Al-FawāʾidIbn al-Qayyim

and in your reckless folly you even hand over your very soul to the like of that; had you known the soul’s true worth, you would never have given it away.

Your youth has already turned grey, yet your childish self still refuses to age; your span has been squandered in nothing but diversion and play.

The sun of your life is now nearing its setting, though the last trace of light on the eastern rim has not yet vanished.

Whoever strove in earnest has already won the coveted union; the darkness of night and its clouds have lifted from his horizon.

How much longer will you lag behind, when the world has struck its tents and departed, and the messengers of your Lord have come to summon you?

Once the mounts of the One you love have moved on, these dwellings hold nothing for the lovesick—no gratitude, no desire.

So press your cheek into that very dust and say what the master of ancient longings once said (1):

“Not even the encampment of Mayya, ringed and haunted by Ghaylân, is sweeter to me than your desolate campsite—

a place I once loved and felt at home in when union lay within easy reach.

Nor are rosy cheeks, even when crimsoned with blood, more pleasing to my eyes than your ruined encampment. (2)

Each time those ruins are unveiled to him, he plunges toward them like water racing down a slope.

The memory of the pledges exchanged there rekindles his yearning; were he to summon his heart to forget, it would not respond.

All this, though there are countless spots on earth he is familiar with; yet through all time he has no desire for any but these.

No kindred spirit of longing lives in these tents to comfort you should you share a fragment of your love—so become a stranger and move on.

Travel under the cover of night, guided by a waft of fragrance, not by aloeswood and firewood.

Shun every companion of cowardice and helplessness, and wage war on your own soul, lest it cast you into ruin.

(1) The manuscript gives this reading, yet the more plausible wording is “fi-l-huqubi” (throughout the ages). “The author of al-Ashwaq” is Abu Tammam, from whom two verses have been quoted with slight adaptation: “ma rubaʿ Mayya … ” and “wala-l-khududu … ”. (2) In the Ṭ edition and in Abu Tammam’s Diwan the wording is “min khaddika l-turbu” (dust from your cheek), and in that version this line precedes the one cited earlier.
وواهبًا نفسَه من مثلِ ذا سَفَهًا … لو كُنْتَ تَعْرِفُ قدرَ النَّفسِ لم تَهَبِ شابَ الصِّبا والتَّصابي بعدُ لم يَشِبِ … وضاعَ وقتُك بين اللَّهو واللَّعبِ وشمسُ عُمْرِك قد حانَ الغُرُوبُ لها … والفيءُ في الأفُق الشَّرقيِّ لم يَغِبِ وفاز بالوصلِ من قدْ جَدَّ وانْقشعتْ … عن أُفْقِه ظُلُماتُ اللَّيلِ والسُّحُبِ كم ذا التَّخلُّفُ والدُّنيا قد ارتحلتْ … ورُسلُ ربِّك قدْ وافَتْك في الطَّلَبِ ما في الدِّيار وقدْ سارتْ ركائبُ منْ … تهْواهُ للصَّبِّ من شُكْرٍ ولا أَرَبِ فأَفرِشِ الخَدَّ ذَيَّاك التُّرابَ وقُلْ … ما قالهُ صاحب الأشواق والحُقُبِ (١) ما رَبْعُ مَيَّةَ محفوفًا يُطيفُ به … غيْلانُ أشْهَى له من رَبْعِكَ الخَرِبِ منازلًا كان يَهواها ويألفُها … أيَّام كان منالُ الوصل عن كَثَبِ ولا الخُدودُ ولو أُدْمِينَ من ضَرَجٍ … أشهَى إلى ناظري من رَبْعِك الخَرَبِ (٢) وكُلَّما جُلِّيَتْ تلك الرُّبوعُ لهُ … يَهْوي إليها هُويَّ الماءِ في الصَّبَبِ أحْيا لهُ الشوقَ تذكارُ العُهودِ بها … فلو دَعا القلبَ للسُّلوانِ لم يُجِبِ هذا وكم منزلٍ في الأرضِ يألَفُهُ … وما له في سواها الدَّهرَ من رَغَبِ ما في الخيامٍ أخو وَجْدٍ يُرِيْحُك إنْ … بَثَثْتَه بعضَ شأنِ الحبِّ فاغتربِ وأَسرِ في غمَراتِ الليلِ مهتديًا … بنفحةِ الطيبِ لا بالعُودِ والحَطَبِ وعادِ كُلَّ أخي جُبْنٍ ومَعْجزةٍ … وحاربِ النفسَ لا تُلقِيكَ في الحَرَبِ
(١) كذا في الأصل، ولعل الصواب: "في الحُقُبِ". ويقصد بصاحب الأشواق أبا تمام الذي ضمَّن له بيتين مع التصرف (ما ربع مية … ) و (ولا الخدود … ). (٢) في ط وديوان أبي تمام: "من خدك الترب". وتقدم فيها هذا البيت على سابقه.

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