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E-Journal of Arabic Studies & Islamic Civilization E-ISSN: 2289-6759 Volume 2 - 2015 THE TRACES OF RELIGIOUS IMPACT IN PRE- ISLAMIC ARABIC POETRY UMMYYA BIN ABI SALT AND ZUHAYR BIN ABI SULMA A CASE STUDY Ahmed Shehu Abdussalam Faculty of Arts and Humanities Department of Arabic & Islamic Studies, Kogi State University, P.M.B. 1008, Anyigba, Nigeria ABSTRACT At a glance, the evidence collected by numerous historians world-wide asserted that, religion often links mankind to his Creator spiritually and mostly through which human being persives existence of The Supreme Being (Allah), the Almighty God. This is because the primary aim of man on earth is survival in life. Meanwhile, the question of how to survive is the major problem which remains his concern. For he believe that the environment is full of certain things which he neither knew nor understood. Therefore, human-being naturally needs to be sensitized about the global society in which he found himself. Initially, human- beliefs centered on the existence of many goddesses, and he assumes, is must to serve and worship the gods only to avoid their wrath or anger. This consequence paves way for the emergence of religious poetical theme, and thereby initiates poem in mode of prayer made by the then Soothsayers (al-kuhhan). The composition in many cases served as religious poetical arts determined and constituted the first kind of global literature through which people convey their messages to the society. This paper attempts to critically look into the possibility and the certainty of the notion and the assertion, prior to Islamic era precisely, that, the composition of poetry is beyond the reach of man intellects without the support of the god of poetry; by making a brief and general survey of its emergence in the society, sampling those renowned poets of pre- Islamic period as could be seen in the title of this Paper, and finally examine it's globally influence from thenceforth till present at a glance, and as in the Nigeria contemporary rather. 1. THE COMPOSITION OF POETRY IN THE EARLY GLOBAL SOCIETY The belief towards the notion of literary men (poets), that poetry composing is beyond the reach of man’s intellects without the support of the gods of poetry made people fear and respect the minstrels (poets) unwillingly. Because, in the olden-days the society considered the trio-(poet, magician, and soothsayer)- to be the same frightening secret group2. Poetry in the midst of Arabs however, lived colorful in the time of Jahiliyyah (the era of ignorance); mostly in the praise of goddess after which, God guided them to Islam by enlightened http://WorldConferences.net Page 1 E-Journal of Arabic Studies & Islamic Civilization E-ISSN: 2289-6759 Volume 2 - 2015 them by the light of truth (Quran) and were guided to the right path. Though, Arabs in their dark era the Poets were fun of composing tribal poems as well descriptive odes, and praise their idols. Meanwhile every tribe was eagered to own a poet or more because the more poets a tribe had the higher its position is in the society. Whereas, poems as a means of medial flows across the desert and dwells to the hearts and bosoms of all who heard it. It was asserted that pre-Islamic poetry emerged in the desert and thereby gained the spirit of freedom and natural language thus reflecting the poetic talents of the Arabs and meeting their literacy demands. This could be well understood from the following two hemistiches (verses) composed by Imrul-Qays, an outstanding poet of the Jahiliyyah period Meaning: If I were endeavoring to attain a humble life; A little sum of money would be enough for me However, I am endeavoring to attain an everlasting glory, Just as people like me often achieved glory with determination. The literature of Jahiliyyah or pre-Islamic Age covered more than a century from about 500 A.D, when the oldest poems of which we have on record were composed to the year of Muhammad’s Hijrah (flight to medina) 622 A.D, which served as the starting – point for new era in Arabian history. The influence of this hundred and twenty years was great and everlasting4. 