أَرىI see كَفرَطابٍKafartab أَعجَزَthwarted الماءُwater حَفرَهاits well-digging
أَرى كَفرَطابٍ أَعجَزَ الماءُ حَفرَها
وَبالِسَand Balis أَغناهاmade it independent الفُراتُthe Euphrates عَنِfrom الحَفرِdigging
وَبالِسَ أَغناها الفُراتُ عَنِ الحَفرِ
I see Kafartab: its digging has failed to reach water,
while the Euphrates has spared Balis the need to dig.
كَذَلِكَlikewise مَجرىthe course of الرِزقِsustenance وادٍa valley بِلاwithout نَدىًmoisture
كَذَلِكَ مَجرى الرِزقِ وادٍ بِلا نَدىً
وَوادٍand a valley بِهِin it فَيضٌoverflow وَآخَرُand another ذوhaving جَفرِa broad well
وَوادٍ بِهِ فَيضٌ وَآخَرُ ذو جَفرِ
Such is the course of sustenance: one valley without moisture,
another overflowing, and another with a broad well.
خَبَرتُI have known البَراياhumankind وَالتَصَعلُكَand destitution وَالغِنىand wealth
خَبَرتُ البَرايا وَالتَصَعلُكَ وَالغِنى
وَخَفضَand the comfort of الحَشاياmattresses وَالوَجيفَand hurried motion مَعَwith السُفرِtravelers
وَخَفضَ الحَشايا وَالوَجيفَ مَعَ السُفرِ
I have known humankind, destitution, and wealth,
the comfort of mattresses, and hastening with travelers.
فَأَطيَبُso the best أَرضِland of اللَهِGod ماthat which قَلَّare few أَهلُهُits inhabitants
فَأَطيَبُ أَرضِ اللَهِ ما قَلَّ أَهلُهُ
وَلمand not يَنأَbe distant فيهِin it القوتُfood عَنfrom يَدِكَyour hand السَفرِbare
وَلم يَنأَ فيهِ القوتُ عَن يَدِكَ السَفرِ
So the best of God's lands is one with few inhabitants,
and where food is not far from your bare hand.
يُعانيsuffers مُقيمٌa resident بِالعِراقِin Iraq وَفارِسٍand Persia
يُعاني مُقيمٌ بِالعِراقِ وَفارِسٍ
وَبِالشامِand in Syria ماwhat لَمnot يَلقَهُencounter it ساكِنُan inhabitant of القَفرِthe wilderness
وَبِالشامِ ما لَم يَلقَهُ ساكِنُ القَفرِ
Residents of Iraq and Persia endure,
and of Syria, what the desert-dweller has never faced.
فَمِلso turn عَنaway from بَنيthe children of حَوّاءَEve مِنfrom نَسلِthe offspring of آدَمٍAdam
فَمِل عَن بَني حَوّاءَ مِن نَسلِ آدَمٍ
لِتَنزِلَso you may dwell بَينَamong الحُوِّdark gazelles وَالأُدمِand white gazelles وَالعُفرِand tawny gazelles
لِتَنزِلَ بَينَ الحُوِّ وَالأُدمِ وَالعُفرِ
So turn away from Eve's children, Adam's descendants,
to dwell among the dark, white, and tawny gazelles.
وَلاand no بُدِّescape فيin دُنياكَyour worldly life مِنfrom نَصَبٍtoil لَهاfor it
وَلا بُدِّ في دُنياكَ مِن نَصَبٍ لَها
وَهَلand has وَضَعَlifted الأَثقالَthe burdens دَهرُكَyour age عَنfrom شَفرِanyone
وَهَل وَضَعَ الأَثقالَ دَهرُكَ عَن شَفرِ
And in your worldly life, toil for its sake is unavoidable;
has your age ever lifted burdens from anyone?
أَلَيسَis not هِزَبرُthe lion of الغابِthe forest وَهوَwhile he is مُمَلَّكٌmade king
أَلَيسَ هِزَبرُ الغابِ وَهوَ مُمَلَّكٌ
عَلىover الوَحشِthe wild beasts يَبغيseeks الصَيدَprey بِالنابِwith the fang وَالظُفرِand the claw
عَلى الوَحشِ يَبغي الصَيدَ بِالنابِ وَالظُفرِ
Does not the forest's lion, though crowned king
over the beasts, seek prey with fang and claw?
وَأَنتَand you إِذاwhen اِستَعمَلتَyou use أَكوابَcups of عَسجَدٍgold
وَأَنتَ إِذا اِستَعمَلتَ أَكوابَ عَسجَدٍ
أَسَأتَyou do wrong وَيجزيكَand suffices you الإِناءُa vessel مِنَof الصَفرِbrass
أَسَأتَ وَيجزيكَ الإِناءُ مِنَ الصَفرِ
And if you use cups of gold,
you do wrong: a brass vessel suffices you.
