قَالَ:HeلَمَّاwhenمَاتَdiedعَبْدُAbdالْمَلِكِal-MalikبْنُibnعُمَرَUmarبْنِibnعَبْدِAbdالْعَزِيزِal-Azizجَزِعَgrievedعَلَيْهِover himعُمَرُUmarجَزَعاًgriefشَدِيداً،severe,
He said: When Abd al-Malik ibn Umar ibn Abd al-Aziz died, Umar grieved over him severely.
فَقَالَso he saidذَاتَoneيَوْمٍdayلِمَنْto those whoحَضَرَهُ:were present with him:
So he said one day to those who were present with him:
هَلْis thereمِنْfromمُنْشِدٍreciter ofشِعْراًpoetryأَتَعَزَّىthat I may find solaceبِهِthrough itأَوْorوَاعِظٍpreacherيُخَفِّفُwho lightensعَنِّيfrom meفَأَتَعَزَّىso I may be consoledوَأَتَسَلَّى؟and comforted?
Is there any reciter of poetry through whom I may find solace, or a preacher who may lighten my burden so I may be consoled and comforted?
فَقَالَSo saidرَجُلٌa manمِنْfromأَهْلِthe peopleالشَّامِ:of Syria:
A man from the people of Syria said:
يَاOأَمِيرَCommanderالْمُؤْمِنِينَof the Faithfulكُلُّeveryخَلِيلٍfriendمُفَارِقٌparts withخَلِيلَهُhis friendبِأَنْbyيَمُوتَdyingأَوْorبِأَنْbyيَذْهَبَgoingإِلَىtoمَكَانٍ.a place.
O Commander of the Faithful, every friend parts with his friend either by dying or by going away to a place.
فَتَبَسَّمَSo smiledعُمَرُ،Umar,رَحِمَهُmay God have mercyاللَّهُ،upon him,ثُمَّthenقَالَ:he said:
So Umar, may God have mercy on him, smiled, then said:
وَيْحَكَ!Woe to you!مُصِيبَتِيMy calamityفِيكَin youزَادَتْنِيhas added to meمُصِيبَةً.a calamity.
Woe to you! My calamity in you has added to my calamity.
قِيلَ:It was said:وَأُصِيبَand was afflictedالْحَجَّاجُal-Hajjajبِمُصِيبَةٍwith a calamityوَعِنْدَهُand with him wasرَسُولُthe messengerعَبْدِof Abdالْمَلِكِal-MalikبْنِibnمَرْوَانَMarwanفَقَالَ:so he said:
It was said: Al-Hajjaj was afflicted with a calamity, and with him was the messenger of Abd al-Malik ibn Marwan, so he said:
لَيْتَI wishأَنِّيthat Iوَجَدْتُfoundإِنْسَاناًa human beingيُخَفِّفُwho lightensعَنِّيfrom meمُصِيبَتِي!my calamity!
I wish I found someone who would lighten my calamity for me!
فَقَالَSo saidرَجُلٌa manمِمَّنْfrom those whoحَضَرَ:were present:أَقُولُ؟Shall I speak?
A man from those present said: Shall I speak?
قَالَ:He said:قُلْ.Speak.
He said: Speak.
فَقَالَ:So he said:كُلُّeveryإِنْسَانٍhuman beingيُفَارِقُparts withصَاحِبَهُhis companionيَمُوتُhe diesأَوْorيُصْلَبُis crucifiedأَوْorيَقَعُfallsمِنْfromفَوْقِatopالْبَيْتِthe houseأَوْorيَقَعُfallsالْبَيْتُthe houseعَلَيْهِupon himأَوْorيَسْقُطُfallsفِيinبِئْرٍa wellأَوْorيَغْشَىfaintsعَلَيْهِupon himأَوْorيَكُونُthere isشَيْءٌsomethingلَاnotيَعْرِفُهُ.he knows it.
So he said: Every human being parts with his companion—he dies, or is crucified, or falls from the roof of the house, or the house falls upon him, or he falls into a well, or faints, or there is something he does not know.
