The Poetry of Ibn Al-Qaysarani: a Stylistic Study / Al-Thughriyat As a Model

International Journal of Innovation, Creativity and Change. www.ijicc.net Volume 15, Issue 3, 2021 The Poetry of Ibn Al-Qaysarani: A Stylistic Study / Al-Thughriyat as a Model Ismail Suliman Almazaidaha, Majed Gazi Alzubib, Moath Hazza Alzubic, aAssociate Professor of Arabic Literature, The University of Jordan, Amman, bProfessor of Arabic syntax, The University of Jordan, Amman, cAssistant Professor of Arabic syntax, The University of Jordan, Amman, Email: [email protected], [email protected], [email protected], [email protected] This study aims to examine the poetry of Ibn Al-Qaysarani, which he told during his trip to the thughoor (fortified towns) that was later called (Al-Thughriyat), from two points of view: personal subjective stylistics and statistical stylistics. The research found that Al-Thughriyat were merely short pieces that did not exceed fifteen verses at its finest, and that the poet was fascinated with the fortified towns he visited as well as the Western civilization which he did not find in his country. After studying the lexicon, the research found that the poet’s words were softer than they were before, as his jihadist poetry was a true picture of ancient Arab poetry. We saw that he disbelieved in Arab poets such as Al- Mutanabi and Abu Tammam whom he used to consider a light for him in his jihadist poetry. Rather, he started following a poet like Abu Nawas into his flirtation with the Frankish women. Key words: Ibn Al-Qaysarani, Al-Thughriyat, Stylistics, the Crusader Invasion. 1. Introduction Levantine poetry during the Crusades was subjected to several blows that changed its form and content, especially after the death of Nur al-Din Zengi and after him Salah al-Din al- Ayyubi. Therefore, a number of poets emigrated to the countries of the Franks and hence saw the fortified towns. They abandoned the poetry topics that were common such as the poetry of jihad, praise and conquests as well as the moderation of the traditional Arabic poem, and perhaps the most prominent example of that was Ibn Al-Qaysarani. 81 International Journal of Innovation, Creativity and Change. www.ijicc.net Volume 15, Issue 3, 2021 Thus, this study will examine Ibn Al-Qaysarani’s poetry, which he told on that trip to the fortified towns from two aspects: personal subjective stylistics and statistical stylistics. The first aspect will study the poet through his poetry on the grounds that the text reflects the image of its owner; in other words, the style is the personality so we cannot study poetry away from the poet's personality. The second aspect of the study applies the statistical method that brings researchers out of their own tendencies in the study and puts them in front of the dominance of the text and hence the connotations that enrich the study and reveal the secrets of the text. This study will first give brief information about the poet (Ibn Al-Qaysarani) and then a description of Al-Thughriyat and the reason why a part of his poetry was called so. The study will also provide a definition of stylistics, methods of applying stylistics to the text and finally a study of Al-Thughriyat from several aspects. 2. Ibn Al-Qaysarani 478-548 AH / 1085-1153 CE He is Sharaf Al-Din Muhammad bin Nasr bin Saghir, known as Al-Qaysarani; he was born in Acre in 478 AH and claimed that he was a descendant of Khalid bin Al-Walid. His father left Acre with his family, fleeing the Crusaders, and settled in Qaysariyyah, so he has become known as Al-Qaysarani. He is not the son of Al-Qaysarani as many people think; the author of Al-Rawdatain also calls him Al-Qaysarani. He became a student of the famous poet Ibn Al-Khayyat and praised the princes of Damascus. Then he joined Imad al-Din and praised him; when Imad al-Din was killed in 541 AH, he returned to Damascus, but soon after that he joined Nur al-Din Zengi and accompanied him in his wars and travels. The poet Ahmed bin Munir al-Trabelsi competed with him for that position. In 548 AH, he returned to Damascus, had a fever and died ten days after his illness(Abu Shama, 1989, p. 34.) . In Yaqut al-Hamwi's Mu'jam Al-odaba', it is mentioned that he is "Muhammad bin Nasr bin Saghir bin Da'er ibn Muhammad bin Khalid, a descendant of Khalid bin al-Walid, the great companion; he is Sharaf al-Din al-Makhzoumi, known as Ibn Al-Qaysarani al-Halabi, a glorified poet and a masterful writer. He and Ibn Munir al-Trabelsi were the poets of the Levant during the reign of the just king Nur al-Din bin Zengi whom they praised in poems. He was taught literature by Tawfiq bin Muhammad