أَبْعَدَAfterخَمْسٍfiveقَدْI haveحَفِظْتُmemorizedعَدّهاits counting
After five [years] whose counting I have preserved...
أَحْمِلُI carryقَوْسِيmy bowوَأُرِيدُand I wantرَدّهاto return it
I carry my bow and I want to return it
أَخْزَىMay God disgraceاللَّهُGodلِينَهَاits flexibilityوَشَدّهاand its tension
May God disgrace its flexibility and its tension
وَاللَّهُAnd by Godلَاwill notتَسْلَمُremain safeعِنْدِيwith meبَعْدَهَاafter it
And by God it shall not remain safe with me after it
وَلَاAnd norأَرْجِيdo I hopeمَاas long asحَيِيتُI liveرَفْدَهَاits support
Nor do I hope for its support as long as I live
ثُمَّThenعَمَدَhe proceededإِلَىtowardsالْقَوْسِthe bow
Then he proceeded towards the bow
فَضَرَبَand struckبِهَاwith itحَجَراًa stoneفَكَسَرَهَاand broke it
and struck it against a stone and broke it
ثُمَّthenبَاتَhe spent the night
then he spent the night
فَلَمَّاso whenأَصْبَحَmorning came
so when morning came
إِذَاbeholdالْحُمُرُthe wild donkeysمَطْرَحَةٌscatteredحَوْلَهُaround him
behold, the wild donkeys were scattered around him
وَأَسْهُمُهُand his arrowsمُضَرَّجَةٌstainedبِالدَّمِwith blood
and his arrows stained with blood
فَنَدِمَso he regrettedعَلَىoverكَسْرِbreakingقَوْسِهِhis bow
so he regretted breaking his bow
وَشَدَّand he leapedعَلَىuponإِبْهَامِهِhis thumbفَقَطَعَهَاand cut it off
and he leaped upon his thumb and cut it off
وَأَنْشَأَand he beganيَقُولُreciting
and he began reciting
نَدِمْتُI regrettedنَدَامَةًa regretلَوْifأَنَّthatنَفْسِيmy soul
I regretted a regret that if my soul
تُطَاوِعُنِيwould obey meإِذاًthenلَقَطَعْتُI would have cut offخَمْسِيmy fifth [finger]
would obey me, then I would have cut off my fifth [finger]
تَبَيَّنَhas become clearلِيto meسَفَاهُthe foolishnessالرَّأْيِof opinionمِنِّيfrom me
The foolishness of my opinion has become clear to me
لَعَمْرُby the lifeأَبِيكَof your fatherحِينَwhenكَسَرْتُI brokeقَوْسِيmy bow
by your father's life, when I broke my bow
وَقَالَAnd saidالْفَرَزْدَقُAl-Farazdaq
And Al-Farazdaq said
نَدِمْتُI regrettedنَدَامَةَthe regret ofالْكُسْعِيِّAl-Kus'iلَمَّاwhen
I regretted the regret of Al-Kus'i when
غَدَتْbecameمِنِّيaway from meمُطَلَّقَةًdivorcedنِوَارُNawar
Nawar became divorced from me
وَكَانَتْand she wasجَنَّتِيmy paradiseفَخَرَجْتُso I leftمِنْهَاfrom it
and she was my paradise so I left it
كَآدَمَlike Adamحِينَwhenلَجَّbesetبِهِhimالضِّرَارُadversity
like Adam when adversity beset him
وَمِنْهُAnd from thatمَاwhatقِيلَwas saidفِيregardingخُفَّيْthe two shoes ofحُنَيْنٍHunayn
And from that is what was said regarding the two shoes of Hunayn
وَكَانَand Hunayn wasحُنَيْنٌa shoemakerإِسْكَافاًfromمِنَAl-Hiraالْحِيرَةِso a Bedouin
And Hunayn was a shoemaker from Al-Hira, so a Bedouin bargained with him
