Introduction
Although Arabic literature has been unexplored compared to the western literature, it is great and abundant in history (Husain, 1997). By studying the history of Arabic literature, one can get an insight into the lives of ancients Arabs. Equally, the history of the Arabic poetry can shed more light into the principles upheld by the past Arab poets, the themes they sang, the images they invented, and the convention they observed.
In the history of the Arabian poetry, Al-Mutanabbi is one of the best and most interesting Arabs poets. Al-Mutanabbi began writing poetry at an early age of 10. His poetry became very popular for his humor combined with intelligence. He is renowned for his numerous collections of poems and other writings that focused mainly on flattering the kings and other influential leaders (Kritzeck, 2002).
It is believed that the poet’s life experiences are represented in the 326 poems he wrote. As a powerful poet and a writer, Al-Mutanabbi was able to improve the Arab language poems from their traditional qasida forms. In an effort to understand poetry and poets in pre-Islamic Arabia, this paper focuses on Al-Mutanabbi as the poet and politician.
Biographical Information
Abu L-Taiyib Ahmad Ibn al-Husain al-Mutanabbi was born in the year 915 in the town of al-Kufa in Iraq. During the time of his birth, al-Kufa was very renowned for its thriving business activities. The poet came from a very humble background. As such, his father sold water in the town. Although he was very impoverished, his father was a descendant of an ancient Yamani tribe that boasted of a noble and heroic ancestry.
During his childhood, Al-Mutanabbi received appropriate education. In school, the poet was taught Arabic and Arab sciences. At some stage in his youth, the poet visited Damascus during study leave. While on the leave, the young poet interacted with the traditional Bedouin guardians who were famous for their old ideals and pure speech. It is believed that some of his writings were inspired from his interaction with the Bedouin guardians.
According to some Arabian literatures, the young poet got involved in Shite conspiracies during the decline of the caliphate authorities. In addition, these literatures assert that, as a young man the poet claimed that he was the descendant of the Alid. It was during this time that the poet joined a terrorist group by the name Carmathian.
While in the group, the young poet together with other members terrorized the southern parts of ancient Iraq and Arabia. His youthful ambitions ended when he faked to be a prophet in the year 933. Early in the year 933, Al-Mutanabbi faked to be a prophet with a new Koran.
As a fake prophet, he guided the rebellion at al-Samawa. Later on, he was later captured and imprisoned. It is believed that the poet received the name Al-Mutanabbi because of pretending to be a prophet. In Arabic, the name means an individual who fakes as a prophet.
Before venturing into politics, Al-Mutanabbi wanted to be famous and live a comfortable life as a poet. The past Arabian writers such as Abu Tamman and al-Buhturi had inspired him. While in prison, Al-Mutanabbi began writing his first poems. Soon after he was released from prison, he wanted to live a decent life as a writer.
Owing to his intelligence, he was later employed as senior panegyrist to one of the Hamadid rulers by the name Saif al-Duala. During the time, al-Duala had conquered his enemies and had made himself a ruler of the regions that bordered Byzantium. Al-Duala was supposed to protect his region from against invading Christians, as he was a ruler of a vast territory.
During this period, Al-Mutanabbi wrote the poem The Odes. The poem was composed in praise of the ruler for being bold and winning several battles against their enemies. The Odes is considered as one of the greatest work of art in Arabic literature.
After serving al-Duala for nine years, Al-Mutanabbi escaped from Allepo to Damascus in the year 957. The poet stayed briefly in Damascus before leaving for Egypt. In Egypt, Al-Mutanabbi was employed in the court by al-Misk Kafur. He served Kafur who was a Nubian. Kaful had risen above his miseries as a slave and became a guardian to a youthful successor to Muhammad al-ikshid.
It was not long before al-Misk Kafur accused Al-Mutanabbi for being a threat to his position. In the year 960, the poet fled Egypt through the desert back to Baghdad. While at Baghdad, the poet spent most of his time lecturing and courting influential individuals. Thereafter, Al-Mutanabbi visited the vizier Ibn al-Amid in Buyid territories. His visitations were meant to please the leader.
Later, the poet visited Sultan Adud al-Duala of Shiraz. While on his way back to Baghdad, the poet met robbers near Dair-al Aqul. The thieves stole his belongings and while in the attempt to rescue his belongings, the poet was slain and died some few minutes later.
Major works
Of all his writings, Al-Mutanabbi became very famous for his Diwan writings. The Diwan is categorized into five sections (Wormhoudt, 1998). The first section comprises of the poet’s works in Syria. On the other hand, the second part of Diwan comprises of 161 poems.
These poems were written to praise Saif al-Duala. In the third part, the poet illustrates several poems, which were written to represent various events. The fourth part of this writing features five poems, which were written in to praise Ibn Amid. The final section comprises of seven poems that were dedicated Adud al-Duala. Notably, Diwan has attracted several readers in the Arab world and in the west.
