Image of Women in Jamil Butsainah Poetry
M. Faisol
1
, Akhmad Muzakki
1
and M. Anwar Mas’adi
1
1
Universitas Islam Negeri Maulana Malik Ibrahim Malang
Keywords: Jamil Bustaina, Literature, Women
Abstract: Jahiliyah Arabic literature shows high interest in women as objects that must be discussed. Women do not
just have aesthetic values, but also become a lure of extraordinary love. Through Alan Swingewood's literary
sociology theory, this paper shows that rural background (Baduwi) influenced Jamil's poems against
Butsainah. So the picture obtained is a picture of the beauty of Butsainah, a description of the weakness of
Arab women's thinking and a picture of pure Arabian women’s love.
1 INTRODUCTION
Until now, women are often seen as weak. They are
always identified with a person who is more
emotional than reason. As a result, they are only
understood as beings who dwell on domestic matters
and are not worthy to play a role in the public world.
As a result, stereotypes arise against women as a
person who accompanies men; they become
marginalized people (Boiko, Anderson, and Gordon,
2017; Coughlan, 1997).
The history of the Arabic literary literature cannot
be separated from the female figure. Names like al-
Khansa ', Asma' bin al-Harits, and Asma 'al-Murqusy
are female poets who are quite colouring in the world
of Arabic poetry in the era of jahiliyah. Literary
literature notes that al-Khansa 'is one of the "famous
poets" (fuhul al-syu'ara') whose authority is highly
calculated in the jahiliyah Arabic literary scene.
In literature especially love poems, women don't
just have aesthetic value. All words and the space for
women's movements are almost identical to aesthetic
values. This is because literature always provides
open space for every object discussed. Therefore,
there are many literary works that cannot free
themselves from women as their theme. And not
infrequently, interest in the theme of female writing
in literary works leads to the impression of perfection
of female beauty and beauty.
Photographing women through jahiliyah Arabic
literature (in this case poetry) becomes very important
to get a true picture of the jahiliyah Arab woman.
Poetry for jahiliyah Arab society is a creative work
that bears witness to the events that occur around him.
In other words, poetry has a function as a medium to
perpetuate faithful activities that they do, including
representing their views on themselves and the world
around them.
In relation to women, jahiliyah Arabic literature
(especially poetry) shows high interest in women as
objects that must be discussed. In Imri 'al-Qais
poems, for example, women have been portrayed as
extraordinary charmers of love. Likewise, the poems
of Jamil Butsainah portray women as being more than
anything; without which the world will die.
Considering that almost every jahiliyah Arabic
literary work cannot be separated from women's
themes, the ghazal (love) poetry genre has its own
place in the development of Arabic literature, both in
the period of jahiliyah and post-jahiliyah. Ghazal
poetry itself is defined as a poem that mentions and
describes the female beauty of his poems
(Wargadinata and Laily, 2008). It is through these
ghazal poems that few or many Arab women are
portrayed. Ghazal poetry genre has been a social
phenomenon throughout the history of Arabic
literature.
One of the famous writers with ghazal poetry is
Jamil Butsainah. A true love writer who lived during
the time of Daulah Umaiyah. Jamil's love story for
Butsainah became historical evidence of Arabic
literature of the past that deserves to be taken into
account as other love stories in literary history such
as the story of Romeo and Juliet or the like. Jamil
Butsainah's love literature is a record of Jamil's
thoughts on his love for a girl from Bani Mudhor.
This paper uses the sociology of literature
approach with Alan Swingewood theory, the
sociology of literature approach here is chosen to see
the social picture of women in Jamil Bustainah's
poems. Sociology itself is defined as a systematic
Faisol, M., Muzakki, A. and Anwar Mas’adi, M.
Image of Women in Jamil Butsainah Poetry.
DOI: 10.5220/0009912005690575
In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 569-575
ISBN: 978-989-758-458-9
Copyright
c
 2020 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
569

analysis of the structure of social behavior
(Kurniawan, 2012) as for what you want to see here
is the social structure of Arab women in a literary
work.
