قالhe said نَعمyes خَرَجتI set out فيwith جَماعةa company
قال نَعم خَرَجت في جَماعة
تاجرةtrading لكلناfor each of us بِضاعةmerchandise
تاجرة لكلنا بِضاعة
He said: Yes, I set out with a company
He said yes, I went out with a group
of merchants; each of us had merchandise.
Each of us having goods to sell
وَكانَand there was فيناamong us ناسكan ascetic تَقيdevout
وَكانَ فينا ناسك تَقي
طَريقهhis path فيin زهدِهِhis renunciation مهديrightly guided
طَريقه في زهدِهِ مهدي
Among us was a devout ascetic,
And among us was an ascetic pious man
rightly guided in his path of renunciation.
Whose path in his asceticism was guided
حَتَّىuntil إِذاwhen سِرناwe traveled وَجدand quickened السيرthe journey
حَتَّى إِذا سِرنا وَجد السير
قالَhe said الصَّلاةprayer فافعلوهاso perform it خَيرbetter
قالَ الصَّلاة فافعلوها خَير
When we had traveled and the pace quickened,
Until when we travelled, he found the journey tiring
he said: Prayer! Perform it; that is better.
So he said “prayers, so do them good”
فَلامَهُso they reproached him أَصحابهُhis companions وَقالواand said
فَلامَهُ أَصحابهُ وَقالوا
سرtravel on فَالقَضاءfor making it up جائزpermitted ياO مالMal
سر فَالقَضاء جائز يا مال
His companions reproached him and said:
His companions blamed him and said
Travel on; making it up later is permitted, O Mal.
“Press on, making up prayers is allowed, my friend”
فَالجَمعfor combining prayers للركبfor the caravan المجدpressing onward رخصهa dispensation
فَالجَمع للركب المجد رخصه
فانتهزso seize الفُرصةthe opportunity قَبلbefore الغصهthe choking distress
فانتهز الفُرصة قَبل الغصه
Combining prayers is a dispensation for a caravan pressing onward,
“To press on is an ease for the caravan”
so seize the opportunity before distress comes.
“So seize the opportunity before distress”
هَذاthis طَريقa road شاسعremote مَجهولunknown
هَذا طَريق شاسع مَجهول
وَالليثand the lion لاnot تَأمنهfeel safe from it وَالغولand the ghoul
وَالليث لا تَأمنه وَالغول
This is a remote, unknown road,
This is a vast, unknown path
and you cannot feel safe from the lion or the ghoul.
Where neither lion nor ghoul are safe
فَخالفso he opposed القَومthe company جَميعاًall together وَنزلand dismounted
فَخالف القَوم جَميعاً وَنزل
إِنindeed الخِلافdissent لمشومindeed ill-omened لَمnot يَزَلceased
إِن الخِلاف لمشوم لَم يَزَل
But he opposed them all and dismounted;
He opposed all the people and dismounted
dissent has always been ill-omened.
“Disagreement has always been ill-omened”
حَتَّىuntil إِذاwhen أحرَمhe entered consecration بِالصلاةfor prayer
حَتَّى إِذا أحرَم بِالصلاة
أَتاهcame to him مِنfrom بَينbetween يَديهِhis hands آتsomeone approaching
أَتاه مِن بَين يَديهِ آت
When he had begun his prayer,
Until when he prepared for prayers
someone approached him from straight ahead.
A man came to him from before him
قالَhe said لَهُto him وَقدمand first offered السلاماthe greeting
قالَ لَهُ وَقدم السلاما
عَلَيهِto him للخدعةto deceive عمbe well at ظَلاماnightfall
عَلَيهِ للخدعة عم ظَلاما
He spoke to him, first offering a greeting
He said, greeting him with peace
as a ruse: A pleasant evening to you!
A dark trick to deceive him
ماwhat أَنتَyou ياO شَيخold man وَذاand this المَكانthe place
ما أَنتَ يا شَيخ وَذا المَكان
وَهوَand it is خلاءa wilderness ماnot بِهِin it إِنسانa human being
وَهوَ خلاء ما بِهِ إِنسان
What brings you, old man, to this place,
“Who are you, O Sheikh, and this place
a wilderness with no human being in it?
“Is empty, no man in it”
وَماand what الَّذيthat which تصنعهyou perform وَتفعلهand do
وَما الَّذي تصنعه وَتفعله
فَإنَّنيfor I أنكرهfind it unfamiliar وَأجهلهand do not understand it
فَإنَّني أنكره وَأجهله
What is it that you are doing and performing?
“And what is it you do and act
For I find it unfamiliar and do not understand it.
“I disavow and do not know it”
وَالشَّيخand the old man فيin صلاتهhis prayer مَشغولoccupied
وَالشَّيخ في صلاته مَشغول
وَعقلهand his mind بنسكهwith his devotion مَعقولbound
وَعقله بنسكه مَعقول
The old man was occupied with his prayer,
The Sheikh was busy with his prayers
his mind bound up with his devotion.
His mind absorbed in his devotion
ثُمَthen قَضىhe completed صَلاتهhis prayer وَسلماand gave the closing salutation
ثُمَ قَضى صَلاته وَسلما
وَأَظهرand displayed الغلظةharshness وَالتجَهماand scowling
وَأَظهر الغلظة وَالتجَهما
Then he finished his prayer and gave the closing salutation,
Then he finished his prayers and greeted
displaying harshness and a scowl.
Showing sternness and frowning
وَقالَand said ياO جاهلignorant fellow عَمّabout what تَسأَلyou ask
وَقالَ يا جاهل عَمّ تَسأَل
ألستdo you not تَدريknow أَيwhich شَيءthing أفعلI do
ألست تَدري أَي شَيء أفعل
He said: Ignorant fellow, what are you asking about?
