المَجدُglory أَجمَعُall of it ماwhat حَوَتهُheld it يَمينيmy right hand
المَجدُ أَجمَعُ ما حَوَتهُ يَميني
وَالفَخرُand pride يَصغُرُis too small أَنto يَكونbe خَدينيmy intimate companion
وَالفَخرُ يَصغُرُ أَن يَكون خَديني
All glory entire is what my right hand has contained;
All glory is held in my right hand;
and pride is too small to be my intimate companion.
and pride is too small to be my intimate companion.
وَالدَهرُand time مَوطِىءُthe ground beneath أَخمَصيmy foot’s arch وَالناسُand people بِذeveryday garb (first part)
وَالدَهرُ مَوطِىءُ أَخمَصي وَالناسُ بِذ
لَةُeveryday garb (completion) ملبسيmy attire وَالرَأيُand considered judgment بَعضُsome of ظُنونيmy conjectures
لَةُ ملبسي وَالرَأيُ بَعضُ ظُنوني
Time lies beneath the tread of my sole, and mankind is but the hum—
And time is the ground beneath my foot’s arch, and people are my everyday
—ble garment I wear; judgment is merely part of my conjecture.
garb; considered judgment is but one of my conjectures.
وَالجودُand generosity يَركَعُkneels خاضِعاًsubmissively لأَنامِليto my fingertips
وَالجودُ يَركَعُ خاضِعاً لأَنامِلي
وَالبَدرُand the full moon يَسجُدُprostrates خاشِعاًhumbly لِجَبينيbefore my brow
وَالبَدرُ يَسجُدُ خاشِعاً لِجَبيني
Generosity bows submissively before my fingertips,
And generosity kneels, submissive, to my fingertips;
and the full moon prostrates humbly before my brow.
and the full moon prostrates humbly before my brow.
وَالحَربُand war بَينَbetween صَرائِميmy firm resolves وَصَوارِميand my cutting swords
وَالحَربُ بَينَ صَرائِمي وَصَوارِمي
اِنif جاcomes طحونُrelentless grinding رحائهاof its millstone بزبونِwith savage fury
اِن جا طحونُ رحائها بزبونِ
War stands between my firm resolves and my swords
And war lies between my firm resolves and my cutting swords,
when its millstone comes grinding in fury.
if its millstone’s grinding comes with savage fury.
دنياworld تَنحّيstep aside جانِباًto one side عَنهُنَّaway from them فيin (phrase incomplete)
دنيا تَنحّي جانِباً عَنهُنَّ في
فَمناقبيfor my merits وَمَناشِبيand my possessions فيin دينيmy faith
فَمناقبي وَمَناشِبي في ديني
The world steps aside from them, while
World, step aside, away from them—in ...
my virtues and my stations abide within my faith.
for my merits and my possessions lie in my faith.
لَوif كانَتwere الدُنياthe world كُنوزاًtreasures فيin يَديmy hand
لَو كانَت الدُنيا كُنوزاً في يَدي
لَوَهَبتُهاI would give it away منfrom حَيثُwhere لاnot تَكفينيit suffices me
لَوَهَبتُها من حَيثُ لا تَكفيني
Were the world and all its treasures in my hand,
If the world were treasures in my hand,
I would give them away, for they could never suffice me.
I would give it away, since it would not suffice me.
ماwhat قَدرworth منقضa passing thing وَقيمَةand the value of نافِدٍan exhausted thing
ما قَدر منقض وَقيمَة نافِدٍ
وَمحلُّand the standing of ماضٍa departed thing أَنthat يُليقَbefit يَمينيmy right hand
وَمحلُّ ماضٍ أَن يُليقَ يَميني
What worth has the transient, what value the perishing?
What worth has a passing thing, what value has a thing exhausted,
My station surpasses all that may befit my right hand.
and what standing has a thing departed, that it should befit my right hand?
