حياكَmay it greet you بعدِيَafter me صوبُthe downpour of المزُنrainclouds والدّيمand steady rains
حياكَ بعدِيَ صوبُ المزُن والدّيم
ولاand may not عَداكpass you by مُلِثٌpersistent rain منهfrom it مُنْسَجِمُpouring down
ولا عَداك مُلِثٌ منه مُنْسَجِمُ
May the downpour of rainclouds and steady rains greet you in my absence,
After me, the rainclouds and drizzles turn towards you
and may its persistent, pouring rain never pass you by.
And none other than you harmonizes with them
هَلْis there? عندat رَبْعِكَyour dwelling مِنْabout سُعدىSuʿdā بنيsons of جُشْمٍJusham
هَلْ عند رَبْعِكَ مِنْ سُعدى بني جُشْمٍ
عِلْمٌnews وكيفَand how كَثِيبُthe dune of الرَّملِsand والعَلِمُand the landmark
عِلْمٌ وكيفَ كَثِيبُ الرَّملِ والعَلِمُ
Is there at your dwelling, of Suʿdā of Banū Jusham,
Does Su'ad's people from the Bani Jusham tribe have, near your abode
any news? And how are the sand dune and the landmark?
Knowledge? The sand dune and the master are ignorant
أرَملَon the sands of? رَامةRāma حَلّواthey settled أمْor بذيat Dhū سَلَمِSalam
أرَملَ رَامة حَلّوا أمْ بذي سَلَمِ
ياO أختsister of رَامةRāma الحُلاّلِthe settlers والسّلمُand the acacias
يا أخت رَامة الحُلاّلِ والسّلمُ
Did they settle on Rāma’s sands, or at Dhū Salam?
Has it become desolate, O mount of Rama, or inhabited, O Bani Salam?
O sister of Rāma, of the settlers and acacias!
O sister of Rama's ruins and reconciliation
كانواthey were رِفاقيmy companions والدُّنيَاand the world مُفَرَّقَةbringing separation
كانوا رِفاقي والدُّنيَا مُفَرَّقَة
فماso not يدومُendures بهاًin it بُؤْسٌmisery ولاnor نِعَمُblessings
فما يدومُ بهاً بُؤْسٌ ولا نِعَمُ
They were my companions, and the world brings separation;
They were my friends, and the world separated us
neither misery nor blessings endure within it.
So neither misery nor comfort in it endure
وكنتُand I was صَاحبَcompanion of سُعْدىSuʿdā وهيand she صاحبتيmy companion
وكنتُ صَاحبَ سُعْدى وهي صاحبتي
والدّارand the dwelling دانيةٌnearby والشمْلُand the company مُلتئمُunited
والدّار دانيةٌ والشمْلُ مُلتئمُ
I was Suʿdā’s companion, and she was mine,
And I was the companion of Su'ad while she was my companion
with the dwelling near and our company united.
The house was nearby and our friendship intact
ومَاand not وِسَاديmy pillow إلاَّexcept دُمْلجّan armlet ويَدٌand a hand
ومَا وِسَادي إلاَّ دُمْلجّ ويَدٌ
منهاof hers وماand not افترقاthe two parted منّاof us فَمٌa mouth وفَمُand a mouth
منها وما افترقا منّا فَمٌ وفَمُ
And my pillow was only an armlet and a hand
And my pillow was none but an embrace and a hand
of hers; our two mouths never parted.
From it, which never parted from mine, neither mouth nor mouth
وبعدَand after ذلكthat منof تفريقthe sundering of أُلْفتِناour affection
وبعدَ ذلك من تفريق أُلْفتِنا
سعىstrove السعَاةُthe tale-bearers وزورٌand falsehood كلّماall that زعمواthey alleged
سعى السعَاةُ وزورٌ كلّما زعموا
And after that came the sundering of our affection:
After that separation of our intimacy
the tale-bearers strove, and all they alleged was false.
