Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Never do I approve the temper of one who has tasted love’s flavor only to forget it thereafter.
My eye, to its own misfortune, cast glances that coincided with the appointed moment.
A slender maiden—when I pictured her before me she left me as a proverb in passion.
I feared (1) that I might burn her (2) when she saw my head already aflame.
Would that we had met (3) the swords and never met those wide, dark eyes!
They leveled their swaying sides (4) just as we leveled our battered lances.
Aided by beauty, they swept away every heart already vanquished by love.
From the same poem:
Then they said (5): “We shall leave her as plunder for love or as a free gift.”
I replied: “What, when it still clings (6) to the Commander of the Faithful? Never!”
He also said:
Longing summoned my heart, the mounts, and the caravan; they all answered—and my heart was the first to comply.
And from it:
They say, “Treat the heart so that it may renounce passion.” I said, “Excellent advice—if only I still possessed a heart!”
106. al-Ḥaḍramī, Muḥammad ibn ʿAbd al-Raḥmān ibn Muḥammad*
The judge of Alexandria: Abū ʿAbd Allāh Muḥammad ibn ʿAbd al-Raḥmān ibn Muḥammad ibn

(1) Ibn Khallikan and Ibn Shakir read: hasibta. (2) Ibn Shakir alone reads: saʾuhzinuhā (I shall grieve her). (3) Ibn Khallikan and Ibn Shakir read: khuḍnā. (4) Ibn Khallikan and Ibn Shakir read: nāʿima (delicate). The term māʾisa means “swaggering” or “strutting.” (5) Ibn Khallikan and Ibn Shakir read: qālat (she said). (6) Ibn Khallikan and Ibn Shakir read: ammā wa-hiya qad ʿalliqat (now that she has become enamoured). (*) He is also given a biography by al-Mundhiri in al-Takmila, no. 206, and by al-Dhahabi in Tarikh al-Islam, folio… =
غَيْرُ رَاضٍ عَنْ سَجِيَّةِ مَنْ ... ذَاقَ طَعْمَ الحُبِّ ثُمَّ سَلاَ نَظَرَتْ عَيْنِي لِشِقْوَتِهَا ... نَظرَاتٍ وَافَقَتْ أَجلاَ غَادَةً لَمَّا مَثَلْتُ لَهَا ... تَرَكَتْنِي فِي الهَوَى مَثَلاَ خَشِيْتُ (١) أَنِّي سَأُحْرِقُهَا (٢) ... إِذْ رَأَتْ رَأْسِي قَدِ اشتَعلاَ ليتنَا نَلْقَى (٣) السُّيُوفَ وَلَمْ ... نلقَ تِلْكَ الأَعْيُن النُّجلاَ أَشرَعُوا الأَعْطَافَ مَائِسَةً (٤) ... حِيْنَ أَشرعنَا القَنَا الذُّبلاَ نُصِرُوا بِالحُسْنِ فَانْتَهبُوا ... كُلَّ قَلْبٍ بِالهَوَى خُذِلاَ منهَا: ثُمَّ قَالُوا (٥) : سَوف نَترُكُهَا ... سَلَباً لِلْحبِّ أَوْ نَفلاَ قُلْتُ: أَوَمَا وَهِيَ عَالقَةٌ (٦) ... بِأَمِيْر المُؤْمِنِيْنَ فَلاَ وَلَهُ: دَعَا الشَّوْقُ قَلْبِي وَالركَائِبَ وَالركْبَا ... فَلبَّوا جَمِيْعاً وَهُوَ أَوَّلُ مَنْ لبَّى وَمِنْهَا: يَقُوْلُوْنَ: دَاوِ القَلْبَ يَسْلُ عَنِ الهَوَى ... فَقُلْتُ: لَنِعْمَ الرَّأْيُ لَوْ أَنَّ لِي قَلْبَا ١٠٦ - الحَضْرَمِيُّ مُحَمَّدُ بنُ عَبْدِ الرَّحْمَانِ بنِ مُحَمَّدٍ * قَاضِي الإِسْكَنْدَرِيَّةِ، أَبُو عَبْدِ اللهِ مُحَمَّدُ بنُ عَبْدِ الرَّحْمَانِ بنِ مُحَمَّدِ بنِ
(١) ابن خلكان وابن شاكر: حسبت. (٢) ابن شاكر: سأحزنها. (٣) ابن خلكان وابن شاكر: خضنا. (٤) ابن خلكان وابن شاكر: ناعمة. ومعنى مائسة: متبخترة. (٥) ابن خلكان وابن شاكر: قالت (٦) ابن خلكان وابن شاكر: أما وهي قد علقت. (*) ترجم له المنذري في التكملة، الترجمة ٢٠٦، والذهبي في تاريخ الإسلام، الورقة: =

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