فَضَحِكَSo laughedالْحَجَّاجُal-Hajjajوَقَالَ:and said:مُصِيبَتِيMy calamityفِيregardingأَمِيرِthe Commanderالْمُؤْمِنِينَof the Faithfulأَعْظَمُis greaterحَيْثُsinceوَجَّهَhe sentبِمِثْلِكَwith the likes of youرَسُولاً!as a messenger!
Al-Hajjaj laughed and said: My calamity concerning the Commander of the Faithful is greater, since he sent the likes of you as a messenger!
[مَحَاسِنُ[The merits ofمَاwhatقِيلَwas saidفِيinالْمَرَاثِي]elegies]
[The Merits of What Was Said in Elegies]
قَالَSaidأَبُوAbuعُبَيْدَةَUbaydahمَعْمَرُMa'marبْنُibnالْمُثَنَّىal-Muthannaالتَّيْمِيُّ:al-Taymi:أَحْسَنُthe bestمَنَاطِقِfields ofالشِّعْرِpoetryالْمَرَاثِيare elegiesوَالْبُكَاءُand weepingعَلَىoverالشَّيْبِ،gray hair,
Abu Ubaydah Ma'mar ibn al-Muthanna al-Taymi said: The best fields of poetry are elegies and weeping over gray hair.
وَكَانَAnd used to beبَنُوthe sonsمَرْوَانَof Marwanلَاnotيَقْبَلُونَacceptالشَّاعِرَthe poetإِلَّاexceptأَنْthatيَكُونَhe beرَاوِيَةًa transmitterلِلْمَرَاثِي،of elegies,وَيَقُولُونَ:and they would say:إِنَّindeedفِيهَاin themذِكْرَis mention ofمَعَالِيnobleالْأُمُورِ.matters.
The Marwanids would not accept a poet unless he was well-versed in transmitting elegies, and they would say: Indeed, they contain mentions of noble matters.
وَقِيلَAnd it was saidلِأَبِيto Abuعُبَيْدَةَ:Ubaydah:مَاwhatأَجْوَدُis the finestالشِّعْرِ؟poetry?فَقَالَ:So he said:النَّمَطُthe middleالْأَوْسَطُ،course,يَعْنِيmeaningالْمَرَاثِيَ.elegies.
It was said to Abu Ubaydah: What is the finest poetry? He said: The middle course, meaning elegies.
قَالَ:He said:وَسَأَلْتُAnd I askedأَعْرَابِيّاً:a Bedouin:مَاwhatأَجْوَدُis the finestالشِّعْرِpoetryعِنْدَكُمْ؟according to you?قَالَ:He said:مَاwhatرَثَيْنَاwe eulogizedبِهِwith itآبَاءَنَاour fathersوَأَوْلَادَنَا،and our children,وَذَلِكَand that isأَنَّنَاbecause weنَقُولُهَاsay itوَأَكْبَادُنَاwhile our liversتَحْتَرِقُ.are burning.
He said: I asked a Bedouin: What is the finest poetry among you? He said: That with which we eulogize our fathers and our children, and that is because we compose it while our hearts are burning.
قِيلَ:It was said:وَقَالَand saidالْمَأْمُونُal-Ma'munلِبَعْضِto some ofجُلَسَائِهِ:his companions:مَاwhat isأَحْسَنُthe bestمَاof whatقِيلَwas saidفِيinالْمَرَاثِي؟elegies?فَقَالَSo he saidقَوْلَهُ:his statement:
It was said: Al-Ma'mun said to some of his companions: What is the best of what has been said in elegies? He said, reciting:
فَتًىA youthلَمْdid notتُكَذِّبْfalsifyمَوْتَهُhis deathنَادِبَاتُهُhis female mourners......بِمَاby whatقُلْنَthey saidفِيهِabout himلَاneitherوَلَاnorالْمَادِحُthe praiserالْمُطْرِيthe flatterer
A youth whose female mourners did not belie his death by what they said of him, nor did the praising flatterer.
