Câhiliye Dönemi Şairlerinden El-Efveh El-Evdî'de Fahr Teması

Year 2019, Issue: 12, 195 - 221, 20.06.2019

Ahmet Şen Erdoğan Demir

https://doi.org/10.18498/amailad.579971

Abstract

Asıl adı Salâ’e b. ‘Amr b. Mâlik b.
‘Avf b. el-Hâris b. ‘Avf b. Munebbih b. Evd b. Sa’b b. Sa‘d el-‘Aşîre olan
Efveh, Mezhic kabilesindendir. O yakın dönem Câhiliye devrinde yaşamıştır. Fahr
kelimesi, sözlükte kişinin atalarını sayması, bir kimseyi başka birine kıyasla
yüceltmesi, değerli görmesi, tercih etmesi, birtakım özelliklerle övünmek
anlamlarına gelir. Terim olarak fahr, şairlerin kendilerinden, kabile, soy,
nesep, inanç, din, mezhep ve meşreplerinden edebî ve siyasî güçleriyle şiirdeki
ustalık, yetenek ve faziletlerinden, hatta kılıç, zırh, at ve özellikle deve
gibi şahsi mal ve eşyalarından veya uzun ömürleriyle hayat tecrübelerinden
övünerek söz ettikleri şiir türünü ifade eder. Fahrın müstakil bir şiir teması
olarak kabul edilmesiyle ilgili Arap Edebiyatçıları arasında görüş
farklılıkları vardır. Efveh, fahr şiirlerini genel olarak savaşlarda kendisinin
ve kavminin kazandığı başarılar ve savaş meydanlarında sergilediği performans
üzerine bina etmiştir. Bu tür şiirlerinde Efveh, kavminin savaşçılarının ata
binme yeteneği, kılıç kullanma becerisi ve cesaretlerine dair betimlemelerde
bulunmuş, savaş dışında yine kendisinin ve kavminin sahip olduğu bazı ahlâkî
nitelikleri, hak sahibine hakkını verdiğini fakat haklı
olduğu durumda da muhatabı güçlü ve soylu da olsa hakkını alma kararlığını,
Kuzey Araplarının yanlış yaptığını ve bunun sonucunda kendilerine nasıl
savaşılacağının, ata nasıl binileceğinin öğretildiğini ve düşmanca saldırı
karşısında Evd kabilesinin asla yumuşak bir tavır takınmayacağını zikreder.

Keywords

Arap Dili ve Edebiyatı, Efveh, Fahr, Cahiliyye, Mezhic

The Theme of Fakhr in the Works of Jahiliyyah Period Poet al-Afwah al-Awdi

Abstract

Al-Afwah, whose real name was
Salâ’e b. ‘Amr b. Mâlik b. ‘Avf b. al-Hâris b. ‘Avf b. Munabbih b. Evd b. Sa’b
b. Sa‘d el-‘Asîre was a member of the Madh'hij tribe. His kunya was Abu Rebî‘a.
For Al-Afwah, there are also those who call al-Azdi. The poet was one of the
well-known cavalrymen of the Arabs, which naturally reveals that he was a
warrior. He spent most of his life in battles, in which he emerged victorious
most of the time. Since he was a wise poet, the elegance of his words has
survived till today. Scholars voiced many opinions regarding his poetry. Due to
his choice of words and descriptions in his poems, Afwah’s poems and poetry
eclipsed others. Informed by his father, Ibn al-Kalbī (d. after 204/819) says,
“Afwah was one of the leading and most prominent poets of the Jahiliyyah
period. He was the chieftain of his tribe and commanded them in battle. His
tribe loved him and followed his instructions. He was also considered one of
the rulers of Arabs.” Abû Hilāl al-‘Askarî (d. after 400/1009) says, “Afwah was
the first to liken the hooves of the horses to stones.” Afwah was considered a
major Arab poet. He lived during the late Jahiliyyah Period. He was rumored to
have died in 570 or 560. Based on both rumors, it can be said that he lived
around half a century before the Hegira. The word “fakhr” means that a person
cares about his past; exalts, values and prefers somebody over others; and
boasts with some characteristics. As a term, “fakhr” refers to the type of poem
in which the poets boast with themselves, their tribes, ancestors, lineage,
beliefs, religion, sect, disposition, their literary and political prowess,
talents and virtues, and even with their personal items and wealth such as
swords, armors, horses and especially camels, or with their long life and life
experience. The opinions are divided among Arabic literature scholars regarding
the acceptance of “fakhr” as a standalone theme in poetry. While Abû Hilal
al-Askarî is discussing theme of poetry, he considers the fakhr and the dirge
in the praise. On the other hand, Ibn Sallâm al-Jumahî (d. after 231/846)
considers it in the basic poetry subjects; likewise, Ibn Rashiq al-Qayrawani
(d. after 456/1064) also sees it as one of the main subjects of honorary
poetry. Although it is frowned upon for a civilized person to praise others and
especially oneself, in the moral landscape of the Jahiliyyah Period,
self-praise of the poets was not opposed. Afwah’s “fakhr” poetry was generally
based on his and his tribe’s achievements in warfare and his performance in the
battlefield. In such poems, Afwah describes the warriors of his tribe with
reference to their horse-riding skills, sword mastery, and courage. Outside of
the battle, he refers to his and his tribe’s moral qualities, how he gives
credit where credit is due, yet how he claims his rights even when he had to
oppose strong and highborn people, how Northern Arabs were in the wrong and as
a result, they were taught how to battle and how to ride horses, and how the
tribe of Ewd would never take a hostile action lightly. The poet describes that
not everybody can join and keep up with them for they are very courageous, they
fought other tribes and took their women captive yet no other tribe ever took
their women captive, they are determined to take revenge on Benî ‘Âmir tribe,
which is their enemy, they prefer paying ransom to spilling blood, those who
wish to learn how his tribe attacks the enemy, should ask this to their tribe
or to their enemies, they left the leaders of hostile tribes begging for food,
and they have left their wives in tears. Again, when describing their battles
with the Northern Arabs, Afwah speaks of his and his tribe’s benevolence,
generosity, and their sacrifices to protect their neighbors and he remarks that
he charged into the battlefield on his horse with no fear. A major subject of
the Arabic poetry in the Jahiliyyah period, “fakhr” was featured prominently in
Afwah’s poems. As he praises himself and his tribe, Afwah highlights virtues
such as courage, benevolence, charitableness, horse-riding, and use of other
weapons of war, and combat experience. Afwah reveals their outstanding
achievements in their battles with Northern Arabs and the despair they have
inflicted upon their enemies. In his poems, the poet also draws attention to
the sites of their battles with their enemies.

