وَقَوْلُهُمْ:And their saying:هَمُّكَyour concernفِيis inالْأَحْمَرَيْنِ،the two red things,
And their saying: Your concern is in the two red things, meaning the meat and the wine.
يَعْنُونَthey meanاللَّحْمَthe meatوَالْخَمْرَ.and the wine.
They mean the meat and the wine.
وَقَوْلُهُمْ:And their saying:إِنَّهُhe isلَطَوِيلُlong ofالنِّجَادَيْنِ،the two sword-belts,
And their saying: He is long of the two sword-belts, meaning his perfection and completion in his body.
يُرِيدُونَthey wantكَمَالَهُhis perfectionوَتَمَامَهُand his completionفِيinجِسْمِهِ.his body.
They intend his perfection and completion in his body.
وَقَوْلُهُمْ:And their saying:إِنَّهُhe isلَغَمْزِof gentle press ofالرِّدَاءِ،the cloak,
And their saying: He is of gentle press of the cloak, meaning abundant in kindness.
أَيْmeaningكَثِيرُabundant inالْمَعْرُوفِ.kindness.
Meaning abundant in kindness.
وَأَنْشَدَAnd recitedالْأَصْمَعِيُّ:Al-Asma'i:
And Al-Asma'i recited:
غَمْرُAbundantالرِّدَاءِin cloakإِذَاwhenتَبَسَّمَhe smilesضَاحِكاًlaughing
Abundant in cloak when he smiles laughing... the necks of wealth are choked by his laughter.
غَلِقَتْchokedبِضَحْكَتِهِby his laughterرِقَابُnecks ofالْمَالِwealth
Choked by his laughter are the necks of wealth.
وَقَوْلُهُمْ:And their saying:إِنَّهُhe isلَسَبْطُgentle ofالْبَنَانِ،fingertips,
And their saying: He is gentle of fingertips, when he is brave and generous.
إِذَاwhenكَانَhe isشَجَاعاًbraveسَخِيّاً.generous.
When he is brave and generous.
وَقَوْلُهُمْ:And their saying:شَدِيدُstrong ofالْجَفْنِ،eyelid,
And their saying: Strong of eyelid, when he is patient with wakefulness.
إِذَاwhenكَانَhe isصَبُوراًpatientعَلَىwithالسَّهَرِ.wakefulness.
When he is patient with wakefulness.
وَقَوْلُهُمْ:And their saying:إِنَّهُhe isلَطَيِّبُof goodالْحُجْزَةِ،lower garment waistband,
And their saying: He is of good lower garment waistband, when he is chaste. Al-Nabighah said:
إِذَاwhenكَانَhe isعَفِيفاً،chaste,قَالَsaidالنَّابِغَةُ:Al-Nabighah:
When he is chaste, Al-Nabighah said:
رِقَاقُThinالنِّعَالِsandalsطَيِّبٌgoodحُجُزَاتُهُمْare their waistbands
Thin in sandals, good are their waistbands, they greet with basil on the day of the burning plains.
يُحَيُّونَthey greetبِالرَّيْحَانِwith basilيَوْمَday ofالسَّبَاسِبِthe burning plains
They greet with basil on the day of the burning plains.
وَقَوْلُهُمْ:And their saying:إِنَّهُhe isلَطَاهِرُpure ofالثِّيَابِ،garments,
And their saying: He is pure of garments, meaning there is no deceit in his heart. It has been narrated in the explanation of the saying of Allah the Majestic and Exalted: And your garments purify, meaning purify your heart. And he recited:
أَيْmeaningلَيْسَthere is notفِيinقَلْبِهِhis heartغِشٌّ،deceit,
Meaning there is no deceit in his heart.
وَقَدْAnd it hasرُوِيَbeen narratedفِيinتَفْسِيرِexplanation ofقَوْلِsaying ofاللَّهِAllahجَلَّMajesticوَعَزَّ:and Exalted:
And it has been narrated in the explanation of the saying of Allah the Majestic and Exalted:
وَثِيَابَكَAnd your garmentsفَطَهِّرْ،purify,
And your garments purify, meaning purify your heart.
أَيْmeaningطَهِّرْpurifyقَلْبَكَ.your heart.
Meaning purify your heart.
