Adab AL Rafidayn

The Moallakat, or the "Seven Golden Odes", or the "Suspended Poens", had a long history of translation and probable influence on English poetry. The Seven Poens are the nost fameus survivors of a vast nass of pro-Islanie poetry and sone of the most valued poens in Arabic literature. They are pastoral, elegiae, and panegyrie in moed, representinE pictures of Bedouin life, and arranged in a convontional order. The poet starts by hentioning the ruins or deserted dwelling place of his beloved, or by picturing her departing caravan, Here, he commonly cives To description of a horse, a camel, or a gaselle. this he links the erotie prelude, the violenee of his passion and the beauty of the lady. This prelude might consist of varicus love episodes.

About me Abu Tammam great attention to Arabic poetry righteousness from it. As he collected Arabic poetry in enthusiasm and other books. This familiarity with Arabic poetry was one of the factors that led to the refinement of his artistic taste, in addition to his artistic sense and clarity of mind. Making
He is well versed in saying poetry in all the arts, so we must in poetry count the best three of the generators, namely Al-Mutanabi and Al-Buhtari, and he is the first of the three, and among them he is the one who fights him against Sahibiyah.
Abu Tammam is considered the head of the third class of hadith scholars whose meanings of the advanced and the later came to him. His culture had a great impact on that as he translated in his time Greek, Persian and Hindi books, and his mind became more aware and kinder of his imagination by looking at them. It is said: that Abu Tamam and Al-Mutanabi are wise men and the poet Al-Buhtri.
And the reason for the quality of Abi Tammam's hair is that it comes in multiplying visions, showing what happened and showing his bounty. And the print, which is at the level of poetry, is of little fall because it does not appear good from the rest of the poetry, and for that reason, the goodness of Abi Tamam became known and known. And Al-Amdi says: I looked at the poetry of Abi Tamam and Al-Buhtry in the years of seventeen and three hundred and chose their good, picked up their goodness, and then browsed their hair after that over time. And from what I learned that I chose more than thirty verses of Abi Tammam’s poetry over what I had chosen in the past, and the reason for this is that the poetry of Abi Tamam has acquired a form that the Arabs had not known before in their poetry because of the Greek thinking methods it contained. This phenomenon did not appear in an Arab poet, its prominence in the poetry of Abu Tammam. Also, his thinking style differs from that of Arab poets. Because he is educated familiar with Greek philosophy. And the impact of this culture has colored his thinking with a color that appears strange, and this is what made critics differ in judging his poetry. So, the more the eternal of his bad, while the more the good one of the good. Whoever looks closely at his poetry finds that his poetry is closer to deep thought and that it is, in its complexity. It is not familiar to the average reader, because it covers its meanings with workmanship, until the return of his judgmental verses is only understood by grammarians, jurists, scholars and philosophers.

His name was Habib ibn-Aws, a celebrated Arabie poet and anthelogist in the golden prime. of the 'Abbāsids. He was born in the second half of the second century of the Hejra, in either 188/804 or 190/806, in the small town of Jäsin, between Damascus and Tiberias. He was the son of a christian

If you search for the flourishing of Arabic literature, then you should only read the poets of the third and fourth centuries of the Hijri. I am only afraid that you find your desire in the poetry of Muslim, Abu Tammam, Al-Buhtari, Al-Mutanabi and others, and if you want to win a fertile critical movement, then read what the critics provoked about the poetry of these people. Only find what you want in what the critics have occupied themselves from the third century AH until this day.
I do not see a more fertile, more wonderful, or broader movement than that which was evoked by the poetry of Abi Tammam. The poetry of the Islamic man was occupied just as he occupied his Maghreb and writers and critics were busy studying this poetry and the result of that was a fertile critical movement that had not been witnessed in all eras of literature before.
Hence, Abi Tammam's poetry was the subject of a critical movement whose reverberations still reflect the opinions of the critics, from the third century AH until our time. And while the history of Arab literature has preserved, since that era, a huge critical product that was stimulated by the doctrine of Abu Tammam, this does not mean that the movement of criticism around this poetry has been satisfied with what was left of the original monetary heritage, nor does it mean that this wide critical movement has you over everything in the man’s poetry. Of the splendor and creativity of the poet, the poet’s poetry still suggests the most wonderful critical steps among the critics, and the critics still until this age find areas of criticism in which each era can add to what was previously criticized in the spirit of the same era that was on the rest of the images that before it, because the poetry of Abu Tammam hides It contains ideas, meanings and images, which makes his impact extend to the most distant ages,
We do not want, here, to search for the history of criticism through the poetry of Abu Tammam, but we want to put the poetry of Abu Tammam in the old balance of currency in order to study the effects that he left in that criticism and to get to know the man’s doctrine through that wide critical movement raised by his poetry.
Any modern study of Abu Tammam’s poetry must, in our opinion, take into account two very important points: The first: the culture of Abu Tammam, which relates to philosophy, logic, theology, history, and other things that have been reflected in his poetry, but rather the face of his art in many cases. It helps us in the fairness of the man, which he stirred around him by the critics of his time. And for that, they disputed and devalued his poetry.
And the second of them: to understand the spirit of the era in which Abu Tammam lived, to see if his poetry was compatible with the general literary trend that scholars, writers and critics were leading. This point helps us in judging those who criticized his poetry, so they disputed it in his doctrine. Regarding this aspect, it is known that the most critical people in poetry are the narrators and linguists, then the poets, and they were more than they do not relate to modern culture, so they hated hadith on this basis and loved what related to the pillar of Arabic poetry and their influence on what is related to the pillar of philosophy and modern culture. They monitor their poetry to see to what extent these poets were subject to poetry rules and rules The language ? So if a poet deviates from these rules, he becomes in their view out of their way and his poetry becomes an anomaly, indicative of the taste and manner of the times, and in such a case the poet becomes a target of contention, and his poetry is exposed to criticism and insult.
In general, all the ancient critics of linguists, grammarians, and narrators did not like the poetry of what came out in the spirit of the times, and they did not accept what was revealed about the general gourmet who uttered and used it, and from here, their opponents felt that Abi Tamam, who undoubtedly had broken the cordon they adopted Mainly to their taste. And he came out with what they were accustomed to from plain and printed poetry, understood without actions of thought or stress of the mind, or its cloudiness to the depths.

