The Wine Ode – Ibn al-Faridh-القصيدة الخمرية لإبن الفارض

The Wine Ode – Ibn al-Faridh

الدكاترة حسن يحيى – غريب الديار

Translated and Posted by: Ghareeb al Diyarالدكاترة حسن يحيى

           Up to this day, Omar Ibn al-Farid, the Abbasid poet, critiques still difference on what is the essence of love he means. Some interpret the form of words as what words mean, therefore Ibn al-Farid was down to earth materialist lover, and that his poems are similar to those of Abu Nuwas, one of his cotemporaries in the Abbasid age. Others  , however, saw through their study of the man’s personality and his way of thinking, they interpret it as Sufi poetry. Therefore, they called him, Sultan al-Ashiqeen (The Sultan of Lovers).

 Ibn al-Farid in his poetry, in his love is higher than materialism, getting away from it to ride with the Beauty Maker, God Himself, the spring of all highness and brightness. For him, Heavenly love is a complete surrender, where death in it is life, and vanishing in it is the perfect happy ending. Here is a rough translation to his most famous poem, We Drank Wine, In the memory of the beloved.

In memory of the beloved
we drank a wine;
we were drunk with it
before creation of the vine.

The full moon its glass, the wine
a sun circled by a crescent;
when it is mixed,
how stars would look!

If not for its bouquet,
I would not have found its tavern;
if not for its flashing gleam,
how could imagination picture it?

Time preserved nothing of it
save one last breath,
concealed like a secret
in the breasts of wise men.

But if it is recalled among the tribe,
the worthy ones
are drunk by morn
without shame or sin.

From the depths of the jars
it arose, though truly,
nothing remained
save a name.

Yet if one day
it crosses a man’s mind,
then joy will dwell in him,
and anxiety depart.

Could the tavern mates see
the seal of its jar,
without the wine that seal alone
would make them drunk,

And could they sprinkle it
on a dead man’s earth,
the spirit would return to him,
his body revived.

Could they fling
into the shadow of its trellised vine
a sick man on the point of death,
disease would flee him;

Could they bring a cripple
near its tavern, he would walk,
and from mention of its flavor,
the dumb would talk.

Could breaths of its bouquet
spread out in the east,
one stuffed-up in the west
would smell again;

And wer a touching palm
tinged by its cup,
one would not stray at night,
a star in hand.

Could it be unveiled in secret
to the blind, he would see,
and from the strainer’s sound,
the deaf would hear.

Were the riders
to seek its soil
with one scorpion-stung among them,
the poison would not harm him.

Could the wizard write
the letters of its name
on the brow of one struck by the jinn,
the tracings would cure and cleanse him,

And were its name inscribed
upon the army’s standard,
all beneath that banner
would fall drunk from the sign.

It refines the morals
of the tavern mates
and guides the irresolute
to resolution’s path;

He whose hand never knew munificence
is generous,
while one lacking in forbearance
bears the rage of anger,

And could the stupid one among the folk
win a kiss from its strainer,
he would sense the hidden sense
of its fine qualities.

They say to me: “Do describe it,
for you know its character well!”
Indeed, I have word
of its attributes:

Purity not water,
subtlety not air,
light but not fire,
spirit without body,

Lovely features guiding
those describing it to praise;
how find their prose and poetry
on wine.

One who never knew it
is moved by its memory,
just as one longing for Nu’m
is stirred when she is recalled.

But they said: “You’ve drunk sin!”
No, indeed, I drank only
that whose abstention
is sin to me.

So cheers to the monastery’s folk!
How often they were drunk with it
though they never drank it,
but only longed to,

While it made me drunk
before my birth,
abiding always with me
though my bones be worn away.

So take it straight,
though if you must, then mix it,
but your turning away
from the beloved’s mouth is wrong.

Watch for it in the tavern,
try to uncover it there
amid melodious tunes
where it becomes the prize.

It never dwells with anxiety
at any time or place,
just as sorrow
never lives with song.

Be drunk from it,
if only for the life of an hour,
and you will see time a willing slave
under your command.

For there is no life in this world
for one who lives here sober;
who does not die drunk on it,
prudence has passed him by.

So let him weep for himself,
one who wasted his life
never having won a share
or measure of this wine.

If any one thought of her,

Happiness will drown him,

And worries will leave far away

They say to me:

Describe her,

You are an expert

To describe her,

Yes I have knowledge

of her description

She’s Pure, not water

Breeze not wind,

light not fire,

and a spirit, not body.

