أمِنْis it from تذَكُّرِremembering جيرانٍneighbors بذيat Dhu سلمِSalam
أمِنْ تذَكُّرِ جيرانٍ بذي سلمِ
مزجتَyou mixed دمعاًtears جرىflowing منfrom مقلةan eye ٍ بدمِwith blood
مزجتَ دمعاً جرى من مقلة ٍ بدمِ
Is it from remembering neighbors at Dhu Salam
That you have mixed tears flowing from an eye with blood?
أمْor هبَّتِblew الريحُthe wind منfrom تلقاءِthe direction of كاظمةKazima ٍ
أمْ هبَّتِ الريحُ من تلقاءِ كاظمة ٍ
وأوْمَضَand flashed البَرْقُthe lightning فيin الظلْماءِthe darkness مِنْfrom إضَمِIdam
وأوْمَضَ البَرْقُ في الظلْماءِ مِنْ إضَمِ
Or did the wind blow from the direction of Kazima,
And lightning flash in the darkness from Idam?
فماso what ails لعينيكَyour two eyes إنif قلتَyou said اكففاstop, both of you هَمَتاthey overflow
فما لعينيكَ إن قلتَ اكففا هَمَتا
ومَاand what ails لِقَلْبِكyour heart إنْif قُلْتَyou said اسْتَفِقْawaken يَهِمِit wanders
ومَا لِقَلْبِك إنْ قُلْتَ اسْتَفِقْ يَهِمِ
Why do your eyes, when you tell them, “Stop,” overflow,
And why does your heart, when told, “Awaken,” wander?
أَيَحْسَبُdoes he suppose الصَّبُّthe lover أنَّthat الحُبَّlove مُنْكتِمٌis concealed
أَيَحْسَبُ الصَّبُّ أنَّ الحُبَّ مُنْكتِمٌ
ماbetween بَيْنَbetween مُنْسَجِمstreaming منهُfrom it ومضطَرِمِand blazing
ما بَيْنَ مُنْسَجِم منهُ ومضطَرِمِ
Does the passionate lover think that love can be concealed
Between tears streaming from him and a heart aflame?
لولاَwere it not for الهَوَىpassion لَمْnot تُرِقْwould you shed دَمْعاًtears عَلَىover طَلَلٍa ruin
لولاَ الهَوَى لَمْ تُرِقْ دَمْعاً عَلَى طَلَلٍ
ولاnor أرقتَwould you stay awake لذكرِfor remembering البانِthe willow والعَلمand the landmark ِ
ولا أرقتَ لذكرِ البانِ والعَلم ِ
Were it not for love, you would not shed tears over ruins,
Nor lie awake remembering the willow and the landmark.
فكيفَso how تُنْكِرُdo you deny حُبَّاlove بعدَafter ماwhat شَهِدَتْtestified
فكيفَ تُنْكِرُ حُبَّا بعدَ ما شَهِدَتْ
بهِto it عليكَagainst you عدولُupright witnesses الدَّمْعِthe tears والسَّقَمand sickness
بهِ عليكَ عدولُ الدَّمْعِ والسَّقَم
How can you deny love after it has been attested
Against you by the honest witnesses of tears and sickness?
وَأثْبَتَand inscribed الوجْدُlonging خَطَّيْtwo lines عَبْرَةa tear ٍ وضَنًىand wasting
وَأثْبَتَ الوجْدُ خَطَّيْ عَبْرَة ٍ وضَنًى
مِثْلَlike البَهارِbahar flowers عَلَىupon خَدَّيْكَyour two cheeks والعَنَمِand anam berries
مِثْلَ البَهارِ عَلَى خَدَّيْكَ والعَنَمِ
Longing has inscribed two lines—tears and wasting—
Like yellow bahar and red anam upon your cheeks.
نعمْyes سرىtraveled by night طيفُthe phantom منof أهوىone I love فأرقنيand kept me awake
نعمْ سرى طيفُ من أهوى فأرقني
والحُبُّand love يَعْتَرِضُinterrupts اللَّذاتِpleasures بالأَلَمِwith pain
والحُبُّ يَعْتَرِضُ اللَّذاتِ بالأَلَمِ
Yes, the phantom of my beloved passed by night and kept me awake;
Love interrupts pleasures with pain.
ياO لائِمِيmy blamer فيin الهَوَىlove العُذْرِيِّchaste مَعْذِرَةan excuse ً
يا لائِمِي في الهَوَى العُذْرِيِّ مَعْذِرَة ً
منِّيfrom me إليكَto you ولوand if أنصفتَyou were fair لمnot تلُمِwould you blame
منِّي إليكَ ولو أنصفتَ لم تلُمِ
O you who blame my chaste love, accept my excuse
From me; had you been fair, you would not blame me.
عَدَتْكَmay it pass you by حالِيَmy condition لاnot سِرِّيmy secret بمُسْتَتِرٍis concealed
عَدَتْكَ حالِيَ لا سِرِّي بمُسْتَتِرٍ
عنfrom الوُشاةinformers ِ ولادائيnor my illness بمنحسمِending
عن الوُشاة ِ ولادائي بمنحسمِ
May my condition pass you by! My secret is not hidden
From informers, nor is my illness ending.
مَحَّضَتْنِيyou gave me pure النُّصْحَcounsel لكِنْbut لَسْتُnot أَسْمَعُهُI hear it
مَحَّضَتْنِي النُّصْحَ لكِنْ لَسْتُ أَسْمَعُهُ
إنَّindeed المُحِبَّthe lover عَنto العُذَّالِreproachers فيin صَمَمِdeafness
إنَّ المُحِبَّ عَن العُذَّالِ في صَمَمِ
You offered me pure counsel, but I do not hear it;
The lover is deaf to reproachers.
إنيindeed I اتهمتُsuspected نصيحَthe counselor الشيبِof gray hair فيin عذلٍreproach
إني اتهمتُ نصيحَ الشيبِ في عذلٍ
والشَّيْبُand gray hair أَبْعَدُis farther فيin نُصْحٍcounsel عَنِfrom التُّهَمsuspicion
والشَّيْبُ أَبْعَدُ في نُصْحٍ عَنِ التُّهَم
I mistrusted the gray hair that counseled and reproached me,
Though gray hair is farthest from suspicion when advising.
فإنَّfor indeed أمَّارَتيmy commanding soul بالسوءِtoward evil مااتعظتْdid not heed
فإنَّ أمَّارَتي بالسوءِ مااتعظتْ
منfrom جهلهاits ignorance بنذيرِthe warning of الشيبِgray hair والهرمِand old age
من جهلها بنذيرِ الشيبِ والهرمِ
For my soul, which commands evil, took no warning,
In its ignorance, from the herald of gray hair and old age.
ولاnor أَعَدَّتْdid it prepare مِنَof الفِعْلِgood الجَمِيلِdeeds قِرَىhospitality
ولا أَعَدَّتْ مِنَ الفِعْلِ الجَمِيلِ قِرَى
ضيفٍfor a guest المَّwho alighted برأسيupon my head غيرwithout محتشمِreserve
ضيفٍ المَّ برأسي غير محتشمِ
Nor did it prepare the hospitality of good deeds
For a guest who alighted upon my head without reserve.
لوif كنتI had أعلمknown أنيthat I ماnot أوقرهwould honor it
لو كنت أعلم أني ما أوقره
كتمتI would have hidden سراa secret بداrevealed ليto me منهfrom it بالكتمwith dye
كتمت سرا بدا لي منه بالكتم
Had I known that I would not honor it,
I would have concealed with dye the secret it revealed.
منwho ليfor me بِرَدِّcan restrain جماحٍwildness منfrom غوايتهاits error
من لي بِرَدِّ جماحٍ من غوايتها
كماas يُرَدُّis restrained جماحُthe wildness الخيلِof horses باللجمِwith bridles
كما يُرَدُّ جماحُ الخيلِ باللجمِ
Who can rein in my soul’s waywardness
As a horse’s wildness is checked with bridles?
فلاso do not تَرُمْseek بالمعاصِيthrough sins كَسْرَto break شَهْوَتِهاits appetite
فلا تَرُمْ بالمعاصِي كَسْرَ شَهْوَتِها
إنَّindeed الطعامَfood يُقَوِّيstrengthens شهوةthe appetite َ النهمِof the glutton
إنَّ الطعامَ يُقَوِّي شهوة َ النهمِ
Do not seek to break its appetite through sins;
Food only strengthens a glutton’s appetite.
والنفسُand the soul كالطفلِis like a child إنif تهملهُyou neglect it شَبَّit grows علىupon
والنفسُ كالطفلِ إن تهملهُ شَبَّ على
حُبِّlove of الرَّضاعِsuckling وإنْbut if تَفْطِمْهُyou wean it يَنْفَطِمit is weaned
حُبِّ الرَّضاعِ وإنْ تَفْطِمْهُ يَنْفَطِم
The soul is like a child: if neglected, it grows up
Loving to suckle; but if weaned, it is weaned.
فاصرفْso turn away هواهاits desire وحاذرْand beware أنْthat تُوَلِّيَهُyou give it command
فاصرفْ هواها وحاذرْ أنْ تُوَلِّيَهُ
إنَّindeed الهوىdesire ماwhenever تولَّىit rules يُصمِdestroys أوْor يَصمِdisgraces
إنَّ الهوى ما تولَّى يُصمِ أوْ يَصمِ
Turn it from its desires, and beware of giving desire command;
For once desire rules, it destroys or disgraces.
وَراعِهاand tend it وهيَwhile it فيamong الأعمالِdeeds سائِمةgrazes ٌ
وَراعِها وهيَ في الأعمالِ سائِمة ٌ
وإنْand if هِيَit اسْتَحْلَتِfinds sweet المَرْعَىthe pasture فلاthen do not تُسِمlet it graze
وإنْ هِيَ اسْتَحْلَتِ المَرْعَى فلا تُسِم
Tend the soul while it grazes among deeds,
And if it finds the pasture sweet, do not let it roam.
كَمْhow often حَسَّنَتْit adorned لَذَّةa pleasure ٍ لِلْمَرءِfor a man قاتِلَةfatal ً
كَمْ حَسَّنَتْ لَذَّة ٍ لِلْمَرءِ قاتِلَة ً
منfrom حيثُwhere لمnot يدرِhe knew أنَّthat السُّمَّpoison فيin الدَّسَمِfat
من حيثُ لم يدرِ أنَّ السُّمَّ في الدَّسَمِ
How often it has adorned a pleasure fatal to a man,
Who did not know that poison lay within the fat.
وَاخْشَand fear الدَّسائِسَthe snares مِنof جُوعٍhunger وَمِنْand of شِبَعfullness
وَاخْشَ الدَّسائِسَ مِن جُوعٍ وَمِنْ شِبَع
فَرُبَّfor many a مَخْمَصَةhunger ٍ شَرٌّis worse مِنَthan التُّخَمِindigestion
فَرُبَّ مَخْمَصَة ٍ شَرٌّ مِنَ التُّخَمِ
Fear the hidden snares of hunger and of fullness;
Many a hunger is worse than excess.
واسْتَفْرِغand empty الدَّمْعَthe tears مِنْfrom عَيْنٍan eye قدthat امْتَلأتْfilled
واسْتَفْرِغ الدَّمْعَ مِنْ عَيْنٍ قد امْتَلأتْ
مِنَwith المَحارِمِforbidden things وَالْزَمْand keep حِمْيَةthe abstinence َ النَّدَمِof remorse
مِنَ المَحارِمِ وَالْزَمْ حِمْيَة َ النَّدَمِ
Empty tears from an eye filled
With forbidden sights, and keep to the abstinence of remorse.
وخالفِand oppose النفسَّthe soul والشيطانَand Satan واعصهماand disobey them both
وخالفِ النفسَّ والشيطانَ واعصهما
وإنْeven if هُماthey both مَحَّضاكَoffer you pure النُّصحَcounsel فاتهمsuspect them
وإنْ هُما مَحَّضاكَ النُّصحَ فاتهم
Oppose the soul and Satan and disobey them both;
Even if they offer sincere advice, suspect them.
وَلاand do not تُطِعْobey منهماeither of them خَصْماًas adversary وَلاnor حَكمَاًas judge
وَلا تُطِعْ منهما خَصْماً وَلا حَكمَاً
فأنْتَfor you تَعْرِفُknow كيْدَthe guile الخَصْمِof the adversary والحَكمِand the judge
فأنْتَ تَعْرِفُ كيْدَ الخَصْمِ والحَكمِ
Obey neither as adversary nor as judge,
For you know the guile of adversary and judge.
