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Vol. I No. 1 Desember 2019

MORAL VALUES IN BADIUZZAMAN AL- HAMDANI’S MAQAMAT Laily Fitriani UIN Maulana Malik Ibrahim Malang Email:[email protected]

Abstract: Abbasiyah time was a golden period in the era of glory in all fields of science. This time was marked by the development of religious and non-religious sciences, as well as literature. Maqamat art was one type of Abbasiyah prose that experienced rapid development, with Badiuzzaman al-Hamdani as a figure whose maqamat work consist of human values. Maqamat is a short story that contains the events of the main characters narrated by certain narrators. The language style is mostly in the form of 'and badi' and ends with advice. This study purposes to describe the characteristics in Badiuzzaman al-Hamdani’s Maqamat and explain human values in Badiuzzaman al-Hamdani’s Maqamat. Data collection is conducted with documentations and heuristic techniques and analyzed qualitatively. The results of the study explain: 1) Five characteristics in Badiuzzaman al-Hamdani’s Maqamat consist of themes, characterizations, plot, background and point of view, and 2) Moral values portrayed in Badiuzzaman al-Hamdani’s Maqamat are human values and justice values.

Keywords: Badiuzzaman al-Hamdani’s Maqamat, characteristics, content analysis, moral values.

Corresponding Author: [email protected] MORAL VALUES IN BADIUZZAMAN AL-HAMDANI’S MAQAMAT

Introduction similar phenomenon also occurs in the development of Arab Abbasiyah prose Daulah Abbasiyah is a continuation of which also experienced rapid progress, in Daulah Umawiyah. Founder of Daulah addition to sermons, treatise writing, tauqi'at Abbasiyah is descent from Al-Abbas, the also with the presence of Maqamat as a uncle of the Prophet , namely monumental prose work that had Abdullah al-Saffah ibn Muhammad ibn Ali never existed before. Ibn al-Abbas. His reign was around five Maqamat is a short story that contains centuries (750-1258 M/132-655 H). the events of the main characters narrated Abbasiyah dynasty is like other by certain narrators. The language style is dynasties in Islamic history, reached mostly in the form of saja’ and badi' and political and intellectual glory. The Baghdad ended with advices. (Rabbi ', 1989: 86). Caliphate was founded by al-Saffah and al- There are many figures in the Maqamat art Mansur reached its golden age between the including Abu Bakr bin Duraid, Ahmad bin time of the third caliph of the al-Mahdi and Faris, Badiuzzaman al-Hamdani, and Abu the ninth caliph, al-Watsiq and more Muhammad al-Qashim Ali al-Hariri and Abu specifically in the time of Harun al-Rashid al-Fath al-Iskandari. and his son, al-Ma'mun, because of these Maqamat is a technique in Arabic two great caliphs, Abbasiyah dynasty had a literature in the form of short narrative texts, good impression in public memory in Islamic it usually consists of one page in a history (Hitti, 2002: 369). maximum. Actors in this text are generally The Abbasiyah time was also known narrators and heroes who tell their journey. as an Islamic intellectual revival period. The The hero is the figure of someone who is revival was largely because the entering of clever, eloquent and fearless who masters various foreign influences, some Indo- the words and gives his fluency to describe Persians and Syrians, and the most himself and his social life. So it can be said important was Greek influence. The that in this Maqamat, the author uses the intellectual movement was marked by the genre for showing the power and movement of translating Persian, Sanskrit, dominance of the power of literature through Syrian and Greek-language works into vocabulary and rhetoric. (Hoseaijanzadeh Arabic. It started with their own work about et al., 2016: 784). science, philosophy, or literature. In Syria, Mustafa Asy-Syak'ah in the Natsr they absorbed pre-existing Aramaic Fanni’s book written by Zaki Mubarok civilizations which had been influenced by argued that the thought in writing Greece, and in Iraq they also adopted Badiuzzaman al-Hamdani’s maqamat had similar civilizations which had been crystallized in his imagination as a result of influenced by Persia. After the founding of various things and various thoughts Baghdad, the Arabic literary world had the including the form of Badiuzzaman's story works of the main philosophers Aristotle, the with , where Ibn Duraid work of neo-Platonic commentators, and developed the story for learning and Galen's medical writings, as well as Badiuzzaman took the form of thought and scientific works of Persia and India. In only Ibn Duraid’s school and entering it into the several decades, Arab scholars have maqamat of the life elements, movements absorbed the knowledge and culture and made it as a basis in the maqamat art developed over the centuries by the Greeks. (Jinan, 1993: 71). (Hitti, 2002: 381-382). This paper focus on moral values In addition to the development of the contained in the two maqamats of translation movement of books from Greek, Badiuzzaman al-Hamdani, namely Persian, Syrian and Sanskrit, the maqamat al-Qirdiyyah and al- circumtances of Arab Abbasiyah literature Naisaburiyyah with Abu al-Fath al-Iskandari in this case the prose and poetry also had as the heroes of this maqamat story. been developed. History notes that at this time there was a renewal (tajdid) in terms of Literary Review uslub and wazan, as well as new poetry themes which were completely different Etimologycally, Maqamat comes with the themes of the previous poetry. A from a word that means a group of people,

