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“I remain close to you, in spite of my distant imprisonment”

A Poem

By

Al-Allamah Al-Shaykh Muhammad Al-Hassan Al-Dedew Al-Shanqiti

(may Allah preserve him)

(Revision 1: 26 June 2017)

[We hope to proofread it again and include additional commentary in the future]

A Poem Sh. Muhammad b. Al-Hasan Al-Dedew (may Allah preserve him) wrote to his wife during his imprisonment.

 

قريبٌ على بُعدٍ أنا منكِ في الأسرى * بدوية قفر بها جيف الحسرى

1. I remain close to you, in spite of my distant imprisonment,

In an isolated wasteland, in which the bodies of the sorrowful are kept.

يذكرني حالي وحالك قولةً * بفارس حمدان الذي كابد الأسرى

2. My situation and yours reminds me of a saying,

Of the Hamdanid Knight[1] who had endured captivity:

أيَضْحَكُ مأسُورٌ، وَتَبكي طَلِيقَة ٌ * فصبرا فإن العسر يستصحب اليسرى

3. “[How is it that a] prisoner is laughing, while the free one is weeping”[2],

So remain patient, for surely hardship is always accompanied with ease.

وفيما مضى قد كنت تخشين ضرة * فكانت بدار الشرطة الضرة العسرى

4. In the past you oft feared that I would find a second wife (arabic: durrah),

Yet here I found in the Police Station the absolute hardship (arabic: darrah)!

نقيم بدار للهوان معدة * فنلبس أوساخا ونفترش الغبرا

5. We reside in an adobe, prepared for our humiliation,

Where we are dressed in filth, and made to lie on dust.

ضفادعها في العد مثل بعوضها * وداحسها في عدوه يسبق الغبرا

6. The frogs [in it] are as plenty as its mosquitos, and

Dahis[3], in its sprinting, outruns the Ghabra.

ولكننا فيها أنسنا بربنـــا * فنلنا سرورا لن تحيطوا به خبرا

7. However, we have found in it, solace with our Lord,

And gained a joy which you could never imagine!

سعادتنا بالضيم في ذات ربنا * تفوق بأضعافٍ سعادتنا الأخرى

8. Our joy for that oppression [we suffered] for the sake of our Lord,

Exceeds by many folds any other joy we had experienced!

وأسورة فيها يصفد بعضنا * تفوق التي قد كان يلبسها كسرى

9. And the shackles in which some of us are tied,

Are more beautiful in our eyes, than the bracelets of Kisra (Khosrow)[4]!

وإن لنا في الشعب والجب أسوة * زنازننا إذ ذاك نحسبها قصرا

10. We find in the Valley[5] and the Well[6], an example to be followed,

which makes our cells appear to us as [spacious] Palaces.

يثور كتاب الله من كل غرفة * إذا الليل أرخي من غدائره سترا

11. The book of Allah erupts from every room,

At a time when the night lays down its curtains of darkness.

وتسمع آناء النهار تلاوة * فتسمع ترتيلا وتسمعها حدرا

12. You also hear throughout the daytime the Quran being recited,

and you hear it recited slowly, as well as recited at a pace.

وتسمع في الأنحاء من كل سورةٍ * وتسمعه سبعا وتسمعه عشرا

13. You hear at ever spot the Chapters of the Quran [recited],

And you hear it recited by the seven [recitations], and you hear it recited by the ten.

نفوق آي الذكر في وجه من بغى * فيبصرها الباغي الردينية السمرا

14. We raise the Quranic verses in the face of the oppressors,

Which appear to their eyes as arrows of war!

ونصلتها بيضاً قواطع نورها * يرد علي الباغي بواتره بترا

15. We draw it out as white swords, whose light are sharp cutting edges

Which leaves the transgressors’ swords shattered in pieces.

فكم حجة لله فيها مبينة * وكم شبهة للناس تدحرها دحرا

16. For how plenty are Allah’s clear proofs which you find [in the Quran]

And how many doubts raised by people are dispensed of completely.

بموعوده الآتي نجدد عزمنا * ومن قصص الماضين نستلهم الصبرا

17. With Allah’s upcoming promises we renew our determination

And from the stories of the people of the past, we are inspired to be patient.

مخازي بني صهيون نقرؤها به * فنزداد بغضا للآلي دنسوا المسرى

18. We read in it about the scandals of the Zionists,

So we increase in hatred to those who have desecrated [our Aqsa Mosque].

وإخوانهم من نافقوا كل أمرهم * نراه عيانا واقعا بعد ما يقرا

19. And their brothers from among the hypocrites, who all their affairs

Are clearly seen by us unfolding, after having read about it [in the Quran].

فإن سارعوا فيهم نسارع لــ جنة * ومغفرة نرجوهما نحن في الأخرى

20. So if they rushed towards them[7], then we are rushing towards Paradise,

And a forgiveness [from our Lord], both of which we are hoping for in the Hereafter.

وليس لهم ذاك الرجاء وإنما * يؤخرهم ربي لبطشته الكبرى

21. For they do not have this determined hope that we hold, rather

My Lord is delaying for them a Grand punishment!

