وَقَالَAnd saidالْمُبَرِّدُ:Al-Mubarrid:
And Al-Mubarrid said:
أَحْسَنُThe bestمَاof whatسَمِعْتُI have heardفِيinحِفْظِguardingالسِّرِّthe secret
The best of what I have heard in guarding the secret
مَاis whatرُوِيَwas narratedلِأَمِيرِfor the commanderالْمُؤْمِنِينَof the believersعَلِيِّAliبْنِson ofأَبِيAbiطَالِبٍ،Talib,رَضِيَmay Allah be pleasedاللَّهُwith himعَنْهُ:...
is what was narrated for the Commander of the Believers, Ali bin Abi Talib, may Allah be pleased with him:
فَلَاSo do notتُفْشِdivulgeسِرَّكَyour secretإِلَّاexceptإِلَيْكَto yourself
So do not divulge your secret except to yourself
فَإِنَّFor indeedلِكُلِّfor everyنَصِيحٍadvisorنَصِيحاًan advisor
For indeed, every advisor has an advisor
فَإِنِّيFor indeed Iرَأَيْتُhave seenبُغَاةَthe seekers ofالرِّجَالِmen
For indeed I have seen the seekers of men
لَاnotيَتْرُكُونَleavingأَدِيماًa hideصَحِيحاًsound
not leaving a sound hide
قَالَSaidالْعُتْبِيُّ:Al-Utbi:
Al-Utbi said:
وَلِيAnd I haveصَاحِبٌa companionسِرِّيmy secretالْمُكْتَمُhiddenعِنْدَهُwith him
And I have a companion with whom my hidden secret is kept
مَخَارِيقُtwirlingنِيرَانٍfiresبِلَيْلٍby nightتُحَرَّقُare kindled
like the twirling of fires kindled by night
عَطَفْتُI turnedعَلَىtoأَسْرَارِهِhis secretsفَكَسَوْتُهَاand clothed them
I turned to his secrets and clothed them
ثِيَاباًwith garmentsمِنَofالْكِتْمَانِsecrecyمَاthatتَتَخَرَّقُdo not tear
with garments of secrecy that do not tear
فَمَنْSo whoeverتَكُنِthe secretsالْأَسْرَارُareتَطْفُوfloatingبِصَدْرِهِin his chest
So whoever has secrets floating in his chest
فَأَسْرَارُthen the secretsنَفْسِيof my soulبِالْأَحَادِيثِwith talkتَغْرَقُare drowning
then the secrets of my soul are drowning in talk
فَلَاSo do notتُودِعَنَّentrustالدَّهْرَeverسِرَّكَyour secretجَاهِلًاto an ignorant person
So never entrust your secret to an ignorant person
فَإِنَّكَFor indeed youإِنْifأَوْدَعْتَهُyou entrusted him with itمِنْهُfrom himأَحْمَقُare more foolish
For indeed, if you entrust him with it, you are more foolish than him
وَحَسْبُكَAnd it is sufficient for youفِيinسِرِّthe secret ofالْأَحَادِيثِtalksوَاعِظاًas a preacher
And it is sufficient for you as a preacher regarding the secret of talks
مِنَfromالْقَوْلِspeechمَاwhatقَالَsaidالْأَدِيبُthe literary manالْمُوَفَّقُthe successful
of the speech what the successful literary man said
إِذَاWhenضَاقَbecomes straitenedصَدْرُthe breast ofالْمَرْءِa manعَنْregardingسِرِّthe secret ofنَفْسِهِhimself
When a man's breast becomes straitened regarding his own secret
فَصَدْرُthen the breast ofالَّذِيthe one whoيَسْتَوْدِعُis entrusted withالسِّرَّthe secretأَضْيَقُis more straitened
then the breast of the one who is entrusted with the secret is more straitened
وَلِآخَرَ:And for another:
And for another:
وَلَرُبَّمَاAnd perhapsاكْتَتَمَconcealedالْوَقُورُthe dignified personفَصَرَّحَتْbut revealed
And perhaps the dignified person concealed, but revealed
حَرَكَاتُهُhis movementsعَنْaboutكِتْمَانِهِhis concealment
his movements about his concealment
وَلَرُبَّمَاAnd perhapsرُزِقَwas grantedالْفَتَىthe young manبِسُكُوتِهِby his silence
And perhaps the young man was granted success by his silence
