If a thing ends to its end and reaches its goal, and that is compatible with the admiration of those who see it, then he shows him some worldly symptoms, it was said: The eye of perfection has struck him.

And the 'eye of perfection' meant here by the historian of Arabic literature Abu Mansur al-Tha'alabi (d. 429 AH / 1039 CE) is the pessimism of the end that affects a large segment of statesmen who have mastered literature and poetry.


Whatever interpretations attempted to approach the connotations of this "curse";

The secret of this coupling between calamity and literature is not known when they meet with a statesman in Islamic history.

Therefore, if the Arab writers were afflicted with poverty and hardship, they consoled themselves that they had realized the "craft of literature" (the craft = deprivation), a phrase used in the face of pessimism and meant a scourge that afflicted the skilled writer, causing him deprivation and distress.

The scope of the inauspiciousness of the "craft of literature" has expanded to include the lucky disciples of the leaders of the caliphate, the emirate and the ministry, who combined the elevation of the position with the perfection of literature and then were afflicted with a hate that quickly eliminated their judgment with a sudden dismissal, followed by a prison calamity, confiscation of money, murder, and a heinous assassination, and some of them even predicted With its tragic end, as we will see!

This article examines the tragic ends of those afflicted with the "craft of literature" and the "eye of perfection" among statesmen who have used literature and have been described as such in history books and translations.

Umayyad precedents:


Prince Commander Muslim bin Abdul Malik bin Marawan (d.120 AH / 739 CE) was a scholar, sympathetic to writers and appreciating their circumstances, and that is why Abu Hayyan al-Tawhidi (d. After 400 AH / 1010 CE) - in 'Insights and Ammunition' - tells about a third of his money To students of literature, because they are the people of making its own hollowed-out craftsmen.

This commandment was an expression of his strong sense of injustice suffered by people of literature in his time, despite the care of his brothers, princes of the Umayyad state and their sons, the poets.

It was not an empty Muslim will.

He himself was suffering from “injustice” and “perfection” that prevented him from assuming the caliphate, which Imam al-Dhahabi (d. 748 AH / 1347 CE) ruled for him - in “the life of the nobles’ flags ”- that he was given priority to it by“ from all his brothers, ”because he was not his father "I'm a lion's mind, nor the smartest of the mind, nor the bravest of heart, nor the tolerance of a soul, nor the generous hand" of him.

Historians - including Ibn Abd Rabbo Al-Andalusi (328 AH / 940 CE) who were lineage of the Umayyad followers - attributed the failure of the Muslim prince to the caliphate - despite his entitlement to it - because he was the son of a slave, and this is another factor that adds to the factor of literature, knowing that the Umayyad popular mythology used to believe that The end of their state will be at the hand of the son of a slave;

Which it would have been anyway!

According to Al-Dhahabi;

My nephew, Muslim Yazid ibn Al-Walid (d. 126 AH / 745 CE) “who is called the 'shortcoming' - for being a lack of tender (= salaries) for the soldiers - bowed on his cousin Al-Waleed bin Yazid (d.126 AH / 745 CE) and the matter was completed to him .., and he seized The caliphate was home in the year twenty-six [and a hundred], but he was not enjoyable nor swallowed his saliva, "as he was soon killed in an Umayyad counter-coup.

This increases the pride of the royal genealogy of his time.

The grandson of Abd al-Malik ibn Marawan al-Arabi, and his grandparents on the mother’s side, was Khusra, the king of the Persians, and Caesar, the king of the Romans, and Khaqan, the king of the Turks. The term of his possession was five months. "

In spite of Yazid al-Naqus's royal heritage and the support of an ideological movement such as the Mu'tazila, for his authority, as he was - in al-Dhahabi’s expression - “better for the Mu'tazila than Umar bin Abdul Aziz for the doctrine.”

His rule was not sustainable because he won it through a military coup, and he forced the people to hate the ideology of retirement, so his family clique was disintegrated from him, and the majority of the people became ascetic in him.


The Abbasid tradition


began to eat the Abbasid revolution for its children - on whom it was established - at an early age, and the powerful writers of that eating had the lion's share.

