MajelisNoteDalilدليل
العربية

Tarikh (al-Tabari) 1024

The Great Expedition of Badr

مَا قِيلَ مِنْ الشِّعْرِ فِي يَوْمِ بَدْرٍ   قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّا قِيلَ مِنْ الشِّعْرِ فِي يَوْمِ بَدْرٍ، وَتَرَادَّ بَهْ الْقَوْمُ بَيْنَهُمْ لِمَا كَانَ فِيهِ، قَوْلُ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ يَرْحَمُهُ اللَّهُ: قَالَ ابْنُ هِشَامٍ: وَأَكْثَرُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا وَنَقِيضَتَهَا: أَلَمْ تَرَ أَمْرًا كَانَ مِنْ عَجْبِ الدَّهْرِ وَلِلْحَيْنِ أَسِبَابٌ مُبَيَّنَةُ الْأَمْرِ     وَمَا ذَاكَ إلَّا أَنَّ قَوْمًا أَفَادَهُمْ فَحَانُوا تَوَاصٍ بِالْعُقُوقِ وَبِالْكُفْرِ     عَشِيَّةَ رَاحُوا نَحْوَ بَدْرٍ بِجَمْعِهِمْ فَكَانُوا رُهُونًا لِلرَّكِيَّةِ مِنْ بَدْرِ     وَكُنَّا طَلَبْنَا الْعِيرَ لَمْ نَبْغِ غَيْرَهَا فَسَارُوا إلَيْنَا فَالْتَقَيْنَا عَلَى قَدْرِ     فَلَمَّا الْتَقَيْنَا لَمْ تَكُنْ مَثْنَوِيَّةٌ لَنَا غَيْرَ طَعْنٍ بِالْمُثَقَّفَةِ السُّمْرِ     وَضَرْبٍ بِبِيضٍ يَخْتَلِي الْهَامَ حَدُّهَا مُشْهِرَةُ الْأَلْوَانِ بَيِّنَةُ الْأُثُرِ     وَنَحْنُ تَرَكْنَا عُتْبَةَ الْغَيَّ ثَاوِيًا وَشَيْبَةَ فِي الْقَتْلَى تَجْرَجَمُ فِي الْجَفْرِ     وَعَمْرٌو ثَوَى فِيمَنْ ثَوَى مِنْ حُمَاتِهِمْ فَشُقَّتْ جُيُوبُ النَّائِحَاتِ عَلَى عَمْرِو     جُيُوبُ نِسَاءٍ مِنْ لُؤَيِّ بْنِ غَالِبٍ كِرَامٍ تَفَرَّعْنَ الذَّوَائِبَ مِنْ فِهْرِ     أُولَئِكَ قَوْمٌ قُتِّلُوا فِي ضَلَالِهِمْ وَخَلَّوْا لِوَاءً غَيْرَ مُحْتَضَرِ النَّصْرُ     لِوَاءُ ضَلَالٍ قَادَ إبْلِيسُ أَهْلَهُ فَخَاسَ بِهِمْ، إنَّ الْخَبِيثَ إلَى غَدْرِ     وَقَالَ لَهُمْ، إذْ عَايَنَ الْأَمْرَ وَاضِحًا بَرِئْتُ إلَيْكُمْ مَا بِي الْيَوْمَ مِنْ صَبْرِ     فَإِنِّي أَرَى مَا لَا تَرَوْنَ وَإِنَّنِي أَخَافُ عِقَابَ اللَّهِ وَاَللَّهُ ذُو قَسْرِ     فَقَدَّمَهُمْ لِلْحَيْنِ حَتَّى تَوَرَّطُوا وَكَانَ بِمَا لَمْ يَخْبُرْ الْقَوْمُ ذَا خُبْرِ     فَكَانُوا غَدَاةَ الْبِئْرِ أَلْفًا وَجَمْعُنَا ثَلَاثُ مِئِينٍ كَالْمُسْدَمَةِ الزُّهْرِ     وَفِينَا جُنُودُ اللَّهِ حَيْنَ يُمِدُّنَا بِهِمْ فِي مَقَامٍ ثُمَّ مُسْتَوْضَحِ الذِّكْرِ     فَشَدَّ بِهِمْ جِبْرِيلُ تَحْتَ لِوَائِنَا لَدَى مَأْزِقٍ فِيهِ مَنَايَاهُمْ تَجْرِي فَأَجَابَهُ الْحَارِثُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ،  فَقَالَ: أَلَا يَا لِقَوْمِي لِلصَّبَابَةِ وَالْهَجْرِ     وَلِلْحُزْنِ مِنِّي وَالْحَرَارَةِ فِي الصَّدْرِ وَلِلدَّمْعِ مِنْ عَيْنَيَّ جُودَا كَأَنَّهُ     فَرِيدٌ هَوَى مِنْ سِلْكِ نَاظِمِهِ يَجْرِي عَلَى الْبَطَلِ الْحُلْوِ الشَّمَائِلِ إذْ ثَوَى     رَهِينَ مَقَامٍ لِلرَّكِيَّةِ مِنْ بَدْرِ فَلَا تَبْعُدْنَ يَا عَمْرُو مِنْ ذِي قُرَابَةٍ     وَمِنْ ذِي نِدَامٍ كَانَ ذَا خُلُقٍ غَمْرِ فَإِنْ يَكُ قَوْمٌ صَادَفُوا مِنْكَ دَوْلَةً     فَلَا بُدَّ لِلْأَيَّامِ مِنْ دُوَلِ الدَّهْرِ فَقَدْ كُنْتَ فِي صَرْفِ الزَّمَانِ الَّذِي مَضَى     تُرِيهِمْ هَوَانًا مِنْكَ ذَا سُبُلٍ وَعْرِ فَإِلَّا أَمُتْ يَا عَمْرُو أَتْرُكْ ثَائِرًا     وَلَا أُبْقِ بُقْيَا فِي إخَاءٍ وَلَا صِهْرِ وَأَقْطَعُ ظَهْرًا مِنْ رِجَالٍ بِمَعْشَرٍ     كِرَامٍ عَلَيْهِمْ مِثْلَ مَا قَطَعُوا ظَهْرِي أَغَرَّهُمْ مَا جَمَّعُوا مِنْ وَشِيظَةٍ     وَنَحْنُ الصَّمِيمُ فِي الْقَبَائِلِ مِنْ فِهْرِ فِيَالَ لُؤَيٍّ ذَبِّبُوا عَنْ حَرِيمِكُمْ     وَآلِهَةٍ لَا تَتْرُكُوهَا لِذِي الْفَخْرِ تَوَارَثَهَا آبَاؤُكُمْ وَوَرِثْتُمْ     أَوَاسِيَّهَا وَالْبَيْتَ ذَا السَّقْفِ وَالسِّتْرِ فَمَا لِحَلِيمٍ قَدْ أَرَادَ هَلَاكَكُمْ     فَلَا تَعْذِرُوهُ آلَ غَالِبٍ مِنْ عُذْرٍ وَجِدُّوا لِمِنْ عَادَيْتُمْ وَتَوَازَرُوا     وَكُونُوا جَمِيعًا فِي التَّأَسِّي وَفِي الصَّبْرِ لَعَلَّكُمْ أَنْ تَثْأَرُوا بِأَخِيكُمْ     وَلَا شَيْءَ إنَّ لَمْ تَثْأَرُوا بِذَوِي عَمْرِو بِمُطَّرِدَاتِ فِي الْأَكُفِّ كَأَنَّهَا     وَمِيضٌ تُطِيرُ الْهَامَ بَيِّنَةَ الْأُثْرِ كَأَنَّ مُدِبَّ الذَّرِّ فَوْقَ مُتُونِهَا     إذَا جُرِّدَتْ يَوْمًا لِأَعْدَائِهَا الْخُزْرِ قَالَ ابْنُ هِشَامٍ: أَبْدَلْنَا مِنْ هَذِهِ الْقَصِيدَةِ كَلِمَتَيْنِ مِمَّا رَوَى ابْنُ إسْحَاقَ، وَهُمَا الْفَخْرُ فِي آخِرِ الْبَيْتِ، وَفَمَا لِحَلِيمِ، فِي أَوَّلِ الْبَيْتِ، لِأَنَّهُ نَالَ فِيهِمَا مِنْ النَّبِيِّ ﷺ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ فِي يَوْمِ بَدْرٍ: قَالَ ابْنُ هِشَامٍ: وَلَمْ أَرَ أَحَدًا مِنْ أَهْلِ الْعِلْمِ بِالشِّعْرِ يَعْرِفُهَا وَلَا نَقِيضَتَهَا، وَإِنَّمَا كَتَبْنَاهُمَا لِأَنَّهُ يُقَالُ: إنَّ عَمْرَو بْنَ عَبْدِ اللَّهِ بْنِ جُدْعَانَ قُتِلَ يَوْمَ بَدْرٍ، وَلَمْ يَذْكُرْهُ ابْنُ إسْحَاقَ فِي الْقَتْلَى، وَذَكَرَهُ فِي هَذَا الشِّعْرِ: أَلَمْ تَرَ أَنَّ اللَّهَ أَبْلَى رَسُولَهُ     بَلَاءَ عَزِيزٍ ذِي اقْتِدَارِ وَذِي فَضْلٍ بِمَا أَنْزَلَ الْكُفَّارَ دَارَ مَذَلَّةٍ     فَلَاقَوْا هَوَانَا مِنْ إسَارٍ وَمِنْ قَتْلِ فَأَمْسَى رَسُولُ اللَّهِ قَدْ عَزَّ نَصْرُهُ     وَكَانَ رَسُولُ اللَّهِ أُرْسِلَ بِالْعَدْلِ فَجَاءَ بِفُرْقَانٍ مِنْ اللَّهِ مُنْزَلٍ     مُبَيَّنَةٍ آيَاتُهُ لِذَوِي الْعَقْلِ فَآمَنَ أَقْوَامٌ بِذَاكَ وَأَيْقَنُوا     فَأَمْسَوْا بِحَمْدِ اللَّهِ مُجْتَمِعِي الشَّمْلِ وَأَنْكَرَ أَقْوَامٌ فَزَاغَتْ قُلُوبُهُمْ     فَزَادَهُمْ ذُو الْعَرْشِ خَبْلًا عَلَى خَبْلُ وَأَمْكَنَ مِنْهُمْ يَوْمَ بَدْرٍ رَسُولَهُ     وَقَوْمًا غِضَابًا فِعْلُهُمْ أَحْسَنُ الْفِعْلِ بِأَيْدِيهِمْ بِيضٌ خِفَافٌ عَصَوْا بِهَا     وَقَدْ حَادَثُوهَا بِالْجِلَاءِ وَبِالصَّقْلِ فَكَمْ تَرَكُوا مِنْ نَاشِئٍ ذِي حَمِيَّةٍ     صَرِيعًا وَمِنْ ذِي نَجْدَةٍ مِنْهُمْ كَهْلِ تَبِيتُ عُيُونُ النَّائِحَاتِ عَلَيْهِمْ     تَجُودُ بِأَسْبَالِ الرَّشَاشِ وَبِالْوَبْلِ نَوَائِحَ تَنْعَى عُتْبَةَ الْغَيَّ وَابْنَهُ     وَشَيْبَةَ تَنْعَاهُ وَتَنْعَى أَبَا جَهْلٍ وَذَا الرَّجُلِ تَنْعَى وَابْنَ جُدْعَانَ فِيهِمْ     مُسَلِّبَةً حَرَّى مُبَيَّنَةَ الثُّكْلِ ثَوَى مِنْهُمْ فِي بِئْرِ بَدْرٍ عِصَابَةٌ     ذَوِي نَجَدَاتٍ فِي الْحُرُوبِ وَفِي الْمَحْلِ دَعَا الْغَيُّ مِنْهُمْ مَنْ دَعَا     فَأَجَابَهُ وَلِلْغَيِّ أَسِبَابٌ مُرَمَّقَةُ الْوَصْلِ عَنْ الشَّغْبِ وَالْعُدْوَانِ فِي أَشْغَلْ الشُّغْلِ     فَأَضْحَوْا لَدَى دَارِ الْجَحِيمِ بِمَعْزِلٍ فَأَجَابَهُ الْحَارِثُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ  ، فَقَالَ: عَجِبْتُ لِأَقْوَامٍ تَغَنَّى سَفِيهُهُمْ     بِأَمْرٍ سَفَاهٍ ذِي اعْتِرَاضٍ وَذِي بُطْلٍ تَغَنَّى بِقَتْلَى يَوْمَ بَدْرٍ تَتَابَعُوا     كِرَامِ الْمَسَاعِي مِنْ غُلَامٍ وَمِنْ كَهْلٍ مَصَالِيتَ بِيضٍ مِنْ لُؤَيِّ بْنِ غَالِبٍ     مَطَاعِينَ فِي الْهَيْجَا مَطَاعِيمَ فِي الْمَحْلِ أُصِيبُوا كِرَامًا لَمْ يَبِيعُوا عَشِيرَةً     بِقَوْمِ سِوَاهُمْ نَازِحِي الدَّارِ وَالْأَصْلِ كَمَا أَصْبَحَتْ غَسَّانُ فِيكُمْ بِطَانَةً     لَكُمْ بَدَلًا مِنَّا فِيَا لَكَ مِنْ فِعْلِ عُقُوقًا وَإِثْمًا بَيِّنًا وَقَطِيعَةً     يَرَى جَوْرَكُمْ فِيهَا ذَوُو الرَّأْيِ وَالْعَقْلِ فَإِنْ يَكُ قَوْمٌ قَدْ مَضَوْا لِسَبِيلِهِمْ     وَخَيْرُ الْمَنَايَا مَا يَكُونُ مِنْ الْقَتْلِ فَلَا تَفْرَحُوا أَنْ تَقْتُلُوهُمْ فَقَتْلُهُمْ     لَكُمْ كَائِنٌ خَبْلًا مُقِيمًا عَلَى خَبْلِ فَإِنَّكُمْ لَنْ تَبْرَحُوا بَعْدَ قَتْلِهِمْ     شَتِيتًا هَوَاكُمْ غَيْرُ مُجْتَمِعِي الشَّمْلِ بِفَقْدِ ابْنِ جُدْعَانَ الْحَمِيدِ فِعَالُهُ     وَعُتْبَةُ وَالْمَدْعُوُّ فِيكُمْ أَبَا جَهْلِ وَشَيْبَةَ فِيهِمْ وَالْوَلِيدَ وَفِيهِمْ     أُمَيَّةَ مَأْوَى الْمُعْتَرِينَ وَذُو الرِّجْلِ أُولَئِكَ فَابْكِ ثُمَّ لَا تَبْكِ غَيْرَهُمْ     نَوَائِحُ تَدْعُو بِالرَّزِيَّةِ وَالثُّكْلِ وَقُولُوا لِأَهْلِ الْمَكَّتَيْنِ تَحَاشَدُوا     وَسِيرُوا إلَى آطَامِ يَثْرِبَ ذِي النَّخْلِ جَمِيعًا وَحَامُوا آلَ كَعْبٍ وَذَبِّبُوا     بِخَالِصَةِ الْأَلْوَانِ مُحْدَثَةِ الصَّقْلِ وَإِلَّا فَبُيِّتُوا خَائِفِينَ وَأَصْبِحُوا     أَذَلَّ لِوَطْءِ الْوَاطِئِينَ مِنْ النَّعْلِ عَلَى أَنَّنِي وَاللَّاتِ يَا قَوْمُ فَاعْلَمُوا     بِكَمْ وَاثِقٌ أَنْ لَا تُقِيمُوا عَلَى تَبْلِ سِوَى جَمْعِكُمْ لِلسَّابِغَاتِ وَلِلْقَنَا     وَلِلْبَيْضِ وَالْبِيضِ الْقَوَاطِعِ وَالنَّبْلِ وَقَالَ ضِرَارُ بْنُ الْخَطَّابِ بْنِ مِرْدَاسٍ، أَخُو بَنِي مُحَارِبِ بْنِ فِهْرٍ، فِي يَوْمِ بَدْرٍ  : عَجِبْتُ لِفَخْرِ الْأَوْسِ وَالْحَيْنُ دَائِرٌ     عَلَيْهِمْ غَدًا وَالدَّهْرُ فِيهِ بَصَائِرُ وَفَخْرُ بَنِي النَّجَّارِ إنْ كَانَ مَعْشَرٌ     أُصِيبُوا بِبَدْرٍ كُلُّهُمْ ثَمَّ صَابِرُ فَإِنْ تَكُ قَتْلَى غُودِرَتْ مِنْ رِجَالِنَا     فَإِنَّا رِجَالٌ بَعْدَهُمْ سَنُغَادِرُ وَتَرْدِي بِنَا الْجُرْدُ الْعَنَاجِيجُ وَسَطكُمْ     بَنِي الْأَوْسِ حَتَّى يَشْفِي النَّفْسَ ثَائِرٌ وَوَسْطَ بَنِي النَّجَّارِ سَوْفَ نَكُرُّهَا     لَهَا بِالْقَنَا وَالدَّارِعِينَ زَوَافِرُ فَنَتْرُكُ صَرْعَى تَعْصِبُ الطَّيْرُ حَوْلَهُمْ     وَلَيْسَ لَهُمْ إلَّا الْأَمَانِيُّ نَاصِرُ وَتَبْكِيهِمْ مِنْ أَهْلِ يَثْرِبَ نِسْوَةٌ     لَهُنَّ بِهَا لَيْلٌ عَنْ النَّوْمِ سَاهِرُ وَذَلِكَ أَنَّا لَا تَزَالُ سُيُوفُنَا     بِهِنَّ دَمٌ مِمَّنْ يُحَارَبْنَ مَائِرُ فَإِنْ تَظْفَرُوا فِي يَوْمِ بَدْرٍ فَإِنَّمَا     بِأَحْمَدَ أَمْسَى جَدُّكُمْ وَهُوَ ظَاهِرُ وَبِالنَّفَرِ الْأَخْيَارِ هُمْ أَوْلِيَاؤُهُ     يُحَامُونَ فِي الَّلأْوَاءِ وَالْمَوْتُ حَاضِرُ يُعَدُّ أَبُو بَكْرٍ وَحَمْزَةُ فِيهِمْ     وَيُدْعَى عَلِيٌّ وَسْطَ مَنْ أَنْتَ ذَاكِرُ وَيُدْعَى أَبُو حَفْصٍ وَعُثْمَانُ مِنْهُمْ     وَسَعْدٌ إذَا مَا كَانَ فِي الْحَرْبِ حَاضِرُ أُولَئِكَ لَا مَنْ نَتَّجَتْ فِي دِيَارِهَا     بَنُو الْأَوْسِ وَالنَّجَّارِ حَيْنَ تُفَاخِرُ وَلَكِنْ أَبُوهُمْ مِنْ لُؤَيِّ بْنِ غَالِبٍ     إذَا عُدَّتْ الْأَنْسَابُ كَعْبٌ وَعَامِرُ هُمْ الطَّاعِنُونَ الْخَيْلَ فِي كُلِّ مَعْرَكٍ     غَدَاةَ الْهِيَاجِ الْأَطْيَبُونَ الْأَكَاثِرُ فَأَجَابَهُ كَعْبُ بْنُ مَالِكٍ، أَخُو بَنِي سَلِمَةَ،  فَقَالَ: عَجِبْتُ لِأَمْرِ اللَّهِ وَاَللَّهُ قَادِرٌ     عَلَى مَا أَرَادَ، لَيْسَ لِلَّهِ قَاهِرُ قَضَى يَوْمَ بَدْرٍ أَنْ نُلَاقِيَ مَعْشَرًا     بَغَوْا وَسَبِيلُ الْبَغْي بِالنَّاسِ جَائِرُ وَقَدْ حَشَدُوا وَاسْتَنْفَرُوا مِنْ يَلِيهِمْ     مِنْ النَّاسِ حَتَّى جَمْعُهُمْ مُتَكَاثَرُ وَسَارَتْ إلَيْنَا لَا تُحَاوِلُ غَيْرَنَا     بِأَجْمَعِهَا كَعْبٌ جَمِيعًا وَعَامِرُ وَفِينَا رَسُولُ اللَّهِ وَالْأَوْسُ حَوْلَهُ     لَهُ مَعْقِلٌ مِنْهُمْ عَزِيزٌ وَنَاصِرُ وَجَمْعُ بَنِي النَّجَّارِ تَحْتَ لِوَائِهِ     يُمَشَّوْنَ فِي الْمَاذِيَّ وَالنَّقْعُ ثَائِرُ فَلَمَّا لَقِينَاهُمْ وَكُلٌّ مُجَاهِدٌ     لِأَصْحَابِهِ مُسْتَبْسِلُ النَّفْسِ صَابِرُ شَهِدْنَا بِأَنَّ اللَّهَ لَا رَبَّ غَيْرُهُ     وَأَنَّ رَسُولَ اللَّهِ بِالْحَقِّ ظَاهِرُ وَقَدْ عُرِّيَتْ بِيضٌ خِفَافٌ كَأَنَّهَا     مَقَابِيسُ يُزْهِيهَا لِعَيْنَيْكَ شَاهِرُ بِهِنَّ أَبَدْنَا جَمْعَهُمْ فَتَبَدَّدُوا     وَكَانَ يُلَاقِي الْحَيْنَ مَنْ هُوَ فَاجِرُ فَكُبَّ أَبُو جَهْلٍ صَرِيعًا لِوَجْهِهِ     وَعُتْبَةُ قَدْ غَادَرْنَهُ وَهُوَ عَاثِرُ وَشَيْبَةُ وَالتَّيْمِيُّ غَادَرْنَ فِي الْوَغَى     وَمَا مِنْهُمْ إلَّا بِذِي الْعَرْشِ كَافِرُ فَأَمْسَوْا وَقُودَ النَّارِ فِي مُسْتَقَرِّهَا     وَكُلُّ كَفَوْرٍ فِي جَهَنَّمَ صَائِرُ تَلَظَّى عَلَيْهِمْ وَهِيَ قَدْ شَبَّ حَمْيُهَا     بِزُبَرِ الْحَدِيدِ وَالْحِجَارَةِ سَاجِرُ وَكَانَ رَسُولُ اللَّهِ قَدْ قَالَ أَقْبِلُوا     فَوَلَّوْا وَقَالُوا: إِنَّمَا أَنْتَ سَاحِرُ لِأَمْرِ أَرَادَ اللهُ أَنْ يَهْلَكُوا بِهِ     وَلَيْسَ لِأَمْرٍ حَمَّهُ اللهُ زَاجِرُ وَقَالَ عَبْدُ اللَّهِ بْنُ الزِّبْعَرَى السَّهْمِيُّ يَبْكِي قَتْلَى بَدْرٍ  : فَالَ ابْنُ هِشَامٍ: وَتُرْوَى لِلْأَعْشَى بْنِ زُرَارَةَ بْنِ النَّبَّاشِ، أَحَدُ بَنِي أُسَيْدِ بْنِ عَمْرِو بْنِ تَمِيمٍ، حَلِيفُ بَنِي نَوْفَلِ بْنِ عَبْدِ مَنَافٍ. قَالَ ابْنُ إسْحَاقَ: حَلِيفُ بَنِي عَبْدِ الدَّارِ: مَاذَا عَلَى بَدْرٍ وَمَاذَا حَوْلَهُ     مِنْ فِتْيَةٍ بِيضِ الْوُجُوهِ كِرَامٍ تَرَكُوا نُبَيْهًا خَلْفَهُمْ وَمُنَبِّهًا     وَابْنَيْ رَبِيعَةَ خَيْرَ خَصْمٍ فِئَامِ وَالْحَارِثَ الْفَيَّاضَ يَبْرُقُ وَجْهُهُ     كَالْبَدْرِ جَلَّى لَيْلَةَ الْإِظْلَامِ وَالْعَاصِيَ بْنَ مُنَبِّهٍ ذَا مِرَّةٍ     رُمْحًا تَمِيمًا غَيْرَ ذِي أَوْصَامِ تَنَمَّى بَهْ أَعْرَاقُهُ وَجُدُودُهُ     وَمَآثِرُ الْأَخْوَالِ وَالْأَعْمَامِ وَإِذَا بَكَى بَاكٍ فَأَعْوَلَ شَجْوَهُ     فَعَلَى الرَّئِيسِ الْمَاجِدِ ابْنِ هِشَامِ حَيَّا الْإِلَهُ أَبَا الْوَلِيدِ وَرَهْطَهُ     رَبَّ الْأَنَامِ، وَخَصَّهُمْ بِسَلَامِ فَأَجَابَهُ حَسَّانُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ، فَقَالَ: ابْكِ بَكَتْ عَيْنَاكَ ثُمَّ تَبَادَرَتْ     بِدَمِ تُعَلُّ غُرُوبُهَا سَجَّامِ مَاذَا بَكَيْتَ بِهِ الَّذِينَ تَتَايَعُوا     هَلَّا ذَكَرْتَ مَكَارِمَ الْأَقْوَامِ وَذَكَرْتَ مِنَّا مَاجِدًا ذَا هِمَّةٍ     سَمْحَ الْخَلَائِقِ صَادِقَ الْإِقْدَامِ أَعْنِي النَّبِيَّ أَخَا الْمَكَارِمِ وَالنَّدَى     وَأَبَرَّ مَنْ يُولَى عَلَى الْإِقْسَامِ فَلِمِثْلِهِ وَلِمِثْلِ مَا يَدْعُو لَهُ     كَانَ الْمُمَدَّحَ ثَمُّ غَيْرُ كَهَامِ [ شِعْرٌ لِحَسَّانَ فِي بَدْرٍ أَيْضًا   ] وَقَالَ حَسَّانُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ أَيْضًا: تَبَلَتْ فُؤَادَكَ فِي الْمَنَامِ خَرِيدَةً     تَسْقِى الضَّجِيعَ بِبَارِدِ بَسَّامِ كَالْمِسْكِ تَخْلِطُهُ بِمَاءِ سَحَابَةٍ     أَوْ عَاتِقٍ كَدَمِ الذَّبِيحِ مُدَامِ نُفُجُ الْحَقِيبَةِ بُوصُهَا مُتَنَضِّدٌ     بَلْهَاءُ غَيْرُ وَشِيكَةِ الْأَقْسَامِ بُنِيَتْ عَلَى قَطَنٍ أَجَمَّ كَأَنَّهُ     فُضُلًا إذَا قَعَدَتْ مَدَاكُ رُخَامِ وَتَكَادُ تَكْسَلُ أَنْ تَجِئْ فِرَاشُهَا     فِي جِسْمِ خَرْعَبَةٍ وَحُسْنِ قَوَامِ أَمَّا النَّهَارَ فَلَا أُفَتِّرُ ذِكْرَهَا     وَاللَّيْلُ تُوزِعُنِي بِهَا أَحْلَامِي أَقْسَمْتَ أَنْسَاهَا وَأَتْرُكُ ذِكْرَهَا     حَتَّى تُغَيَّبَ فِي الضَّرِيحِ عِظَامِي يَا مَنْ لِعَاذِلَةٍ تَلُومُ سَفَاهَةً     وَلَقَدْ عَصَيْتُ عَلَى الْهَوَى لُوَّامِي بَكَرَتْ عَلَيَّ بِسُحْرَةٍ بَعْدَ الْكَرَى     وَتَقَارُبٍ مِنْ حَادِثِ الْأَيَّامِ زَعَمَتْ بِأَنَّ الْمَرْءَ يَكْرُبُ عُمْرَهُ     عَدَمٌ لِمُعْتَكِرٍ مِنْ الْأَصْرَامِ إنَّ كُنْتِ كَاذِبَةَ الَّذِي حَدَّتْتِنِي     فَنَجَوْتِ مَنْجَى الْحَارِثِ بْنِ هِشَامِ تَرَكَ الْأَحِبَّةَ أَنْ يُقَاتِلَ دُونَهُمْ     وَنَجَا بِرَأْسِ طِمرَّةٍ وَلِجَامِ تَذَرُ الْعَنَاجِيجُ الْجِيَادُ بِقَفْرَةٍ     مَرَّ الدَّمُوكِ بِمُحْصَدٍ وَرِجَامِ مَلَأَتْ بِهِ الْفَرْجَيْنِ فَارْمَدَّتْ بِهِ     وَثَوَى أَحِبَّتُهُ بِشَرِّ مَقَامِ وَبَنُو أَبِيهِ وَرَهْطُهُ فِي مَعْرَكٍ     نَصَرَ الْإِلَهُ بِهِ ذَوِي الْإِسْلَامِ طَحَنَتْهُمْ، وَاَللَّهُ يُنْفِذُ أَمْرَهُ     حَرْبٌ يُشَبُّ سَعِيرُهَا بِضِرَامِ لَوْلَا الْإِلَهُ وَجَرْيُهَا لَتَرَكْنَهُ     جَزَرَ السِّبَاعِ وَدُسْنَهُ بحَوَامِي مِنْ بَيْنَ مَأْسُورٍ يُشَدُّ وَثَاقُهُ     صَقْرٍ إذَا لَاقَى الْأَسِنَّةَ حَامِي وَمُجَدَّلٍ لَا يَسْتَجِيبُ لِدَعْوَةٍ     حَتَّى تَزُولَ شَوَامِخُ الْأَعْلَامِ بِالْعَارِ وَالذُّلِّ الْمُبَيَّنِ إذْ رَأَى     بِيضَ السُّيُوفِ تَسُوقُ كُلَّ هُمَامِ بِيَدَيْ أَغَرَّ إذَا انْتَمَى لَمْ يُخْزِهِ     نَسَبُ الْقِصَارِ سَمَيْدَعٍ مِقْدَامِ بِيضٌ إذَا لَاقَتْ حَدِيدًا صَمَّمَتْ     كَالْبَرْقِ تَحْتَ ظِلَالِ كُلِّ غَمَامِ [ شِعْرُ الْحَارِثِ فِي الرِّدِّ عَلَى حَسَّانَ   ] فَأَجَابَهُ الْحَارِثُ بْنُ هِشَامٍ، فِيمَا ذَكَرَ ابْنُ هِشَامٍ، فَقَالَ: اللَّهُ أَعْلَمُ مَا تَرَكْتُ قِتَالَهُمْ     حَتَّى حَبَوْا مُهْرِي بِأَشْقَرَ مُزْبِدِ وَعَرَفْتُ أَنِّي إنْ أُقَاتِلْ وَاحِدًا     أُقْتَلْ وَلَا يَنْكِي عَدُوِّي مَشْهَدِي فَصَدَدْتُ عَنْهُمْ وَالْأَحِبَّةُ فِيهِمْ     طَمَعًا لَهُمْ بِعِقَابِ يَوْمٍ مُفْسِدٍ قَالَ ابْنُ إسْحَاقَ: قَالَهَا الْحَارِثُ يَعْتَذِرُ مِنْ فِرَارِهِ يَوْمَ بَدْرٍ. قَالَ ابْنُ هِشَامٍ: تَرَكْنَا مِنْ قَصِيدَةِ حَسَّانَ ثَلَاثَةَ أَبْيَاتٍ مِنْ آخِرِهَا، لِأَنَّهُ أَقْذَعَ فِيهَا. [ شِعْرٌ لِحَسَّانَ فِيهَا أَيْضًا   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا: لَقَدْ عَلِمَتْ قُرَيْشٌ يَوْمَ بَدْرٍ     غَدَاةَ الْأَسْرِ وَالْقَتْلِ الشَّدِيدِ بِأَنَّا حَيْنَ تَشْتَجِرُ الْعَوَالِي     حُمَاةُ الْحَرْبِ يَوْمَ أَبِي الْوَلِيدِ قَتَلْنَا ابْنَيْ رَبِيعَةَ يَوْمَ سَارا     إلَيْنَا فِي مُضَاعَفَةِ الْحَدِيدِ وَفَرَّ بِهَا حَكِيمٌ يَوْمَ جَالَتْ     بَنُو النَّجَّارِ تَخْطِرُ كَالْأُسُودِ وَوَلَّتْ عِنْدَ ذَاكَ جَمُوعُ فِهْرٍ     وَأَسْلَمَهَا الْحُوَيْرِثُ مِنْ بِعِيدِ لَقَدْ لَاقَيْتُمْ ذُلًّا وَقَتْلًا     جَهِيزًا نَافِذًا تَحْتَ الْوَرِيدِ وَكُلُّ الْقَوْمِ قَدْ وَلَّوْا جَمِيعًا     وَلَمْ يَلْوُوا عَلَى الْحَسَبِ التَّلِيدِ وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا: يَا حَارِ قَدْ عَوَّلْتَ غَيْرَ مُعَوَّلٍ     عِنْدَ الْهِيَاجِ وَسَاعَةَ الْأَحْسَابِ إذْ تَمْتَطِي سُرُحَ الْيَدَيْنِ نَجِيبَةً     مَرْطَى الْجِرَاءِ طَوِيلَةَ الْأَقْرَابِ وَالْقَوْمُ خَلْفَكَ قَدْ تَرَكْتَ قِتَالَهُمْ     تَرْجُو النَّجَاءَ وَلَيْسَ حَيْنَ ذَهَابِ أَلَّا عَطَفْتُ عَلَى ابْنِ أُمِّكَ إذْ ثَوَى     قَعْصَ الْأَسِنَّةِ ضَائِعَ الْأَسْلَابِ عَجَّلَ الْمَلِيكُ لَهُ فَأَهْلَكَ جَمْعَهُ     بِشَنَارِ مُخْزِيَةٍ وَسُوءِ عَذَابِ قَالَ ابْنُ هِشَامٍ: تَرَكْنَا مِنْهَا بَيْتًا وَاحِدًا أَقْذَعَ فِيهِ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا: - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: بَلْ قَالَهَا عَبْدُ اللَّهِ بْنُ الْحَارِثِ السَّهْمِيُّ: مُسْتَشْعِرِي حَلَقِ الْمَاذِيِّ يَقْدُمُهُمْ     جَلْدُ النَّحِيزَةِ مَاضٍ غَيْرُ رِعْدِيدِ أَعْنِي رَسُولَ إلَهِ الْخَلْقِ فَضَّلَهُ     عَلَى الْبَرِّيَّةِ بِالتَّقْوَى وَبِالْجُودِ وَقَدْ زَعَمْتُمْ بِأَنْ تَحْمُوا ذِمَارَكُمْ     وَمَاءُ بَدْرٍ زَعَمْتُمْ غَيْرُ مَوْرُودِ ثُمَّ وَرَدْنَا وَلَمْ نَسْمَعْ لِقَوْلِكُمْ     حَتَّى شَرِبْنَا رَوَاءً غَيْرَ تَصْرِيدِ مُسْتَعْصِمِينَ بِحَبْلٍ غَيْرِ مُنْجَذِمٍ     مُسْتَحْكَمٍ مِنْ حِبَالِ اللَّهِ مَمْدُودِ فِينَا الرَّسُولُ وَفِينَا الْحَقُّ نَتْبَعُهُ     حَتَّى الْمَمَاتِ وَنَصْرٌ غَيْرُ مَحْدُودِ وَافٍ وَمَاضٍ شِهَابٌ يُسْتَضَاءُ بِهِ     بَدْرٌ أَنَارَ عَلَى كُلِّ الْأَمَاجِيدِ قَالَ ابْنُ هِشَامٍ: بَيْتُهُ: مُسْتَعْصِمِينَ بِحَبْلٍ غَيْرِ مُنْجَذِمٍ عَنْ أَبِي زَيْدٍ الْأَنْصَارِيِّ قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا: خَابَتْ بَنُو أَسَدٍ وَآبَ غُزِيِّهُمْ     يَوْمَ الْقَلِيبِ بِسَوْءَةٍ وَفُضُوحِ مِنْهُمْ أَبُو الْعَاصِي تَجَدَّلَ مُقْعَصًا     عَنْ ظَهْرِ صَادِقَةِ النَّجَاءِ سَبُوحِ حَيْنًا لَهُ مِنْ مَانِعٍ بِسِلَاحِهِ     لَمَّا ثَوَى بِمَقَامِهِ الْمَذْبُوحِ وَالْمَرْءُ زَمْعَةُ قَدْ تَرَكْنَ وَنَحْرُهُ     يَدْمَى بِعَانِدٍ مُعْبَطٍ مَسْفُوحِ مُتَوَسِّدًا حُرَّ الْجَبِينِ مُعَفَّرًا     قَدْ عُرَّ مَارِنُ أَنْفِهِ بِقُبُوحِ وَنَجَا ابْنُ قَيْسٍ فِي بَقِيَّةَ رَهْطِهِ     بِشَفَا الرِّمَاقِ مُوَلِّيًا بِجُرُوحِ وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا: أَلَا لَيْتَ شِعْرِي هَلْ أَتَى أَهْلَ مَكَّةَ     إبَارَتُنَا الْكُفَّارَ فِي سَاعَةِ الْعُسْرِ قَتَلْنَا سَرَاةَ الْقَوْمِ عِنْدَ مَجَالِنَا     فَلَمْ يَرْجِعُوا إلَّا بِقَاصِمَةِ الظَّهْرِ قَتَلْنَا أَبَا جَهْلٍ وَعُتْبَةَ قَبْلَهُ     وَشَيْبَةُ يَكْبُو لِلْيَدَيْنِ وَلِلنَّحْرِ قَتَلْنَا سُوَيْدًا ثُمَّ عُتْبَةَ بَعْدَهُ     وَطُعْمَةَ أَيْضًا عِنْدَ ثَائِرَةِ الْقَتْرِ فَكَمْ قَدْ قَتَلْنَا مِنْ كَرِيمٍ مُرَزَّإٍ     لَهُ حَسَبٌ فِي قَوْمِهِ نَابَهُ الذِّكْرُ تَرَكْنَاهُمْ لِلْعَاوِيَاتِ يَنُبْنَهُمْ     وَيَصْلَوْنَ نَارًا بَعْدُ حَامِيَةَ الْقَعْرِ لَعَمْرُكَ مَا حَامَتْ فَوَارِسُ مَالِكٍ     وَأَشْيَاعُهُمْ يَوْمَ الْتَقَيْنَا عَلَى بَدْرٍ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو زَيْدٍ الْأَنْصَارِيُّ بَيْتَهُ: قَتَلْنَا أَبَا جَهْلٍ وَعُتْبَةَ قَبْلَهُ وَشَيْبَةُ يَكْبُو لِلْيَدَيْنِ وَلِلنَّحْرِ قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا: نَجَّى حَكِيمًا يَوْمَ بَدْرٍ شَدُّهُ     كَنَجَاءِ مُهْرٍ مِنْ بَنَاتِ الْأَعْوَجِ لَمَّا رَأَى بَدْرًا تَسِيلُ جِلَاهُهُ     بِكَتِيبَةٍ خَضْرَاءَ مِنْ بَلْخَزْرَجِ لَا يَنْكُلُونَ إذَا لَقُوا أَعْدَاءَهُمْ     يَمْشُونَ عَائِدَةَ الطَّرِيقِ الْمَنْهَجِ كَمْ فِيهِمْ مِنْ مَاجِدٍ ذِي مَنْعَةٍ     بَطَلٌ بِمَهْلَكَةِ الْجَبَانِ الْمُحْرَجِ وَمُسَوَّدٍ يُعْطِي الْجَزِيلَ بِكَفِّهِ     حَمَّالَ أَثْقَالِ الدِّيَاتِ مُتَوَّجٍ زَيْنِ النَّدِيِّ مُعَاوِدٍ يَوْمَ الْوَغَى     ضَرْبَ الْكُمَاةِ بِكُلِّ أَبْيَضَ سَلْجَجِ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ سَلْجَجُ، عَنْ غَيْرِ ابْنِ إسْحَاقَ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ أَيْضًا: فَمَا نَخْشَى بِحَوْلِ اللَّهِ قَوْمًا     وَإِنْ كَثُرُوا وَأُجْمِعَتْ الزُّحُوفُ إذَا مَا أَلَّبُوا جَمْعًا عَلَيْنَا     كَفَانَا حَدَّهُمْ رَبٌّ رَءُوفٌ سَمَوْنَا يَوْمَ بَدْرٍ بِالْعَوَالِي     سِرَاعًا مَا تُضَعْضِعُنَا الْحُتُوفُ فَلَمْ تَرَ عُصْبَةً فِي النَّاسِ أَنْكَى     لِمَنْ عَادَوْا إذَا لَقِحَتْ كُشُوفٌ وَلَكِنَّا تَوَكَّلْنَا وَقُلْنَا     مَآثِرُنَا وَمَعْقِلُنَا السُّيُوفُ لَقِينَاهُمْ بِهَا لَمَّا سَمَوْنَا     وَنَحْنُ عِصَابَةٌ وَهُمْ أُلُوفٌ وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا، يَهْجُو بَنِي جُمَحَ وَمَنْ أُصِيبَ مِنْهُمْ  : جَمَحَتْ بَنُو جُمَحٍ لِشِقْوَةِ جَدِّهِمْ     إنَّ الذَّلِيلَ مُوَكَّلٍ بِذَلِيلٍ قُتِلَتْ بَنُو جُمَحٍ بِبَدْرٍ عَنْوَةً     وَتَخَاذَلُوا سَعْيًا بِكُلِّ سَبِيلٍ جَحَدُوا الْكِتَابَ وَكَذَّبُوا بِمُحَمَّدٍ     وَاَللَّهُ يُظْهِرُ دِينَ كُلِّ رَسُولٍ لَعَنَ الْإِلَهُ أَبَا خُزَيْمَةَ وَابْنَهُ     وَالْخَالِدَيْنِ، وَصَاعِدَ بْنَ عَقِيلٍ [ شِعْرُ عَبِيدَةَ بْنِ الْحَارِثِ فِي قَطْعِ رِجْلِهِ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ عُبَيْدَةُ بْنُ الْحَارِثِ بْنِ الْمُطَّلِبِ فِي يَوْمِ بَدْرٍ، وَفِي قَطْعِ رِجْلِهِ حَيْنَ أُصِيبَتْ، فِي مُبَارَزَتِهِ هُوَ وَحَمْزَةُ وَعَلِيٌّ حِينَ بَارَزُوا عَدُوَّهُمْ - قَالَ ابْنُ هِشَامٍ، وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِعُبَيْدَةَ سَتَبْلُغُ عَنَّا أَهْلَ مَكَّةَ وَقْعَةٌ     يَهُبُّ لَهَا مَنْ كَانَ عَنْ ذَاكَ نَائِيًا بِعُتْبَةَ إذْ وَلَّى وَشَيْبَةُ بَعْدَهُ     وَمَا كَانَ فِيهَا بِكْرُ عُتْبَةَ رَاضِيًا فَإِنْ تَقْطَعُوا رِجْلِي فَإِنَّى مُسْلِمٌ     أُرَجِّي بِهَا عَيْشًا مِنْ اللَّهِ دَانِيًا مَعَ الْحُورِ أَمْثَالَ التَّمَاثِيلِ أُخْلِصَتْ     مَعَ الْجَنَّةِ الْعُلْيَا لِمَنْ كَانَ عَالِيًا وَبِعْتُ بِهَا عَيْشًا تَعَرَّقْتُ صَفْوَهُ     وَعَالَجْتُهُ حَتَّى فَقَدْتُ الْأَدَانِيَا فَأَكْرَمَنِي الرَّحْمَنُ مِنْ فَضْلِ مَنِّهِ     بِئَوْبٍ مِنْ الْإِسْلَامِ غَطَّى الْمُسَاوِيَا وَمَا كَانَ مَكْرُوهًا إلَيَّ قِتَالُهُمْ     غَدَاةَ دَعَا الْأَكْفَاءَ مَنْ كَانَ دَاعِيًا وَلَمْ يَبْغِ إذْ سَالُوا النَّبِيَّ سَوَاءَنَا     ثَلَاثَتنَا حَتَّى حَضَرْنَا الْمُنَادِيَا لَقِينَاهُمْ كَالْأُسْدِ تَخْطِرُ بِالْقَنَا     نُقَاتِلُ فِي الرَّحْمَنِ مَنْ كَانَ عَاصِيَا فَمَا بَرِحَتْ أَقْدَامُنَا مِنْ مَقَامِنَا     ثَلَاثَتُنَا حَتَّى أَزِيرُوا الْمَنَائِيَا قَالَ ابْنُ هِشَامٍ: لَمَّا أُصِيبَتْ رِجْلُ عَبِيدَةَ قَالَ: أَمَا وَاَللَّهِ لَوْ أَدْرَكَ أَبُو طَالِبٍ هَذَا الْيَوْمَ لَعَلِمَ أَنِّي أَحَقُّ مِنْهُ بِمَا قَالَ حِينَ يَقُولُ: كَذَبْتُمْ وَبَيْتِ اللَّهِ يُبْزَى مُحَمَّدٌ     وَلَمَّا نُطَاعِنُ دُونَهُ وَنُنَاضِلْ وَنُسْلِمُهُ حَتَّى نُصَرَّعَ حَوْلَهُ     وَنُذْهَلُ عَنْ أَبْنَائِنَا وَالْحَلَائِلِ وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لِأَبِي طَالِبٍ، وَقَدْ ذَكَرْنَاهَا فِيمَا مَضَى مِنْ هَذَا الْكِتَابِ. [ رِثَاءُ كَعْبٍ لِعَبِيدَةَ بْنِ الْحَارِثِ   ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا هَلَكَ عَبِيدَةُ بْنُ الْحَارِثِ مِنْ مُصَابِ رِجْلِهِ يَوْمَ بَدْرٍ. قَالَ كَعْبُ بْنُ مَالِكٍ الْأَنْصَارِيُّ يَبْكِيهِ: أَيَا عَيْنُ جُودِي وَلَا تَبْخَلِي     