poem of Farazdaq
ahlulb...@yahoo.com
Imam Zayn al-'Abidin, peace be on him, went to the Sacred
House of Allah to perform the pilgrimage. Meanwhile Hisham b. 'Abd al-Malik
went there for the same purpose. The latter did his best to touch the Black
Stone but he was unable to do that, for the people overcrowded around it. A
pulpit was installed and he sat on it. He began looking at the
circumambulation of the people. Then Imam Zayn al-'Abidin came to perform
his circumambulation. When the pilgrims saw him, they were astonished at his
solemnity that was similar to the solemnity of his grandfather, Allah's
Apostle, may Allah bless him and his family. The people were shouting
loudly: "There is no god but God! Allah is great!"They made two queues for
him. Happy was he who saw him, kissed his hand, and touched his shoulder.
That is because the Imam was the rest of Allah in his earth. The Syrians
were astonished when they saw that situation. That is because the pilgrims
did not received Hisham, who was the nominated caliph after his father,
warmly though the Syrians honored him and the policemen surrounded him. One
of Hisham's companions asked him: "Who is that man whom the people have
honored very much?
Hisham burst into anger, shouted at the man, saying : "I do not know him!
He claimed that he did not know the Imam lest the people should know him.
Al-Farazdaq was there. He did not control himself. Thus, he said to the
Syrians:
I know him.
Who is he, Abu Firas?"asked the Syrians.
Hisham shouted at al-Farazdaq, saying:
I do not know him!"
Yes, you know him,"replied al-Farazdaq.
Then he rose and composed the following poem whose effect was stronger than
the hitting of the swords and the stabbing of the spears against Hisham.
He said:
This is the son of Husayn and the son of Fatima the daughter of the Apostle
through whom the darkness dispersed.
This is he whose ability the valley (of Mecca) recognizes, and whom the
(Sacred) House (as do) the sanctuary and the area outside
the sanctuary (al-hill).
This is the son of the best of Allah's servants. This is the pure pious man,
the pure eminent man.
When Quraysh saw him, their spokesman said:
Liberality terminates at the outstanding qualities of this (man).
He belongs to the top of glory which the Arabs of Islam and non-Arabs fall
short of obtaining.
When he comes to touch the wall of the Kaaba, it almost grasps the palm of
his hand.
He takes care to be modest and he is protected from his terror. He only
speaks when he smiles.
There is a cane in his hand. Its smell is fragrant from the hand of the most
wonderful (of all the people), who is proud.
The prophets yielded to his grandfather's favor. The nations yielded to the
favor of his community.
The light of guidance emanates from the light of his forehead. He is like
the sun whose shining disperses darkness.
His tree belongs to the Apostle of Allah. Its elements, its natures, and its
qualities are good.
This is the son of Fatima if you do not recognize him. The prophets of Allah
were ended by his grandfather.
Allah honored and favored him from antiquity.
Your words ' who is this?’ do not harm him. The Arabs and non-Arabs
recognize him whom you deny.
Both his hands are relief. Their advantage has prevailed. The hands are
equal. Nonexistence does not befall them.
He is the carrier of the burdens of the people when they are oppressed.
His qualities are good. The ' yes’ is sweet with him.
He does not break the promise. His soul is blessed. His courtyard is wide.
He is clever when he decides.
He is from the people whose love is religion, whose hate is unbelief, whose
approach is refuge and protection.
If the God-fearing are numbered, they are their Imams. If it is said who are
the best of the earth, it is said they are.
No generous man can reach their far purpose. No people, though generous, can
compete with them (for generosity).
They are rain when a crisis happens. They are lions when fear becomes
intense.
Poverty does not decreases the relief from their hands. That is the same,
whether they are rich or poor.
Misfortune and tribulation are driven away through their love.
Kindness and the blessings are regained through it.
In every affair their praise is after the praise of Allah. The speech is
ended by it.
Abasement refuses to stop at their space. Their natures are noble, and their
hands are full of liberality.
None of mankind has within their souls such primacy as he does nor such
grace as he does.
Whoever knows Allah, knows His friend. Religion is from the House of this
man.
Hisham burst into anger. He wished that the earth would swallow him up. He
was displeased to hear this poem called al-'Asma'. That is because it
indicated the high social rank of the great Imam. Besides it made the
Syrians recognize him, for they did not recognize him nor did they recognize
his grandfathers. Accordingly, Hisham ordered al-Farazdaq to be imprisoned
at a place called 'Asfan between Mecca and Medina. Imam Zayn al-'Abidin
heard of that, so he sent al-Farazdaq twelve thousand dirhams. However,
al-Farazdaq returned them. He refused to accept them and said: "I said that
concerning you as anger for Allah and His Apostle."The Imam returned them
and al-Farazdaq agreed to accept them. Then al-Farazdaq began dispraising
Hisham.1
http://www.al-hewar.com/eng/showthread.php?t=337
http://rafed.net/books/other-lang/imam-baqir/04.html
http://rafed.net/books/other-lang/zain-alabiden/18.html
http://www.al-hewar.com/aliali.ram (audio file)
Abu Muhammad
John Berg
What is the oldest existing instance of it? There's much historical detail
in the poem that could be used for analysis.
--
John Berg
john...@mchsi.com
<ahlulb...@yahoo.com> wrote in message
news:xNO9b.71084$Mb2.2...@twister.tampabay.rr.com...
ahlulb...@yahoo.com
the site http://rafed.net/books/other-lang/zain-alabiden/18.html
gives the following references:
1. Nihayat al-Irab, vol. 21, pp. 331. Some or all this poem has been
mentioned in many books of literature, history, and biographies, The
following is some of them: Zahr al-Adab, vol. 1, p. 103. Ibn Nabbata,
Sarah al-'Uyyun, p. 390. Ibn al-Sabbagh, al-Fusul al-Muhimma, p. 193.
Al-Ithaf bi HUb al-Ashraf, p. 51, Al-Qirmani, Akhbar al-Diwal, p. 110.
Tarikh Dimashq, vol. 36, p. 161. Roudat al-Wa'izin, vol. 1, p. 239.
Al-Bustani, Da'irat al-Ma'arif, vol. 9, 356. Anwar al-Rabi', vol. 4, p.
35. It is worth mentioning that the order of the lines of this poem is
different in these books.
Some of these books may be available online at http://www.alwaraq.com/
Abu Muhammad