Abu Salamah al-Khalal (d. 132 AH / 751 CE) was “the first to be signed by the name of 'the minister', and the ministry was known in the state of Bani al-Abbas [he was called 'the Wazir of the family of Muhammad'], and no one before him was known by this adjective, neither in the state of the Umayyads nor In other countries ";

According to the historian Ibn Khallakan (d.681 AH / 1282 CE) in “Death of notables.”

And although the thug was "attentive to him because he was a good manners and enjoyable in his speech, a writer knowledgeable in politics and management, and he was a leftist who handled (= practiced) the exchange in Kufa, and spent a lot of money in establishing the state of Bani Abbas."

A group ambushed him on the orders of the butcher or his powerful minister, Abu Muslim al-Khorasani (d.137 AH / 755 CE), and killed him.

Among the great statesmen who enriched the ancient political thought by theorizing, translation, and literature with eloquent writings Abdullah bin Al-Muqaffa (d. 145 AH / 760 AD), whom Al-Dhahabi describes as “one of the rhetoric and eloquent, the head of the book and the first creation,” as it was - according to the words of the historian Safadi (d.764 AH / 1363 AD) in 'Al-Wafi Balufiyat' - Jawad: Generous ... He feeds food and reaches everyone who needs it.

He was struck by the eye of perfection, so his opponent, the governor of Basra at the time, Sufyan bin Muawiya al-Muhallabi (d. 145 AH / 763 CE) seized him, “so he ordered him to be lit, and he was lit (= lit), then he cut off four of it and threw it into the furnace while he looked."

In the cause of this terrible killing of Ibn al-Muqaffa, several factors intertwined, including his support for Abdullah bin Ali (d. 147 AH / 765 CE), the uncle of the Caliph Abu Jaafar al-Mansur (d. 158 AH / 776 CE), who was his crown prince, including Ibn al-Muqaffa’s insulting of Umm al-Muhallabi, the governor of Basra who killed him.

Perhaps the most prominent factor in his death was that, as his contemporary, Khalil bin Ahmad Al-Farahidi (d. 175 AH / 792 AD) described him, he had “knowledge more than his mind”.

He was poorly managed for himself, and it was easy to throw her with heresy, until the Caliph Al-Mahdi bin Al-Mansour (d.169 AH / 786 AD) said: “I did not find a book of heresy but its origin is Ibn al-Muqaffa.”

Abu Al-'Ala al-Maari (d. 449 AH / 1058 CE) concluded from the previous observation of Muslimah bin Abd al-Malik and his will that the suffering of writers will extend with time, because if “literature during the era of illiterate children is meant by its people in the shadows, then how can they be safe from misery in the kingdom of Banu al-Abbas?”

Al-Maari referred to the injured with “Ain al-Kamal” and those who were tested with “the craft of literature” during the reign of Harun al-Rashid (d. 193 AH / 810 CE), and the most famous of them was the “Baramak family.” “The scholars of history are unanimously agreed that there was no Akram in the state of Bani al-Abbas from Baramkeh.” Their master is “Abu al-Fadl Jaafar (d.187 AH / AD), the vizier al-Malik, the son of the great vizier Abi Ali Yahya (d.190 AH / 807 CE), the son of the minister Khalid bin Baramak al-Farsi (d. 163 AH / 791 CE), whom al-Dhahabi described as being“ an eloquent, uttered by a tortured man. The phrase ..., and he was of the eloquent. "

And in the cause of the Baramkeh tragedy, historians have gone to various interpretations in which social, political and financial factors overlap, and who contemplates the conditions of states and the paths of powerful leaders in their relations with their workers and their footmen, this will undoubtedly be due to the power and control struggles, exceeding the permissible amount of the entourage in power, and the rise of new players such as The family of Al-Rabee ', especially the great minister Al-Fadl bin Al-Rabee' (d.208 AH / 823 CE).

