While ʿAntarah’s legacy is concerned with establishing individual nobility, Zuhayr’s is the result of a noble upbringing reaching fruition in old age. In contrast, the legacies of Ṭarafah and Imru’ al-Qays are a combination of being heirs to nobility, taking it for granted & the folly of youth.
A typical Arabic ode has three sections: the nasīb, or romantic introduction; the raḥīl, or transformative passage, manifested as the poet’s perilous travel on mount through the desert; and finally, the poem’s purpose, which is typically praise, censure, valour, or philosophical ruminations.
Here, Zuhayr’s Hanging Ode is different. Not only are the nasīb and raḥīl combined, the latter is vicarious: it is not he who travels, but his wife & her tribe. The nature of the raḥīl is also different, as it involves no danger or struggle. The section ends with praise of the tribe’s womenfolk that is so chaste and peaceful, it is the envy of Islamic-era poets.
These two factors, vicariousness & Zuhayr’s refined observation of women, reflect his legacy of security & peacemaking. War glorifies & debases men. Security is a prerequisite for the advancement of women, and thus beauty, in society.
The third & final section of the Hanging Ode is a collection of aphorisms.
Zuhayr was considered the best pre-Islamic poet by some, including the venerable Companion ʿUmar ibn al-Khaṭṭāb (Allah be pleased with him), who praised his poetry for being free of uncommon words, truisms & repetition, unfounded praise, and uninformed opinions. He is considered one of the three best pre-Islamic poets by all. His Hanging Ode is studied in high school & university across the Arab world.
In this course, we will read the entire text of Zuhayr’s Hanging Ode, focusing on thematic & stylistic elements, vocabulary, syntax, and a bit of rhetoric.
Students will:
- Have access to recording of the sessions
- Access to a Telegram group for discussions with the teacher
