شعر محمود سامي البارودي في رثاء زوجته

Mahmoud Sami Al-Baroudi’s poetry in the lament of his wife is considered one of the crown jewel in the poetry of revivalists and modern Arab poetry in general. Critics did not disagree about it or the readers, especially since the poetry of lamentation is considered the most truest poetry without any cost or an increase in the good deeds, besides the harsh conditions that were on Mahmoud Sami Al-Baroudi recites that poem, on this topic on the Pages website we will deal with excerpts from Mahmoud Sami Al-Baroudi’s poetry about his wife’s mourning.

Mahmoud Sami Al-Baroudi poetry in his wife’s lament

In the year 1300 AH, in the month of Safar, specifically, the Urabi Revolution failed, and its leaders were exiled and those who helped its leaders in carrying it out. Mahmoud Sami al-Baroudi, along with his companion Ahmed Orabi and others, were exiled.

Meanwhile, Mahmoud Sami Al-Baroudi’s wife was ill and died a year after his exile, so we sang more than one poem that is the law of Mahmoud Sami Al-Baroudi’s poetry, with his wife’s lament, who illuminates the path for poets after him to our time in the door of lamentation.

But before looking at Mahmoud Sami Al-Baroudi’s poetry of his wife’s lament, we must recognize Al-Baroudi’s character and translate it in order to complete the overall picture of that poem.

Read also: Judgment and sayings about friendship and loyalty

Translated by Mahmoud Sami Al-Baroudi

He is Mahmoud Sami Pasha Bin Hassan Hussein Bin Abdullah Al-Baroudi Al-Masri, the Sheikh of the Revivalists and Dean of the School that promoted Arabic poetry from his stumbling block, a brave and revolutionary warlord leader, of Circassian origins and descended from the Maqam al-Saifi dynasty Nowruz Al-Atabaki (my brother Barsbay).

Al-Baroudi was attributed to the city of Itay Al-Baroud in the Buhaira Governorate in Egypt today and it was a commitment to one of his grandfathers. He graduated from the Military School, studied Persian and Turkish languages ​​in Astana, and led a great campaign in support of the Turkish leadership in the revolution of the island of Crete in the year 1868 AD, as he was a commander in The Russo-Turkish War in 1877 AD.

He held many positions until he reached the chair of the presidency until he resigned and participated in the leadership of the Urabi Revolution (Hawja Orabi), which ended in failure, his arrest and the death sentence, then the sentence on exile was reduced and he was exiled with his companions to the island of Ceylon, and he remained in exile for ten years.

The regime pardoned him in the year 1317 AH after he lost his sight and returned to Egypt at the time, so he was a beacon for Arabic poetry after the depravity of the long systems and he collected his poetry in (Divan Al-Baroudi) and (Al-Baroudi anthology)

A poem of Mahmoud Sami Al-Baroudi’s poetry in his wife’s lament

The full body of the most famous poem by Al-Baroudi about his wife’s lament is very long. We will quote some of the objectives, such as Al-Mutla`, who says:

“دأَدَ الْمَنُون ِقَدَحْتِ دأَ زَّنَادِ *** وَأَطَرْتِ ِيأَ شُعْلَةٍ بِفُؤَادِي

وٍحَنْتَ عَزْمِي وَهْوَ حَمْلَةُ فَيْلَقٍ *** وَحَطَمْتِ عُودَي وَهْوَ رُمْحُ طِرَادِ

ل ***مْدْرْ هَلَ خَطْبٌ أَأَلَم بِسِاحَتِي *** فَأَنَاخَ أَمْ سَهْمٌ أَصابَ سََادَي

ٍقْذَى الْعُيُونَ فأَسْبَلَتْ بِمَدَامِعٍ *** تَجْرِي عَلَى الْخَدَّيْنِ كَالْرِصَادِ

I didn’t think of me as a shepherd for an accident *** until I had it, and my performance was weak

بأَلَتْنِيَ الحَسَراتُ حَتَّى لَمْ يَكَدْ *** جِسْمِي يَلُوحُ لأَعْيُنِ الْعُوَّادِ

ٌسْتَنْجِدُ الزَّفَراتِ وَهْيَ لَوَافِحٌ *** وَأُسَفِّهُ الْعَبَرَاتِ وَهْيَ بِوَادِي

My affliction does not leave the heart, neither is my hand *** strong against the refusal of the despicable beloved.