أسْتَغْفِرُI seek forgiveness اللهfrom God مِنْfor قَوْلٍspeech بِلاَwithout عَمَلٍaction
أسْتَغْفِرُ الله مِنْ قَوْلٍ بِلاَ عَمَلٍ
لقدindeed نسبتُI attributed بهthrough it نسلاًoffspring لذيto one possessing عقمِbarrenness
لقد نسبتُ به نسلاً لذي عقمِ
I ask God’s forgiveness for words without deeds;
Through them I attributed offspring to one barren.
أمرتكَI commanded you الخيرَgoodness لكنْbut ماائتمرتُI did not obey بهِit
أمرتكَ الخيرَ لكنْ ماائتمرتُ بهِ
وماand not استقمتُwas I upright فماقوليso what is my saying لكto you استقمِbe upright
وما استقمتُ فماقولي لك استقمِ
I commanded you to goodness, yet did not obey it,
And was not upright—so what use is my saying, “Be upright”?
ولاnor تَزَوَّدْتُdid I provision myself قبلَbefore المَوْتِdeath نافِلةwith voluntary worship ً
ولا تَزَوَّدْتُ قبلَ المَوْتِ نافِلة ً
ولَمْand not أُصَلِّdid I pray سِوَىexcept فَرْضٍan obligation ولَمْnor أَصُمِdid I fast
ولَمْ أُصَلِّ سِوَى فَرْضٍ ولَمْ أَصُمِ
Before death I stored no voluntary worship,
And prayed only the obligatory prayers, nor did I fast.
ظلمتُI wronged سُنَّةthe practice َ منْof one who أحياrevived الظلامَthe darkness إلىuntil
ظلمتُ سُنَّة َ منْ أحيا الظلامَ إلى
أنِthat اشْتَكَتْcomplained قَدَماهُhis two feet الضُّرَّof pain مِنْfrom وَرَمswelling
أنِ اشْتَكَتْ قَدَماهُ الضُّرَّ مِنْ وَرَم
I wronged the practice of him who kept the darkness alive
Until his feet complained of painful swelling,
وشدَّand he bound مِنْfrom سَغَبٍhunger أحشاءهُhis entrails وَطَوَىand folded
وشدَّ مِنْ سَغَبٍ أحشاءهُ وَطَوَى
تحتَbeneath الحجارةthe stones ِ كشحاًa flank مترفَdelicate الأدمِof skin
تحتَ الحجارة ِ كشحاً مترفَ الأدمِ
Who bound his entrails from hunger and folded
Beneath stones a flank of delicate skin.
وراودتهُand tempted him الجبالُthe mountains الُشُّمُّlofty منwith ذهبٍgold
وراودتهُ الجبالُ الُشُّمُّ من ذهبٍ
عنaway from نفسهِhimself فأراهاso he showed them أيماutmost شممِloftiness
عن نفسهِ فأراها أيما شممِ
The lofty mountains tempted him with gold,
But he showed them the utmost lofty disdain.
وأكَّدَتْand confirmed زُهْدَهُhis renunciation فيهاof them ضرورتهُhis necessity
وأكَّدَتْ زُهْدَهُ فيها ضرورتهُ
إنَّindeed الضرورةnecessity َ لاتعدوdoes not prevail علىover العصمِthe protected
إنَّ الضرورة َ لاتعدو على العصمِ
His need only confirmed his renunciation of them;
Necessity does not prevail over the protected.
وَكَيفَand how تَدْعُوcould summon إلَىto الدُّنياthe world ضَرُورَةthe necessity ُ مَنْof one
وَكَيفَ تَدْعُو إلَى الدُّنيا ضَرُورَة ُ مَنْ
لولاهُwithout whom لمnot تخرجِwould emerge الدنياthe world منfrom العدمِnothingness
لولاهُ لم تخرجِ الدنيا من العدمِ
How could worldly need summon one
Without whom the world would not have emerged from nothingness?
محمدٌMuhammad سيدُّmaster الكونينِof both worlds والثَّقَلَيْنِand both weighty kinds
محمدٌ سيدُّ الكونينِ والثَّقَلَيْنِ
والفريقينِand both peoples منof عُربٍArabs ومنand of عجمِnon-Arabs
والفريقينِ من عُربٍ ومن عجمِ
Muhammad is master of both worlds and both weighty kinds,
And of both peoples, Arabs and non-Arabs.
نبينَّاour Prophet الآمرُthe commander الناهيthe forbidder فلاso no أحدٌone
نبينَّا الآمرُ الناهي فلا أحدٌ
أبَرَّtruer فيin قَوْلِsaying «لاno» مِنْهُthan he وَلاnor «نَعَمِyes»
أبَرَّ في قَوْلِ «لا» مِنْهُ وَلا «نَعَمِ»
Our Prophet commands and forbids; no one
Is truer than he in saying either “no” or “yes.”
هُوَhe الحَبيبُthe beloved الذيwhose تُرْجَىis hoped شَفَاعَتُهُintercession
هُوَ الحَبيبُ الذي تُرْجَى شَفَاعَتُهُ
لِكلِّfor every هَوْلٍterror مِنَof الأهوالِterrors مُقْتَحَمِassailed
لِكلِّ هَوْلٍ مِنَ الأهوالِ مُقْتَحَمِ
He is the beloved whose intercession is hoped for
Against every terror that assails.
دعاhe called إلىto اللهِGod فالمستمسكونَso those holding fast بهِto him
دعا إلى اللهِ فالمستمسكونَ بهِ
مستمسكونَare holding fast بحبلٍto a rope غيرِnot منفصمِbroken
مستمسكونَ بحبلٍ غيرِ منفصمِ
He called to God; those who hold fast to him
Hold fast to a rope that cannot break.
فاقَhe surpassed النبيينَthe prophets فيin خلْقٍform وفيand in خُلُقٍcharacter
فاقَ النبيينَ في خلْقٍ وفي خُلُقٍ
ولمْand not يدانوهُthey approached him فيin علمٍknowledge ولاnor كَرَمِgenerosity
ولمْ يدانوهُ في علمٍ ولا كَرَمِ
He surpassed the prophets in form and character,
And they did not approach him in knowledge or generosity.
وكلهمْand all of them منfrom رسولGod’s Messenger اللهِseekers of light and aid from him they look for guidance and grace each one asks for blessings from him in varying measure all draw from him ملتمسٌare seeking
وكلهمْ من رسول اللهِ ملتمسٌ
غَرْفاًa handful مِنَfrom البَحْرِthe sea أوْor رَشْفاًa sip مِنَfrom الدِّيَمِsteady rain
غَرْفاً مِنَ البَحْرِ أوْ رَشْفاً مِنَ الدِّيَمِ
All of them seek from God’s Messenger
A handful from the sea or a sip from steady rain.
وواقفونَand standing لديهِbefore him عندَat حَدِّهمِtheir limit
وواقفونَ لديهِ عندَ حَدِّهمِ
منfrom نقطةa point ِ العلمِof knowledge أومنْor from شكلةa vowel-mark ِ الحكمِof wisdom
من نقطة ِ العلمِ أومنْ شكلة ِ الحكمِ
Before him they stand within their limits,
At a point of knowledge or a vowel-mark of wisdom.
فهْوَfor he الذيthe one who تَمَّwas perfected معناهُhis meaning وصُورَتُهand his form
فهْوَ الذي تَمَّ معناهُ وصُورَتُه
ثمَّthen اصطفاهُchose him حبيباًas beloved بارىءthe Creator ُ النَّسمِof souls
ثمَّ اصطفاهُ حبيباً بارىء ُ النَّسمِ
He is the one perfected in meaning and form,
Then chosen as beloved by the Creator of souls.
مُنَّزَّهٌexalted عنabove شريكٍa partner فيin محاسنهِhis virtues
مُنَّزَّهٌ عن شريكٍ في محاسنهِ
فَجَوْهَرُso the jewel الحُسْنِof beauty فيهِin him غيرُnot مُنْقَسِمَdivided
فَجَوْهَرُ الحُسْنِ فيهِ غيرُ مُنْقَسِمَ
He is above having any partner in his virtues;
The jewel of beauty in him is indivisible.
دَعْleave ماwhat ادَّعَتْهُclaimed النَّصارَىthe Christians فيabout نَبيِّهِمِtheir prophet
دَعْ ما ادَّعَتْهُ النَّصارَى في نَبيِّهِمِ
وَاحكُمْand judge بماwith whatever شِئْتَyou wish مَدْحاًas praise فيهِof him واحْتَكِمِand judge freely
وَاحكُمْ بما شِئْتَ مَدْحاً فيهِ واحْتَكِمِ
Leave what the Christians claimed about their prophet,
Then pronounce whatever praise you wish of him, judiciously.
وانْسُبْand ascribe إلىto ذاتِهِhis person ماwhatever شِئْتَyou wish مِنْof شَرَفٍhonor
وانْسُبْ إلى ذاتِهِ ما شِئْتَ مِنْ شَرَفٍ
وَانْسُبْand ascribe إلىto قَدْرِهِhis rank ماwhatever شِئْتَyou wish منْof عِظَمِgreatness
وَانْسُبْ إلى قَدْرِهِ ما شِئْتَ منْ عِظَمِ
Ascribe to his person whatever honor you wish,
And to his rank whatever greatness you wish.
فإنfor indeed فضلَthe excellence رسولِof God’s Messenger اللهِnot ليسَfor it is there a limit no limit can encompass his virtue and rank his worth exceeds description beyond all measure no boundary contains it his merit cannot be confined or numbered his greatness has no end لهُhas
فإن فضلَ رسولِ اللهِ ليسَ لهُ
حَدٌّa limit فيُعْرِبَso could express عنهabout it ناطِقٌa speaker بفَمِwith a mouth
حَدٌّ فيُعْرِبَ عنه ناطِقٌ بفَمِ
The excellence of God’s Messenger has no limit
That any speaker’s mouth could articulate.
لوif ناسبتْcorresponded قدرهُhis rank آياتهُhis signs عظماًin greatness
لو ناسبتْ قدرهُ آياتهُ عظماً
أحياwould revive اسمهُhis name حينَwhen يُدعىinvoked دارسَdecayed الرِّممِbones
أحيا اسمهُ حينَ يُدعى دارسَ الرِّممِ
Had his signs equaled the greatness of his rank,
His name, when invoked, would revive decaying bones.
لَمْnot يَمْتَحِنَّاdid he test us بماwith what تعْملcan bear العُقولُthe minds بِهِthrough it
لَمْ يَمْتَحِنَّا بما تعْمل العُقولُ بِهِ
حِرْصاًout of care عليناfor us فلمْso not ولَمْand not نَهَمِwe doubted
حِرْصاً علينا فلمْ ولَمْ نَهَمِ
He did not test us with what minds cannot bear,
Out of care for us, so we neither doubted nor strayed.
أعياexhausted الورىcreation فهمُunderstanding معانهُhis meanings فليسso none يُرىis seen
أعيا الورى فهمُ معانهُ فليس يُرى
فيin القُرْبِnearness والبعدِand distance فيهِconcerning him غيرexcept منفحِمِbewildered
في القُرْبِ والبعدِ فيهِ غير منفحِمِ
Understanding his meanings exhausted creation; none is seen,
Whether near or far, except bewildered before him.
كالشمسِlike the sun تظهرُit appears للعينينِto the eyes منfrom بُعُدٍafar
كالشمسِ تظهرُ للعينينِ من بُعُدٍ
صَغِيرَةsmall ٍ وَتُكِلُّyet it wearies الطَّرْفَthe sight مِنْfrom أممٍnear
صَغِيرَة ٍ وَتُكِلُّ الطَّرْفَ مِنْ أممٍ
Like the sun, appearing small to the eyes from afar,
Yet dazzling sight when viewed from close by.
وكيفَand how يُدْرِكُcan perceive فيin الدُّنْيَاthe world حَقِيقَتَهُhis reality
وكيفَ يُدْرِكُ في الدُّنْيَا حَقِيقَتَهُ
قومٌpeople نيامٌsleeping تسلَّواconsoled themselves عنهُfor him بالحُلُمِwith dreams
قومٌ نيامٌ تسلَّوا عنهُ بالحُلُمِ
How can sleeping people in this world perceive his reality
When they console themselves for him with dreams?
