Aha Husain'S Skepticism of

Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir
Volume 7 No. 1, June 2022 (p. 171-186)

P ISSN 2442-594X | E ISSN 2579-5708
http://journal.iainlangsa.ac.id/index.php/tibyan
ṬAHA HUSAIN'S SKEPTICISM OF JᾹHILĪ POET AND ITS POSITION IN THE

QUR'AN: ANALYSIS OF ṬAHA HUSAIN'S THOUGHT IN FĪ AL-SYI'RI AL-
JĀHILĪ
Umarul Faruq
Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia
[email protected]
Abdul Kadir Riyadi

Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia
[email protected]
DOI 10.32505/at-tibyan.v7i1.3838
Submitted: 14-02-2022 Revised: 23-05-2022 Accepted: 05-06-2022
Abstract
Ṭaha Husain has an educational background in Egypt and Paris, so it is not
surprising that he sometimes adopts the methods of orientalist scepticism that
he admires many while in Paris. However, he still paid attention to Egypt. As
the father of literature at this time, he paid attention to popular Arabic
literature, namely the poetry jahili, which he later booked, and he named Fī al-
Syi'rī al-Jāhilī, which later changed its name to Fī al-Adāb al-Jāhilī>. With
qualitative methods and data excavation categorized as research libraries, the
author tried to reveal how Taha Husain's study of Arabic literature is
contained in his work Fī al-Syi'ri al-Jāhilī. This research resulted in the fact
that the poem jahili, according to T}aha, is no longer authentic. It has been
infiltrated by some interests, both personal, tribal fanaticism, politics, and
even religion. Even if there is still genuine poetry, then it is very little. This
authenticity made Taha refuse and said that this no longer authentic poetry
could not be used as a tool to understand the Qur'an. It must be the other way
around because the Qur'an is the only original and most reliable Arabic
literature.
Keywords: Ṭaha Husain, Skepticism, Syair Jāhili>, Fī al-Syi'ri al-Jāhilī
Abstrak
ṬahaHusain memiliki latar belakang pendidikan di Mesir dan di Paris,
sehingga tidak heran jika ia terkadang mengadopsi metode skeptisisme
orientalis yang banyak ia kagumi saat di Paris. Namun ia tetap menaruh
Copyright @ 2022. Owned by the Author, published by Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan
Tafsir. Articles with open access. License: CC-BY
172 Ṭaha Husain's Skepticism of Jāhilī Poet...– Umarul Faruq and Abdul Kadir Riyadi
perhatiannya pada Mesir. Sebagai bapak sastra, kali ini ia menaruh perhatian
kepada sastra Arab populer, yakni syair jahili yang kemudian ia bukukan dan
ia beri nama Fī al-Syi’ri al-Ja>hili> yang kemudian berganti nama menjadi Fī al-
Adāb al-Ja>hili>. Dengan metode kualitatif serta penggalian data yang
terkategori library reseach, penulis berusaha mengungkapkan bagaimana
kajian Taha Husain terhadap sastra arab yang dimuat pada karyanya Fī al-
Syi’ri al-Ja>hili>. Penelitian ini membuahkan hasil bahwa syair jahili menurut
Ṭahatidak lagi autentik, ia sudah disusupi beberapa kepentingan baik itu
pribadi, fanatisme kesukuan, politik bahkan agama. Seandainyapun masih ada
syair autentik maka itu hanya sedikit sekali. Ketidakautentikan ini membuat
Taha menolak dan mengatakan bahwa syair yang tidak lagi autentik ini tidak
bisa dijadikan alat untuk memahami al-Qura’n, justru harus sebaliknya, sebab
al-Qur’an adalah satu-satunya sastra Arab yang original dan paling bisa
diandalkan.
Kata Kunci : Ṭaha Husain, Skeptisisme, Syair Ja>hili>, Fī al-Syi'ri al-Ja>hili>
Introduction
The specialness of the Arab nation in terms of language and literature has
contributed to the spread and development of Islam. Philip K. Hitti says, "The success
of the spread of Islam is one of them is caused by the power of the Arabic language,
especially again the language of the Qur'an." Language is a means of communication
by using signs, be it words or gestures, so making messages will be difficult to convey
without language. Arabic itself is the original language of the Qur'an1. It has several
stages of development according to civilization. As in the Qur'an, we know several
locations ranging from squat (point sign) to harakat (shakal). Arabic Qur'an here is by
the language that has been used before, namely Arabic before the entry of Islam.
Before the entry of Islam, the Jah>ili> at that time had characteristics of expressing
their feelings in the form of poetry. They put the poetry as high as possible, and maybe
even they almost consecrated it2. The Prophet did not blame the existence of poetry
and its companions. Even the Prophet and the companions tend to like it3.
Even today, poetry is considered relevant and readily accepted to convey da'wah
points in Indonesia. Because the delivery of da'wah with writing to the people in
Indonesia is less infused4and they do not struggle with it, they are more receptive to
1
Akhiril Pane, ‚Urgensi Bahasa Arab; Bahasa Arab Sebagai Alat Komunikasi Agama Islam,‛
Komunikologi: Jurnal Pengembangan Ilmu Komunikasi Dan Sosial 2, no. 1 (2018):77-88,
https://doi.org/10.30829/komunikologi.v2i1.5452.
2
Moch. Yunus, ‚Sastra (Puisi) Sebagai Kebudayaan Bangsa Arab" Humanistika : Jurnal Keislaman
1, no. 1 (2015): 35-52.
3
The Prophet Muhammad's attitude toward poetry can be demonstrated by the fact that he
occasionally paid poets, such as when he donated 30 dirhams to a poet. Ibnu Raṣīq al-Qirwānī, Al-
‘Umdah Fī Mahāsin Al-Syi’Ri Wa Adābihi (Beirut: Dar al-Ma`rifat, n.d.).