لَقَدindeed سَكَنَتُhas dwelt نَفسيmy soul علىdespite الكُرهِreluctance جِسمَهاits body
لَقَد سَكَنَتُ نَفسي على الكُرهِ جِسمَها
فَأَلفَيتُهاso I found it لاnot تَستَقِرُّsettles مِنَfrom النَفرِaversion
فَأَلفَيتُها لا تَستَقِرُّ مِنَ النَفرِ
My soul has indeed dwelt reluctantly in its body,
and I found it restless with aversion.
فَإِنso if لَمnot تَنَلyou gain وَفراًabundance مِنَof المالِmoney فَاِستَعِنthen seek help
فَإِن لَم تَنَل وَفراً مِنَ المالِ فَاِستَعِن
وَفارَةَabundance of عَقلٍreason فَهيَfor it is أَزكىmore fruitful مِنَthan الوَفرِriches
وَفارَةَ عَقلٍ فَهيَ أَزكى مِنَ الوَفرِ
So if you gain no abundance of money, seek the aid
of a wealth of reason, for it is more fruitful than riches.
وَإِنand if لَمnot يَكُنbe لُبُّthe mind of الفَتىthe young man مَعَwith شَخصِهِhis body
وَإِن لَم يَكُن لُبُّ الفَتى مَعَ شَخصِهِ
وَليداًat birth فَماthen not يَفريhe cuts to shape لِنَفعٍfor benefit وَلاnor يُفريhe cuts to ruin
وَليداً فَما يَفري لِنَفعٍ وَلا يُفري
And if a young man's mind is not with his body
at birth, he neither cuts to good purpose nor cuts to ruin.
يُسَمّيcalls غَوِيٌّa misguided man مَنwhoever يُخالِفُdisagrees كافِراًan unbeliever
يُسَمّي غَوِيٌّ مَن يُخالِفُ كافِراً
لَهُto him الوَيلُwoe أَيُّwhich الناسِpeople خالٍfree مِنَof الكُفرِunbelief
لَهُ الوَيلُ أَيُّ الناسِ خالٍ مِنَ الكُفرِ
A misguided man calls whoever disagrees with him an unbeliever;
woe to him! Which person is free of unbelief?
حَصَلناwe have gained عَلىupon التَمويهِdeception وَاِرتابَand doubted بَعضُناsome of us
حَصَلنا عَلى التَمويهِ وَاِرتابَ بَعضُنا
بِبَعضٍof others فَعِندَso for العَينِthe eye رَيبٌsuspicion مِنof الشُفرِthe eyelid's rim
بِبَعضٍ فَعِندَ العَينِ رَيبٌ مِن الشُفرِ
We have gained deception, and some of us have doubted
others; even the eye suspects its eyelid's rim.
وَلَيسَand is not الَّذيwhat قالَsaid اليَهودِيُّthe Jew ثابِتاًestablished
وَلَيسَ الَّذي قالَ اليَهودِيُّ ثابِتاً
سِوىexcept أَنَّهُthat it بِالخَطِّin writing أُثبِتَwas recorded فيin السِفرِthe book
سِوى أَنَّهُ بِالخَطِّ أُثبِتَ في السِفرِ
Nor is what the Jew said established,
except that it was recorded in writing in the book.
غَفَرناwe relapsed وَماand not أَعنىI mean اِغتِفاراًforgiveness وَإِنَّماbut rather
غَفَرنا وَما أَعنى اِغتِفاراً وَإِنَّما
عَنَيتُI meant اِنتِكاسَa relapse in البُرءِrecovery لاnot كَرَمَthe generosity of الغَفرِpardon
عَنَيتُ اِنتِكاسَ البُرءِ لا كَرَمَ الغَفرِ
We have relapsed—I do not mean forgiveness; rather,
I meant a relapse after recovery, not the generosity of pardon.
إِذاif خَشِيَتfeared أُمٌّa mother عَلىfor اِبنٍa son مَنِيَّةًdeath
إِذا خَشِيَت أُمٌّ عَلى اِبنٍ مَنِيَّةً
فَياthen O أُمَّMother of دَفرٍDafar (Stench) قَدindeed أَمِنتِyou are safe عَلىfor دَفرِDafar (Stench)
فَيا أُمَّ دَفرٍ قَد أَمِنتِ عَلى دَفرِ
If a mother fears death for a son,
then, O Umm Dafar—Mother of Stench—you need not fear for Dafar.