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He is Duraid Ibn al-Samah, a well-known pre-Islamic Arab poet, knight, and sage. He realized Islam and did not embrace Islam. Rather, he fought the Muslims when he was a very old man until he was killed in a battle against them, which is the Battle of Hunayn, but the Muslims – historians, clergymen, writers and the public – did not curse him and forbid his mention and they mentioned his equestrian and wise poetry, but turned his person into an almost mixed myth in which the true myth is heroic. Balfantasy!
Miniature of the Mughal army led by Hulagu Khan, who besieged Baghdad in 1258 AD
What is surprising in the case of Ibn al-Sammah and others is the amount of tolerance shown by the Muslims of early Islam until the fall of Baghdad in AD 1258, and the later ages of darkness, division, sects, sects and different sects and doctrines differing at times to the point of mutual atonement. This does not mean that there are no examples of persecution due to thought, religion or belief, because they are, in the end, human beings, not angels. But we are talking about the general line and the comprehensive situation that contains exceptions, which confirms that nations in times of their civilized ancestry think and produce growing thinking and practice emerging and progressive practices. As for the times of its decline and defeat, think and produce backward and downward thinking that cares about the balance and not the essence, and this is our situation as Arab and Islamic nation and peoples today!
The tolerance of the ancestors, even in the sense of forgiveness, is truly remarkable, with Duraid Ibn al-Samah, the pagan “polytheistic” knight poet who fought them with his sword the last of his life, and died in their paganism, but they continued to praise him and remember his merits, his horsemanship and his wisdom. Even Imam Ali bin Abi Talib was represented by his poetry when the Jarijites discussed the error of negotiating with Muawiyah bin Sufyan after the battle of “Siffin”. He repeated a famous verse from Ibn al-Samah saying:
I ordered them to order the liwa ***** out, so they didn’t find any advice until tomorrow morning.
We will return shortly to the poem in which this verse is mentioned. As for the first historian of Arab literature, the Muslim, Muhammad bin Salam al-Jamhi, in his book “Tabaqat, the hawks of the poets”; Ibn al-Samah was placed among the first knights of the class of poets. In it he said: “The poet’s knights were the longest in the conquest, the most influential of them, the most victorious of them, and the right hand was the captain of the Arabs.” And another said in it: “Duraid bin al-Samah was the teacher of Bani Cheshm, his knight and his leader, and he was the most blessed of the captain, and he conquered about a hundred conquests. In him for old age, for war, but they took him out in honor of him and for citing his wisdom, and they killed him ”.
When his tribe, “Ghazia al-Jusha’a’a’miyya”, fought the Muslims at the Battle of Hunayn, he fought with her while in the eighties, and others said that the century had passed and he died. That is, he died as an “infidel polytheist” in the words of Muslims, so why do ancient Muslim Arab historians and writers still respect and revere him? Of course, there are other examples of poets and non-poets similar to Duraid ibn al-Samah, but we will dwell on him as a prominent example in this memory:
Perhaps no poetry verse was oppressed and what he said, just as this verse was oppressed, that Ibn al-Samah said:
I’m only from Gaza if I seduce ***** I am seduced, and if Gaza becomes more rational
Strikes in our time the satire of what they call the herd mentality, the clan tendency and irrational submission to tribalism and clan … But if we read the verse in its context, the matter would be completely different and it would become indicative from the purpose of the sublime, transcendence and tolerance, and what we describe in our time as democratic behavior and following the opinion of the majority even if it is an opinion. The person contradicts your opinion. The poet said:
I ordered them to order the liwa out ***** They didn’t find any advice until tomorrow morning.
فَلَما عسووني كنتوني منهمم وقَد أَر * ***** غِويَتَهُم وَأَنَّي غَيرُ مَحَدَي
وَهَل أَنا إِلّا مِن غَزِيَّةَ إِن غَوَت ****** غَوَيتُ وَإِن تَرشُد غَزيَّةُ أَرشَدِ
The story of these verses says that the poet was with his people in an invasion of the Abbas tribe, and they returned from him victorious with the loot, so they wanted to sleep somewhere, so Duraid applauded them and pointed at them with his opinion and warned them of a sudden attack of Abs. But Abdullah, Duraid’s brother, rejected his opinion, saying: “We sleep here, eat and drink.” They did so, and when they woke up in the morning, they found Abbas’s fighters surrounding them, killing them and taking their spoils. Duraid’s brother, Abdullah, was killed in that battle. These verses are from a beautiful poem in which his brother cries and says:
Tomorrow morning, until a gray rose on your head
فَلَمّا عَلاهُ قالَ لِلباطِلِ اِبعَدِ
تٌراُ خَميصَ البَطنِ وَالزادُ حاضِر
Old and it’s in the bagged shirt
وُن مَسَّهُ الإِقواءُ وَالجَهدُ زادَهُ
Permission and destruction of what was in hand.
