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The purport approach to thinking about death in Arabic contemporary poets
language
Mohammad Ghadamyari
PhD Student, Department of Persian Language and Literature, Bushehr branch Islamic Azad
University, Bushehr, Iran
Dr. Sayyed Mojtaba Hosseini*
Assistant Professor at Department of Arabic Language and Literature, Bushehr branch Islamic
Azad University, Bushehr, Iran
*Corresponding Author: [email protected]
Abstract
Common purports of Arab literature are that poetry is based on, the position of social state of the
day, the question of Palestine and the Arab Resistance Movement. Poets’ approach of language
and thinking about the death is mentioned in this article. Result of this research show that the
attenuation characteristic of the human mind with the constant concern of the human desire to
live forever. The poets think about how to solve this problem of humanity and the existence
puzzle. They worked on the basis disposition of intellectual and artistic and literary ability to
provide an appropriate response. Analysis and comparison showed that although poetry
discussed how expression and language form are different but they all believe that death is the
rebirth of man and it is part of a human life and birth. Death as a concept is meaningful. Badr
Shakir al-Sayyab’s perspective had a special view of changing death diction. The death from the
perspective of classical and contemporary poets is the same concept, but with two different
languages and forms. The death is introduced as liberation and perfection and it is attractive.
Such philosophical and spiritual perspective needs evident texture.
Keywords: Death of thinking, Ideationalism, Existentialism, Social component.
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1. Introduction
“Death is like a sea in which the encumbered drown and from which the unencumbered pass”.
Gibran Khalil Gibran. (Mirghaderi; 2006:377)
Modern contemporary Arabic poetry is a colorful prism from every aspect of which emanates a
peculiar light. Form, format, content, and theme have provided suitable realms for elite modern
poets to help flourish reason, philosophy, and humanism. Contemporary Arabic poetry has
changed drastically under the influence of factors such as immigration and consequent touch with
Western thinking and lifestyle. Representations of humanities and social criteria have made
atmosphere of poetry more desirable and have given new face to Arabic literature.
The concept of death, as a natural phenomenon, has remained as one of the most excruciating
preoccupations which have constantly intrigued human life and mind. Poets, philosophers,
mystics, and literary men have interpreted and explained death differently according to their
attitude; they have attempted to describe and express the mystery of human life in all its bright
and dark aspects, give reason and meaning to unsustainable human life, and use the language of
poetry to express eternal regret.
Universal classics of literature have dealt with this fundamental human concern; therefore, the
concept of death is one of the most repeated concerns worked upon by writers in proportion to
their disposition of thought and Arabic literature is not excluded from this category.
Arabic classic literature includes odes and profound serious poems dealing with thinking about
death which shows the frequency of the topic among atheist poets; most poets have produced
effective works on the topic. Death and love are issues which have attracted attention both in the
past and in modern contemporary Arabic poetry and this is clear proof of the audience‟s
understanding and the significance of the concept.
The present researcher attempts to analyze the approach to death among some Arab poets to get a
clear perspective of their recognition of the concept.
Poets are undoubtedly influenced by their social milieu, governmental structure, historical era,
and political mindset. The present paper attempts to analyze and scrutinize the concept of death
among Arab poets, including Gibran Khalil Gibran, Nazik al-Malaika, Badr Shakir Sayyab, and
Ghada al-Samman.
Gibran Khalil Gibran is the famous pioneer poet and writer, Nazik al-Malaika who is referred to
as the Arab Nima due to the weight of his innovation in and contribution to Arabic poetry; Badr
Shakir Sayyab who is considered as one of the leaders and innovators in Arabic poetry,; and
Ghada al-Samman, prolific poet, who pays special attention to women‟s and social issues in a
way that can be found in the poems of Forough in Persian poetry. Even though the topic
necessitates broad research and exploration, the scope of the present study is limited and it is
hoped that future research, examine the issue from other aspects.
1-1 Statement of the problem
This study was done due to high frequency of the concept of death, its application among
different poetic works (both classic and contemporary), the significance of the topic, and the
reasons behind it among various poets, artists, and writers. Mortal man craves for immortality
and has always been preoccupied with existence.
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Is the concept of death in contradictions with or a part of human existence?
Does modern man‟s view and treatment of death vary from primitive humans?
Does the gender of the poet have effect in implementing his/her perspective?
