Introduction:
Al-Majidi Ibn Dhaher is an Emirati poet who wrote avaluable collection of poems that have been preserved in history. He marks a hitherto unidentified period in the emergence and development of Arabic poetry. Anyone who is acquainted with his poetry considers him a pinnacle in terms of the distinctive linguistic formulation, sound articulation, and the depth of rich nuances that reflect profound culture and extensive knowledge.
Hamad Khalifa Abu Shahab and Ibrahim Abu Malha: Majdi Ibn Dhaher – His Life and Poetry – Abu Dhabi Authority for Culture and Heritage, Poetry Academy, Abu Dhabi, 1st edition, 2012, (p. 8). Adapted. The Upbringing of Al-Majidi Ibn Dhaher It is difficult to identify the details of Ibn Dhaher’s life. All that has been recounted are oral narrations by elderly learned storytellers from the United Arab Emirates, whose narratives have differed regarding the birth and upbringing of Ibn Dhaher. There are those who said that he was born in the village of Al-Daid, drawing on Ibn Dhaher’s poetry about this area and the description of its palm trees. Some said that he was a native of Ras al-Khaimah, namely the Saadi area.
Based on the fact that the poet was familiar with the events of this region and often cited them in his poetry, in particular the tragic incident of Al-Mu’ayrid. The second narration is more likely than the first one for two reasons: the first reason is that as the person gets older, his longing for his homeland increases. This explains the frequent citation of that area in his poetry and the showcasing of many of its events. The second reason: it is known that Ibn Dhaher, at the end of his life, settled in Al-Kharan and was buried there, as he had requested in his will.
This is also what Dr. Faleh Hanzal said: “The narrations differed regarding the birth and upbringing of Ibn Dhaher. There are those who said that he was born in the town of Al Daid in Sharjah and those who said that he was born in the village of Al Saadi in Ras Al Khaimah and others said that he was born in the Al-Kharran region. After wandering around the Emirates, he returned to the Al-Kharran region and died there. See Faleh Hanzal: Al-Majidi Ibn Dhaher – A Study of his Thought through his Poetic Art -, Federation of UAE Writers, Sharjah, 1st edition, 1992 AD, p. (23).
Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry – (MS) p. (9), adapted. Between a stream or a stretched coastline ******* it is where the eye has sweet dreams.
Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry – (MS) p. (10), adapted. Ahmad bin Mushbah bin Hamouda recounts that the poet Ibn in the later years of his life, settled in Al-Kharan and passed away there. He was buried in that place. The narrator also mentions that Ibn Dhaher had conducted some experiments with the lands where he desired to be buried after his death. He had a “Dariha” (a kind of metal) which he buried in the soil of different locations for one year. When he returned and dug it up, he found out that in all those locations the soil had corroded the Dariha, except for the one in Al-Kharan, where it remained in its original condition. For this reason, he instructed to be buried there. This is because the sands of Al-Kharan are devoid of heat and moisture and can preserve things when buried within them. (◇) Consists of folded threads of wool.
Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry -, (MS), p. (10), adapted. ( ◇ ) Abdullah Ali Al-Tabour: Julfar through History, 2003 edition, p. (407) He says in verses where he mentions those areas ( ◇ ): ( ◇ ) Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry – (MS) p. (11). I irrigated a piece of land from the east or the west ******* and quenched whenever my desires are met. From the south to the north ******* From Al Dhafra to Sifa Edhani. The sand was irrigated with Saih Al-Gharif ******* and Al-Madani drew nearer to Wadi Al-Mikan It gave water from Falah to Al-Athib ******* the water waves, eight by eight.
Date of birth of Ibn Dhaher:
It is difficult to determine the date of birth and death of Ibn Dhaher; “His birth is a subject of historical controversy between literary writers and historians, while critics have not addressed the issue of the timing of the birth of Majdi Ibn Dhaher.”