And said “O ignorant man, what do you ask
Do you not know what I am doing?
“Do you not know what I do?”
أَكافرare you an unbeliever أَنتَyou فَأَنتَfor you تنكرobject
أَكافر أَنتَ فَأَنتَ تنكر
عَلىagainst مَنone belonging to دينthe religion of الهدىguidance ماwhat تبصرyou see
عَلى مَن دين الهدى ما تبصر
Are you an unbeliever, that you object
“You disbeliever, you deny
to what you see practiced by one of the faith of guidance?
“One whose religion of guidance you do not perceive”
قالَhe said لَهُto him ماnot زدتنيyou increased my علماًknowledge فَقُلso tell
قالَ لَهُ ما زدتني علماً فَقُل
ماذاwhat الَّذيthat which تفعلهyou do ياO ذاthis الرجلman
ماذا الَّذي تفعله يا ذا الرجل
He told him: You have taught me nothing; tell me
The man said “You have not given me knowledge, just say
what it is you are doing, man.
“What is it you do, O man?”
فَإِنَّنيfor I لَمnot أَرَhave seen قَطever غَيرَكاanyone but you
فَإِنَّني لَم أَرَ قَط غَيرَكا
يَسيرfollows فيon هَذاthis الطَّريقthe path سَيرَكاyour manner
يَسير في هَذا الطَّريق سَيرَكا
For I have never seen anyone but you
“I have never seen anyone but you
follow this path as you do.
“Taking this path and journey”
قالhe said أمجنونare you mad ألستdo you not تعرفknow
قال أمجنون ألست تعرف
أَمor أَنتَyou عَنfrom نَهجthe course of السبيلthe way تصدفturn aside
أَم أَنتَ عَن نَهج السبيل تصدف
He said: Are you mad? Do you not know,
The Sheikh said “Madman! Do you not recognize
or do you turn away from the course of the way?
“Or are you veering from the path?”
هَذيthis صَلاةprayer الناسof the people فَرضan obligation واجبbinding
هَذي صَلاة الناس فَرض واجب
عَلَيهمupon them وَلَيسَand there is not عَنهاfrom it راغبone turning away
عَلَيهم وَلَيسَ عَنها راغب
This is people's prayer, a prescribed obligation
“This is people's obligatory prayers
upon them, which none shuns.
“Binding on them, from which none recoil”
وَقصand recounted أمرthe matter of الشرعreligious law قصاًin detail وَشرحand explained
وَقص أمر الشرع قصاً وَشرح
فَصاحَso cried out ذاكَthat الشخصthe person عَمداًdeliberately وَانطرحand threw himself down
فَصاحَ ذاكَ الشخص عَمداً وَانطرح
He recounted the matter of religious law and explained it.
And he fully explained religious law
Then that man deliberately cried out and threw himself down,
So the man cried out deliberately and fell down
يَظهرmaking a show أَنيthat I قَدindeed عَرَفتُhave known رَبيmy Lord
يَظهر أَني قَد عَرَفتُ رَبي
وَلَمand not أَكُنhad I been أعرفهknowing Him لِذَنبيbecause of my sin
وَلَم أَكُن أعرفه لِذَنبي
making a show of saying: I have come to know my Lord,
Appearing as if he had recognized his Lord
whom I had not known because of my sin.
And had not known Him before for his sin
ليخدعto deceive الشيخthe old man فَلاso not يَسيرresume
ليخدع الشيخ فَلا يَسير
رَحيلهhis journey حَتّىuntil تَفوتpasses beyond reach العيرthe caravan
رَحيله حَتّى تَفوت العير
He meant to deceive the old man, so he would not resume
To trick the Sheikh and stop his travelling
his journey until the caravan was gone.
Until the caravan passed by
ففطنso perceived الشَّيخthe old man لماwhat أرادهhe intended
ففطن الشَّيخ لما أراده
وَاِغتالهand trapped him unawares بِمكرهwith his guile وَكادهand schemed against him
وَاِغتاله بِمكره وَكاده
The old man perceived what he intended,
So the Sheikh realized his intention
and laid a guileful trap for him and schemed against him.
And foiled his deceit and cunning
وَقالَand said ماnot أقدرI am able أَنto أَريماmove away
وَقالَ ما أقدر أَن أَريما
وَأظهرand displayed التوجعanguish العَظيماgreat
وَأظهر التوجع العَظيما
He said: I cannot move from here,
And said “I cannot leave
and displayed great anguish.
“Displaying great pain”
هَذاthis الفَتىthe young man لَمnot يَعرفknew الرحماناthe All-Merciful
هَذا الفَتى لَم يَعرف الرحمانا
وَلاnor رَسولthe Messenger of اللَّهGod إِلاexcept الآناnow
وَلا رَسول اللَّه إِلا الآنا
This young man did not know the All-Merciful
“This lad did not know the Most Merciful
or God's Messenger until this very moment.
“Nor the Messenger except now”
وَالآنand now قَدindeed أسلمhe embraced Islam بَلindeed قَدhas آمناbelieved
وَالآن قَد أسلم بَل قَد آمنا
وَاحسرتاهand alas for me لَوif only وَجَدتI found مَأمَناa safe haven
وَاحسرتاه لَو وَجَدت مَأمَنا
Now he has embraced Islam—indeed, he has believed!
“And now he has become Muslim, nay, believed
Alas! If only I could find a safe haven.