Troubled reigns


and influential ministers who took over the ministry of three of the Abbasid successors;

The writer Muhammad bin Abd al-Malik al-Zayyat (d.233 AH / 848 CE), and as Ibn Khalekan sees it, “one of the people of apparent literature and the brilliant virtue, a virtuous, eloquent and knowledgeable of grammar and language”, but there was a cruelty that he swept himself to when the Caliph Al-Mutawakkil (d.247 AH / 861 CE) ) In the "enlightenment" that he made with his own hands, and as long as he tortured his opponents during the long days of his ministry.

The "craft of literature" was not limited to the founding ministers of the Abbasids of their state;

Rather, it affected the princes of the sons of the Abbasid house itself, for the Abbasid poet Abdullah Ibn al-Caliph al-Mu'taz God "wrote (= the most literary of them) the sons of Al-Abbas and made them feel and familiarize them with jurisprudence, hadiths and the Qur’an."

As described by Ibn al-Amrani (d. 580 AH / 1184 CE) in his book, al-Anbaa in the history of the Caliphs.

Nevertheless, “the craft of literature acquired it” when he was pledged to the caliphate in 296 AH / 909 CE, as he remained “in the caliphate only for a day or some day” as Ibn Katheer (d. Al-Abbasi (d.320 AH / 932 CE).

According to al-Tha'alabi, "no one has been able to lament him except [Abi al-Hasan Ali bin Muhammad] Ibn Bassam (d. About 230 AH / 845 CE)."

In it he said:


God knows of a dead by a waste ** not to mention in reason, morals and calculus,


what is in it, whether or not, and it is lacking ** Rather, the "craft of literature" realized it !!

Ibn al-Mu'taz used to feel the bereavement and fear of it, and the conditions of his assumption were useful for that, and from his wonderful prose related to what we are in his words: “He who goes beyond the subsistence will not be enriched by the multiplication,” “Perhaps greed did not come out”, and “luck comes to someone who does not come. And “the most miserable of people is the closest to the Sultan, just as the things that are closest to the fire are the fastest that burns.” And if he had acted with this wisdom, he might have saved himself the calamity of burning !!

In Ibn al-Mu'taz’s assumption and the speed of his dismissal, the heritage works inform us with a great text in the art of foresight and political analysis quoted from the historian Ibn Jarir al-Tabari (d. 310 AH / 922 CE), according to which Ibn al-Mu'taz and his men whom he chose could not continue to rule, because they had reached the goal of literature and elevation in Time management and Iqbal two extremes.

Al-Dhahabi recorded for us in the 'History of Islam' the saying of al-Mu’afi bin Zakariya al-Jariri (d. 390 AH / 1001 CE): It was said that when al-Muqtadir was deposed and Bo’i al-Mu’taz, they entered our Sheikh Muhammad bin Jarir (al-Tabari), so he said: What is the news? Al-Mu'taz, then said: Who was nominated for the ministry? It was said: Muhammad bin Dawood, he said: Who mentioned the judiciary? It was said: Al-Hassan bin Al-Muthanna, then he touched, then he said: This is a matter that does not take place. He was told: How? Rank, time is administered, the world is entrusted, and I only see this as fading, and I do not see for its length.

Among the senior statesmen who are examined in the "craft of literature";

Abu al-Hasan Ibn al-Furat (d. 312 AH / 924 CE), who assumed the ministry of al-Muqtadir Billah al-Abbasi (d.320 AH / 932 CE) three times, the last of whom was sealed with the Nakba, imprisonment and confiscation of funds.

Al-Dhahabi says that this literary minister was "enjoying the fulfillment of the needs of the parish, and no one ever answered the need to return a sack, but rather says: Come back to me, or say: I will compensate you for this."

The “craft of literature” exam was extended to the family of al-Wazir Ibn al-Furat, so his brother Abu al-Abbas (d. 291 AH / AD) was imprisoned, and he used to “write the people of his time and provide them with literature”.

Al-Suwali (d. 335 AH / 946 CE) summarized for us the tragic end of the minister Ibn al-Furat and his son al-Wazir al-Muhsin (d. 312 AH / 924 CE) who was “inauspicious for his family, erasing their virtues.”

