Pre-Islamic Arabic Poetry: A Prologue

'Saj' is a form of rhymed prose in Arabic literature. It is named so because of its evenness or monotony, or from a fancied resemblance between its rhythm and the cooing of a dove. It is a highly artificial style of prose, characterized by a kind of rhythm as well as rhyme. Saj is used in sacred literature, including parts of the Quran.
'Rajaz' is an important meter in Arabic poetry.
In general it was referred within the framework poetry was subdivided into two types. The first was the qitah("segment"), consisting of a relatively short poem devoted to a single theme or else composed and performed for a particular occasion. This is meaning of qitah in Arabic poetry.
The Qasidah is a form of lyric poetry that originated in preIslamic Arabia. The classic form of qasida maintains a single elaborate meter throughout the poem, and every line rhymes. It typically runs more than fifty lines, and some times more than a hundred. It was adopted by Persian poets, where it developed to be some times longer than a hundred lines.
Marib is a historic site in north-central Yemen. It is famous as the location of the ancient fortified city of Maʾrib and its associated dam, principal centre of the pre-Islamic state of Saba (950–115 bc). Successive generations of Sabaean and Ḥimyarite rulers improved the works, though there were breaks in it in the 5th and 6th centuries ad. Its final destruction, perhaps by earthquake or volcanic eruption, took place possibly in the 7th century. As the "flood of Arim" (sayl al-arim), it is mentioned in the Qurān.

Ayyam al-Arab - (literally, days of the Arabs), one of the early Arabian epic genres, describes the wars among and within the tribes and the adventures of the heroes. The Ayyam al-Arab were composed by the bedouin of Arabia during the fifth through seventh centuries. Individual chronicles are tales in prose, interspersed with verses attributed to the heroes.
The terms Jahili and pre-Islamic will be used interchangeably in this essay. Also, it should be noted that the corpus of pre-Islamic poetry deals only with Northern and Western Arabia from the sixth century AD . Any references to pre-Islamic Arabia or its culture should be considered within this geographical and chronological context.
A nostalgic opening in which the poet reflects on what has passed, known as nasib. A common concept is the pursuit by the poet of the caravan of his beloved: by the time he reaches their camp-site they have already moved on.
A release or disengagement, the takhallus, often achieved by describing his transition from the nostalgia of the nasib to the second section, the travel section or rahil, in which the poet contemplates the harshness of the land and life away from the tribe.

The message (Gharad) of the poem, which can take several forms: praise of the tribe (fakhr), satire about other tribes (hija) or some moral maxim (hikam).
War of Dahis - famous Forty Years' War between the tribes of Abs and Dhobyan.

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Pre- Islamic Arabic Poetry: A Prologue
Muhammad Ahsan Shakoor
Introduction:
Literary history of a nation has always a deep relationship with its political and social history. In fact they are the compliment of each other; both mutually influence and assist each other. The only difference is that literary history precedes the social and political history as thought precedes the action. The historians have agreed that before a political revolution, the intellectuals of a nation through their writing and works cause an intellectual revolution. This intellectual revolution engenders those conditions which are conducive to a social change and political over-hauling.
A nation thrives by the force of its literature. Literature has a greater role in the unity, pride, dignity and development of a nation. Stripped from its literary heritage, a nation will be directionless and frustrated. As Goethe said that the decline of literature is actually the decline of a nation. Vico, the philosopher of history, says that to know the real culture of a nation we must know its language and literature. Literary history helps us to understand the national development of a civilization and culture through its literature, as it developed in different literary periods.
Over the centuries, poetry enjoyed a unique position amongst the Arabs. It was the diwan (record) of the Arabs and it occupied the first place amongst the Arabian arts. It was held so high in esteem that the Arabs in pre-Islamic days used to hang some of the outstanding poems, known as the 'Muallaqat', on the walls of the Kaaba because of their distinct features.

In pre-Islamic days, the poet himself enjoyed a high place in his tribe which used to celebrate the appearance of a poet, because he would defend it with his poetry and enhance its position amongst the tribes by singing its glories and belittling its enemies by his satire. The poet used to be surrounded by circles of tribal audience in the same fashion as audiences might gather nowadays in front of television sets. The poet often reached the position of the chief of the tribe itself.
