By Robert McKinney
The poetry of the tremendous prolific and flexible 'Abbāsid poet Ibn al-Rūmī is tested during this booklet. half 1, The Poet, reconstructs the poet's existence and instances delivering the heritage for half II, The Poetry, which strains the affects in Ibn al-Rūmī's special poetic variety and issues. this gives a glimpse right into a fairly fluid interval in Arabic literary background whilst the boundary among poetry and prose used to be changing into more and more permeable, as a result of the emergence of the so-called "secretary-poets," and to the superiority and value of the munāżarah, or disputation. half III, The Poem, analyzes the poet's celebrated 282-line poem commemorating the quashing of the Zanj uprising. The towering architectonics and complicated association of this poem offer a fantastic chance to discover Ibn al-Rūmī's poetic contribution.
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1958). These three men became known as the Dìwàn Group after their “manifesto,” al-Dìwàn fì al-Naqd wa-l-Adab, a book of literary criticism in two volumes written by al-'Aqqàd and al-Màzinì in 1921. The appellation is not particularly appropriate because Shukrì was mercilessly attacked in the book, but it is retained here because it is the generally accepted term. J. Brill, 1977), 1:152–75, for a succinct account of the history of this group, its ideology and its aims. It seems that one of the immediate causes of the rupture that occurred between Shukrì and al-Màzinì was the charge of plagiarism that al-Màzinì leveled against his former friend, to which Shukrì in turn responded by accusing al-Màzinì of having plagiarized numerous Western poets and essayists.
Although the word àlah (plural àlàtun) was not used by al-Mas'ùdì—though it was used by al-'Aqqàd (Ibn ar-Rùmì, 80), perhaps accidentally, in his paraphrase of al-Mas'ùdì’s remark—it is suggested that the former’s choice of the synonym adàtun (plural adawàtun), was intended to have similar implications. 104 About a century after alMas'ùdì, the blind poet and littérateur al-Ma'arrì (d. 449/1057) commented in passing that Ibn al-Rùmì “had pursued the study of philosophy (wa-kàna yata'à†à 'ilm al-falsafah),”105 and in the same sentence remarked that “his learning was greater than his intelligence ( fa-huwa a˙adu man yuqàlu inna adabahu kàna akthara min 'aqlih),”106 thereby implicitly associating him with two of his contemporaries, the philosopher A˙mad ibn al-ˇayyib al-Sarakhsì (d.
This is Ibn al-Rùmì, the secretary (al-kàtib),” I answered. ” he asked. “Yes,” I responded. At this point Bardha'ah recites some (rather insipid) verses in which he admonishes Ibn al-Rùmì to have patience in the face of adversity, to abstain from worldly pleasures and to take from life only what satisfies one’s daily needs, and to give up auguring good and evil from things. The narrator then notices that Ibn al-Rùmì was speechless and seemed dumfounded ( fa-ra"aytu Ibn al-Rùmì shabìhan bi-l-bàhit), and learns later that he had been busy committing the verses to memory.