4
Imam Ghozali Said, ‚Saluting the Prophet: Cultural and Artistic Expression in Javanese Society,‛
Journal of Indonesian Islam 12, no. 1 (2018): 103–34, https://doi.org/10.15642/JIIS.2018.12.1.103-134.
Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir, Vol. 7 No. 1, June 2022
Ṭaha Husain's Skepticism of Jāhilī Poet...– Umarul Faruq and Abdul Kadir Riyadi 173
da'wah methods with poetry containing praise, philosophy of life, and others. The
continuity of poetry in Indonesia is experiencing rapid development, and we know the
poetry lir-ilir with Javanese to Madura language poetry that begins and follows wazan
sholawat for example, maulid al-dibā'ī, simṭu al-durār, and others.5
As the same language between the Qur'an and the poetry ja>hili>, poetry is often
used to break down poetry meaning and the development of word meaning. In fact,
among friends, Ibn 'Abbas often used poetry to find the word's meaning.
This relationship between poetry and the Qur'an has a specific position in the
rules of the Qur'anic language. As Gracia said, the language side is among those who
play a role in determining the meaning of the verse.6 'Audah Abu'Audah says that
literature has a role in finding the meaning of the word, the development of
importance, the shift in purpose, and the variation of the word's meaning. Not only
him, Quraish Shihab, and even the majority of scholars legalized the role of poetry in
interpreting the Qur'an as once practiced by Ibn Abbas and other interpretive scholars.
But, Ṭaha Husain, who has a literary background, also critiqued ja>hili> poetry7. All his
doubts about the verse and his role in interpreting the Koran were so controversial at the
birth of the work Fī al-Shi'ri al-Ja>hili>. Ṭaha's argument seems to want to boycott the
role of poetry in the Qur'an that has been in effect so far.
Several researchers, including Ahmad Kamel Muhamed, are interested in
discussing poetry and interpretations. In his view, poetry has a critical position in
contributing to and dramatically influencing the performance of the Qur'an. Friends
have used this poem in understanding the Qur'an8. Inayatus Sholihah wrote about the
relationship between Jāhilī verses and the interpretation of the Qur'an. According to
him, the terms used in the Qur'an have a close relationship with ignorant poetry, and
ignorant poetry has an important role in interpreting the terms of the Qur'an, such as
revealing the original meaning, foreign meaning (gari>b), shifting new meanings, and
variations of meaning in the Qur'an9. Meanwhile, Muhammad Azza Nasrul Khobir tried
to explain the opinion of Ṭaha Husain. He said that many pre-Islamic poems were
incompatible with pre-Islamic Arabia or objectively described the pre-Islamic Arab
5
A.A Teuw, Bahasa Indonesia : Antara Kelisanan Dan Keberaksaraan (Jakarta: Pustaka Jaya, 1994).
6
Abd Kholid et al., ‚Rereading the Indonesian Interpretation of the Qur’an on Awliya’: The Cases of
Hamka and m. Quraish Shihab,‛ Qudus International Journal of Islamic Studies 9, no. 1 (2021): 37–72,
https://doi.org/10.21043/QIJIS.V9I1.7567.
7
Inayatus Sholihah, ‚Peran Sya’ir-Sya’ir Jahili Dalam Menafsirkan Al-Qur’an (Telaah Kitab Al-
Tathawwur Al-Dalali Baina Lugah Al-Syi’ri Al-Jahili Wa Lugah Al-Qur’an Al-Karim )‛ (Universitas
Islam Negeri Sunan Kalijaga, Yogyakarta, 2013).
8
Ahmad Kamel Mohamed and Zulkifli Mohd Yusoff, ‚Penggunaan Syair Dalam Penghujahan
Pentafsiran Al-Quran: Kajian Terhadap Kitab Al-Lubab Fi Ulum Al-Kitab Karangan Ibnu Adel Al-
Hambali,‛ Maʿālim Al-Qurʾān Wa Al-Sunnah 13, no. 14 (2017): 44–61, https://doi.org/10.33102/
jmqs.v13i14.97.
9
Sholihah, ‚Peran Sya’ir-Sya’ir Jahili Dalam Menafsirkan Al-Qur’an (Telaah Kitab Al-Tathawwur
Al-Dalali Baina Lugah Al-Syi’ri Al-Jahili Wa Lugah Al-Qur’an Al-Karim ).‛
society. So to get an objective about pre-Islamic Arab culture, one must refer to the
Qur'an, which has been confirmed to be valid10.
The journey of the use of poetry in the world of interpretation as done by the
companions of the Prophet, al-Ṭabari, and others is also supported by many scholarly
arguments such as Ibn Rasyiq, Quraish Shihab, and others. What the author finds, of
the few figures who support, only Ṭaha Husain can express a strong argument for his
rejection of the use of poetry in interpretation.
Ṭaha Husain, who is an Egyptian-born figure, has a particular study of the poetry
ja>hili>, the study was then collected into one in his work Fī al-Syi'ri al-Ja>hili> which was
revised content and titled into Fi al-Adab al-Ja>hili>. Unlike other figures, ṬahaHusain
has certain stages before deciding on poetry's position in interpretation. He looks at the
poetry ja}hilī through the glasses of Rene Descartes's11 philosophical skepticism,12
doubting the credibility of everyone, including himself, companions of the Prophet,
ja>hili> poetry and his position in the rules of interpretation.
In addition to expressing Thaha's arguments for jahiliyyah poetry using the
research library methodology, this study also aims to raise new ideas in the world of
interpretation with a poetry approach. Therefore, the thought of ṬahaHusain in his
work is interesting to study because it contains his comments about the poetry ja>hili>
which in this case impacts the validity of its use in interpretation.
Ja>hili> Poetry And Tafsir

