أَحبَّةَO beloveds of قَلبيmy heart قَدindeed قَطعتمyou have cut off رَسائِلاletters
أَحبَّةَ قَلبي قَد قَطعتم رَسائِلا
وَإِنّيand indeed I بِحُسنِwith the beauty of المَدحِpraise فيهاin them لَراجزُsurely a rajaz chanter
وَإِنّي بِحُسنِ المَدحِ فيها لَراجزُ
O beloveds of my heart, you have cut off correspondence,
My beloveds, you have cut off connections,
though in those letters I chant fine praise in rajaz verse,
And in praising you I admit I am lacking.
بِأَبيضِwith a gleaming blade of إِعراضٍaversion لَكُمyours هَلhave ...? تَغَيَّرتchanged
بِأَبيضِ إِعراضٍ لَكُم هَل تَغَيَّرت
طِباعُthe natures of كِرامٍnoble people فيكمُamong you وَغَرائِزُand instincts
طِباعُ كِرامٍ فيكمُ وَغَرائِزُ
with your aversion’s gleaming blade. Have they changed—
With aloof indifference—have your noble spirits
the natures and instincts of the noble among you?
And instincts within you changed?
جَرَحتُمyou wounded بِسَيفِwith the sword of العَتْبِreproach قلبيmy heart وَإِنّهُand indeed it
جَرَحتُم بِسَيفِ العَتْبِ قلبي وَإِنّهُ
لَكُمfor you دونَto the exclusion of كلِّall النَّاسِpeople حاوٍholding وحائزُand possessing
لَكُم دونَ كلِّ النَّاسِ حاوٍ وحائزُ
You have wounded my heart with the sword of reproach, though it
You have wounded my heart with the sword of reproach, and yet
holds and keeps you, to the exclusion of all others.
To you beyond all people it is yielding and partial.
وَأَنتُمand you علِمتُمyou know أَنّنيthat I ذوpossessing تَهاوُنٍnegligence
وَأَنتُم علِمتُم أَنّني ذو تَهاوُنٍ
وَأَنّيَand that I عَمّاregarding what تَستَحقّونَyou deserve عاجِزُunable
وَأَنّيَ عَمّا تَستَحقّونَ عاجِزُ
And you know that I am prone to neglect,
And you knew I was one of leniency
and that I cannot give you what you deserve.
And that I fall short of what you deserve.
فَهلّاthen why not عَذَرتُمyou excused مَنthe one عَلِمتُمyou know قصورَهُhis shortcomings
فَهلّا عَذَرتُم مَن عَلِمتُم قصورَهُ
وَمَنْand one عُذرُهُhis excuse بادٍplain لَدَيكُمbefore you وَبارِزُand evident
وَمَنْ عُذرُهُ بادٍ لَدَيكُم وَبارِزُ
Then why not excuse one whose shortcomings you know,
Why not pardon one whose shortcoming you recognized,
and whose excuse is plain and evident to you?
And one whose excuse with you is evident and foremost?
هَبونِيَsuppose I أَذنَبتI committed الذنوبَthe sins جَميعَهاall of them
هَبونِيَ أَذنَبت الذنوبَ جَميعَها
فَإِنَّfor indeed عليَّon my part الذنبsin لاno شكَّdoubt جائِزُpossible
فَإِنَّ عليَّ الذنب لا شكَّ جائِزُ
Suppose I have committed every sin;
Blame me—I have committed all the sins,
for I am, without doubt, capable of sin.
For the sin undoubtedly falls upon me.
وَإِنْand if جالَroamed ذَنبيmy sin فيin مَضاميرِracecourses of هَفوةٍa lapse
وَإِنْ جالَ ذَنبي في مَضاميرِ هَفوةٍ
فَذاكَthen that بِحسنِby the beauty of العَفوِpardon مِنكمfrom you مبارزُmet in combat
فَذاكَ بِحسنِ العَفوِ مِنكم مبارزُ
And if my sin has roamed the racecourses of error,
And if my sin has strayed into the battlegrounds of lapses,
then it is met in combat by your gracious pardon.
Then that is for your excellent forgiveness to confront.
وَلَولاand were it not for ذُنوبيmy sins ماnot تَعَرَّفbecome known عَفوُكمyour pardon
وَلَولا ذُنوبي ما تَعَرَّف عَفوُكم
وَلَولاand were it not for الإِساءاتُwrongdoings اِستَحالَwould be impossible التّجاوزُoverlooking offenses
وَلَولا الإِساءاتُ اِستَحالَ التّجاوزُ
And but for my sins, your pardon would never be known,
And were it not for my sins, your pardon would not have become known,
and without offenses, pardon would be impossible.
And were it not for wrongdoings, transcendence would not have occurred
وَإِنّيَand indeed I مِمّاfor what قَدindeed جَنيتُI committed لَتائبٌsurely repentant
وَإِنّيَ مِمّا قَد جَنيتُ لَتائبٌ
كَماjust as تابَrepented مِنof فِعلِcommitting الجِنايةthe crime ماعزُMaʿiz
كَما تابَ مِن فِعلِ الجِناية ماعزُ
And I am truly repentant for what I have committed,
Indeed, I now repent what I have reaped
as Maʿiz repented of committing his crime.
Just as Ma'iz repented after committing the crime.
Sol 6.1