هَذِيTheseالْأَرَامِلُwidowsقَدْhaveقَضَّيْتَyou fulfilledحَاجَتَهَاtheir need
These widows, you have fulfilled their need...
فَمَنْso whoلِحَاجَةِis for the need ofهَذَاthisالْأَرْمَلِwidowedالذَّكَرِmale
so who is for the need of this male widower?
الْخَيْرُGoodnessمَاas long asدُمْتَyou remainحَيّاًaliveلَاdoes notيُفَارِقُنَاleave us
Goodness, as long as you live, does not leave us...
بُورِكَْتَblessed are youيَاOعُمَرُUmarالْخَيْرَاتِof good deedsمِنْofعُمَرَUmar
blessed are you, O Umar of good deeds, of Umars.
فَبَكَىSo weptعُمَرُUmarثُمَّthenرَفَعَhe raisedرَأْسَهُhis headوَقَالَand said
So Umar wept, then raised his head and said:
مَاWhatحَاجَتُكَis your needيَاOجَرِيرُJarir
What is your need, O Jarir?
قَالَHe saidحَاجَتِيMy need isمَاwhatعَوَّدْتَنِيyou accustomedالْخُلَفَاءُthe caliphsقَبْلَكَbefore you
He said: My need is what the caliphs before you accustomed me to.
قَالَHe saidوَمَاand whatذَاكَis that
He said: And what is that?
قَالَHe saidأَرْبَعُمِائَةٍfour hundredمِنَofالْإِبِلِcamelsبِرُعَاتِهَاwith their herdersوَتَوَابِعِهَاand their followersمِنَfromالْحُمْلَانِthe lambsوَالْكَسَىand clothing
He said: Four hundred camels with their herders and their followers of lambs and clothing.
قَالَSaidلَهُto himعُمَرُUmarأَمِنَAre you fromالْمُهَاجِرِينَthe Muhajirunأَنْتَyou
Umar said to him: Are you from the Muhajirun?
قَالَHe saidلَاNo
He said: No.
قَالَHe saidفَمِنَThen fromالْأَنْصَارِthe Ansar
He said: Then from the Ansar?
قَالَHe saidلَاNo
He said: No.
قَالَHe saidفَمِمَّنْthen from whomأَنْتَare you
He said: Then from whom are you?
قَالَHe saidمِنَFromالتَّابِعِينَthe Tabi'inبِإِحْسَانٍwith excellence
He said: From the Tabi'in with excellence.
قَالَHe saidإِذًاThenنُجْرِيwe grantعَلَيْكَto youكَمَاasنُجْرِيwe grantعَلَىtoمِثْلِكَthe likes of you
He said: Then we grant to you as we grant to the likes of you.
قَالَHe saidفَإِنِّيfor indeed Iلَاdo notأُرِيدُwantذَاكَthat
He said: For indeed I do not want that.
قَالَHe saidفَمَاThen whatأُرَىI seeلَكَfor youفِيinبَيْتِthe house ofالْمَالِwealthغَيْرَهُother than it
He said: Then I do not see for you in the treasury other than it.
قَالَHe saidإِنَّمَاVerilyجِئْتُI cameأَسْأَلُكَasking youمِنْfromمَالِكَyour wealth
He said: I merely came to ask you from your own wealth!
قَالَHe saidفَإِنَّfor indeedلِيfor meكُسْوَةًclothingوَنَفَقَةًand provisionsوَأَنَاand Iأُقَاسِمُكَهُمَاwill share them with you
He said: For I have clothing and provisions, and I will share them with you.
قَالَHe saidبَلْNayأُؤْثِرُكَI prefer youوَأَحْمَدُكَand praise youيَاOأَمِيرَCommander ofالْمُؤْمِنِينَthe Faithful
He said: Nay, I prefer you and praise you, O Commander of the Faithful.
