The sacrifice is defined as abandoning something of the chances of the soul, but it is a broad concept in Arabic poetry. It has been carried and carried out different ideas, views and emotions. How can poets eat the meanings of sacrifice in the folds of Arabic poetry throughout the ages?
How is the concept of sacrifice in pre -Islamic poetry manifested?
The sacrifice in the pre -Islamic era has been linked to courage, valor and defending from family, offer and tribe, and it is intuitive that the sacrifice is related to courage and strength of the soul, so abandoning the soul for the sake of the other, and melting the individual in all; Something requires high psychological and conscious psychological strength.
This matter was strongly present in the composition of the Arab individual in the pre -Islamic era in general, as a person’s sacrifices appear in his psychological generosity, his feet and his defense of his tribe, and this is based on his virility, his Russians and his readiness to redeem himself, his money and his son.
The sacrifice in the pre -Islamic era was also associated with the tribe and showing equestrian, and it was associated with the meanings of dignity and honor, and it was sometimes for the sake of love and beloved! It is a self -sacrifice in order to obtain freedom and win the beloved, what the pre -Islamic poet, famous for his courage and bride in wars and battles Antara bin Shaddad when he said:
I am in the war of the appointment .. it is not an ignorant place
Wherever he called the club .. in Dahj Al -Nahq, he sees me
And Hasami with my channel … for my act
He is the knight who is unparalleled, if his people call him despite their injustice to him, he meets their call and gives himself to the horrors and dangers, especially since, according to the trader of his story, he will receive his freedom and his beloved, his cousin Abla. In another poem, he says:
And if the market of the Awali war is established
And the jurisprudence of the sacred
I was indicative and it was my years
A merchant that bought the loud souls
The meanings of courage may be mixed with the concept of sacrifice in the poems of the pre -Islamic people, and many may see that the meanings that Antara intended to be closer to self -pride and to show his courage and his questioning of showing his sacrifices, that courage and self -sacrifice in wars and battles specifically two sides of one heart.
We may agree that Antara was not concerned with defending his people and sacrificing them as much as he wanted to show himself, his capabilities, his abuse and his efforts to exert the soul in order to obtain his actual freedom, his psychological moral freedom, and to gain recognition or extract it from members of his tribe and society, but his courage and questioning in wars reflects his sacrifice himself in order to achieve his goal and reach his goal.
Likewise, the pre -Islamic poet, Tarfa bin Al -Abd, who was known for his indiscretion, his mouth, the injustice of his people, his uncles, and their neglect of him, but he wrote one of the immortal pre -Islamic pendants, and he talked about the meanings of sacrifice and redemption, and he said describing himself when he meets the call of dignity and praises the soul:
If the people said: Who is a boy? I was over
I mean, I did not go away
I am not in Al -Ghawani, or who
If the people disturb him, he is a sitting while he is sitting
Al -Harith bin Halza Al -Yashkari looked at us as he spoke in his commentary about the collective sacrifice and the complete efforts of the wars without fear, majesty, or hesitation, and he says:
Our people are not recognized
And with them, Halloum is known
And if the war is grown on the sacrifice of the fire
So they tightened the dazzle
As for the “the height”, the wise Arab poet, the Jewish race, the religion, he wrote in the pre -Islamic era one of the masterpieces of sacrifice and fulfillment of the pledge to the poet “the person of Al -Qais” when he left his family in his trust and valuable armor and set out to ask for the help of the Romans to obtain the revenge of his father, so one of the enemies of the Qais from the princes at that time took advantage of the opportunity and besieged the high His famous saying: “I do not forgive my custody and my brother.” The prince besieged Al -Samuq until he won his son returning from hunting, so he threatened the healing of the killing of his son if he did not give him the honesty of the person of the Qais, so he sacrificed the highness of his son and did not abandon his honesty! He said:
And I died in the Canadian armor I am
If he betrayed people and Vet
He says in another poem:
If one has not defiled from the insult to its width
Every robe wears beautiful
And if he did not carry its injustice on the soul
It is not a good praise
This story of the hill appears interesting to put it in the balance of societal values today, was it not the sacrifice of the honesty of the person of Qais; I only mean the precious armor without pushing his family to his enemy, was it not possible and possible without prejudice to the honor of the Arab and the feeling of nose and dignity for him? Wasn’t the life of Ibn Al -Samuq at the time the most precious and most valuable than the one who shot the person! Was the person of Al -Qais preferred his precious school over the life of Ibn Al -Samuq if the choice was for him? who knows!
As for Zuhair bin Abi Salma, he was one of the most wisdom and sophisticated poets, as he mentioned the books of literature and its history, and he immortalized in his suspension two sides of the Abs and Dhabian tribe who sacrificed their money in order to bring peace and raised the scourge of war that was scattered in the ribs of their two tribes, and raised a fragrance between the two tribes of Abs and Dhabyan and their stomachs for many years.