بِدَمْعِكَ حَقَّا وَلَا تَنْزُرِي عَلَى سَيِّدٍ هَدَّنَا هُلْكُهُ     كَرِيمِ الْمَشَاهِدِ وَالْعُنْصُرِ جَرِيءِ الْمُقَدَّمِ شَاكِي السِّلَاحِ     كَرِيمِ النَّثَا طَيِّبِ الْمَكْسِرِ عَبِيدَةُ أَمْسَى وَلَا نَرْتَجِيهِ     لِعُرْفٍ عَرَانَا وَلَا مُنْكِرِ وَقَدْ كَانَ يَحْمَى غَدَاةَ الْقِتَا     لِ حَامِيَةَ الْجَيْشِ بِالْمُبْتَرِ [ شِعْرٌ لِكَعْبِ فِي بَدْرٍ   ] وَقَالَ كَعْبُ بْنُ مَالِكٍ أَيْضًا، فِي يَوْمِ بَدْرٍ: أَلَا هَلْ أَتَى غَسَّانَ فِي نَأْيِ دَارِهَا     وَأَخْبَرُ شَيْءٍ بِالْأُمُورِ عَلِيمُهَا بِأَنْ قَدْ رَمَتْنَا عَنْ قِسِيٍّ عَدَاوَةٍ     مُعَدٍّ مَعًا جُهَّالُهَا وَحَلِيمُهَا لِأَنَّا عَبَدْنَا اللَّهَ لَمْ نَرْجُ غَيْرَهُ     رَجَاءَ الْجِنَانِ إذْ أَتَانَا زَعِيمُهَا نَبِيٌّ لَهُ فِي قَوْمِهِ إرْثُ عِزَّةٍ     وَأَعْرَاقُ صِدْقٍ هَذَّبَتْهَا أُرُومُهَا فَسَارُوا وَسِرْنَا فَالْتَقَيْنَا كَأَنَّنَا     أُسُودُ لِقَاءٍ لَا يُرَجَّى كَلِيمُهَا ضَرَبْنَاهُمْ حَتَّى هَوَى فِي مَكَرِّنَا     لِمَنْخِرِ سَوْءٍ مِنْ لُؤَيٍّ عَظِيمُهَا فَوَلَّوْا وَدُسْنَاهُمْ بِبِيضِ صَوَارِمِ     سَوَاءٌ عَلَيْنَا حِلْفُهَا وَصَمِيمُهَا وَقَالَ كَعْبُ بْنُ مَالِكٍ أَيْضًا: لَعَمْرُ أَبِيكُمَا يَا بَنِي لُؤَيٍّ     عَلَى زَهْوٍ لَدَيْكُمْ وَانْتِخَاءِ لَمَا حَامَتْ فَوَارِسُكُمْ بِبَدْرٍ     وَلَا صَبَرُوا بِهِ عِنْدَ اللِّقَاءِ وَرَدْنَاهُ بِنُورِ اللَّهِ يَجْلُو     دُجَى الظَّلْمَاءِ عَنَّا وَالْغِطَاءِ رَسُولُ اللَّهِ يَقْدُمُنَا بِأَمْرٍ     مِنْ أَمْرِ اللَّهِ أُحْكِمَ بِالْقَضَاءِ فَمَا ظَفَرَتْ فَوَارِسُكُمْ بِبَدْرِ     وَمَا رَجَعُوا إلَيْكُمْ بِالسَّوَاءِ فَلَا تَعْجَلْ أَبَا سُفْيَانَ وَارْقُبْ     جِيَادَ الْخَيْلِ تَطْلُعُ مِنْ كَدَاءِ بِنَصْرِ اللَّهِ رُوحُ الْقُدْسِ فِيهَا     وَمِيكَالُ، فَيَا طِيبَ الْمَلَاءِ [ شِعْرُ طَالِبٍ فِي مَدْحِ الرَّسُولِ وَبُكَاءِ أَصْحَابِ الْقَلِيبِ   ] وَقَالَ طَالِبُ بْنُ أَبِي طَالِبٍ، يَمْدَحُ رَسُولَ اللَّهِ ﷺ، وَيَبْكِي أَصْحَابَ الْقَلِيبِ مِنْ قُرَيْشٍ يَوْمَ بَدْرٍ: أَلَا إنَّ عَيْنِي أَنْفَدَتْ دَمْعَهَا سَكْبًا     تُبَكِّي عَلَى كَعْبٍ وَمَا إنْ تَرَى كَعْبَا أَلَا إنَّ كَعْبًا فِي الْحُرُوبِ تَخَاذَلُوا     وَأَرْدَاهُمْ ذَا الدَّهْرُ وَاجْتَرَحُوا ذَنْبًا وَعَامِرٌ تَبْكِي لِلْمُلِمَّاتِ غُدْوَةً     فَيَالَيْتَ شِعْرِي هَلْ أَرَى لَهُمَا قُرْبًا هُمَا أَخَوَايَ لَنْ يُعَدَّا لِغَيَّةِ     تُعَدُّ وَلَنْ يُسْتَامُ جَارُهُمَا غَصْبَا فَيَا أَخَوَيْنَا عَبْدَ شَمْسٍ وَنَوْفَلًا     فِدًا لَكُمَا لَا تَبْعَثُوا بَيْنَنَا حَرْبًا وَلَا تُصْبِحُوا مِنْ بَعْدِ وُدٍّ وَأُلْفَةٍ     أَحَادِيثَ فِيهَا كُلُّكُمْ يَشْتَكِي النَّكْبَا أَلَمْ تَعْلَمُوا مَا كَانَ فِي حَرْبِ دَاحِسٍ     وَجَيْشِ أَبِي يَكْسُومٍ إذْ مَلَئُوا الشِّعْبَا فَلَوْلَا دِفَاعُ اللَّهِ لَا شَيْءَ غَيْرُهُ     لَأَصْبَحْتُمْ لَا تَمْنَعُونَ لَكُمْ سِرْبًا فَمَا إنْ جَنَيْنَا فِي أَقُرَيْشٌ عَظِيمَةً     سِوَى أَنْ حَمَيْنَا خَيْرَ مَنْ وَطِئَ التُّرْبَا أَخَا ثِقَةٍ فِي النَّائِبَاتِ مُرَزَّأً     كَرِيمًا نَثَاهُ لَا بَخِيلًا وَلَا ذَرْبًا يُطِيفُ بِهِ الْعَافُونَ يَغْشَوْنَ بَابَهُ     يَؤُمُّونَ بَحْرًا لَا نَزُورًا وَلَا صَرْبًا فَوَاَللَّهِ لَا تَنْفَكُّ نَفْسِي حَزِينَةً     تَمَلْمُلُ حَتَّى تَصْدُقُوا الْخَزْرَجَ الضَّرْبَا [ شِعْرُ ضِرَارٍ فِي رِثَاءِ أَبِي جَهْلٍ   ] وَقَالَ ضِرَارُ بْنُ الْخَطَّابِ الْفِهْرِيُّ يَرْثِي أَبَا جَهْلٍ: أَلَا مَنْ لَعَيْنٍ بَاتَتْ اللَّيْلَ لَمْ تَنَمْ     تُرَاقِبُ نَجْمًا فِي سَوَادٍ مِنْ الظُّلَمْ كَأَنَّ قَذًى فِيهَا وَلَيْسَ بِهَا قَذًى     سِوَى عَبْرَةٍ مِنْ جَائِلِ الدَّمْعِ تَنْسَجِمْ فَبَلِّغْ قُرَيْشًا أَنَّ خَيْرَ نَدِيِّهَا     وَأَكْرَمَ مَنْ يَمْشِي بِسَاقٍ عَلَى قَدَمْ ثَوَى يَوْمَ بَدْرٍ رَهْنَ خَوْصَاءَ رَهْنُهَا     كَرِيمُ الْمَسَاعِي غَيْرُ وَغْدٍ وَلَا بَرَمْ فَآلَيْتُ لَا تَنْفَكُّ عَيْنَيَّ بِعَبْرَةٍ     عَلَى هَالِكٍ بَعْدَ الرَّئِيسِ أَبِي الْحَكَمْ عَلَى هَالِكٍ أَشْجَى لُؤَيَّ بْنَ غَالِبٍ     أَتَتْهُ الْمَنَايَا يَوْمَ بَدْرٍ فَلَمْ يَرِمْ تَرَى كِسَرَ الْخَطَّيَّ فِي نَحْرِ مُهْرِهِ     لَدَى بَائِنٍ مِنْ لَحْمِهِ بَيْنَهَا خِذَمْ وَمَا كَانَ لَيْثٌ سَاكِنٌ بَطْنَ بِيشَةٍ     لَدَى غَلَلٍ يَجْرِي بِبَطْحَاءَ فِي أَجَمْ بِأَجْرَأَ مِنْهُ حِينَ تَخْتَلِفُ الْقَنَا     وَتُدْعَى نَزَالِ فِي الْقَمَاقِمَةِ الْبُهَمْ فَلَا تَجْزَعُوا آلَ الْمُغِيرَةِ وَاصْبِرُوا     عَلَيْهِ وَمَنْ يَجْزَعْ عَلَيْهِ فَلَمْ يُلَمْ وَجِدُّوا فَإِنَّ الْمَوْتَ مَكْرُمَةٌ لَكُمْ     وَمَا بَعْدَهُ فِي آخِرِ الْعَيْشِ مِنْ نَدَمْ وَقَدْ قُلْتُ إنَّ الرِّيحَ طَيِّبَةٌ لَكُمْ     وَعِزَّ الْمَقَامِ غَيْرُ شَكٍّ لِذِي فَهَمْ قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِضِرَارٍ. [ شِعْرُ الْحَارِثِ بْنِ هِشَامٍ فِي رِثَاءِ أَبِي جَهْلٍ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ الْحَارِثُ بْنُ هِشَامٍ، يَبْكِي أَخَاهُ أَبَا جَهْلٍ: أَلَا يَا لَهْفَ نَفْسِي بَعْدَ عَمْرٍو     وَهَلْ يُغْنِي التَّلَهُّفُ مِنْ قَتِيلِ يُخْبِرُنِي الْمُخَبِّرُ أَنَّ عَمْرًا     أَمَامَ الْقَوْمِ فِي جَفْرٍ مُحِيلِ فَقِدْمًا كُنْتُ أَحْسِبُ ذَاكَ حَقَّا     وَأَنْتَ لِمَا تَقَدَّمَ غَيْرُ فِيلِ وَكُنْتُ بِنِعْمَةِ مَا دُمْتَ حَيًّا     فَقَدْ خُلِّفْتُ فِي دَرَجِ الْمَسِيلِ كَأَنَّ حِينَ أُمْسِي لَا أَرَاهُ     ضَعِيفُ الْعَقْدِ ذُو هَمٍّ طَوِيلِ عَلَى عَمْرٍو إذَا أَمْسَيْتُ يَوْمًا     وَطَرْفٌ مَنْ تَذَكُّرِهِ كَلِيلِ قَالَ ابْنُ هِشَامِ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِلْحَارِثِ بْنِ هِشَامٍ، وَقَوْلُهُ: فِي جَفْرٍ عَنْ غَيْرِ ابْنِ إسْحَاقَ. [ شِعْرُ ابْنِ الْأَسْوَدِ فِي بُكَاءِ قَتْلَى بَدْرٍ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو بَكْرِ بْنُ الْأَسْوَدِ بْنِ شُعُوبٍ اللَّيْثِيُّ، وَهُوَ شَدَّادُ بْنُ الْأَسْوَدِ: تُحَيِّي بِالسَّلَامَةِ أُمُّ بَكْرٍ     وَهَلْ لِي بَعْدَ قَوْمِي مِنْ سَلَامِ فَمَاذَا بِالْقَلِيبِ قَلِيبِ بَدْرٍ     مِنْ الْقَيْنَاتِ وَالشَّرْبِ الْكِرَامِ وَمَاذَا بِالْقَلِيبِ قَلِيبِ بَدْرٍ     مِنْ الشِّيزَى تُكَلَّلُ بِالسَّنَامِ وَكَمْ لَكِ بِالطَّوِيِّ طَوِيِّ بَدْرٍ     مِنْ الْحَوْمَاتِ وَالنَّعَمِ الْمُسَامِ وَكَمْ لَكِ بِالطَّوِيِّ طَوِيِّ بَدْرٍ     مِنْ الْغَايَاتِ وَالدُّسُعِ الْعِظَامِ وَأَصْحَابِ الْكَرِيمِ أَبِي عَلِيٍّ     أَخِي الْكَاسِ الْكَرِيمَةِ وَالنِّدَامِ وَإِنَّكَ لَوْ رَأَيْتَ أَبَا عَقِيلٍ     وَأَصْحَابَ الثَّنِيَّةِ مِنْ نَعَامِ إذًا لَظَلِلْتَ مِنْ وَجْدٍ عَلَيْهِمْ     كَأُمِّ السَّقْبِ جَائِلَةِ الْمَرَامِ يُخَبِّرُنَا الرَّسُولُ لَسَوْفَ نَحْيَا     وَكَيْفَ لِقَاءُ أَصْدَاءٍ وَهَامِ ؟ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي أَبُو عُبَيْدَةَ النَّحْوِيُّ: يُخَبِّرُنَا الرَّسُولُ بِأَنْ سَنَحْيَا     وَكَيْفَ حَيَاةُ أَصْدَاءٍ وَهَامِ قَالَ وَكَانَ قَدْ أَسْلَمَ ثُمَّ ارْتَدَّ [ شِعْرُ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ فِي رِثَاءِ قَتْلَى بَدْرٍ   ] وَقَالَ ابْنُ إسْحَاقَ: وَقَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ، يَرْثِي مَنْ أُصِيبَ مِنْ قُرَيْشٍ يَوْمَ بَدْرٍ: أَلَّا بَكَيْتِ عَلَى الْكِرَا     مِ بَنِي الْكِرَامِ أُولِي الْمَمَادِحْ كَبُكَا الْحَمَامِ عَلَى فُرُو     عِ الْأَيْكِ فِي الْغُصْنِ الْجَوانِحْ يَبْكِينَ حَرَّى مُسْتَكِي     نَاتٍ يَرُحْنَ مَعَ الرَّوَائِحْ أَمْثَالُهُنَّ الْبَاكِيَا     تُ الْمُعْوِلَاتُ مِنْ النَّوَائِحْ مَنْ يَبْكِهِمْ يَبْكِ عَلَى     حُزْنٍ وَيَصْدُقُ كُلَّ مَادِحْ مَاذَا بِبَدْرٍ فَالْعَقَنْ     مِنْ مَرَازِبَةٍ جَحَاجِحْ فَمَدَافِعُ الْبَرَقَيْنِ فَالِحْ     مِنْ طَرَفِ الْأَوَاشِحْ شُمْطٍ وَشُبَّانٍ بِهَا     لَيْلٍ مَغَاوِيرَ وَحَاوِحْ أَلَا تَرَوْنَ لِمَا أَرَى     وَلَقَدْ أَبَانَ لِكُلِّ لَامِحْ أَنْ قَدْ تَغَيَّرَ بَطْنُ مَكَّةَ     فَهِيَ مُوحِشَةُ الْأَبَاطِحْ مِنْ كُلِّ بِطْرِيقٍ لِبِطْرِيقٍ     نَقِيِّ الْقَوْنِ وَاضِحْ دُعْمُوصُ أَبْوَابِ الْمُلُو     كِ وَجَائِبٌ لِلْخَرْقِ فَاتِحْ مِنْ السَّرَاطِمَةِ الْخَلَا     جِمَةِ الْمَلَاوِثَةِ الْمَنَاجِحْ الْقَائِلِينَ الْفَاعِلِينَ     الْآمِرِينَ بِكُلِّ صَالِحْ الْمُطْعِمِينَ الشَّحْمَ فَوْ     قَ الْخُبْزِ شَحْمًا كَالْأَنَافِحْ نُقُلُ الْجِفَانِ مَعَ الْجِفَا     نِ إلَى جِفَانٍ كَالْمَنَاضِحْ لَيْسَتْ بِأَصْفَارٍ لِمَنْ     يَعْفُو وَلَا رَحَّ رَحَارِحْ لِلضَّيْفِ ثُمَّ الضَّيْفِ بَعْدَ      [ الضَّيْفِ ] وَالْبُسُطِ السَّلَاطِحْ وُهُبُ الْمِئيِنَ مِنْ الْمِئيِنَ     إلَى الْمِئيِنَ مِنْ اللَّوَاقِحْ سَوْقُ الْمُؤَبَّلِ لِلْمُؤَبَّلِ     صَادِرَاتٌ عَنْ بَلَادِحْ لِكِرَامِهِمْ فَوْقَ الْكِرَا     مِ مَزِيَّةٌ وَزْنَ الرَّوَاجِحْ كَتَثَاقُلِ الْأَرْطَالِ بِالْقِسْطَاسِ     فِي الْأَيْدِي الْمَوَائِحْ خَذَلَتْهُمْ فِئَةٌ وَهُمْ     يَحْمُونَ عَوْرَاتِ الْفَضَائِحْ الضَّارِبِينَ التَّقُدُمِيَّةَ     بِالْمُهَنَّدَةِ الصَّفَائِحْ وَلَقَدْ عَنَانِي صَوْتُهُمْ     مِنْ بَيْنِ مُسْتَسْقٍ وَصَائِحْ لِلَّهِ دَرُّ بَنِي عَ     لِيٍّ أَيِّمٍ مِنْهُمْ وَنَاكِحْ إنْ لَمْ يُغِيرُوا غَارَةً     شَعْوَاءَ تُجْحِرُ كُلَّ نَابِحْ بِالْمُقْرَبَاتِ، الْمُبْعَدَا     تِ، الطَّامِحَاتِ مَعَ الطَّوَامِحْ مُرْدًا عَلَى جُرْدٍ إلَى     أَسَدٍ مُكَالِبَةٍ كَوَالِحْ وَيُلَاقِ قِرْنٌ قِرْنَهُ     مَشْيَ الْمُصَافِحِ لِلْمُصَافِحْ بِزُهَاءِ أَلْفٍ ثُمَّ أَلْفٍ     بَيْنَ ذِي بَدَنٍ وَرَامِحْ قَالَ ابْنُ هِشَامٍ: تَرَكْنَا مِنْهَا بَيْتَيْنِ نَالَ فِيهِمَا مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ. وَأَنْشَدَنِي غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ بِالشِّعْرِ بَيْتَهُ: وَيُلَاقِ قِرْنٌ قِرْنَهُ     مَشْيَ الْمُصَافِحِ لِلْمُصَافِحْ وَأَنْشَدَنِي أَيْضًا: وُهُبُ الْمِئيِنَ مِنْ الْمِئيِنَ     إلَى الْمِئيِنَ مِنْ اللَّوَاقِحْ سَوْقُ الْمُؤَبَّلِ لِلْمُؤَبَّلِ     صَادِرَاتٌ عَنْ بَلَادِحْ قَالَ ابْنُ إسْحَاقَ: وَقَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ، يَبْكِي زَمْعَةَ بْنَ الْأَسْوَدِ، وَقَتْلَى بَنِي أَسَدٍ  : عَيْنُ بَكِّي بِالْمُسْبِلَاتِ أَبَا الْحَ     ارِثِ لَا تَذْخَرِي عَلَى زَمْعَهْ وَابْكِي عَقِيلَ بْنَ أَسْوَدَ أَسَدَ الْ     يَوْمِ الْهِيَاجِ وَالدَّفَعَهْ تِلْكَ بَنُو أَسَدٍ إخْوَةِ الْجَوْ     زَاءِ لَا خَانَةٌ وَلَا خَدَعَهْ هُمْ الْأُسْرَةُ الْوَسِيطَةُ مِنْ كَعْبٍ     وَهُمْ ذِرْوَةُ السَّنَامِ وَالْقَمَعَهْ أَنْبَتُوا مِنْ مَعَاشِرِ شَعَرَ الْ     رَّأْسِ وَهُمْ أَلْحَقُوهُمْ الْمَنَعَهْ أَمْسَى بَنُو عَمِّهِمْ إذَا حَضَرَ الْبَأْ     سُ أَكْبَادُهُمْ عَلَيْهِمْ وَجِعَهْ وَهُمْ الْمُطْعِمُونَ إذْ قَحَطَ الْقَطْ     رُ وَحَالَتْ فَلَا تَرَى قَزَعَهْ قَالَ ابْنُ هِشَامٍ: هَذِهِ الرِّوَايَةُ لِهَذَا الشِّعْرِ مُخْتَلِطَةٌ، لَيْسَتْ بِصَحِيحَةِ الْبِنَاءِ، لَكِنْ أَنْشَدَنِي أَبُو مُحْرِزٍ خَلَفُ الْأَحْمَرُ وَغَيْرُهُ، رَوَى بَعْضٌ مَا لَمْ يَرْوِ بَعْضٌ: عَيْنُ بَكِّي بِالْمُسْبَلَاتِ أَبَا الْحَا     رِثِ لَا تَذْخَرِي عَلَى زَمْعَهْ وَعَقِيلَ بْنَ أَسْوَدَ أَسَدَ الْبَأْ     سِ لِيَوْمِ الْهِيَاجِ وَالدَّفَعَهْ فَعَلَى مِثْلِ هُلْكِهِمْ خَوَتْ الْجَوْ     زَاءُ، لَا خَانَةٌ وَلَا خَدَعَهْ وهُمْ الْأُسْرَةُ الْوَسِيطَةُ مِنْ كَعْبٍ     وَفِيهِمْ كَذِرْوَةِ الْقَمَعَهْ أَنْبَتُوا مِنْ مَعَاشِرَ شَعَرَ الرَّأَ     ، وَهُمْ أَلْحَقُوهُمْ الْمَنَعَهْ فَبَنُو عَمِّهِمْ إذَا حَضَرَ الْبَأْ     سُ عَلَيْهِمْ أَكْبَادُهُمْ وَجِعَهْ وَهُمْ الْمُطْعِمُونَ إذْ قَحَطَ الْقَطْرُ     وَحَالَتْ فَلَا تَرَى قَزَعَهْ [ شِعْرُ أَبِي أُسَامَةَ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو أُسَامَةَ، مُعَاوِيَةُ بْنُ زُهَيْرِ بْنِ قَيْسِ بْنِ الْحَارِثِ بْنِ سَعْدِ بْنِ ضُبَيْعَةَ بْنِ مَازِنٍ بْنِ عَدِيِّ بْنِ جُشَمَ بْنِ مُعَاوِيَةَ حَلِيفُ بَنِي مَخْزُومٍ - قَالَ ابْنُ هِشَامٍ: وَكَانَ مُشْرِكًا وَكَانَ مَرَّ بهُبَيْرَةَ بْنِ أَبِي وَهْبٍ وَهُمْ مُنْهَزِمُونَ يَوْمَ بَدْرٍ، وَقَدْ أَعْيَا هُبَيْرَةُ، فَقَامَ فَأَلْقَى عَنْهُ دِرْعَهُ وَحَمَلَهُ فَمَضَى