فَسَاوَمَهُbargained with himأَعْرَابِيٌّover his two shoesبِخُفَّيْهِand they disagreedوَاخْتَلَفَاregarding thatفِيuntilذَلِكَhe angered himحَتَّىso he wantedأَغْضَبَهُto spiteفَأَرَادَthe Bedouinأَنْso whenيُغِيظَhe set offالْأَعْرَابِيَّHunayn took
over his two shoes and they disagreed regarding that until he angered him, so he wanted to spite the Bedouin, and when he set off Hunayn took
فَلَمَّاthe two shoesارْتَحَلَand castأَخَذَone of themحُنَيْنٌon the roadالْخُفَّيْنِand castفَأَلْقَىthe otherأَحَدَهُمَاin another placeعَلَىalong his pathالطَّرِيقِso whenوَأَلْقَىthe Bedouin passed byالْآخَرَhe sawفِيone of themمَوْضِعٍand saidآخَرَhow similarمِنْis thisطَرِيقِهِto the shoe ofفَلَمَّاHunaynمَرَّand if its brotherالْأَعْرَابِيُّhad been with itرَأَىI would have dismountedأَحَدَهُمَاand taken itفَقَالَand he went onمَاso whenأَشْبَهَhe reachedهَذَاthe otherبِخُفِّhe regrettedحُنَيْنٍleavingوَلَوْthe firstكَانَand madeمَعَهُhis mount kneelأَخُوهُand took itنَزَلْتُand returnedفَأَخَذْتُهُto the firstوَمَضَىAnd Hunayn hadفَلَمَّاlain in wait for himانْتَهَىso he wentإِلَىto his mountالْآخَرِand made off with itنَدِمَand whatever was on itعَلَىand the Bedouinتَرْكِarrivedالْأَوَّلِwith nothingوَأَنَاخَexcept the two shoesرَاحِلَتَهُso his peopleفَأَخَذَهُsaid to himوَرَجَعَwhat is thisإِلَىthat you have broughtالْأَوَّلِhe saidوَقَدْI have broughtكَمَنَthe two shoes of Hunaynلَهُso the Arabsحُنَيْنٌmade itفَعَمَدَa proverb
the two shoes and cast one of them on the road and cast the other in another place along his path, so when the Bedouin passed by he saw one of them and said, "How similar is this to the shoe of Hunayn! And if its brother had been with it, I would have dismounted and taken it," and he went on. So when he reached the other, he regretted leaving the first and made his mount kneel and took it and returned to the first. And Hunayn had lain in wait for him, so he went to his mount and made off with it and whatever was on it, and the Bedouin arrived with nothing except the two shoes, so his people said to him, "What is this that you have brought?" He said, "I have brought the two shoes of Hunayn," so the Arabs made it a proverb.
إِلَىtoرَاحِلَتِهِhis mountفَذَهَبَand wentبِهَاwith itوَمَاand whatعَلَيْهَاwas on it
to his mount and went with it and what was on it
وَأَقْبَلَAnd cameالْأَعْرَابِيُّthe Bedouinوَلَيْسَand there was notمَعَهُwith himإِلَّاexceptالْخُفَّانِthe two shoes
And the Bedouin came and there was with him nothing except the two shoes
فَقَالَso saidلَهُto himقَوْمُهُhis peopleمَاwhatالَّذِيis that whichأَتَيْتَyou have broughtبِهِwith it
so his people said to him, "What is that which you have brought?"
