Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and loftiness itself has tongues whose praises celebrate
both praiseworthy realms—deeds accomplished and noble qualities.

Among his verses:
“If only the stars would draw nearer to me, that I might thread them
into necklaces of praise; for my words can never satisfy you.”⦗1⦘

He later settled in Egypt.

Ibn Khallikān⦗2⦘ said: “He was fiercely devoted to the Sunnah, a consummate man of letters, and highly regarded at court. When Ṣalāḥ al-Dīn seized power, he composed panegyrics for him. Later, however, he entered into an agreement with certain leaders to reinstate the Fatimid dynasty. The matter reached Ṣalāḥ al-Dīn, and ʿUmārah was hanged along with eight others in Ramadan 569 AH.

A single line of poetry was attributed to ʿUmārah—perhaps it was forged against him—so a legal opinion was issued for his execution. The line reads:
“The beginning of this affair was a man
who strove until they called him the master of nations.”⦗3⦘

He came from a house of leadership and pre-eminence, from the Tihāmah lowlands of Yemen, in the valley of Wasāʿ, which lies eleven days’ journey from Mecca.

ʿUmārah said: “The judge Muḥammad ibn Abī ʿAqāmah⦗4⦘ al-Ḥafāʾilī was the head of the people …”

(1) See the complete poem in al-Rawdatayn, vol. 1, pp. 225–226, and in Wafayat al-Ayan, vol. 3, pp. 432–433; a large portion is also quoted in Tabaqat al-Isnawi, vol. 2, pp. 566–567. (2) Wafayat al-Ayan, vol. 3, pp. 433–435; on the reason for his death, consult Subh al-Asha, vol. 3, p. 532. (3) The line is found in al-Nukat al-Asriyya, pp. 352–355; al-Rawdatayn, vol. 1, p. 220; Wafayat al-Ayan, vol. 3, p. 435; Mirat al-Zaman, vol. 8, p. 190; al-Bidaya wa-l-Nihaya, vol. 12, p. 276; and al-Nujum al-Zahira, vol. 6, p. 70. Al-Nujum reads “al-din” in place of “al-amr,” while al-Nukat, the Mirat, and al-Nujum have “wa-kana” instead of “qad kana.” The verse comes from a poem praising Shams al-Dawla Turanshah and urging him to seize Yemen; its opening line is: “al-ilm mudh kana muhtajan ila al-ilm, wa shafrat al-sayf tastaghni ‘an al-qalam” (Knowledge has always needed knowledge, whereas the sword’s blade has no need of the pen). (4) He died in 554 AH. See al-Nujum al-Zahira, vol. 5, pp. 330–331.
وَلِلْعُلَى أَلسُنٌ تُثْنِي مَحَامِدُهَا ... عَلَى الحَمِيدَيْنِ مِنْ فِعلٍ وَمِنْ شِيَمِ مِنْهَا: لَيْتَ الكَوَاكِبَ تدنُو لِي فَأَنظِمَهَا ... عُقُودَ مدحٍ فَمَا أَرْضَى لَكُم كَلمِي (١) ثُمَّ اسْتَوْطَنَ بَعْدُ مِصْر. قَالَ ابْنُ خَلِّكَانَ (٢) : كَانَ شَدِيد التَّعَصُّب لِلسُّنَّةِ، أَدِيْباً مَاهراً، رَائِجاً فِي الدَّوْلَة، ثُمَّ تَملك صَلاَح الدِّيْنِ، فَامْتَدَحه، ثُمَّ إِنَّهُ شرع فِي اتِّفَاقٍ مَعَ رُؤسَاء فِي إِعَادَة دَوْلَة العُبيديين، فَنُقل أَمرُهُم إِلَى صَلاَح الدِّيْنِ، فَشنقَ عُمَارَة فِي ثَمَانِيَةٍ، فِي رَمَضَانَ، سَنَةَ تِسْعٍ وَسِتِّيْنَ وَخَمْسِ مائَةٍ. وَقَدْ نُسِبَ إِلَى عُمَارَةَ بَيْتٌ، فَرُبَّمَا وُضِعَ عَلَيْهِ، فَأَفْتَوْا بِقَتْلِهِ، وَهُوَ: قَدْ كَانَ أَوَّلُ هَذَا الأَمْرِ مِنْ رَجُلٍ ... سَعَى إِلَى أَنْ دَعَوْهُ سَيِّدَ الأُمَمِ (٣) وَهُوَ مِنْ بَيْت إِمْرَة وَتَقدُّم، مِنْ تَهَائِمِ اليَمَن، مِنْ وَادِي وَسَاع، يَكُوْن عَنْ مَكَّةَ أَحَدَ عَشَرَ يَوْماً. قَالَ عُمَارَةُ: كَانَ القَاضِي مُحَمَّد بن أَبِي عَقَامَةَ (٤) الحفَائِلِي رَأْسُ أَهْل
(١) انظر القصيدة بتمامها في " الروضتين " ١ / ٢٢٥، ٢٢٦، و" وفيات الأعيان " ٣ / ٤٣٢، ٤٣٣، وانظر قسما كبيرا منها في " طبقات " الاسنوي ٢ / ٥٦٦، ٥٦٧. (٢) في " وفيات الأعيان " ٣ / ٤٣٣ و٤٣٤، ٤٣٥، وانظر في سبب قتله " صبح الاعشى " ٣ / ٥٣٢. (٣) البيت في " النكت العصرية " ٣٥٢ - ٣٥٥، و" الروضتين " ١ / ٢٢٠، و" وفيات الأعيان " ٣ / ٤٣٥، و" مرآة الزمان " ٨ / ١٩٠، و" البداية والنهاية " ١٢ / ٢٧٦، و" النجوم الزاهرة " ٦ / ٧٠، وفيها: " الدين " بدل " الامر "، وفي " النكت العصرية " و" المرآة " و" النجوم ": وكان بدل قد كان، وهو من قصيدة يمدح بها شمس الدولة تورانشاه، ويحرضه على أخذ اليمن، ومطلعها: العلم مذ كان محتاج إلى العلم * وشفرة السيف تستغني عن القلم (٤) المتوفى سنة ٥٥٤. انظر " النجوم الزاهرة " ٥ / ٣٣٠، ٣٣١.

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