The Cultural Conflict and it Effect on Arab Poetry of the First Abbasid Period (2nd. Century A.H)
| dc.contributor.advisor | Prof. Muhammed Mahmoud Khasem Nofal | |
| dc.contributor.author | Ahmad Abd Alkader Mahmoud Aqil | |
| dc.date.accessioned | 2017-05-03T09:27:23Z | |
| dc.date.available | 2017-05-03T09:27:23Z | |
| dc.date.issued | 2003 | |
| dc.description.abstract | In this research, I studied the impact of the cultural conflict upon the poetry of the first Abbassid phase (the second century of al-Hijra). The preliminary chapter includes two titles: The first of them is “The History of Cultural Conflict between the Persians, the Greeks, and the Romans.” The second title is “The Establishment of the Abbassid State and the Role of the Followers in its Success.” Then, I moved to discuss the origins of the cultural conflict during the first Abbassid phase. In this discussion, I had to return to the Ummayyad Phase when the followers suffered from the cruel treatment by the Ummayyads who prohibited the other races except the Arabs from being proud of their cultures and glories. Although the followers were forced to suppress their feelings, they sometimes expressed their yearning to their culture. The poet, Ismael Bin Yasar An-Nesa’i, represented the beginnings of this conflict when he glorified his race of the Persians in the presence of the Caliph, Hisham Bin Abdul-Malik. Accordingly, the Caliph banished him to Al-Hijaz. No sooner was the Abbassid State established in the year 132 Hijri than the picture changed drastically. The followers were fully appreciated by the Abbassids. However, the Abbassid caliphs followed a paralleled policy in treating the followers. Therefore, they did not allow them to establish states dedicated to them, and so the Caliph. Al-Mansour, killed Abu-Musallam Al-Khurasani when he tried to become independent in Khurasan. Another example of this cultural conflict is represented by a political and administrative example entitled, “Haroon Al-Rasheed and Al-Baramika”. The Caliph, Haroon Al-Rasheed, highly appreciated Al-Baramika who enjoyed a very high degree of wealth and influence. However, the situation changed in no time when the Caliph eradicated them for their abuse of the financial affairs of the state. In addition, I used a literary example of this conflict represented by Abu Nawwas who called for rebellion against the ruins and who attempted to rob the Arabs of their heritage, poetry, and glories. The cultural conflict, on the other hand, created new poetic purposes that had not been known before and developed other purposes that had been available before such as glorifying discrimination, atheism, homosexual eroticism, educational poetry and asceticism. This development in the purposes of poetry took place as a result of the fact that the Arabs were influenced by the Persians, the Greeks and the Romans. In discussing this topic, examples must be given from the poetry of the first Abbassid phase which witnessed the appearance of foreign lexical items including Persian and Roman, philosophical words and creative meanings especially in the poetry of Bashar and Abu Tammam. It also witnessed the emergence of exaggerations in the poetry of Abu Nawwas. In addition, the styles tended to simplification especially in the poetry of Abul-Atahiya. Poets used short verses (Arajeez) extensively and decorated the styles with rhetoric. The cultural conflict had pros and cons. In the first place, the positive effects were implied in using logic and philosophy in poetry so that the poets participated in the thinking life. Educational poetry appeared as a distinguishing mark of this phase to express an educational and cultural message and an honest witness of the development of the Abbassid mentality. The poetry of asceticism also appeared to elevate the human being into a high level of contemplation and thinking of this mortal life. The negative effects were represented by the destructive purposes of poetry such as discrimination against the Arabs, atheism, impudence, and male homosexual eroticism which devastated the unity of the Abbassid society. Fanaticism, tribalism, social distortions and moral deterioration spread so much that Dr. Taha Husein said, “ Morals were lost but literature had gained” as a result of this cultural conflict. | en |
| dc.description.abstract | لقد درست في هذه الأطروحة أ ثر الصراع الحضاري في شعر العصر العباسي الأول (القرن الثاني الهجري)، بدأته بفصل تمهيدي عن تاريخ الصراع بين الحضارات القديمة من الفرس واليونان والرومان، ثم انتقلت للحديث عن نشأة الدولة العباسية واشتداد الصراع الحضاري بين الأمم التي عاشت داخل الدولة وبخاصة الفرس، وسقت مثالين لهذا الصراع: الأول: سياسي وإداري مثله الخليفة هارون الرشيد ونكبته للبرامكة والثاني: أدبي: مثله أبو نواس في ثورته على الأطلال ومحاولته سلب العرب أمجادهم وتراثهم وأشعارهم. ومهما يكن من أمر، فإن اشتداد الصراع الحضاري في العصر العباسي الأول أفسح المجال لظهور أغراض شعرية جديدة مثلت الحياة العباسية مثل التغني بالشعوبية والزندقة والغزل بالمذكر والشعر التعليمي والزهد، كما أثر هذا الصراع في الشعر، فدخلت الكثير من الألفاظ الأعجمية والفلسفية ومالت الأساليب إلى السهولة والبساطة وخاصة في شعر أبي العتاهية وكثرت المبالغات وبخاصة عند أبي نواس. وكان لا بد لهذا الصراع من نتائج ايجابية وسلبية: الآثار الايجابية تمثلت في استخدام الشعراء المنطق والفلسفة في شعرهم حيث ارتقى الشعراء إلى الحياة الفكرية، وظهر الشعر التعليمي علامة مميزة في هذا العصر، أدى رسالة تعليمية، وشاهد صدق على نمو العقلية العباسية. أما الآثار السلبية فقد تمثلت في الأغراض الشعرية الهدامة مثل الشعوبية والزندقة والغزل بالمذكر والتي عملت على تفسيخ كيان المجتمع العباسي، مما حدا بالدكتور طه حسين أن يقول ( لقد خسرت الأخلاق وربح الأدب ). ولكن لا ينبغي لنا أن نعمم في الأحكام على كل المجتمع العباسي بالانحلال ؛ لأن عشرات من شعرائه قد عبثوا وتغزلوا، فهذا صنف لم يمثل الشعب. | ar |
| dc.identifier.uri | https://hdl.handle.net/20.500.11888/6723 | |
| dc.title | The Cultural Conflict and it Effect on Arab Poetry of the First Abbasid Period (2nd. Century A.H) | en |
| dc.title | (صراع الحضارات وأثره في الشعر العربي في العصر العباسي الأول(القرن الثاني الهجري | ar |
| dc.type | Thesis |
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