Ramadan and Eid in Poetry:
The Contribution of Kazi Nazrul IslamMohammad Omar Farooq
Courtesy: Islamicity [October 26, 2006]
Ramadan is the most special month in the life of Muslims, as it is part of the Ethical Triangle of Islam, which I have articulated in a separate article. The two holidays that predominate the tradition of festivities in Islam are two eids: Eid al-Fitr and Eid al-Adha. However, eids are not merely religious occasions, but also a manifestation of the deeper Islamic culture and consciousness. One of the medium of that culture and consciousness is poetry. Unfortunately, I have to admit that I don't know much about what poetry or song have been contributed by Muslims in various languages on the theme of Ramadan and Eid. This is because there is not much translation of such works of art and culture. especially in English. It is also possible that I am not aware of what already exists, because I have not searched for it. But, hopefully, this essay will initiate an exchange to get connected with others in exploration of the expression of id in our broader culture and literature.
In this essay I introduce the pertinent works of a special poet, Kazi Nazrul Islam [1899-1976]. For brevity of the essay, he cannot be adequately introduced, but hopefully I will attempt that in a follow up essay. Nazrul was born in Bengal, India, which is now West Bengal. His works are in Bangla, the fourth or fifth most spoken language in the world. Bangla, in Bangladesh, has a special history, as the people of Bangladesh had to struggle and sacrifice their lives in 1952 to secure their right to have official status of their mother tongue. Their sacrifice is recognized by the world community through the International Mother Language Day, celebrated at the behest of the United Nation every year on February 21.
Nazrul appeared in the scene of Bangla literature at a time, when it was dominated by Hindu litterateurs with the towering figure, the Nobel Laureate Rabindranath Tagore. Nazrul came like a blazing comet and against remarkable odds established his own legacy in literature and music, a part of which reflects his Islamic root. Even though his literary career began a few years earlier, but in 1922, at the age of merely 22, a poem brought him instant fame and recognition. It was nothing short of an explosion in the literary world. His poem was "Bidrohi" [The Rebel]. The label got stuck with his name and, even though he is much more, popularly he is known as the Rebel Poet. Shaped by the context of the colonial rule of the British during his time, his rebellion was against all oppression and injustice that by force subdue and cower the human spirit and dignity. In defiance of all evil forces and powers, he roared the message of freedom and rebellion (excerpt):
Proclaim, Hero, proclaim: I raise my head high! ... Weary of battles, I, the Great Rebel, shall rest in peace only when the anguished cry of the oppressed shall no longer reverberate in the sky and the air, and the tyrant's bloody sword will no longer rattle in battlefields Only then shall I, the Rebel, rest in peace.Even though every Bangali (and Bangali includes Muslims as well as others) knows about Nazrul, he is hardly known outside, because very little of his works has been translated into other languages. Hopefully that will change over time.
Notably, The Rebel was not written from any religious perspective or to project his Muslim identity. Therefore, written in mythical symbolism drawn from the entire world, traditional Muslims might not be at ease reading such a poem of rebellion, especially without being familiar with his works in a larger setting from a literary perspective. However, one of the areas his works are staples of Bangali Muslims in Bangladesh (by the way, Nazrul is the national poet of Bangladesh), West Bengal (India) and elsewhere, relates to hamd (hymns; praises of Allah) and na'at (eulogy of the Prophet), as well as other Islamic songs and poetry. Below I offer some samples. It should be noted that Nazrul was an unparalleled master of rhythm and youthful vibrancy, and his poetry was in rhymed structure. No translation can convey that rhythm or vibrancy. However, all my translations here are rhymed. As a disclaimer I should mention that literature or English as a language is not my forte, and thus my translation should be regarded as merely an amateur attempt. Of course, I have also utilized translations of others, whether rhymed or not.
Nazrul was universalistic, deeply humanity-oriented and full of love and compassion for the people, especially the oppressed, deprived and downtrodden. In a poem (as well as song lyric) on the theme of Ramadan and Eid, he wrote (below is an excerpt):
At the end of the Ramadan Fast, O My Mind!
(Original: O Mon, Ramzaner oi rozar sheshe)
Translation: Mizanur Rahman
At the end of the Ramadan Fast, O My mind!
The End of pleasure has arrived!
Give thyself away this day
And harken to the heavenly command!
All your wealth and gold,
All your palaces are for God alone!
Pay off the poor-rates this day
To rouse the lifeless Muslims any way!
Thou art to say the prayer
On that field of Eid,
Where the Muslim valiant's gave their lives
And became Shaheed!