العَدلُjustice وَالتَوحيدُand God’s oneness كُلُّall مَعاقِليmy strongholds
العَدلُ وَالتَوحيدُ كُلُّ مَعاقِلي
وَوَلاءُand allegiance to آلِthe household of الطهرِpurity جُلُّmost of حُصونيmy fortresses
وَوَلاءُ آلِ الطهرِ جُلُّ حُصوني
Justice and the profession of divine unity are all my strongholds,
Justice and God’s oneness are all my strongholds;
and devotion to the House of Purity is the loftiest of my fortresses.
and allegiance to the pure household forms most of my fortresses.
لاno عِلمَknowledge إِلّاexcept ماwhat أُناضِلُI fight دونَهُin its defense
لا عِلمَ إِلّا ما أُناضِلُ دونَهُ
وَأُفاضِلُand I vie in merit الدُنياthe world تَناضلُfights دونيin my defense
وَأُفاضِلُ الدُنيا تَناضلُ دوني
There is no banner save the one I defend,
There is no knowledge save what I fight to defend;
while the noblest men in the world defend me.
and I vie with the world in merit, while it fights to defend me.
ياO آلَfamily of أَحمدَAhmad قَدindeed حَدَوتI chanted بِمَدحِكُمin praise of you
يا آلَ أَحمدَ قَد حَدَوت بِمَدحِكُم
لَمّاwhen رَأَيتُI saw الحَقَّthe truth جِدَّvery مُبينِclear
لَمّا رَأَيتُ الحَقَّ جِدَّ مُبينِ
O House of Aḥmad, I have chanted your praise,
O family of Ahmad, I have chanted your praise,
for I saw the truth utterly manifest.
when I saw the truth utterly clear.
سَبَقَoutran الوَصِيُّthe Legatee إِلىto العُلىthe heights طُلّابَهاtheir seekers
سَبَقَ الوَصِيُّ إِلى العُلى طُلّابَها
حَتّىuntil تَمَلَّكهاhe possessed them بِغَيرِwithout قرينِa peer
حَتّى تَمَلَّكها بِغَيرِ قرينِ
The Legatee outstripped all who sought the heights
The Legatee outran the seekers of the heights,
until he possessed them without peer:
until he possessed them without a peer.
شَمسٌa sun وَلكِنand yet لَيسَdoes not يَغرُبُset قرصُهاits disc
شَمسٌ وَلكِن لَيسَ يَغرُبُ قرصُها
وَضَياغِمand lions لَمdid not تَستَتِرhide بِعَرينِin a lair
وَضَياغِم لَم تَستَتِر بِعَرينِ
a sun whose disk shall never set,
A sun, yet its disc never sets;
and mighty lions that never sheltered in a den.
and lions that never hid within a lair.
جَذَبَdrew النَبِيُّthe Prophet بِضَبعِهby his upper arm يَومَthe day of الغَديGhadir (first part)
جَذَبَ النَبِيُّ بِضَبعِه يَومَ الغَدي
رِGhadir (completion) وَوَكَّدَand confirmed التَعريفَthe identification بِالتَعيينby explicit designation
رِ وَوَكَّدَ التَعريفَ بِالتَعيين
The Prophet raised him by the upper arm on the Day of Ghadī—
The Prophet drew him by the upper arm on the day of Ghadir,
—r, emphatically confirming the proclamation through explicit designation.
and confirmed the identification by explicit designation.
خَتَمَsealed الرِقابَthe necks بِنَصبِهِby appointing him لِوِلايَةٍto leadership
خَتَمَ الرِقابَ بِنَصبِهِ لِوِلايَةٍ
خَتمsealing الرقابthe necks خلافunlike خَتمِsealing الطينِclay
خَتم الرقاب خلاف خَتمِ الطينِ
He sealed men’s necks by appointing him to guardianship—
He sealed their necks by appointing him to leadership;
a sealing of necks unlike the sealing of clay.
the sealing of necks is unlike the sealing of clay.
يَومٌa day أَغرُّradiant أَضاءَlit up غُرَّةَthe brow of هاشِمٍHashim
يَومٌ أَغرُّ أَضاءَ غُرَّةَ هاشِمٍ
يَومٌa day هِجانٌpurebred and noble ساءَdistressed كلَّevery هَجينbaseborn one
يَومٌ هِجانٌ ساءَ كلَّ هَجين
A radiant day that illuminated the brow of Hāshim,
A radiant day that lit up Hashim’s brow;
a noble day that grieved every baseborn man.
a noble day that distressed every baseborn one.
