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Al-Hanin_Ila-l-Awtan.csv

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+ولذلك قيل: لا يزال الناس بخير ما بقي الأوَّلُ يتعلم منه الآخر.,This is the reason why it has been said: Mankind will always be well off as long as the later generations learn from the former.””
+وإنَّ السبب على جمع نتف من أخبار العرب في حنينها إلى أوطانها، وشوقها إلى تُرَبها وبلدانها، ووصفها في أشعارها توقُّدَ النار في أكبادها؛ أني فاوضت بعضَ من انتقل من الملوك في ذكر الديار، والنزاع إلى الأوطان، فسمعته يذكر أنه اغترب من بلد إلى آخرَ أمهدَ من وطنه، وأعمرَ من مكانه، وأخصبَ من جنابه،,"The reason why I gathered some bits of information of the Arabs about their yearning for their native land, about their longing for their earth and cities and about the way how they described in their poems the burning fire in their hearts, is that in a conversation which I had with a displaced king about one’s recollection of home and affection for the native land, I heard him say that he went from a country to one more cheerful, more populated and more prosperous than his native land;"
+ولم يزل عظيمَ الشان، جليلَ السلطان، تَدِين له من عشائر العرب ساداتُها وفتيانُها، ومن شعوب العجم أنجادُها وشجعانُها،,He always enjoyed a high position and much authority. The lords and the (noble) young men of the Arab tribes obeyed him; and so did the bold and brave men of the non- Arab nations.
+يقود الجيوش ويسوس الحروب، وليس ببابه إلا راغب إليه أو راهب منه،,He commanded armies and led wars. All those in his court wanted some favor from him or were afraid of him.
+فكان إذا ذكر التربة والوطن حنَّ إليه حنين الإبل إلى أعطانها،,"Yet, when he remembered his land and his native country, he yearned for it as camels yearn for their watering places."
+"وكان كما قال الشاعر:
+إِذَا مَا ذَكَرْتُ الثَّغْرَ فَاضَتْ مَدَامِعِي *** وَأَضْحَى فُؤَادِي نُهْبَةً لِلْهَمَاهِمِ
+حَنِينًا إِلَى أَرْضٍ بِهَا اخْضَرَّ شَارِبِي *** وَحُلَّتْ بِهَا عَنِّي عُقُودُ التَّمَائِمِ
+وَأَلْطَفُ قَوْمٍ بِالْفَتَى أَهْلُ أَرْضِهِ *** وَأَرْعَاهُمُ لِلْمَرْءِ حَتَّى التَّقَادُمِ","He fitted the description of the poet;
+Whenever I remember the home, my eyes are full of tears
+and my heart becomes a prey to anxieties,
+Because of my yearning for a land where I grew up to manhood
+and where the strings of amulets were taken off from me.
+The nicest people for a youth to have are his countrymen,
+the ones who most respect the man’s right of his past."
+"وكما قال الآخر:
+يَقَرُّ بِعَيْنِي أَنْ أَرَى مَنْ مَكَانُهُ *** ذُرَا عُقُدَاتِ الْأَبْرَقِ الْمُتَقَاوِدِ
+وأَنْ أَرِدَ الْمَاءَ الَّذِي شَرِبَتْ بِهِ *** سُلَيْمَى وَقَدْ مَلَّ السُّرَى كُلُّ وَاخِدِ
+وَأَلْصِقُ أَحْشَائِي بِبَرْدِ تُرَابِهِ *** وَإِنْ كَانَ مَخْلُوطًا بِسُمِّ الْأَسَاوِدِ","As well as the description of another poet:
+It cools my eye to see, on the spot,
+the summits of the undulations of the plain Abrag
+And to descend to the water spring from which Sulayma has drunk,
+after all fast striding (men) had enough of the night journey.
+And to press my belly to the coolness of its soil,
+even if it is infected with the poison of the large black snakes."
+فقلت: لئن قلت ذلك، لقد قالت العجم: من علامة الرشد أن تكون النفس إلى مولدها مشتاقة، وإلى مسقط رأسها توَّاقة.,"So I said: If so you speak, the Persians said before: It is a sign of straightforwardness that one yearns for one’s birth-place, and that one sighs for one’s home.””"
+وقالت الهند: حرمة بلدك عليك كحرمة أبويك؛ لأن غذاءك منهما وأنت جنين، وغذاءهما منه.,"The Indians said: The reverence you owe to your country is like your reverence for your parents, because you owe your subsistence to them while you were an embryo, while they owe theirs to it (the native land).””"
+وقال آخر: احفظ بلدًا رشَّحك غذاؤه، وَارْعَ حمًى أكنَّك فناؤه.,Someone else said: Preserve (protect) a country which fed you and defend a sanctuary which sheltered you.””
+وأولى البلدان بصبابتك إليه بلد رضعت ماءه، وطعمت غذاءه،,"The country which deserves most to be longed for is the one whose water you drank, and whose food you ate."
+وكان يقال: أرض الرجل ظئره، وداره مهده، والغريب النائي عن بلده المتنحي عن أهله كالثور النادِّ عن وطنه، الذي هو لكل رام قنيصة.,"It was also said: The land of a man is his nurse and his home is his cradle. And the stranger who is far from his home and away from his family is like an ox which strayed from its grounds and is, consequently, a prey to every hunter.””"
+وقال آخر: الكريم يحن إلى جنابه، كما يحن الأسد إلى غابه.,Someone else said: The noble man yearns for his country as the lion longs for its thicket.””
+وقال آخر: الجالي عن مسقط رأسه ومحل رضاعه، كالعير الناشط عن بلده الذي هو لكل سبع قنيصة، ولكل رام دريئة.,"Someone else said: He who emigrates from his birthplace and the place where he was a suckling, is like a wild ass roaming far from its habitat which is a prey for lions and a spear-thrusting for shooters.””"
+وقال آخر: تربة الصِّبا تَغرس في القلب حرمة وحلاوة، كما تغرس الولادة في القلب رقة وحفاوة.,"Someone else said: The land of one’s youth, plants reverence and meekness into one’s heart, as giving birth to children plants tenderness and devotion in the heart (of the mother).”"
+وقال آخر: أحق البلدان بنزاعك إليه بلد أَمَصَّكَ حلبَ رَضاعه.,Someone else said: The country which most deserves your affection is the one which gave you its milk to drink when you were a suckling.””
+وقال آخر: إذا كان الطائر يَحِن إلى أوكاره فالإنسان أحق بالحنين إلى أوطانه.,"Someone else said: If the bird yearns for its nest, the man should, with even better reason, yearn for his home.””"
+وقالت الحكماء: الحنين من رقة القلب، ورقة القلب من الرعاية، والرعاية من الرحمة، والرحمة من كرم الفطرة، وكرم الفطرة من طهارة الرِّشدة، وطهارة الرشدة من كرم الْمَحْتِدِ.,"The Sages said: Yearning results from tenderness of heart, tenderness of heart results from benevolence, benevolence results from mercy, mercy results from a noble disposition, a noble disposition results from purity of descent, and purity of descent results from noble origin.””"
+"وقال آخر: ميلك إلى مولدك من كرم محتدك. وقال آخر: عسرك في دارك أعز لك من يسرك في غربتك، وأنشد:
+لقرب الدار في الإقتار خير *** من العيش الموسع في اغتراب","وقال آخر: ميلك إلى مولدك من كرم مَحْتِدِكَ. وقال آخر: عسرك في دارك أعز لك من يسرك في غربتك، وأنشد:
+لَقُرْبُ الدَّارِ فِي الْإِقْتَارِ خَيْرٌ *** مِنَ الْعَيْشِ الْمُوَسَّعِ فِي اغْتِرَابِ"
+وقال آخر: الغريب كالغرس الذي زايل أرضه، وفقد شِربه، فهو ذاوٍ لا يثمر، وذابلٌ لا ينضر.,"Someone else said: The foreigner is like a plant which has been removed from its soil and deprived of its water. It shrivels and bears no fruit, and it withers and thus is no longer green.””"
+وقال بعض الفلاسفة: فطرة الرجل معجونة بحب الوطن؛,A certain philosopher said; The natural dispositions of a man is kneaded and mixed with the love of the native land.””
+ولذلك قال بقراط: يُداوَى كلُّ عليل بعقاقير أرضه؛ فإن الطبيعة تتطلع لهوائها، وتنزع إلى غذائها.,"That is why Hippocrates said: The ill person should be treated with the medicines of his own land because nature wants the air and is fond of the food to which it is used.”,!”"
