قَالَ:He said:
He said:
وَقَالَAnd saidالْمَوْبِذُthe Mobadhلِأَبْرَوِيزَ:to Abrawiz:أَكُنْتُمْWere youأَنْتُمْyouوَآبَاؤُكُمْand your fathersتَمُنُّونَremindingبِالْمَعْرُوفِof the good deedوَتَتَرَصَّدُونَand watching/expectingعَلَيْهِfor itالْمُكَافَأَةَ؟the reward?
And the Mobadh said to Abrawiz: 'Did you and your fathers remind people of your good deeds and expect a reward for them?'
قَالَ:He said:لَا،No,وَلَاand norنَسْتَحْسِنُdo we deemذَلِكَthatلِخَوْلِنَاfor our servantsوَعَبِيدِنَاand slaves,فَكَيْفَso howنَرَىcould we seeذَلِكَthatلِأَنْفُسِنَا؟for ourselves?
He said: 'No, nor do we deem that appropriate for our servants and slaves, so how could we consider it for ourselves?'
وَفِيAnd inكِتَابِthe bookدِينِنَا:of our religion:إِنَّIndeedمَنْwhoeverأَظْهَرَmakes apparentمَعْرُوفاًa good deedخَفِيّاًthat was hiddenلِيَتَطَاوَلَin order to lord itبِهِtherebyعَلَىoverالْمُنْعَمِthe recipientعَلَيْهِof the favorفَقَدْthen indeedنَبَذَhe has castالدِّينَreligionوَرَاءَbehindظَهْرِهِhis backوَاسْتَوْجَبَand has made himself deservingأَنْthatلَاnotيُعَدَّhe be countedفِيamongالْأَبْرَارِthe righteousوَلَاand notيُذْكَرَbe mentionedفِيamongالْأَتْقِيَاءِthe piousوَالصَّالِحِينَ.and the virtuous.
And in the book of our religion: 'Indeed, whoever reveals a hidden good deed to lord it over the recipient of the favor has cast religion behind his back and deserved not to be counted among the righteous nor mentioned among the pious and virtuous.'
قَالَ:He said:وَسُئِلَAnd it was askedالْإِسْكَنْدَرُ:to Alexander:مَاWhatأَكْثَرُis the greatest thingمَاthatسَرَرْتَyou rejoicedبِهِinمِنْofمُلْكِكَ؟your kingdom?
He said: And Alexander was asked: 'What is the thing you rejoiced in most from your kingdom?'
قَالَ:He said:اقْتِدَارِيMy abilityعَلَىtoاصْطِنَاعِfostering/cultivatingالرِّجَالِmenوَالْإِحْسَانِand doing goodإِلَيْهِمْ.to them.
He said: 'My ability to cultivate men and do good to them.'
قَالَ:He said:وَقَالَAnd saidأَرُسْطَاطَالِيسُAristotleفِيinرِسَالَةٍa letterلَهُof hisإِلَىtoالْإِسْكَنْدَرِ:Alexander:اعْلَمْKnowأَنَّthatالْأَيَّامَthe daysتَأْتِيcomeعَلَىoverكُلِّeveryشَيْءٍthingفَتُخْلِقُso they wear outالْآثَارَthe monumentsوَتُمِيتُand cause to dieالْأَفْعَالَthe deedsإِلَّاexceptمَاthat whichرَسَخَtook rootفِيinقُلُوبِthe heartsالنَّاسِof peopleوَأَوْدَعَand depositedقُلُوبَهُمْin their heartsمَحَبَّةًloveبِمَآثِرِهِthrough his noble deedsيَبْقَىthereby remainsبِهَاthrough itحُسْنُthe beautyذِكْرِكَof your mentionوَكَرِيمُand the nobilityفِعَالِكَof your actionsوَشَرِيفُand the nobilityآثَارِكَ.of your marks/legacy.
He said: And Aristotle said in a letter to Alexander: 'Know that days come upon everything, wearing out monuments and rendering deeds lifeless, except what takes root in people's hearts and deposits love in them through one's noble deeds; thereby remains the goodness of your mention, the nobility of your actions, and the honor of your legacy.'
