لاdo not تُبدِلَنever exchange غاليprecious الزمانِtime ببخسِهِfor its paltry price
لا تُبدِلَن غالي الزمانِ ببخسِهِ
فتُعوَّضَand be repaid الدينارَthe dinar منهُfrom it بفَلسِهِwith its copper coin
فتُعوَّضَ الدينارَ منهُ بفَلسِهِ
Do not exchange precious time for its paltry price,
Do not exchange the preciousness of time for its cheapness
and be given its copper coin in place of its dinar.
So that the gold dinar is compensated by its copper coin
رَعياًhonor لَمنto whoever جَعَلَmade الحِمامَdeath رقيبهُhis watcher
رَعياً لَمن جَعَلَ الحِمامَ رقيبهُ
واصارَand made فيin الأَسفارِthe books غايةَthe ultimate object دَرسِهِof his study
واصارَ في الأَسفارِ غايةَ دَرسِهِ
Honor to whoever makes death his watcher,
Beware of the one who made pigeons his supervisor
and makes it the ultimate object of his study in books.
And traveling became the ultimate goal of his study
إِنَّindeed الدِراسةَstudy حُسنُهاits finest aspect وجميلُهاand its fairest aspect
إِنَّ الدِراسةَ حُسنُها وجميلُها
درسُthe study الحَزُومِof the prudent man بموتِهِof his death وبدَرسِهِand his effacement
درسُ الحَزُومِ بموتِهِ وبدَرسِهِ
The finest and fairest study
Indeed, the virtue and beauty of study
is the prudent man's study of his death and effacement.
Is studying death through the lessons of the wise
وكذاand likewise العُلومُthe sciences أَبَرُّهاtheir worthiest وأَجَلُّهاand their noblest
وكذا العُلومُ أَبَرُّها وأَجَلُّها
أَنthat يَعلَمَshould know الإِنسانُa person خِسَّةَthe lowliness نفسِهِof himself
أَن يَعلَمَ الإِنسانُ خِسَّةَ نفسِهِ
Likewise, the worthiest and noblest knowledge
And so is knowledge, the most righteous and glorious of it
is that a person should know his own lowliness.
Is for one to know the baseness of their soul
أَضحىhas become الزمانُtime لكلِّof every رسمٍtrace دارساًan effacer
أَضحى الزمانُ لكلِّ رسمٍ دارساً
لكنbut أَغرَقَdelved deeply فيinto مباحثِthe inquiries دَرسِهِof its effacement
لكن أَغرَقَ في مباحثِ دَرسِهِ
Time has become the effacer of every trace,
Time has become a destroyer of every tradition
but has delved deeply into the study of effacement.
Yet it drowned in the investigations of its study
دَعنيleave me فيكفيfor sufficient is كلَّfor every يومٍday شَرُّهُits evil
دَعني فيكفي كلَّ يومٍ شَرُّهُ
لاno خيرَgood فيin عُمرٍa life يَخُبُّthat hastens لتَعسهِtoward its misery
لا خيرَ في عُمرٍ يَخُبُّ لتَعسهِ
Leave me be: each day has enough evil of its own.
Leave me be, for every day has enough trouble of its own
There is no good in a life that hastens toward its misery.
No good in a life that disappoints in its misery
انindeed الفتىthe youth النحريرthe discerning يرقبُwatches يومَهُhis day
ان الفتى النحرير يرقبُ يومَهُ
فيراهُand sees it فيماin what قدalready أتاهُhas come to him كأَمسِهِlike his yesterday
فيراهُ فيما قد أتاهُ كأَمسِهِ
The discerning youth watches his day,
Verily the free man monitors his day
and finds it, in what it has brought him, like his yesterday.
And sees it in what has come to him like his yesterday
فلِسانُso the tongue حالِof the condition الدهرِof time افصحُthe most eloquent ناطقٍspeaker
فلِسانُ حالِ الدهرِ افصحُ ناطقٍ
عنabout حالةِthe condition الفُصَحاءِof the eloquent فيهِwithin it وخُرسِهِand its mute
عن حالةِ الفُصَحاءِ فيهِ وخُرسِهِ
Time's unspoken tongue is the most eloquent speaker
So the tongue of the circumstance’s state is more eloquent
of the condition of its eloquent men and its mute:
About the state of the eloquent among it and their silence
زيدٍZayd وبسطامٍand Bistam وسحبانٍand Sahban وحَسَّانand Hassan
زيدٍ وبسطامٍ وسحبانٍ وحَسَّان
ورِسطاليسَand Aristotle ثُمَّتَthen قُسِّهِits Quss
ورِسطاليسَ ثُمَّتَ قُسِّهِ
Zayd, Bistam, Sahban and Hassan,
Zayd, Bustam, Suhban, Hassaan
and Aristotle, then its Quss.