He said, “Al-Muqtadir seized Ibn al-Furat and his son fled, so the Sultan and all the saints sought his request until he was found, and he shaved his beard and resembled a woman in sandals and sandals, then he and his father were asked for money, and they were handed over to Minister Abdullah bin Muhammad [Al-Khaqani], and they knew that they were not They escaped and we did not obey anything, then Nazuk (the servant, the chief of Baghdad police, who died in 317 AH / 929 CE), and sent their heads to al-Muqtadir.

Bad deceit,


however, that the great Abbasid minister, Aba Al-Qasim Abdullah bin Muhammad Al-Khaqani (d. 314 AH / 926 AD) did not escape the fire of the catastrophe in which his predecessor Ibn Al-Furat and his son threw him, as he did not intercede for him as well that he was according to Al-Dhahabi "from the house of the Ministry, and he was Language, rhetoric, etiquette, and good writing, "nor that he was" a practicing politician and an expert in matters. "

After he took over the ministry to al-Muqtadir, "he was arrested after eighteen months ... then he was explained and died."

Among the most famous of the examined Abbasid ministers was Muhammad Ibn Muqla (d. 328 AH / 940 CE), who is said to be the owner of the "linear calligraphy", that is, an elaborate font whose letters are geometrically proportional.

According to Yaqut al-Hamwi (d.626 AH / 1229 CE) in 'Mujam al-Adaba';

Ibn Muqla assumed some of the works of Persia, and then the situation moved with him until he visited al-Muqtadir in the year 316 AH / 928 CE, "he was arrested after two years and confiscated him and exiled him to Persia", then he became the minister of the Caliph Al-Qaher Billah and deposed him (Al-Qaher was deposed from the caliphate in 322 AH and later died in 339 AH / M), then he visited Al-Radi Billah (d. 329 AH / 941 AD) a little and seized him, was beaten with whips, suspended, and confiscated “all his possessions.

Then Ibn Muqla was arrested and his hand and tongue were cut off. “He used to mourn on his hand and cry and say: You wrote the Qur’an with it and served the caliphs with it, and you cut it like thieves ?!” And in that he says:


I sold my religion to them in my world until ** They deprived me of their world after my religion


is not yet the pleasure of living ** Oh my life pant right me, so I am!


Al-Hamwi comments, saying: “One of the wonders is that Minister Ibn Muqlah held the ministry three times, and he traveled three times at his age, one to Mosul and two in exile to Shiraz, and after his death he was buried three times in three places !!

Caliph Al-Radhi Billah (d.329 AH / 941AD) was not more fortunate than his cousin, the poet Caliph Ibn al-Mu'taz, mentioned above, nor without him creativity or nobility.

According to what Al-Dhahabi described, he was "the last caliph who sermoned on Friday ... and the last successor to him had written poetry ... and he was allowed to be a literate, eloquent, lover of scholars."

Nevertheless, he allowed his minister, the writer, Ibn Muqla, to deviate that heinous catastrophe. Indeed, he himself "realized that the craft of literature did not prolong his days nor his life."

According to Al-Amrani in his previous book.

Among the ministers of the Abbasid Caliph al-Muqtadi Billah was the minister poet Dhahir al-Din Abu Shuja al-Rudharawi (d. 488 AH / 1095 CE), about whom Ibn Khallakan said that “he was due to complete merit, abundant mind, sobriety, and correct opinion, and he had thin printed poetry. He was recognized by the craft of literature, and diverted from the ministry. He assigned the obligation to the house, "and he did not intercede for him that" his age was the best of times and his time was the brightest of times. "

Ibn Khallakan mentions that the house arrest was imposed on the minister Zaheer al-Din because of his great popularity and people's satisfaction with his conduct of state affairs, and he describes to us his situation on the day of his removal by saying: “After his dismissal, he went out on Friday walking from his home to the mosque, and the public swooped in on him shaking hands and praying for him, and that was the reason To force him to sit in his home. "


Widespread targeting,


as the "craft of literature" pursued the successors of the Banu al-Abbas and their powerful ministers and literary writers;

It extended the circle of misfortune to include the princes of the nahiyas who weakened the caliphate and fought it, starting with the literary princes and ministers in the principalities of Bani Saman, Pwaih and Hamdan, passing through the kings and literary ministers in the Taif kingdoms in Andalusia, and ending with their counterparts in the sultanates of the Zangi and Bani Ayyub, all the way to the Ottoman era.

