قَالَHe saidوَكَتَبَAnd wroteأَعْرَابِيٌّa BedouinإِلَىtoحَمَّادٍHammadالرَّاوِيَةِthe narratorالْمَعْرُوفِknownبِعَجْرَدٍas Ajrad
He said: A Bedouin wrote to Hammad the narrator known as Ajrad,
وَكَانَAnd Hammadحَمَّادٌwasيَسْتَثْقِلُهُfinding him burdensome
and Hammad found him burdensome:
إِنَّIndeedلِيfor meحَاجَةًis a needفَرَأْيُكَso your opinionفِيهَاregarding it
Indeed I have a need, and your opinion regarding it...
لَكَFor youنَفْسِيis my soulالْفِدَاas ransomمِنَfromالْأَوْصَابِailments
May my soul be your ransom from ailments
وَهِيَAnd itلَيْسَتْis notمِمَّاof that whichيُبَلِّغُهَاconveys itغَيْرِيother than me
And it is not something that anyone other than me can convey
وَلَاnorأَسْتَطِيعُهَاcan I manage itفِيinكِتَابِa letter
nor can I manage it in a letter
غَيْرَExceptأَنِّيthat Iأَقُولُهَاsay itحِينَwhenأَلْقَاكَI meet you
Except that I say it when I meet you
رُوَيْداًgentlyأُسِرُّهَاwhispering itبِاكْتِئَابِwith sadness
gently, whispering it with sadness
فَكَتَبَSo he wroteإِلَيْهِto himاكْتُبْWriteبِالْحَاجَةِthe needيَاOثَقِيلُburdensome one
So he wrote to him: Write the need, O burdensome one.
فَكَتَبَSo he wrote
So he wrote:
إِنِّيIndeed Iعَاشِقٌam in loveلِجُبَّتِكَwith your jubbahالدَّكْنَاءِdark-colored
Indeed I am in love with your dark-colored jubbah
عِشْقاًa loveقَدْthat hasحَالَcome betweenدُونَandالشَّرَابِdrink
a love that has come between me and drink
فَاکْسُنِيهَاSo clothe me in itفَدَتْكَmay be ransomed by youنَفْسِيmy soulوَأَهْلِيand my family
So clothe me in it, may my soul and family be your ransom
أَتَمَزَّىthat I may strutبِهَاin itعَلَىbeforeأَصْحَابِيmy companions
that I may strut in it before my companions
وَلَكَAnd upon you isاللَّهُGodوَالْأَمَانَةُand the trustإِنِّيthat I
And by God and the trust, I
أَجْعَلَنَهَاwill make itعُمْرِيfor my lifeأَمِيرَleader ofثِيَابِيmy garments
will make it for the rest of my life the leader of my garments
وَقَدْAnd itقِيلَhas been said
And it has been said:
إِذَاIfعَلِمَknowsالثَّقِيلُthe burdensome personأَنَّهُthat heثَقِيلٌis burdensomeفَلَيْسَthen he is notبِثَقِيلٍburdensome
If the burdensome person knows that he is burdensome, then he is not burdensome.
وَمِمَّاAnd from whatقِيلَwas saidفِيهِمْabout themمِنَofالشِّعْرِpoetry
And among the poetry said about them:
سَأَلْتُكَI ask youبِاللَّهِby Godإِلَّاunlessصَدَقْتَyou speak the truth
I ask you by God to speak the truth
وَعِلْمِيwhile I knowبِأَنَّكَthat youلَاdo notتُصَدِّقُspeak the truth
while I know that you do not speak the truth
أَتَبْغَضُDo you hateنَفْسَكَyourselfمِنْout ofبُغْضِهَاhatred for it
Do you hate yourself out of hatred for it
وَإِلَّاand if notفَأَنْتَthen you areإِذًاthenأَحْمَقُfoolish
and if not, then you are indeed foolish
وَلِآخَرَAnd by another
And by another:
قُلْSayلِلْبَغِيضِto the hateful oneأَخِيbrother ofالْبَغِيضِthe hateful one
Say to the hateful one, brother of the hateful one
ابْنِson ofالْبَغِيضِthe hateful oneابْنِson ofالْبَغِيضَهْthe hateful one
son of the hateful one, son of the hateful female
أَنْتَYou areالَّذِيthe one whomحَمَلَتْكَcarried youأُمُّكَyour mother
You are the one whom your mother carried
بَيْنَbetweenفَاحِشَةٍimmoralityوَحَيْضَهْand menstruation
amidst immorality and menstruation
ضَاقَتْHas grown too narrowعَلَىforالثَّقَلَيْنِthe two heavy onesمِنْbecause ofبَغْضَائِكَyour hatred
The earth has grown too narrow for mankind and jinn because of your hatred
الْأَرْضُthe earthالْعَرِيضَهْthe wide
the wide earth
وَدَعَتْAnd invokedمَلَائِكَةُthe angels ofالسَّمَاءِthe skyعَلَيْكَagainst you