1-2 Significance of the study
The concept of death is a profound and undeniable essence which requires through examination
and analysis. Mysteries of human life, which are mostly far from human understanding, come
into the light and unknown preoccupations fade away through acquiring knowledge of the topic.
Knowledge of the thoughts and theories of poets yields deeper and clearer understanding of their
works and meanings; for and against approaches to the concept of death tells a lot about
intellectual and ideational sources of poets.
Investigating central social issues reveals unknown facts about poets and their poetry. Research
in this domain provides more extensive spaces for psychological, artistic, analytical, social, and
ethical criticism.
1-3 Background of the study
There was no Persian work working directly on the topic or tracing it among poets who have
discussed or written upon death. An article, entitled “Death in the thoughts of Ghada al-Samman”
written collaboratively by Shabestari and Javanrooi in 2012, investigates intellectual structure
and reflections upon death in the works of Ghada al-Samman.
1-4 Hypothesis
Wars and their cruel consequences, disease and human suffering, and suppression of the poor
affect the application of the theme of death in the language of poets. Therefore, it is one of the
most influential components which occupy and overwhelm the poets, poet‟s thoughtfulness,
reflective, and philosophical attitudes have greatly impacted the way this issue is addressed.
Human concern and fear of nothingness are other factors for the involvement of poets in tis
domain. Intellectual structures of the poets, literary schools, political contemplations, and social
thinking have given form to their approach to this topic. The work of western poets or
associations of Arab poets in the west after migration has played considerable role in the attitudes
of the poets and their addressing issue.
2. The concept of death and reflection of the poets
Deliberation and thoughtfulness in the fields of community, human, nature, and issues of life and
death are features of all poets; therefore, this part focuses upon investigating the image of death
among poets.
2-1 The concept of death among Pre- Islamic, classic poets
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According to al-Afwah al-Awdi, the Yemeni Pre-Islamic poet, life is a precarious garment which
is, as Kab ebn Saad Ghanavi, ruined by death, the presence of death in life is as constant as the
presence of sun in heavens; man is doomed to decay and collapse and cemetery is his final, real
residence. (Adonis 1997: 13).
Abul Ala Al-Marri, who was a fourth or fifth century poet and died in 449 Lunar year provides a
beautiful sense of death and its content: he laments the fact that he lives in the prison of his death
which drops down gradually and constantly; so, he is dead before being buried in the grave and
life is no more than creeping death (ibid 1997: 51). Abul Ala Al-Marri presents a thoroughly dark
view of life, human being, and free will which originates from his philosophical ramifications; he
makes human think about world, universe, and death. Hopeless despair and pessimism
characterize his worldview. He states that:“He considers himself a stranger both among the live
and the dead; the worst and dirties tree is one the fruit of which is man”.(ibid)
How sweet and liberating death is! It soothes human being, takes them back to their origin,
purifiers and cleanses men, for life is a pain that has no cure except death. Death is celebration of
life.
“My Body is a torn garment which should be sewed to the soil/ so death, hold me in your arms and take me with
you”. (ibid 1997: 52)
Marri believes that universe and life are absurd, men‟s offspring are originally guilty, and body is
a torn garment which should be sewed back to soil. Mutanabbi, a formidable poet of fourth
century AH, whose life coincided with the era of the Abbasi Caliphate, views the theme of death
from another angle.
“If you risk your life for honor and high position/ less than the height of the stars should not satisfy you/ for death
tastes the same for both trivial and elevated purposes”.
He portrays death and journey from this world as consistent and inevitable, and values man‟s
transcendent purposes; he believes that man should not be satisfied with the least to achieve
elevated goals in life, because death tastes them in both trivial and elevated realms. Even death
heals and trains him, making it kind and sweet. For him, death becomes the only medication to
cure his inevitable pain of life. From that point on, time lost its importance for him and being and
not being, life and death, happiness and sorrow were united. Man for Mutanabbi is a boundless
existence and his poems are full of movement, warmth, ambition, and heat. (ibid 1997: 48)
2-2 Reflections on death among contemporary poets
As mentioned earlier, death is a frequent theme of modern and contemporary poets. Since
acquiring a thorough knowledge of this issue requires looking deeply into the works of poets and
their artistic creations, the analysis of their ideational approach, literary manipulation, and artistic
creation is necessary. Rajaei believes that “the work of art is the epitome of aesthetic perception
which attains highest possible point of mental clarity in literature. However, sole exploration of
ideology and idea of the writer does not suffice; rather, we should also consider emotional and
multiple elements to determine social and individual factors affecting it. (1999: 69)
Therefore, recognizing social approaches of the poets and their interaction with social elements
and the impacts of environmental elements on their works seems quiet necessary.