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Vol. I No. 1 Desember 2019 majlis, speeches or advice and the like, and scientist and interpreter, he is famous for also short stories that are poems that maqamat athwaq al-Dzahab, Ibn al- contain advice or jokes/anecdotes. (Anis, Isytarikuni al-Sarqisti al-Andalusi (died 538 1972: 768). H) owner of maqamat al-Sarqistiyah, the According to the literary writers, figure is al-Mundzir bin Hamam and the Maqamat means a short story containing narrator is al-Saib bin Tamam, and also the events of the character of maqamat and appears maqamat Imam al-Suyuti. narrated by certain narrators, most of the The characteristics of the language styles are poetic and contain badi' maqamat in the Abbasiyah time are: and end with advices. (Rabbi', 1989: 86). 1) Language style/uslub maqamat According to Sukron Kamil in his book, seemed full of various types of lafadz “Teori Kritik Sastra Arab Klasik dan Modern” such as jinas, thibaq, iltizam, all of (Classical and Modern Arabic Literary which are poems. Criticism Theory”), maqamat is a short story 2) Most pronounciations/lafadzs seemed born in the Abbasiyah time which tells a strange / gharib. particular person or group delivered by a 3) Full of stories and wisdom. speaker who uses a unique language style, 4) The maqamat writers choose the especially short rhymes (the final suitability characters in their maqamat which of words in short sentences), which contain occur an event in the life of the advice or criticism interspersed with funny character, and the narrator who things (Kamil, 2009: 37). According to al- narrates that event. For example, the Faruqi, maqamat is a picture of a session figure in Maqamat of Badiuzzaman al- where a number of people talk about a Hamdani is Abu al-Fath al-Iskandari particular subject. Usually one of them tells and the narrator is Isa bin Hisham, another a short story about someone who while the figure in Maqamat al-Hariri is became famous for his brilliance and Abu Zaid al-Saruji and the narrator is fluency (Al-Faruqi, 1998: 382). Maqamat is al-Harith bin Hamam (Rabi’, 1989: 86- a literary art in the form of prose and 87). appeared in the 4th century H/10 M 5) Maqamat mixes poetry and prose, pioneered by Badiuzzaman al-Hamdani. sometimes this contains more poetry The first person developing (al-maqamat al-Basyariyah), and there maqamat art in Arabic literature was a are also containing prose (al-maqamat language scientist namely Abu Bakar bin al-ashfahaniyah), and some witters Duraid (died 321 H). He had written 40 give equal portions consisting of poetry maqamats and these were the basis of and prose (al-maqamat al-Azdiyah) maqamat, but Ibn Duraid’s maqamat was (Zahir, 2004: 182). not famous (unknown). Then after Abu The maqamat elements are as follows: Bakar bin Duraid had appeared a language 1) Figures and narrators. scientist named Ahmad bin Faris (died 395 The figures are created according to AH) and he had written a number of the writter’s imagination, both are fixed maqamats, afterwards Badiuzzaman al- and do not change at each maqamat, Hamdani appeared. Maqamat was which changes only the condition and influenced by Ibn Faris and Ibn Duraid. So purpose (theme) of maqamat only. that Badiuzzaman al-Hamdani was known The figure is portrayed as a person with as the true pioneer of the Maqamat in the extensive knowledge, spontaneous, world of Arabic literature. According to al- people who presents anecdotes Tsa'alabi, the number of maqamats written (unique events, funny), many tactics by Badiuzzaman al-Hamdani is around (reason), people who are very willing 4000 maqamats (Zahir, 2004: 180). (accepting things with full willingness), After Badiuzzaman al-Hamdani, people who are volatile, disrupt or many writters had emerged; the most make a vague a situation. Sometimes famous were Abu Muhammad al-Qasim bin the people are portrayed as magicians, ‘Ali al-Hariri the owner of the maqamat deceiving people by seizing their known as maqamat al-Hariri. After al-Hariri, property, and sometimes portrayed as there appeared many maqamat writers leaders who invite moral goodness and such as al-Zamakhshari a language forbid from being vanity, sometimes