اِذكرrecall لَهُto his credit بَدراًBadr وَسَعيand the striving of حسامِهِhis blade
اِذكر لَهُ بَدراً وَسَعي حسامِهِ
فيin هَجرِparting from روحٍlife أَوor وِصالِunion with مَنونdeath
في هَجرِ روحٍ أَو وِصالِ مَنون
Credit Badr to him, and question his sword
Recall his Badr and the striving of his blade
about a soul’s departure or its union with death.
in parting from life or embracing death.
وَاِذكُرand recall لَهُto his credit أُحداًUhud وَقَدwhen indeed أَرضىhe satisfied الرَدىDeath
وَاِذكُر لَهُ أُحداً وَقَد أَرضى الرَدى
وَرضاand the satisfaction of الردىDeath اسخاطُdispleasing كلِّevery وَتينِaorta
وَرضا الردى اسخاطُ كلِّ وَتينِ
Credit Uḥud to him, when he gave Death its fill—
And recall his Uhud, when he satisfied Death;
though Death’s satisfaction displeases every living vein.
and Death’s satisfaction displeases every aorta.
ثُمَّthen اِذكُرrecall الأَحزابَthe Confederates وَاِذكُرand recall سَيفَهُhis sword
ثُمَّ اِذكُر الأَحزابَ وَاِذكُر سَيفَهُ
أَسَدٌa lion يُلاقيmeets الحَربَwar بِالتَبنينِwith steadfastness (uncertain reading)
أَسَدٌ يُلاقي الحَربَ بِالتَبنينِ
Then recall the Confederates, and recall his sword:
Then recall the Confederates, and recall his sword:
a lion confronting war with clear-eyed discernment.
a lion meeting war with steadfastness [reading uncertain].
وَاِذكُرand recall يَهودَthe Jews بِخَيبَرat Khaybar اِذwhen شَلَّهاhe routed them
وَاِذكُر يَهودَ بِخَيبَر اِذ شَلَّها
مِثلَlike العُقابthe eagle يُشلُّis driven off بِالشاهينِby the peregrine falcon
مِثلَ العُقاب يُشلُّ بِالشاهينِ
Recall the Jews at Khaybar, when he scattered them,
And recall the Jews at Khaybar, when he routed them,
like an eagle driven off by a falcon.
like an eagle driven off by a peregrine falcon.
وَاِذكُرand recall حُنَيناًHunayn حينَwhen أَصبَحbegan عَضبُهُhis keen blade
وَاِذكُر حُنَيناً حينَ أَصبَح عَضبُهُ
يَلقىmeets المَناجِزَthe challenger عنout of هَوىًdesire وَحنينand yearning
يَلقى المَناجِزَ عن هَوىً وَحنين
And recall Ḥunayn, when his keen sword came forth
And recall Hunayn, when his keen blade began
to meet the challenger with passion and yearning.
to meet the challenger out of desire and yearning.
أَجرىhe made flow دماءthe blood of المُشرِكينَthe polytheists فَلَوso if جرتit flowed
أَجرى دماء المُشرِكينَ فَلَو جرت
فيin مَوقِفٍone place لَرَأَيتَyou would have seen أَلفَa thousand معينِflowing springs
في مَوقِفٍ لَرَأَيتَ أَلفَ معينِ
He made the polytheists’ blood flow; had it flowed
He made the polytheists’ blood flow; had it flowed
on one battlefield, you would have seen a thousand streaming springs.
in one place, you would have seen a thousand springs.
وَاِذكُرand recall مُؤاخاةَbrotherhood with النَبِيِّthe Prophet وَقَولِهِand his saying
وَاِذكُر مُؤاخاةَ النَبِيِّ وَقَولِهِ
ماwhat قالَhe said فيabout موسىMoses وَفيand about هارونAaron
ما قالَ في موسى وَفي هارون
Recall the Prophet’s bond of brotherhood with him, and his saying—
And recall his brotherhood with the Prophet, and the Prophet’s words—
what he said concerning Moses and Aaron.
what he said of Moses and of Aaron.