Long before the emergence of Islam and the Qur'an, if it were about the history
of Arabic literature, the beginning of its emergence would surely lead to the era of
Jahiliyah known as al-Muallaqat in the form of a long qasidah. It cannot be determined
precisely when the poetry in the Jahiliyah era took place. It appearance since thousands
of years before Islam and the Qur'an emerged.13 According to some experts, the
Jahiliyah poetry has declined since Islam's presence in Jahiliyah society. The Arabs
have since begun to be widely committed to spreading Islam and jihad against Persia
and Rum, so the culture of poetry as identity must be put aside.14 This continuous war
10
Mohammad Azza Nasrul Khobir, ‚Dilema Penggunaan Syi’ir Jahiliyyah Dalam TafsiR ‘Kajian
Atas Pemikiran Thaha Husein,’‛ Al-Munir: Jurnal Studi Ilmu Al-Qur’an Dan Tafsir 2, no. 2 (2020): 55–
92, https://doi.org/10.24239/al-munir.v2i02.64.
11
Rene Descartes' skepticism is well-known, as is his proverb "Cogito Ergo Sum (I think, therefore I
am)." Rene Descartes maintained that in order to uncover the truth, one must first discard a belief in
order to acquire actual belief. Ngismatul Choiriyah, ‚Rasionalisme Rene Descartes,‛ Anterior Jurnal 13
No. 2 (n.d.): 237–43.
12
Rene Descartes' method of thinking folosophical skepticism is a very radical method of thinking.
In order to seek the truth, everything will be doubted even to the realm of self. A phlosophical skepticist
would doubt his own existence in order to seek the truth of his existence so that he fell to the conclusion
that the state of himself thinking of his self-righteousness was proof of the truth of his existence, I
thought, therefore I exist. (Read : Rene Descartes, Diskursus Dan Metode, trans. Ahmad Faridl Ma’ruf
(Yogyakarta: IRCiSoD, 2012).
13
Shinta Fitria Utami Betty Mauli Rosa Bustam, Dzulkifli M, Ahmad Subiyadi, Sejarah Sastra Arab
Dari Berbagai Prespektif (Yogyakarta: Deepublish, 2015).
14
Sofyuddin Yusof, Mohd Faiz Hakimi Mat Idris, and Nik Murshidah Nik Din, ‚Kedudukan Syair
Dalam Islam,‛ Jurnal Islam Dan Masyarakat Kontemporari 2 (2009).
makes the relics of pre-Islamic Arabic history challenging to find in the Arab region
and the Arabic language.15 This is different from that conveyed by Husayn Atwan, who
said that since Islam emerged, Jahiliyah poetry has not experienced amorousness, even
experiencing rapid development.16
M. Quraish Shihab said that the ja>hiliyah had suitable intellectual property. They
understand in the fields of astronomy, meteorology, history, medicine, and even the
most famous are literature, including prose, poetry, and parables. So when we read the
poetry, we find that The Arab community is not as severe as some researchers say;
Arab society is in a phase of ignorance, cruelty, and persecution.17
Poetry has its proud side for the Jahiliah, as also expressed by Ibn Rasyiq;" As a
form of happiness if a poet appears from one tribe, then another tribe will come to
congratulate. Not quite there, they also prepare a festive party, the women gather to
play the lute, and other adult men and women gather to talk18.
In pre-Islamic historical records, Arabic experienced various developments
ranging from the economy and relations with the international scene even to the aspect
of language. H}assan Zayya}t and al-Iskandari} argue that Arabic literary historians
divided the development of literature into five periods19. First, al-'Aṣr al-Jāhilī}, period
of jahiliah. This period began from two centuries before Islam was born until Islam
was born, or also about 150 years. Second, al-Ṣadr al-Isla}m and the Umayyad
Kingdom, this period began from the birth of Islam until the collapse of the Umayyad
kingdom. Third, al-'As}r al-Abba}si, this period started from the Abba}siyah dynasty until
the defeat of Baghdad at the hands of the Mongolians. Fourth, al-'Aṣr al-Turki, this
period began from the collapse of Baghdad until the rise of the Arab nation in the
modern century. Fifth, al-'Aṣr al-Hadiṡ (Modern era), the emergence of contemporary
literature is characterized by a sense of Arab nationalism until now.
The Qur'an as a kala>mullah, as it is also explained that it is not poetry or poetry,
is convinced that it has high literary value and uniqueness in its rhythm and rhythm. It
was also recognized by the English scholar Marmaduke Pickthall, who argued, "The
Qur'an has an incomparable symphony, so every note from it can move people to cry
and rejoice20.
Classical Arabic poetry has a specific position in interpretation. The
interpretation usually uses tools for understanding poetry, also known as lughāw.ī.21
pattern interpretation.} Diving into poetry in terms of language is also necessary to
15
Badri Yatim, Sejarah Peradaban Islam (Depok: Rajawali Pers, 2018).
16
Husayn Atwan, Muqaddimah Al-Qasīdah Al-Arabiyyah Fī Sadr Al-Islam (Beiru: Dar al-Jil, 1987).
17
Quraish Shihab, Membaca Sirah Nabi Muhammad Dalam Sorotan Al-Qur’an Dan Hadis-Hadis
Shahih (Tanggerang: Lentera Hati, 2011).
18
Betty Mauli Rosa Bustam, Dzulkifli M, Ahmad Subiyadi, Sejarah Sastra Arab Dari Berbagai
Prespektif.
19
Wildana Wargadinata dan Laili Fitriani, Sastra Arab Dan Listas Budaya (Malang: UIN Malang
Press, 2008).
20
Rosihon Anwar dan Asep Muharom, Ilmu Tafsir (Bandung: Pustaka Setia, 2015).
21
The interpretation of lughāwī is based on linguistic rules such as uslūb-uslūb and the rules of the
Arabic language. Quraish Shihab, Membumikan Al-Qur’an (Bandung: Mizan, 2007).
achieve a perfect experience. Abu Hayyan mentioned that a mufassir at least needs to
prepare several devices, including the science of lughah and Arabic grammar rules,
both when not composed in sentences or after writing sentences22. Thus, understanding
the laws of the Arabic language and poet is indispensable in understanding the
Qur'anic verse23.
The search for the meaning of the poetry with the rules of the initial language
was first done by the Prophet as the first mufassir. Although it is incomplete and only
interprets at the point asked by the companions for his confusion,24 the Prophet once
searched for meaning by looking for synonyms of his words. That interpretation has
evolved to this day.
From among friends, it can be said that the first time who used poetry as a means
of interpretation was Ibn Abbas. He is the friend who is most asked about the meaning
and synonyms of the word and often solves the problem with the approach of classical
poetry25.
Such as Ibn Abbas's interpretation of QS. Al-A'rāf [7]: 33 in the word "‫"اإلثم‬, he
interprets the lafadz with khamr /arak (intoxicating goods). This is based on ancient
Arabic poetry:
26
‫ وكذلك تذهب ابلعقول‬# ‫شربت اإلمث حىت ضل عقلي‬
Based on Ibn Abbas's interpretation which often makes poetry a tool to
understand the Qur'an, the forerunner of madrasah lughah began to appear. Ibn Abbas
was the spreader of tafsir in the Mecca region, which is, around the first century of
hijra, then continued by his students, including Said bin Jabir, Muja}hid bin Jabar,
'Ikrimah, T}aus bin Kaisan, and At}a' bin Abi Rabah until the 2nd century Hijri27.
Biography of Ṭaha Husain