بِهِ، قَالَ ابْنُ هِشَامٍ: وَهَذِهِ أَصَحُّ أَشْعَارِ أَهْلِ بَدْرٍ: وَلَمَّا أَنْ رَأَيْتُ الْقَوْمَ خَفُّوا     وَقَدْ زَالَتْ نَعَامَتُهُمْ لِنَفْرِ وَأَنْ تُرِكَتْ سَرَاةُ الْقَوْمِ صَرْعَى     كَأَنَّ خِيَارَهُمْ أَذْبَاحُ عِتْرِ وَكَانَتْ جُمَّةٌ وَافَتْ حِمَامًا     وَلُقِّينَا الْمَنَايَا يَوْمَ بَدْرِ نَصُدُّ عَنْ الطَّرِيقِ وَأَدْرَكُونَا     كَأَنَّ زُهَاءَهُمْ غَطَيَانُ بَحْرِ وَقَالَ الْقَائِلُونَ: مَنْ ابْنُ قَيْسٍ     فَقُلْتُ: أَبُو أُسَامَةَ، غَيْرَ فَخْرِ أَنَا الْجُشَمِيُّ كَيْمَا تَعْرِفُونِي     أُبَيِّنْ نِسْبَتِي نَقْرًا بِنَقْرِ فَإِنْ تَكُ فِي الْغَلَاصِمِ مِنْ قُرَيْشٍ     فَإِنِّي مِنْ مُعَاوِيَةَ بْنِ بَكْرِ فَأَبْلِغْ مَالِكًا لَمَّا غُشِينَا     وَعِنْدَكَ مَالِ - إنْ نَبَّأْتَ - خُبْرَى وَأَبْلِغْ إنْ بَلَغْتَ الْمَرْءَ عَنَّا     هُبَيْرَةَ، وَهُوَ ذُو عِلْمٍ وَقَدْرِ بِأَنِّي إذْ دُعِيتُ إلَى أُفَيْدٍ     كَرَرْتُ وَلَمْ يَضِقْ بِالْكَرِّ صَدْرِي عَشِيَّةً لَا يَكَرُّ عَلَى مُضَافٍ     وَلَا ذِي نَعْمَةٍ مِنْهُمْ وَصِهْرِ فَدُونَكُمْ بَنِي لَأْيٍ أَخَاكُمْ     وَدُونَكِ مَالِكًا يَا أُمَّ عَمْرِو فَلَوْلَا مَشْهَدِي قَامَتْ عَلَيْهِ     مُوَقَّفَةُ الْقَوَائِمِ أُمُّ أَجْرِي دَفُوعٌ لِلْقُبُورِ بِمَنْكِبَيْهَا     كَأَنَّ بِوَجْهِهَا تَحْمِيمَ قَدْرِ فَأُقْسِمُ بِاَلَّذِي قَدْ كَانَ رَبِّي     وَأَنْصَابٍ لَدَى الْجَمَرَاتِ مُغْرِ لَسَوْفَ تَرَوْنَ مَا حَسَبِي إذَا مَا     تَبَدَّلَتْ الْجُلُودُ جُلُودَ نِمْرِ فَمَا إنْ خَادِرٌ مِنْ أُسْدِ تَرْجِ     مُدِلٌّ عَنْبَسٌ فِي الْغَيْلِ مُجْرِي فَقَدْ أَحْمِي الْأَبَاءَةَ مِنْ كُلَافِ     فَمَا يَدْنُو لَهُ أَحَدٌ بِنَقْرِ بِخَلٍّ تَعْجِزُ الْحُلَفَاءُ عَنْهُ     يُوَاثِبُ كُلَّ هَجْهَجَةٍ وَزَجْرِ بِأَوْشَكَ سَوْرَةً مِنِّي إذَا مَا     حَبَوْتُ لَهُ بِقَرْقَرَةٍ وَهَدْرِ بِبِيضٍ كَالْأَسِنَّةِ مُرْهِفَاتٍ     كَأَنَّ ظُبَاتِهِنَّ جَحِيمِ جَمْرِ وَأَكْلَفُ مُجْنَإِ مِنْ جِلْدِ ثَوْرٍ     وَصَفْرَاءِ الْبُرَايَةِ ذَاتِ أَزْرِ وَأَبْيَضَ كَالْغَدِيرِ ثَوَى عَلَيْهِ     عُمَيْرٌ بِالْمَدَاوِسِ نِصْفَ شَهْرِ أُرَفِّلُ فِي حَمَائِلِهِ وَأَمْشِي     كَمِشْيَةِ خَادِرٍ لَيْثٍ سِبَطْرِ يَقُولُ لِي الْفَتَى سَعْدٌ هَدِيَّا     فَقُلْتُ: لَعَلَّهُ تَقْرِيبُ غَدْرِ وَقُلْتُ أَبَا عَدِيٍّ لَا تَطُرْهُمْ     وَذَلِكَ إنْ أَطَعْتَ الْيَوْمَ أَمْرِي كَدَأْبِهِمْ بِفَرْوَةَ إذْ أَتَاهُمْ     فَظَلَّ يُقَادُ مَكْتُوفًا بِضَفْرِ قَالَ ابْنُ هِشَامٍ: وَأَنْشَدَنِي أَبُو مُحْرِزٍ خَلَفُ الْأَحْمَرُ: نَصُدُّ عَنْ الطَّرِيقِ وَأَدْرَكُونَا     كَأَنَّ سِرَاعَهُمْ تَيَّارُ بَحْرِ وَقَوْلُهُ: - مُدَلٍّ عَنْبَسٌ فِي الْغَيْلِ مُجْرِي - عَنْ غَيْرِ ابْنِ إسْحَاقَ. قَالَ ابْنُ إسْحَاقَ: وَقَالَ أَبُو أَسَامَّةَ أَيْضًا: أَلَا مِنْ مُبَلَّغٌ عَنِّي رَسُولًا     مُغَلْغَلَةً يُثَبِّتُهَا لَطِيفُ أَلَمْ تَعْلَمْ مَرَدِّي يَوْمَ بَدْرٍ     وَقَدْ بَرَقَتْ بِجَنْبَيْكَ الْكُفُوفُ وَقَدْ تُرِكَتْ سَرَاةُ الْقَوْمِ صَرْعَى     كَأَنَّ رُءُوسَهُمْ حَدَجٌ نَقِيفُ وَقَدْ مَالَتْ عَلَيْكَ بِبَطْنِ بَدْرٍ     خِلَافَ الْقَوْمِ دَاهِيَةٌ خَصِيفُ فَنَجَّاهُ مِنْ الْغَمَرَاتِ عَزْمِي     وَعَوْنُ اللَّهِ وَالْأَمْرُ الْحَصِيفُ وَمُنْقَلَبِي مِنْ الْأَبْوَاءِ وَحْدِي     وَدُونَكَ جَمْعُ أَعْدَاءٍ وُقُوفُ وَأَنْتَ لِمَنْ أَرَادَكَ مُسْتَكِينٌ     بِجَنْبِ كُرَاشٍ مَكْلُومٌ نَزِيفُ وَكُنْتُ إذَا دَعَانِي يَوْمَ كَرْبٍ     مِنْ الْأَصْحَابِ دَاعٍ مُسْتَضِيفُ فَأَسْمَعَنِي وَلَوْ أَحْبَبْتُ نَفْسِي     أَخٌ فِي مِثْلِ ذَلِكَ أَوْ حَلِيفُ أَرُدُّ فَأَكْشِفُ الْغُمَّى وَأَرْمِي     إذَا كَلَحَ الْمَشَافِرُ وَالْأُنُوفُ وَقِرْنٍ قَدْ تَرَكَتْ عَلَى يَدَيْهِ     يَنُوءُ كَأَنَّهُ غُصْنٌ قَصِيفُ دَلَفْتُ لَهُ إذْ اخْتَلَطُوا بِحَرَّى     مُسْحْسَحَةٍ لِعَانِدِهَا حَفِيفُ فَذَلِكَ كَانَ صَنْعِي يَوْمَ بَدْرٍ     وَقَبْلُ أَخُو مُدَارَاةَ عَزُوفُ أَخُوكُمْ فِي السِّنِينَ كَمَا عَلِمْتُمْ     وَحَرْبٍ لَا يَزَالُ لَهَا صَرِيفُ وَمِقْدَامٌ لَكُمْ لَا يَزْدَهِينِي     جَنَانُ اللَّيْلِ وَالْأَنَسُ اللَّفِيفُ أَخُوضُ الصَّرَّةَ الْجَمَّاءَ خَوْضًا     إذَا مَا الْكَلْبُ أَلْجَأَهُ الشَّفِيفُ قَالَ ابْنُ هِشَامٍ: تَرَكْتُ قَصِيدَةً لِأَبِي أُسَامَةَ عَلَى اللَّامِّ، لَيْسَ فِيهَا ذِكْرُ بَدْرٍ إلَّا فِي أَوَّلِ بَيْتٍ مِنْهَا وَالثَّانِي، كَرَاهِيَةَ الْإِكْثَارِ. [ شِعْرُ هِنْدَ بِنْتِ عُتْبَةَ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَتْ هِنْدُ بِنْتُ عُتْبَةَ بْنِ رَبِيعَةَ تَبْكِي أَبَاهَا يَوْمَ بَدْرٍ: أَعَيْنَيَّ جُودَا بِدَمْعٍ سَرِبْ     عَلَى خَيْرِ خِنْدِفَ لَمْ يَنْقَلِبْ تَدَاعَى لَهُ رَهْطُهُ غُدْوَةً     بَنُو هَاشِمٍ وَبَنُو الْمُطَّلِبْ يُذِيقُونَهُ حَدَّ أَسْيَافِهِمْ     يَعُلُّونَهُ بَعْدَ مَا قَدْ عَطِبْ يَجُرُّونَهُ وَعَفِيرُ التُّرَابِ     عَلَى وَجْهِهِ عَارِيًا قَدْ سُلِبْ وَكَانَ لَنَا جَبَلًا رَاسِيًا     جَمِيلَ الْمَرَاةِ كَثِيرَ الْعُشُبِ فَأَمَّا بُرَيٌّ فَلَمْ أَعْنِهِ     فَأُوتِيَ مِنْ خَيْرِ مَا يَحْتَسِبْ وَقَالَتْ هِنْدُ أَيْضًا: يَرِيبُ عَلَيْنَا دَهْرُنَا فَيَسُوءُنَا     وَيَأْبَى فَمَا نَأْتِي بِشَيْءِ يُغَالِبُهْ أَبَعْدَ قَتِيلٍ مِنْ لُؤَيِّ بْنِ غَالِبٍ     يُرَاعَ أَمْرٌ إنْ مَاتَ أَوْ مَاتَ صَاحِبُهْ أَلَا رُبَّ يَوْمٍ قَدْ رُزِئْتُ مُرَزَّأً     تَرُوحُ وَتَغْدُو بِالْجَزِيلِ مُوَاهِبُهُ فَأَبْلِغْ أَبَا سُفْيَانَ عَنِّي مَأْلُكًا     فَإِنْ أَلْقَهُ يَوْمًا فَسَوْفَ أُعَاتِبُهْ فَقَدْ كَانَ حَرْبٌ يَسْعَرُ الْحَرْبَ إنَّهُ     لِكُلِّ امْرِئِ فِي النَّاسِ مَوْلًى يُطَالِبُهُ قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِهِنْدٍ. قَالَ ابْنُ إسْحَاقَ: وَقَالَتْ هِنْدُ أَيْضًا: لِلَّهِ عَيْنًا مَنْ رَأَى     هُلْكًا كَهُلْكِ رِجَاليهْ يَا رُبَّ بَاكٍ لِي غَدًا     فِي النَّائِبَاتِ وَبَاكِيَهْ كَمْ غَادَرُوا يَوْمَ الْقَلِي     بِ غَدَاةَ تِلْكَ الْوَاعِيَهْ مِنْ كُلِّ غَيْثٍ فِي السَّنِي     نِ إذَا الْكَوَاكِبُ خَاوِيَهْ قَدْ كُنْتُ أُحْذَرُ مَا أَرَى     فَالْيَوْمُ حَقٌّ حَذَارِيَهْ قَدْ كُنْتُ أَحْذَرُ مَا أَرَى     فَأَنَا الْغَدَاةَ مُوَامِيَهْ يَا رُبَّ قَائِلَةٍ غَدًا     يَا وَيْحَ أُمَّ مُعَاوِيَهْ قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِهِنْدٍ. قَالَ ابْنُ إسْحَاقَ: وَقَالَتْ هِنْدُ أَيْضًا: يَا عَيْنُ بَكِّي عُتْبَهْ     شَيْخًا شَدِيدَ الرَّقَبَهْ يُطْعِمُ يَوْمَ الْمَسْغَبَهْ     يَدْفَعُ يَوْمَ الْمَغْلَبَهْ إنِّي عَلَيْهِ حَرِبَهْ     مَلْهُوفَةٌ مُسْتَلَبَهْ لَنَهْبِطَنَّ يَثْرِبَهْ     بِغَارَةٍ مُنْثَعِبَهْ فِيهَا الْخُيُولُ مُقْرَبَهْ     كُلُّ جَوَادٍ سَلْهَبَهْ [ شِعْرُ صَفِيَّةَ   ] وَقَالَتْ صَفِيَّةُ بِنْتُ مُسَافِرِ بْنِ أَبِي عَمْرِو بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ، تَبْكِي أَهْلَ الْقَلِيبِ الَّذِينَ أُصِيبُوا يَوْمَ بَدْرٍ مِنْ قُرَيْشٍ: ( وَتَذْكُرُ مُصَابَهُمْ ): يَا مَنْ لِعَيْنٍ قَذَاهَا عَائِرُ الرَّمَدِ     حَدَّ النَّهَارِ وَقَرْنُ الشَّمْسِ لَمْ يَقِدْ أُخْبِرْتُ أَنَّ سَرَاةَ الْأَكْرَمِينَ مَعًا     قَدْ أَحْرَزَتْهُمْ مَنَايَاهُمْ إلَى أَمَدِ وَفَرَّ بِالْقَوْمِ أَصْحَابُ الرِّكَابِ وَلَمْ     تَعْطِفْ غَدَاتَئِذٍ أُمٌّ عَلَى وَلَدِ قَوْمِي صَفِيَّ وَلَا تَنْسَى قَرَابَتَهُمْ     وَإِنْ بَكَيْتِ فَمَا تَبْكِينَ مِنْ بُعُدِ كَانُوا سُقُوبَ سَمَاءِ الْبَيْتِ فَانْقَصَفَتْ     فَأَصْبَحَ السَّمْكُ مِنْهَا غَيْرَ ذِي عَمَدِ قَالَ ابْنُ هِشَامٍ: أَنْشَدَنِي بَيْتَهَا: كَانُوا سُقُوبَ بَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ. قَالَ ابْنُ إسْحَاقَ: وَقَالَتْ صَفِيَّةُ بِنْتُ مُسَافِرٍ أَيْضًا: أَلَا يَا مَنْ لِعَيْنٍ لِلتَّ     بَكِّي دَمْعُهَا فَانِ كَغَرْبَيْ دَالِجٍ يَسْقَى     خِلَالَ الْغَيِّثِ الدَّانِ وَمَا لَيْثُ غَرِيفٍ ذُو     أَظَافِيرَ وَأَسْنَانِ وأَبُو شِبْلَيْنِ وَثَّابٌ     شَدِيدُ الْبَطْشِ غَرْثَانِ كَحِبِّي إذْ تَوَلَّى و     الْقَوْمِ أَلْوَانِ وَبِالْكَفِّ حُسَامٌ صَا     رِمٍ أَبْيَضُ ذُكْرَانِ وَأَنْتَ الطَّاعِنُ النَّجْلَا     ءِ مِنْهَا مُزْبِدٌ آنِ قَالَ ابْنُ هِشَامٍ: وَيَرَوْنَ قَوْلَهَا: وَمَا لَيْثُ غَرِيفٍ إلَى آخِرِهَا، مَفْصُولًا مِنْ الْبَيْتَيْنِ اللَّذَيْنِ قَبْلَهُ. [ شِعْرُ هِنْدَ بِنْتِ أُثَاثَةَ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَتْ هِنْدُ بِنْتُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ الْمُطَّلِبِ تَرْثِي عَبِيدَةَ بْنَ الْحَارِثِ بْنِ الْمُطَّلِبِ: لَقَدْ ضُمِّنَ الصَّفْرَاءُ مَجْدًا وَسُؤْدُدًا     وَحِلْمًا أَصِيلًا وَافِرَ اللُّبِّ وَالْعَقْلِ عُبَيْدَةَ فَابْكِيهِ لِأَضْيَافِ غُرْبَةٍ     وَأَرْمَلَةٌ تَهْوِي لِأَشْعَثَ كَالْجِذْلِ وَبَكِّيهِ لِلْأَقْوَامِ فِي كُلِّ شَتْوَةٍ     إذَا احْمَرَّ آفَاقُ السَّمَاءِ مِنْ الْمَحْلِ وَبَكِّيهِ لِلْأَيْتَامِ وَالرِّيحُ زَفْزَةٌ     وَتَشْبِيبُ قِدْرٍ طَالَمَا أَزْبَدَتْ تَغْلِي فَإِنْ تُصْبِحُ النِّيرَانَ قَدْ مَاتَ ضَوْءُهَا     فَقَدْ كَانَ يُذْكِيهِنَّ بِالْحَطَبِ الْجَزْلِ لِطَارِقِ لَيْلٍ أَوْ لِمُلْتَمِسِ الْقِرَى     وَمُسْتَنْبَحٍ أَضْحَى لَدَيْهِ عَلَى رَسْلِ قَالَ ابْنُ هِشَامٍ: وَأَكْثَرُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِهِنْدٍ. [ شِعْرُ قُتَيْلَةَ بِنْتِ الْحَارِثِ   ] قَالَ ابْنُ إسْحَاقَ: وَقَالَتْ قُتَيْلَةُ بِنْتُ الْحَارِثِ، أُخْتُ النَّضْرِ بْنِ الْحَارِثِ، تَبْكِيهِ: يَا رَاكِبًا إنَّ الْأَثِيلَ مَظِنَّةٌ     مِنْ صُبْحِ خَامِسَةٍ وَأَنْتَ مُوَفَّقُ أَبْلِغْ بِهَا مَيْتًا بِأَنَّ تَحِيَّةً     مَا إنْ تَزَالُ بِهَا النَّجَائِبُ تَخْفِقُ مِنِّي إلَيْكَ وَعَبْرَةً مَسْفُوحَةً     جَادَتْ بِوَاكِفِهَا وَأُخْرَى تَخْنُقُ هَلْ يَسْمَعَنِّي النَّضْرُ إنْ نَادَيْتُهُ     أَمْ كَيْفَ يَسْمَعُ مَيِّتٌ لَا يَنْطِقُ أَمُحَمَّدُ يَا خَيْرَ ضَنْءِ كَرِيمَةٍ     فِي قَوْمِهَا وَالْفَحْلُ فَحْلٌ مُعْرَّقُ مَا كَانَ ضُرَّكَ لَوْ مَنَنْتَ وَرُبَّمَا     مَنَّ الْفَتَى وَهُوَ الْمَغِيظُ الْمُحْنَقُ أَوْ كُنْتَ قَابِلَ فِدْيَةٍ فَلْيُنْفِقَنْ     بِأَعَزَّ مَا يَغْلُو بِهِ مَا يُنْفِقُ فَالنَّضْرُ أَقْرَبُ مَنْ أَسَرَّتْ قَرَابَةً     وَأَحَقُّهُمْ إنْ كَانَ عِتْقٌ يُعْتَقُ ظَلَّتْ سُيُوفُ بَنِي أَبِيهِ تَنُوشُهُ     لِلَّهِ أَرْحَامٌ هُنَاكَ تُشَقَّقُ صَبْرًا يُقَادُ إلَى الْمَنِيَّةِ مُتْعَبًا     رَسْفَ الْمُقَيَّدِ وَهُوَ عَانٍ مُوَثَّقُ قَالَ ابْنُ هِشَامٍ: فَيُقَالُ، وَاَللَّهُ أَعْلَمُ: إنَّ رَسُولَ اللَّهِ ﷺ لَمَّا بَلَغَهُ هَذَا الشِّعْرُ، قَالَ: لَوْ بَلَغَنِي هَذَا قَبْلَ قَتْلِهِ لَمَنَنْتُ عَلَيْهِ

Translation

