Poetry is the reflection of the inner world of man. It is a style of expressing emotions and thoughts enthusiastic and extraordinary. It has always been one of the most effective means of communication, be it rhythm and rhyme or free scale. Poetry is also a mirror of a person and his period. Because it reflects the literary pleasure of the poet by feeding from the mood, geography and culture. Poetry, which is more or less influential in every society in expressing feelings and thoughts, is the most comprehensive and powerful reflector of life, especially in the pre-Islamic Arab society. What today's media and social networking sites have the same effect as the poem of that day. Poetry contests and poet contests are the most suitable environments where tribes pride themselves against each other and embark on a competition for superiority.
The first century of Islam has been a turning point for humanity throughout life, from science to literature, history, law, culture, art and morality. This has been realized by the influence of the Qur'an, which was first sent down to the Messenger of Allah. In this period, the influence of the Qur'an was marked by science, literature, history, art, and the whole life. The Koran, which challenges people and demons, has influenced poetry and literature; the efforts to better understand it, together with many sciences, have also formed the Arab eloquence. Arabic literature in general and Arabic poetry in particular have shown many important changes with the advent of Islam. The change is more about content, rather than form and form. Islam did not approve of every poem in principle with the expression of Surah al-Shuarah. When poetry took a destructive nature, it was found harmful and deteriorated. The first condition that a poem is acceptable is that it is not contrary to monotheism and morality in general.
One of the poets appreciated by the Prophet, -Qur'an’s communicator and practitioner- was Labîd Ebn Rabîa. The most beautiful example expressing that the Prophet enjoyed listening to the poetry of Jahiliyya period, provided that it does not contain any negative elements, is the saying that "Everything is superstitious except Allah", before he became a Muslim. He is one of the five masters who have an alliance together with Imru'ul-Kays, Tarafe b. al-‘Abd, Zuheyr b. Abi Sulma and ‘Amr b. Kulsum and he is the only poet who is a Muslim. He was born in the second half of the sixth century and lived for more than a hundred years and died during the Muâviye period. Labîd, whose poems are highly appreciated by the Arabs, is said to have stopped saying poems after he entered Islam. However, when we look at the Islamic elements in his poems, it can be understood that he sang a little poetry even after he became a Muslim. Therefore, most of his poems belong to the period of Jahiliyya. He did not see poetry as a means of subsistence, but only in the service of his tribe. Looking at his poems during the Islamic period, it is clear that the Qur'an remains under the influence.
There are about 62 odes and al-mukatta‘a in the poet's book. These are poems composed of description, boast, heroism, lament, wisdom as well as some lyric and satire. And his mu‘allaka is composed of 88 couplets with the rhyme letter mime, from al-Kamil form. Perhaps the most important feature of Labîd’s poetry is his superior ability to portray. His descriptions of elements such as nature, space and animal are at a level to demonstrate his superior talent. Praise, boast, dirge and satire, which are the main subjects of classical Arabic poetry, as well as narrations reflecting historical events, took place in Labîd's Divan. His poems praising himself, his father, his uncle, and his ancestors must be seen in the context of an inward praise that is, boast. In addition to nature and animal depictions, some values of Hanif religion are also found in his poems. Although there is no independent poem by him; especially in the poems of Jahiliyya period, the theme of boasting is dominant. Labîd, who has many poems in the form of lament, description, satire and wisdom, has mastered this theme masterfully, boasting more of himself, his family, tribe and ancestors in his poems included in the genre of praise. For Labîd, poetry means the virtues of his tribe. He has raised his tribe over horoscopes by showing the most beautiful tribes that can be seen in a society belonging to his tribe. This study aims to present examples from his poems on the theme of praise (boast) in Poet book (al-Dîvân) and to compare his pre-Islamic and post-Islamic periods after presenting sections on his life and poetry.
İslâm'ın ilk asrında, ilimden edebiyata, tarihten sanata, kısaca hayatın bütününe Kur'an'ın etkisi damga vurmuştur. İnsanlara ve cinlere meydan okuyan Kur'an, şiir ve edebiyata da tesir etmiş; onu daha iyi anlama çabaları birçok ilimle birlikte Arap belagatini de oluşturmuştur. Onun tebliğcisi ve uygulayıcısı Hz. Peygamber'in takdir ettiği şairlerden biri de Lebîd b. Rabî‘a'dır. O, İmruu'l-Kays, Tarafe b. el-‘Abd, Zuheyr b. Ebî Sulma ve ‘Amr b. Kulsum ile birlikte, üzerinde ittifak olan beş mu‘allâka sahibinden biri olup, bunlar içerisinde Müslüman olan tek şairdir. Altıncı yüzyılın ikinci yarısında dünyaya gelmiş, yüz seneyi aşkın yaşayarak, Muâviye döneminde vefat etmiştir. Şiirleri, Araplar tarafından çok takdir edilen Lebîd'in, İslâm'a girdikten sonra şiir söylemeyi bıraktığı veya çok az şiir söylediği nakledilir. Onun İslâmiyet dönemindeki şiirlerine bakıldığında, Kur’an-ı Kerim’in tesirinde kaldığı açıkça görülür. Şiirlerinde tabiat ve hayvan tasvirlerinin yanı sıra hanîf dininin bazı değerlerine de rastlanır. Ona ait müstakil bir medih şiiri yoksa da; özellikle Câhiliyye dönemindeki şiirlerinde fahr teması baskındır. Mersiye, vasf, hiciv ve hikmet türünde de birçok şiiri olan Lebîd, fahr türüne dâhil olan şiirlerinde daha çok kendisiyle, ailesiyle, kabilesiyle ve atalarıyla övünerek, bu temayı ustalıkla işlemiştir. Bu çalışma, onun hayatı ve şiirine dair kesitler sunduktan sonra, Dîvân'ındaki fahr konulu şiirlerinden örnekler sunmayı ve onun İslâmiyet öncesi ve sonrası dönemlerini mukayese etmeyi hedeflemektedir.