Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

I grew attached to Layla while she still wore her hair in twin braids, before any of her playmates could discern the slightest swell in her breast.

We were two little ones pasturing the lambs—would that, even to this day, neither we nor the lambs had ever grown! (1)

She too was captivated; love for him lodged itself in her heart.

And he is the one who said:

I think her passion will abandon me in some barren tract of earth where I possess neither wealth nor kin,
no one to whom I may entrust my last will, no heir save the mount and its saddle. (2)

Her love effaced the loves that had preceded it; she took a place in my heart never occupied before.

His infatuation with her grew so intense that it turned into whispered obsessions and his mind became unhinged, so he said:

I sit in the assembly, conversing with them, then snap out of it to find that the ghoul has carried me off. (3)

My private thoughts about you drag my heart downward until my companion says, “You are deranged.” (4)

Abū ʿUbayda said: The condition kept worsening until he lost his reason; no camel-litter could shelter him, and no garment covered him without his ripping it to shreds.

It is also reported that Layla’s people lodged a complaint about the Mad Lover with the ruler, who declared his blood forfeit. Her tribe then decamped with her; he came afterward, rolling on the ground of their deserted quarters and saying:

O narrow hollows of the encampment where they struck their tents at Dhī Salam—may the springtime never grace you!

(1) The base manuscript reads "bi-Layla," a scribal error; the correct form is given in the Diwan, p. 238. Both the Diwan and Ibn Qutayba’s Kitab al-Shiʿr wa-l-Shuʿaraʾ have: “wa-hiya ghurrun saghiratun” ("and she was a fair young girl"). Another recension in al-Aghani 2/12 reads: “wa ʿallaqtuhā gharrāʾ dhātu dhawāʾib” ("I became infatuated with a maiden whose hair hung in tresses"). Al-dhuʾāba is the forelock (literally, the upper part of anything). Al-atrāb is the plural of tirb, a person of the same age, and is most often used of women. (2) The Diwan reads “afdi.” The Arabs say: “qadaytu ilā fulān al-amr,” meaning that I conveyed the matter to him and informed him of it. (3) Al-ghul is a kind of jinn which, according to pre-Islamic lore, appears to travellers in the desert and assumes various forms. The verb “ghālatanī” means “it misled and destroyed me.” (4) Basṭ Samiʿ al-Musāmir, p. 77, records a different version of the couplet: “yaghshā bi-qalbī ḥadīth al-nafs ʿindahum / ḥattā yaqūla ḥabībī anta makhbūl” (“In their presence my heart is overwhelmed by inner thoughts until my beloved says: ‘You are deranged.’”). (5) In the Diwan, p. 190, the reading is “ḥīna” (“when”) instead of “ḥaythu” (“where”). Ḥarajāt (sing. ḥaraja) denotes a dense woodland or a tree hidden among others that cannot be reached by hand. Dhū Salim is a locality in the Hijaz.
تَعَلَّقْتُ لَيْلَى وَهْيَ ذَاتُ ذُؤَابَةٍ ... وَلَمْ يَبْدُ لِلأَتْرَابِ مِنْ ثَدْيِهَا حَجْمُ صَغِيْرَيْنِ نَرْعَى البَهْمَ، يَا لَيْتَ أَنَّنَا ... إِلَى اليَوْمِ لَمْ نَكْبَرْ وَلَمْ تَكْبَرِ البَهْمُ (١) وَعَلِقَتْهُ هِيَ أَيْضاً، وَوَقَعَ بِقَلْبِهَا. وَهُوَ القَائِلُ: أَظُنُّ هَوَاهَا تَارِكِي بِمَضَلَّةٍ ... مِنَ الأَرْضِ لاَ مَالٌ لَدَيَّ وَلاَ أَهْلُ وَلاَ أَحَدٌ أَقْضِي إِلَيْهِ وَصِيَّتِي ... وَلاَ وَارِثٌ إِلاَّ المَطِيَّةُ وَالرَّحْلُ (٢) مَحَا حُبُّهَا حُبَّ الأُلَى كُنَّ قَبْلَهَا ... وَحَلَّتْ مَكَاناً لَمْ يَكُنْ حُلَّ مِنْ قَبْلُ فَاشْتَدَّ شَغَفُهُ بِهَا حَتَّى وُسْوِسَ، وَتُخُبِّلَ فِي عَقْلِهِ، فَقَالَ: إِنِّي لأَجْلِسُ فِي النَّادِي أُحَدِّثُهُمْ ... فَأَسْتَفِيْقُ وَقَدْ غَالَتْنِيَ الغُوْلُ (٣) يُهْوِي بِقَلْبِي حَدِيْثُ النَّفْسِ نَحْوَكُمُ ... حَتَّى يَقُوْلَ جَلِيْسِي: أَنْتَ مَخْبُوْلُ (٤) قَالَ أَبُو عُبَيْدَةَ: تَزَايَدَ بِهِ الأَمْرُ حَتَّى فَقَدَ عَقْلَهُ، فَكَانَ لاَ يُؤْوِيْهِ رَحْلٌ، وَلاَ يَعْلُوْهُ ثَوْبٌ إِلاَّ مَزَّقَهُ. وَيُقَالُ: إِنَّ قَوْمَ لَيْلَى شَكَوُا المَجْنُوْنَ إِلَى السُّلْطَانِ، فَأَهْدَرَ دَمَهُ، وَتَرَحَّلَ قَوْمُهَا بِهَا، فَجَاءَ، وَبَقِيَ يَتَمَرَّغُ فِي المَحَلَّةِ، وَيَقُوْلُ: أَيَا حَرَجَاتِ الحَيِّ حَيْثُ تَحَمَّلُوْا ... بِذِي سَلَمٍ لاَ جَادَكُنَّ رَبِيْعُ
(١) في الأصل: بليلى وهو تحريف، والتصويب من الديوان ص ٢٣٨ ورواية الديوان والشعر والشعراء: " وهي غر صغيرة " وفي رواية أخرى في الاغاني ٢ / ١٢: " وعلقتها غراء ذات ذوائب " الذؤابة مقدم شعر الرأس، والذؤابة من كل شيء أعلاه. الاتراب: جمع ترب وهو المماثل في السن، وأكثر ما يستعمل في المؤنث. (٢) في الديوان: " أفضي " يقال: وقضيت إلى فلان الامر، أي أنهيته إليه وأبلغته ذلك. (٣) الغول: نوع من الشياطين كانت العرب تزعم أنها تظهر للناس في الفلاة، فتتلون لهم بصور شتى. وغالتني: أضلتني وأهلكتني. (٤) للبيت رواية أخرى في " بسط سامع المسامر " ص ٧٧ وهي: يغشى بقلبي حديث النفس عندهم * حتى يقول حبيبي أنت مخبول (٥) في الديوان ص ١٩٠: " حين " بدل " حيث ". وحرجات: ج حرجة، وهي الغيضة الملتفة الشجر، أو الشجرة بين الاشجار لا تصل إليها الايدي. وذو سلم: موضع بالحجاز.

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