Forget who are friends and who are foes this day.
And grasp the hands of all.
By dint of Love make the entire world
Respond to Islam's call!
Those who have fasted all their life
Without break and pause,
Give to those poor ones this day
Whatever will serve their cause!
Pour out unto the goblet of your mind
The Shirnee of Tauheed!
The Prophet will be pleased, it seems,
To accept your gift!Nazrul was a humanity-oriented voice of conscience. He awakened the Muslims as to how they have lost the spirit represented by the Qur'an and the Prophetic legacy. In a poem about Eid, he beautifully portrayed the relevance of Eid for the poor and deprived.
O Destitutes!
Original: Sharbohara
Translation: Mohammad Omar Farooq
With the curved smile on your tender lips,
O crescent, is it a crooked suggestion?
Are you looking for companions to join you
to loot every home in desperation?
As if at the command of Allah
you are proclaiming from the sky,
O martyrs, why the rich do not pay
zakat any more - ask, ask them why?
In surplus of these wealthy and rich,
there is definitely a right
of all those hungry and deprived:
this is Allah's message, so clear and trite.
Take away their surplus and their
undeserving wealth; yes, take away!
You will be fulfilling a divine command,
who stands in the way?
Why are you like living dead,
imprisoned by powerlessness or decrepitude,
The plate of food rests close to you,
yet why embracing death in hunger is your attitude?
Have you no courage to extend your hand!
Is your hand disabled or feeble?
I am, the bandit, here to collect the poor-due;
get up and join me, don't quibble!
I have brought the message of Allah
through the Eid's crescent that shines above,
We will break our fast with all those treasured surplus
during this Ramadan - a month we all love.
Everyone will eat and satisfy their hunger
during this Eid celebration,
Don't despair and resign; rather loot
your share of the blessings of God in rightful jubilation.
In another poem he particularly focused on the suffering and misery of the peasants and farmers, who hardly have any share in the celebrations of Eid, especially in the face of ostentatious display of luxury and extravagance of the rich.To understand the context of the following poem; Peasant's Eid; one needs to understand the socio-economic reality of Peasants' life in Indian subcontinent as well as in many other less developed parts of the world.
Belal: A prominent companion of the Prophet (p) of humble Abyssinian origin. He was a slave when joining Islam. Later, after great persecution, was freed by fellow Muslims. He was poor all throughout his life, but earned prominence as the primary announcer of prayer (Muazzin) during the Prophet's time.
YAZID: The ruler of the Muslim world who usurped power and also in the hand of whose soldiers the grandson of the Prophet Muhammad (p), Imam Hussain (r) along with several family members, was brutally killed.
FIQH: The body of Islamic law and jurisprudence.
ZAMZAM: The miraculous water-fountain in the valley of Makkah that Allah provided as the infant Ismail, the son of the Prophet Ibrahim (a), was dying of thirst, and his mother, Hajera (a), was desperately searching for water to save the child.
IMAM: Leader; commonly, prayer leader.
EID: celebration; festivityPeasant's Eid (Celebration)!
Original: Krishoker Eid
Translation: Mohammad Omar FarooqBelal! O Belal! The crescent (helal)
shines in the western horizon!
Seeing what is going on, are you
hiding in shame in some desert-grave's prison?Look at those peasants, bound
for the prayer-venue, like the skeleton of a mummy,
Have you seen going toward the slaughter-house
the little-fed cattle with sunken tummy?They broke their fast with
the sherbet made of tears,
Is your voice choking, Belal,
giving the call for prayers?Mortgaging the plates, bowls and water-jars,
these wretched are marching toward the prayer-venue,
with heart broken and head with bandana of indebtedness,
offering God's due is still on their life's menu.
Those whose lives are continuous fasting,
and can't sleep due to hunger's pain,
To visit these moribund peasants today,
has the auspicious Eid come again?Crying for another droplet of milk,
the baby that died in life's cruel descent,
Has the rib-bone of that baby
appeared now as the beautiful crescent?Piercing through screen of black shroud
that is spread sky-wide,
The slice of the moon shines
like that baby's tender lips' divide.Peasant's Eid! He marches to the prayer venue
for his baby's funeral,
The more he hears Takbir-chanting,
his heart tears asunder with the rush of the adrenal.The boy has died, the daughter is dying;
at his door the flood of death keeps knocking,
while around Makkah and the mosques
the band of Yazid keeps flocking.
Where is the Imam?
Today, which sermon will he recite?
