is a clear indication of the depth of these influences, since he the same environment and knows what it lacks and what affects it and its intellectuals, and defines the sources of influence on the personality of the Baroudi poet. And his hair:

Studying at the American University of Beirut, as he belongs to a family that sent a number of its children at that early stage of Syria’s life, despite all circumstances, and the difference between Hama society at the beginning of the twentieth century and the American University is great. Here the first social, intellectual and cultural influence began. It was a variety of university professors, mastery of other languages, and friends. This was the first wind of influence in Al-Baroudi’s thinking.

– His view of the state of the East turned the researcher to the specificity of that stage, since the call was not specific, but rather for the East in general, as it was with Shawqi, Hafez and others, and here Wajeeh Al -Baroudi began to search for the salvation of the East, influenced by the environment. The American University represents the West, and what surrounds it represents the East. .

And he began to identify the differences he saw between East and West, sensing the great differences between what he relates to and lives with, and what his eastern society lives with, which he loves.

His view of reality

Sukkar adds that the East, according to Al-Baroudi, is represented in the life he lives, and in the city he left at the time, which suffers from isolation, despite the different affiliations of its people, and which is subject to customs and traditions that do not come from the local framework, and contribute to keeping society in a state of silence. Against this paradox, al-Baroudi lived his first life between two conflicting cultures, a culture that in his east inherited, and a culture he looks forward to from his studies and knowledge. The researcher concludes that al-Baroudi achieved in his poetry beliefs that he advocated:

– Call for liberation from French colonialism, which at the time was on the chest of the Syrians.

Call to take advantage of the West, its civilization and its achievements at every cultural, social and political level.

Distinguish between Western civilization, which we must reach, and the colonizer who occupies the land.

Call for social and political openness, and not rely on the inherited leadership and leadership.

The call for the liberation of women and their participation in social, cultural and political life, and perhaps al-Baroudi’s greatest concern was the liberation of women and society.

Participation in a comprehensive liberation renaissance trend that began to form at the level of the East to form a renaissance voice with the renaissance and enlightenment, such as Nizar Qabbani, who was a favorite poet of Wajih al-Baroudi.

And the spirit of Al-Baroudi has an effect

Share Dr. Muhammad Shafiq al-Bitar, with many poems from his poetry, was inspired by the themes of al-Baroudi and his spirit in a characteristic gesture.

Your eyes are my intoxicant, not the wine, they have the prohibition and the command

The cup is drunk for an hour, and they are drunk with each other for eternity

And I drank my fill of your lips, and it increased between my wings with heat

A saliva like a pomegranate, I love it, its grains are juicy and red

From another clip:

I swear by those who wear eyeliner, you without eyeliner, my king

The people of beauty have all ruled the crown of good for you

Believe, you are their sun, and they are the stars in astronomy

Therefore I made your face my kiss, and I made my heart your home

You come to me with a burning face to kiss you

Hurry up and encourage me then I’m ashamed to ask you

The poet’s spirit could evoke al-Baroudi, his style and goals, to honor him with poems based on his approach and method.

Finally, the tradition of bearing the name of Wajih al-Baroudi in his city, which he loved and gave his life, medicine and body to, the festival bears his name, so thanks to the intellectuals of Hama and its Directorate for Culture for this annual tradition, and it is desirable that this festival carries new subjects under the name of al-Baroudi, such as Badr al-Din al-Hamid, Saeed Kandakji, Najib al-Sarraj and others, to work on the monitoring of their efforts and honoring them in scientific research documented in studies and books, it becomes a reference about the city, its personalities and its flags. .

of his hair

Oh you who are dead, wake up, son of Mary

He came to you and calls for the resurrection and the resurrection

Awake, for I am from the depths of your soil

I will create colors that shine from the grave

Come to live in the kindergarten to live brothers

As the meek flock of birds rise,

No envious person longs for the existence of his neighbor

And no heir cries over his atomic legacy

……

I beg you, O Wajeh, for a tyrannical tyrant

You have tempted me, and love is not satisfied if you are just

And you charmed me, so I fell in love with the world, but I was not passionate

I ignited my soul and passion, the thing I don’t know

And I longed to hover over Lamy and sip

And hug me, so that your hands are faded, crying and eager

If my hijra is painful for you, if my prayer is damaged.

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