But we can determine the period in which the poet lived. Ibn Dhaher lived during the era of the Ya’rubi State which was established in the Sultanate of Oman in 1024 AH, evidenced by the fact that Ibn Dhaher praised one of the imams of this State, namely Imam Saif bin Sultan nicknamed the Land Holder, who assumed the Imamate in 1104.He says in a poem praising the Land Holder, Saif bin Sultan:
Abdullah Saif Lynid Al-Shuwaihi: Ibn Dhaher – Between the Poetic Meters of Classical and Nabati Poetry -, Sharjah Heritage Institute, Sharjah, 1st edition, 2021 AD, p. (79). We graze camels in wilderness, ours *******revolve in a spin, the reason for which they are bridled Under the wing of Bu Sultan, the enemy is insulted ******* he, who rose in glory up to the peak of its hump. In my house I saw open chambers ******* and servants running around with trays. Regrettably, this poem was lost and only these three verses that reached us orally have survived. Ibn Dhaher contacted this Imam and praised him with several poems of which we found only scattered verses transmitted orally by some elderly memorizers, which we have previously indicated.
Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry – (MS), pp. 26-27. There are those who inferred and linked his birth to the historical events cited in his poems and reached the conclusion that his birth was at the end of the seventeenth century, contemporaneously with Imam Saif bin Sultan al- Ya’rubi in his youth. He was as well, a contemporary of Sheikh Shakhbot bin Dhiyab Al-Nahyan (1793-1816 AD).
Abdullah Saif Lynid Al-Shuwaihi: Ibn Dhaher – Between the Poetic Meters of Classical and Nabati Poetry -, (MS), p. (79). His profession: Narrations about the profession of Ibn Dhaher differed. There are those who stated that he worked in palm cultivation. From his experience in agriculture, the poet proceeds to describe the palm trees, a description of someone who is familiar with the matter, which indicates that this is his profession. He elaborates further in the portrayal of the palm trees, describing the sweetness of the dates and the taste of the date clusters wrapped in wicker shirts. It is said that he had practiced the craft of fishing and pearl hunting in the waters near the coast, called (Al Qahha), where divers would go to hunt pearls and fish together in the morning and return at noon. Ibn Dhaher had a net in the Dahan which he used for earning a living for his family from the said profession.
Abdullah Saif Lynid Al-Shuwaihi: Ibn Dhaher – Between the Poetic Meters of Classical and Nabati Poetry -, Sharjah Heritage Institute, Sharjah, 1st edition, 2021 AD, p. (80).
Nearby diving areas where people go on small ships. A small boat made of palm leaves with fronds inside, known for its low manufacturing cost and the ability to remain afloat in the sea.
Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry – (MS), p. (16). It was customary for each boat operating at sea to be taxed in varying proportions depending on its size. When the poet was asked to pay the tax, he was dismayed by this request and refrained from doing it. He recited the poem: Nothing to keep me in Duhan at all hours ******* and I have no greenish palms in Al Hail All I have is a screen if required ******* I leave it and let the anguish vanish. He means that he’s a poor man who doesn’t have a big boat in Duhan and doesn’t have green palm trees in the Al Hail area that generate income and force him to stay there. All he has is a small net that he can easily drown in the sea and leave if he sees what angers him ( ◇ ).
Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry – (MS), pp. (16-17). The person acquainted with Al-Majidi’s poetry does not come across poetic meters except in a small portion. If he specializes in diving and hunting, he must recite verses that revolve around the sea. His poetic style does not suggest that he is a man of the sea. There are no lengthy poems for him that had been narrated about life at sea, but that does not negate that his life was a long journey between the desert and the coast. Introducing his tribe: “We haven’t come across a clear and complete name for Ibn Dhaher, except for what is mentioned in his poems as the repetition of the expression “Ibn Dhaher,” which could indicate either his father’s name or a title he was known by. It was a common practice during those times for people to refer to an individual as “Ibn Fulan,” indicating a person’s lineage through their father, or as “Abu Fulan,” indicating a person’s firstborn son. This practice was quite common among the Bedouin tribes, making it a distinguishing feature for an individual and the primary means of identification.
Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry – (MS), p. (18). As for the Al-Mawajed that he refers to as his tribe in most of his poems, there are three narratives: The first is for Sheikh Sultan bin Salem Al Qasimi, the former ruler of Ras Al Khaimah. It is suggested that Al Mawajid is a branch of Al Mazari. It is also mentioned that Sheikh Muhammad bin Sultan Al Majdi is from Al Mazru’i. The second version is attributed to Hamad bin Abdullah Al Oweiss, who suggests that Al Mawajid is a tribe from the Bani Yas tribes, and their residence is in the region of Mizyad, which is close to Al Ain. They continue to live there to this day. The third version is attributed to Ahmed bin Msbah bin Hamoudah, who suggests that Al Mawajid is a branch of Al Matroushi, and that every Majdi is Matroushi.
This perspective is supported by Rashid bin Ali bin Ghulaitah Al Qamzi, who confirms, “Yes, every Majdi is Matroushi.” This shows that Al Majdi is not a given name for Ibn Dhaher, but rather a tribal affiliation to which he belongs and takes pride in, as was the custom of people in those times, especially among the Bedouins, to take pride in their tribes. It’s not unusual for a poet to express pride in his tribe and prioritize it over their personal name in their poetry. This was the practice of the people of his time, to take pride in lineage and tribe, ( ◇).
Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry – (MS), p. (19). According to one of his poems, his name is Ali, and he says: Ali bin Dhaher ******, a young man from Al-Awliya, says that he swears, that the poor man is servile. Some narrators stated that Ibn Dhaher’s name was Ali bin Dhaher and occasionally they call him Al-Majdi or the Bedouin poet Al-Dhaher Ali bin Dhaher. There are those who say that Ibn Dhaher is from the Emirati region of Al-Dhahirah, which is located in the south-eastern sector of the country. That name is either in reference to the region where he lived or according to some Bedouins, Ibn Dhaher is a title given to the great poet as he outshone and outperformed other poets earning him fame throughout the land.
Abdullah Ali Al-Tabour: Julphar through history, 2003 edition, p. (19). Ibn Dhaher Culture (Combining the Classical and the Nabati in his Poetry): The poems of Al-Majidi Ibn Dhaher are abound with rich linguistic wealth of classical language, containing idioms and proverbs with innate and instinctive wording close to the classical lexicon. Many Nabati poetry can become classical with a slight change, such as replacing a letter, instrument, or a single word, for example when Ibn Dhaher says: When people slept, the clouds spread ******* precipitated rain mingling with clouds Where stallions roam all year round ******* from the reef comes a fast-blowing wind. The first verse can be classical by placing the word (if) instead of (to) which carries the same meaning. Nabati poetry in some of its aspects is close to classical poetry and is almost identical with a slight difference in the rules of syntax. The second verse is classical in its entirety and conclusively indicates that Al-Majidi harmonizes the classical with the Nabati without any impact whatsoever.
