Tarikh (al-Tabari) 1137
The Expedition of Uḥud
[ شِعْرُ عَمْرِو بْنِ الْعَاصِ فِي يَوْمِ أُحُدٍ ] قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهُمَا لِحَسَّانٍ وَابْنِ الزِّبَعْرَى. وَقَوْلُهُ: مَاضِي الشَّبَاةِ، وَطَيْرٌ يَجِفْنَ عَنْ غَيْرِ ابْنِ إسْحَاقَ. وَقَالَ ابْنُ إسْحَاقَ: وَقَالَ عَمْرُو بْنُ الْعَاصِ ( فِي ) يَوْمِ أُحُدٍ خَرَجْنَا مِنْ الْفَيْفَا عَلَيْهِمْ كَأَنَّنَا مَعَ الصُّبْحِ مِنْ رَضْوَى الْحَبِيكِ الْمُنَطَّقِ تَمَنَّتْ بَنُو النَّجَّارِ جَهْلًا لِقَاءَنَا لَدَى جَنْبِ سَلْعٍ وَالْأَمَانِيُّ تَصْدُقُ فَمَا رَاعَهُمْ بِالشَّرِّ إلَّا فُجَاءَةَ كَرَادِيسُ خَيْلٍ فِي الْأَزِقَّةِ تَمْرُقُ أَرَادُوا لِكَيْمَا يَسْتَبِيحُوا قِبَابَنَا وَدُونِ الْقِبَابِ الْيَوْمَ ضَرْبٌ مُحَرَّقُ وَكَانَتْ قِبَابًا أُومِنَتْ قَبْلَ مَا تَرَى إذْ رَامَهَا قَوْمٌ أُبِيحُوا وَأُحْنِقُوا كَأَنَّ رُءُوسَ الْخَزْرَجِيَّيْنِ غَدْوَةً وَأَيْمَانَهُمْ بِالْمُشْرِفِيَّةِ بَرْوَقُ [ شِعْرُ كَعْبٍ فِي الرَّدِّ عَلَى ابْنِ الْعَاصِ ] فَأَجَابَهُ كَعْبُ بْنُ مَالِكٍ، فِيمَا ذَكَرَ ابْنُ هِشَامٍ، فَقَالَ: أَلَا أَبْلَغَا فِهْرًا عَلَى نَأْيِ دَارِهَا وَعِنْدَهُمْ مِنْ عِلْمِنَا الْيَوْمَ مَصْدَقُ بِأَنَّا غَدَاةَ السَّفْحِ مِنْ بَطْنِ يَثْرِبِ صَبَرْنَا وَرَايَاتُ الْمَنِيَّةِ تَخْفِقُ صَبَرْنَا لَهُمْ وَالصَّبْرُ مِنَّا سَجِيَّةٌ إذَا طَارَتْ الْأَبْرَامُ نَسْمُو وَنَرْتُقُ عَلَى عَادَةِ تِلْكُمْ جَرَيْنَا بِصَبْرِنَا وَقِدْمًا لَدَى الْغَايَاتِ نَجْرِي فَنَسْبِقُ لَنَا حَوْمَةٌ لَا تُسْتَطَاعُ يَقُودُهَا نَبِيٌّ أَتَى بِالْحَقِّ عَفٌّ مُصَدَّقُ أَلَا هَلْ أَتَى أَفْنَاءَ فِهْرِ بْنِ مَالِكٍ مُقَطَّعُ أَطْرَافٍ وَهَامٌ مُفَلَّقُ [ شِعْرُ عَمْرٍو فِي يَوْمِ أُحُدٍ ] وَقَالَ عَمْرُو بْنُ الْعَاصِ: لَمَّا رَأَيْتُ الْحَرْبَ يَنْ زُو شَرُّهَا بِالرَّضْفِ نَزْوَا وَتَنَاوَلَتْ شَهْبَاءُ تَلْ حْو النَّاسَ بِالضَّرَّاءِ لَحْوَا أَيْقَنْتُ أَنَّ الْمَوْتَ حَقٌّ وَالْحَيَاةُ تَكُونُ لَغْوَا حَمَّلْتُ أَثْوَابِي عَلَى عَتَدٍ يَبُذُّ الْخَيْلَ رَهْوَا سَلِسٍ إذَا نُكِبْنَ فِي الْبَيْ دَاءِ يَعْلُو الطِّرْفَ عُلْوَا وَإِذَا تَنَزَّلَ مَاؤُهُ مِنْ عِطْفِهِ يَزْدَادُ زَهْوَا رَبِذٍ كَيَعْفُورِ الصَّرِي مَةِ رَاعَهُ الرَّامُونَ دَحْوَا شَنِجٍ نَسَاهُ ضَابِطٍ لِلْخَيْلِ إرْخَاءً وَعَدْوَا فَفِدًى لَهُمْ أُمِّي غَدَا ةَ الرَّوْعِ إذْ يَمْشُونَ قَطْوَا سَيْرًا إلَى كَبْشِ الْكَتِي بَةِ إذْ جَلَتْهُ الشَّمْسُ جَلْوَا قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِعَمْرِو. [ شِعْرُ كَعْبٍ فِي الرَّدِّ عَلَى عَمْرِو بْنِ الْعَاصِ ] قَالَ ابْنُ إسْحَاقَ: فَأَجَابَهُمَا كَعْبُ بْنُ مَالِكٍ، فَقَالَ: أَبْلِغْ قُرَيْشًا وَخَيْرُ الْقَوْلِ أَصْدَقُهُ وَالصِّدْقُ عِنْدَ ذَوِي الْأَلْبَابِ مَقْبُولُ أَنْ قَدْ قَتَلْنَا بِقَتْلَانَا سَرَاتَكُمْ أَهْلَ اللِّوَاءِ فَفِيمَا يَكْثُرُ الْقِيلُ وَيَوْمَ بَدْرٍ لَقِينَاكُمْ لَنَا مَدَدٌ فِيهِ مَعَ النَّصْرِ مِيكَالُ وَجِبْرِيلُ إنْ تَقْتُلُونَا فَدِينُ الْحَقِّ فِطْرَتُنَا وَالْقَتْلُ فِي الْحَقِّ عِنْدَ اللَّهِ تَفْضِيلُ وَإِنْ تَرَوْا أَمْرَنَا فِي رَأْيِكُمْ سَفَهًا فَرَأْيُ مَنْ خَالَفَ الْإِسْلَامَ تَضْلِيلُ فَلَا تَمَنَّوْا لِقَاحَ الْحَرْبِ وَاقْتَعِدُوا إنَّ أَخَا الْحَرْبِ أَصْدَى اللَّوْنِ مَشْغُولُ إنَّ لَكُمْ عِنْدَنَا ضَرْبًا تَرَاحُ لَهُ عُرْجُ الضِّبَاعِ لَهُ خَذْمٌ رَعَابِيلُ إنَّا بَنُو الْحَرْبِ نَمْرِيهَا وَنَنْتِجُهَا وَعِنْدَنَا لِذَوِي الْأَضْغَانِ تَنْكِيلُ إنْ يَنْجُ مِنْهَا ابْنُ حَرْبٍ بَعْدَ مَا بَلَغَتْ مِنْهُ التَّرَاقِي وَأَمْرُ اللَّهِ مَفْعُولُ فَقَدْ أَفَادَتْ لَهُ حِلْمًا وَمَوْعِظَةً لِمَنْ يَكُونُ لَهُ لُبٌّ وَمَعْقُولُ وَلَوْ هَبَطْتُمْ بِبَطْنِ السَّيْلِ كَافَحَكُمْ ضَرْبٌ بِشَاكِلَةِ الْبَطْحَاءِ تَرْعِيلُ تَلْقَاكُمْ عُصَبٌ حَوْلَ النَّبِيِّ لَهُمْ مِمَّا يُعِدُّونَ لِلْهَيْجَا سَرَابِيلُ مِنْ جِذْمِ غَسَّانَ مُسْتَرْخٍ حَمَائِلُهُمْ لَا جُبَنَاءُ وَلَا مِيلٌ مَعَازِيلُ يَمْشُونَ تَحْتَ عَمَايَاتِ الْقِتَالِ كَمَا تَمْشِي الْمَصَاعِبَةُ الْأُدْمُ الْمَرَاسِيلُ أَوْ مِثْلُ مَشْيِ أُسُودِ الظِّلِّ أَلْثَقَهَا يَوْمُ رَذَاذٍ مِنْ الْجَوْزَاءِ مَشْمُولُ فِي كُلِّ سَابِغَةٍ كَالنِّهْيِ مُحْكَمَةٍ قِيَامُهَا فَلَجٌ كَالسَّيْفِ بُهْلُولُ تَرُدُّ حَدَّ قِرَامِ النَّبْلِ خَاسِئَةً وَيَرْجِعُ السَّيْفُ عَنْهَا وَهُوَ مَفْلُولُ وَلَوْ قَذَفْتُمْ بِسَلْعِ عَنْ ظُهُورِكُمْ وَلِلْحَيَاةِ وَدَفْعِ الْمَوْتِ تَأْجِيلُ مَا زَالَ فِي الْقَوْمِ وِتْرٌ مِنْكُمْ أَبَدًا تَعْفُو السِّلَامَ عَلَيْهِ وَهُوَ مَطْلُولُ عَبْدٌ وَحُرٌّ كَرِيمٌ مُوثِقٌ قَنَصًا شَطْرَ الْمَدِينَةِ مَأْسُورٌ وَمَقْتُولُ كُنَّا نُؤَمِّلُ أُخْرَاكُمْ فَأَعْجَلَكُمْ مِنَّا فَوَارِسُ لَا عُزْلٌ وَلَا مِيلُ إذَا جَنَى فِيهِمْ الْجَانِي فَقَدْ عَلِمُوا حَقًّا بِأَنَّ الَّذِي قَدْ جَرَّ مَحْمُولُ مَا نَحْنُ لَا نَحْنُ مِنْ إثْمٍ مُجَاهَرَةً وَلَا مَلُومٌ وَلَا فِي الْغُرْمِ مَخْذُولُ
Translation
✧ [The Poetry of ʿAmr b. al-ʿĀṣ on the Day of Uḥud] Ibn Hishām said: And some of the people of knowledge in poetry deny the two poems to Ḥassān and Ibn al-Zibaʿrā. And his saying: “māḍī al-shabāh” and “ṭayrun yajifna ʿan ghayri” are from other than Ibn Isḥāq. Ibn Isḥāq said: And ʿAmr b. al-ʿĀṣ said on the day of Uḥud: We set out from al-Fayfā against them, as if we, with the dawn, were from Raḍwā the adorned girdle; Banū al-Najjār foolishly wished to meet us by the side of Salʿ, and wishes may come true; nothing startled them with evil but the suddenness of squadrons of horses that dart through the lanes. They intended to make our domes lawful spoil, but before the domes today there is a burning strike; and they were domes that had been given protection before what you see, when a people sought them they were despoiled and enraged. It is as if the heads of the two Khazrajīs in the morning and their right hands with the Mashrafī swords were a barwaq plant. [The Poetry of Kaʿb in Response to Ibn al-ʿĀṣ] So Kaʿb b. Mālik responded to him, as Ibn Hishām mentioned, saying: Will you convey to Fihr, though their abode is far, and with them today is the confirmation of our knowledge, that on the morning of the slope from the hollow of Yathrib we endured while the banners of fate fluttered; we endured for them, and endurance among us is a disposition, when the cowardly fly we soar and mend; upon that custom of yours we ran with our endurance, and of old at the goals we run and outstrip. We have a flank that cannot be taken, led by a Prophet who came with truth, chaste and confirmed. Will it not reach the clans of Fihr b. Mālik that there are severed limbs and split skulls? [The Poetry of ʿAmr on the Day of Uḥud] And ʿAmr b. al-ʿĀṣ said: When I saw war, its evil leaping with the heated stones, leaping, and a gray steed took to burning the people with adversity, burning, I became certain that death