بلاغة الاستلهام القرآني في شعر أبي المحاسن الكربلائي (ت 1344هـ)

The eloquence of Quranic inspiration In the poetry of Abu al-Mahasin al-Karbalai (died 1344 AH)

A. Abu al-Mahasin lived in an Islamic environment that influenced the formation of the features of his personality that appeared in his poems and writings. He was one of the advocates of Islamic unity, rejection of division and weakness, and his support for oppressed peoples. Which Abu al-Mahasin possesses, except that he was marginalized and excluded, so he did not shed light on him, because he is not in harmony with the ruling authority. Much of the wealth of my father’s literary merits without knowing the reasons.
B. It was found through the lexical meaning of the inference that it is more comprehensive because of the morphological meanings it gives, such as the request and the taking, and it differs from the implication, as it does not carry the poet’s vision, but rather is a martyrdom on a specific meaning. The Qur’an and its meanings are transformed into technical frameworks that allow the poet to delve deeper into his reality and address his problems through his dialogue with these texts.
C. Abu al-Mahasin mocked most of his poetry in the service of religion by calling for the support of Islam, praising and lamenting the Ahl al-Bayt, as well as lamenting Islamic and patriotic personalities. Rather, he had the inclusion of honorable hadiths and Arabic proverbs, and this indicates the cultural depth enjoyed by the poet, which was manifested in his poems.
D. From the foregoing in the first chapter, it was found that the Qur’anic inspiration fell into three sections, which took the moral inspiration the largest part. It seems that the poet employed the Qur’anic meanings more than others lest he fall into pitfalls and slippage, and in this way the poet gives his poetry elegance, beauty and artistic depth, thus taking into account the red lines In preserving the sanctity of the sacred text, the same applies to indicative inspiration, while verbal inspiration may affect the sanctity and dignity of the sacred text, so its employment is less than moral.
E. The research revealed to us that the poet came in a new way in Quranic employment, as he employed a poetic text that included Quranic inspiration, which he called (dual employment).
F. The poet often resorts to repeating the verse and its purpose is either to take lessons from the old position, especially in the issue of the division of the people of Sheba and the issue of the magic of Babylon. He has taken the Qur’anic position as an informative channel in uniting the ranks of Muslims and calling for unity and renunciation of discrimination.
G. The poet invoked Quranic stories and Quranic characters, and they contain many concepts that, if employed in poetry, would have given meanings that many sentences and vocabulary could not perform, so they were on a high level of artistic weight for poetry
H. • The research revealed to us about the poet’s briefing with the sciences of rhetoric and its use in the purposes that serve his purpose. He benefited from the potential of his rhetorical culture, so he resembled and borrowed, and he nicknamed, and that was with graceful words, and clarity was one of the prominent features because the poet’s task lies in communicating his experience to the recipient in the clearest picture.
I. • The researcher suggests that the impact of the noble hadith on the poetry of this poet should be studied, as well as the effect of Arabic proverbs as well, as it found a presence in his poetry.