Al-Uqud al-DurriyyaIbn Abd al-Hadi

A calamity that has deafened every ear in creation; the irrevocable decree had fixed it long before it came to pass.

A loss too great for tears, for nowhere in the whole world is there a misfortune more immense.

The eloquent tongue itself shrinks from mentioning it in awe, even as within the hearts its magnitude only swells and grows (1).

A blow before which the stars collapsed and the sun of guidance was rolled up (2); dawn itself was turned into a pitch-black night.

So crushing was its weight, so grievous its shock, that even Quss and Aktham (3) were left without words.

Yet the decree must run its course in all that the Lord of the heavens decides and ordains (4).

The matter is far too weighty for a passionate lover—whose very life-essence is melting and wounded—to give it its due (5).

This disaster is far beyond what grief can cure; this calamity transcends anything that is known (6).

Each soul wards off its death as best it can, until the painful end takes it by surprise (7).

⦗ق 158⦘ It has exhausted humankind, and there is for it no refuge to shelter them in tribulation and protect them (8).

(1) MSS F, K, and T read: “wa-yujillu qadaran” (and he is held in great esteem). (2) MSS F, K, and T read: “al-duha” (the forenoon). (3) K alone reads: “Quss, how eloquent …”. Quss is Ibn Saʿidah al-Ayadi; Aktham is Ibn Sayfi—both celebrated pre-Islamic Arab orators. (4) MSS F, K, and T read: “lakinnama tajri al-umuru …” (yet affairs proceed …). (5) The second hemistich in F, K, and T reads: “damʿun yasub wa-lam yukhalit-hu dam” (tears pour down, unmingled with blood); a marginal note records a version identical with the text adopted here. K also notes the variant “yaqumu bi-baʿdihi …”, with a marginal cross-reference to the adopted reading. (6) MSS F, K, and T read: “taʿlam” (you know). (7) The base text has “kullan” (all), whereas K and T read “ʿan anfihi” (from his nose). (8) F alone reads: “fa-ma lahum” (what is the matter with them).
رُزءٌ أصمَّ جميعَ أسماعِ الورى ... سَبَق الحدوثَ به القضاءُ المُبرمُ رُزء يجلُّ عن البُكاء لأنَّه ... لا رُزْء منهُ في البَرِيَّةِ أعْظَمُ يتضاءلُ الَّلسِنُ الفصيحُ لذكره ... خوفًا ويَكْبُر (١) في النفوس ويعظُمُ رُزْءٌ له هوتِ النجومُ وكُوِّرَتْ ... شمسُ الهدى (٢) والصُّبحُ ليلٌ مُعْتمُ من عُظْمِ موقِعه وفادح خَطْبه ... لم يَدْر قُسٌّ ما يقولُ وأكثَمُ (٣) لكنَّما يجري القضاءُ بكلِّ ما ... يقضي به ربُّ السماءِ ويحكُمُ (٤) والأمرُ أعظمُ أن يقومَ بحقِّه ... صبٌّ حُشاشَتُه تذوْبُ وتُكْلَمُ (٥) ذا الخطْبُ أعظُم أنْ يُدَاوَى بالأسى ... هذا المُصَابُ أجلُّ ممَّا يُعْلَمُ (٦) كلٌّ يُدافعُ حَتْفه عن نفسه (٧) ... حتَّى يُفاجئهُ الحِمامُ المُؤلمُ [ق ١٥٨] أعيا الأنام فما له (٨) من ملجأٍ ... يُؤويهم عند الخطوب ويَعْصِمُ
(١) (ف، ك، ط): «ويجل قدرا». (٢) (ف، ك، ط): «الضحى». (٣) (ك): «قسّ ما البيان .. ». وقُس: هو ابن ساعدة الإيادي. وأكثم هو ابن صيفي، من خطباء العرب المشهورين. (٤) (ف، ك، ط): «لكنما تجري الأمور ... ». (٥) عجزه في (ف، ك، ط): «دمع يصوب ولم يخالطه دم» وأشار في الهامش إلى نسخة بالمثبت. و (ك): «يقوم ببعضه ... ». وأشار في الهامش إلى ما هو مثبت. (٦) (ف، ك، ط): «تعلم». (٧) الأصل: «كلًا»، و (ك، ط): «عن أنفه». (٨) (ف): «فما لهم».

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