Keywords

Arabic Language and Literature, Afwah, Fakhr, Jahiliyyah, Madhhij

References

• Ahmed Rızâ. Mu‘cemu Metni’l-Luga. 5 Cilt. Beyrut: Dâru Mektebeti’l-Hayât, 1958.
• ‘Askerî, Ebû Hilâl. Dîvânu’l-Ma‘ânî. 2 Cilt. Beyrut: Dâru’l-Cîl, ts.
• ‘Askerî, Ebû Hilâl. es-Sınâ‘ateyn. Nşr. Muhammed Ebu’l-Fadl İbrâhîm - Ali Muhammed el-Becâvî. Beyrut: el-Mektebetu’l-‘Unsuriyye 1419/1999.
• Ahfeş, ‘Ali b. Süleyman. el-İhtiyâreyn. Nşr. Fahreddin Kabâve. Beyrut: y.y., 1420/1999.
• Ahmed Matlûb. Mu‘cemu Mustalahâti’n-Nahvi’l-‘Arabiyyi’l-Kadîm. Beyrut: Mektebetu Lubnân, 2001.
• Avcı, Câsim. “Mezhic”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi. 29: 543. Ankara: TDV Yayınları, 2004.
• Cebbûr ‘Abdunnûr. el-Mu’cemu’l-Edebî. Beyrut: Dâru’l-‘İlm li’l-Melâyîn, 1979.
• Cevherî, Ebû Nasr İsmâ‘îl b. Hammâd. “Fahara”. Sıhâh. Nşr. Ahmed ‘Abdulgafûr ‘Attâr. 2: 779. 6 Cilt. Beyrut: Dâru’l-‘İlm li’l-Melâyîn, 1407/1987.
• Demirayak, Kenan. Arap Edebiyatı Tarihi-1. Erzurum: Fenomen Yayıncılık, 2012.
• Durmuş, İsmail. “Fahr”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi. 12: 79. Ankara: TDV Yayınları, 1995.
• Durmuş, İsmail. “Hamase”. Türkiye Diyanet Vakfı İslam Ansiklopedisi. 15: 437. İstanbul: TDV Yayınları, 1997.
• Ebû ‘Ubeyd ‘Abdullah b. ‘Abdul‘azîz el-Endelûsî. Mu‘cemu Mestu‘cime min Esmâi’l-Bilâd ve’l-Mevâdi‘. 4 Cilt. Beyrut: ‘Alemu’l-Kutub, 1983.
• Efveh, Salâ’e b. ‘Amr el-Evdî. Dîvân. Nşr. Muhammed Altuncî. Beyrut: Dâru Sâdır, 1998.
• Ezherî, Muhammed b. Ahmed. “Fahara”. Tehzîbu’l-Luga. Nşr. Muhammed ‘Avad. 7: 154. 8 Cilt. Beyrut: y.y., 2001.
• Fâhûrî, Hannâ. el-Fahr ve’l-Hamâse. Kahire: Dâru’l-Ma‘ârif, 1992.
• Farės, Bichr. “Müfâhare”. İslam Ansiklopedisi. 8: 790-791. İstanbul: y.y., 1940-1988.
• Fayda, Mustafa. “Adnân”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi. 1: 391-392. Ankara: TDV Yayınları, 1988.
• Hamevî, Yâkût b. ‘Abdillâh. “Hacîb”. Mu‘cemu’l-Buldân. 2: 226. 7 Cilt. Beyrut: Dâru Sâdır, 1995.
• Hemedânî Hasen b. Ahmed. Sıfatu Cezîreti’l-‘Arab. Nşr. Muhammed b. ‘Ali el-Ekva‘ el-Hûlî. San‘â’: Mektebetu’l-İrşâd, 1990.