وما يبتغي الجهال منا فإننا * أشداء لا بطشاً نخاف ولا غدرا

22. And what do those people of ignorance wish from us, for we are

tough [in our determination], and do not fear punishment or deceit.

أسود من آساد المهيمن تبتغي * من الله في الأخرى المثوبة والأجرا

23. We are lions from the Lions of our Lord, the Protector and Overseer[8],

Hoping from Allah in the Hereafter, the reward and recompense.

بنهج قويم لا التطرف شأنه * ولا اللين للتهديد والضغط والإغرا

24. We are upon a straight path, which extremism is not from its traits,

Nor is softening in the face of threats, pressure, or temptations.

نسير على نهج النبي محمد * ببيعة إيمان نرى نكثها كفرا

25. We are walking upon the path set by Prophet Muhammad,

Having given a pledge of Faith, which we consider violating it a matter of disbelief.

ولله قد بعنا نفوسا أبية * بربح عظيم فيه أربي لنا السعرا

26. For Allah we have sold noble souls,

In a great trade, in which [our Lord] had increased our return many folds!

بأجسامنا نفدي وننصر ديننا * وننشره نورا ونقبضـه جمرا

27. We sacrifice our bodies to give support to our religion,

And spread it out as light, and grasp on to it as hot coal.

ونمنعه حتى نصرع دونه * وتنشر بالمنشار أجسامنا نشرا

28. And defend it to the point, where we perish in its defense

Even if that meant our bodies are cut up with a saw!

ولسنا نبالي خاذلينا فإنهم * ضعاف وإنا دونهم نرتجي النصرا

29. For we do not worry or care about those who let us down,

For certainly they are weak, and in spite of them we are hopeful for Victory!


[1] He is Abu Firas al-Hamdani (أبو فراس الحمداني‎‎). He served under his cousin Sayf al-Dawla, the founder of the Emirate of Aleppo, as governor of Manbij as well as court poet. He was active in his cousin’s wars against the Byzantine Empire. He was captured by the Byzantines in 962 and spent four years captive in their capital, Constantinople, where he composed his most famous work, the collection of poems titled al-Rūmiyyāt (الروميات) [wiki].

[2] Abu Firas al-Hamdani in the poem referenced [link] by Sh. Al-Dedew says:

أيَضْحَكُ مأسُورٌ، وَتَبكي طَلِيقَة ٌ، ويسكتُ محزونٌ ، ويندبُ سالِ ؟

Here he is imagining conversing with a pigeon that has nested close to his prison and was giving a sorrowful cry, and is asking it: ‘How can it be that you are crying in sorrow while you are flying with freedom, while I am here in my captivity trying to laugh and find joy in spite of this prison I am in’. The Shaykh is using that verse to console his wife by saying that in spite of the hardship he finds himself in, he is contempt and is not disheartened by what he finds himself in, and asking her why is she saddened, while he himself is in a state of peace in his prison, and reminds her to be patient for ease always follows hardship.

[3] This is in reference Dahis, a stallion owned by the tribe of Abs which was known for its great speed, and after which the ‘Dahis and Ghabra War’ is named, a war which lasted for 40 years between the tribes of Abs and Dhubiyan.

[4] Title given to Persian king

[5] The Valley or the She’eb of Abu Talib is where the members of Banu Hashim and Banu Al-Muttalib (Muslims and non-Muslims) were forced to withdraw from Makkah and live there in a painful boycott which lasted close to three years. According to tradition, the boycott was carried out in order to put pressure on Banu Hashim to withdraw its protection from Prophet Muhammad.

[6] The ‘Well’ intended is the Well of Prophet Yousef (peave be upon him), as Allah said: {So, when they took him away, they all agreed to throw him down to the bottom of the well, and We revealed to him: "Indeed, you shall (one day) inform them of this their affair, when they know (you) not.’} [Surah Yousef 15].

[7] Meaning if the hypocrites rushed towards the Zionists supporting them

[8] Arabic: Al-Muhaymin

A poem overflowing with beauty and gentleness!

Sh. Saeed al-Kamali (may Allah preserve him) when providing commentary on the ‘Muwatta of Imam Malik’ would delve into the meanings of Arabic words and their roots, as well as the various styles of speaking in Arabic and where they have been used elsewhere in the Language.

From that was the following the story of the poet Kuthayyir and his fascination with ‘Azza.