“How I wish I had found refuge for him”
لَوif أَنَّهُhe عاشhad lived لَكانhe would have been وَلديmy son
لَو أَنَّهُ عاش لَكان وَلدي
وَعدةand a resource عَظيمةmighty مِنamong عدديmy resources
وَعدة عَظيمة مِن عددي
Had he lived, he would have been my son,
“If he had lived he would have been my son
and a mighty resource among my resources,
“A great help for my number”
وَزَوجand husband to تلكthat الطفلةthe little girl الحَسناءbeautiful
وَزَوج تلك الطفلة الحَسناء
وَفازand attained بالنعمةprosperity وَالثراءand wealth
وَفاز بالنعمة وَالثراء
and husband to that beautiful little girl,
“And married that beautiful girl
enjoying prosperity and wealth.
“And attained blessing and wealth”
فَإِنَّنيfor I شَيخan old man كَثيرabundant in المالwealth
فَإِنَّني شَيخ كَثير المال
فردalone مِنwithout الأَعمامpaternal uncles وَالأَخوالand maternal uncles
فرد مِن الأَعمام وَالأَخوال
For I am an old man with abundant wealth,
“I am an old man, rich
alone, with neither paternal nor maternal uncles.
“With many paternal and maternal uncles”
وَلَيسand there is not ليfor me وَلدa child سِوىexcept بَنيهa little daughter
وَلَيس لي وَلد سِوى بَنيه
وَالبنتand a daughter فيin قَلبthe heart of الشَّقيقthe full brother كيهa burn
وَالبنت في قَلب الشَّقيق كيه
I have no child except a little daughter;
“And I have no son but him
a daughter is a searing wound in a brother's heart.
“And the girl is the apple of her brother's eye”
وَلَيسand there is not فيin أَرضيmy land منanyone أَهواهI desire
وَلَيس في أَرضي من أَهواه
لَهاfor her وَلاnor ذوa man of شَرفhonor أَرضاهI approve
لَها وَلا ذو شَرف أَرضاه
In my land there is no one I would desire
“And in my land none I love for her
for her, nor any honorable man I would approve.
“Is of noble lineage to please her”
كُلهمall of them ليtoward me حاسدenvious عَدوٌّan enemy
كُلهم لي حاسد عَدوٌّ
لَيسthere is not لَهُمfor them مِنfrom حَسديenvying me هُدوrest
لَيس لَهُم مِن حَسدي هُدو
They are all envious enemies of mine;
“They are all envious enemies of me
they never rest from envying me.
“Their envy leaves them no composure”
وَحَسرةand what grief أَنthat يأخذواthey take مِنafter بَعديme
وَحَسرة أَن يأخذوا مِن بَعدي
ماليmy wealth الَّذيwhich جَمَعتهُI gathered بِكَديby my toil
مالي الَّذي جَمَعتهُ بِكَدي
What grief, that after me they should take
“I regret they take after me
the wealth I gathered by my toil!
“My wealth I gathered with toil”
لَوif عاشَhad lived هَذاthis man كانhe would have been نعمexcellent الصهرthe son-in-law
لَو عاشَ هَذا كان نعم الصهر
واشتدand grew strong منيof mine بِقواهthrough his strength الظَهرthe back
واشتد مني بِقواه الظَهر
Had this man lived, he would have been an excellent son-in-law,
“If this lad had lived, he would have been a fine in-law
and his strength would have strengthened my back.
“And strengthened my back with his strength”
لكنهbut he قَدindeed ماتَhas died مِنfrom خُشوعهhis reverence
لكنه قَد ماتَ مِن خُشوعه
وَنَفسهand his soul تَسيلflows away مِنthrough دُموعهhis tears
وَنَفسه تَسيل مِن دُموعه
But he has died from his reverence,
“But he has died from his devotion
and his soul flows away through his tears.
“His soul flowing with tears”
ففهمso understood الفاتكthe murderous rogue قَصدthe purpose of الناسكthe ascetic
ففهم الفاتك قَصد الناسك
فلجso persisted فيin الحيلةthe trickery وَالتهالكand feigned collapse
فلج في الحيلة وَالتهالك
The murderous rogue understood the ascetic's purpose,
So the deceiver understood the ascetic's intention
and persisted in his trickery and feigned collapse.
He played dumb in deceit and destruction
وَلَمand not يَفقhe awoke مِنfrom سُكرهhis stupor وَلاnor انتفعbenefited
وَلَم يَفق مِن سُكره وَلا انتفع
بِقَولهfrom his words وَإِنَّماand indeed only الحَربwarfare خدعdeceptions
بِقَوله وَإِنَّما الحَرب خدع
He did not awake from his stupor or profit
And did not wake from his swoon or benefit
from his words; warfare is but deception.
From his words, it was only a war of deceit
فأيقنso became certain الناسكthe ascetic أَنthat سحرهhis magic
فأيقن الناسك أَن سحره
ماnot ردwarded off عَنهُfrom him كَيدهhis plotting وَمكرهand his guile
ما رد عَنهُ كَيده وَمكره
The ascetic became certain that his magic
So the ascetic was sure his magic
had not warded off the man's plotting and guile.
Had not diverted his plot and cunning from him
فَقامَso rose مِنfrom مَكانهhis place يُناديcalling
فَقامَ مِن مَكانه يُنادي
أَصحابهhis companions وَاللَّيلand the night ذوpossessing اسودادblackness
أَصحابه وَاللَّيل ذو اسوداد
So he rose from his place, calling
So he got up from his place calling
to his companions, while the night was black:
His companions though the night was dark
قَدindeed ماتhas died إِنسانa person فَعودواso return وَاشهدواand witness
قَد مات إِنسان فَعودوا وَاشهدوا
جهازهhis funeral preparations كَماas أمرتمyou were instructed وَاجهَدواand exert yourselves
جهازه كَما أمرتم وَاجهَدوا
A man has died! Return and witness
“A man has died, so return and bear witness
his funeral preparations, as you were instructed, and exert yourselves!