Alan Swingewood argues that there are three
approaches to literary sociology. First, the approach
that sees literary work as a socio-cultural document
that reflects an era. Second, research reveals literature
as a reflection of the author's social situation. Third,
research that reveals literature as a manifestation of
historical events and socio-cultural circumstances
(Junus, 1983). This research utilizes the second aspect
of the literary sociology approach proposed by
Wallek and Warren, which is an analysis of aspects
of the work literature in literary works with the Alan
Swingewood theory. The starting point of this study
is how the portrait of women in Jamil Butsainah's
poem. .
2 METHOD
Methods are ways to achieve and express a truth in an
objective and scientific way. So that without a method
of research the truth and scientific scholarship will be
doubtful. Endraswara provides an explanation of the
method of literary research is a method chosen by
researchers by considering the form, content, and
nature of literature as the subject of study
(Endraswara, 2013; Faulkner, 2016). In the method,
there are techniques and approaches. Thus, the
literature research method will contain the approach
(viewpoint) of science and the analytical techniques
used.
This research is a literature study or library
research using qualitative descriptive methods. This
method according to Ratna is almost the same as the
hermeneutic method, which is a method that utilizes
interpretive methods and presents them in the form of
description. The material object of this research is
poems in Diwan Jamil Bustaina published by Dar
Shawi Beirut.
This study utilizes the sociology of literature
approach with Alan Swingewood's theory on the
second aspect that literature is a reflection and culture
of a particular society. So that the analysis step in this
research is; determine the literary work as the object
of research, namely Jamil Bustaina's poems,
determine the main problem of the research, conduct
literature study, analyze with a second perspective
from Alan Swingewood and draw conclusions in a
research report
3 LITERATURE REVIEW
3.1 Alan Swingewood; Literature and
Social Reflection
Literary theory and Swingewood can be said as the
theory of early sociology, it is as expressed by Ratna
that the sociology of literature was born in the 18th
century, there are three important indicators in
relation to the birth of a new discipline, including the
presence of new and interesting problems. solved, the
existence of methods and theories relevant to solving
them and institutional recognition (Ratna, 2003).
It has been mentioned earlier that research takes
the second aspect, namely the analysis of social
aspects in literary works from three aspects expressed
by Swingewood namely literature as a social and
cultural document and literature as a manifestation of
historical events and social and cultural
circumstances (Minh-Ha, T.T., 2014; Smith 2016).
From the three things expressed by Swingewood
above, it can be concluded that actually literary works
are socio-cultural documents that can be used to see
social and cultural phenomena in the times that cover
them. So that literature serves as a documentation of
certain times written by an author. An author
surrounded by an age event captures aesthetic events
and then writes them in a literary work.
However, although literature functions as a social
document, an author does not necessarily write an
event intact, so that an author will provide certain
imaginations so as to make a literary work more alive.
So literary work as documentation is not merely
reportage which is dry and not alive. An author will
capture reality and document social events with
certain images so that literature is not impressed as
documentation or reportage and makes literature
more lively. Of course this is what distinguishes
literary work and social reportage, so that literature
will be more alive even if it is read a hundred years
later.
According to Swingewood the authors, do not
simplify the social universe into terms of a broad
description, but rather on its duty to criticize and
create its own 'destiny' in finding social meaning and
value (Tri, 2013). So that for Swingewood an author
not only captures the socio-cultural phenomenon, but
also criticizes the phenomenon. an author gives
esteem assessments so that the reader will be easier to
absorb these values.
In this study the expression that literature is a
reflection of certain social and cultural situations we
use to analyse the works of Jamil Bustainah to explore
the background of Jamil Bustaianah whose social
cultural situation surrounds him.