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figures are also described as crazy, Types of Maqamat and as an orator who invites people to say beautiful words and expressions. Every Maqamat owner has his So that in general, the purpose of the own types; they usually name the Maqamat figure is as a media. While narrators with the names of the countries, as follows: are people who move from one country 1) Maqamat of Badiuzzaman al- to another, avoiding meeting with Hamdani: al-maaqamat al-Kufiyah, al- figures, being deceived and not Bashriyyah, al-Baghdadiyah, al- revealed except at the end of maqamat Syamiyah, al-‘Iraqiyah, al-Balkhiyah, only. al-Sijistaniyah, al-Adribijaniyah, al- Within Maqamat Badiuzzaman al- Jarjaniyah, al-Ahwariyah, al- Hamdani, the figure of Abu al-Fath al- Qazwiniyah, al-Syiraziyah dan al- Iskandari is the hero of the story, he is Naisaburiyah (Rabi’, 1989: 90). In a clever speaking scientist, intelligent in addition to types of maqamat of utilizing the power of his words, and Badiuzzaman al-Hamdani, there is deceiving people. He has the skill in other maqamat, such as al-maqamat taking dirhams and dinars from the al-Asadiyah, al-Jahidiyah, Al- listeners of the story. Bukhariyah, al-Majaiyah, al- 2) Work hard/seriously. Rashafiyah, al-Syi’riyah, and al- Work hard or seriously is an effective Mudhiriyah (Jinan, 1993: 152), and effort to fight an arbitrary action that also al-maqamat al-Qirdiyyah, al- cause people to suffer and be anxious, Maushiliyah and so on (Yahya, 2003: and bring these narrators to receive or 113-114). interpret to save people from their 2) Maqamat al-Hariri are: Maqamat al- suffering, and spread calm, as Shafaniyah, al-Halwaniyah, al- contained in maqamat of al- Haziziyah. Dinariyah, al-Dimyathiyah, al-Kufiyah, 3) Grandiose language style. al-Maraghiyah, al-Iskandariyah, al- The Maqamat beauty is marked by Baghdadiyah, and many others pretense, prides or boasting himself for (Bashri, 1994: 551). a beautiful picture, especially the use of Jinas and rhyme 'to give influence to Biography of Badiuzzaman al-Hamdani listeners, and then as a means to look for money by traveling from one area to He was named al-Fadhil Ahmad bin al- another to get subsistance. Hasan bin Yahya bin Sa'id al-Hamdani, 4) History or stories. better known as Badiuzzaman, he settled in Maqamat needs an analysis of Hirah Afghanistan. He is a poet and linguist resistance and social dimensions, and famous for his memorizing power. He humanism, which is portrayed in the had heard the qashidah which he had never story especially and limited to place heard before more than 50 verses, he and time. Therefore, some critics memorized everything from beginning to express maqamat as a short story end without changing letters and meanings, without coherent flow such as and studied 4 and 5 books he had never gathering and pleasure. However, learned before by memorizing them. He is a Maqamat in terms of the elements of fast person in speaking, spontaneous in story art places the style of language, singing qasidah or writing letters (treatises) expressions filled with beautiful at all times (Zaidan, 1996: 303). descriptions, decorated with parable Badiuzzaman al-Hamdani was born in (amtsal) and the hikmah (hikam) Hamdani in 348 H, from an Arab family that words, verses of poetry related to possessed knowledge, virtue, and high examples of the balaghah fluency and position. His brother was named al-Husain using the strange language (Syiar, bin Yahya, a mufti in the city. Hamdani city 1999: 188-189). is known for its storehouse of literary science and environment, where many writers had appeared from the city in the 4th century, the most popular of writters was Abu al-A'la Muhammad bin 'Ali Shofi al-

