Tarikh (al-Tabari) 2445
The Year 101
عَنْ عَوَانَةَ بْنِ الْحَكَمِ، قَالَ: لَمَّا اسْتُخْلِفَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَفَدَ الشُّعَرَاءُ إِلَيْهِ، فَأَقَامُوا بِبَابِهِ أَيَّامًا لَا يُؤْذَنُ لَهُمْ. فَبَيْنَا هُمْ كَذَلِكَ وَقَدْ أَزْمَعُوا عَلَى الرَّحِيلِ إِذْ مَرَّ بِهِمْ رَجَاءُ بْنُ حَيْوَةَ - وَكَانَ مِنْ خُطَبَاءِ أَهْلِ الشَّامِ - فَلَمَّا رَآهُ جَرِيرٌ دَاخِلًا عَلَى عُمَرَ أَنْشَأَ يَقُولُ: يَا أَيُّهَا الرَّجُلُ الْمُرْخِي عِمَامَتَهُ هَذَا زَمَانُكَ فَاسْتَأْذِنْ لَنَا عُمَرَا قَالَ: فَدَخَلَ وَلَمْ يَذْكُرْ مِنْ أَمْرِهِمْ شَيْئًا، ثُمَّ مَرَّ بِهِمْ عَدِيُّ بْنُ أَرْطَاةَ، فَقَالَ لَهُ جَرِيرٌ: يَا أَيُّهَا الرَّجُلُ الْمُرْخِي مَطِيَّتَهُ هَذَا زَمَانُكَ إِنِّي قَدْ مَضَى زَمَنِي أَبْلِغْ خَلِيفَتَنَا إِنْ كُنْتَ لَاقِيهِ أَنِّي لَدَى الْبَابِ كَالْمَصْفُودِ فِي قَرَنِ لَا تَنْسَ حَاجَتَنَا لُقِّيتَ مَغْفِرَةً قَدْ طَالَ مُكْثِي عَنْ أَهْلِي وَعَنْ وَطَنِي قَالَ: فَدَخَلَ عَدِيٌّ عَلَى عُمَرَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، الشُّعَرَاءُ بِبَابِكَ وَسِهَامُهُمْ مَسْمُومَةٌ وَأَقْوَالُهُمْ نَافِذَةٌ، قَالَ: وَيَحَكَ يَا عَدِيُّ، مَا لِي وَلِلشُّعَرَاءِ، قَالَ: أَعَزَّ اللَّهُ أَمِيرَ الْمُؤْمِنِينَ، إِنَّ رَسُولَ اللَّهِ ﷺ قَدِ امْتُدِحَ وَأَعْطَى، وَلَكَ فِي رَسُولِ اللَّهِ ﷺ أُسْوَةٌ، قَالَ: كَيْفَ؟ قَالَ: امْتَدَحَهُ الْعَبَّاسُ بْنُ مِرْدَاسٍ السُّلَمِيُّ فَأَعْطَاهُ حُلَّةً قَطَعَ بِهَا لِسَانَهُ، قَالَ: أَوَ تَرْوِي مِنْ قَوْلِهِ شَيْئًا؟ قَالَ: نَعَمْ، فَأَنْشَدَهُ يَقُولُ: رَأَيْتُكَ يَا خَيْرَ الْبَرِيَّةِ كُلِّهَا نَشَرْتَ كِتَابًا جَاءَ بِالْحَقِّ مُعَلِّمًا [شَرَعْتَ لَنَا دِينَ الْهُدَى بَعْدَ جَوْرِنَا عَنِ الْحَقِّ لَمَّا أَصْبَحَ الْحَقُّ مُظْلِمًا] وَنَوَّرْتَ بِالتِّبْيَانِ أَمْرًا مُدَلَّسًا وَأَطْفَأْتَ بِالْقُرْآنِ نَارًا تَضَرَّمَا فَمَنْ مُبَلِّغٌ عَنِّي النَّبِيَّ مُحَمَّدًا وَكُلُّ امْرِئٍ يُجْزَى بِمَا كَانَ قَدَّمَا أَقَمْتَ سَبِيلَ الْحَقِّ بَعْدَ اعْوِجَاجِهِ وَكَانَ قَدِيمًا رُكْنُهُ قَدْ تَهَدَّمَا تَعَالَى عُلُوًّا فَوْقَ عَرْشٍ إِلَهُنَا وَكَانَ مَكَانُ اللَّهِ أَعْلَا وَأَعْظَمَا قَالَ: وَيْحَكَ يَا عَدِيُّ، مَنْ بِالْبَابِ مِنْهُمْ؟ قَالَ: عُمَرُ بْنُ عَبْدِ اللَّهِ بْنِ [أَبِي] رَبِيعَةَ، قَالَ: أَوَلَيْسَ هُوَ الَّذِي يَقُولُ: ثَمَّ نَبَّهْنَهَا فَهَبَّتْ كِعَابًا طَفِلَةً مَا تُبَيِّنُ رَجْعَ الْكَلَامِ سَاعَةً ثُمَّ إِنَّهَا بَعْدُ قَالَتْ وَيْلَتَا قَدْ عَجِلْتَ يَا ابْنَ الْكِرَامِ أَعَلَى غَيْرِ مَوْعِدٍ جِئْتَ تَسْرِي تَتَخَطَّى إِلَيَّ رُءُوسَ النِّيَامِ فَلَوْ كَانَ عَدُوُّ اللَّهِ إِذْ فَجَرَ كَتَمَ عَلَى نَفْسِهِ، لَا يَدْخُلُ عَلَيَّ وَاللَّهِ أَبَدًا، [مَنْ] بِالْبَابِ سِوَاهُ؟ قَالَ: هَمَّامُ بْنُ غَالِبٍ يَعْنِي الْفَرَزْدَقَ - قَالَ: أَلَيْسَ هُوَ الَّذِي يَقُولُ: هُمَا دَلَّيَانِي مِنْ ثَمَانِينَ قَامَةً كَمَا انْقَضَّ بَازٍ أَقْتَمُ الرِّيشِ كَاسِرُهْ فَلَمَّا اسْتَوَتْ رِجْلَايَ بِالْأَرْضِ قَالَتَا أَحَيٌّ يُرَجَّى أَمْ مَثِيلٌ نُحَاذِرُهُ لَا يَطَأُ وَاللَّهِ بِسَاطِي، فَمَنْ سِوَاهُ بِالْبَابِ مِنْهُمْ؟ قَالَ: الْأَخْطَلُ، قَالَ: يَا عَدِيُّ، هُوَ الَّذِي يَقُولُ: وَلَسْتُ بِصَائِمٍ رَمَضَانَ طَوْعًا وَلَسْتُ بِآكِلٍ لَحْمَ الْأَضَاحِي وَلَسْتُ بِزَاجِرٍ عِيسًا بِكُورٍ إِلَى بَطْحَاءَ مَكَّةَ لِلنَّجَاحِ وَلَسْتُ بِزَائِرٍ بَيْتًا بَعِيدًا بِمَكَّةَ أَبْتَغِي فِيهِ صَلَاحِي وَلَسْتُ بِقَائِمٍ كَالْعِيرِ أَدْعُو قُبَيْلَ الصُّبْحِ حَيَّ عَلَى الْفَلَاحِ وَلَكِنِّي سَأَشْرَبُهَا شُمُولًا وَأَسْجُدُ عِنْدَ مُنْبَلَجِ الصَّبَاحِ وَاللَّهِ لَا يَدْخُلُ عَلَيَّ وَهُوَ كَافِرٌ أَبَدًا، فَهَلْ بِالْبَابِ سِوَى مَنْ ذَكَرْتَ؟ قَالَ: نَعَمْ الْأَحْوَصُ، قَالَ: أَلَيْسَ هُوَ الَّذِي يَقُولُ: اللَّهُ بَيْنِي وَبَيْنَ سَيِّدِهَا يَفِرُّ مِنِّي بِهَا وَأَتْبَعُهْ فَمَنْ هَاهُنَا أَيْضًا؟ قَالَ: جَمِيلُ بْنُ مَعْمَرٍ، قَالَ: يَا عَدِيُّ، هُوَ الَّذِي يَقُولُ: أَلَا لَيْتَنَا نَحْيَا جَمِيعًا وَإِنْ أَمُتْ يُوَافِقُ فِي الْمَوْتَى ضَرِيحِي ضَرِيحُهَا فَمَا أَنَا فِي طُولِ الْحَيَاةِ بِرَاغِبٍ إِذَا قِيلَ قَدْ سُوِّيَ عَلَيْهَا صَفِيحُهَا فَلَوْ كَانَ عَدُوُّ اللَّهِ تَمَنَّى لِقَاءَهَا فِي الدُّنْيَا لِيَعْمَلَ بَعْدَ ذَلِكَ صَالِحًا، وَاللَّهِ لَا يَدْخُلُ عَلَيَّ أَبَدًا، فَهَلْ سِوَى مَنْ ذَكَرْتَ أَحَدٌ؟ قَالَ: نَعَمْ جَرِيرُ بْنُ عَطِيَّةَ، قَالَ: أَمَا أَنَّهُ الَّذِي يَقُولُ: طَرَقَتْكَ صَائِدَةُ الْقُلُوبِ فَلَيْسَ ذَا حِينَ الزِّيَارَةِ فَارْجَعِي بِسَلَامِ فَإِنْ كَانَ لَا بُدَّ فَهُوَ، قَالَ: فَأَذِنَ لِجَرِيرٍ، فَدَخَلَ وَهُوَ يَقُولُ: إِنَّ الَّذِي بَعَثَ النَّبِيَّ مُحَمَّدًا جَعَلَ الْخِلَافَةَ لِلْإِمَامِ الْعَادِلِ وَسِعَ الْخَلَائِقَ عَدْلُهُ وَوَفَاؤُهُ حَتَّى ارْعَوَى فَأَقَامَ مَيْلَ الْمَائِلِ إِنِّي لَأَرْجُو مِنْكَ خَيْرًا عَاجِلًا وَالنَّفْسُ مُولَعَةٌ بِحُبِّ الْعَاجِلِ فَلَمَّا مَثُلَ بَيْنَ يَدَيْهِ قَالَ: وَيْحَكَ يَا جَرِيرُ، اتَّقِ اللَّهَ وَلَا تَقُلْ إِلَّا حَقًّا، فَأَنْشَأَ جَرِيرٌ يَقُولُ: أَأَذْكُرُ الْجَهْدَ وَالْبَلْوَى الَّتِي نَزَلَتْ أَمْ قَدْ كَفَانِي بِمَا بُلِّغْتَ مِنْ خَبَرِي كَمْ بِالْيَمَامَةِ مِنْ شَعْثَاءَ أَرْمَلَةٍ وَمِنْ يَتِيمٍ ضَعِيفٍ الصَّوْتِ وَالنَّظَرِ مِمَّنْ يَعُدُّكَ تَكْفِي فَقْدَ وَالِدِهِ كَالْفَرْخِ فِي الْعُشِّ لَمْ يَنْهَضْ وَلَمْ يَطِرِ يَدْعُوكَ دَعْوَةَ مَلْهُوفٍ كَأَنَّ بِهِ خَبَلًا مِنَ الْجِنِّ أَوْ مَسًّا مِنَ الْبَشَرِ خَلِيفَةَ اللَّهِ مَاذَا تَأْمُرُونَ بِنَا لَسْنَا إِلَيْكُمْ وَلَا فِي دَارِ مُنْتَظَرِ مَا زِلْتُ بَعْدَكَ فِي هَمٍّ يُؤَرِّقُنِي قَدْ طَالَ فِي الْحَيِّ إِصْعَادِي وَمُنْحَدَرِي لَا يَنْفَعُ الْحَاضِرُ الْمَجْهُودُ بَادِينَا وَلَا يَعُودُ لَنَا بَادٍ عَلَى حَضَرِ إِنَّا لَنَرْجُوُ إِذَا مَا الْغَيْثُ أَخْلَفَنَا مِنَ الْخَلِيفَةِ مَا نَرْجُو مِنَ الْمَطَرِ نَالَ الْخِلَافَةَ إِذْ كَانَتْ لَهُ قَدَرًا كَمَا أَتَى رَبَّهُ مُوسَى عَلَى قَدَرِ هَذِي الْأَرَامِلُ قَدْ قَضَّيْتَ حَاجَتَهَا فَمَنْ لِحَاجَةِ هَذَا الْأَرْمَلِ الذَّكَرِ الْخَيْرُ مَا دُمْتَ حَيًّا لَا يُفَارِقُنَا بُورِكْتَ يَا عُمَرَ الْخَيْرَانِ مِنْ عُمَرِ فَقَالَ: يَا جَرِيرُ، مَا أَرَى [لَكَ] فِيمَا هَا هُنَا حَقًّا، قَالَ: بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا ابْنُ سَبِيلٍ وَمُنْقَطِعٌ. فَأَعْطَاهُ مِنْ صُلْبِ مَالِهِ مِائَةَ دِرْهَمٍ. قَالَ: وَقَدْ ذُكِرَ أَنَّهُ قَالَ لَهُ: وَيْحَكَ يَا جَرِيرُ لَقَدْ وُلِّينَا هَذَا الْأَمْرَ وَمَا نَمْلِكُ إِلَّا ثَلَاثَمِائَةِ دِرْهَمٍ، فَمِائَةٌ أَخَذَهَا عَبْدُ اللَّهِ، وَمِائَةٌ أَخَذَتْهَا أُمُّ عُبَيْدِ اللَّهِ، يَا غُلَامُ أَعْطِهِ الْمِائَةَ الْبَاقِيَةَ. قَالَ: فَأَخَذَهَا وَقَالَ: وَاللَّهِ لَهِيَ أَحَبُّ مِنْ كُلِّ مَا اكْتَسَبْتُهُ. قَالَ: ثُمَّ خَرَجَ، فَقَالَ لَهُ الشُّعَرَاءُ: مَا وَرَاءَكَ؟ قَالَ: مَا يَسُرُّكُمْ، خَرَجْتُ مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ وَهُوَ يُعْطِي الْفُقَرَاءَ وَيُعْطِي الشُّعَرَاءَ، وَإِنِّي عَنْهُ لَرَاضٍ، وَأَنْشَأَ يَقُولُ: رَأَيْتُ رُقَى الشَّيْطَانِ لَا يَسْتَفِزُّهُ وَقَدْ كَانَ شَيْطَانِي مِنَ الْجِنِّ رَاقِيَا وَحَكَى ابْنُ قُتَيْبَةَ عَنْ حَمَّادٍ الرَّاوِيَةِ، قَالَ: قَالَ لِي كَثِيرٌ: أَلَا أُخْبِرُكَ بِمَا دَعَانِي إِلَى تَرْكِ الشِّعْرِ؟ قُلْتُ: خَبِّرْنِي، قَالَ: شَخَصْتُ أَنَا وَالْأَحْوَصُ وَنُصَيْبٌ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، وَكُلُّ وَاحِدٍ مِنَّا يُدِلُّ عَلَيْهِ بِسَابِقَةٍ لَهُ أَوْ خَلَّةٍ وَنَحْنُ لَا نَشُكُّ فِي أَنَّهُ سَيُشْرِكُنَا فِي خِلَافَتِهِ، فَلَمَّا رُفِعَتْ لَنَا أَعْلَامُ خَنَاصِرِهِ لَقِينَا مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ جَائِيًا مِنْ عِنْدِهِ وَهُوَ يَوْمَئِذٍ فَتَى الْعَرَبِ، فَسَلَّمْنَا عَلَيْهِ، فَرَدَّ السَّلَامَ، ثُمَّ قَالَ: أَمَا بَلَغَكُمْ أَنَّ إِمَامَكُمْ لَا يَقْبَلُ الشِّعْرَ، قُلْتُ: مَا وَضَحَ لَنَا حَتَّى لَقِينَاكَ. وَوَجَمْنَا وَجْمَةً عَرَفَ ذَلِكَ فِينَا، قَالَ: إِنْ يَكُنْ مَا تُحِبُّونَ وَإِلَّا فَمَا أَلْبَثُ حَتَّى أَرْجِعَ إِلَيْكُمْ فَأَمْنَحَكُمْ مَا أَنْتُمْ أَهْلُهُ، فَلَمَّا قَدِمَ كَانَتْ رِحَالُنَا هَذِهِ بِأَكْرَمِ مَنْزَلٍ وَأَفْضَلِ مَنْزُولٍ عَلَيْهِ، وَأَقَمْنَا أَرْبَعَةَ أَشْهُرٍ يَطْلُبُ لَنَا الْإِذْنَ هُوَ وَغَيْرُهُ، فَلَمْ يَأْذَنْ لَنَا إِلَى أَنْ قُلْتُ فِي جُمْعَةٍ مِنْ تِلْكَ الْجُمَعِ: لَوْ أَنِّي دَنَوْتُ مِنْ عُمَرَ فَسَمِعْتُ كَلَامَهُ فَتَحَفَّظْتُهُ كَانَ ذَلِكَ رَأْيًا، فَكَانَ مِمَّا تَحَفَّظْتُهُ مِنْ كِلَامِهِ يَوْمَئِذٍ: لِكُلِّ سَفَرٍ لَا مَحَالَةَ زَادٌ، فَتَزَوَّدُوا مِنَ الدُّنْيَا إِلَى الْآخِرَةِ التَّقْوَى، وَكُونُوا كَمَنْ عَايَنَ مَا أَعَدَّ اللَّهُ لَهُ مِنْ ثَوَابِهِ وَعِقَابِهِ، فَتَرَّغَبُوا وَتَرَهَّبُوا، وَلَا يَطُولَنَّ عَلَيْكُمُ الْأَمْرُ فَتَقْسُوَ قُلُوبُكُمْ وَتَنْقَادُوا لِعَدُوِّكُمْ، فِي كَلَامٍ كَثِيرٍ. ثُمَّ قَالَ: أَعُوذُ بِاللَّهِ، أَنْ آمُرَكُمْ بِمَا أَنْهَى عَنْهُ نَفْسِي فَتَخْسَرَ صَفْقَتِي وَتَظْهَرَ عَيْبَتِي، وَتَبْدُوَ مَسْكَنَتِي فِي يَوْمٍ لَا يَنْفَعُ فِيهِ إِلَّا الْحَقُّ وَالصِّدْقُ. ثُمَّ بَكَى حَتَّى ظَنَنَّا أَنَّهُ قَاضٍ نَحْبَهُ، وَارْتَجَّ الْمَسْجِدُ بِالْبُكَاءِ وَالْعَوِيلِ، فَرَجَعْتُ إِلَى أَصْحَابِي فَقُلْتُ: خُذُوا فِي شَرْحٍ مِنَ الشِّعْرِ غَيْرَ مَا [كُنَّا] نَقُولُ لِعَمِّهِ وَآبَائِهِ، فَإِنَّ الرَّجُلَ أُخْرَوِيٌّ وَلَيْسَ بِدُنْيَوِيٍّ إِلَى أَنِ اسْتَأْذَنَ لَنَا مَسْلَمَةُ يَوْمَ جُمُعَةٍ، فَأَذِنَ لَنَا بَعْدَ مَا أَذِنَ لِلْعَامَّةِ، فَلَمَّا دَخَلْتُ سَلَّمْتُ، ثُمَّ قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، طَالَ الثَّوَاءُ وَقَلَّتِ الْفَائِدَةُ، وَتَحَدَّثَتْ بِجَفَائِكَ إِيَّانَا وُفُودُ الْعَرَبِ، فَقَالَ: يَا كُثَيِّرُ، إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ أَفِي وَاحِدٍ مِنْ هَؤُلَاءِ أَنْتَ؟ فَقُلْتُ: ابْنُ سَبِيلٍ مُنْقَطِعٌ [بِهِ] وَأَنَا صَاحِبُكَ، قَالَ: أَوَلَسْتَ ضَيْفَ أَبِي سَعِيدٍ؟ قُلْتُ: بَلَى، [قَالَ:] مَا أَرَى مَنْ كَانَ ضَيْفُهُ مُنْقَطِعًا بِهِ، قُلْتُ: أَفَتَأْذَنُ لِي فِي الْإِنْشَادِ يَا أَمِيرَ الْمُؤْمِنِينَ؟ قَالَ: [قُلْ] وَلَا تَقُلْ إِلَّا حَقًّا، فَقُلْتُ: وَلِيتَ فَلَمْ تَشْتُمْ عَلِيًّا وَلَمْ تُخِفْ بَرِيًّا وَلَمْ تَقْبَلْ إِشَارَةَ مُجْرِمِ وَصَدَّقْتَ بِالْفِعْلِ الْمَقَالَ مَعَ الَّذِي أَتَيْتَ فَأَمْسَى رَاضِيًا كُلُّ مُسْلِمِ وَقَدْ لَبِسْتَ لُبْسَ الْهَلُوكِ ثِيَابَهَا تَرَاءَى لَكَ الدُّنْيَا بِوَجْهٍ وَمِعْصَمٍ وَتُومِضُ أَحْيَانًا بِعَيْنٍ مَرِيضَةٍ وَتَبْسِمُ عَنْ مِثْلِ الْجُمَانِ الْمُنَظَّمِ فَأَعْرَضْتَ عَنْهَا مُشْمَئِزًّا كَأَنَّمَا سَقَتْكَ مَذُوقًا مِنْ سِمَامٍ وَعَلْقَمِ وَقَدْ كُنْتَ مِنْ أَجْبَالِهَا فِي مُمَنَّعٍ وَمِنْ بَحْرِهَا فِي مُزْبِدِ الْمَوْجِ مُفْعَمِ فَلَمَّا أَتَاكَ الْمُلْكُ عَفْوًا وَلَمْ يَكُنْ لِطَالِبِ دُنْيَا بَعْدَهُ مِنْ تَكَلُّمِ تَرَكْتَ الَّذِي يَفْنَى وَإِنْ كَانَ مُونِقًا وَآثَرْتَ مَا يَبْقَى بِرَأْيٍ مُصَمِّمٍ سَمَا لَكَ هَمٌّ فِي الْفُؤَادِ مُؤَرِّقٌ بَلَغْتَ بِهِ أَعْلَى الْبِنَاءِ الْمُقَدَّمِ فَمَا بَيْنَ شَرْقِ الْأَرْضِ وَالْغَرْبِ كُلِّهَا مُنَادٍ يُنَادِي مِنْ فَصِيحٍ وَأَعْجَمِ يَقُولُ: أَمِيرَ الْمُؤْمِنِينَ ظَلَمْتَنِي بِأَخْذٍ لِدِينَارٍ وَلَا أَخْذِ دِرْهَمِ وَلَا بَسْطِ كَفٍّ بِامْرِئٍ غَيْرِ مُجْرِمٍ وَلَا السَّفْكِ مِنْهُ ظَالِمًا مِلْءَ مِحْجَمِ فَأ?رْبِحْ بِهَا مِنْ صَفْقَةٍ لِمُتَابِعٍ وَأَعْظِمْ بِهَا أَعْظِمْ بِهَا ثُمَّ أَعْظِمِ فَقَالَ لِي: يَا كَثَيِّرُ، إِنَّكَ تُسْأَلُ عَمَّا قُلْتَ. ثُمَّ تَقَدَّمَ الْأَحْوَصُ فَاسْتَأْذَنَهُ فِي الْإِنْشَادِ، فَقَالَ: قُلْ وَلَا تَقُلْ إِلَّا حَقًّا، فَقَالَ: وَمَا الشِّعْرُ إِلَّا خُطْبَةٌ مِنْ مُؤَلِّفٍ بِمَنْطِقِ حَقٍّ أَوْ بِمَنْطِقِ بَاطِلِ فَلَا تَقْبَلَنَّ إِلَّا الَّذِي وَافَقَ الرِّضَا وَلَا تَرْجِعْنَّا كَالنِّسَاءِ الْأَرَامِلِ رَأَيْنَاكَ لَمْ تَعْدِلْ عَنِ الْحَقِّ يَمْنَةً وَلَا شَامَةً فِعْلَ الظَّلُومِ الْمُجَادِلِ وَلَكِنْ أَخَذْتَ الْقَصْدَ جَهْدَكَ كُلَّهُ تَقْفُو مِثَالَ الصَّالِحِينَ الْأَوَائِلِ فَقُلْنَا وَلَمْ نَكْذِبْ بِمَا قَدْ بَدَا لَنَا وَمَنْ ذَا يَرُدُّ الْحَقَّ مِنْ قَوْلِ قَائِلِ وَمَنْ ذَا يَرُدُّ السَّهْمَ بَعْدَ مَضَائِهِ عَلَى فُوقِهِ إِنْ عَارَ مِنْ نَزْعٍ نَابِلِ وَلَوْلَا الَّذِي قَدْ عَوَّدَتْنَا خَلائِفٌ غَطَارِيفُ كَانَتْ كَاللُّيُوثِ الْبَوَاسِلِ لَمَّا وَخَدَتْ شَهْرًا بِرِجْلَيْ رَسْلَةٌ تَغُلُّ مُتُونَ الْبِيدِ بَيْنَ الرَّوَاحِلِ فَإِنْ لَمْ يَكُنْ لِلشِّعْرِ عِنْدَكَ مَوْضِعٌ وَإِنْ كَانَ مِثْلَ الدُّرِّ مِنْ قَوْلِ قَائِلِ فَإِنَّ لَنَا قُرْبَى وَمَحْضَ مَوَدَّةٍ وَمِيرَاثَ آبَاءٍ مَشَوْا بِالْمَنَاصِلِ فَذَادُوا عَمُودَ الشِّرْكِ عَنْ عُقْرِ دَارِهِمْ وَأَرْسَوْا عَمُودَ الدِّينِ بَعْدَ التَّمَايُلِ وَقَبْلَكَ مَا أَعْطَى هُنَيْدَةَ جِلَّةً عَلَى الشِّعْرِ كَعْبًا مِنْ سَدِيسٍ وَبَازِلِ رَسُولُ الْإِلَهِ الْمُسْتَضَاءُ بِنُورِهِ عَلَيْهِ سَلَامٌ بِالضُّحَى وَالْأَصَائِلِ فَكُلُّ الَّذِي عَدَّدْتُ يَكْفِيكَ بَعْضُهُ وَنَيْلُكَ خَيْرٌ مِنْ بُحُورٍ سَوَائِلِ فَقَالَ: يَا أَحْوَصُ، إِنَّكَ تُسْأَلُ عَمَّا قُلْتَ. وَتَقَدَّمَ نُصَيْبٌ فَاسْتَأْذَنَهُ فِي الْإِنْشَادِ فَلَمْ يَأْذَنْ لَهُ وَأَمَرَهُ بِالْغَزْوِ إِلَى دَابِقٍ، فَخَرَجَ وَهُوَ مَحْمُومٌ. وَأَمَرَ لِي بِثَلَاثِمِائَةِ دِرْهَمٍ، وَلِلْأَحْوَصِ بِمِثْلِهَا، وَلِنُصَيْبٍ بِخَمْسِينَ دِرْهَمًا.
Translation
✧ From ʿAwānah b. al-Ḥakam, who said: When ʿUmar b. ʿAbd al-ʿAzīz was made caliph, the poets came as a delegation to him, and they stayed at his door for days without being granted permission. While they were in that state and had resolved to depart, Rajāʾ b. Ḥaywah passed by them—and he was one of the orators of the people of Syria. When Jarīr saw him entering upon ʿUmar, he began to say: O you man who lets his turban hang down, this is your time, so seek permission for us from ʿUmar. He said: He entered and did not mention anything of their affair. Then ʿAdī b. Arṭāh passed by them, and Jarīr said to him: O you man who gives free rein to his mount, this is your time; my own time has passed. Convey to our caliph, if you meet him, that I