اقرتkept secure رؤساًheads فيin الطلاthe necks هذهthese الرسلthe envoys
اقرت رؤساً في الطلا هذه الرسل
وهذيand these الهداياthe gifts والتلطفand courtesy والبذلand giving
وهذي الهدايا والتلطف والبذل
These envoys have kept heads upon their necks,
I read the letters brought by these messengers,
and so have these gifts, this courtesy, and this giving.
The gifts, courtesies and generosity,
وماand no لمليكfor a king منكfrom you درعarmor يصونهprotects him
وما لمليك منك درع يصونه
ولاnor مغفرa mail helmet إلاexcept التضرعsupplication والبذلand giving
ولا مغفر إلا التضرع والبذل
And no king has armor to protect him from you,
Yet no coat of mail protects the king from you,
nor a helmet but supplication and giving.
No refuge but pleading and selflessness.
وليسand there is not لأسدfor a lion دونover أسدanother lion مزيةan advantage
وليس لأسد دون أسد مزية
إذاif لمnot يدبرdirects أمرthe affairs of احداهماone of the two عقلreason
إذا لم يدبر أمر احداهما عقل
No lion has an advantage over another lion
No lion has an edge over another lion
if reason does not direct the affairs of one of them.
Unless one tames the other with its wisdom.
فقلso say لابنto the son of قطبQutb الدينal-Din أنتyou الذيthe one who جناbrought harm
فقل لابن قطب الدين أنت الذي جنا
علىupon نفسهhimself هذاthis واوقعهand made him fall الجهلignorance
على نفسه هذا واوقعه الجهل
So tell Ibn Qutb al-Din: You are the one who brought
Say to Ibn Qutb al-Din: it was you
this upon himself, and ignorance brought him down.
Who wronged yourself out of ignorance.
بداتyou began بحربwith a war لمnot تكنyou were منamong رجالهاits men
بدات بحرب لم تكن من رجالها
ولاnor لكfor you خيلcavalry عنكon your behalf تجنىdefend (unclear reading) ولاnor رجلinfantry
ولا لك خيل عنك تجنى ولا رجل
You began a war, though you were not one of its men,
You started a war beyond your men's mettle
nor had you cavalry to defend you, nor infantry.
With no horses or footmen to assist you.
وحذركand warned you العذالthe reprovers ماwhat يعرفونهthey know it
وحذرك العذال ما يعرفونه
وسمعكand your hearing مسدودblocked فماso not نفعhelped العذلthe rebuke
وسمعك مسدود فما نفع العذل
The reprovers warned you of what they knew,
The wise warned what they knew, but you
but your hearing was blocked, so rebuke did no good.
Were deaf, so advice was futile.
فلماthen when استبنتyou discerned الأمرthe matter أرسلتyou sent تبتغيyou seek
فلما استبنت الأمر أرسلت تبتغي
منfrom الصلحpeace امراan arrangement كانwas موضعهits proper time قبلbefore
من الصلح امرا كان موضعه قبل
When you understood the matter, you sent to seek
When things became clear, you sought
a peace settlement whose proper time had been earlier.
Peace that should have come sooner.
فساومكمso he bargained with you فيهover it واعلاهand raised it أحمدAhmad
فساومكم فيه واعلاه أحمد
وحملكمand burdened you ماwhat لاnot يطاقcan be borne لهfor it حملa burden
وحملكم ما لا يطاق له حمل
Ahmad bargained with you over it and raised its price,
Ahmad arbitrated, made peace too hard
and loaded you with a burden beyond endurance.
For you to bear, an unbearable burden.
فقلتمso you said علىwith كرهreluctance رضيناwe accept بحكمهhis judgment
فقلتم على كره رضينا بحكمه
ففقرso poverty يقاسيis endured فيin الحيوةlife ولاrather than القتلbeing killed
ففقر يقاسي في الحيوة ولا القتل
Unwillingly you said: 'We accept his judgment—
Reluctantly you agreed to accept his judgment
poverty endured in life, rather than being killed.'
Only to live in poverty, shunning even death.
أماnot ...? كانwas فيin حالthe plight of بنson of عجلانAjlan عبرةa lesson
أما كان في حال بن عجلان عبرة
لمنfor one whom غرهdeceived him منهfrom him التفرفقgentleness والمهلand respite
لمن غره منه التفرفق والمهل
Was there no lesson in Ibn Ajlan's plight
Did not Ibn ‘Ajlān's case serve as a lesson
for one beguiled by his gentleness and forbearance?
