Mohamed Amari
Since the areas inhabited by Amazighs in Morocco are mostly mountainous and Bedouin areas still dominated by oral culture, poetry in these areas is strong, important and important.
As is known for the poetry of the Arabs in ancient times, it is the poetry of the Amazigh - which is mostly lyrical poetry - is also their ministry, media and teacher, where they live their joys and remember their joys, and they attack and attack their enemies or support and praise their allies, and from them they take their news and learn a small part of their religion .
The poet in the Amazigh community, especially in the remote nomadic and mountainous areas that have not yet reached the modern urban aspects, still has a legal status that is assigned important roles, most notably the educational and educational role.
Therefore, we find that the poet in these areas plays the role of teacher and guide, and we find that one of the most important purposes of Amazigh poetry is the poetry of preaching and guidance and religious awareness, so that some of the poets' poets are similar to the scholars and imams in their being a source of Amazigh religion.
Amazigh poets in Morocco are also known to have studied in Koranic schools and studied the leading scholars before reaching the field of systems and singing. It is customary for the Amazigh to have each of their villages a Koranic school that they sponsor and spend on, and send their children to learn the Qur'an and Islamic sciences from the earliest age.
Many of these poets were influenced by this path and reflected on their poetry and became full of Quranic meanings and the meanings of the Prophet's Hadiths. They organized in Tawheed, prayer, Zakat, Hajj and fasting, and all the stories in the Holy Qur'an, including the stories of the Prophets or stories of previous peoples and civilizations, Amazigh is the equivalent and conveys its meaning to the recipient who does not know the Arabic language and does not understand the meaning of the Koran.
Amazigh poets went further by organizing poems and educational narratives in jurisprudence and in Islamic jurisprudence in general. Some of them translated into Tamazight some of the most famous Arab systems in this field.
Some of the regions of Morocco (some of the tribes of the Atlas Mountains of the Mediterranean) do not accept the poet as a title other than " Sheikh "and withdraw on him what the word of the burden of Sufi and religious.
On this kind of relationship, the famous Amazigh poet in the Sous region (south of Morocco), Rais Mohammed al-Damsiri (died in 1989), said in one of his poems that a poet who dances at him dares to dare,
"God is the greatest of Tebitt, Kamee Ka Yohlan
Gaida Tesnkimet is the best singer
Nocetide is not a joke
My father is Hanan
Please let me know if you have any questions
I am very grateful to you
This is an example of an example of a bass player
He swore at the death squad
"Have succeeded" and "
Translation of meaning:
God is great, my breasts are gold, you are in vain
Of your children denied the beautiful
I like a teacher carrying a stick to beat the students
He who created it respected me
He can not answer my words
The bad morality does not recognize the beauty
If I pointed to him with my finger, Ali would point to his hand
Will not exceed in his life party "swam" and "uncle" (Part 30 of the Koran)
In another poem, al-Damsiri clearly speaks of his poetry career influenced by the Holy Quran, and of his father's keenness to bring his son to the Koranic school and to graduate in a world, but the predestination turned him into poetry and singing after spending a period in memorizing the Koran. Says:
"Yumzi Baba Eeklin Yaweed
Tmzkidha Sudokrn S. Faqih
To come to the paradise of God
Erwin Regev is an American football player
Lokran Lidiksen Prophet Mohammed
The student is a clinician
By Dr. Talohat Aarang Iislamad
It is suitable for decorating the bathroom
Nick Khair Allah understand Kalashi to calculate
Loyal of Lauran Nefta Kiss Neuride
"Do not argue with the people of the book"
Aghatnet Nafog Nafto Dag Simeurik "
Translation of meaning:
My father took my hand, may God have mercy on him
To the mosque and called on the Faqih
After he left, he said to him
This is my son I want him to be upright and study
The Koran on the Prophet Muhammad
Vashmr Faqih and gave me God's mercy
The pen and board began to study me
Let me know the letters at first
After a while he taught me the account
As well as the Koran studied well
Until it reached the verse "Do not argue with the people of the book"
She left the book and went to sing
Among the most prominent places in which the Amazigh poetry is influenced by the Holy Quran is the reading of poems which find most of them begin by thanking Allah and praising him and uniting him and calling to meditate on his creation and magnification so that such introductions became the poetic rituals that the poet cares about most, His poem has great value.