فَانْصَرَفَSo he departedمِنْfromعِنْدِهِhis presenceوَهُوَwhile heيَقُولُwas saying
So he departed from his presence while he was saying:
وَجَدْتُI foundرُقَىincantations ofالشَّيْطَانِthe Satanلَاdo notتَسْتَفِزُّهُprovoke him
I found the incantations of Satan not to provoke him,
وَقَدْand indeedكَانَwasشَيْطَانِيmy satanمِنَfromالْجِنِّthe jinnرَاقِيَاan enchanter
And indeed my satan from the jinn was an enchanter.
وَلِبَعْضِAnd for someالشُّعَرَاءِpoetsفِيinمِثْلِهِits like
And for some poets in a similar matter:
إِنَّIndeedحَرَامًاunlawfulقَبُولُis the acceptance ofمِدْحَتِهِhis praise
Indeed, accepting his praise is unlawful,
وَمَنْعُand withholdingمَاwhatيُرْتَجَىis hoped forمِنَofالصَّفَدِgifts
And withholding what is hoped for of gifts.
كَمَاJust asالدَّنَانِيرُdinarsوَالدَّرَاهِمُand dirhamsفِيinالصَّرْفِexchangeحَرَامٌare unlawfulإِلَّاexceptيَدًاhandبِيَدٍto hand
Just as dinars and dirhams in exchange are unlawful except hand to hand.
وَقَالَAnd saidأَبُوAbuنَجْدَةَNajdahفِيinمِثْلِهِits like
And Abu Najdah said in a similar matter:
فَلَمَّاSo whenأَنْthatبَلَوْنَاكَwe tested you
So when we tested you,
وَلَمْand we did notنَلْقَكَfind youبِالنَّاشِطِwith generosity
And we did not find you with generosity,
أَطَعْنَاWe obeyedفِيكَin youمَيْمُونًاMaymun
We obeyed Maymun concerning you,
فَصَوَّرْنَاكَso we pictured youفِيinالْحَائِطِthe wall
So we pictured you on the wall.
إِذَاIfلَمْyou are notتَكُbeنَفَّاعًاbeneficial
If you are not beneficial,
فَأَنْتَthen you areالنَّازِحُthe distantالشَّاحِطُremote one
Then you are the distant, remote one.
سَوَاءٌEqualأَنْتَare youفِيinعَيْنِيmy eye
Equal are you in my eye,
بِجَيْat Jayكُنْتَwere youأَوْorوَاسِطٍWasit
Whether you were at Jay or Wasit.
وُرُوِيَAnd it is narratedفِيinالْحَدِيثِthe hadithقَالَhe saidلَاdoes notيَجْتَمِعُgatherالشُّحُstinginessوَالْإِيمَانُand faithفِيinقَلْبِheart ofعَبْدٍa servantأَبَدًاever
And it is narrated in the hadith: Stinginess and faith never gather in the heart of a servant ever.
وَيَقُولُونَAnd they sayالشَّحِيحُThe miserأَعْذَرُis more excusableمِنَthanالظَّالِمِthe oppressor
And they say: The miser is more excusable than the oppressor.
وَأَقْسَمَAnd sworeاللَّهُAllahجَلَّMajesticوَعَزَّand Mighty is Heبِعِزَّتِهِby His might
And Allah, majestic and mighty is He, swore by His might,
لَاthat will notيُسَاكِنُهُdwell with HimفِيinجَنَّتِهِHis Paradiseبَخِيلٌa miser
That a miser will not dwell with Him in His Paradise.
وَقَالَAnd saidالنَّبِيُّthe Prophetصَلَّىmay Allah invoke blessingsاللَّهُAllahعَلَيْهِupon himوَسَلَّمَand grant him peace
And the Prophet, may Allah invoke blessings upon him and grant him peace, said:
مَنْWhoeverفُتِحَis openedلَهُfor himبَابٌa doorمِنَofالْخَيْرِgoodفَلْيَنْتَهِزْهُthen let him seize it
Whoever is opened for him a door of good, then let him seize it,
فَإِنَّهُfor indeed heلَاdoes notدْرِيknowمَتَىwhenيُغْلَقُit will be closedعَلَيْهِupon him
For indeed he does not know when it will be closed upon him.
