Greetings, congratulations and praise .. So spoke Arab poets at the feast

Imran Abdullah

It is attributed to the German poet Goethe as saying that the great poetry is the poetry of the occasions, and perhaps he said this after his literary experience, which influenced the poetry of the Arab, as pointed out in his book "Eastern Diwan of the Western author."

Historically, Arab poetry has interacted with social and religious events since its early days, and poets' poems and purposes varied in the feast to include congratulations, praise, description and weeping on the ruins.

As varied from the cajoling to the complaint and scarred the situation to become the holiday season of joys and sorrows together for the Arab poets.

The events represent a literary breakthrough for poets and stimulate their imagination for its poetic incarnation. The writer is part of his community and depicts events in his poetic language and imagination.

Although the critics differed about the "literature of events", the poetry of the poets did not dry up and the memory of the Arabs preserved the poems of the festivals in the old and the modern.

Before Islam, the Arabs knew the holidays and occasions that the poets of the Jahiliyyah had written about, such as Abayat Tabara Shara, Nabigha Al-Dhibiani, Uthman bin Al-Hawareth and Hassan Ibn Thabit before Islam.

Praise and wisdom
Some of the poets found on the festivals a occasion to recite the poems in the praises of the princes, including the poet Ahwazi Shahabuddin Ibn Maatouk, who wrote a praise in one of his poems collected by his son after him, saying:

After your fast, the feast of fungus

He will show you the heart of your mind an incense

Atak and above his crescent Hilal

If I met him shyly, he disappeared

He points back to you every year

He will set a covenant and an ordinance in you

The Algerian poet Ibn Rachig al-Kairouani, who was born in Maseelah and traveled to Kairouan and Sicily in the absence of al-Mu'izz ibn Badis, the Sultan of Zairis in Africa and Kairouan, found an opportunity to express his longing for the absent prince who ruled 47 years.

The face of the feast was rediscovered and the signs of the feast were over and I was entrusted with human beings and laughter

As if he came to fold the earth after longing for you and when he did not find you cried

It is narrated from the Abbasid poet Ash'ja bin Umar al-Salami that he wrote to the Caliph Harun al-Rashid Abiata ranging from praise and congratulations on one of the holidays, saying:

I still publish and entice appointments

You spend days and days

Future decorations and beauty of the world

Our days you do not waste and devour

And the world will not judge you, nor will it continue

The days and folds of you will fold for days

And the conquest and the days will come to you

This is the victory for her

Some poets wrote verses of wisdom and exhortation, including the Bahtri who lived in the time of Mutanabbi and Abu Tammam, and said about the introduction of Eid al-Fitr after Ramadan:

The month went on well, even if he had told an informer

He praised what I had given his days of the month

Ismat with the piety of God and the deception

I came to you and you do not have to leave

And made a good pursuit for you

And all that was made of the favor of Thakher

And you have the next year diameter coming

In Yemen, appetite is ripe for mushrooms

Ibn al-Roumi, a poet of the Abbasid era, famed for his distinctive works and bad luck, wrote beautiful verses that combine praise and congratulations on Eid.

And when the month of fasting is over, thanks to him

The crescent moon is celebrated by the West

Like a young sheikh of his age

It indicates the symbol for eating and drinking

Fasting has been a good friend

And the fugitive came, and they were good companions

He went fasting and he was holding up a net

And the mushroom came, and he stifled the bread

In another poem, Ibn Al-Roumi said to the meaning that is repeated after him, he said:

People have a feast and a feast on Eid

If I saw you O Gentlemen hunting

If they have celebrated two days in a year

Your face was my days of confinement

In the same sense Ibn al-Roumi, spoke poet Abassi Baghdadi is likely to be Abu Ishaq al-Sabi Abadiat exquisite contrast between the face of Mamdouh and the introduction of Eid, he said:

Eid saw your face as a feast for him

Even if it was more beautiful

And grew up when the Crescent saw you

Like when you saw the crescent

He saw from you what I saw him

A light moon and a hill

Sadness and complaint
There is no difference between the poetry of the Arab and the sadness, and not the poetry of the holidays and events exception, unlike the compassion of the poet is feeling the human pain and sadness multiplied in the feast sometimes, as the poet compares between what is supposed to be the joy and joy of Eid and the alienation or separation and loss or deprivation and distress If he pays him to complain and pour tears on the poetic verses.

Al-Mutanabi wrote his famous poem in which the ruler of Egypt, Camphor Al-Ikhshidi, during his flight to Damascus on the night of Eid al-Adha in the middle of the fourth century AH,

In any case, I returned to you, O Eid, as in the past

As for the loved ones, they are without them

Lula did not answer me what I answered and the character of the character of the barren Kedar

It was the best of my sword embracing the quasi-glamor

My heart and my liver have not left any thing for a blind eye or good

The poet goes on in his poem, which is full of the worries and sorrows of the feast, complaining of what has become his bad condition after the desert prevented him from his loved ones and his hopes and ambitions.

But he admits that his ambition and pursuit of glory is what he was forced to endure the difficulties and ride the desert and leave the beautiful women to achieve his broad hopes in life, asking his companions on the habit of the ignorant poets: "My legs are drunk in your cups or in your cups and they are easy"

Al-Mutanabi is reminded of what happened to him as he became completely without feelings and no longer singing, and the camouflage of the camouflage and aroma color and poor creation, but in the poem itself praises the sword of the state Hamdani, saying:

Bless you the feast that you are his feast

And a feast for those who are called and sacrifice and a feast

The holidays are still beyond you

It receives a lathe and is given again

This day in the days like you in the light

As I was in them, and I was alone

The prince complained to the adopted poet Ibn Abad after he left his power and his country and suffered hardship after the Sultan and his wealth, he ended up with his wife and daughters in a traditional exile in the Agamat of Morocco after he was an emir of Andalusia. He spoke to himself with verses of complaint, comparing his present humiliating past saying:

In the past, I used to celebrate the holidays, and your feast was a pleasing one

And I used to calculate that Eid is Mas'ada and you missed the Eid in a captive calamity

You see your daughters in the asses hungry in their clothes. I saw poverty covered

Their pension is far away

I did not make it up again in the feast

And you reckoned that the fungus rejoiced, and then he returned to the liver of the ewe

Some critics say that Arabic poetry was often the result of the occasion, as if the "devil of poetry" is waiting for the end of Ramadan to descend upon the poets with his inspiration and inspiration. They write the poems of the feast and put on the occasion the dress of fiction and the cloak of literature, swaying the people with poetry, although the poet may have written his poem Of nostalgia and whining and complaining.

Although some critics take on the poetry of the occasions because it does not emanate a sincere emotion - according to their opinion - most of the commentators wrote poetry for special occasions.

The events have inspired the poet extraordinary sensations that prompted him to sing his poem in its place and time. It is not a fake hair, but it is a thinness of sensation and an outpouring of literary inspiration.