This study aims to explore the similarities and differences in the portrayal of horses in Surah Al- ’ Adiyat and Imru ’ al-Qais ’ s poem “Mu ’ allaqa” [Hanging Poem] by examining both the realistic and mythical aspects of their horse imageries. The study also considers the language and expressive style used in each text. That the language in the Qur ’ anic text is closely related to the language used in “Mu ’ allaqa” became apparent in this context. However, the thought process and understanding of matters differ between the pre-Islamic era and the Islamic era in terms of intellectual perspectives due to the developments that had occurred with the advent of Islam and the spread of a sound doctrine based on reality and logical truths. This is in contrast to the thinking of the pre-Islamic ignorant mind, which had at times adhered to myths in its poetry. While exploring these differences and similarities, the study adopts a semiotic approach to uncover the imagery of horses and the associated connotations that are linked to the environmental differences between the pre-Islamic and Islamic eras.

The study is divided into three sections. The first section discusses the portrayal of horses in Arabic literature, including their various names and their significance in pre-Islamic Arabian society. Horses were highly valued as a symbol of pride, bravery, and nobility among the Arabs. The section explores their central role in Arabic life, which favored horses over one ’ s own children. The section examines the position of horses in Islam, emphasizing their immense importance within the religion. Horses are mentioned in the Quran in terms of Allah swearing by them and the Qur ’ an referencing them in several surahs and ayahs. Horses are also mentioned in the hadiths of Prophet Muhammad, who encouraged their ownership, breeding, and utilization in various aspects of life. This section also delves into the significance of horses in pre-Islamic poetry by highlighting poets renowned for their equestrian-themed verses such as Imru ’ al-Qais, Tufail al-Ganawi, and al-Nabigha al-Ja ’ di. The section also explores the relationship between the Qur ’ an and Arabic poetry in general by focusing on their linguistic and stylistic aspects. The study examines the specific dialectical features associated with the different tribes and their connection to the Quraysh dialect, which served as the standard literary language that unified the Arabs, as well as being the language through which the Qur ’ an was revealed. Finally, the first section addresses the relationship between pre-Islamic poetry and the Quran by noting the linguistic similarities between some pre-Islamic poems and later revealed Qur ’ anic verses and how scholars and critics have emphasized the importance of poetry and its relationship with the Quran.

The second section focuses on the depiction of horses in Surah Al- ’ Adiyat and the symbolic meanings that reflect the stereotypical image of real horses in the minds of Muslim individuals. This section uses semiotics to explore the powerful connotations associated with horses on the battlefield. The horses embody both their physical and spiritual strength, symbolizing the concept of jihad in the way of Allah. The mental strength derived from the idea of striving on the path of God is reflected in their physical strength. Thus, the horses are portrayed as swift, fierce, and vigorous, with their intense galloping causing sparks to fly as their hooves strike the ground. This imagery signifies their power to intimidate enemies. They raise dust, penetrate enemy ranks, and disperse their formations, thus symbolizing the strength of Islam that never retreats from jihad.

The third section delves into the depiction of horses in the poet Imru ’ alQais ’ “Mu ’ allaqa”. The imagery and symbolism of the horse in this context differ from the portrayal of horses in Surah Al- ’ Adiyat in terms of their appearance and primary purpose. In Surah Al- ’ Adiyat, horses are depicted as warhorses on the battlefield, while in Imru ’ al-Qais ’ poem, they are portrayed as horses used for hunting and leisure. In terms of language, expressive style, and connotations, however, similarities are found between the two. Both portray an image of horses through their swift running, their galloping at dawn, their speed in maneuvering and movement, the striking of their hooves on the ground, and the stirring up of dust from the intensity of their strikes, whether in the battlefield or in the pursuit of prey during hunting.

Similarly, the horses in Surah Al- ’ Adiyat are seen to symbolize the war horses engaged in jihad for the sake of Allah. This interpretation is fitting for the expressive connotations associated with these horses through imagery inspired by reality. As for Imru ’ al-Qais ’ poem, he is observed to construct a model of a horse in his imagination and to use this model in an attempt to attain something lacking in reality. He is the unsettled poet who races against the element of time, seeking revenge and proving himself in the hunting grounds. Failing in reality, he turns to imagination, which leads him to attribute legendary qualities to his horse, defying convention to express its strength and resilience. Consequently, two models of horses are encountered that differ in purpose and form yet are united in language and expression.

The importance of the study lies in its unique approach, thus representing the first study of its kind to address the theme of horses in both the Qur ’ anic text and Arabic poetry. This is where the significance of the semiotic method becomes evident in studying Quranic texts and comparing them to literary texts. The study also highlights the importance of the comparative analysis between the Qur ’ anic and literary texts. Previous research in this field shows no single study to have specifically explored the depiction of horses in both Surah Al- ’ Adiyat and the poetic verses of Imru ’ al-Qais. Rather, these topics have been examined separately. In addition to the semiotic analysis of and comparison between the two texts, the study gains additional significance in how it has employed a multidimensional approach by delving into the connotations of images and symbols and exploring everything surrounding the external and internal worlds of these texts.

Finally, while the two texts can be said to have points of similarity regarding certain images and scenes, such as the strength and speed of horses, as well as in the language and verbal expression showing many commonalities, the differences between the two texts are also clear and prominent. Surah Al- ’ Adiyat portrays horses as real horses that reflect a clear concept in Arab society, particularly in the broader Islamic community. These horses are depicted as combatants that are strong in their faith, believe in the virtue of jihad, and anticipate ultimate victory. On the other hand, the poem “Mu ’ allaqa” confines its horses to the context of preIslamic society, which only believed in tribal loyalty, pursuit, and leisure in the wilderness. Consequently, the latter horse depiction lacks spiritual values and possesses qualities that are unrealistic and extraordinary and that contradict logic. In summary, while having some similarities, the portrayals of horses in Surah Al- ’ Adiyat and in Imru ’ al-Qaisi poem “Mu ’ allaqa” differ significantly in their underlying concepts, values, and roles assigned to the horses within their respective cultural and religious contexts.