And the angels of the sky invoked against you
دَعْوَىwith an invocationمُسْتَفِيضَهْwidespread
with a widespread invocation
وَلِآخَرَAnd by another
And by another:
يَاOمَنْhe whoseتَبَرَّمَتِgrew wearyالدُّنْيَاthe worldبِطَلْعَتِهِof his appearance
O he whose appearance the world grew weary of
كَمَاjust asتَبَرَّمَتِgrew wearyالْأَجْفَانُthe eyelidsبِالسَّهَدِof insomnia
just as the eyelids grew weary of insomnia
يَمْشِيHe walksعَلَىonالْأَرْضِthe earthمُجْتَازاًpassing by
He walks on the earth passing by
فَأَحْسَبُهُso I imagine himمِنْout ofبُغْضِhatred forطَلْعَتِهِhis appearance
so out of hatred for his appearance I imagine him
يَمْشِيwalkingعَلَىonكَبِدِيmy liver
walking upon my liver
وَلِآخَرَAnd by another
And by another:
شَخْصُكَYour figureفِيinمُقْلَةِthe eye ofالنَّدِيمِthe companion
Your figure in the eye of the companion
أَثْقَلُis heavierمِنْthanرِعْيَةِthe grazing ofالنُّجُومِthe stars
is heavier than watching the stars all night
يَاOرَائِحاًone departingرَوْحَةًon a journeyعَلَيْنَاagainst us
O you who set out on a journey against us
أَثْقَلُheavierمِنْthanسَبَّةِthe insult ofاللَّئِيمِthe ignoble one
heavier than the insult of the ignoble one
إِنِّيIndeed Iلَأَرْجُوtruly hopeبِمَاthrough whatأُقَاسِيI endure
Indeed I truly hope through what I endure
مِنْكَfrom youخَلَاصاًsalvationمِنَfromالْجَحِيمِHellfire
from you to attain salvation from Hellfire
وَلِآخَرَAnd by another
And by another:
يَاOمُفْرِعاًone toweringفِيinقَالَبِthe mold ofالْبُغْضِhatred
O you who tower in the mold of hatred
بُغْضُكَyour hatredيَشْكُوكَcomplains of youإِلَىtoبُغْضِhatred
your hatred complains of you to hatred
كَأَنَّمَاIt is as ifتَمْشِيyou walkعَلَىonنَاظِرِيmy eyeball
It is as if you walk on my eyeball
إِذَاwheneverتَخَطَّأْتَyou stepعَلَىonالْأَرْضِthe earth
whenever you step on the earth
وَلِآخَرَAnd by another
And by another:
يَاOمَنْhe whoلَهُhasحَرَكَاتٌmovements
O he who has movements
عَلَىuponالنُّفُوسِsoulsثَقِيلَةٌburdensome
that are burdensome upon souls
وَلَيْسَAnd who does notيَعْرِفُknowمَعْنَىthe meaning ofقَصِيرَةٍa short oneمِنْfromطَوِيلَةِa long one
And who does not know the meaning of a short one from a long one
أَوْرَثَنِيHe bequeathed meبِجُلُوسِيby my sittingإِلَيْكَwith youحُمَّىa feverمَلِيلَةًpersistent
Sitting with you has bequeathed me a persistent fever
فَاصْفَحْSo turn awayلِنَفْسِكَfor your own sakeعَنِّيfrom me
So turn away from me for your own sake
فَإِنَّfor indeedكَفِّيmy palmعَلِيلَةٌis ailing
for indeed my palm is ailing
وَلِآخَرَAnd by another
And by another:
أَيَاOمَنْhe whomأَعْرَضَturned awayالرَّبُّthe Lord
O he whom the Lord turned away from
عَنِfromالْعَالَمِthe worldمِنْout ofبُغْضِهِhatred for him
out of hatred for the world because of his hatred
وَمَنْAnd he whomعَاذَsought refugeمَلِيكُthe King ofالْمَوْتِDeath
And he from whom the King of Death sought refuge
بِالرَّحْمَنِwith the Most Mercifulمِنْfromقَبْضِهِtaking his soul
with the Most Merciful from taking his soul
وَيَاAnd Oمَنْhe whoseبُغْضُهُhatred for himيَشْهَدُbears witness
And O he whose hatred bears witness
بِالْبُغْضِto hatredعَلَىagainstبُغْضِهِhis hatred
to hatred against his own hatred
[مَسَاوِئُ[The Vices ofالْحَمْقَى]the Fools]
[The Vices of the Fools]
قِيلَIt was saidفِيinالْمَثَلِthe proverb
It was said in the proverb:
هُوَHe isأَحْمَقُmore foolishمِنْthanعِجْلٍIjil
He is more foolish than Ijil
وَهُوَand he isعِجْلُIjilبْنُson ofلُجَيْمِLujaymبْنِson ofصَعْبِSa'bبْنِson ofعَلِيِّAliبْنِson ofبَكْرِBakrبْنِson ofوَائِلٍWail
and he is Ijil bin Lujaym bin Sa'b bin Ali bin Bakr bin Wail.