Poetry was the greatest mental activity of the Arabs and the summit of their artistic attainment. Ibn-e-Salam said was of the view that it was in the Jahiliyya, the register of learning and final word of their wisdom which they adopted and which they followed. The verse originated from the simple 'Saj', rhymed prose without meter, from 'Saj' it developed into more rigorous form 'Rajaz', and the 'Rajaz' gave birth to 'Qitah' and 'Qitah' in turn gave rise to the fully developed form of 'Qasidah'.
The types of Arabic poetry are three: Lyrical, Epic and Dramatic. The critics are agreed that mostly the Arabic poetry is 'Lyrical' in its tone. Orality and musicality are related features of Arabic poetry. The features are categorized into four heads as themes and motifs, meaning and subjects, form and style and meter and rhyme.
The poets were classified according to the use of literary devices and striking of their innovating techniques. The poet held and unprecedented position among the Arabs.
Arabic Language- In the Pages of History:
Arabic is one of the oldest languages of the world. The history of this language goes to antiquity. It is an agreed upon fact that Arabic is one of the Semitic languages, as it exhibits various features of Semitic family of world languages. Moreover, all the Arabs relate their genealogical linage to Shem (Sam), famous son of Hazrat Noah, who is the father of all the Semitic people in the world. (Zayat 2000)
Originally there were two types of Arabic, the southern Arabic spoken in the Yemen in the southern region of Arabian Peninsula. The philologists are of the view that southern language was totally different from the northern one. It has its own script called 'Al-Musanad'. (Chughtai 2012) The archeologists have found some excavations in this script from Yemen. The second type of Arabic was the northern language spoken by the people of Hijaz and its environs. It was quite different from its southern counterpart in script, diction, composition and in other features.
However, with the passage of time, the northern Arabic became dominant all over the South and North Arabia. It is said that with the eruption of 'Dam of Maarib' in Yemen, the Southern people migrated towards the North Arabia. The north Arabia unlike the South Arabia was free from political domination by the Persians or Roman Empire. Due to its political independence, Bedouin life-style and sanctity of Kaaba, the north Arabia had given birth to highly developed language which later on, by the migration of southern tribes and their fusion through inter marriages with the northern tribes, became the lingua franca of the whole Arabia. (Zayat 2000)
At the turn of 6th century AD, we had only one dialect of Arabic that became the formal language of all Arabia. As for the southern dialect, it went into the ditches of time and never appeared again. So it should be kept in mind that when we refer to Arabic, it means the Northern Arabic.
Role of Aswaq-ul-Arab in Pre-Islamic Arabic poetry:
Like 'Ayyam-ul-Arab', the 'Aswaq-ul-Arab' occupied a pivotal place in the backdrop of Arabic Literature especially poetry. (Abderrahman Ayoub Nov, 1985) In Jahili Arabia, Aswaq's held for commercial and other purposes. Their true number is unknown. Their importance surpassed the local area, and the tribes from the every side of the peninsula would come and these Aswaq were not only remained commercial markets, but developed into cultural fairs and festivals. At the markets not only wares were on display, but also the works of the mind i.e. poetry.
The Arab poetry with regard to material culture was more than compensated by the vast wealth of eloquence and store of oral tradition. These aswaq present a very interesting case. Naturally, social gatherings of human compel men to communicate, exchange ideas, held poetic contests, express eloquence, and narrate heroic deeds and to evidence tribal pride. Similarly, Aswaq-ul-Arabs facilitated all these functions. The Arabs began to share their religion, habits, morality, and a linguistic unity was underway. In Aswaq, the participating poet opted simple and easy style to make their artistic composition effective. (Kilpatrick 1982)
In Aswaq-ul-Arabs famous Aswaq were these three: Ukaz, Majanna and Zul-Majaz. (Balkhi 1982) Poetry was taken so seriously in Souq-e-Ukaz, an arbitrator was set up among the poets and a red-leather tent was pitched for him for this purpose. Usually Qurayesh were used to judge in this Ukaz market. Nabigha Al-Zubyani was one of the last arbiters and he decided in favor of the poetess Al-Khansa against Hassaan bin Sabit.