✧ WHAT WAS SAID OF POETRY ON THE DAY OF BADR Ibn Isḥāq said: Among the poetry that was said on the day of Badr, and with which the people exchanged verses among themselves because of what happened therein, was the saying of Ḥamzah b. ʿAbd al-Muṭṭalib, may God have mercy on him. Ibn Hishām said: Most of the scholars of poetry reject it and its counter-poem: Have you not seen a matter that was among the wonders of time, and for death there are clear causes? And that is only that a people whom they had gained, they persisted in mutual enmity and disbelief, in the evening they went towards Badr with their gathered forces, and they became hostages to the well of Badr. We had sought the caravan, desiring nothing else, but they marched against us, and we met on equal terms. When we met, there was no hesitation for us other than thrusting with the straightened brown spears, and striking with white swords whose edges reap the heads, flashing in color, clear in their marks. We left ʿUtbah of error lying low, and Shaybah among the slain, heaped in the pit. And ʿAmr lay among those of his protectors who lay low, so the bosoms of the wailing women were torn for ʿAmr, the bosoms of women from Luʾayy b. Ghālib, noble ones who descended from the forelocks of Fihr. Those are a people who were slain in their error, and they left a banner whose victory was not present. A banner of error whose people Iblīs led, and he betrayed them; indeed the wicked is prone to treachery. He said to them, when he saw the matter clearly: I am innocent before you; today I have no endurance, for I see what you do not see, and indeed I fear the punishment of God, and God is of compelling power. He led them to destruction until they fell into it, and he had knowledge of what the people did not know. They were on the morning of the well a thousand, and our company was three hundred, like the bright white ones. Among us were the armies of God when He reinforced us with them in a station, then a place where remembrance is made clear. So Gabriel charged with them beneath our banner in a narrow pass where their fates ran. Al-Ḥārith b. Hishām b. al-Mughīrah answered him, saying: O my people, for the yearning and the separation, and for the grief in me and the burning in the breast, and for the tears from my eyes, flowing as if they were pearls falling from the string of their stringer, for the sweet-tempered hero when he lay low, a hostage in the abode of the well of Badr. Do not perish, O ʿAmr, from one of kinship and from one of drinking companions who was of abundant character. If a people have obtained from you a turn of fortune, for days there must be turns of time. You were, in the turning of time that passed, showing them contempt from you, one of rough ways. Unless I die, O ʿAmr, I will leave behind an avenger, and I will spare no remnant in brotherhood or in marriage ties. And I will sever the backs of men with a band of nobles upon whom, just as they severed my back. They were deceived by what they gathered of a mixed rabble, while we are the pure stock among the tribes of Fihr. O clan of Luʾayy, defend your sanctuary, and gods that you should not leave to one of boasting. Your fathers inherited them and you inherited their pillars and the House with the roof and the curtain. So what excuse is there for a forbearing one who desired your destruction? Do not excuse him, O clan of Ghālib, with any excuse. Be earnest against those you have enmity with, and support one another, and be all together in consolation and in patience. Perhaps you will avenge your brother, and there is nothing if you do not avenge the kin of ʿAmr, with straight spears in the hands, as if they were lightning that makes heads fly, clear in their marks. As if the crawling of ants were upon their backs when they are drawn one day for their enemies, the narrow-eyed ones. Ibn Hishām said: We replaced two words in this poem from what Ibn Isḥāq narrated, namely "al-fakhr" (boasting) at the end of the verse, and "famā li-ḥalīm" (what excuse for a forbearing one) at the beginning of the verse, because in them he disparaged the Prophet ﷺ. Ibn Isḥāq said: ʿAlī b. Abī Ṭālib said on the day of Badr: Ibn Hishām said: I have not seen anyone among the scholars of poetry who knows it or its counter-poem; we wrote them only because it is said that ʿAmr b. ʿAbd Allāh b. Judʿān was killed on the day of Badr, and Ibn Isḥāq did not mention him among the slain, but mentioned him in this poetry: Have you not seen that God tested His Messenger with the trial of a mighty one, possessed of power and virtue, by sending down the disbelievers to an abode of humiliation, so they met abasement through captivity and through killing. And the Messenger of God became mighty in victory, and the Messenger of God was sent with justice. He brought a criterion (furqān) sent down from God, whose signs are clear to those of intellect. Peoples believed in that and were certain, so they became, by God's praise, united in their affairs. And peoples denied it, so their hearts deviated, and the Lord of the Throne increased them in confusion upon confusion. He gave His Messenger power over them on the day of Badr, and a people angry, whose deed was the best of deeds. In their hands were white, light swords with which they disobeyed, and they had sharpened them with polishing and burnishing. How many young men of zeal they left prostrate, and of their men of courage, middle-aged. The eyes of the wailing women spend the night over them, flowing with showers of sprinkling and heavy rain, wailing women who mourn ʿUtbah of error and his son, and they mourn Shaybah and mourn Abū Jahl, and that man they mourn, and Ibn Judʿān among them, disheveled, burning, manifest in bereavement. A band of them lay in the well of Badr, men of courage in wars and in drought. Error called among them those it called, and they answered it, and for error there are causes that prolong the union, away from disturbance and aggression, in the most distracting of distractions. So they became, at the abode of Hell, in a place apart. Al-Ḥārith b. Hishām b. al-Mughīrah answered him, saying: I wonder at peoples whose fool sings of a matter of folly, one of obstruction and falsehood. He sings of the slain of the day of Badr, who followed one another, noble in endeavors, from youth and from middle-aged, fierce white ones from Luʾayy b. Ghālib, thrusters in battle, feeders in drought. They were struck down as nobles, who did not sell their clan for a people other than them, remote in abode and origin. As Ghassān have become among you an inner circle to you, in place of us—what a deed of yours! Disobedience and clear sin and severance of ties, in which those of opinion and intellect see your wrongdoing. If a people have passed on their way, the best of deaths is what comes from killing. So do not rejoice that you killed them, for their killing will be for you a lasting confusion upon confusion. For you will not cease, after their killing, to be scattered in your desires, not united in your affairs, by the loss of Ibn Judʿān, whose deeds were praised, and ʿUtbah, and the one called among you Abū Jahl, and Shaybah among them, and al-Walīd, and among them Umayyah, refuge of the seekers, and the man with the foot. Those, then weep, and do not weep for others than them, wailing women who call with calamity and bereavement. And say to the people of the two Makkahs: gather together and march to the strongholds of Yathrib of the palm trees, all together, and protect the clan of Kaʿb, and defend yourselves with pure-colored swords, newly polished. Or else be attacked at night in fear, and become more abased than the sole of a sandal under the feet of tramplers. By al-Lāt, O people, know that I am confident in how many that you will not persist in vengeance except by gathering for the long coats of mail and for the spears, and for the white swords and the white cutting swords and the arrows. Ḍirār b. al-Khaṭṭāb b. Mirdās, brother of the Banū Muḥārib b. Fihr, said on the day of Badr: I wonder at the boasting of the Aws, while death is circling upon them tomorrow, and time has insights, and the boasting of the Banū al-Najjār, since a band was struck at Badr, all of them there steadfast. If there are slain who were left behind from our men, then we are men after them who will leave behind. And the sleek, swift horses will charge among you, O Banū al-Aws, until an avenger heals the soul. And among the Banū al-Najjār we will bring them back to them with spears, and the armored ones have supporters. We will leave prostrate ones around whom birds wrap themselves, and they have no helper but wishes. And women from the people of Yathrib will weep for them, who have a night, because of it, sleepless. And that is because our swords never cease to have blood, from those who are fought, flowing upon them. If you triumph on the day of Badr, it is only through Aḥmad that your fortune became manifest, and through the chosen band who are his friends, they defend in hardship while death is present. Abū Bakr and Ḥamzah are counted among them, and ʿAlī is called in the midst of those you mention, and Abū Ḥafṣ and ʿUthmān are called among them, and Saʿd, when he is present in war. Those, not those whom the Banū al-Aws and al-Najjār produced in their abodes, when you boast. But their father is from Luʾayy b. Ghālib, when lineages are counted: Kaʿb and ʿĀmir. They are the ones who thrust at the horses in every battle, on the morning of the fray, the best, the most numerous. Kaʿb b. Mālik, brother of the Banū Salimah, answered him, saying: I wonder at the affair of God, and God is powerful over what He wills; there is no overpowerer of God. He decreed on the day of Badr that we should meet a people who transgressed, and the path of transgression leads people astray. They had gathered and summoned those near them of the people, until their gathering was numerous. They marched against us, seeking none but us, with all of them: Kaʿb altogether and ʿĀmir. Among us was the Messenger of God, and the Aws around him, for him a strong refuge from them and a helper. And the gathering of the Banū al-Najjār under his banner, they walk in the coats of mail while the dust is stirred. When we met them, and each was striving for his companions, offering his life, steadfast, we bore witness that God is the only Lord, and that the Messenger of God is triumphant with the truth. White, light swords were drawn, as if they were firebrands, which a brandisher makes shine before your eyes. With them we destroyed their gathering, and they scattered, and the wicked one meets death. Abū Jahl was thrown down prostrate on his face, and ʿUtbah they left while he stumbled. And Shaybah and al-Taymī they left in the battle, and there was none among them but was an unbeliever in the Lord of the Throne. So they became fuel of the Fire in its resting place, and every ungrateful one will end up in Hell. It blazes upon them, while its heat has been kindled, with lumps of iron and stones, overflowing. And the Messenger of God had said: Advance, but they turned away and said: You are only a sorcerer, because of a matter God willed that they should perish by it, and there is no restrainer for a matter God has decreed. ʿAbd Allāh b. al-Zibaʿrā al-Sahmī said, weeping for the slain of Badr: Ibn Hishām said: It is also attributed to al-Aʿshā b. Zurārah b. al-Nabbāsh, one of the Banū Usayd b. ʿAmr b. Tamīm, ally of the Banū Nawfal b. ʿAbd Manāf. Ibn Isḥāq said: Ally of the Banū ʿAbd al-Dār: What is upon Badr and what is around it, of youths, white of face, noble? They left behind Nubayh and Munabbih, and the two sons of Rabīʿah, the best of opponents in a crowd, and al-Ḥārith al-Fayyāḍ, whose face shines like the full moon on a dark night, and al-ʿĀṣī b. Munabbih, of strength, with a spear of Tamīm, without any blemish. His roots and his ancestors grew, and the glories of maternal and paternal uncles. When a weeper weeps and raises his lament, let it be for the noble chief Ibn Hishām. May God greet Abū al-Walīd and his people, Lord of creatures, and single them out with peace. Ḥassān b. Thābit al-Anṣārī answered him, saying: Weep—may your eyes weep—and then