وَكَانَAnd wasفِيinالْجَاهِلِيَّةِthe pre-Islamic periodرَجُلٌa manحَسَنُof goodالْحَالِstate
And in the pre-Islamic period there was a man of good circumstances,
وَكَانَand wereبَنُوthe sons ofعَمِّهِhis paternal uncleوَأَخْوَالُهُand his maternal unclesيَخْتَلِفُونَfrequentingإِلَيْهِhim
and his cousins and maternal uncles used to frequent him,
فَيُعْطِيهِمْso he would give themوَيُمُونُهُمْand provide for themوَيَقُومُand take care ofبِأُمُورِهِمْtheir affairs
so he would give to them, provide for them, and manage their affairs.
ثُمَّThenاخْتَلَّdeterioratedأَمْرُهُhis condition
Then his financial condition deteriorated,
فَأَتَاهُمْso he came to themفَحَرَمُوهُand they deprived him
so he went to them and they deprived him.
فَأَتَىSo he came toأَهْلَهُhis familyكَئِيباًgrieving
He returned to his family grieving,
فَقَالَتْand saidلَهُto himامْرَأُتُهُhis wife
and his wife said to him:
مَاWhat isحَالُكَ؟your state?
"What is your state?"
فَقَالَ:He said:دَعِينِيLeave meعَنْكِalone
He said: "Leave me alone,"
وَأَنْشَأَand he beganيَقُولُ:reciting:
and he began to recite:
دَعِيLeaveعَنْكِasideعَذْلِيyour blameمَاwhatمِنَofالْعَذْلِblameأَعْجَبُis more wondrous
Leave aside your blame, for what is more wondrous than blame,
وَلَاAnd norبُدَّcan it be avoided thatحَالٌa stateبَعْدَafterحَالٍa stateتَقَلَّبُturns
and inevitably one state turns into another.
وَكَانَAnd wereبَنُوthe sons ofعَمِّيmy paternal uncleيَقُولُونَsayingمَرْحَباًwelcome
My paternal cousins used to say welcome,
فَلَمَّاso whenرَأَوْنِيthey saw meمُقْتِراًimpoverishedمَاتَdiedمَرْحَبُWelcome
but when they saw me impoverished, 'welcome' died.
كَأَنَّAs ifمُقِلًّاa poor personحِينَwhenيَغْدُوhe goes outلِحَاجَةٍfor a need
It is as if a poor person, when he goes out for a need,
إِلَىtoكُلِّeveryمَنْone whoيَلْقَىhe meetsمِنَofالنَّاسِpeopleمُذْنِبُis a sinner
is considered a sinner by everyone he meets among people.
وَقَالَAnd saidبَعْضُهُمْ:some of them:رُبَّManyمَغْبُوطٍan envied personبِمَيْسَرَةٍdue to ease
And some of them said: "Many a person envied for his ease,
هِيَit isدَاؤُهُhis diseaseوَمَرْحومٍand many a pitied personمِنْdue toعَدَمٍdestitutionهْوَit isشِفَاؤُهُ،his cure.
it is his disease; and many a person pitied for his destitution, it is his cure.
وَالدُّنْيَاAnd the worldدُوَلٌis turnsفَمَاso whateverكَانَwasلَكَfor youمِنْهَاfrom itأَتَاكَcomes to youعَلَىuponضَعْفِكَyour weakness
And worldly life is full of turns: what is meant for you from it comes to you despite your weakness,
وَمَاand whatكَانَwasعَلَيْكَagainst youلَمْnotتَدْفَعْهُyou can repel itبِقُوَّتِكَ،with your strength.
and what is against you, you cannot repel with your strength.
وَمَنْAnd whoeverعَتَبَcomplainsعَلَىagainstالدَّهْرِtimeطَالَتْis prolongedمَعْتِبَتُهُ.his grievance.
And whoever complains against time, his grievance is prolonged."
وَقَالَAnd saidالْأَضْبَطُ:Al-Adhbat:
And Al-Adhbat said:
إَرْضَBe contentمِنَwithالدَّهْرِtimeمَاwhatأَتَاكَbrings to youبِهِwith it
Be content with what time brings to you,
مَنْWhoeverقَرَّcoolsعَيْناًan eyeبِعَيْشِهِwith his livingنَفَعَهُit benefits him
whoever cools his eye with his living, it benefits him.
قَالَ:He said:وَسَمِعَAnd heardسُفْيَانُSufyanالثَّوْرِيُّAl-Thawriقَوْماًa peopleيَقُولُونَsayingبَعْضُهُمْsome of themلِبَعْضٍ:to others:
He said: Sufyan Al-Thawri heard some people saying to one another:
كَيْفَHow isحَالُكَ؟your state?
