An Investigation on Whether Labīd b. Rabīʻa Composed Poetry in the Islamic Period in the Context of the Compatibility of His Poems with the Qur’ān.

Muhammed Eser Altuntaş; Seracettin Eraydın

Makale detayları

An Investigation on Whether Labīd b. Rabīʻa Composed Poetry in the Islamic Period in the Context of the Compatibility of His Poems with the Qur’ān.

Yazarlar:

Muhammed Eser Altuntaş | Seracettin Eraydın

Yayıncı:

Eskişehir Osmangazi University

Ana Başlıklar:

Arap Dili ve Belagatı

Dergi:

Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.767-796

Belge Tipi:

Makale

Yayın Tarihi:

9/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001325969

pISSN:

2147-8171

Anahtar kelimeler:

Özet:

 This study centers on the inquiry regarding Labīd b. Rabīʻa, the sole Muslim known to possess a muʻallaqa, concerning whether he continued composing poetry after his conversion to Islam. It aims to determine the extent of his poetic output post-conversion and endeavors to arrive at a conclusion regarding this matter. Poetry held a significant role in pre-Islamic Arab society. The presence or absence of skilled poets was a social phenomenon that substantially influenced the reputation and status of a tribe within the society. Poetry served as a vital medium for the expression of thoughts and values within the oral culture of the Arabs. It functioned as a cultural transmitter, enabling the preservation and dissemination of their heritage. Consequently, poets earned profound respect and developed a cult of personality based on the impact and resonance of their compositions. Within this context, there existed a specific social ability to interpret and deeply appreciate the poems created by poets. Moreover, certain elite poets garnered societal approval and recognition. Undoubtedly, among these esteemed poets, the most significant were the authors of the poems recognized as muʻallaqāt, a selection made after a meticulous elimination process. In fact, Labīd b. Rabīʻa is regarded as one of these distinguished elite poets. His prodigious poetic talent and spirit propelled him to prominence at a remarkably young age, enriching the culture to which he belonged with his poems exploring diverse themes. Labīd b. Rabīʻa penned numerous poems during the Jāhiliyyah period, enough to compile a comprehensive dīwān. These compositions offered multifaceted insights into the social structure and the prevailing mental landscape of that era. Hence, he brought honor to his people through this achievement. His extensive collection of poems from the pre-Islamic era, enough to form a dīwān, illuminates the social structure and the mindset of that period in multifaceted ways. Moreover, these works serve as a rich resource for understanding the Arabic language and the specific era of Arab culture. Labīd b. Rabīʻa, renowned not only for his remarkable poetry but also for his admirable personality and mature character, stands as a unique figure, being the sole muʻallaqa poet honored within Islam. While its established that Labīd b. Rabīʻa carried his noble behavior and character into his Muslim identity, there has been a debate regarding whether he continued to express his literary persona in his new Islamic life. Consequently, the discussion revolves around whether he continued to compose poetry during the Islamic period. During the classical period, it was widely believed that following his conversion to Islam, Labīd b. Rabīʻa either ceased composing poetry entirely or wrote only one couplet. Upon closer examination, it becomes apparent that this perspective is rooted in certain narrations and deductions, disregarding the content and style of Labīds poems. Its inferred that a specific narration significantly contributed to the propagation of this view. According to this account, it was mentioned that he recited a verse from the Holy Quran to ʿUmar b. al-Khattāb, who then requested him to recite a poem. For whatever reason, the prevailing assumption that Labīd b. Rabīʻa refrained from composing poetry or produced only one couplet after embracing Islam has led to the neglect of his poetry that encompassed Islamic themes. However, a thorough analysis and comparison of his poems reveals numerous verses that resonate with the essence of Islam. These poems are interpreted to derive from Islamic teachings and often mirror the wording or essence found in the Holy Quran. Upon evaluating the attributed poems in terms of content and significance, a distinction emerges: some couplets vividly embody the mentalities of the pre-Islamic Jāhiliyyah era, while others contain virtuous and profoundly meaningful content seemingly inconceivable within an ignorant worldview. Therefore, this study begins by briefly discussing Labīds life and providing examples of his pre-Islamic poetry themes. The literature was subsequently reviewed to determine whether he wrote poetry after embracing Islam. An opinion was formed on this matter by comparing the content and manner of some of the identified couplets to the verses of the Holy Quran.