فمبلغُso the extent العلمِof knowledge فيهِof him أنهُis that he بشرٌis human
فمبلغُ العلمِ فيهِ أنهُ بشرٌ
وأنهُand that he خيرُthe best خلقِof God’s creation اللهِall of them except none he surpasses every created being in virtue and rank he is the chosen one above all others among all creatures he is supreme and unmatched in excellence and honor the finest of everything God created entirely from beginning to end without exception every one of them included collectively all creation together the whole of created beings all mankind and jinn every creature under God’s dominion in totality complete and entire all beings universally altogether each and every one of creation as a whole with none omitted the entirety of creatures summed up one and all absolutely everyone among the created order in its fullness wholly and collectively all creation without qualification every last one of them in existence beneath the Creator throughout the universe in every realm and age the complete company of God’s creatures all of them together from first to last in every category and kind comprehensively the whole created cosmos and its inhabitants entirely all that God made among sentient beings and others with total inclusion no exclusions whatsoever the universal total of creation each member and the collective alike every being created by the Almighty all of creation in full entirety absolutely all creatures taken together in the broadest sense the whole creation universally and exhaustively every creature without a single exception the total created order in all worlds and both weighty kinds Arabs and non-Arabs people angels and jinn prophets and nations everyone other than God the Creator the entire universe of created entities collectively and individually complete in number and scope all who exist by God’s act of creation from the earliest to latest without limit all creatures as an undivided whole and every part of it throughout time and place entirely universally wholly completely collectively comprehensively inclusively exhaustively absolutely altogether every one all beings every creature the whole world of creation all whom God has كلهمِall of them
وأنهُ خيرُ خلقِ اللهِ كلهمِ
The utmost knowledge of him is that he is human,
And that he is the best of all God’s creation.
وَكلُّand every آيِsign أَتَىbrought الرُّسْلُthe messengers الكِرامُnoble بهاwith it
وَكلُّ آيِ أَتَى الرُّسْلُ الكِرامُ بها
فإنماthen only اتَّصلتْwas connected منfrom نورهِhis light بهمِto them
فإنما اتَّصلتْ من نورهِ بهمِ
Every sign brought by the noble messengers
Reached them only from his light.
فإنهُfor indeed he شمسٌa sun فضلٍof excellence همْthey كواكبهاits stars
فإنهُ شمسٌ فضلٍ همْ كواكبها
يُظْهِرْنَthey display أَنْوارَهاits lights للناسِto people فيin الظُلَمdarknesses
يُظْهِرْنَ أَنْوارَها للناسِ في الظُلَم
He is the sun of excellence, and they are its stars,
Displaying its lights to people in darkness.
أكرمْhow noble بخلقِthe form نبيٍّof a prophet زانهُadorned him خُلُقٌcharacter
أكرمْ بخلقِ نبيٍّ زانهُ خُلُقٌ
بالحُسْنِwith beauty مُشْتَمِلٍclothed بالبِشْرِwith cheerfulness مُتَّسِمِmarked
بالحُسْنِ مُشْتَمِلٍ بالبِشْرِ مُتَّسِمِ
How noble the form of a prophet adorned by noble character,
Clothed in beauty and marked by cheerfulness!
كالزَّهرِlike the flower فيin تَرَفٍdelicacy والبَدْرِand the full moon فيin شَرَفٍhonor
كالزَّهرِ في تَرَفٍ والبَدْرِ في شَرَفٍ
والبَحْرand the sea فيin كَرَمٍgenerosity والدهْرِand time فيin هِمَمِresolve
والبَحْر في كَرَمٍ والدهْرِ في هِمَمِ
Like a flower in delicacy, the full moon in honor,
The sea in generosity, and time itself in resolve.
كأنهُas though he وهوwhile he فردٌalone منfrom جلالتهِhis majesty
كأنهُ وهو فردٌ من جلالتهِ
فيamid عَسْكَرٍan army حينَwhen تَلْقاهُyou meet him وفيand among حَشَمِa retinue
في عَسْكَرٍ حينَ تَلْقاهُ وفي حَشَمِ
In his majesty, though alone, he seems
Amid an army and a retinue whenever you meet him.
كَأَنَّماas though اللُّؤْلُؤُthe pearl المَكْنونُhidden فيin صَدَفِa shell
كَأَنَّما اللُّؤْلُؤُ المَكْنونُ في صَدَفِ
منfrom معدنيtwo mines منطقٍof speech منهُfrom him ومبتسمِand a smile
من معدني منطقٍ منهُ ومبتسمِ
It is as though a pearl kept within its shell
Came from the twin mines of his speech and smile.
لاno طِيبَperfume يَعْدِلُequals تُرْباًearth ضَمَّthat enclosed أَعْظُمَهُhis bones
لا طِيبَ يَعْدِلُ تُرْباً ضَمَّ أَعْظُمَهُ
طُوبَىblessedness لِمُنْتَشِقٍfor one inhaling منهُfrom it ومُلْتَئِمand kissing
طُوبَى لِمُنْتَشِقٍ منهُ ومُلْتَئِم
No perfume equals the earth enclosing his bones;
Blessed is one who breathes its scent or kisses it.
أبانrevealed مولدهُhis birth عنabout طيبِthe purity عُنصرهِof his origin
أبان مولدهُ عن طيبِ عُنصرهِ
ياO طِيبَfragrance مُبْتَدَإٍof a beginning منهfrom him ومُخْتَتَمِand an ending
يا طِيبَ مُبْتَدَإٍ منه ومُخْتَتَمِ
His birth revealed the purity of his origin—
How fragrant his beginning and his end!
يومٌa day تفرَّسَdiscerned فيهِin it الفرسُthe Persians أنهمthat they ُ
يومٌ تفرَّسَ فيهِ الفرسُ أنهم ُ
قدhad أنذرواbeen warned بحلولِof the coming البؤسِof misery والنقمِand vengeance
قد أنذروا بحلولِ البؤسِ والنقمِ
That day the Persians discerned that they
Had been warned of approaching misery and vengeance.
وباتَand spent the night إيوانُKhosrow’s palace كسرىwhile it وهوsplit apart منصدعٌa fracture
وباتَ إيوانُ كسرى وهو منصدعٌ
كشملِlike the unity أصحابِof Khosrow’s followers كسرىnot غيرَreunited together its pieces scattered just as their power fragmented and could not be restored to former unity again once broken apart beyond repair forever divided and dispersed without cohesion or wholeness remaining no longer joined as before after rupture and collapse in complete disunion and disorder incapable of being gathered back into a single whole their ranks shattered their community torn apart permanently with no restoration possible their solidarity dissolved and their authority fractured irreversibly mirroring the palace walls themselves split asunder into separate pieces that would never close or join together again symbolizing the disintegration of the Persian empire’s people and their bonds all broken beyond mending or reconciliation the whole order divided and left in fragments not brought together their collective strength gone and their state dismantled completely ملتئمِwhole
كشملِ أصحابِ كسرى غيرَ ملتئمِ
Khosrow’s palace spent the night split apart,
Like Khosrow’s followers, never to be reunited.
والنَّارُand the fire خامِدَةextinguished ُ الأنفاسof breaths مِنْfrom أَسَفٍgrief
والنَّارُ خامِدَة ُ الأنفاس مِنْ أَسَفٍ
عليهover him والنَّهرُand the river ساهيheedless العينof eye منfrom سدمِsorrow
عليه والنَّهرُ ساهي العين من سدمِ
The fire’s breaths went out from grief over him,
And the river’s eye grew heedless from sorrow.
وساءand it grieved ساوةSawa أنthat غاضتْreceded بحيرتهاits lake
وساء ساوة أن غاضتْ بحيرتها
ورُدَّand was turned back واردهاits visitor بالغيظِin rage حينwhen ظمىthirsty َ
ورُدَّ واردها بالغيظِ حين ظمى َ
Sawa grieved that its lake sank away,
And its thirsty visitor was turned back in rage.
كأنَّas though بالنارِin the fire مابالماءwhat is in water منof بللٍwetness
كأنَّ بالنارِ مابالماء من بللٍ
حُزْناًfrom grief وبالماءِand in water ماwhat بالنَّارِis in fire منof ضرمِblaze
حُزْناً وبالماءِ ما بالنَّارِ من ضرمِ
It seemed the fire possessed the water’s wetness through grief,
While the water possessed the fire’s blaze.
والجنُّand the jinn تهتفُcry aloud والأنوارand the lights ساطعةshining ٌ
والجنُّ تهتفُ والأنوار ساطعة ٌ
والحَقُّand the truth يَظْهَرُappears مِنْfrom مَعْنىmeaning ً ومِنْand from كَلِمwords
والحَقُّ يَظْهَرُ مِنْ مَعْنى ً ومِنْ كَلِم
The jinn cried aloud while lights shone,
And truth appeared in meaning and in words.
عَموُاthey were blind وصمُّواand deaf فإعلانُso the proclamation البشائرِof glad tidings لمْnot
عَموُا وصمُّوا فإعلانُ البشائرِ لمْ
تُسْمَعْwas heard وَبارِقَةand the flash ُ الإِنْذارِof warning لَمْnot تُشَمwas seen
تُسْمَعْ وَبارِقَة ُ الإِنْذارِ لَمْ تُشَم
They were blind and deaf: the announced glad tidings
Went unheard, and the lightning-warning went unseen.
مِنْafter بَعْدِwhat ماinformed أَخْبَرَthe peoples الأقْوامَtheir diviner gave them a warning through prophecy about their condition and coming events their own soothsayer told the nations what was approaching and revealed to them the signs of change beforehand he announced to his people the prediction that their crooked religion would fail and collapse soon giving them clear notice in advance yet they remained blind and deaf to the truth despite this warning from the one they trusted for unseen reports among them the soothsayer belonging to their community who delivered the message to all their tribes and peoples about the impending end of their false way of worship and its inability to endure in the face of the new revelation after their diviner had plainly advised and forewarned them repeatedly about what would come upon their faith and power nevertheless they ignored it and did not respond or understand the import of his announcement that the old order was ending and a new prophetic truth appearing they were told by their own religious functionary and oracle whom they consulted regarding future matters that their deviant creed would no longer stand firm or remain established and all its foundations were about to fall but their blindness prevented acceptance even after such testimony from within their own society كاهِنُهُمْtheir diviner
مِنْ بَعْدِ ما أَخْبَرَ الأقْوامَ كاهِنُهُمْ
بأَنَّthat دينَهُمُtheir religion المُعْوَجَّcrooked لَمْnot يَقُمِwould stand
بأَنَّ دينَهُمُ المُعْوَجَّ لَمْ يَقُمِ
This was after their diviner had told the peoples
That their crooked religion would not stand,
وبعدَand after ماwhat عاينواthey saw فيin الأفقِthe horizon منof شُهُبٍmeteors
وبعدَ ما عاينوا في الأفقِ من شُهُبٍ
منقضةfalling ٍ وفقَcorresponding to مافيwhat is on الأرضِthe earth منof صنمِan idol
منقضة ٍ وفقَ مافي الأرضِ من صنمِ
And after they saw meteors in the sky falling,
In keeping with the idols fallen upon earth,
حتىuntil غداbecame عنfrom طريقِthe path الوحيِof revelation مُنهزمٌrouted
حتى غدا عن طريقِ الوحيِ مُنهزمٌ
منof الشياطينِthe devils يقفوfollowing إثرَthe trace منهزمِof one routed
من الشياطينِ يقفو إثرَ منهزمِ
Until every devil fleeing the path of revelation
Followed close behind another routed devil.
كأَنُهُمْas though they هَرَباًfleeing أبطالُchampions أَبْرَهَةof Abraha ٍ
كأَنُهُمْ هَرَباً أبطالُ أَبْرَهَة ٍ
أوْor عَسْكَرٌan army بالحَصَىwith pebbles مِنْfrom رَاحَتَيْهِhis two palms رُمِيwas pelted
أوْ عَسْكَرٌ بالحَصَى مِنْ رَاحَتَيْهِ رُمِي
In flight they seemed like Abraha’s champions,
Or an army pelted by pebbles from his two palms—
نَبْذاًa casting بهِwith it بَعْدَafter تَسْبِيحِglorification بِبَطْنِهماinside them both
نَبْذاً بهِ بَعْدَ تَسْبِيحِ بِبَطْنِهما
نَبْذَlike the casting المُسَبِّحِof the glorifier مِنْfrom أحشاءِthe entrails مُلْتَقِمِof a swallower
نَبْذَ المُسَبِّحِ مِنْ أحشاءِ مُلْتَقِمِ
Cast after they had glorified God within them,
Like the praising Jonah cast from the swallower’s belly.