And Aristalis then ended its story
قدindeed آلَhas come منهُthrough it وآئلٌWa'il فيamong آلِهِhis kin
قد آلَ منهُ وآئلٌ في آلِهِ
عِيّاًto speechlessness وآناسٌand Anas مَضىpassed away فيin يأسِهِhis despair
عِيّاً وآناسٌ مَضى في يأسِهِ
Through its doing, Wa'il among his kin has come
It has changed from it, and changed in its family
to speechlessness; and Anas has passed away in despair.
Bewildered and sorrowful in its despair
شَعَرَتfelt خُطوبَthe calamities مَصابِهِof its affliction شُعَراؤُهُits poets
شَعَرَت خُطوبَ مَصابِهِ شُعَراؤُهُ
فنَحتُهُمso it hewed them down كجريرهِlike its Jarir معwith أَوسِهِits Aws
فنَحتُهُم كجريرهِ مع أَوسِهِ
Its poets felt the calamities it inflicted,
Its poets felt the adversity of its misfortunes
so it hewed them down, like its Jarir and its Aws.
So it erased them like Jarir and his companions
أَردىbrought down الممالكَthe kingdoms والمُلُوكَand the kings جَميعَهاall of them
أَردى الممالكَ والمُلُوكَ جَميعَها
وعداand assailed علىagainst عُجمِthe non-Arabs الزمانِof time وفُرسِهِand its Persians
وعدا على عُجمِ الزمانِ وفُرسِهِ
It brought down all kingdoms and kings,
It destroyed the kingdoms and all the kings
and assailed time's non-Arabs and its Persians.
And transgressed on the non-Arabs of time and their horses
وأَماتَand put to death يَحيَىYahya ثُمَّthen أَفنىannihilated خالداًKhalid
وأَماتَ يَحيَى ثُمَّ أَفنى خالداً
وكذاكَand likewise دمَّرَdestroyed عامراً‘Amir معwith جِنسِهِhis kind
وكذاكَ دمَّرَ عامراً مع جِنسِهِ
It put Yahya to death, then annihilated Khalid,
It killed Yahya then destroyed Khalid
and likewise destroyed ‘Amir and his kind.
And likewise destroyed Amr along with his kind
وطَوىand swept away بنيthe sons طَيٍّof Tayy وزَايَلَand removed ثابتاًThabit
وطَوى بني طَيٍّ وزَايَلَ ثابتاً
وبِلَىand the decay المنيَّةِof death حافظاًHafiz لمdid not يُنسِهِlet him forget it
وبِلَى المنيَّةِ حافظاً لم يُنسِهِ
It swept away the sons of Tayy and removed Thabit,
It folded the people of Tayy and avoided Thabit
nor did it let Hafiz forget death's decay.
And the vicissitudes of time did not forget memorizing him
ولجابرٍand Jabir كَسَرَbroke الزَمانُtime بخَطبِهِwith its calamity
ولجابرٍ كَسَرَ الزَمانُ بخَطبِهِ
واعتاضَand exchanged عالي‘Ali عنfor عَلاهُhis loftiness بوَهسِهِits crushing
واعتاضَ عالي عن عَلاهُ بوَهسِهِ
Time broke Jabir with its calamity,
And for Jabir it broke his misfortune
and ‘Ali exchanged his loftiness for being crushed.
And it disagreed with Ali from his heights due to its abasement
وأَعادَand returned عادَ‘Ad إلىto الثرىthe dust واحلَّand lodged شَدَّShadd—
وأَعادَ عادَ إلى الثرى واحلَّ شَدَّ
ادَبنَ—ad, son of نُمرُودٍNimrod بظُلمةِin the darkness رَمسِهِof his tomb
ادَبنَ نُمرُودٍ بظُلمةِ رَمسِهِ
It returned ‘Ad to the dust and lodged Shaddad
It disciplined the injustice of Namrud with the darkness of its plotting
son of Nimrod in the darkness of his tomb.
How many kings reigned by the fingers of its prey
كمhow many مالكٍa Malik مَلَكَتhave mastered اناملُthe fingers رُزءِهِof its calamity
كم مالكٍ مَلَكَت اناملُ رُزءِهِ
ولظاهرٍand a Zahir أَخفَتhave hidden ستائرُthe curtains خَلسِهِof its stealth
ولظاهرٍ أَخفَت ستائرُ خَلسِهِ
Many a Malik has been mastered by the fingers of its calamity,
And for Zahir the curtains of its shadows disappeared
and many a Zahir hidden by the curtains of its stealth.
It spent the night time in insomnia and fear
أَمَّassailed الأَيَّمةَthe imams بالرَدىwith death وموابذاًand Magian priests
أَمَّ الأَيَّمةَ بالرَدى وموابذاً
وجَرَىand swept علىover كُهَّانهِits soothsayers مَعَwith قَسِّهِits priest
وجَرَى على كُهَّانهِ مَعَ قَسِّهِ
It assailed imams with death, and Magian priests,
And it ran its course on its fortunetellers along with their divination
and overran its soothsayers along with its priest.