"How is your state?"
فَقَالَ:So he said:لَقَدْIndeedبَلَغَنِيit has reached meأَنَّthatمَنْwhoeverكَانَwasقَبْلَكُمْbefore you
So he said: "It has reached me that those who were before you
كَانَused toيَكْرَهُdislikeأَنْthatيَسْأَلَhe asksأَخَاهُhis brotherعَنْaboutحَالِهِhis state
disliked that a man should ask his brother about his state,
إِلَّاexceptمَنْhe whoيَكُونُisمُجْمِعاًresolvedعَلَىuponتَغْيِيرِchangingسُوءِthe badحَالِهِof his stateإِذَاifأَخْبَرَهُ.he informs him.
unless he is resolved to change the badness of his state if he informs him."
قَالَ:He said:وَقَالَAnd saidأَوْسُAwsبْنُson ofحَارِثَةَ:Harithah:
He said: And Aws ibn Harithah said:
خَيْرُThe best ofالْغِنَىwealth isالْقُنُوعُcontentmentوَشَرُّand the worst ofالْفَقْرِpoverty isالْخُضُوعُ.subservience.
"The best of wealth is contentment, and the worst of poverty is subservience."
قِيلَ:It was said:وَمَرَّAnd passedرَجُلٌa manمِنَofالْأَغْنِيَاءِthe richبِرَجُلٍby a manمِنْofأَهْلِthe people ofالْعِلْمِknowledge
It was said: A rich man passed by a man from the people of knowledge,
فَتَحَرَّكَso he movedلَهُfor himوَأَكْرَمَهُ،and honored him,
so he moved for him and honored him.
فَقِيلَIt was saidلَهُ:to him:هَلْWasكَانَتْthere wasلَكَto youإِلَيْهِtoward himحَاجَةٌ؟a need?
It was said to him: "Did you have a need of him?"
قَالَ:He said:لَاNoوَلَكِنَّbutذَالَthe possessor ofالْمَالِwealthمَهِيبٌ،is awe-inspiring.
He said: "No, but the possessor of wealth is awe-inspiring."
وَقَالَAnd saidفِيهِabout itالشَّاعِرُ:the poet:
And the poet said about it:
أَرَىI seeكُلَّeveryذِيpossessor ofمَالٍwealthيُجَلُّis reveredلِمَالِهِfor his wealth
I see every possessor of wealth revered for his wealth,
وَمَنْand whoeverلَيْسَis notذَاpossessor ofمَالٍwealthيُهَانُis humiliatedوَيُحْقَرُand disdained.
and whoever is not a possessor of wealth is humiliated and disdained.
وَيَخْذُلُهُAnd forsake himالْإِخْوَانُthe brethrenإِنْifقَلَّdecreasesمَالُهُhis wealth
The brethren forsake him if his wealth decreases,
وَلَيْسَand he is notبِمَحْبُوبٍbelovedبَلَىnayهُوَhe isيَهْجُرُforsaken
and he is not beloved, nay, he is forsaken.
فَأَقْنَعُSo be contentبِالْمَالِwith wealthالْقَلِيلِlittleتَكَرُّماًhonorably
So be content with little wealth honorably,
لِأَغْنَىthat I may be richبِهِthrough itعَمَّاfrom whatلَدَيْكَis with youوَأَصْبِرُand be patient.
so that I may be rich through it against what you have, and be patient.
وَذَكَرُواAnd they mentionedأَنَّthatزِيَادَZiyadبْنَson ofأَبِيAbiسُفْيَانَSufyanأَرِقَsleeplessذَاتَoneلَيْلَةٍnight
And they mentioned that Ziyad ibn Abi Sufyan was sleepless one night
وَهُوَwhile heبِالْبَصْرَةِwas in Basraفَبَعَثَso he sentإِلَىtoغَيْلَانَGhilanبْنِson ofخَرَشَةَKharashahالضَّبِّيِّAl-Dabbi
while he was in Basra, so he sent for Ghilan ibn Kharashah Al-Dabbi,
وَسُوَيْدِand Suwaidبْنِson ofمَنْجُوفٍManjufالسَّدُوسِيِّAl-Sadusiوَالْأَحْنَفِand Al-Ahnafبْنِson ofقَيْسٍQaysالسَّعْدِيِّ،Al-Sa'di.
Suwaid ibn Manjuf Al-Sadusi, and Al-Ahnaf ibn Qays Al-Sa'di.