“To his funeral as I told you, and strive”
فَخَشيso feared الفاتكthe murderous rogue أَنthat يسمعهwould hear him
فَخَشي الفاتك أَن يسمعه
رَفيقهhis companion الأَدنىnearest وَأَنand that يمنعهwould prevent him
رَفيقه الأَدنى وَأَن يمنعه
The rogue feared that he would be heard
So the killer feared his nearest
by his nearest companion, who would prevent him.
Companion would hear and deny him
فَقامَso rose مِنfrom صرعتهhis collapse مبادراًrushing forward
فَقامَ مِن صرعته مبادراً
مغالباًstriving to overpower بفتكهwith his violence مكابراusing force
مغالباً بفتكه مكابرا
So he rose from his collapse, rushing forward,
So he got up from his swoon hastily
bent on overpowering him with violence and force.
Subduing by his murder and arrogance
قالsaid لَهُto him الناسكthe ascetic قفstop قَليلاًa little
قال لَهُ الناسك قف قَليلاً
إِنindeed الجَميلthe gracious man يَفعلdoes الجَميلاgracious deeds
إِن الجَميل يَفعل الجَميلا
The ascetic told him: Wait a little.
The ascetic said “Stop a little
A gracious man does gracious deeds.
“The beautiful rewards the beautiful”
مَقالةa word منيfrom me استمعهاlisten to it وافهمand understand
مَقالة مني استمعها وافهم
وارحمand show mercy فَماfor not يَرحمis shown mercy مَنone who لَمnot يرحمshowed mercy
وارحم فَما يَرحم مَن لَم يرحم
Hear a word from me and understand,
“A saying, hear me and understand
and show mercy: one who shows no mercy receives none.
“And have mercy, for he who does not have mercy”
إِنيindeed I شَيخan old man لَيسَthere is not بيin me حراكmovement
إِني شَيخ لَيسَ بي حراك
يَخشىto be feared وَماand not مِنamong عادَتيmy habits العراكfighting
يَخشى وَما مِن عادَتي العراك
I am an old man with no movement in me
“I am an old man, I have no movement
that need be feared; I am not accustomed to fighting.
“I fear, fighting is not my custom”
وَلَيسand there is not فيin قَتليkilling me غَيرanything except العارdisgrace
وَلَيس في قَتلي غَير العار
إِذاif قَصَدتyou intend قَتلتيmy killing وَالعارand disgrace
إِذا قَصَدت قَتلتي وَالعار
There is nothing in killing me but disgrace,
“And in killing me is no glory
if you seek to kill me and incur disgrace.
“If you mean to kill me and glory”
قالhe said وَماand what العارthe disgrace الَّذيthat يَلحقنيbefalls me
قال وَما العار الَّذي يَلحقني
إِنif كانَthere were إثمa sin فاحشheinous يرهقنيburdening me
إِن كانَ إثم فاحش يرهقني
He said: What disgrace would cling to me,
The cunning man said “What disgrace attaches to me
if a monstrous sin were to burden me?
“If it is a grave sin that overwhelms me?”
فَقالso he said شَيخan old man عاجزhelpless ضَعيفweak
فَقال شَيخ عاجز ضَعيف
يَأنفdisdains أنto يقتلهkill him الشريفthe noble man
يَأنف أن يقتله الشريف
He answered: A helpless, feeble old man—
The Sheikh said “A weak, powerless old man
a noble man disdains to kill him.
“Is too proud to be killed by the noble”
لاno فخرglory فيin ذاكthat وَلاnor شَجاعةcourage
لا فخر في ذاك وَلا شَجاعة
بَلrather فيهِin it عارdisgrace ظاهرobvious in الشناعةhideousness
بَل فيهِ عار ظاهر الشناعة
There is neither glory nor courage in that;
“There is no pride in that, nor bravery
rather, it is disgrace, plainly hideous.
“But manifest, ugly disgrace in it”
ياO صاحfriend ماhave you not سَمعتheard أَنthat مالكاMalik
يا صاح ما سَمعت أَن مالكا
أمهلspared عثمانUthman لأجلbecause of ذلكاthat
أمهل عثمان لأجل ذلكا
Friend, have you not heard that Malik
“O friend, have you not heard that Mālik
spared Uthman for that very reason,
“Spared ‘Uthmān for that reason”
وَصدand turned away عَنهُfrom him إذwhen رآهhe saw him وحدهalone
وَصد عَنهُ إذ رآه وحده
مستسلماًsurrendered قَدindeed حادَhad departed عَنهُfrom him جُندهhis troops
مستسلماً قَد حادَ عَنهُ جُنده
and turned away when he saw him alone,
“And held back from him when he saw him alone
surrendered, his troops having deserted him?
“His troops having deserted him”
قالsaid لَهto him محمدMuhammad إِذwhen ولىhe turned away
قال لَه محمد إِذ ولى
اقتلهkill him ياO مالكMalik قالhe said كَلاno indeed
اقتله يا مالك قال كَلا
Muhammad said to him as he turned away:
“Muhammad said to him “Kill him, Mālik!” He said “Nay,
Kill him, Malik! He said: No indeed.
“I fear the Arabs will say
إِنيindeed I أَخافfear أَنthat تَقولwill say العربthe Arabs
إِني أَخاف أَن تَقول العرب
وَالعارand disgrace لاnot يُنجيكَsaves you منهُfrom it الهَرَبflight
وَالعار لا يُنجيكَ منهُ الهَرَب
I fear that the Arabs will say—
“And one cannot escape that disgrace by fleeing
and flight will not save you from disgrace—
“‘The weak old man was killed in single combat’”
النخعىal-Nakha‘i كانwas شَيخاًan old man عاجِزاًhelpless
النخعى كان شَيخاً عاجِزاً
وَالفَخرand glory لَوif قتلتهyou killed him مبارزاin single combat
وَالفَخر لَو قتلته مبارزا
Al-Nakha‘i, he was a helpless old man!