It terrified the lions away from their den
واستاسدَand played the lion against الآسادَthe lions صِمنَwithin عرينِهاtheir den
واستاسدَ الآسادَ صِمنَ عرينِها
واراعَand terrified قلبَthe heart الرِيمof the gazelle داخلinside كُنسِهِits coverts
واراعَ قلبَ الرِيم داخل كُنسِهِ
It played the lion against lions within their den,
And it startled the heart of the oryx within its burrows
and terrified the gazelle's heart inside its coverts.
Oh what wonders, and we have no safety
ياO للعُجابِwhat a marvel وليسَand there is not مناamong us سالمٌone safe
يا للعُجابِ وليسَ منا سالمٌ
ويُقالُand it is said للفانيto the mortal سلامةsafety رأسِهِfor his head
ويُقالُ للفاني سلامة رأسِهِ
What a marvel! Not one of us is safe,
And the mortal is told he has safety of his head
yet the mortal is wished safety for his head.
It has not stopped galloping, riding or walking
ماnot زالَceased يَفرِسُmauling راكباًa rider أوor ماشياًa walker
ما زالَ يَفرِسُ راكباً أو ماشياً
آلَthe people الفَراسةِof discernment فاحذرواso beware منof فَرسِهِits mauling
آلَ الفَراسةِ فاحذروا من فَرسِهِ
It keeps mauling riders and walkers—
The skilled horseman beware of its horse
the people of discernment; beware its mauling.
Where is knowledge and where are the people of protection?
اينَwhere العلومُare the sciences واينَand where أَصحابُare those possessed الحِجىof reason
اينَ العلومُ واينَ أَصحابُ الحِجى
اينَwhere الغُزاةُare the warriors واينَand where عنترُis ‘Antar عبسِهِof his ‘Abs
اينَ الغُزاةُ واينَ عنترُ عبسِهِ
Where are the sciences, and where are those possessed of reason?
Where are the conquerors and where is Antar and his frowning?
Where are the warriors, and where is ‘Antar of ‘Abs?
When death came to him fully armed
لماwhen أتاهُcame to him الموتُdeath وَهوَwhile he was مُدَجَّجٌfully armed
لما أتاهُ الموتُ وَهوَ مُدَجَّجٌ
ماnot ارتاعَdid it quail منbefore ماضيthe keenness ظُباهُof his blades وتُرسِهِand his shield
ما ارتاعَ من ماضي ظُباهُ وتُرسِهِ
When death came to him while he was fully armed,
He was not scared of his past youth and his shield
it did not quail before his keen blades and shield.
This is the condition of time, so its evils
ذيthis حليةthe guise الدهرِof time الخَؤُونِthe treacherous وهكذاand thus
ذي حلية الدهرِ الخَؤُونِ وهكذا
حَسُنَتbecame fair باهليهِthrough its people مَقابحُthe uglinesses طَقسِهِof its ways
حَسُنَت باهليهِ مَقابحُ طَقسِهِ
This is the guise of treacherous time, and thus
Became virtues to its family members out of habit
its ugly ways have been made fair through its people.
Have you gloated over it other than a tight-fisted miser
هلhave you شِمتَseen فيهِin it غيرَother than قابضِone clutching لِمَّةٍa lock of hair
هل شِمتَ فيهِ غيرَ قابضِ لِمَّةٍ
أوor قارعاًone striking أسنانهُhis teeth فيagainst خَمسِهِhis five fingers
أو قارعاً أسنانهُ في خَمسِهِ
Have you seen in it anyone but one clutching his hair,
Or one grinding his teeth in his stupidity?
or striking his teeth against his five fingers?
If it intends evil, its voice warns you loudly
بالسُوءِof evil انif يُنذِركَit warns you يُجهِرit raises صوتَهُits voice
بالسُوءِ ان يُنذِركَ يُجهِر صوتَهُ
وبنادرِand of rare الحُسنىgood tidings يَئنُّit groans بهَمسِهِin its whisper
وبنادرِ الحُسنى يَئنُّ بهَمسِهِ
When it warns you of evil, it raises its voice;
Yet with good tidings it whispers quietly
of rare good tidings, it groans in a whisper.
Woe to those who lower their eyelids with knowledge
واهاًpraise لِمَنto whoever غَضَّlowered الجُفونَthe eyelids فِراسةًin discernment
واهاً لِمَن غَضَّ الجُفونَ فِراسةً
عنهُaway from it ويلحظُهُand watches it باعيُنِwith the eyes فَرسهِof his insight
عنهُ ويلحظُهُ باعيُنِ فَرسهِ
Praise to the one who lowers his eyelids in discernment
And look at Him through the eyes of their horse
away from it, yet watches it with the eyes of his insight.
