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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

“Had the sisters been sitting close by, they would have answered!”

Sh. Saeed al-Kamali (may Allah preserve him) testing his students, and highlighting that had the sisters been sitting closer the outcome of the test would have been different.

 

Reference:

[1] Lecture 59 (26:57 – 28:12)

[2] The narration to be covered:

Yahya related to me from Malik from Abd arRahman ibn Abdullah ibn Abd ar-Rahman ibn Abu Sasaca al-Ansari, and later al-Mazini, that his father told him that Abu Said al-Khudri had said to him, "I see that you love sheep and the desert. When you are among your sheep or in your desert, call the prayer and raise your voice in the adhan, because I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘No jinn or man or anything within range hears the voice of the muadhdhin except that it bears witness for him on the day of rising.’ "

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ الأَنْصَارِيِّ، ثُمَّ الْمَازِنِيِّ عَنْ أَبِيهِ، أَنَّهُ أَخْبَرَهُ أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ قَالَ لَهُ ‏ "‏ إِنِّي أَرَاكَ تُحِبُّ الْغَنَمَ وَالْبَادِيَةَ فَإِذَا كُنْتَ فِي غَنَمِكَ أَوْ بَادِيَتِكَ فَأَذَّنْتَ بِالصَّلاَةِ فَارْفَعْ صَوْتَكَ بِالنِّدَاءِ فَإِنَّهُ لاَ يَسْمَعُ مَدَى صَوْتِ الْمُؤَذِّنِ جِنٌّ وَلاَ إِنْسٌ وَلاَ شَىْءٌ إِلاَّ شَهِدَ لَهُ يَوْمَ الْقِيَامَةِ ‏"‏ ‏.‏ قَالَ أَبُو سَعِيدٍ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏

From: http://sunnah.com/malik/3/5

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!

* * *

Sh. Saeed al-Kamali (may Allah preserve him) when discussing the Chapter of: the night prayers of Ramadan of Muwatta of Imam Malik, discusses what ‘Umar (may Allah be well pleased with him) meant with his saying:

"What a Good Innovation this is.”

Reference:

[1] Commentary on Imam Malik’s Muwataa – Lecture 97 (34:00 – 37:27)

[2] Translation edited from: https://www.sayingsofthesalaf.net/umar-and-the-night-prayers-of-ramadan/. They highlight that Al-‘Allâmah Al-Mu’allimî Al-Yamânî graded this narration’s chain of transmission sahîh in his treatise Qiyâmu Ramadân

Sh. Saeed Al-Kamali (may Allah preserve him) was asked during a Q&A Session in Mosquée de Puteaux, La Défense, Paris (2nd of June, 2013) about the ruling on taking an Interest based Loan to buy a home in the West, and whether there is a dispute between scholars on the issue of defining Riba (usury), and if one can do so out of necessity?

Footnotes:

[1] Fatwa from: 23:40 – 35:25 min.

[2] Translation of Prophetic Narrations was edited from: http://sunnah.com/

Sh. Saeed al-Kamali (may Allah preserve him) narrates the story of an email a Jewish lady sent to an Imam in France which left the Imam silent.

 

 

 

Shaykh Saeed al-Kamali (may Allah preserve him) was asked:

"I reside here in Spain, but start my fast with Morocco because it is the closest country to us, and do not fast with those who start their fast with Saudi Arabia. Is this what is required of me?

And what should I do in regards to the Eid Prayers, for they might pray Eid while we are still fasting?"

 

Sh. Saeed al-Kamali (may Allah preserve him) narrates a light hearted story about a tribe like no other.

 

Sh. Saeed al-Kamali (may Allah reward him) contrasts the disputes that used to occur between the scholars of the Salaf with the disputes that we are afflicted with nowadays.

In this video he discusses the dispute that occurred between Imam Malik and Imam al-Layth ibn Sa’d in regards to the principle of the Action of the People of Medina.

May Allah have mercy on the two Imams.

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

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