Abu Al-Ala Al-Ma’arri
Known as Ahmad bin Abdullah bin Suleiman Al-Qudai Al-Tanukhi, Abu Al-Ala Al-Ma’arri was a prominent poet who hailed from the town of Ma’arah Al-Nu’man, hence his name ‘Al-Ma’arri’. He belonged to the Tanukh tribe, and his family had a distinguished history in both poetry and jurisprudence; notably, his grandfather was the first judge in Ma’arah Al-Nu’man.
In his youth, he contracted smallpox, which led to his loss of sight. It is well-documented that he studied various religious sciences under the guidance of his family’s scholars and learned grammar and poetry at an early age. A significant chapter in Al-Ma’arri’s life was his visit to Baghdad, where he gathered students around him to teach them philosophy and poetry. During his time there, he interacted with numerous scholars and visited libraries. Upon returning to his hometown, he dedicated himself to writing and scholarship until his death.
The Poem “All of Life is Weariness”
Among the masterpieces of Arab poetry is Abu Al-Ala Al-Ma’arri’s poignant poem “All of Life is Weariness,” which delves into the essence of existence and its evident and hidden meanings. This poem encapsulates Al-Ma’arri’s contemplation on life and death. It is categorized as a poem of lamentation, written in memory of the Hanafi scholar Abu Hamza.
In this poem, Al-Ma’arri depicts life in its stripped-down form, devoid of embellishments, and lacking in meaning and depth. The poet employs sincerity in his expression, presenting his thoughts and wisdom with audacity and profundity. Here are some lines from the poem:
Non-advantageous is my creed and conviction
Weeping cries without joyful song
And akin to the sound of lamentation when
Announced by the herald in every gathering
Did that dove mourn, or did it cry
On a swaying branch of a magnificent tree?
Hark! Here are our graves filling the plains,
So where are the graves from the age of Aad?
Walk lightly; for I believe the skin of the
Earth, holds nothing but these corpses.
And it is shameful for us, despite the passage of time,
To witness the indignity of our fathers and forefathers.
If you can, travel through the air slowly,
Not arrogantly over the remains of humankind.
Perhaps a grave has become a grave repeatedly,
Laughing at the clash of opposing forces.
And buried beside a remnant of burial,
In the long ages and eras.
Ask the two heavenly bodies about those who felt
From a tribe and comforted those from the lands.
How many remained until the day vanished
Yet enlightened a traveler in the dark.
All of life’s weariness; how I crave
To escape this, for one desires increase.
For the sorrow at the hour of death
Is multiplied compared to joy at the hour of birth.
Humans were created to remain, yet a generation
Believes themselves destined to vanish.
We are merely transferred from the realm of darkness
To realms of misery or guidance.
Death’s slumber is a restful sleep for the body,
While living resembles sleeplessness.
O daughters of the morning dove, delight or return,
There is little solace in bringing happiness.
Ah, how fortunate you are, for you are those who
Excel in preserving affection.
Yet I do not approve of what you have done,
And your adornments become burdensome.
So, shed those garments and put on
The attire of mourning, woven from the night’s fabric.
Then, sing at the funerals and lament
In a mournful tone with the beautiful maidens.
The fate of time from Abu Hamza,
A person’s companion and an ally of their needs.
A jurist whose thoughts were a source of strength,
To the nation of those who have not sung like Ziyad.
For the Iraqi, after him, is easy to guide,
Minimal disagreement, a simple leader.
If he stood among wild beasts as an orator,
He would teach the fierce about noble conduct.
A narrator of hadith, he left no need for chains,
For the truthful among men do not require them.
He spent his life as an ascetic seeking knowledge,
Revealing insights about his essence and critique.
Stretched out his hand like a glass of water,
With the setting sun gathering the ink’s supply.
With fingers that do not touch the tempting gold,
Avoiding the allure of acquired wealth.
Farewell, O dear friend, that person, for the parting,
Is the lightest provision.
Wash him with tears if it be pure,
And bury him between the heart and the bosom.
Wrap him in shrouds made of the leaf of the disbelievers,
With courtesy above the shining climes.
Recite at the coffin with sincerity and peace,
Not through sobs and enumeration.
Regret yields no benefit, and efforts
Do not lead to fruitful endeavors.
As long as sorrow drives the grief away, it pulls
At something unsuitable for resolution.
Just as the prayer missed the mark of purity,
Then I lean heavily upon horse necks.
And when the human and jinn conspired,
With the truth of what was certified.
Fearing betrayal, he entrusted the breeze,
With a lineage nourished by the cups of time.
He sought safety though he believed death awaited,
For it lurked like prey on the prowl.
Did he cast his lot aside upon the edge of the cavalcade,
And O, the one beneath the trees awaiting the outcome.
How have you become, in your place after me,
O worthy of my fondness?
The doctor relented, certifying your incapacity,
And the repeated visits were conscripted.
Despair ended the hope in you, feeling the truth
That there is no return- even for a return.
The watches around you squinted for clarity,
Alas for the eyes of the vigilants.
From an illuminated family, not darkened by
A life dependent on the shadows.
Do not let the ground change you; remain,
Like a sword in its scabbard.
For it is hard for me to mix with the nights,
As your footsteps intertwine with the course of time.
You were a childhood companion; when I wished to
Partake, you shared the same goal.
And you saw faithfulness to the first friend as an
Endearing trait of the noble and benevolent.
And I shed youth in its full bloom, so I yield,
Oh, how I lamented with my companions.
Go, oh you two, the best two of journeys,
Bear with them the fragrance and the youthful spirits.
And the laments that if they were tears,
Would have washed the verses of the melodies.
Saturn, the most exalted of planets, resides,
Where death meets on set appointments.
Even Mars rises, overcoming the heat
That have coincided with its spark.
The Pleiades remain hostage to the division,
Until counted among the individuals.
Let greatness be for those gracious in their literary tides,
Despite the envy of the envious.
And let the soul of a brother find peace, and the pain,
Of the brother’s wounds be tended to.
And if the sea withholds its generous flood from me,
Let the arid land yield forth with its grains.
All dwellings are in ruins from the earth,
The esteemed lord of high status.
And a young man who wanders, enjoying the shade,
Will suffice in the shelter of trees and masts.
The decree of the divine is laid bare; humans differ,
Some hearing the call toward captivity, others to deliverance.
And the wise man is the one who does not become deceived
By the world promising its destruction.
Through a guided and conclusive wisdom, Al-Ma’arri concludes with the confessions of his heart, mind, and spirit. Each verse embodies a complete narrative; every line encapsulates an entire philosophy by itself. The poet did not restrict himself to philosophical dictates nor merely dwell in the art of poetry; rather, he provided intelligent poetry across all domains. Thus, it is rightfully asserted that Abu Al-Ala is one of the most celebrated philosophers throughout the ages.
The Poetry of Al-Ma’arri
Understanding the characteristics of Al-Ma’arri’s poetry cannot be divorced from the context surrounding it. He has been dubbed ‘the philosopher of poets,’ with some critics even questioning whether he can be classified strictly as a poet. It is imperative to consider that the vastness of knowledge, the spread of thought and philosophy in his era, coupled with his blindness and the death of his mother and father—each had a profound impact on shaping his poetic and philosophical persona.
It is noted that there were various characteristics in the poet’s body of work during different phases of his poetic journey; however, they all shared a common thread of Al-Ma’arri’s perception of existence and life, his deep pessimism, rationality, irony, and satire. His works also carried his scholarly opinions, critiques of certain customs and thoughts, and were distinguished by their linguistic styles, rhetorical devices, vocabulary, and rhymes.