In Al-Mutla`, we find that the poet expresses with sincere affection the amount of sadness and distress that afflicted him after the death of his wife, and expresses the closeness of his wife to himself by using the alif tool in his saying: “He is the side of the anonymous.” The alpha in the Arabic language is for the near call.

The meanings of expressions and analysis in the poem al-Mutlaa

The poem’s opening had many meanings, including:

  • Al-Mannun: The Mania / Death, Qahtah: Ignited.
  • Weakened: the corps weakened: the great congregation of the army.
  • Sermons: calamity and calamity: pain: descended and a dark mud: my heart may utter the part and it is intended for all because of the greatness of the matter, then the heart remembers and likens it to the whole body to indicate the severity of sadness, so instead of the heart alone being the home of sadness, sadness includes the whole body.
  • The scald of the eyes: A speck is what falls into the eye and makes it tear and makes it difficult for it to see. Here, the writer made grief out of its severity as if it were a physical thing in the eye. Al-Qoradah: It is the red berries, so here the poet used the metaphor and made the eye as if it were a red berries, chanting the redness resulting from crying. Rather, the composite image was that the tears were like the juice of this palm tree as if it were blood. The whole house is a metaphor for the intensity of crying.
  • I care: I fear and fear. Ady: My strength and my prestige.
  • Waving: Shows and shows. Al-Awwad: The clinic is a visit to the patient, and al-Awwad collects the name of the subject, i.e. they are the ones who visit the patient.
  • The breaths are the long breaths with an audible sound resulting from sadness and fatigue. What is meant is the newest breaths to use for the calamity. Hope it relieves my pain. The lessons: He collected a lesson, which is the tear in the eye that refuses to descend, and it is the trapped in the chest despite the fact. Laafih: The mandrake is a herbaceous perennial poisonous medicinal plant, so the poet likens tears as being poisonous and painful due to the severity of sadness in Wadi: phenomenon.
  • Al-Ghadi: Tomorrow is to go without returning, so Ghadi is to go without returning.

Explanation of the first section

At the beginning of a poem Mahmoud Sami Al-Baroudi poetry about his wife’s lament, we find that he describes his sadness by describing the effects of this sadness, thus strengthening the meaning and mourning himself.

We find him saying:

  • The hand of death had set fire to his heart and his entire body.
  • That sadness had exhausted his strength, which was like an army, and bowed his back, which was like a spear, upright.
  • He couldn’t even tell whether he was sad or if an arrow had struck his heart.
  • That weeping had turned his eyes red like a red raspberry, and the tears were as red as this red raspberry.
  • The poet describes his sadness as he did not know sadness in his heart and did not think that this feeling struck his heart. Until that calamity hit him weakened his strength.
  • The poet says in the sixth house that heartbreak has weakened his body and corrupted it, so people return to him for his illness.
  • Even the tears that were part of the lightening role for the son of Adam, so he refused to come down from his eye, but when it came it was more painful to him, as if it were a poisonous plant he drank, and whatever he wanted to hide, to appear strong, then those tears would appear.
  • At the end of the passage, the poet collapses and surrenders, saying that he is of little resourcefulness and stands before that calamity empty-handed, so that the pain does not leave his heart safe and his hand is not able to return his late wife to silence that fatal sadness.

The second section of Mahmoud Sami Al-Baroudi’s poetry, his wife’s lament

In the second section of a poem Mahmoud Sami Al-Baroudi’s poetry about his wife’s mourning, we find that he begins to blame the eternity / time that does neither benefit nor harm.

We find that the poet’s religious culture is evident at the end of the passage. The Messenger, may God’s prayers and peace be upon him, forbade us from insulting time in the authentic hadith narrated by Abu Huraira that he said: “None of you reviles forever. (Sahih Muslim 2247).

While throughout the entire passage, we find that the poet talks to the eternal and blames him, and this strongly suggests his sadness and that he lost his senses because of him and returns to his senses in the penultimate house, and after him in the last verse, he asks whether he uses his grief with cruel patience, or is he looking for solace that he will not find? !!