وَأَنْشَدَ:And he recited:
And he recited:
ثِيَابُGarments ofبَنِيsons ofعَوْفٍAwfطَهَارَىare pureنَقِيَّةٌclean
Garments of the sons of Awf are pure and clean, and their faces are white in their lips, glowing.
وَأَوْجُهُهُمْAnd their facesبِيضُwhiteالْمَشَافِرِlipsغُرَّانٌglowing
And their faces are white in their lips, glowing.
يَعْنُونَThey meanبِثِيَابِهِمْby their garmentsقُلُوبَهُمْ.their hearts.
They mean by their garments their hearts.
وَقَوْلُهُمْ:And their saying:إِنَّهُhe isلَطَيِّبُof goodالْأَثْوَابِ،garments,
And their saying: He is of good garments, meaning pure of morals. Some of the Ansar said:
أَيْmeaningطَاهِرُpure ofالْأَخْلَاقِ.morals.
Meaning pure of morals.
قَالَSaidبَعْضُsome ofالْأَنْصَارِ:the Ansar:
Some of the Ansar said:
وَمَوَاعِظٌAnd admonitionsمِنْfromرَبِّنَاour Lordتَهْدِيguideلَنَاto us
And admonitions from our Lord guide us with a bright tongue, of good garments.
بِلِسَانِwith a tongueأَزْهَرَbrightطَيِّبِgood ofالْأَثْوَابِgarments
With a bright tongue, good of garments.
وَقَوْلُهُمْ:And their saying:تَحْسَبُهَاyou think herحَمْقَاءَfoolishوَهِيَwhile she isبِأَحْسَنَ،better,
And their saying: You think her foolish while she is better, it is given as a proverb for one who is thought to be ignorant, but when you test him you find him sensible.
يُضْرَبُit is coinedمَثَلاًas a proverbلِمَنْfor whoeverيُظَنُّis thoughtبِهِof himالْجَهْلُignorance
It is coined as a proverb for one who is thought to be ignorant.
فَإِذَاthen whenاخْتَبَرْتَهُyou tested himوَجَدْتَهُyou found himعَاقِلاً.sensible.
Then when you test him you find him sensible.
وَقَوْلُهُمْ:And their saying:مَنْwhoeverأَجْدَبَfinds barrennessانْتَجَعَ،seeks pasture,
And their saying: Whoever finds barrenness seeks pasture, meaning whoever is in need seeks. And it is said: That Sa'sa'ah ibn Suhan was eating with Mu'awiyah, and Mu'awiyah began eating from a chicken in front of him, so Sa'sa'ah stretched out his hand and pulled the chicken towards him, and Mu'awiyah said to him: You have sought pasture! He said: Whoever finds barrenness seeks pasture.
أَيْmeaningمَنْwhoeverاحْتَاجَis in needطَلَبَ.seeks.
Meaning whoever is in need seeks.
وَيُقَالُ:And it is said:إِنَّthatصَعْصَعَةَSa'sa'ahابْنَson ofصُوحَانَSuhanكَانَwasيَأْكُلُeatingمَعَwithمُعَاوِيَةَMu'awiyah
And it is said: That Sa'sa'ah ibn Suhan was eating with Mu'awiyah.
فَجَعَلَand he beganمُعَاوِيَةُMu'awiyahيَأْكُلُeatingمِنْfromدَاجَاجَةٍa chickenبَيْنَbetweenيَدَيْهِ،his hands,
And Mu'awiyah began eating from a chicken in front of him.
فَمَدَّso he stretchedصَعْصَعَةُSa'sa'ahيَدَهُhis handفَجَذَبَand pulledالدَّجَاجَةَ،the chicken,
So Sa'sa'ah stretched out his hand and pulled the chicken.
فَقَالَso saidلَهُto himمُعَاوِيَةُ:Mu'awiyah:انْتَجَعْتَ!You have sought pasture!
So Mu'awiyah said to him: You have sought pasture!
فَقَالَ:So he said:مَنْwhoeverأَجْدَبَfinds barrennessانْتَجَعَ.seeks pasture.
So he said: Whoever finds barrenness seeks pasture.