قَالَHe saidأَتَيْتُI have broughtبِخُفَّيْthe two shoes ofحُنَيْنٍHunayn
He said, "I have brought the two shoes of Hunayn"
فَضَرَبَتْهُso coined itالْعَرَبُthe Arabsمَثَلاًas a proverb
so the Arabs coined it as a proverb
وَقَالَAnd saidالشَّاعِرُthe poetفِيregardingمِثْلِهِits like
And the poet said regarding its like
لَتَقْرَعَنَّYou will surely biteعَلَيَّuponالسِّنَّthe toothمِنْout ofنَدَمٍremorse
You will surely bite your finger out of remorse
إِذَاwhenتَذَكَّرْتَyou rememberيَوْماًone dayبَعْضَsome ofأَخْلَاقِيmy manners
when you remember one day some of my manners
[مَحَاسِنِ[The beauties ofالْحَنِينِyearningإِلَىforالْوَطَنِ]the homeland]
[The Beauties of Yearning for the Homeland]
قَالَSaidاللَّهُGodتَبَارَكَBlessedوَتَعَالَىand Exalted is He
God, Blessed and Exalted is He, said
وَلَوْ"And ifأَنَّاWe had decreedكَتَبْنَاupon themعَلَيْهِمْthat killأَنِyourselvesاقْتُلُواor go forthأَنْفُسَكُمْfrom your homesأَوْthey would not have done itاخْرُجُواexceptمِنْa fewدِيَارِكُمْof them"مَاWhatفَعَلُوهُis thisإِلَّاthatقَلِيلٌyou broughtمِنْهُمْhe said
"And if We had decreed upon them, 'Kill yourselves or go forth from your homes,' they would not have done it, except a few of them"
فَقَرَنَso He coupledجَلَّHe, Majesticذِكْرُهُis His mentionالْجَلَاءَexileعَنِfromالْوَطَنِthe homelandبِالْقَتْلِwith killing
so He, Majestic is His mention, coupled exile from the homeland with killing
وَقَالَAnd He saidجَلَّMajesticوَتَعَالَىand Exalted
And He, Majestic and Exalted, said
وَمَا"And whatلَنَاis for usأَلَّاthat we should notنُقَاتِلَfightفِيinسَبِيلِthe way ofاللَّهGodوَقَدْwhileأُخْرِجْنَاwe have been drivenمِنْfromدِيَارِنَاour homesوَأَبْنَائِنَاand our children"
"And what is for us that we should not fight in the way of God while we have been driven from our homes and our children?"
فَجَعَلَso He madeالْقِتَالَfightingثَأْراًas retaliationلِلْجَلَاءِfor exile
so He made fighting as retaliation for exile
وَقَالَAnd saidالنَّبِيُّthe Prophetصَلَّىmay God's peaceاللَّهُand blessingsعَلَيْهِbe upon himوَسَلَّمَand greetings
And the Prophet, may God's peace and blessings be upon him, said
الْخُرُوجُLeavingعَنِthe homelandالْوَطَنِisعُقُوبَةٌa punishment
Leaving the homeland is a punishment
وَقَالَAnd saidعُمَرُUmarبْنُson ofالْخَطَّابِAl-Khattabرَضِيَmay God be pleasedاللَّهُwith himعَنْهُand said
And Umar ibn al-Khattab, may God be pleased with him, said
لَوْلَاHad it not been forحُبُّthe love ofالْوَطَنِthe homelandلَخَرِبَwould have ruinedبَلَدُthe land ofالسُّوءِevil
Had it not been for the love of the homeland, the land of evil would have been ruined
وَكَانَAnd it used toيُقَالُbe said
And it used to be said
بِحُبِّwith the love ofالْأَوْطَانِhomelandsعُمِرَتِare builtالْبُلْدَانُcountries
With the love of homelands, countries are built
وَقَالَAnd saidجَالِينُوسُGalen
And Galen said
يَتَرُوحُTakes comfortالْعَلِيلُthe sick personبِنَسِيمِin the breeze ofأَرْضِهِhis land
The sick person takes comfort in the breeze of his land
كَمَاjust asتَتَرُوحُtakes comfortالْأَرْضُthe earthالْجَدْبَةُbarrenبِبَلَلِby the moisture ofالْمَطَرِrain
just as the barren earth takes comfort by the moisture of rain
وَقَالَAnd saidبُقْرَاطُHippocrates
And Hippocrates said
يُدَاوَىIs treatedكُلُّeveryعَلِيلٍsick personبِعَقَاقِيرِwith the drugs ofأَرْضِهِhis land
Every sick person is treated with the drugs of his land
فَإِنَّforالطَّبِيعَةَnatureتَنْزِعُyearnsإِلَىtowardsغِذَائِهَاits nourishment
for nature yearns towards its nourishment
وَمِمَّاAnd from whatيُؤَكِّدُconfirmsذَلِكَthat
And from what confirms that
قَوْلُis the saying ofأَعْرَابِيٍّa Bedouin
is the saying of a Bedouin
وَقَدْwhoمَرِضَfell illبِالْحَضْرَةِin the city
who fell ill in the city
فَقَالَso saidلَهُto himقَائِلٌsomeone
so someone said to him
مَاwhatتَشْتَهِيdo you desire
What do you desire?