The travelers traveled and whenever they claimed
يعقوبُJacob أصلُthe cause of عماهhis blindness فقدُthe loss of يُوسِفهhis Joseph
يعقوبُ أصلُ عماه فقدُ يُوسِفه
وليسand not يوسفُJoseph فيconcerning يعقوبِJacob يُتَّهَمُis blamed
وليس يوسفُ في يعقوبِ يُتَّهَمُ
The cause of Jacob’s blindness was the loss of his Joseph,
Jacob is the origin of his blindness, so he may lose his Joseph
yet Joseph is not blamed for Jacob’s blindness.
Yet Joseph, in Jacob, is not blamed
فماso not يضيعُneglects صَديقٌa friend مَنْone who يُصَادقُهbefriends him
فما يضيعُ صَديقٌ مَنْ يُصَادقُه
لكنّهاbut they are أَمَمٌaims (uncertain reading) تسعىstrive بهاtoward them أمَمُpeoples
لكنّها أَمَمٌ تسعى بها أمَمُ
A friend does not neglect the one who befriends him,
So no friend is lost by one who befriends him
but these are aims that peoples pursue.
But they are notions that nations pursue
ياO حاديdriver of العيسِthe pale camels حَرْفاًa lean, hardy she-camel سيرُهَاher gait خَبَبٌa trot
يا حادي العيسِ حَرْفاً سيرُهَا خَبَبٌ
وعاسفَand traverser of الليلthe night داجٍdark لونُهits hue فَحِمُcoal-black
وعاسفَ الليل داجٍ لونُه فَحِمُ
O driver of pale camels—a lean she-camel whose gait is a trot—
O guide of the camel caravan, direct it wherever its tracks meander
and traverser of the night, dark and coal-black in hue,
And challenger of the dark night whose color is ember
وحاملَand bearer of الطِّرْسِthe writing-sheet والكافورِand camphor أبيضُهits white surface
وحاملَ الطِّرْسِ والكافورِ أبيضُه
ورقمُand the writing at أخرهits end بالمسكwith musk منختمُsealed
ورقمُ أخره بالمسك منختمُ
and bearer of the sheet, its white as camphor,
And bearer of the saddle and white camphor
and the writing at its end sealed with musk,
And the end of its tethering rope sealed with musk
حَيِّgreet المرابعةal-Murābiʿa المَأنوسَfamiliar جارتُهاits neighbor
حَيِّ المرابعة المَأنوسَ جارتُها
بلrather العريشُal-ʿArīsh فثَمّfor there البيتُthe House والحَرَمُand the sanctuary
بل العريشُ فثَمّ البيتُ والحَرَمُ
greet al-Murābiʿa, whose neighbor is familiar;
Hail to you, dweller of the befriended neighbor
rather, al-ʿArīsh, for there are the House and the sanctuary.
Rather the family, so the home and sanctuary
وثمَّand there اكرمُthe noblest مصحوبٍcompanion وليسand not لهfor him
وثمَّ اكرمُ مصحوبٍ وليس له
مولىa friend يحنyearns ومثنيand a praiser of الأنيقthe graceful الرسمُform
مولى يحن ومثني الأنيق الرسمُ
And there is the noblest companion, who has no
And the most generous of accompanied people, who has
yearning friend or praiser of the graceful form [wording unclear].
No lord to yearn nor a refined and delicate figure
فإِنْand if بَداappears لكto you فالثمthen kiss بطنَthe underside of أنملِهhis fingertips
فإِنْ بَدا لك فالثم بطنَ أنملِه
وظهرَهاand their backs فبنانُfor the fingertips of الجودِgenerosity ثلتثمُare kissed
وظهرَها فبنانُ الجودِ ثلتثمُ
If he appears to you, kiss the pads of his fingers
So if it appears to you, then cling to its toes
and their backs, for generosity’s fingertips are kissed.
