205:. His clan asked him what he had been carrying, and he replied "the ghul," which prompted them to give him his nickname. In another, during truffle season, his mother asked why he was not gathering truffles for the family. He went out with her bag and filled it with snakes, then returned to the tent carrying the bag under his arm. He threw the bag down in front of her and she opened it, finding the snakes, then fled the tent. When she told the story to the women of the tribe, they gave Thabit his nickname. Another story has it that his mother gave him the name because he habitually carried his sword under his arm when travelling with a raiding party. Modern scholars believe that these traditions "should not be taken at face value," and that the name was intended to signify the poet's unavoidable propensity for trouble.
482:
490:
morning he carried her under his arm and showed her to his friends: "Two eyes set in a hideous head, like the head of a cat, split-tongued, legs like a deformed fetus, the back of a dog." The structure of the poem parodies Arabic love poems in which lovers meet at night in the desert. In another, titled "Sulayma Says to Her
Neighbor Women", he meets a ghul and attempts to have sex with her, but she writhes and reveals her horrible face, which prompts him to cut her head off. Further examples of his work can be found in poems VIII and IX of the
226:
214:
489:
One poem, labelled either "How I Met the Ghul" or the "Qit'a
Nuniyya," relates the story of the poet's encounter with a ghul. He was travelling at night in the territory of the Banu Hudhayl, when a ghul stepped in his way. He fought the ghul and killed her, then spent the night on top of her. In the
537:(lampoon) poem written by Qays ibn 'Azarah of the Banu Hudhayl, involving an incident in which Qays was captured by the Fahm and bargained for his life with Ta'abbata Sharran and his wife. In the poem Qays referred to Ta'abbata Sharran by the nickname Sha'l (firebrand), and his wife by the
390:, which consists of three sections: a nostalgic prelude, a description of a camel journey, and then the message or motive of the poem. However, the poet subverts this structure in order to express "the ideal of perpetual marginality". The poem also contains several lines devoted to
394:(boasting) about the poet's fleetness of foot, starting with line 4: "I escape as I escaped from the Bajila, when I ran at top speed on the night of the sandy tract at al-Raht." The incident to which this line refers is explained in three different stories in the
453:(elegy) on the death of the poet's uncle, slain on a mountain path by the Banu Hudhyal. The poet describes his vengeance on the Banu Hudhayl, in what scholar Suzanne Stetkevych calls "the most famous Arabic poem of blood vengeance."
398:, which differ in their details but have to do with the poet being captured by the Bajila during a raid and using a ruse to escape. Ta'abbata Sharran, along with al-Shanfara and 'Amr ibn Barraq, was famous for being a fast runner.
579:
around 1033. During an imagined tour of hell, a Sheikh who criticized al-Ma'arri encounters Ta'abbata
Sharran along with al-Shanfara, and asks him if he really married a ghul. Ta'abbata Sharran replies only, "All men are liars."
237:
The dates of Ta'abbata
Sharran's life are not known. Based on personal names which occur in poems attributed to him, he likely lived in the late 6th century or early 7th century CE. He lived in the western Arabian regions of
330:. Narratives of his life are found in several literary sources beginning in the 8th century, and include stylized accounts of his exploits such as him pouring honey on a mountain in order to slide to safety after a raid.
609:
poem. Interest in al-Shanfara led naturally to his associate Ta'abbata
Sharran, who became known and appreciated in Europe during the 19th century. In the 20th century, Arab critics began to display renewed interest in
201:. In one, he saw a ram in the desert. He picked it up and carried it under his arm, but it urinated on him. It became heavier as he approached his camp, so he dropped it, and saw that in fact it was a
291:
became renowned poets, writing poetry about the hardships of desert life and their feelings of isolation. However, scholar Albert Arazi notes that due to a lack of contemporary documents about the
447:
attributed it to a nephew of Ta'abbata
Sharran. Contemporary scholar Alan Jones concluded that it may be a mixture of authentic and inauthentic material. The poem is a
660:
Arabic poems typically do not have titles, so critics refer to them by the letter with which they rhyme, the type of poem, or the opening words of the poem. A
516:
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473:. Other translations include those of Charles Lyall into English (1930), Suzanne Stetkevych into English (1986), and Pierre Larcher into French (2012).
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O ever returning, such passionate yearning you bring, such sleeplessness and such a dream phantom that comes by night despite the terrors of the way,
371:, the Qafiyya may not have been written as a single poem, but might instead be a collection of Ta'abbata Sharran's verses compiled by later editors.