2-2-1Evolution of Arabic poetry and change of poet’s attitudes
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Chaotic situation of the Arab nation in the present century, problems of Palestine and Lebanon,
successive wars with invaders, grief and sorrow which afflicted the children of this nation
affected emotional tendencies and directed the attention of Arab poets towards the issue of death.
Massacre of men and women and the regret of orphans and deprived children created this iconic
image in the mind of poets and literary men so stable that the issue of Palestine became the stable
content of majority poems; therefore, this topic played profound role in the development of
Arabic poetry and language. Arabic poetry changed from its aspect of general personal
romanticism, expression of inner feelings, and individual pain towards explication of social
injustice and bias.
Reflections on life and existence became the device and method of most of the poems and lyrics,
personal poems gave their place to social writings. Superficiality, rhetoric, and amusement lyrics
were substituted by thoughtfulness, ideationalism, and realism and, finally, responsible
innovative poetry emerged and the realm of poetry became one of the most influential social
components.
Adonis counts ancient and modern Arabic poetic values which have undergone or are undergoing
transformation as the followings:
1. Wisdom: he believes that modern Arab poets have replaced wisdom with question.
2. Ethical wisdom: he states that modern Arab poets ignore contentment, waiting, justice, and
surrender; they rather apply research and question, stress, fear, hope, and revolt.
3. Hereafter mindedness and asceticism
4. Pattern
5. Static condition
6. Time
7. Lyricism
8. Meanings of poetry
He believes that old poetry is saturated with hereafter mindedness and asceticism and he calls
modern poetry „earthly‟, a type of poetry which prioritizes man and his need. Modern Arab
poetry reveals the pattern and becomes dynamic and active. It refutes limited time and is in
search of unlimited history.
Adonis goes on to mention some old cultural Arabic values which have remained fixed in new
movement values which have mostly originated from Sufi texts. So, the content is affected by
these values and, consequently, life and death take intuitive and mystical colors to themselves.
2-2-2 Contemporary poets and the theme of death
Gibran Khalil Gibran is one of the prominent Arab poets who have had considerable reputation
within the field of literary creation in both poetry and writing. Due to creative thinking, fluid
language, and broad realm of experiences, Gibran has produced unique literary works, which
have been sources of wonder for the poets of the world, both in prose and verse. “According to a
literary man, Gibran‟s works make the readers think deeply” (Mirghaderi 2006: 365). Muayyad
Shirazi calls Gibran‟s three years stay in Paris a great opportunity for him. His knowledge of
Auguste Rodin, great master and genius of painting, brought him in touch with William Blake,
famous English poet and painter.
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It is said that Rodin referred to Gibran as “20th century Blake” (Gibran Khalil Gibran 2000: 23).
The effect of Nietzsche on Gibran is noteworthy, as well. Establishing and literary circle; known
as “Rābitah al-Qalamīyah” in collaboration with Mikhail Noaima, Elia Abu Madi, and Rashid
Ayoub is one of his valuable steps. Gibran has repeatedly expressed the considerable effect and
deep impact of Nietzsche‟s Zarathustra on his later works.
Based on above mentioned materials, philosophical tendencies mix with poetic approach and
Gibran‟s sentiments and emotions; he created works like The Prophet, The star systems, and
Harmonies out of sheer subtlety and tenderness; poetic imagination and oriental mysticism
abound in his works. He is one of those poets and writers who have dealt with the theme of death
intellectually and philosophically.
2-2-2-1Concept of death from the perspective of Gibran Khalil Gibran
“Al-Mawākeb” ode is one of those poems that express the poet‟s reflection on life and death;
Gibran, in this poem, introduces death as the beginning of a new life:
“Death is the end of life for earthly men/ but it is a beginning and victory for heavenly people”. (Mirghaderi 2006:
376)
This portrait of death induces intuitive and spiritual images into the wind which roots in oriental
thinking; he mentions this fact in the rest of poem which is both aesthetically and philosophically
influential:
“Death is like a sea which lets the unencumbered pass and drowns the encumbered”. (ibid 377)
In an ode, called What Does the Creek Say? Gibran portrays river as a symbol of nature with
power of perception and the potential of receiving messages from its motion and flow:
“Life is not accompanied with consolation; rather, life is hope and love/ death is not nothingness/ real death is
despair and hopelessness”.
