ياO مَنyou who لِأَهلِthe people of الفَضلِexcellence أَنساناmade us forget
يا مَن لِأَهلِ الفَضلِ أَنسانا
وَخَيرَand best of مَنthose who سُمِّيَwere called إِنساناhuman
وَخَيرَ مَن سُمِّيَ إِنسانا
O you who made us forget men of excellence,
O you who are a companion to people of virtue,
and best of all who have been called human!
The best of those called human,
فَتاكَyour young servant فِتيانٌFityan وَأَنتَand you الفتىthe youth الwho (first part)
فَتاكَ فِتيانٌ وَأَنتَ الفتى ال
لَذيwho (completion) كَمِso many اِستَعبَدَhas enslaved فتياناyoung men
لَذي كَمِ اِستَعبَدَ فتيانا
Fityan is your young servant, and you are the youth
You surpassed all youths while you are the youth
who has enslaved so many young men.
Who enslaved many youths.
لاno غَروَwonder أَنthat أَحكيI emulate بِمَدحيكَthrough my praise of you ياO
لا غَروَ أَن أَحكي بِمَدحيكَ يا
مُحَمَّدُMuhammad المُحسِنُthe beneficent حَسّاناHassan
مُحَمَّدُ المُحسِنُ حَسّانا
No wonder that, in praising you, I emulate
It is no wonder that I recount your praises, O
Hassan, O Muhammad the beneficent.
Muhammad, most benevolent and most proficient in praise.
غادَرتَyou left فيin الشِعرِpoetry وَليداًan infant (Walid wordplay) أَباAbu (father of)
غادَرتَ في الشِعرِ وَليداً أَبا
عُبادَةَUbada الرّاجِحَthe weighty one ميزاناin the balance
عُبادَةَ الرّاجِحَ ميزانا
In poetry you have left Walid an infant—Abu
In poetry you left Walid Abu
Ubada, weighty in the balance.
Ubadah behind, outweighing the scale,
فَعَدَّso turn away عَنfrom ذِكرىmention of حَبيبٍHabib أَبيAbu (father of)
فَعَدَّ عَن ذِكرى حَبيبٍ أَبي
تَمّامٍTammam الخائِفِthe fearful one نُقصاناfalling short
تَمّامٍ الخائِفِ نُقصانا
So leave aside mention of Habib, Abu
Turning away from mentioning a beloved, Abi
Tammam, who fears falling short.
Tamam, fearing any decrease.
إِنَّindeed لبيداًLabid للبَليدُsurely the dullard الَّذيwho
إِنَّ لبيداً للبَليدُ الَّذي
شِعرَكَyour poetry لاnot يُحسِنُrenders well إِحساناwith skill
شِعرَكَ لا يُحسِنُ إِحسانا
Indeed, Labid is surely the dullard who
Indeed Labid is the foolish one whose
cannot do your poetry justice.
Poetry does not perfectly praise you.
كَذاlikewise عَبيدٌAbid لَكَfor you فيin شِعرِهِhis poetry
كَذا عَبيدٌ لَكَ في شِعرِهِ
أَضحىhas become عُبَيداًa little slave حَيثُماwherever كاناhe may be
أَضحى عُبَيداً حَيثُما كانا
Likewise, Abid, in his poetry, for you,
So is Ubayd in his poetry, he has become
has become a little slave, wherever he may be.
Ubayd wherever he may be.
وَالمَلِكُand the king الضَليلُthe errant فيin ضَلَّةٍerror
وَالمَلِكُ الضَليلُ في ضَلَّةٍ
إِذsince فُقتَهُyou surpassed him فَضلاًin excellence وَإيماناand in faith
إِذ فُقتَهُ فَضلاً وَإيمانا
And the Errant King is astray,
And the misguided king in his misguidance
since you surpassed him in excellence and faith.
When you surpassed him in grace and faith.
وَمَنand whoever سَماrose فَضلاًin excellence عَلىabove هَؤُلِيthese (first part)
وَمَن سَما فَضلاً عَلى هَؤُلِي
ياءِthese (completion) شَأَىoutstripped لاno شَكَّdoubt فِتياناFityan
ياءِ شَأَى لا شَكَّ فِتيانا
And whoever rises above these fellows in excellence
And whoever extols the virtues of Banu
has, without doubt, outstripped Fityan.
Umayya's chiefs is undoubtedly foolish.
فَياso, O خَطيبَpreacher of القُدسِJerusalem ياO مَنyou who غَداhave become
فَيا خَطيبَ القُدسِ يا مَن غَدا
أَفصَحَmore eloquent مِنthan قُسٍّQuss وَسَحباناand Sahban
أَفصَحَ مِن قُسٍّ وَسَحبانا
So, O preacher of Jerusalem, O you who have become
O you who sermonized in Al-Quds, you who became
more eloquent than Quss and Sahban!
More eloquent than Quss and Suhban.
أَهدَيتَyou gifted أَبياتاًverses حَكَتresembled عَرthrone (first part)
أَهدَيتَ أَبياتاً حَكَت عَر
شَthrone (completion) بَلقيسٍBilqis وَقَدand had وافىreached سُلَيماناSolomon
شَ بَلقيسٍ وَقَد وافى سُلَيمانا
You gave verses that resembled the throne
You presented verses that told of the
of Bilqis, when it reached Solomon.
Throne of Bilqis when she met Solomon.
قَبَّلتُI kissed مِنهاamong them كُلَّevery بَيتٍverse كَماjust as
قَبَّلتُ مِنها كُلَّ بَيتٍ كَما
قَبَّلَkissed وَفدُpilgrims to البَيتِthe House أَركاناcorners
قَبَّلَ وَفدُ البَيتِ أَركانا
I kissed every verse among them, just as
I kissed every verse from it as
the pilgrims to the House kissed its corners.
The delegation kissed the corners of the House.
عِشlive ياO ظَهيرَZahir (supporter of) الدينِal-Din (the faith) فيin نِعمَةٍblessing
عِش يا ظَهيرَ الدينِ في نِعمَةٍ
ظاهِرَةٍmanifest سِرّاًin secret وَإِعلاناand openly
ظاهِرَةٍ سِرّاً وَإِعلانا
Live, O Zahir al-Din, in blessing
Live, O Glory of the Faith, in an
manifest in private and in public.
Apparent blessing, secretly and openly.
ياO خَيرَbest of مَنthose who يَنظِمُcompose شِعراًpoetry وَمَنand those who
يا خَيرَ مَن يَنظِمُ شِعراً وَمَن
يَقرَأُrecites فيin المِحرابِthe prayer niche قُرآناthe Qur'an
يَقرَأُ في المِحرابِ قُرآنا
O best of those who compose poetry, and those who
O best composer of poetry and reciter
recite the Qur'an in the prayer niche!
Of Quran from the pulpit.
جاءَتكَhave come to you أَبياتيmy verses عَلىdespite ضَعفِهاtheir weakness
جاءَتكَ أَبياتي عَلى ضَعفِها
طالِبَةًseeking عَفواًpardon وَغُفراناand forgiveness
طالِبَةً عَفواً وَغُفرانا
My verses have come to you, despite their weakness,
My inadequate verses came to you
seeking pardon and forgiveness.
Seeking pardon and forgiveness.
Sol 6.1