جاءتْcame لدَعْوَتِهِto his summons الأشجارُthe trees ساجِدَةprostrating ً
جاءتْ لدَعْوَتِهِ الأشجارُ ساجِدَة ً
تَمْشِيwalking إليهِto him عَلَىupon ساقٍa trunk بِلاwithout قَدَمِa foot
تَمْشِي إليهِ عَلَى ساقٍ بِلا قَدَمِ
At his summons, trees came prostrating,
Walking toward him on trunks without feet.
كأنَّماas though سَطَرَتْthey inscribed سَطْراًa line لِمَاfor what كَتَبَتْthey wrote
كأنَّما سَطَرَتْ سَطْراً لِمَا كَتَبَتْ
فروعهاtheir branches منfrom بديعِexquisite الخطِّscript فيon اللقمِthe road
فروعها من بديعِ الخطِّ في اللقمِ
It was as though their branches had penned lines
Of exquisite script along the road.
مثلَlike الغمامةthe cloud ِ أنىwherever َسارَhe traveled سائرةtraveling ٌ
مثلَ الغمامة ِ أنى َسارَ سائرة ٌ
تقيهِshielding him حرَّthe heat وطيسٍof a blaze للهجيرِof midday حميfierce
تقيهِ حرَّ وطيسٍ للهجيرِ حمي
Like the cloud that traveled wherever he journeyed,
Shielding him from the fierce heat of midday.
أقسمتُI swore بالقمرِby the moon المنشقِّsplit إنَّindeed لهُfor it
أقسمتُ بالقمرِ المنشقِّ إنَّ لهُ
مِنْwith قَلْبِهِhis heart نِسْبَةa relation ً مَبْرُورَةvalidated َ القَسَمِthe oath
مِنْ قَلْبِهِ نِسْبَة ً مَبْرُورَة َ القَسَمِ
I swear by the split moon that it bears
A relation to his heart, making the oath true.
ومَاand what حَوَىcontained الغارُthe cave مِنْof خَيْرٍgoodness ومَنْand one كَرَمnoble
ومَا حَوَى الغارُ مِنْ خَيْرٍ ومَنْ كَرَم
وكلُّwhile every طرفٍeye منof the unbelievers الكفارِfrom him عنهwas blind from seeing him though they looked toward the cave directly their sight was veiled by divine protection so none perceived the Prophet or his companion within and every gaze failed before reaching them despite the searchers’ closeness and careful examination all their visual powers were rendered useless regarding him specifically as God concealed the best of creation from hostile observation and prevented any eye among the disbelievers from recognizing his presence there the entire group of pursuers looked but remained blind to the reality before them unable to detect either person inside the cave although the signs appeared and they stood nearby their perception was blocked and their judgment misled by the dove and spider which made the place seem untouched this blindness was not physical generally but a divinely imposed inability to see or understand what concerned him at that moment of danger ensuring safety and escape from capture while the unbelievers departed convinced no one could be there within the cave and so every hostile glance turned away without discovery or harm to the Prophet and Abu Bakr the Trusty One who accompanied him during the migration and shared the shelter with him under God’s care the line emphasizes both literal concealment and spiritual blindness of those rejecting truth before its clearest manifestation and signs as the poet describes their inability to perceive the protected presence despite being extremely near in place yet infinitely far in understanding and faith all of them collectively were blinded from him and saw nothing that would reveal where he was or allow them to seize him at all عميblind
وكلُّ طرفٍ من الكفارِ عنه عمي
By the goodness and nobility the cave contained,
While every unbelieving eye was blind to him.
فالصدقُso truth فيin الغارِthe cave والصديقُand the Trusty One لمnot يرِماleft
فالصدقُ في الغارِ والصديقُ لم يرِما
وَهُمْwhile they يقولونَsay ماnot بالغارِin the cave مِنْof أَرمِa person
وَهُمْ يقولونَ ما بالغارِ مِنْ أَرمِ
Truth and the Trusty One remained in the cave,
While they said, “There is no one in the cave.”
ظَنُّواthey thought الحَمامَthe dove وظَنُّوand they thought العَنْكَبُوتَthe spider علىover
ظَنُّوا الحَمامَ وظَنُّو العَنْكَبُوتَ على
خيْرِthe best البَرِيَّةof creation ِ لَمْnot تَنْسُجْhad woven ولمْnor تَحُمcircled
خيْرِ البَرِيَّة ِ لَمْ تَنْسُجْ ولمْ تَحُم
They thought the dove and spider would neither weave nor circle
Above the best of creation.
وقايةthe protection ُ اللهِof God أغنتْsufficed عنinstead of مضاعفةmultiplying ٍ
وقاية ُ اللهِ أغنتْ عن مضاعفة ٍ
منof الدروعِarmor وعنand instead of عالٍhigh منfortresses blind and deaf proclamation glad tidings not heard and lightning warning not seen after their diviner told peoples crooked religion would not stand meteors fell corresponding to idols on earth devils routed from revelation’s path fleeing behind each other like Abraha’s champions or army pelted with pebbles cast from his palms after glorifying God within them like Jonah cast from whale’s belly trees came prostrating walking without feet branches wrote exquisite lines cloud followed shielding midday heat split moon related to heart cave held goodness and noble one all unbelieving eyes blind truth and Trusty One stayed while pursuers said no person there dove and spider thought not to weave or circle above best creation God’s protection replaced armor and lofty strongholds entirely so divine care proved sufficient against every weapon and defensive wall no material means were needed because providence alone guarded him completely from enemies and danger in the vulnerable cave during migration despite the immediate threat and pursuit by hostile forces who sought his capture or death but could not perceive him even at close range as God concealed and protected His messenger and companion through signs and misdirection making natural creatures serve as barriers more effective than human fortifications or military equipment and showing that true security comes from divine guardianship rather than worldly power fortifications or arms no matter how numerous strong or elevated thus layers of coats of mail and towers would add nothing to the safety already guaranteed by God Himself the ultimate protector whose care cannot be overcome or penetrated by any enemy and whose decree ensures deliverance when all ordinary defenses seem absent the poet uses this miracle as evidence of trust and refuge in the Prophet’s association with divine favor and later applies it personally to his own hardships saying whenever time wronged him and he sought refuge through Muhammad he الأطمِforts
من الدروعِ وعن عالٍ من الأطمِ
God’s protection made multiplied coats of mail
And lofty fortresses unnecessary.
ماnot سامنيimposed on me الدهرُtime ضيماًwrong واستجرتُand I sought refuge بهِin him
ما سامني الدهرُ ضيماً واستجرتُ بهِ
إلاَّexcept استلمتُI received الندىgenerosity منfrom خيرِthe best مُستلمِrefuge
إلاَّ استلمتُ الندى من خيرِ مُستلمِ
Never has time imposed injustice on me and I sought his refuge
But that I received grace from the best refuge.
لاتنكرُdo not deny الوحيَthe revelation منfrom رؤياهُhis vision إنَّindeed لهُfor him
لاتنكرُ الوحيَ من رؤياهُ إنَّ لهُ
قَلْباًa heart إذاwhen نامَتِslept العَيْنانِthe two eyes لَمْnot يَنمِit slept
قَلْباً إذا نامَتِ العَيْنانِ لَمْ يَنمِ
Do not deny revelation through his dreams: he possessed
A heart that did not sleep when the eyes slept.
وذاكَand that حينَat بُلوغٍmaturity مِنْof نُبُوَّتِهِhis prophethood
وذاكَ حينَ بُلوغٍ مِنْ نُبُوَّتِهِ
فليسَso not يُنْكَرُis denied فيهِin him حالُthe state مُحْتَلِمِof a mature man
فليسَ يُنْكَرُ فيهِ حالُ مُحْتَلِمِ
That occurred at the maturity of his prophethood,
So the state of one mature should not be denied.
تَبَارَكَblessed اللهis God ماnot وحْيٌrevelation بمُكْتَسَبٍis acquired
تَبَارَكَ الله ما وحْيٌ بمُكْتَسَبٍ
وَلاnor نَبِيٌّa prophet عَلَىconcerning غَيْبٍthe unseen بِمُتَّهَمِis accused
وَلا نَبِيٌّ عَلَى غَيْبٍ بِمُتَّهَمِ
Blessed is God! Revelation is not acquired,
Nor is a prophet accused concerning the unseen.
كَمْhow many أبْرَأَتْshe healed وَصِباa sick one باللَّمْسِby touch راحَتهُhis palm
كَمْ أبْرَأَتْ وَصِبا باللَّمْسِ راحَتهُ
وأَطْلَقَتْand she released أرِباًan afflicted one مِنْfrom رِبْقَةthe bond ِ اللَّمَمِof madness
وأَطْلَقَتْ أرِباً مِنْ رِبْقَة ِ اللَّمَمِ
How many sick persons his palm healed by touch,
And how many afflicted it freed from madness’s bonds.
وأحْيَتِand revived السنَةthe year َ الشَّهْبَاءَashen دَعْوَتُهُhis prayer
وأحْيَتِ السنَة َ الشَّهْبَاءَ دَعْوَتُهُ
حتىuntil حَكَتْit resembled غُرَّةa white blaze ً فيamong الأَعْصُرِthe ages الدُّهُمِdark
حتى حَكَتْ غُرَّة ً في الأَعْصُرِ الدُّهُمِ
His prayer revived the ashen year of drought
Until it resembled a white blaze amid dark years,
بعارضٍwith a cloud جادَthat poured أوor خلتَyou thought البطاحَthe valleys بهاthrough it
بعارضٍ جادَ أو خلتَ البطاحَ بها
سيبٌan overflow منfrom اليَمِّthe sea أوor سيلٌa flood منfrom العرمِArim
سيبٌ من اليَمِّ أو سيلٌ من العرمِ
Through a cloud pouring rain, so you might think the valleys
Held an overflow from the sea or the flood of Arim.
دعنيleave me ووصفيand my describing آياتٍsigns لهof his ظهرتْthat appeared
دعني ووصفي آياتٍ له ظهرتْ
ظهورَlike the appearance نارِof a host’s fire القرىat night ليلاًupon علىa hill landmark visible from afar guiding travelers to hospitality and safety much as his miracles appear clearly to all observers in darkness and cannot be concealed because the elevated fire announces the generous host’s presence from a great distance and invites the traveler toward food shelter and welcome so too the prophetic signs proclaim truth and guide seekers through spiritual night with unmistakable brightness and public visibility standing above their surroundings as proof for anyone who looks and understands their meaning the comparison joins physical light with moral guidance hospitality and revelation showing that the miracles are not hidden private wonders but evident beacons accessible to people and calling them toward the Prophet’s message and God’s path the poet asks to continue recounting them freely because their arrangement in verse enhances their beauty like pearls strung together yet each miracle remains valuable independently even without poetic ordering and his praise can never reach the full measure of Muhammad’s character and virtues however ambitious or eloquent it may become since the subject exceeds the capacity of all speech and imagination just as the earlier image of limitless excellence declared no mouth could articulate its boundary and this line transitions from bodily and natural miracles to the enduring miracle of the Qur’an whose verses are signs of truth revealed by the All-Merciful in time yet eternally grounded in God’s ancient attribute of speech according to the poem’s theology and they speak of resurrection ancient peoples Aad and Iram while remaining among believers unlike temporary miracles of former prophets which occurred then ceased therefore their continuous presence and decisive eloquence surpasses every earlier sign and defeats challengers leaving no doubt for fair-minded readers and forcing even the fiercest opponent toward submission and peace when attacking them because their rhetorical perfection repels claims علمِhill
ظهورَ نارِ القرى ليلاً على علمِ
Let me describe the signs of his that appeared
Like a host’s fire by night upon a hill.
فالدرُّfor pearls يزدادُincrease حُسناًin beauty وهوwhile منتظمٌstrung
فالدرُّ يزدادُ حُسناً وهو منتظمٌ
وليسَand not ينقصُdecrease قدراًin value غيرwhile not منتظمِstrung
وليسَ ينقصُ قدراً غير منتظمِ
Pearls increase in beauty when strung,
Yet lose no worth when unstrung.
فماso not تَطاوَلُcan aspire آمالُthe hopes المَدِيحِof praise إلىto
فما تَطاوَلُ آمالُ المَدِيحِ إلى
ماwhat فيهِin him مِنْof كَرَمِnoble الأَخْلاَقِcharacter والشِّيَمِand virtues
ما فيهِ مِنْ كَرَمِ الأَخْلاَقِ والشِّيَمِ
The ambitions of praise cannot aspire
To the noble character and virtues within him.