وَلَرُبَّمَاand perhapsحُرِمَwas deprivedالْفَتَىthe young manبِبَيَانِهِby his eloquence
and perhaps the young man was deprived by his eloquence
وَلِآخَرَ:And for another:
And for another:
لَاDoes notيَكْتُمُconcealالسِّرَthe secretإِلَّاexceptكُلُّeveryذِيpossessor ofخَطَرٍimportance
No one conceals the secret except every person of importance
وَالسِّرُّand the secretعِنْدَwithكِرَامِthe nobleالنَّاسِpeopleمَكْتُومُis concealed
and the secret is concealed with the noble people
وَالسِّرُّAnd the secretعِنْدِيwith meفِيis inبَيْتٍa houseلَهُthat hasعَلَقٌa latch
And the secret with me is in a house that has a latch
قَدْalreadyضَاعَwas lostمِفْتَاحُهُits keyوَالْبَابُand the doorمَرْدُومُis blocked up
its key is already lost and the door is blocked up
قَالَ:He said:وَدَخَلَAnd enteredأَبُوAbuالْعَتَاهِيَةِAl-AtahiyaعَلَىuponالْمَهْدِيِّAl-Mahdi
He said: Abu Al-Atahiya entered upon Al-Mahdi
وَقَدْwhileذَاعَhad spreadشِعْرُهُhis poetryفِيregardingعُتْبَةَUtbah
while his poetry regarding Utbah had spread
فَقَالَ:So he said:مَاYou did notأَحْسَنْتَdo wellفِيinحُبِّكَyour loveوَلَاnorأَجْمَلْتَact properlyفِيinإِذَاعَةِdivulgingسِرِّكَ.your secret.
So he said: You did not do well in your love nor act properly in divulging your secret.
فَقَالَSo saidأَبُوAbuالْعَتَاهِيَةِ:Al-Atahiya:
So Abu Al-Atahiya said:
مَنْWhoeverكَانَisيَزْعُمُclaimingأَنَّthatسَيَكْتُمُhe will concealحُبَّهُhis love
Whoever claims that he will conceal his love
أَوْorيَسْتَطِيعُis ableالسَّتْرَto keep it coveredفَهُوَthen he isكَذُوبُa liar
or is able to keep it covered, then he is a liar
إِذَاWhenبَدَاappearsسِرُّthe secret ofاللَّبِيبِthe wise manفَإِنَّهُthen it
When the secret of the wise man appears, then it
يَبْدُdoes not appearإِلَّاexceptوَالْفَتَىwhile the young manمَغْلُوبُis overcome
appears only while the young man is overcome
الْحُبُّLoveأَغْلَبُis more overpoweringلِلرِّجَالِover menبِقَهْرِهِby its subjugation
Love is more overpowering over men by its subjugation
مِنْthanأَنْthatيُرَىthere be seenلِلسِّرِّfor the secretفِيهِin itنَصِيبُany share
than for the secret to have any share in it
إِنِّيIndeed Iلَأَحْسُدُtruly envyذَاthe possessor ofهَوَىًpassionمُسْتَحْفِظاًwho guards it
Indeed, I truly envy the possessor of passion who guards it
لَمْwhom have notتَتَهَمَّهُaccusedأَعْيُنٌeyesوَقُلُوبُand hearts
whom eyes and hearts have not accused
فَاسْتَحْسَنَSo found it goodالْمَهْدِيُّAl-Mahdiشِعْرَهُhis poetryوَقَالَ:and said:
Al-Mahdi found his poetry good and said:
قَدْWe haveعَذَرْنَاكَexcused youفِيinإِذَاعَةِdivulgingسِرِّكَyour secret
We have excused you in divulging your secret
وَوَصَلْنَاكَand rewarded youعَلَىforحُسْنِthe goodness ofعُذْرِكَyour excuse
and rewarded you for the goodness of your excuse
عَلَىon conditionأَنَّthatكْتْمَانَthe concealmentذَلِكَof thatأَحْسَنُis betterمِنْthanإِذَاعَتِهِ.divulging it.
on condition that the concealment of that is better than divulging it.
وَقَالَAnd saidالْمُهَلَّبُAl-Muhallabبْنُson ofأَبِيAbiصُفْرَةَ:Sufrah:
And Al-Muhallab bin Abi Sufrah said:
مَاDid notضَاقَتْstraitenصُدُورُthe breasts ofالرِّجَالِmenعَنْforشَيْءٍanythingكَمَاas theyضَاقَتْstraitenedعَنِforالسِّرِّ.the secret.
