Ministry of Awqaf & Islamic Affairs :: Palestinian Poet, the Martyr Abdul Rahim Mahmud
Skip Ribbon Commands
Skip to main content
 
Palestinian Poet, the Martyr Abdul Rahim Mahmud

Abdel Rahim Mahmud (1913-1948) is the son of Palestine and a poet of resistance and Al – Jihad in confronting the British occupation, and the Jewish aggressors, and his weapons of confrontation were his poetic words because his Jihad was a direct practical application of his words, and his words were a true expression of his religion and true leadership ways.

He did not suffice by performing Al – Jihad in only Palestine; he snuck to Iraq and participated in the revolution of Rasheed Ali Al-Keelany against the British, then he returned to Palestine to continue his Jihad, until he returned to his Creator as a martyr on the 13th of July, 1948 in Battle of the Tree (Ma’raket Al Shajarah) between the Jews and Arabs.

The poet lived as a believer in Allah, the nation, and human values, which is no wonder because he was raised in a home of knowledge, religion and devoutness, and he co-lived with two religious God-fearing Muslim leaders, they are: Ezeldin Al-Qassam, and Abdel Rahim Al-Haj Mohammad, and he followed their path until he died a martyr.

In most of Abdel Rahim Mahmud’s poetry, we see the strong existence of the Qur’an and Islam, which are intellectual, visual, and methodological. However, in this article, we will suffice only by getting familiar with the subjects and religious values the poet addressed and the method he followed to do so.  

We have four long poems written by this poet: two of them are about the “Holy Qur’an”, one about “the Birth of the Prophet”, and the fourth is about “the Remembrance of the Prophet’s Immigration”. Each of these poems represents the pride of the poet in Islam, and his great Prophet, and Holy Book, which brought people into the light, and purified hearts of grudges and hatred and hostility, and he built the relationships between people based on brotherhood, love and purity:

Greetings were case on the two worlds, so they tasted the sweetness of peace

I am a cloud Ashdown Ashdown as a special time for good tunes

The sleeping awoke, the sleeping hearts, the Adhan called out and the stones shook

Sacked the mild qualities navigator and follower of the awardees foot

Clipped the claws of fierce wolves and did not fear the wolves attack the sheep

The shepherds led the Sheep and the shepherds became, the nation’s shepherds

The poet insisted on the three values of Islam, which he was able to make pillars of a strong human society, they are: justice and moderation and love. They are the pillars of the human community that the Islamic society could not win without the illiterate Prophet Muhammad Ibn Abdullah (PBUH) came to shed the light with the Holy Qur’an:

The spread of justice on earth not wait for the wolf will Achterama

He Said: Any person Zahedan They were mocking between Sydney and strength

The love of others that do not Ngdrihm treachery cast their eighth

The poet draws a flowering image of the first group of Muslims who responded to Allah and the Prophet, and they are:

God did not insist Ikzlhmu but two parts of their Lord and win victory

Grilled in people with light and guidance and timeworn face appeared over Gaza

Ela focused spears over their atheist and a funeral and glory

And in the Islamic poetry, Al Rahim Mamboed did not stop at the facts and events; rather he had special interest in the lessons that were derived from these great events. Some of the lessons he learned from the immigration is that injustice is nothing before righteousness if there is a power to protect it, and that actions speak louder than words, and that the callings require sacrifice of oneself, money and family, and this is the secret of its immortality, and that is necessary to rely on Allah and be a brave believer who is not afraid of people.

The poet did not suffice in experiencing this glorified history, including the glories and lessons and cross, rather it is keen in ensuring the tight bond between past and present, and present imposes its mark, and this is the presence of the Arab Islamic nation, the Palestinian people, and they have emerged in the following appearances:

First: when the poet seems to be announcing the death of the present generation and their negligence of the amazing legacy left by our ancestors, until they became food in the mouth of other nations, the poet describes the flowering image of our ancestors including their strength and pride and knowledge and victory:

The descendants of lost behind reap fees misery descendants

Aversions hearts and not Dade and fear their teams reunited

Han and not difficult for them to channel the enemy is broken, chauvinism

And not slept Tafikhmua betrothal does not paralyze the sons of the torturer

Trample full of bird Relief and oppression from the bottom of the clans

Screamed one of Muasher's book by Hedaya ways how straying

They sold their country and their hands by the scarcity and the obscure

Usually prepared for them a weapon and having promised to have speeches and the obscure

Usually prepared for them a weapon and having promised to have speeches and say

The poet insisted on the same idea in another poem, painted a similar begins:

And we come from Badhmu and missed the Genoa recklessness and Gaza

For the difference to seem huge, between the generation of our ancestors and the generation of weakness and loss, the poet combines between two opposing images, and their opposition distinguish things; after we denied our religion and abandoned the Holy Qur’an, we lost our way:

The vapor after us and we divided like clouds

We had the pride of Muslims and we became the servants and slave

We hit our cheeks in grief and we pray for those who do so

This is the way were, and the way we have become, and the poet lived in two appearances; he lived the first image with a faithful heart, poetry transparency, and lived the other in the bitter reality that he saw around him in the Palestinian and Arab world, whereas the lands were being stolen, dignities violated, and honor taken.

This was the first appearance of the presence in Abdel Rahim’s Islamic poetry, but the second appearance is calling for the use of power to achieve righteousness:

One’s power has its excuse and it stands with claws and fangs out when there is injustice

“Prepare” your Lord did not say this lightly

Taha’s immigration was not without purpose; rather it was for achieving a purpose

And the poet says:

If you do not seek to get life, you will die

However, this strength has no value if it does not have a capable spiritual energy, which comes from faith in the Holy Book:

The best weapon is Allah, Allah is glorified

And we have in our Prophet a good example, he is the one that:

Carried the Holy Qur’an as a light in his hand, and in the other he shook the sword

The angry sword was useful with those who can see and pretend to be blind

The method that Ezeldin Al Qassam believed in and called for was: Salvation will not be achieved except with the Allah’s Holy Book in one hand and a rifle in another.

Within these poems and others, the poet is enriched with the Islamic values of righteousness, justice, power, wisdom, keenness, forgiveness, and humanity. So, the first Islamic community spread not only for Arabs, but also for Muslims no matter what their nationality; the lesson is in the work, and the most generous people are the most devoted in Allah’s eyes:

Our home was peaceful and full of exclaiming God is great

The poet sees that the devotion of Islam is the salvation of all human kind from crises and problems and wars:

The Bill, if applied, will not wither   the falling of people and crowns

Based on this living belief of the greatness of Islamic, he calls his people to return to this pure way, the way of the great Holy Qur’an, for it is what saved the Arabs from being lost, and showed them the light:

Return to the Holy Qur’an People   In its pages you will find the lessons to learn

It refers to Mecca so follow it    and arise

 

Our martyr poet Abdel Rahim, with his poetic abilities, was able to link between the Palestinian affair and the affairs of Arabs and Muslims in Islam. He is the only true “reference” who provides the successful solution, the healing medicine, however and unfortunately, we are ignorant to this pure resource, rather we pretend to be ignorant and blind, there is no power nor strength except with Allah.

 

His Eminence Sheikh Abu Hassan Nadawi
D. Abdel-Qudous Abu Saleh
Grand Sheikh Mohammed al-rabe Nadawi
Dr Abdel Baset Abdel Razzaq Bader
The Poet Dr. Najeeb Al Keelani
The Palestinian Ibrahim Toukan
Site map
Complaints and suggestions
Prayer Time
vote


Newsletter
 
 
page 

hits counter
Ministry of Awqaf & Islamic Affairs - State of Kuwait