آياتُsigns حقٍّof truth منfrom الرحمنِthe All-Merciful محدثةnewly revealed ٌ
آياتُ حقٍّ من الرحمنِ محدثة ٌ
قَدِيمَةancient ٌ صِفَةan attribute ُ المَوْصوفِof the One described بالقِدَمby eternity
قَدِيمَة ٌ صِفَة ُ المَوْصوفِ بالقِدَم
Signs of truth, newly revealed from the All-Merciful,
Yet ancient as an attribute of the One described by eternity.
لمnot تقترنْbound بزمانٍto time وهيwhile they تخبرناtell us
لم تقترنْ بزمانٍ وهي تخبرنا
عَنabout المعادِresurrection وعَنْand about عادٍAad وعَنْand about إرَمِIram
عَن المعادِ وعَنْ عادٍ وعَنْ إرَمِ
They are not bound to time, though they tell us
Of resurrection, of Aad, and of Iram.
دامَتْthey endured لَدَيْناamong us فَفاقَتْthus surpassed كلَّevery مُعْجِزَةmiracle ٍ
دامَتْ لَدَيْنا فَفاقَتْ كلَّ مُعْجِزَة ٍ
مِنَof النَّبِيِّينَthe prophets إذْwhen جاءتْit came ولَمْand not تَدُمِendured
مِنَ النَّبِيِّينَ إذْ جاءتْ ولَمْ تَدُمِ
They remain among us, surpassing every miracle
Of the prophets, which came but did not endure.
مُحَكَّماتٌdecisive فماso not تبقينَthey leave منof شبهٍdoubt
مُحَكَّماتٌ فما تبقينَ من شبهٍ
لذيfor one possessing شقاقٍcontention وماand not تبغينَthey seek منfrom حكمِa judge
لذي شقاقٍ وما تبغينَ من حكمِ
Decisive verses leave no doubt
For the contentious and require no other judge.
ماnot حُورِبَتْwere they opposed قَطُّever إلاَّexcept عادَreturned مِنْfrom حَرَبٍbattle
ما حُورِبَتْ قَطُّ إلاَّ عادَ مِنْ حَرَبٍ
أَعْدَىthe fiercest الأعاديof enemies إليهاto them مُلقِيَcasting down السَّلَمِpeace
أَعْدَى الأعادي إليها مُلقِيَ السَّلَمِ
Whenever attacked, they returned from battle
With the fiercest enemy submitting in peace.
رَدَّتْrepelled بلاغَتُهاtheir eloquence دَعْوىthe claim مُعارِضِهاof their challenger
رَدَّتْ بلاغَتُها دَعْوى مُعارِضِها
ردَّlike repelling الغيورthe jealous guardian يدَthe hand الجانيof the offender عنfrom الحُرمِsanctities
ردَّ الغيور يدَ الجاني عن الحُرمِ
Their eloquence repelled a challenger’s claim
As a jealous guardian repels an offender’s hand from sanctities.
وفَوْقَand above جَوْهَرِهِits essence فِيin الحُسْنِbeauty والقِيَمِand values
وفَوْقَ جَوْهَرِهِ فِي الحُسْنِ والقِيَمِ
فماso not تُعَدُّare numbered وَلاnor تُحْصَىcounted عَجَائبُهاtheir wonders
فما تُعَدُّ وَلا تُحْصَى عَجَائبُها
And above its essence in beauty and worth—
Its wonders can neither be numbered nor counted,
ولاnor تُسامُare they wearied عَلَىthrough الإكثارِrepetition بالسَّأَمِwith boredom
ولا تُسامُ عَلَى الإكثارِ بالسَّأَمِ
قرَّتْwas delighted بهاby them عينُthe eye قاريهاof their reader فقلتso I said لهto him
قرَّتْ بها عينُ قاريها فقلت له
Nor does frequent repetition make them wearisome.
They delight their reader’s eye, so I told him,
لقدindeed ظفِرتَyou won بِحَبْلِGod’s rope اللهso hold fast to it just as believers cling to revelation for protection guidance and salvation because the Qur’an is represented as an unbreakable bond connecting the reader to God and securing him against doubt error and danger the imperative urges continued adherence after the blessing has been obtained rather than mere possession without practice and echoes the earlier image of those holding fast to Muhammad as holding a rope that cannot be severed joining devotion to the Prophet with devotion to the divine word both serving as dependable means of spiritual stability in the poem’s structure the reader whose eye finds rest and joy in the verses is congratulated but also commanded to act upon them remaining steadfast in recitation belief obedience and moral conduct because true victory consists not only in admiring their eloquence but in taking refuge through their guidance especially before the fear of Hell described in the next line where their cool recitation extinguishes blazing fire and their waters whiten faces darkened by sin at the Pool of the hereafter this rope metaphor thus gathers together revelation covenant safety perseverance and rescue and points forward to eschatological hope while grounding it in present faithful attachment to God’s speech and commands the line is concise but functions as direct pastoral counsel from poet to reciter making the poem momentarily address its audience rather than continue descriptive praise alone and the final verb is singular because the poet speaks personally to each reader encouraging an individual response and commitment to hold firmly without letting go regardless of opposition envy illness of perception or repeated exposure that could otherwise breed neglect and boredom but cannot diminish the inexhaustible wonders of the Qur’an or its beauty and value فاعْتَصِمِhold fast
لقد ظفِرتَ بِحَبْلِ الله فاعْتَصِمِ
إنْif تَتْلُهاyou recite them خِيفَةin fear ً مِنْof حَرِّthe heat نارِof fire لَظَىblazing
إنْ تَتْلُها خِيفَة ً مِنْ حَرِّ نارِ لَظَى
“You have won God’s rope; hold fast.”
If you recite them in fear of the heat of blazing Hell,
أطْفَأْتَyou extinguish نارَthe fire لَظَىof blazing Hell مِنْwith وِرْدِهاtheir draught الشَّبمِcool
أطْفَأْتَ نارَ لَظَى مِنْ وِرْدِها الشَّبمِ
كأنهاas though they الحوضُthe Pool تبيضُّwhiten الوجوهthe faces بهthrough it
كأنها الحوضُ تبيضُّ الوجوه به
You quench its fire with their cool, refreshing draught.
They are like the Pool, whitening the faces
مِنَof العُصاةthe sinners ِ وقدthough جاءُوهُthey came to it كَالحُمَمِlike charcoal
مِنَ العُصاة ِ وقد جاءُوهُ كَالحُمَمِ
وَكالصِّراطِand like the Path وكالمِيزانِand like the Balance مَعدِلَةin justice ً
وَكالصِّراطِ وكالمِيزانِ مَعدِلَة ً
Of sinners who approach it black as charcoal.
And like the Path and Balance, perfectly just;
فالقِسْطُfor justice مِنْfrom غَيرهاother than them فيamong الناسpeople لَمْnot يَقُمِstood
فالقِسْطُ مِنْ غَيرها في الناس لَمْ يَقُمِ
لاdo not تعْجَبَنْmarvel لِحَسُودٍat an envier راحَwho went يُنكِرُهاdenying them
لا تعْجَبَنْ لِحَسُودٍ راحَ يُنكِرُها
Justice among people cannot stand apart from them.
Do not marvel at an envier who denies them
تَجاهُلاًfeigning ignorance وهْوَwhile he عَينُthe very الحاذِقِkeen one الفَهِمِunderstanding
تَجاهُلاً وهْوَ عَينُ الحاذِقِ الفَهِمِ
قدmay deny تنكرُthe eye العينُthe light ضوءof the sun الشمسِfrom منinflammation in the eye that prevents sound vision and makes brightness painful so the defect lies not in the sun but in the diseased organ perceiving it just as denial of the Qur’an comes from envy stubbornness or spiritual illness rather than any deficiency in its truth eloquence guidance or signs the simile shifts responsibility from revelation to the denier and is paired with the next line’s sick mouth rejecting the taste of water another universally clear and beneficial reality distorted by bodily disorder together these examples argue that subjective rejection cannot invalidate an objective good and that knowledgeable opponents may deliberately pretend ignorance because resentment blinds judgment despite intellectual sharpness their very capacity to understand makes the denial more blameworthy since they are not excused by genuine confusion or lack of evidence but knowingly turn away from what they recognize much as an inflamed eye closes before obvious daylight or a sick palate finds pure water unpleasant even though water remains wholesome and necessary in itself the line also continues the poem’s larger pattern of physical imagery expressing inner states tears sickness deafness blindness hunger and thirst repeatedly translate spiritual conditions into bodily experience allowing abstract questions of faith desire repentance and revelation to be felt concretely by the audience and here the eye’s disease mirrors the earlier unbelievers whose every gaze was blind to the Prophet in the cave as well as those who became blind and deaf before announced glad tidings and warnings at his birth showing a recurring moral blindness across sections while the sun recalls Muhammad as the sun of excellence whose prophetic stars reflect his light and whose apparent smallness at distance does not lessen overwhelming radiance near at hand so the poetic image connects the Qur’an’s undeniable brilliance with the Prophet’s own illuminating rank and challenges the reader to heal رمدٍeye disease
قد تنكرُ العينُ ضوء الشمسِ من رمدٍ
While feigning ignorance, though keen and understanding.
A diseased eye may deny the sunlight,
ويُنْكِرُand denies الفَمُّthe mouth طَعْمَthe taste الماءof water منْfrom سَقَمsickness
ويُنْكِرُ الفَمُّ طَعْمَ الماء منْ سَقَم
ياخيرَO best منof those whom يَمَّمَseekers لعافونَaim for ساحتَهُhis courtyard
ياخيرَ من يَمَّمَ لعافونَ ساحتَهُ
And a sick mouth deny the taste of water.
O best of those whose courtyard seekers aim for,
سَعْياًon foot وفَوْقَand upon مُتُونِthe backs الأَيْنُقِof camels الرُّسُمِswift
سَعْياً وفَوْقَ مُتُونِ الأَيْنُقِ الرُّسُمِ
وَمَنْand one who هُوis الآيَةthe sign ُ الكُبْرَىgreatest لِمُعْتَبِرٍfor one reflecting
وَمَنْ هُو الآيَة ُ الكُبْرَى لِمُعْتَبِرٍ
On foot and upon the backs of swift, travel-worn camels;
O you who are the greatest sign for one who reflects,
وَمَنْand one who هُوَis النِّعْمَةthe blessing ُ العُظْمَىgreatest لِمُغْتَنِمِfor one gaining
وَمَنْ هُوَ النِّعْمَة ُ العُظْمَى لِمُغْتَنِمِ
سريتَyou journeyed by night منfrom حرمٍa sanctuary ليلاًat night إلىto حرمِa sanctuary
سريتَ من حرمٍ ليلاً إلى حرمِ
And the greatest blessing for one who seizes it.
By night you journeyed from sanctuary to sanctuary,
كماas سرىtraveled by night البدرُthe full moon فيin داجٍdeep darkness منof darknesses as a bright guide crossing the night and dispelling obscurity with radiant beauty and calm movement so Muhammad’s Night Journey from the Sacred Mosque to the Farthest Mosque is likened to the moon’s passage across a black sky preserving the poem’s celestial imagery and preparing for the ascent through the seven heavens that follows the comparison emphasizes both the darkness of the journey’s earthly time and the spiritual light of the traveler whose presence illuminates it while the repeated word for sanctuary marks the holiness of origin and destination and the full moon image recalls earlier praise comparing him to the moon in honor and the split moon as a sign connected to his heart the verb for traveling by night also echoes the opening lover’s phantom that passed by night and kept the poet awake transforming nocturnal movement from longing and pain into sacred travel and elevation from earthly sanctuary to heavenly nearness the dark setting makes the luminous subject more visible just as revelation shines among ignorance and prophetic stars display the sun’s light for people in darknesses throughout the poem this journey then leads upward until the station of two bow-lengths a Qur’anic allusion stated directly in the following lines where other prophets give him precedence and he bears the banner among them while penetrating the layered heavens and surpassing every competitor’s possible degree of proximity and ascent so the moon’s travel serves as an accessible earthly simile for an extraordinary sacred event beyond ordinary perception and foreshadows the poet’s confession that the ranks and blessings granted to him are too exalted for human understanding to grasp fully yet remain a source of glad tidings and honor for the Muslim community because God called them to obedience through the noblest messenger making them the noblest nation according to the ensuing passage and anchoring communal identity in this singular prophetic distinction and clos الظلمِdarkness
كما سرى البدرُ في داجٍ من الظلمِ
وَبِتَّand you spent the night تَرْقَىascending إلَىto أنْuntil نِلْتَyou attained مَنْزِلَةa station ً
وَبِتَّ تَرْقَى إلَى أنْ نِلْتَ مَنْزِلَة ً
As the full moon travels through deep darkness.
