On the tolerance of grandparents and cruelty of grandchildren in our history

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I will begin by recording a small reservation to the term “tolerance” which is prevalent in contemporary political prose as a translation of the English and French word tolerance (Tolérance). There is a reservation that is related to the content and the essence more than a linguistic reservation, and that is that “tolerance” is not correct in its content to be a rule or method in dealing with the people of the same nation because they are from a sect or religion other than the religion or sect of the majority, because those required to “tolerate” with them have not committed Offense or transgression of being from that different sect or religion in order to be tolerated! The best and most accurate, in my opinion, is to use words such as “coexistence”, “equality” and “citizenship.” But the word “forgiveness”, I believe, remains more appropriate and lighter than tolerance, because it means moral and material goodness and does not mean forgiveness like the other.He is Duraid Ibn al-Samah, a well-known pre-Islamic poet, knight, and Arab sage. He realized Islam and did not embrace Islam, but he fought Muslims while he was a very old man until he was killed in a battle against them, which is the Battle of Hunayn, but Muslims – historians, clerics, writers, and audiences – did not curse him and forbid his mention and mention of his equestrian and wisdom poetry, but rather transformed his person into a heroic myth in which the real is almost mixed. Balfantasy!

Miniature of the Mughal army led by Hulagu Khan who hit the siege on Baghdad in 1258 AD

What is striking in the case of Ibn al-Sammah and others is the amount of tolerance shown by the Muslims of early Islam up to the fall of Baghdad in 1258 CE, and the subsequent ages of darkness, division, sects, sects, and different sects and doctrines, which sometimes differ to the point of mutual atonement. This does not mean that there are no examples of persecution because of thought, religion, or belief, for they are – in the end – human beings, not angels. But we are talking about the general line and the comprehensive situation containing exceptions, which confirms that nations in the eras of their civilized ascendancy think and produce rising thinking and practice emerging and progressive practices. As for the epochs of its decline and defeat, it thinks and produces a backward and downward thinking that cares about the scales and not the essence, and this is our condition as a nation and Arab and Islamic peoples today!
The tolerance of the ancestors, even in the sense of pardon, is really remarkable, with Duraid Ibn al-Samah, the pagan knight poet “polytheist” who fought them with his sword the last of his life, and died on his paganism, but they kept praising him and remembering his merits, his horsemanship and his wisdom. Even Imam Ali bin Abi Talib was represented by his poetry when the Kharijites argued with the mistake of negotiating with Muawiyah bin Sufyan after the battle of “Siffin”. He repeated a famous verse by Ibn al-Samah saying:
I commanded them to order the way out of the liwa *****, so they did not find advice until tomorrow morning
We will return to the poem in which this verse was mentioned shortly. As for the earliest historian of Arabic literature, the Muslim, Muhammad bin Salam al-Jamhi, in his book “Tabaqat, the Falcons of Poets” Ibn al-Sammah was placed in the early knights’ poets class. In it he said: “The poet’s knights were the longest in 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 master of Bani Jeshm, their knight, and their leader, and he was the most blessed of the captain, and he conquered about a hundred conquests. In it because of old age – for war, but they took him out in honor of him and to quote his wisdom, and he was killed. ”
When his tribe, “Ghazia al-Jusha’a’miyya,” fought against the Muslims in the Battle of Hunayn, he fought with it while he was in the eighties, and others said that he had passed the century old and killed. That is, he died a “infidel polytheist” in the words of Muslims, so why did the ancient Arab Muslim historians and writers still respect and reverence him? Of course, there are other examples of poets and non-poets similar to that of Duraid ibn al-Samah, but we will stop at him as a prominent example in this remembrance:
Perhaps no verse of poetry was oppressed and what he said, just as this verse was oppressed, which Ibn al-Samah said:
Am I only from a Gazan if I seduce ***** I am seduced, and if Gaza becomes more rational
It strikes in our time for the satire of what they call the herd mentality, the clan tendency and the irrational submission to tribalism and clan … But if we read the verse in its context, the matter would be completely different and become indicative of the goal of 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 her opinion .. The poet said:
I commanded them to order the way out of the liwa *****, so they did not find 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 tribe of Abbas, and they returned from him victorious with the spoils, so they wanted to stay somewhere, so Duraid applauded them and indicated his opinion to them and warned them of a sudden attack of Abs. But Abdullah, the brother of Duraid, refused his opinion and said: “We sleep here and eat and drink.” So they did, and when they woke up in the morning, they found Abbas fighters surrounding them, killing them and taking the spoils from them. Duraid’s brother Abdullah was killed in that battle. These verses are from a beautiful poem in which his brother mourns and says:
Morning Morning, until a gray has risen on its head
فَلَمّا عَلاهُ قالَ لِلباطِلِ اِبعَدِ
تٌراُ خَميصَ البَطنِ وَالزادُ حاضِر
Old and he is in the bagged shirt
وُن مَسَّهُ الإِقواءُ وَالجَهدُ زادَهُ
Permission and destruction of what was in the hand
………………
لِرُؤيَتِهِ كَالمَأتَمِ المُتَبَدِّدِ
In these verses, clear glimpses of communal life in the way of the tramps of the ancient Arab knight, who threw the harsh conditions of life in the desert into the lifestyle of conquest, hit and run. Nevertheless, he lives hungry, “the belly shirt”, leaving food for the hungry others, and despite the pride of the forthcoming knight, he is modest and simple in clothes and is not ashamed of his “crunchy shirt”.
Duraid is from a poetical 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 family of Farasan who fought and killed: his brother Abdullah Faris was killed in a battle with the Ghatfan tribe, and he inherited it with his beautiful poem mentioned above, and his brother Abed Yghouth Faris was killed in a battle with the Bani Murra tribe, and his brother Qais Faris was killed by Banu Abi Bakr bin Kalab, his brother Khaled Faris killed him Banu Al Harith bin Kaab. This is the story of the death of Duraid as 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 that 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 in Awtas, and some of them headed towards Nakhlah. Jealousy of Thaqif. Then Rabi’a bin Rafi’i bin Ahaban bin Rabi’a caught up with the sermon of his camel, and he thought that he was a woman, and that he was in a quarrel with him. Dred told him what do you want 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 hit him with his sword and did not sing anything (he did not hit him). Then Duraid said to him: Poor 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 hitting the men, then if your mother came and told her that you killed Duraid bin al-Sammah, so by God, on the day you prevented (you protected) In it your women. Rabia hit him and killed him. When he returned to his mother, he told her that he had killed him, and his mother said to him: As for God, I have released three mothers for you!