It throws its calamities with the boiling of its patience
يُلقيdeflects طوائحَهُits ruinous blows بجَوشَنِwith the breastplate صَبرِهِof his patience
يُلقي طوائحَهُ بجَوشَنِ صَبرِهِ
وببأسِهِand with his courage يَفرِيcuts through شكائِمَthe bridles بُؤسِهِof his misery
وببأسِهِ يَفرِي شكائِمَ بُؤسِهِ
He deflects its ruinous blows with the breastplate of his patience,
And with its might it breaks the adversities of its misery
and with his courage cuts through his misery's bridles.
Time has shown us smoothness and gentleness
ولقدand indeed أراناshowed us الدهرُtime مَسّاًa touch ليناًgentle
ولقد أرانا الدهرُ مَسّاً ليناً
مكراًin deceit فنِلناso we received قَسوَةًharshness منfrom مَسِّهِits touch
مكراً فنِلنا قَسوَةً من مَسِّهِ
Time showed us a gentle touch
Deceitfully, so we received hardness from its touch
in deceit, and we received harshness from its touch.
It chews us and spits us out as morsels
وانصاعَand it turned يَمضَغُناchewing us ويَلفَظُناand spitting us out لَقىًas refuse
وانصاعَ يَمضَغُنا ويَلفَظُنا لَقىً
فيَلُوكُناso chews us ليثُthe lion المَنُونِof death بضِرسِهِwith its molar
فيَلُوكُنا ليثُ المَنُونِ بضِرسِهِ
It turned to chewing us and spitting us out as refuse,
So the lion of death eats us with its bite
so the lion of death chews us with its molar.
The world backstabs us yet we do not grieve over it
تَغتالُناmurders us الدُنياthe world وماand whatever حُزناwe gathered بهاwithin it
تَغتالُنا الدُنيا وما حُزنا بها
إِرثٌan inheritance لهاfor it بمزيدهِwith its abundance وأَخسِهِand its paltriness
إِرثٌ لها بمزيدهِ وأَخسِهِ
The world murders us, and whatever we gathered in it
An inheritance for it with its excess and its paucity
is its inheritance, the abundant and the paltry.
How it deserved all this, and against what
أَنّيhow استحقَّتdid it deserve كلَّall ذاthis وعلىand on مَwhat
أَنّي استحقَّت كلَّ ذا وعلى مَ
خُصَّتwas it allotted منfrom تُراثِthe estate وَليدِهاof its child فيin سُدسهِits sixth
خُصَّت من تُراثِ وَليدِها في سُدسهِ
How did it deserve all this, and on what grounds
It was specified from the inheritance of its son in one sixth
was it assigned a sixth of its child's estate?
A time which the wise mind is tortured in
زَمَنٌan age بهِin which النَدبُthe capable man الحَزُومُthe prudent معذَّبٌis tormented
زَمَنٌ بهِ النَدبُ الحَزُومُ معذَّبٌ
بفُؤَادِهِthrough his heart وبعقلِهِand through his mind ويحِسِّهِand his senses
بفُؤَادِهِ وبعقلِهِ ويحِسِّهِ
An age in which the capable, prudent man is tormented
Its heart, its intellect, and its senses
through his heart, his mind and his senses.
The free man in it is like an imprisoned tomorrow
والحُرُّand the free man فيهِin it مثلَlike مسجونٍa prisoner غداhas become
والحُرُّ فيهِ مثلَ مسجونٍ غدا
يبغيseeks مَناصاًan escape منfrom مَضايقِthe cramped confines حبسِهِof his prison
يبغي مَناصاً من مَضايقِ حبسِهِ
The free man in it has become like a prisoner
Seeking refuge from the narrowness of its captivity
seeking escape from the cramped confines of his prison.
For with worries, death is the day of its misfortune
فالموتُso death عندfor الغُمرthe naive man يومُthe day مصابهِof his calamity
فالموتُ عند الغُمر يومُ مصابهِ
لكنَّbut عندَfor الحُرِّthe free man ليلةُthe night عُرسِهِof his wedding
لكنَّ عندَ الحُرِّ ليلةُ عُرسِهِ
For the naive man, death is the day of his calamity,
But to the free man it is the night of his wedding
but for the free man it is his wedding night.
The heads of the people were trampled by the feet of doom
وَطِئَتhave trodden رُؤُوسَthe heads الناسِof people اخماصُthe soles الرَدىof death
وَطِئَت رُؤُوسَ الناسِ اخماصُ الرَدى
ياO صاحِfriend هلis there لكَfor you مَخلَصٌan escape منfrom دعسِهِits trampling
يا صاحِ هل لكَ مَخلَصٌ من دعسِهِ
Death's soles have trampled people's heads;
Oh companion! Is there a rescuer for you from its trampling?
friend, have you any escape from its trampling?
The outcomes of the days are not judged by
ونتائجُand the outcomes الأَيَّامِof days لمdid not تَنقَدfollow علىalong
ونتائجُ الأَيَّامِ لم تَنقَد على
نَهجِthe path القِياسِof inference وقدand may تجيءُcome بعكسِهِas its opposite
نَهجِ القِياسِ وقد تجيءُ بعكسِهِ
The outcomes of days do not follow
The approach of reasoning, and may come with its opposite
the path of inference, and may come as its opposite.