+وقال أفلاطون: غذاء الطبيعة من أنجع أدويتها.,Plato said: The natural food is the most successful medicine.””
+وقال جالينوس: يَتروَّح العليل بنسيم أرضه كما تتروَّح الأرض الجدبة ببلل القطر.,And Galen said: The ill person is refreshed by the breeze of his country as the barren soil is vivified by the moisture of the rain.””
+والقول في حب الناس والوطن، وافتخارهم بالمحالِّ قد سبق، فوجدنا الناس بأوطانهم أقنع منهم بأرزاقهم؛,"We have already mentioned men’s love of their native country and their pride in their home. Indeed, we have found men better satisfied with their native countries than with their livelihood."
+ولذلك قال ابن عباس: لو قَنَع الناس بأرزاقهم قناعتهم بأوطانهم ما اشتكى عبدٌ الرزقَ.,"That is why Ibn ‘Abbas said: If men were as well satisfied with their livelihood as they are with their native countries, nobody would complain about his livelihood.””"
+وترى الأعرابَ تحنُّ إلى البلد الجدب والمحل القفر والحجر الصلد، وتستوخم الريف، حتى قال بعضهم:,"The Bedouins can be observed to yearn for the barren soil, the desert and the hard stone and to regard the cultivated land as unhealthy and unreliable. Thus one of them even said:"
+"أَتُجْلِينَ فِي الْجَالِينَ أَمْ تَتَصَبَّرِي *** عَلَى ضِيقِ عَيْشٍ وَالْكَرِيمُ صَبُورُ؟
+فَبِالْمِصْرِ بُرْغُوثٌ وَحُمَّى وَحَصْبَةٌ *** وَمُومٌ وَطَاعُونٌ وَكُلُّ شُرُورٍ
+وَبِالْبِيدِ جُوعٌ لَا يَزَالُ كَأَنَّهُ *** رُكَامٌ بِأَطْرَافِ الْإِكَامِ تَمُورُ","Would you migrate with the others or would you rather endure
+a hard life; such endurance is characteristic of the noble man.
+For in the cities there are fleas, fever, measles,
+pleurisy, pestilence and all kinds of evil
+While in the desert there is incessant hunger which does not end as if it were
+a thick cloud which quickly passes by the edges of the hills."
+وترى الحضري يُولد بأرض وباء ومَوَتان وقلة خصب، فإذا وقع ببلادٍ أَرْيَفَ مِن بلاده وجنابٍ أَخصَبَ مِن جَنَابِه، واستفاد غنًى؛ حنَّ إلى وطنه ومستقره.,"And also the sedentary people who were born in a land which is ridden by disease, pestilence and infertility can be observed to yearn for their native land and abode when they happen to be in a country and region which is more fertile and prosperous than their own and which afforded them wealth."
+ولو جمعنا أخبار العرب وأشعارها في هذا المعنى لطال اقتصاصه، ولكن توخَّينا تدوينَ أحسن ما سنح من أخبارهم وأشعارهم، وبالله التوفيق.,And if we were to collect all the stories and poems of the Arabs concerning this subject it would be too long a tale. Thus we endeavored to put down only the best of their stories and poems which have come (to our mind); and on God we trust for success.
+ومما يؤكد ما قلنا في حب الأوطان قولُ الله عز وجل، حين ذكر الديار يخبر عن مواقعها من قلوب عباده،,"A confirmation of what we have said about patriotism is the statement of God, the Almighty, when mentioning the homeland, in which He describes the place which it (the homeland) holds in the hearts of His servants."
+فقال: وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنْفُسَكُمْ أَوِ اخْرُجُوا مِنْ دِيَارِكُمْ مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ، فسوَّى بين قتل أنفسهم وبين الخروج من ديارهم،,"He said: If we prescribed to them: Kill yourselves or leave your country, they won’t do it except very few of them.” He thus considered leaving one’s country equivalent to suicide.”"
+وقال تعالى: وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا.,"He, He is exalted, also said: Why don’t we fight in the path of God, after we have been ousted from our homes and (deprived of) our children.””"
+وقال الأول: عمَّر الله البلدان بحب الأوطان، وكان يقال: لولا حبُّ الناسِ الأوطانَ لخربت البلدان.,"The ancients said: God had rendered the countries populous and flourishing through patriotism.” It has also been said: “If men wouldn’t love their native land, all the countries would have been destroyed.””"
+وقال عبد الحميد الكاتب وَذَكَر الدنيا: نَفَتْنَا عن الأوطان، وقطعتنا عن الإخوان.,The writer (secretary) ‘Abd al-Hamid said describing the world: It exiled us from our native country and cut us off from our friends.””
+وقالت الحكماء: أكرم الخيل أجزعها من السوط، وأكيس الصبيان أبغضهم للكُتَّاب، وأكرم الصفايا أشدُّها ولهًا إلى أولادها، وأكرم الإبل أشدها حنينًا إلى أوطانها، وأكرم المهارى أشدُّها ملازمة لأمها، وخير الناس آلفهم للناس.,"The sages said: The noblest horse is the one that is most fearful of the whip, the best children are those who most hate the school, the noblest milch- camels are those which are most fond of their children, the noblest camels are those which yearn most for their home, the noblest fleet- camels are those that cling closest to their mother and the best men are those who are most intimate with others.””"
+وقال آخر: من أمارات العاقل بره لإخوانه، وحنينه إلى أوطانه، ومداراته لأهل زمانه.,"Someone else said: The characteristics of the intelligent man are his kindness toward his friends, his yearning for his native land, and the flattery he uses toward his contemporaries.””"
+واعتلَّ أعرابيٌّ في أرض غربة فقيل له: ما تشتهي؟ فقال: حِسل فَلاةٍ وحَسْو قلات،,A Bedouin who fell sick in a foreign land was asked: What do you desire?” He replied: “A young lizard from the desert and a sip (of rain water) from clefts (in a rock).”
+وسُئل آخر فقال: مخضًا رويًّا، وضبًّا مشويًّا. وسُئل آخر فقال: ضبًّا عنينًا أعور. وقالت العرب: حماك أحمى لك، وأهلك أحفى بك.,"Another’s reply to the same question was: Some refreshing churned cream and a toasted lizard.” Still another’s reply was: “A moaning and one-eyed lizard.” The Arabs said: “Your own sanctuary is your best protector, and your kinsmen are more favorable to you (than anybody else).””"
+"وقيل: الغربة كربة والقلة ذلة،
+وقال:
+لا ترغبوا إخوتي في غربة أبدا *** إن الغريب ذليل حيثما كانا","وقيل: الغربة كربة والقلة ذلة،
+وقال:
+لَا تَرْغَبُوا إِخْوَتِي فِي غُرْبَةٍ أَبَدًا *** إِنَّ الْغَرِيبَ ذَلِيلٌ حَيْثُمَا كَانَا"
+وقال آخر: لا تنهض عن وكرك فَتُنَغِّصَك الغربة وتَضيمَك الوحدة.,"Someone else said: Don’t leave your shelter, for your remoteness would perturb your life, and your solitude would cause you pain.””"
+وقال آخر: لا تجفُ أرضًا بها قوابلك، ولا تَشْكُ بلدًا فيه قبائلك.,"Someone else said: Don’t neglect a land where the midwives who delivered you live, and don’t complain of a country where your own tribe lives.””"
+وقال أصحاب القيافة في الاسترواح: إذا أحسَّت النفس بمولدها تفتحت مسامُّها فعرفت النسيم،,"The prognosticators described recreation as follows; If the soul feels (notices) its birthplace, its pores open and it feels the breeze.””"
+وقال آخر: يحن اللبيب إلى وطنه كما يحنُّ النجيب إلى عطنه،,Someone else said: The intelligent noble man yearns for his native country as the fine camel yearns for its watering place.””
+وقال: كما أن لحاضنتك حقَّ لبنها، كذلك لأرضك حقُّ وطنها.,"He also said: As much as you are indebted to your nurse for her milk, so you are indebted to your land for being your home.””"
+وذكر أعرابي بلده فقال: رملة كنت جنينَ ركامها، ورضيعَ غمامها، فحضنتني أحشاؤها وأرضعتني أحساؤها،,"A Bedouin, remembering his country said; It is a desert whose hills of sand were my womb and whose clouds were my wet nurse. The lap in which I lay was its earth and the milk I drank was the water which was collected in puddles in the sand.””"
+وشبَّهت الحكماء الغريب باليتيم اللطيم الذي ثَكِل أبويه، فلا أم تَرْأَمه ولا أب يحدب عليه.,The sages compared the foreigner with an orphan who has lost both his parents. He has no mother who fondly loves him and no father who is kind to him.