وَقَوْلُهُمْ:And their saying:مَنْwhoلِيfor meبِالسَّانِحِagainst the coming-from-the-rightبَعْدَafterالْبَارِحِ،the coming-from-the-left,
And their saying: Who will secure me against the coming-from-the-right after the coming-from-the-left, it is coined as a proverb for a man whom another wrongs, so it is said to him: Endure, for he will do good hereafter.
يُضْرَبُit is coinedمَثَلاًas a proverbلِرَجُلٍfor a manيُسِيءُwrongsإِلَيْهِto himإِنْسَانٌa human
It is coined as a proverb for a man whom another wrongs.
فَيُقَالُso it is saidلَهُ:to him:احْتَمِلْendureفَإِنَّهُfor heسَيُحْسِنُwill do goodفِيمَاin whatبَعْدُ.is after.
So it is said to him: Endure, for he will do good hereafter.
وَأَصْلُAnd the originذَلِكَof thatأَنَّis thatرَجُلاًa manمَرَّتْpassedبِهِby himظِبَاءٌgazellesبَارِحَةًcoming from the left
And the origin of that is that a man was passed by gazelles coming from the left, so he took an evil omen from them.
فَتَطَيَّرَso he took an evil omenمِنْهَاfrom themفَقِيلَand it was saidلَهُ:to him:لَاdo notتَتَطَيَّرْtake an evil omen
So it was said to him: Do not take an evil omen.
فَإِنَّهَاfor theyسَوْفَwill soonتَسْنَحُcome from the rightلَكَ،for you,
For they will soon come from the right for you.
فَقَالَ:So he said:مَنْwhoلِيfor meبِالسَّانِحِagainst the coming-from-the-rightبَعْدَafterالْبَارِحِ!the coming-from-the-left!
So he said: Who will secure me against the coming-from-the-right after the coming-from-the-left!
وَذَلِكَAnd that isأَنَّthatالْعَرَبَthe Arabsكَانَتْused toإِذَاwhenخَرَجَتْthey went out
And that is because the Arabs, when they went out and gazelles passed by their right side, would say: Good omen and blessing.
فَمَرَّتْand passedبِهَاby themظِبَاءٌgazellesعَنْfromيَمِينِهَاtheir rightقَالَتْ:they said:
And gazelles passed by their right side, they would say:
يُمْنٌGood omenوَبَرَكَةٌ،and blessing,
Good omen and blessing.
فَإِذَاso ifمَرَّتْthey passedعَنْfromيَسَارِهَاtheir leftتَشَاءَمَتْthey took an evil omenبِهَاfrom themوَقَالَتْ:and said:
So if they passed from their left they took an evil omen from them and said:
هَذَاThisيَوْمُis a day ofنَحْسٍ.misfortune.
This is a day of misfortune.
وَالسَّانِحُAnd the Sanihمَاis whatجَاءَcameعَنْfromيَمِينِكَ.your right.
And the Sanih is what came from your right.
وَالْبَارِحُAnd the Barihمَاis whatجَاءَcameعَنْfromيَسَارِكَ.your left.
And the Barih is what came from your left.
وَالْقَعِيدُAnd the Qa'idمَاis whatجَاءَcameمِنْfromوَرَائِكَ.behind you.
And the Qa'id is what came from behind you.
وَالنَّاطِحُAnd the NatiHمَاis whatاسْتَقْبَلَكَ.faced you.
And the NatiH is what faced you.
[مَسَاوِئُ[Evils ofالْأَمْثَالِ]proverbs]
[Evils of Proverbs]
قَوْلُهُمْ:Their saying:ذَهَبَhas goneمِنْهُfrom himالْأَطْيَبَانِ،the two best things,
Their saying: The two best things have gone from him, they mean youth and taste. And they said: It is eating and sexual intercourse.
يَعْنُونَthey meanالشَّبَابَyouthوَالطَّعْمَ.and taste.
They mean youth and taste.
وَقَالُوا:And they said:هُوَit isالْأَكْلُeatingوَالنِّكَاحُ.and sexual intercourse.
And they said: It is eating and sexual intercourse.
وَقَوْلُهُمْ:And their saying:نَعُوذُwe seek refugeبِاللَّهِin Allahمِنْfromالْأَمْرَّيْنِ،the two bitter things,
And their saying: We seek refuge in Allah from the two bitter things, they mean poverty and old age.