 Read HasanYahya at Amazon

About Arab American Encyclopedia-USA - Hasan Yahya

HASAN YAHYA was born at a small village called Majdal-YaFa (Majdal Sadiq) in Mandate Palestine (1944). He migrated as a refugee to Mes-ha, a village east of Kufr Qasim, west of Nablus (in the West Bank), then moved with his family to Zarka, 25 km north of Amman – Jordan. He finished the high school at Zarka Secondary School, 1963. He was appointed as a teacher in the same year. Studied Law first at Damascus University, then B.A from Lebanon University in Arabic literature and Eastern Cultures (1975). He moved to Kuwait. Where he got married in 1967. He was working at Kuwait Television, taught at bilingual School, and Kuwait University. In 1982, Hasan left to the United States to continue his education at Michigan State University. He got the Master Degree in 1983, the Ph.D degree in 1988 in Education (Psychology of Administration ). In 1991, He obtained his post degree in Social research, the result was a second Ph.D degree in Comparative sociology-Social Psychology. He was the only Arab student who enrolled ever to pursue two simultaneous Ph.D programs from Michigan State University and fulfill their requirements perfectly. Professor Yahya employment history began as a supervisor of a joint project to rehabilitate Youth (inmates out of prison) by Michigan State University and Intermediate School Districts. Worked also as a Teacher Assistant and lecturer in the same university. He was offered a position at Lansing Community College as well as Jackson Community College where he was assistant professor, then associate professor, then full professor (1991-2006). He taught Sociology, psychology, education, criminology and research methods. He supervised 19 Master and Ph.D candidates on various personal, economic psychological and social development topics. Professor Yahya published Hundreds (1000 Plus on this site) of articles and research reports in local, regional, and international journals. His interest covers local, regional and global conflicts. He also authored, translated, edited and published over 280 plus books in several languages, in almost all fields especial education, sociology and psychology. These books can be found on Amazon and Kindle. He also, was a visiting professor at Eastern Michigan University to give Research Methods and Conflict Management courses. Prof. Yahya accepted an offer to join Zayed University Faculty Team in 1998, then he served as the Head of Education and Psychology Department at Ajman University of Science and Technology 2001-04. Dr. Yahya established several institutes in Diaspora, the Arab American Encyclopedia, Ihyaa al Turath al Arabi Project, (Revival of Arab Heritage in Diaspora.Recently he was nominated for honorary committee member for the Union of Arab and Muslim Writers in America. He was affiliated with sociological associations and was a member of the Association of Muslim Social Scientists (AMSS) at USA. Social Activities and Community Participation: Dr. Yahya was a national figure on Diversity and Islamic Issues in the United States, with special attention to Race Relations and Psychology of Assimilation (generations 1,2 &3). He was invited as a public speaker to many TV shows and interviews in many countries. His philosophy includes enhancing knowledge to appreciate the others, and to compromise with others in order to live peacefully with others. This philosophy was the backgrounds of his theory, called “ Theory C. of Conflict Management”. And developed later to a Science of Cultural Normalization under the title: “Crescentology. The results of such theory will lead to world peace depends on a global Knowledge, Understanding, appreciation, and Compromising (KUAC)” Recently Prof. Yahya started "Publish your book FREE Project", to serve young Arab Writers. Dr. Yahya accepted the offer to be the chief editor of the International Humanities Studies Journal -I-H-S-Jerusalem, since July 2014. (Revised Sept. 2014) ولد الدكتور حسن عبدالقادر يحيى في مجدل يابا من أعمال يافا – فلسطين عام 1944. تلقى علومه الابتدائية في مدرسة بديا الأميرية في الضفة الغربية أيام احتوائها ضمن المملكة الأدردنية الهاشمية وتخرج في جامعة بيروت حاملاً الإجازة في اللغة العربية وآدابها، ودبلوم التأهيل التربوي من كلية القديس يوسف بلبنان، ودبلوم الدراسات العليا (الماجستير) ودكتوراة في الإدارة التربوية من جامعة ولاية ميشيغان بالولايات المتحدة عام 1988، وشهادة الدكتوراه في علم الاجتماع المقارن من الجامعة نفسها عام 1991. عمل في التدريس والصحافة الأدبية. أديب وشاعر وقاص ، ,كما عمل في تلفزيون الكويت الرسمي كمعد ومنسق برامج ثم اتجه إلى الكتابة والتأليف في علوم كثيرة تخص علمي النفس والاجتماع والتنمية البشرية ، والتغير الاجتماعي والسكان وألف ونشر العديد من المقالات (1000 +) والكتب باللغتين العربية والإنجليزية (أكثر من 330 كتابا) ، منها ست مجموعات قصصية وست كتب للأطفال ، وأربع دواوين شعرية باللغتين أيضا. وعدد من كتب التراث في الشعر والأدب والأخلاق الإسلامية والتربية والأديان . وهو الآن أستاذ متقاعد في جامعة ولاية ميشيغان. . وكان عضوا سابقا في جمعية العلماء المسلمين في أمريكا . وجمعية علماء الاجتماع الأمريكية - ميشيغان، وهو مؤسس الموسوعة العربية الأمريكية في الولايات المتحدة ضمن مشروع إحياء التراث العربي في بلاد المهجرز كما تم ترشيحه مؤخرا ليكون عضو مجلس التحرير لمجلة الدراسات الإنسانية العالمية. وقد قبل أن يتسلم رئاسة تحريرها اعتبارا من نهاية يونيو 2014 His email: Thank you!
This entry was posted in Hasan Yahya حسن يحيى, Philosophy & Logic, Religions and Spirts, Sociology. Bookmark the permalink.

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s