“And pride, had you killed him while he
Glory would have lain in killing him in single combat,
“Was surrounded, protected by his tribe”
مُرتجزاًchanting battle verse مُحتمياًsheltered بِقَومِهby his people
مُرتجزاً مُحتمياً بِقَومِه
فماso not انتَهىdesisted مُحَمَّدMuhammad للومِهbecause of his reproach
فما انتَهى مُحَمَّد للومِه
chanting battle verse, defended by his people.
“So ceaseless were Muhammad's reproaches”
Muhammad did not desist because of his reproach.
“Thus is the nature of noble morals
فَهَكَذاthus مَكارِمُthe noble qualities of الأَخلاقmorals
فَهَكَذا مَكارِمُ الأَخلاق
وَشَرَفand the nobility of النفوسsouls وَالأَعراقand lineages
وَشَرَف النفوس وَالأَعراق
Such are noble morals,
“And the nobility of souls and lineage
and nobility of souls and lineages.
“And so, when the villains camped
وَهَكَذاand likewise إِذwhen بيتwere attacked by night الشراةthe Shurat
وَهَكَذا إِذ بيت الشراة
وَكانَand it was مِنamong عاداتِهاtheir customs البياتnight attack
وَكانَ مِن عاداتِها البيات
Likewise, when the Shurat were attacked by night—
“As was their habit at night”
night attacks being among their customs—
“‘Amr al-Qanā said to them ‘Do not hasten
قالsaid لَهُمto them عَمروالقَناAmr al-Qana لاdo not تَعجلواhasten
قال لَهُم عَمروالقَنا لا تَعجلوا
بقتلهمto kill them وَهُمwhile they نيامasleep تخجلواbe ashamed
بقتلهم وَهُم نيام تخجلوا
Amr al-Qana told them: Do not hasten
“‘To kill them while they sleep, be ashamed
to kill them while they sleep, lest you be ashamed.
“‘Rouse them with the neighing of horses
وَأيقظوهمand wake them بحواميwith the vanguard of الخَيلthe cavalry
وَأيقظوهم بحوامي الخَيل
وَأنذروهمand warn them وَاحذَرواand beware مِنof مَيلinjustice
وَأنذروهم وَاحذَروا مِن مَيل
Wake them with the cavalry's vanguard,
“‘And warn them, beware of swerving”
warn them, and beware of injustice.
“‘Killing the unprepared or sleeping
فَإنfor indeed قتلkilling غافلsomeone unaware أَوor نائمasleep
فَإن قتل غافل أَو نائم
عارdisgrace وَبئسَand evil is القَتلthe killing للأكارمfor noble men
عار وَبئسَ القَتل للأكارم
For killing someone unaware or asleep
“‘Is disgrace, and killing the noble is evil’”
is disgrace, and an evil killing for noble men.
The cunning man said “Triumph is
قالَsaid لَهُto him الشاطرthe rogue أَنthat الغَلبهvictory
قالَ لَهُ الشاطر أَن الغَلبه
أَنthat يُدركattains الإِنسانa person ماwhat قَدhas طَلَبَهsought
أَن يُدرك الإِنسان ما قَد طَلَبَه
The rogue told him: Victory
“To attain what one has sought”
is that a person attains what he sought.
“And the aim is to gain it, however it be
وَالقَصدand the aim أَنthat أَظفرI prevail كَيفَhowever كاناit happens
وَالقَصد أَن أَظفر كَيفَ كانا
وَالشّهمand the resourceful man مَنone who يَنتَهزseizes الامكاناthe opportunity
وَالشّهم مَن يَنتَهز الامكانا
My aim is to prevail, however it happens;
“The bold seize the opportunity”
the resourceful man seizes his opportunity.
“And I do not heed the likes of you
وَلَستand I will not للأمثالto the parables منكَfrom you استمعlisten
وَلَست للأمثال منكَ استمع
وَلاnor بهذيby this الترهاتnonsense انخدعbe deceived
وَلا بهذي الترهات انخدع
I will not listen to your parables,
“Or get taken in by such nonsense”
or be duped by this nonsense.
“You want to trick me to be secure
تُريدyou want أَنto تَخدَعَنيdeceive me لتسلماso you escape unharmed
تُريد أَن تَخدَعَني لتسلما
وَأنثنيand I turn back أعضbiting كَفيmy hand نَدَماin regret
وَأنثني أعض كَفي نَدَما
You wish to deceive me so that you escape unharmed,
“And slacken my grip in regret”
while I turn back, biting my hand in regret.
“The mind of the adequate man
وَالعاقلand the sensible الكافيcapable منamong الرِّجالmen
وَالعاقل الكافي من الرِّجال
لاnot يَنثَنيis turned aside بزخرفby the gilding of المقالspeech
لا يَنثَني بزخرف المقال
A sensible, capable man
“Is not bent by fine phrases”
is not turned aside by gilded speech.
“Only every weak, powerless man
وَإِنَّماand only يخدَعis deceived كُلevery عاجزhelpless man
وَإِنَّما يخدَع كُل عاجز
غمرٍinexperienced ضَعيفweak عودهhis timber للغامزunder pressure
غمرٍ ضَعيف عوده للغامز
Only a helpless man is deceived,
“Is deceived, accustomed to being duped”
a greenhorn whose weak timber yields to pressure.
“Have you not heard the story of Ẓalīm
أَماhave you not سمعتheard قصةَthe story of الظليمthe male ostrich
أَما سمعت قصةَ الظليم
وَفتكهand his assault بالناجشon the hunter المليمblameworthy
وَفتكه بالناجش المليم
Have you not heard the story of the male ostrich
“And his murder of the wretched Nājish?”
and his assault on the blameworthy hunter?