In the eastern wing of the Islamic map;

The Samanid state in which he was examined by the "craft of literature" was the minister Abu al-Tayyib al-Musabi Muhammad bin Hatim (d. Around 330 AH / 942 CE), the Arabic and Persian poet, because “when he defeated Prince Al-Saeed Nasr bin Ahmed (d.331 AH / 943 AD) with abundant goodness and abundance His virtues, and he visited him with his specialization by calling him, the days did not take him long until the 'eye of perfection' struck him, and the 'scourge of the ministry' caught up with him and he watered the earth from his blood.

To get acquainted with the atmosphere of the Samanid court, whose frenzied and poisonous conflicts claimed the life of our literary minister friend;

The historian Ibn al-Atheer (d.630 AH / 1232 CE) - in his book 'Al-Kamil' - tells us that when the Emir of this state who was killed during his difficult reign, although he was famous for a dream and a pardon, “there was no one left of the sheikhs of their state, they had sought each other Some of them perished and some died. "

The slogan of the difficult minister in life was his saying:


Steal your luck in ** your world out of the hands of

eternity and seize a


day of hope ** - with fun and pleasure, and


make custom to ** every


disbelief and gratitude to you what you do and disbelief ** - you will be rewarded with disbelief

As for the Hamdanids, they were distinguished in the Euphrates and the Levant by the abundance of wars and incidents with the Romans, and most of them immortalized al-Mutanabi (d. 354 AH / 965 CE) and his contemporaries among the pioneers of the court of Saif al-Dawla (d. 356 AH / 967 CE), and among the witnesses of those wars - which do not erase - the story of the arrest of the Emir and the poet Al-Faliq Abu Firas Al-Hamdani (d. 357 AH / 968 AD), of whom Al-Dhahabi said that he was "a leader in chivalry, generosity and ingenuity of literature."

According to Al-Thaalabi, Abu Firas, when he realized "the craft of literature and hit him by the eye of perfection, his family, the Romans, in some of its incidents, and he was wounded."

But the capture of this knight prince was a breakthrough in Arabic literature because “his poems in captivity and illness ... were issued by a hard-hearted heart and a troubled heart [q] - growing tender and gentle, and the hearers cry and attached to preserving their smoothness.” Therefore, it became a beacon that guides him in prison literature and the talk of the grieving soul. .

Buyihic catastrophes and


in the

Buyid

state, which was witnessing a continuous drive among its strongmen towards the summit of power;

We find Taj al-Dawla Aba al-Hasan Ahmad ibn Ad-Dawlah (d. 387 AH / 998 CE) who was “the manners of the Bway family, their poetry and the most honorable of them, and was followed by Ahwaz, so the craft of literature comprehended him and acted in him with conditions that led to the catastrophe and the imprisonment of his father.”

The news of this crown of the state - while he was in his confinement - was absent from Al-Tha'albi, commenting: “I don’t know what the time has done to him now.” In any case, it is a valuable comment informing us that Al-Tha'albi had at that time started writing his book 'The Orphan of the Eternal', that is, before His death is about forty-five years at least, which is sufficient to complete his information on the crown of the state.

But Ibn al-Atheer completes the rest of the story of the sad crown of the state, telling us that the one who “was imprisoned by his uncle and remained imprisoned until his uncle, the pride of the state, fell ill with death. When his illness became severe, he sent someone who killed him.”

And not far from the crown of the state;

Amir Bouihi appeared another of his cousins, like his brother, who is Prince Abu al-Abbas Khusraw Fayrouz ibn Rukn al-Dawla (d. 387 AH / 998 CE), whom al-Tha'alabi considered “one of the sons of kings in addition and literature, so the craft of literature caught him and he was struck by the eye of perfection.”


Among the verses of the Taj al-Dawla poetry "on which the narrator of the king is waving" and reminds us of the fanfare of the titles in those eras:


I am the lion of the wretched ** I am the lion of the canal, my claws are


my

sorrow, and the age is

my servant and the eminence


is

my servant ** and the earth is my darry and the wurry was my guest and it

is noticed that most of the struggle of the

Buyi

princes Between writers and sponsors of literature and its people - it was between brothers, and the competition of one generation from the evil that afflicted countries, writes their historical end.