يَعْنُونَthey meanالْفَقْرَpovertyوَالْهَرَمَ.and old age.
They mean poverty and old age.
وَيُقَالُ:And it is said:وُقِيتَyou have been protected fromشَرَّevil ofالْأَجْوَفَيْنِ،the two hollow things,
And it is said: You have been protected from the evil of the two hollow things, they mean the belly and the private parts.
يَعْنُونَthey meanالْبَطْنَthe bellyوَالْفَرْجَ.and the private parts.
They mean the belly and the private parts.
وَقَوْلُهُمْ:And their saying:أُمَاطِلُهُI put him offالْعَصْرَيْنِ،for the two periods of day,
And their saying: I put him off for the two periods of day, they mean morning and evening. And the poet said:
يَعْنُونَthey meanالْغَدَاةَmorningوَالْعَشِيَّ.and evening.
They mean morning and evening.
وَقَالَAnd saidالشَّاعِرُ:the poet:
And the poet said:
أُمَاطِلُهُI put him offالْعَصْرَيْنِfor the two periods of dayحَتَّىuntilيُمِلَّنِيhe is wearied of me
I put him off for the two periods of day until he is wearied of me, and he is satisfied with half the debt while his nose is rubbed in dust.
وَيَرْضَىand he is satisfiedبِنِصْفِwith halfالدِّينِof the debtوَالْأَنْفُwhile the noseرَاغِمٌis rubbed in dust
And he is satisfied with half the debt while his nose is rubbed in dust.
وَقَوْلُهُمْ:And their saying:أَفْنَاهُexhausted himالْمَلَوَانِ،the two periods,
And their saying: The two periods exhausted him, they mean time and the endurance of grief.
يَعْنُونَthey meanالدَّهْرَtimeوَمُقَاسَاةَand endurance ofالْغَمِّ.grief.
They mean time and the endurance of grief.
وَقَوْلُهُمْ:And their saying:أَبْلَاهُwore him outالْجَدِيدَانِ،the two new ones,
And their saying: The two new ones wore him out, they mean night and day. And the poet said:
يَعْنُونَthey meanاللَّيْلَnightوَالنَّهَارَ.and day.
They mean night and day.
وَقَالَAnd saidالشَّاعِرُ:the poet:
And the poet said:
إِنَّIndeedالْجَدِيدَيْنِthe two new onesفِيinطُولِlength ofاخْتِلَافِهِمَاtheir alternation
Indeed the two new ones in the length of their alternation do not diminish, but people diminish.
لَاdo notيَنْقُصَانِdiminishوَلَكِنْbutيَنْقُصُdiminishesالنَّاسُmankind
Do not diminish, but people diminish.
وَقَوْلُهُمْ:And their saying:فُلَانٌSo-and-soقَصِيرٌis short ofيَدُhandسِرْبَالِهِ،his shirt,
And their saying: So-and-so is short of hand in his shirt, meaning that he is little in kindness. And Al-Asma'i recited:
أَيْmeaningأَنَّهُthat heقَلِيلُis little inالْمَعْرُوفِ.kindness.
Meaning that he is little in kindness.
وَأَنْشَدَAnd recitedالْأَصْمَعِيُّ:Al-Asma'i:
And Al-Asma'i recited:
لَاDo notتَنْكِحِيmarryإِنْifفَرَّقَseparatesالدَّهْرُtimeبَيْنَنَاbetween us
Do not marry, if time separates between us, a short-handed shirt-wearer like Aban.
قَصِيرَa shortيَدِhand ofالسِّرْبَالِthe shirtمِثْلَlikeأَبَانَAban
A short-handed shirt-wearer like Aban.
وَقَوْلُهُمْ:And their saying:إِنَّهُhe isلَجَعْدُof curlyالْبَنَانِ،fingertips,
And their saying: He is of curly fingertips, and he is miserly.
وَهُوَand heبَخِيلٌ.is miserly.
And he is miserly.
وَقَوْلُهُمْ:And their saying:الْحُمَىFeverأَضْرَعَتْنِيhas humbled meلَكَto youوَإِلَيْكَ،and towards you,
And their saying: Fever has humbled me to you and towards you, meaning: Need has humiliated me to you and towards you.
