عِرَاقَ الرَّافِدَيْنِ عَلَوْتَ شَأْنًاوَهَانَ عَدُوُّكَ الْبَاغِي هَوَانَا
فَتِهْ وَافْخَرْ بِنَصْرِ اللَّهِ وَابْعَثْأَهَازِيجًا تُزَغْرِدُ فِي فَضَانَا
لَكَ النَّصْرُ الْمُؤَزَّرُ كُلَّ حِينٍوَلَيْسَ يَحِيدُ عَنْكَ النَّصْرُ آنَا
بُطُولَاتٌ تُسَطَّرُ فِي سِجِلٍّمِنَ الْأَمْجَادِ عَانَقَتِ الزَّمَانَا
فَيَمْتَزِجُ التَّلِيدُ مِنَ الْمَعَالِيبِمَجْدٍ طَارِفٍ بَلَغَ الْعَنَانَا
تُعِيدُ شُرُوقَ شَمْسِ الْعُرْبِ دَوْمًاإِذَا مَا الدَّهْرُ فِي حَلَكٍ رَمَانَا
وَتُوقِظُ مِنْ سُبَاتِ الذُّلِّ شِيبًاوَشُبَّانًا لِيَمْتَلِكُوا الْعِنَانَا
هَنِيئًا يَا عِرَاقَ الْمَجْدِ نَصْرٌعَظِيمٌ مِنْهُ ضَوْءُ الْفَجْرِ بَانَا
تُكَلِّلُهُ الْجَلَالَةُ فِي اعْتِزَازٍتُتَوِّجُهُ الْمَهَابَةُ حَيْثُ كَانَا
هَنِيئًا يَا عِرَاقُ، وَذَاكَ نَصْرٌلَكَ انْتَظَمَتْهُ أَفْوَاهٌ جُمَانَا
نُهَنِّئُ شَعْبَكَ الْعَرَبِيَّ عِرْقًاوَإِحْسَاسًا وَزِدْ فِيهِ اللِّسَانَا
مِنَ الصُّومَالِ نَبْعَثُهَا ثَمَالَىتَهَانِينَا.. وَقَدْ صَدَقَتْ رُؤَانَا
فَأَبْنَاءُ الْعُرُوبَةِ حَيْثُ كَانُواشُعُورٌ وَاحِدٌ مَلَأَ الْجَنَانَا
نَجُرُّ الذَّيْلَ مِنْ طَرَبٍ وَنَشْدُوأَنَاشِيدَ الْبُطُولَةِ فِي رُبَانَا
وَنُعْلِنُ لِلْوَرَى أَنَّا انْتَصَرْنَابِفَضْلِ اللَّهِ لَا بَشَرٍ أَعَانَا
هُتَافَاتُ الْقُلُوبِ تَرِفُّ لَهْفَىإِلَى صَدَّامَ مَنْ يَحْمِي حِمَانَا
أَبِي الْأَمْجَادِ قَائِدِ كُلِّ حُرٍّمَنِ انْتَصَرَ الْعِرَاقُ بِهِ وَزَانَا
يُنَادِي لِلسَّلَامِ مَعَ اقْتِدَارٍلِيَبْرَأَ ذِمَّةً.. فَعَلَا مَكَانَا
دَعَا لِلصُّلْحِ مُبْتَدِرًا كَرِيمًالِيَحْقِنَ دَمَّ مَنْ يَغْشَى الْعَوَانَا
وَيَمْسَحَ دَمْعَ مَنْ ثَكِلَتْ بَنِيهَاوَيَمْلَأَ فَرْحَةً قَلْبَ الْحَزَانَى
فَلَمْ يَرْضَ الْخُمَيْنِيُّ امْتِثَالًالِدَاعِي السِّلْمِ يَدْعُوهُ امْتِنَانَا
أَبَى إِلَّا الْقِتَالَ بِحَشْدِ جُنْدٍوَتَذْبِيحٍ وَإِحْرَاقٍ فَكَانَا
وَقَصْفِ الْمُنْشَآتِ وَقَتْلِ ثَكْلَىبَنُوهَا قَبْلَهَا كَانُوا فِدَانَا
وَنَادَى الْمُسْلِمُونَ أَنِ اسْتَفِيقُوافَلَنْ تَلِجُوا مِنَ الْحَرْبِ الْجِنَانَا
وَبُحَّ الصَّوْتُ مِنْ كُلِّ الْغَيَارَىعَلَى الْإِسْلَامِ وَانْفَصَمَتْ عُرَانَا
وَقَدْ مُلِئَتْ قُلُوبُ النَّاسِ يَأْسًاوَمَا وَجَدُوا لِغُمَّتِهَا أَوَانَا
سَلُوا الْمَغْرُورَ: فِيمَ جَرَتْ مَآسٍتَشِيبُ لَهَا نَوَاصِينَا عِيَانَا
وَفِيمَ جَرَتْ سُيُولٌ مِنْ دِمَاءٍصَبَغْتَ بِهَا الرَّوَابِي أُرْجُوَانَا
وَأَهْلُكَ بَيْنَهُمْ هَلْكَى وَصَرْعَىوَأَسْرَى قَدْ لَقُوا مِنَّا الْحَنَانَا
وَفِيمَ حَشَدْتَ أَطْفَالًا صِغَارًاعَلَى سَاحِ الْوَغَى آنًا فَآنَا
وَأَيْنَ تُرَى مَبَادِئُ كُنْتَ تَتْلُومَهَازِلَهَا خِدَاعًا مُسْتَبَانَا
يَتَامَى أَوْ أَيَامَى أَوْ أُسَارَىوَيَنْطِقُ حَالُهُمْ مَعَهُمْ لِسَانَا
فَذَلِكُمُ الْغُرُورُ إِذَا تَنَامَىبِإِنْسَانٍ عَلَى شَرٍّ أَعَانَا