This is the pride of King Abu Ghaleb Al-Sayrafi (d.407 AH / 1017AD), he was a minister of the Albuaihi king Baha al-Dawla (d.403 AH / 1013 CE), and he was considered the greatest minister of the Boyah family at all after Ibn al-Amid (d. 360 AH / 972 CE) and al-Saheb bin Abbad (d. 385 AH / 996 CE) .

And they mentioned from his description that “he was .. broad of grace .. very generous of gifts and generosity. He was intended by a group of notable poets who praised him with elites of praise, among them Mehyar al-Dailami (d. 428 AH / 1038 CE) and Abu Nasr bin Nabatah al-Saadi (d.405 AH / 1015 CE). He was struck by the eye of perfection, and a gaffe arose from him, and the Sultan of the state killed him. He was not investigated in his burial, so the dogs dug up his grave and ate it !!

And while the king's pride lived as a destination for poets and writers;

His son, the poet called Al-Ashraf (d. 455 AH / 1064 AD), was recognized by his craft of literature. “He came from Baghdad [to] Asbahan to [its Emir] Ibn Kakuyah, thinking that he was beautiful, so he disappointed him.”

During his stay in Isfahan, he remembered the days of grace in Baghdad, so he wrote to his dear brother Ibn Fakhr al-Malik a wailing poetic sympathy, and when he read his book “He shed tears of tenderness for his brother” and sent him two thousand dinars, and wrote with them a letter that included a house to the poet Lubaid bin Rabi’a (d. 41 AH / 662 CE): He


persuaded With regard to the oath of the Malik, yet ** the scholars have divided coexistence among us!

We cannot neglect his poetic sympathy for his dear brother, the prince, because he explains to us the bewilderment of those who are examined in the craft of literature before it, and their inability to find a philosophical justification for devouring their dreams of a well-off life.

He says:


The one who divided the inheritance among us ** made sweetness and bitterness in us,


but I see you received pure water ** And I received from the injustice of accidents a mud that


brings me together and your soul is Doha ** Good for us and a good debt?


If you are my brother, then tell me, my brother. ** Why are you tempted and sad?


Can we divide between us the joy that ** we shared in our father's life?


Then the end of our honorable poet was a sudden death in a busy scene, and at a banquet table set up by the prince of Mosul, honorable state Muslim bin Quraish (d. 478 AH / 1085 CE), who went to him "begging" for his gifts;

According to Ibn al-Atheer.

The ordeals of Andalusia


One of the servants of the leader Musa bin Nusayr (d. 97 AH / 717 AD), the conqueror of Andalusia, said: “I have seen us in the days of the great conquests in Andalusia, taking the behavior (= strings) from the palaces of the Christians, so we separate from them what is of gold and other things and throw them, and we take nothing but pearls. Luxurious ".

Moses was an eloquent writer, "because there came from him an eloquence in prose and systems that introduces him - along with their trappings - to the owners of the word". "

As Shihab al-Din al-Maqri (d. 1041 AH / 1632 CE) said in “The perfume of goodness from the branch of al-Andalus al-Rutayb”.

Therefore, the "craft of literature" pursued him, so the desire and management of his command was an epic epic of fluctuations, ups and downs. After the abundant money he had obtained from the spoils of the conquest of Andalusia, the Umayyad Caliph Suleiman bin Abd al-Malik (d. 99 AH / 719 CE) summoned him, “So he tortured and liquidated his money ... If he was being carried around to ask from the Arab neighborhoods what he destroyed himself, and in that case he died - he was one of the poorest and humiliating people - in the Valley of the Villages (today it is located about 290 km northwest of Medina).

