Poem 6. Poem I was blamed by my relatives for loving Layla

The tragic tale behind the Romeo and Juliet of the Arab world; By Qays Ibn al-Mulawwah (Majnun Layla) translated and analyzed The Scholar

Passionate encounter' by Frederick Goodall (1822-1904)

[Standard Translation]

I was blamed by my relatives for loving Layla¹

My father, my cousin, my uncles son, and my uncle²

They say Layla comes from a family of enmity³

I desire Layla as a foe or as money⁴

I see that Layla's family does wish her for me⁵

for anything, nor do my family want her for me⁶

Allah has decreed that her goodness be to another⁷

and for longing and separation for me it was decreed

I have divided my love in two halves, between her and I⁸

So one half is for her, this one is for this one, and that one is for me⁹

Oh doves of Iraq, help me

With my sorrow and weep as I weep

They say that Layla is sick in Iraq¹⁰

Oh, if only I were the healing doctor

The sons of Layla have aged, and her daughter's son has grown old¹¹

And the agony of Layla in my heart is as it was¹²

Upon me, if I were to meet Layla in private¹³

I would visit the House of God by two bare foot¹⁴

So, O Lord, since You have made Layla my desire¹⁵

Then adorn me in her eyes as you have adorned her in mine¹⁶

If not, then make me hater her and her family

For through Layla I have met disasters¹⁷

They blame Qays after love has made him sick¹⁸

And he spends the nights watching the stars, confused and weeping¹⁹

Oh, how strange is it that someone is blamed for love

A young man sick of impatience and has become stripped from patience²⁰

He calls to One whose throne is above the heavens

To conceal the longing staying between his sides²¹

He sleeps in a worried state, unable to taste sleep

He calls, “My Lord”, I have met calamities

With a bewitching eye whose face is like the sun²²

Her light shines, transcending in the darkness²³

لَقَد لامَني في حُبِّ لَيلى أَقارِبي

أَبي وَاِبنُ عَمّي وَاِبنُ خالي وَخالِيا

يَقولونَ لَيلى أَهلُ بَيتِ عَداوَةٍ

بِنَفسِيَ لَيلى مِن عَدوٍّ وَمالِيا

أَرى أَهلَ لَيلى لا يُريدُنَني لَها

بِشَيءٍ وَلا أَهلي يُريدونَها لِيا

قَضى اللَهُ بِالمَعروفِ مِنها لِغَيرِنا

وَبِالشَوقِ وَالإِبعادِ مِنها قَضى لِيا

قَسَمتُ الهَوى نِصفَينِ بَيني وَبَينَها

فَنِصفٌ لَها هَذا لِهَذا وَذا لِيا

أَلا يا حَماماتِ العِراقِ أَعِنَّني

عَلى شَجَني وَاِبكينَ مِثلَ بُكائِيا

يَقولونَ لَيلى بِالعِراقِ مَريضَةٌ

فَيا لَيتَني كُنتُ الطَبيبَ المُداوِيا

فَشابَ بَنو لَيلى وَشابَ اِبنُ بِنتِها

وَحُرقَةُ لَيلى في الفُؤادِ كَما هِيا

عَلَيَّ لَإِن لاقَيتُ لَيلى بِخَلوَةٍ

زِيارَةُ بَيتِ اللَهِ رَجلانِ حافِيا

فَيا رَبِّ إِذ صَيَّرتَ لَيلى هِيَ المُنى

فَزِنّي بِعَينَيها كَما زِنتَها لِيا

وَإِلّا فَبَغِّضها إِلَيَّ وَأَهلَها

فَإِنّي بِلَيلى قَد لَقيتُ الدَواهِيا

يَلومونَ قَيساً بَعدَ ما شَفَّهُ الهَوى

وَباتَ يُراعي النَجمَ حَيرانَ باكِيا

فَيا عَجَباً مِمَّن يَلومُ عَلى الهَوى

فَتىً دَنِفاً أَمسى مِنَ الصَبرِ عارِيا

يُنادي الَّذي فَوقَ السَمَواتِ عَرشُهُ

لِيَكسِفَ وَجداً بَينَ جَنبَيهِ ثاوِيا

يَبَيتُ ضَجيعَ الهَمِّ ما يَطعَمُ الكَرى

يُنادي إِلَهي قَد لَقيتُ الدَواهِيا

بِساحِرَةِ العَينَينِ كَالشَمسِ وَجهُها

يُضيءُ سَناها في الدُجى مُتَسامِيا

[Translation With Romanization]

I was blamed by my relatives for loving Layla
لَقَد لامَني في حُبِّ لَيلى أَقارِبي
Laqad laamanee fee hubbi Layla aqareebi

My father, my cousin, my uncle's son, and my uncle
أَبي وَاِبنُ عَمّي وَاِبنُ خالي وَخالِيا
Abi wa ibn 'ammi wa ibn khalee wa khaaliya

They say Layla comes from a family of enmity
يَقولونَ لَيلى أَهلُ بَيتِ عَداوَةٍ
Yaqooloona Layla ahlu bayti 'adaawatin