Origins of Arabic Poetry:
Free prose:
Initially, the worse does not follow any pattern; it was simply the expression of words shown of any compulsion of meter and rhyme. In a word it was a free speech. (nicholson 1907)
Saj:
With the passage of time the rhyme was included in the free prose. The short sentences couched in beautiful rhyme at their endings were uttered as they produced a great effect on listeners. A famous example of Saj is given as it is related that Hakeem bin Jabla apprised Hazrat Usman of the conditions of Sindh as there the water is salty thus dates scanty, the robbers are brave if the army is small it would be destroyed, if it is large it would be devastated by starvation.
Hazrat Usman inquired are u informing me or making Saj? He answered I'm informing you. (nicholson 1907)
Rajaz:
In the Saj meters were added as the time passed, the foremost meter was called as rajaz. Later on more meters were also invented. (nicholson 1907)
Qitah:
After the innovation of Rajaz, it developed further, and many new meters called 'Bahur' came into existence. Khalil ibn Ahmad traced 15 meters and Al Akhfash discovered the 16th meter named as mutadarik. Hence the Qitah came into being. According to Ibn-e- Salam, the Arabic poetry first appeared as short pieces composed of one or two lines normally a Qitah ranges from one to ten lines. (nicholson 1907)
Qasida(Ode):
According to Ibn-e-Salam and others, the longer poems began to appear by the end of 6th century AD. Qasida is the mode developed form of pre Islamic Arabic poetry. A standard Qasida contained 3 sections, the 'Nasib', the 'Takhalus' and the 'Ghard' . An average Qasida ranges from thirty to hundred lines. (nicholson 1907)
Types of Arabic poetry:
The experts on poetics categorized the Arabic poetry into three forms
Lyrical poetry:
It refers to love, emotions, feelings and lonely life of the Arabs. It was the most prevalent form of the Arabic poetry in the Jahiliya.
Epic poetry:
It is aimed at narrating the incidents of wars tribal pride, national aspirations and heroic achievements. For example, the Shahnaama of the Firdousi is best example.
Dramatic poetry:
Imaginary poetry which portrays the conception and philosophical speculations in poetic drama is known as Dramatic poetry, as the work of Shakespeare.
The critics say that Arabic poetry is devoid of epic and dramatic content but mainly it is lyrical. But some people as Jurji Zaidan in Tareekh-e-Adab Al- Lughatul Arabia and Taha Hussain in Fil Adab ul Jahili challenged this view. They say that firstly the classification is based on Greek poetic rules secondly dome historical evidences of epic and dramatic poetry refute it. (Zayat 2000)
Pre Islamic Poetry and Its Significance:
Pre Islamic era was the age when poetry had reached the apex of its brilliance. The poet was the most respectable person in tribe. To safeguard the honor and respect of the tribe, the poets were always at the forefront. Ahmed Hassan Zyat in his book "Tarikh Adab Arabi" has mentioned that "Whenever there emerged a poet in a tribe, it was taken as a blessing of Providence. The appearance was celebrated as the people of other tribe used to congratulate the tribe in which the poet was emerged". (Zayat 2000)
F.I.Malik in his book further quotes that "The poet was consider being the defender of the honor of tribe and was cause to bring a good name and fame to the respect of tribe. The poet was taken as a wise man and thus a leader of the tribe through thick and thin." (Zayat 2000)
Clement Huart in his book "Literary History of Arabs" has mention that there were many poets the evidence of whom was the final say in order to decide to encamp or decamp a certain place. The booty which was collected in fights with other tribes was distributed by no person other than the poet." (Huart 1903)
Further in another chapter, Clement Huart writes that there were markets in the Arab of Pre-Islamic era. Souk Ukaz was the most fascinating of the all. It used to be started on 1st Zil-Hajj and remained for 20 days. During their 20 days people from all over the Arab used to come and literary activities were at the zenith of their glory. The poet used to present their Qasaids and best of the best was selected or judged by Banu Tamin in Souk Ukaaz. The best Qaseedah was written in gold and then was hanged with the wall of Ka'abah. Hammaad-ur-Rawiya has collected some of the Qasaids in the volume named as "Mualqaat" because these were believed to be hanged with the wall of Kaabah. Another name "Muzhabat" is also given to them because these were believed to be written in gold. (Huart 1903)