He said “No.” He said “I saw a Nājish
فَقالso he said لاno قالhe said رَأَيتI saw ناجِشاa hunter
فَقال لا قال رَأَيت ناجِشا
كَأَنَّهُas though he مثلlike الفنيقthe stallion camel جائِشاsurging
كَأَنَّهُ مثل الفنيق جائِشا
He said: No. He said: I saw a hunter
“Moving like a weasel slinking”
who seemed like a surging stallion camel.
“Who had cunningly trapped him
قَدindeed لطفmade subtle الحيلةthe ruse حَتّىuntil اِصطادَهُhe caught him
قَد لطف الحيلة حَتّى اِصطادَهُ
وَشَدهand bound him فيin حَبلِهhis rope وَقادهand led him
وَشَده في حَبلِه وَقاده
He used a subtle ruse until he caught the ostrich,
“Leashing and leading him”
bound him with his rope, and led him away.
“Ẓalīm said ‘Why have you seized me
قالَsaid لَهُto him الظليمthe male ostrich لِمwhy أَخذتنيyou caught me
قالَ لَهُ الظليم لِم أَخذتني
وَماand what الَّذيthat which مِنfor أَجلِهits sake قَصَدتَنيyou sought me
وَما الَّذي مِن أَجلِه قَصَدتَني
The ostrich told him: Why have you caught me?
“‘And why have you accosted me?’”
For what reason did you seek me out?
“He said ‘I am a poor man, with dependents
قالَhe said لَهُto him شَيخan old man معيلwith dependents عائلpoor
قالَ لَهُ شَيخ معيل عائل
وَليand I have بَناتdaughters حالَهنtheir condition حائلchanged
وَلي بَنات حالَهن حائل
He told him: I am an old man with dependents, poor,
“‘And daughters whose state is precarious’”
and I have daughters whose condition has worsened—
“‘Nine small children.’ So Ẓalīm wept
تسعةnine أَطفالchildren صِغارlittle فَبَكىso wept الظthe ostrich (beginning)
تسعة أَطفال صِغار فَبَكى الظ
ظليمostrich (continuation) مِماat what قالَهُhe said وَضَحِكاand laughed
ظليم مِما قالَهُ وَضَحِكا
nine little children. Then the ostrich wept
“At his words, and laughed”
at what he said, and laughed.
“The hunter said ‘This is wondrous
قالَsaid لَهُto him الصيادthe hunter هَذاthis عَجَبa marvel
قالَ لَهُ الصياد هَذا عَجَب
مستظرفamusing بَلrather سفهfoolishness وَلَعبand play
مستظرف بَل سفه وَلَعب
The hunter told him: This is a marvel,
“‘An affectation! Rather, folly and play’
amusing—no, it is foolishness and play:
“‘In the blink of an eye, weeping and laughing
فيin لَمحةa blink of الطرفthe eye بُكاءweeping وَضحكand laughter
في لَمحة الطرف بُكاء وَضحك
وَناجذand a molar بادexposed وَدَمعand tears منسفكstreaming
وَناجذ باد وَدَمع منسفك
weeping and laughter in the blink of an eye,
“‘A wretched Nājish shedding forced tears!’”
an exposed molar and streaming tears!
“Ẓalīm said ‘I do not know the reason for it
قالَsaid الظليمthe male ostrich ماwhat عَرَفتyou know سَببهits cause
قالَ الظليم ما عَرَفت سَببه
غَيرnot عَجيبstrange فيamong الأُمورthings المعجبهwondrous
غَير عَجيب في الأُمور المعجبه
The ostrich said: What you know the cause of
“‘It being wondrous in marvellous matters’
is not strange; truly wondrous things
“‘Which obscure their causes
هِيَthey are الَّتيthose which قَدindeed خفيتare hidden أَسبابهاtheir causes
هِيَ الَّتي قَد خفيت أَسبابها
وَاشتبهتand are obscure عَلىto النهىthe intellect أَبوابهاtheir avenues
وَاشتبهت عَلى النهى أَبوابها
are those whose causes are hidden
“‘And confuse the roads to them’”
and whose avenues puzzle the intellect.
“‘And what I did seemed strange
وَإِنand indeed ماwhat رَأيتهyou saw مِنof فعليmy behavior
وَإِن ما رَأيته مِن فعلي
مستغرباًstrange عَنfrom سَببa cause وَأَصلand a source
مستغرباً عَن سَبب وَأَصل
What you saw of my behavior,
“‘Without cause and origin’”
though strange, has a cause and a source.
“The Sheikh said ‘My son, good explanation is preferred
قالَsaid لَهُto him الشَّيخthe old man وَماand what ذاكَthat السَّببthe cause
قالَ لَهُ الشَّيخ وَما ذاكَ السَّبب
أبنهُexplain it ليto me إنindeed البيانexplanation مُستَحبwelcome
أبنهُ لي إن البيان مُستَحب
The old man asked him: What is that cause?
“‘So tell me the reason’”
Explain it to me, for explanation is welcome.
He said “My weeping was for my chicks
قالَhe said بُكايmy weeping لفراخيfor my chicks إنَّهمindeed they
قالَ بُكاي لفراخي إنَّهم
قَدindeed خيبتhave disappointed فيَّin me اللياليthe nights ظنَهُمtheir hopes
قَد خيبت فيَّ الليالي ظنَهُم
He said: My weeping is for my chicks; indeed,
“The nights have deceived their hopes in me”
the nights have disappointed their hopes in me.