I desire Layla as a foe or as money
بِنَفسِيَ لَيلى مِن عَدوٍّ وَمالِيا
Binafsi Layla min 'adooin wa maaliyaa

I see that Layla's family does not wish her for me
أَرى أَهلَ لَيلى لا يُريدُنَني لَها
Ara ahl Layla la yureedoona nee laha

For anything, nor do my family want her for me
بِشَيءٍ وَلا أَهلي يُريدونَها لِيا
Bishay'in wa la ahli yureedoona haa liyaa

Allah has decreed that her goodness be to another
قَضى اللَهُ بِالمَعروفِ مِنها لِغَيرِنا
Qadaa Allahu bil ma'roof minha li ghayreena

And for longing and separation for me it was decreed
وَبِالشَوقِ وَالإِبعادِ مِنها قَضى لِيا
Wa bil shawqi wal ib'adi minha qada liyaa

I have divided my love in two halves, between her and I
قَسَمتُ الهَوى نِصفَينِ بَيني وَبَينَها
Qasamtul hawa nisfayn bayna wa baynaha

So one half is for her, this one is for this one, and that one is for me
فَنِصفٌ لَها هَذا لِهَذا وَذا لِيا
Fa nisfun lahaa haadhaa li haadhaa wa thaa liyaa

Oh doves of Iraq, help me
أَلا يا حَماماتِ العِراقِ أَعِنَّني
Alaa ya hamaamaat al-'iraaqi a'inni

With my sorrow and weep as I weep
عَلى شَجَني وَاِبكينَ مِثلَ بُكائِيا
Alaa shajanee wa ibkeenaa mithla bukaaa'iya

They say that Layla is sick in Iraq
يَقولونَ لَيلى بِالعِراقِ مَريضَةٌ
Yaqooloona Layla bil 'iraaqi mareedhatun

Oh, if only I were the healing doctor
فَيا لَيتَني كُنتُ الطَبيبَ المُداوِيا
Faya laytanee kuntu at-tabeeba al-mudaawiya

The sons of Layla have aged, and her daughter's son has grown old
فَشابَ بَنو لَيلى وَشابَ اِبنُ بِنتِها
Fa shaaba banu Layla wa shaaba ibn bintihā

And the agony of Layla in my heart is as it was
وَحُرقَةُ لَيلى في الفُؤادِ كَما هِيا
Wa huroqat Layla fi al-fu'aadi kamaa heeya

Upon me, if I were to meet Layla in private
عَلَيَّ لَإِن لاقَيتُ لَيلى بِخَلوَةٍ
Alayya la in laqeetu Layla bi khalwatin

I would visit the House of God by two bare feet
زِيارَةُ بَيتِ اللَهِ رَجلانِ حافِيا
Ziyaaratu bayti Allah rajulani haafiya

So, O Lord, since You have made Layla my desire
فَيا رَبِّ إِذ صَيَّرتَ لَيلى هِيَ المُنى
Faya rabbi iz sayyart Layla heeya al-munā

Then adorn me in her eyes as you have adorned her in mine
فَزِنّي بِعَينَيها كَما زِنتَها لِيا
Fazinni bi 'ayneeha kamaa zintaha liyaa

If not, then make me hate her and her family
وَإِلّا فَبَغِّضها إِلَيَّ وَأَهلَها
Wa illa fabghidh-ha ilayya wa ahlaha

For through Layla I have met disasters
فَإِنّي بِلَيلى قَد لَقيتُ الدَواهِيا
Fa innee bi Layla qad laqaytu ad-dawahiya

They blame Qays after love has made him sick
يَلومونَ قَيساً بَعدَ ما شَفَّهُ الهَوى
Yaloona Qaysan ba'da maa shaffahul-hawa

And he spends the nights watching the stars, confused and weeping
وَباتَ يُراعي النَجمَ حَيرانَ باكِيا
Wa baata yuraa'i an-najma hayraanan baakiyā

Oh, how strange is it that someone is blamed for love
فَيا عَجَباً مِمَّن يَلومُ عَلى الهَوى
Faya ajaban mimman yaloomu 'ala al-hawaa

A young man sick of impatience and has become stripped from patience
فَتىً دَنِفاً أَمسى مِنَ الصَبرِ عارِيا
Fatan danifan amsa mina as-sabri 'aariyā

He calls to One whose throne is above the heavens
يُنادي الَّذي فَوقَ السَمَواتِ عَرشُهُ
Yunaadi al-ladhi fawqa as-samaawaat arshuhu

To conceal the longing staying between his sides
لِيَكسِفَ وَجداً بَينَ جَنبَيهِ ثاوِيا
Liaksifa wajan bayna janbeyhi thawiya

He sleeps in a worried state, unable to taste sleep
يَبَيتُ ضَجيعَ الهَمِّ ما يَطعَمُ الكَرى
Yabitu daji'a al-hammi maa yata'amu al-karaa

He calls, “My Lord”, I have met calamities
يُنادي إِلَهي قَد لَقيتُ الدَواهِيا
Yunaadi ilahiy qad laqaytu ad-dawahiya

With a bewitching eye whose face is like the sun
بِساحِرَةِ العَينَينِ كَالشَمسِ وَجهُها
Bi saahiraati al-'ayniyn kash-shamsi wajhuha

Her light shines, transcending in the darkness
يُضيءُ سَناها في الدُجى مُتَسامِيا
Yudee'u sanaaha fi al-dujaa mutasaamiyaa

[Scholars Comment]

The star-crossed lovers, Qays and Layla, sometimes known as Majnun Layla (the madman of Layla), are the Romeo and Juliet of the Arab world. Their love story marks Arabic literature and is recounted in many forms of media and writing.