قَالَHe saidمَحْضاًpure milkرَوِيّاًabundantوَضَبّاًand a spiny-tailed lizardمَشْوِيّاًroasted
He said, "Pure abundant milk and a roasted spiny-tailed lizard"
وَحُدِّثَAnd it was narratedعَنْfromبَعْضِsomeبَنِيof the sons ofهَاشِمٍHashim
And it was narrated from some of the sons of Hashim
قَالَhe said
he said
قُلْتُI saidلِأَعْرَابِيٍّto a Bedouin
I said to a Bedouin
مِنْfromأَيْنَwhereأَقْبَلْتَhave you come
From where have you come?
قَالَHe saidمِنْfromهَذِهِthisالْبَادِيَةِdesert
He said, "From this desert!"
قُلْتُI saidوَأَيْنَand whereتَسْكُنُdo you dwellمِنْهَاin it
I said, "And where do you dwell in it?"
فَقَالَSo he saidمَسَاقِطَthe falling places ofالْحِمَىthe sanctuaryحِمَىthe sanctuary ofضَرِيَّةَDariyyah
So he said, "The pastures of the sanctuary, the sanctuary of Dariyyah
لَعَمْرُby the life ofاللَّهِGodمَاwe do notنُرِيدُwantبِهَاin exchange for itبَدَلاًa substitute
by God, we do not want a substitute for it
وَلَاnorنَبْغِيdo we seekعَنْهَاaway from itحَوْلاًa removal
nor do we seek a removal away from it
نَفَحَتْهَاrefreshed itالْعَذَاوَاتُthe fresh breezesوَحَفَّتْهَاand surrounded itالْفَلَوَاتُthe open wastes
refreshed it the fresh breezes and surrounded it the open wastes
فَلَاso neitherيَعْلَوْلَجُbecomes heavyتُرَابُهَاits dustوَلَاnorيَتَمَعَّرُbecomes discoloredجَنَابُهَاits sideوَلَاnorيَمْلَوْلَحُbecomes brackishمَاؤُهَاits water
so neither its dust becomes heavy, nor its side discolored, nor its water brackish
لَيْسَthere is notبِهَاin itأَذًىharmوَلَاnorقَذًىimpurityوَلَاnorوَمٌpestilence
there is no harm in it, nor impurity, nor pestilence
فَنَحْنُso weفِيهَاin itبِأَرْفَهِin the most comfortableعَيْشٍlifeوَأَنْعَمِand most pleasantمَعِيشَةٍlivelihoodوَأَرْغَدِand most abundantنِعْمَةٍblessing
so we are in it in the most comfortable life, the most pleasant livelihood, and the most abundant blessing
قُلْتُI saidفَمَاso what isطَعَامُكُمْyour food
I said, "So what is your food?"