“I went out to graze for them and return
خَرَجتُI went out كَيto أَرعىforage لَهُمfor them وَأرجعاand return
خَرَجتُ كَي أَرعى لَهُم وَأرجعا
فَقَدbut indeed وَقَعتI have fallen الآنnow هَذاthis المَوقِعاthe plight
فَقَد وَقَعت الآن هَذا المَوقِعا
I went out to forage for them and return,
“Now I have fallen into this plight”
but now I have fallen into this plight.
“They await my return
وَإِنَّهُمand indeed they يَنتَظِرونَare awaiting رَجعَتيmy return
وَإِنَّهُم يَنتَظِرونَ رَجعَتي
ياO وَيلَهُمwoe to them لَوif يَعلمونthey knew صرعتيmy fall
يا وَيلَهُم لَو يَعلمون صرعتي
They are awaiting my return;
“Oh, if they knew my death!”
alas for them, if they knew of my fall!
“The Sheikh was reminded by this of his sons
فذكرso remembered الشَّيخthe old man بِهمthrough them أَولادهhis children
فذكر الشَّيخ بِهم أَولاده
وَلينتand softened قولتهhis words فُؤادهhis heart
وَلينت قولته فُؤاده
Through them, the old man remembered his children,
“His heart softened”
and the ostrich's words softened his heart.
“If the decree of destiny were not firmer
لَوif لَمnot يَكُنhad حُكمthe decree of القَضاءfate أوثقهbound him
لَو لَم يَكُن حُكم القَضاء أوثقه
لحلهhe would have untied him مِنfrom وَقتِهِhis very moment وَأطلقهand released him
لحله مِن وَقتِهِ وَأطلقه
Had the decree of fate not bound him,
“I would release him from his time and free him”
he would have untied him at once and let him go.
“But he showed him fortitude
لَكنهbut he أَبدىdisplayed لَهُto him التجلداfirmness
لَكنه أَبدى لَهُ التجلدا
إِنindeed الشقيthe unfortunate لَشقيtruly unfortunate أَبداforever
إِن الشقي لَشقي أَبدا
But he displayed firmness toward him;
“The wretched are wretched forever”
the unfortunate remains unfortunate forever.
And said “This is the cause of weeping
وَقالَand said هَذاthis سَببthe reason for البُكاءweeping
وَقالَ هَذا سَبب البُكاء
لَيسthere is not بِهabout it عَليto me منany خفاءobscurity
لَيس بِه عَلي من خفاء
He said: This is the reason for your weeping;
“There is no secrecy in it for me”
nothing about it is hidden from me.
“Why did you laugh?” He said “Your laughter at me
فَلمso why ضحكتyou laughed قالَhe said منكَat you ضحكيmy laughter
فَلم ضحكت قالَ منكَ ضحكي
فَأمرfor the conduct of أمثالكthose like you جداًgreatly مضحكيamuses me
فَأمر أمثالك جداً مضحكي
But why did you laugh? He said: My laughter is at you,
“The affairs of your likes are very laughable”
for the conduct of men like you greatly amuses me.
“You went out seeking sustenance for dependents
خَرَجتyou went out تَبغيseeking الرزقprovision للعيالfor the family
خَرَجت تَبغي الرزق للعيال
وَالرزقwhile provision فيin بيتكyour house كَالجِبالlike mountains
وَالرزق في بيتك كَالجِبال
You went out seeking provision for your family,
“While sustenance in your house is like mountains”
while provision lies like mountains in your house.
He said “What is that?” He said “A treasure
قالَhe said وَماand what ذَلِكَthat قالَhe said كنزa treasure
قالَ وَما ذَلِكَ قالَ كنز
فيin دارِكُمyour house حَيثwhere تشدyou tether العنزthe goat
في دارِكُم حَيث تشد العنز
He asked: What is that? He said: A treasure
“In your house where the goat is tied”
in your house, where you tether the goat:
“An ancient, buried hoard
دَفينةa buried hoard قَديمةancient عاديةfrom the days of ‘Ad
دَفينة قَديمة عادية
مِنof كُلevery نَقدkind of coin جملةa sum سنيهsplendid
مِن كُل نَقد جملة سنيه
an ancient buried hoard, from the days of ‘Ad,
“Of every kind of coin”
a splendid sum in every kind of coin.
The Sheikh rejoiced at that and was elated
فَفرحso rejoiced الشَّيخthe old man بِذاكَat that وَنشطand grew lively
فَفرح الشَّيخ بِذاكَ وَنشط
وَهمand intended أَنto يطلقهrelease him وَقَدbut indeed غَلطhe was mistaken
وَهم أَن يطلقه وَقَد غَلط
The old man rejoiced at this and grew lively.
And thought to release him, and he had erred
He intended to release him, but he was mistaken:
For the decree of destiny has no releaser
وَماand there is not لمنfor one whom غلshackled القَضاءfate مُطلقa liberator
وَما لمن غل القَضاء مُطلق
وَماand there is not لمنfor one whom حَلfreed القَضاءfate موثقa binder
وَما لمن حَل القَضاء موثق
none can free one whom fate has shackled,
And none bound by destiny has a releaser
and none can bind one whom fate has freed.
So he said “If I released you for what you mentioned
فَقالَso he said إِنif أطلقتهI release him لَماbecause of what ذكرhe mentioned
فَقالَ إِن أطلقته لَما ذكر
مِنwithout غَيرany أنto أعملexercise فيin ذاكthat النظَرconsideration
مِن غَير أن أعمل في ذاك النظَر
He said: If I release him because of what he mentioned,
“Without reflecting on it”
without considering the matter,
“I released ready cash in my hands
أطلقتI would let go of نَقداًcash عاجِلاًready بِكَفيin my hand
أطلقت نَقداً عاجِلاً بِكَفي
لِمَوعدfor a promise لعلهperhaps it ذوliable to خلفbreach
لِمَوعد لعله ذو خلف
I would let go of ready cash in my hand
“For a promise which may be unkept”
for a promise that might be broken.
