Al-Bidayah wa an-NihayahIbn Kathir

He whose passing set the mourners wailing—
like shy, untrodden gazelles upon the open plain.

The lightning-flash and crashing thunderbolt
have bereft me of the champion, steadfast on the day of dread.

A warrior who restored the plundered their due
whenever calamity struck; and should he charge again, he charged in full.

He pardoned even in hardship and when beseeched,
as spring rain quickens new growth—ever vigilant.

Every freeborn man, however many they be,
will in the end dwindle to but a few.

If men are envied, they are soon brought low; and if they hold command for a day,
they are still destined for ruin and extinction.

Ibn Isḥāq transmitted many additional verses by Labīd lamenting his half-brother Arbad ibn Qays, but we have omitted them for the sake of brevity and contented ourselves with what has already been cited. Allah alone guides to what is right.

Ibn Hishām said: Zayd ibn Aslam related, on the authority of ʿAṭāʾ ibn Yasār, from Ibn ʿAbbās, that Allah—exalted is He—revealed concerning ʿĀmir and Arbad:
“Allah knows what every female bears, what the wombs diminish and what they increase; everything with Him is by measure. He is the Knower of the unseen and the seen, the All-Great, the Exalted. It is all the same to Him whether any of you keeps his words secret or proclaims them, or whether he hides by night or goes forth by day. For each one are successive angels before him and behind him, guarding him by Allah’s command” (Qurʾān 13:8-11).

That, he said, referred to Muḥammad—peace and blessings be upon him. He then mentioned Arbad and his death, and Allah Most High revealed: “When Allah wills ill for a people, it cannot be turned back, and besides Him they have no protector. It is He who shows you the lightning, inspiring fear and hope, and who raises the heavy clouds. The thunder glorifies His praise, as do the angels in awe of Him. He sends down the thunderbolts and strikes with them whom He wills, yet they dispute about Allah, while He is severe in might” (Qurʾān 13:11-13).

I say: We have already discussed these noble verses in our commentary on Sūrat al-Raʿd. All praise and favor belong to Allah.

(1) Jurd: a flat expanse of land; plural ajrad. (Sharh al-Diwan). (2) In the Diwan: “ra‘d (thunder) and ṣawā‘iq (lightning).” (3) al-najd: the warrior renowned for gallantry (najada). (Sharh al-Diwan). (4) al-ḥārib: one who raids for wealth; al-jābir: one who compensates someone whose wealth has been plundered; nakīb: the afflicted. It is said: “If the raider (ḥarīb) comes nakīb—i.e. stricken—and afterwards, when he appeals for aid, he is granted arbād (copious generosity).” (Sharh al-Diwan). (5) In Sharh al-Diwan: “kamā anzala ṣawba al-rabī‘ dhī al-raṣad” (“as He sent down spring rains abounding in moisture”). (6) ya‘fū: to increase abundantly, as in the Qur’an, “ḥattā ‘afaw” [al-‘A‘rāf 7:95], meaning “they multiplied.” aṣ-ṣūb: rain. ar-raṣad: early seasonal rain. (Sharh al-Diwan). (7) In the Diwan and the Sīra: “… wa-in kathurat …” (“… and if they increase …”). (8) umirū: they increased. (9) In Sharh al-Diwan: “yawmān yaṣīrū lil-hulk wa-n-nakad” (“on a day when they will succumb to destruction and hardship”). And in Sharh al-Diwan umirū means “they increased.” (10) Sīrat Ibn Hishām (vol. 2, pp. 571–573). (11) The completion of the verse: “Indeed, Allah does not change the condition of a people until they change what is in themselves; and if Allah wills ill for a people, there is no repeller of His decree, nor will they find besides Him any protector.” (12) See Tafsir Ibn Kathīr (vol. 4, pp. 357–367).
البَاعِثُ النَّوْحَ في مَآتمِهِ … مِثْلَ الظِّبا الأبْكارِ بالجَرَدِ (١) فَجَّعَنِي البَرْقُ وَالصَّواعِق (٢) بالـ … ــفارس يَوْمَ الكَرِيهَةِ النُّجُدِ (٣) والحَارَبِ الجَابرِ الحَريبَ إذا … جاءَ نَكيبًا وإنْ يَعُدْ يَعُدِ (٤) يَعْفُو على الجَهْدِ والسُّؤالِ كَمَا … يَنْبُتُ غَيْثُ الرَّبيع (٥) ذُو الرَّصَدِ (٦) كُلُّ بَني حَرَّةٍ مَصِيرُهُمُ … قُلٌّ وإنْ كَثُرُوا (٧) مِنَ العَدَدِ إن يُغْبَطُوا يُهْبَطُوا وإِنْ أَمِروا (٨) … يوْمًا فَهُمْ لِلْهَلاكِ والنَّفَدِ (٩) وقد روى ابن إسحاق عن لبيد أشعارًا كثيرة في رثاء أخيه لأمه أرْبَد بن قيس، تركناها اختصارًا واكتفاءً بما أوردناه، والله الموفق للصواب. قال ابن هشام (١٠) : وذكر زيد بن أسلم، عن عطاء بن يسار، عن ابن عباس قال: فأنزل الله – Exalté soit-Il – في عامر وأرْبَد: ﴿اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَى وَمَا تَغِيضُ الْأَرْحَامُ وَمَا تَزْدَادُ وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدَارٍ (٨) عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ (٩) سَوَاءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ (١٠) لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ﴾ [الرعد: ٨ - ١١] (١١) . يعني محمدًا ﷺ ثم ذكر أربد وقتله فقال الله تعالى: ﴿وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ (١١) هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنْشِئُ السَّحَابَ الثِّقَالَ (١٢) وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَالْمَلَائِكَةُ مِنْ خِيفَتِهِ وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَنْ يَشَاءُ وَهُمْ يُجَادِلُونَ فِي اللَّهِ وَهُوَ شَدِيدُ الْمِحَالِ﴾ [الرعد: ١١ - ١٣] . قلت: وقد تَكَلَّمْنا على هذه الآيات الكريمات في سورة "الرعد" (١٢) . ولله الحمد والمنة.
(١) الجرد: الأرض المستوية وجمعها: أجراد (شرح الديوان). (٢) في الديوان: (الرعد والصواعق). (٣) النجد: البطل ذو النجدة (شرح الديوان). (٤) الحارب: من يحرب الأموال. الجابر: الذي يجبر من قد حُرب ماله. نكيب: مصاب. يقول: إذا جاء الحريب نكيبًا أي منكوبًا وإن بعد الحريب للسؤال يعد له أربد بالعطاء. (شرح الديوان). (٥) في شرح الديوان: (كما أنزل صوب الربيع ذي الرصد). (٦) يعفو: يكثر، ومنه قوله تعالى: ﴿حَتَّى عَفَوْا﴾ [الأعراف: ٩٥]. أي: كثروا. الصوب: المطر. الرصد: المطر يكون أول الزمان (شرح الديوان). (٧) في الديوان والسيرة: ( .. وإن كثرت … ). (٨) أمِروا: كثروا. (٩) في شرح الديوان: (يومًا يصيروا للهُلْكِ والنَّكَدِ). ومعنى أمروا في شرح الديوان: كثروا. (١٠) سيرة ابن هشام (٢/ ٥٧١ - ٥٧٣). (١١) وتتمة الآية: ﴿إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ﴾. (١٢) انظر تفسير ابن كثير (٤/ ٣٥٧ - ٣٦٧).

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