Gibran states that since death means departure life is not actually static. Death is not nothingness;
rather despair and disease are real death. “Overwhelming nature is the source of inspiration for
Gibran and he has been both physically and spiritually affected by it”. (Gibran Khalil Gibran
2000:49).
Therefore, nature becomes the source of inspiration and the reflection of personal emotions and
feelings and Gibran succeeded in uncovering this connection with natural elements. He presents a
beautiful and sublime description of the theme of death in his valuable book, The Prophet, freely
and thoughtfully deals with it in a poetic, philosophical language.
“And then Mitra spoke and asked about death; he replied that how
would you find it if you don‟t live it in the heart of your life? If you
truly want to see the life of death, open your heart thoroughly to
your life, for life and death are the same as the river and the sea are
the one”.(Gibran Khalil Gibran 1993: 73)
This poetic expression comes from profound view of existence and knowledge of complex
mysteries of life and death created by Gibran out of dominance on language and its relationship
with existence. Although others agree in this era, Gibran‟s notes, especially the one addressed to
Mary Haskel, states that: “ old ways are not able to express my new ideas; that‟s why I have
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always been trying to develop a language that is able to express it”.(Adonis 1997: 79) .He
continues in his book, The Prophet, “ your fear of the death is like a shepherd‟s quiver in the
presence of a king waiting proudly for the king‟s hand to land on his shoulder”.(73)
2-2-2-2Ghada al-Samman and the thought of death
Ghada al-Samman is a poet author with many prose and verse works; she is mostly known for her
poems in Iran. In an essay, entitled “A Romantic Letter for Iranian Readers”, she states that: “I
revealed my inner secret in my poems and only the Iranians discovered it”.(Farzad 2001: 204)
She is one of those women poets with a full recognition of Arab community and has poured her
identity within the body of her poems. Her poems are embellished with elegance and the essence
of femininity mixed with the strength of masculine poetry. She experienced years of tumultuous
shock and disappointment in Beirut and has reflected the feelings in her writings. In a beautiful
poem entitled “Captivating the Blind of Dreams”, she has expressed all the anxiety and restless
agitation of the dominance of the enemy in full length and details.
Description of death in this part of the poem makes it an inevitable presence; an unwanted death
imposed on people by the enemy depriving them of existence and being:
“ you go to buy bread/ on your way back you lose your teeth/you go to bring water/on your way
back you are hanged/elements have mixed together as life has resided in death”(al_ Samman
1999: 18).
Death, for Ghada is so dominant and close that life seems to reside in death. This means that
despite being alive physically, the soul within is either dead or is approaching death. She presents
another picture in a poem entitled “Two skulls with a bullet”: “yes, there is war and the
moonlight parallels a frightening curtain fallen upon the dead; death and the dead shiver out of
fear” (ibid: 22). This picture presents a through image of deadly and painful presence of war
where death lurks beyond fears and threats. Ghada addresses Damascus in a poem and begs it to
sorrow for those who have lost their lives and for the children who did not live their lives fully:
“oh, Damascus! Be sad for those who hurried from birth to death”. (ibid: 27)
In another section of a poem entitled “Captivating favorite fish” she presents a different
interpretation of the concept of death which is aesthetically beautiful: “The single artist/ to
captivate transient moment/ without killing the moment/ or dying with its elapse” (ibid: 32). This
piece warns the loss of precious moments through creating the image of “the death of the
moment” and missing the moment is accompanied with the word “death”. She delineates on
death in “Your love a wet bullet” like this: “I passed lonely from pavements filled with smashed
guts to steal sustenance/ I died several times without you asking me how I was, how my death
was, where was I, and where my grave was”.