Ṭaha Husain was born on November 14, 1889, in an area called Izbat al-Ki}lu.
Biographically, this area is located in the city of Maga}gah, Egypt. Ṭahahas a simple
family background. His father is an employee at one of the sugar factories. At the age
of five, Ṭaha Husain suffered from an eye disease that caused him to be no longer able
to see, but it did not have an impact on his challenging spirit to study.
In his first education, he lived in kuttab (a basic-level institution at the time) to
memorize the Qur'an. At this stage, Ṭaha Husain can live it even before he turns nine28.
At a relatively young age, Ṭaha Husain has even been nicknamed a sheikh by his
parents. He read all the actions as an inducement strategy so that he would go to
22
Abu Hayyan al-Andalusy al-Gharnaṭy, Al-Bahr Al-Muhīṭ Fī Al-Tafsīr (Beirut: Dar al- Fikr, 1992).
23
Muhammad Yusuf Ahmad Hashim, ‚Mura’atu Al-Nazir Fi Lughah Al-’Arabiyyah,‛ QIJIS : Qudus
International Journal of Islamic Studies 1, no. 1 (2013): 107–22.
24
Ahmad Hariyanto, ‚Tafsir Era Nabi Muhammad SAW ,‛ Jurnal At-Tibyan 1, no. 1 (2016):70-93.
25
Musāid Muslim Abdullah Ali Ja’far, Athar Al-Tahawur Al-Fikrī Fī Al-Tafsīr (Beirut: Muasasah al-
Risālah, 1984).
26
Ahmad Sahidah, God, Man and Nature (Yogyakarta: IRCiSoD, 2018).
27
Musā’id Muslim Abdullah Ali Ja’far, Athar Al-Tahawur al-Fikrī Fī al-Tafsīr, 77-86.
28
Ṭaha Husain, Al-Ayyām (Kairo: Hindawī, 2014).
kuttab to memorize the Qur'an, not because he deserved to be called a shaykh at that
time. 29 Until then, Ṭaha managed to learn the Qur'an at that time, and then his father
said that he was entitled to be called a shaykh30. The ideals of Ṭaha Husain also
memorized the book of Nahwu Alfiyah Ibn Malik, who is rich in Arabic literature. He
also remembered Majmu' al-Mutun, according to the recommendation of his brother,
who had first received education at al-Azhar.31 In addition, before his departure to al-
Azhar, he was also recommended to memorize several other books, including al-
Jauharah, al-Khari>dah, al-Sira>jiyah, al-Rahabiyyah and La}miyah al-Af'a>l32.
In 1902, ṬahaHusain then left with his brother to al-Azhar to continue his
education. This step he chose at the request of his father and mother so that he would
become an 'alim. Initially, at Azhar, ṬahaHusain studied the fiqh discipline "Ibn
'Abidin 'ala al-Duur" and nahwu. The following year, Ṭahaincreased his academic
busyness by studying at several other mosques in Azhar33. Furthermore, ṬahaHusain
began to show his disappointment with the learning system at al-Azhar, which was too
classical, to the point that he was expelled from one of the ḥalaqah due to excessive
critical attitude. ṬahaHusain also learned about modern thought from Muhammad
Abduh (d. 1905) twice a week in 'Ain Sham. Ṭ}aha's familiarity with two figures who
often counter with Azhar resulted in him being disliked by al-Azhar.
Moreover, his familiarity when he studied literature with Shaykh AI-Marsyafi (d.
1931 AD). The problem has grown since he criticized al-Azhar's society too critically,
resulting in his failure to take the final test of scholarship in 196834. Then he
transferred to Cairo University, where he found a learning system that matched his
heart. He then completed his studies at Cairo University in 1914 by defending his
dissertation under the title "Dzikra Abi al-A'la" and obtaining the cumlaude predicate
(jayyid jiddan) 35.
As a student, he could be said to be quite productive. He often wrote articles and
then loaded in several magazines, one of which was al-Jaridah magazine, where he met
Luthfi al-Sayyid, a founder and editor at the magazine. In Luthfi, he asked that he get
a scholarship to be able to study in France. The application faltered and was only
realized after 1915. There he had the army's ability to Durkheim, the great teacher he
praised. Ṭahaalso had the opportunity to study with Lanson and Levy Bruhl. Durkheim
died in 1919 before ṬahaHusain completed his dissertation discussing ibn Khaldun's
philosophy36. A thesis entitled "La Loi de lese majeste sous Tibere d'Apres Tacite" also
29
Husain., Jilid 1, 32.
30
Husain.,Jilid 1, 37.
31
Husain., Jilid 1, 49
32
33
34
Sugeng Sugiono, Ṭaha Husain Pandangan Dan Teorinya Tentang Puisi Jahiliyyah (Yogyakarta:
Perpustakaan UIN Sunan Kalijaga, 2008), 2.
35
J Hatta, ‚Thoha Husain Dan Reformasi Pendidikan Islam : Suatu Upaya Interpretasi Kontekstual
Atas,‛ n.d., 167–80.
36
Sugeng Sugiono, Taha Husain Pandangan Dan Teorinya Tentang Puisi Jahiliyyah ., 2.
earned him the diplome Superieur award in Classical, Latin and Greek History at the
University of Sorbonne.
Upon returning to Egypt around 1921, he has appointed Professor at Cairo
University for Roman and Ancient Greek History. He was also appointed Dean of the
Faculty of Letters around 1928. Still, he only served for one day due to protests of
disapproval of his appointment from the Wafd Education ministry. After that, in 1930,
he was again appointed Dean of the same Faculty, but under the dictatorship of Ismail
Sidiq, dragging him into conflict with the Ministry of Education. Not long after that,
he retired again37.
Ṭaha Husain later resigned from the Liberal Party to join the Wafd Party. He also
purchased a license for the Wafd newspaper, where his writings were widely published.
When the wafd party's power returned around 1942, ṬahaHusain took on the role of
Advisor to the Ministry of Education there. Ṭahawas also appointed Rector at the
newly established University of Alexandria. After the wafd party's victory in the last
1949 elections, Ṭaha Husain was appointed Minister of Education in January 1950.
This position lasted only 2 years, because in 1952, the King dissolved the cabinet38
After that, Ṭaha's career dimmed along with the receding role of the Wafd Party in
Egyptian politics.
In 1952 Ṭaha Husain received a government award in the field of literature for
his services to Ṭahawho was active in the academic area. His role was quite brilliant
