Exploring Islam, Part Two: Power Of Poetry In Ancient Arabia
Introduction To This Series
The manner this series will objectively consider the religion of Islam and its claims will be by considering the world in which Islam appeared.
According to the Islamic record and looking at how the religion developed, those claims will be made clear and either verified or refuted.
This verification or refutation will be done by reviewing the Islamic sources - Quran, Hadith, Tafsir, and other Islamic scholarship.
This will provide a contrast according to the popular thoughts of religious (believing Muslims) and Orientalist historians of Islam.
Where necessary or useful, another contrast will be reflected according to contemporary ancient scholars and historians; namely secular, the Jewish, and the Christian sources.
This verification or refutation will be done by reviewing the Islamic sources - Quran, Hadith, Tafsir, and other Islamic scholarship.
This will provide a contrast according to the popular thoughts of religious (believing Muslims) and Orientalist historians of Islam.
Where necessary or useful, another contrast will be reflected according to contemporary ancient scholars and historians; namely secular, the Jewish, and the Christian sources.
The default approach is accepting Islam's claims at face value.
Claims Accepted At Face Value
In this particular article, we will explore poetry's cultural reality in Arabia and how Arab thinking prior to Islam had been formed by poetry and how the culture celebrated recognized poets.
A certain level of objectivity may be possible depending on the reader's cultural background, current ideological leanings, and current understanding of what is regarded as fact aside from legend.
There is a presumption that if someone does not 'believe' things they are reading, it is then impossible to 'understand' what is being messaged or explained.
However, this presumption is a false premise because it assumes that literal words cannot be understood beyond their literal interpretation.
This is why any piece of literature is usually, by default, first understood according to its literal fashion before an effort to interpret or understand it beyond the literal is attempted.
For the sake of simplicity, it will be assumed that all sources quoted herein (primaries to later scholars) to be fact or honest or objective, with their literal sense being taken at face value.
With such an approach, any fallacy, falsehood, contradiction, or deviation from previous or contemporary understandings may be clear and evident, whether in the sources cited or by this blog's author asking questions and presenting further information.
Perceptions From An Arabian Perspective
Oral tradition was the common manner histories and events were passed down from generation to generation in pre-Islamic Arabia.
Written words (literature), although existing as early as the 5th century in Arabia, was not widely found.
It was almost two centuries after the Islamic religion formed that a central government helped foster literature development among the common people.
The Quran (Quran means 'recitation' in literal terms) is believed by most Sunni and Shia scholars as having been written down before Muhammad's death.
The history of the Quran's compilation is contested regarding certain details by the earliest Muslim scholars and historians.
Muslim Unity And Disunity
Two main groups of the religion exist today (among other smaller groups) - Shia and Sunni.
Shias are those identifying more with the relatives of Muhammad, while Sunnis are those identifying with the majority of non-related followers of Muhammad.
The Shia perceive a hereditary leadership while the Sunni a leadership based on ability, not familial relation. [a crude and oversimplified example: monarchy vs democracy]
Beyond the Quran, each group adheres to collections of writings different from the other.
Interpretations of the Quran differ according to historical development in these writings.
Shia scholars unanimously believe to have collected the first full recitation (Quran) into one book six months after Muhammad's death in a chronological compilation.
Chronologically, the first recitations were in Mecca and the later ones after the first Hijra (migration) to Medina.
Sunni scholars, however, believe it was 20 years after Muhammad's death the collection of the separate portions of verses and chapters was compiled into a book.
According to Sunni historians, portions of the Quran were found on a variety of sources like animal bones, parchments, memories of men, date palms, etc..
One Recitation And Seven Recitations - Quran
It is contended the canonized (fixed) compilation was written in a single Arabian dialect; that of Muhammad's parent tribe, the Quraysh - the strongest tribe in Mecca who managed the Kaaba; the focal point of worship in the Muslim world today.
However, up to seven dialectical recitations exist today.
Interestingly, the issue of the singular and collective message of the recitation (Quran) is not disputed among the collective religious community.
Traditional Group-Centric Writings
The Hadith (religious accounts of Muhammad's acts and words) were also recitations (initially orally transmitted) during and after Muhammad's time.
These are believed to have been forwarded through a chain of reciters and was eventually written down (or compiled into single volumes) starting about a hundred years after Muhammad's death (according to physical evidence of the earliest references).
Upon Muhammad's death, a split in the greater community was realized between a group aligned with relatives of Muhammad (who became the Shia identity) and with the general (and larger) group of Muslims (the Sunni identity).