am at the gate like one shackled in a rope. Do not forget our need—may you be granted forgiveness—for my stay has grown long away from my family and my homeland. He said: ʿAdī entered upon ʿUmar and said: O Commander of the Faithful, the poets are at your gate, and their arrows are poisoned and their words are piercing. He said: Woe to you, O ʿAdī, what have I to do with the poets? He said: May God honor the Commander of the Faithful. The Messenger of God ﷺ was praised and he gave, and in the Messenger of God ﷺ you have an example. He said: How so? He said: Al-ʿAbbās b. Mirdās al-Sulamī praised him, and he gave him a robe with which he cut off his tongue. He said: Can you recite something of his words? He said: Yes, and he recited to him, saying: I saw you, O best of all creation, you spread a book that came with truth, teaching. [You legislated for us the religion of guidance after our straying from the truth, when the truth had become darkened.] You illuminated with clarity a matter that was concealed, and you extinguished with the Qurʾān a fire that had flared up. So who will convey from me to the Prophet Muḥammad—and every person is recompensed for what he has sent ahead— You set upright the path of truth after its crookedness, and its pillar had long since crumbled. Exalted high above a throne is our God, and the station of God is higher and greater. He said: Woe to you, O ʿAdī, who among them is at the gate? He said: ʿUmar b. ʿAbd Allāh b. [Abī] Rabīʿah. He said: Is he not the one who says: Then we roused her and she started up, a tender young woman, playful, who cannot make clear the reply of speech. For a while, then after that she said: Woe is me! You have been hasty, O son of the noble ones. Did you come traveling by night without a tryst, stepping over the heads of sleepers toward me? If the enemy of God, when he committed immorality, had kept it to himself, he would never, by God, enter upon me. Who else is at the gate besides him? He said: Hammām b. Ghālib—meaning al-Farazdaq. He said: Is he not the one who says: They both let me down from eighty cubits, as a falcon plunges, clipped of feathers, with broken wing. When my two feet were level with the ground, they both said: Is it a living man to be hoped for, or a likeness that we should be wary of? He shall never, by God, tread upon my carpet. Who else among them is at the gate? He said: Al-Akhṭal. He said: O ʿAdī, he is the one who says: I am not one who fasts Ramaḍān willingly, nor one who eats the flesh of sacrificial animals. Nor one who urges camels with saddles to the broad valley of Makkah for success. Nor one who visits a distant house in Makkah, seeking in it my well-being. Nor one who stands like a caravan and calls out just before dawn: Come to success! But I shall drink it as a generous wine, and prostrate at the break of dawn. By God, he shall never enter upon me while he is an unbeliever. Is there anyone at the gate besides those you have mentioned? He said: Yes, al-Aḥwaṣ. He said: Is he not the one who says: God is between me and her master; he flees from me with her and I follow. Who else is here also? He said: Jamīl b. Maʿmar. He said: O ʿAdī, he is the one who says: Would that we might live together, and