مَجوسيَّةٌZoroastrian وَحَنيفيَّةٌand Hanif (monotheist)
مَجوسيَّةٌ وَحَنيفيَّةٌ
وَنَصرانَةٌand Christian وَيَهوديَّهand Jewish
وَنَصرانَةٌ وَيَهوديَّه
Zoroastrian and Hanif,
Zoroastrian, Hanifite
and Christian and Jewish—
Christian, Jew
نُفوسٌsouls تَخالَفُdiffer أَديانُهاtheir religions
نُفوسٌ تَخالَفُ أَديانُها
وَلَيسَتand are not مِنَfrom المَوتِdeath بِمَفديَّهransomed
وَلَيسَت مِنَ المَوتِ بِمَفديَّه
souls whose religions differ,
Souls dissent in creed
yet they are not ransomed from death.
Yet all must die eventually
تُراقِبُawait مُهدِياًa guide أَنto يَقومَarise
تُراقِبُ مُهدِياً أَن يَقومَ
فَتُلفىand so are found إِلىtoward الحَقِّthe truth مَهدِيَّهguided
فَتُلفى إِلى الحَقِّ مَهدِيَّه
They await a guide to arise,
Awaiting al-Mahdi's rise
and thus be found guided to the truth.
To guide all rightly
فَياso, O سَعدُSa'd كَمhow many خَرَجَتwent out ظَبيَةٌa gazelle
فَيا سَعدُ كَم خَرَجَت ظَبيَةٌ
تَرودُgrazing بِخَضراءَin a green meadow سَعدِيَّهof Sa'd
تَرودُ بِخَضراءَ سَعدِيَّه
So, Sa'd, how many a gazelle has gone out,
O Saad, many a doe went out
grazing in a green Sa'di meadow,
Only to Sa'diyeh's verdure to return
فَتُضحيthen is by morning مِنَfrom المَردِarak berries مَردِيَّةًberry-fed
فَتُضحي مِنَ المَردِ مَردِيَّةً
وَتُمسيand is by evening مِنَfrom الرَدىdeath مَردِيَّهfelled
وَتُمسي مِنَ الرَدى مَردِيَّه
fed on arak berries by morning,
From refusal, refusing
and felled by death by evening!
From misguidance, misguided
لَقَدindeed كانَhad أَبدىshown kindness إِلَيهاto her الزَماTime (word continues)
لَقَد كانَ أَبدى إِلَيها الزَما
نُcompletion of 'Time' ثُمَّthen هِيَshe الآنَnow مَبدِيَّهslain
نُ ثُمَّ هِيَ الآنَ مَبدِيَّه
Time had once shown her kindness,
Indeed time's pact with them was infinite
but now she lies slain.
Yet now made finite
وَياand O هِندُHind ماnot عَصَمَتprotected أَهلَهاtheir wielders
وَيا هِندُ ما عَصَمَت أَهلَها
قَواضِبُkeen swords فيin الضَربِstriking هِندِيَّهIndian
قَواضِبُ في الضَربِ هِندِيَّه
And, Hind, their wielders were not protected
O Hind, naught could protect its people
by Indian swords, keen in striking,
From the Indian scimitar's blows
وَلاnor وَردُa ruddy lion غابٍof the forest لَهُhe has حُلَّةٌa robe
وَلا وَردُ غابٍ لَهُ حُلَّةٌ
مِنَof الدَمِblood فيin الغيلِthe thicket وَردِيَّهrose-colored
مِنَ الدَمِ في الغيلِ وَردِيَّه
nor by a ruddy forest lion whose robe
Nor flowers in a departed vale
is rose-red with blood within the thicket.
Blood-hued in the sword's assay
تَشَبَّهَgrew similar بَعضٌsome بِبَعضٍto others فَماyet do not
تَشَبَّهَ بَعضٌ بِبَعضٍ فَما
تَزالُcease to be الشَمائِلُdispositions فَردِيَّهindividual
تَزالُ الشَمائِلُ فَردِيَّه
Some have come to resemble others, yet
Some resembling others in semblance
dispositions remain individual.
Individuality fading away
قَدِindeed اِمتَزَجَhas intermingled العالَمُthe world الآدَمِيُّhuman
قَدِ اِمتَزَجَ العالَمُ الآدَمِيُّ
فَغورِيَّةٌso a Ghawri woman مَعَwith نَجدِيَّهa Najdi woman
فَغورِيَّةٌ مَعَ نَجدِيَّه
The human world has indeed intermingled,
The human world mingled
so a Ghawri woman is with a Najdi woman;
So a Jurjiyah with Najdiyeh
وَأُمُand the mother النُمَيرِيِّof the Numayri man تُركِيَّةٌTurkic
وَأُمُ النُمَيرِيِّ تُركِيَّةٌ
وَأُمُّand the mother العُقَيلِيِّof the 'Uqayli man صُغدِيَّهSogdian
وَأُمُّ العُقَيلِيِّ صُغدِيَّه
and the Numayri's mother is Turkic,
And mother of Numayri, a Turkiyeh
and the 'Uqayli's mother is Sogdian,
Mother of Uqayli, a Sughdiyeh
وَزَوجُand the husband الكِلابِيَّةِof the Kilabi woman الكاسِكِيُّthe Kasiki man
وَزَوجُ الكِلابِيَّةِ الكاسِكِيُّ
وَعِرسُand the wife الكِلابِيِّof the Kilabi man كُردِيَّهKurdish
وَعِرسُ الكِلابِيِّ كُردِيَّه
and the Kilabi woman's husband is a Kasiki,
Kilabiyah's groom, a Kaskite
and the Kilabi man's wife is Kurdish.
At Kilabi wedding, a Kurdiyeh
Sol 6.1