All around lie corpses;
but even worse is in sight!The wealthy people have gathered here
with attires of golden laces;
You are the Imam here?
Are you then the leader of those privileged faces?You have imbibed from the Koran, hadith, and fiqh,
but ever in the mouth of these dead,
have you offered ambrosia, can you swear to that?
At least, try - go ahead!You have prayed, recited the Koran, you also fasted,
I know these good deeds are on the list,
Alas, just a parrot! Have you ever given them
any hope, courage or strength in the least?You have carried fruits, but
never tasted the nectar - the wretched fruit-basket!
Pebbles never imbibe anything, while remaining
a thousand years in the fountain-bed's casket.
Divine knowledge - what do you know
about the Omnipotent Lord?
How can one be a believer who is
never attached to life's power-cord?Iman! Faith! You repeat day and night,
but is Iman so easy?
In carrying the load of Satan,
does ever a believer remain busy?Listen liars! Those who are
real believers in this world,
the power of their simple wish
can shake and get the canvas of sky furled.You simply chant the name of Allah,
but never knew or understood Him,
those who themselves are blind,
how can they show others the heavenly beam?Those who themselves are chained,
how can they bring to others liberation?
How can they deliver honey to others,
when their own soul-hive is empty of life's vibration?.
Where is that true Imam,
at the strike of whose feeble feet,
the power-fountain of Zamzam starts flowing forever
to flood life's dry and barren street?Those who are wimps themselves,
having no strength or power,
it is sad that we have to listen to them
giving sermons from the prayer-tower.Those who would enliven and wake up
these hapless destitute in every nest,
where is that noble and inspiring leader
who again will restore true Eid in its full zest?He will bring back from the depth of space
the smile of Eid's crescent - like a delightful regale,
the smile and joy that will never end,
and it never would go pale or stale.At the graveyard, full of corpse,
I am waiting when will he arrive at this congregation?
Fast and breakfast, we will do together,
then it will be Eid - really a celebration.Parallel to his universalistic message for the humanity, he especially focused on the Muslim youth, who represented to him the hope and future. In a poem he paid his tribute to these youth.
A Tribute from the Poet
(Original: Kabir Proshosti)
Translator: Mohammad Omar Farooq
Allahu Akbar!
Allahu Akbar!
From Allah comes today
Rahmat, Kauthar.
Those of whom Allah is patron
This victory is of them,
It is the victory of God's Will,
Not for our vain fame.
It is a victory, but
Merely the stepping stone, no more;
From so much bondage-affliction
Toward above we have to soar.
So much division, schism
Jealousy, greed and arrogance,
All these will simply disappear
With His one merciful glance.
You are the new travelers
You are bound toward Him,
Following your footsteps
Here comes a heavenly beam.
Yes, coming are the travelers
Young warriors of new age,
Soon world's misery and suffering
Will be confined in their cage.There is a website dedicated to introducing Kazi Nazrul Islam's life and works outside Bangla language. (www.nazrul.org) For those who are not familiar with Nazrul at all, it is important to note that Nazrul was a multi-faceted and unorthodox person. As such, one should not be under the impression that he is an Islamic poet per se, even though, in his own words, Islam was like an anchor of his thoughts and spirit. Like many mystic and others in the past, like Omar Khayyam, Hafiz, etc., he also received the "kafir" fatwa from those who are generous with their practice of "takfir". I hope to introduce him and his works in a larger context in a follow up essay. Let me conclude here with another popular Islamic song lyric. As I listen to that song, I feel that it is my own supplication, as I could not have put my own dua in such a beautiful way. May Allah embrace his soul in abounding mercy and forgiveness.
Don't judge me, O Allah!
Original: Roj Hashore Allah Amar koro na bichar
Translation: Mohammad Omar Farooq
Don't judge me, O Allah, on the Day of Resurrection!
This sinner doesn't want a trial, wants your love and compassion!!
Quite knowingly throughout my life
sins have accumulated so rife,
I can't hope to survive your judgment and scrutiny;
Don't judge me, O Allah, don't judge me!
If you really wish to judge, why the name Rahman, the Most Kind?
Why did you give the knowledge that by that name salvation we will find!
On that Day, as a humble mendicant,
when I will beg of you, O Lord, the Dominant!
Will you be able to turn me away with hands empty?
Don't judge me, O Allah, don't judge me!
Dr. Mohammad Omar Farooq is an associate professor of economics and finance at Upper Iowa University. He can be reached at farooqm@globalwebpost.com.
If anyone has a literary bent and would like to translate Nazrul's works or introduce him to his/her own language, please contact me.