Reading in the novel "And Something Else" by the Arab novelist Abdulmalek Murtaza

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Abdelmalek Murtaza is a well-known Algerian novelist and novelist at the Arab level (October 10, 1935 in Tlemcen). He has written over seventy books, most notably: the theory of the novel, the theory of rhetoric, the theory of reading, the theory of criticism, the theory of Arabic, The most famous of which are: Fire and Light, Valley of Darkness, Quadrature of Blood and Fire, Pigs, Voice of the Cave, Spatial, Triune of Algeria (Epic, Flood, Salvation).

The title of the novel refers to a philosophical place with a literary twist, where existential visions are intertwined with a tangle of communication with the metaphysical labyrinth. It speaks an invisible dialect, but it hides behind sentences and phrases. The most beautiful novel in which the language we enjoy is unparalleled, and the strangest thing is the combination of the worlds of humanity and the oath, between the horizon of proof and the praises of gratitude, and between the old past and the neglected present, and the unknown future. It is a tattoo in the brow of the shabby nation in the depths of memory, and the mess of words smelling of impotence and dandruff with modern horns.

His novel began with a stark critique, conscious of the philosophy of history, and a deep understanding of the ruthlessness of backwardness and degeneration. The train symbolizes the reality of the Arab and Islamic nation. In terms of representation, it is no different from the image of the ancient train, the train of the end of the first millennium: "The train is still rushing forward, rushing forward. The space spawned its expanse, like the thundering thunder of the sea, as the roar of the sea shone, its roar emitted in all the virtues of the endless railway, and the highway was looted swiftly: a plane was flying, it was a flying train. " (P. 3). But this flattery continues to turn into a vile and deplorable: "... Your train is poor, as it was exhausted from its obsolescence, His bones were rumbling. He was not able to rise in punishment. He was unable to run in the plains and plateaus. Also. Even if he is a sheikh pyramid pyramid .... coughing and throwing thick smoke ... »(p: 4)

The nation has suffered weakness and helplessness. It resembles the sheikh of the pyramid, who can not move his legs or extend them. He has a jerk, a roar and heavy smoke, but he can not climb a small plateau. In this wonderful interview, Abd al-Malik wants to compare the situation of Muslims with others, especially in the West. Today, they are like airplanes in terms of speed and comfort, and the country of the 1940s is no more than a scrap in their availability. This indicates the speed of change and transformation. .

The novelist sinks into the skin of the self, but it is an objective skin. The Arab self has been torn away from its present and has fled towards its past. The inhabitants of Zaytouniya (the name of the village of the novel) live amid rubble of buildings. The graves are much nicer than they are; the buildings have no life; they are dark and red. From the graves, it is a strange time when the tombs of the dead are better than the houses of the living. The inhabitants of Zeitounia share the well and the village with the jinn. Their minds believe that the jinn is contending with the place and the well. They divided today, the day and the upper region, and the night and the lower region. .

But the only well was a verse of perfection, and their forefathers were not skilled enough to dig such a well with the same stones. So how did the jinn leave the well to them? And did not intervene to protect its property? With regard to the jinn of the severity of oppression and abuse, and their desire for isolation, and the alienation on their property, and their keenness that no one else gets ... », (p.

The novelist takes us to the world of interpretation and interpretation, where mysticism is mixed with proof, truth and imagination, between the interpretation of the sheikhs and the visions of young people, the debate intensifies, and the challenge increases ... Abdul Malik created a metaphor for the debate about the jinn and the well, Since the Renaissance to today between the supporters of modernity and the protectors of originality, that controversy, which did not bear fruit, but turned to a miserable sophistry was the last chapters Are well dug by the jinn or the good guardian lying in the soil?

In this wonderful dialectical context, in terms of the language of dialogue and the method of photography, the truth is absent from all, and the truth was not only that beautiful woman Sarah, loved by the age of the poor, and she herself loved him pure love, married her despite the intrigues, but wanted to be happy as pleased, He has nothing to offer to him ... He decided to leave the village ... It is the search for self in the time of being seduced by misery and disappointment.

He left Sarah alone, and the Muslims left their civilization and heritage, but Sarah, the good and the beautiful, fought a great struggle to live with honor and dignity and not to sell herself to the greedy village monsters in her beautiful body. All dreamed of marrying her, And the lips of her lips, and suck from her breasts the milk of immortality, just like the legend of the fountain of life. Morsa was able to love the novel and complicate it in an unparalleled manner. The beautiful woman's loss is strange and strange. Every day, wealth and richness increase, so does the question and the suspicion and suspicion. Some of them throw it at women, especially the devil named Zaarur.

The novelist brings us on page 368 to a new master, the son of Belle Sarah, who will take the starring role. The son of the truth, like the other young Zeitouns, will follow the same path, learning in the book, then learning at school. The mother Sarah is in fact the first teacher to correct the intelligence of the teacher. Of errors

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The events of the novel flow, and take a miraculous spring, the loss of beauty and the reason for happiness and wealth lies behind the actions of Fairy Khantatos, which loved Sarah, Vagdq them with the best that can be enjoyed, gold and coral, and the most expensive clothes ... Did not stop at the good, A wonderful conversation with Sarah about poetry and poets. Abdel-Malik leads us to a serious problem in the history of literature. The Fairy denies the presence of Arab poets. All of them say what the demons of their devils do, and every poet has a demon.

Omar returns to the henna and the village, and he himself does not know how he returned, he returned as we returned a month increased in the stories of a thousand nights. The stories of Belle and Omar continue, and each day is more strange and strange than the day before, and the state of Zaytounia is still the same, not much changed, the old past still spills its mascot, and holds its contract. The novelist brings us on page 368 to a new master, the son of Belle Sarah, who will take the starring role. The son of the truth, like the other young Zeitouns, will follow the same path, learning in the book, then learning at school. The mother Sarah is in fact the first teacher to correct the intelligence of the teacher. Of errors.

He was the only son of the philosopher. He was the child who learned his native Zeitoune, then traveled to Europe, and lived in Paris, the capital of the jinn and the angels. Murtaza is back on the train again, our train is still slow and motionless, while their train has exceeded the limits and perceptions, it is problematic progress. The novelist concludes his novel with a terrible sight, the death of the bridegroom at the New York Tower after the September 11, 2001, bombings. It is the end of love and wisdom, the return of darkness and the flock of wolves.