for the development of Arabic Literature. Thus he became the first person in Egypt to
receive such an award. Although the writings of Ṭaha Husain at that time were still a
point of concern and continued to be published, the flow of his report was not as equal
as before. Ṭaha Husain married a French woman he had known since the beginning of
his arrival, and he passed away on October 28, 1973, in Cairo39.
The idea of secularization offered by Ṭaha Husain at the time in Egypt was
horrendous and made many responses. The offer elicited much reaction from Egyptian
scholars, especially the Masyayikh and traditionalist reformers40. This idea of
secularization even spread throughout the Islamic State, including Indonesia.
Regarding ṬahaHusain's thoughts, there are many pros and cons. In Indonesia, among
those who are pro-minded are Nurkholis Majid, Harun Nasution and M. Dawan
Raharjo41. According to Nurkholis Majid, secularization is not the same as secularism.
Secularization is a recognition of science and its application in guiding worldly life,
while secularism is a sophisticated understanding that almost all religions oppose.
Secularization does not conclude with indoctrinating toward secularism, let alone
37
Muhammad Azza Nazrul Khobir, ‚Dilema Penggunaan Syi’ir Jahiliyah Dalam Tafsir: Kajian Atas
Pemikiran Ṭaha Husein,‛ Al-Munir 2, no. 2 (2020).
38
Khobir.
39
Sugeng Sugiono, Taha Husain Pandangan Dan Teorinya Tentang Puisi Jahiliyyah, 3.
40
Barsihannor Annur, ‚Pemikiran Taha Husain,‛ Jurnal Al-Hikmah 15, no. 1 (2014): 199.
41
Ibid.
turning Muslims into secularists, but with globalizing things that should be worldly-
oriented and letting go of the tendency of Muslims to overthrow it42.
In spreading his thoughts, Ṭahaoften wrote articles in several newspapers about
the idea of secularization, and also sometimes in the form of books through
educational institutions when he served as minister of education. The fruit of his work
was then formed intact under the name Mustaqbal al-S}aqafah fi al-Mis}r (Future
Egyptian civilization). Although it contains some criticism of the state and even reaps
conflicts, this is a form of Ṭaha's love for Egypt. He wants the development of
education in Egypt to increase.
According to Ṭaha Husain, Egypt and Europe have one intellectual heritage. For
him, civilization is divided into western culture and eastern society. Geographically,
Egypt is not classified as the Eastern part. It should stop going to the East.43 According
to him, turning to the past causes the power of Islam not to increase but should strive
aggressively for the concept of liberal and secular reforms oriented to the West.
Therefore, the future of Egypt will not be seen except by returning to Ancient or
Classical Egypt, but still, have to take lessons from European civilization. Egypt even
had to be European in some way, in terms of being liked and hated, in terms of being
hated and praised and bitter. It was very easy for Egypt because western civilization
did not depend on Christianity, even regardless of those attributes44.
For Ṭaha Husain, education is like water and air. If everything is lost, then life is
extinct. Ṭaha Husain saw education in Egypt as very backward, even far from the
West. However, Egypt not only needs the development of education to advance but
also the arrangement of a political system that will support the advancement of
education.45
Ṭaha Husain is one of the figures who are quite productive in writing, either in
short essays published in various magazines or the form of books. Some popular works
of ṬahaHusain is Fī al-Syi'ri al-Ja}hili}. This book is a collection of his lectures. This
book contains multiple criticisms about Jahiliyah's poetry that are no longer authentic.
In the book, he says that some of the poetry felt at that time, even today, has been
falsified by several factors: personal interests, religious fanaticism, national fanaticism,
political interests, or just qiṣah (fantasy)46.
In the book ṬahaHusain poured a lot of personal criticism about the poetry
jahiliyyah, he who has the ability in the field of literature is not reluctant to criticize
all-out. The originality of the jahiliyyah poetry cannot be used as a reference to express
42
Nurkholis Majid, Islam Kemoderenan Dan Keindonesiaan (Bandung: Mizan, 1994).
43
What is meant by west and east is circacturally, not geographically imperfectual. John J. Donohue
and John L. Esposito, Islam and Transition ; Muslim Perspectives Diterjemahkan Oleh Machnun Husain
Dengan Judul Islam Dan Pembaharuan, trans. Machnun Husain (Jakarta: Rajawali Press, 1994).
44
John J. Donohue dan John L. Esposito, 120.
45
Annur, ‚Pemikiran Taha Husain.‛, 120-121.
46
Khobir, ‚Dilema Penggunaan Syi’ir Jahiliyah Dalam Tafsir: Kajian Atas Pemikiran T}Aha
Husein.‛, 69-73
how the state of jahiliyyah,47 both in terms of theology, economy, and politics, has all
changed. To read their habits, seeing the Qur'an was the best solution for him. Ṭaha
also compared the political conditions expressed by the jahiliyyah poetry with the
Qur'an, as well as about their economy and daily life.
Because of this book, Ṭahadrew a lot of criticism, the book Fi> al-Shi'ri al-Ja>hili>
that has been spread is asked to be dismissed publication and is already on the market
to be withdrawn. Therefore, Ṭahaagain wrote a revision of the book under a different
name, Fi> al-Adab al-Ja>hili>, while removing some sensitive discussions.
Although the book Fi> al-Shi'ri > al-Ja>hili> withdrawn from pasasaran because it
reaped many conflicts, several figures, including Samah Kurayyim, still discuss this
book, he commented on the original writings of ṬahaHusain and then widely spread
among academics, even those who are also authors hold. The book written by Samah
Kurayyim has many pages, about 300 pages. Still, it lists the text of the book of Fi> al-
Shi'ri al-Ja>hili> originally from ṬahaHusain in the backyard.
Ṭaha Husain's Thoughts On Jahiliyah Poetry

