إليكto you شكوتI complained منof ألمthe pain of الفراقparting
إليك شكوت من ألم الفراق
فماfor there is no مشكىone to complain to غيركother than you فيamong الرفاقthe companions
فما مشكى غيرك في الرفاق
To you I complained of parting’s pain;
To you I complained of the pain of parting.
for among my companions there is none but you to whom I may complain.
For among my companions I have none but you to hear my complaint.
ابيتI spend the night ومدمعيand my tears فيon الطرسthe page جارflowing
ابيت ومدمعي في الطرس جار
فلمso did not يقنعbe content باطرافwith the edges of المآقيthe eye corners
فلم يقنع باطراف المآقي
I pass the night, my tears streaming across the page,
I spend the night, my tears streaming over the page;
not content to remain at the corners of my eyes.
They were not content with the corners of my eyes.
ونارand a fire هوىof passion تاججblazes فيwithin ضلوعيmy ribs
ونار هوى تاجج في ضلوعي
وقاكmay He protect you اللهGod ناذرهthe blaze (likely نائرة) احتراقيmy burning
وقاك الله ناذره احتراقي
A fire of passion blazes within my ribs—
And a fire of passion blazes within my ribs.
God shield you from it: my burning is its warning.
May God shield you from the blaze of my burning [reading uncertain].
فمنthen who ليfor me بالنجاةwith deliverance وانand indeed روحىmy soul
فمن لي بالنجاة وان روحى
منbecause of الضدينthe two opposites قدalready بلغhas reached التراقيthe collarbones
من الضدين قد بلغ التراقي
Who, then, can bring me deliverance, when my soul,
Who, then, can bring me deliverance, when my soul
from those two opposites, has risen to my collarbones?
From these two opposites has reached my collarbones?
فهلso is there ياO قومpeople ليfor me فيin الحيthe tribe راقa charm-healer
فهل يا قوم لي في الحي راق
وهلand is there لمتيمfor one enslaved الاشواقthe longings واقيa protector
وهل لمتيم الاشواق واقي
O people, is there in the encampment a healer to charm me?
Is there, O people, a charm-healer for me in the tribe?
Is there a protector for one whom longings have maddened?
And a protector for one enslaved by longings?
لاحمدto Ahmad عزةthe strength of شوقيmy longing وحسبيand he suffices me
لاحمد عزة شوقي وحسبي
فماfor not وابيكand by your father سعديSaʿdi منof خلاقيmy portion
فما وابيك سعدي من خلاقي
For Ahmad Izzat is my longing, and he suffices me—
To Ahmad belongs the strength of my longing; he suffices me.
for, by your father, happiness forms no part of my lot.
For, by your father, Saʿdi is not my portion.
هوhe العضبthe keen sword الرسوبthe deeply cleaving المنتضىthe unsheathed منfrom
هو العضب الرسوب المنتضى من
بنيthe sons of الفاروقal-Faruq نابغةthe prodigy of العراقIraq
بني الفاروق نابغة العراق
He is the keen, deep-cleaving sword unsheathed
He is the keen, deep-cutting sword, drawn from
from the sons of al-Faruq—Iraq’s prodigy.
The sons of al-Faruq—the prodigy of Iraq.
اذاwhen استبقrace one another الفوارسthe horsemen للقوافيfor the rhymes
اذا استبق الفوارس للقوافي
فاحمدthen Ahmad حائزwinner of قصبthe prize-reed of السباقthe race
فاحمد حائز قصب السباق
When the horsemen race one another in pursuit of rhymes,
When the horsemen race for rhymes,
Ahmad carries off the race’s prize.
Ahmad wins the race’s prize-reed.
متىwhenever يوجزhe is brief فنشوىthen intoxicated منfrom رسيسa faint trace
متى يوجز فنشوى من رسيس
وانand if يطنبhe speaks at length فمنthen from كاسa cup دهاقbrimful
وان يطنب فمن كاس دهاق
Whenever he is brief, a mere trace leaves us drunk;
When he is brief, we are tipsy from a mere trace;
and when he speaks at length, it is from a brimming cup.
And if he speaks at length, from a brimming cup.
يريناhe shows us الدرthe pearls فيin منظومstrung into verse قولspeech
يرينا الدر في منظوم قول
وليسand does not يشذstray عنfrom حسنthe beauty of انتساقarrangement
وليس يشذ عن حسن انتساق
He shows us pearls strung into speech,
He shows us pearls in speech strung into verse,
not one straying from the beauty of harmonious order.