422:, is considered to be another of the poet's major works. However, the authenticity of this poem is doubtful. Al-Tibrizi, a major commentator on the
1299:
310:, Amir ibn al-Akhnas, al-Musayyab ibn Kilab, Murra ibn Khulayf, Sa'd ibn al-Ashras, and 'Amr ibn Barrak. The band primarily raided the tribes of
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may refer to Ta'abbata
Sharran. The author is unknown but is typically taken to be either Ta'abbata Sharran's mother or the mother of another
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The poet was eventually killed during a raid against the Banu
Hudhayl, and his body was thrown into a cave called al-Rakhman.
1400:
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El Tayib, Abdullah (1983). "Pre-Islamic Poetry". In A. F. L. Beeston; T. M. Johnstone; R. B. Serjeant; G. R. Smith (eds.).
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295:, knowledge of them is uncertain and "it is not at all easy to unravel the problem posed by the existence of this group."
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admired the poem greatly, and included a German translation of it in the "Notes and
Queries" section of his 1819 work
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praised the works of Ta'abbata
Sharran and al-Shanfara as quintessential specimens of "the literature of rejection."
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were mostly individuals who had been forced out of their tribes and who lived on the fringes of society. Some of the
165:(9th century). Details of his life are known only from pseudo-historical accounts in the poetic anthologies and the
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1630:"Archetype and Attribution in Early Arabic Poetry: Al-Shanfarā and the Lāmiyyat al-'Arab"
547:"The first thing we demand," said they, "is the she-camel al-Balha', her mates and herd."
539:
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367:, an important collection of early Arabic poetry. According to the Italian orientalist
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There are a number of traditional accounts of how he acquired the name, related in the
153:. His work was prominent in the early poetic anthologies, being preserved in both the
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1613:"The Ritha' of Ta'abbata Sharran: A Study of Blood-Vengeance in Early Arabic Poetry"
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As if you were making presents from the leggy young she-camels of wealthy Ibn Jami'.
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poets, his work expresses strident individuality and a rejection of tribal values.
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Lyall, Charles James (1918b). "Four Poems by Ta'abbata Sharra, the Brigand-Poet".
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tribes. He wrote poems about tribal warfare, the hardships of desert life, and
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1598:[Ta'abbata Sharran: The life of a bandit-poet in pre-Islamic Arabia].
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283:), a term which can be translated as brigand, brigand-poet, or vagabond. The
257:. After the death of his father Jabr, his mother married one of his enemies,
1596:"Ta'bbata Šarran: trayectoria de un poeta bandido en la Arabia preislámica"
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consists of 238 verses divided into 32 poems and fragments. Typical of the
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1280:
The Arabic Literary Heritage: The Development of its Genres and Criticism
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poetry to a Western audience. They wrote first about al-Shanfara, whose
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He wandered the desert in quest of an escape from death, but he perished.
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The Mute Immortals Speak: Pre-Islamic Poetry and the Poetics of Ritual
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The Journal of the Royal Asiatic Society of Great Britain and Ireland
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1257:[Ta'abbata Sharran...Between Truth, Myth, and Imagination].
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indicating his membership in the Fahm tribe. Ta'abatta Sharran is a
112:; lived late 6th century or early 7th century CE) was a pre-Islamic
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If only I knew what it was – a probable error – that killed you...
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Journal of the Royal Asiatic Society of Great Britain and Ireland
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It should be enough for them if someone were to cut off my head!
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became popular in Europe in the 19th century, scholars such as
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Travelling at night time, barefoot despite serpents and snakes,
1569:(1900). "The Risālatu'l-͟G͟hufrān: By Abū'l-'Alā al-Ma'arrī".
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He would bestow a young she-camel from my ransom upon his wife
319:
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or nickname, which means "he who has put evil in his armpit."
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My soul's your ransom – for so fine a night traveler on foot!
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tribe. He was known for engaging in tribal conflict with the
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My mistress , Umm Jundab, commanded that I should be killed.
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His proper name was Thabit ibn Jabr al-Fahmi. Al-Fahmi is a
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Sha'l, the fire-brand, commands I be put to certain death.
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Whatever track a young man follows, the Fates lie in wait.
465:. Goethe's translation was based on Latin translations by
1410:
Diez, Martino (2014). "Review of Le brigand et l'amant".
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So to Sha'l, said I, "You're an ill pleader for my life!"