…
لِرُؤيَتِهِ كَالمَأتَمِ المُتَبَدِّدِ
In these verses, clear glimpses of the community life on the path of the vagabonds that the ancient Arab knight lived, and whose harsh living conditions in the desert threw him into the lifestyle of conquest, run over and flee. However, he lives hungry, “the belly shirt”, leaving food for the other hungry ones, and despite the pride of the next gentleman, he is modest and simple in clothing and is not ashamed of his “crisp shirt”.
Duraid is from a poetic family, so his father is a poet, his brother Malik is also a poet, his uncle is a poet, his other brothers are poets, and his son Salamah is a poet and Faris, and his daughter is also a poet. He is also from the Farasan family who fought and killed: his brother Abdullah Faris died in a battle with the Ghatfan tribe, and he inherited it with his beautiful poem mentioned above, and his brother Abed Yghouth Faris died in a battle with the Bani Murra tribe. , and his brother Qaled Faris was killed by Banu Abi Bakr bin Kalabis, his brother Khaled Kalabis killed him. Banu Harith bin Kaab. This is the story of Duraid’s death narrated by the sources and references of the Arab and Islamic heritage:
Ibn Ishaq said: “The author of the first and oldest biography of the Prophet who was lost and important parts of it were lost to us through the biography that Ibn Hisham wrote”: When the polytheists were defeated, Al-Taif came with Malik bin Auf, and some of them camped at Utas, and some of them headed towards Nakhlah, and there was no one heading towards a palm tree. Jealousy of Thaqif. So Rabi’a bin Rafi’i bin Ahaban bin Rabi’a caught up with her camel’s sermon and thought it was a woman and that she was in a fight with her. Dred told him that you love me? He said I kill you. He said: And who are you? He said: I am Rabi’a bin Rafi’i al-Salami, then he struck him with his sword and did not chant anything (he did not strike him). Then Duraid said to him: Poor of what your mother armed you, take this sword from the back of the nomads, then strike with it, lift it from the bones and lower the brain, because I was also striking men, then if you mother came and told him that you killed Duraid bin al-Sammah, so by God, the day you prevented (protected) In her your women. Rabia beat him and killed him, and when he returned to his mother, he told him that he had killed him, and his mother told him: As for God, I have freed you three mothers!
He realized Islam and did not embrace Islam but instead fought the Muslims while he was a very old sheikh until he died in the Battle of Hunayn. He realized Islam and did not become a Muslim. Rather, he fought the Muslims while he was an old sheikh until he was killed at the Battle of Hunayn.
This account of the murder of Ibn al-Sammah was repeated in almost all the important sources of the Arab and Islamic heritage, with very close formulations, and in this way it is closer to the myth or the exaggerated account in the stories of fighting men of our country. heredity, but it is closer to suicide and raises many questions and problems. We can understand it more recently, based on Ibn al-Sama’s old age, weakness and inability to move in contrast to the enthusiasm of the young Muslim Rabia. The lesson is not here, but rather in the respect and reverence that the Muslim Arabs continued to give a person, name, biography and poetry of Ibn al-Sammah with their knowledge of his religion and his position on his religion and his status! ! You can imagine, by way of comparison and justice with the ancestors, what the descendants of states that call or describe themselves as Islamic will do to a poet or non-poet who will confront his government forces with weapons in our time, and how they will deal with him and his poetic or scientific heritage even after his death.
I conclude with this funny and unfortunate news at the same time, in it we can find what shines and confirms the aforementioned conclusions: The municipality of Taif, the Shihar neighborhood in the Kingdom of Saudi Arabia, in 2015, launched the name of the poet gentleman Duraid bin Al-Sama on a city street. It is not known whether this happened in good faith to honor this wise Persian poet whom the early Muslims respected, or due to the ignorance of those who suggested the name by name. Some people complained, protested and demanded that the name of the street be changed to the name of this “polytheistic poet” on a street in their city, and demanded that it be changed. I don’t know if the name has really been replaced in the following years or if it remains the same.
The value of this incident in Al-Taif is not only in its details, but in its implications and significance, since it gives us a practical example of what we understand by the cruelty of the grandchildren, and certainly not of all, as well as the grandparents were not all with tolerance, forgiveness and sleep. of the.
* An Iraqi writer
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