To those lured by his courtesy and patience?
تعداhe transgressed عليهagainst him مستجيراseeking sanctuary بمكةin Mecca
تعدا عليه مستجيرا بمكة
وماand not جارهاits protected guest فيin دينthe faith of ملكthe king of الورىhumankind حلlawful prey
وما جارها في دين ملك الورى حل
He transgressed against him while seeking sanctuary in Mecca,
He attacked one who sought refuge in Mecca
and its protected guest is not lawful prey in the faith of the king of humankind.
Though no land on earth is sacred to God.
فخلاهso he left him alone حتىuntil عمencompassed كلاeveryone بشرهwith his evil
فخلاه حتى عم كلا بشره
ولاand no حرمsacred land لمnot يشكcomplain منهof him ولاnor حلland outside the sanctuary
ولا حرم لم يشك منه ولا حل
So he left him alone until his evil reached everyone,
He left him be till he controlled everything,
and neither sanctuary nor land outside it failed to complain of him.
No sanctum was safe from him anymore.
فلمso not يرhe saw إلاexcept أنto يقيمinstall مكانهin his place
فلم ير إلا أن يقيم مكانه
رميتةRumayta لماsince كانwas شيمتهhis nature العدلjustice
رميتة لما كان شيمته العدل
He saw no course but to install in his place
Seeing no other way, he took his place
Rumayta, since justice was his nature.
As a spear thrown for his sense of justice.
فذاso here is حسنHasan فيin مكةMecca ليسthere is not عندهat his disposal
فذا حسن في مكة ليس عنده
بعلمto the knowledge of الورىeveryone فيin الأمرthe matter عقدbinding ولاnor حلunbinding
بعلم الورى في الأمر عقد ولا حل
Here is Hasan in Mecca, with no power,
This was seemly in Mecca, which follows
as everyone knows, to bind or loose in affairs.
No creed but God's in managing affairs.
وردand restored علىto موسىMusa بنson of عيسىIsa بلادهhis lands
ورد على موسى بن عيسى بلاده
وقدand already خربتwas ruined حلىHali وقدand already شتتwas scattered الشملthe community
وقد خربت حلى وقد شتت الشمل
He restored Musa ibn Isa's lands to him,
Musa ibn ‘Isa's lands were restored to him
when Hali had been ruined and its people scattered.
Laid waste before, his clan left scattered.
فماso not هوhe ذاthis one فيat بابهhis gate وخراجهاand its revenues
فما هو ذا في بابه وخراجها
يساقis conveyed إليهto him ماnot علىupon ظهرهاits back ثقلa burden
يساق إليه ما على ظهرها ثقل
So this man is not at his gate, while its revenues
Now he holds court receiving taxes
are conveyed to him, with no burden upon its back.
From all the burdened backs within his realm.
وشعبةand Shu'ba فيin أقصىthe farthest reaches of البلادthe lands وانهاand indeed it
وشعبة في أقصى البلاد وانها
لتستامindeed seeks a price خوفاout of fear أنthat يضامbe wronged لهاits كفلhaunch
لتستام خوفا أن يضام لها كفل
Shu'ba lies in the farthest reaches of the land, and it
Shu‘bah stays in that farthest region
indeed seeks a price, fearing that its haunch might be wronged.
Fearing harm to the allies under his care.
إلىto بابهhis gate تنهىis referred الحكومةthe dispute بينهمbetween them
إلى بابه تنهى الحكومة بينهم
فيقضىso judgment is passed علىagainst الباغيthe aggressor قضاءa judgment هوit is الفصلthe decisive settlement
فيقضى على الباغي قضاء هو الفصل
The dispute between them is referred to his gate,
They refer disputes to his gate
and judgment is passed against the aggressor—a decisive judgment.
For him to judge the aggressor without fail.
وماand not درprospered (unclear reading) ديبDib إذwhen عصاهhe disobeyed him وسالمand Salim
وما در ديب إذ عصاه وسالم
فليسso there is not لأمfor a mother قبلbefore أمهماtheir mother ثكلbereavement
فليس لأم قبل أمهما ثكل
Dib did not prosper when he and Salim disobeyed him;
As for Dar Dub, he disobeyed Salam
no mother before their mother had known such bereavement.