Another significance of pre Islamic poetry is that it depicts the social and moral condition of the society of Arabs before the emergence of Islam. It is the Pre-Islamic Poetry which serve as a window through which one can see the situation, whether, it was moral or social, it was political or cultural, of the society of pre Islamic era. Through this poetry of Dour-e-Jahlia, we know that Arabs were racially prejudiced without any central government or authority. The Arabs were worrier and they were disintegrated into tribes. The ordinary Arab out of the love for his tribe did not leave any stone unturned. Hijv, Fakhar, Madah, Qaseedah, Marsiya etc. were the main asnaf of poetry. The sole purpose of the poet was to show that his tribe was more respectable than the rival tribe. (Razzaqi 1973)
The poetry was given so much importance that Allah bestowed on the Holy Prophet (PBUH) His miracle in the form of a lucid and eloquent Holy Quran. It is an established fact that the miracle bestowed by Allah to different Prophets were according to the art, which was at its apex in that era e.g. Jesus was awarded with a miracle by dint of which he could touch a leaper and make him alright and could reincarnate life in a dead body. This miracle was bestowed by Allah Almighty on Jesus just because of the fact that "Ilm-e-Tib" was touching the heights of glory. Similarly Moses was the miracle to answer the magicians of that era. Same is true for the Holy Quran, a miracle of Allah, to show and answer the eloquent and lucid poets of Arabs. This fact validates that the poetry was most significant thing in the pre Islamic era. (Balkhi 1982)
Elementary features of Arabic poetry:
These distinct features of Arabic poetry can be analyzed into four heads:
Themes and motives:
There are some important themes of poetry of Pre-Islamic Arabic Poetry:
Firstly, the love for women was specially the worth of the poetry. The Nasib of the Qasida contained the nostalgic love and it evoked a sublime sensitivity. The habib, the object of the poet's love, is beautiful to the degree that her beauty surpasses all others; the passion, not merely love, felt for the beloved is of an intensity which cannot be matched; these two aspects are well exemplified in the Muallaqah of Amr b. Kulthuim. The nasib of the Mu'allaqah of Imru' al-Qays is an extensive expression of this competitive virtue conception of love. In it both love and erotic prowess are presented as a source of pride for the poet and his approach is both sexual and artistic. Secondly, the poets were used to relate their events for bravery to enhance their sense of dignity for personal as well as tribal glory. Thirdly, the wisdom which the poet possesses and his ability to give it the fullest and most eloquent expression possible point to his superiority, in that the wiser a man is, the greater his ability to make wise decisions and to persuade others that those decisions are the right ones, and this is an important aspect of the societal function of the shair. The poet used to extol the noble virtues of his patrons in exaggerated manners. Zuhayer never tried of praising the high dignified virtues of Haram-bin-Sanan and Haris-bin-Aof for the part they played in the conciliation of the Abs and Zubyan tribes in the wake of the war of Dahis and Ghabra. (Chughtai 2012) Fourthly, the remembrance of the deceased in the form of poetry was also in vogue. Qus-bin-Saada Al-Ayadi and Labid-bin-Rabia composed heart-rending elegies for their brothers. Fifthly, the defamation of the rival poet or tribe was a well established poetic motif. Hatiah was the greatest in Arab satires. Sixthly, excuse is another striking feature of Jahili Poetry. Nabigha Zubyani was the master of the poetry seeking excuse from his estranged patron. (Chughtai 2012) Seventhly, the description might be of natural phenomenon as the storm scene or such things like night, horse or camel.