“People would blame me and say ‘Ignorant man!’
وَلامَنيand would blame me الناسthe people وَقالواand say جاهلan ignoramus
وَلامَني الناس وَقالوا جاهل
فَعاذريso whoever excuses me فيماfor what فعلتI did عاذلa reproacher
فَعاذري فيما فعلت عاذل
People would blame me and say: An ignoramus!
“‘So my excuse for what I did is inexcusable’”
Even one who would excuse what I did would reproach me.
Ẓalīm knew his cunning
فعلمso realized الظليمthe male ostrich أنthat حيلتهhis ruse
فعلم الظليم أن حيلته
ماnot وافقتfound غرتهhis heedlessness وَغيلتهand taking him unawares
ما وافقت غرته وَغيلته
The ostrich realized that his ruse
Did not match his stupidity and scheming
had found no chance to catch him heedless and unawares.
So he said “What shall I do? I have fallen
فَقالَso he said ماwhat أصنعshall I do قَدindeed وَقَعتI am caught
فَقالَ ما أصنع قَد وَقَعت
وَكدتand I schemed لَكِنيbut I ماnot انتفَعتbenefited
وَكدت لَكِني ما انتفَعت
He said: What shall I do? I am caught.
“And nearly gained, but did not profit”
I schemed, but gained nothing.
“There must be cunning thought and subtle stratagem
لابُدthere must be مِنsome فكرthought وَلُطفand subtlety of حيلهa ruse
لابُد مِن فكر وَلُطف حيله
يَكونthat will be ليfor me إِلىtoward المُنىmy desires وَسيلهa means
يَكون لي إِلى المُنى وَسيله
I must think and devise a subtle ruse
“To make me a way to success”
that will be my means of reaching my desires.
“I am his captive, suffering his tyranny
إِنِّيindeed I فيin قبضتهhis grasp أسيرa captive
إِنِّي في قبضته أسير
وَلَيسand there is not ليfor me مِنfrom جورهِhis oppression مجيرa protector
وَلَيس لي مِن جورهِ مجير
I am a captive in his grasp,
“And have none to save me from his injustice
with none to protect me from his oppression
“Except the Powerful, Forgiving God
إِلاexcept الإِلهGod القادرthe All-Powerful الغَفورthe All-Forgiving
إِلا الإِله القادر الغَفور
بِلُطفِهthrough His gentleness ينجبرis mended الكَسيرthe broken
بِلُطفِه ينجبر الكَسير
except God, the All-Powerful, the All-Forgiving;
“Who gently mends the broken”
through His gentleness, the broken is mended.
“I see nothing for what has happened but to invent
أَقلُّlower مِماthan what أَناI فيهِam in لاnot أَرىI see
أَقلُّ مِما أَنا فيهِ لا أَرى
سَأَفتَرِيI shall fabricate بَيِّنَةًevidence لِماfor what جَرىhappened
سَأَفتَرِي بَيِّنَةً لِما جَرى
I see no state lower than the one I am in;
“A clear proof, relying on my Creator, Lord of Man
I shall fabricate evidence for what has happened.
“To move me from captivity to the Abode of Permanence”
وَأَرتجيand I hope مِنfrom خالِقيmy Creator رَبِّLord of الوَرىall creatures
وَأَرتجي مِن خالِقي رَبِّ الوَرى
نقليmy transfer مِنfrom الأَسرcaptivity إِلىto دارِthe abode of القِرىhospitality
نقلي مِن الأَسر إِلى دارِ القِرى
I hope that my Creator, Lord of all creatures,
So the hunter heard and understood his intention
will move me from captivity to the abode of hospitality.
And said to himself, grasping the implication
فَقالَso he spoke حَتَّىso that يَسمَعwould hear الصَّيادthe hunter
فَقالَ حَتَّى يَسمَع الصَّياد
لنفسهto himself وَفَهمُهand his understanding المُرادُthe aim
لنفسه وَفَهمُه المُرادُ
Then he spoke so that the hunter would hear,
“A wise, intelligent old fox
speaking to himself, aiming to be understood:
“Will doubt my words of his kind”
شَيخan old man حَكيمwise عاقلsensible أَريبshrewd
شَيخ حَكيم عاقل أَريب
بِقولat the words of أَمثاليthose like me يَستَريبis suspicious
بِقول أَمثالي يَستَريب
A wise, sensible, shrewd old man
“One does not accept a claim without witness
doubts the words of those like me.
“Especially from an opponent”
لاdo not تَسمَعheed الدَّعوىthe claim بِغَيرwithout شاهدa witness
لا تَسمَع الدَّعوى بِغَير شاهد
لاnot سيماleast ماwhat كانَwas مِنfrom مُعاندan adversary
لا سيما ما كانَ مِن مُعاند
Do not heed a claim without a witness,
“If I gave a thousand proofs
especially one that comes from an adversary.
“To confirm what I recount as evidence”
لَوif أَنَّنيI أَورَدتpresented ألفa thousand بينهproofs
لَو أَنَّني أَورَدت ألف بينه
لصدقfor the truth of ماwhat أذكرهI mention معينهsupporting
لصدق ما أذكره معينه
Even if I presented a thousand proofs
“That would not increase him in anything but rejection
supporting the truth of what I say,
“And rebuttal, ever and always”
ماnot زادهُincreased him ذَلِكَthat إِلاexcept صَداin aversion
ما زادهُ ذَلِكَ إِلا صَدا
عَماto what ذكرتI mentioned أَبَداًever وَرداand rejection
عَما ذكرت أَبَداً وَردا
that would only increase his aversion
to what I mentioned, and his unending rejection.
Partial English translation: 210 of 212 Arabic lines translated.
Sol 6.1