Regarding Jahiliyah Poetry, Ṭahaclaimed that previously, no one had time to
criticize Jahiliyah Poetry. Ṭaha Husain tried to apply the theories of literary criticism
in assessing the poetry of jahiliyyah, thus raising suspicions about the poetry of
jahiliyyah. He was the first.
In his work, Ṭaha said that he does not claim that he is an Ulama and does not
like to riot, but he only wants to think, ponder and discuss some exciting things to
convey to the general public48. So far, he strongly suspects that the poetry of jahili so
far is not from the jahiliyyah. It is the creation of a people after the emergence of
Islam. The poetry of Jahili gives rise to more Islam than the identity of the Jahiliyahs.
According to him, what is based on famous poets of the jahiliyyah period, such as
'Umru al-Qais, Antarah, Umkulsum, and Ṭarafah is made by mufassir, kalam experts,
and hadiṡ experts who are then leaned on them. What made him most convinced of the
allegations was that the Arab civilization presented by the poetry ja>hili> in no way
reflected the political conditions at that time. It makes jahili poetry cannot be the
primary reference to their lives49>
Indicators of Ṭaha Husain's Doubt Against Ja>hili>

Counter-narrative between the depiction of jahiliyyah poetry and the Qur'an
about the jahiliyyah Arab society.
The Qur'an is a book that has just appeared in Arab society after the time of
Jahiliyah. The Qur'an also brings the concept of renewal regarding discussion, language
style, how to convey da'wah, and carrying religious decrees and new rules. The Qur'an
47
Ṭaha Husain, Fī Al-Syi’rī Al-Jāhilī, Komentar Syaikh Samah Kurayyim (Mesir: Dar al-Mishriyah al-
Bananiyah, n.d.).
48
Husain, Fī al-Syi’rī al-Jāhilī , Remarks Syaikh Samah Kurayyim., 207.
49
Husain. 208.
mentions some rejection of pagan Jews, naṣrani, Ṣabi'un, and Majūsī.50 The Qur'an does
not offend the Jews in Palestine, the Christians in Rūm, the Magi in Persia, and others,
it only discusses specifics in the Arab areas, but we can certainly understand that the
discussions conveyed by the Qur'an include the whole. We know who the Christians,
Jews, Magi, and Sabiun are when he is mentioned51. This indicates that the depravity
of the theology of the ignorant does exist. When we read the Poetry of Jahiliyah, we
will not find it. The irregularities we see in the Poetry of Jahiliyah reveal they are
innocent. The Qur'an mentions that they often engaged in wars with the Prophet,
debate, and oppression.
The Incompatibility of Language and Lahjah

