There is no doubt that love – as human emotion – in our emotional heritage – intellectually and aesthetically – has had the fullest and most abundant share, as confirmed by the large number of heritage literature involved in monitoring this emotion, and the profound impact of it on the human psyche, as reflected in this gigantic legacy in its poetic, narrative, religious, mystical and folkloric effects, and in a way that also – in the light of Orientalist studies – left a positive impact on Western literature has, the extent to which Sir Hamilton Jeb – the sheikh of English Orientals – said about our emotional heritage that he presented to mankind (theory of love is an ethical message that Arab countries are to the world).
Of the best known of these heritage books which were unique in the study of the subject of love: The Book of Al-Zahra by Ibn Dawood Al-Zahiri (d. 297 AH), and it is known that Al-Zahra (the planet) was the goddess of love and marriage among the Arabs in the pre-Islamic era.
And The Book of Al-Mushi or Al-Zarf wa Al-Zarf ‘by Ibn Ishaq Al-Washa (d. 325 AH), a book about the analysis of the psychology of virgin lovers.
And the book “The Dove’s Ring on Intimacy and Thousands” by the great jurist, founder of comparative religion, Ibn Hazm Al-Andalusi († 456 AH), and it was probably the first book to specialize in the psychology of love in the contemporary sense, so it is not surprising that the Spanish heritage disputes this with us.
There is also a book (The Lovers’ Wrestler) by Siraj (d. 500 AH) and the Kindergarten of Lovers by Ibn Qayyim al-Jawziyya, and the book by Diwan al-Sababah by Ibn Abi Hijla, and many others, to not to mention what was written by the Brethren of Purity (Message 37) and Arab philosophers, such as Al-Kindi and Ibn Sina, and each of them (Risala in love) and many others. As well as the encyclopedic Arabic heritage books.
And if these sources expanded on love, its types, causes, symptoms, phases, and nomenclature (Ibn al-Jawzi mentions fifty names of them, and shows their inferences and meanings and the subtle differences between them) as much as they expanded in the news of lovers, their poems and their stories … And how can love – in its positive form – be subject to human detachment, longing for creative unity, self-realization and affirmation of existence.
By standing by some patterns of love in the heritage, the first of which is virgin love, which became prominent with the advent of Islam and with a religious, moral and psychological influence from it. It originated – firstly – in Najd and the desert of Hejaz, (and was known by this name in connection with Bani Uthra) as a psychological, social and artistic phenomenon at the same time, so it created a new literature which Taha Hussein describes (in the hadith of Wednesday) as (not inferior to what we see of arts Romantic stories in the modern era). Ibn Qutayba (deceased 276 AH) was the first to broadcast this term (virgin love) in his book Poets and Poets, referring to the stories of loving poets such as Urwa bin Hizam, Qais bin Al-Malouh, known as Majnun Laila , Jamil Buthaina, Kathir Azza and others.
Many of those who have known this kind of virgin love, as an ideal love, join us in purity, chastity and transcendence. There is another kind of love in the Arab heritage, such as divine love (especially among Sufi poets) and there is also passionate love, and its heroes are ordinary people who are influenced by news, situations and events that make a popular and desirable topic was, especially in Arabic conversations, names, poems, stories and narratives aimed at portraying the most subtle feelings of the human soul in its positive, creative side. It also forms – at the same time – a psychological compensation for the element of glowing passion that we lose in our monotonous daily lives under the pressure of social constraints that society has imposed on us, to suppress the hidden tendencies of love in the human soul , at every place and time.
And what also enchanted – as Ibn Hazm says – is that the hadiths of lovers “multiply the mind, move the soul, and delight souls.”
Among the literature of love in ancient Arab culture is what was told in the news on the authority of Ibn Abbas that (He who loves, falls in love, remembers, is patient, then dies, then he is a martyr).
And he also said:
The murdered passion is a waste, no reason, no fuel, and that the sins of lovers are the sins of coercion, not choice.
It was also said: There is no more truth like lies than love. This is a serious joke, and his grandfather is a joke, the beginning of it is game and the end of it is dishonesty, despite their belief that passion the fate is. and a test, and from here the lover’s patience is at the end of passion … and the seeds of dramatic conflict are born in their poems, so this is a fate they cannot face.
The virgin lovers believe in the unity of the other / the beloved (there is no love in the heart, nor is there a master in the sky), as the old Arabic proverb told by Ibn Hazm says .
Among the literature of this love is the bath of the aek, which, like the wind of youth, constitutes a living and permanent stimulus for lovers.Ibn al-Daminah (d. 031 AH), the Persian poet, says, and also explains that space and time in love is a psychological issue:
Besides, O Saba, we find, when you come from Najd, your journey has multiplied me and find more than one
If you sing softness in the splendor of the morning about the art of softness of the plant from the edge
And they claimed that when the lover comes near, he gets bored and that the distance heals from the feeling of trial with all our treatment, so he did not heal what we have that is near the house better than the distance.
* Egyptian researcher and academic (1941 – 2005)