The above poem is a horrible and saying picture of the realities of war. Dying many times means
death of dozens of alive humans in hardship and difficulty: “love is emancipatory and release
from death is wished”. (ibid 95)
In fact, love is a source of dynamics, motion and perfection, freedom and release from the routine
of the raps and the past. A new interpretation of death is given in a poem called “A woman in
love perched on hurricane”; she asks for friendship with death and applies the term „kindly‟ for
death to give a novel meaning which is in contrast with her former pictures:
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“I want to befriend death/ for it to take me kindly/I want to befriend death/ for it to leave me
alone”. (Farzad 2001: 209)
In the rest of this poem, Ghada applies the beautiful image of „sleep walking‟ to remind the
relationship between sleep and death. She wants to move in her dreams, to transcend the
boundaries between continents, and to learn how to die. Kinship and familiarity with death are
features of those who have understood the depth of life and do not distinct life from death. This
way, she points at the accompany of life and death and dynamism of death.
In her poem, love and apple, she describes death symbolically in a mythological context. “An
apple called regret/not far left to tear us apart like a shark/to swallow the apple is to die/the same
is not to swallow it/if the apple steals us/death is lurking somewhere”. She reminds human regret
with inevitable death with a philosophical, artistic language. Ghada is a woman in love who sings
her love fully and immortalizes it; she loves and writes consciously and dies with love. “Do not
write my name on my tombstone when I die/ but write my love story like this: here lies a woman
who loved a leaf, sank in writing, and died”. (Al-Samman 2001.47).
The picture of death in the above poem, sinking in writing and dying, is extremely poetic and
philosophical filled with meaning and brevity. Immortality and death are entangled in her
worldview; existence is a coin on one side of which birth and on the other side death is imprinted.
So, the meaning of life comes out of confrontation with death. “I knock on the gate of death and
the gravedigger stares at me and says that no area is left/ I knocked on the door of writing and
find the letters of my body floating in it”. (ibid: 87)
Knocking on the gates of death and writing and gravedigger‟s reply the floating letter requires
contemplation. All above interpretations reflect a spirit of revolt and surrender which seem united
and inseparable. This idea originates in pains and sufferings which resulted from the invasion of
enemy, the defeat of the poor people, and tendency to existentialism literary school. Shabestari
and Javanroodi, in a collaborative essay, state that: “From the viewpoint of existentialism,
confrontation with death gives meaning to life and saves human from meaninglessness and
absurdity; this school considers death a part of existence”(143).
2-2-2-3 Badr Shakir al-Sayyab and image of death
Al-Sayyab is a pioneer modern Arab poet who has been innovative in the realm of imagery.
Sayyab and Nazik al-Malaika have introduced change in the structure of poetry weight a
necessity and have taken steps to free up the classic weight of Arabic poetry. “Sayyab‟s poetry is
an interesting epitome of progress; he starts with romanticism and tends towards leftist ideas later
on” (Badavi 1990: 467). “The voice remains here/ but the owner and the heart who sang out of
sorrow /and the sad face like those in dreams/ disappear into the realm of the dead like a
phantom/ and turns into nothingness”. (Ibid 470).
This poem of Sayyab, old song, considers voice immortal and external, but the owner is transient
and mortal; man is no more than a trivial shadow and joins nothingness in the realm of the dead.
“We, too, will die and forget the love who lived with us in the depth of the grave” (Ibid). The
verses which follow the above-mentioned verses attribute the durability of love to the existence
of the lover; death is the final of everything and love has no independent being.
Badr Shakir‟s „The Anthem of Rain‟ describes existence in full dimension like this: “Your eyes
fade in a thick mist of sorrow/ like a sea which covers the hands of night/ it involve winter‟s heat
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and fall‟s quivers/ and life, death, birth, and death” (Osvar 2002:130). The paradoxical aspect of
existence is evident in these poetic expressions. Sayyab states that despite apparent contradiction,
these concepts are interrelated, contradictory and complimentary. Concepts of birth, death,
darkness, and light are meaningless without the presence of the other.
Man‟s life is moving towards perfection, and ultimate purpose which is realized in the shadow of
death. “O gulf! The giver of shell and death/ bestow your gifts on the sand and the remaining
bones of poor immigrants who drink the cup of nothingness” (Ibid: 141). Al-Sayyab, in a poem
calledbecause I am a stranger, describes death and express nostalgic feelings for homeland; he
expresses his crave for Iraq and reflects its realistic features with harsh language.
I scream: hey Iraq/ and comes back to me a crying voice/ echoes flow and I feel alienated from life/ and I have
entered a world in which there is no response to my screams/ I shake the branches and/ nothing falls down except for
death. (Ibid: 142).