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Hadhartain, ie people who made parables in concept. The construct becomes an kitabah and balaghah, and Abu al-Husain analysis frame. 'Ali bin al-Husayn al-Husni al-Hamdani, Usually, content analysis uses namely a a clergyman. qualitative studies with conceptual domains. In 380 H, at the age of 22, This domain requires compaction of words Badiuzzaman al-Hamdani went to Isfahan, that contain understanding. Initially, the he met his friend named Ismail bin ‘Ibad and words are collected into reference elements the prime minister of Buwaihiyah. Isfahan is that have been common, so that it is easy to a beautiful city, has a beautiful architecture, build concepts. The concept is expected to and beautiful scenery, but does not forget accommodate the content or message of the scientific aspect. From Isfahan many literature in a comprehensive manner writers appeared (Jinan, 1993: 22-23). (Endraswara, 2003: 164). Badiuzzaman al-Hamdani’s Works: 1. A collection of letters (rasail majmu'ah) Finding and Discussion in a book known as rasail Badiuzzaman, printed in Astanah in The characteristics contained in the 1298K and in Beirut in 1890. two maqamats of Badiuzzaman al-Hamdani 2. The anthology of poetry (diwan Syi'ir), are as follows: published by the Paris library, and published in Egypt in 1321 H. 3. Maqamat which known by its name, is 1. Themes the oldest book that reaches us in this The themes of the three Maqamats of art which includes the language art Badiuzzaman al-Hamdani are as follows: (Zaidan, 1996: 304). 1) Al-Maqamat al-Qirdiyyah The theme portrayed from the Mehtod Maqamat is a ilustration of humans who draw closer to God by seeking This research is qualitative research. knowledge. The approach used is the content analysis 2) Al-Maqamat al-Naisaburiyyah approach. Content analysis is a strategy for The theme portrayed from the capturing messages of literature. The Maqamat is the evil that becomes purpose of content analysis is to create a disease in humans. inference. Inference is obtained through The two maqamat themes above can identification and interpretation. Inference is be classified into traditional themes, also based on the context surrounding namely themes describing human life literary work (Endraswara, 2003: 161). in the midst of society. Thus, by the study of content analysis is expected to be found a moral message or 2. Characterization values contained in Maqamat Badiuzzaman This character in Badiuzzaman al- al-Hamdani. Hamdani’s Maqamat is Abu al-Fath al- The researcher used documentary Iskandari and his narrator is Isa bin tools in collecting data, namely by collecting Hisham. These are fictional characters some data from documents related to created by Badiuzzaman al-Hamdani heuristic techniques. It is conducted by in his maqamat. This one character is reading bibiliography on research topics called a simple character, namely a and also by reading the primary sources character that possesses and reveals studied. various possibilities on the side of his Data analysis in the content analysis life, his personality and identity. He approach includes the presentation of data can have certain characteristics that and discussion carried out with qualitative can be formulated, but he can also conceptually. Data analysis must always be display character and behavior in related to the context and construct of various ways, maybe even conflicting analysis. Context relates to matters relating and unpredictable. Therefore, the to the structure of literary work, while the statement is generally difficult to construct is in the form of the analysis describe properly.