if I die, that my grave might meet her grave among the dead. For I have no desire for length of life when it is said that the stone slab has been fitted over her. If the enemy of God had wished to meet her in this world so that he might after that do righteous deeds—by God, he shall never enter upon me. Is there anyone besides those you have mentioned? He said: Yes, Jarīr b. ʿAṭiyyah. He said: Indeed he is the one who says: A hunter of hearts came to you by night, but this is not the time for visiting, so return with peace. If it must be, then it is he. He said: So he gave permission to Jarīr, and he entered while saying: Indeed the One who sent the Prophet Muḥammad has made the caliphate for the just imam. His justice and his faithfulness have encompassed the creatures, until the deviant turned back and he set straight the inclination of the inclining one. I hope from you for good that is near at hand, and the soul is enamored of love for what is near. When he stood before him, he said: Woe to you, O Jarīr, fear God and say nothing but truth. Then Jarīr began to say: Shall I mention the hardship and the trial that befell, or has what you have been told of my news sufficed me? How many in al-Yamāmah are disheveled widows, and weak orphans, faint of voice and sight, Of those who count on you to make up for the loss of their father, like a fledgling in the nest that has not yet risen or flown. They call you with the call of one distressed, as though there were in him a touch of madness from the jinn or a possession from humankind. O caliph of God, what do you command for us? We are neither coming to you nor in an abode of waiting. I have not ceased after you to be in a worry that keeps me awake; long have been my goings up and my comings down in the tribe. The present, exhausted one does not benefit our absent one, nor does our absent one return to us as one present. We hope, when the rain fails us, from the caliph what we hope from the rain. He attained the caliphate when it was decreed for him, just as Moses came to his Lord at a decreed time. These widows—you have fulfilled their need; so who will fulfill the need of this male widower? Good, as long as you live, will not leave us; blessed are you, O ʿUmar of the two good things, of ʿUmar. He said: O Jarīr, I do not see that you have any right in what is here. He said: Yes, O Commander of the Faithful, I am a wayfarer and one cut off. So he gave him from his own personal wealth one hundred dirhams. He said: It is mentioned that he said to him: Woe to you, O Jarīr, we have been given charge of this affair while we possess only three hundred dirhams. One hundred was taken by ʿAbd Allāh, and one hundred was taken by Umm ʿUbayd Allāh. O boy, give him the remaining hundred. He said: So he took it and said: By God, it is dearer to me than everything I have ever earned. He said: Then he went out, and the poets said to him: What is behind you? He said: What will not please you. I came out from the Commander of the Faithful while he gives to the poor and gives to the poets, and I am content with him. And he began to say: I saw that the charms of Satan do not unsettle him, though my own satan was a charmer among the jinn. Ibn Qutaybah