In most cases, the Amazigh poet does not start the system until after he begins to trust God and pray to His Messenger, peace be upon him, and seek forgiveness from Allah.
"Amazigh poets first mention and glorify God, which confirms that the Amazigh lives the life of a sincere believer in the Islamic faith by always mentioning the name and virtues of God and making sure to start with it," says Dr. Omar Amarir, a researcher of Amazigh culture in his book Amazigh poetry attributed to Sidi Hamou. In every work .. Thus sees Basmalah key open to open all the doors of good, and even if there are obstacles and difficulties, the mention of the name of God humiliated and facilitated. ( Book "Amazigh poetry attributed to Sidi Hamo student," p. 58, publications of the Faculty of Arts of the University Hassan II in Casablanca ).
The following are examples of these premises, which are characteristic characteristics of Amazigh poetry. The Amazigh poet, known in the Souss-Rais region, Said Ashtok (Rais is an Amazigh word derived from the main Arabic word meaning the head of the band and also the singer poet)
"In the name of God, Atisora Tomlellin Kanin
He will follow the lead of Saul Sullivan
Sheikh Sidi Hamoud Oumosi Ka Nafour Da'awal
Yevolkin Yale Hameenino is the most beautiful man
Nizabeeh Rbaiyyaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaaa
WL
Translation of meaning:
In the name of God like white keys
It is a good omen to start talking
O Shaykh Sidi Hammad Omusi, I only saw you
So that only good words will be spoken on my tongue
I ask God not to break my Jawad or break
As for his grandmother, my hand left him and I no longer hold him.
Said Said Said Ashtok elsewhere:
"The name of God, and God, we will follow
God bless you, Lord of the worlds
يم يم يم يغ يغ يغ يغ يغ يغ يغ يغ يغ يغ يغ يغ يغ
وراس وم وم كولو كولو كولو كولو كولو كولو كولو كولو كولو "
Translation of meaning:
In the name of God and my God deposited my order
However, the King, my Lord, is responsible
From the creation of bones, flesh and hearts
There is nothing hidden about him and he has the whole world
These are other introductions of the poems of the Amazigh poet who descended from the areas of the city of Khenifra in the Atlas Mountains of the Mediterranean (central Morocco) Sheikh (a title called the poet when the sons of this region) Mohamed Zahrawi:
"EADISK زم زم يمي ء اكي اكي ز ز ز ز ز ز ز
Tukinch ارarby ايدayad Rajaj Tokelkh Gövon
Tannayd Eaina Jagino Amolana "
Translation of meaning:
I start with your name and open your mouth, O Maulana
I give you hope, O Lord, and you have to trust
Learn what is in my heart and what is hidden, Maulana.
He also says in the introduction to another poem:
"EADISK زم زم يمي ء اكي اكي ز ز ز ز ز ز ز
Thaksa, O Lord my Lord, my Lord
Vukuti is the author of the punishment for the punishment of Eriyaakhwafa
Wipe off the Danbino before Yadag Yames and Achal
ادي يتك يتك "" "" "" "" "" "
Translation of meaning:
I open my mouth and you start, O Maulana
I ask you to save me and spread out on your wing, O Lord
I ask you to save me from the torment and protect me from the fire
Forgive my sinners before they leave me with dust
Lord do not make me who do not love you.
In another introduction of one of the poems of the poet himself we find a clear meaning of the Koranic verses that confirm that God does not need more than a "be" to create the creation, he says:
"We are visiting our homeland for the best of our people
Good evening daisymaker for my time
There is no such thing as a simple reality
The time has come to go up and see the prophets
The Lord, Lord, bless you
"Be" Vickon "Labyrinth Lomornon"
Translation of meaning:
I start with you, O Lord, and I ask you the good and you are his family
O Jawad, O one who separated between times and seasons
It will be rain and storms and cold
And sometimes be summer and free .. Hallelujah
God reigns in the ark and walks the universe
But if he wants something, he will say to him, Be and be.
In sum, the Amazigh poets in the majority of them are issued by a culture that raises the importance of the Qur'an and Sunnah. They consider themselves to be an educational, educational and awareness message to the community, and see their worth only with the blessing of religion and the Qur'an.