وَذَلِكَAnd that isأَنَّهُbecauseقِيلَit was saidلَهُto him
And that is because it was said to him:
مَاWhatسَمَّيْتَdid you nameفَرَسَكَyour horse?
What did you name your horse?
فَفَقَأَSo he gouged outعَيْنَهُits eye
So he gouged out its eye
وَقَالَand said
and said:
الْأَعْوَرُThe One-Eyed
The One-Eyed.
أَوْOrقَالَhe said
Or he said:
سَمَّيْتُهُI named itأَعْوَرَOne-Eyed
I named it One-Eyed.
وَقَالَAnd saidالشَّاعِرُthe poetفِيهِabout himوَفِيand aboutقَوْمِهِhis people
And the poet said about him and his people:
رَمَتْنِيThrew at meبَنُوthe sons ofعِجْلٍIjilبِدَاءِwith the disease ofأَبِيهِمْtheir father
The sons of Ijil struck me with the disease of their father
وَأَيُّand whichامْرِئٍmanفِيinالنَّاسِpeopleأَحْمَقُis more foolishمِنْthanعِجْلٍIjil
and which man among people is more foolish than Ijil
أَلَيْسَIs notأَبُوهُمْtheir fatherعَارَthe blemish ofعَيْنِthe eye ofجَوَادِهِhis steed
Is not their father the blemish on his steed's eye
فَصَارَتْso becameبِهِthrough himالْأَمْثَالُproverbsتَضْرِبُstruckفِيinالْجَهْلِignorance
so proverbs of ignorance were coined through him
وَيُقَالُAnd it is said
And it is said:
هُوَHe isأَحْمَقُmore foolishمِنْthanهَبَنَّقَةَHabanqah
He is more foolish than Habanqah
وَبَلَغَAnd it reachedمِنْofحُمْقِهِhis foolishnessأَنَّهُthatضَلَّstrayedلَهُfrom himبَعِيرٌa camel
And such was the extent of his foolishness that a camel of his strayed
فَجَعَلَso he beganيُنَادِيcalling out
so he began calling out:
مَنْWhoeverوَجَدَfindsالْبَعِيرَthe camelفَهُوَthen it isلَهُhis
Whoever finds the camel, then it is his.
فَقِيلَSo it was saidلَهُto him
So it was said to him:
فَلِمَThen whyتُنْشِدُهُ؟do you proclaim it?
Then why do you proclaim it?
قَالَHe said
He said:
وَأَيْنَAnd where isحَلَاوَةُthe sweetness ofالْوِجْدَانِ!finding!
And where is the sweetness of finding!
وَاخْتَصَمَتْAnd disputedإِلَيْهِbefore himبَنُوthe sons ofالطَّفَاوَةِTafawahوَبَنُوand the sons ofرَاسِبٍRasib
And the sons of Tafawah and the sons of Rasib disputed before him
فِيconcerningرَجُلٍa manادَّعَىclaimedهَؤُلَاءِtheseوَهَؤُلَاءِand those
concerning a man whom both these and those claimed.
فَقَالَتِSo saidالطَّفَاوَةُTafawah
Tafawah said:
هَذَاThisمِنْis fromعَرَافَتِنَاour clan
This is from our clan.
وَقَالَتْAnd saidبَنُوthe sons ofرَاسِبٍRasib
And the sons of Rasib said:
هَذَاThisمِنْis fromعَرَافَتِنَاour clan
This is from our clan.
ثُمَّThenقَالُواthey said
Then they said:
قَدْWe haveرَضِينَاagreedبِأَوَّلِupon the firstطَالِعٍone appearingعَلَيْنَاto us
We have agreed upon the first person who appears to us.