And after the era of Ibn Nusayr;

Perhaps the story of the plight of the Andalusian minister and poet Abi Bakr bin Ammar (d. 477 AH / 1084 CE) is one of the most famous examples of what the "craft of literature" did to statesmen;

And the summary of this story - according to al-Dhahabi in the “biography of the flags of the nobles” - that Ibn Ammar, when he reached “the most eloquent of the ranks, was sought after by Al-Mu'tamid bin Abbad (the prince of Seville deceased 488 AH / 1095 AD), then he delegated him to Morsia and disobeyed her and took possession of it. Until he fell into his hand, then he slaughtered him with patience ... [although] he begged him with poems softening the rocks !! "

General Al-Asbahani (d.597 AH / 1201 CE) - in his book “Khuraidat Al Qasr and Al Asr Newspaper” - says that Ibn Ammar used to praise Al Mu'tamid with a “poem Istuzrah because of it.”

But what is certain is that this minister predicted his tragic fate in the sense that he wanted to be proud of his literary and political abilities, in his poem, the beginning of which is:


Ali, otherwise, why will the blinders cry?

** Faithful, otherwise, what are the whining of doves?


And the blossoms of the stars did not wear their mourning ** for others and did not rise for him in funerals,


did the blows of the winds split their pockets for others ** or the yearning of the sperms?

However, this prince Ibn Abbad - who was the Persian poet - was not better than his victim, after "the kings were comfortable and welcomed them as a yard, and his door was the place of travel and the Kaaba of hopes."

He overthrew his king, the Almoravids, so they took him as a prisoner with them until a stranger died in the Moroccan city of Agmat, in a lack of humiliation and poverty, provided that the most distressing affliction he suffered was the humiliation of his daughters, who were goddesses of glory and power, and then they cried “to spin to the people what they possessed camel”;

As he described it in one of his popular poems.

Criticism has increased in Andalusia for the deed of Ibn Abbad during the days of his rule by his minister, the writer Ibn Ammar, in his time and in the subsequent decades, and it is noteworthy that some of his critics have been to them like what happened to Ibn Ammar.

This is the clerk of the Almohad state and its minister, Abu Jaafar Ibn Atiya al-Qudai (d. 553 AH / 1158 CE), who blames al-Mu'tamid for what he said: “The approved one was nothing but tough-hearted !!”

One of the oddities of destiny is that this Ibn Atiyah was sealed his life with a political decision issued by the imprisonment of Sultan Abd al-Mu'min bin Ali (d. 558 AH / 1163 CE), founder of the Almohad state, for which Ibn Attiyah devoted loyalty and service, and when the craft of literature afflicted him, “He pleaded with him, so he was killed.”

According to what Al-Maqri says.

The Andalusian minister and writer, Lisan al-Din Ibn al-Khatib (d.776 AH / 1374 CE) - who al-Maqri said that “if he had mentioned the kings’ punishment for their followers, he would be disgusted with that and say what he means: What would harm them if they pardoned ”- on the calamity of his colleague Ibn Ammar by saying: It would not have been more beautiful to keep a sinner from among his servants whom God had enabled him from his neck. He did not hope to obtain his order, and he did not warn about the fanaticism of his tribe, and his pardon would only increase him with honor, pride and majesty.

Ibn al-Khatib was known for his "two ministries" title and for being a historian of Andalusian literature, which makes him - well-deservedly - prey to the craft of literature to drink from its cup of gum.

After a long journey in the corridors of power and the intrigues of its tiles in Granada Bani Al Ahmar and Fez Beni Merin;

His enemies and competitors fabricated him the accusation of atheism and heresy, so “he was tested with torture ... and [was killed] by strangulation in his prison [in the Moroccan ax], and his shells were taken out from the next day, and sticks were collected for him and set on fire, so his hair was burned and his human was blackened, and he was returned to his pit, and he was in that The end of his ordeal. "

The horrific killers of Ibn al-Khatib reverberated around the world at the time;

Al-Maqri said: “Ibn Hajar narrated on the authority of some notables that [Sultan of Granada, who is rich in God Muhammad] Ibn al-Ahmar (d. 791 AH / 1389 CE) addressed him to the king of the Franks in a letter, so when he wanted to return, he produced for him [this Frankish king] a letter to Ibn al-Khatib containing the order He prose, and when he read it, he said to him: Like this, he should not have been killed, then he wept until he even made his clothes !!