وَقَالَAnd saidالشَّاعِرُthe poetفِيinذَلِكَthat
And the poet said regarding that:
لَيْسَIt is notفِيinكُلِّeveryسَاعَةٍhourوَأَوَانٍand time
It is not in every hour and time
يَتَهَيَّأُis facilitatedصَنَائِعُdeeds ofالْإِحْسَانِkindness
That deeds of kindness are facilitated.
فَإِذَاSo ifأَمْكَنَتْthey become possibleتَقَدَّمْتَyou should advanceفِيهَاin them
So if they become possible, you should advance in them
حَذَرًاout of fearمِنْofتَعَذُّرِthe impossibility ofالْإِمْكَانِopportunity
Out of fear of the impossibility of opportunity.
وَسُئِلَAnd was askedبَعْضُsome ofالْحُكَمَاءِthe wise men
And some of the wise men were asked:
مَنْWhoأَكْيَسُis the most shrewdالنَّاسِof peopleفِيinزَمَانِنَاour time
Who is the most shrewd of people in our time?
فَقَالَHe saidابْنُIbnأَبِيAbiدُوَادَDuwadحَيْثُasيَقُولُsaysفِيهِabout himالشَّاعِرُthe poet
He said: Ibn Abi Duwad, as the poet says about him:
بَدَاHe appearedحِينَwhenأَثْرَىhe grew richبِإِخْوَانِهِwith his brothers
He appeared when he grew rich with his brothers,
فَفَلَّلَso he bluntedعَنْهُمْfrom themشَبَاةَthe edge ofالْعَدَمِdestitution
So he blunted from them the edge of destitution.
وَحَذَّرَهُAnd warned himالْحَزْمُprudenceصَرْفَthe vicissitudes ofالزَّمَانِtime
Prudence warned him of the vicissitudes of time,
فَبَادَرَso he hastenedقَبْلَbeforeانْتِقَالِthe departure ofالنِّعَمِblessings
So he hastened before the departure of blessings.
فَلَيْسَFor neitherوَإِنْeven ifبَخِلَwere stingyالْبَاخِلُونَthe misers
For neither, even if the misers were stingy,
يَقْرَعُdoes he strikeسِنًّاa toothلَهُfor himمِنْout ofنَدَمٍremorse
Does he strike a tooth for him out of remorse,
وَلَاAnd norيَنْكُتُdoes he tapالْأَرْضَthe earthعِنْدَatالسُّؤَالِthe asking
And nor does he tap the earth at the asking,
لِيَمْنَعَto preventسُوَّالَهُthose who ask himعَنْfromنِعَمٍfavors
To prevent those who ask him from favors.
وَلَكِنْBut ratherتَرَىyou seeمُشْرِقًاradiantوَجْهَهُhis face
But rather you see his face radiant
لِيَرْتَعَso that may grazeفِيinمَالِهِhis wealthمَنْwhoeverعَدِمَlacked
So that whoever lacked may graze in his wealth.
وَفَصْلٌAnd a passageلِبَعْضِهِمْfor some of themفِيinهَذَاthisالْمَعْنَىmeaning
And a passage for some of them in this meaning:
إِنَّIndeedلِأَيَّامِfor the days ofالْقُدْرَةِabilityعَلَىoverالْخَيْرِgoodغَنَائِمَspoils
Indeed, for the days of ability over good there are spoils,
فَاصْطَنِعْهَاso perform themمَاas long asدَامَتْthey remainرَاهِنَةًpledgedلَدَيْكَwith you
So perform them as long as they remain pledged with you
وَأَنْتَwhile youمِنْهَاover themمُتَمَكِّنٌhave masteryقَبْلَbeforeأَنْthatتَنْقَضِيَthey pass awayعَنْكَfrom you
While you have mastery over them before they pass away from you.
وَفِيAnd inالْمَثَلِthe proverbالسَّائِرِwidespreadفِيregardingالْبُخْلِstinginess
And in the widespread proverb regarding stinginess:
هُوَHeأَبْخَلُis more stingyمِنْthanقَاذِرٍQadhir
He is more stingy than Qadhir.