But a slave girl has no mother before her mistress.
وسلand ask حرضاHarad أنif شئتyou wish عنabout شرفاتهاits battlements
وسل حرضا أن شئت عن شرفاتها
وعنand about منthose who شكتcomplained منهof him الرعيةthe subjects والسبلand the roads
وعن من شكت منه الرعية والسبل
Ask Harad, if you wish, about its battlements,
Ask Khurash about those he robbed on her terraces,
and about those of whom the subjects and roads complained.
Those the commoners complained of to him.
أبادهمhe annihilated them قتلاby killing وأسراand capture ولمand not يدعleave
أبادهم قتلا وأسرا ولم يدع
بهاin it منanyone لهwho has رمحa spear مضرdeadly ولاnor نصلa blade
بها من له رمح مضر ولا نصل
He wiped them out by killing and capture, and left
He killed and imprisoned them without sparing
no one there with a deadly spear or a blade.
One man of Mudar who could wield a sword or spear.
وعنand about عبسAbs والجنثاand al-Jantha سلواask كيفhow قرتاboth grew still
وعن عبس والجنثا سلوا كيف قرتا
كماas قرتstayed still الأنثىthe female ليعسفهاto overpower her الفحلthe breeding male
كما قرت الأنثى ليعسفها الفحل
Ask how Abs and al-Jantha grew still,
Ask ‘Abs and Jinth how they fared
as a female stays still for the breeding male to overpower her.
Like a female mount made to bear her stallion.
وصيرand made أرضthe land of الواعظاتal-Wa'izat وواسطاand Wasit
وصير أرض الواعظات وواسطا
مواعظadmonitions تنهىthat restrain منwhoever تزلslips بهunder him الرجلthe foot
مواعظ تنهى من تزل به الرجل
He made the land of al-Wa'izat and Wasit
He turned the land of preachers and Wasit
warnings to restrain anyone whose foot might slip.
Into rostrums warning those who stray.
وقدand indeed كانتhad been القوادthe commanders فيماin what علمتمyou knew
وقد كانت القواد فيما علمتم
ملوكاkings لهاtheirs was فيin أرضناour land القولthe word والفعلand the deed
ملوكا لها في أرضنا القول والفعل
The commanders, as you know, had been
The chieftains, as you know, ruled our land
kings who held sway in word and deed in our land.
By word and deed, as if they were its kings.
يجيرونthey shelter منwhoever خافfeared الملوكthe kings لجهلهمthrough their ignorance
يجيرون من خاف الملوك لجهلهم
ويبدونand display نصحاsincere counsel دونهbeneath it العذرexcuses والختلand deceit
ويبدون نصحا دونه العذر والختل
In their ignorance they sheltered whoever feared kings,
They sheltered those who feared kings in their ignorance
and offered counsel, beneath which lay excuses and deceit.
And gave advice, excusing and forgiving.
وظنواand they thought ابنthe son of إسماعيلIsma'il ممنamong those who إذاwhen حماgrew hot
وظنوا ابن إسماعيل ممن إذا حما
عليهupon him الفيافيthe deserts ساقهled him الماءwater والظلand shade
عليه الفيافي ساقه الماء والظل
They thought Ibn Isma'il one who, when scorched
They thought Ibn Isma‘il would flee
by the deserts, would be led by water and shade.
If dusty winds blew, seeking water and shade.
فالفوهbut they found him يسموsurpasses الضبthe desert lizard صبراin endurance علىof الظماthirst
فالفوه يسمو الضب صبرا على الظما
ويهدىand guides القطاsandgrouse فيin البيدthe deserts إنif ضلتwere lost السبلthe paths
ويهدى القطا في البيد إن ضلت السبل
But they found him outdoing the desert lizard in enduring thirst,
They softened him with patient endurance
and guiding sandgrouse in the wastes if the paths were lost.
And guided the wild cat in the desert lest it go astray.
فالحقهمso he joined them ذكراin memory بعادto Ad وجرهمand Jurhum
فالحقهم ذكرا بعاد وجرهم
واخلىand emptied دياراdwellings منهمof them لمnot نقلwe said تخلوwould stand empty
واخلى ديارا منهم لم نقل تخلو
So he joined them in memory to Ad and Jurhum,
So remind them of times gone by, drag them
and cleared them from homes we never said would stand empty.