Reference:

[1] Commentary on Muwatta Malik – Lecture 146 (34:50-40:00)

[2] Section on Kuthayyir Azza from Ibn Kathir’s “Al-Bidaya wa al-Nihaya” 9/278 (Link) & (Arabic Wiki):

وفيها توفي كثير عزة الشاعر المشهور

وهو كثير بن عبد الرحمن بن الأسود بن عامر، أبو صخر الخزاعي الحجازي، المعروف بابن أبي جمعة، وعزة هذه المشهور بها المنسوب إليها، لتغزله فيها، هي أم عمرو عزة بالعين المهملة، بنت جميل بن حفص، من بني حاجب بن غفار

[3] Brief article about Kuthayyir from Wikipedia (https://en.wikipedia.org/wiki/Kuthayyir):

Kuthayyir ibn ‘Abd al-Raḥman (c. 660 – c. 723), commonly known as Kuthayyir ‘Azzah (Arabic: كثيّر عزّة‎‎) was an Arab ‘Udhri poet of the Umayyad period from the tribe of Azd. He was born in Medina and resided in Hijaz and Egypt. In his poems he was occupied with his unfullfilled love to a married woman named ‘Azza. Favorite topics in his poetry are love and panegyrics. He made acquaintance of the governor ‘Abd al-‘Aziz ibn Marwan and the caliphs Abd al-Malik ibn Marwan, Umar ibn Abd al-Aziz and Yazid II

[4] Narration reference: http://sunnah.com/urn/1319210

[5] Abdul-Qadir al-Baghdadi in “Khizanat al-Adab” 5/211 (Islamport page 2/182 & Page 2/185)

[6] Complete Poem (Adab.com)

The verses mentioned by the Shaykh in this clip:

خليليَّ هذا ربعُ عُزَّة َ فاعقلا قلوصيكُما ثمّ ابكيا حيثُ حلَّتِ
Oh my companions, that is the convoy of ‘Azza, so tie your she-camels,
then start weeping where she has camped!

ومُسّا تراباً كَانَ قَدْ مَسَّ جِلدها وبِيتاً وَظِلاَّ حَيْثُ باتتْ وظلّتِ
And [try to] touch the sand, which has touched her skin,
and spend your nights and remain, where she has spent her [nights] and remained.

ولا تيأسا أنْ يَمْحُوَ الله عنكُما ذنوباً إذا صَلَّيْتما حَيْثُ صَلّتِ
(And don’t lose hope that Allah shall wipe away from your sins,
if you managed to pray [in a spot] in which she has prayed.)

وما كنتُ أدري قبلَ عَزَّة َ ما البُكا ولا مُوجِعَاتِ القَلبِ حتَّى تَوَلَّتِ
And I never knew before I met ‘Azza what crying was,
nor what were heart aches until she departed.

* * *

يُكلّفُها الغيرانُ شَتْمِي وَمَا بِهَا هواني ولكنْ للمليكِ استزَلّتِ
The jealous one compels her to insult me, while she wishes not to humiliate me, But for the wishes of her guardian she submitted.

هنيئاً مريئاً غيرَ داءٍ مخامرٍ لعزَّة َ من أعراضنا ما استحلَّتِ
[Consume what you wish] with satisfaction and ease, [wishing you] no ill effects or harm, for ‘Azza, from our honors whatever she wishes to consume.

أَسِيئي بِنا أَو أحْسِني لا مَلُومَة ً لدينا ولا مَقْلِيّة ً إنْ تَقَلَّتِ
Wrong us or do us good, you will not be blamed by us regardless,
Nor will you be despised, even if you show hatred towards us!

* * *

Background:

From the most eloquent of poems in the topic of preserving the people of knowledge to the knowledge they hold, and holding it in high regard, is the poem of al-Qadi Ali b. ‘Abd al-Azeez b. al-Hasan b. Ali b. Ismael al-Jurjani (may Allah have mercy on him). He was born in the town of Gorgan, Persia around the year of 322 H (or 290H) and died in the city of Ray, Persia in the year 392 of Hijra (or 365 H or 396H)[1-3].

The scholars used to advice their students to memorize his poem because of its eloquence and deep meanings.

Abridged versions of the poem are often reported, with some verses reported in different orders. The most comprehensive published version we came across is that which was reported in Majma’al-Lugha al-Arabiya Volume 79 p. 792, the Arabic of which is shown below [4].

We attempted to preserve the meaning in our translation, but found it to be difficult in many instances. We hope that we were successful in transmitting part of the meaning, and appreciate suggestions and comments before we revisit the translation in the future.

Video:

The Poem:

1. They tell me: ‘You are oft retracted [and secluded]’, however *

[what they have seen] is a man who, from the stances of disgrace, has kept away.

يقولون لي فيك انقباضٌ وإنما ** رأوا رجلاً عن موقفِ الذلِّ أحجما

2. I saw people, whoever mixes with them plenty, is devalued by them *

But those dignified through the nobility of their soul remain revered.

أرى الناسَ من داناهُمُ هان عندهم ** ومن أكرَمته عزةُ النفسِ أكرِما

3. And I did not fulfill the rights of knowledge [upon me], if whenever *

A desire appears to me, I used it as a ladder to acquiring it.

ولم أقضِ حَقَّ العلمِ إن كان كُلَّمَا * بدا طَمَعٌ صَيَّرتُه لي سُلَّما

4. And I have remained secluded with my honour, away *

from [the situations of] disgrace, for maintaining [my honor] is a great bounty by itself.

وما زلتُ مُنحازاً بعرضيَ جانباً * من الذلِّ أعتدُّ الصيانةَ مَغنما

5. If it is said: ‘There is a fountain [of riches]’, I reply: *

I may consider, but truly the soul of the free can bear the thirst.