Sunni and Shia have their claimed 'authentic' Hadith that differs from their counterpart group, while both agree on the Quran.
The Tafsir (religious interpretations of the Quran and Hadith), Sirah (non-religious historical biographies) and Maghazi (military exploits) further these group-centric traditions, philosophy, and jurisprudence.
Journey Back In Time With Poetry In Mind
Poetry was very common in pre-Islamic times and culturally integral to Arabic identity.
It was through poetic recitation that histories were recounted and remembered, religious ideas taught and memorized, tribal victories and social alliances praised or denounced.
Enemies or detractors were shamed and vilified also by use of poetry.
The manner poetry was stylized in the pre-Islamic era was by rhythmic fashion and songlike manner, similar to what continues today among ethnic Arabs. [first paragraph under 'song']
The pre-Islamic Arabian poet was called a sha'ir.
A sha'ir was believed to commune with supernatural forces, acted as an oracle among his fellow tribesmen, acted as a guide during times of peace, and as a companion during times of war. [third paragraph*]
In the second paragraph at the citation above (*), a sha'ir is defined as one who would recite words while their listeners / followers would memorize these words and recite them to others.
In today's context, think of popular songs from a popular singer and their fans learning and singing these songs throughout the day.
The historical definition of sha'ir is indicative of Muhammad's reciting and the memorization of his followers.
Patterns Begin To Blossom
There were other sha'irs or claimants to prophethood alongside Muhammad.
These other claimants also had a similar manner of communication through verse, also claiming to have received 'revelation', and expressed their words in a poetic and songful manner, as was cultural custom.
At least four such claimants have been mentioned in Islamic history:
All of these individuals reflected the cultural influence of poetry, the practice of recitation tied to a belief in revelation, and the jousting for power and influence amongst competing tribes for political and economic dominance.
Poetry Attested By Witnesses
Islamic scholars recognize portions of the Quran having a poetic style similar to its cultural origins, more obviously found in the earliest chapters (Meccan recitations) of the Quran. [seventh paragraph]
Interestingly, the Quran shows Muhammad's contemporaries being critical of his claims and unconvinced:
Here is an account of Muhammad encouraging fellow Muslims to mock others using poetry:
As previously mentioned regarding style and songlike manners, listening to the Quran being recited today may be evocative of that ancient manner poetry recitation.
Here is a detailed record from al-Tabari of a confrontation / challenge between Muhammad and another poet / orator from a different tribe regarding prominence, status, and favor.
Muhammad has Thabit b. Qays b. Shammas, a follower of Muhammad, respond:
Notice also, reminiscent to the objections of Muhammad's hearers that his claims sounded like mere poetry [al Anbiya (21) 5], Muhammad's denial of such is noted despite the poetic duel being explained in detail:
Were these verses from the Quran or al-Zibriqan's authored verses... or something else?
Textual And Audible Conclusion
What does the recitation of the Quran 'sound' like today?
The Islamic claim is that the manner the Quran was initially recited by Muhammad has been imitated and repeated throughout the centuries, free from change or innovation.
You can hear seven different styles, rhythms, intonations (singing), melody, etc., at this video.
As the young gentlemen explain, individual embellishes make each of the seven styles 'unique'.
The video author mentions at running time 5:08 the poetic and singsong style of the Quran, while at the same time dismissing such attributes in favor of the religious perception of the Quran.
The religious context and reach for things miraculous and divine should be respected out of kindness, while soberly identifying facts according to their historical realities.
The foundation of Arabic heritage is oral tradition expressed through poetry, thus it concludes the manner Muhammad's poetry (the Quran) has been recited since the earliest recitations.
Everywhere the Arabian empire carried Islam, so also did poetry become the staple manner ideas and histories were remembered.
It is the outcome of this shortlist of Islamic sources and the scholarship elaborating the sources that show Muhammad's poetic effort to reflect what was known as a sha'ir.
This is the cultural backdrop he lived in and from which the Quran was elevated above other forms and efforts of poetry.
This conclusion may seem obtrusive to those who hold their religious concepts over this exploration of the cultural climate before and during Muhammad's time, yet the Islamic citations speak for themselves.
Whether Muhammad's contemporaries were pretenders imitating him is less of an issue considering they all resembled each other (including Muhammad) in battling for supremacy in like manner.
The claim to prophethood was a continuation of the typical claim of receiving divine words in pre-Islamic Arabia, expressed through poetic recitation as the sources explain... the definition of a sha'ir.