قَدindeed سُدَّتwere closed الأَبوابُthe doors اِلّاexcept بابَهُhis door
قَد سُدَّت الأَبوابُ اِلّا بابَهُ
لَوif only كانَwas يُعرَفُunderstood مَوضِعthe point of التَبيينthe clarification
لَو كانَ يُعرَفُ مَوضِع التَبيين
All the doors were shut except his door—
The doors were closed, except his door,
if only the import of that declaration were understood.
if only the point of this clarification were understood.
وَبَراءَةُand Bara’ah (Disavowal) اِرتَجِعَتwas recalled وَمُلِّكَand he was given authority over أَمرَهاits affair
وَبَراءَةُ اِرتَجِعَت وَمُلِّكَ أَمرَها
ياoh رَبَّmany a شَأنٍaffair ناسِخٍsuperseding لِشُؤونِother affairs
يا رَبَّ شَأنٍ ناسِخٍ لِشُؤونِ
And Barāʾa was taken back, and its charge entrusted to him—
And Bara’ah was recalled, and he was given charge of it—
O Lord, what a momentous deed, superseding so many deeds!
oh, many an affair superseding other affairs!
وَبand in هَلhas …? أَتىcome وحيٌrevelation بِمَفخرِwith a distinction ماnot أَتىcame
وَب هَل أَتى وحيٌ بِمَفخرِ ما أَتى
لِيُغَضَّso that it is lowered طَرفُthe gaze of الناصِبِthe hater المَغبونِthe cheated one
لِيُغَضَّ طَرفُ الناصِبِ المَغبونِ
Concerning him, “Has There Come” brought revelation bearing unprecedented glory,
And in ‘Has There Come,’ revelation brought a glory never brought before,
that every hostile, defrauded Nāṣibī might lower his gaze.
to lower the gaze of the cheated hater.
أَرُواةَO narrators آثارِof the traditions of النَبِيِّthe Prophet مَنِwho الَّذيthe one who
أَرُواةَ آثارِ النَبِيِّ مَنِ الَّذي
يُدعىis called قَسيمَthe apportioner of النارِthe Fire يَومَthe day of الدينِjudgment
يُدعى قَسيمَ النارِ يَومَ الدينِ
Are the transmitters of the Prophet’s traditions comparable to him
O narrators of the Prophet’s traditions, who is the one
who is called the Divider of the Fire on Judgment Day?
called the apportioner of the Fire on Judgment Day?
مَنwho بابُهُhis gate فيin العِلمِknowledge وَهوَwhile he is مَدينَةٌa city
مَن بابُهُ في العِلمِ وَهوَ مَدينَةٌ
ايهٍgo on وَصاحِبُand the keeper of سرِّهِhis secret المَخزونِhidden
ايهٍ وَصاحِبُ سرِّهِ المَخزونِ
Who is his gateway to knowledge, while the Prophet is its city?
Who is his gate in knowledge, while he is a city?
Indeed—and the keeper of his treasured secret.
Go on! And who is the keeper of his hidden secret?
مَنwho زُوِّجَwas wed to الزَهراءَal-Zahra حينَwhen تَزاحَمواthey thronged
مَن زُوِّجَ الزَهراءَ حينَ تَزاحَموا
فيat خُطبَةٍa marriage sermon كَشَفَتrevealed عنfrom المَكنونِthe concealed
في خُطبَةٍ كَشَفَت عن المَكنونِ
Who married al-Zahrāʾ when suitors crowded forward,
Who was wed to al-Zahra, when they thronged
in a proposal that disclosed what had been hidden?
at a marriage sermon that revealed what lay concealed?
مَنwho جَذَّcut off أَصلَthe root of الناكِثينَthe oath-breakers وَجَدَّand severed حَبrope (first part)
مَن جَذَّ أَصلَ الناكِثينَ وَجَدَّ حَب
لَrope (completion) القاسِطينَof the unjust وَحاطَand guarded عزَّthe might of الدينِthe faith
لَ القاسِطينَ وَحاطَ عزَّ الدينِ
Who uprooted the oath-breakers’ foundation and severed the ro—
Who uprooted the oath-breakers and cut the
—pe of the transgressors, while guarding the honor of the faith?
rope of the unjust, and guarded the might of the faith?
