Majnoun Layla, known as Qais bin Al-Malouh, the lover of Laila Al-Amiriya, was an image of the eagerness of love and what it inflicts on human souls.
Although this character penetrated the Arab conscience and Arab culture in its symbolic sense, in the embodiment of virgin love, it also opened up for connotations that transcended its basic reality if it had a realistic history.
And Taha Hussein, in his book “Hadith al-Warba ‘”, doubts whether Majnoun Laila was a person with a real existence and entity, as he believes it was the invention of the narrators who told stories and stories around him woven to deliver messages with specific meanings or meanings.
Hussein says: “I claim that Qais bin Al-Mallouh is one of those imaginary people, invented by humans to represent a special idea, or a special way of life. Maybe Qais bin Al-Mallouh was not.” a popular person like Juha, but was a person devised by a group of narrators, the owners of stories, to entertain people with it or to satisfy a moral or moral need with it. “
Majnun Layla is mentioned in the literary heritage, as one of the poets of the Umayyad era, and where his news came in abundance in the book “Al-Aghani” by Abu Al-Faraj Al-Isfahani, and in a lesser measure in detail in the book “Poetry and Poets” by Ibn Qutayba and others.
However, Taha Hussein believes that the poetry attributed to Qais bin Al-Mallouh does not refer to a single personality or to a single soul, which gives it the character of a disabled personality added by everyone, whether in the era of his creation or in all ages.
There may be a person from whom the story began, but it was developed and woven into it, as happened to Juha and Achaab and other personalities who took paths in the general popular conscience, so Majnun Layla has his position as a great symbol of sacrifice obtained. in love until he died because of that fiery infatuation.
It is mentioned in the origin of the story according to the perspective of realistic history, that Qais bin Al-Malouh lived in the Umayyad era, where he was born around the year 24 AH and died 68 AH (645-688 AD) , meaning he lived about 44 years, and he was of the people of Najd, and a contemporary of the caliphate of Marwan bin Al-Hakam and Abdul Malik bin Marwan in the first century of migration.
Qais bin Al-Malouh is also considered one of the two Qais, and the other is Qais bin Dharih, known as “Magnon Lubna”, and both are not crazy in the true sense.
Ibn al-Malouh earned his nickname “The Majnun” because he fell in love with Laila al-Amiriya, who fell in love with her and grew up with her, but her family refused to marry her to him, so he moved in the desert, flanked with her and sang to her, moving between the Levant and the Hijaz.
Majnoun Laila’s life ended tragically as he was found dead among the rocks, and the reason was not known, and he was carried to his family in this sad state.
Qais en Leila
Most of the narratives and translations indicate that Qais and Laila are cousins, and they were raised from an early age and tended livestock together.
Layla hooked up with amulet
The dust from her breasts did not look big
We are young, we care about them, I wish we were
To this day we have not grown, nor have we grown old.
And as usual in the desert, as soon as the girl grew up, she was veiled by the lover, so Qais became her memory and wanted to return to the previous era and be close to the beloved, and he only had poems about his condition and was she smart.
And when he acquitted her, he did not agree with him, even though he had collected for her no less than fifty red camels, in accordance with the Arab heritage that they should not marry those known for their love. , as the tribe considers it a disgrace.
However, there is another narrative, in that the reason is related to a dispute between the father of Qais bin Al-Malouh and the father of Laila Al-Amiriya, over money and inheritance, and Laila’s father thought that the Qais- family his money.
But in any case, the first account of shame remains the most likely of all the stories that can be told to explain why this love is not crowned with the Qur’an.
Laila married a man named Ward bin Muhammad Al-Aqili, and it was against her to cover the case, and this made Qais’ case difficult. From that day on, he wandered in the wilderness, without comfort except to sing, until he was found dead among the mountains of Tubad, where the pasture of wanderers like him was, among the lovers of the deserts.
The scope of the story of Qais bin Al-Malouh has expanded to include Persian literature, as it is one of the stories told in the book “Bing Ganj” or “The Five Treasures” by the poet Nizami Ganjavi, and it has become part of the heritage of Turkish, Indian and other literature.
Kissing the wall has become a feature of unparalleled love, as the madman portrayed it by saying:
An order on the house, house of the night
I kiss that wall and that wall
And love for the fatherland is not my heart’s passion
But love from home
And if Ibn al-Malouh had a hard end, it may be real or part of the legend of the story to acquire the character of tragedy, as is always the case in the eternal love stories in human history.
It was said that a woman carried food for him and left it for Qais to come and take it, and one day the food remained in its place, indicating that something was unusual, and that was the departure of Ibn Al -Malouh, who will open the questions, why did the man refuse the food?
Did Qais die while fighting hunger?
It can be said that he completely rejected life and approached death while being fed by the eternal memories in his heart and mind, meaning that he may have committed suicide, for example, but by refusing food and drink ?!
The story, far from its good idea and credibility, has an aesthetic and dramatic meaning that portrays the idea of love and infatuation and the story follows the path of legends and great stories, from the thought of consolidating the sacrifice of lovers that can lead to giving the soul and life to the loved one by going to the yard.
The man who said:
Did you not promise me, my heart?
If you repent of Laila, you repent
Here I am sorry for Laila’s love
So what do you have when you are called, you melt?
The constant melting led him to melt at an end he might have chosen to get rid of his constant torment.
Doubt, certainty and madness
Whether the story of Qais and Laila was a fiction or a fact, it has become immortal in the popular heritage and public conscience. And until the twentieth century it was used in the arts, songs, theater and drama.
We find that Abu Al-Faraj Al-Isfahani, although he mentioned the stories and poems of Majnoon Laila in his famous book “Al-Aghani”, but on the other hand he mentioned what doubts the truth of this character, that he may be lent and has no truth to him, as if his addition in the book of Qasab Al-Qari’iyyah did not come Non.
In the opinion of most researchers, however, this does not mean that the main character does not really exist, but rather has a reality and an origin, but it has been added and deleted, even in addition to poetry, so that his image is mixed with what the collective requires imagination of images of love and the roles he must play in each historical period.
Thus, an opinion such as that brought by Taha Hussein falls within the framework of the skepticism trend he adopted in that period, influenced by the French school as with Descartes, and not as a form of investigative scientific research .
Two years ago, the second edition of the French Arabis, Andre Mikel, of Qais bin Al-Walouh’s “Majnoun Laila”, was presented in the French markets, after a quick run-out of the first edition, highlighting the power of this fictional and realistic character together and its reach to global horizons.
And Mikel himself presented to Diwan al-Majnun by referring to the doubt in the reality of his existence, and that it combines history and legend, especially since that historical period from the second half of the seventh century AD, and in the desert of the Arabian Peninsula, there was a large theater for stories of love and multiple ravings, which were often added to it and erased according to circumstances.
And Andre Mikel once said: “I’m interested in Majnoun Laila on a personal level, firstly because he’s crazy, and secondly because he represents a personal desire for me. It’s the allure of Bedouin and desert poetry, and it’s represented by a crazy person. ”