فَلَمَّاSo whenتَوَافَوْاthey gatheredإِلَيْهِto himقَالَ:he said:أَتَدْرُونَ"Do you knowفِيمَwhyبَعَثْتُI sentإِلَيْكُمْ؟to you?"
When they gathered with him, he said: "Do you know why I sent for you?
إِنَّهُIndeedكَانَthere wasعِنْدِيwith meثَلَاثَةٌthreeمِنْofدَهَاقِينِthe chieftains ofكِسْرَىChosroes
Indeed, I had with me three chieftains of Chosroes
يُحَدِّثُونَwho were narratingبِمَاwhatكَانَتِwasالْأَكَاسِرَةُthe Persian kingsفِيهِin itمِنْofمُلْكِهَاtheir kingdomوَعَظِيمِand grandشَأْنِهَا،status.
who were narrating what the Persian kings possessed of their kingdom and grand status,
فَتَقَاصَرَso became smallإِلَيَّto meمَاwhatنَحْنُweفِيهِare in
so what we are in became small in my eyes,
فَبَعَثْتُso I sentإِلَيْكُمْto youلِتَصِفُواthat you may describeلِيto meمَاwhatكَانَتِwasالْعَرَبُthe Arabsفِيهِin it
and I sent for you to describe to me what the Arabs
مِنَofالْبُؤْسِdestitutionوَشِدَّةِand severity ofالْحَالِcircumstancesلِنَقْنَعَso that we may be contentبِمَاwith whatنَحْنُweفِيهِare inفَإِنَّfor indeedالْغِنَىwealth isالْقَنَاعَةُ.contentment."
were in of destitution and severe circumstances, so that we may be content with what we are in, for indeed wealth is contentment."
قَالَSaidغَيْلَانُ:Ghilan:إِنْIfاَقْتَصَرْتَyou restrictعَلَيَّto meدُونَinstead ofأَصْحَابِيmy companionsحَدَّثْتُكَ.I will narrate to you.
Ghilan said: "If you restrict it to me instead of my companions, I will narrate to you."
قَالَ:He said:هَاتِ."Bring it forth."
He said: "Bring it forth."
قَالَ:He said:أَخْبَرَنِيInformed meعَمٌّa paternal uncleلِيof mineصَدُوقٌtruthful
He said: "A truthful paternal uncle of mine informed me
أَنَّهُthat heخَرَجَwent outفِيinسَنَةٍa yearأَصَابَتِafflictedالْعَرَبَthe Arabsفِيهَاin itشِدَّةٌsevere hardship
that he went out in a year in which severe hardship afflicted the Arabs,
حَتَّىto the extent thatأَكَلُواthey ateالْقِدَّraw hideمِنَout ofالْقَحْطِdrought
to the extent that they ate raw hide out of drought,
وَاحْمَرَّand became redأَدِيمُthe surface ofالْأَرْضِthe earthوَآفَاقُand the horizons ofالسَّمَاءِ،the sky.
and the surface of the earth and the horizons of the sky turned red.
قَالَ:He said:فَطُفْتُSo I wanderedثَلَاثاًfor three (days)مَاnotأُطْعِمُI was fedفِيهِنَّduring themشَيْئاًanything
He said: So I wandered for three days without being fed anything during them
إِلَّاexceptمَاwhatيَأْكُلُeatsبَعِيرِيmy camelمِنْofحَشَرَاتِinsects ofالْأَرْضِthe earth
except what my camel ate of the insects of the earth,
حَتَّىuntilأَصَابَنِيafflicted meالْمَيْدُdizzinessفَشَدَدْتُso I tiedعَلَىuponبَطْنِيmy bellyحَجَراًa stoneمِنَout ofالْجُوعِ،hunger.
until dizziness struck me, so I tied a stone around my belly out of hunger.
فَإِنِّيSo whileلَكَذَلِكَI was thusفِيinجَوْفِthe depth ofاللَّيْلِthe nightإِذْwhenدُفِعْتُI was drivenإِلَىtoحَيٍّa tribeعَظِيمٍgrandفَسَلَّمْتُ.and I greeted.
While I was thus in the depth of the night, I was led to a grand tribe, and I greeted them.
فَقَالُوا:So they said:مَنْ"Who isهَذَا؟this?"قُلْتُ:I said:طَارِقُa night visitorلَيْلٍby nightيَلْتَمِسُseekingالْقِرَى.hospitality.
They said: "Who is this?" I said: "A night visitor seeking hospitality."
