قَدْMayيَلْحَقُreachالصَّغِيرُthe smallبِالْجَلِيلِthe great,......وَإِنَّمَاand indeedالْقَرْمُthe noble camelمِنَis fromالْأَفِيلِthe young camel.
The small may reach the great, and indeed the noble camel comes from the young camel.
وَسَحْقُAnd the crushing ofالنَّخْلِthe palm treeمِنَis fromالْفَسِيلِthe small offshoot.
And the great palm tree comes from the small offshoot.
مَحَاسِنُVirtues ofالدَّيْنِdebt
Virtues of debt
قِيلَ:It was said:قَدِمَcameرَجُلٌa manمَعَwithإِسْمَاعِيلَIsmailبْنِson ofحَمَّادِHammadبْنِson ofأَبِيAbuحَنِيفَةَHanifa,وَهُوَwhile heعَلَىwas in charge ofقَضَاءِthe judiciary ofالْبَصْرَةِBasra.
It was said: A man came with Ismail ibn Hammad ibn Abi Hanifa while he was the judge of Basra.
فَأَقَامَSo he stayedأَكْثَرَmoreمِنْthanسَنَةٍa yearمُتَعَطِّلاً،unemployed,فَكَثُرَso accumulatedعَلَيْهِupon himالدَّيْنُthe debtلِرَجُلٍto a manمِنْfromأَهْلِthe people ofالْبَصْرَةِ،Basra.
He stayed for more than a year unemployed, so debt accumulated against him owed to a man from the people of Basra.
فَتَوَعَّدَهُSo he threatened himأَنْthatيُقَدِّمَهُhe would bring him forwardإِلَىtoالْقَاضِي،the judge.
The creditor threatened to bring him before the judge.
فَأَتَىSo he cameالرَّجُلُthe manإِسْمَاعِيلَto Ismailفَأَخْبَرَهُand informed himبِمَاof whatتَخَوَّفَهُhe fearedمِنْofحَبْسِimprisonment byالرَّجُلِthe manإِيَّاهُ.of him.
The man came to Ismail and informed him of his fear that the man would imprison him.
فَقَالَ:He said:إِذَا"Ifقَدَّمَكَhe brings you forwardفَأَقِرَّthen admitلَهُto himبِحَقِّهِhis rightثُمَّthenقُلْsay:أَبِيعُI will sellدَارِيmy houseوَأَقْضِيهِ،and pay him off.
He said: 'If he brings you forward, acknowledge his right, then say: I will sell my house and pay him.'
فَإِنَّهُFor heسَيَقُولُ:will say:لَا"You haveدَارَnoلَكَ،house."قُلْSay:فَأَبِيعُ"Then I will sellدَابَّتِيmy mountوَضَيْعَتِي،and my estate."
For he will say: 'You have no house.' Say: 'Then I will sell my mount and my estate.'
فَإِنَّهُFor heسَيُنْكِرُwill denyأَنْthatيَكُونَthere isلَكَfor youشَيْءٌ.anything.
He will deny that you own anything.
فَفَعَلَSo he didفَجَرَىthat, and transpiredبَيْنَهُمَاbetween themمَاwhatقَالَهُstatedالْقَاضِي.the judge.
So he did that, and what the judge had said transpired between them.
فَقَالَSo saidالْقَاضِي:the judge:قَدْ"You haveأَقْرَرْتَconfessedأَنَّهُthatلَاthere isشَيْءَnothingلَهُ،for him,فَكَيْفَso howأَحْبِسُهُ؟؟can I imprison him?"فَخَلَّىSo he releasedسَبِيلَهُ.his way.
The judge said: 'You have admitted that he owns nothing, so how can I imprison him?' Thus he let him go.
قَالَ:He said:وَكَانَAnd there wasلِرَجُلٍfor a manمِنَfromالتُّجَّارِthe merchants,صَاحِبِa handler ofعَيْنَةٍAyna transactions,عَلَىuponرَجُلٍa manمِنَfromالْجُنْدِthe soldiers,مَالٌmoneyفَخَرَجَand came outعَطَاءُthe stipend ofالْجُنْدِيِّthe soldierوَلَمْand he did notيَقْضِpayصَاحِبَهُ.its owner.