2. THE EMERGENCE OF ARABS POET Meaning: Evidently, when there appeared a poet in a family of the Arabs, the other tribes round about, would gather to that family and wish them joy of their good luck feast would be got ready, the women of the tribe would join together in bonds playing upon lutes as they were wont to do at bridals and the men and boys would congratulate one another for a poet was of qualities as (a defense to them all: a weapon to word off insult from their fame forever and generally, they wish not one another joy except for the issues thus; the birth of a boy, the coming to light of a poet, and the foaling of a noble warrior!5 3. THE PRE-ISLAMIC POET It is generally believed that pre-Islamic poets were considered heroes and outstanding figures of their tribes in Arabic peninsular. This could be understood from the aforementioned stanzas http://WorldConferences.net Page 2 E-Journal of Arabic Studies & Islamic Civilization E-ISSN: 2289-6759 Volume 2 - 2015 attributed to Imrul-Qays who was the leader of most famous pre-Islamic poets. Among them were Antara bin Shadad, al-Nabigha’ al-Dhubyani, Umayya bin Abi Salt and Zuhayr bin Abi Salma. Apparently, poet in the Pre-Islamic era occupied the position of journalist of the present time, because it was only through poetry that people made their stand known on certain burning issues.6 Similarly, poets also relates such values of generosity by which Zuhayr bin Abi Sulma said in respect of Harim: 7 Meaning: Had been Zuhayr not mentioned it in his odes The generosity of Harim would not have been known. However, some scholars are with opinion that religion had very little influence on Arab lives in the pre-Islamic period, and that only scanty traces of religious themes could be found. These poems were traditionally embedded, with the exemption of a very few verses narrated in the “kitab’l - Asnam” by ibn Khalbi.8 4. UMAYYAH BN. ABI SALT: He was born in the year 669CE at Basra and died in 715/716 at a place known as (Fergana). He served under Umayyad caliphate between 710 & 715 as a Governor of Khurasan. He gave allegiance to Umayyad caliphate under al-Hajjaj patronage, he took ray from the rebel Umar Abi Salt in 701- his campaign was court short upon receiving the news of death of al- Hajjaj.9 Though, the above aforementioned statement was a contrary notion in the case of Zuhayr bin Abi Sulma and Umayya bin Abi Salt, both that were known as monotheists (Hanifites), of their time. Therefore the latter composes religious poem as he was outstanding figure among others of his contemporary poets, he dealt with several religious themes in his poetic art, such as: Resurrection day, Angels, God and Accountability in the Day of Judgment. In an example of his religious theme, Umayya, has this to say on the judgment in the hereafter. 1 2 3 4 http://WorldConferences.net Page 3 E-Journal of Arabic Studies & Islamic Civilization E-ISSN: 2289-6759 Volume 2 - 2015 10 5 Translation: 1. The criminal are driven stack naked to that, Which is suppressing and (to others) warning. 2. They would lament their sorrow for long, And cry out on being long chained. 3. For they will not be dead in order to relax, And also feel the unbearable heat of (hell) fire. 4. The pious- (the God fearer) - will be in the truth Abode, And comfortably dwelling in shady places for life. 5. To them be all what they desire, And wishes inform of complete joy (forever) Furthermore, the pre- Islamic era was said about that: “When God repulsed Abyssinians from Mecca and note them with this vengeance, the Arabs held the Quraysh in high respect and said: They are God’s people. God hath fourth for them and hath defended them against their enemy, poems, were made on this matter. And according to the Ibn Ishaq, the following verses – (more reasonable)- were ascribed to Ummaya bin Abi Salt, a well known poet and monotheist (Hanif), contemporary with Muhammed11 when he lamented in mentioning the event of elephant and describing the Hanifite, religion of prophet Abraham, thus: 1 2 3 4 5 6 7 12 8 Translation: 1. Lo, the signs of our Lord are distinct, None disputes them except the unbelievers. 2. He created Day and Night, and each is clear, Certainly His Reckoning is ordained. 3. Gracious Lord, He illuminates the day time http://WorldConferences.net Page 4 E-Journal of Arabic Studies & Islamic Civilization E-ISSN: 2289-6759 Volume 2 - 2015 With a sun widely scattering radiance. 4. He placed the Elephant at mighammes, So that sore it limped as tough it were hams tray. 5. Clearing, close to its halter, and down dropped, As one falls from the crag of a mountain. 6. Gathered round it were princes of kinda, Noble heroes, fierce hawks in the battle front. 7. They left it, they all fled together, Everyman with his shank bone broken. 8. Vain before God is every religion, when the dead rise except the Haniftes. Evidently there were a numbers of religious thinkers before Muhammed (SAW), who were described as Hanifites and of whom the best known are waraqah bin Nawfal of Quraysh; Zaid bin Amr bin Nufayi; also of Qurayhs; and “Ummaya bin Abi Salt of Saqif .

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