عبثtoyed الهوىlove بيwith me منbecause of نفورthe aversion of الآنسthe amiable beloved
عبث الهوى بي من نفور الآنس
فتأوهيso my sighing منfrom عابثa trifler أوor عابسa scowler
فتأوهي من عابث أو عابس
Love toyed with me through the amiable beloved's aversion;
The folly of passion has made me suffer from the withdrawal of companions,
thus my sighing comes from a trifler or a scowler.
So I moan because of a wanton or sullen companion.
ماnot كانthere was ليfor me ذنبa fault لماfor what حملتهI was made to bear it
ما كان لي ذنب لما حملته
إلاexcept بكايmy weeping عندbeside ربعa dwelling دارسruined
إلا بكاي عند ربع دارس
I had no fault deserving what I was made to bear,
I am not to blame for what I have endured,
except my weeping beside a ruined dwelling.
Except for weeping when homes are deserted.
إنif يشجنيgrieves me رسمthe traces of الديارthe dwellings فمصطفىthen Mustafa
إن يشجني رسم الديار فمصطفى
أحيىrevived رسومthe traces of علومناour learning للدارسfor the student
أحيى رسوم علومنا للدارس
If the dwellings' traces grieve me, Mustafa
If the vestige of home makes me yearn, Mustafa
has revived the traces of our learning for the student.
Revived the sciences of our homes for students.
إنindeed الفصاحةeloquence والبلاغةand rhetoric قنسهhis lineage
إن الفصاحة والبلاغة قنسه
وهماand both مصابيحlamps of الهدىguidance للقابسfor the seeker of fire
وهما مصابيح الهدى للقابس
Eloquence and rhetoric are truly his lineage,
Eloquence and rhetoric are his miracle,
and both are lamps of guidance for one seeking a flame.
And they are the lamps of guidance for the learner.
وهماand both شعارthe emblem of المصطفىthe Chosen One خيرthe best of الورىcreation
وهما شعار المصطفى خير الورى
بلrather معجزthe miracle of القرآنthe Qur'an للمتنافسfor the challenger
بل معجز القرآن للمتنافس
And both are the emblem of the Chosen One, the best of creation,
They are the signs of the Chosen One, the best of mankind,
rather, the Qur'an's inimitable miracle for any challenger.
Rather, the miracle of the Quran against rivals.
فاللهfor God قالsaid بسورةwith a surah منof مثلهits like
فالله قال بسورة من مثله
لاnot بالحسابwith arithmetic ولاnor بطبwith treatment of الداحسa whitlow
لا بالحساب ولا بطب الداحس
For God called for a surah like it,
So Allah said in a chapter the like of which
not for arithmetic, nor for the treatment of a whitlow.
Cannot be made by human reckoning or astrology.
دعنيspare me منfrom الفلكىthe astrologer يرقبwatching نجمهhis star
دعني من الفلكى يرقب نجمه
ويقولand says ذاthis وقتa time لنحسfor the ill luck of العاطسthe sneezer
ويقول ذا وقت لنحس العاطس
Spare me the astrologer watching his star
Leave me with the astronomer who watches his star
and saying, 'This is a time of ill luck for the sneezer.'
And says “This is the time for the ill-omened sneezer.”
ومنand from المهندسthe geometer قائساmeasuring ماwhat lies بينbetween مضجعهhis bed
ومن المهندس قائسا ما بين مضجعه
وبينand between الشمسthe sun اكذبthe most mendacious قائسmeasurer
وبين الشمس اكذب قائس
And the geometer measuring the distance between his bed
And the geometrician who, lying in his bed, claims
and the sun—the most mendacious measurer.
What lies between him and the sun is nonsense.
ومنand from الذيthe one who يقضىspends اللياليthe nights حاسباcalculating
ومن الذي يقضى الليالي حاسبا
ويهبand springs up ضاربmultiplying خامسa fifth فيby سادسa sixth
ويهب ضارب خامس في سادس
And the one who spends his nights calculating,
And the one who spends nights calculating
and springs up, multiplying a fifth by a sixth.
And gives a number that divides into another.
ومنand from القضاياpropositions والقياسand syllogism فكمfor how much ترىyou see
ومن القضايا والقياس فكم ترى
ماwhat lies بينbetween ذينكthose two منof جزافbaseless speculation وساوسfancies
ما بين ذينك من جزاف وساوس
And propositions and syllogisms—how much you see
And judgments and analogies—how many of them
between those two of haphazard fancies!
Are really nothing but random conjectures?
هذيthese خرافاتfables تطنbuzz باذنin the ear of منone who
هذي خرافات تطن باذن من
الفis accustomed to البيانeloquence طنينthe drone of نفسthe breath of الناقسthe bell-ringer
الف البيان طنين نفس الناقس
These are fables that buzz in the ear of one
These are myths buzzing in the ear of one
accustomed to eloquence, like the drone of the bell-ringer's breath.
Who knows a thousand statements with the buzzing of a fly.
ولكمand how much لهمthey have عندduring الجدالdebate تشدقbombast
ولكم لهم عند الجدال تشدق
وركاكهand feeble style فوارةbubbling over بخلابسwith deceptions
وركاكه فوارة بخلابس
And how much bombast they have when debating,
Yet in debate how they strut
and feeble speech bubbling over with deceit,
And spew frothily with incoherent prattling,
منof كلevery لفظword لاnot يكادnearly يقلهcarry it
من كل لفظ لا يكاد يقله
ظهرthe back of البعيرthe camel مقعرbombastic متشاكسdiscordant
ظهر البعير مقعر متشاكس
each word scarcely capable of being borne
With every word scarcely leaving their lips
by a camel's back—bombastic and discordant.