This conclusion is not new and confirms why Muhammad was being criticized as having innovated a method similar to the poetic constant. [second and third paragraphs]
Continue with:
Part One: Ideas That Separate and Unify
Part Two: Power of Poetry in Ancient Arabia.
Part Three: The First 'Revelation'
Part Four: Does The Quran Claim The Bible Was 'Changed'?
Part Five: Defining Messiah
Part Six: Contributions And Subtractions
Claims Accepted At Face Value
In this particular article, we will explore poetry's cultural reality in Arabia and how Arab thinking prior to Islam had been formed by poetry and how the culture celebrated recognized poets.
A certain level of objectivity may be possible depending on the reader's cultural background, current ideological leanings, and current understanding of what is regarded as fact aside from legend.
There is a presumption that if someone does not 'believe' things they are reading, it is then impossible to 'understand' what is being messaged or explained.
However, this presumption is a false premise because it assumes that literal words cannot be understood beyond their literal interpretation.
This is why any piece of literature is usually, by default, first understood according to its literal fashion before an effort to interpret or understand it beyond the literal is attempted.
For the sake of simplicity, it will be assumed that all sources quoted herein (primaries to later scholars) to be fact or honest or objective, with their literal sense being taken at face value.
With such an approach, any fallacy, falsehood, contradiction, or deviation from previous or contemporary understandings may be clear and evident, whether in the sources cited or by this blog's author asking questions and presenting further information.
Perceptions From An Arabian Perspective
Oral tradition was the common manner histories and events were passed down from generation to generation in pre-Islamic Arabia.
Written words (literature), although existing as early as the 5th century in Arabia, was not widely found.
It was almost two centuries after the Islamic religion formed that a central government helped foster literature development among the common people.
The Quran (Quran means 'recitation' in literal terms) is believed by most Sunni and Shia scholars as having been written down before Muhammad's death.
The history of the Quran's compilation is contested regarding certain details by the earliest Muslim scholars and historians.
Muslim Unity And Disunity
Two main groups of the religion exist today (among other smaller groups) - Shia and Sunni.
Shias are those identifying more with the relatives of Muhammad, while Sunnis are those identifying with the majority of non-related followers of Muhammad.
The Shia perceive a hereditary leadership while the Sunni a leadership based on ability, not familial relation. [a crude and oversimplified example: monarchy vs democracy]
Beyond the Quran, each group adheres to collections of writings different from the other.
Interpretations of the Quran differ according to historical development in these writings.
Shia scholars unanimously believe to have collected the first full recitation (Quran) into one book six months after Muhammad's death in a chronological compilation.
Chronologically, the first recitations were in Mecca and the later ones after the first Hijra (migration) to Medina.
Sunni scholars, however, believe it was 20 years after Muhammad's death the collection of the separate portions of verses and chapters was compiled into a book.
According to Sunni historians, portions of the Quran were found on a variety of sources like animal bones, parchments, memories of men, date palms, etc..
One Recitation And Seven Recitations - Quran
It is contended the canonized (fixed) compilation was written in a single Arabian dialect; that of Muhammad's parent tribe, the Quraysh - the strongest tribe in Mecca who managed the Kaaba; the focal point of worship in the Muslim world today.
However, up to seven dialectical recitations exist today.
Interestingly, the issue of the singular and collective message of the recitation (Quran) is not disputed among the collective religious community.
Traditional Group-Centric Writings
The Hadith (religious accounts of Muhammad's acts and words) were also recitations (initially orally transmitted) during and after Muhammad's time.
These are believed to have been forwarded through a chain of reciters and was eventually written down (or compiled into single volumes) starting about a hundred years after Muhammad's death (according to physical evidence of the earliest references).
Upon Muhammad's death, a split in the greater community was realized between a group aligned with relatives of Muhammad (who became the Shia identity) and with the general (and larger) group of Muslims (the Sunni identity).
Sunni and Shia have their claimed 'authentic' Hadith that differs from their counterpart group, while both agree on the Quran.
The Tafsir (religious interpretations of the Quran and Hadith), Sirah (non-religious historical biographies) and Maghazi (military exploits) further these group-centric traditions, philosophy, and jurisprudence.
Journey Back In Time With Poetry In Mind
Poetry was very common in pre-Islamic times and culturally integral to Arabic identity.
It was through poetic recitation that histories were recounted and remembered, religious ideas taught and memorized, tribal victories and social alliances praised or denounced.
Enemies or detractors were shamed and vilified also by use of poetry.
The manner poetry was stylized in the pre-Islamic era was by rhythmic fashion and songlike manner, similar to what continues today among ethnic Arabs. [first paragraph under 'song']
The pre-Islamic Arabian poet was called a sha'ir.
