Sirat Ibn Hisham 1051
Account of the poetry recited on the day of Uḥud
[ شِعْرُ ضِرَارٍ فِي أُحُدٍ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ ضِرَارُ بْنُ الْخَطَّابِ فِي يَوْمِ أُحُدٍ: مَا بَالُ عَيْنُكَ قَدْ أَزْرَى بِهَا السُّهْدُ كَأَنَّمَا جَالَ فِي أَجْفَانِهَا الرَّمَدُ أَمِنْ فِرَاقِ حَبِيبٍ كُنْتَ تَأْلَفَهُ قَدْ حَالَ مِنْ دُونِهِ الْأَعْدَاءُ وَالْبُعْدُ أَمْ ذَاكَ مِنْ شَغْبِ قَوْمٍ لَا جَدَاءَ بِهِمْ إذْ الْحُرُوبُ تَلَظَّتْ نَارُهَا تَقِدُ مَا يَنْتَهُونَ عَنْ الْغَيِّ الَّذِي رَكِبُوا وَمَا لَهُمْ مِنْ لُؤَيٍّ وَيْحهمْ عَضُدُ وَقَدْ نَشَدْنَاهُمْ وَبِاَللَّهِ قَاطِبَةً فَمَا تَرُدُّهُمْ الْأَرْحَامُ وَالنِّشَدُ حَتَّى إذَا مَا أَبَوْا إلَّا مُحَارَبَةً وَاسْتَحْصَدَتْ بَيْنَنَا الْأَضْغَانُ وَالْحِقَدُ سِرْنَا إلَيْهِمْ بِجَيْشٍ فِي جَوَانِبِهِ قَوَانِسُ الْبَيْضِ وَالْمَحْبُوكَةُ السُّرُدُ وَالْجُرْدُ تَرْفُلُ بِالْأَبْطَالِ شَازِبَةً كَأَنَّهَا حِدَأٌ فِي سَيْرِهَا تُؤَدُ جَيْشٌ يَقُودُهُمْ صَخْرٌ وَيَرْأَسُهُمْ كَأَنَّهُ لَيْثُ غَابٍ هَاصِرٌ حَرِدُ فَأَبْرَزَ الْحَيْنَ قَوْمًا مِنْ مَنَازِلِهِمْ فَكَانَ مِنَّا وَمِنْهُمْ مُلْتَقًى أُحُدُ فَغُودِرَتْ مِنْهُمْ قَتْلَى مُجَدَّلَةٌ كَالْمَعْزِ أَصْرَدَهُ بالصَّرْدحِ الْبَرَدُ قَتْلَى كِرَامٌ بَنُو النَّجَّارِ وَسْطَهُمْ وَمُصْعَبٌ مِنْ قَنَانَا حَوْلَهُ قِصَدُ وَحَمْزَةُ الْقَرْمُ مَصْرُوعٌ تُطِيفُ بِهِ ثَكْلَى وَقَدْ حُزَّ مِنْهُ الْأَنْفُ وَالْكَبِدُ كَأَنَّهُ حِينَ يَكْبُو فِي جَدِيَّتِهِ تَحْتَ الْعَجَاجِ وَفِيهِ ثَعْلَبٌ جَسَدُ حُوَارُ نَابٍ وَقَدْ وَلَّى صَحَابَتُهُ كَمَا تَوَلَّى النَّعَامُ الْهَارِبُ الشُّرُدُ مُجَلِّحِينَ وَلَا يَلُوونَ قَدْ مُلِئُوا رُعْبًا، فَنَجَّتْهُمْ الْعَوْصَاءُ وَالْكُؤُدُ تَبْكِي عَلَيْهِمْ نِسَاءٌ لَا بُعُولَ لَهَا مِنْ كُلِّ سَالِبَةٍ أَثْوَابُهَا قِدَدُ وَقَدْ تَرَكْنَاهُمْ لِلطَّيْرِ مَلْحَمَةً وَلِلضِّبَاعِ إلَى أَجْسَادِهِمْ تَفِدُ قَالَ ابْنُ هِشَامٍ: وَبَعْضُ أَهْلِ الْعِلْمِ بِالشِّعْرِ يُنْكِرُهَا لِضِرَارِ
Translation
✧ [Poetry of Ḍirār on Uḥud] Ibn Isḥāq said: Ḍirār b. al-Khaṭṭāb said on the day of Uḥud: What is wrong with your eye, that sleeplessness has weakened it, as if ophthalmia had wandered in its eyelids? Is it from parting with a beloved you used to cherish, before whom enemies and distance have now intervened? Or is it from the clamor of a people who have no benefit in them, when the wars blaze, their fire kindling? They do not desist from the error they have ridden, and they have no support from Luʾayy—woe to them. We adjured them by God all together, but neither kinship bonds nor adjurations turned them back. Until, when they refused except war, and rancors and hatreds became firmly rooted between us, we marched against them with an army on whose flanks were helmet-bowls and mail of woven rings. And sleek horses, long-necked, prancing with heroes, as if they were kites in their gait, swift. An army led by Ṣakhr, who commands them, as if he were a lion of the thicket, crushing in his rage. So fate brought forth a people from their dwellings, and there was between us and them a meeting at Uḥud. And among them were left slain, stretched out, like goats that the cold had killed on the stony ground. Slain nobles—the Banū al-Najjār were among them— and Muṣʿab, from our spears, with shafts around him like broken arrows. And Ḥamzah the chief, struck down, with bereaved women circling him, and his nose and liver had been cut off. As if, when he falls on his side beneath the dust, he were a fox's body in its den. He was the defender of the fangs, but his companions had fled, as the fleeing ostriches scatter. They turned their faces and did not look back, filled with terror, and the rugged passes and steep hills saved them. Women without husbands weep over them, from every bereaved one, their garments in tatters. We left them as carrion for the birds, and to the hyenas, rushing to their bodies. Ibn Hishām said: Some of the people of knowledge of poetry deny that this poem belongs to Ḍirār.
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