Critical reception
At the present and during his time, Al-Mutanabbi attracted numerous controversies from both his admirers and critics. The fierce rivalry for the favoritism of the audience was bound to fan the flames of devotion in a civilization that considered poetry as a great work of art unlike other forms of literature (Ṭālqānī, 2000).
Therefore, when Al-Mutanabbi joined politics he was exposing himself to attacks from the politicians and his poetry critics. Similarly, it is believed that the poet attracted numerous controversies because he came from a humble family yet he was an outstanding genius who mingled with the great leaders across the Arab world.
In the past centuries, the poet has been praised for the way he wrote and structured his poems (Mutanabbī & Arberry, 1997). Notably, his poems are unique for the outstanding opening lines, transitioning words, and ending lines. Despite his outstanding success, the poet has been criticized for plagiarism, ill-mannered behavior, and insufficient writing stylistic skills.
Many modern poets agree that Al-Mutanabbi’s criticism, which have continued to the present date are the reason behind his popularity. Based on these poets’ arguments, the criticisms about poetry labeled against Al-Mutanabbi are valid. According to Abu Muhammad, who wrote the book Expose of Al-Mutanabbi, Al-Mutanabbi plagiarized most of his writing.
Muhammad claims in his book that Al-Mutanabbi plagiarized his predecessors’ works. Equally, in history Al-Mutanabbi has been accused of plagiarism ever since he lived. However, his admirers refute the claims asserting that the nature of Arabian poetry renders imitation and repetition inevitable hence plagiarism.
Stealing other writers’ ideas and phrases was not the only thing Al-Mutanabbi has ever been accused of doing (Mutanabbī & Arberry, 1997). According to one of his earliest critic, al-Sahib, the poet was very ill mannered individual that he ended up disappointing most of his bosses. As noted earlier, while working for Kafur in Egypt Al-Mutanabbi conspired with other officials to take Kafur’s rightful position in the king’s government.
As a junior employee, the poet was supposed to loyal to his boss. Since the writer was equally loved and hated, his hatred might have been motivated by his indecent behaviors. In spite of these controversies, it is still a fact that Al-Mutanabbi is rated among the greatest Arab poets such as Abu Tammam, and al-Buhturi (Kritzeck, 2002). Notably, among the three great poets, opinion regarding their poetry is still diverse as their critics.
Conclusion
As illustrated in the bibliography, Al-Mutanabbi was a great Arab poet whose writings created stir among the influential circles (Mutanabbī & Arberry, 1997). His writings focused on philosophy, life, and battles. As such, his hardworking coupled with his intelligence overwhelmed other individuals such that he had followers wherever he went (Mutanabbī & Arberry, 1997). Owing to his travels across the Arab world, the poet produced outstanding poems, which have attracted numerous controversies in the Arabic literature.
It is a fact that controversies surrounding the poet rose from his ambition to join politics were critics is diverse (Amīdī & Wormhoudt, 2004). However, the continuation of the poet’s criticisms to date implies that Al-Mutanabbi’s poetry has continued to influence the lives of several individuals touching on important issues whose applications are not limited by time. As such, his sayings are quotable and authoritative.
Al-Mutanabbi’s poems create images that are bold and real in readers’ minds. Through this writing style, modern readers can still find his piece of works as interesting and relevant.
According to Andras Hamori, a critic who has studied his work extensively, Al-Mutanabbi’s writings have impressed both his critics and admirers both in the present and in the past (Mutanabbī & Arberry, 1997). Hamori argues that Al-Mutanabbi’s poems are logically arranged unlike other poets’ work of his time. Through his analysis, Hamori concludes that Al-Mutanabbi is the greatest Arab poet.
As readers, we should also appreciate the works done by Al-Mutanabbi in alleviating Arabian poetry in its traditional form (Mutanabbī & Arberry, 1997). It is surprising to note that his writings still attract varied readers just as it did during his time.
Therefore, readers should note that apart from criticizing his work the poet should inspire us. Considered the time the poet existed and the quality of his arts, his success should be an inspiration to both his readers and upcoming poets.
References
Amīdī, M. i., & Wormhoudt, A. (2004). al Ibana ʻan sariqat al Mutanabbi = The revelations of the plagiarisms of al Mutanabbi. Oskaloosa, Iowa: William Penn College.
Husain, A. a. (1997). Poems of al-Mutanabbi. Cambridge: Cambridge University press.
Kritzeck, J. (2002). Anthology of Islamic literature, from the rise of Islam to modern times (3rd Ed.). New York: Holt, Rinehart, and Winston.
Mutanabbī, A. a., & Arberry, A. J. (1997). Poems of al-Mutanabbi; a selection with introduction, translations and notes,. London: Cambridge U.P..
Ṭālqānī, A. (2000). al Kashf ʹan masa̲wi al Mutanabbi = The revelation of the faults of al Mutanabbi. Oskaloosa, Iowa: William Penn College.
Wormhoudt, A. (1998). Poems from the Diwan of Abu Tayyib Ahmad ibn Husain al Mutanabbī;. Oxford: Shakespeare Head Press.