Poetic expressions like shaking branches and nothing falls except death bring the fruit of life into
mind which is nothing but death. What makes the poem more favorable is the combination of
realistic milieu and poetic interpretations which help the poet let his screams and revolts out. He
equates death with triumph in “The River and the Death”; he wishes the accompaniment of the
warriors. These verses reflect a spirit of revolt: “I like to run to help the fighters/ I fist both hands
and beat fate harshly/ I like to drown in my own blood/ to cooperate with responsible man and
rejuvenate life/ my death is truly a triumph”. (Badavi 1990: 475)
Senses of responsibility, humanism, and confrontation with fate characterize the above poem.
The considerable point is that the final phrase equates renewal of life with the death of
consciousness and considers victorious death as the key into life. Mirghaderi‟s comment on
Sayyab states that: “the general content of most of his poems is the battle between good and bad”.
(2006: 270)
Badr Shakir Sayyab, poetry has a social mission; for in the introduction to „mythology‟, he states
that: “I believe that the artist has a mission to fulfill for the helpless community he lives in”
(207).
2-2-2-4. Nazik Al-Malaika and the mystery of death
Nazik Al-Malaika is a reputed Arab poet and critic who is considered a co-founder of Arabic free
verses. She can be compared to Forough in Persian poetry in the realms of emotional and social
dimensions of literature; she is called Arab Nima for her Contribution to the weight of Arab
poetry. “Nazik was a political patriarch, a romanticist, and surprisingly enough, a traditionalist”
(Osvar 2002: 169). Being a pessimist and a follower of Schopenhauer‟s philosophy, her
thoughtfulness on themes of man, existence, and death made her a prominent figure.
In the introduction to the first volume of her collection of poems, she writes that: “I don‟t know
why the new life does not emerge so that death‟s face reveals itself, too” (Ghadamyari 2001:138).
She considers death the most gracious gift which sets human free out of misery and agony. Her
view of death is dual; death is both an unpleasant, sorrowful loss and a pleasant wish for
phenomenon. “A dead silence has captivated me for eternity/ the birds are either dead or hidden
in their nests/ all are silent even human desires/ darkness is dominant like omniscient death”
(Ibid: 168). The dominant element in Nazik‟s mentality is her dual for and against approaches to
death.
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Dual face of death in Janus-faced approach
Because of a spirit of despair and bad omen, Nazik portrays the reality of death like the
following: “I can feel the meaning of nothingness and traces of annihilation wherever and
whenever i close my eyes” (Ibid: 140). Despite the dominance of this spirit of double-ness and
despair, the other face of death, which makes it sweet and wanting, reveals itself in her works:
“soon, I will meet the lovely death; the spirit of poetry loves the silence of the soil; you, death, I
will meet you happy very soon” (Ibid: 141). As mentioned the traces of Schopenhauer‟s
philosophy on her poetic faculty and structure is evidently undeniable.
2-2-3. Analysis and comparison of the works of different poets
Various factors affect the realm of poetry and the mentality of the poets, one of which is social
component which centralizes man in its system. All divine and earthly schools have presented
theories on individual and social issues in one way or another.
Dealing with man and his problems and the mysteries of life and death are among the most
significant preoccupations of contemporary poets. Here pops a question into the mind of
thoughtful men and poets; i.e. the reasons behind birth and death and whether creation of man
and universe has any purpose or not? Poets attempt to answer such philosophical questions.
Therefore, despite unpleasantness of the concept of death, some poets have discussed it with
philosophical embellishments to persuade themselves and their readers into accepting death and
reconciling with it.
2-2-3-1 The analysis of the poem and thought of Gibran
Gibran is the representative of all these poets who state the problem philosophically and attempts
to give a positive image of death. He likens death to a sea through which the unencumbered pass
freely. Although death is the ultimate point for the earthly, it is victorious emancipation for the
pious. Death, for Gibran, is not the annihilation of the body; rather it is a disappointment of the
life of death. Despite having the same origin, his descriptions of death differ in The Prophet and
The Star System; death involves a spiritual, oriental component in The Star System.
Anyway, Gibran‟s portrayals of death have literary, artistic, and philosophical dimensions
because of his knowledge, skills, and dominance of the language of poetry. Some believes that
Gibran‟s acquaintance with dynamism of western thought and his mastery of English language
are the main reasons behind his success; therefore, interactions with western writers and poets has
been influential in creating artistic milieu of Gibran‟s works.