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poets who was not repudiated by his tribe. He lived as a
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Tenth-century Persian representation of a group of ghuls
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The Mufaddaliyat; an anthology of ancient Arabian odes
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The "Qasida Lamiyya," transmitted in the 9th-century
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This title comes from the opening words of the poem.
268:. Ta'abbata Sharran himself married a woman of the
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386:This poem follows the traditional structure of the
217:Map of pre-Islamic Arabia, showing the location of
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1392:Arabic Literature to the End of the Umayyad Period
374:The opening lines of the Qafiyya are as follows:
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685:Also called "The Ritha' of Ta'abbata Sharran".
229:The Sarawat Mountains, which were used by the
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8:
1634:International Journal of Middle East Studies
1255:"تأبط شرا.. ما بين الحقيقة والخرافة والخيال"
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555:ٍShe says: "Kill Qays. Cut out his tongue!"
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404:translated the poem into English in 1918.
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1253:Abd al-Kareem, Najm (28 December 2003).
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521:. The poem emphasizes the role of fate:
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426:, believed that the true author was the
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63:Late 6th century or early 7th century CE
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640:Diwan Ta'abbata Sharran and his Reports
569:He also appeared as a character in the
253:His mother was Amima al-Fahmia, of the
221:and territories of the principal tribes
1628:Stetkevych, Suzanne Pinckney (1986b).
1611:Stetkevych, Suzanne Pinckney (1986a).
1537:Translations of Ancient Arabian Poetry
1376:Encyclopaedia of Islam, Second Edition
951:
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642:]. Beirut: Dar al-Gharb al-Islami.
326:, and evaded pursuit by hiding in the
1669:Stetkevych, Suzanne Pinckney (1993).
1540:. London: Williams & Norgate Ltd.
1344:. Vol. 10 (2 ed.). Leiden:
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298:Ta'abbata Sharran was one of the few
7:
1697:Text of Poems (Arabic) at Poets Gate
1308:. Vol. 9 (2 ed.). Leiden:
1062:
668:denotes a poem rhymed in the letter
361:Qafiyya" is the opening poem of the
1482:Lyall, Charles James, ed. (1918a).
1450:(1900). al-Shanqayti, Ahmad (ed.).
443:, while the Andalusian anthologist
122:(vagabond) school. He lived in the
97:
25:
1717:7th-century Arabic-language poets
1712:6th-century Arabic-language poets
1464:Early Arabic Poetry: Select Poems
632:Shakr, Ali Zulfiqar, ed. (1984).
533:He was also mocked in a humorous
543:Umm Jundab (mother of Jundab):
1594:Ramirez del Rio, Jose (2007).
1548:Goethe and the Poets of Arabia
1395:. Cambridge University Press.
1283:. Cambridge University Press.
233:as a refuge after their raids.
88:, better known by his epithet
1:
1534:Lyall, Charles James (1930).
1675:. Cornell University Press.
614:poetry, and the influential
1545:Mommsen, Katharina (2014).
341:Ta'abbata Sharran's poetic
108:
1733:
1617:Journal of Semitic Studies
1600:Anaquel de Estudios Árabes
1488:. Oxford, Clarendon Press.
1370:Bajraktarević, F. (2012).
457:Johann Wolfgang von Goethe
130:, and was a member of the
1646:10.1017/S0020743800030518
1573:(October 1900): 637–720.
1503:10.1017/S0035869X00051467
1448:al-Isfahani, Abu al-Faraj
1424:10.1163/15700585-12341302
906:, pp. 105, 109, 117.
1551:. Boydell & Brewer.
1372:"Abū Kabīr al-Hud̲h̲alī"
553:May no one hear of that!
1497:(April 1918): 211–227.
635:ديوان تأبط شرا و أخباره
512:al-Sulayk bin al-Salaka
1341:Encyclopaedia of Islam
1334:Arazi, Albert (2000).
1305:Encyclopaedia of Islam
1298:Arazi, Albert (1997).
567:
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502:A famous elegy in the
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471:Johann David Michaelis
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234:
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159:(8th century) and the
18:Ta'abatta Sharran
1567:Nicholson, Reynold A.
1336:"Taʾabbaṭa S̲h̲arran"
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357:Ta'abbata Sharran's "
228:
216:
1461:Jones, Alan (2011).
1312:. pp. 863–868.
1237:Ramirez del Rio 2007
1213:Ramirez del Rio 2007
462:West–östlicher Divan
259:Abu Kabir al-Hudhali
1125:, pp. 102–103.
1089:, pp. 241–246.
981:, pp. 247–248.
870:, pp. 104–105.