The breasts of men have not straitened for anything as they have straitened for the secret.
وَقَالَAnd saidزِيَادٌ:Ziyad:
And Ziyad said:
لِكُلِّFor everyمُسْتَشِيرٍconsultantثِقَةٌthere is a trusted oneوَلِكُلِّand for everyسِرٍّsecretمُسْتَوْدَعٌ،there is a depository,
For every consultant there is a trusted one, and for every secret there is a depository,
وَإِنَّand indeedالنَّاسَpeopleقَدْhaveأَبْدَعَتْoriginatedبِهِمْin themخَصْلَتَانِ:two traits:
and indeed people have adopted two traits:
إِذَاعَةُdivulgingالسِّرِّthe secretوَتَرْكُand abandoningالنَّصِيحَةِ،advice,
divulging the secret and abandoning advice,
وَلَيْسَand there is notمَوْضِعُthe place ofالسِّرِّthe secretإِلَّاexceptأَحَدُone ofرَجُلَيْنِ:two men:
and the place of the secret is none other than one of two men:
رَجُلٌa manآخِرِيٌّoriented towards the hereafterيَرْجُوwho hopes forثَوَابَthe reward ofاللَّهِ،Allah,
a man oriented towards the hereafter who hopes for the reward of Allah,
وَرَجُلٌand a manدُنْيَوِيٌّworldlyلَهُwho hasشَرَفٌnobilityفِيinنَفْسِهِhimselfوَعَقْلٌand intellectيَصُونُby which he guardsبِهِitحِسَّهُ،his sense,
and a worldly man who has nobility in himself and an intellect by which he guards his sense,
وَهُمَاand they twoمَعْدُومَانِare nonexistentفِيinهَذَاthisالدَّهْرِ.age.
and these two are nonexistent in this age.
[مَحَاسِنِ[The Virtues ofحِفْظِGuardingاللِّسَانِ]the Tongue]
[The Virtues of Guarding the Tongue]
قَالَSaidأَكْثَمُAkthamبْنُson ofصَيْفِيٍّ:Saifi:
Aktham bin Saifi said:
مَقْتَلُThe place of death ofالرَّجُلِa manبَيْنَis betweenفَكَيْهِ،his jaws,
The place of death of a man is between his jaws,
يَعْنِيmeaningلِسَانَهُ.his tongue.
meaning his tongue.
وَقَالَAnd saidالشَّاعِرُ:the poet:
And the poet said:
رَأَيْتُI sawاللِّسَانَthe tongueعَلَىagainstأَهْلِهِits owner
I saw the tongue against its owner
إِذَاwhenسَاسَهُgoverned itالْجَهْلُignoranceلَيْثاًlike a lionمُغَاراًthat is attacking
when ignorance governed it, like an attacking lion
وَمِنْهُAnd among thatقَوْلُis the saying ofأَكْثَمَ:Aktham:
And among that is the saying of Aktham:
رُبَّMany aقَوْلٍwordأَشَدُّis more severeمِنْthanصَوْلٍ.an assault.
Many a word is more severe than an assault.
وَقَوْلُهُ:And his saying:لِكُلِّFor everyسَاقِطَةٍfallen wordلَاقِطَةٌ.there is a picker.
And his saying: For every fallen word there is a picker.
السَّاقِطَةُThe fallen wordمِنَofالْكَلَامِspeechلَهَاhasلَاقِطَةٌa pickerمِنَfromالنَّاسِ.the people.
The fallen word of speech has a picker from the people.
وَقَالَAnd saidالْمُهَلَّبُAl-Muhallabلِبَنِيهِ:to his sons:
And Al-Muhallab said to his sons:
اتَّقُواFearزَلَّةَthe slip ofاللِّسَانِthe tongue
Fear the slip of the tongue
فَإِنِّيfor indeed Iوَجَدْتُhave foundالرَّجُلَthat a manتَعْثُرُslipsقَدَمُهُhis foot
for indeed I have found that a man's foot slips
فَيَقُومُand he gets upمِنْfromعَثْرَتِهِhis slip
and he gets up from his slip
وَيَزِلُّwhile slipsلِسَانُهُhis tongueفَيَكُونُand there isفِيهِin itهَلَاكُهُ.his destruction.
while his tongue slips and his destruction is in it.
