Pride is one of the first arts of literature to have an impact on human instinct, and it is enumerated the noble qualities of those who are proud and the improvement of the bad ones .. We see it often associated with courage, generosity, loyalty, forbearance, ancient origin, protection of the neighbor and the guest, and the prevention of the harem .. Pride is a product of sincere and strong emotion, And strong emotion. Hence, pride does not adhere to historical facts, but tends to exaggeration and exaggeration, and releases fertile imagination.
There was self-pride, in which the poet is proud of himself, limiting his pride to her, not paying attention to anything else. This kind of pride was very much, and it sprouted spontaneously from souls who craved pride and adored glory. And the poet is their tongue and the defender of them, and poetry is their collection, and the house used to elevate the tribe, praise its remembrance, and exalt its status, so was poetry, and the poet was, and the markets and councils were
In addition to self-pride, there is social pride.
The message of Islam came to set a new ideal for the Arabs in legislation and all aspects of their lives, directing them towards goodness. Whoever is victorious will be happy with victory, and whoever is martyred will win the gardens of bliss, and he will have one of the two good deeds. The poetry of enthusiasm accompanied this goal and went along with it.
The heroes alone did not portray their heroism in the conquests of the Holy Prophet and the defense and defense of Islam, as the poets around them used to involve them, and the fame of the Ansar poet ((Hassan bin Thabit)) does not need evidence.
This poetry overflows with a strong valor that does not know weakness, apathy, or hesitation, issued by a soul that does not know panic or regression.
The Islamic enthusiasm is purposeful and wants to serve the true religion and support it, and it is neither oppressive nor aggressor. Rather, it derives its strength from the true religion that enjoins what is right and forbids what is wrong.. From here you see: Islam corrected the path of enthusiasm and made it in the path of God.
Thus, the Muslims were victorious and their enemies were shaken, and one of them did not care whether he fell on death or death fell upon him.
Reasons for enthusiasm in the Abbasid era The poetry of enthusiasm in that era revolved around describing the mobilization of armies and the way they marched, describing their weapons, horses and fleets, and recording their victories and defeating their enemy.
In this poetry, battles are depicted vividly and vibrantly with their heroes, horses, swords and chants, and a description of their heroes with strength, courage, strength, sound mind in hit and run, resourcefulness in situations of distress, and chastity with the spoils.
And we find that the morals and habits of which the Arab is proud were the fruit and product of the environment in which he lived. And from its inspiration.. be proud of courage; Because in the harshness and severity of life, they are protected only by strong arms and a bold heart.
They were also proud of giving and giving. Because their lives are exposed to the cruelty of heaven and earth, so generosity had a strong impact on them.
And they tended to dream, fathers, and honor, and they sang their fathers and raised them above the world. Because the life of the desert is a life of instinct and purity of nature.. They also adhered to the word of honor as the law of their lives.
Loyalty to them was one of the most sacred things due to the life of movement and travel, and they sang equestrianism. Because there is protection for the miserable and help for the weak.
From here we see that the natural environment left its prominent effects on the features of the Arab personality in the pre-Islamic era. It also becomes clear that its theme is the Arab morals they cherished, and it is inspired by their lives.
Pride transcended the pre-Islamic era to the rest of the literary eras, and we see it in the Islamic and Umayyad era mixed with the idea of conquest, with religious war enthusiasm, and with what the heroes perform in order to support the true religion.
Such pride does not differ from its predecessor in the pre-Islamic era, except in its religious source, its new religious character, and its departure from the limits of individualism and narrow fanatical tribalism, to the horizons of tolerant and broad Islam.
There was self-pride, in which the poet is proud of himself, limiting his pride to her, not paying attention to anything else. This kind of pride was very much, and it sprouted spontaneously from souls who craved pride and adored glory. And the poet is their tongue and the defender of them, and poetry is their collection, and the house used to elevate the tribe, praise its remembrance, and exalt its status, so was poetry, and the poet was, and the markets and councils were
In addition to self-pride, there is social pride.
The message of Islam came to set a new ideal for the Arabs in legislation and all aspects of their lives, directing them towards goodness. Whoever is victorious will be happy with victory, and whoever is martyred will win the gardens of bliss, and he will have one of the two good deeds. The poetry of enthusiasm accompanied this goal and went along with it.
The heroes alone did not portray their heroism in the conquests of the Holy Prophet and the defense and defense of Islam, as the poets around them used to involve them, and the fame of the Ansar poet ((Hassan bin Thabit)) does not need evidence.
This poetry overflows with a strong valor that does not know weakness, apathy, or hesitation, issued by a soul that does not know panic or regression.
The Islamic enthusiasm is purposeful and wants to serve the true religion and support it, and it is neither oppressive nor aggressor. Rather, it derives its strength from the true religion that enjoins what is right and forbids what is wrong.. From here you see: Islam corrected the path of enthusiasm and made it in the path of God.
Thus, the Muslims were victorious and their enemies were shaken, and one of them did not care whether he fell on death or death fell upon him.
Reasons for enthusiasm in the Abbasid era The poetry of enthusiasm in that era revolved around describing the mobilization of armies and the way they marched, describing their weapons, horses and fleets, and recording their victories and defeating their enemy.
In this poetry, battles are depicted vividly and vibrantly with their heroes, horses, swords and chants, and a description of their heroes with strength, courage, strength, sound mind in hit and run, resourcefulness in situations of distress, and chastity with the spoils.
And we find that the morals and habits of which the Arab is proud were the fruit and product of the environment in which he lived. And from its inspiration.. be proud of courage; Because in the harshness and severity of life, they are protected only by strong arms and a bold heart.
They were also proud of giving and giving. Because their lives are exposed to the cruelty of heaven and earth, so generosity had a strong impact on them.
And they tended to dream, fathers, and honor, and they sang their fathers and raised them above the world. Because the life of the desert is a life of instinct and purity of nature.. They also adhered to the word of honor as the law of their lives.
Loyalty to them was one of the most sacred things due to the life of movement and travel, and they sang equestrianism. Because there is protection for the miserable and help for the weak.
From here we see that the natural environment left its prominent effects on the features of the Arab personality in the pre-Islamic era. It also becomes clear that its theme is the Arab morals they cherished, and it is inspired by their lives.
Pride transcended the pre-Islamic era to the rest of the literary eras, and we see it in the Islamic and Umayyad era mixed with the idea of conquest, with religious war enthusiasm, and with what the heroes perform in order to support the true religion.
Such pride does not differ from its predecessor in the pre-Islamic era, except in its religious source, its new religious character, and its departure from the limits of individualism and narrow fanatical tribalism, to the horizons of tolerant and broad Islam.
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