Literary criticism

Beginnings

The process of recording the text of the Qurʾān in written form, of sifting the different versions of the revelations into a single canonical version, of continuing the quest for linguistic precedents in the oral tradition of pre-Islamic poetry, and of authenticating transmitters involved the making of critical judgments and the establishment of principles of value. The earliest texts of literary criticism in Arabic thus involve the process of “ranking” poets, that being part of a larger process of establishing ṭabaqāt (“classes,” or “levels”). Two such early works belong to al-Aṣmaʿī and his student Ibn Sallām al-Jumaḥī; the latter’s Ṭabaqāt fuḥūl al-shuʿarāʾ (“Classes of Champion Poets”) categorizes poets by both period and theme without providing any principles for his judgments. It fell to their successors to provide such criteria and the theoretical justification for them. Ibn Qutaybah, for example, wrote a famous introduction to his own 9th-century compilation of poets, Kitāb al-shiʿr wa al-shuʿarāʾ (“Book of Poetry and Poets”), in which he suggested that ancient poetry could not be deemed superior merely because it was old. The 9th-century grammarian Thaʿlab of al-Kūfah organized his Qawāʿid al-shiʿr (“The Rules of Poetry”) along syntactic principles, thus illustrating the continuing linkage between the philological demands of textual research and the study of the corpus of early Arabic poetry.

Emerging poetics

The emergence of a system of Islamic education and increasing contacts with other cultures led to an increasing concern with the modes of textual analysis. Poetry proved a rich field of exploration in this endeavour, and two scholars made important contributions to the analysis of poetry; their works were to have a major impact on the Arabic poetic tradition for centuries. Late in the 9th century, Ibn al-Muʿtazz, who was both poet and critic (and who, as a member of the caliphal family of the Abbasids, died after only one day as caliph), emulated his predecessors by assembling his own Ṭabaqāt al-shuʿarāʾ (“Classes of Poets”). But by then Ibn Qutaybah’s suggestion that older poems were not necessarily better than newer ones seems to have taken hold, insomuch as Ibn al-Muʿtazz concentrated his work on his own contemporaries. However, he is most famous for his Kitāb al-badīʿ (The Book of Tropes), in which he provides a list of five major poetic devices (including metaphor and simile) and then lists a further group of “discourse embellishments.” While his goal was to demonstrate that these devices were present in Arabic writing from the outset and that their utilization by poets was primarily a matter of good (or bad) taste, his listing became a kind of challenge to future writers on poetics, who managed to compile ever longer lists. The second of these scholars was Qudāmah ibn Jaʿfar, whose Naqd al-shiʿr (“Evaluation of Poetry”) provides specific criteria for assessing the quality of poetry; he defines it as “discourse with rhyme, metre, and intention.” What is perhaps most remarkable is that this specific definition of poetry based on both rhyme and metre was to remain the predominant criterion in any definition of the poetic in Arabic until the mid-20th century.

The positioning of criticism within the context of an ever-expanding system of Islamic education and research was, not unnaturally, the trigger for a series of debates. A large number of studies were devoted to discussions of the merits and faults of two poets in particular, Abū Tammām and al-Mutanabbī; efforts to place both these preeminent figures of the 9th and 10th centuries into a balance raised questions of principle and application that were widely debated. On a more general plane, the central position of the Qurʾān within the Islamic community as a whole and the “challenge” (taḥaddin) that it posed to would-be imitators led to the development of another critical approach whereby the achievements of poets were measured against the Qurʾān’s miraculous qualities (Iʿjāz al-Qurʾān, or the “inimitability of the Qurʾān”). At the hands of al-Bāqillānī, the odes of Imruʾ al-Qays and al-Buḥturī were examined for their moral and stylistic qualities and found wanting. However, with ʿAbd al-Qāhir al-Jurjānī, a paramount figure of the 11th century in Arabic and world criticism, the comparison of the tropes of the Qurʾānic text with other types of text became a highly sophisticated exploration of the nature of meaning. His Dalāʾil al-Iʿjāz (“Proofs of Iʿjāz”) and Asrār al-balāghah (“Secrets of Eloquence”) are major monuments of classical Arabic critical thought.

Compilations and manuals

In addition to these particular features of the critical tradition in Arabic, the premodern period was also characterized by the same trend toward the categorization of textual materials and their organization into anthologies, specialized manuals, and other types of compilation that was occurring in the Islamic courts (see above Belles lettres and narrative prose: The concept of adab). One of the earliest such works was Abū Hilāl al-ʿAskarī’s 10th-century Kitāb al-ṣināʿatayn, al-kitābah wa al-shiʿr (“The Book of the Two Skills, Scribal Arts and Poetry”), the title of which notes what was for al-ʿAskarī the relatively recent placement of textual analysis devoted to artistic prose alongside the traditionally prestigious genre of poetry. While al-ʿAskarī joined his predecessors in collecting, indeed increasing, the list of poetic devices, his primary aim was to compile a manual that would explain the basic elements of balāghah (“correct style”), including such topics as grammatical accuracy and plagiarism. Al-ʿAskarī’s work was carried on and expanded in another important piece of synthesis, Ibn Rashīq’s Al-ʿUmdah fī maḥāsin al-shiʿr wa adabihi wa naqdihi (“The Mainstay Concerning Poetry’s Embellishments, Correct Usage, and Criticism”). The comprehensive coverage that this work provided of previous writings on the various subfields of poetics—prosody and poetic genres and devices, for example—and the critical insights that Ibn Rashīq himself inserted into his discussion of the critical controversies of his time made it a primary reference work to which scholars referred for many centuries.

The increasingly prominent role that belles lettres came to occupy in the life of the court and its patronage system was reflected in a later work of compilation, Ḍiyāʾ al-Dīn ibn al-Athīr’s Al-Mathal al-sāʾir fī adab al-kātib wa al-shāʿir (“The Current Model for the Literary Discipline of the Scribe and Poet”), where the sequence of functions found in the title very much reflects the author’s own career as an accomplished writer of belles lettres. Ibn Rashīq’s Al-ʿUmdah also provided the evaluative basis for Al-Muzhir fī ʿulūm al-lughah wa anwāʿihā (“The Luminous Work Concerning the Sciences of Language and Its Subfields”), a huge work of compilation by the 15th-century Egyptian polymath Jalāl al-Dīn al-Suyūṭī, in which he examined every conceivable aspect of the compositional process, starting at the level of the syllable, and in the process expanded the listing of poetic devices to some 236.

The tenacious longevity of this manual tradition is well illustrated by the late 19th-century work Al-Wasīlah al-adabiyyah ilā al-ʿulūm al-ʿArabiyyah (“The Literary Method for the Arabic Sciences”), in which the Egyptian scholar Ḥusayn al-Marṣafī returned to the classical heritage (and particularly to al-ʿAskarī’s Kitāb al-ṣināʿatayn) in order to provide a study of prosody, the syntactic function of words, and the varieties of poetic devices. The result was a genuine exercise in neoclassicism, whereby the contents of manuals compiled by his forebears over many centuries were revived for a later era.