Ṭaha invites us to see how the development of Arabic has two parts. First:
Qaht}aniyah, initially used in Yemen; second, 'Adnaniyah, originally used in the Hija>z
region.52 These two languages have differences, as well as between them and Arabic
fuṣh}ah. But after being traced back, some irregularities that Ṭaha thinks are difficult to
compromise. The Jahiliyah poetry should use both languages, Qahtaniyah and
'Adnaniyah. It uses a vocabulary that is almost no different from the Language of the
Qur'an.53 The language of the jahiliyyah is not so. Or it was geographically located
using the Qahthaniyah language, practically similar to the language of 'Adnaniyah, and
vice versa.
In addition to language, evidence of the infatuation with jahili poetry is also
caused by the misalignment of lahjah (dialectics). In addition to the people of
'Adnaniyah and Qaht}aniyah differ in language, they also differ in dialectics because of
the difference in qabilah, especially the difference in language will also have an impact
on lahjah.54 Evidence of the inattention to the poetry of Jahiliyah is also indicated by
the dialect (lahjah) it uses. According to the narration of Jahiliyah poetry, Adnan
Arabic before the presence of Islam was not one type but different. So is the lahjah
because they consist and several Qabilaḥ. The difference between Qabilaḥ certainly
affects the language and its lahjah.
This adds to Ṭaha Husain's suspicion of the authenticity of Jahiliyah Poetry and
dares to claim that the poetry appeared after the emergence of Islam, not in the time of
Jahiliyah.
Ṭaha Husain also said that poetry propped up to 'Umru al-Qais, Antarah, Um al-
Kulṡum, and Ṭarafah have the potential for counterfeiting if you want to see how the
past life before the arrival of Islam, namely in the time of Jahiliyah, at least look at the
poetry brought by Farazdaq (728 AD), Jarir (729 AD), Dzi Rummah (735 AD), al-
Akhṭal (710 AD) and al-Ra'iy (708 AD).
50
Ṭaha Husain, Fī Al-Adāb Al-Jāhilī (Kairo: Percetakan Fārūq, n.d.).
51
Husain, Fī al-Syi’rī al-Jāhilī , Remarks Syaikh Samah Kurayyim., 217
52
Husain., 224. Compare with ; Husain, Fī Al-Adāb al-Jāhilī., 92.
53
54
Aksin Wijaya, ‚Menggugat Otentisitas Syi’ir Jahiliyah,‛ ‘ANIL ISLAM ; Jurnal Kebudayaan Dan
Ilmu Keislaman 3 (2010).
Factors that cause forgery of ja>hili> poetry

As known, the poetry in the jahiliyyah time has an important position. The
intellectual benchmark of a person at that time can be assessed by the extent to which
he could compose the poetry beautifully55. Therefore, it cannot be blamed when
ṬahaHusain suspects that counterfeiting of ja>hili> several interests, including cause
poetry
Political Interests
Since long ago, Arabs have been accustomed to following what people did in the
previous era. In the last period, the scope of their continuity was not far between
religion and politics.56 It isn't easy to understand history when they do not understand
their political and religious circumstances in detail.
When Islam came, everyone wanted to raise their Islam degree. At the same
time, sometimes they must be more ambitious. Thus, their movement is difficult to
escape from a religious background and politics57.
The first jihad can be called a communicative war between the Prophet and the
Companions against the Quraysh heathen and their allies. The debate was purely
about using the Qur'an until the Prophet, and the companions decided to emigrate to
Medina. From this movement rises a problem between the Prophet and the Quraysh.
After the previous religious issues, then after that, the political situation was difficult
to be solved. After the Prophet moved to Medina, the Quraysh became inferior
because they saw the political power of the Prophet's group getting stronger then.58
They feel the trade routes will be blocked. This caused the big battle, the Battle of
Badr, which continued to the Battle of Uhud59. After the Muslims could conquer
Mecca city at that time, Umar forbade the narration of poetry because it would arouse
resentment. 60
Ibn Salam argued that the narration of the poem in the jahiliyyah time was very
little, but after Islamic times, the writing of the poetry more and more, I am sure that
the report was aimed at satirizing the Anṣar. 61
Religious Interests
This factor is almost similar to the political interests above. Ṭahathought that
this factor occurred not only in the Khulafa>' al-Rāsi>di>n era but even in the Umayyad
era. However, ṬahaHusain reviewed again that the means of religious interests
55
Aziz Anwar Fachrudin, Pengantar Sejarah Dan Madzhab Linguistik Arab (Sidoarjo: Lisan Arabi,
2017), 38.
56
Husain, Fī al-Syi’rī al-Jāhilī , Remarks Syaikh Samah Kurayyim., 117
57
Husain., 246.
58
Husain., 250.
59
Husain., ibid.
60
Husain., 254.
61
Husain., 254.
included when the Muslims wanted to prove the validity of the Prophet and the truth
of his treatise. It can be obtained from some news and sa>t}ir (legend) to propagandize
everyone that Arab scholars and priests and Jewish rabbis and Christian monks are
waiting for an Arab Prophet to be raised from the Quraysh of Mecca62.
Counterfeiting poetry also occurs when explaining the majesty of the Prophet
Muhammad. Ibn Hisham's and other works about Arabic history cite this a lot. Even
Ṭaha mentioned that the Jahiliyah meant were not people who were human beings but
jinns. From this, we can conclude that the poetry or additional legitimacy propped up
on the People of the Jahiliyah era is not from them.
Another counterfeiting of poetry is when the storyteller finds a Qur'anic verse
that explains the previous story and the story of the 'A>d and the Thamu>d. Ibn Salam
has enough to give his criticism and analysis that the poetry ja>hili> which is propped up
on the Tubba' and Himyars, is counterfeit and inauthentic63.
The most crucial thing in this religion is one, that is, an agreement to believe
that the Language of the Qur'an is Arabic. For that, we do not need to quote only
poetry to prove that it uses Arabic as the narrators and the Mufassir said,64 As also
Abdullah ibn 'Abbas and Nafi' Ibn al-Azraq did. Most importantly, we are convinced
and believe that there is one Arabic text which is absolute. Undoubtedly, an argument
is the most reliable Arabic document, namely the Qur'an. From this, we should also
reverse the usual thing that happens – interpreting the Qur'an with poetry – namely
straightening the jahiliyyah poetry with the Qur'an65.
The in-authentication of jahiliyyah poetry can begin from these two factors –
politics and religion – but other factors envelop.
Tribal fanaticism
Since the defeat of the Persian State, their captives who were in the Arab
territories then "Arabized" themselves by learning Arabic. It went on a long time even
until they had descendent. The blood of nationalism was more proven evident after
they also spoke Arabic and native Arabs. But they still did not accept as part of them
until they could compose Arabic poetry and become Arab allies in the formation of
political poetry.66 The greatness of the Persians is revealed in ancient poetry that is
widely falsified because of tribal fanaticism.67
Qis}s}ah (Story)
Discussions of Muslims are common in mosques in various regions. They often
mention ancient Arabic and non-Arabic terms and something related to nubuwwah.
They sometimes drag on to interpret the Qur'an and Hadiṡ, historical narration,
62
Husain., 259.
63
Husain., 276.
64
Husain., 277.
65
Husain
66
67
Husain, 307-317.
battles, and adventures, till they imagine as high as possible, even sometimes without
scientific reason and truth. Those who listen to this story are used to being fascinated.
How ambushed the Caliphs and leaders realized that it was easy to influence in
politics and religion term, so they made it up, controlled, and exploited it widely, and
the usual device used was poetry.68
The personal interest of narrators of poetry