+وقالت أعرابية: إذا كنت في غير أهلك فلا تنسَ نصيبَك من الذُّل،,A Bedouin woman said: If you are far away from your family expect your proper share of humiliation.””
+"وقال الشاعر:
+لَعَمْرِي لَرَهْطُ الْمَرْءِ خَيْرُ بَقِيَّةٍ *** عَلَيْهِ وَإِنْ عَالَوْا بِهِ كُلَّ مَرْكَبِ
+إِذَا كُنْتَ فِي قَوْمٍ عِدًا لَسْتَ مِنْهُمُ *** فَكُلْ مَا عُلِفْتَ مِنْ خَبِيثٍ وَطَيِّبِ","The poet said:
+I swear that a man’s kinsfolk are his best insurance,
+even if they put him to much trouble.
+If you are among foreign peoples to whom you do not belong,
+be prepared to eat whatever you get, be it bad or good."
+وفي المثل: «أوضح من مرآة الغريبة»؛ وذلك أن المرأة إذا كانت هديًّا في غير أهلها تَتَفَقَّدُ من وجهها وهيئتها ما لا تَتَفَقَّدُه وهي في قومها وأقاربها، فتكون مرآتُها مجلوةً تتعهَّد بها أمر نفسها.,"The proverb says: Clearer than the mirror of a foreign woman.” For when a woman is married outside her own family, she cares for her beauty and appearance in a way she does not while she is among her people and her relatives. Consequently her mirror is always polished and ready to help her to take good care of herself.”"
+"وقال ذو الرُّمة:
+لَهَا أُذْنٌ حَشْرٌ وَذِفْرَى أَسِيلَةٌ *** وَخَدٌّ كَمِرْآةِ الْغَرِيبَةِ أَسْجَحُ","Dhul-Rummah said:
+She has a delicately formed ear and a soft and long neckline,
+and a cheek as smooth as the mirror of a foreign (maiden)."
+وكانت العرب إذا غزت وسافرت حملت معها من تربة بلدها رملًا وعَفَرًا تستنشقه عند نزلة أو زكام أو صداع،,"Whenever the Arabs went on a raid or a journey, they used to carry with them some dust from the soil of their land, which they snuffed in case of a rheum or a cold or a headache."
+"وأنشد لبعض بني ضبة:
+نَسِيرُ عَلَى عِلْمٍ بِكُنْهِ مَسِيرِنَا *** بِعُفَّةِ زَادٍ فِي بُطُونِ الْمَزَاوِدِ
+وَلَا بُدَّ فِي أَسْفَارِنَا مِنْ قَبِيصَةٍ *** مِنَ التُّرْبِ نُسْقَاهَا لِحُبِّ الْمَوَالِدِ","The following verses have been recited in the name of a (poet) of the Banu Dabbah:
+We travel fully conscious of the aim of our journey
+carrying with us little travelling provision in our bags.
+It is indispensable for us on our journeys to carry a handful
+of earth (from our country) whose (solution) we drink as a sign of love for the land of our birth."
+وقال آخر: أرض الرجل أوضح نسبه، وأهله أحضر نَشَبِه،,Someone else said: The country of a man is his clearest pedigree and his kinsfolk are his best property.””
+وقيل لأعرابي: كيف تصنع في البادية إذا اشتد القيظ، وانتعل كل شيء ظله؟,A Bedouin was asked: How do you manage in the desert when the summer heat is intense and everything draws in its shadow (at noon?”)”
+قال: وهل العيش إلا ذاك؟ يمشي أحدنا ميلًا فيرفضُّ عرقًا، ثم يَنصبُ عصاه، ويُلْقي عليها كساءه، ويجلس في فيئه يكتال الريح، فكأنه في إيوان كسرى،,"He replied: Can life be otherwise? One of us marches a mile; he sweats profusely; he, then, plants his stick (into the ground), puts his garment over it, and sits in its shade, enjoying his share of breeze, and feeling as if he were in the audience chamber of Khusro.””"
+وقيل لأعرابي: ما أصبرَكم في البدو! قال: كيف لا يصبر مَن وِطاؤُه الأرض، وغِطاؤُه السماء، وطعامُه الشمس، وشرابُه الريح،,"A Bedouin was also asked: How can you endure the life of desert?” He replied: “How can he not endure it whose mattress is the earth, whose cover is the sky, whose food is the sun, and whose drink is the breeze.”"
+والله لقد خرجنا في أثر قوم قد تقدمونا بمراحل ونحن حفاة، والشمس في قُلَّة السماء، حيث انتعل كلُّ شيء ظله، وإنهم لأسوء حالًا منا،,"Indeed, we followed people who were far ahead of us. We were barefooted; and the sun was at its zenith so that everything had drawn in its shadow; yet, their condition was worse than ours."
+إن مهادهم للعفر، وإن وسادهم للحجر، وإن شعارهم للهواء، وإن دثارهم للخواء.,"Their bed was the dust, their pillow was the stone, their undergarment was the air and their uppergarment was emptiness. Their undergarment and their uppergarment was just the air (meaning they had nothing on their body.)"
+وحدثني التَّوَّزِيُّ عن رجل من عُرَيْنةَ قال: حدثني رجل من بني هاشم قال: قلت لأعرابي من بني أسد: من أين أقبلت؟ قال: من هذه البادية.,Al-Tawwazi told me on the authority of a man of the ‘Uraynah that the latter had said: A man of Banu Hashim told me the following story: I asked a Bedouin of Banu Asad: “Where did you come from?” He replied: “From this desert.””
+قلت: وأين تسكن منها؟ قال: مساقط الحمى؛ حمى ضَرِيَّة بأرض لَعَمْرُ الله ما نريد بها بدلًا، ولا نبغي عنها حِولًا،,"I continued: And in which part of it do you live?” He said: “In the territory of Hima Dariyyah, a land which, I swear by God, we would not like to exchange for another, nor would we like to leave it.”"
+قد نفحتها الغدوات وحفَّتها الفلوات، فلا يَمْلَوْلِحُ ماؤها، ولا يَحمى ترابها، ولا يَمْعَر جنابها، ليس فيها أذًى ولا قذًى، ولا أنين ولا حمَّى،,"The cool breeze of the morning blows upon it. The vast deserts surround it. Never does its water become salty, never does its earth become hot, and never does its land become barren. There is nothing harmful or injurious there, no complaint (groan or moan أنين) or fever."
+فنحن بأرفه عيش وأرفع نعمة. قلت: فما طعامكم فيها؟ قال: بخ بخ! عيشنا والله عيش يعلل جاذبه،,"We thus live in the greatest luxury and comfort. I continued: “What is your food there?” He replied: “Ah, good! By God (I swear) our life is one with which those who lead it are satisfied.”"
+وطعامنا أطيب طعام وأهنؤه؛ الهبيد والضِّباب واليرابيع والقنافذ والحيَّات، وربما والله أكلنا القَد واشتوينا الجلد، فلا نعلم أحدًا أخصب منا عيشًا. فالحمد لله على ما بسط من السعة ورزق من الدَّعَة،,"Our food is the most delicious and healthiest of foods, the bitter gourd (colocynth), lizards, gerboas, hedgehogs and snakes. We may, perhaps, also eat lamb skin and roast the skin. We know of no one who leads a more abundant life than we do. praised be God for the prosperity and ease which He gave (us)."
+"أو ما سمعت قول قائلنا، وكان والله عالمًا بلذيذ العيش:
+إِذَا مَا أَصَبْنَا كُلَّ يَوْمٍ مُذَيْقَةً *** وَخَمْسَ تُمَيْرَاتٍ صِغَارٍ كَوَانِزِ
+فَنَحْنُ مُلُوكُ الأَرْضِ خِصْبًا وَنِعْمَةً *** وَنَحْنُ أُسُودُ الغَابِ عِنْدَ الْهَزَاهِزِ
+وَكَمْ مُتَمَنٍّ عَيْشَنَا لَا يَنَالُهُ *** وَلَوْ نَالَهُ أَضْحَى بِهِ حَقَّ فَائِزِ","Have you not heard what our poet has said and he, indeed, knew what a pleasant life is like:
+If we can obtain everyday some adulterated milk and five little hard dates,
+We are the Kings of the earth as far as abundance and comfort is concerned,
+and we are the lions of the thicket whenever there is trouble.
+How many are those who wish they could live our life but fail to achieve it,
+And if, by chance, they would attain it, how successful (lucky)they would be."