فَطَلَعَSo appearedعَلَيْهِمْto themهَبَنَّقَةُHabanqah
So Habanqah appeared to them.
فَلَمَّاSo whenرَأَوْهُthey saw himقَالُواthey said
So when they saw him, they said:
إِنَّاIndeed weلِلَّهِbelong to God
Indeed to God we belong
مَنْwhoطَلَعَhas appearedعَلَيْنَا؟to us?
who has appeared to us?
فَلَمَّاSo whenدَنَوْاthey drew nearقَصَّوْاthey narratedعَلَيْهِto himقِصَّتَهُمْtheir story
So when they drew near, they narrated their story to him.
فَقَالَSo saidهَبَنَّقَةُHabanqah
So Habanqah said:
الْحُكْمُThe judgmentفِيinهَذَاthisبَيِّنٌis clear
The judgment in this is clear:
يُذْهَبُhe is takenبِهِtoإِلَىriverنَهْرِofالْبَصْرَةِBasra
he is taken to the river of Basra
فَيُلْقَىand he is castفِيهِin it
and he is cast in it
فَإِنْso ifكَانَhe isرَاسِبِيّاًRasibiteرَسَبَhe will sink
so if he is a Rasibite he will sink
وَإِنْand ifكَانَhe isطِفَاوِيّاًTafawiteطَفَاhe will float
and if he is a Tafawite he will float.
فَقَالَSo saidالرَّجُلُthe man
So the man said:
لَاI doأُرِيدُnot wantأَنْtoأَكُونَbeمِنْfromأَحَدِeither ofهَذَيْنِthese twoالْحَيَّيْنِtribes
I do not want to be from either of these two tribes
وَلَاnorحَاجَةَis there any needلِيfor meفِيinالدِّيوَانِthe register
nor is there any need for me in the register.
وَكَانَAnd he wasهَبَنَّقَةُHabanqahيَرْعَىherdingغَنَمَthe sheep ofأَهْلِهِhis family
And Habanqah used to herd the sheep of his family
فَيَرْعَىso he would pastureالسِّمَانَthe fat onesفِيinالْعُشْبِthe lush grass
so he would pasture the fat ones in the lush grass
وَيُنَحِّيand set asideالْمَهَازِيلَthe skinny onesعَنْهُfrom it
and set the skinny ones aside from it.
فَقِيلَSo it was saidلَهُto him
So it was said to him:
وَيْحَكَWoe to youمَاwhatتَصْنَعُ؟are you doing?
Woe to you, what are you doing?
فَقَالَHe said
He said:
أُصْلِحُI mendمَاwhatأَصْلَحَmendedاللَّهُGod
I mend what God has mended
وَأُفْسِدُand I ruinمَاwhatأَفْسَدَruinedاللَّهُGod
and I ruin what God has ruined.
أَوْOrقَالَhe said
Or he said:
لَاI do notأُفْسِدُruinمَاwhatأَصْلَحَmended
I do not ruin what God mended
وَلَاnorأُصْلِحُdo I mendمَاwhatأَفْسَدَruinedاللَّهُGod
nor do I mend what God has ruined.
وَقَالَAnd saidالشَّاعِرُthe poet
And the poet said:
عِشْLiveبِجَدٍّwith good fortuneفَلَنْfor neverيَضُرَّكَwill harm youنَوْكٌfoolishness
Live with good fortune, for foolishness will never harm you
إِنَّمَاindeedعَيْشُthe livelihood ofمَنْhe whoتَرَىyou seeبِالْجُدُودِis by fortunes
indeed the livelihood of whoever you see is determined by fortunes
عِشْLiveبِجَدٍّwith good fortuneوَكُنْand beهَبَنَّقَةَHabanqahالْعَيْسِيَّthe Eisiنَوْكاًin foolishness
Live with good fortune and be Habanqah the Eisi in foolishness
أَوْorشَيْبَةَShaybahبْنَson ofالْوَلِيدِAl-Walid
or Shaybah bin Al-Walid
رُبَّMany aذِيone possessed ofإِرْبَةٍintellectمُقْلٍdestituteمِنَofالْمَالِwealth
Many a man of intellect is destitute of wealth
وَذِيand one possessed ofعَنْجَهِيَّةٍarroganceمَجْدُودِfortunate
and one possessed of arrogance is fortunate
وَكَانَAnd wasشَيْبَةُShaybahمِنْamongعُقَلَاءِthe wise ones ofالْعَرَبِthe Arabs
And Shaybah was among the wise ones of the Arabs.