The camel's back arches, rough and peevish.
فكانهso it is like جلمودa boulder صخرof rock حطهsent it tumbling down
فكانه جلمود صخر حطه
سيلa torrent فماso not تلقىyou find لهfor it منany حابسrestrainer
سيل فما تلقى له من حابس
So it is like a boulder of rock sent tumbling down
As if a boulder which a torrent struck
by a torrent; you find nothing to hold it back.
But could find no weak point by which to dislodge it.
دعنيspare me بحقكby your due منfrom علومهمtheir sciences فماfor not
دعني بحقك من علومهم فما
واللهby God كانتthey were غيرother than محضsheer هواجسfancies
والله كانت غير محض هواجس
Spare me their sciences, I adjure you, for they were not—
For your sake, leave me their sciences which, by God,
by God—anything but sheer fancies.
Were nothing but deluded ravings.
ذاthis مذهبيmy creed مذsince كانwas حظيmy share جرعةa draught
ذا مذهبي مذ كان حظي جرعة
منfrom نيلthe Nile of مصرEgypt ولمand not اكنI was بالحادسa conjecturer
من نيل مصر ولم اكن بالحادس
This has been my creed since my share was a draught
This is my doctrine since my portion was
from Egypt's Nile; I was not merely guessing.
A sip from the Nile of Egypt, though I was no cupper.
منwhoever لمhas not يذقtasted راحthe wine of البيانeloquence فلاso do not تكنbe
من لم يذق راح البيان فلا تكن
يوماfor a day لهto him بمنادمa drinking companion ومجالسand a companion in conversation
يوما له بمنادم ومجالس
Whoever has not tasted the wine of eloquence—do not be
Let not him who has not tasted the comfort of rhetoric
his drinking companion or companion in conversation, even for a day.
Ever be your boon companion and sit in your gatherings.
وانحand seek البلاغةrhetoric عندwith شاعرa poet of عصرthe age
وانح البلاغة عند شاعر عصر
لعلومin the sciences of منthose who سلفواcame before اجلthe most eminent ممارسpractitioner
لعلوم من سلفوا اجل ممارس
And seek rhetoric with the poet of the age,
Eloquence in the time of a poet of the age
the foremost practitioner of the sciences of those who came before.
Is superior to the sciences of predecessors, however diligent.
هوhe بحرهاits sea الزخارsurging بحرa sea of سلامةSalama (safety)
هو بحرها الزخار بحر سلامة
يكفيكspares you جوبtraversing سباسبbarren plains وبسابسand wastes
يكفيك جوب سباسب وبسابس
He is its surging sea—Salama, a sea of safety—
It is their abundant sea, the sea of Salama,
sparing you the crossing of barren plains and wastes.
You will find it enough to cure disharmony and discord.
انif تلقهyou meet him يوماone day فقبلthen kiss تربهhis dust
ان تلقه يوما فقبل تربه
واطلبand seek رضاهhis approval فذاكfor that ذخرthe treasure of البائسthe wretched one
واطلب رضاه فذاك ذخر البائس
If you meet him one day, kiss his dust,
If you meet him one day, then kiss his earth
and seek his favor: that is the wretched one's treasure.
And seek his pleasure, for that is the treasure of the destitute.
وقلand say افتنانكyour virtuosity فيin البديعrhetorical embellishment اعادهhas brought it back
وقل افتنانك في البديع اعاده
منfrom رمسهits grave فابانthus exposed مينthe lie of الرامسthe burier
من رمسه فابان مين الرامس
And say, 'Your virtuosity in rhetorical embellishment has brought it back
And say your infatuation with rhetorical ornament made you forget
from its grave, exposing the lie of its burier.'
The proper arrangement, so he showed who the arranger was.
ياO اهلpeople of مصرEgypt اعيذكمI seek protection for you باللهin God منfrom
يا اهل مصر اعيذكم بالله من
عينthe eye of الحسودthe envious one النافسthe begrudging one المتقاعسthe shirker
عين الحسود النافس المتقاعس
O people of Egypt, I seek God's protection for you from
O people of Egypt, I seek refuge for you with God from
the eye of the envious, begrudging shirker.
The envious, hostile, slothful eye.
انتمyou نباريسlamps of العلومlearning مضيئةshining
انتم نباريس العلوم مضيئة
للناسfor people بينamid غياهبgloom وحنادسand deep darkness
للناس بين غياهب وحنادس
You are the lamps of learning, shining
You are illuminating lanterns of knowledge for people
for people amid gloom and deepest darkness.
Amid gloom and shelters.
منwhoever لمnot يكنis يهديهguides him صابحthe dawn-glow of قولكمyour speech
من لم يكن يهديه صابح قولكم
لمnot يهدهguides him نورthe light of الصباحdawn العاطسsneezing
لم يهده نور الصباح العاطس
Whoever is not guided by the dawn-glow of your words
He whom your radiant discourse does not guide
will not be guided by the light of the sneezing dawn.
Will not be guided by the light of the brilliant dawn.
لكمfor you اشتياقيmy longing لاnot لقدfor a figure مائسswaying gracefully
لكم اشتياقي لا لقد مائس
وبكمand about you نسيبيmy love verses لاnot بطرفabout an eye ناعسdrowsy
وبكم نسيبي لا بطرف ناعس
It is you I long for, not a swaying figure,
You have my yearning—not for a despairing lover—
and my love verses are about you, not about a drowsy eye.
And through you my relationship—not with a drowsy eye.
Sol 6.1