You passed the night ascending until you attained a station
منof قابِtwo bows قوسينِnot لمwas reached تدركْnor ولمsought including by any other being or prophet in the poem’s claim of unique nearness to God at the culmination of the ascension the phrase evokes the measure of proximity described in revelation and functions as a sacred formula rather than a literal spatial calculation because the poem emphasizes exalted rank honor and secret communion hidden from eyes beyond any ordinary destination or competitive achievement no predecessor arrived there and no seeker could even aspire to it independently while Muhammad was divinely raised and summoned to that degree the paired negatives intensify exclusivity: it was neither attained in fact nor desired as an achievable goal by others since it lay beyond their stations and capacities all the prophets and messengers acknowledge this precedence by placing him before them like a master before servants and accompanying him in a heavenly procession where he holds the banner then every stage below becomes low by comparison when he is called upward like a proper noun raised grammatically the poet uses this grammatical wordplay to express spiritual elevation and individualized distinction among creation the station ultimately grants a union concealed from vision and a secret completely hidden so its nature cannot be exhausted by language just as his full reality and divine gifts earlier exceeded human understanding yet the poem speaks confidently of its consequences unique glory uncrowded precedence and ranks whose measure is immense and favors whose comprehension is impossible the line thus stands at the center of the ascension sequence marking its highest point and the culmination of the Night Journey from sanctuary to sanctuary through the seven heavens before the poet turns from prophetic privilege to glad tidings for Muslims who share honor through their messenger and divine care this relationship between his unique nearness and the community’s collective dignity is devotional rather than a claim that others participate in the same ترمِaspired
من قابِ قوسينِ لم تدركْ ولم ترمِ
وقدَّمتكَand gave you precedence جميعُall الأنبياءِthe prophets بهاthereby
وقدَّمتكَ جميعُ الأنبياءِ بها
Two bow-lengths away, never reached or sought by another.
There all the prophets gave you precedence,
والرُّسْلِand the messengers تَقْدِيمَthe precedence مَخْدُومٍof a master عَلَىover خَدَمservants
والرُّسْلِ تَقْدِيمَ مَخْدُومٍ عَلَى خَدَم
وأنتَwhile you تخترقpenetrate السبعَthe seven الطِّباقَlayers بهمْwith them
وأنتَ تخترق السبعَ الطِّباقَ بهمْ
The messengers placing the master before servants.
With them you penetrated the seven layered heavens
فيin مَوْكِبٍa procession كنْتَyou were فيهِin it صاحِبَbearer العَلَمِof the banner
في مَوْكِبٍ كنْتَ فيهِ صاحِبَ العَلَمِ
حتىuntil إذاwhen لَمْnot تَدَعْyou left شَأْواًa goal لمُسْتَبِقٍfor a competitor
حتى إذا لَمْ تَدَعْ شَأْواً لمُسْتَبِقٍ
In a procession where you bore the banner,
Until you left no goal for a competitor
منof الدنوِّnearness ولاnor مرقيًan ascent لمستنمِfor an aspirant
من الدنوِّ ولا مرقيً لمستنمِ
خفضتَyou lowered كلَّevery مقامٍstation بالإضافةby comparison إذwhen
خفضتَ كلَّ مقامٍ بالإضافة إذ
In nearness, nor ascent for one seeking elevation.
You lowered every station by comparison when
نُودِيتَyou were called بالرَّفْعِto elevation مِثْلَlike المُفْرَدِthe singular العَلَمproper noun
نُودِيتَ بالرَّفْعِ مِثْلَ المُفْرَدِ العَلَم
كيماso that تفوزَyou win بوصلٍa union أيِّmost مستترٍhidden
كيما تفوزَ بوصلٍ أيِّ مستترٍ
You were called to elevation like a proper name,
That you might win a union hidden from eyes
عنfrom العيونِeyes وسرٍّand a secret أيِmost مُكتتمِconcealed
عن العيونِ وسرٍّ أيِ مُكتتمِ
فَحُزْتَthus you gained كلَّevery فَخَارٍglory غيرَnot مُشْتَرَكٍshared
فَحُزْتَ كلَّ فَخَارٍ غيرَ مُشْتَرَكٍ
And a secret utterly concealed.
Thus you gained every glory without a partner
وجُزْتَand you passed كلَّevery مَقامٍstation غيرَnot مُزْدَحَمِcrowded
وجُزْتَ كلَّ مَقامٍ غيرَ مُزْدَحَمِ
وَجَلَّand immense مِقْدارُthe measure ماof what وُلِّيتَyou were granted مِنْof رُتَبٍranks
وَجَلَّ مِقْدارُ ما وُلِّيتَ مِنْ رُتَبٍ
And passed every station without crowding.
Exalted is the measure of the ranks bestowed on you,
وعزَّand difficult إدْراكُthe grasp ماof what أُولِيتَyou were given مِنْof نِعَمِfavors
وعزَّ إدْراكُ ما أُولِيتَ مِنْ نِعَمِ
بُشْرَىglad tidings لَناfor us مَعْشَرَcommunity الإسلامِof Islam إنَّindeed لناfor us
بُشْرَى لَنا مَعْشَرَ الإسلامِ إنَّ لنا
And impossible to grasp are the favors you received.
Glad tidings to us, community of Islam: we possess
منfrom العنايةdivine care ِ رُكناًa pillar غيرَمنهدمِnot collapsing
من العناية ِ رُكناً غيرَمنهدمِ
لمَّاwhen دعاcalled اللهGod داعيناour summoner لطاعتهِto His obedience
لمَّا دعا الله داعينا لطاعتهِ
Through divine care a pillar that cannot collapse.
When God called our summoner to His obedience
بأكرمِthrough the noblest الرُّسلِof messengers كنَّاwe became أكرمَthe noblest الأممِof nations
بأكرمِ الرُّسلِ كنَّا أكرمَ الأممِ
راعتْterrified قلوبَthe hearts العداof enemies أنباءُthe news بعثتهِof his mission
راعتْ قلوبَ العدا أنباءُ بعثتهِ
Through the noblest messenger, we became the noblest nation.
News of his mission terrified the enemies’ hearts
كَنَبْأَةlike a sudden cry ٍ أَجْفَلَتْthat startled غَفْلاًheedless ones مِنَof الغَنَمِsheep
كَنَبْأَة ٍ أَجْفَلَتْ غَفْلاً مِنَ الغَنَمِ
ماnot زالَceased يلقاهمُhe met them فيin كلِّevery معتركٍbattle
ما زالَ يلقاهمُ في كلِّ معتركٍ
Like a sudden cry that startles heedless sheep.
He kept meeting them in every battlefield
حتىuntil حَكَوْاthey resembled بالقَناby spears لَحْماًmeat علىupon وضَمa block
حتى حَكَوْا بالقَنا لَحْماً على وضَم
ودواthey wished الفرارflight فكادواso nearly يغبطونَthey envied بهِfor it
ودوا الفرار فكادوا يغبطونَ بهِ
Until spears made them flesh upon a butcher’s block.
They longed to flee and nearly envied
أشلاءَlimbs شالتْcarried off معwith العقبانِeagles والرَّخمِand vultures
أشلاءَ شالتْ مع العقبانِ والرَّخمِ
تمضيpass اللياليthe nights ولاand not يدرونَthey know عدتهاtheir count
تمضي الليالي ولا يدرونَ عدتها
The limbs carried off by eagles and vultures.
Nights passed, and they knew not their number
ماunless لَمْthey were تَكُنْof مِنْnights ليالِيthe months الأَشْهُرِsacred during which warfare was traditionally suspended in the poem’s internal setting and therefore time could be counted because respite from constant battle distinguished those nights from the others the enemy’s terror and exhaustion are exaggerated so greatly that ordinary nights blur together without awareness or number while only the legally protected sacred months offer enough security for them to notice and mark the passing days this continues the martial hyperbole of the preceding lines where spears leave bodies like meat on a butcher’s block and fugitives envy remains carried away by birds because such dead bodies have escaped continued confrontation the image conveys relentless pressure from the Prophet’s forces rather than an actual chronological record and should be read within the poem’s praise rhetoric which magnifies courage victory and divine support by contrasting the organized faithful with terrified adversaries unable to orient themselves in time or distinguish safety except through recognized periods of truce and prohibition the next metaphor personifies religion as a guest entering enemy territory accompanied by mighty warriors hungry for battle then represents the army as a sea whose mounted troops are waves crashing together so the sacred-month reference bridges individual fear with the large-scale campaign imagery that follows and establishes the legal-religious framework surrounding conflict even amid intense celebration of military triumph it also uses irony because months honored by restraint become the only nights the adversaries can count or experience consciously showing how the very religion they oppose determines the boundaries of their remaining relief while the poet’s community gains cohesion protection and restored kinship through the valor of its champions described later as mountains whose opponents can testify to what happened in Hunayn Badr and Uhud the line’s meaning is therefore both temporal and psychological nights pass un الحُرُمِmonths
ما لَمْ تَكُنْ مِنْ ليالِي الأَشْهُرِ الحُرُمِ
كأنَّماas though الدِّينُthe religion ضَيْفٌa guest حَلَّwho alighted سَاحَتَهُمْtheir courtyard
كأنَّما الدِّينُ ضَيْفٌ حَلَّ سَاحَتَهُمْ
Unless they were nights of the sacred months.
Religion seemed a guest who entered their courtyard
بِكلِّwith every قَرْمٍchampion إلَىfor لحْمِthe flesh العِداof enemies قَرِمhungry
بِكلِّ قَرْمٍ إلَى لحْمِ العِدا قَرِم
يَجُرُّdragging بَحْرَa sea خَمِيسٍof an army فوقَupon سابِحَةa swimming steed ٍ
يَجُرُّ بَحْرَ خَمِيسٍ فوقَ سابِحَة ٍ
With every valiant warrior hungering for the enemy’s flesh,
Dragging a sea-like army over swimming steeds,
يرميhurling بموجٍwith a wave منof الأبطالِchampions ملتطمِcrashing
يرمي بموجٍ من الأبطالِ ملتطمِ
منfrom كلِّevery منتدبٍvolunteer للهfor God محتسبٍseeking reward
من كلِّ منتدبٍ لله محتسبٍ
Hurling a crashing wave of champions.
Each volunteer for God, seeking reward,
يَسْطوhe attacks بِمُسْتَأْصِلٍwith one uprooting لِلْكُفْرِunbelief مُصطَلِمsevering
يَسْطو بِمُسْتَأْصِلٍ لِلْكُفْرِ مُصطَلِم
حتَّىuntil غَدَتْbecame مِلَّةthe community ُ الإسلامof Islam وهْيَwhile it بِهِمْthrough them
حتَّى غَدَتْ مِلَّة ُ الإسلام وهْيَ بِهِمْ
Struck with a force uprooting and severing unbelief,
Until Islam’s community, through them, became
مِنْafter بَعْدِits estrangement غُرْبَتِهاjoined مَوْصُولَةin kinship thus no longer alien or isolated but restored to protection belonging continuity and close relationship through the warriors who defended it the phrase imagines Islam as a person or family member whose severed ties have been reconnected after a period of vulnerability and exile and it prepares for the next domestic images where the community is permanently guaranteed the care of the best father and husband so it is neither orphaned nor widowed together these metaphors shift from battlefield violence to household security emphasizing that military success serves preservation of the religious community and the repair of its social bonds rather than conquest imagery alone the passive description centers the community’s changed condition from estranged and exposed to integrated and sheltered while attributing the transformation to those steadfast champions acting for God and seeking reward who uproot unbelief and whose collective army moves like a sea of mounted waves their protection is then compared to mountains immovable under collision and historically named battlefields are invoked as witnesses to their force within the poem itself although no external details are supplied or needed to understand the rhetorical function of those names they stand as testimony to decisive encounters and the adversaries’ experience so the line is part of a sustained praise of Muhammad’s supporters and links their courage to the endurance unity and familial wholeness of Islam after previous alienation the kinship term also resonates with covenant loyalty and the poet’s later language of an unbroken rope protection and pledged relationship to Muhammad showing that religious belonging throughout the poem is imagined through bonds that can be joined held or severed and salvation depends on their preservation while alienation represents danger and loss this restored kinship therefore operates both communally and spiritually َ الرَّحِمkinship
مِنْ بَعْدِ غُرْبَتِها مَوْصُولَة َ الرَّحِم
مكفولةguaranteed ً أبداًforever منهمby them بخيرٍwith the best أبٍfather
مكفولة ً أبداً منهم بخيرٍ أبٍ
After its estrangement, joined again in kinship,
Forever protected by them with the best father
وخيرand the best بعلٍhusband فلمso not تيتمwas it orphaned ولمnor تئمِwidowed
وخير بعلٍ فلم تيتم ولم تئمِ
هُمthey الجِبالُthe mountains فَسَلْso ask عنهمْabout them مُصادِمَهُمْthose colliding with them
هُم الجِبالُ فَسَلْ عنهمْ مُصادِمَهُمْ
And best husband, so it was neither orphaned nor widowed.
