Al-Bidayah wa an-NihayahIbn Kathir

Jaʿfar ibn al-Muʿtaṣim Muḥammad ibn Hārūn al-Rashīd, better known as Ibn al-Muʿtazz, was the poet Abū al-ʿAbbās al-Hāshimī al-ʿAbbāsī, a man of consummate, faultless eloquence(1). Quraysh have ever been the leaders of mankind, whether toward good or toward evil. He studied under al-Mubarrad and Thaʿlab, and many aphorisms on wisdom and etiquette have been transmitted from him. Among them are:
• “The breaths of the living are his steps toward his [appointed end](2).”
• “The people of this world are a caravan driven along while they sleep.”
• “Greed may lead a man to the watering place, yet not let him return.”
• “More than once the drinker has choked on the water before slaking his thirst.”
• “Whoever passes the level of sufficiency will not be satisfied by abundance.”
• “The higher the standing of the rival, the greater the calamity of losing him.”
• “When greed mounts a man(3), incessant seeking wears him out(4).”
• “Greed diminishes a person’s worth; it never increases his share.”
• “The most wretched of people are those closest to the ruler, just as the things nearest the fire burn the fastest.”
• “Whoever shares the ruler in the glory of this world will share him in the humiliation of the Hereafter.”
• “It is enough for you against the envier that he is distressed at your joy(5).”
• “Opportunities pass swiftly and are slow to return.”
• “When many become keepers of a secret, its loss increases.”
• “The [humiliation](6) of dismissal mocks the arrogance born of office.”
• “Panic is more exhausting than patience.”
• “Do not stain the face of pardon with reproach.”
• “The estate of the deceased is an honor(7) for the heirs.”

Among his poems of wisdom that accord with the last sentiment are these lines:
Race to your wealth—and to those who will inherit it;
Man does not linger long in this world.

How many a silent one, his money-bags choking him(8),
Has cried out upon the scales of inheritance!(9)

He also said(10):
O possessor of wealth and crushing might,
Of a dominion that commands and forbids,

O devils from among the children of Adam,
O slaves of wanton desire

(1) In the T edition: he was a consummate poet, eloquent, fluent, and profoundly expressive. (2) This passage is supplemented from al-Muntaẓam. In the A edition it reads khaṭāyāhu (his errors), while in the ZA edition it reads khaṭā (error). (3) In al-Muntaẓam: arḥalahu; in the W edition: irtaḥala. al-Harṣ glosses this as “he made it into a mount to ride,” that is, a means to his end. (4) In the B and ZA editions: aqṣāhu ṭalab; in al-Muntaẓam: anḍāhu ṭalab. In the T edition it later appears as “and it is narrated: anḍāhu ṭalab,” meaning “it weakened him,” whereas the former reading implies “it made him ill.” (5) In al-Muntaẓam: yashfīka (he will heal you). (6) This is an addition from al-Muntaẓam. (7) In the B and al-Muntaẓam editions: ʿizāʾ (consolation). See al-Muntaẓam, vol. 6, pp. 84–85. (8) In the T edition: jāmiʿ yukhniq, “and it amounts to nothing.” In the A edition it reads yukhniq. “Al-ṣāmit” (“the silent”) refers to gold and silver. (9) The two verses appear in al-Muntaẓam (vol. 6, p. 87) and in Muʿāhad at-Tanṣīṣ (vol. 2, p. 46). (10) In the A and ZA editions: qawlahu (his saying). The verses are printed in al-Muntaẓam (vol. 6, p. 87).
جعفر بن المعتصم محمّد بن الرشيد هارون، ويكنى ابن المعتز، الشاعر أبو العبّاس الهاشميّ العباسيّ، الفصيح (١) البليغ المطبق. وقريش قادة الناس في الخير والشر. وقد سمع المبرِّدَ، وثعلبًا. وقد رُوي عنه من الحكم والآداب شيء كثير؛ فمن ذلك قوله: أنفاس الحيِّ خطاه [إلى أجله] (٢) . أهلُ الدُّنيا ركْبٌ يُسار بهم وهم نيام. ربَّما أوردَ الطَّمِعُ ولم يصدُرْ. ربَّما شرِقَ شاربُ الماء قبلَ رِيِّه. مَنْ تجاوز الكفَافَ لم يغنِه الإكثارُ. كلَّما عظم قدر المنافسِ فيه عظُمتِ الفَجيعةُ به. من ارْتَحَله (٣) الحِرصُ أضناه (٤) الطَّلَبُ. الحرصُ يُنقص من قدر الإنسان ولا يزيد في حظِّه. أشقى النَّاس أقربُهُم من السُّلطان، كما أنَّ أقربَ الأشياء إلى النار أسرعُها احتِراقًا. مَن شارك السُّلطان في عزِّ الدُّنيا شاركه في ذُلِّ الآخرة. يكفيك (٥) من الحاسد أنه يغتمُّ وقتَ سرورك. الفرصة سريعة الفَوْتِ بعيدةُ العَوْد. الأسرار إذا كثُر خُزَّانُها ازدادت ضياعًا. [ذلُّ] (٦) العَزْل يضحك من تيه الولاية. الجَزَعُ أتعبُ من الصَّبر. لا تشِنْ وَجْهَ العَفْو بالتَّقريع. تَرِكةُ الميت عِزٌّ (٧) للورثة. ومن شعره في الحكم مما يناسب المعنى الأخير قوله: سابِقْ إلى مالِكَ وُرَّاثَهُ … ما المرءُ في الدُّنيا بِلَبَّاثِ كَمْ صامِتٍ (٨) تُخنَقُ أكياسُهُ … قدْ صاح في ميزانِ مِيراثِ (٩) وله (١٠) : يا ذا الغنَى والسَّطْوةِ القاهِرَهْ … والدَّولةِ النَّاهيةِ الآمِرَه ويا شياطينَ بني آدمٍ … ويا عَبيدَ الشَّهوةِ الفاجِرَهْ
(١) في ط: كان شاعرًا مطيقًا فصيحًا بليغًا مطبقًا. (٢) تكملة من المنتظم. وفي آ: خطاياه، وفي ظا: خطأ. (٣) المنتظم: أرحله. و: ارتحل الحرص: جعله راحلة يركبها، كوسيلة إلى غرضه. (٤) في ب، ظا: أقصاه الطلب، وفي المنتظم: أنضاه الطلب. وبعدها في ط: وروي: أنضاه الطلب، أي أضعفه، والأول معناه أمرضه. (٥) في المنتظم: يشفيك. (٦) زيادة من المنتظم. (٧) في ب والمنتظم: عزاء. والمنتظم (٦/ ٨٤ - ٨٥). (٨) في ط: جامع يخنق، وليس بشيء. وفي آ: يخنق. و"الصامِت": الذهب والفضة. (٩) البيتان في المنتظم (٦/ ٨٧)، ومعاهد التنصيص (٢/ ٤٦). (١٠) في آ، ظا: قوله. والأبيات في المنتظم (٦/ ٨٧).

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