وَقَالَAnd saidيُونُسُYunusبْنُson ofعُبَيْدٍ:Ubaid:
And Yunus bin Ubaid said:
لَيْسَتْThere is notخَلَّةٌa traitمِنْamongخِلَالِthe traits ofالْخَيْرِgood
There is not a trait among the traits of good
تَكُونُthat isفِيinالرَّجُلِa man
that is in a man
هِيَwhich isأَحْرَىmore fittingأَنْtoتَكُونَbeجَامِعَةًa gatherer ofلِأَنْوَاعِall types ofالْخَيْرِgoodكُلِّهَاaltogether
which is more fitting to be a gatherer of all types of good altogether
مِنْthanحِفْظِguardingاللِّسَانِ.the tongue.
than guarding the tongue.
وَقَالَAnd saidقُسَامَةُQusamahبْنُson ofزُهَيْرٍ:Zuhair:
And Qusamah bin Zuhair said:
يَاOمَعْشَرَcompany ofالنَّاسِpeople
O company of people
إِنَّindeedكَلَامَكُمْyour speechأَعْثَرُis more prone to stumbleمِنْthanصَمْتِكُمْyour silence
indeed your speech is more prone to stumble than your silence
فَاسْتَعِينُواso seek helpعَلَىinالْكَلَامِspeechبِالصَّمْتِthrough silence
so seek help in speech through silence
وَعَلَىand inالصَّوَابِcorrectnessبِالْفِكْرِ.through thought.
and in correctness through thought.
وَقَالَAnd saidالْجَاحِظُ:Al-Jahiz:
And Al-Jahiz said:
جَرَىTook placeبَيْنَbetweenشَهْرَامَShahramالْمَرْوَزِيِّAl-Marwaziوَبَيْنَand betweenأَبِيAbuمُسْلِمٍMuslimكَلَامٌ،a conversation,
A conversation took place between Shahram Al-Marwazi and Abu Muslim,
فَمَاand stillزَالَcontinuedأَبُوAbuمُسْلِمٍMuslimيُقَاوِلُهُarguing with himإِلَىuntilأَنْthatقَالَsaidشَهْرَامُ:Shahram:
and Abu Muslim continued arguing with him until Shahram said:
يَاOلَقِيطُ!foundling!
O foundling!
فَصَمَتَSo fell silentأَبُوAbuمُسْلِمٍ،Muslim,وَنَدِمَand felt remorseشَهْرَامُ،Shahram,
So Abu Muslim fell silent, and Shahram felt remorse,
فَمَاand he keptزَالَonمُقْبِلًاapproachingعَلَيْهِhimمُعْتَذِرًاapologizingوَخَاضِعًاand submissiveتَنَصُّلًا.seeking exoneration.
and he kept approaching him, apologizing, submissively seeking exoneration.
فَلَمَّاSo whenرَأَىhe sawذَلِكَthatأَبُوAbuمُسْلِمٍMuslimقَالَ:said:
So when Abu Muslim saw that, he said:
لِسَانٌA tongueسَبَقَprecededوَوَهْمٌand an errorأَخْطَأَmade a mistake
A tongue preceded and an error made a mistake
وَإِنَّمَاand indeedالْغَضَبُangerشَيْطَانٌis a devil
and indeed anger is a devil
وَمَاand whatجَرَّأَكَemboldened youغَيْرِيother than meبِطُولِby the length ofاحْتِمَالِيmy endurance
and nothing emboldened you against me other than the length of my endurance
فَإِنْso ifكُنْتَyou wereمُتَعَمِّدًاintentionalلِلذَّنْبِin the sinفَقَدْthen indeedشَارَكْتُكَI have shared with youفِيهِ،in it,
so if you were intentional in the sin, then indeed I have shared with you in it,
وَإِنْand ifكُنْتَyou wereمَغْلُوبًاovercomeفَالْعُذْرُthen the excuseسَبَقَكَ،has preceded you,
and if you were overcome, then the excuse has preceded you,
وَقَدْand we haveغَفَرْنَاforgivenلَكَyouعَلَىonكُلِّallحَالٍ.conditions.
and we have forgiven you on all conditions.
فَقَالَSo saidشَهْرَامُ:Shahram:
So Shahram said:
أَيُّهَاOالْأَمِيرُPrinceعَفْوُthe pardoning ofمِثْلِكَsomeone like youلَاdoes notيَكُونُbecomeغُرُورًا.delusion.
O Prince, the pardoning of someone like you does not become delusion.
قَالَ:He said:أَجَلْ.Indeed.
He said: Indeed.