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فإذا هو قَ َّرا ٌد يُ ْرق ُص ق ْرده. ويُ ْضح ُك من The character on in these two ِ ِ َ ُ ِ َ maqamats is portrayed as a person عن َدهُ. فَ َرقَ ْص ُت َر ْق َص ال ُم َح َّر ِج و ِس ْر ُت ,with knowledgeable, spontaneous َ ْ ْ ُ someone who presents anecdotes َس ْي َر األع َر ِج. فوق ِرقا ِب الناس يَلفِظـنِي rare, funny events), many tactics) َعاتِ ُق هذا لِ ُس َّر ِة َذا َك. حتى ا ْفتَ َر َش ُت لِ ْحيَةَ intellect), people who are very willing) َ ْ ,(accepting things with full willingness) َر ُجلَ ْي ِن. وقَ َع ْد ُت بعد األ ْي ِن. وقد اش َرقَنِ ْي people who are volatile, confuse or ال َخ َج ُل بر ْيقِ ِه. وأ ْرهَقَنِي المكا ُن ب ِض ْيقِ ِه. make a vague situation. Also ِ ِ ِ described is a leader who invites moral فلما فَ َر َغ القَـ َّرا ُد ِمن ُش ُغلِ ِه. َوا ْنتَفَ َض goodness and forbids from vanity, and الم ْجلِ ُس َع ْن أ ْهله.(is also described as an orator who (Yahya, 2003: 114 َ invites people to say beautiful words c. Climax and expressions. When Isa bin Hisham was 3. Flow confused to observe some people Flow of the two maqamat stories gathered in halaqah, he heard the above consist of three parts, namely voice of Abu al-Fath al-Iskandari events, conflicts and climaxes. From humming about sin and the days the examples of the three maqamat passed. above, events and conflicts can be قُ ْم ُت وقد َك َسانِي ال َّد ْه ُش ُحلَّتَـهُ. َو َوقَ ْف ُت :described as follows ألَرى ُصورتَهُ. فإذا هو وهللا أبو الفَ ْتح Al-Maqamat al-Qirdiyyah ِ َ َ ِ a. Event اإلسكندري. فقُ ْل ُت ما هذه ال َّدناَ َءةُ َو ْي َح َك ! This story begins with the arrival of Isa bin Hisham to Baghdad after فأنشأ يقول: returning from . Then he met ال َّذ ْن ُب لأليـا ِم ِال ل ِي # with a group of people in the َّ scientific halaqah and doing a فا ْعتَ ْب على َص ْر ِف اللـيَالـي .conversation between them بال ُح ُم ِق أ ْد َر ْك ُت المنى # حدثنا عيسى ب ُن ِهشام قال: بَ ْينا أنا بمدينة ْ َو َرفَل ُت في ُحلَ ِل ال َجـ َما ِل ,Yahya) ال َّسالم. قَافِـال من البل ِد الحرا ِم. أ ِمي َس 2003: 114) Al-Maqamat al-Naisaburiyyah ال ِّر ْجلَ ِة. على شاطئ ال َّد ْجل ِة ِرجا ٍل a. Event ُم ْز َد ِح ِم ْين يَ ْلوي الطَّـ َر ُب أعناقَهم. ويَ ُش ُّق The events happened on Friday ِ after prayer. Isa bin Hisham saw a ال َّض ِح ُك أشداق َهم. فَ َساقَنِي ال ِح ْر ُص إلى ما man who works as a judge wearing َساقَهُ ْم. حتى وقَ ْف ُت بم ْسمع صو ِت رجل a large hat. He also asked about ِ َ َ ِ ٍ .the judge's situation ُدو َن َم ْرأى وج ِه ِه لِ ِش َّد ِة الهَ ْج َمـ ِة. وفَ ْر ِط حدثنا عيسى ْب ُن هشام قال: كن ُت بنيسابو َر ال َّز ْح َم ِة.(Yahya, 2003: 113) يوم جمعة، فحضر ُت المقروضة ولما b. Conflict When Isa bin Hisham walked in the قضيتُها ا ْجتَا َز بي رج ٌل لبس َدنِيَّةً، وتحنَّ َك side of river and met a group of ً ُ people in a halaqah which ُس ِّسيَّة، فقلت لمصل بجنبي: من هذا؟ قال: crowded with people, as if they هذا ُسو ٌس ال يقع إال في صوف األيتام were dancing like monkeys who waved their bodies and heads (Yahya, 2003: 227) funnyly. Then Isa bin Hisham b. Conflict heard the voice of a man without The conflict occurred when al- knowing who was speaking, Iskandari asked about the situation because of the crowded halaqah, and life of a judge who still likes to he felt tired and confused because punish people and pursue vanity the people immediately left the assets. halaqah.