إذا قيلَ هذا مَنهلٌ قلتُ قد أرى * ولكنَّ نفسَ الحرِّ تَحتَملَ الظَّمَا

6. I protect it even from matters that won’t disgrace it *

Fearing that my enemies may say: ‘What for or why so’?

أُنزِّهها عن بَعضِ ما لا يشينُها * مخافةَ أقوال العدا فيم أو لما

7. I thus stay from the eyes of the wicked protected *

And remain in the thoughts of the noble revered.

فأصبحُ عن عيبِ اللئيمِ مسلَّما * وقد رحتُ في نفسِ الكريمِ مُعَظَّما

8. And If I were to miss out on a matter, I do not spend the night *

Chasing it with my thoughts [and thinking about it] with regret.

وإني إذا ما فاتني الأمرُ لم أبت * أقلِّبُ فكري إثره مُتَنَدِّما

9. If it however, comes to me by itself, I may accept it *

But if it turns away, I do not follow it, asking myself: if only or until when?

ولكنه إن جاء عَفواً قبلتُه * وإن مَالَ لم أُتبعهُ هَلاِّ وليتَما

10. I hold back my steps from many [locations of] fortunes? *

If I could not acquire it with my honor intact and dignified.

وأقبضُ خَطوي عن حُظوظٍ كثيرةٍ * إذا لم أَنلها وافر العرضِ مُكرما

11. I honor myself [through holding it back from] laughing with someone frowning? *

Or from greeting those blameworthy with praise.

وأكرمُ نفسي أن أُضاحكَ عابساً * وأن أَتلقَّى بالمديح مُذمَّما

12. How many are those who seek my captivity through their grants, yet have not reached *

To that goal, even if he was the glorified ruler [of the land].

وكم طالبٍ رقي بنعماه لم يَصِل * إليه وإن كَانَ الرَّئيسَ الُمعظَّما

13. How plenty are the blessings that were in fact a curse on those free? *

And how many bounties are considered by those free as debts.

وكم نعمة كانت على الُحرِّ نقمَةً * وكم مغنمٍ يَعتَده الحرُّ مَغرَما

14. And I did not spend my eyes serving this knowledge, *

So that I become a servant for those I meet, but rather to be served.

ولم أبتذل في خدمة العلمِ مُهجَتي * لأَخدمَ من لاقيتُ لكن لأُخدما

15. Would I suffer in planting it and then gather it disgrace *

If that was the case, then following the road of ignorance would have been wiser.

أأشقى به غَرساً وأجنيه ذِلةً * إذن فاتباعُ الجهلِ قد كان أَحزَما

16. And I am indeed well-pleased with a young man who remains chaste *

He goes and comes back and does not possess a Dirham.

44.*[و إنِّي لَرَاضٍ عَن فَتَىً مُتَعَفِّفٍ * يَرُوحُ و يَغْدُو لَيْسَ يَمْلِكُ دِرْهَمَـــا

17. He spends the night watching the stars from the misery of his state? *

And awakens bright, laughing, with a smile [on his face].

45.*[يَبِيْتُ يُرَاعِيْ النَّجْمَ مِنْ سُوءِ حَالِهِ * و يُصْبِحُ طَلْقَاً ضَاحِكَاً مُتَبَسِّمَــــا]

18. He does not ask the wealthy what they hold in their palms *

Even if that meant dying of hunger, with nobility and dignity.

46.*[و لَا يَسْأَلُ المُثْرِينَ مَا بِأَكُفِّهِمْ * و لَوْ مَاتَ جُوْعَاً غُصَّةً و تَكَرُّمَــا]

19. If you say, the good fortunes of knowledge are falling [nowadays], [I’d say], Indeed *

It has fallen when we did not guard its boundaries and it was forsaken.

فإن قُلتَ جَدُّ العلم كابٍ فإنما * كبا حين لم يحرس حماه وأُسلما

20. Had the people of knowledge preserved it, it would have preserved them [back], *

And if they dignified it in the souls of the people, it would have remained dignified.

ولو أن أهل العلمِ صانوه صانَهُم * ولو عَظَّمُوه في النفوسِ لَعُظِّما

21. But they humiliated it, so they were humiliated [in return], and they violated *

Its boundaries with their greed until it turned gloomy.

ولكن أهانوه فهانو ودَنَّسُوا * مُحَيَّاه بالأطماعِ حتى تَجهَّما

22. Truly, not every thunderbolt that appears to me would attract me *

Neither does everyone I meet I would accept to bestow favors upon me.

وما كلُّ برقٍ لاحَ لي يستفزُّني * ولا كلُّ من في الأرضِ أرضاه مُنَعَّما

23. Yet, when under great harm [and difficulty], I do not *

Spend my night thinking of someone who can save me from Najd or from Tuhamah.

ولكن إذا ما اضطرني الضُّرُّ لم أَبتِ * أُقلبُ فكري مُنجداً ثم مُتهما

24. Until I can find someone whose mentioning does not cause me bitterness *

If I had to say that so-and-so has done a favor on me and was a blessing.