قِيلَ:It was said:وَلَمَّاAnd whenقُدِمَwas broughtبُزُرجْمِهْرُBuzurjmihrإِلَىtoالْقَتْلِexecutionقِيلَit was saidلَهُ:to him:أَنْتَYou areفِيinآخِرِthe lastوَقْتٍtimeمِنْofأَوْقَاتِthe timesالدُّنْيَاof this worldوَأَوَّلِand the firstوَقْتٍtimeمِنْofأَوْقَاتِthe timesالْآخِرَةِof the Hereafterفَتَكَلَّمْso speakبِكَلَامٍwith wordsتُذْكَرُby which you will be rememberedبِهِ،for,فَقَالَ:so he said:أَيُّWhatشَيْءٍthingأَقُولُ؟shall I say?الْكَلَامُWordsكَثِيرٌare manyوَلَكِنْbutإِنْifأَمْكَنَكَit is possible for youأَنْtoتَكُونَbeحَدِيثاًa good accountحَسَناًor a good discourseفَافْعَلْ.then do so.
It was said: And when Buzurjmihr was brought to execution, it was said to him: 'You are in the last of the times of this world and the first of the times of the Hereafter, so speak words by which you may be remembered.' He said: 'What shall I say? Words are many, but if you can be a good account [or discourse], then do so.'
قِيلَ:It was said:وَتَنَازَعَAnd disputedرَجُلٌa manمِنْfromأَبْنَاءِthe sonsالْأَعَاجِمِof the Persiansوَأَعْرَابِيٌّand a BedouinفِيconcerningالضِّيَافَةِhospitalityفَقَالَSo saidالْأَعْرَابِيُّ:the Bedouin:نَحْنُWeأَقْرَىare more hospitableلِلضَّيْفِ،to the guest,قَالَ:he [the Persian] said:وَكَيْفَAnd howذَلِكَ؟is that?قَالَ:He said:لِأَنَّBecauseأَحَدَنَاone of usرُبَّمَاperhapsلَمْdoes notيَمْلِكُownإِلَّاexceptبَعِيراًa camelفَإِذَاso whenحَلَّthere alightsبِهِat his placeضَيْفٌa guestنَحَرَhe slaughtersلَهُ،it for him,قَالَsaidالْعَجَمِيُّ:the Persian:فَنَحْنُThen weأَحْسَنُare betterمَذْهَباًin methodology/practiceفِيregardingالْقِرَىhospitalityمِنْكُمْ،than you,قَالَ:he said:وَمَاAnd whatذَاكَ؟is that?قَالَ:He said:نُسَمِّيWe callالضَّيْفَthe guestمِهْمَانَ،Mehman,وَمَعْنَاهُand its meaningأَنَّهُis that heأَكْبَرُis greaterمَنْthan whoeverفِيis inالْمَنْزِلِthe houseوَأَمْلَكُنَاand has more right/control over usبِهِ.regarding it.
It was said: A man from the sons of the Persians and a Bedouin disputed about hospitality. The Bedouin said: 'We are more hospitable to the guest.' He asked: 'How is that?' He said: 'Because one of us may own nothing except a camel, and when a guest alights at his place, he slaughters it for him.' The Persian said: 'Then we are better in our practice of hospitality than you.' He asked: 'And what is that?' He said: 'We call the guest "Mehman", and its meaning is that he is greater than anyone in the house and has more right over us concerning it.'
قَالَSaidبَعْضُsomeالْحُكَمَاءِ:of the wise:قَامَHas performedبِالْجُودِgenerosityمَنْhe whoقَامَperformedبِالْمَجْهُودِ.with utmost effort.
Some of the wise said: 'He has performed generosity who has performed to the utmost of his effort.'
وَقِيلَ:And it was said:مَنْWhoeverلَمْdoes notيَضُنَّwithhold/begrudgeبِالْمَوْجُودِwhat is presentهُوَhe isالْجَوَادُ.the generous one.
And it was said: 'Whoever does not withhold what is present is the generous one.'
وَقَالَAnd saidالْمَأْمُونُ:Al-Ma'mun:الْجُودُGenerosityبَذْلُis the bestowing ofالْمَوْجُودِ،what is present,وَالْبُخْلُand stinginessسُوءُis the illالظَّنِّsuspicion/opinionبِالْمَعْبُودِ.regarding the Worshipped One.
And Al-Ma'mun said: 'Generosity is the bestowing of what is present, and stinginess is ill opinion regarding the Worshipped One.'