فَتًىA youthلَمْwho did notيَزَلْceaseمِذْsinceشَدَّhe tiedعَقْدَthe knotإِزَارِهِof his waist-wrapper......مُشِيدَraisingالْمَعَالِيnoble deedsأَوْorمُقِيماًstationedعَلَىatثَغْرِa frontier post
A youth who, ever since he fastened his garment, continually raised high noble deeds or remained stationed at a frontier post.
قَالَSaidالْأَصْمَعِيُّ:al-Asma'i:قَدِمَArrivedعَلَيْنَاto usأَعْرَابِيٌّa Bedouinفَأَقَامَand stayedعِنْدَنَاwith usأَيَّاماًfor daysثُمَّthenرَجَعَhe returnedإِلَىtoالْبَادِيَةِthe desertفَسَأَلَand askedعَنْaboutإِخْوَانِهِhis brothersوَأْتْرَابِهِand peersفَأُخْبِرَso he was informedأَنَّthatالدَّهْرَtimeأَبَادَهُمْhad annihilated themوَأَفْنَاهُمْand destroyed themفَبَكَىso he weptوَأَنْشَأَand beganيَقُولُ:reciting:
Al-Asma'i said: A Bedouin came to us and stayed with us for days, then returned to the desert and asked about his brothers and peers, and he was informed that time had annihilated and destroyed them. So he wept and began to recite:
أَلَاAh,يَاOمَوْتُdeathلَمْthere is notمِنْكَfrom youبِدًىan escape......أَتَيْتَyou cameفَمَاand you do notتَحِيدُdeviateوَلَاnorتُحَابِيshow favoritism
Ah, O death, there is no escape from you; you came and you neither deviate nor show favoritism.
كَأَنَّكَAs if youقَدْalreadyهَجَمْتَpouncedعَلَىuponمَشْيِيmy walking......كَمَاjust asهَجَمَpouncedالشَّيْبُgray hairعَلَىuponشَبَابِيmy youth
It is as if you have pounced upon my gait, just as gray hair pounced upon my youth.
قَالَSaidأَبُوAbuالْعَيْنَاءِ:al-Aynaa:ابْنُIbnأَبِيAbiطَاهِرٍTahirأَشْعَرُis the most poetical ofالنَّاسِpeopleفِيinبَيْتَيْهِhis two versesحَيْثُwhereيَقُولُ:he says:
Abu al-Aynaa said: Ibn Abi Tahir is the most poetical of people in his two verses where he says:
اذْهَبَاGoبِيmeإِنْifلَمْnotيَكُنْthere beلَكُمَاfor you twoعُقْرٌan excuse......إِلَىtoتُرْبِthe dust ofقَبْرِهِhis graveفَاعْقُرَانِيthen hamstring me
Take me—if you have no excuse—to the dust of his grave and hamstring me there.
وَانْصَحَاAnd counselمِنْfromدَمِيmy bloodعَلَيْهِupon himفَقَدْfor indeedكَانَwasدَمِيmy bloodمِنْfromنَدَاهُhis generosityلَوْifتَعْلَمَانِyou two knew
And spill my blood for him in devotion, for indeed my blood—had you known—came from his generosity.
وَقَالَAnd he saidفِيinمِثْلِهِ:the like of it:
And he said regarding the same:
إِذَاWhenمَاeverالْمَنَايَاdestiniesأَخْطَأْتُكَmissed youوَصَادَفَتْand encounteredحَمِيمَكَyour close friendفَاعْلَمْthen knowأَنَّهَاthat theyسَتَعُودُwill return
If death misses you and encounters your close friend, know that it will return.
وَإِنَّAnd indeedامْرَأًa manيَنْجُوwho escapesمِنَfromالنَّارِthe Fireبَعْدَمَاafterتَزَوَّدَhe provisioned himselfمِنْfromأَعْمَالِهَاits deedsلَسَعِيدُis truly fortunate
And indeed, a man who escapes the Fire after having provisioned himself with its deeds is truly fortunate.