إلى أن أرى ما لا أغَصُّ بذِكره * إذا قلتُ قد أسدى إليَّ وأنعما

Reference:

[1] Biography of Abi al-Hasan al-Jurjani [Arabic Wikipedia]

[2] Original Arabic:

[3] Original Arabic youtube: https://www.youtube.com/watch?v=E5cWzzGcNuI

[4] A more complete version of the poem:

1. بأيّامِنا بين الكثيبين فالحمى * و طيب ليالينا الحميدةِ فيهمَا
2. ووصْلٍ وَصَلنا بين أعْطافِه المُنــــى * بـِــــرَدِّ زمانٍ كان للَّهو تَوْأَمَا
3. صَحِبْنَا بِهِ شَرْخ الشَّباب فدلَّــــــنا * على خُلَسٍ أفْضَى إليهنَّ نُوَّمَا
4. فلم ْنرضَ [في] أخلاقنا النُّصحَ مَذْهَبَا * و لا اللَّومَ في أسـماعنا مُتَلَوَّما
5. إذا شــَــــــاءَ غاوٍ قادَ لَحْظَاً مُوزَّعاً * على غَيِّه أو شَافَ قَلْباً مُقَسَّمَا
6. أعِنِّي على العُــــذَّال أو خَلِّ بَيْنَنَا * تُريْكَ دُموعيْ أَفْصَحَ القَوْلِ أَبْكَما
7. و طَيْفٍ تَخَطَّتَ أعيُنُ النَّاسِ و الكَرَى * إلى ناظرٍ يَلْقى التَّبَاريـــحَ مِنْهُمَـــا
8. تنَسَّم ريَّاهُ و بشَّـــــــــــــــــــرَهُ بهِ * تناقُصُ ضوءِ البدرِ في جِهَة الحِمَى
9. و عَـــــــزَّ على العَيْنَيْنِ لو لمْ تُرَغَّبا * من الطَّيْفِ في إلمامَةٍ أن تُهَوِّما
10.و لمَّا غَدَا و البينُ يَقْسِـــــــم لحْظَهُ * على مُكْمَدٍ أغْضَى و رأْسٍ تبسَّما
11.فمِنْ قائِلٍ : لا آمنَ اللهُ حاســِـداً * و قائلةٍ : لا روَّعَ البيْنُ مُغْرَمَــا
12.بَدَت صُفْرَةٌ في وَجْنَتَيْهِ فلمْ تَــزَلْ * مَدَامِعُه حتَّى تشرَّبَتَا دَمـَــــــــا
13.سَقَى البَرقُ أكْنَافَ الحِمَى كلَّ رائحٍ * إذا قَلِقَتْ فيه الجُنُوبُ تَرَنَّــــــمَا
14.إذا أَسْبَلَتْ عيناهُ لمْ تبقَ رَبْوةٌ * من الأرضِ إلا و هي فاغِرَةٌ فَمَـــــا
15.تَرَى الأرضَ [ ] مُتَطَايراً * فإن أَنْجَمَتْ صارَتْ سماءً و أَنْجُـمَا
[1]
16.تُسَالِبُهَا أَنْفاسَها نفسُ الصَّبا * و تُهْدي إليْها الشَّمسُ شيئاً مُسَـهَّمَا
17.كأنَّ أبا عمروٍ تخلَّلَ رَوْضَــــها * ففاحَ بهِ عَرْفَاً و أشرَقَ مَبْسَــــــــــما
18.*إذا زادَت الأيَّامُ فينا تَحَمُّـــلاً * و حَيْفَاً على الأَحْرَارِ زادَ تَكَــــرُّمَـــا
[2]
19.إذا هابَ بَعْضُ القَومِ ظُلْمَاً أَظَلَّهُ * تَجَلَّتْ مَسَاعِي أَوَّلَيْهِ فَأَقْدَمَـــــــــا
20.سَقَى اللهُ دَهْرَاً سَاقَنِي لجِوَارِهِ * و إنْ كانَ مَشْغَوْفَاً بِظُلْمِي مُتَيَّمَـــــا
21.سَأَشْكُرُ ما تُولِيهِ قَولاً و نِيَّـــةً * ِفإن قَصَّرا نَابَ اعْتِذاريَ عَنْهُمَـــا
22.فَسَحْتَ رَجَائِيْ بَعْدَ ضِيْقِ مَجَالِهِ * و أَوْضَحْتَ لِيْ قَصْدِيْ وَ قَدْ كَانَ أَظْلَمَا
23.وَ مَا زِلْتُ مُنْحَازَاً بِعِرْضِيَ جَانِبَاً * مِنَ الذَّمِّ أَعْتَدُّ الصِّيَانَةَ مَغْنَــــمَـــا
24.إذا قِيْلَ: هذا مَشْربٌ قُلْتُ: قَدْ أَرَى * و لَكِنَّ نَفْسَ الحُرِّ تَحْتَمِلُ الظَّمـَـــا
25.أُنَهْنِهُهَا عن بَعض ما لا يَشِينُهَا * مَخَافَةَ أَقْوَالِ العِدَا فيمَا أو لِمَــــا
26.فَأُصْبِحُ مِنْ عَتْبِ اللَّئِيمِ مُسَلَّماً * وقَدْ رُحْتُ مِن نَفَسِ الكَريمِ مُعَظَّمَا
27.*فَأُقْسِمُ مَا غُرَّ امْرُؤٌ حُسِّنَتْ لَهُ * مُسَامَرَةُ الأَطْمَاعِ إنْ بَاتَ مُعْدِمَـــا
[3]
28.*يَقولونَ: ليْ فيْكَ انْقِبَاضٌ و إنَّمَا * رَأَوا رَجُلاً عنْ مَوْقِفِ الذُّلِّ مُحْجِمَا[4]