And empty lands not quite devoid of them.
ووأهىand weakened قوىthe strength of العربانthe Arab tribesmen منfrom أرضthe land of سرددSurdud
ووأهى قوى العربان من أرض سردد
وأرضand the land of سهامSiham فهيso it is ممدودةspread out أكلfood
وأرض سهام فهي ممدودة أكل
He weakened the strength of the Arab tribesmen from the land of Surdud
Bring low the Arabia's powers from Sarid
and the land of Siham, now spread out as a feast.
And Sihām whose lands lie exposed and barren.
وصيرand made قحراQahr ثمthen غنماGhanm وعافقاand Afiq
وصير قحرا ثم غنما وعافقا
تراباdust وطيناand mud لاnot تشاكis pricked by thorns بهاin it رجلa foot
ترابا وطينا لا تشاك بها رجل
He turned Qahr, then Ghanm and Afiq,
Turn Qahr then Ghanam and ‘Afīq
into dust and mud, where no foot could be pricked.
To dust and clay no legs would tread.
إذاwhen طارflies عصورa sparrow (probable reading) تناكسbow down أرؤسheads
إذا طار عصور تناكس أرؤس
ومنand whoever عضهbit him الثعبانthe snake روعهfrightened him الحبلthe rope
ومن عضه الثعبان روعه الحبل
When a sparrow takes flight, heads bow down;
When the centuries pass, heads will bow
and whoever has been bitten by a snake is frightened by a rope.
And those bitten by snakes will fear even ropes.
وصنعاءand Sana'a فيin ملكthe dominion of الإمامthe Imam ومالهand he has no
وصنعاء في ملك الإمام وماله
بذاكthere يدa hand تحميكprotects you عنهاfrom it ولاnor رجلa foot
بذاك يد تحميك عنها ولا رجل
Sana'a is in the Imam's dominion, but he has no
San‘a belongs to the Imam, what concern is that to you?
hand there to protect you from it, nor a foot.
You have no army there, nor a single footman.
فهاso behold هوhe إنif صالحتموهyou make peace with him أخذتمyou take
فها هو إن صالحتموه أخذتم
مكاناًa place وقلتمand you say ماwhat تضمنهcontains it السجلthe record
مكاناً وقلتم ما تضمنه السجل
Here he is: if you make peace with him, you take
If you make peace, you will gain a foothold
a place, and state what the written record contains.
And get what the registers contain.
فيحسبهso he considers it نقصاa fault عليكمagainst you بجهلهthrough his ignorance
فيحسبه نقصا عليكم بجهله
فيعقدso he concludes صلحاa peace ثانياa second ولكand yours is الفضلthe advantage
فيعقد صلحا ثانيا ولك الفضل
In his ignorance, he counts it a fault on your part,
In his ignorance he will see it as a slight
and concludes a second peace, while the advantage is yours.
So he will make peace again - the credit is yours.
فتأخذthen you take حصناa fortress بعدهafter it فإذاand when اشتكىhe complains
فتأخذ حصنا بعده فإذا اشتكى
أجبتمyou reply بإنby saying that الأخذthe taking قدalready كانhad occurred منfrom قبلbefore
أجبتم بإن الأخذ قد كان من قبل
You then take a fortress afterward, and when he complains,
You take a fortress, then when he complains
you answer that the taking had already happened before.
Say it was taken before the truce was made.
ففيso in الصلحpeace لمnot يسلمremain safe وفيand in الحربwar هكذاlikewise
ففي الصلح لم يسلم وفي الحرب هكذا
ولوand if سلمتhad remained safe صنعاSana'a ماnot انصدعhad split الشملthe unity
ولو سلمت صنعا ما انصدع الشمل
So he was not safe in peace, and in war it was the same;
No safety in peace or in war like this,
had Sana'a remained safe, their unity would not have shattered.
Even San‘a cannot mend the rift.
ففعلكso your deed فيin ثغرthe mouth of الزمانTime تبسمa smile
ففعلك في ثغر الزمان تبسم
وفيand on وجههits face حسنbeauty وفيand in عينهits eye كحلkohl
وفي وجهه حسن وفي عينه كحل
Thus your deed is a smile on the mouth of Time,
Your deeds bring smiles in this age
and beauty on its face, and kohl in its eye.
With a fair face and kohl-lined eyes.
Sol 6.1