ولكنّه أصفى عليّاً وجَعفراً

ولكنّه أصفى عليّاً وجَعفراً

وحمزةَ للهادي المبشَّرِ بالنّصرِ

وحمزةَ للهادي المبشَّرِ بالنّصرِ

But he singled out Ali and Ja‘far,

Yet he purified Ali and Ja'far

and Hamza, for the guide given glad tidings of victory.

And Hamza for the guided one heralded with victory

هم بارزوا الأعداءَ واستوردوا الوغى

هم بارزوا الأعداءَ واستوردوا الوغى

بِبدرٍ وما يومٌ بأعظمَ من بدرِ

بِبدرٍ وما يومٌ بأعظمَ من بدرِ

They faced the enemies in combat and plunged into the fray

They confronted the enemies and elicited turmoil

at Badr—and no day was greater than Badr—

At Badr, and no day was greater than Badr

وشارون من أولاد عمرِو بن عامرٍ

وشارون من أولاد عمرِو بن عامرٍ

من الأَزد أهل العِزّ والعددِ والدَّثْرِ

من الأَزد أهل العِزّ والعددِ والدَّثْرِ

and so did men who sold their lives, descendants of ‘Amr ibn ‘Amir,

And Sharon from the children of Amr ibn Aamir

of the Azd, people of might, great numbers, and abundant wealth.

From Al-Azd, the people of honor, number, and wealth

ولا يذكروا من كانَ في الحربِ خامِلاً

ولا يذكروا من كانَ في الحربِ خامِلاً

بَعيدَ مَقامٍ لا يَريشُ ولا يَبري

بَعيدَ مَقامٍ لا يَريشُ ولا يَبري

And let them not mention anyone who was inactive in war,

And they do not mention those who were inactive in war

far from the field, neither fletching nor sharpening arrows,

Distant from the battle, neither advancing nor retreating

ومن غَيُّه أغرى بآلِ محمد

ومن غَيُّه أغرى بآلِ محمد

وشانَ من يَغدو عليهم ومن يُغْري

وشانَ من يَغدو عليهم ومن يُغْري

nor anyone whose error incited him against Muhammad’s family

And whose madness misled the family of Muhammad

and disgraced whoever goes forth against them and whoever incites.

And the condition of those who attack and entice them

ولكنّني أهوى عليّاً وجَعفراً

ولكنّني أهوى عليّاً وجَعفراً

وحمزةَ والعبّاسَ أهلَ النَّدى الغمرِ

وحمزةَ والعبّاسَ أهلَ النَّدى الغمرِ

But I love Ali and Ja‘far,

Yet I adore Ali, Ja'far

and Hamza and al-‘Abbas, men of overflowing generosity.

And Hamza and Al-'Abbas, the people of bounty and abundance

أناس بهم عزّتْ قريشٌ فأصبحت

أناس بهم عزّتْ قريشٌ فأصبحت

بهم بعد عُسر في رخاءٍ وفي يُسرِ

بهم بعد عُسر في رخاءٍ وفي يُسرِ

Men through whom Quraysh grew mighty and came to be,

People with whom Quraysh gained honor and in the morning

through them, after hardship, in prosperity and ease,

Through them, after hardship, ease and facility

ملوكٌ على شرقِ البلادِ وغربِها

ملوكٌ على شرقِ البلادِ وغربِها

أمورهمُ في البرِّ تجري وفي البحرِ

أمورهمُ في البرِّ تجري وفي البحرِ

kings over the east of the lands and their west;

Kings over the east and west of the country

their affairs run their course on land and sea,

Their affairs on land unfold and at sea

مع العزِّ بالدين الذي أنقذوا به

مع العزِّ بالدين الذي أنقذوا به

من النارِ لو كانت قريشٌ ذوي شُكرِ

من النارِ لو كانت قريشٌ ذوي شُكرِ

with glory through the faith by which they were saved

With honor through the religion by which they saved

from the Fire—if only Quraysh were grateful.

From the fire, if only Quraysh had gratitude

ولكنّهم خانوا النبيَّ وأَسّسوا

ولكنّهم خانوا النبيَّ وأَسّسوا

أمورَهمُ في المسلمينَ على كُفْرِ

أمورَهمُ في المسلمينَ على كُفْرِ

But they betrayed the Prophet and established

But they betrayed the Prophet and established

their affairs among the Muslims upon unbelief.

Their affairs among the Muslims on disbelief

أجاءَ نبيُّ الحقِّ من آلِ هاشمٍ

أجاءَ نبيُّ الحقِّ من آلِ هاشمٍ

لتملكَ تيمٌ دونَهم عُقدةَ الأمرِ

لتملكَ تيمٌ دونَهم عُقدةَ الأمرِ

Did the prophet of truth come from the House of Hashim

The Prophet of truth came from the Hashimites

so that Taym, not they, might hold the knot of command,

For Taym to rule despite them, taking charge of the matter

وتصرفُ عن أهلٍ أُتمّ أمورِها

وتصرفُ عن أهلٍ أُتمّ أمورِها

وتملِكُها بالغَصْبِ منهم وبالقَسرِ

وتملِكُها بالغَصْبِ منهم وبالقَسرِ

and divert it from a family that perfected its affairs,

And turn away from a people whose affairs are complete

and seize it from them by usurpation and force?

And rule them by force and coercion

أفي حكمِ من هذا فنسمعُ حكمَه

أفي حكمِ من هذا فنسمعُ حكمَه

لقد صار عرفُ الدينِ منهمْ إلى نُكْرِ

لقد صار عرفُ الدينِ منهمْ إلى نُكْرِ

By whose ruling is this, that we should heed his ruling?

Is the rule of one such as this what we hear?

Indeed, through them, the good of religion has turned to evil.

The norms of religion have indeed become unknown to them