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كن ُت بنيسابو َر يوم جمعة، فحضر ُت هذا ُسو ٌس ال يقع إال في صوف األيتام، المفروضة وجرا ٌد ال يسقط إال على الزرع الحرام، I was in Nisabur on Friday, to“ ول ُّص ال ي ْنقُ ُب إال خ َزانة األوقاف، ,attend Friday prayers”. (Yahya ِ َ ِ .(227 :2003 و ُك ْر ِدي ال يغير إال غلى الضعا ِف، وذئ ٌب 3) Scene Background Crowded scene ال يفترس عباد هللا إال بين الركوع رجا ٍل ُم ْز َد ِح ِم ْين يَ ْل ِوي الطَّـ َر ُب أعناقَهم. والسجود، ومحاربٌ ال ينهب مال هللا إال ويَ ُش ُّق ال َّض ِح ُك أشداقَهم. بين العهود ةالشهود. وقد لبس دنيته، People jostle while highlighting وخلع دينيته، و َس َّوى طَ ْيلَ َسانه، وحرف their bodies. Monkeys laugh ,with wide mouths. (Yahya يده ولسانه، وقصَّر سباله، وأطال حباله، .(113 :2003 وأبدى شقاشقه، وغطى مخارقه، وبيض 4) Social Background The social لحيته، وس ّود صحيفته، وأظهر ورعه، background of the two وستر طعمه.(Yahya, 2003: 227-228) maqamats above is equally portrying the various events c. Climax experienced by characters Climax of maqamat occurs when when visiting Arabian describing the life of judges who regions/cities. The status of are not trustworthy, so that al- the character who has always Iskandari hummed verses that been a role model is reflected contain the advice to manage the in the character of Abu al-Fath person as a trust ruler. al-Iskandari who can give a solution through the wisdom بحيث الدين والملك المؤيد # وخد words that he hums at the end of each maqamat. The people المكرومات به ُم َو َّرد of the three maqamats above بأرض تنبت اآلمال فيها # ألن َس َحابَها is an Arab society which full of .various characters خلف بن أحمد.(Yahya, 2003: 228)

5. Viewpoint 4. Background/Setting The three maqamats above There are three important use a kind of mixed viewpoint, namely parts in describing the the first person "I" the main character, background/setting of the second and the third person "he". maqamat above, namely: From the presentation of the 1) Place Background two texts of the maqamats above, These three Maqamats Badiuzzaman al-Hamdani unites take the place of Arab cities, between prose and poetry by giving the namely Madinah al-Salam same portion. The moral values (Baghdad) and al- contained in the two maqamats are: Naisaburiyyah. human values and justice. We can find human values in بَ ْينا أنا بمدينة السَّالم :Yahya, 2003) 113) Maqamat al-Qirdiyyah: )فلما فَ َر َغ القَـ َّرا ُد ِمن ُش ُغلِ ِه. َوا ْنتَفَ َض كن ُت بنيسابو َر يوم جمعة :Yahya, 2003) الم ْجلِ ُس َع ْن أ ْهله. قُ ْم ُت وقد َك َسانِي (227 َ Time Background (2 ال َّد ْه ُش ُحلَّتَـهُ. َو َوقَ ْف ُت ِألَ َرى ُصو َرتَهُ. فإذا The time illustrated in هو وهللا أبو الفَ ْتح اإلسكندري. فقُ ْل ُت ما Maqamat al-Naisaburi is in ِ .(Friday prayer time (daytime هذه ال َّدناَ َءةُ َو ْي َح َك ! فأنشأ يقول:

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".attitude and covering his greediness' ال َّذ ْن ُب لأليـام ال لي # فا ْعتَ ْب على .(Yahya, 2003: 227-228) ِ ِ ِ Two maqamats above according َص ْر ِف اللَّـيَالـي to the writter are anecdotal stories in the ْ ْ ُ َ ْ ُ form of prose which end with advice. The بال ُح ُم ِق أد َركت المنى # َو َرفلت في purpose of the above maqamat is only to ُحلَ ِل ال َجـ َمال( provide social criticism of the existence of rulers and the people, including telling the The people sang and danced ruler who is concerned with personal and laughed. When in a majlis where interests and the condition of people who no one was surprised and confused, like to joke even though they are housed in seeing what had happened, it turned a halaqah, which was later criticized by Abu out that Abu al-Fathi al-Iskandari al-Fath al-Iskandari who quips about the arrived and hummed a poem: sins that humans have committed. “Sin for days is not mine # regret until the night changes With the stupid wish I knew # I walked with CONCLUSION the beauty that was freedomed”. (Yahya, Based on the above explanation, 2003: 114). the researcher concludes that the The justice value portrayed in development of Badiuzzaman al-Hamdani’s maqamat al-Naisaburiyyah is as follows: maqamat can be categorized as a type of prose which experienced rapid )هذا ُسو ٌس ال يقع إال في صوف األيتام، development because in the Daulah Abbasiyah time known as the golden period وجرا ٌد ال يسقط إال على الزرع الحرام، of all science fields. This golden period was ولِ ُّص ال يَ ْن قُ ُب إال ِخ َزانة األوقاف، also marked by the movement of large- scale translation of various books from و ُك ْر ِدي ال يغير إال غلى الضعا ِف، وذئ ٌب Greece, Persia and India. It impacts that the ال يفترس عباد هللا إال بين الركوع literature that had originally emerged in the previous period had grown along with the والسجود، ومحاربٌ ال ينهب مال هللا إال development of the Abbasiyah community .at that time بين العهود ةالشهود. وقد لبس دنيته، وخلع دينيته، و َس َّوى طَ ْيلَ َسانه، وحرف يده ولسانه، وقصَّر سباله، وأطال حباله، وأبدى شقاشقه، وغطى مخارقه، وبيض لحيته، وس ّود صحيفته، وأظهر ورعه، وستر طعمه(. “You can’t find this attitude except for orphans”. Grasshoppers will not fall on haram plants, and thieves will not be punished if they do not (take) waqf funds, and a Kurd will not change (from robbing and taking other people's property) if not multiplied. Wolves will not pounce on God's servants except those who rukuk and sujud. The invaders will not rob God of wealth, if there are no promises and testimonies. He (the judge) uses humiliation and releases (matters) related to religion, puts long clothes (thoilasan), twists his hands and words, shortens the mustache and lengthens the trap. Showing kindness and covering with lies, whitening the beard, blackening the sheet, showing his wara

49 MORAL VALUES IN BADIUZZAMAN AL-HAMDANI’S MAQAMAT

Vol. I No. 1 Desember 2019

أيب الفضل أمحد بن احلسني بن اليحىي. )1111(. REFERENCE مقامات بديع الزمان احلمداين. بريوت: دار Altman, I. (1975). The Environment and الكتب العلمية. :Social Behavior. Monterey, CA Wadsworth حممد بن عبد الرمحن الربيع. )2999(. األدب العريب .(Haryadi&Setiawan, B. (2010 Arsitektur, Lingkungan dan وتارخيه. سعودية: جامعة اإلما حممد ين سعود ,Perilaku: Pengantar ke Teori اإلسالمية. .Metodologidan Aplikasi Yogyakarta: Gadjah Mada University Press. أيب حممد القاسم بن علي بن عثمان احلريري. )Al-Faruqi, Isma’il R. dan Lois Lamya al- .)2992 Faruqi. (1998). Atlas Budaya Islam. شرح مقامات احلريري. بريوت: دار الفكر .Bandung: Mizan Arikunto, Suharsimi. (1996). Prosedur Penelitian Suatu Pendekatan Praktik. Jakarta: Rineka Cipta. Hoseaijanzadeh, M, dkk. (2016). The Consideration of Method Transition on the Writing Maghameh Art. International Journal Of Humanities and Cultural Studies. Issue 1, February. Hitti, Philip K. (2002). History of The Arabs. Jakarta: PT Serambi Ilmu Semesta. Kamil, Sukron. (2009). Teori Kritik Sastra Arab Klasik dan Modern. Jakarta: Rajawali Pers.

أمحد عوده )1122(. معايري ضمان اجلودة املشتقة من املتأثرين بنتائج التقييم يف املدرسة )مدخل مقرتح لتحفيز االعتماد واجلودة(. اجمللة األردنية يف العلو الرتبوية،7)1(،-261

مجال زاهر. )1112(. معايري حماضرات يف األدب العباسي.

جرجي زيدان. )2996(. تاريخ األدب العربية. بريوت: دار الفكر.

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