Tarikh (al-Tabari) 1134
The Expedition of Uḥud
[ شِعْرُ كَعْبٍ فِي بُكَاءِ حَمْزَةَ وَقَتْلَى أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ مَالِكٍ يَبْكِي حَمْزَةَ بْنَ عَبْدِ الْمُطَّلِبِ وَقَتْلَى أُحُدٍ مِنْ الْمُسْلِمِينَ. نَشَجْتَ وَهَلْ لَكَ مِنْ مَنْشجِ وَكُنْتَ مَتَى تَذَّكِرْ تَلْجَجْ تَذَكُّرَ قَوْمٍ أَتَانِي لَهُمْ أَحَادِيثُ فِي الزَّمَنِ الْأَعْوَجْ فَقَلْبُكَ مِنْ ذِكْرِهِمْ خَافِقٌ مِنْ الشَّوْقِ وَالْحَزَنِ الْمُنْضِجْ وَقَتْلَاهُمْ فِي جِنَانِ النَّعِيمِ كِرَامُ الْمَدَاخِلِ وَالْمَخْرَجْ بِمَا صَبَرُوا تَحْتَ ظِلِّ اللِّوَاءِ لِوَاءِ الرَّسُولِ بِذِي الْأَضْوُجْ غَدَاةَ أَجَابَتْ بِأَسْيَافِهَا جَمِيعًا بَنُو الْأَوْسِ وَالْخَزْرَجْ وَأَشْيَاعُ أَحْمَدَ إذْ شَايَعُوا عَلَى الْحَقِّ ذِي النُّورِ وَالْمَنْهَجْ فَمَا بَرِحُوا يَضْرِبُونَ الْكُمَاةَ وَيَمْضُونَ فِي الْقَسْطَلِ الْمُرْهَجْ كَذَلِكَ حَتَّى دَعَاهُمْ مَلِيكٌ إلَى جَنَّةِ دَوْحَةِ الْمَوْلِجْ فَكُلُّهُمْ مَاتَ حُرَّ الْبَلَاء عَلَى مِلَّةِ اللَّهِ لَمْ يَحْرَجْ كَحَمْزَةِ لَمَّا وَفَى صَادِقًا بِذِي هَبَّةٍ صَارِمٍ سَلْجَجْ فَلَاقَاهُ عَبْدُ بَنِي نَوْفَلٍ يُبَرْبِرُ كَالْجَمَلِ الْأَدْعَجْ فَأَوْجَرَهُ حَرْبَةً كَالشِّهَابِ تَلَهَّبُ فِي اللَّهَبِ الْمُوهَجْ وَنُعْمَانُ أَوْفَى بِمِيثَاقِهِ وَحَنْظَلَةُ الْخَيْرِ لَمْ يُحْنِجْ عَنْ الْحَقِّ حَتَّى غَدَتْ رُوحُهُ إلَى مَنْزِلٍ فَاخِرْ الزِّبْرِجْ أُولَئِكَ لَا مَنْ ثَوَى مِنْكُمْ مِنْ النَّارِ فِي الدَّرْكِ الْمُرْتَجْ [ شِعْرُ ضِرَارٍ فِي الرَّدِّ عَلَى كَعْبٍ ] فَأَجَابَهُ ضِرَارُ بْنُ الْخَطَّابِ الْفِهْرِيُّ فَقَالَ أَيَجْزَعُ كَعْبٌ لِأَشْيَاعِهِ وَيَبْكِي مِنْ الزَّمَنِ الْأَعْوَجْ عَجِيجَ الْمُذَكِّي رَأَى إلْفَهُ تَرَوَّحَ فِي صَادِرٍ مُحْنَجْ فَرَاحَ الرَّوَايَا وَغَادَرْنَهُ يُعَجْعِجُ قَسْرًا وَلَمْ يُحْدَجْ فَقُولَا لِكَعْبٍ يُثَنِّي اُلْبُكَا وَلِلنِّيءِ مِنْ لَحْمِهِ يَنْضَجْ لِمَصْرَعِ إخْوَانِهِ فِي مَكَرٍّ مِنْ الْخَيْلِ ذِي قَسْطَلٍ مُرْهَجْ فَيَا لَيْتَ عَمْرًا وَأَشْيَاعَهُ وَعُتْبَةَ فِي جَمْعِنَا السَّوْرَجْ فَيَشْفُوا النُّفُوسَ بِأَوْتَارِهَا بِقَتْلَى أُصِيبَتْ مِنْ الْخَزْرَجْ وَقَتْلَى مِنْ الْأَوْسِ فِي مَعْرَكٍ أُصِيبُوا جَمِيعًا بِذِي الْأَضْوُجْ وَمَقْتَلِ حَمْزَةَ تَحْتَ اللِّوَاءِ بِمُطَّرِدِ، مَارِنٍ، مُخْلَجْ وَحَيْثُ انْثَنَى مُصْعَبٌ ثَاوِيًا بِضَرْبَةٍ ذِي هَبَّةٍ سَلْجَجْ بِأُحُدٍ وَأَسْيَافُنَا فِيهِمْ تَلَهَّبُ كَاللَّهَبِ الْمُوهَجِ غَدَاةَ لَقِينَاكُمْ فِي الْحَدِيدِ كَأُسْدِ الْبَرَاحِ فَلَمْ تُعْنَجْ بِكُلِّ مُجَلِّحَةٍ كَالْعُقَابِ وَأَجْرَدَ ذِي مَيْعَةٍ مُسْرَجْ فَدُسْنَاهُمْ ثَمَّ حَتَّى انْثَنَوْا سِوَى زَاهِقِ النَّفْسِ أَوْ مُحْرَجْ قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِضِرَارٍ. وَقَوْلُ كَعْبٍ: ذِي النُّورِ وَالْمَنْهَجْ عَنْ أَبِي زَيْدٍ الْأَنْصَارِيِّ. [ شِعْرُ كَعْبٍ فِي