عَبْدُAbdالرَّحْمَنِal-RahmanبْنُibnعِيسَىIsaبْنِibnحَمَّادٍHammadالْهَمَذَانِيُّal-Hamadhaniفِيinحَمُولَةِthe retinue ofكَاتِبِthe secretary ofأَحْمَدَAhmadبْنِibnعَبْدِAbdالْعَزِيزِ:al-Aziz:
Abd al-Rahman ibn Isa ibn Hammad al-Hamadhani in the retinue of the secretary of Ahmad ibn Abd al-Aziz:
حَسُنَتْHas become fairلِفَقْدِكَdue to your lossكَثْرَةُthe abundance ofالْأَحْزَانِsorrows
Abundant sorrows have become fair due to your loss,
بَلْnayهَانَhas grown lightبَعْدَكَafter youنَائِبُthe calamity ofالْحَدَثَانِvicissitudes
nay, the blows of fate have grown light after you.
مَاIt was notكَانَrightحَقَّكَyour dueأَنْthatتَصِيرَyou passإِلَىtoالْبِلَىdecay
It was not your due to pass into decay,
وَأَعِيشَand that I liveلَوْلَاwere it not forقَسْوَةُthe hardness ofالْإِنْسَانِman
and that I should live, were it not for human callousness.
وَلِآخَرَ:And by another:
And by another:
إِذَاWhenمَاeverالدَّهْرُtimeجَرَّdragsعَلَىuponأُنَاسٍpeople......كَلَاكِلَهُits chestأَنَاخَit makes kneelبِآخَرِينَupon others
Whenever time drags its chest upon a people, it causes it to kneel upon others.
فَقُلْSo sayلِلشَّامِتِينَto those who gloatبِنَاover usأَفِيقُواwake up......سَيَلْقَىwill encounterالشَّامِتُونَthose who gloatكَمَاjust asلَقِينَاwe encountered
So say to those who gloat over us: Wake up, for the gloaters will encounter just as we encountered.
وَلِعَبْدَةَAnd by Abdahبْنِibnالطَّبِيبِal-TabibفِيregardingقَيْسِQaysبْنِibnعَاصِمٍ:Asim:
And by Abdah ibn al-Tabib regarding Qays ibn Asim:
عَلَيْكَUpon youسَلَامُbe the peace ofاللَّهِGodقَيْسُQaysبْنَibnعَاصِمٍAsim......وَرَحْمَتُهُand His mercyمَاas long asشَاءَHe willsأَنْthatيَتَرَحَّمَاmercy be shown
Upon you be the peace of God, O Qays ibn Asim, and His mercy for as long as mercy is willed.
سَلَامُThe greeting ofامْرِئٍa manوَلَيْتَهُwhom you madeمِنْكَfrom youنِعْمَةًa favor......إِذَاwhenزَارَhe visitedعَنْfromشَحَطٍafarبِلَادَكَyour landسَلَّمَاhe greeted
The greeting of a man to whom you showed favor, who when he visited your land from afar, offered peace.
فَمَاFor notكَانَwasقَيْسٌQaysهَلَكُهُhis deathهَلَكَthe death ofوَاحِدٍa single man......وَلَكِنَّهُrather he wasبُنْيَانُthe structure ofقَوْمٍa peopleتَهَدَّمَاwhich collapsed
The death of Qays was not the death of a single man, but rather he was the structure of a people that collapsed.
الْبَسَّامِيُّAl-BassamiيَرْثِيeulogizingعُبَيْدَUbaydاللَّهِAllahبْنَibnسُلَيْمَانَSulaymanبْنِibnوَهْبٍ:Wahb:
Al-Bassami eulogizing Ubayd Allah ibn Sulayman ibn Wahb:
قَدِHasانْقَضَىendedالْعَيْشُlifeوَمَاتَand diedالْكَمَالُperfection
Life has ended and perfection has died,
وَقَالَand saidصَرْفُthe vicissitude ofالدَّهْرِtimeأَيْنَwhere areالرِّجَالُthe men?
and the turn of time said: Where are the men?