29.*أَرَى النَّاسَ مَنْ دَانَهُمُ هَانَ عِنْدَهُمْ * و مَنْ أَكْرَمَتْهُ عِزَّةُ النَّفْسِ أُكْرِمَــــا
30.*و لَمْ أَقْضِ حَقَّ العِلْمِ إِنْ كَانَ كُلَّمَا * بَدَا طَمَعٌ صَيَّرْتُهُ لِيَ سُـــلَّمَــــــا
31.*و لمْ أَبْتَذِلْ في خِدْمَةِ العِلْمِ مُهْجَتِيْ * لِأَخْدِمَ مَنْ لَاقَيْتُ لَكِنْ لِأُخْدَمَـــا
32.*أَأَشْقَى بِهِ غَرْسَاً و أَجْنِيْهِ ذِلَّةً * إِذَنْ فَاتِّبَاعُ الجَهْلِ قَدْ كَانَ أَسْلَمَـا
[5]
33.*و لَوْ أنَّ أَهْلَ العِلْمِ صَانُوهُ صَانَهُم * و لَوْ عَظَّمُوهُ فِيْ النُّفُوسِ لعُظِّمـَـــا[6]
34.*و لَكِنْ أَذَالُوهُ فَهَانَ و دَنَّسـُـــــوا * مَُحَيَّاهُ بالأَطْمَاعِ حَتَّى تَجَهَّمَـــــا[7]
35.*[ فِإنْ قُلْتَ جَدُّ العِلْمِ كَابٍ فِإنَّمَا * كَبَا حِيْنَ لَمْ يُحْرَسْ حِمَاهُ و أُسْلِمَا ]
36.*و إنِّيْ إِذَا مَا فَاتَنِيْ الأَمْرُ لَمْ أَبِتْ * أُقَلِّبْ كَفِّيْ إِثْــرَهُ مُتَذَمِّـــمَــــــــا
[8]
37.*و لَكِنَّهُ إِنْ جَاءَ عَفْوَاً قَبِلْتُــــــــهُ * و إنْ مَالَ لَمْ أُتْبِعْهُ هَلَّا و لَيْتَــــمَـا
38.*و أَقْبِضُ خَطْوِيْ عَنْ حُظُوْظٍ كَثِيْرَةٍ * إذَا لَمْ أَنَلْهَا وَافِرَ العِرْضِ مُكْرَمَــا
[9]
39.*و أُكْرِمُ نَفْسِيْ أَنْ أُضَاحِكَ عَابِسَاً * و أَنْ أَتْلَقَّى بالمَدِيْحِ مُذمَّمَـــــــــا
40.*و كَمْ طَالِب ٍ رِقِّيْ بِنُعْمَاهُ لَمْ يَصِلْ * إليْهِ و إنْ كَانَ الرَّئيْسَ المُعَظَّمَـــا
[10]
41.*و مَا كُلُّ بَرقٍ لاحَ لِيْ يَسْـتَفِزُّنِــيْ * و ما كُلُّ [مَا فِيْ] الأَرْضِ أَرْضَاهُ مُنْعِمَا[11]
42.*و لكِنْ إذا مَا اضْطَرَّنِيْ الأَمْرُ لَمْ أَزَلْ * أُقَلِّبُ فِكْرِيْ مُنْجِدَاً ثُمَّ مُتْهِمَــــــا
43.*إلى أَنْ أَرَى مَنْ لا أَغَصُّ بِذِكْرِهِ * إذا قُلْتُ قَدْ أَسْدَى إليَّ و أَنْعَمَـــا
44.*[و إنِّي لَرَاضٍ عَن فَتَىً مُتَعَفِّفٍ * يَرُوحُ و يَغْدُو لَيْسَ يَمْلِكُ دِرْهَمَـــا]
45.*[يَبِيْتُ يُرَاعِيْ النَّجْمَ مِنْ سُوءِ حَالِهِ * و يُصْبِحُ طَلْقَاً ضَاحِكَاً مُتَبَسِّمَــــا]
46.*[و لَا يَسْأَلُ المُثْرِينَ مَا بِأَكُفِّهِمْ * و لَوْ مَاتَ جُوْعَاً غُصَّةً و تَكَرُّمَــا]
47.*فَكَمْ نِعْمَةٍ كَانَتْ عَلَى الحُرِّ نِقْمَةً * و كَمْ مَغْنَمَاً يَعْتَدُّهُ المَرْءُ مَغْنَمَــــا
[12]
48.*و مَاذَا عَسَى الدُّنْيَا و إِنْ جَلَّ قَدْرُهَا * يَنَال بِهَا مَنْ صَيَّرَ الصَّبْرَ مِعْصَمَا [13]
49.على أَنَّنَيْ لَوْ لَمْ أُعِدَّ لِحَرْبِهَا * سِوَاكَ لَقَدْ كُنْتَ المَصُونَ المُحَرَّمَـــا
50.فَكَيْفَ وَ عِنْدِيْ كُلُّ مَا يَمْنَعُ الفَتَى * بِهِ عِرْضَهُ مِنْ أَنْ يُضَامَ و يُهْضَمَا
51. و لَيْسَ بِبِدْعٍ مِنْ عُلَاكَ عِنَايَةٌ * تُسَـــــــــــــــــــــــهِّل لِي
[14]
52.يُقَرِّبُ مِنِّيْ مَا تَبَاعَدَ و انْتَأَى * و يَخْفِضُ نَحْوِيْ مَا تَصَاعَدَ و اسْتَمَى[15]
53.و مَنْ لَقِيَ الأَمْلَاكَ مِنْكَ لمِوْعِدٍ * تَجَنَّى عَلَى آكَامِهِ و تَحَكَّمَـــــــا
54.إذَا كَانَ بَعْضُ المَدْحِ لَفْظَاً مُجَرَّدَاً * ضَمَمْتُ إلى لَفْظِيْ ضَمَيْرَاً مُسَلَّمَــا
55.و مَا سَاعَدَ القَلْبُ الوَدَوْدُ لِسَانَهُ * عَلَى مِدْحَةٍ إلا أُطِيْعَ و حُكِّمَـــــا

