Studying Arabic Literary Works
Today, the students of Al-Salam Institute asked me about the sequence they should follow in studying Arabic literary works. I responded:
Those who have mastered the foundational books of grammar, morphology, and Arabic reading, such as the Al-Arabiyya lil-Nash’een series or similar, should begin with Kalila wa Dimna. This concise book helps students appreciate Arabic literature through its simplicity, eloquence, and richness in expression. The book originated in India, was translated into Persian, and then rendered into Arabic by Ibn al-Muqaffaʿ. The original Indian and Persian versions were lost, leaving the Arabic version as the primary text. It has since been translated into most global languages. Our teacher, Abu al-Hasan al-Nadwi, narrated that he read it forty times. Following his example, I also read it forty times or more, and I encourage my students to do the same.
Next, they should carefully study Majmu‘a min al-Nazm wal-Nathr lil-Hifz wal-Tasmiʿ (A Collection of Poetry and Prose for Memorization and Recitation), analyzing its literary qualities. They should follow this with Manthurat min Adab al-‘Arab by our esteemed teacher, Sheikh Muhammad al-Rabe’ al-Hasani Nadwi, and Mukhtarat min Adab al-‘Arab by Sheikh Abu al-Hasan Ali al-Hasani Nadwi. Additionally, they should explore Diwan al-Hamasa by Abu Tammam, beginning with the chapters on Adab (Literature), Ritha’ (Elegies), and Hamasa (Courage), and then delve into the rest of the work along with its commentaries by al-Marzouqi and al-Tabrizi.
I guided them to explore the writings of Mustafa Lutfi al-Manfaluti, Taha Hussein, Ahmad Amin, Mustafa Sadiq al-Rafi’i, Sheikh Ali Tantawi, and Abu al-Hasan Ali al-Nadwi. They should immerse themselves in the works of these literary masters, as they are the knights of eloquence, masters of rhetoric, and proficient in the art of expression.
I strongly emphasized the importance of reading the poetry of Arabs from both pre-Islamic and Islamic periods, beginning with Al-Mu‘allaqat al-Sab‘a (The Seven Hanging Poems), followed by the Diwan of Hassan ibn Thabit, and the poetry of al-Farazdaq, Jarir, al-Akhtal, Bashar ibn Burd, Abu Nuwas, Abu Tammam, al-Buhturi, al-Mutanabbi, Abu al-‘Ala al-Ma‘arri, Ibn al-Mu‘tazz, and Ibn al-Rumi. No poets in later eras have equaled or approached the caliber of these legendary poets, except for Ahmed Shawqi, the “Prince of Poets,” and Muhammad Mahdi al-Jawahiri.
I reminded them of Ibn Khaldun’s famous statement:
“We heard from our teachers in academic gatherings that the foundations of this discipline—Arabic literature—are built upon four seminal works: Adab al-Katib by Ibn Qutayba, Al-Kamil by Al-Mubarrad, Al-Bayan wa al-Tabyin by Al-Jahiz, and Al-Nawadir by Abu Ali al-Qali. Everything beyond these is an extension or derivative of them.”
Category: Education, Islamic Scholarship
