7.slaids. The principal reason however, for the neglect of Ibn al-Rumi is the fact that he was a Shi'i and so opposed to the 'Abbasid Caliphs.
Some think that he was Shi'ite by conviction and those who believe that he was passionately attached to Ahl al-Bayt, as were many people at that time. Ibn al-Rumi belonging to the second category; Shi'ism then was a rallying cry for those disaffected with theruling 'Abbasids. He found a warm welcome from the Shi'i leaders, because he glorified them.
His warlike feelings on behalf of the Shi'ah are displayed in many of his qasidahs, even if he did not actively take part in these campaigns.
Other authorities believe that this is also the reason why he did not praise most of the 'Abbasid Caliphs: the few that he did praise were notably indulgent to 'Ali's descendants.
Ibn al-RumI had Persian links on his mother's side, and it may have been them that influenced him, causing him to support and eulogize the Persians, while opposing and lampooning the Turks
Although strangely ignored by the authors of several important medieval biographical dictionaries and compendia of Arabic learning and lore, the poet was resurrected at the beginning of the 20th century by the Egyptian poet and nationalist leader, Mahmud Sami al-Barudi, and popularized later by the members of the Diwan Group in Egypt, primarily 'Abbas Mahmud al-"Aqqdd and 'Abd al-Qddir al-Mazini. The pioneering efforts of these men were then followed by a host of studies by writers and critics from Egypt and the Levant, and since 1944 studies on Ibn al-Rumi have also appeared in Western languages.
Today Ibn al-Rumi is known particularly for his irrational fears and superstition (al-tatayyur),' and for his ill-omened life, for his propensity to attempt to "extract every possible conceit from a given motif and not to abandon it before he has exhausted it,"
Ibn al-Rumi’s poems developed a new poetic forms and theme, among them the "reflective epigram" .