image

We spend so much time living life, yet not enough time thinking about what are we doing alive. Ponder over the purpose of life, our existence, who is responsible for our creation and what happens when we leave. If you don’t want to think about where you came from, at least think about where you are going to go when it’s all over.

Source: http://www.facebook.com/talkislam

 

A Mother’s Heart

by

Ibrahim Al-Munzir

Translated by: Al-Sirat Al-Mustaqeem

A touching poem describing a mother’s heart and the mercy it carries for its children.

أغرى امرؤٌ يوماً غُلاماً جاهلاً
بنقوده حتى ينال به الوطرْ

A man tempted an ignorant lad one day, *
With his money, so that he may achieve a certain goal

قال : ائتني بفؤادِ أمك يا فتى
ولك الدراهمُ والجواهر والدررْ

He said: Get me your Mother’s heart, young boy *
And to you I shall give [all] the money, jewels, and pearls [you wish]

فمضى وأغرز خنجراً في صدرها
والقلبُ أخرجهُ وعاد على الأثرْ

So he rushed, and planted a dagger in her Chest! *
And the Heart he extracted, and quickly returned.

لكنه من فرطِ سُرعته هوى
فتدحرج القلبُ المُعَفَّرُ إذا عثرْ

However, from his excessive speed, he tripped *
And the ripped heart rolled on the ground as he fell

ناداه قلبُ الأمِ وهو مُعفَّـرٌ: ـ
ولدي، حبيبي، هل أصابك من ضررْ؟

His mother’s heart called to him as he fell, and said: *
My son, my beloved, did any harm befall you?

فكأن هذا الصوتَ رُغْمَ حُنُوِّهِ
غَضَبُ السماء على الوليد قد انهمرْ

With that voice and all its Mercy, *
The Wrath of the Heavens upon the boy started to shower!

ورأى فظيع جنايةٍ لم يأتها
أحدٌ سواهُ مُنْذُ تاريخِ البشرْ

And he realized the awfulness of a crime, which none *
Before him dared ever to commit

وارتد نحو القلبِ يغسلهُ بما
فاضتْ به عيناهُ من سيلِ العِبرْ

He rushed towards the heart so that he may wash it with, *
What his eyes was shedding from tears of sorrow

ويقول: يا قلبُ انتقم مني ولا
تغفرْ ، فإن جريمتي لا تُغتفرْ

And he said: O heart, seek your revenge from me, and do not *
Forgive, for my sin is indeed unforgivable!

واستلَّ خنجرهُ ليطعنَ صدرهُ
طعناً سيبقى عبرةً لمن اعتبرْ

And he pulled his dagger, so that he may stab himself *
Viscously, so that he may remain an example to those who follow

ناداه قلبُ الأمِّ: كُفَّ يداً ولا
تذبح فؤادي مــرتــيــنِ عـــلـــى الأثـرْ

The mother’s heart called to him and said:
Stop my dear son and don’t *
Stab my heart two times in a row.

 

Stabbed Heart 2

 

[*] Extra: A Mother’s Love: 40 Adorable Animal Mom and Baby Photos

http://www.lovethesepics.com/2012/05/a-mothers-love-40-adorable-animal-mom-and-baby-photos/

Lioness

"A Mother’s Heart" is a touching poem written by Ibrahim Al-Munzir and translated by our team. It describes the mercy and compassion carried within a mother’s heart and demonstrated towards her children.