يَقُولُ:it means:الْحَاجَةُneedأَذَلَّتْنِيhas humiliated meإِلَيْكَto youوَلَكَ.and for you.
It means: Need has humiliated me to you and for you.
وَقَوْلُهُمْ:And their saying:مَنْwhoeverمَدَحَنَاpraises usفَلْيَقْصِدْ،let him be moderate,
And their saying: Whoever praises us let him be moderate, meaning: Whoever praises us let him speak the truth, for the praiser with falsehood is not truly praised.
يَقُولُ:it means:مَنْwhoeverمَدَحَنَاpraises usفَلْيَقُلِlet him speakالْحَقَّthe truth
It means: Whoever praises us let him speak the truth.
فَإِنَّfor indeedالْمَادِحَthe praiserبِالْبَاطِلِwith falsehoodغَيْرُis notمُمْتَدَحٍ.praised.
For indeed the praiser with falsehood is not praised.
وَقَوْلُهُمْ:And their saying:إِنَّكَindeed youتَشُجُّwoundوَتَأْسُو،and heal,
And their saying: Indeed you wound and heal, meaning indeed you put right and corrupt. And you heal means you cure.
أَيْmeaningأَنَّكَthat youتُصْلِحُput rightوَتُفْسِدُ.and corrupt.
Meaning indeed you put right and corrupt.
وَتَأْسُوAnd you healتُدَاوِي.means you cure.
And you heal means you cure.
قَالَSaidالشَّاعِرُ:the poet:
The poet said:
يَدٌA handتَشُجُّthat woundsوَأُخْرَىand anotherمِنْكَfrom youتَأْسُونِيheals me
A hand that wounds and another from you heals me.
وَقَوْلُهُمْ:And their saying:سَكَتَHe was silentأَلْفاًfor a thousandوَنَطَقَand spokeخَلْفاً،nonsense,
And their saying: He was silent for a thousand and spoke nonsense, it is coined as a proverb for the stammerer whose stammering silences him from speech. And the nonsense is speech that disgraces its owner like bad offspring, it is said: So-and-so is a successor of his father if he is righteous, and if he is wicked he is called nonsense. Labid said:
يُضْرَبُit is coinedمَثَلاًas a proverbلِلرَّجُلِfor the manالْعَيِّstammererالَّذِيwhoيُسْكِتُهُsilences himالْعَيُّstammeringعَنِfromالْكَلَامِ.speech.
It is coined as a proverb for the stammerer whose stammering silences him from speech.
وَالْخَلْفُAnd the nonsenseمِنَfromالْكَلَامِspeechالَّذِيthatيَشِينُdisgracesصَاحِبَهُits ownerمِثْلُlikeخَلْفِsuccessor ofالسُّوءِ،evil,
And the nonsense is speech that disgraces its owner like bad offspring.
يُقَالُ:it is said:فُلَانٌSo-and-soخَلَفٌis a successorمِنْofأَبِيهِhis fatherإِذَاifكَانَhe isصَالِحاً،righteous,
It is said: So-and-so is a successor of his father if he is righteous.
فَإِذَاand ifكَانَhe isرَدِيئاًwickedقِيلَit is saidخَلْفٌ،nonsense,قَالَsaidلَبِيدٌ:Labid:
And if he is wicked it is called nonsense, Labid said:
ذَهَبَHas goneالَّذِينَthose whoيُعَاشُlife is livedفِيinأَكْنَافِهِمْtheir protection
Those have gone under whose protection life was lived, and I remained among nonsense like the skin of a mangy camel.
وَبَقِيتُand I remainedفِيinخَلْفٍnonsenseكَجِلْدِlike skin ofالْأَجْرَبِthe mangy
And I remained among nonsense like the skin of a mangy camel.
وَقَوْلُهُمْ:And their saying:شَرُّThe worst ofالرَّأْيِopinionالدَّبَرِيُّ،is the tardy one,
And their saying: The worst of opinion is the tardy one, that is narrated from the Commander of the Faithful Ali ibn Abi Talib, may Allah be pleased with him, and it is when a man knows the way to the success of his need after the passing of the need.