قَالَHe saidبُخْBravoبُخْbravoعَيْشُنَاour life isعَيْشٌthe life ofتَعَلُّلِdiversionجَاذِبِهِits attractor
He said, "Bravo, bravo! Our life is the life of diversion
وَطَعَامُنَاand our food isأَطْيَبُthe bestطَعَامٍfoodوَأَهْنَأُهُand its most wholesomeوَأَمْرَأُهُand most digestible
and our food is the best food, its most wholesome and most digestible:
الْفَثُّalfalfaوَالْهَبِيدُ colocynth seedsوَالصَّلِيبُ and hard rootsوَالْعَنْكَثُ and woolly plantوَالْعِلْهَزُ and camel hair mixed with bloodوَالذَّآنِينُ and trufflesوَالْيَنَمَةُ and wild greensوَالْعَرَاجِينُ and date-palm stalksوَالْحَسَلَةُ and lizardsوَالضِّبَابُ and spiny-tailed lizardsوَالْيَرَابِيعُ and jerboasوَالْقَنَافِذُ and hedgehogsوَالْحَيَّاتُ and snakes
alfalfa, colocynth seeds, hard roots, woolly plant, camel hair mixed with blood, truffles, wild greens, date-palm stalks, lizards, spiny-tailed lizards, jerboas, hedgehogs, and snakes,
وَرُبَّمَاand perhapsوَاللَّهِby Godأَكَلْنَاwe ateالْقِدَّraw hideوَاشْتَوَيْنَاand roastedالْجِلْدَthe skin
and perhaps, by God, we ate raw hide and roasted the skin
فَمَاso we do notنَعْلَمُknowأَحَداًanyoneأَخْصَبَmore fertileمِنَّاthan usعَيْشاًin life
so we do not know anyone more fertile than us in life
وَلَاnorأَرْخَىmore relaxedبَالاًin mindوَلَاnorأَعْمَرَmore enduringحَالاًin state
nor more relaxed in mind, nor more enduring in state
أَوْمَاhave you notسَمِعْتَheardقَوْلَthe saying ofشَاعِرٍa poet
Have you not heard the saying of a poet
وَكَانَand he wasوَاللَّهِby Godبَصِيراًperceptiveبِرَقِيقِregarding the subtleالْعَيْشِof lifeوَلَذِيذِهِand its deliciousness
and he was, by God, perceptive regarding the subtle aspects of life and its deliciousness?
قُلْتُI saidوَمَاand whatقَالَdid he say
I said, "And what did he say?"
قَالَHe saidقَوْلَهُhis saying
He said, "His saying
إِذَاWhenمَاeverأَصَبْنَاwe obtainكُلَّeveryيَوْمٍdayمَذِيقَةًdiluted milk
When ever we obtain every day diluted milk
وَخَمْسَand fiveتَمَيْرَاتٍlittle datesصِغَارٍsmallكَوَانِزِcompact
and five small compact little dates
فَنَحْنُthen we areمُلُوكُthe kings ofالنَّاسِpeopleخِصْباًin fertilityوَنِعْمَةًand blessing
Then we are the kings of people in fertility and blessing
وَنَحْنُand we areأُسُودُthe lions ofالنَّاسِpeopleعِنْدَatالْهَزَاهِزِtimes of turmoil
and we are the lions of people at times of turmoil
وَكَمْAnd how manyمُتَمَنٍّa desirer ofعَيْشَنَاour lifeلَاdoes notيَنَالُهُattain it
And how many a desirer of our life does not attain it
وَلَوْand even ifنَالَهُhe attained itأَضْحَىhe would becomeبِهِthrough itحَقَّtrulyفَائِزِa winner
and even if he attained it, he would become through it truly a winner
فَالْحَمْدُSo praiseلِلَّهِbe to GodعَلَىforمَاwhatبَسَطَHe has spreadمِنْofحُسْنِgoodالدَّعَةِease
So praise be to God for what He has spread of good ease
وَرَزَقَand providedمِنَfromالسَّعَةِabundance
and provided from abundance
وَإِيَّاهُand Him aloneنَسْأَلُwe askتَمَامَthe completion ofالنِّعْمَةِthe blessing
and Him alone we ask for the completion of the blessing
وَقِيلَAnd it was saidلِأَعْرَابِيٍّto a Bedouin
And it was said to a Bedouin
كَيْفَhowتَصْنَعُdo you manageبِالْبَادِيَةِin the desert
How do you manage in the desert
إِذَاwhenانْتَصَفَreaches its midpointالنَّهَارُthe day
when the day reaches its midpoint
وَانْتَعَلَand puts on shoesكُلُّeveryشَيْءٍthingظِلَّهُits shadow
and every thing puts on its shadow as a shoe?