قَالَ:He said:فَإِنَّfor indeedعِظَمَthe greatness ofذَنْبِيmy sinلَاdoes notيَدَعُallowقَلْبِيmy heartأَنْtoيَسْكُنَ.find peace.
He said: For indeed the greatness of my sin does not allow my heart to find peace.
وَلَجَّAnd he persistedفِيinالْاعْتِذَارِ.apologizing.
And he persisted in apologizing.
فَقَالَSo saidأَبُوAbuمُسْلِمٍ:Muslim:
So Abu Muslim said:
يَاOعَجَبًا!how strange!كُنْتَYou used toتُسِيءُdo evilوَأَنَاand Iأُحْسِنُdid good
O how strange! You used to do evil and I did good
فَإِذَاso whenأَحْسَنْتَyou did goodأُسِيءُ.I did evil.
so when you did good, I did evil.
وَشَتَمَAnd insultedرَجُلٌa manالْمُهَلَّبَAl-Muhallabفَلَمْand he did notيُجِبْهُ.answer him.
And a man insulted Al-Muhallab, and he did not answer him.
فَقِيلَSo it was saidلَهُ:to him:حَلِمْتَDid you forbearعَنْهُ؟regarding him?
So it was said to him: Did you forbear regarding him?
فَقَالَ:He said:لَمْI did notأَعْرِفْknowمَسَاوِيَهُhis bad qualitiesفَكَرِهْتُso I dislikedأَنْthatأَبْهَتَهُI slander himبِمَاwith whatلَيْسَis notفِيهِ.in him.
He said: I did not know his bad qualities, so I disliked to slander him with what is not in him.
سَلَمَةُSalamahبْنُson ofالْقَاسِمِAl-QasimعَنِfromالزُّبَيْرِAl-Zubairقَالَ:said:
Salamah bin Al-Qasim from Al-Zubair said:
حُُمِلْتُI was carriedإِلَىtoالْمُتَوَكِّلِAl-Mutawakkilفَأُدْخِلْتُand I was brought inعَلَيْهِto him
I was carried to Al-Mutawakkil and I was brought in to him
فَقَالَ:and he said:يَاOعَبْدَAbdullahاللَّهِ...الْزَمْadhere toأَبَاAbuعَبْدِAbdullahاللَّهِ،...
and he said: O Abdullah, adhere to Abu Abdullah,
يَعْنِيmeaningالْمُعْتَزَّ،Al-Mu'tazz,حَتَّىuntilتُعَلِّمَهُyou teach himمِنْfromفِقْهِthe jurisprudence ofالْمَدَنِيِّينَ.the people of Medina.
meaning Al-Mu'tazz, until you teach him from the jurisprudence of the people of Medina.
فَأُدْخِلْتُSo I was brought inإِلَىtoحُجْرَةٍa roomفَإِذَاand beholdأَنَاIبِالْمُعْتَزِّwith Al-Mu'tazz
So I was brought in to a room, and behold, I was with Al-Mu'tazz
قَدْwhoأَتَىputفِيonرِجْلِهِhis footنَعْلٌa sandalمِنْofذَهَبٍ،gold,
who had put on his foot a sandal of gold,
فَعَثَرَso he slippedحَتَّىuntilدَمِيَتْbledرِجْلُهُ،his foot,
so he slipped until his foot bled,
فَأُتِيَand there was broughtبِإِبْرِيقٍwith a pitcherمِنْofذَهَبٍgoldوَطَسْتٍand a basinمِنْofذَهَبٍgold
and there was brought a pitcher of gold and a basin of gold
وَجَعَلَand he beganيَغْسِلُwashingذَلِكَthatالدَّمَbloodوَهُوَwhile heيَقُولُ:was saying:
and he began washing that blood while he was saying:
يُصَابُIs harmedالْفَتَىthe young manمِنْfromعَثْرَةٍa slipبِلِسَانِهِwith his tongue
The young man is harmed from a slip of his tongue
وَلَيْسَand is notيُصَابُharmedالْمَرْءُthe manمِنْfromعَثْرَةِthe slip ofالرِّجْلِthe foot
and the man is not harmed from the slip of the foot
وَعَثْرَتُهُAnd his slipمِنْfromفِيهِhis mouthتَرْمِيthrowsبِرَأْسِهِhis head
And his slip from his mouth throws his head
وَعَثْرَتُهُand his slipفِيinالرِّجْلِthe footتَبْرَأُhealsعَلَىuponمَهْلٍleisure
and his slip in the foot heals at leisure