is true and life becomes vain; I loaded my garments upon a steed that outruns horses at a measured pace, supple, when they turn aside in the desert he rises above the noble horse, rising, and when his water descends from his side he increases in pride, quick, like the fawn of the swift wild ass, alarmed by the shooters into flight, with taut hamstring, gripping the horses in slackening and running. May my mother be ransom for them on the morning of terror, when they walk with mincing steps, moving toward the ram of the battalion when the sun revealed him, revealing. Ibn Hishām said: And some of the people of knowledge in poetry deny it to ʿAmr. [The Poetry of Kaʿb in Response to ʿAmr b. al-ʿĀṣ] Ibn Isḥāq said: So Kaʿb b. Mālik responded to them both, saying: Convey to Quraysh, and the best of speech is its truest, and truth among people of understanding is accepted, that we have killed with our slain your nobles, the bearers of the banner, so how much is the saying? And on the day of Badr we met you, for us there was a support in it, with the victory, Mīkāl and Jibrīl. If you kill us, the religion of truth is our nature, and being killed for truth is, with God, a virtue; and if you see our affair, in your opinion, as folly, then the opinion of one who opposes Islam is error. So do not wish for the milch-camels of war, and sit back, for the brother of war is rust-colored of complexion, occupied. You have from us a striking that the lame hyenas rejoice in, for it there are pieces and torn flesh. We are the sons of war; we foster it and produce it, and with us there is punishment for those with rancor. If Ibn Ḥarb escapes it after it has reached his collarbones, and the command of God is done, then it has given him forbearance and admonition for one who has intelligence and reason. And had you descended into the hollow of the torrent, a striking with the shape of the pebbly plain would have met you, advancing in groups; bands around the Prophet would meet you, for whom there are shirts of mail prepared for battle; from the root of Ghassān, their sword-straps hanging loose, not cowards nor weak and unarmed; they walk under the dust-clouds of battle as the dark, long-necked, sturdy camels walk, or like the walk of lions of the shade, made muddy by a rainy day from the north wind, mixed with cold; in every ample coat of mail like a pool, made firm, its rings are smooth, like a shining sword; it repels the edge of the arrows of the bow, driven away, and the sword returns from it while it is notched. And if you hurled Salʿ from your backs, and for life and the repelling of death there is a delay, there has never ceased to be among the people a blood-debt from you, which peace has been effacing, while it is unavenged; a slave and a noble free man, bound as prey, half of the city taken captive and killed. We had been hoping for your latter end, but hastened you from us horsemen, not unarmed and not weak; when the offender commits an offense among them, they have known truly that what he has brought is borne. We are not—no, we do not commit sin openly, nor are we blamed, nor in the fine are we forsaken.
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