He said: A merchant who engaged in Ayna transactions was owed money by a soldier. The soldier's stipend came out, yet he did not pay his creditor.
فَأَرْسَلَSo sentإِلَيْهِto himالتَّاجِرُthe merchantغُلَاماًa servantيُلْزِمُهُto hound him,وَعَلَىand uponالْغُلَامِthe servantكِسَاءٌwas a cloakأَحْمَرُredفَلَزِمَهُ.so he hounded him.
The merchant sent a servant to hound him—the servant was wearing a red cloak—and he stuck with him.
فَجَعَلَSo beganالرَّجُلُthe manيَتْلُو:reciting:""وَإِنْ"And ifكَانَthere isذُوone inعُسْرَةٍhardship,فَنَظِرَةٌthen postponementإِلَىuntilمَيْسَرَةٍa time of ease".".
The man began reciting: 'And if someone is in hardship, then postponement until a time of ease.'
وَالْغُلَامُAnd the servantيَتْلُو:recited:""إِنَّ"IndeedاللَّهَGodيَأْمُرُكُمْcommands youأَنْthatتُؤَدُّواyou renderالْأَمَانَاتِthe trustsإِلَىtoأَهْلِهَاtheir people".".
And the servant recited: 'Indeed, God commands you to render trusts to whom they are due.'
فَلَمَّاSo whenطَالَit grew longذَلِكَthatعَلَىuponالرَّجُلِthe manوَاشْتَدَّand intensifiedإِلْحَاحُthe persistence ofالْغُلَامِthe servantعَلَيْهِupon him,أَتَىhe cameصَاحِبَهُto his masterفَقَالَ:and said:
When this became too much for the man and the servant's persistence intensified, he came to his master and said:
مُنِعَWas preventedالرُّقَادُsleep,فَمَاso I do notأُغَمِّضُcloseسَاعَةًfor an hour......مِنْfromغَمِّthe grief ofتَعْذِيبِthe torture ofالْكِسَاءِthe cloakالْأَحْمَرِred.
Sleep is denied me, I do not close my eyes for an hour... From the grief of the torture of the red cloak.
يَتْلُوHe recitesالَّتِيthe one whichفِيهَاin itالْأَمَانَةُis the trustمِنْهُمَاof the two,......لُؤْماًout of baseness,وَأَتْلُوand I reciteآيَةَthe verse ofالْمُتَيَسِّرِthe one in ease.
He recites the verse containing the trust maliciously, while I recite the verse of the one in ease.
فَضَحِكَSo laughedالرَّجُلُthe manوَوَهَبَand giftedلَهُto himمَاwhatكَانَwasعَلَيْهِupon himمِنْofدِينِهِ.his debt.
So the man laughed and forgave him the debt he owed.
مَسَاوِئُEvils ofالدَّيْنِdebt
Evils of debt
قَالَSaidأَبُوAbuالْيَقْظَانِ:Al-Yaqzan:كَانَAl-Fadlالْفَضْلُibnبْنُal-Abbasالْعَبَّاسِibn Utbaبْنِibn AbiعُتْبَةَLahabبْنِthe poetأَبِيused toلَهَبٍlendالشَّاعِرُpeople money.يُسَلِّفُ...النَّاسَ...فَإِذَاSo whenحَلَّcame dueمَالُهُhis wealth,رَكِبَhe would rideحِمَاراًa donkeyاسْمُهُnamedشَارِبُSharibالرِّيحِal-Rihفَيَقِفُand standعَلَىatغُرَمَائِهِhis debtors'وَيَقُولُ:doors and say:
Abu al-Yaqzan said: Al-Fadl ibn al-Abbas ibn Utba ibn Abi Lahab the poet used to lend people money. When his debt became due, he would ride a donkey named Sharib al-Rih, stand at his debtors' doors, and say:
بَنِي"O sons ofعَمِّنَاour uncle,رُدُّواreturnالدَّرَاهِمَthe dirhams,إِنَّمَاfor indeedيُفَرِّقُsplitsبَيْنَbetweenالنَّاسِpeopleحُبُّthe love ofالدَّرَاهِمِdirhams."
O sons of our uncle, return the dirhams, for indeed the love of dirhams divides people.