+ولهذا خبر طويل وصف فيه نوقًا أضلها، واقتصرنا منه على ما وصف من قناعته بوطنه،,This was a long story in which he described some camels which he lost; but we restricted ourselves to quoting the part of it in which he described his satisfaction with his native land.
+قال الهاشمي: فلما فرغ من نعت نوقه قلت له: هل لك في الغداء؟ قال: إني والله غاوٍ إغباب، لاصق القلب بالحجاب،,"The Hashimite continued: When the man had finished the description of his camels I asked him: Do you wish to have breakfast (or lunch)?” He replied: “Indeed, my throat is dried out and my belly is so empty that I lie flat on my stomach.”"
+ما لي عهد بِمضاغ إلا شلو يربوع، وجد مَعْمَعةً، فانسلت مني، فأخذت بنافقائه وقاصعائه ودامَّائه وراهطائه، ثم تنفَّضْتُه فأخرجته، ولا والله ما فرحت بشيء فرحي به،,"I had nothing to chew but a small piece of a jerboa which found it hot and so fled away from me. So I obstructed all its holes. Then I looked for it and brought it out. Indeed, I never have been as delighted with anything, as I was with it."
+فتلقاني رويع ببطن الخرجاء، يوقد نُويْرة تخبو طورًا وتشُبُّ أخرى،,"But soon after, I met a little shepherd, in the valley of Al-Kharja kindling a small fire which was alternately burning low and high."
+فَدَسَسْتُه في إِرَته، فخمدت نويرته، ولا والله ما بلغ نضجه حتى اختلس الرُّويْعي منه،,"So I secretely placed it (the gerboa) in the fireplace, but the fire went out; and no sooner had (the gerboa) been cooked when the little shepherd snatched part of it."
+فغلبني على رأسه وحوشه وصدره وبدنه،,"He forcibly deprived me of its head, its giblets, its breast and its body. All that. was left to me were its two legs, its haunches, and its backbone. This was what God’s benevolence gave me."
+فاغتبقتها على نَكَظ منكِظ وبوض بايظ عن عراكه إياي، غير أن الله أعانني عليه،,"Thus I hastened to eat it in the evening in a state of violent hunger and with satisfaction and good health, despite my struggle with him (the little shepherd). But God gave me His help over him."
+فذلك والله عهدي بالطعام، وإني لذو حاجة إلى غذاء أنوه به فؤادي وأشد به آدي، فقد والله بلغ مني المجهود، وأدرك مني المجلود.,"That is, indeed, all food I have had. And I am badly in need of some food to refresh my heart and to recover my strength; for my efforts have gotten the better of me and my strength is exhausted.”`فذلك والله عهدي بالطعام، وإني لذو حاجة إلى غذاء أنوِّه به فؤادي وأشد به آدي، فقد والله بلغ مني المجهود، وأدرك مني المجلود.”"
+يصف هذا البؤس والجهد، ويتحمل هذه الفاقة ويصبر على الفقر، قناعة بوطنه، وحبًّا لعطنه، واعتدادًا بما وصف من رفاغة عيشه.,"He describes all these hardships and exertions, endures all this deprivation and patiently bears all this poverty, because he is satisfied with his native country, and loves his watering place (his home) and is proud of this life of abundance of his which he has described."
+وحدثنا سليمان بن معبد أن الوليد بن عبد الملك أراد أن يرسل خيله، فجاء أعرابي له بفرس أنثى، فسأله أن يدخلها مع خيله، فقال الوليد لقهرمانه أسيلم بن الأحنف: كيف تراها يا أسليم؟,"Sulayman Ibn Ma‘bad told us that Ai-Walid Ibn Abd al-Malik wanted to race his horses. A Bedouin had come to him with a mare and asked him to enter her together with his horses, Al-Walid, thereupon, asked his steward Usaylim Ibn Al-Ahnaf: How do you like her?””"
+فقال: يا أمير المؤمنين، حجازيةٌ، لو ضمها مضمارك ذهبت. قال الأعرابي: أنت والله منقوص الاسم، أعوج اسم الأب.,"Usaylim replied: She is a Hijazi mare, O Commander of the Faithful; if she had to join your hippodrome, she would break out. The Bedouin, said (to the Usaylim): “You are, indeed, deficient as far as your name is concerned, and you are crooked as far as the name of your father is concerned.””"
+فأمر الوليد بإدخال فرسه، فلما أُجرِيَت الخيل سبق الأعرابي على فرسه، فقال الوليد: أواهبها لي أنت يا أعرابي؟ فقال: لا والله، إنها لقديمة الصحبة، ولها حق،,"Al-Walid, thereupon, ordered to enter his mare. In the race the Bedouin won with his mare. So Al-Walid asked him: Would you give her to me?” The Bedouin replied: “No, certainly not! She is an old companion of mine and she is entitled to consideration.”"
+ولكن أحملك على مُهر لها سبق عامًا أول وهو رابض، فضحك الوليد، وقال: أعرابي مجنون!,But I can give you a colt of her own who won the race last year while he was lying down upon his breast. Al-Walid laughed and said: What a foolish Bedouin!””
+فقال: وما يضحككم؟ سبقت أُمُّه عامًا أول وهو في بطنها، فاستظرفه واحتسبه عنده،,"The Bedouin said: Why are you laughing? (I said) his mother won the race, last year, while he was still unborn.” Al-Walid liked him for his wittiness and kept him in his company.”"
+"فمرض، فبعث إليه بالأطباء، فأنشأ يقول:
+جاء الأطباء من حمص تخالهم *** من جهلهم أن أداوى كالمجانين
+قال الأطباء ما يشفيك؟ قلت لهم: *** دخان رمث من التسرير يشفيني
+إني أحن إلى أدخان محتطب *** من الجنينة جزل غير موزون","فمرِض، فبعث إليه بالأطباء، فأنشأ يقول:
+جَاءَ الْأَطِبَّاءُ مِنْ حِمْصٍ تَخَالُهُمُ *** مِنْ جَهْلِهِمْ أَنْ أُدَاوَى كَالْمَجَانِينِ
+قَالَ الْأَطِبَّاءُ مَا يَشْفِيكَ؟ قُلْتُ لَهُمْ: *** دُخَانُ رَمْثٍ مِنَ التَّسْرِيرِ يَشْفِينِي
+إِنِّي أَحِنُّ إِلَى أَدْخَانِ مُحْتَطَبٍ *** مِنَ الْجُنَيْنَةِ جَزْلٍ غَيْرِ مَوْزُونِ"
+فأمر الوليد أن يُحمل إليه سليخة من رمث فوافوه وقد مات، فهو عند الخليفة وببلد ليس في الأقاليم أريف منه ولا أخصب جنابًا، فحن إلى سليخة رمث حبًّا للوطن.,"Al-Walid, thereupon, ordered to bring for him some dried rimth. But when they came to him he was dead. Although he lived with the Caliph and in a country which had not its superior in the world as far as abundance of herbage, and fertility is concerned, yet he yearned for some dried wood of rimth, because he loved his native land so much."
+وحكى أبو عبد الله الجعفري عن عبد الله بن إسحق الجعفري قال: أمرت بِصِهْرِيجٍ لي في بستان عليه نخل مُطلٌّ أن يملأ، فذهبت بأم حسانة المرية وابنتها وهي زوجتي،,"Abu ‘Abdallah Al-Ja‘fari told the following story on the authority of ‘Abdallah Ibn I shag Al-Ja’fari: I had a cistern in a garden with palm-trees beside it rising over it; I ordered it filled (with water). Then I went there accompanied by Umm Hassanah Al-Murriyyah and her daughter, who was my wife."
+فلما نظرت أم حسانة إلى الصهريج قعدت عليه، وأرسلت رجليها في ��لماء، فقلت لها: ألا تطوفين معنا على هذا النخل لنجني ما طاب من ثمره؟ فقالت: ها هنا أعجب إليَّ، فَدُرْنا ساعةً وتركناها،,"When Umm Hassanah saw the cistern, she sat down beside it and put her feet into the water. I asked her: Would you not like to walk around with us among these palmtrees and pick up the fruits which are good.” She replied: “I like it better here.” So we left her and walked around for a while.”"
+ثم انصرفنا وهي تخضخض رجليها في الماء وتحرك شفتيها، فقلت: يا أم حسانة، لا أحسبك إلا وقد قلت شعرًا،,"Then we returned and found her splashing the water with her feet and moving her lips (as if she were saying something). So I said to her: O Umm Hassanah, I certainly think that you have spoken some verses!””"