And its back, for the palms of generosity are clasped
وقُلْand say لهto him حيثُwhere لاnot تدريknow عواذلُهhis female reproachers
وقُلْ له حيثُ لا تدري عواذلُه
فالناسُfor people لوif سلمواwere safe منfrom بعضِهمone another سَلِمُواwould be safe
فالناسُ لو سلموا من بعضِهم سَلِمُوا
And tell him, where his reproachers are unaware:
And say to it wherever its coquetries are unknown
For people would be safe if they were safe from one another.
For if people were safe from some of them, they would be safe
بينيbetween me وبينَكand you ماthat which لاnot بينbetween ذيDhū يَزنٍYazan
بيني وبينَك ما لا بين ذي يَزنٍ
وذيand Dhū رُعينٍRuʿayn إخاءٌbrotherhood ليسis not ينْصَرمُbroken
وذي رُعينٍ إخاءٌ ليس ينْصَرمُ
Between me and you is what was not between Dhū Yazan
Between me and you is what is not between the indecent
and Dhū Ruʿayn: a brotherhood that never breaks.
And obscene, a brotherhood that does not fray
وماand not لهارونَfor Aaron مِنْfrom موسَىMoses أخيهhis brother كماlike what
وما لهارونَ مِنْ موسَى أخيه كما
ليfor me مِنْكَfrom you لاَزلتَmay you never cease موصولاًjoined بكthrough you الرحمُkinship
لي مِنْكَ لاَزلتَ موصولاً بك الرحمُ
Nor had Aaron, from Moses his brother, anything like what
Nor does Aaron have, from his brother Moses, what
I have from you; may you ever be one through whom kinship stays joined.
I have from you, you have remained eternally kind
بجيلةُBajīla ابنةِdaughter of عَبْسʿAbs أنتَyou سُّيدُهاher chief
بجيلةُ ابنةِ عَبْس أنتَ سُّيدُها
وأننّيand I am ابنُa son of هَمْدانِHamdān الذيْنthose who هُمُthey
وأننّي ابنُ هَمْدانِ الذيْن هُمُ
Bajīla, daughter of ʿAbs—you are her chief,
Bajila daughter of 'Abs, you are her master
and I am a son of Hamdān, who are...
And I am the son of Hamdan, those who are
وليand I have صَحَائفُpages شوقٍlonging فيكfor you لوif قُرئِتwere read
ولي صَحَائفُ شوقٍ فيك لو قُرئِت
علىto السَّحابthe clouds لمذاwhy? كَفّتْceased لَهُfor him دِيمُsteady rains
على السَّحاب لمذا كَفّتْ لَهُ دِيمُ
And I have pages of longing for you which, if read
And I have pages of longing for you, if recited
to the clouds, why would their steady rains cease for him?
To the clouds, would they cease raining for it?
محمدُMuhammad بنَson of حسينHusayn ياO فداهmay … ransom him أبيmy father
محمدُ بنَ حسين يا فداه أبي
أنتَyou ابنُهhis son ولكand yours are الأكرامُhonor والكرمُand generosity
أنتَ ابنُه ولك الأكرامُ والكرمُ
Muhammad ibn Husayn—O, may my father be his ransom!
Muhammad son of Hussein, oh may my father be sacrificed for you
You are his son, and yours are honor and generosity.
You are his son, and for you are bounties and nobility
مَاnot زلتَyou ceased تَقْتضِيfulfill لُباناتيmy needs إذاwhen بخِلَتْwere stingy
مَا زلتَ تَقْتضِي لُباناتي إذا بخِلَتْ
أيدٍhands وتبذِلُand bestow مطلوبيwhat I seek إذاwhen حَرَمُواthey refused
أيدٍ وتبذِلُ مطلوبي إذا حَرَمُوا
You have always met my needs when stingy
You never cease to grant my aspirations if hands held back
hands withheld, and given what I sought when others denied me.