أَظَنُّوا أَنَّهُمْ قَدَرُوا عَلَيْنَا؟فَبَعْضُ الظَّنِّ يُورِثُكَ الْهَوَانَا
هُمُوا جُبِلُوا عَلَى شَرِّ الرَّزَايَاوَلَمْ يَجِدِ الْهُدَى فِيهِمْ مَكَانَا
وَلَمْ يَكْبَحْ جِمَاحَ الشَّرِّ فِيهِمْوَيَقْطَعْ دَابِرَ الْحَمْقَى سِوَانَا
لَقَدْ هَبَّتْ أُسُودٌ مِنْ رُبَانَاتُلَقِّنُهُمْ دُرُوسًا لَنْ تُدَانَى
دُرُوسًا فِي الدِّفَاعِ عَنِ الْأَرَاضِيوَعَنْ عِرْضٍ كَذَلِكَ لَنْ يُهَانَا
وَحَلَّقَتِ النُّسُورُ فَدَمَّرَتْهُمْوَلَمْ تَتْرُكْ لَهُمْ أَبَدًا كِيَانَا
فَلَا تَعْجَلْ بِلَائِمَةٍ عَلَيْنَاهُمُوا رَفَضُوا السَّلَامَةَ وَالْأَمَانَا
وَفُنِّدَ بَاطِلٌ يَرْجُو رَوَاجًاوَصَارَ الْحَقُّ جَانِبُهُ مُصَانَا
وَغَرَّدَتِ الْعَصَافِيرُ ابْتِهَاجًابِفَجْرِ الْعُرْبِ حِينَ غَدَا عِيَانَا
نُشرت في جريدة «الثورة» (بغداد)، العدد 6911
30 أبريل 1989م
A Salute to Victory, Congratulations on Triumph1
- Iraq of the Two Rivers, you have risen high in rank,
and your aggressor foe is humbled2, humbled in disgrace. - So walk tall3, take pride in God’s victory, and send
glad songs that ululate throughout our open space. - Yours is the victory, firmly upheld, at every hour,
and not an instant does it stray from you, or turn away. - Heroic deeds, inscribed in a register
of glories that have clasped time itself in their embrace, - and so the heights of honour long inherited are mixed
with glory newly won4 that has soared up to the clouds. - You bring the sunrise of the Arabs back, time and again,
whenever fate has flung us into darkness, - and rouse grey elders and young men from humiliation’s sleep,
so they may take into their hands the rein5. - Congratulations, Iraq of glory, on a mighty victory,
from which the light of dawn has shone out plain! - Majesty garlands it with pride,
and awe has crowned it, in whatever place. - Congratulations, Iraq! That victory is yours,
which mouths have strung like pearls6 in an ordered chain. - We congratulate your people, Arab in blood
and Arab in feeling, and, add to these, in tongue. - From Somalia we send them, reeling with joy7,
our congratulations, for our visions have come true. - For the Arab nation’s sons, wherever they may be,
are one feeling that fills every heart the same. - We trail our robes8 in delight, and chant
the anthems of heroism on our hills, - and we proclaim to all mankind that we9 have won
by the grace of God, and not by human aid. - The cheers of our hearts flutter out in eagerness
toward Saddam, the one who guards our sanctuary, - father of glories, leader of every free man,
through whom Iraq has triumphed and been graced. - He calls for peace, and from a place of strength,