مَنwho كانَwas حَتفَthe doom of المارِقينَthe renegades القاسِطيthe unjust (first part)
مَن كانَ حَتفَ المارِقينَ القاسِطي
نَthe unjust (completion) وَحَينَهُمand their destruction فيunder ذِمَّةthe pledge of التَحيينbringing death
نَ وَحَينَهُم في ذِمَّة التَحيين
Who was the doom of the renegades and the transgress—
Who was the doom of the renegades, the
—ors, holding their deaths in the certainty of the appointed hour?
unjust, and their destruction, pledged to bring them death?
ياO أُمَّةًnation مَلَكَseized الضَلالُmisguidance زِمامَهاits reins
يا أُمَّةً مَلَكَ الضَلالُ زِمامَها
وَتَهالَكَتand rushed headlong فيinto حالِهاits condition المَلعونaccursed
وَتَهالَكَت في حالِها المَلعون
O nation whose reins delusion has seized,
O nation whose reins were seized by misguidance,
you have plunged headlong into ruin in your accursed state!
and which rushed headlong into its accursed plight!
أَجَزاءُis the reward …? مَنof one whose هذيthis ذُؤابَةُthe crest of فَضلِهِhis excellence
أَجَزاءُ مَن هذي ذُؤابَةُ فَضلِهِ
وَثِمارُand the fruits of عَلياهhis loftiness بِغَيرِwithout غُصونِbranches
وَثِمارُ عَلياه بِغَيرِ غُصونِ
Are these but fragments—merely the forelock of his excellences,
Is the reward of one with such a crest of excellence,
and fruits of his lofty virtues, grown without branches?
and whose loftiness bears fruit without branches,
أَلّاthat not يُقَدَّمَhe be given precedence وَالفَضائِلwhile the virtues شُهَّدٌare witnesses
أَلّا يُقَدَّمَ وَالفَضائِل شُهَّدٌ
وَالفَخرُand glory أَقعَسُchest thrust proudly forward مشرِقُradiant العَرنينthe bridge of the nose
وَالفَخرُ أَقعَسُ مشرِقُ العَرنين
Should he not be given precedence, while the virtues themselves bear witness,
that he should not be put first, though virtues bear witness,
and glory stands proudly erect, radiant in the bridge of its nose?
and glory stands chest out, its nose radiant,
وَتُراقُand is spilled مُهجَتُهُhis lifeblood وَيُقتَلُand is killed نَسلُهُhis offspring
وَتُراقُ مُهجَتُهُ وَيُقتَلُ نَسلُهُ
وَتُباحُand is made lawful مُهجَتُهُhis lifeblood لِشرِّto the worst of قَطينِthe inhabitants
وَتُباحُ مُهجَتُهُ لِشرِّ قَطينِ
Yet his lifeblood is spilled and his progeny slain,
that his lifeblood should be spilled and his offspring slain,
and his sacred life is violated for the vilest of people.
and his lifeblood made fair game for the vilest inhabitants?
أَجرىspilled الشَقِيُّthe wretch دَمَthe blood of الوَصِيِّthe Legatee فَشَقَّقَتso they tore apart
أَجرى الشَقِيُّ دَمَ الوَصِيِّ فَشَقَّقَت
حلَلَthe robes of الجنانِParadise أَكفُّthe hands of حورِhouris العَينwide-eyed
حلَلَ الجنانِ أَكفُّ حورِ العَين
The wretch spilled the Legatee’s blood, and thereby
The wretch spilled the Legatee’s blood; then were rent
the hands of the wide-eyed houris tore the robes of Paradise.
the robes of Paradise by the hands of the wide-eyed houris.