+"قالت: أجل، ثم أنشدتني:
+أقول لأدني صاحبي أسره *** وللعين دمع يحدر الكحل ساكبه:
+لعمري لنهي باللوى نازح القذى *** نقي النواحي غير طرق مشاربه
+بأجرع مجراع كأن رجاجه *** سحاب من الكافور والمسك شائبه","قالت: أجل، ثم أنشدتني:
+أَقُولُ لِأَدْنَي صَاحِبَيَّ أَسُرُّهُ *** وَلِلْعَيْنِ دَمْعٌ يَحْدُرُ الْكُحْلَ سَاكِبُهْ:
+لَعَمْرِي لَنَهْيٌ بِاللَّوَى نَازِحُ الْقَذَى *** نَقِيُّ النَّوَاحِي غَيْرُ طَرْقٍ مَشَارِبُهْ
+بِأَجْرَعَ مِجْرَاعٍ كَأَنَّ رَجَاجَهُ *** سَحَابٌ مِنَ الْكَافُورِ وَالْمِسْكُ شَائِبُهْ"
+"أَحَبُّ إِلَيْنَا مِنْ صَهَارِيجَ مُلِّئَتْ *** لِلُعْبٍ فَلَمْ تَمْلُحْ لَدَيَّ مَلَاعِبُهْ
+فَيَا حَبَّذَا نَجْدٌ وَطِيبُ تُرَابِهِ *** إِذَا هَضَبَتْهُ بِالْعَشِيِّ هَوَاضِبُهْ
+وَرِيحُ صَبَا نَجْدٍ إِذَا مَا تَنَسَّمَتْ *** ضُحًى أَوْ سَرَتْ جُنْحَ الظَّلامِ جَنَائِبُهْ","Is more attractive to us than cisterns which have been filled (with water) for the purpose of fun; but such fun does not appeal to me. Oh! how beloved (wonderful) is the Najd and its good soil When heavy rainfall drenches it at night;
+And the Zephyr of the Najd when it gently blows in the morning or when the southern winds blow during the night."
+"وأنشد أبو النصر الأسدي:
+أُحِبُّ الْأَرْضَ تَسْكُنُهَا سُلَيْمَى *** وَإِنْ كَانَتْ بِوَادِيهَا الْجُدُوبُ
+وَمَا عَهْدِي بِحُبِّ تُرَابِ أَرْضٍ *** وَلَكِنْ مَنْ يَحُلُّ بِهَا حَبِيبُ","Abul-Nasr Al-Asadi recited the following verses:
+I love the country where Sulayma dwells, even though its valley is barren.
+It is not the dust of the soil which I love but rather the beloved who abides there."
+"وأنشدني حماد بن إسحق الموصلي:
+أَحَبُّ بِلادِ اللهِ مَا بَيْنَ صَارَةٍ *** إِلَى غَطْفَانَ أَنْ يَصُوبُ سَحَابُهَا
+بِلَادٌ بِهَا نِيطَتْ عَلَيَّ تَمَائِمِي *** وَأَوَّلُ أَرْضٍ مَسَّ جِسْمِي تُرَابُهَا","Hammad Ibn Ishaq Al-Mawsili recited to me the following verses:
+The country on God’s earth that I like best the rain to fall upon is the land between Sarah and Ghatafan.
+(That is) the land in which my amulets were hung around my (neck), and the first land, whose dust my body touched."
+قال: ولما حُملت نائلة بنت القرافصة الكلبية إلى عثمان بن عفان — رضي الله عنه — كَرِهَت فراق أهلها، فقالت لضبٍّ أخيها:,"He said: When Na’ilah Bint Al-Farafisah Al-Kalbiyyah was carried to ‘Uthman Ibn ‘Affan, may God be pleased with him, she disliked to leave her family, and so she said to her brother Dabb:"
+"أَلَسْتَ تَرَى يَا ضَبُّ بِاللهِ أَنَّنِي *** مُرَافِقَةٌ نَحْوَ المَدِينَةِ أَرْكُبَا
+أَمَا كَانَ فِي أَوْلَادِ عَوْفِ بنِ عَامِرٍ *** لَكَ الْوَيْلُ مَا يُغْنِي الخِبَاءُ المُطَنَّبَا؟!
+أَبَى اللهُ إِلَّا أَنْ أَكُونَ غَرِيبَةً *** بِيَثْرِبَ لَا أُمًّا لَدَيَّ وَلَا أَبَا","Don’t you see, in the name of God, O Dabb, that I am leaving for Al-Madinah in a large company;
+Does there not exist among the decendants of ‘Awf Ibn ‘Amir, Woe to you, some one who could free me from the fastened tent (ready for departure).
+God wants me to be a foreigner, in yathrib, deprived of my mother and father."
+قال: وزُوِّجَت مِن أَبَان في كلبٍ امرأةٌ، فنظرت ذات يوم إلى ناقة قد حنَّت فذكرت بلادها، وأنشأت تقول:,"He also said: A woman from Aban was given in marriage to a member of the Kalb. Seeing, once, a she-camel yearning (and groaning), she remembered her country and recited (the following verses):”"
+"أَلَا أَيُّهَا الْبَكْرُ الْأُبَانِيُّ إِنَّنِي *** وَإِيَّاكَ فِي كَلْبٍ لَمُغْتَرِبَانِ
+تَحِنُّ، وَأَبْكِي ذَا الهَوَى لِصَبَابَةٍ *** وَإِنَّا عَلَى الْبَلْوَى لَمُصْطَحِبَانِ
+وَإِنَّ زَمَانًا أَيُّهَا الْبَكْرُ ضَمَّنِي *** وَإِيَّاكَ فِي كَلْبٍ لَشَرُّ زَمَانِ","O! young Abani camel, I and you are strangers among the Kalb.
+You yearn and I cry, moved by a deep affection;
+We are companions in this misfortune.
+A time (a fate), 0 young camel, which brought me and you together among the Kalb is, indeed, the worst of times (fates)."
+"وقال آخر:
+أَلَا يَا حَبَّذَا وَطَنِي وَأَهْلِي *** وَصَحْبِي حِينَ يُدَّكَرُ الصِّحَابُ
+وَمَا عَسَلٌ بِبَارِدِ مَاءِ مُزْنٍ *** عَلَى ظَمَأٍ لِشَارِبِهِ يُشَابُ
+بِأَشْهَى مِنْ لِقَائِكُمُ إِلَيْنَا *** فَكَيْفَ لَنَا بِهِ وَمَتَى الْإِيَابُ","Someone else said:
+Oh, how wonderful is my native country and my people, and my friends when friends are ever remembered.
+Honey mixed with the cool rain water given to a thirsty man to drink
+Is not more desirable than you meeting us;
+So, how can we have a meeting and when shall we be back?"
+"قال: ومن هذا أخذ الطائي قوله:
+كَمْ مَنْزِلٍ فِي الْأَرْضِ يَأْلَفُهُ الْفَتَى *** وَحَنِينُهُ أبَدًا لِأَوَّلِ مَنْزِلِ","He said: Al-Tai was inspired by this to the following verses:
+How many homes there are on earth to which a young man can get used to,
+Yet his yearning always goes for his first home."
+"وأنشد أبو عمرو البجلي:
+تمتع من شميم عرار نجد *** فما بعد العشية من عرار
+ألا يا حبذا نفحات نجد *** وريا روضه غب القطار","وأنشد أبو عمرو البجلي:
+تَمَتَّعْ مِنْ شَمِيمِ عَرَارِ نَجْدٍ *** فَمَا بَعْدَ الْعَشِيَّةِ مِنْ عَرَارِ
+أَلَا يَا حَبَّذَا نَفَحَاتُ نَجْدٍ *** وَرِيًّا رَوْضِهِ غِبَّ الْقِطَارِ"
+"وَعَيْشُكَ إِذْ يَحُلُّ الْقَوْمُ نَجْدًا *** وَأَنْتَ عَلَى زَمَانِكَ غَيْرُ زَارِي
+شُهُورٌ يَنْقَضِينَ وَمَا شَعُرْنَا *** بِأَنْصَافٍ لَهُنَّ وَلَا سَرَارِ
+فَأَمَّا لَيْلُهُنَّ فَخَيْرُ لَيْلٍ *** وَأَقْصَرُ مَا يَكُونُ مِنَ النَّهَارِ","And your life when (your) people dwell in the Najd;
+During all the ages you have nothing, to blame you for.
+Months and months passed and we did not notice their middle and their end.
