COMPARISON OF LITERATURE

To compare things and thoughts is the principle of the method of scientific research which has an important function, and naturally become part of the chapter comparative study of both literature and literary criticism on the development history, literature was used to compare the ratio between the elements of literature, art, priodesasinya, and the characters, all of them as an explanation or reference in developing the science of comparative literature.Comparative literature has emerged in the early history of Arabic literature, and continues at all times to the present, and will always exist as a means of criticizing and know the history. When seen since the days of ignorance of literature used as the basis for comparison in determining the primacy of one's work, and in the development of Islam a comparison that extends to touch the question of comparison between the Koran and the Arabic language of the nation, among the poets and orators-oratornya apostles on the one hand and envoys and orators of the Arabs on the other.While in the Umayyad period extended comparison between experts in the field of romantic literature, the great poets, the orators, and poets.During the Abbasid comparison and criticism Dawali the comparison between Barad and Basyhar ibn Marwan ibn Abi Hafsa, between Ibn Abi and Abi Atahiyah Nuwas, between Abi Tamam and Bahtary, between Abi Muqofa 'and Abd Hamied. Later in poetry and prose, and the orator and writer, and between ideas and imagination.all previously described a discussion of the art, while from the history associated with the bookkeeping, and determination of thought and a lot of grounding comparisons found no opposition. And among the early leaders discuss the issue comparison is Muhammad Ibn Salam who died th. 231 H, it underlies the comparison: the number of generated poetry and beauty.And a summary of the theory further comparisons include: "to explain the theory of Arabic poetry, and original conclusions of both the meaning and pengibaratan. Then compare the opinions of a poet with other poets and look at the original law a work built on the sense and reality of human beings in general, the next stop on the interpretation, according to the observer of art without understanding the nature of the soul of a poet. Because it is a slander made by critics of the panya'ir because there is no relationship between the poet and his kedaan!? '.In parallel there is a path made up into two sides of different methods: the virtues and the conclusions and hallmark, and the authors define a few things:1. to transform thoughts in virtue among the poets.2. by comparing the properties globally and as practiced by Asier Ibn Abi Tamam when comparing and Bahtary and Mutanaby, and is limited by seeing the hallmark of every piece.3. by putting comparative law as well as the beauty of poetry and disability, as was done by al Jurjani.And Jurjani when comparing the state of poetry (poetic nature, history, customs) between ancient and contemporary poets he found that the needs of the contemporary penyir terdhulu and memorizing history is a little more, and he also membndingkan lyric semiotikanya and differences in terms of creation according to the diversity of the art of poetry .And Arab nations put poetry in terms of beauty and goodness, glory, lafadz content, keselarsannya. Selanjutny scholars lyric poet to categorize comparison: time position and the arts, and the poet's attention lafadz and more attention to the meaning, and the poet who impress the results or write, and compare the lyric poet spontaneous and prepared, and from the use of art of the poem.And Al Jurjani in comparing verse in order, like-like, meaning. And in the book "Dalailul I jaz" he compared the poem in two parts: the part where the poet and his poetry has a meaning of a closed and simple and the part where the poet and his poetry made in the meaning and depiction.And of modern writers who write about literature comparison is Fustaky who wrote the book "Manhal Fi ILMI Intiqad" and he naqd consist of three positions: description, tabwieb, laws (content contained). And in purifying wisdom in the literature, there are five rules: criticizing poets, word is said in the poem, time, place, whether the wisdom contained tarjieh or tartieb, position limit, and determine the position.

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