Beside these mentioned important themes and motifs of Jahili Poetry, some other important motifs. Like in the poetry of Zuhair bin Abi-Salma, Labid and Tarfah, there is abundance of wisdom elements. (Kennedy Sep, 1989) The observations like the universal phenomenon are also found in the poetry of Zuhair and Labid-bin-Rabia. Wine poetry was common feature of poetry in the Arabian Peninsula. For example the muallaqah of Amr-bin-Khaltum starts with the discourse of wine. (Kennedy Sep, 1989)
Meaning and Subjects:
The effects produced by the content, harmony, theme and musicality of a poetic composition are called its meanings and subjects. The more the meanings are clear, metered and closer to reality, the more the verse will be standardized and it is considered to be of high quality. Accordingly, the Arabic poetry has following features:
The meanings and subjects of Jahili poetry are clear, close to reality, occurance and in some cases are congruent. There is not much of exaggeration in Jahili poetry as to derail its meanings and subjects from human nature and from daily life happenings. The subjects in the Jahili verse are simple and clear and devoid of concrete or abstract philosophy, similes and other devices of the science of Embellishment (Ilm-ul-Badi). (Drory 1996) There is dearth of harmony, digression between thought and meaning. The order and sequence also lacked. But critics say that Arabs knew the grace of digression and they produced multi-meaning subjects in their Qasidah. (Drory 1996)
Word and Styles:
Arabic poetry of Pre-Islamic period had different styles and words. The Arabs used most relevant and beautiful words in right place in right time. The Arab poets normally applied heavy words in their Diwans. Strange and difficult words are found in the poetry of most Jahili poets. They employed Majaz not very often. The Arab poets refrained from using the Ajmi words. These were used only for the purpose of humor. The Arab poets abstained from the use of literary devices of Ilm-ul-Badi. They employed such techniques as to evoke the interest of listeners e.g. the Nasib. They preferred terseness over detail.
Meter and Rhyme:
With regard to meter and rhyme, pre-Islamic poetry can be divided into two ways:
According to meter, it has two classifications named as Rajaz and Qasid. (Razzaqi 1973)
According to rhyme, it has three features namely Qasidah, Qitah and Masummat, it is a type of possessing variety of rhymes. The later was rarely used. (Razzaqi 1973)

Influence of Pre-Islamic Arabic Poetry on Arabic Language:
Arabic poetry of jahiliya had left deep-rooted influence on Arabic language.
Vastness:
Through Arabic poetry Arabic language became very vast. Muallqats are used as a reference in Arabic diction. For this reason it is called as 'Al-Qamoos' (the ocean). (Zayat 2000) From this ocean one can find all kind of jewels and pearls. The vastness of the Arabic can be ascertained from the fact that there are 500 words for lion, 200 for snake, 1000 for sword and 5000 for camel.
The delicacy of conveying:
The delicacy of conveying refers to use new words for a slightly different or variant situation. For instance, there are ten names for different stages of love. There are different words for expressing the intensity of thirst at different levels. For example first level is called 'Atsh', second 'Zuma', third 'suda', fourth 'Gullah', fifth 'Humam', sixth 'Luhbah', seventh 'Udam' and eighth is 'Juwad' which is killer. (Zayat 2000)
Abundance of synonyms:
Poetry of Pre-Islamic Arabia gave variety of synonyms in Arabic that makes it easy to write rhymed and metered composition which is more charming, more attractive, sweeter and more impressive for the reader of Arabic language. The abundance of synonyms can be estimated from the fact that there are 24 names for the year, 21 for light, and 52 for darkness and so on. (Zayat 2000)
Abundance of meanings:
It is also important feature of Arabic language which developed through Arabic poetry of Jahiliya. A word may have more than one meaning in Arabic. For example, word 'Ain' has 35 meanings in Arabic language. In another verse from Labid's Qasidah, 'asar hasar al haseer fi haseer al haseer' in this sentence 'haseer' has four different meanings prison, carpet, king and a part of body. (Zayat 2000)
Terseness:
Terseness of Jahili poets dominates in the features Arabic poetry. Now Arabic language has the capacity to convey more meanings in few words. Quran, Hadith and Muqammat exhibit these qualities. This is the miraculous uniqueness of Arabic. It ia also known as 'Jamia-ul-Kalaam'. (Huart 1903)
Literary Criticism:
According to F.I.Malik, the Aswaq may be considered as the place where the people used their literary taste to discern between the merits and demerits of poetic and prose compositions. (Huart 1903)
Importance of Pre-Islamic Poetry in Understanding Holy Quran:
Socio Economic Culture:
The interpretation of Holy Quran sometimes require a peep into the socio economic set up of that era and the poetry of that era is very good depiction and manifestation of the socio economic circumstances of that time. So, poetry was consulted to know the customs and traditions of that era.
