By Robert McKinney

The poetry of the tremendous prolific and flexible 'Abbāsid poet Ibn al-Rūmī is tested during this ebook. half 1, The Poet, reconstructs the poet's existence and occasions delivering the history for half II, The Poetry, which strains the affects in Ibn al-Rūmī's special poetic type and topics. this gives a glimpse right into a relatively fluid interval in Arabic literary heritage while the boundary among poetry and prose was once turning into more and more permeable, because of the emergence of the so-called "secretary-poets," and to the superiority and significance 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 supply a great chance to discover Ibn al-Rūmī's poetic contribution.

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131 [1] rhyme and meter as 'Ubayd Allàh’s poem. Although Boustany maintains that Ibn al-Rùmì remained silent throughout this “joute poétique,” suggesting that his reluctance to take sides may be attributable to a desire to see his patron administered a lesson (Boustany, Ibn ar-Rùmì, 149), it seems all but certain that the poet did, in fact, enter the fray. , 2466, 2475, 2476, 2477). Al-Íìrafì cites verses from Ibn al-Rùmì’s poem no. 215 (Dìwàn Ibn al-Rùmì, 1:300–13), an elaborate 154-line panegyric addressed to 'Ubayd Allàh in the same rhyme and meter as al-Bu˙turì’s panegyric dedicated to Ibn Bis†àm and 'Ubayd Allàh’s 73–line response (and later also, al-Bu˙turì’s retaliatory rejoinder containing the verses cited below), and demonstrates how the very wording of the poem, in addition to its rhyme and meter, was influenced by that of al-Bu˙turì’s poem (wa-min 'ajabin ka-dhàlika annanà narà Ibn al-Rùmì ta"aththara fìhà bi-akthar alfàΩ al-Bu˙turì wa-aqwàlihi fì qaßìdatih; Dìwàn al-Bu˙turì, 4:2466, 2476–77).

Ibn alRùmì’s friend and pupil, Abù 'Uthmàn al-Nàjim (d. 314/926) is said to have been his transmitter (al-Shàbushtì, al-Diyàràt, ed. Kùrkìs 'Awwàd, 3rd ed. [Beirut: Dàr al-Rà"id al-'Arabì, 1986], 94), but if he committed anything to writing, it has not survived. The prominent secretary Abù Bakr al-Íùlì (d. 330/941–42), who explicitly tells us that he met Ibn al-Rùmì (Abù Bakr al-Íùlì, Akhbàr Abì Tammàm, ed. Khalìl Ma˙mùd 'Asàkir, Mu˙ammad 'Abduh 'Azzàm and Naûìr al-Islàm al-Hindì [Cairo: Lajnat al-Ta"ìlif wa-l-Tarjamah wa-l-Nashr, 1937], 25), is known to have been a transmitter of the previously mentioned pupil of the poet, Abù 'Uthmàn alNàjim (al-Kutubì, Fawàt al-Wafayàt, ed.

Ed. Niqùlà Yùsuf [Alexandria: Mansha" alMa'àrif, 1960; originally published in 1913], 97–106). ibn al-rùmì, the poet 29 and Aryan races in terms of the relative poverty and richness of their respective personifying and myth-generating imaginations, one of the “essentializing conceptualizations”113 that were popular among Western anthropologists and orientalists of the 19th century. He further developed this thesis in his article “Àrà" fì al-Asà†ìr,” published in 1922. It seems reasonable to assume that it was his interest in the “Aryan” imagination, coupled perhaps also with Nazism’s similarly genetically and ethnically based “Aryan” proposition,114 which prompted the Dìwàn Group’s desire to find an Arabic poet of “Aryan” origin who exhibited some of the characteristics that have been attributed to this allegedly superior poetic genius, in order to support their burgeoning literary theories.

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