وَكَذاand likewise الدَعِيُّthe pretender to lineage اِبنson of البَغِيِّthe harlot عداattacked عَلىupon
وَكَذا الدَعِيُّ اِبن البَغِيِّ عدا عَلى
وَلَدِthe child of النَبِيِّthe Prophet بِحقدهِwith his rancor المَدفونburied
وَلَدِ النَبِيِّ بِحقدهِ المَدفون
Likewise the pretender—the son of harlotry—assaulted him,
Likewise the pretender, the harlot’s son, attacked
the Prophet’s child, with his long-buried rancor.
the Prophet’s child with his buried rancor.
فَبَكَتso wept مَلائِكَةُthe angels of السَماءِheaven بِكَربلاat Karbala
فَبَكَت مَلائِكَةُ السَماءِ بِكَربلا
وَالدينُand the faith بَينَbetween تحرُّقٍburning anguish وَرَنينِand lamentation
وَالدينُ بَينَ تحرُّقٍ وَرَنينِ
The angels of heaven wept at Karbalāʾ,
So the angels of heaven wept at Karbala,
and the faith stood amid burning grief and wailing.
and the faith was caught between burning anguish and lament.
وَجَرىand befell عَلىupon زيدٍZayd وَيَحيىand Yahya بَعدَهُafter him
وَجَرى عَلى زيدٍ وَيَحيى بَعدَهُ
ماwhat أَلبَسَclothed الاِسلامَIslam ثَوبَin a garment of شجونsorrows
ما أَلبَسَ الاِسلامَ ثَوبَ شجون
Then what befell Zayd, and Yaḥyā after him,
And upon Zayd, and Yahya after him, befell
clothed Islam in a garment of sorrows.
what clothed Islam in a garment of sorrows.
هاتاthis is أُمَيَّةُUmayya راجَعَتrenewed ثاراتِهاits vendettas
هاتا أُمَيَّةُ راجَعَت ثاراتِها
فيهاtherein بِشَملِwith the assembled ranks of ضِلالِهits error المَوضونِclosely woven
فيها بِشَملِ ضِلالِه المَوضونِ
There the Umayyads avenged their ancient blood-feuds,
Here is Umayya, renewing its vendettas,
within the whole company of their assured error.
therein, with its closely woven ranks of error.
فَتَقولُso you say لمdid not تُسلِمembrace Islam وَلمand did not تُؤمِنbelieve وَلمand did not
فَتَقولُ لم تُسلِم وَلم تُؤمِن وَلم
تُعصِمhold fast بِحَبلٍto a rope فيin اليَقينَcertainty مَتينfirm
تُعصِم بِحَبلٍ في اليَقينَ مَتين
Thus she says: “You neither submitted nor believed, nor
So you say: it never embraced Islam, never believed, and never
held fast to a sure and solid rope.”
held fast to a rope firm in certainty.
فَاِذاthen behold بَنوthe sons of العَباسal-Abbas تَحذوfollow حَذوَهاin its footsteps
فَاِذا بَنو العَباس تَحذو حَذوَها
فَاِسأَلso ask عَنabout المَنصورِal-Mansur أَوor هارونHarun
فَاِسأَل عَن المَنصورِ أَو هارون
Then behold the Abbasids following exactly in her footsteps.
Then behold the sons of al-Abbas following in its footsteps;
Ask, then, about al-Manṣūr or Hārūn;
so ask about al-Mansur or Harun.
وَاِسأَلand ask وَلاand do not يَغرُركَlet it deceive you ماwhat قَدindeed لَبَّسواthey obscured
وَاِسأَل وَلا يَغرُركَ ما قَد لَبَّسوا
أَوor دَلَّسواthey misrepresented منof قصةِthe story of المَأمونal-Ma’mun
أَو دَلَّسوا من قصةِ المَأمون
ask—and do not be deceived by the guise they donned,
And ask; let not what they have obscured deceive you,
or by what they falsified in the tale of al-Maʾmūn.
or what they have misrepresented in al-Ma’mun’s story.
وَهلمَّand onward جَرّاًin succession فَالجَزائِرُfor the islands (unclear here) جمَّةٌmany
وَهلمَّ جَرّاً فَالجَزائِرُ جمَّةٌ
فَوضىin disarray وَكَمand how many منof زَفرَةٍa sigh وَأَنينand a groan
فَوضى وَكَم من زَفرَةٍ وَأَنين
And so it continues ceaselessly—the crimes are legion,
And so on—for the islands are many [wording unclear],
disorder—and how many a sigh and groan!
in disarray—and how many a sigh and groan!
