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The Origins of Arabic Poetry

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The existence of poets in Arabia before the rise of Islam is certified by the Qur'an, which contains one Surah named after them, and occasionally alludes to them elsewhere. Among the descriptions of the Prophet given by his opponents there was “ a Jinn-ridden poet” (xxxvii, 35), to which he replies that he has brought the truth. In another passage (lii, 29) the suggestions that he was a kāhin, a jinn-ridden man, and a poet are offered as alternatives. Since those who described him as a poet said they would wait to see what would happen to him (lii, 30) it might be inferred that poets were in the habit of foretelling the future. Elsewhere he asserts that his language is not that of a poet, but rather of an honourable messenger (lxix, 41), and that God had not taught him poetry, which would have been of no use to him (xxxvi, 69); his utterances were “ statement and clear lesson ”, whence we should infer that poetry was obscure. These hints about the poets are summarized in the Surah that bears their name (xxvi, 224, foll.), where we are told that they are followed by the misguided, rave in every valley, and say what they do not do. The sequel might seem to except certain pious bards from this condemnation, but the style of the Qur'an renders it uncertain whether this exception really applies to bards.
Title: The Origins of Arabic Poetry
Description:
The existence of poets in Arabia before the rise of Islam is certified by the Qur'an, which contains one Surah named after them, and occasionally alludes to them elsewhere.
Among the descriptions of the Prophet given by his opponents there was “ a Jinn-ridden poet” (xxxvii, 35), to which he replies that he has brought the truth.
In another passage (lii, 29) the suggestions that he was a kāhin, a jinn-ridden man, and a poet are offered as alternatives.
Since those who described him as a poet said they would wait to see what would happen to him (lii, 30) it might be inferred that poets were in the habit of foretelling the future.
Elsewhere he asserts that his language is not that of a poet, but rather of an honourable messenger (lxix, 41), and that God had not taught him poetry, which would have been of no use to him (xxxvi, 69); his utterances were “ statement and clear lesson ”, whence we should infer that poetry was obscure.
These hints about the poets are summarized in the Surah that bears their name (xxvi, 224, foll.
), where we are told that they are followed by the misguided, rave in every valley, and say what they do not do.
The sequel might seem to except certain pious bards from this condemnation, but the style of the Qur'an renders it uncertain whether this exception really applies to bards.

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