+Their nights were the best ones
+and the days were the shortest"
+"وقال آخر:
+أَلَا هَلْ إِلَى شَمِّ الْخُزَامَى وَنَظْرَةٍ *** إِلَى قَرْقَرَى قَبْلَ المَمَاتِ سَبِيلُ
+فَأَشْرَبُ مِنْ مَاءِ الْحُجَيْلَاءِ شَرْبَةً *** يُداوَى بِهَا قَبْلَ الْمَمَاتِ عَلِيلُ
+فَيَا أَثَلَاتِ الْقَاعِ قَلْبِي مُوَكَّلٌ *** بِكُنَّ وَجَدْوَى خَيْرِكُنَّ قَلِيلُ","Someone else said:
+an Alas! would that I had opportunity, before my death, to smell the sweet odor of the lavender and to see the land of Qargara
+And to have from the water of the Hujayla a drink which would heal an ill person before his death.
+O, Tamarisks of the plain, my heart is attached to you, even though you are of so little use."
+"وَيَا أَثَلَاثِ القَاعِ قَدْ مَلَّ صُحْبَتِي *** مَسِيرِي فَهَلْ فِي ظِلِّكُنَّ مَقَيلُ؟
+أُرِيدُ انْحِدَارًا نَحْوَهَا فَيَرُدُّنِي *** وَيَمْنَعُنِي دَينٌ عَلَيَّ ثَقِيلُ
+أُحَدِّثُ نَفْسِي عَنْكِ أَنْ لَسْتُ رَاجِعًا *** إِلَيْكِ فَحُزْنِي فِي الفُؤَادِ دَخِيلُ","O, Tamarisks of the plain, my companions had enough of my journey; so, could I not have a siesta in your shade.
+I wish to return to them (the tamarisks) but I am kept back and prevented (from returning) by a heavy debt which burdens me.
+When I speak to myself about you that I can not return to you, sadness enters my heart."
+"وأنشد للمجنون:
+إِلَى عَامِرٍ أَصْبُو، وَمَا أَرْضُ عَامِرٍ؟ *** هِيَ الرَّمْلَةُ الوَعْسَاءُ وَالبَلَدُ الرَّحْبُ
+مَعَاشِرُ بِيضٌ لَوْ وَرَدْتَ بِلَادَهُمْ *** وَرَدْتَ بُحُورًا مَاؤُهَا لِلنِّدَا عَذْبُ
+إِذَا مَا بَدَتْ لِلنَّاظِرِينَ خِيَامُهُم *** فَثَمَّ الْعِتَاقُ الْقُبُّ والْأَسَلُ الْقُضْبُ","The following verses have been recited as verses by Al-Majnun:
+To the Amir goes my affection. And what is the A land of the ‘Amir?
+It is a sandy hill and a spacious country.
+Nice people as they are, if you ever visit their country,
+you would find oceans whose waters are so generous and sweet.
+When their tents appear in sight,
+there you find noble and lank horses as well as slender bows."
+"وأنشدنا المازنيُّ:
+اقْرَأْ عَلَى الْوَشْلِ السَّلَامَ وَقُلْ لَهُ: *** كُلُّ الْمَوَارِدِ مُذْ هُجِرْتَ ذَمِيمُ
+جَبَلٌ يَنِيفُ عَلَى الْجِبَالِ إِذَا بَدَا *** بَيْنَ الْغَدَائِرِ وَالرِّمَالِ مُقِيمُ","Al-Mazini recited to us the following verses:
+Extend my greetings to Al-Washal and tell it:
+All the watering places are distateful since I left you.
+(It is) a mountain which exceeds in height all other mountains when it appears lying amidst the pools and the sands."
+"تَسْرِي الصِّبَا فَتَبِيتُ فِي أَلْوَاذِهِ *** وَيَبِيتُ فِيهِ مِنَ الْجَنُوبِ نَسِيمُ
+سَقْيًا لِظِلِّكَ بِالعَشِيِّ وَبِالضُّحَى *** وَلِبَرْدِ مَائِكَ وَالْمِيَاهُ حَمِيمُ
+لَوْ كُنْتُ أَمْلِكُ مَنْعَ مَائِكِ لَمْ يَذُقْ *** مَا فِي قِلَاتِكِ مَا حَيِيتُ لَئِيمُ","The east wind blows in the evening and spends the night in its gorges; Also the Zephyr blowing from the south spends the night in it.
+May your shade be refreshed by rain in the evening and in the morning, and also your cool water (unlike all other waters which are warm.
+If I had a right to control your water and deny it to those whom I do not want to enjoy it, never, as long as I live, would a villain taste the water in your hollows."
+"وقالت امرأة من عقيل:
+خَلِيلَيَّ مِنْ سُكَّانِ مَاوَانَ هَاجَنِي *** هُبُوبُ جَنُوبٍ مَرُّهَا وَنِسَامُهَا
+فَلَا تَسْأَلَانِي مَا وَرَائِي فَإِنَّنِي *** بِمَنْزِلَةٍ أَعْيَا الطَّبِيبَ سِقَامُهَا","A woman from the Ugayl also said:
+O, my two friends of the inhabitants of Mawan, I am so excited by a breeze of the south wind which gently passes (by me).
+So don’t ask me what is happening to me, for I am in a state of illness that baffled the physicians skill."
+"وقال آخر:
+أَلَا لَيْتَ شِعْرِي وَالحَوَادِثُ جَمَّةٌ *** مَتَى تَجْمَعُ الْأَيَّامُ يَومًا لَنَا الشَّمْلَا
+وَكُلُّ غَرِيبٍ سَوْفَ يُمسِي بِذِلَّةٍ *** إِذَا بَانَ عَنْ أَوْطَانِهِ وَجَفَا الْأَهْلَا","Someone else said:
+The vicissitudes of life are indeed numerous, and would that I knew when the time will, one day, unite us.
+Every stranger will (some time or other) run into humiliation, if he leaves his native country and discards his family."
+"وقال آخر:
+أَلَا لَيْتَ شِعْرِي يَجْمَعُ الدَّهْرُ بَيْنَنَا *** بِصَحْرَاءَ مِنْ نَجْرَانَ ذَاتِ ثَرًى جَعْدِ!
+وَهَلْ يَنْفُضَنَّ الرِّيحُ أَفْنَانَ لِمَّتِي *** عَلَى لَاحِقِ الرَّجُلَيْنِ مُضْطَمِرٍ وَرْدِ
+وَهَلْ أَرِدَنَّ الدَّهْرَ حِسْيَيْ مُزَاحِمٍ *** وَقَدْ ضَرَبَتْهُ نَفْحَةٌ مِنْ صِبَا نَجْدِ","Someone else said:
+Would that I knew whether time will unite us in a dewy and moistened desert near Najran;
+And whether the wind will dishevel the locks of my hair while I am riding on a reddish, thin and swift horse;
+And whether I shall ever come down to the sandy (and swampy) land of Muzahim, after the east wind from the Najd had blown upon it."
+"وقال آخر:
+وَأَنْزَلَنِي طُولُ النَّوَى دَارَ غُرْبَةٍ *** إِذَا شِئْتُ لَاقَيْتُ امْرأً لَا أُشَاكِلُهْ
+فَحَامَقْتُهُ حَتَّى يُقَالَ سَجِيَّةٌ *** وَلَوْ كَان�� ذَا عَقْلٍ لَكُنْتُ أُعَاقِلُهْ
+وَلَوْ كُنْتُ فِي قَوْمِي وَجُلِّ عَشِيرَتِي *** لَأَلْفَيْتُ فِيهِمْ كُلَّ خِرْقٍ أُوَاصِلُهْ","Someone else said:
+My long absence had put me in an alien land where if I wished to meet people I would only find men whose characters are unlike mine,
+So I acted stupidly with them so that it was said (of me) (stupidity is his) natural disposition And if they had been intelligent enough T. would have acted intelligently towards them.;
+Had I been with my people and my illustrious kinsfolk, I would have found among them fine gentlemen with whom I could be constantly together."
+"وأنشد لذي الرمة:
+إِذَا هَبَّتِ الْأَرْوَاحُ مِنْ نَحْوِ جَانِبٍ *** بِهِ أَهْلُ مَيٍّ هَاجَ قَلْبِي هُبُوبُهَا
+هَوًى تَذْرِفُ الْعَيْنَانِ مِنْهُ وَإِنَّمَا *** هَوَى كُلِّ نَفْسٍ حَيْثُ حَلَّ حَبِيبُهَا","The following verses have been recited of Dhul- Rummah;
+When the winds blow from a side where the family of Mayy lives, my heart becomes all excited (by this breeze).