As for Abu Tammam, he is the Lord of Maan. And refine the door and mind. He witnessed him in every innovative sense. He did not walk on a trail. He is not defending the status of strangers in which he emerged on the strike. I practiced poetry every first and last. I did not say what I say about it except for excavation and pitting. Whoever preserves a man’s poetry and reveals his mysteriousness and is satisfied with his thought of his own will obey him. And his saying in the rhetoric was what Hutham said, so take from me a wise saying and knowledgeable, above all who is knowledgeable and knowledgeable.
He asked me to contribute to writing on the authority of Abi Tammam. And when I was warming all the hospitality in the cooler, approaching the most intense demand for its effects, keen to ensure that he fulfilled his rights and publish his views, it was imperative that I include the opinion of the cooler in Abi Tammam and the poetry of Dr. And I would not make a bucket among the buckets following the example of the cooler, in order to destroy what we ought to have from the poet’s right to possess his poetry and to captivate the hearts, including a ceremony of wonderful speech, his sophistication, good meaning and elegance, the genius of thought and his splendor, the sweetness of style and its splendor. And the majesty of imagination, its intensity, the accuracy and quality of photography. And Mustafa word and Naira. So he assumed a supreme position that did not condemn her, and he had a status in the souls that were not high. And I am not extravagant in saying if I said: that Aba Tamam is that naughty man who shakes it on the one who threw him. His poetry has become unclean, with wonderful luster that has not been converted into before.

What did the Noble Qur’an do - since it came to the heart of the Messenger, may God’s prayers and peace be upon him, it spewed life and light into the souls, hearts and minds of people and dispelled the darkness of ignorance, delusion and blindness around them, and opened before them more useful knowledge in various aspects of life, especially the cultural aspect of human life, where the Qur’an meant The generous one takes great care in all judgments and directs hearts and minds to seek knowledge and make it an obligation on every Muslim man and woman, so that among the fruits of this care was the many compilations and the many dictionaries and books of literature that are not limited to, whether what is a thousand in the past or what a thousand and composes in the present or future This is in addition to the classification and authorship in the sciences and other knowledge that the Qur’an had the merit of taking the lead and directing in the advancement of man to research it and adding new to its theories and rules whenever the sun shines one day on the sons of man .. This noble book drew the attention of Arab scholars and writers to seeking knowledge and research Even if there was no scholar or literature, but the basis of his first culture was the Holy Qur’an that he accepted in his youth and youth, preserved and studied his verses, deducing from them the provisions and legislations, even if it seemed to him to go to another scientific point and not excise R on the Noble Qur’an and its sciences, he turned to what he wanted, making use of that sober foundation, which straightened his tongue, refined his spirit and manners, and taught that seeking knowledge is an important obligation and that there is a big difference between knowledge and ignorance. The Almighty said: “Are those who know equal and those who do not know? God is one of his scholars worshipers ». Indeed, the first verse was revealed to the greatest Messenger, may God bless him and grant him peace, “Read in the name of your Lord who created. Created man from clot. Read, and your Lord is the Most Generous, who knew the resurrection of man, what he did not know. That is why every researcher contemplating Arabic arts and sciences in particular had to expect to notice the impact of the Qur’an and hadith in these arts and sciences. Rather, this effect may have formed in the numerous books the important basis and the main logic of authorship and research. This appears in the purpose of the book, its topics and the method of its research, as well as the biography of its author and its culture, which is based mainly on the Qur’an that is narrated from its sweet and slender aid that never expires and is inexhaustible.

The memory of Abu Tammam aroused a curiosity for me, and I wondered about the state of language and literature in England during the period in which this Arab poet lived. Such a study complements other studies on Abu Tammam and his era. And it makes us see this poet in a wider context. Thus, we can balance him with others and give him his full rights. As expanding the horizon of view would make us see things in their true dimensions, and help us to turn them into an objective scientific study.