Abdullah Saif Lynid Al-Shuwaihi: Ibn Dhaher – Between the Poetic Meters of Classical and Nabati Poetry -, (MS), p. (74). The level of the poet serves as a true mirror of his society. This is what we found in the work of our poet Al-Majidi Ibn Dhaher. His genre reflects the breadth of science, literature, and culture of that society. The critic of Ibn Dhaher’s poetry will be dazzled by his vast culture, which enabled him to use it for his poetic purposes as he wishes. You will be amazed when you read his innovative proverbs, aphorisms, the fascinating description, the profound meanings, crowned by a sublime style, exquisite articulation and an eloquence that is no less than the classical Arabic. It comes from an innate nature refined by science and honed by experience. Its classical origin goes back to the intuitive proficient poetry. For example, Ibn Dhaher begins one of his poems, saying:
Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry – (MS), pp. 41-42. The learned Al-Majidi Ibn Dhaher ******* says, “And proverbs help me build their palaces.” If you wanted to read this verse in classical Arabic, you could do so without compromising the meter, and you would say: The learned Al-Majidi Ibn Dhaher ******* says, “Proverbs help me build their palaces.” The astute reader of Ibn Dhaher’s poetry sees him as a pinnacle in poetic language and graphic style, very close to Arabic poetry. In a poem entitled “Wishing Her to be Where Her Father is and Where She Would Come”, more than fifteen verses are closer to classical Arabic, he says (◇):
Sheikha Muhammad Al-Jabri: Diwan Al-Majidi Ibn Dhaher, Abu Dhabi Collection for Culture and Arts, Abu Dhabi, 1st edition, 2019, p. (59). Ibn Dhaher says, “A strange saying ******* that a generation appeared from the chest.” It uncovered a multitude of stars ******* his eyes stream contrary to Duheil There are those who thicken with light weight ******* I thicken my fabric with heavy weight The purity of precious jewels in the cracks ******* By prices, many greedy ones have been deceived by it.” A fabric refined by chosen cotton ******* And rare things unlike any other From this standpoint, we notice that Ibn Dhaher had a great deal of knowledge and culture. Without them, the poet would not have been able to bring about these precious traces of history immortalized for three centuries and circulated among the people as proverbs and sayings. His many movements around the region, despite the difficulty of transportation at that time, enabled him to be exposed to other cultures, to learn from them and interact with them.
By virtue of these many encounters, he gained valuable education and experiences that were useful in this life. Ibn Dhaher had taken ownership of Nabati poetry and was ahead of his contemporaries with his earnest creativity fueled by Arab Bedouin virtues whose cornerstone was the purity of his soul, the sincerity of his tone and the simplicity of his life. First: Praise of Bani Hilal. Second: Praise of Imam Al-Ya’rubi Saif bin Sultan, nicknamed “Land Holder.” Third: What he touched on in his first poem about the massive flood that killed ninety thousand people in Al-Muairid area in Ras al-Khaimah (◇). ( ◇ ) Faleh Hanzal: Prince of Nabati Poetry Al Majdi Ibn Dhaher – A Study of his Thought through his Poetic Art -, Federation of UAE Writers , Sharjah, 1st edition, 1992 AD, p. (15- 16- 24), adapted.
Ibn Dhaher’s Intelligence The poet Ibn Dhaher was known for his quick wit and sharp intelligence, and the stories about him are many. It is narrated that a delegation of three men came to Ibn Dhaher. Since he knew none of their names, he asked the first one: “What is your name?” He said: “On your right hand,” Ibn Dhaher replied: “Welcome Khatem.” Then he asked the second one for his name.” He answered: “Your dates of the year.” Ibn Dhaher replied: “God bless you, Ateej.” He asked the third one about his name, he replied: “Deduct three from ten.” He answered: “Welcome Sabi’.” It is recounted that Ibn Dhaher lived a long life until his back bent and hunched. One day, a young man met him and asked, “How much is this bow worth?” as he pointed to the poet’s hunched back. In response, Ibn Dhaher cleverly said, “Wait, my son, the bow will come to you without a price,” meaning, be patient, and you will experience the effects of aging without having to pay for it. As the stories go, there is a tale of guests who came to Ibn Dhaher, and they did not personally know him. At the time, the poet was penniless and had no worldly possessions to honour them.
They saw him striking with a whip a ghaf tree to feed his camel. They greeted him, then asked him about Ibn Dhaher, he pointed to a large tent in the neighborhood, saying: “This is the house of Ibn Dhaher.” They headed there. The owner welcomed them and hosted them. When the food was ready, the owner ordered to invite Ibn Dhaher to join them for dinner. When Ibn Dhaher arrived and the guests realized that he was the man who concealed his name and pointed to their host’s house, they were astonished by his actions and said to him this proverb: (How many young men attend the councils ******* the news about him sways but he doesn’t sway) Meaning that, this is contrary to what we have heard about you and your fine reputation. Abu Dhaher responded with the following words: The banana stick leans if it is leafy * * * * * * * and if it’s naked does a carcass lean? By God I cannot meet a young lad ******* but what is between the hands is majestic It means that a man is generous if he is wealthy, but what to do if he is destitute? Ibn Dhaher had likened himself in a hardship to the barren banana tree, whose leaves had fallen into disrepair as opposed to the leafy tree, whose shadow and fruit are useful.