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4 RESULTS AND DISCUSSIONS
4.1 Arab Women’s and Beauty
As mentioned earlier in the history of Jamil Bustaina,
the love story of the two men began accidentally
when they both cursed each other, after that they
loved each other. The meeting was enshrined by Jamil
in a poem [7]:
The first time love grows between us
It is Bughaid's worship, we are cursing each other
And we chide each other with various insults
But every word, Yes, busainah ... is the answer
The incident was the beginning of the love of
Jamil and Bustaina, so Jamil always attached his
name to Bustaina so he became Jamil Bustainah.
The love story certainly cannot be separated from
the physical portrayal of her lover. Likewise Jamil,
who described the physical condition and beauty of
Busaina through his poems, this can be seen from the
following poetry verse:
Really my soul is thirsty by its eyes and smile
cold like dew drops.
Her lips are fragrant like a mixture of misik oil,
Ginger, water and sweet honey
The nape of his neck was like the nape of the deer
that was bent towards his son
and has an exciting song.
In the fragment of the verse of poetry above Jamil
bin Mu'ammar seems to illustrate how Bustaina is
beautiful, as if Jamil's soul which was beset by love
that was so strong was very thirsty by the eyes and a
cold smile like drops of empun. Jamil uses the word
dew as an allusion to his thirst by the love of Bustaina,
maybe dew will not eliminate the thirst for love from
Bustaina, but pure dew will give coolness to Jamil's
love for Bustaina.
In another temple, Jamil also physically described
the beauty of Pure Bustaina. Previously mentioned
Bustaina bint Haba 'bin Hunni bin Rabi'ah was the
daughter of Uncle Jamil, they lived in the same place,
namely in the Kabrah of Udrah in Wadi al-Qura. A
region in Hijaz near Madinah and between Sham.
This place is a beautiful village, so Jamil's portrayal
of Bustaina is a depiction of the beauty of the place
and the beauty of rural girls like Bustaina.
In the above verse, Jamil illustrates how the
physical form of a beautiful Bustaina has sweet lips
and must be like a mixture of mass, water, ginger and
honey. The physical portrayal is what Jamil captured
from the beauty and beauty of the form of his lover
Bustaina, namely the beauty of a village woman or a
pure Badawi woman.
In addition to the shape of the lips, Jamil also
described Bustaina's slender body shape as a deer.
The selection of majas deer as a beautiful body shape
of Bustaina is of course taken from the natural
portrayals that Jamil captured from his village.
Bustaina's beautiful body shape besides being
portrayed as a deer is also depicted as having a level
neck like a beautiful deer's neck when turning to his
children (Gilbert, 2014; Ika and Aditya, 2018).
When walking, his body moves gracefully,
smooth and soft motion while working at home
His body is thin, does not make it weak
Without knowing the meaning of distress and the
narrownes of life
His slender waist and stomach seemed to meet
But it does not reduce the slightest beauty
Jamil's praise for Bustaina is not just talking about
Bustaina's physicality. Copying physical properties
Jamil bin Mu'ammar also combined it with inner
nature. This is seen in the above statement about the
physical and inner nature of Bustaina. Jamil described
Bustaina's body when walking gracefully. Likewise,
the Bustaina movement when working at home was
described with full tenderness. The body movements
and the softness of Bustaina's nature illustrate the
characteristics of the female community of the Arabic
village or Badawy, namely the characteristics that are
what they are.
The physical picture that appears from the verse
of the poem above is the body image of Bustaina that
is graceful when moving, gentle when at home, her
thin and slim body does not reveal her weakness, even
her slender stomach and waist do not reduce her
beauty, maybe even add her beauty as a country girl.
Physical images and beauty of Bustaina above is
a little description that can be described here,
considering the many images of Bustaina's beauty
captured by Jamil bin Mu'ammar.
4.2 Weakness of Rural Women’s Mind
In addition to the description of beauty expressed by
Jamil bin Muammar, another picture captured in
Jamil bin Mu'ammar's poems is a description of the
weakness of Bustaina's thinking.