+It is a passion which causes my eyes to shed tears; everyone’s passion is (directed to the place) where his beloved abides."
+وقال أبو عثمان: رأيت عبدًا أسودَ حبشيًّا لبني أسد، قدم من شقِّ اليمامة، فصار ناطورًا، وكان وحشيًّا مجنونًا لطول الغربة مع الإبل،,Abu ‘Uthman said; I once saw a black Abyssinian slave belonging to Banu Asad. He had come from the region of the Yamamah and had become a watchman. He had been away (from society) with the camel for such a long time that he became unsociable and crazy.
+وكان لا يلقى إلا أكرة، فلا يفهم عنهم ولا يستطيع إفهامهم، فلما رآني سكن إليَّ، وسمعته يقول: لعن الله أرضًا ليس بها عرف، قاتل الله الشاعر حيث يقول: حُرُّ الثَّرَى مُسْتَعْرِبُ التُّرَابِ.,The only men whom he met were peasants and he did not understand them nor could he made them understand him. So when he saw me he had confidence in me and I heard him say: God curse a land where there is not an Arab. May God punish the poet who said: The best land is that of the Arabs.”
+أبا عثمان! إن هذه العُرَيب في جميع الناس كمقدار القرحة في جلد الفرس، فلولا أن الله رق عليهم فجعلهم في حشاه لطمست هذه العجم آثارهم،,"O Abu ‘Uthman! These little Arabs, as compared with all other peoples, are like the white spot on a horse’s skin. If God had not been merciful toward them and taken them under His protection, the non-Arabs would have effaced their traces."
+أترى الأعيار إذا رأت العتاق لا ترى لها فضلًا، والله ما أمر الله نبيه ﷺ بقتلهم إذ لا يدينون بدين إلا لضنه بهم، ولا ترك قبول الجزية منهم إلا تنزيهًا لهم.,"You know that the wild asses, when they see noble horses, do not appreciate their excellence. Indeed, God commanded his prophet to kill them on account of their lack of religion, only because He wanted to spare them (the Arabs). He also did not accept from them the poll-tax only because He wanted to keep them away from imperfection."
+"وقيل لأعرابي: ما السرور؟ فقال: أوبة بغير خيبة، وألفة بعد غيبة. وقيل لآخر: ما السرور؟ قال: غيبة تفيد غنى، وأوبة تعقب منى، وأنشأ يقول:
+وكنت فيهم كممطور ببلدته *** يسر أن جمع الأوطان والمطرا","وقيل لأعرابي: ما السرور؟ فقال: أوبة بغير خيبة، وألفة بعد غَيبة. وقيل لآخر: ما السرور؟ قال: غَيبة تفيد غِنًى، وأوبة تُعْقب مُنًى، وأنشأ يقول:
+وَكُنْتُ فِيهِمْ كَمَمْطُورٍ بِبَلْدَتِهِ *** يُسَرُّ أَنْ جَمَعَ الْأَوْطَانَ وَالْمَطَرَا"
+"وأحسن ما سمعنا في حب الوطن وفرحة الأوبة قوله:
+وَبَاشَرْتُهَا فَاسْتَعْجَلَتْ عَنْ قِنَاعِهَا *** وَقَدْ يَسْتَخِفُّ (الطَّامِعِينَ) المُبَاشِرُ
+مُشَمِّرَةٍ عَنْ سَاقِ حَوْلَاءَ جَسْرَةٍ *** تُجَارِي بَنِيهَا مَرَّةً وَتُحَاضِرُ","The best verses we have ever heard about one’s love of the native country and the pleasure of returning are the following verses;
+I contacted her; So she hastened without putting on her veil, and whoever covets something can, indeed, be incited to act very fast.
+(She set out) baring her leg which was strong and tall, and (running in such a way as), sometimes, to outdistance her children and (sometimes) to keep pace with them."
+"وَخَبَّرَهَا الوَرَّادُ أَنْ لَيْسَ بَيْنَهَا *** وَبَيْنَ قُرَى نَجْرَانَ وَالدَّرْبِ صَافِرُ
+فَأَلْقَتْ عَصَاهَا وَاسْتَقَرَّتْ بِهَا النَّوَى *** كَمْ قَرَّ عَيْنًا بِالْإِيَابِ الْمُسَافِرُ","The men who went down to the water informed her that there were no more travelers (on the way)
+between her and the villages of Najran and Al-Darb
+So she cast away her(traveler’s) stick and settled (as her Journey came to its end)
+(feeling haopy) just as the traveler feels refreshed when he has returned (back home)"
+وقيل لبعض الأعراب: ما الغبطة؟ قال: الكفاية مع لزوم الأوطان، والجلوس مع الإخوان. قيل له: فما الذلة؟ قال: التنقل في البلدان، والتنحي عن الأوطان.,"A certain Bedouin was asked; What is bliss?” He said: “Having enough in one’s native country, and being with one’s friends.” Then, he was asked; “What is humiliation?” He answered: “Moving from one place to another, and being away from one’s native country.””"
+"وقال آخر:
+طَلَبُ المَعَاشِ مُفَرِّقٌ *** بَيْنَ الْأَحِبَّةِ وَالْوَطَنْ
+وَمُصَيِّرٌ جَلْدَ الرِّجَالِ *** إِلَى الضَّرَاعَةِ وَالْوَهَنْ","Someone else said:
+The search for a livelihood brings about a break
+between a man and his friends and native country.
+It also turns the strength of men
+into lowliness and weakness,"
+"حَتَّى يُقَادَ كَمَا يُقَا *** دُ النِّضْوُ فِي ثِنْيِ الرَّسَنْ
+ثُمَّ الْمَنِيَّةُ بَعْدَهُ *** فَكَأَنَّهُ مَا لَمْ يَكُنْ","So that (such a man) would become submissive
+just like an emaciated camel in its halter,
+And then death comes,
+And he, thus, is like something that never existed."
+ووجدنا من العرب من كان أشرف في نفسه وأفخر في حسبه، ومن العجم من كان أطيب عنصرًا وأنفس جوهرًا، أشد حنينًا إلى وطنه ونزاعًا إلى تربته، وكانت الملوك على قديم الدهر لا تؤثر على أوطانها شيئًا،,"We also found that among the Arabs those who were of a nobler character and of a prouder descent, and among the non-Arabs those of better origin and finer substance, also had a stronger yearning for their native land and a deeper affection for their soil. The kings, too, from ancient times, preferred nothing to their native countries."
+وحكى المُوبَذ أنه قرأ في سيرة إسفنديار بن بشتاسف بن لهراسف بالفارسية، أنه لما غزا بلاد الخزر ليستنقذ أُختَه من الأسر اعتلَّ بها، فقيل له: ما تشتهي؟ قال: شمة من تربة بلخ، وشربة من ماء واديها.,"The Mobedh reported that he had read in the Persian biography of Isfandiyar Ibn Bushtasf Ibn Luhrasf that when Isfandiyar raided the land of the Khazar in order to free his sister from captivity, he fell sick there; and he was asked what he wanted to have. He answered: A smell of the soil of Balkh and a drink from the water of its river valley.””"
+واعتل سابور ذو الأكتاف بالروم، وكان مأسورًا في القِدِّ، فقالت له بنت ملك الروم وقد عشقته: ما تشتهي مما كان فيه غذاؤك؟ قال: شربةً من ماء دجلة وشمةً من تربة إصطخر.,"Shahpur Dhul-Aktaf fell also sick in Roman territory (Rum) where he was held in fetters as a captive. The daughter of the Roman King who had fallen in love with him, asked him: What food would you desire to have to sustain you?” He said: “A drink from the water of the Tigris and a smell from the soil of Istakhr.””"
+فغبرت عنه أيامًا، ثم أتته يومًا بماء الفرات وقبضة من تراب شاطئه، وقالت: هذا من ماء دجلة، وهذه من تربة أرضك، فشرب واشتم من تلك التربة، فأفاق من مرضه.,"So, she kept away from him for some days. Then, one day, she came back to him with some water from the Euphrates and a handful of soil from its bank and told him: Here is some water from the Tigris and some soil from your land.” He drank the water and smelled that soil and was cured.”"
+وكان الإسكندر الرومي جال البلدان وأخرب إقليم بابل، وكنز الكنوز وأباد الخلق، فمرض بحضرة بابل، فلما أشفى أوصى إلى حكمائه ووزرائه أن تحمل رمته في تابوت من ذهب إلى بلده حبًّا للوطن.,"Alexander, the Roman had traversed all the countries, destroyed the zone of Babylon, gathered many treasures and annihilated all peoples. Then he fell sick near Babylon; and as he felt he was dying, he recommended to his physicians and ministers, as his last will, that his body be carried in a golden coffin back to his country, as a sign of his love for his native land."
