Collected poems of Abu Tammam
It is said that he did not compile his poetic works, except in a manner
mentioned in Baghiatul Waata that Uthman bin Muthanna Qurtubi (d. 273 A.H.)
has read out his collection to him.1 This shows that his verses were compiled
during his lifetime. And after him is the group of elders and literary experts, who
arranged his work, wrote glosses on it and maintained a record of it.
Apparently, the printed copy of collected poetical works (Diwan) of Abu
Tammam, is one by Abu Bakr Muhammad bin Yahya Sauli (d. 335 A.H.) on the
basis of alphabetical order, even though many of the verses are omitted as
Najjashi has mentioned in his book of Fehrist:2
He composed numerous verses in praise of Ahle Bayt (a.s.) and Ahmad bin
Husain has said that he saw an ancient copy, perhaps inscribed during the lifetime
of Abu Tammam or close to that. It contained a panegyric about Holy Imams
(a.s.) till it reaches upto Abu Ja’far, the second, [Imam Jawad (a.s.)], because he
died during the time of this Imam.
But in the present Diwan, there is no trace of any panegyric other than the
Raiya Qasida, which was mentioned previously. Like other books, the publishers
made this book also a target of dishonesty or what is printed are verses that Abul
Aala Muarra has explained.
Birth and death
There is no certainty according to historical records regarding the date of his
birth and death, because there is much dispute in it and it is enough to believe
what his son, Tammam has mentioned, as family members know the situation
best. But in that also there are various versions, among them being: He was born
in 172 or 188 or 190 or 192 and he died in Mosul in 228 or 231 or 232 and he
was buried there.
The poet left behind a son named Tammam, who was also a poet. After the
death of his father, he recited a Qasida in praise of Abdullah bin Tahir and
Abdullah asked him to recite the poem of Abu Tammam and he recited:
“May the Lord of the people keep you alive; because He gave you a
handsome face. Baghdad became illuminated with your effulgence and
through your bestowal, the trees put on leaves.”
Abdullah was silent for a time and then recited:
“May the Lord of people keep you alive; indeed what you aspired made
you commit a mistake. You came to one, whose pocket is empty and if he
had something, he would have definitely given it to you.”
Tamman said: “O chief, selling a couplet in exchange of a couplet is usury.
So place some money along with it.”
Abdullah smiled and said: “Although you don’t have the power of your
father’s poetry, you have not lost his delicacy. And he ordered them to lavish
gifts upon him.”3
Only the valiant fall in the battlefield
It is amazing about someone as religious as Abu Tammam; how he was
deceived by those enemies? Who defame the righteous and show good people as
evil. Among good personalities that the enemies tried to defame is the standard
bearer of guidance, the holy warrior and revolutionary, Abu Ubaidah Thaqafi.
Being influenced by the propaganda of the enemies, Abu Tammam composed the
following verses regarding Mukhtar:4
“The victimized caravan of the Hashemites set out from Kerbala and
Mukhtar applied ointment to their wounds through revenge, although he
(Mukhtar) was not on the right religion. And when his intention became
clear, they declared aloofness from him.”
One, who studies history, traditions and science of narrators carefully, would
understand that Mukhtar is in the foremost row of the elders of religion, guidance
and sincerity and his valuable uprising was only to establish justice by destroying
foundations of apostasy and uprooting Umayyad oppression, and he is far from
the Kaisani religion and all allegations against him are false.
That is why the Holy Imams (a.s.): Imam Zainul Abideen (a.s.), Imam
Muhammad Baqir (a.s.) and Imam Ja’far Sadiq (a.s.) invoked divine blessings on
him, Imam Muhammad Baqir (a.s.) praised him much and his acts were always
appreciated by Ahle Bayt (a.s.).
Prominent scholars have praised him and declared that he was remote from
negative beliefs or acts; among them being5: our chief, Jamaluddin bin Tawus,
Ayatullah Allamah in Khulasa, Ibne Dawood in Rijal, and Faqiq of Ibne Numa in
a separate treatise, which he wrote about this, entitled: Zaubun Nazar. Muhaqqiq
Ardibeli in Hadiqatush Shia; author of Maalim in At-Tahrirut Tawusi; Qaazi
Nurullah Marashi in Majalis; and Shaykh Abu Ali in Muntahiyul Maqal and
others.
Such were the positive statements of ancient scholars regarding him that our
Shaykh, Shaheed Awwal, in his book of Mazar, has mentioned a special Ziyarat
about him and in that there is clear testimony of his excellence, his well wishing
in Mastership (Wilayat), his sincerity in divine obedience and regard for Imam
Zainul Abideen (a.s.). It also contains the approval of the Holy Prophet (s.a.w.a.),
Ameerul Momineen (a.s.) and their descendants. That he sacrificed his life for
approval of Holy Imams (a.s.), supporting the Holy Progeny and taking revenge
on their behalf.
This Ziyarat is mentioned in Muradul Mureed by Shaykh Ali bin Husain
Haeri, which is the translation of Mazar of Shaheed. Shaykh Nizamuddin Sauji,
author of Nizamul Aqool has regarded this Ziyarat authentic. This Ziyarat shows
that the tomb of Mukhtar in ancient times, was a well known place of visitation
for Shia as mentioned in Rahla of Ibne Batuta.6 There was a famous building
over his tomb.
Some senior scholars, who have written the biography of Mukhtar, or about
his achievements and beliefs etc, are the following:
1. Abu Ja’far Muhammad bin Ali bin Babawayh Qummi, Saduq (d. 381 A.H.)
has written a book entitled Al-Mukhtar.
2. Abu Ja’far Muhammad bin Hasan Tusi (d. 469 A.H.) has written Mukhtasar
Akhbarul Mukhtar.
3. Sayyid Mohsin Amin Amili has written Asdaqul Akhbar fee Qissatul Akhaza
bith Thaar, which has been published.