وَهُوَAnd heرَجُلٌis a manمِنْfromبَنِيBanuهِلَالِHilalابْنِson ofعَامِرٍAmir
And he is a man from Banu Hilal ibn Amir,
بَلَغَwho reachedمِنْfromبُخْلِهِhis stinginessأَنَّهُthat heسَقَىwateredإِبِلَهُhis camels
Who reached such a degree of stinginess that he watered his camels,
فَبَقِيَand remainedفِيinأَسْفَلِthe bottom ofالْحَوْضِthe troughمَاءٌwaterقَلِيلٌlittle
And there remained in the bottom of the trough a little water,
فَسَلَحَso he defecatedفِيهِin itوَقَذَّرَand defiledالْحَوْضَthe trough
So he defecated in it and defiled the trough,
فَسُمِّيَso he was namedقَاذِرًاQadhir
So he was named Qadhir.
وَذَكَرُواAnd they mentionedأَنَّthatبَنِيBanuفِزَارَةَFizarahوَبَنِيand BanuهِلَالٍHilalتَنَافَرُواarbitrated their disputeإِلَىtoأَنَسِAnasبْنِson ofمُدْرِكٍMudrikوَتَرَاضَوْاand consentedبِهِto him
And they mentioned that Banu Fizarah and Banu Hilal arbitrated their dispute to Anas ibn Mudrik and consented to him.
فَقَالَتْSaidبَنُوBanuهِلَالٍHilalيَاOبَنِيBanuفِزَارَةَFizarahأَكَلْتُمْyou ateجِلْدَthe skin ofالْحِمَارِthe donkey
Banu Hilal said: O Banu Fizarah, you ate the skin of the donkey!
فَقَالَتْSaidبَنُوBanuفِزَارَةَFizarahلَمْwe do notنَعْرِفْهُknow it
Banu Fizarah said: We do not know it.
وَكَانَAnd wasسَبَبُthe cause ofذَلِكَthatأَنَّthatثَلَاثَةَthreeأَنْفَارٍindividualsاصْطَحَبُواkept company
And the cause of that was that three individuals kept company:
فِزَارِيٌّa Fazariوَثَعْلَبِيٌّa Tha'labiوَكِلَابِيٌّand a Kilabi
A Fazari, a Tha'labi, and a Kilabi.
فَصَادُواSo they huntedحِمَارَa wildوَحْشٍdonkey
So they hunted a wild donkey,
فَمَضَىand departedالْفِزَارِيُّthe Fazariفِيonبَعْضِsome ofحَوَائِجِهِhis errands
And the Fazari departed on some of his errands,
فَطَبَخَاهُso they cooked itوَأَكَلَاهُand ate itوَخَبَئَاand hidلِلْفِزَارِيِّfor the Fazariجِلْدَthe skin ofالْحِمَارِthe donkey
So they cooked it and ate it, and hid for the Fazari the skin of the donkey.
فَلَمَّاSo whenرَجَعَhe returnedقَالَاthey saidلَهُto himقَدْwe haveخَبَأْنَاhiddenلَكَfor youفَكُلْso eat
So when he returned, they said to him: We have hidden for you, so eat.
فَأَقْبَلَSo he proceededيَأْكُلُto eatوَلَاwhile notيُسِيغُهُswallowing it easily
So he proceeded to eat while not swallowing it easily,
فَجَعَلَاso they beganيَضْحَكَانِto laugh
And they began to laugh.
فَفَطِنَThen he perceivedوَأَخَذَand tookالسَّيْفَthe swordوَقَامَand stoodإِلَيْهِمَاtoward them
Then he perceived and took the sword and stood toward them
فَقَالَAnd saidلَهُمَاto themإِنْifأَكَلْتُمُوهُyou eat itوَإِلَّاor elseقَتَلْتُكُمَاI will kill you both
And said to them: If you eat it, or else I will kill you both.
فَامْتَنَعَاSo they refused
So they refused.
فَضَرَبَSo he struckأَحَدَهُمَاone of themفَأَبَانَand severedرَأْسَهُhis head
So he struck one of them and severed his head,
وَتَنَاوَلَهُand he compelledالْآخَرُthe otherفَأَكَلَso he ateمِنْهُfrom it
And he compelled the other, so he ate from it.