As is known Jamil and Bustaina live in a tribe
namely the Udrah tribe in Wadi al-Qura, namely an
area in Hijaz near Madinah and between Sham, this
place is a Badiyah area or a quiet and beautiful
village. The characteristics of the Baduwy or village
community are livestock herders and living on the
basis of the oasis in their area. The kinship system
Image of Women in Jamil Butsainah Poetry
571

depends on men or accentuates men as holders of
power, this kinship system is referred to as Patrilineal.
In Jamil bin Mu'ammar's poem, we can see how
the patrilineal kinship system is described despite
very little trace. This was evident from the events
arranged by Bustaina with Nubaiyyah bin Aswad,
Bustaina seemed unable to resist his father's wishes.
The stupid Nubaiyah has married a wife,
gently hide the cooked part of the body
The marriage of Nubaiah bin Aswad and Bustaina
was the will of the father, Haba 'bin Hunni. Arab
baduwi community kinship system that more
emphasizes men as holders of power makes Bustaina
unable to resist his father's wishes.
It also marks the weakness of thinking and the
presence of male domination in the tribal system and
Baduwi Arabic community relations, women must
submit to their father's wishes and will get reproach if
they reject their father's wishes. Besides that, the
pedigree of the Arabs who placed men further
strengthened the position of men in the kinship
system, so that in this position men were considered
as determinants of non-women.
4.3 Arab Women with Pure Love
The definition of love has not yet been found in the
right formulation and definition. The experts define a
lot in accordance with their respective perspectives or
in accordance with their respective experiences so
that the definition tends to be subjective. Fahruddin
Faiz love is an emotional human behavior in which
the form is the response or emotional reaction of a
person to certain stimuli. In this case love is
influenced by the interaction between lovers with
their environment, the ability of the lover, as well as
the type and strength of the driving element
(Fahruddin, 2002).
The word love in the Indonesian dictionary) can
mean: love, love, love, love (between men and
women), eager, hope, longing, hard-hearted,
(worried) [9]. This definition is mixed because love is
not only related to feelings of joy and pleasure, but
also associated with strong desires, high hopes of
distress and a state of worry about his lover and
worried that his love is not accepted by his lover.
In its development of Arabic literature in the
umayyad period, according to Yasser Qesawy there
were three types of Ghazal poetry, the first being
Ghazal as-Sharih which told of the glory and wealth
that surrounds the poet. The second is Ghazal Badawy
namely Ghazal poetry which spreads to rural
communities who are calm and away from war and
conflict between them. Third is Ghazal at-Tanafusy
(competition), namely Ghazal poetry as a form of
competition between Farazdaq and Jarir (Tim
Penyusun Kamus, 1990).
So from the description above, the syiirs of Jamil
bin Muammar can be classified as Ghazal Badawi
because of the similarity between the shiirs of Ghazal
Badawy and the syiirs of Jamil bin Muammar.
However, specifically for syiir-syiir that emerged
from the Kabilah al-Udry, it is better known as Hub
Al-Udry or pure love.
The most interesting thing about the poems of
Jamil bin Mu'ammar and Bustaina is the statement of
the sanctity of their love as found in Syi'ir-syi'ir Jamil.
Almost all jamil syi'irs say about the sanctity of their
love, both since they first met when they were
mutually mutilated, since Bustaina was married to
Nubaiyah bin Aswad, since Jamil went to Yemen and
Egypt even until Jamil bin Mu'ammar died in Egypt,
syi'ir-shi'ir Jamil bin Mu'ammar all described the
sanctity of their love. That is what made Syi'ir-syi'ir
Jamil bin Mu'ammar famous for Hub al-Udry "or pure
love. The beautiful expression of Jamil's poems about
pure love appears in the following verse quotations:
Have you broken the promise of our love
and make me sad to part with you?
Will I be weak and cry because of separation?
Know that even my love for him is burning.
If you try to part with me,
know that I will not forget you, even my love is
stronger for
you.
The expression that is pure love that is beautiful
can be seen from Jamil's statement about his love for
Bustaina. The pure love phrase "Hub al-Udry" is
indeed very well known from the Jamil Kabilah. The
expression of the sanctity of love is when Bustaina is
married by his father with Nubaiyah bin Aswad. Jamil
then expressed his feelings of disappointment by
saying that Bustaina had broken their promise of love
and made him sad to part with him.