وَكَانَAnd there wasرَجُلٌa manمِنْfromبَنِيBaniالدُّئِلِDu'alعَسِرَhard inالْقَضَاءِpaying back debts,فَإِذَاso whenتَعَلَّقَclungبِهِto himغُرَمَاؤُهُhis debtors,فَرَّhe would fleeمِنْهُمْfrom themوَقَالَ:and say:
And there was a man from Banu Du'al who was difficult in paying debts. When his debtors clung to him, he would flee from them and say:
فَلَوْ"IfكُنْتُI wereالْحَدِيدَironلَكَسَّرُونِيthey would have broken me,......وَلَكِنِّيand yet I amأَشَدُّharder thanمِنَ...الْحَدِيدِiron."
If I were iron they would have broken me, yet I am harder than iron.
فَأَقْرَضَهُSo lent himالْفَضْلُAl-Fadlبْنُibnالْعَبَّاسِ،al-Abbas.فَلَمَّاSo whenكَانَit wasقَبْلَbeforeالْمَحَلِّthe time of payment,جَاءَhe cameفَبَنَىand builtمِعْلَفاًa mangerعَلَىatبَابِthe door ofدَارِهِ،his house,وَكَانَand heيُقَالُwas calledلَهُ...عَقْرَبُ.Aqrab (Scorpion).
Al-Fadl ibn al-Abbas lent him money. When the time of payment approached, he came and built a manger at his doorstep—he was nicknamed Aqrab (Scorpion).
فَلَقِيَSo encounteredكُلُّeachوَاحِدٍoneمِنْهُمَاof the twoمِنْfromصَاحِبِهِhis companionشِدَّةًhardship,فَهَجَاهُso he satirized himفَقَالَ:and said:
Each of them experienced hardship from the other, so he satirized him in verse, saying:
قَدْ"Has tradedتَجَرْتُin our marketفِي...سُوقِنَا...عَقْرَبٌa scorpion,......يَاhow strangeعَجَباًisلِلْعَقْرَبِthe tradingالتَّاجِرَةْscorpion!"
A scorpion has traded in our market, how strange is the trading scorpion!
قَدْ"Has grown narrowضَاقَتِfor the scorpionالْعَقْرَبُand she ascertainedوَاسْتَيْقَنَتْthat she hasلَيْسَneitherلَهَاworldدُنْيَاnorوَلَاhereafter."آخِرَهْ...
The scorpion has become straitened and realized she has neither a world nor a hereafter.
فَإِنْ"So ifتَعُدْshe returnsتَرْجِعْshe comes back withبِمَاwhat grieves herسَاءَهَاand the sandal......وَكَانَتِwasالنَّعْلُreadyلَهَاfor herحَاضِرَهْ...
If she returns, she will come back with what displeases her, while the sandal is ready for her.
كُلُّ"Everyعَدُوٍّenemyيُتَّقَىis fearedمُقْبِلاًwhen coming forward......وَتُتَّقَىand is fearedشِرَّتُهَاher maliceدَابِرَهْwhen retreating."
Every enemy is feared when approaching, and her malice is feared when retreating.
إِنَّ"Indeedعَدُوّاًan enemyكَيْدُهُwhose plotفِيis inاسْتِهِhis rear......لِغَيْرِis neitherذِيpossessor ofكَيْدٍa plotوَلَاnorبَادِرَهْaggression."
Indeed, an enemy whose plot is in his rear is neither a person of cunning nor aggression.
قَالَ:He said:وَقَدَّمَAnd brought forwardأَعْرَابِيَانِtwo Bedouinsغَرِيماًa debtorلَهُمَاto themإِلَىbeforeقَاضٍ،a judge.فَحَلَفَSo he swore an oathثُمَّthenقَالَ:said:
He said: Two Bedouins brought a debtor of theirs before a judge. He swore an oath and then said:
أَلَمْ"Did you not knowتَعْلَمَاthat my reinsأَنِّيare proudطَمُوحٌand thatعِنَانُهُno commander......وَأَنِّيcan ruleلَاover me?"يَقْضِي...عَلَيَّ...أَمِيرُ...
Did you not know that my reins are lofty and that no commander judges over me?
طَمَسْتُ"I obliteratedالَّذِيwhat wasفِيinالصَّكِّthe promissory noteمِنِّيagainst meبِحَلْفَةٍby an oath,......سَيَغْفِرُهَاHe will forgive itالرَّحْمَنُthe Most Mercifulوَهُوَand He isغَفُورٌForgiving."