 Bu çalışmada Müslüman olan tek muallaka sahibi Lebîd b. Rebîʻanın öl. 41661 Müslüman olduktan sonra şiir söyleyip söylemediği ve söylediyse ne kadar söylediği sorunsalı üzerinde durulmakta ve bu konuda bir sonuca ulaşmak amaçlanmaktadır. Bilindiği üzere şiir, İslâm öncesi Arap toplumunda çok önemli bir yere sahipti. Öyle ki iyi şairlere sahip olmak veya olmamak herhangi bir kabilenin toplum içindeki itibarını ve konumunu büyük oranda etkileyen bir olguydu. Zira şiir, sözlü kültüre sahip olan Arapların kendilerini ifade etme yöntemi ve kültürün bir taşıyıcısı konumundaydı. Bu nedenle şairler de söyledikleri şiirlerin etki gücüne göre itibar görüyor ve belirli bir saygınlık elde ediyorlardı. Elbette şairlerin söylediklerini takdir eden ve onlara değer biçen belirli bir toplumsal muhayyile de bulunmaktaydı ve bu muhayyilenin ön plana çıkardığı belli başlı bazı şairler de vardı. Şüphesiz ön plana çıkan bu şairlerin en önemlileri belirli bir süzgeçten geçerek seçilen ve muallakât olarak bilinen şiirlerin sahipleriydi. İşte Lebîd b. Rebîʻa da sözü geçen bu şairlerden birisi kabul edilmektedir. Öyle ki o, çok erken yaşlardan itibaren şairane ruh ve yeteneğiyle temayüz etmiş ve çeşitli temalarla söylediği şiirleriyle mensup olduğu kültüre renk katmış; bu yönüyle kavmini onurlandırmıştır. Onun Câhiliye döneminde söyleyip de bir divan oluşturacak kadar çok olan şiirleri o dönemin toplum yapısına ve zihin dünyasına çeşitli açılardan ışık tutmakta ve Arap dili ile belirli bir dönemin Arap kültürüne de kaynaklık teşkil etmektedir. Şairliğinin yanında muntazam kişilik ve olgun karakteriyle de dikkat çeken Lebîd b. Rebîʻa, İslâmla onurlanmış yegâne muallaka sahibi olmasıyla da farklı bir örneklik arz etmektedir. Onun onurlu davranış ve karakterini Müslüman kimliğine de taşıdığı bilinmekle birlikte yeni hayatında edebî kişiliğini sürdürüp sürdürmediği, dolayısıyla İslâm döneminde şiir söyleyip söylemediği konusu ise tartışılmıştır. Şöyle ki klasik dönemdeki bu tartışmalarda onun Müslüman olduktan sonra ya hiç şiir söylemediği ya da tek bir beyit söylediği görüşü yaygınlık kazanmıştır. Açıkçası dikkatle incelendiğinde bu görüşün Lebîd b. Rebîʻaya ait şiirlerin içerik ve üslubundan ziyade bazı rivâyet ve çıkarımlara dayandığı görülmektedir. Özellikle de kendisinden şiir okumasını isteyen Hz. Ömere Kuran-ı Kerimden ayet okuduğunu aktaran rivayetin bu görüşün yaygınlaşmasında etkili olduğu anlaşılmaktadır. Sebep her ne olursa olsun Lebîd b. Rebîʻanın Müslüman olduktan sonra şiir söylemediği veya çok az söylediği yaygın varsayımı onun İslâm içerikli şiirinin ihmal edilmesine etki etmiştir. Hâlbuki onun şiirleri bütüncül bir şekilde incelenip karşılaştırıldığında İslâm ruhunu taşıyan ve İslâmî öğretiden süzüldüğü anlaşılan; Kuran-ı Kerim ile lafız veya mana itibariyle örtüşen birçok beyti bulunmaktadır. Nitekim ona nispet edilen şiirler içerik ve mana itibariyle ele alındığında bir taraftan Câhiliye zihin kodlarını taşıdığı çok açık olan kavram ve içerikli beyitler, diğer taraftan câhilî bir zihin dünyasından sâdır olması mümkün olmayacak kadar nezih ve yüce anlam içerikli beyitler bulunmaktadır. Dolayısıyla bu çalışmada öncelikle Lebîd b. Rebîʻanın hayatına kısaca değinilerek İslâm öncesi söylediği bazı şiir temalarından örnekler verilmiştir. Akabinde İslâm sonrasında şiir söyleyip söylemediğine dair literatürdeki görüşler değerlendirilmiş ve tespit edilen bazı beyitleri Kuran-ı Kerimin ayetleriyle içerik ve üslup açısından karşılaştırılarak bu konuda bir kanaate varılmıştır.