related from Ḥammād the reciter, who said: Kathīr said to me: Shall I inform you of what called me to abandon poetry? I said: Tell me. He said: I, al-Aḥwaṣ, and Nuṣayb set out for ʿUmar b. ʿAbd al-ʿAzīz, and each of us relied upon a prior claim or a close tie with him, while we had no doubt that he would share his caliphate with us. When the landmarks of Khunāṣirah appeared to us, we met Maslamah b. ʿAbd al-Malik coming from him—and he was then the young champion of the Arabs. We greeted him, and he returned the greeting, then said: Has it not reached you that your imam does not accept poetry? I said: It has not become clear to us until we met you. And we fell silent in a way that he recognized in us. He said: If it is what you would like, then so be it; and if not, I will not delay before returning to you and granting you what you deserve. When he arrived, our saddles were at the noblest abode and with the most excellent host, and we stayed for four months while he and others sought permission for us, but he did not grant us permission until I said on one of those Fridays: If only I could draw near to ʿUmar and hear his speech and memorize it, that would be a good idea. Among what I memorized of his speech that day was: For every journey there must be provision, so take provision from this world to the hereafter by means of piety. Be like one who has witnessed what God has prepared for him of reward and punishment, so that you desire and fear. Let not the matter grow long upon you, lest your hearts harden and you submit to your enemy—amid much speech. Then he said: I seek refuge in God from commanding you what I myself refrain from, lest my bargain be at a loss, my hidden fault appear, and my poverty become manifest on a day when nothing avails except truth and sincerity. Then he wept until we thought he would breathe his last, and the mosque shook with weeping and wailing. So I returned to my companions and said: Take up a manner of poetry other than what we used to say to his uncle and his forefathers, for the man is otherworldly and not worldly. Until Maslamah sought permission for us on a Friday, and he granted us permission after he had granted permission to the common people. When I entered, I greeted and then said: O Commander of the Faithful, the stay has been long and the benefit little, and the delegations of the Arabs have spoken of your harshness toward us. He said: O Kathīr, indeed charitable offerings are only for the poor and the needy and those who work upon them and those whose hearts are to be reconciled and for slaves and debtors and in the path of God and the wayfarer. Are you one of these? I said: I am a wayfarer cut off, and I am your companion. He said: Are you not the guest of Abū Saʿīd? I said: Yes. [He said:] I do not consider one whose guest he is to be cut off. I said: Will you permit me to recite, O Commander of the Faithful? He said: [Speak,] but say nothing but truth. So I said: You took charge and did not revile ʿAlī, nor did you frighten an innocent man, nor did you accept the counsel of a criminal. You confirmed by action the speech along with what you brought, so that every Muslim became content. You have worn the clothing of a coquettish woman her