al-Dimashqi and the poet Ibn al-Khayyat and heard about Aleppo from Hashem bin Ahmed al-Halabi and Abu Taher al-Khatib. Abu Saeed al-Samani, al-Hafiz bin Asaker, the writer and poet Abu al-Maali al-Hadhiri and others heard from him. He and Ibn Munir were similar to Jarir and Farazdaq; they died in the same year. Ibn Munir died in Aleppo in Jumada al-Akhira, and on the twelfth of Shaban Ibn Al- Qaysarani arrived in Damascus after being summoned by Prince Mujir al-Din. He died ten days after his arrival on Wednesday night the twenty-second of Shaban, 548 AH. He was 82 International Journal of Innovation, Creativity and Change. www.ijicc.net Volume 15, Issue 3, 2021 born in 478 AH, and he has much poetry, and most of it is put down in writing."( Yaqut Al- Hamwi, 1993, vol. 6, p. 2654). 3. Al-Thughriyat (Fortified Towns) It seems that the Arabs were busy giving descriptions to the things that they were distinguished by, as they gave names to what their poets excelled in. So, they called what Abu Nawas produced in describing wine (Khimriyat), what al-Mutanabi presented in his knight Saif al-Dawla (Sayfiyat) and even his poetry in Egypt (Kafooriyat) and what Hanin Abi Firas revealed in captivity (Rumiyyat). What we are about to mention is al-thughriyat of Ibn Al-Qaysarani, with which he expressed his fascination with women of the Crusaders on his journey towards the Islamic fortified towns that were subject to the Crusader occupation at that time. Through Al-Thughriyat, he crossed to another culture and civilization, where he saw civilized dimensions that changed his formation, views and even vision. This added graciousness and vitality to his poetry and made him different because at the beginning of his poetic experience, he adhered to the traditional poem approach, in form and content. Ibn Al-Qaysarani was disgraced as the nation, so he fell into a well of humiliation, defeat and disappointment. He fell when everyone fell, and his heart and sword weakened as the swords of Islam did. Al-Imad narrates that the story began when Ibn Al-Qaysarani "entered the town of Antioch in 540 AH due to something presented to him, so he wrote poetry in which he flirted with Frankish women."( Al-Imad Al-Isfahani, 1955-1956, p.99) In these pieces called Al- Thughriyat, Ibn Al-Qaysarani mentioned monasteries, described Frankish women and mentioned some places and names that stunned him and fascinated his heart. Dr. Shafiq al-Raqb saw the entry of Ibn Al-Qaysarani to Antioch as a beautiful thing, saying: "Perhaps the strange thing is that the entry of the poet to Antioch and its surroundings from the occupied countries did not arouse his sorrows and that the poetry he recited on his journey did not indicate any hostile attitude towards the occupiers as he was one of the prominent poets of jihad during the reign of Imad al-Din Zengi and his son Nur al-Din Mahmud”. So did the poet, who was sixty years old, succumb to massive despair, as one of the scholars says? It may be the case, but I see that the poet, while on this vacation, wanted to get rid of the praise poetry that consumed his artistic efforts in the previous stage. In addition, he wanted to achieve fame for himself by singularity of a subject that not one of the poets of his time dealt with, and he wanted to express his admiration and astonishment at what he saw of cultural manifestations alien to him in a flirtatious phrase. Whatever the case, the poems that Ibn Al-Qaysarani recited in the occupied countries, if viewed in terms of content, enrich the image drawn by historians of the social life of the 83 International Journal of Innovation, Creativity and Change. www.ijicc.net Volume 15, Issue 3, 2021 Franks, as he conveyed pictures of their lives in their fun meetings, their feasts, their churches and their monasteries. If we follow the path taken by the poet, we can say that his first thughriyat are those that he recited when he crossed the town of Azaz from the outskirts of Aleppo, and it appears from the beginning that the poet was fascinated by the Crusader women, describing the goodness of their faces, the beauty of their eyes, their moderate stature, the delicacy of their waists and the way they arranged their hair(Shafiq Al-Raqb, 2014, pp. 45-46). 4. Stylistics We cannot talk about a stylistic study of a poet or poetry without exploring the meaning of the word stylistics and its presence in the linguistic and idiomatic dictionaries to show the interrelationship of these two meanings and the clear picture they present that helps in understanding the nature of the literary and analytical work.

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