Al-Maqri commented on the "crying" of the Frankish king, saying: "So see - God Almighty helped you - the infidel enemy crying on this sign, and the killing of his brothers in Islam has psychological luck !!"

The story of this series of Andalusian exams summarizes the history of the Islamic state in Andalusia from its conquest until the Muslims left it permanently with the family that tested Ibn al-Khatib a century and a quarter after his death, and the Andalusians dispersed in the land, some of them headed east in the footsteps of Musa bin Nusayr, and some of them bypassed the tomb of Al-Mu'tamid bin Servants to the south, and the class broke into Europe. Perhaps tears flowing over him, as they asked for the two ministries!

Literature or politics?


And by returning to the "craft of literature" march in the Islamic east;

This time we will meet one of its victims in the Zankid state in Mosul and the Levant, which is the poet Minister Abu al-Maali al-Khilati, who is known as the head of the state (d. 606 AH / 1209 CE), who was presented by the prince of Mosul, Nur al-Din bin Izz al-Din Masoud (d. 609 AH / 1212 CE), then “he accepted the words of his enemies In the corruption of his conditions, and he was arrested, ruined, eradicated all his money, and imprisoned in Mosul until he died.

Among the men of this state who were injured with the craft of literature was the poet Abu Abdullah bin Abi al-Hassan al-Mawsili (d.616 AH / 1219 CE), who was “a venerable prince mentioned in his time, mixing people of literature and hadith,” and he classified a book “containing poems and stories.”

Then, "when his father died, his condition diminished and his order became weak"!

And Ibn al-Sha`ar al-Mawsili (d.654 AH / 1257 CE) - in his book “Qawalat al-Juman in the Fareed Poets of this Time” - stated that he saw him “in the city of Aleppo while he was a sheikh ... in the most severe form of poverty and poverty, and perhaps he begged for his poems and became rich with them as the honor of Aleppo, and persuaded Lightly bleed them. "

The sultans of the Ayyubid state themselves did not escape the test of the craft of literature.

The best king, Nur al-Din Ibn Salah al-Din al-Ayyubi (d.622 AH / 1225 CE), gained his luck from it because he was the owner of “poetry, transmission, and the quality of writing.” He “ruled in Damascus, then his dear brother, the owner of Egypt, fought over the king, then his king disappeared ... and in him there was justice and a dream. And generosity, but it is realized by the craft of literature. "

And in the Ottoman Empire, the craft of literature was acquired by Emir Manjak Al-Youssefi of Damascus (d. 1080 AH / 1669 AD), who was the most famous poet of Levant during his time.

This prince was the grandson of the most senior princes of the Mamluk state and was honored in the life of his father, and when his father died, “the conditions changed and suddenly the Touaregs of horrors spent what he inherited from his father.” Ibn Fadlullah al-Mohibi (d. The eleventh'- That your mentor "suffered in estrangement from excruciating hardship, anguish and stubbornness of time in the purposes and concern for resources and resources what I do not think anyone has suffered."

These short stories spanning the centuries of our Islamic history and the many countries of their various countries and races;

All of them - despite their literary manifestation declared in the inevitable saying "the craft of literature" - reveal political transformations and implicit violent conflicts that Islamic countries have witnessed. Therefore, the factors of the catastrophe of those examined statesmen were not limited to the scourge of the "craft of literature", but also included what Al-Thaalabi calls him "the scourge of the ministry" and the competitions and conflicts that follow in the corridors of power !!

Political assassinations have not stopped throughout history, ancient and modern, but these pluckings - which we have presented in this article - revealed to us that the biggest difference between the old rulers and their ministers and their counterparts from the contemporary rulers and their aides is manifested - the greatest possible - in the high level of those older in the fields of culture and literature.

While the best is gone and the worst remains;

Indeed, literary and free-minded people still suffer from the “craft of literature” or what can be called “the craft of culture,” for the word “culture” in the language of our time is the semantic equivalent of the ancient concept of “literature”;

This, along with their measurements, is another distress, which is the phenomenon of the authoritarian intellectual who suffers from the cognitive and psychological "eye of imperfection", not the "eye of perfection" that befell their ancestors before !!