to acquit himself of duty; and so he rose to a loftier place. - He called for reconciliation, generous and first to act,
to spare the blood of those who wade into the war waged once again10, - to wipe the tears of the mother bereaved of her sons,
and fill the hearts of the grieving with joy. - But Khomeini would not consent to heed
the one who called for peace, who called to him with grace. - He would have nothing but fighting, with massed troops,
with slaughter and with burning; and so it came to pass: - the shelling of installations, the killing of a bereaved mother
whose sons had gone before her as a ransom for our sake. - The Muslims cried out: “Wake up!
You will not enter the Gardens11 through the fray!” - The voices of all who were jealous for Islam grew hoarse,
and the handholds12 that bound us together gave way. - People’s hearts were filled with despair,
and they found no hour for their gloom to wane. - Ask the deluded man: for what did tragedies take place
at which, before our very eyes, our forelocks have turned grey? - And for what did torrents of blood flow,
with which you13 dyed the hillsides with a purple stain, - while your own people lie among them, dead and fallen,
and captives who have met with tenderness at our hands? - And for what did you mass little children
on the field of battle14, time and time again? - And where, one wonders, are the principles whose farces
you used to recite, a deception in plain display? - Orphans, or widows, or prisoners:
their plight speaks for them, as plainly as a tongue15 could say. - Such is vanity: when it swells
within a man, it helps him down the evil way. - Did they suppose that they had overpowered us?
Some supposing16 leaves you heir to shame. - They were moulded by nature on the worst of calamities,
and guidance found in them no place to stay, - and none but we have curbed the bolting evil in them,
and cut the fools off to the very last17. - Lions18 have risen from our hills,
teaching them lessons none can come near: - lessons in defending the land,
and honour too, which never shall be abased. - The eagles soared and destroyed them,
and left them nothing standing, not a trace. - So do not be quick to lay the blame on us:
it was they who refused both peace and safety. - A falsehood that hoped to find currency has been refuted,
and the side of truth now stands protected. - And the sparrows warbled in delight
at the dawn of the Arabs, when it broke as clear as day.