Jamil also expressed his pure love by saying he
would not cry because he separated from Bustaina,
farewell because Bustaina was about to be married to
Nubaiyah bin Aswad would never put out his love.
Jamil also revealed that Bustaina tried to split up for
him by accepting his marriage with Nubaiyah bin
Aswad, so Jamil would never forget Bustaina and
even Jamil's love power would be stronger.
Jamil's love statement above is a form of purity of
his love for Bustaina, news of Bustaina's marriage and
Nubaiyah bin Aswad due to his father's marriage will
never hinder Jamil's love feelings, even in this case
Jamil also questions the loyalty of Bustaina's love.
However, Jamil's pure love will never go out, but will
continue to ignite and be more determined by
Bustaina.
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Another form of the hub of al-Udry or pure love
of Jamil bin Muammar is the expression of his
feelings towards humans who denounce their love, it
appears in the following expression:
Whoever denounces his love, he will be far from
humans, but my love for him will continue to
grow. Don't add to my burden, I honed my dreams
from humans and felt their own burden
In the above syiir section, we can see how many
people denounce the love of Jamil and Bustaina.
Jamil said clearly with the phrase "who denounces his
love he will be far from humans", said Syiir Jamil of
course comes from a deep thought about the nature of
love itself, because the essence of all human beings
surrounded by love to anyone, love is not rationality,
love leaves reason because he keeps moving to find
the essence itself, then then the man who denounces
and denounces love, then naturally he will be hated
by all humans. In the fragment the poem did not
forget Jamil Bun Muammar ended the temple with
what was beautiful "but my love for him will continue
to increase".
In the next verse, Jamil bin Muammar also
revealed the burden of his life to bear Bustaina's love
of mockery and human scorn. Jamil then considered
all the insults and reproaches of humanity for his love
for Bustaina was a part of honing his dreams. The
expression purity of love or Hub al-Hudry also
appears in the verse below:
If you remember Bustaina is a danger
Then the affairs of their eyes and their pride will
be destroyed
if you don't visit it, your longing and wishful
thinking will come back
The medicine is only returned to Bustaina
In the syiir verse above it is very clear how Jamil
bin Muammar's pure love feeling towards Bustaina. It
has been said before that pure love is an expression of
feeling associated with love, hope, longing, feelings
of difficulty and worry, so that there is a burden to
bear on his love. So in the poem above, remembering
that Bustaina who is married to Nubaiyah is a danger,
but with pure and despised love, all human pride will
be destroyed.
4.4 Image of Baduwi Arab Women in
Jamil Poem
Hitti in History of Arabs divides the
characteristics of the Arabian peninsula into two main
groups: nomadic (urban) villagers and urban society
(Hitti, 2010). This is the same as what Ibn Khaldun
revealed about the division of society as First society,
Badawah or Baduwi society, and secondly: a high-
civilized or hadharah society that is synonymous with
urban society (Asrul,2012). Baduwi people are those
who live in descent, adapt and adapt life to the
existing oases. in the winter they will occupy areas
with plenty of water and grass to graze their livestock.
The desert is also more than just a place to live; he is
the guardian of their sacred tradition, the keeper of
their purity of language and blood, and the first and
foremost stronghold of the external attack. Baduwi's
community life is also known to be very hard, it is
motivated by harsh desert life, scarce springs and
frequent seizure of springs (oases) and grasslands to
graze their livestock. However, the hard traits
depicted by the Baduwi people still have noble values
that continue to be held as tribal attitudes. Other
positive values are hospitality (dhifayah) and
fortitude or all life (Hamasah). So that then violence
and desert silence are balanced with freedom and
simplicity given by the desert, freedom to reflect,
accuracy for pronunciation and writing or speaking
style (Ismail & Lois, 1998).