garments; the world appears to you with a face and a wrist, And she flashes at times with a languid eye, and smiles with teeth like well-ordered pearls. You turned away from her in disgust, as though she had given you to drink a mixture of poison and colocynth. You had been in her mountains in an impregnable place, and in her sea in a wave covered with foam, filled to the brim. When kingship came to you effortlessly, and there was no speech left for a seeker of this world after it, You abandoned what perishes, though it was beautiful, and preferred what remains with resolute judgment. A care rose for you in the heart that keeps one awake, by which you reached the highest of the foremost structures. There is not between the east of the earth and all its west a caller who calls out, whether eloquent or non-Arab, Saying: O Commander of the Faithful, you have wronged me by taking a dinar, nor by taking a dirham, Nor by extending a hand against a man who is no criminal, nor by shedding from him wrongfully the fill of a cupping glass. So profit by it—what a bargain for a follower—and how great it is, how great, how great. He said to me: O Kathīr, you will be asked about what you said. Then al-Aḥwaṣ came forward and asked his permission to recite. He said: Speak, but say nothing but truth. So he said: Poetry is nothing but an address from a composer, with speech of truth or with speech of falsehood. So accept nothing but what accords with approval, and do not send us back like widowed women. We saw that you did not turn aside from the truth to the right or to the left, as the wrongdoing disputant does. Rather, you took the middle course with all your effort, following the example of the righteous of old. So we said—and we did not lie—what had become clear to us; and who can reject the truth of a speaker's words? And who can bring back the arrow after it has gone forth to its notch, if it flies from the release of an archer? Were it not for what caliphs had accustomed us to—noble, generous ones, like fierce lions— A month would not have passed at a brisk pace on the legs of an easy-paced she-camel, with the backs of the deserts weighed down between the riding camels. If poetry has no place with you, even if it is like pearls from the words of a speaker, Then we have kinship and pure affection, and the inheritance of forefathers who walked with swords. They drove away the pillar of polytheism from the heart of their abode, and they made firm the pillar of religion after its swaying. And before you, the Messenger of God, whose light is sought for illumination, gave a large gift to Hunaydah— Upon him be peace in the morning and the evenings—for poetry, a full-grown camel among those of six years and those of nine. So all that I have enumerated suffices you in part, and your gift is better than flowing seas. He said: O Aḥwaṣ, you will be asked about what you said. Then Nuṣayb came forward and asked his permission to recite, but he did not grant him permission and ordered him to go on campaign to Dābiq, so he went out while feverish. And he ordered for me three hundred dirhams, and for al-Aḥwaṣ the like of it, and for Nuṣayb fifty dirhams.
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