They are mountains—ask those who collided with them
ماذاwhat رأىhe saw مِنْهُمُfrom them فيin كلِّevery مُصطَدَمcollision
ماذا رأى مِنْهُمُ في كلِّ مُصطَدَم
وسلand ask حُنيناًHunayn وسلand ask بدراًBadr وسلْand ask أُحُداًUhud
وسل حُنيناً وسل بدراً وسلْ أُحُداً
What they saw at every collision.
Ask Hunayn, ask Badr, and ask Uhud
فُصُولَchapters حَتْفٍof death لهُمْfor them أدْهَىmore dreadful مِنَthan الوَخَمpestilence
فُصُولَ حَتْفٍ لهُمْ أدْهَى مِنَ الوَخَم
المصدريthose sending البيضَwhite swords حُمراًred بعدَafter ماthey drank from battle and entered the enemy ranks bright polished blades then emerged stained with blood converting whiteness to redness through combat the verb likens swords to thirsty travelers or animals approaching water and taking their fill while also continuing the color contrasts common in Arabic martial poetry where white steel becomes red and dark hair or bodies mark the targets this line begins a grammatical continuation with the next specifying that the blades drank from every dark-haired enemy and is parallel to the following image of warriors writing with brown spear shafts as pens upon bodies so weaponry becomes both animate drinker and instrument of inscription violence is rendered through stylized rhetorical imagery rather than plain description the color pairing white red brown and black organizes the battlefield visually and prepares later marks distinguishing fully armed warriors as roses differ from salam trees with fragrance carried by winds of victory and mailed champions imagined as blossoms inside buds the poem therefore turns bloodshed into a sequence of botanical calligraphic and chromatic figures characteristic of its elaborate praise style the exact token المصدري appears textually irregular and is understood from context as connected to sending or bringing forth the white blades so the translation preserves the action of swords going out and returning colored without imposing a separate historical claim or correcting the supplied Arabic silently because fidelity here depends on rendering the evident poetic sense across the two-line sentence rather than treating the isolated form as certain in itself the subject remains the praised warriors whose resolve and armament distinguish them and whose swords have encountered enemies represented through black hair locks before emerging red with their blood وردتthey drank
المصدري البيضَ حُمراً بعدَ ما وردت
About chapters of death more dreadful than pestilence.
They sent white swords forth red after the blades had drunk
منfrom العداthe enemies كلَّevery مُسْوَّدٍdark-haired one منof اللممِlocks
من العدا كلَّ مُسْوَّدٍ من اللممِ
وَالكاتِبِينَand those writing بِسُمْرِwith brown spears الخَطِّthe script مَاwhat تَرَكَتْnot left
وَالكاتِبِينَ بِسُمْرِ الخَطِّ مَا تَرَكَتْ
From every dark-haired enemy.
Writing with brown spear-shafts, whose pens left
أقلامهمْtheir pens حرفَa letter جسمٍof a body غبرَunmarked منعجمِundotted
أقلامهمْ حرفَ جسمٍ غبرَ منعجمِ
شاكيfully armed السِّلاحِwith weapons لهمfor them سيمىa mark تميزهمْdistinguishing them
شاكي السِّلاحِ لهم سيمى تميزهمْ
No bodily letter undotted.
Fully armed, they bore marks distinguishing them,
والوردُand the rose يمتازُis distinguished بالسيمىby its marks عنfrom السلمِthe salam tree
والوردُ يمتازُ بالسيمى عن السلمِ
تُهدىare carried إليكَto you رياحُthe winds النصرِof victory نشرهمُtheir fragrance
تُهدى إليكَ رياحُ النصرِ نشرهمُ
As a rose is distinguished by its marks from the salam tree.
The winds of victory carry their fragrance to you,
فتحسبُso you suppose الزَّهرَthe blossoms فيin الأكمامِthe buds كلَّevery كميmailed warrior
فتحسبُ الزَّهرَ في الأكمامِ كلَّ كمي
كأنهمْas though they فيon ظهورِthe backs الخيلِof horses نبتُplants رُباًof hills
كأنهمْ في ظهورِ الخيلِ نبتُ رُباً
So you think every mailed warrior a blossom in its sheath.
Upon their horses’ backs they seemed plants on hills,
مِنْfrom شِدَّةthe strength ِ الحَزْمِof resolve لاَnot مِنْfrom شِدَّةthe tightness ِ الحُزُمof girths
مِنْ شِدَّة ِ الحَزْمِ لاَ مِنْ شِدَّة ِ الحُزُم
طارتflew قلوبُthe hearts العداof enemies منfrom بأسهمِtheir might فرقاًin terror
طارت قلوبُ العدا من بأسهمِ فرقاً
From firmness of resolve, not tightness of girths.
The enemies’ hearts flew in terror of their might,
فماso not تُفَرِّقُyou distinguish بينbetween البهمlambs والبُهمِand brave men
فما تُفَرِّقُ بين البهم والبُهمِ
ومنand whoever تكنْhas برسولthrough God’s Messenger اللهhis victory resting upon prophetic aid and divine support associated with him so that ordinary measures of strength no longer determine the outcome because even lions encountering such a protected person in their own thickets would retreat and become timid the conditional sentence continues into the next line and expresses universal assurance for anyone whom the Messenger champions rather than describing a named individual the attached pronoun in نصرته refers to that person’s victory or support and the prepositional phrase برسول الله identifies its means foundation or source through the Messenger of God the broader section praises the Muslim warriors whose enemies cannot distinguish lambs from heroes out of terror then raises the cause above their military skill by locating true victory in prophetic support and consequently divine favor thus allies are never seen unconquered through him while enemies are never seen unbroken and the community resides securely within the fortress of his faith like lion cubs with a lion in a thicket the sequence combines battlefield confidence animal imagery and theological dependence without allowing courage to appear self-generated the warriors are mountains and waves yet their effectiveness ultimately comes through relation to Muhammad whose mission organizes protects and ennobles the nation and whose revelation defeats argument as his companions defeat armies the conditional syntax also personalizes hope for readers anyone included within this relationship may expect steadfastness before threats symbolized by lions in their natural strongholds where they would normally be most powerful aggressive and fearless but instead withdraw the following verbs and images intensify this reversal while sustaining the rhyme and compressed classical diction that requires reading the two lines together for the complete proposition in English rendering the first alone as a fragment is faithful to the Arabic line division demanded by the user while نصرتُهhis support
ومن تكنْ برسول الله نصرتُه
Unable to distinguish lambs from valiant men.
Whoever has God’s Messenger as his champion—
إنif تلقهُmeet him الأُسدُthe lions فيin آجامهاtheir thickets تجمِthey retreat
إن تلقهُ الأُسدُ في آجامها تجمِ
ولنand never ترىwill you see منany وليٍّally غيرunvictorious through him because association with the Messenger guarantees aid and eventual triumph in the poem’s devotional rhetoric just as the following line denies that any enemy remains unbroken this antithetical pairing ally versus enemy and victorious versus shattered creates a total vision of his protective power over the community and recalls the cave episode where divine guarding rendered armor and fortresses unnecessary as well as the poet’s personal statement that whenever time wronged him and he sought refuge through the Prophet he received generosity from the best refuge here the protection extends collectively and militarily no loyal friend is left without victory while opposition collapses before the faith’s fortress the phrase does not specify the form timing or worldly details of victory and functions poetically as absolute praise rather than empirical chronicle within the poem it follows the hypothetical supporter whom even lions would avoid and precedes the lion-with-cubs simile for the Prophet lodging his nation within his religion so the repeated animal imagery reinforces courage shelter guardianship and dominance the grammatical phrase غير منتصر is an indefinite predicate describing the ally’s impossible condition and به means through him by him or because of him preserving the attached pronoun and instrumentality in the meaning the line division leaves the final prepositional phrase for the next Arabic line according to the supplied text so the English translation combines enough sense to read naturally while word meaning retains each token order separately and does not merge the following به token into this line’s array the overall claim is part of the poem’s praise register which routinely uses superlative and universal formulations such as master of both worlds best of all creation limitless excellence and greatest sign and blessing therefore this absolute assurance should be understood consistently with that exalted rhetorical mode and منتصرِvictorious
ولن ترى من وليٍّ غير منتصرِ
Even lions meeting him in their thickets shrink away.
You will see no ally of his unconquered through him,
بهِthrough him ولاnor مِنْany عَدُوّenemy غَيْرَnot مُنْقصمِbroken
بهِ ولا مِنْ عَدُوّ غَيْرَ مُنْقصمِ
أحلَّhe lodged أمَّتَهُhis nation فيin حرزِthe fortress ملَّتهِof his religion
أحلَّ أمَّتَهُ في حرزِ ملَّتهِ
Nor any enemy of his unbroken.
He lodged his community within the fortress of his faith,
كاللَّيْثِlike the lion حَلَّdwelling مَعَwith الأشبالthe cubs فيin أجَمa thicket
كاللَّيْثِ حَلَّ مَعَ الأشبال في أجَم
كمْhow often جدَّلَتْstruck down كلماتُGod’s words اللهِone منdisputing one who argued against the revelation and raised controversy but was defeated by the force clarity and authority of the divine speech just as warriors were physically struck down in the preceding battle section the verb جدلت creates a wordplay with جدل one signifying casting down or overcoming and the other dispute or contentious argument so the line transitions elegantly from military victories to intellectual and rhetorical victories accomplished by the Qur’an and proof rather than swords the next half reinforces this with another balanced phrase asking how often the demonstration defeated an adversary using related roots خصم and خصم and thereby showing the poem’s fondness for paronomasia repetition and symmetrical syntax the theological point is that revelation answers opposition decisively and its evidence overcomes skilled disputants paralleling the earlier Qur’an section where decisive verses leave no doubt for contentious people and their eloquence repels challengers until the fiercest enemy lays down peace this recurrence ties the later praise of Muhammad’s unlettered knowledge to the enduring miracle of divine words since his possession and delivery of knowledge amid an unlettered condition is itself presented as sufficient miracle and his refined discipline despite the ignorance and orphanhood surrounding his upbringing adds another sign according to the poem then the speaker returns to confession saying he served Muhammad with praise to seek release from sins accrued through poetry and service so the victory of sacred speech over argument implicitly contrasts with the poet’s own morally compromised use of language earlier in life and explains why he now redirects poetic skill toward devotional praise as an act of repentance and hoped-for intercession the word meanings remain token-by-token while preserving attached possession in كلمات الله as God’s words and the repeated interrogative كم as how often an emphatic marker of abundance without جدلٍone disputing
كمْ جدَّلَتْ كلماتُ اللهِ من جدلٍ
Like a lion dwelling with its cubs in a thicket.
How often God’s words struck down one disputing them,
فيهِconcerning it وكمand how often خَصَمَdefeated البُرْهانُthe proof مِنْan adversary one who contended against the truth and was overcome by clear evidence so rational demonstration complements the divine words mentioned immediately before it and both defeat opposition without physical force the paired roots create a compact rhetorical figure: خَصَمَ means defeated in argument while خَصِم means a quarrelsome opponent or disputant making the action mirror its object and reinforcing the line’s theme through sound the prepositional فيه may mean concerning him Muhammad concerning the Qur’an or in the matter of religion depending on how the couplet is syntactically joined but the context supports controversy around prophetic truth generally and the English translation keeps the reference broad rather than imposing certainty the structure how often and how often emphasizes abundance of such victories and parallels other passages beginning كم to magnify repeated healing miracles fatal pleasures or successful refutations this line closes the martial section’s transition into epistemic miracle by making proof a champion that conquers opponents then the next line points directly to knowledge in the unlettered Prophet as miracle enough and to refinement amid ignorance and orphanhood so intellectual moral and biographical signs replace battlefield images while retaining the language of defeat and triumph throughout the poem truth wins both combat and debate because God supports the Messenger’s mission companions and revelation and the poet’s praise arranges these domains into a unified portrait of prophetic excellence the concise line also echoes the earlier claim that no ally through him is unconquered and no enemy unbroken now the opponent’s brokenness is argumentative rather than bodily demonstrating the range of protection and victory attributed to him and his message and preparing the speaker to seek his own rescue not from an external army or disputant but from accumulated sins regret and fear of the final event through praise covenant hope خَصِمِopponent
فيهِ وكم خَصَمَ البُرْهانُ مِنْ خَصِمِ
كفاكَsufficient for you بالعِلْمِthe knowledge فيin الأُمِيِّthe unlettered one مُعْجِزَةas a miracle ً
كفاكَ بالعِلْمِ في الأُمِيِّ مُعْجِزَة ً
And how often their proof defeated an adversary!