He realized Islam and did not become Muslim. Rather, he fought Muslims while he was a very old sheikh until he was killed in the Hunayn battle. He realized Islam and did not become Muslim. Rather, he fought Muslims while he was an old sheikh until he was killed in the Hunayn battle.

This account of the killing of Ibn al-Sammah was repeated in almost all important Arab and Islamic heritage sources, with formulations that are very close, and in this form it is closer to the myth or the exaggerated tale in the stories of men wrestler in our heritage, but rather 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 exchange for the enthusiasm of the young Muslim, Rabia. The lesson is not here, but in the respect and reverence that the Muslim Arabs continue to attach to him to a person, name, biography, and poetry of Ibn al-Samah with their knowledge of his religion and his position on their religion and their state! You can imagine, in terms of comparison and fairness to the ancestors, what the descendants of the countries that call or describe themselves as Islamic will do with a poet or non-poet who will confront their 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 may find what shines and confirms the aforementioned conclusions: The municipality of Taif, the Shihar district in the Kingdom of Saudi Arabia, in 2015, launched the name of the knight poet Duraid bin al-Sama on a street in the city. It is not known whether this happened in good faith to honor this wise Persian poet whom the early Muslims respected, or because of the ignorance of those who suggested the name by the name. Some people complained, protested, and demanded that the street’s name be changed because of the name of this “polytheist poet” on a street in their city, and demanded that it be changed. I do not know if the name has really been replaced in subsequent years or if it is still the same!
The value of this incident in Al-Taif is not only in its details, but in its implications and significance, as it gives us a practical example of what we meant by the cruelty of the grandchildren, and certainly not all of them, just as the grandparents were not all of them with tolerance, pardon, and a dream. from him.

* An Iraqi writer

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