 This study centers on the inquiry regarding Labīd b. Rabīʻa, the sole Muslim known to possess a muʻallaqa, concerning whether he continued composing poetry after his conversion to Islam. It aims to determine the extent of his poetic output post-conversion and endeavors to arrive at a conclusion regarding this matter. Poetry held a significant role in pre-Islamic Arab society. The presence or absence of skilled poets was a social phenomenon that substantially influenced the reputation and status of a tribe within the society. Poetry served as a vital medium for the expression of thoughts and values within the oral culture of the Arabs. It functioned as a cultural transmitter, enabling the preservation and dissemination of their heritage. Consequently, poets earned profound respect and developed a cult of personality based on the impact and resonance of their compositions. Within this context, there existed a specific social ability to interpret and deeply appreciate the poems created by poets. Moreover, certain elite poets garnered societal approval and recognition. Undoubtedly, among these esteemed poets, the most significant were the authors of the poems recognized as muʻallaqāt, a selection made after a meticulous elimination process. In fact, Labīd b. Rabīʻa is regarded as one of these distinguished elite poets. His prodigious poetic talent and spirit propelled him to prominence at a remarkably young age, enriching the culture to which he belonged with his poems exploring diverse themes. Labīd b. Rabīʻa penned numerous poems during the Jāhiliyyah period, enough to compile a comprehensive dīwān. These compositions offered multifaceted insights into the social structure and the prevailing mental landscape of that era. Hence, he brought honor to his people through this achievement. His extensive collection of poems from the pre-Islamic era, enough to form a dīwān, illuminates the social structure and the mindset of that period in multifaceted ways. Moreover, these works serve as a rich resource for understanding the Arabic language and the specific era of Arab culture. Labīd b. Rabīʻa, renowned not only for his remarkable poetry but also for his admirable personality and mature character, stands as a unique figure, being the sole muʻallaqa poet honored within Islam. While its established that Labīd b. Rabīʻa carried his noble behavior and character into his Muslim identity, there has been a debate regarding whether he continued to express his literary persona in his new Islamic life. Consequently, the discussion revolves around whether he continued to compose poetry during the Islamic period. During the classical period, it was widely believed that following his conversion to Islam, Labīd b. Rabīʻa either ceased composing poetry entirely or wrote only one couplet. Upon closer examination, it becomes apparent that this perspective is rooted in certain narrations and deductions, disregarding the content and style of Labīds poems. Its inferred that a specific narration significantly contributed to the propagation of this view. According to this account, it was mentioned that he recited a verse from the Holy Quran to ʿUmar b. al-Khattāb, who then requested him to recite a poem. For whatever reason, the prevailing assumption that Labīd b. Rabīʻa refrained from composing poetry or produced only one couplet after embracing Islam has led to the neglect of his poetry that encompassed Islamic themes. However, a thorough analysis and comparison of his poems reveals numerous verses that resonate with the essence of Islam. These poems are interpreted to derive from Islamic teachings and often mirror the wording or essence found in the Holy Quran. Upon evaluating the attributed poems in terms of content and significance, a distinction emerges: some couplets vividly embody the mentalities of the pre-Islamic Jāhiliyyah era, while others contain virtuous and profoundly meaningful content seemingly inconceivable within an ignorant worldview. Therefore, this study begins by briefly discussing Labīds life and providing examples of his pre-Islamic poetry themes. The literature was subsequently reviewed to determine whether he wrote poetry after embracing Islam. An opinion was formed on this matter by comparing the content and manner of some of the identified couplets to the verses of the Holy Quran.