A sha'ir was believed to commune with supernatural forces, acted as an oracle among his fellow tribesmen, acted as a guide during times of peace, and as a companion during times of war. [third paragraph*]
In the second paragraph at the citation above (*), a sha'ir is defined as one who would recite words while their listeners / followers would memorize these words and recite them to others.
In today's context, think of popular songs from a popular singer and their fans learning and singing these songs throughout the day.
The historical definition of sha'ir is indicative of Muhammad's reciting and the memorization of his followers.
Patterns Begin To Blossom
There were other sha'irs or claimants to prophethood alongside Muhammad.
These other claimants also had a similar manner of communication through verse, also claiming to have received 'revelation', and expressed their words in a poetic and songful manner, as was cultural custom.
At least four such claimants have been mentioned in Islamic history:
Abhala bin Ka'b; he was a follower of Muhammad, later also claimed prophethood after Muhammad became sick, claimed to also have receive words, his followers recited his words, he led a war party and ruled Yemen momentarily, and was killed in battle by Muslims.
Maslamah bin Habib; he also claimed prophethood, gained influence alongside Muhammad, recited verses and claimed they were part of the Quran, married Sajah (another sha'ir / prophetic claimant), and was killed in battle by Muslims.
Sajah bint al-Harith ibn Suayd; she was reputed as a soothsayer (sha'ir), claimed prophethood after Muhammad's death, married Maslamah (another sha'ir / prophetic claimant), fought against Muslims, and converted to Islam after her husband was killed.
Tulayha ibn Khuwaylid ibn Nawfal al-Asadi; he was an influential and wealthy clan chief, claimed prophethood initially as a Muslim, gained popularity and many followers, began battling against Muslims for supremacy after Muhammad's death, surrendered and joined the Muslims after his army was defeated, and continued as a powerful leader during the warring conquests of early Islam.Although the historiography of these individuals can be polemic and biased, it is important to read their brief accounts to gain insight into the cultural ideology of that time.
All of these individuals reflected the cultural influence of poetry, the practice of recitation tied to a belief in revelation, and the jousting for power and influence amongst competing tribes for political and economic dominance.
Poetry Attested By Witnesses
Islamic scholars recognize portions of the Quran having a poetic style similar to its cultural origins, more obviously found in the earliest chapters (Meccan recitations) of the Quran. [seventh paragraph]
Interestingly, the Quran shows Muhammad's contemporaries being critical of his claims and unconvinced:
“Nay,” they say, “[Muhammad propounds] the most involved and confusing of dreams!” “Nay, but he has invented [all] this!” - “Nay, but he is [only] a poet!” - [and,] “Let him, then, come unto us with a miracle, just as those [prophets] of old were sent [with miracles].”
- al Anbiya (21) 5 (M. Asad translation - read 16 other translations)In the widely accepted Sunni Hadith named Bukhari, we read how poetry was commonplace for Muhammad.
Here is an account of Muhammad encouraging fellow Muslims to mock others using poetry:
“Muhammad said to Hassan, "Abuse them (with your poems), and Gabriel is with you (i.e, supports you).” ... “[Muhammad] said to Hassan bin Thabit, 'Abuse them (with your poems), and Gabriel is with you (i.e. supports you).' ”
- Sahih al-Bukhari Book 64, Hadith 167Also from Bukhari, Muhammad was reported reciting the poetry of authors unknown to this Muslim witness:
Thus the Prophet recited (by way of proverb) the poem of some Muslim poet whose name is unknown to me.
- Sahih Bukhari Book 63, Hadith 132 (see last two sentences of last / second paragraph)Another report from Bukhari mentions Muhammad reciting the poetry of known authors with a foreshadowing of singing:
... [Muhammad was] reciting the poetic verses composed by Ibn Rawaha... [Muhammad] would then prolong his voice at the last words.
- Sahih Bukhari Book 64, Hadith 150Documented Evidence
As previously mentioned regarding style and songlike manners, listening to the Quran being recited today may be evocative of that ancient manner poetry recitation.
Here is a detailed record from al-Tabari of a confrontation / challenge between Muhammad and another poet / orator from a different tribe regarding prominence, status, and favor.
Muhammad has Thabit b. Qays b. Shammas, a follower of Muhammad, respond:
“... Come out to us, O Muhammad.”
That loud call of theirs annoyed [Muhammad]... They said, “O Muhammad, we came to compete with you in boasting, so allow our poet and orator [to start].”
“Yes I [Muhammad] permit your orator, let him speak.”