hasten with blood whose channels are watered, pouring. For what do you weep for those who rushed together? Why did you not mention the noble qualities of peoples? You mentioned from us a glorious one of high resolve, generous in character, truthful in advance— I mean the Prophet, brother of noble qualities and generosity, and the most dutiful of those who are entrusted with oaths. For the like of him and for the like of what he calls to, he was the praised one there, not a weak one. [ POETRY OF ḤASSĀN ON BADR ALSO ] Ḥassān b. Thābit al-Anṣārī also said: A veiled maiden in sleep has afflicted your heart, who gives the bedfellow a cold, smiling drink, like musk mixed with the water of a cloud, or aged wine like the blood of a sacrifice. Full of haunch, her garment arranged, simple, not suspicious in her portions. She was built upon a luxuriant cotton, as if it were, when she sits, a cushion of marble. She almost becomes too lazy to come to her bed, with a slender body and beautiful stature. As for the day, I do not cease mentioning her, and at night my dreams incite me with her. I swore to forget her and abandon her mention until my bones are hidden in the grave. O who will contend with a censuring woman who blames foolishly? I have disobeyed the blamers in passion. She came to me early at dawn after sleep, with the nearness of the events of days. She claimed that a man is distressed all his life by lack of a confused one among the branches. If you are false in what you told me, then you have escaped the escape of al-Ḥārith b. Hishām, who left his loved ones without fighting for them, and escaped with the head of a swift horse and a bridle. The swift, excellent horses left him in a desolate place, passing like a swift one through a thicket and rocks. He filled the two gaps with it, and it became dusty with him, and his loved ones lay in the worst abode. The sons of his father and his people were in a battle through which God aided the people of Islam. A war whose blaze is kindled with firebrands ground them, and God executes His command. Had it not been for God and its running, they would have left him as prey for wild beasts and trampled him with their hooves, among captives whose bonds are tightened, a hawk who, when he meets the spearheads, protects, and one thrown down who does not answer a call until the lofty mountains pass away, with shame and manifest humiliation when he saw the white swords driving every brave one, by the hands of a noble one who, when he traces his lineage, is not disgraced, of the short lineage, a chief, bold. White ones that, when they meet iron, cut through like lightning beneath the shadows of every cloud. [ AL-ḤĀRITH'S POETRY IN REPLY TO ḤASSĀN ] Al-Ḥārith b. Hishām answered him, as Ibn Hishām mentioned, saying: God knows best that I did not leave fighting them until they had given my colt a reddish-white foam. And I knew that if I fight alone, I would be killed, and my presence would not harm my enemy. So I turned away from them, while my loved ones were among them, in hope for them of the punishment of a corrupting day. Ibn Isḥāq said: Al-Ḥārith said it to excuse his flight on the day of Badr. Ibn Hishām said: We omitted three verses from the end of Ḥassān's poem because he was abusive in them. [ POETRY OF ḤASSĀN ON IT ALSO ] Ibn Isḥāq said: Ḥassān b. Thābit also said: Quraysh knew on the day of Badr, on the morning of captivity and severe killing, that we, when spears clash, are the protectors of war on the day of Abū al-Walīd. We killed the two sons of Rabīʿah on the day they marched against us in doubled coats of mail. Ḥakīm fled with them on the day when the Banū al-Najjār wheeled about, strutting like lions. At that, the hosts of Fihr turned in flight, and al-Ḥuwayrith abandoned them from afar. You have met humiliation and killing, swift, penetrating beneath the jugular vein. And all the people turned away altogether, and did not turn back to the ancient lineage. Ḥassān b. Thābit also said: O Ḥār, you have relied on one not to be relied upon at the time of battle and the hour of noble deeds, when you mount a noble one, easy in the hands, swift in running, long in the flanks, while the people behind you—you left fighting them, hoping for escape, but it was not the time for going. Would that you had turned back to your maternal uncle when he lay low, pierced by the spearheads, his spoils lost. The King hastened for him and destroyed his gathering with disgraceful shame and evil punishment. Ibn Hishām said: We omitted one verse from it in which he was abusive. Ibn Isḥāq said: Ḥassān b. Thābit also said: — Ibn Hishām said: It is said: Rather ʿAbd Allāh b. al-Ḥārith al-Sahmī said it: Wearing coats of mail, led by one firm of resolve, resolute, not a coward— I mean the Messenger of the God of creation, whom He favored above all beings with piety and generosity. You had claimed that you would protect your honor, and that the water of Badr, you claimed, would not be reached— Then we arrived and heeded not your words, until we drank our fill, without stinting. Holding fast to a rope that is not severed, a firm rope from God's ropes, extended. Among us is the Messenger, and among us is the truth we follow until death, and victory without limit— Faithful and resolute, a blazing star by which light is sought, a full moon that shone over all the noble ones. Ibn Hishām said: his verse, “Holding fast to a rope that is not severed,” is from Abū Zayd al-Anṣārī. Ibn Isḥāq said: And Ḥassān b. Thābit also said: The Banū Asad failed, and their raiders returned on the day of the well with disgrace and scandal. Among them Abū al-ʿĀṣī, who fell slain, struck down from the back of a swift, sure-footed mare. A misfortune for him from one who defended with his weapon, when he lay in his place, slaughtered. And the man Zamʿah—we left him with his throat bleeding from a stubborn, gushing wound, poured out, Pillowing his noble brow, covered with dust; the cartilage of his nose was rubbed raw with foulness. And Ibn Qays escaped with the remnant of his band, at the point of death, turning away with wounds. And Ḥassān b. Thābit also said: Would that I knew whether the people of Makkah have received news of our destruction of the unbelievers in the hour of hardship. We slew the chiefs of the people at our station, and they returned only with broken backs. We killed Abū Jahl, and ʿUtbah before him, and Shaybah falls headlong onto his hands and chest. We killed Suwayd, then ʿUtbah after him, and Ṭuʿmah as well, amid the rising dust. How many noble, generous men have we slain, possessing lineage renowned among their people! We left them to the howling beasts to gnaw at them, and they will roast in a fire whose depths are blazing. By your life, the horsemen of Mālik did not circle, nor their allies, on the day we met at Badr. Ibn Hishām said: Abū Zayd al-Anṣārī recited to me his verse: “We killed Abū Jahl, and ʿUtbah before him, and Shaybah falls headlong onto his hands and chest.” Ibn Isḥāq said: And Ḥassān b. Thābit also said: His strength saved Ḥakīm on the day of Badr, like the escape of a colt from the daughters of al-Aʿwaj, When he saw Badr with its banners streaming, with a green squadron from Balkhazraj. They do not hold back when they meet their enemies; they walk the path of the clear road. How many among them are glorious, mighty, a hero in the place where the coward is brought to ruin, And a chief who gives generously with his hand, bearing the burdens of blood money, crowned, An ornament of the assembly, returning on the day of battle to the striking of warriors with every white, sharp sword. Ibn Hishām said: his saying “saljaj” is from someone other than Ibn Isḥāq. Ibn Isḥāq said: And Ḥassān also said: We fear not, by God's might, any people, even if they are many and their armies assemble. When they gather a host against us, a merciful Lord suffices us against their edge. We rose on the day of Badr with long spears, swiftly; deaths do not weaken us. You have not seen a band among people more harmful to those who show enmity, when battles break out, But we trusted in God and said: our glorious deeds and our refuge are the swords. We met them with them when we rose—we were a small band, and they were thousands. And Ḥassān b. Thābit also said, satirizing the Banū Jumaḥ and those of them who were struck down: The Banū Jumaḥ rushed headlong to the misery of their fortune; indeed, the abased is entrusted to the abased. The Banū Jumaḥ were killed at Badr by force, and they abandoned one another, hastening along every path. They denied the Book and called Muḥammad a liar, and God makes manifest the religion of every messenger. God has cursed Abū Khuzaymah and his son, and the two Khālids, and Ṣāʿid b. ʿAqīl. [Poetry of ʿUbaydah b. al-Ḥārith on the cutting off of his leg] Ibn Isḥāq said: And ʿUbaydah b. al-Ḥārith b. al-Muṭṭalib said on the day of Badr, and concerning the cutting off of his leg when he was wounded, in his duel—he, Ḥamzah, and ʿAlī—when they fought their enemies. Ibn Hishām said: and some of the people of knowledge in poetry deny that it is by ʿUbaydah. A battle of ours will reach the people of Makkah, at which he who was far from it will rise up— About ʿUtbah when he turned in flight, and Shaybah after him, and in it Abū Bakr ʿUtbah was not pleased. If you cut off my leg, I am a Muslim, hoping thereby for a life near from God, With houris like statues, made pure, with the highest Paradise, for him who was exalted. I sold thereby a life whose purity I had drained, and I struggled with it until I lost the near things. The Merciful honored me by His gracious favor with a garment of Islam that covered my faults. Fighting them was not hateful to me on the morning when the caller called the equals. He did not seek, when they asked the Prophet for our equals, other than the three of us, until we came to the caller. We met them like lions brandishing spears, fighting in the cause of the Merciful against whoever was disobedient. Our feet did not leave our station—the three of us—until they were made to drink death. Ibn Hishām said: When ʿUbaydah's leg was struck, he said: By God, if Abū Ṭālib had lived to see this day, he would know that I am more deserving of what he said when he said: You have lied, by the House of God, while Muḥammad is being struck down, and we have not yet thrust spears and shot arrows in his defense, And surrendered him until we are struck down around him, and distracted from our sons and wives. These two verses are in a poem by Abū Ṭālib, which we have already mentioned earlier in this book. [Kaʿb's elegy for ʿUbaydah b. al-Ḥārith] Ibn Isḥāq said: When ʿUbaydah b. al-Ḥārith perished from the wound in his leg on the day of Badr, Kaʿb b. Mālik al-Anṣārī said, weeping for him: O eye, flow generously and do not withhold your tears, truly, and do not