آلُthe household of الهُدىguidance ماranging بَينbetween مَقتولthe slain وَمَأand captive (first part)
آلُ الهُدى ما بَين مَقتول وَمَأ
سورٍcaptive (completion) وَمَسمومٍand poisoned إِلىto مسجونِimprisoned
سورٍ وَمَسمومٍ إِلى مسجونِ
The House of Guidance lies between one slain and one cap—
The household of guidance ranges from the slain and the
—tive, one poisoned, and one imprisoned.
captive and the poisoned to the imprisoned.
وَاللَهُand God يُجزيrequites الظالمينthe wrongdoers بِنارِهِwith His fire
وَاللَهُ يُجزي الظالمين بِنارِهِ
كَيso that يَعلمواthey learn الأَنباءَthe tidings بَعدafter الحينa time
كَي يَعلموا الأَنباءَ بَعد الحين
God shall requite the oppressors with their own fire,
And God requites the wrongdoers with His fire,
so that, after a time, they may learn the tidings.
so that they learn the tidings after a time.
ياO سادَتيmy masters اِنَّindeed ابنَson of عَبّادٍ‘Abbad بِكُمthrough you
يا سادَتي اِنَّ ابنَ عَبّادٍ بِكُم
يَرعىgrazes in رِياضَthe meadows of العزhonor وَالتَمكينِand power
يَرعى رِياضَ العز وَالتَمكينِ
O my masters, I am Ibn ʿAbbād, who through you
O my masters, indeed Ibn ‘Abbad, through you,
grazes in the gardens of glory and dominion.
grazes the meadows of honor and power.
وَبكمand through you يُدافِعُhe wards off ماwhatever يَنوبُbefalls him وَمِنكُمُand from you
وَبكم يُدافِعُ ما يَنوبُ وَمِنكُمُ
يَرجوhe hopes for الشَفاعَةَintercession عنon the basis of أَصَحِّthe soundest يَقينcertainty
يَرجو الشَفاعَةَ عن أَصَحِّ يَقين
Through you he wards off whatever befalls, and from you
And through you he wards off adversity, and from you
he hopes for intercession with the soundest certainty.
he hopes for intercession, with the soundest certainty.
هذيthis قَريعَةُthe foremost of دهرِهاits age وافَتكُمُhas come to you
هذي قَريعَةُ دهرِها وافَتكُمُ
فيin مَعرِضِa display of التَحسينِbeautification وَالترصينand firm craftsmanship
في مَعرِضِ التَحسينِ وَالترصين
This poetic creation of mine, long labored over, has reached you,
This, the finest poem of its age, has come to you,
arrayed in beauty and finely wrought construction.
in a display of beauty and firm craftsmanship.
اِنif قستَyou compare أَشعارَthe verses of الفحولthe master poets بِحُسنِهاwith its beauty
اِن قستَ أَشعارَ الفحول بِحُسنِها
فَقِسthen compare القتادَthorn scrub بِرَوضَةِwith a garden of النِسرَينwild roses
فَقِس القتادَ بِرَوضَةِ النِسرَين
If you measure the verses of master poets against its beauty,
If you compare the master poets’ verses with its beauty,
then measure thornwood against a garden of eglantine.
then compare thorn scrub with a garden of wild roses.
وَإِلَيكَand to you ياO كوفِيُّKufi (a Kufan) أَنشِدrecite وَاتِّإِدand take your time
وَإِلَيكَ يا كوفِيُّ أَنشِد وَاتِّإِد
وَأَجِدand excel عَلىat التَطريبِsweet singing وَالتَلحينand setting to music
وَأَجِد عَلى التَطريبِ وَالتَلحين
To you, O Kūfī, I recite it—proceed unhurriedly;
And to you, O Kufi: recite, and take your time,
and labor over its expressive chanting and melody.
and excel in sweet singing and setting it to music.
Sol 6.1