يُرْوَىit is narratedذَلِكَthatلِأَمِيرِfrom commander ofالْمُؤْمِنِينَthe faithfulعَلِيِّAliبْنِson ofأَبِيAbiطَالِبٍ،Talib,
That is narrated from the Commander of the Faithful Ali ibn Abi Talib,
رَضِيَmayاللَّهُAllahعَنْهُ،be pleased with him,
May Allah be pleased with him,
وَهُوَand itأَنْis thatيَعْرِفَknowsالرَّجُلُthe manوَجْهَway ofنَجَاحِsuccess ofحَاجَتِهِhis needبَعْدَafterفَوْتِpassing ofالْحَاجَةِ.the need.
And it is when a man knows the way to the success of his need after the passing of the need.
وَقَوْلُهُمْ:And their saying:أَحُشُّكَI gather fodder for youوَتَرُوثُنِي،and you drop dung on me,
And their saying: I gather fodder for you and you drop dung on me, meaning I grant you good and you grant me evil. And the origin in that is that a man was gathering fodder for his horse while his horse was near him, so it dropped dung on his head, and he said to him: I gather fodder for you and you drop dung on me!
أَيْmeaningأُولِيكَI grantخَيْراًgoodوَتُولِينِيand you grantشَرّاً.evil.
Meaning I grant you good and you grant me evil.
وَالْأَصْلُAnd the originفِيinذَلِكَthatأَنَّis thatرَجُلاًa manكَانَwasيَحْتَشُّgathering fodderلِفَرَسِهِfor his horse
And the origin in that is that a man was gathering fodder for his horse
وَفَرَسُهُwhile his horseبِقُرْبِهِwas near himفَرَاثَso it dropped dungعَلَىonرَأْسِهِ،his head,
While his horse was near him, so it dropped dung on his head,
فَقَالَand he saidلَهُ:to it:أَحُشُّكَI gather fodder for youوَتَرُوثُنِي!and you drop dung on me!
And he said to it: I gather fodder for you and you drop dung on me!
وَقَوْلُهُمْ:And their saying:إِنَّIndeedالْخَبِيثَthe wickedعَيْنُهُhis eyeفِرَارُهُ،is his flight,
And their saying: Indeed the wicked, his eye is his flight, meaning wickedness is made clear in the wicked person without testing.
أَيْmeaningيَتَبَيَّنُis made clearالْخُبْثُwickednessفِيinالْخَبِيثِthe wicked personمِنْwithoutغَيْرِother thanاخْتِبَارٍ.testing.
Meaning wickedness is made clear in the wicked person without testing.
وَقَدْAndقِيلَ:it has been said:إِنَّindeedالْجَوَادَthe noble horseعَيْنُهُits eyeفِرَارُهُ،is its flight,
And it has been said: Indeed the noble horse, its eye is its flight, meaning nobility is made clear in it without testing. It is said: A noble horse, clear in nobility.
أَيْmeaningيَتَبَيَّنُis made clearفِيهِin itالْجَوْدَةُnobilityمِنْwithoutغَيْرِother thanاخْتِبَارٍ.testing.
Meaning nobility is made clear in it without testing.
يُقَالُ:It is said:فَرَسٌA horseجَوَادٌnobleبَيِّنُclear inالْجَوْدَةِ.nobility.
It is said: A noble horse, clear in nobility.
وَنَظَرَAnd lookedأَعْرَابِيٌّa Bedouinإِلَىatصَيَّادٍa hunterفَقَالَ:and said:
And a Bedouin looked at a hunter and said:
إِنَّIndeedالْخَبِيثَthe wickedعَيْنُهُhis eyeفِرَارُهُis his flight
Indeed the wicked, his eye is his flight... in his mouth is his blade and his fire.
فِيinفَمِهِhis mouthشَفْرَتُهُis his bladeوَنَارُهُand his fire
In his mouth is his blade and his fire.
مَمْشَاهُHis walkingمَمْشَىis walking ofالْكَلْبِa dogوَازْدِجَارُهُand his driving away
His walking is the walking of a dog and his driving away...
أَطْلَسُA dusty-coloredيُخْفِيhidesشَخْصَهُhis figureغُبَارُهُits dust
A dusty-colored whose dust hides his figure.