هَذَاThis isأَبُوAbuالْقَاسِمِal-Qasimفِيinنَعْشِهِhis bier
This is Abu al-Qasim upon his bier,
قُومُواariseانْظُرُواlookكَيْفَhowتَزُولُvanishالْجِبَالُthe mountains
arise, behold how mountains vanish.
وَلَهُAnd by himفِيهِ:regarding him:
And by him regarding him:
لَسْتُI am notمُسْتَسْقِياًasking rain forلِقَبْرِكَyour graveغَيْثاًa rain shower
I am not asking rain for your grave,
كَيْفَhowيَظْمَأُcan it thirstوَقَدْwhenتَضَمَّنَit encompassesبَحْراًan ocean
how could it thirst when it encompasses an ocean?
أَنْتَYouأَوْلَىare more deservingبِأَنْofتُعَزَّىbeing consoledمِنَthanالنَّاسِthe people
You are more deserving of condolences than the people,
فَقَدْfor indeedمَاتَhas diedبَعْدَكَafter youالنَّاسُthe peopleطَرّاًaltogether
for indeed the people have all died after you.
وَلِأَبِيAnd by Abuالْحُسَيْنِal-HusaynبْنِibnأَبِيAbiالْبَغْلِ:al-Baghli:
And by Abu al-Husayn ibn Abi al-Baghli:
بَعُدَتْHave grown distantدِيَارُكَyour abodesغَيْرَsave thatأَنِّيIمُوجَعٌam aching
Your abodes have grown distant, save that I am aching,
وَالْهَمُّand griefمِنِّيwithin meفِيinالْحَشَاthe chest cavityمُتَدَانِيis very close
and grief within my chest is very close.
فَاذْهَبْSo goفَقَدْfor indeedعَمَّرْتَyou have populatedبِشَخْصِكَwith your personحُفْرَةًa pit
So go, for indeed you have populated a pit with your person
فَضَلَتْthat has excelledعَلَىoverمُتَشَامِخِtoweringالْبُنْيَانِstructures
that has excelled over towering structures.
وَلَئِنْAnd ifصَبَرْتُI have shown patienceفَمَاit is notصَبَرْتُpatienceتَسَلِّياًout of comfort
And if I have been patient, I was not patient out of comfort,
لَكِنَّbutذَلِكَthatغَايَةُis the utmost limit ofالْوَلْهَانِthe frantic one
rather that is the utmost limit of the frantic one.
[مَسَاوِئُ[The demerits ofمَاwhatقِيلَwas saidفِيinالْمَرَاثِي]elegies]
[The Demerits of What Was Said in Elegies]
الْقَاسِمُAl-QasimبْنُibnعُبَيْدِUbaydاللَّهِAllahعِنْدَatمَوْتِهِ:his death:
Al-Qasim ibn Ubayd Allah at his death:
لَاDo notتَأْمَنَنَّtrustالدَّهْرَtimeإِنِّيfor Iأَمُنْتُهُtrusted it
Do not trust time, for I trusted it,
فَلَمْand it did notيُبْقِleaveلِيfor meحَالاًa stateوَلَمْnorيَرْعَdid it observeلِيfor meحَقّاًany right
and it left no state for me nor did it observe any right for me.
قَتَلْتُI killedصَنَادِيدَthe chieftains ofالرِّجَالِmenفَلَمْand I did notأَدَعْleaveعَدُوّاًan enemyوَلَمْnorأْتْرُكْdid I leaveعَلَىuponظَهْرِهَاits backخَلْقاًa creature
I killed the chieftains of men and left no enemy, nor did I leave any creature upon its back.
وَأَفْنَيْتُAnd I annihilatedدَارَthe house ofالْمُلْكِkingshipمِنْofكُلِّeveryبَارِعٍeminent one
And I emptied the royal house of every eminent one,
فَشَتَّتُّهُمْso I dispersed themغَرْباًwestwardوَشَدَرْتُهُمْand scattered themشَرْقاًeastward.
so I dispersed them westward and scattered them eastward.