فَقَالُوا:So they said:وَاللَّهِBy Allahمَاhas notأَبْقَتْleftلَنَاfor usهَذِهِthisالسَّنَةُyearقُرًىhospitalityوَلَاnorفَضْلًا.excess.
They said: "By Allah, this year has left us no hospitality and no excess."
فَقَالَتْSo saidامْرَأَةٌa womanكَانَتْwho wasإِلَىbesideجَانِبِthe side ofالْقُبَّةِ:the dome tent:
Then a woman who was beside the dome tent said:
يَا"Oعَبْدَservant ofاللَّهِAllahدُونَكَtakeالْقُبَّةَthe dome tentالْعَظِيمَةَgrand
"O servant of Allah, take the grand dome tent,
فَإِنَّforكَانَthere isعِنْدَwithأَحَدٍsomeoneخَيْرٌgoodفَعِنْدَهَا.then it is with it."
for if there is any good with anyone, it is with it."
فَأَمَمْتُهَاSo I headed toward itفَلَمَّاand whenدَفَعْتُI arrivedإِلَيْهَاat itسَلَّمْتُI greeted
So I headed toward it, and when I arrived at it, I greeted.
فَقَالَSo saidلِي:to me:مَنْ"Who isهَذَا؟this?"فَقُلْتُ:And I said:طَارِقُa night visitorلَيْلٍby nightيَلْتَمِسُseekingقُرًى،hospitality.
He said to me: "Who is this?" I said: "A night visitor seeking hospitality."
فَقَالَSo saidرَجُلٌa manمِنْهُمْ:among them:يَا"Oفُلَانُso-and-soهَلْdoعِنْدَكَyou haveقُرًى؟hospitality?"
A man among them said: "O so-and-so, do you have any hospitality?"
قَالَ:He said:نَعَمْ،"Yes,قَدْI haveأَبْقَيْتُkeptفِيinضَرْعِthe udder ofفُلَانَةَso-and-so (female animal)رَسُولًاa little milkلِطَارِقِfor a night visitorلَيْلٍ.by night."
He said: "Yes, I have kept a little milk in the udder of so-and-so for a night visitor."
ثُمَّThenثَارَhe rushedإِلَيْهَاto itفَنَادَاهَاand called herفَانْبَعَثَتْand she stood upوَتَفَاجَّتْand spread her legs
Then he rushed to it and called her, and she stood up and spread her legs
عَنْlikeمِثْلِthe likeness ofالظَّبْيِthe gazelleالْقَنِيصِ،hunted.
like a hunted gazelle.
فَضَرَبَSo he struckزَبُونَتَهَاher hind legثُمَّthenحَلَبَhe milkedفِيintoعُلْبَةٍa wooden bowlمَعَهُhe had with him
He struck her hind leg and milked into a wooden bowl he had with him
حَتَّىuntilعَلَتْهَاrose over itرَغْوَةُthe froth ofاللَّبَنِ،the milk.
until the froth of the milk rose over it.
وَكُلُّAnd allذَلِكَthatبِمَرْأًىwas in the sightمِنِّيof meوَمَسْمَعٍ،and hearing.
And all of that was in my sight and hearing.
فَلَقَدْFor indeedسَمِعْتُI have heardالْغِنَاءَsingingالْحَذَّاءَcaptivatingفَمَاand I have notسَمِعْتُheardشَيْئاًanything
For indeed I have heard captivating singing, but I have not heard anything
كَانَthat wasأَحَبَّmore belovedإِلَىtoمَسَامِعِيmy earsمِنْthanصَوْتِthe sound ofشَخْبِهَاits streamingفِيintoتِلْكَthatالْعُلْبَةِ،bowl.
more beloved to my ears than the sound of its streaming into that bowl.
ثُمَّThenأَقْبَلَhe approachedبِهَاwith itيُرِيدُنِيintending me
Then he approached with it intending toward me,
فَلَمَّاso whenأَهْوَيْتُI reached outلِآخُذَهَاto take itعَثَرَhe stumbledفَانْكَفَأَتِand turned overالْعُلْبَةُthe bowlوَذَهَبَand wentمَاwhatفِيهَا،was in it.
and when I reached out to take it, he stumbled, and the bowl turned over, and whatever was in it went to waste.