Understanding of 'Gharaib':
There are many strange words or 'Gharaib' in the Holy Quran which were alien to Arabs because these were no more in use in there day to day life. However these words were used by the poets in their poetry. So, in order to understand these 'Gharaibs', the interpreters and Mufasareen used to consult the pre Islamic poetry e.g. Is the opening of a Surah in Holy Quran. This word has been used by Amrao-ul-Qais in his poetry also. (Ashrafi 2006) To understand 'Waduhaa' the Mufasareen sought help from Pre-Islamic poetry.
Explanation of 'Ayats':
Hazrat Abdullah bin Abbas was asked to explain some Ayats of the Holy Quran, he made allusion to the pre Islamic poetry to make it comprehendible for the people who asked him to explain: People asked:Hazrat Abdullah points a verse of Labid: People asked: Hazrat Abdullah replied by quoting Labid who mentioned. (Ashrafi 2006)
Source to Understand Grammar:
The pre- Islamic poetry was the master piece in the Arabic literature therefore this poetry provided as being a source for the grammar and it was used as a guideline.
Source to Know the Superiority of Quran:
Pre Islamic poetry also shows when it is compared with the Holy Quran that Holy Quran is the best of the lot and superior in its style, eloquence and lucidity than the pre Islamic poetry. Pre Islamic poetry validates the fact the Holy Quran is the Kalam of Allah and cannot be of man, e.g. a German scholar writes when he compared Surah Rehman with the Qaseedah of pre Islamic era," The Quran flips the Qaseedah totally. Quran shows that the nature is transitory and human legacy is permanent while in ordinary Qaseedah human legacy change while the nature remain the same." (Ashrafi 2006) Secondly, pre-Islamic poetry was a propensity in people to listen to the poetic work of the poet in that era. It was obvious, Quran the miracle was the Kalam of Allah which penetrated deep in the hearts of the people and thus the pre Islamic poetry indirectly helped the propagation of Quran and Islam. (Ashrafi 2006)
Importance of pre-Islamic poetry in preaching Islam:
Similarly, the poetry was indirectly helpful to the Holy Prophet (PBUH) in preaching the non-believers. The people were very responsive to the literary activity. Quran being the most lucid and eloquent of the all works of that era, it was the master piece of Allah Almighty, casted deep impact on their hearts. They were turned non-believer to the follower of Holy Prophet because they got impressed by the miracle of the Holy Quran.





Conclusion:
Pre-Islamic poetry depicts the social and moral condition of the society of Arabs before the emergence of Islam. It is the Pre-Islamic Poetry which serves as a window through which one can see the situation, whether, it was moral or social, it was political or cultural, of the society of pre Islamic era. Through this poetry of Dour-e-Jahliya, we know that Arabs were racially prejudiced without any central government or authority. The Arabs were worrier and they were disintegrated into tribes. The ordinary Arab out of the love for his tribe did not leave any stone unturned. Hijv (satire), Fakhar (bravery), Madah (lampooning), Qaseedah (ode), Marsiya(elegy) etc. were the main asnaf (motives) of their poetry. The sole purpose of the poet was to show that his tribe was more respectable than the rival tribe. In the words of Sir William Muir:
An indescribable charm surrounds the early poetry of the Arabs. Dwelling in the wonderful creations of their genius with these ancient poets, you live, as it were, a new life. Cities, gardens, villages, the trace of even fields, left far out of sight, you get away into the free atmosphere of the desert; and—the trammels and conventionalities of settled society cast aside—you roam with the poet over the varied domain of Nature in all its freshness, artlessness, and freedom. (nicholson 1907)
It should be known that the Arabs thought highly of poetry as a form of speech. Therefore, they made it the archive of their history, the evidence for what they consider right or wrong and the principle basis of reference for most of their sciences and wisdom. In the words of Nicholson:
"Muslims regard pre-Islamic poetry as a model of an unapproachable excellence." (nicholson 1907)
In the end we can say that the Greeks were characterized by their philosophy, epic and dramatic compositions. The Romans were characterized by establishing religious, civil, political and economic laws. The Indians were famous in their making of fictitious fables; they placed in the mouths of animals. And Arabs filled the world with the art of poetry.

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