بُكَاءِ حَمْزَةَ ] وَقَالَ كَعْبُ بْنُ مَالِكٍ يَبْكِي حَمْزَةَ بْنَ عَبْدِ الْمُطَّلِبِ: طَرَقَتْ هُمُومُكَ فَالرُّقَادُ مَسَهَّدُ وَجَزِعَتْ أَنْ سُلِخَ الشَّبَابُ الْأَغْيَدُ وَدَعَتْ فُؤَادَكَ لِلْهَوَى ضَمْريَّةٌ فَهَوَاكَ غَوْرِيٌّ وَصَحْوكَ مُنْجِدُ فَدَعْ التَّمَادِيَ فِي الْغَوَايَةِ سَادِرًا قَدْ كُنْتَ فِي طَلَبِ الْغَوَايَةِ تُفْنَدُ وَلَقَدْ أَنَّى لَكَ أَنْ تَنَاهَى طَائِعًا أَوْ تَسْتَفِيقَ إذَا نَهَاكَ الْمُرْشِدُ وَلَقَدْ هُدِدْتُ لِفَقْدِ حَمْزَةَ هَدَّةً ظَلَّتْ بَنَاتُ الْجَوْفِ مِنْهَا تَرْعَدُ وَلَوْ أَنَّهُ فُجِعَتْ حِرَاءُ بِمِثْلِهِ لَرَأَيْتُ رَاسِيَ صَخْرِهَا يَتَبَدَّدُ قَرْمٌ تَمَكَّنَ فِي ذُؤَابَةِ هَاشِمٍ حَيْثُ النُّبُوَّةُ وَالنَّدَى والسُّودَدُ وَالْعَاقِرُ الْكُومَ الْجِلَادَ إذَا غَدَتْ رِيحٌ يَكَادُ الْمَاءُ مِنْهَا يَجْمُدُ وَالتَّارِكُ الْقِرْنَ الْكَمِيَّ مُجَدَّلًا يَوْمَ الْكَرِيهَةِ وَالْقَنَا يَتَقَصَّدُ وَتَرَاهُ يَرْفُلُ فِي الْحَدِيدِ كَأَنَّهُ ذُو لِبْدَةٍ شَثْنُ الْبَرَاثِنِ أَرْبَدُ عَمُّ النَّبِيِّ مُحَمَّدٍ وَصَفِيُّهُ وَرَدَ الْحِمَامَ فَطَابَ ذَاكَ الْمَوْرِدُ وَأَتَى الْمَنِيَّةَ مُعْلِمًا فِي أُسْرَةٍ نَصَرُوا النَّبِيَّ وَمِنْهُمْ الْمُسْتَشْهَدُ وَلَقَدْ إخَالُ بِذَاكَ هِنْدًا بُشِّرَتْ لَتُمِيتُ دَاخِلَ غُصَّةٍ لَا تَبْرُدُ مِمَّا صَبَّحْنَا بالعَقَنْقَلِ قَوْمَهَا يَوْمًا تَغَيَّبْ فِيهِ عَنْهَا الْأَسْعَدُ وَبِبِئْرِ بَدْرٍ إذْ يَرُدُّ وُجُوهَهُمْ جِبْرِيلُ تَحْتَ لِوَائِنَا وَمُحَمَّدُ حَتَّى رَأَيْتُ لَدَى النَّبِيِّ سَرَاتَهُمْ قِسْمَيْنِ: يَقْتُلُ مَنْ نَشَاءُ وَيَطْرُدُ فَأَقَامَ بِالْعَطَنِ الْمُعَطَّنِ مِنْهُمْ سَبْعُونَ: عُتْبَةُ مِنْهُمْ وَالْأَسْوَدُ وَابْنُ الْمُغِيرَةِ قَدْ ضَرَبْنَا ضَرْبَةً فَوْقَ الْوَرِيدِ لَهَا رَشَّاشٌ مُزْبِدُ وَأُمَيَّةُ الْجُمَحِيُّ قَوَّمَ مَيْلَهُ عَضْبٌ بِأَيْدِي الْمُؤْمِنِينَ مُهَنَّدُ فَأَتَاكَ فَلُّ الْمُشْرِكِينَ كَأَنَّهُمْ وَالْخَيْلُ تَثْفِنُهُمْ نَعَامٌ شُرَّدُ شَتَّانَ مَنْ هُوَ فِي جَهَنَّمَ ثَاوِيًا أَبَدًا وَمَنْ هُوَ فِي الْجِنَانِ مُخَلَّدُ وَقَالَ كَعْبٌ أَيْضًا يَبْكِي حَمْزَةَ: صَفِيَّةَ قُومِي وَلَا تَعْجِزِي وَبَكِّي النِّسَاءَ عَلَى حَمْزَةِ وَلَا تَسْأَمِي أَنْ تُطِيلِي اُلْبُكَا عَلَى أَسَدِ اللَّهِ فِي الْهِزَّةِ فَقَدْ كَانَ عِزًّا لِأَيْتَامِنَا وَلَيْثَ الْمَلَاحِمِ فِي الْبِزَّةِ يُرِيدُ بِذَاكَ رِضَا أَحْمَدٍ وَرِضْوَانَ ذِي الْعَرْشِ وَالْعِزَّةِ
Translation
✧ [Kaʿb's Poetry in Mourning Ḥamzah and the Slain of Uḥud] Ibn Isḥāq said: Kaʿb b. Mālik said, mourning Ḥamzah b. ʿAbd al-Muṭṭalib and the slain of Uḥud among the Muslims: You sobbed, and have you any weeping place? And whenever you remember, you become importunate. There came to me remembrance of a people for whom There are tales in the crooked time. So your heart is agitated at their remembrance, From