I wiped out what was against me in the document with an oath; the Most Merciful will forgive it, for He is forgiving.
وَلِآخَرَ:And for another:
And for another:
أَرَى"I seeالْغُرَمَاءَthe creditorsقَدْhave multipliedكَثُرُواand clamoredوَضَجُّواto the sultan......إِلَىwithoutالسُّلْطَانِfallingغَيْرَshort."مُقَصِّرِينَا...
I see the creditors have multiplied and clamored to the sultan without falling short.
فَإِنْ"So ifسَأَلُواthey ask forالْيَمِينَthe oathفَقَدْthen we have profited,رَبِحْنَا.........وَإِنْand ifسَأَلُواthey ask forالشُّهُودَwitnessesفَقَدْthen we areخَزِينَاdisgraced."
If they ask for the oath, we have profited; and if they ask for witnesses, we are disgraced.
وَلِآخَرَ:And for another:
And for another:
الدَّيْنُ"Debtحَقّاًtrulyكَاسْمِهِis like its name—دَوِيٌّa buzzing sound;......قَدْoftenيَخْضَعُsubmitsالْمَرْءُthe manلَهُto itالْقَوِيُّeven the strong one."
Debt truly is like its name—a buzzing sound; often the strong man submits to it.
كَمْ"How manyمِنْa noble personشَرِيفٍhas been angeredغَاظَهُby a foolishغَبِيٌّperson!"
How many a noble person has been angered by a foolish one!
[مَحَاسِنُ[Virtues ofإِصْلَاحِreformingالْبَدَنِ]the body]
[Virtues of reforming the body]
قَالَ:He said:جَمَعَgatheredالرَّشِيدُAl-Rashidأَرْبَعَةًfourمِنَofالْأَطِبَّاءِ:the physicians:عِرَاقِيّاًan Iraqi,وَرُومِيّاًa Roman,وَهِنْدِيّاًan Indian,وَسَوَادِيّاً،and a Sawadi,فَقَالَ:and said:
He said: Al-Rashid gathered four physicians: an Iraqi, a Roman, an Indian, and a Sawadi, and said:
لِيَصِفْ"Let eachكُلُّone of youوَاحِدٍdescribeمِنْهُمُthe medicineالدَّوَاءَin whichالَّذِيthere is noلَاdisease."دَاءَ...فِيهِ....
'Let each of you describe the remedy that has no disease in it.'
فَقَالَSaidالرُّومِيُّ:the Roman:الدَّوَاءُ"The remedyالَّذِيin whichلَاthere is noدَاءَdiseaseفِيهِisحَبُّwhiteالرَّشَادِcressالْأَبْيَضُ.seeds."
The Roman said: 'The remedy that has no disease in it is white garden cress seeds.'
وَقَالَAnd saidالْهِنْدِيُّ:the Indian:الْمَاءُ"Hotالْحَارُّ.water."
The Indian said: 'Hot water.'
وَقَالَAnd saidالْعِرَاقِيُّ:the Iraqi:الْإِهْلِيلَجُ"Blackالْأَسْوَدُ.myrobalan."
The Iraqi said: 'Black myrobalan.'
وَكَانَAnd wasالسَّوَادِيُّthe Sawadiأَبْصَرَهُمْthe most discerning of them,فَقَالَso he saidلَهُ:to him:تَكَلَّمْ."Speak."
The Sawadi was the most discerning of them, so Al-Rashid said to him: 'Speak.'
فَقَالَ:He said:حَبُّ"Garden cressالرَّشَادِgeneratesيُولِدُmoisture,الرُّطُوبَةَand hot waterوَالْمَاءُrelaxesالْحَارُّthe stomach,يُرْخِيand myrobalanالْمَعِدَةَthinsوَالْإِهْلِيلَجُthe stomach."يُرَقِّ...الْمَعِدَةَ....
He said: 'Garden cress generates moisture, hot water relaxes the stomach, and myrobalan thins the stomach lining.'