Qays and Layla were childhood playmates who turned into sweethearts but were denied each other due to overbearing parents. Though the exact reason is unknown, it is said that Qays openly declared his love for Layla, something the conservative society of the Umayyad era abhorred. Thus dejected, both Qays and Layla wrote many poems reciting their tragic love story. While Layla would later marry (likely not by her own choice), Qays spent the remainder of his days in sorrow over Layla, earning him the nickname "The Madman of Layla."

Every poem holds a story. Today serves as an introduction to their tragic fate, which marks the end of the month of love, February. Next month, I'll be exploring different niches of poetry, and all recommendations are welcomed.

1. Layla (لَيلى) in Arabic means "night", a fitting name that conveys both romance and sadness.

2. This line is tricky because, in Arabic, the word for "cousin" does not exist as a single term. Instead, specific phrases are used, such as "maternal uncle’s son," "paternal uncle’s son," "maternal aunt’s son," and so on.The literal translation of this line would be: "My father, my paternal uncle’s son, my maternal uncle’s son, and my maternal uncle."

3. The term used here, "أَهلُ بَيتِ", roughly translates to "family home." It is used to describe one's household, similar to how "home" and "house" are used in English. However, the difference is subtle and often unnoticeable.

4. Arguably one of the most interpreted lines in the poem due to its unique word choices and Arabic grammar rules. The word بِنَفْسِيَ (I desire) is used colloquially in Arabic-speaking countries, with slight variations depending on the dialect, but the meaning remains the same: "In my soul" or "For my soul." Another way to express this idea is "It has always been in my soul to try this." The word وَمالِيا (wealth or prosperity) here is used to represent good times, while عَدوٍّ (foe) symbolizes hardship.

5. In some versions, this translate as “I see that Layla's family does not wish to sell her to me.” This would not make sense and conclude in a “lost in translation” moment so modern versions of this poem have opted out of the line ending.

6. The phrase "for anything" is used to emphasize the despair. Nothing Qays could do would influence them to change their minds.

7. Allah is the Arabic word for God and is not exclusively reserved for Muslims, but can also used by any other Arabic-speaking religion that believes in one God.

8. الهَوى is one of the many words used to describe love in Arabic! This one is used to describe the passionate love founded between two individuals.

9. This line loses its essence in translation because it is based on word play rather than meaning. The best example I could think of was English tongue twisters such “Peter Piper picked a peck of pickled peppers”. Of course, unlike the English counterparts, the line still has a message to do with the poem which can be understood, just not as appreciated as it would be in English.

10. Having been banished with her new husband to Iraq as a further torment of separation (as if the marriage to another man she did not want wasn’t enough) Layla falls sick which reaches the ears of Qays.

11. The word فَشابَ means “has aged” but the literal translation means “has gone gray”. When Qays says they have gone gray, it means they have grown up.

12. Qays used the word “وَحُرقَةُ” which translates to “the burning of.” In this sense, when Qays says the burning of Layla in my heart, he refers to the agony or anguish he feels at her remembrance.

13. “Upon me” here is similar to an oath such as saying “By God” or “By Jove”

14. The House of God is al Kaaba Musharrafa located in Mecca Saudi Arabia where yearly pilgrimage takes place. Walking barefoot to the Kaaba is used to emphasize the gratitude felt in the case of reuniting with Layla.

15. Wish and desire are used interchangeably here.

16. A romantically poetic way to convey the message: “let her see in me what I have seen in her”

17. The disasters used in this line are the internal type; the suffering Qais felt of loving yet unable to attain Layla.

18. Qays refers to himself in third person, almost in an accusatory tone, both addressing and confronting the world for the hard ships faced by them.

19. The word يُراعي on its own means “takes care [of something]” In the sentence it means to watch or observe the sky. I think its beautiful that he is both “taking care” and “watching” the sky with only one word; the beauty of the Arabic language.

20. The word عارِيا means naked in Arabic, making the literal translation as “naked with impatience” To keep the flow and ambiance of the poem I have opted for the word stripped instead.

21. The word لِيَكسِفَ means “to eclipse”. Just as how an eclipse obscured the light of the sun from the shadow of the moon, Qays is asking for his love that has remained consistently at his side to be obscured or extinguished from him after all his suffering.

22. Bewitching and enchanting are used interchangeability here. Used to refer to eyes so addicting the mere look into them is insatiable.

23. The word “مُتَسامِيا” translates to “transcending” which according to the Oxford language dictionary means: be or go beyond the range or limits of (something abstract, typically a conceptual field or division). When Qays says her light is transcending in the darkness, he is indirectly saying her light shines even in the darkest of nights.