'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
-
{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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I liked from a while back (with some basic explanations and thoughts
of my own).
It's a small excerpt from the famous mu'allaqah poem of Zuhayr ibn Abi
Sulmah . He was a poet from the Jahili period (the era before Islam)
who had his own well-celebrated mu'allaqah. Interestingly, it is said
that he would only recite and announce his poems after one complete
year had passed in which he spent perfecting it – hence he was
nicknamed 'Sahib al-Hawliyat'
He says in his poem:
سَئِمتُ تكاليف الحياة ومَن يَعِش *** ثمانين حَولاً – لا أُبا لك – يَسْأم
I have come to hate the burdens of life, and whoever lives
For eighty years will surely come to hate and tire of them
وأعْلَمُ عِلمَ اليوم والأمسِ قبله *** ولكنني عَن عِلمِ ما في غَدٍ عَمِ
I know the reality of today and that of yesterday before it
But of the realities of tomorrow, I am blind and ignorant
ومَن يَكُ ذَا فضْلٍ فَيَبْخَلْ بفَضْلِه *** على قَوْمِه يُسْتغنَ عَنه ويُذْمَمِ
Whoever possesses goodness butproves miserly to his people
Then they shall prove sufficient of him, and he shall be humiliated
The theme of 'Nasihah wal-Hikam' (Counsel and Wisdom) starts to take
shape here with Zuhayr telling people that fadhl (virtue, possessions,
wealth etc) is something that a person is gifted with and thus it's
not proper to be miserly with it, withhold it from society, or prevent
helping others by it etc. It's interesting he says على قومه ('to his
own people'), because the first benefactors of our gifts should
bethose closest to us i.e. family, community etc. By spreading one's
talents, possessions and goodness (whether materialistic and tangible
like wealth or conceptual like uprightness), a community becomes
stronger, progresses forward and allows people to live well.
ومَنْ هابَ أَسْبابَ المَنايا يَنَلنَه *** وإنْ يَرْقَ أسبابَالسماء بِسُلَّمِ
Whoever fears the causes the death, shall only be met by them
Even if he ascends to the heavens upon a built stairway
Death is written for us all, even though the causes and ways may be
different for us. Courage and the act of delving into the heat of
battles, taking up challenges and defending one's tribe have
alwaysbeen seen to high calibre traits. So the more fearless a person
is, the higher of a status they occupyamong their people. This is
Zuhayr effectively saying not to fear the causes of death because
those who fear a certain cause of death will no doubt be met by it.
And there's no running away from death even if you took a staircase to
the heavens. This is a true concept and belief reflected in the
Qur'anic verse:
"Wherever you may be, death shall overtake you, even if you should be
within towers of lofty construction…" [al-Nisa: 78]
ومَن يَجعَلِ المَعْروفَ فِي غَيرِ أهله *** يَكُنْ حَمْدُه ذَمَاً عَليه ويَندَمِ
And whoever pays good duty to those who do not deserve it,
Then his act of praise becomes blameworthy and he shall come to regret
Paying good duty to people and giving them credit is a standard which
we all must live by. However there are times when our act needs to be
reviewed depending on who exactly we aredealing with. Hence it's not a
proper measure of our intellect if we give pay high credit to someone
who does not deserve itin the least, rather we should just let them be
without harming them. It is only those who deserveit that should
attain our key attention, service and goodness; otherwise we'll come
to regret the fact that we perhaps wasted our efforts on one person
when there was someone else more deserving of all that effort.
ومَن لم يَذُدْ عَن حَوضِه بِسِلاحِه *** يُهَدَّمْ ومن لا يَظلم الناس يُظلم
And whoever does not defend hiswater well with his weapon
Will be overpowered; and whoever does not oppress shall be oppressed
This poem was written in the Days of Jahiliyyah (Ignorance) andso you
can really see the nature and outlook of the people at that time.
There were no governing laws and no accountability exceptthose simple
standards set out by tribal chiefs. Effectively, it was 'each man to
his own' or 'each tribe to their own' and in the poetic lines above
you can understand what Zuhayr is alluding to. He is saying that
whoever does not protect his own possessions will lose them toothers;
and the scene he sets is that of a water well. Historically in the
desert and open fields, the tribes would usually settle aroundsources
of water and build a well which sustained them. Without this well, the
tribe will die off due to lack of water. Now what wouldhappen if
another tribe tried to take possession of that well? Yes, you got it:
Warfare (now now, don't be surprised, leading countries do it in our
times too; but it's oil rather than water!). So here, Zuhayr says that
part of wisdom is to fight for what is yours, particularly those
things which are essential to your survival. 'And whoever does not
oppress shall be oppressed' –
--
:-> :->