قِيلَ:It was said:وَشَكَاAnd complainedرَجُلٌa manإِلَىtoإِيَاسِIyasبْنِson ofمُعَاوِيَةَMu'awiyahكَثْرَةَthe frequency ofمَاwhatيَهَبُhe givesوَيَصِلُand maintains tiesوَيُنْفِقُ،and spends,فَقَالَ:so he said:إِنَّIndeedالنَّفَقَةَspendingدَاعِيَةٌis a summonerإِلَىtoالرِّزْقِ،sustenance,وَكَانَand he wasجَالِساًsittingبَيْنَbetweenبَابَيْنِtwo doorsفَقَالَso he saidلِلرَّجُلِ:to the man:اغْلِقْCloseهَذَاthisالْبَابَ،door,فَأَغْلَقَهُ،so he closed it,فَقَالَ:then he said:هَلْDoesتَدْخُلُenterالرِّيحُthe windالْبَيْتَ؟the house?قَالَ:He said:لَا،No,قَالَ:he said:فَافْتَحْهُ،then open it,فَفَتَحَهُ،so he opened it,فَجَعَلَتِand beganالرِّيَاحُthe windsتَخْتَرِقُto blow throughفِيinالْبَيْتِ،the house,فَقَالَ:so he said:هَكَذَاThusالرِّزْقُis sustenanceإِنَّكَindeed youإِذَاwhenغَلَّقْتَyou closedالْبَابَthe doorلَمْdid notتَدْخُلِenterالرِّيحُthe windوَكَذَلِكَand likewiseإِذَاifأَمْسَكْتَyou withheldلَمْwill notيَأْتِكَ.come to you.
It was said: A man complained to Iyas ibn Mu'awiyah about how much he gives, maintains ties, and spends. He said: 'Spending is a summoner to sustenance.' He was sitting between two doors, so he said to the man: 'Close this door.' He closed it. He asked: 'Does the wind enter the house?' He said: 'No.' He said: 'Then open it.' He opened it, and the winds began to blow right through the house. He said: 'Sustenance is like this; if you close the door, the wind does not enter, and likewise if you withhold, it will not come to you.'
قِيلَ:It was said:وَوَصَلَAnd rewarded/giftedالْمَأْمُونُAl-Ma'munمُحَمَّدَMuhammadبْنَson ofعَبَّادٍ'Abbadالْمُهَلَّبِيَّal-Muhallabiبِمِئَةِwith one hundredأَلْفِthousandدِينَارٍdinarsفَفَرَّقَهَاso he distributed themعَلَىamongإِخْوَانِهِ،his brethren,فَبَلَغَand that reachedذَلِكَAl-Ma'munالْمَأْمُونَAl-Ma'munفَقَالَ:so he said:يَاOأَبَاAbuعَبْدِ'AbdاللَّهِAllahإِنَّindeedبُيُوتَthe treasuriesالْمَالِof wealthلَاcannotتَقُومُsustainلِهَذَا!this!فَقَالَ:So he said:يَاOأَمِيرَCommanderالْمُؤْمِنِينَof the Faithfulالْبُخْلُstinginessبِالْمَوْجُودِwith what is presentسُوءُis illالظَّنِّsuspicionبِالْمَعْبُودِ.regarding the Worshipped One.
It was said: Al-Ma'mun gifted Muhammad ibn 'Abbad al-Muhallabi one hundred thousand dinars, and he distributed them among his brethren. When that reached Al-Ma'mun, he said: 'O Abu Abdillah, the treasuries of wealth cannot sustain this!' He said: 'O Commander of the Faithful, stinginess with what is present is ill suspicion regarding the Worshipped One.'
وَعَنْAnd on the authority ofأُمَيَّةَUmayyahبْنِson ofيَزِيدَYazidالْأُمَوِيِّthe Umayyadقَالَ:he said:كُنَّاWe wereعِنْدَatعَبْدِ'Abdالرَّحْمَنِar-Rahmanبْنِson ofيَزِيدَYazidبْنِson ofمُعَاوِيَةَMu'awiyahفَجَاءَهُand there came to himرَجُلٌa manمِنْfromأَهْلِthe peopleبَيْتِهِof his householdفَسَأَلَهُand asked himالْمَعُونَةَfor assistanceعَلَىwithتَزْوِيجٍ،marriage,فَقَالَso he gave himلَهُto himقَوْلاًa statementضَعِيفاًweakفِيهِin which wasوَعْدٌa promiseوَقِلَّةُand littleطَمَعٍ،hope/expectation,فَلَمَّاso whenقَامَhe stoodمِنْfromعِنْدِهِbeside himوَمَضَىand departedدَعَاhe calledصَاحِبَthe masterخِزَانَتِهِof his treasuryوَقَالَ:and said:أَعْطِهُGive himأَرْبَعَمِائَةِfour hundredدِينَارٍ،dinars,فَاسْتَكْثَرْنَاهَاso we considered it a lotوَقُلْنَا:and we said:كُنْتَYouرَدَدْتَhad rejectedعَلَيْهِhimرَدّاًwith a responseظَنَنَّاthat we thoughtأَنَّكَthat youتُعْطِيهِwould give himشَيْئاًsomethingقَلِيلاًlittleفَإِذَاyet beholdأَنْتَyouقَدْhaveأَعْطَيْتَهُgiven himأَكْثَرَmoreمِمَّاthan whatأَمَّلَ!he hoped for!فَقَالَ:So he said:إِنِّيIndeed Iأُحِبُّloveأَنْthatيَكُونَbeفِعْلِيmy actionأَحْسَنَbetterمِنْthanقَوْلِي.my word.