He has immortalized his works, through injecting reflections on nature, social dilemmas, and
thoughtfulness on life and death. In other words, the ideational structure of Gibran‟s works
resembles a colorful prison. Despite his romantic style, he perceives social issues wholeheartedly
and feels responsible for them; this is the main reason behind his preoccupation with social
concerns.
2-2-3-2Analysis of the poetry and thought of Sayyab
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Badr Shakir Al-Sayyab is one of those poets who are under the influence T.S.Eliot; he is a man of
contemplation and thoughtfulness and focuses upon analyzing men‟s issues and their sorrows.
Human and social issues are the pivotal points of his poetry; he writes poetry with hope in future.
Sayyab‟s approach to death is somehow romantic and un-philosophical and sometimes
overwhelmed by socialist ideas.it seems that death for Sayyab, in opposition with Gibran who did
not consider death the finish line, is the ultimate point where everything finishes. Despite
apparent contradictions his expressions of the themes of death are subtle, and artistically
effective. He, like Gibran, pours personal expressions of patriotic feelings in exile in his poetry.
2-2-3-3Analysis of the poetry and thoughts of Nazik Al-Malaika
Social and humanistic reflections in Nazik‟s poetry and her tendency to apply novel methods and
styles brought her success in expression of feelings, and portrayal of realities. It should be
mentioned that all poets discussed in this study were innovative in one way or another; they have
transcend traditional boundaries and values in order to expand language capabilities and pave the
way for the content and preoccupations of the ideas of the modern man.
Nazik Al-Malaika is a pioneer romantic poet who renders harsh realities of her era. She has been
directly influenced by social issues in a way that she wrote her famous poem, Cholera, in 1947
and pictured her unfathomable sorrow of the event. She has subtle poems on life, salvation and
man; her vision of death is dual under social conditions and her pessimism causes her approach to
be contradictory in different occasions; however, finally, the emancipatory aspect of death
dominates and she, too, awaits death. Her descriptive pictures of death are less philosophically
oriented.
Her patriotism and desire for homeland, like the other two poets, directs her thoughts and poetic
tendencies. The effect of Schopenhauer on her works is undeniable too.
2-2-3-4 Analysis of the poetry and thoughts of Ghada Al-Samman
Ghada Al-Samman is a poet who despite not claiming philosophical concerns includes
philosophical aspects in her poetry. Her poetry is reminiscent of Forough. In her interview with
Farzad in 1997 she stated that: “There is a family with which I have been friend from the onset of
my artistic career. The father of this family is called „truth‟, the wife is „courage‟, and their child
is called „pain‟”. (205)
She is a formidable figure in social poetry, focusing upon man and his surrounding issues. She
knows human misery poetry well and delineates upon death and life in a profound, thoughtful
manner. Ghada‟s concept of death reflects her deep knowledge of life; she has established a
bridge between the realities of the world and inner universe of the poem and she enriches this
bridge with poetic experiences. She confronts death courageously and does not separate it from
life.
Ghada‟s description of death is pretty much close to the reality of the imposed war by the enemy
on the people of her home; they are realistic and crystal clear. Her description ultimate in
rebellion and protest; she feels deep intimacy with death and considers it an inevitable, but
emancipatory phenomenon. She has left her home town under duress; and this departure has
given new form to her works.
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3. Conclusion
Wars and struggles of people against the tyranny is an important factor in the evolution of social
and literary structure. Consequent changes of governments lead to the phenomenon of
immigration and exile. Intellectuals and poets, along with other people, reacted against the
powerful usurpers through emotional, revolutionary, and human sense. Migration and exile
facilitated trading cultural and ethical components with the poets and thinkers of other countries.
What was common among all analyzed poets was the immigration and the influence of great
poets and literary men of different territories which, in turn, was a key factor in creation of deep,
artistic works.
Another point which was common among the language and thought of all poets was man and his
social issues. This paper examined aspects of the theme of the death as a fundamental human
concern; the results shows that all poets consider death a liberating factor releasing man from
suffering and pain of existence and imagine it as a pathway foe the continuation of life into
immortality. All discussed poets believe that death, though horrible, is a part of life and
resembles a coin used by everyone with two sides.
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