We hope for the pleasures of the world from its fortune
نرجوwe hope for منfrom الدنياthe world مَنالَthe attainment سُعودِهاof its good fortunes
نرجو من الدنيا مَنالَ سُعودِها
أَنَّىhow could السُعودgood fortune بهاbe in it وكلُّand all النَحسِill fortune هيit is
أَنَّى السُعود بها وكلُّ النَحسِ هي
We hope to attain the world's good fortunes;
How is there fortune in it while all misfortune is it?
how can good fortune be there, when it is nothing but ill luck?
Life, no matter how much the dawn of its livelihood brings radiance
فالعُمرُso life مهماhowever انجابَbreaks clear مَشرِقُthe dawn عيشِهِof its living
فالعُمرُ مهما انجابَ مَشرِقُ عيشِهِ
لاno بدَّescape أَنthat يَغشاهُovertakes it مَغرِبُthe sunset شمسِهِof its sun
لا بدَّ أَن يَغشاهُ مَغرِبُ شمسِهِ
For life, however its dawn may break,
It must be overwhelmed by the sunset of its sun
the setting of its sun must overtake it.
A person, no matter how much the obtainer of his bliss overflows
والمرءُand a person مهماhowever فاضَoverflows نائلُthe bounty سعدهِof his fortune
والمرءُ مهما فاضَ نائلُ سعدهِ
لاno بُدَّescape ماindeed يعتاضُhe takes in exchange عنهُfor it بنحسِهِhis ill fortune
لا بُدَّ ما يعتاضُ عنهُ بنحسِهِ
A person, however abundantly his good fortune flows,
He must be denied by his misfortune
must exchange it for his ill fortune.
The generous persisted in his bewilderment
ظَلَّkept الجَوادُthe noble steed يتيهُstrutting فيin غُلَوَائِهِits headlong vigor
ظَلَّ الجَوادُ يتيهُ في غُلَوَائِهِ
حتىuntil تَعطَّبَit was ruined فيin مَهاوِيthe abysses تعسِهِof its misery
حتى تَعطَّبَ في مَهاوِي تعسِهِ
The noble steed kept strutting in its headlong vigor
Until he perished in the abyss of his misery
until it was ruined in the abysses of its misery.
And money in the hands of the wasteful like mercury
والمالُand money فيin أيديthe hands الحريضِof the enfeebled كزِئبَقٍlike quicksilver
والمالُ في أيدي الحريضِ كزِئبَقٍ
ينسلُّslips away منهُfrom him ولاand not يُحِسُّdoes he feel بلمسِهِits touch
ينسلُّ منهُ ولا يُحِسُّ بلمسِهِ
Money in the hands of the enfeebled is like quicksilver:
It melts from it and he does not feel its touch
it slips away from him without his feeling its touch.
How many built the edifice of hope but did not
كمhow many قامسa diver قاموسَan ocean مطمعةٍof temptation ولمand did not
كم قامس قاموسَ مطمعةٍ ولم
يَنَلِgain اللآلِthe pearls بلbut rather الوَبالَruin بقَمسِهِthrough his diving
يَنَلِ اللآلِ بل الوَبالَ بقَمسِهِ
How many a diver into an ocean of desire has not
Attain the banners, rather the affliction in its establishment
won pearls, but ruin through his dive!
How many roamed a palace and is not a resident in it
كمhow many شائدٍa builder قَصراًa palace وليسَand is not بساكنٍa dweller
كم شائدٍ قَصراً وليسَ بساكنٍ
فيهِin it وبعلٍand a husband لمdid not يَلَذَّdelight بِعِرسِهِin his wife
فيهِ وبعلٍ لم يَلَذَّ بِعِرسِهِ
How many a builder of a palace never dwells
And a husband who did not enjoy its wedding
in it, and a husband never delights in his bride!
If an ally turns miserly in friendship
وإِذاand if حليفُone bound to ضَنىwasting illness تحامىavoids حِميةًa regimen
وإِذا حليفُ ضَنى تحامى حِميةً
وَحَبَتbecame binding عليهِupon him فبشِّرَنهُthen surely give him tidings بنُكسِهِof his relapse
وَحَبَت عليهِ فبشِّرَنهُ بنُكسِهِ
If one bound to wasting sickness shuns a regimen
And the estrangement overcomes him, give him tidings of his loss
binding upon him, give him glad tidings of his relapse.
Esau sold his brother the blessing of his fortune
عيسُوEsau أَباعَsold أَخاهُto his brother نِعمةَthe blessing حظِّهِof his lot
عيسُو أَباعَ أَخاهُ نِعمةَ حظِّهِ
بيعَa sale السَماحِat a concession بأَكلةٍfor a meal منof عدسِهِhis lentils
بيعَ السَماحِ بأَكلةٍ من عدسِهِ
Esau sold his brother the blessing of his lot
He sold generosity for a bowl of lentils
at a bargain price, for a meal of his lentils.
