Poetry - Crying

Diwan » The Pre-Islamic Era » Al-Khansa’ » Sakhr’s daughter was that crying woman:

I am the daughter of Sakhr, that weeping woman.

No one is crying tonight except her.

Abu Hassan died. Alas, and

Sakhr was the king of the high. Woe

to me, how merciful. Woe to him ,

when he raised the dewy voice,

wailing. I lied to the truth. He raised me

so that our verses were loud, aware of the sweet and

trustworthy Lord who

protects us in the ordinary year

, but some people have

no fear among the people. He is proud of the desert

, he does not pronounce customs, he does not compose

music, and he does not perform with force.

If the pot is set up in his house and something else, he will die.

But my brother is more wonderful than one like him.

You benefit from the A transgressor does not utter denial in the presence of a free woman.

He is left empty-handed in the abyss.

My brother is not under care.

The air of the heart is broken, he is gentle, he is kind, he is white, he is Brilliance is like a return to a domesticated farm, flowing above the intensity of tension, with a fluidity that presents the first nerves of the past.

There is no good in living, even if we are pleased.

And eternity will not have a remainder.

Every person who makes his family happy will One day he will see on his side, O he who sees one of our people jockeying on a horse, while the wild animal is galloping with it. Underneath you will be like a dead sheep.

Just asthe garment of the Taoist Yemeni woman was included, when she was followed behind her, she claims, like the Sawam, of the departing man, and he repays her by stabbing her, just as the furrow of the rest of the Jabiyah ’s forehead would fall if they were sent from a man hole like an eagle’s eagle.

The fowl of the dajih is a display of smoldering smolder like fire.

In it is a past instrument that the Qayn drank when it was old, and in it became the fatal fever.How can we have it since we have missed it? A similar example is for horses when they gallop, and for a galloping woman.

I swear that he will not stay in a town far away from his family, soI mean walking on his straight path. Neither the forbidding nor the forbidding has forbidden him.

The passage reflects the lamentations of a woman, the daughter of Sakhr, mourning the death of Abu Hassan, with a focus on the virtues and unique qualities of Sakhr. The text delves into the cultural and societal aspects of the time, describing the pride of a man of the desert who adheres to certain principles, refrains from customary practices, music, and displays of force. The narrative touches on the fragility of life, emphasizing the transient nature of existence and the inevitability of encountering challenges. Additionally, the passage contains vivid imagery, comparing individuals to various elements and animals, illustrating the complex and nuanced nature of the society described.

Continuing with a closer look at the text, the daughter of Sakhr expresses admiration for her brother, emphasizing his uniqueness and the remarkable qualities that set him apart. The passage explores the vulnerability of the human heart, describing it as broken yet gentle, kind, and radiant. The imagery becomes intricate, comparing brilliance to a return to a domesticated farm, symbolizing a departure from tension and a connection to the past.

The text also touches on the philosophy of life, suggesting that even if one finds pleasure in living, the ultimate reality is the impermanence of both joy and existence. The theme of eternity without a remainder implies the inevitable end that awaits everyone. The mention of making one's family happy as a source of future reward adds a moral dimension to the narrative.

The latter part of the passage introduces vivid scenes involving horse racing, highlighting the prowess of individuals and the potential dangers they face. The imagery intensifies with comparisons to a Taoist Yemeni woman's garment and the furrow on the forehead of a Jabiyah. The reference to the "fowl of the dajih" adds a layer of complexity, describing it as a display of smoldering akin to fire.

Concluding with a reflection on missed opportunities, using examples of an old drink consumed by the Qayn and the fatal fever, the text prompts contemplation on the fleeting nature of chances and experiences. Overall, the passage weaves together mourning, societal values, philosophical reflections, and vivid imagery, creating a rich tapestry of emotions and cultural insights from the pre-Islamic era.