longing and from searing grief. And their slain are in the gardens of bliss, Noble in their entrances and their exits, because they endured beneath the shadow of the banner, The banner of the Messenger, at Dhū al-Aḍwaj, on the morning when all the Banū al-Aws and al-Khazraj answered with their swords, And the partisans of Aḥmad when they followed the truth, possessing light and the clear path. They did not cease striking the mailed warriors and pressing on into the dark dust, Thus until a King called them to a garden of trees, the place of entry. Each of them died pure in trial, upon the religion of God, without distress, Like Ḥamzah when he fulfilled faithfully, with a sharp, keen sword. The slave of Banū Nawfal met him, roaring like a black camel, And he thrust into him a spear like a shooting star, blazing in the glowing flame. And Nuʿmān fulfilled his covenant, and Ḥanẓalah the good did not turn aside From the truth until his soul went to an abode of splendid ornament. Those are the ones, not whoever of you abides in the fire, in the deepest pit. [Ḍirār's Poetry in Reply to Kaʿb] Ḍirār b. al-Khaṭṭāb al-Fihrī answered him, saying: Does Kaʿb grieve for his partisans and weep for the crooked time, Like the bellowing of a slaughtered camel that saw its companion depart to a watering-place and was left behind, So the water-carriers went away and left it bellowing under compulsion, and it was not loaded? So say to Kaʿb: let him repeat the weeping, and let the raw part of his flesh be cooked, For the fall of his brothers in a cavalry charge, in a dust-darkened cloud. Would that ʿAmr and his partisans and ʿUtbah were in our gathered host, So that souls might be healed by their vengeance, with slain from the Khazraj, And slain from the Aws in a battle-field where they all were struck at Dhū al-Aḍwaj, And the killing-place of Ḥamzah beneath the banner, by a straightened, smooth, thrusting spear, And where Muṣʿab turned and lay low, by the blow of a sharp, keen sword, At Uḥud, while our swords among them blazed like the glowing flame, On the morning we met you in iron, like lions of the open plain, and you were not turned aside, With every swooping horse like an eagle and a swift, smooth, saddled steed. Then we trampled them there until they turned away, except one whose soul expired or one who was slain. Ibn Hishām said: Some of the people of knowledge in poetry deny that these verses belong to Ḍirār. And Kaʿb's words "possessing light and the clear path" are according to Abū Zayd al-Anṣārī. [Kaʿb's Poetry in Mourning Ḥamzah] Kaʿb b. Mālik also said, mourning Ḥamzah b. ʿAbd al-Muṭṭalib: Your cares came by night, so sleep is made restless, and you grieved that tender youth was stripped away. A Ḍamriyyah woman called your heart to passion, So your passion is lowland and your waking is highland. So leave off persisting in error, going astray; you have been, in seeking error, deemed foolish. It is time for you to desist willingly, or to come to your senses when a guide forbids you. I was shaken for the loss of Ḥamzah with a shock From which the daughters of the chest kept trembling. If Ḥirāʾ had been bereaved of his like, You would have seen the firm rock of its summit crumble. A chief who took his place in the forelock of Hāshim, Where prophethood, generosity, and lordship are. And the one who hamstrung the stout, hardy camels when a wind blew In which the water almost froze. And the one who left the mailed champion stretched low, On the day of dread, while the spears were being broken. You would see him trailing in his armor as if he were A lion with a thick mane, rough of paws, dark-colored. The paternal uncle of the Prophet Muḥammad and his chosen friend, He went to the fated end, and sweet was that watering-place. He came to death marked out, in a family Who aided the Prophet, and among them was the martyr. I think, by that, Hind was given tidings That would kill the inner choking grief that does not cool, because of what we brought upon her people at al-ʿAqanqal, On a day when the more fortunate one was hidden from her. And at the well of Badr, when Jibrīl turned back their faces Beneath our banner, and Muḥammad, until I saw their chiefs before the Prophet, In two divisions: he kills whom we will and drives away the rest. So there remained at the watering-place where they were made to kneel, Seventy of them: ʿUtbah among them, and al-Aswad, and Ibn al-Mughīrah — we struck him a blow Above the jugular vein, with a spurting, foaming gush. And Umayyah al-Jumaḥī, a sharp Indian sword in the hands of the believers set his deviation straight. Then the remnant of the polytheists came to you as if they, with the horses spurring them on, were frightened ostriches. How far apart are the one who abides in Hell forever and the one who is made immortal in the gardens! Kaʿb also said, mourning Ḥamzah: Ṣafiyyah, arise and do not be helpless, and make the women weep for Ḥamzah. Do not weary of prolonging the weeping for the lion of God in the battle. He was a might for our orphans and the lion of the battlefields in armor. By that he sought the good pleasure of Aḥmad and the approval of the Lord of the Throne and of might.
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