In the clip above, the poem is being recited by Shaikh Abdullah Kamel (May Allah reward him) with his powerful voice, which reflects the meaning of the poem.

The poem starts with the verse:

أغرى امرؤٌ يوماً غُلاماً جاهلاً
بنقوده حتى ينال به الوطرْ

A man tempted an ignorant lad one day, *
With his money, so that he may achieve a certain goal

May Allah reward everyone who contributed to this video with the best of this life and the hereafter, ameen.

The following verses are part of the Nuniyah of Ibn Al-Qayyim (May Allah shower him with Mercy), also known as (الكافية الشافية في الانتصار للفرقة الناجية) ‘Al-Kaafiyah Al-Shafiya fi al-Intisaar lil Firqa Al-Najiya‘. The poem is over 6,000 verses.

In these particular verses, Ibn Al-Qayyim (May Allah shower him with Mercy) gives a beautiful description of some of the rewards and pleasures which Allah has prepared for the Believers in the Hereafter, as was mentioned in the Quran or in Prophetic Traditions.

Our Contribution to this video has been editing a translation of these verses available online and then adding it to the video. May Allah reward everyone who contributed to this video with the best of this life and the hereafter, ameen.

For our other translated videos and updates, subscribe to our Blog, join our Youtube and Facebook pages:

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May Allah makes us and you from among the People of Paradise …

For details and a background refer to the following link: https://alsiratalmustaqeem.wordpress.com/2013/03/29/wipe-away-your-tears-and-retreat-o-antara/

‘Wipe away your tears and retreat O ‘Antara!’ (كفكف دموعك وانسحب يا عنترة) is a powerful poem written by the Egyptian poet Mustafa Al-Jazaar (مصطفى الجزار). In it he describes the current state and condition of the Muslim Ummah.

He portrays the Muslim, saddened by the state of the Ummah, as ‘Antarah whom his love interest, ‘Ablah (seen as the Muslim Ummah in this poem), is complaining to him about her state and condition.

This poem was recited by Shaykh Muhammad Al-‘Areefi during the Friday Khutbah of 18/01/2013.

‘Wipe away your tears and retreat O ‘Antara!’ (كفكف دموعك وانسحب يا عنترة) is a powerful poem written by the Egyptian poet Mustafa Al-Jazaar (مصطفى الجزار). In it he describes the current state and condition of the Muslim Ummah.

He portrays the Muslim, saddened by the state of the Ummah, as ‘Antarah whom his love interest, ‘Ablah (seen as the Muslim Ummah in this poem), is complaining to him about her state and condition.

This poem was recited by Shaykh Muhammad Al-‘Areefi during the Friday Khutbah of 18/01/2013, as can be seen in the coming video.

Background:

‘Antarah Ibn Shaddād al-‘Absī (عنترة بن شداد العبسي) was an Arabian hero and poet, from the Tribe of ‘Abs, who lived during the time of Jahiliya (pre-Islamic era). He is famous for both his poetry and his adventurous life. What many consider his best or chief poem is contained in the Mu’allaqat (the Hanging Poems, which refer to a set of poems that were hung on the walls of the Ka’bah because of their beauty and eloquence).

‘Antarah’s father, Shaddād, was a well-respected member of the Arabian tribe of Banu Abs. His mother was named Zabibah, an Ethiopian woman whom Shaddad had enslaved after a tribal war. His father and the tribe neglected Antara at first, and he grew up in servitude. Although it was fairly obvious that Shaddad was his father, he was considered one of the "Arab crows" because of his jet black complexion.

Antara gained attention and respect for himself by his remarkable personal qualities and courage in battle, excelling as an accomplished poet and a mighty warrior. He earned his freedom after one tribe invaded Banu Abs, so his father said to Him: "Antara fight with the warriors". He looked at his father in resentment and said: "The slave doesn’t know how to invade or how to defend, but the slave is only good for milking goats and serving his masters".

His father then uttered the famous words: (كر يا عنتر فأنت حر) “Defend your tribe O Antar and you are free". Antarah fought and expelled the invading tribes.

The way Antarah responded to his father in Arabian culture does not mean that he was afraid of fighting, rather that when Antarah’s father did not acknowledge him for all those years, Antarah was aiming to get his freedom and to be acknowledged by his society, and he earned that.

Antarah and ‘Ablah:

Antarah fell in love with his cousin Abla, daughter of Malik (عبلة بنت مالك), and sought to marry her despite his status as a slave. To secure allowance to marry her, Antarah had to face challenges including getting a special kind of camel from the northern Arabian kingdom of al-No’man Ibn al-Munthir Ibn Ma’ al-Sama’.

Antarah took part in the great war between the related tribes of Abs and Dhubyān, which began over a contest of horses and was named after them, namely the war of Dāhis and Ghabrā.

Antarah’s poetry is well preserved and often talks of chivalrous values, courage and heroism in battle, as well as his love for Abla. One of his poems, as was mentioned earlier, was included in the Hanged Poems. The poetry’s historical and cultural importance stems from its detailed descriptions of battles, armour, weapons, horses, desert and other themes from his time.

References:

[1] The Background was edited from wikipedia

صخرة_عنترة

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