Ibn Dhaher was amusing and cheerful, sometimes inclined to entertain his guests and friends with some jokes and riddles. One of his jokes was when he received some guests and while serving them food, he said: A goat, a rooster, and two female goats. Get up, Khater, and have dinner. What does “fourteen” mean? When the guests saw the food, they found nothing but a goat, they asked him with surprise what that meant when there was nothing in the pot except one goat? The poet laughed and asked: “Don’t you know what I mean?” They said no. Ibn Dhaher grinned and said: “A goat and a roster is a fat goat; two female goats are a clean pot. As for fourteen, it is the number of heavens and earths.” (◇).
Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry – (MS), pp. (47-48-49). Poets Contemporary with Ibn Dhaher: Contemporaries of Ibn Dhaher were poets with long experience, who lived within the borders of the land of Julfar. One of these poets was Muhammad bin Saleh Al-Muntaqafi Al-Basri, known as The Poet of Sair i.e. Julfar, he appeared at the time of Imam Saif bin Sultan nicknamed, Land Holder. We have obtained an exquisite poem from the Gem of Notables by Al-Salimi, praising Saif bin Sultan and the Imams of Oman, while recalling his suffering from some of his enemies who plotted against him. In his description of Saif bin Sultan, he said: Our ruler, Saif bin Sultan Al-Imam ******* Al- Ya’rubi, son of the Semitic ancestors The gallant lion, Firas Al-Adi *******, bold in matters of high significance ( ◇) ( ◇ )Abdullah Ali Al-Tabour: Julfar throughout History, (MS.), p. (407). He has no descendants except one daughter: Ibn Dhaher had one daughter, who was known as ” Bint Ibn Dhaher ” ( ◇).
She had one poem only and we could not find any other. This poem is one of the most outstanding poems that we have read in terms of broadness of proverbs, aphorisms, address, and style, with a level of quality that is not less than her father’s poems. She says: Narrations say that her name is (Selma). See the book, Ayyash Yahyawi: Ibn Dhaher The Poet of Concern and Water – Interpretive Reading of the Script -, 1st edition, 2004 AD, / and the book of Abdullah Ali Al-Tabour: Julfar Through History, (MS), p (408).
The neighborhood girl, Bint Bin Dhaher ******, says: “Not all the proverbs are well understood.” If the poets have weaved multiple wickers ******* their hearts will be purified from the yellow wickers There are those who are serious with their eyes * * * * * * * * There are those who are serious with their hearts Hamad Khalifa Abu Shihab and Ibrahim Abu Malha: Al-Majidi Ibn Dhaher – His Life and Poetry – (MS), pp. 19-21.
Al-Madhawiyah cemetery in Al-Kharan, Ras Al-Khaimah, is the burial place of Ibn Dhaher. Manuscript appendices Manuscript of Ahmed bin Abdul Rahman bin Hafez – (Dubai) Archived at the National Book House, Abu Dhabi. Al Abdul Qadir Manuscript Archived at the National Book House, Abu Dhabi.
Record number (328990)
The Second Hashemi manuscript Registration by Mr. Abdullah bin Al-Sayyid Ahmed Al-Hashemi Archived at the National Book House, Abu Dhabi. Manuscript entitled (The Poem of Al-Uqaili’s Imprisonment) Archived at the National Book House, Abu Dhabi.
The first Al-Hashemi Manuscript Registration by Mr. Abdullah bin Al-Sayyid Ahmed Al-Hashemi Archived at the National Book House, Abu Dhabi Record number (328983) The manuscript of a collection of poems by Muhammad bin Ahmed Othman Al-Khatib Al-Jaafari Al-Ahsa’i, recorded in 1345 AH.
Archived at the National Book House, Abu Dhabi