And on the authority of Umayyah ibn Yazid al-Umayy, he said: We were with 'Abd al-Rahman ibn Yazid ibn Mu'awiyah when a man from his household came to him and asked for assistance with marriage. He spoke to him weakly, with a slight promise and little hope. When the man stood up from beside him and departed, he called the master of his treasury and said: 'Give him four hundred dinars.' We considered it a lot and said: 'You gave him a response such that we thought you would give him something small, yet behold, you have given him more than what he hoped for!' He said: 'Indeed, I love that my action be better than my word.'
وَبِحَاتِمٍAnd by Hatimيُضْرَبُis struck/madeالْمَثَلُthe exampleفِيinالسِّخَاءِ،generosity,فَحَدَّثَنَاso narrated to usعَنْfromبَعْضِsomeرِجَالَاتِmenطَيِّئٍof Tayy'قَالَ:he said:كَانَHatim wasحَاتِمٌHatimجَوَاداًgenerousشَاعِراً،a poet,وَكَانَand wheneverحَيْثُمَاwhereverنَزَلَhe alightedعُرِفَwas recognizedمَنْزِلُهُ،his dwelling place,وَكَانَand he wasمُظَفَّراًvictoriousإِذَاwhenقَاتَلَhe foughtغَلَبَ،he overcame,وَإِذَاand whenغَنِمَhe gained spoilأَنْهَبَ،he gave it away for plundering,وَإِذَاand whenسُئِلَhe was askedوَهَبَ،he gave,وَإِذَاand whenضُرِبَit was castبِالْقَدْحِwith the gambling arrowsسَبَقَ،he won,وَإِذَاand whenأُسِرَhe was taken captiveأَطْلَقَ،he freed [captives],وَكَانَand he hadأَقْسَمَswornأَنْthatلَاnotيَقْتُلَkillوَاحِدَthe one ofأُمِّهِ،his mother [an oath regarding a camel or similar],وَلَمَّاand whenبَلَغَreachedحَاتِماًHatimقَوْلُthe saying ofالتَّلَمُّسِ:Al-Talammus:
And by Hatim is the example of generosity struck. A man from the elders of Tayy' narrated to us, saying: Hatim was a generous poet. Whenever he alighted somewhere, his dwelling place was known. He was victorious when he fought, he gave away the spoils when he acquired them, he gave when he was asked, he won when the arrows were cast, and he freed captives when he was captured. He had sworn not to slaughter his mother's single [camel/possession]. When Al-Talammus's saying reached Hatim:
وَأَعْلَمُAnd I knowعِلْمَwith the knowledge ofحَقٍّtruthغَيْرِnotظَنٍّconjecture......وَتَقْوَىand fear ofاللَّهِAllahمِنْis ofخَيْرِthe bestالْعَتَادِprovisions
And I know with true knowledge, not conjecture ... And fear of Allah is among the best provisions
لِحِفْظِPreservingالْمَالِwealthخَيْرٌis betterمِنْthanبُغَاهُseeking it......وَطَوْفٍand roamingفِيinالْبِلَادِthe landsبِغَيْرِwithoutزَادِprovisions
Preserving wealth is better than seeking it ... And roaming the lands without provisions
قَلِيلُLittleالْمَالِwealthتُصْلِحُهُyou mend itفَيَبْقَىso it remains......وَلَاand does notيَبْقَىremainالْكَثِيرُmuchعَلَىdespiteالْفَسَادِcorruption/waste
Little wealth, if you mend it, remains ... And much does not remain with waste
قَالَ:He said:مَاWhat isلَهُ،wrong with him,قَطَعَmay Allah cut offاللَّهُHisلِسَانَهُ،tongue,حَرَّضَdoes he inciteالنَّاسَpeopleعَلَىtoالْبُخْلِ؟stinginess?أَفَلَاDid he notقَالَ:say:
He said: 'What is wrong with him, may Allah cut off his tongue! Does he incite people to stinginess? Did he not say:'
فَلَاNeither doesالْجُودُgenerosityيُفْنِيexhaustالْمَالَwealthقَبْلَbeforeفَنَائِهِits [the life's] end......وَلَاnorالْبُخْلُstinginessفِيinمَالِthe wealth ofالشَّحِيحِthe miserيَزِيدُdoes increase