664:is a type of poem.
605:is the most famous
593:Caussin de Perceval
246:, near the city of
1005:, pp. 57, 61.
820:Bajraktarević 2012
718:Abd al-Kareem 2003
572:Resalat Al-Ghufran
549:May God defend me!
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369:Francesco Gabrieli
235:
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1558:978-1-57113-908-5
1259:al-Sharq al-Awsat
1176:, pp. 79–80.
1113:, pp. 95–97.
602:Lamiyyat al-'Arab
589:Silvestre de Sacy
328:Sarawat Mountains
126:near the city of
124:Arabian Peninsula
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90:Ta'abbata Sharran
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36:Ta'abbata Sharran
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1640:(3): 361–90.
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1174:El Tayib 1983
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1149:, p. 45.
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1100:
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993:, p. 60.
992:
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965:
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893:
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1379:. Retrieved
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1359:. Retrieved
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1323:. Retrieved
1303:
1279:
1275:Allen, Roger
1263:. Retrieved
1258:
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1027:Mommsen 2014
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156:Mufaddaliyat
154:
143:Banu Hudhayl
117:
89:
85:
84:
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73:
69:Notable work
29:
1361:22 December
1261:(in Arabic)
952:Lyall 1918a
832:Lyall 1918b
808:Lyall 1918b
796:Lyall 1918b
595:introduced
515: [
437: [
308:Al-Shanfara
262: [
135: [
114:Arabic poet
1706:Categories
1606:: 201–215.
1402:0521240158
1381:2020-04-29
1355:9004112111
1319:9004104224
1265:8 December
1186:Allen 2005
1159:Allen 2005
1147:Jones 2011
1135:Lyall 1930
1087:Jones 2011
1039:Lyall 1930
1015:Jones 2011
979:Jones 2011
916:Jones 2011
892:Jones 2011
844:Arazi 1997
784:Arazi 2000
730:Allen 2005
702:References
577:Al-Ma'arri
477:Other work
432:(reciter)
420:Abu Tammam
270:Banu Kilab
1662:162810794
1579:0035-869X
1527:163911985
1511:0035-869X
1432:0570-5398
1325:5 January
1063:Diez 2014
103:romanized
27:Arab poet
1587:25208246
1519:25209378
1440:43306380
1300:"Su'luk"
1277:(2005).
626:Editions
324:Khath'am
279:(plural
242:and the
98:تأبط شرا
1412:Arabica
666:Qafiyya
504:Hamasah
492:Hamasah
415:Hamasah
304:brigand
293:sa'alik
289:sa'alik
285:sa'alik
281:sa'alik
162:Hamasah
116:of the
105::
1679:
1660:
1654:163382
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1287:
662:qasida
620:Adunis
616:Syrian
612:su'luk
607:su'luk
597:su'luk
508:su'luk
498:Legacy
450:rithā'
424:Hamasa
388:qasida
359:Qasida
347:su'luk
337:Poetry
322:, and
312:Bajila
300:su'luk
277:su'luk
240:Tihama
231:su'luk
151:ghouls
147:Bajila
119:su'luk
94:Arabic
1658:S2CID
1650:JSTOR
1583:JSTOR
1523:S2CID
1515:JSTOR
1436:JSTOR
648:Notes
638:[
583:When
540:kunya
535:hija'
519:]
441:]
392:fakhr
343:diwan
266:]
248:Ta'if
244:Hejaz
219:Ta'if
188:laqab
182:nisba
139:]
128:Ta'if
1677:ISBN
1623:(1).
1575:ISSN
1553:ISBN
1507:ISSN
1469:ISBN
1428:ISSN
1397:ISBN
1363:2019
1350:ISBN
1327:2020
1314:ISBN
1285:ISBN
1267:2019
591:and
469:and
429:rāwī
209:Life
203:ghul
175:Name
145:and
132:Fahm
42:Born
1642:doi
1499:doi
1420:doi
670:qaf
418:of
320:Azd
60:Era
1708::
1656:.
1648:.
1638:18
1636:.
1632:.
1621:31
1619:.
1615:.
1604:18
1581:.
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1505:.
1434:.
1426:.
1416:61
1414:.
1374:.
1338:.
1302:.
1205:^
1166:^
971:^
764:^
749:^
710:^
676:).
517:ar
510:,
494:.
439:ar
318:,
314:,
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264:ar
250:.
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137:ar
100:,
96::
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1269:.
1065:.
822:.
720:.
674:ق
672:(
190:,
92:(
20:)
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