 This study centers on the inquiry regarding Labīd b. Rabīʻa, the sole Muslim known to possess a muʻallaqa, concerning whether he continued composing poetry after his conversion to Islam. It aims to determine the extent of his poetic output post-conversion and endeavors to arrive at a conclusion regarding this matter. Poetry held a significant role in pre-Islamic Arab society. The presence or absence of skilled poets was a social phenomenon that substantially influenced the reputation and status of a tribe within the society. Poetry served as a vital medium for the expression of thoughts and values within the oral culture of the Arabs. It functioned as a cultural transmitter, enabling the preservation and dissemination of their heritage. Consequently, poets earned profound respect and developed a cult of personality based on the impact and resonance of their compositions. Within this context, there existed a specific social ability to interpret and deeply appreciate the poems created by poets. Moreover, certain elite poets garnered societal approval and recognition. Undoubtedly, among these esteemed poets, the most significant were the authors of the poems recognized as muʻallaqāt, a selection made after a meticulous elimination process. In fact, Labīd b. Rabīʻa is regarded as one of these distinguished elite poets. His prodigious poetic talent and spirit propelled him to prominence at a remarkably young age, enriching the culture to which he belonged with his poems exploring diverse themes. Labīd b. Rabīʻa penned numerous poems during the Jāhiliyyah period, enough to compile a comprehensive dīwān. These compositions offered multifaceted insights into the social structure and the prevailing mental landscape of that era. Hence, he brought honor to his people through this achievement. His extensive collection of poems from the pre-Islamic era, enough to form a dīwān, illuminates the social structure and the mindset of that period in multifaceted ways. Moreover, these works serve as a rich resource for understanding the Arabic language and the specific era of Arab culture. Labīd b. Rabīʻa, renowned not only for his remarkable poetry but also for his admirable personality and mature character, stands as a unique figure, being the sole muʻallaqa poet honored within Islam. While its established that Labīd b. Rabīʻa carried his noble behavior and character into his Muslim identity, there has been a debate regarding whether he continued to express his literary persona in his new Islamic life. Consequently, the discussion revolves around whether he continued to compose poetry during the Islamic period. During the classical period, it was widely believed that following his conversion to Islam, Labīd b. Rabīʻa either ceased composing poetry entirely or wrote only one couplet. Upon closer examination, it becomes apparent that this perspective is rooted in certain narrations and deductions, disregarding the content and style of Labīds poems. Its inferred that a specific narration significantly contributed to the propagation of this view. According to this account, it was mentioned that he recited a verse from the Holy Quran to ʿUmar b. al-Khattāb, who then requested him to recite a poem. For whatever reason, the prevailing assumption that Labīd b. Rabīʻa refrained from composing poetry or produced only one couplet after embracing Islam has led to the neglect of his poetry that encompassed Islamic themes. However, a thorough analysis and comparison of his poems reveals numerous verses that resonate with the essence of Islam. These poems are interpreted to derive from Islamic teachings and often mirror the wording or essence found in the Holy Quran. Upon evaluating the attributed poems in terms of content and significance, a distinction emerges: some couplets vividly embody the mentalities of the pre-Islamic Jāhiliyyah era, while others contain virtuous and profoundly meaningful content seemingly inconceivable within an ignorant worldview. Therefore, this study begins by briefly discussing Labīds life and providing examples of his pre-Islamic poetry themes. The literature was subsequently reviewed to determine whether he wrote poetry after embracing Islam. An opinion was formed on this matter by comparing the content and manner of some of the identified couplets to the verses of the Holy Quran.

Makale detayları

An Investigation on Whether Labīd b. Rabīʻa Composed Poetry in the Islamic Period in the Context of the Compatibility of His Poems with the Qur’ān.

Yazarlar:

Muhammed Eser Altuntaş | Seracettin Eraydın

Yayıncı:

Eskişehir Osmangazi University

Ana Başlıklar:

Arap Dili ve Belagatı

Dergi:

Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.767-796

Belge Tipi:

Makale

Yayın Tarihi:

9/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001325969

pISSN:

2147-8171

Arabic Language and Rhetoric

Arabic Poetry

Labīd b. Rabīʻa

Muhadram Poet

Holy Qur’ānArap Dili ve Belâgatı

Arap Şiiri

Lebîd b. Rebîʻa

Muhadram Şair

Kur’ân-ı Kerîm

Sayı

Makale detayları

Yazarlar: Muhammed Eser Altuntaş | Seracettin Eraydın

Yayıncı: Eskişehir Osmangazi University

Ana Başlıklar: Arap Dili ve Belagatı

Dergi: Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.767-796

Belge Tipi: Makale

Yayın Tarihi: 9/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001325969

pISSN: 2147-8171

Sayı

Yazarlar:

Muhammed Eser Altuntaş | Seracettin Eraydın

Yayıncı:

Eskişehir Osmangazi University

Ana Başlıklar:

Arap Dili ve Belagatı

Dergi:

Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi Vol.11 Issue 2, pp.767-796

Belge Tipi:

Makale

Yayın Tarihi:

9/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001325969

pISSN:

2147-8171