From here, extraordinary works were created such
as the jamil poets bin Muammar. The description of
Jamil bin Muammar's syiir-syiir about his love for
Bustaina is a pure picture, which is a reflection of the
surrounding nature. The events of Jamil bin
Muammar's meeting with Bustaina in shepherding
and cursing each other were images that could not be
separated from desert life. In this case both men and
women in the Baduwi community system have the
main job of herding livestock, then their love story
which begins with the herding of livestock and
mutually muttering is the opening of the story of
Jamil Bustaina:
The first time love grows between us
It is Bughaid's worship, we are cursing each other
And we chide each other with various insults
But every word, Yes, busainah ... is the answer
The verse of the poem above is a description of
Baduwi's women and men of the Udrah tribe, their
main occupation is herding livestock, then Baghaid's
love is started with the love story of Jamil bin
Muammar and Bustainah. The depictions of Baduwi
Arabian men and women are the same, that is, they
live in deserts and depend on oases and valleys which
will become a flourishing grass for their livestock
feed, so that Jamil's Syiir-Syiir gives a clear picture
of women's lives Baduwi arabic. Such a natural
situation makes many badawi poets describe the state
of nature in its verses. This can be seen from Jamil's
description of Bustaina's beauty:
Really my soul is thirsty by its eyes and smile
Image of Women in Jamil Butsainah Poetry
573

cold like dew drops.
Her lips are fragrant like a mixture of misik oil,
Ginger, water and sweet honey
The nape of his neck was like the nape of the deer
that was bent towards his son
and has an exciting song.
In the image above, it shows how Jamil bin
Muammar described the physical condition of
Bustaina by likening his body shape to deer, it seems
that the natural state and the description of deer
animals that are considered beautiful in the legends of
Baduwi Arabs are the background of the making of
the Jamil syiir-syiir. Jamail also described the longing
that was in his chest like cold dew drops that could
eliminate his thirst. In another temple, Jamil bin
Muammar also describes how Baduwi's Arab women
lives apart from herding cattle, this is shown in the
following syiir:
When walking, his body moves gracefully,
smooth and soft motion while working at home
His body is thin, does not make it weak
Without knowing the meaning of distress and the
narrowness of life
The life of Baduwi Arabs is raising livestock and
herding livestock, they are mostly living in tents and
valleys. The description given by Jamil bin Muammar
about the life of Bustaina which is a Baduwi
community besides raising livestock is taking care of
the house. Baduwi Arab women who have not been
married apart from herding are helping their parents
(their mothers) at home. Besides that, it was also
described how difficult the Baduwi Arabs lived, but
by Jamil bin Muammar, Bustaina was described as a
woman who was strong in facing distress. The
description of life and oases makes the Baduwi
Guruin community stronger in the war, more resolute
in peace, stronger in misery, more loyal in friendship
and generally more noble in thought.
Such images are very evident in the Jamil syiir-
syiir which has the nuances of Hub al-Udri taking
action on the barren desert life, its flora and fauna
being the inspiration of Jamil bin Muammar in
expressing his love for Bustaina, so Jamil's shiirs tend
to be smooth and very beautiful, purely as a nickname
that is very famous as Hub al-Udry or Pure Love.
5 CONCLUSIONS
The existence of nature greatly influenced the syiirs
of Jamil bin Muammar. Jamil's Syiirs against
Bustaina began when they met in grazing and
muttered to each other when Jamil hit a camel from
Bustaina, so that was the first time he felt love and
Syiir-syiir loved Jamil bin Muammar. The incident
also made Jamil pinned where Bustaina was in his
name, Jamil Bustaina. Syiir-syiir Jamil's love for
Bustaina spread widely among the Arab community
at that time with the depiction of pure love so that the
syiirs were famous for Hub al-Udry. This can be seen
from the description of the female beauty represented
by Bustainah. Another picture that can be captured in
Jamil's syiir against Bustaina is a description of the
weakness of thought. The weakness of thinking here
is related to the social life of the Baduwi community.
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