And spend what I sought if they deprived
فاغْنَمso win ثنائيmy praise مَهْمَاwhenever حاجتيmy need عرَضتْarises
فاغْنَم ثنائي مَهْمَا حاجتي عرَضتْ
فليلَةُfor the Night of القدرِDecree رُؤياa vision تلكthat تُغْتَنَمُis to be seized
فليلَةُ القدرِ رُؤيا تلك تُغْتَنَمُ
So win my praise whenever my need arises,
So benefit from my praise no matter my need
for the Night of Decree is a vision, one to be seized.
For the night of decree, behold that dream is to be benefited from
فبينَfor between رؤيةthe seeing of عينٍan eye وانِتباهتِهاand its awakening
فبينَ رؤية عينٍ وانِتباهتِها
يُكْديbecomes poor الْغنِيthe wealthy ويَغْنَىand becomes rich مَنْwhoever بهin him عَدَمُpoverty
يُكْدي الْغنِي ويَغْنَى مَنْ به عَدَمُ
For between an eye’s seeing and its awakening,
Between seeing of the eye and its awareness
the rich fall into poverty, and those in want grow rich.
The wealthy tires and the poor who lacks becomes wealthy
أماhave … not? سمعتَyou heard بقارونٍof Qārūn وَمَاand what جَمَعتْamassed
أما سمعتَ بقارونٍ وَمَا جَمَعتْ
كفاهhis two hands راحَhe departed وراحand departed الذّئبthe wolf والغَنَمُand the sheep
كفاه راحَ وراح الذّئب والغَنَمُ
Have you not heard of Qārūn and what was amassed
Have you not heard of Qarun and what his collecting
by his two hands? He is gone, and gone are the wolf and the sheep.
Sufficed him? He left and the wolf and lamb left
وقدand indeed سمعتyou heard بشدادٍof Shaddād بَنيbuilt إرماًIram
وقد سمعت بشدادٍ بَني إرماً
يَبْغيseeking الخُلُودَimmortality فلمbut did not يَخْلُدْlive forever ولاَnor إرمُIram
يَبْغي الخُلُودَ فلم يَخْلُدْ ولاَ إرمُ
And you have heard of Shaddād, who built Iram,
And you have heard of Shaddad son of 'Aram
seeking immortality; neither he nor Iram lived forever.
Seeking immortality but neither did he become immortal nor 'Aram
الخيْرُgoodness يبقىendures وإنeven if طالlengthens الزمانُtime بهover it
الخيْرُ يبقى وإن طال الزمانُ به
والفعْلُand the deed يفنىperishes ويبقىand remain بعدَهafter it الكلِمُwords
والفعْلُ يفنى ويبقى بعدَه الكلِمُ
Goodness endures, though time stretches long over it,
Good remains even if time is long with it
and the deed perishes, but words remain after it.
And deeds vanish but after them words remain
لولاwere it not that أراكI see you كنفسيas myself لاَnot تردُّyou turn away يديmy hand
لولا أراك كنفسي لاَ تردُّ يدي
مَاnot كانwould يفتحُopen منيof mine بالقريضin verse فمُa mouth
مَا كان يفتحُ مني بالقريض فمُ
Were it not that I see you as myself, and you never turn my hand away,
Were it not for seeing you as myself, my hand would not
no mouth of mine would open in verse.
Open with poetry from me
ومَاand not أظنُّكI think you تنسىforget حقّthe claim of معرفتيknowing me
ومَا أظنُّك تنسى حقّ معرفتي
إنindeed المعَارفَties of acquaintance فيamong أهلِpeople of النُّهىwisdom ذِمِمُbinding obligations
إن المعَارفَ في أهلِ النُّهى ذِمِمُ
And I do not think you will forget the claim of our acquaintance;
And I don't think you forget the right of my knowledge
for among the wise, ties of acquaintance are binding obligations.
For the learned among the people of grace are trusted
Sol 6.1