• İbn Dureyd, Ebû Bekr Muhammed b. el-Hasen. “Fahara”. Cemheretu’l-Luga. Nşr. Remzî Munîr Ba‘lbekkî. 1: 589. 3 Cilt. Beyrut: Dâru’l-‘Ilm li’l-Melâyîn, 1987.
• İbn Fâris, Ebû’l-Huseyn Ahmed. “Fahara”. Mu‘cemu Mekâyîsi’l-Luga. Nşr. ‘Abdusselâm Muhammed Hârûn. 4: 480. 4 Cilt. Kahire: y.y., 1366/1946.
• İbn Hazm, Ebû Muhammed Ali b. Ahmed. Cemheretu Ensâbi’l-‘Arab. Beyrut: Dâru’l-Kutubi’l-‘ilmiyye, 1403/1983.
• İbn Kuteybe, Ebû Muhammed Abdullāh b. Müslim ed-Dîneverî. eş-Şi‘r ve’ş-Şu‘arâ’. 2 Cilt. Kahire: Dâru’l-Hadîs, 1423/2003.
• İbn Manzûr, Muhammed b. Mukerrem el-İfrikî el-Mısrî. “Hacebe”. Lisânu’l-‘Arab. 1: 300. 15 Cilt. Beyrut: Dâru Sâdır, 1414/1993.
• İbn Reşîk el-Kayrevânî. el-‘Umde. 2 Cilt. Nşr. Muhammed Muhyiddîn ‘Abdulhamîd. Beyrut: y.y., 1401/1981.
• İbn Sellâm el-Cumahî. Tabakâtu Fuhûli’ş-Şu‘arâ’. 2 Cilt. Nşr. Mahmûd Muhammed Şâkir. Cidde: y.y., ts.
• İbn Sîde, Ebu’l-Hasen ‘Ali b. İsmâ‘îl. el-Muhkem ve’l-Muhîtu’l-A‘zam. 6 Cilt. Nşr. Hindâvî. Beyrut: Dâru’l-Kutubu’l-‘ilmiyye, 1421/2000.
• İsfahânî, Ebü’l-Ferec Ali b. Hüseyin. el-Ağânî. 27 Cilt. Beyrut: Dâru İhyâ’i’t-Turâsi’l-‘Arabî, 1415/1995.
• Küçükaşcı, Mustafa Sabri. “Nizâr b. Mead (Benî Nizâr b. Mead)”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi. 33: 198-199. Ankara: TDV Yayınları, 2007.
• Küçükaşcı, Mustafa Sabri. “Mudar (Benî Mudar)”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi. 30: 358-359. Ankara: TDV Yayınları, 2005.
• Ömer Ferrûh. Târîhu’l-Edebi’l-‘Arabî. 4 Cilt. Beyrut: Dâru’l-‘İlm li’l-Melâyîn, 1981.
• Önkal, Ahmet. “Cürhüm (Benî Cürhüm)”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi. 8: 138. Ankara: TDV Yayınları, 1993.
• Önkal, Ahmet. “Kays Aylân (Benî Kays Aylân)”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi. 25: 91-92. Ankara: TDV Yayınları, 2002.
• Şeyho, Luvîs Rızkullah b. Yûsuf el-Yesû‘î Luvîs. Şu‘arâ’u’n-Nasrâniyye. 3 Cilt. Beyrut: y.y., 1890.
• Zemahşerî, Ebu’l-Kâsım Mahmûd b. ‘Amr. el-Cibâlu ve’l-Emkinetu ve’l-Miyâhu. Kahire: Dâru’l-Fadîle, 1999.
• Ziriklî, Hayreddin. el-A‘lâm. 8 Cilt. Beyrut: Dâru’l-‘İlm li’l-Melâyîn, 2002.