Nor does it stray from beautiful order.
فاولهso its beginning وآخرهand its end سواءare alike
فاوله وآخره سواء
وبينهماand between them both فرائدchoice pearls فيin اتساقharmonious order
وبينهما فرائد في اتساق
Its beginning and its end are equal in excellence,
Thus its beginning and its end are alike,
and between them lie rare gems in ordered array.
And between them lie choice pearls in harmonious order.
اديبa man of letters لاnot يجاريهrivals him اديبa man of letters
اديب لا يجاريه اديب
ولمand has not يدركbeen reached لهwith him اثرa trace of اللحاقcatching up
ولم يدرك له اثر اللحاق
A man of letters whom no man of letters can rival;
A man of letters no man of letters can rival,
no one has reached even the trail by which to catch him.
Nor has any sign of catching up with him been seen.
وماand not استحسانهhis liking for كلمىmy words سوىexcept منfrom
وما استحسانه كلمى سوى من
طباعa disposition فيهwithin him طينwas molded علىfor الصداقfriendship
طباع فيه طين على الصداق
His approval of my words comes from nothing but
His liking for my words comes only from
a nature in him molded in sincere friendship.
A nature within him molded for friendship.
اذاwhen ماever (emphatic) احمدAhmad استحلىfinds sweet كلاميmy words
اذا ما احمد استحلى كلامي
وقالand say الناسthe people بلrather مرbitter المذاقin taste
وقال الناس بل مر المذاق
If Ahmad finds my words sweet,
When Ahmad finds my words sweet,
while people say, “No—it is bitter to the taste,”
And people say, “No, they taste bitter,”
فليسthen is not مقالهمtheir statement عنديin my view بشيءof any worth
فليس مقالهم عندي بشيء
وابنand where? (likely وأين) البحرthe sea منcompared with جرىthe flow of السواقيthe irrigation channels
وابن البحر من جرى السواقي
then their judgment is nothing to me:
Their words then count for nothing with me;
the sea’s son is he from whom the channels flow.
And how can the sea compare with the flow of irrigation channels [reading uncertain]?
كتبتI wrote الفارياقal-Faryaq وفيand within فواديmy heart
كتبت الفارياق وفي فوادي
حزازاتgrievances علىagainst ذاتthe woman with النطاقthe girdle
حزازات على ذات النطاق
I wrote al-Fāriyāq while within my heart
I wrote al-Faryaq, while in my heart were
rankled grievances against the Lady of the Girdle.
Grievances against the girdled woman.
وزادand increased الخطبthe calamity شراin severity ماwhat شجانيgrieved me
وزاد الخطب شرا ما شجاني
واضنىand exhausted القلبthe heart منfrom اهلthe people of النفاقhypocrisy
واضنى القلب من اهل النفاق
What grieved me made the calamity still worse,
And what grieved me made the calamity worse,
and the hypocrites wore my heart away.
And wore my heart out, at the hands of hypocrites.
اذاwhen لاnot (wording unclear) وفىloyal لديهمamong them فيin كسادlack of demand
اذا لا وفى لديهم في كساد
وذوand the possessor of المكرcunning المنافقthe hypocrite فيin نفاقready sale
وذو المكر المنافق في نفاق
When there is no loyal man among them—fidelity lies unsold;
When the loyal among them has no market [wording unclear],
while the guileful hypocrite does brisk trade in hypocrisy.
And the scheming hypocrite finds ready sale,
فكنتso I was ملاقياencountering منهمfrom them عذاباtorment
فكنت ملاقيا منهم عذابا
وحسبيand enough for me is اللهGod يعلمHe knows ماwhat الاقيI endure
وحسبي الله يعلم ما الاقي
Thus I encountered torment at their hands,
I suffered torment at their hands;
and God suffices me—He knows what I endure.
And God is enough for me; He knows what I endure.
فإنso if أحسنتI have done well فيهin it فذاكthen that is سؤليmy wish
فإن أحسنت فيه فذاك سؤلي
وإلاand if not فهوthen it is ذنبthe fault of الساقthe leg باقremaining
وإلا فهو ذنب الساق باق
So if I have done it well, that is all I seek;
So if I have done well in it, that is my wish;
otherwise, al-Sāq’s fault still remains.
Otherwise, it is the leg’s fault that remains.
Sol 6.1