قَالَ:He said:فَأَنْتَ"So whatمَاdo youتَقُولُ؟say?"قَالَ:He said:الدَّوَاءُ"The remedyالَّذِيin whichلَاthere is noدَاءَdiseaseفِيهِis thatأَنْyou sitتَقْعُدَdown to foodعَلَىwhile youالطَّعَامِdesire itوَأَنْتَand you riseتَشْتَهِيهِfrom itوَتَقُومُwhile youعَنْهُstill desire it."وَأَنْتَ...تَشْتَهِيهِ....
He asked: 'Then what do you say?' He replied: 'The remedy that has no disease in it is that you sit down to eat while you desire it, and you leave it while you still desire it.'
وَقَالَAnd saidبَعْضُهُمْ:some of them:سَأَلْتُ"I askedأُسْقُفَthe bishop ofفَارِسَFarisفَقُلْتُ:and said:إِنَّا"Indeed, we areقَوْمٌa peopleنَغْتَرِبُwho travelوَيَتَغَيَّرُand water changesعَلَيْنَاupon us,الْمِيَاهُso prescribeفَصِفْfor usلَنَاwhat we mayمَاtreat ourselvesنَتَعَالَجُwith."بِهِ....
Some of them said: I asked the bishop of Faris and said: 'We are a people who travel and the water changes for us, so prescribe for us what we may treat ourselves with.'
فَقَالَ:He said:دَعُوا"Leaveالْأَدْوِيَةَmedicinesوَعَلَيْكُمْand adhere toبِالْأَغْذِيَةِnutritious foods,وَمَاand whatيَخْرُجُcomes fromمِنَthe udderالضَّرْعِand the bee,وَالنَّحْلِ،and upon youوَعَلَيْكُمْis eatingبِأَكْلِmeat,اللَّحْمِdrinkingوَشُرْبِvine juice,مَاءِenteringالْكَرْمِthe bathhouse,وَدُخُولِand wearingالْحَمَّامِlinen."وَلُبْسِ...الْكَتَّانِ....
He said: 'Abandon medicines and stick to wholesome foods, what comes from the udder and the bees, and eat meat, drink grape juice, enter the bathhouse, and wear linen.'
وَعَنِAnd on the authority ofالْهَيْثَمِAl-HaythamبْنِibnعَدِيٍّAdiقَالَ:he said:قُلْتُ"I saidلِتِيَاذُوقَto Tyadhuq,وَكَانَwho wasمُتَطَبِّبَthe physician ofالْحَجَّاجِ:Al-Hajjaj:أَوْصِنِي'Advise meبِشَيْءٍof somethingأَحْفَظُهُI can memorizeعَنْكَfrom youفَإِنِّيfor I amمُسَافِرٌ.a traveler.'"
On the authority of Al-Haytham ibn Adi, he said: I said to Tyadhuq, the physician of Al-Hajjaj: 'Advise me with something to remember from you, for I am a traveler.'
فَقَالَ:He said:لَا"Do notتَنَامَنَّsleepحَتَّىuntilتَعْرِضَyou exposeنَفْسَكَyourselfعَلَىto the toilet,الْخَلَاءِ،and do not tasteوَلَاfoodتَذُوقَنَّwhile in your stomachطَعَاماًis food,وَفِيand guard againstمَعِدَتِكَwhat is produced byطَعَامٌ،the eweوَاتَّقِand the bee.مَا...تُخْرِجُهُ...النَّعْجَةُ...وَالنَّحْلَةُ،...
He said: 'Do not sleep until you have relieved yourself, do not taste food while there is food in your stomach, and beware of what the ewe and the bee produce.
فَإِنْSo ifاعْتَلَلْتَyou fall illفَأَنَاthen I amالضَّمِينُthe guarantorإِلَّاexcept forعِلَّةَthe illness ofالْمَوْتِ.death.'
If you fall ill, I am the guarantor, except for the illness of death.'
وَقَالَAnd saidسَوَادَةُ:Sawada:سَأَلْتُ"I askedبُخْتِيشُوعَBukhtishuمَاwhat isمَعْنَىthe meaning ofالْبَلْغَمِ؟phlegm?"
Sawada said: I asked Bukhtishu about the meaning of phlegm.
فَقَالَ:He said:تَفْسِيرُهُ"Its explanationبَلَاءٌis trialوَغَمٌّ.and grief."
He said: 'Its explanation is trial and grief.'