فَقَالَSo he saidوَهَلِand isالْعَيْشُlifeإِلَّاexceptذَاكَthat
So he said, "And is life except that?"
يَمْشِيwalksأَحَدُنَاone of usمَيْلاًa mile
One of us walks a mile
فَيَرْفَضُّand he dripsعَرَقاًwith sweatكَأَنَّهُas if he wereالْجُمَانُpearls
and he drips with sweat as if he were pearls
ثُمَّthenيَنْصِبُhe sets upعَصَاهُhis staff
then he sets up his staff
وَيُلْقِيand castsعَلَيْهَاupon itكِسَاءَهُhis cloak
and casts his cloak upon it
وَتُقْبِلُand approachعَلَيْهِhimالرِّيَاحُthe windsمِنْfromكُلِّeveryجَانِبٍside
and the winds approach him from every side
فَكَأَنَّهُso it is as if heفِيis inإِيوَانِthe palace ofكِسْرَىChosroes
so it is as if he is in the palace of Chosroes
ذِكْرُMention ofمَنْthose whoاخْتَارَchoseالْوَطَنَthe homelandعَلَىoverالثَّرْوَةِwealth
Mention of those who chose the homeland over wealth
قَالَSaidبَعْضُsomeالْأُدَبَاءِliterary figures
Some literary figures said
عُسْرُكَYour hardshipفِيinبَلَدِكَyour countryخَيْرٌis betterمِنْthanيُسْرِكَyour easeفِيinغُرْبَتِكَyour strangeness
Your hardship in your country is better than your ease in your strangeness
وَقِيلَAnd it was saidلِأَعْرَابِيٍّto a Bedouin
And it was said to a Bedouin
مَاwhatالْغِبْطَةُis envy [of a good state]
What is envy [of a good state]?
قَالَHe saidالْكِفَايَةُsufficiencyوَلُزُومُand sticking toالْأَوْطَانِhomelandsوَالْجُلُوسُand sittingمَعَwithالْإِخْوَانِbrothers
He said, "Sufficiency, sticking to homelands, and sitting with brothers"
قِيلَIt was saidفَمَاthen what isالذِّلَّةُhumiliation
It was said, "Then what is humiliation?"
قَالَHe saidالتَّنَقُّلُmoving aboutفِيinالْبُلْدَانِcountriesوَالتَّنَحِّيand turning awayعَنِfromالْأَوْطَانِhomelands
He said, "Moving about in countries and turning away from homelands"
وَقَالَAnd saidبَعْضُsomeالْأُدَبَاءِliterary figures
And some literary figures said
الْغُرْبَةُStrangenessذِلَّةٌis humiliation
Strangeness is humiliation
فَإِنْso ifرَدِفَتْهَاit is followed byعِلَّةٌan illness
so if it is followed by an illness
وَإِنْand ifأَعْقَبَتْهَاit is succeeded byقِلَّةٌpoverty
and if it is succeeded by poverty
فَتِلْكَthen that isنَفْسٌa soulمُضْمَحِلَّةٌperishing
then that is a perishing soul
وَقَالَتِAnd saidالْعَرَبُthe Arabs
And the Arabs said
الْغُرْبَةُStrangenessذِلَّةٌis humiliation
Strangeness is humiliation
وَالذِّلَّةُand humiliationقِلَّةٌis poverty
and humiliation is poverty