Published in the newspaper al-Thawra (Baghdad), issue 6911, 30 April 1989
Notes
- The poem celebrates the end of the Iran–Iraq War (1980–1988), which ended in a ceasefire on 20 August 1988 under UN Security Council Resolution 598, after Iraq had retaken the Fao peninsula and other territory that spring. Naṣr and ẓafar both mean ‘victory’; the title pairs them in two balanced halves, taḥiyyat al-naṣr (‘a salute to victory’) and tahniʾat al-ẓafar (‘congratulations on triumph’). ↩
- Hāna … hawānā, ‘was humbled … a humbling’, repeats the verb as its own noun (mafʿūl muṭlaq), a standard Arabic device of emphasis: humbled to the utmost. ↩
- Tih, from tāha, is ‘be proud, walk tall’, with a hint of glorious swagger. The songs ‘ululate’ (tuzaghridu): the zaghrada is the high trilling cry with which Arab women greet weddings, victories and homecomings. ↩
- Al-talīd is inherited, ancestral glory; al-ṭārif is glory newly gained. The pair is a classical contrast (ṭibāq) for old and new honour together. ↩
- ʿInān, the reins of a horse, differs from ʿanān, the clouds, at the end of the verse before, only in its first vowel. The echo (jinās) links the two ideas: a glory that reaches the clouds, and a people who take the reins of their own affairs. ↩
- Jumān are small silver-white pearls. Intaẓamathu afwāhun jumānā, ‘mouths have strung it as pearls’, means that people everywhere have set the victory into verse and praise, as pearls are strung on a thread. ↩
- Thamālā, ‘drunk, intoxicated’, is the plural of thamil: the congratulations themselves are sent reeling with joy. ↩
- Jarr al-dhayl, ‘trailing the hem of one’s robe’, is a classical image of proud, carefree delight: one walks slowly, letting the garment sweep the ground. ↩
- The poet, writing from Somalia, a member of the Arab League, speaks in the first person plural of Iraq’s victory as his own, in the pan-Arab spirit of the verses before. ‘Our hills’, ‘our sanctuary’, ‘lions from our hills’ belong to the same shared Arab ‘we’. ↩
- Al-ʿawān describes a war that has been fought before and flares up again. The word first meant a female in her middle years, neither old nor young (it is used of the cow in Qurʾān 2:68), and ḥarb ʿawān, ‘a war that is no virgin’, became a proverbial phrase for a war renewed after it seemed over, and fiercer for it. ↩
- Al-jinān, ‘the Gardens’, is Paradise. Earlier in the poem al-janān, with a different first vowel, is ‘the heart’ (‘fills every heart’); the rhymes set the two words against each other. ↩
- ʿUrā, the handholds or loops by which something is grasped, recalls al-ʿurwa al-wuthqā, ‘the firmest handhold’ of faith (Qurʾān 2:256). The breaking of the ʿurā is the snapping of the ties that bind Muslims together. ↩
- Here the poem turns from speaking about Khomeini (‘Ask the deluded man’) to addressing him directly (‘you dyed’), a device called iltifāt that sharpens the reproach. ↩
- During the war Iran sent very young volunteers, many from the Basij militia, into the front lines, some in massed ‘human-wave’ assaults. The reports were widely published at the time. ↩
- Lisān al-ḥāl, ‘the tongue of the condition’, is an Arabic expression for what a state of affairs says without words. The orphans, widows and prisoners need no one to plead for them: their condition speaks. ↩
- The line recalls Qurʾān 49:12, ‘Avoid much suspicion: some suspicion is a sin’ (inna baʿḍa al-ẓanni ithm). Ẓann is both ‘supposing’ and ‘suspicion’, and the poet plays on the enemy’s ẓannū, ‘they supposed’: here some supposing leaves disgrace as its legacy. ↩
- Qaṭaʿa dābirahum, ‘he cut off their hindmost’, is a Qurʾānic idiom (Qurʾān 6:45) for destroying a people down to the last of them. The first half pictures their evil as a bolting horse (jimāḥ) that must be curbed. ↩
- The lions are the army on the ground; the eagles two verses later are the air force. Both are standard figures of the warrior in Arabic poetry. ↩
English translation prepared by artificial intelligence and reviewed against the Arabic for accuracy of meaning and rhetoric.