The head, if it does not straighten what protects
والرأسُand the head انif هُوَit لمdoes not يَقُمact فيماin what يَقيprotects الthe
والرأسُ ان هُوَ لم يَقُم فيما يَقي ال
أَعضاءَlimbs ارماهُmay He cast it down الالهُGod بنكسِهِby overturning it
أَعضاءَ ارماهُ الالهُ بنكسِهِ
And if the head does not act to protect the
The limbs, God will cast it away with its loss
limbs, may God cast it down headfirst.
How many a gazelle’s eye erred and seduced
كمhow often قدindeed سَهَتwas heedless عينُthe eye الغَزالةِof the sun والسُهىand Suha
كم قد سَهَت عينُ الغَزالةِ والسُهى
واللَهand God لاnot يسهوis heedless وأنتَand you بحسِّهِare within His awareness
واللَه لا يسهو وأنتَ بحسِّهِ
How often the sun's eye and Suha have been heedless,
And God does not err while you are in His senses
but God is never heedless, and you are within His awareness.
The nature of time is severity and paucity
الدهرُtime شِيمتُهُits disposition القَساوةُcruelty والقِلاand hatred
الدهرُ شِيمتُهُ القَساوةُ والقِلا
طبعاًby nature فانso if جافاكَit shuns you لاdo not تستقسِهِdeem it cruel
طبعاً فان جافاكَ لا تستقسِهِ
Time's disposition is cruelty and hatred
So if it deprives you, do not make it severe
by nature; if it shuns you, do not deem it cruel.
The sheep has become prey to its wolf
فالشاءُso the sheep قدindeed أضحىhave become فريسةَprey ذئبِهِto its wolf
فالشاءُ قد أضحى فريسةَ ذئبِهِ
ودِماءُand the blood ديكِof the rooster الحيّof the neighborhood حُسوةَa draught نمسِهِfor its mongoose
ودِماءُ ديكِ الحيّ حُسوةَ نمسِهِ
The sheep have become prey to its wolf,
And the blood of the living rooster is the delight of its leopard
and the neighborhood rooster's blood a draught for its mongoose.
Its children have differed like its actions
وتغايَرَتand have differed أَبناؤُهُits children كفِعالِهِlike its deeds
وتغايَرَت أَبناؤُهُ كفِعالِهِ
كمhow much بينَseparates ناضِرهِits fresh growth وذاويand the withered غَرسِهِof its planting
كم بينَ ناضِرهِ وذاوي غَرسِهِ
Its children have differed, like its deeds;
What a difference between the redness of its rose
how far apart are its fresh growth and its withered planting!
The unripeness of the harvest, and the yellowness of its pivot
شَتَّانَfar apart فيماin what بينَlies between حُمرةِthe redness وردهِof its rose الthe
شَتَّانَ فيما بينَ حُمرةِ وردهِ ال
غَضّtender الجنيِّnewly picked وبينَand between صُفرةِthe yellowness وَرسِهِof its wars dye-plant
غَضّ الجنيِّ وبينَ صُفرةِ وَرسِهِ
How far apart are the redness of its rose—
A person stands by his deeds
tender and freshly picked—and the yellow of its wars dye-plant!
Like a species stands by its season and its kind
والمرءُand a person قامَis established الاصلُthe essence فيهِin him بفعلِهِthrough his action
والمرءُ قامَ الاصلُ فيهِ بفعلِهِ
كالنوعِlike the species قامis established بفصلِهِby its differentia وبجنسِهِand by its genus
كالنوعِ قام بفصلِهِ وبجنسِهِ
A person's true nature is established by his deeds,
Speech is a sign of the soul as if it is
as a species is defined by its differentia and genus.
A flower which shows the health of its plant
واللفظُand speech عُنوانُthe index الجَنانِof the heart كأَنَّهُas though it were
واللفظُ عُنوانُ الجَنانِ كأَنَّهُ
زَهرٌa blossom تَبَيَّنُis revealed منهُthrough it صِحَّةُthe soundness غَرسِهِof its planting
زَهرٌ تَبَيَّنُ منهُ صِحَّةُ غَرسِهِ
Speech is the index of the heart, as though it were
Its movements and stillness distinguish it
a blossom that reveals the soundness of its planting.
Like a pulse the doctor differentiated by his touch
تمتازهُdistinguish it حَرَكاتُهُits movements وسُكونُهُand its stillness
تمتازهُ حَرَكاتُهُ وسُكونُهُ
كالنبضِlike the pulse ميَّزَهُdistinguished it الطبيبُthe physician بجَسِّهِby feeling it
كالنبضِ ميَّزَهُ الطبيبُ بجَسِّهِ
Its movements and stillness distinguish it,
And the heart, pains may grow in it
as a physician distinguishes the pulse by feeling it.