فَوَاللَّهِSo by AllahلَقَدْindeedفَقَدْتُI have lostالْأَهْلَfamilyوَالْمَالَand wealthفَمَاand I was notأُصِبْتُafflictedبِشَرٍّwith an evil
So by Allah, I have lost family and wealth, yet I was never afflicted with an evil
كَانَthat wasأَفْزَعَmore terrifyingلِقَلْبِيto my heartوَلَاand norأَعْظَمَgreaterمَوْقِعاًin impactعِنْدِيwith meمِنْthanانْكِفَاءِthe overturning ofتِلْكَthatالْعُلْبَةِbowl
more terrifying to my heart, nor greater in impact with me, than the overturning of that bowl
عَلَىuponمِثْلِthe likeness ofالْحَالِthe stateالَّتِيwhichكُنْتُI wasفِيهَا.in it.
upon the likeness of the state in which I was.
فَلَمَّاSo whenرَآنِيhe saw meصَاحِبُthe master ofالْقُبَّةِthe dome tentوَرَأَىand sawمَاwhatبِيwas in meمِنْofشِدَّةِsevereالْجَهْدِexhaustion
When the master of the dome tent saw me and saw what was in me of severe exhaustion,
خَرَجَhe went outحَتَّىuntilدَخَلَhe enteredفِيamongإِبِلِهِhis camelsوَهُوَwhile heيَقُولُ:was saying:
he went out until he entered among his camels while he was saying:
صَدَقَSpoke the truthأَخُوthe brother ofبَنِيBaniقَيْسٍQaysفِيinقَوْلِهِ:his saying:
"The brother of Bani Qays spoke the truth in his saying:
هُمْTheyيَطْرُدُونَdrive awayالْفَقْرَpovertyعَنْfromجَارِهِمْtheir neighbor
They drive poverty away from their neighbor
حَتَّىuntilيُرَىhe is seenكَالْغُصْنِlike the branchالنَّاضِرِfresh and green
until he is seen like a fresh, green branch.
فَأَخَذَSo he tookنَاقَةًa she-camelكَوْمَاءَhumpbackedفَكَشَفَand uncoveredعَنْfromعُرْقُوبَيْهَاher hocks
So he took a humpbacked she-camel and uncovered her hocks
ثُمَّthenقَالَ:he said:دُونَكَ"Takeالسِّنَامَ،the hump."
then he said: "Take the hump."
فَلَمَّاSo whenوَافَىreachedالْوَدَكُthe melted fatبَطْنِيmy bellyوَحَفُوفُand the moisture ofالْمَاءِwaterوَلَاwhile notعَهْدَany pactلِيto meقَبْلَbeforeذَلِكَthatبِشَيْءٍwith anythingمِنْهُof it
When the melted fat and the moisture of water reached my belly—while I had no prior familiarity with anything of it before that—
خَرَرْتُI fellمَغْشِيّاًfaintingعَلَيَّ،upon myself.
I fell down fainting.
فَوَاللَّهِSo by Allahمَاdid notأَيْقَظَنِيwake meإِلَّاexceptبَرْدُthe coolness ofالسَّحَرِ.the dawn.
So by Allah, nothing woke me except the coolness of dawn.
فَقَالَSaidزِيَادٌ:Ziyad:قَطْنِي"It is enough for meقَدْI haveاَكْتَفَيْتُsufficedبِهَذَا،with this.
Ziyad said: "That is enough for me, I have sufficed with this.
هَذَاThisوَاللَّهِby Allahغَايَةُis the utmostالْجَهْدِof hardshipفَالْحَمْدُso all praise isلِلَّهِto Allahالَّذِيwhoمَنَّconferred favorعَلَيْنَاupon usبِمُحَمَّدٍ،with Muhammad,
This, by Allah, is the utmost hardship, so all praise is to Allah who conferred favor upon us with Muhammad,
صَلَّىmay Allah send prayersاللَّهُGodعَلَيْهِupon himوَسَلَّمَ،and grant him peace,
may Allah send prayers upon him and grant him peace,
وَهَدَانَاand guided usإِلَىtoالْإِسْلَامِIslamوَجَعَلْنَاand made usمُلُوكاً.kings."
and guided us to Islam, and made us kings."
ثُمَّThenقَالَ:he said:لَا"May there be noأَبَfatherلِشَانِئِكَfor your detractorفَمِنَso who isالرَّجُلُ؟the man?"
Then he said: "May your detractor have no father, so who is the man?"
فَقَالَ:He said:عَامِرُAmirبْنُson ofالطُّفَيْلِ.Al-Tufayl.
He said: "Amir ibn Al-Tufayl."
فَقَالَSo saidأَبُوAbuعَلِيٍّ:Ali:وَاللَّهِBy Allahكَانَhe wasلَهَاworthy of itوَلِأَمْثَالِهَا.and of its likes.
Abu Ali said: "By Allah, he was worthy of it and its likes."