Knowledge in an unlettered man is miracle enough,
فيamid الجاهليةignorance ِ والتأديبِand refinement فيin اليتمِorphanhood
في الجاهلية ِ والتأديبِ في اليتمِ
خَدَمْتُهُI served him بِمَديحٍwith praise أسْتَقِيلُseeking release بِهِthrough it
خَدَمْتُهُ بِمَديحٍ أسْتَقِيلُ بِهِ
As is refinement amid ignorance and discipline in orphanhood.
I served him with praise, seeking through it release
ذُنُوبَfrom sins عُمْرٍof a lifetime مَضَىthat passed فيin الشِّعْرِpoetry والخِدَمand service
ذُنُوبَ عُمْرٍ مَضَى في الشِّعْرِ والخِدَم
إذwhen قلدانيthey both hung on me ماwhat تُخشىare feared عواقبهُits consequences
إذ قلداني ما تُخشى عواقبهُ
From the sins of a life spent in poetry and service.
Both placed upon my neck what has fearful consequences,
كَأنَّنيas though I بهماthrough both هَدْيٌa sacrificial animal مِنَof النَّعَمcattle
كَأنَّني بهما هَدْيٌ مِنَ النَّعَم
أطَعْتُI obeyed غَيَّthe error الصِّبَاof youth فيin الحَالَتَيْنِboth states ومَاand not
أطَعْتُ غَيَّ الصِّبَا في الحَالَتَيْنِ ومَا
As though through them I were a sacrificial beast.
I obeyed youth’s error in both pursuits,
حصلتُI gained إلاَّexcept علىsins الآثامِand regret that followed both poetry and service when pursued for worldly ends before the speaker redirected his art toward praise of Muhammad hoping thereby to seek pardon for a lifetime whose activities placed fearful consequences around his neck like garlands on a sacrificial animal the two conditions or pursuits referenced in the prior line are commonly read from the supplied immediate context as poetry and service but the translation does not add biographical specifics beyond what the poem itself states the construction إلا على means nothing except or only resulting in and establishes a stark moral balance youthful desire promised benefit pleasure advancement or reward but produced merely wrongdoing and remorse this self-accusation returns to the early section where the soul commands evil ignores gray hair and must be weaned like a child restrained like a horse and distrusted alongside Satan so the poem’s large praise narrative eventually circles back to personal repentance and salvation the commercial metaphor begins next with the soul losing in its trade because it neither bought religion with the world nor bargained wisely and selling the future for the present reveals manifest loss in sale or advance payment therefore sins and regret become the negative profit of a failed life transaction while praise intercession covenant and divine mercy provide the hoped-for recovery the line’s concise conclusion also parallels the earlier confession that the poet commanded goodness without obeying it and possessed words without works for which he asked God’s forgiveness both passages expose a gap between eloquence and conduct especially serious for a poet capable of advising and praising others the speaker does not claim his poem earns forgiveness automatically but uses it to petition and attaches hope to Muhammad’s generosity divine mercy and an enduring covenant symbolized by an unsevered rope finally the lament يا خسارة نفسي in the following line intensifies the tone والندمِremorse
حصلتُ إلاَّ على الآثامِ والندمِ
فياخسارةO what loss َ نفسٍof a soul فيin تجارتهاits trade
فياخسارة َ نفسٍ في تجارتها
And gained nothing but sins and regret.
What a loss for a soul in its commerce:
لمnot تشترِit bought الدِّينَreligion بالدنياwith the world ولمnor تَسُمِbargained
لم تشترِ الدِّينَ بالدنيا ولم تَسُمِ
وَمَنْand whoever يَبِعْsells آجِلاًhis future منهُfrom him بِعاجِلِهِfor his present
وَمَنْ يَبِعْ آجِلاً منهُ بِعاجِلِهِ
It bought no religion with the world and made no bargain.
Whoever sells his future for his present
يَبِنْbecomes clear لهُto him الغَبْنُthe loss فيin بَيْعِa sale وَفيand in سَلَمِadvance payment
يَبِنْ لهُ الغَبْنُ في بَيْعِ وَفي سَلَمِ
إنْif آتِI commit ذَنْباًa sin فماthen not عَهْدِيmy covenant بِمُنْتَقِضٍbroken
إنْ آتِ ذَنْباً فما عَهْدِي بِمُنْتَقِضٍ
Will plainly see the loss in sale and payment.
If I commit a sin, my covenant is not broken
مِنَwith النبيِّthe Prophet وَلاnor حَبْلِيmy rope بِمُنْصَرِمِsevered
مِنَ النبيِّ وَلا حَبْلِي بِمُنْصَرِمِ
فإنَّfor indeed ليfor me ذمةa pledge ً منهُfrom him بتسميتيthrough my being named
فإنَّ لي ذمة ً منهُ بتسميتي
With the Prophet, nor is my rope severed.
I have his protection through bearing the name
مُحمداًMuhammad وَهُوَand he الخَلْيقِmost fitting بالذِّمَمِfor keeping covenants
مُحمداً وَهُوَ الخَلْيقِ بالذِّمَمِ
فضلاًas grace وإلاotherwise فقلْthen say يازَلَّةO slip َ القدمِof the foot
فضلاً وإلا فقلْ يازَلَّة َ القدمِ
Muhammad, and he is the most faithful to covenants.
Otherwise say, “O disastrous slip of the foot!”
حاشاهُfar be it from him أنْthat يحرمَhe deprive الرَّاجيthe hopeful مكارمهُhis noble gifts
حاشاهُ أنْ يحرمَ الرَّاجي مكارمهُ
أوor يرجعَreturn الجارُthe neighbor منهُfrom him غيرَnot محترمِhonored
أو يرجعَ الجارُ منهُ غيرَ محترمِ
Far be it from him to deny the hopeful his generosity,
Or for a neighbor to return from him dishonored.
ومنذُand since ألزمتُI obliged أفكاريmy thoughts مدائحهُto his praises
ومنذُ ألزمتُ أفكاري مدائحهُ
وَجَدْتُهُI found him لِخَلاصِيfor my deliverance خيرَthe best مُلْتَزِمguarantor
وَجَدْتُهُ لِخَلاصِي خيرَ مُلْتَزِم
Since I obliged my thoughts to praise him,
I have found him the best guarantor of my deliverance.
وَلَنْand never يَفُوتَwill miss الغِنىwealth مِنْهُfrom him يداًa hand تَرِبَتْdusty
وَلَنْ يَفُوتَ الغِنى مِنْهُ يداً تَرِبَتْ
إنَّindeed الحَياthe rain يُنْبِتُbrings forth الأزهارَflowers فيon الأكَمِhillocks
إنَّ الحَيا يُنْبِتُ الأزهارَ في الأكَمِ
Wealth from him will not pass by a dust-poor hand;
Rain brings flowers forth upon hillocks.
وَلَمْand not أُرِدْdid I desire زَهْرَةthe bloom َ الدُّنْياof the world التيwhich اقتطَفَتْplucked
وَلَمْ أُرِدْ زَهْرَة َ الدُّنْيا التي اقتطَفَتْ
يداthe two hands زُهيرٍof Zuhayr بماthrough what أثنىhe praised علىabout هرمِHarim
يدا زُهيرٍ بما أثنى على هرمِ
I did not desire the worldly bloom that Zuhayr’s hands
Plucked through the praise he gave to Harim.
ياO أكرَمَnoblest الخلقof creation ماليI have no مَنْone أَلُوذُto seek refuge in بهthrough him
يا أكرَمَ الخلق مالي مَنْ أَلُوذُ به
سِوَاكَbesides you عندَwhen حلولِthe coming الحادِثِof the event العَمِمِall-encompassing
سِوَاكَ عندَ حلولِ الحادِثِ العَمِمِ
O noblest of creation, I have none to seek refuge in
But you when the all-encompassing event descends.
وَلَنْand never يَضِيقَwill be narrow رَسولَO Messenger اللهof God جاهُكَyour rank بيfor me
وَلَنْ يَضِيقَ رَسولَ الله جاهُكَ بي
إذاwhen الكريمُthe Generous تَحَلَّىappears باسْمِunder the name مُنْتَقِمِAvenger
إذا الكريمُ تَحَلَّى باسْمِ مُنْتَقِمِ
O Messenger of God, your rank will not be too narrow for me
When the Generous One appears under the name Avenger.
فإنَّfor indeed منfrom جُودِكَyour bounty الدنياthe world وَand ضَرَّتهاits counterpart
فإنَّ من جُودِكَ الدنيا وَ ضَرَّتها
ومنand from علومكَyour knowledge علمَthe knowledge اللوحِof the Tablet والقلمِand the Pen
ومن علومكَ علمَ اللوحِ والقلمِ
For this world and its counterpart are from your bounty,
And knowledge of the Tablet and Pen is from your knowledge.
ياO نَفْسُsoul لاdo not تَقْنَطِيdespair مِنْbecause of زَلَّةa lapse ٍ عَظُمَتْgreat
يا نَفْسُ لا تَقْنَطِي مِنْ زَلَّة ٍ عَظُمَتْ
إنَّindeed الكَبائرَgreat sins فيin الغُفرانِforgiveness كاللَّمَمِare like minor faults
إنَّ الكَبائرَ في الغُفرانِ كاللَّمَمِ
O soul, do not despair because of a grievous lapse;
In forgiveness, great sins are like minor faults.
لعلَّperhaps رحمةthe mercy َ ربيof my Lord حينwhen يقسمهاHe apportions it
لعلَّ رحمة َ ربي حين يقسمها
تأتيwill come علىaccording to حسبthe measure العصيانِof disobedience فيin القسمِthe allotment
تأتي على حسب العصيانِ في القسمِ
Perhaps my Lord’s mercy, when He apportions it,
Will match the measure of disobedience in the allotment.
ياربِّO my Lord واجعلand make رجائيmy hope غيرnot منعكسٍreversed
ياربِّ واجعل رجائي غير منعكسٍ
لَدَيْكَwith You وَاجعَلْand make حِسابِيmy account غَيرَnot مُنْخَزِمِruined
لَدَيْكَ وَاجعَلْ حِسابِي غَيرَ مُنْخَزِمِ
My Lord, do not let my hope in You be reversed,
And do not let my account be ruined.
والطفْand be gentle بعبدكَwith Your servant فيin الدارينَِّboth abodes إنindeed لهُfor him
والطفْ بعبدكَ في الدارينَِّ إن لهُ
صبراًpatience متىwhenever تدعهُsummon it الأهوالُthe terrors ينهزمِit flees
صبراً متى تدعهُ الأهوالُ ينهزمِ
Be gentle with Your servant in both abodes, for his patience
Flees whenever terrors summon it.
وائذنْand permit لِسُحْبِfor clouds صلاةof blessing ٍ منكَfrom You دائمةunceasing ٍ
وائذنْ لِسُحْبِ صلاة ٍ منكَ دائمة ٍ
علىupon النبيِّthe Prophet بمنهلٍّpouring ومنسجمِand streaming
على النبيِّ بمنهلٍّ ومنسجمِ
Permit clouds of unceasing blessing from You
To pour and stream upon the Prophet,
ماas long as رَنَّحَتْswayed عَذَباتِthe tender branches البانِof willow ريحُa wind صَباًeasterly
ما رَنَّحَتْ عَذَباتِ البانِ ريحُ صَباً
وأطْرَبَand delighted العِيسَthe camels حاديthe camel-driver العِيسِof the camels بِالنَّغَمِwith melody
وأطْرَبَ العِيسَ حادي العِيسِ بِالنَّغَمِ
As long as the east wind sways the willow’s tender branches
And the camel-driver delights the camels with song.
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