In addition to counterfeiting with factors of religious and political interests,
there are also individual factors, namely the interests of narrators. Thus, there are two
possibilities, whether he is indeed an Arab or a person who the Arabs have influenced.
Here, many of them pride themselves on using poetry.
Among them that Ṭahamentioned was Hamma>d, a leader of the Kuffah people in
narration and memorization, as well as al-Ahm}ar, a Bas}rah leader in narration and
memorization. These two men are too much when defining themselves, lacking of
religious quality, morals, or politeness, and lacking dignity. The two men are also
drunker, unscrupulous, and reckless69.
If conclusions are drawn about ṬahaHusain's thoughts on jahiliyyah poetry, the
author's conclusion is; The presentation of the Qur'an sometimes includes about pre-
Islamic Arabic history, and one of the reliable and surviving sources of history is the
poetry of their people. But because of skepticism, ṬahaHusain expressed the in-
authentication of the jahiliyyah poetry. He also refused if the jahiliyah poetry should
be used as a reference or device to interpret the Qur'an. The images of the jahiliyyah
condition that the Qur'an has revealed are not what has been expressed by the
jahiliyyah poetry. ṬahaHusain's conclusion about all is; to look at the jahiliyyah
condition with Arabic texts whose authenticity has absolutely no doubt, namely the
Qur'an70.
Ṭaha adds; do not let our inconsistency towards the field of science make us
swallow all in raw. Sometimes we read about history, language, and interpretation so
that when we need something will arbitrarily extend his hand without suspicion,
considering the Qur'anic poetry or speech of the pre-Islamic people to be true without
any mistakes 71.
Conclusion
The skepticism reason of Ṭaha Husain towards the jahiliyyah poetry makes the
end of his research on the assessment that the jahiliyyah poetry is no longer authentic.
Many interests infiltrated the jahiliyyah poem, which led to the change of the original
text. It seems a pity when the jahiliyyah poetry should have a role in interpreting the
68
Husain., 292
69
Husain., 319.
70
Aksin Wijaya, ‚Kritik Nalar Tafsir Syi’ri,‛ Jurnal Millah 10, no. 1 (2010): 20.
71
Ṭaha Husain, Fī al-Syi’rī al-Jāhilī , Remarks Syaikh Samah Kurayyim, 278.
Qur'anic poetry because the two sometimes intersect in depicting the condition of
ancient Arabia.
Taha's criticisms and research results are different and boycott the concept of
interpretive figures so far, for example, Ibn Abbas and other mufassir. They often use
the verse to interpret the text of poetry, as once described by 'Audah Abu 'Audah in
his work.
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Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir

Volume 7 No. 1, June 2022 (p. 171-186)

ṬAHA HUSAIN'S SKEPTICISM OF JᾹHILĪ POET AND ITS POSITION IN THE

Abdul Kadir Riyadi

Ja>hili> Poetry And Tafsir

Biography of Ṭaha Husain

Ṭaha Husain's Thoughts On Jahiliyah Poetry

Indicators of Ṭaha Husain's Doubt Against Ja>hili>

The Incompatibility of Language and Lahjah

Factors that cause forgery of ja>hili> poetry

The personal interest of narrators of poetry

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