be stingy, For a chief whose loss has shattered us, noble in his qualities and origin, Bold in advance, bearing weapons, generous in praise, good in character, ʿUbaydah has passed away, and we do not hope for him for a kindness that befalls us, nor for repelling a wrong. He used to protect, on the morning of battle, the rear guard of the army with the cutting sword. [Poetry of Kaʿb about Badr] And Kaʿb b. Mālik also said, on the day of Badr: Has news reached Ghassān in the far-off land of its abode—and the most informed about matters is their learned one— That a people has cast at us from bows of enmity—Maʿadd together, its ignorant and its forbearing— Because we worshipped God, hoping for none other than Him, hoping for the gardens when their guarantor came to us— A prophet who has among his people an inheritance of might and roots of truth refined by their origins. So they marched and we marched, and we met as if we were lions of battle, no word of peace hoped from them. We struck them until the great one of Luʾayy fell headlong in our midst, onto an evil nostril. They turned in flight, and we trampled them with white, sharp swords; it was all the same to us, their allies and their core. And Kaʿb b. Mālik also said: By the life of your fathers, O Banū Luʾayy, despite the pride and haughtiness among you, Your horsemen did not circle at Badr, nor did they stand firm there at the encounter. We brought it with God's light, which clears away for us the darkness of the night and the covering. The Messenger of God leads us by a command from God's command, firmly decreed. Your horsemen did not triumph at Badr, nor did they return to you with parity. Do not be hasty, Abū Sufyān, but await the swift horses emerging from Kadāʾ, With God's victory, the Holy Spirit among them, and Mīkāʾīl—how blessed the assembly! [Poetry of Ṭālib in praise of the Messenger and weeping for the people of the well] And Ṭālib b. Abī Ṭālib said, praising the Messenger of God ﷺ and weeping for the people of the well from Quraysh on the day of Badr: Indeed, my eye has exhausted its tears, pouring out, weeping for Kaʿb, though it will not see Kaʿb again. Indeed, Kaʿb—in the wars—they abandoned one another, and fate brought them down, and they committed a sin. And ʿĀmir weeps for calamities in the morning; would that I knew whether I shall see nearness for them both. They are my two brothers, never counted as erring, and their neighbor is never taken by force. O my two brothers, ʿAbd Shams and Nawfal, a ransom for you both—do not stir up war between us, And do not become, after love and intimacy, tales in which each of you complains of misfortune. Do you not know what happened in the war of Dāḥis, and the army of Abū Yaksūm, when they filled the mountain pass? Were it not for God's defense, there is nothing besides Him, you would have become unable to protect your flocks. We have committed no great offense against Quraysh, except that we protected the best of those who have trod the earth— A brother of trust in misfortunes, noble in praise, generous, not stingy nor harsh-tongued. The seekers of favor circle around him, frequenting his door, aiming for a sea not brackish nor bitter. By God, my soul will not cease to be sorrowful, restless, until you make the Khazraj taste the blow. [Poetry of Ḍirār in mourning for Abū Jahl] And Ḍirār b. al-Khaṭṭāb al-Fihrī said, mourning Abū Jahl: Is there any for an eye that spent the night sleepless, watching a star in the blackness of darkness, As if there were a mote in it, though there is no mote, except a tear from the flowing flood that pours down? Inform Quraysh that the best of their assembly and the noblest of those who walk on a leg upon a foot Lay on the day of Badr as a pledge of a dark-eyed mare—his pledge is one of noble deeds, not base nor weary. I have sworn that my eyes will not cease to shed tears for one who perished after the chief Abū al-Ḥakam— For one who perished, more grievous to Luʾayy b. Ghālib; the fates came to him on the day of Badr and he did not move. You see the shards of the spears in his horse's chest, beside a severed piece of his flesh, with gaps between them. No lion dwelling in the belly of Bīshah, among thickets flowing by the wide watercourse, in the reeds, Was bolder than he when the spears clash and “Come down!” is called among the mighty, stout warriors. Do not despair, family of al-Mughīrah, and be patient over him; whoever despairs over him is not blamed. Strive hard, for death is an honor for you, and after it, at the end of life, there is no regret. I have said that the wind is favorable to you, and the glory of the station is without doubt to one of understanding. Ibn Hishām said: Some of the people of knowledge in poetry deny that this is by Ḍirār. [Poetry of al-Ḥārith b. Hishām in mourning for Abū Jahl] Ibn Isḥāq said: And al-Ḥārith b. Hishām said, weeping for his brother Abū Jahl: Alas, the grief of my soul for ʿAmr! And does grieving avail for one slain? The informant tells me that ʿAmr was before the people, in a dry, desolate hollow. Of old I used to think that true, and you were not one to fail in what you undertook. And I lived in comfort as long as you were alive; but now I have been left behind in the course of the torrent. It is as if, when evening comes and I do not see him, I am of weak resolve, with long-lasting sorrow, For ʿAmr, whenever evening comes, my gaze is dim from remembering him. Ibn Hishām said: Some of the people of knowledge in poetry deny that this is by al-Ḥārith b. Hishām, and his saying “in a dry, desolate hollow” is from someone other than Ibn Isḥāq. [Poetry of Ibn al-Aswad in weeping for the slain of Badr] Ibn Isḥāq said: And Abū Bakr b. al-Aswad b. Shuʿūb al-Laythī—who is Shaddād b. al-Aswad—said: Umm Bakr greets with peace, but is there any peace for me after my people? What is in the well, the well of Badr, of singing girls and noble drinkers? What is in the well, the well of Badr, of carved bowls crowned with fat? How many, by the pit, the pit of Badr, of protected places and pasturing herds, How many, by the pit, the pit of Badr, of banners and great thongs, And companions of the noble Abū ʿAlī, brother of the noble cup and drinking companions! If you had seen Abū ʿAqīl and the companions of the mountain pass from Naʿām, You would have remained, out of grief for them, like a mother of a young camel, wandering in distress. The Messenger tells us that we shall live again; but how can there be meeting with decayed bones and skulls? Ibn Hishām said: Abū ʿUbaydah the grammarian recited to me: The Messenger tells us that we shall live again; but how can there be life for decayed bones and skulls? He said: and he had accepted Islam, then apostatized. [Poetry of Umayyah b. Abī al-Ṣalt in mourning for the slain of Badr] Ibn Isḥāq said: And Umayyah b. Abī al-Ṣalt said, mourning those of Quraysh who were struck down on the day of Badr: Will you not weep for the noble ones, the sons of the noble, possessors of praises, Like the weeping of doves on the branches of the thicket, in the bending bough, They weep with burning grief, restless, going forth with the evening winds— Their like are the weeping women, the wailing mourners. Whoever weeps for them weeps with sorrow, and every praiser speaks truth. What is at Badr, then at al-ʿAqanqal, of mighty lords and chieftains, And the courses of the two Barqahs, then al-Ḥimā, from the side of al-Awāshiḥ— Gray-haired and young men, by night raiders and warriors. Do you not see what I see? And it has become clear to every observer That the belly of Makkah has changed, for it is desolate in its wide valleys, Of every patrician, son of a patrician, clean of garment, radiant, A keeper of the doors of kings, and a traverser of the breach, an opener— Of the great, mighty chiefs, the steadfast in battle, the successful, The sayers, the doers, the commanders of every good, The feeders of fat upon bread, fat like the curdled skins, The carriers of bowls with bowls to bowls like watering troughs, Not meager for him who asks, nor thin, nor wide, For the guest, then the guest after the guest, and the spread carpets, The givers of hundreds upon hundreds, to hundreds of milch camels, Driving the camel herds to the camel herds, returning from Balādiḥ— For their nobles, above the nobles, is a merit like the weight of the scales, Like the heaviness of the weights in the balance, in the hands of the drawers of water. A faction abandoned them, while they protected the vulnerable places from disgrace— The strikers of the foremost blows with Indian swords, the polished blades. Their cry has grieved me, from among those calling for water and those shouting. How excellent are the Banū ʿAlī—widows among them and newlyweds— If they do not launch a raid, widespread, that silences every barker, With the noble horses, the far-reaching, the high-stepping, with the long-necked— Bareheaded on short-haired horses, against lions, attacking, snarling. And one champion meets his match, like the walking of one shaking hands with another, With a host of a thousand, then a thousand, between those with bodies and those with spears. Ibn Hishām said: We have omitted two verses from it in which he disparaged the companions of the Messenger of God ﷺ. More than one of the people of knowledge in poetry recited to me his verse: And one champion meets his match, like the walking of one shaking hands with another. And he also recited to me: The givers of hundreds upon hundreds, to hundreds of milch camels, Driving the camel herds to the camel herds, returning from Balādiḥ. Ibn Isḥāq said: And Umayyah b. Abī al-Ṣalt said, weeping for Zamʿah b. al-Aswad and the slain of the Banū Asad: Eye, weep with flowing tears for Abū al-Ḥārith; do not withhold for Zamʿah. And weep for ʿAqīl b. Aswad, the lion of the day of battle and the charge. Those are the Banū Asad, brothers of the slaughtered—no treachery nor deceit. They are the middle family of Kaʿb, and they are the peak of the hump and the crown. They grew from clans of the hair of the head, and they made them attain protection. Their cousins, when war is present, their hearts are in pain for them. And they are the feeders when the rain withholds and the clouds disperse, so you see no small cloud. Ibn Hishām said: This transmission of this poetry is mixed up, not sound in its structure, but Abū Muḥriz Khalaf al-Aḥmar and others recited to me—some transmitted what others did not. Eye of Bakkī, weep amid the flowing tears for Abū al-Ḥārith; do not withhold [tears] for Zamʿah. And for ʿAqīl b. Aswad, the lion of courage on the day of tumult and thrusting. For the like of their perishing the desert became empty—no deceit and no treachery. They are the middle household of Kaʿb, and among them is like the crest of the hill. They grew from clans whose hair [is long]; they attached