Utarid bin Hajib stood up and said: “Praise be to God who granted us His favors and who is worthy of praise. [It is He] who has made us kings and has granted us great wealth with which we are generous, and has made us the mightiest people of the East...”
… [Muhammad] said to Thabit b. Qays b. Shammas... “Get up and answer the man's speech.”
Thabit got up and said: “Praise belongs to God who created heaven and earth... by His power He made us kings and chose the best of His creation as a prophet who is the noblest in lineage, the most truthful in speech, and the best in noble descent. He sent down to him His book... he was the chosen one of God from the worlds... then he summoned people to faith... they are the most noble people in lineage... best in deeds... and we fight people until they believe in God... as for one who disbelieves, we will fight him forever in the cause of God and killing him is a small matter to us...”
- “History of al-Tabari Vol. 9: The Last Years of the Prophet”, by al-Tabari, pages 68-69Here is another version of this exchange with more religious overtones and the poetic nature of the exchange.
Notice also, reminiscent to the objections of Muhammad's hearers that his claims sounded like mere poetry [al Anbiya (21) 5], Muhammad's denial of such is noted despite the poetic duel being explained in detail:
“I [Muhammad] am charged neither with bringing poetry, nor with composing laudatory verses. However, since you have come all this way, speak up and recite your verses. Surely there will be a Muslim among us who is able to reciprocate in your art.”
Thereupon the famous poet and reciter, Utarid bin Hajib of the Bani Tamim... began to sing the praises of his tribe in well-set and impressive verse. When he had finished... Thabit immediately rose and began to recite a piece that filled all souls with a sense of awe, concerning Allah's Majesty and... [Muhammad].
Next, al-Zibriqan, one of the most famous poets of the Bani Tamim rose and recited a laudatory poem... [Muhammad] requested Hasan bin Thabit (Muhammad's most favored poet) to answer him...
Hearing him sing these words, al Aqra bin Habis... ceased to conceal the truth and openly exclaimed, “The poetry of this noble person is incomparably superior to our own sort of poetry, and there is a special kind of sweetness in its tone. My friends, I declare my faith in Muhammad and his revelation...”
- “Muhammad the Messenger of Islam: His Life and Prophecy” by Hajja Amina Adil, page 494This account is interesting: one of Muhammad's favorite poets shared certain verses and a man is claimed to have converted because of hearing such poetic verses sung in a certain poetic manner.
Were these verses from the Quran or al-Zibriqan's authored verses... or something else?
Textual And Audible Conclusion
What does the recitation of the Quran 'sound' like today?
The Islamic claim is that the manner the Quran was initially recited by Muhammad has been imitated and repeated throughout the centuries, free from change or innovation.
You can hear seven different styles, rhythms, intonations (singing), melody, etc., at this video.
As the young gentlemen explain, individual embellishes make each of the seven styles 'unique'.
The video author mentions at running time 5:08 the poetic and singsong style of the Quran, while at the same time dismissing such attributes in favor of the religious perception of the Quran.
The religious context and reach for things miraculous and divine should be respected out of kindness, while soberly identifying facts according to their historical realities.
The foundation of Arabic heritage is oral tradition expressed through poetry, thus it concludes the manner Muhammad's poetry (the Quran) has been recited since the earliest recitations.
Everywhere the Arabian empire carried Islam, so also did poetry become the staple manner ideas and histories were remembered.
It is the outcome of this shortlist of Islamic sources and the scholarship elaborating the sources that show Muhammad's poetic effort to reflect what was known as a sha'ir.
This is the cultural backdrop he lived in and from which the Quran was elevated above other forms and efforts of poetry.
This conclusion may seem obtrusive to those who hold their religious concepts over this exploration of the cultural climate before and during Muhammad's time, yet the Islamic citations speak for themselves.
Whether Muhammad's contemporaries were pretenders imitating him is less of an issue considering they all resembled each other (including Muhammad) in battling for supremacy in like manner.
The claim to prophethood was a continuation of the typical claim of receiving divine words in pre-Islamic Arabia, expressed through poetic recitation as the sources explain... the definition of a sha'ir.
This conclusion is not new and confirms why Muhammad was being criticized as having innovated a method similar to the poetic constant. [second and third paragraphs]
Continue with:
Part One: Ideas That Separate and Unify
Part Two: Power of Poetry in Ancient Arabia.
Part Three: The First 'Revelation'
Part Four: Does The Quran Claim The Bible Was 'Changed'?
Part Five: Defining Messiah
Part Six: Contributions And Subtractions
Comments