فَقَالَSaidفِيهِمُabout themالشَّاعِرُthe poet
The poet said about them:
نَشَدْتُكَI implore youيَاOفِزَارُFizarوَأَنْتَwhile you areشَيْخٌan old man
I implore you, O Fizar, while you are an old man,
إِذَاwhenخُيِّرْتَyou are given a choiceتُخْطِئُyou errفِيinالْخِيَارِthe choice
When you are given a choice, you err in the choice.
أَصَيْحَانِيَّةٌIs Sihaniyyahأُدِمَتْseasonedبِسَمْنٍwith butter
Is Sihaniyyah seasoned with butter
أَحَبُّmore belovedإِلَيْكَto youأَمْorجِلْدُthe skin ofالْحِمَارِthe donkey
More beloved to you, or the skin of the donkey?
فَقَالَتْSaidبَنُوBanuفِزَارَةَFizarahمِنْكُمْfrom youيَاOبَنِيBanuهِلَالٍHilalمَنْwhoسَقَىwateredإِبِلَهُhis camels
Banu Fizarah said: From you, O Banu Hilal, is the one who watered his camels,
فَلَمَّاso whenرَوِيَتْthey quenched their thirstسَلَحَhe defecatedفِيinالْحَوْضِthe troughوَقَذَّرَهُand defiled itبُخْلًاout of stinginess
And when they quenched their thirst, he defecated in the trough and defiled it out of stinginess.
فَقَضَىSo ruledأَنَسُAnasبْنُson ofمُدْرِكٍMudrikعَلَىagainstالْهِلَالِيِّينَthe Hilalis
So Anas ibn Mudrik ruled against the Hilalis
وَأَخَذَand tookالْفِزَارِيُّونَthe Fizarisمِنْهُمْfrom themمِائَةَone hundredبَعِيرٍcamels
And the Fizaris took from them one hundred camels.
وَكَانُواAnd they hadتَرَاهَنُواwageredعَلَيْهَاupon them
And they had wagered upon them.
وَفِيAnd regardingبَنِيBanuهِلَالٍHilalيَقُولُsaysالشَّاعِرُthe poet
And regarding Banu Hilal, the poet says:
لَقَدْIndeedجَلَّلْتَyou have coveredخِزْيًاwith disgraceهِلَالَHilalبْنَson ofعَامِرٍAmir
Indeed, you have covered with disgrace Hilal ibn Amir,
بَنِيBanuعَامِرٍAmirطُرًّاall of themبِسَلْحَةِwith the feces ofقَاذِرٍQadhir
Banu Amir, all of them, with the feces of Qadhir.
فَأُفًّاSo fieلَكُمْupon youلَاmay you notتُدْرِكُواattainالْفَخْرَgloryبَعْدَهَاafter it
So fie upon you! May you not attain glory after it,
بَنِيO BanuعَامِرٍAmirأَنْتُمْyou areشِرَارُthe worst ofالْمَعَاشِرِcompanions
O Banu Amir, you are the worst of companions.
وَفِيAnd inالْمَثَلِthe proverb
And in the proverb:
هُوَHeأَبْخَلُis more stingyمِنْthanنَارِthe fire ofالْحَبَابِبِAl-Hababib
He is more stingy than the fire of Al-Hababib.
وَهُوَAnd heرَجُلٌis a manكَانَwho wasفِيinالْجَاهِلِيَّةِthe pre-Islamic era
And he is a man who was in the pre-Islamic era,
مِنْfromبُخْلِهِhis stinginessأَنَّهُthat heكَانَused toيُسْرِجُlightالسِّرَاجَthe lamp
From his stinginess, that he used to light the lamp,
فَإِذَاso whenأَرَادَwantedأَحَدٌanyoneأَنْtoيَأْخُذَtakeمِنْهُfrom itأَطْفَأَهُhe extinguished it
So when anyone wanted to take from it, he extinguished it.
فَضُرِبَThus was coinedبِهِwith himالْمَثَلُthe proverb
Thus the proverb was coined with him.