to them protection. The sons of their uncle, when battle is present, their livers are pained for them. And they are the feeders when the rain withholds and the land is barren—you see no patch of cloud. [Poetry of Abū Usāmah] Ibn Isḥāq said: Abū Usāmah, Muʿāwiyah b. Zuhayr b. Qays b. al-Ḥārith b. Saʿd b. Ḍubayʿah b. Māzin b. ʿAdī b. Jusham b. Muʿāwiyah, confederate of Banū Makhzūm, said—Ibn Hishām said: He was a polytheist, and he passed by Hubayrah b. Abī Wahb when they were in flight on the day of Badr, and Hubayrah had become exhausted. So he stood up, threw off his coat of mail, and carried him and went on with him. Ibn Hishām said: This is the most authentic of the poems of the people of Badr: When I saw the people hasten away, and their ostrich had veered off in flight, And the nobles of the people were left prostrate, as if their best men were sacrificial animals of an ʿitr, There was a company that came to [its] doom, and we met the fates on the day of Badr. We were blocking the road, and they overtook us, as if their multitude were the surge of a sea. And the speakers said: "Who is the son of Qays?" So I said: "Abū Usāmah, without boasting, I am the Jushamī, so that you may know me; I make clear my lineage, notch by notch. If you are among the throats of Quraysh, then I am from Muʿāwiyah b. Bakr." So convey to Mālik when we were overwhelmed—and you have, Mālik, if you inform, knowledge. And convey, if you reach the man from us, to Hubayrah—he is a man of knowledge and worth— That when I was called to Ufayd, I turned back, and my chest did not tighten at turning back, On an evening when no one turns back against a hard-pressed one, nor against any possessor of favor among them and of in-law ties. So take for yourselves, Banū Laʾy, your brother, and take Mālik, O Umm ʿAmr. Were it not for my witnessing, Umm Ajrī—with legs planted firm—would have stood over him, Pushing toward the graves with her shoulders, as if her face were blackened by a cooking-pot. I swear by Him who was my Lord, and by the standing stones at the Jamarāt, dripping [with blood], You will indeed see my standing when skins are changed into leopard skins. There is no lurking lion of Tarj, bold and grim in the thicket, running, For I protect the reed-bed from Kulāf; no one approaches it with a notch. With a blade that confederates are unable to [match], that leaps at every shout and rebuke, Quicker in assault than me when I crawl to him with a gurgle and a roar, With white swords like spearheads, thin-edged, as if their points were the blaze of embers, And a dark shield of ox-hide, and a yellow [spear] of polished shaft with a thong, And a white [sword] like a pool, upon which ʿUmayr spent half a month with the polishers. I trail in its straps and walk like the gait of a lurking lion, huge. The young man Saʿd said to me: "Guide [us]," so I said: "Perhaps it is a drawing near to treachery." And I said: "Abū ʿAdī, do not put them to flight—that is, if you obey my command today— Like their practice with Farwah when he came to them: he remained being led, bound with a rope." Ibn Hishām said: Abū Muḥriz Khalaf al-Aḥmar recited to me: We were blocking the road, and they overtook us, as if their swift ones were the current of a sea. And his saying: Bold and grim in the thicket, running is from other than Ibn Isḥāq. Ibn Isḥāq said: Abū Asāmah also said: Is there one to convey from me a message, a sealed [letter] that a subtle one makes firm? Did you not know of my turning back on the day of Badr, when the palms flashed by your sides? The nobles of the people were left prostrate, as if their heads were split colocynth fruits. And a calamity, piercing, leaned upon you at the bottom of Badr, against the people. My resolve saved him from the overwhelming waves, and God's help and the firm command, And my returning alone from al-Abwāʾ—while before you stood a host of enemies standing— And you were humble to whoever sought you, at the side of Kurāsh, wounded and bleeding. And when a caller called me on a day of distress, one of the companions seeking hospitality, A brother in the like of that, or a confederate, would let me hear—even if I loved myself— I return and uncover the distress and shoot when the lips and noses are grimacing. And a warrior whom I left upon his hands, rising as if he were a broken branch, I advanced to him when they were mixed in a blazing [fire], with a sweeping [blade] whose obstinate one has a rustle. That was my deed on the day of Badr, and before it was a brother of conciliation, averse, Your brother in years, as you know, and in a war that never ceases to have a grinding sound, And a bold one for you: the darkness of night and the dense crowd do not deceive me. I plunge into the deafening clamor, plunging, when the heat drives the dog. Ibn Hishām said: I omitted a poem of Abū Usāmah in lām-rhyme, in which there is no mention of Badr except in the first verse and the second, out of dislike for excess. [Poetry of Hind bt. ʿUtbah] Ibn Isḥāq said: Hind bt. ʿUtbah b. Rabīʿah said, weeping for her father on the day of Badr: O my two eyes, flow with flowing tears for the best of Khindif who did not return. His kinsmen called one another to him in the morning: Banū Hāshim and Banū al-Muṭṭalib. They made him taste the edge of their swords, giving him to drink after he had perished. They dragged him while the dust was stirred upon his face, naked, stripped. He was for us a firm mountain, beautiful to see, abounding in herbage. As for Burayy, I did not mean him; he was given of the best of what he hopes for. And Hind also said: Time troubles us and grieves us, and refuses; we cannot bring anything that overcomes it. After a slain man of Luʾayy b. Ghālib, should any matter be feared if he dies or his companion dies? Many a day I was afflicted with a loss, whose gifts go morning and evening with abundance. So convey to Abū Sufyān a message from me, and if I meet him one day I shall reproach him. There was a war that kindles war; indeed for every man among the people there is a patron who demands [vengeance] for him. Ibn Hishām said: Some of the scholars of poetry deny that this is by Hind. Ibn Isḥāq said: Hind also said: For God's sake, eyes of one who saw a destruction like the destruction of her two men! Many a weeper for me tomorrow in misfortunes, and a weeping woman. How many did they leave on the day of al-Qalīb, on the morning of that clamor, Of every rain in the years when the stars are empty. I used to beware of what I see, so today my caution is true. I used to beware of what I see, so this morning I am one who is afflicted. Many a woman will say tomorrow: "Woe to the mother of Muʿāwiyah." Ibn Hishām said: Some of the scholars of poetry deny that this is by Hind. Ibn Isḥāq said: Hind also said: O eye, weep for ʿUtbah, an old man strong of neck, Who fed on the day of famine and defended on the day of defeat. Indeed I am for him a woman of war, sorrowful, bereft. We shall indeed go down to Yathrib with a torrential raid, In which are horses brought near, every noble steed tall and long. [Poetry of Ṣafiyyah] And Ṣafiyyah bt. Musāfir b. Abī ʿAmr b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf said, weeping for the people of the well (al-Qalīb) who were struck down on the day of Badr from Quraysh, mentioning their affliction: Who will help an eye whose mote is a wandering ophthalmia, at the height of day when the sun's horn has not yet declined? I was told that the nobles of the most generous ones together—their fates have enclosed them to a term. The riders of the camels fled with the people, and no mother turned aside that morning to her child. My people are my pure ones; do not forget their kinship, and if you weep, you do not weep from afar. They were the pillars of the sky of the house, and they were broken, so the roof became without supports. Ibn Hishām said: Her verse "They were the pillars"—some of the scholars of poetry recited it to me. Ibn Isḥāq said: Ṣafiyyah bt. Musāfir also said: Alas, who will help an eye whose weeping tears are exhausted, Like the two buckets of a water-drawer watering amid the near rain? There is no lion of a thicket with claws and teeth, Father of two cubs, leaping, strong of grip, hungry, Like my beloved when he turned away and the people were of various colors, And in his hand a sword, sharp, white, of male [blade]. And you are the thruster of the wide [wounds], from which foam flows. Ibn Hishām said: They consider her saying "There is no lion of a thicket" to the end to be separate from the two verses before it. [Poetry of Hind bt. Uthāthah] Ibn Isḥāq said: Hind bt. Uthāthah b. ʿAbbād b. al-Muṭṭalib said, mourning ʿUbaydah b. al-Ḥārith b. al-Muṭṭalib: Al-Ṣafrāʾ has indeed contained glory and sovereignty, and a genuine forbearance, abundant in mind and intellect. ʿUbaydah, weep for him for the guests of exile, and for a widow who yearns for a disheveled one like a stump. And weep for him for the peoples in every winter, when the horizons of the sky redden from drought. And weep for him for the orphans, when the wind is a gust, and for the boiling of a pot that long foamed as it boiled. If the fires have become such that their light has died, he used to kindle them with abundant firewood, For a night-comer, or for one seeking hospitality, or for one whose barking [dog] came to him at ease. Ibn Hishām said: Most of the scholars of poetry deny that this is by Hind. [Poetry of Qutaylah bt. al-Ḥārith] Ibn Isḥāq said: Qutaylah bt. al-Ḥārith, sister of al-Naḍr b. al-Ḥārith, said, weeping for him: O rider, indeed al-Athīl is the likely place in the morning of the fifth day, if you are granted success. Convey with it to a dead man a greeting with which the noble camels never cease to flap [their sides]. From me to you, and a flowing tear that poured with its downpour, and another that chokes. Will al-Naḍr hear me if I call him? Or how can a dead man hear, who does not speak? O Muḥammad, O best of the offspring of a noble woman among her people, and the stallion is a stallion of pure stock, What would have harmed you if you had shown grace? Many a time a young man shows grace while he is enraged and choked. Or if you would accept a ransom, let him spend the dearest thing with which one spends for what is precious. For al-Naḍr is the nearest of those whose kinship I have bound, and the most deserving of them, if a captive is to be freed. The swords of the sons of his father kept at him; for God's sake, what wombs are torn there! Patiently he is led to death, exhausted, dragging like a fettered one, while he is a captive in bonds. Ibn Hishām said: It is said—and God knows best—that when this poetry reached the Messenger of God ﷺ, he said: "Had this reached me before his killing, I would have shown him grace."

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