Neither does generosity exhaust wealth before its end ... Nor does stinginess increase the wealth of the miser
فَلَاSo do notتَلْتَمِسْseekرِزْقاًsustenanceبِعَيْشٍwith a life ofمُقَتَّرٍstraitened means......لِكُلِّfor everyغَدٍtomorrowرِزْقٌsustenanceيَعُودُreturnsجَدِيداًanew
So do not seek sustenance with a straitened life ... For every tomorrow sustenance returns anew
أَلَمْHave you notتَرَseenأَنَّthatالرِّزْقَsustenanceغَادٍdepartsوَرَائِحٌand returns......وَأَنَّand thatالَّذِيthe One whoيُعْطِيكَgives youغَيْرُis notبَعِيدِfar
Have you not seen that sustenance departs and returns ... And that the One who gives you is not far
قِيلَ:It was said:وَلَمَّاAnd whenمَاتَdiedحَاتِمٌHatimخَرَجَwent outرَجُلٌa manمِنْfromبَنِيBanuأَسَدٍAsadيُعْرَفُknownبِالْخَيْبَرِيِّas the Khaibariفِيinنَفَرٍa companyمِنْofقَوْمِهِhis peopleوَذَلِكَand thatقَبْلَwas beforeأَنْthatيَعْلَمَknewكَثِيرٌmanyمِنْofالْعَرَبِthe Arabsبِمَوْتِهِof his deathفَأَنَاخُواso they made their camels kneelبِقَبْرِهِ،at his grave,فَقَالَ:and he said:وَاللَّهِBy AllahلَأَحْلِفَنَّI will surely swearلِلْعَرَبِto the Arabsأَنِّيthat Iنَزَلْتُalightedبِحَاتِمٍat Hatim's placeوَسَأَلْتُهُand asked himالْقِرَىfor hospitalityفَلَمْand he didيَفْعَلْ،not do so,وَجَعَلَand he beganيَضْرِبُstrikingبِرِجْلِهِwith his footقَبْرَهُhis graveوَهُوَwhile heيَقُولُ:was saying:
It was said: When Hatim died, a man from Banu Asad known as the Khaibari set out with a company of his people, before many of the Arabs knew of his death, and they made their camels kneel at his grave. He said: 'By Allah, I will surely swear to the Arabs that I alighted at Hatim's place and asked him for hospitality, but he did not do so.' And he began striking his grave with his foot while saying:
أَعْجِلْMake hasteأَبَاO AbuسَفَانَةٍSafanahقِرَاكاwith your guest-food......فَسَوْفَfor soonأُنْبِيI will informسَائِلِيthose who ask meثَنَاكاabout your praise/story
Make haste, O Abu Safanah, with your guest-food ... For soon I will inform those who ask me about your praise
فَقَالَSo saidبَعْضُهُمْ:some of them:مَاWhatتُنَادِيare you callingرِمَّةً!a decayed bone!وَبَاتُواAnd they spent the nightمَكَانَهُمْ،in their place,فَقَامَso stood upصَاحِبُthe authorالْقَوْلِof the sayingمِنْfromنَوْمِهِhis sleepفَزِعاًfrightenedفَقَالَ:and said:يَاOقَوْمِpeopleعَلَيْكُمْtake toمَطَايَاكُمْyour mountsفَإِنَّfor indeedحَاتِماًHatimأَنْشَدَنِي:has recited to me:
Some of them said: 'What is the use of calling upon a decayed bone!' They spent the night in their place, and the author of the saying woke up from his sleep frightened and said: 'O people, mount your beasts, for indeed Hatim has recited to me:'
أَبَاO Abuالْخَيْبَرِيِّal-Khaibariوَأَنْتَwhile you areامْرُؤٌa man......ظَلُومُwho greatly wrongsالْعَشِيرَةِhis clanشَتَّامُهَاand reviles them
O Abu al-Khaibari, and you are a man ... Who greatly wrongs his clan and reviles them
أَتَيْتَYou have comeبِصَحْبِكَwith your companionsتَبْغِيseekingالْقِرَىhospitality......لَدَىatحُفْرَةٍa pitصَخْبٍwhose master's [or echoes] clamorousهَامُهَاskull/head is
You came with your companions seeking hospitality ... At a pit whose head is clamorous
تَبْغِيSeekingلِيَfor meالذَّمَّblameعِنْدَatالْمَبِيتِnightfall......وَحَوْلَكَwhile around youغَوْثٌare succorوَأَنْعَامُهَاand its cattle
Seeking blame for me at nightfall ... While around you is succor and its cattle