If it is not clarified from its concealment
والقلبُand the heart قدmay تنموgrow بهِwithin it أَوجاعُهُits pains
والقلبُ قد تنمو بهِ أَوجاعُهُ
إِنif لمnot يكنit is مستوضحاًseeking clarity عنabout خنسِهِits hidden recesses
إِن لم يكن مستوضحاً عن خنسِهِ
The heart's pains may grow within it
So attend to it, alleviating its sorrows
if its hidden recesses are not brought to light.
And treat it, revealing its confusion
فاعكِفso attend devotedly عليهِto it حاسماًputting an end to آلامَهُits pains
فاعكِف عليهِ حاسماً آلامَهُ
وانقَدand yield اليهِto it كاشفاًlifting the veil عنfrom لَبسِهِits obscurity
وانقَد اليهِ كاشفاً عن لَبسِهِ
So attend to it, putting an end to its pains,
Neglect ruins the protected sanctuary
and yield to it, uncovering what obscures it.
If you do not maintain it with the goodness of its sweeping
انindeed الحِمىthe enclosure المهجورَabandoned زادَincreases بهِwithin it الحَماthe mire
ان الحِمى المهجورَ زادَ بهِ الحَما
إِنif لمnot تُمارِسهُyou tend it بجُودةِwith thoroughness كَنسِهِof its sweeping
إِن لم تُمارِسهُ بجُودةِ كَنسِهِ
An abandoned enclosure gathers more mire
So beware for it and purify its passages
if you do not tend it with thorough sweeping.
From every flaw that indicates its dirtiness
فاحذَرso be watchful عليهِover it وطَهِرَنand surely cleanse أدرانهُits stains
فاحذَر عليهِ وطَهِرَن أدرانهُ
منof كلevery عائبةٍblemish تُشِيرُthat points برِجسِهِto its filth
من كل عائبةٍ تُشِيرُ برِجسِهِ
So guard it, and surely cleanse its stains
Death may afflict the young man from his senses
of every blemish that betrays its pollution.
Especially from its glance or touch
فالموتُso death قدmay يَلجenter الفَتَىthe youth منthrough حِسِّهِhis senses
فالموتُ قد يَلج الفَتَى من حِسِّهِ
لاnot سيَّماleast of all منthrough لحظِهِhis glance أوor لمسِهِhis touch
لا سيَّما من لحظِهِ أو لمسِهِ
Death may enter a young man through his senses,
Leave the intimacy of your deceitful world and its people
especially through his glance or his touch.
And choose to distance yourself from its intimacy
دَعleave أُنسَthe companionship عالَمِكَof your world الغَرُورِdeceitful واهلِهِand its people
دَع أُنسَ عالَمِكَ الغَرُورِ واهلِهِ
وَتَخيَّرَنand surely choose إِيحاشَهُestrangement from it عنover أُنسِهِits companionship
وَتَخيَّرَن إِيحاشَهُ عن أُنسِهِ
Abandon the companionship of your deceitful world and its people,
Abandon those whose lines of pledges
and choose estrangement from it over its companionship.
Have become like erased letters when it was wiped
ذَرleave عَنكَaway from you مَنwhoever أَضحَتhave become سطورُthe lines عهودِهِof his pledges
ذَر عَنكَ مَن أَضحَت سطورُ عهودِهِ
كحُروفlike letters طِرسٍof a written sheet حِينَwhen شِينَit was marred بطمسِهِby its erasure
كحُروف طِرسٍ حِينَ شِينَ بطمسِهِ
Leave behind whoever's lines of pledges have become
For perhaps one wearing black clothes does not
like letters on a written sheet disfigured by erasure.
Care if it is blackened from its washing
فلرُبَّfor many a لابسِwearer حُلَّةٍof a robe سَوداءَblack لمdoes not
فلرُبَّ لابسِ حُلَّةٍ سَوداءَ لم
يعبأcare إذاif ماindeed سُوِّدَتit is blackened منby نِقسِهِhis ink
يعبأ إذا ما سُوِّدَت من نِقسِهِ
For many a wearer of a black robe does not
If the color of affection is not the dye
care if it is blackened by his ink.
Of the Creator, ascertain from it the quickness of its fading
إنif لمnot يَكُنis لونُthe color المَوَدَّةِof affection صَبغةَthe dye الthe
إن لم يَكُن لونُ المَوَدَّةِ صَبغةَ ال
باريCreator تَيَقَّنbe certain منهُof it سُرعةَthe swiftness فكسِهِof its undoing
باري تَيَقَّن منهُ سُرعةَ فكسِهِ
If affection's color is not the dye of the
And befriend one of sound nature, trusted from harm
Creator, be certain it will soon be undone.
But beware the ferocity of its intimacy
وأنَسand befriend سليمَone sound in الطبعِnature مأمونَsafe from الأَذىharm
وأنَس سليمَ الطبعِ مأمونَ الأَذى
لكنَّbut فاحذَرthen beware منof تَوَحُّشِthe wildness أُنسِهِof his intimacy
لكنَّ فاحذَر من تَوَحُّشِ أُنسِهِ
Befriend one sound in nature and harmless,
And choose for yourself one who is polite
but beware of the wildness of his intimacy.