This sacrifice was immortalized by the poet Zuhair bin Abi Salma, which was mentioned by Umar bin Al -Khattab, may God be pleased with him, admiring him, his wisdom and poems, and he said: “If I realize Zahira, his guardianship is the judiciary.” And when one of Zuhair’s children met, he asked him: “What did you do the solutions that your father’s pyramid covered?, And he said: The age has been given to her. Omar said: But the analyzes that your father covered a pyramid that was not walked forever.” This means the poem of Zuhair, in which Maadah, Sidi Abs and Dhabian, who sacrificed their money for the sake of bloodshed:
We are blessed and found
In every case, the one
I turned away and fell away after
They spoiled and taught them the fragrance of a man
And by moving to the chest of Islam and the subsequent eras, we find the sacrifice for the sake of religion, belief and victory for the truth strongly, as one in pre -Islamic times was sacrificing for the sake of his tribe, his family and societal values, but in Islam, religion and belief became more sacrificed for everything for him, how not Islam has added to the dictionary of the life of a Muslim and his death the meaning of martyrdom for the sake of God, and he spoke about the reward of the martyr and his position and what is awaiting it.
Thus, the sacrifice was associated with faith and jihad for the sake of God and the pursuit of the message, the call and the notification, and the religious dimension overwhelmed poetic photography, including what was stated in the poem of Hassan bin Thabet Al -Hamzia in which he says:
We have imagined, if you did not see it
The soakers raise its date
As he addresses the same poem, Abu Sufyan, and his satire responds to the Prophet, may God’s prayers and peace be upon him, and announces a speaker for all Muslims their willingness to redeem the Messenger, peace and blessings be upon him themselves, their money and their children:
I turn it on and do not have a efficiency
Share for your goodness
For my father and his father and my offer
To show you Muhammad
Likewise, what was stated in the poem of Al -Burda by Al -Busairi, who said:
I redeemed myself and my family, I have lineage
Between you and you, I do not denyO honorable creation, I have the best of it
Sincerely, when the general accident arrived
In this context, the meanings of sacrifice and redemption are mixed, so are they out of one origin in the rule of meanings?
Sacrifice and redemption agrees in the meaning of doing an important thing for the sake of something more important, doing precious for the sake of the price, and giving up the precious for the sake of souls, even if the precious is the soul, money or boy!
Perhaps they differ in the point of looting and affirmative in the circulating linguistic use, as the redemption is often not seen negatively, while the sacrifice may sometimes be in the context of weakness, robbery and lack of entitlement, so we can say that every redemption is a sacrifice, but not every sacrifice is a redemption.
In the Umayyad era, the meanings of sacrifice remained present in Arabic poetry, but loyalty to the doctrine and political doctrine occupied a wide area in it.
My soul is a good manner
The most honorable people are dreams if they are leaked
In the Abbasid era, the silos of philosophers, the owners of logic and the science of speech, and the sacrifices became entrusted with intellectual affiliation in defense of the right to believe and for the sake of freedom of expression and social justice, and the office of the poet, the philosopher Abu Al -Ala Al -Maari, is full of such references, in which you find altruism of the meaning, and a weighting of the mind over the passion.
The Abbasid poet Muslim bin Al -Walid expressed self -sacrifice and linking it with the generosity of the soul and the most extent of the presence when he said:
He finds the soul as the miseries are in it
And the presence of the soul is the most extreme quality
Among the beautiful linguistic methods of poetry in poetry, which express the sacrifice for the beloved, their saying “myself is your redemption”, and from it what the poet of the slave spinning Al -Abbas bin Al -Ahnaf said:
O eloquent, my soul is your feast
Is I from the world, the pleasure of you?
I had a numb
You are a domesticity and a bond
I had no pregnancy
He received this collection and then
The colors of the sacrifice and its forms in Arabic poetry are broader than counting or limiting, as they are the remaining moral and societal value, and if their manifestations differ throughout the ages, one’s priorities differ according to the different personalities, societies and principles that are based on it, but it is established throughout the ages that it is one of the values that reflect the image of the true person who has not abandoned his identity in this universe.
In the modern era, for example, one of the famous poems of Ahmed Shawky, who depicts the sacrifices of man for the sake of his freedom and freedom of his country from all forms of colonialism; He says:
The red freedom has a door
With every flaw
As for the Palestinian poet Abd al -Rahim Mahmoud, he was not only satisfied with poetry, but it was true that the saying was already and he was martyred in the confrontation, and before that he wrote a wonderful poem in which he says:
I will take my soul on my comfort
And throw it into the shackles of the fence
Either a life facilitates the friend
As for a death that is angry with the enemy
Vanni al -Sharif
Roses of the loads and the inclination of semen
For your age, I see my country
But I feed the pace with him
I see my death without the right of the cross
And without my country, he is the lord
Despite the size of the pain and sacrifices that our Arab and Islamic peoples have seen for the sake of the homeland and freedom, especially the Palestinian people, the poet Mahmoud Darwish went on to “on this land what deserves life … on this land the lady of the earth, the beginnings of the beginnings, or the ends … was called Palestine, it became called Palestine.”