29 This type was used during battles to instil a sense of gallantry in the minds of the soldiers. It extols the virtues of fearlessness, bravery, courage, valour, professionalism, sacrifice and gallantry. It may also draw attention to the advantages of martyrdom and the need to pay the supreme sacrifice if need be.
SELF ASSESSMENT EXERCISE 2
Apart from the themes highlighted so far, identify other themes which in your opinion Arabic oration can be used for.
3.3 Qualities of the Khaṭīb
Not everyone can be a good public speaker. The art requires a variety of skills and to some extent some sort of talent and natural disposition. The Khatībis a person who possesses unique skills in public speaking. He uses language in a powerful and imaginative way. He is knowledgeable in various aspects of language, rhetoric and even in the non-verbal means of communication. For instance, he may raise or lower his voice pitch and at the same time uses a variety of gesticulations to create maximum impact.
He stands erect sometimes on an elevated place or an object to deliver his speech. The Arabs in the ancient times would climb a small hill or sit at the back of a camel to deliver their oratorical speeches; He moves his body strategically to create special effects. He organises his thoughts in a logical manner. He tailors his message to meet the expectation of the audience. He is generally articulate with an ability to deliver moving speeches. He possesses a pleasant personality.
SELF ASSESSMENT EXERCISE 2
Have you ever exhibited the qualities of an orator? Identify such qualities and those you need to develop to become a good public speaker.
3.4 The Values of al-Khiṭābah
Public speech-making has today assumed a significant position. People still appreciate and indeed attach great importance to it as the ancient people did. Since the Jāhiliyyah period, the Arabs used al-Khiṭābah as a powerful tool of communication. It is still so up till today. The Arabs used oration as an effective tool for engendering patriotism, pledging allegiance, paying homage, instilling morality, social mobilisation, cohesion, reconciliation and sometimes for propaganda. It is used for any serious discourse
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demanding elegant presentation. The message has an immediate impact.
The listener is expected to act upon it without delay.
SELF ASSESSMENT EXERCISE 3
Identify four things you think al-Khiṭābah can help to achieve which ordinary speech cannot achieve.
4.0 CONCLUSION
Our study of al-Khiṭābah has shown that eloquent speech delivered in Arabic to an Arab audience is highly coveted by the Arabs. It is different from everyday speech in several respects. The orator himself must be skilful so that the desired effect or impact of his oration will be felt by the hearers. plays multifaceted functions. al-Khiṭābahis a vital means of community and civic engagement. It is also a literary art especially when it is well crafted to create special effects in the minds of the listeners. It is also a powerful tool of social and political mobilisation. Orations assist to make a difference in the life of a people. It could make or mar the society.
The Arabic orations have helped nurture a literary culture of the Arabs that is cherished and studied for its artistic and recreational values up till today.
5.0 SUMMARY
Discussion in this unit has focussed on Khiṭābah as an art and as an integral aspect of Arab social and intellectual life. We were able to examine the meaning of Khiṭābah and closely related terms. We studied its structure and the main themes in which al-Khiṭābah can appear. We also looked at the qualities which make the khatib distinct from other speakers. Finally, we identified the values of al-Khiṭābah.
6.0 TUTOR-MARKED ASSIGNMENT
1. What do you now know about al-Khiṭābah that you did not know before you studied this Unit?
2. What is your view on the notion that al-Khiṭābah is still relevant today not only to the Arabs and Arabic speaking peoples but to the entire humanity. Support your response with illustrations.
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7.0 REFERENCES/FURTHER READING
Arbuthnot, F.F. (2006) A Manual of Arabian History and Literature.
London: William Heinemann.
http://www.gutenberg.org/files/19914/1991/4-8txt- Retrieved on 17/09/09.
Farhūd, S.H., `Ayyād, S.,`Abdul-Wahhāb, R. et al, (1981) al-Adab:
Nuṣūṣuhū wa Ta’rīkhuhū. Jiddah;Dārul-Isfahānīli aṭ-Tibā`ah.
Khūrī, R. (1963) at-Ta`rif fil-Adabil-`Arabī. Bayrūt: Lajnah at-T`a`līm al-Madārisī.
Lucas, S. (2004) The Art of Public Speaking. (8thEdition)New York: Mc Graw Hill.
Mubārak, Z. (1934) an-Nathr al-Fannīfil-Qarn ar-Rāb`.Qāhirah: al-Maktabah at-Tijāriyyah al-Kubrā.
Nicholson, R. (1969) A Literary History of the Arabs. Cambridge:
Cambridge University Press.
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UNIT 2 ORATIONS OF AL-HAJJAJ IBN YUSUF