Who fears for a reputation that he has from loss
واخترand choose لنفسكfor yourself منsomeone who يكونis مهذباًwell-mannered
واختر لنفسك من يكون مهذباً
يخشىfears علىfor عرضٍan honor لهbelonging to him منfrom وكسهِits impairment
يخشى على عرضٍ له من وكسهِ
Choose for yourself someone well-mannered
Quench the thirst of the oppressed, and rise to help the needy
who fears any injury to his honor.
Bring close the lowly, the imprisoned, the naked, clothe him
واروand give drink to الظماةَthe thirsty وعلand feed ذاone with سغبٍhunger وعُدand visit
وارو الظماةَ وعل ذا سغبٍ وعُد
دَنِفاًa gravely ill person ومحبوساًand a prisoner وعُريانand a naked person اكسِهِclothe him
دَنِفاً ومحبوساً وعُريان اكسِهِ
Give drink to the thirsty, feed the hungry and visit
Thank during ease or hardship
the sick and the imprisoned; clothe the naked.
And be patient with the extension of time and its hardness
واشكرand give thanks علىfor الحالينboth conditions صفوٍclarity أوor قذىًmurk
واشكر على الحالين صفوٍ أو قذىً
واصبرand endure علىthrough وَمَدِthe sultry heat الزمانِof time وقَرسِهِand its bitter cold
واصبر على وَمَدِ الزمانِ وقَرسِهِ
Give thanks in both conditions, clear or murky,
If you embark upon building the walls of virtue
and endure time's sultry heat and biting cold.
Make the firmness of humility its foundation
وإذاand when اشترعتَyou begin بناءَbuilding سُورِa wall فضيلةٍof virtue
وإذا اشترعتَ بناءَ سُورِ فضيلةٍ
فاجعَلso make رُسوخَthe firmness الإِتضاعِof humility بأُسِّهِits foundation
فاجعَل رُسوخَ الإِتضاعِ بأُسِّهِ
Whenever you begin to build a wall of virtue,
No good in what you strengthened if there is not
make deep-rooted humility its foundation.
The complete humbleness of the heart firmly suppressing it
لاno خيرَgood فيماin what شِدتَهُyou have built انif لمnot يكنit is
لا خيرَ فيما شِدتَهُ ان لم يكن
خفضُthe humility الفُؤادِof the heart التامُcomplete مُحكَمَsecurely set دمسِهِits embedding
خفضُ الفُؤادِ التامُ مُحكَمَ دمسِهِ
There is no good in what you build unless
And turn to the Generous Master and His gentleness
complete humility of heart is firmly embedded in it.
And cast your despair into the hopes of His holiness
واعطِفand turn إلىtoward المولىthe Lord الكريمthe gracious ولُذبهِand take refuge in Him
واعطِف إلى المولى الكريم ولُذبهِ
واطرَحand cast بيأسِكَyour despair فيinto مَطامعِhopes قُدسِهِof His holiness
واطرَح بيأسِكَ في مَطامعِ قُدسِهِ
Turn toward the gracious Lord and take refuge in Him,
And return His glory to Him in regret
and cast your despair into hopes of His holiness.
That saves you from the sting of conscience and its injury
واردُدand return اليهِto Him مجدَهُHis glory بندامةٍwith repentance
واردُد اليهِ مجدَهُ بندامةٍ
تُنجِيكَthat saves you منfrom لَذعِthe burning الضميرof conscience ونَخسِهِand its pricking
تُنجِيكَ من لَذعِ الضمير ونَخسِهِ
Return His glory to Him in repentance,
Suppress self-pride and come with humility, for whoever
saving you from conscience's burning and its pricks.
Came to Him in lowliness, He will not debase him
واخسِand drive away المعابَfaults وأُبand return بَمسكَنةٍin lowliness فمَنfor whoever
واخسِ المعابَ وأُب بَمسكَنةٍ فمَن
وافىcomes اليهِto Him بذِلَّةٍin humility لمdoes not يُخسِهِturn him away
وافى اليهِ بذِلَّةٍ لم يُخسِهِ
Drive away faults and return in lowliness, for whoever
And make up for the lapses of time, and do not sell
comes to Him in humility, He does not turn away.
O you of prohibition, the preciousness of time for its cheapness
واستدرِكَنand surely recover فوتَthe loss الزمانِof time ولاand do not تبِعsell
واستدرِكَن فوتَ الزمانِ ولا تبِع
ياذاO possessor of النُهىreason غاليprecious الزمانِtime ببخسِهِfor its paltry price
ياذا النُهى غالي الزمانِ ببخسِهِ
Recover the time you have lost, and do not sell,
O man of reason, precious time for its paltry price.
Partial English translation: 146 of 148 Arabic lines translated.