The body of the second syllable is:

“Hey eon Wim Fjatna Bhalilh *** The summary iddah and Atada if I did not show mercy to Dhanaa then *** do you not Rehmat of sorrow my children Oferdthn not slept Todjaa *** chancrous eyes Roajv livers thrown der of their contracts and Sgn *** der tears necklaces Alogiad Lipkin and his parting from Hvih *** them were many of Delight Fajdodhn *** dewy tears and hearts of worries Soada Oslalh any satellites to mourn *** resolved between you lost this club Oazz Ali to see you in the belly of a hostage *** Ogbr Dark Alosdad or explain to his mind home *** you photophobia him with all the blackness of this age if he accepted a ransom *** self about you’re the first or Fadi was terrorizes Charge of the *** did you miss doing Harith bin slaves but of fate is not where Bnadja *** Other than taslim and immortality, for with what power do I turn back the hand of sadness *** from me.

Expressions meanings and analysis in the second section

Among the meanings in the second stanza:

  • Hulaylah: The beloved wife.
  • Danaa: He who suffers from suffocation, and one of them is distressed and distressed, and it is a disease that never ceases to return, as its owner thought that he was cured of it. Sadness is sadness
  • Shaking: Causes shivering and tremors of sadness. Livers: plural of liver, and borrowed the liver to indicate the severity of internal sadness.
  • Al-Ajyad: the plural of the word jayid, which is the side of the neck.
  • By God: in place of object for his sake, and God is the intense grief with longing for one of them that causes the mind to go away.
  • Sawadi: The plural of the word sadia, which is the thirsty, cracked land that tends to burn water from the heat of the sun, and here the analogy with hearts is as if it were a thirsty land burnt out of grief.
  • The two moons: My father means the deceased, and here is a declarative metaphor. “It was permissible for your loss between this club.” The whole portion is a metaphor for the wife entering the grave, and he did not say that due to the severity of that impacting on the burned soul of grief and on the same recipient.
  • Tabini: a derivative of Bayne, which is the difference. Blackness: the heart.
  • A ransom: What is paid to the prisoner to settle his path, so the poet says that if the grave accepts the redemption, that woman would be the first to be ransomed, because of the generosity of her virtues.
  • He is terrified: feared and feared, the poet in the house says that the grave would have been feared, brave and generous; It would have been free of “Al-Harith Bin Ubad”. Al-Harith Bin Ubad is a Jahili poet and a great knight who had retired from the burning Al-Bassous war between my tribe, Tzalb and Bani Wael. He changed my Lord and is favorable to deeds, and you see people all see *** There is no fraud for that. ” He fought the war, and with it he swung the scales of his people and caught the sluggish one, so he shut his lead, and his way was resolved.
  • Naga: Nafi ‘Shafi.
  • Anan: It is the bridle with which the Persians are led (if the eye is broken), but if the word comes to open the eye, it is the cloud. In this verse, the poet justifies his admonition of fate at the beginning of the passage that his wife, when she died, took with her his composure.
  • Commentary on the rest of the poem

    In the rest of Mahmoud Sami Al-Baroudi’s poem, The Lament of His Wife, he reviews some of the previous nations and kingdoms that have passed over time to bring comfort to his heart, and that does not help him either.

    He concludes his poem by remembering that death is the end of every living, exemplified by the words of Ka’b Ibn Zuhair in his illiteracy: “Every son is a female, and if his safety is prolonged *** a day on a humpback machine that is portable.”

    While he concludes his poem by praying for her for forgiveness and for everyone who dies and is covered in dirt, he says:

    “وَسْأَلْهُ مَغْفِرَةً لِمَنْ حَلَّ الثَّرَى *** بِالأَمْسِ فَهْوَ مُجِيبُ كُل مُنَادِي”

    At the conclusion of the whole poem, he entertains himself that he will meet her in the hereafter and send her greeting by saying:

    Expressions of thanks and appreciation for the outstanding students are ready

    Thus, we will quickly pass a poem of Mahmoud Sami al-Baroudi’s poetry about his wife’s lament by transmitting the body, literary analysis and a strange-worded statement. We have helped you.

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