+ولما افتتح وهرز بن شيرزاد اليمن، وقتل ملك الحبشة المتغلب على اليمن، أقام بها عاملًا لأنوشروان، فبنى نجران اليمن وهي من أحسن مدن الثغور، فلما أدركته الوفاة أوصى ابنه شيرزاد أن يحمل إلى إصطخر ناووس أبيه، ففعل به ذلك.,"When Wahriz Ibn Shirzad conquered the Yaman and killed the Abyssinian king who had subdued the country, he remained there as Anusharwan’s governor. He built Najran of the Yaman which is one of the best frontier cities. Then when he felt he was dying, he recommended to his son Shirzad, as his last will, to carry the coffin of his father to Istakhr; the son actually did that."
+فهؤلاء الملوك والجبابرة الذين لم يفتقدوا في اغترابهم نعمة، ولا غادروا في أسفارهم شهوة حنُّوا إلى أوطانهم، ولم يؤثروا على ترابهم ومساقط رءوسهم شيئًا من الأقاليم المستفادة بالتغازي، والمدن المغتصبة من ملوك الأمم.,Those kings and tyrants who missed no comfort when they were abroad and lacked no pleasure on their journeys yearned for their native lands and did not prefer to their own soil and their birthplaces any of the regions which they conquered by raids or of the cities which they captured from the kings of the nations.
+وهؤلاء الأعراب مع فاقتهم وشدة فقرهم، يحنون إلى أوطانهم، ويقنعون بتربهم ومحالِّهم.,"Those Bedouins, too, despite their destitution and extreme poverty, yearn for their native countries and are satisfied with their own soil and their own places."
+ورأيت المتأدب من البرامكة المتفلسف منهم إذا سافر سفرًا أخذ معه من تربة مولده في جراب يتداوى به.,"I have seen the highly educated and learned member of the Barmacid family, when he went on a journey, carry with him some of the soil of his birthplace in a leather bag in order to use it as treatment in case of illness."
+ومن أصدق الشواهد في حب الوطن أن يوسف — عليه السلام — لما أدركته الوفاة، أوصى أن تُحمل رمته إلى موضع مقابر أبيه وجده يعقوب وإسحق وإبراهيم — عليهم السلام —,"One of the truest testimonies to patriotism is the fact that when Joseph, peace be on him, was about to die, he recommended, as his last will, that his body be carried to the place where his father and forefathers Jacob, Isaac and Abraham, peace be on them, had been burled."
+ورُوِي لنا أن أهل مصر منعوا أولياء يوسف من حمله، فلما بعث الله موسى — عليه السلام — وأهلك على يديه فرعون وغيره من الأمم أمره أن يحمل رمته إلى تربة يعقوب بالشام، وقبره معلوم بأرض بيت المقدس بقرية تسمى حسامى،,"It has been furthermore reported to us that the people of Egypt prevented the family (or those who are in charge) of Joseph to carry away his body. So that when God sent Moses, upon him be peace, as a prophet and destroyed through him Pharaoh and other nations, He ordered him (Moses) to carry Joseph’s body to the graveyard of Jacob in Syria. And his tomb is well known to be in the territory of Jerusalem in a village called Hisma."
+وكذلك يعقوب مات بمصر، فحُملت رمته إلى إيلياء؛ قرية ببيت المقدس، وهناك قبر إسحاق بن إبراهيم — عليهما السلام.,"The same was the case with Jacob. He died in Egypt and his body was carried to Iliya’, a village in Jerusalem. There is, too, the tomb of Isaac son of Abraham, upon them be peace."
+ومن حب الناس للوطن وقناعتهم بالعطن، أن إبراهيم لما أتى بهاجرَ أمِّ إسماعيل مكةَ فأسكنها، وليس بمكة أنيس ولا ماء ظمئ إسماعيل،,"As an example of man’s love for his native country and his satisfaction with his own watering place is (the story) that when Abraham brought Hagar, the mother of Ishmael, to Mecca and settled there though he had no friend and there was no water in it, Ishmael got thirsty."
+فدعا إبراهيم ربه فقال: رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ، فأجاب الله دعاءه إذ رضي به وطنًا، وبعث جبرائيل — عليه السلام — فر��ض موضع زمزم برجله، فنبع منه زمزم.,"So Abraham prayed to God and said:O my Lord, I established some of my descendants in an uncultivated valley at your sacred house.” God heard his prayer because he contented himself with taking that sacred place as his home, and sent Gabriel, upon him be peace, who struck with his feet the ground (where the source) of Zamzam (now is) and the water of Zamzam gushed forth.”"
+ومر بإسماعيل وأمه فرقة من جُرْهُم، فقالوا: أتأذنون لنا أن ننزل معكم؟,"Then some peoole from the Jurhum passed by Ishmael and his mother and asked for permission to dwell with them. Hagar answered: Yes!”, But (stipulated) that they would have no right in the water.”"
+فصار إسماعيل وولده قُطَّان مكة لدعوة إبراهيم — عليه السلام. نعم، وهي مع جدوبتها خير بقاع الأرض؛ إذ صارت حرمًا، ولإسماعيل وولده مسكنًا، وللأنبياء منسكًا ومجمعًا على غابر الدهر.,"Thus, Ishmael and his descendants became residents of Mecca as a consequence of the prayer of Abraham, upon him be peace. And, as a matter of fact, despite its barrenness Mecca is the best land of the world, because it became a sanctuary and an abode for Ishmael and his descendants, as well as a place of worship and a meeting place for the prophets, for ever."
+وممن تمسك من بني إسرائيل — عليه السلام — بحب الوطن خاصة ولد هارون وآل داود — عليهما السلام — لم يمت منهم ميت في إقليم بابل في أي البلدان مات إلا نبشوا قبره بعد حَوْل، وحملت رمته إلى موضع يدعى الخصاصة بالشام،,"Among the children of Israel, upon him be peace, those who particularly felt the love for the native land, were the descendants of Aaron and the family of David, upon them be peace. For they did not leave anyone of them who died in the region of Babylon, in whatever city he might have died, without ransacking his grave after a year and carrying his body to a place in Syria called Al-Khasasah."
+"فيودع هناك حولًا، فإذا حال الحول نقلت إلى بيت المقدس، وقال الفرزدق:
+لَكِسْرَى كَانَ أَعْقَلَ مِنْ تَمِيمٍ *** لَيَالِي فَرَّ مِنْ بَلَدِ الضِّبَابِ
+فَأَسْكَنَ أَهْلَهُ بِبِلَادِ رِيفٍ *** وَجَنَّاتٍ وَأَنْهَارٍ عِذَابِ","It was deposited there, and at the close of the year it was carried to Jerusalem. Al-Farazdag said:
+Khusro was, indeed, wiser than Tamim,
+When he fled away from the country of the lizards,
+And established his people in fertile lands
+and gardens (like paradise) and rivers with sweet water."
+"فَصَارَ بَنُوا بَنِيهِ بِهَا مُلُوكًا *** وَصِرْنَا نَحْنُ أَمْثَالَ الْكِلَابِ
+فَلَا رَحِمَ الْإِلَهُ صَدَى تَمِيمٍ *** فَقَدْ أَزْرَى بِنَا فِي كُلِّ بَابِ","There his descendants became kings
+while we came to be like dogs.
+May God show no mercy to the corpse of Tamim
+because he discredited us everywhere."

The_Journey_of_the_Strangers.csv

@@ -0,0 +1,213 @@
+ar,en
+وخرجه الإمام أحمد وابن ماجه من حديث ابن مسعود بزيادة في آخره وهي: «قيل: يا رسول الله! ومن الغرباء؟ قال: النزاع من القبائل».,"25. Imam Ahmad and ibn Majah record this hadith on the authority of ibn Mas‘ud with the following addition, “…It was asked, ‘Messenger of Allah, who are they?’ He replied, ‘Those who have departed from the tribes.’”"
+وخرجه أبو بكر الآجري وعنده: «قيل: ومن هم يا رسول الله؟ قال: الذين يصلحون إذا فسد الناس».,"26. Abu Bakr alAjurri also records this and his wording is, “…It was asked, ‘Messenger of Allah, who are they?’ He replied, ‘Those who rectify the affairs at a time when the people become corrupt.’”"
+وخرجه غيره وعنده: «قال: الذين يفرون بدينهم من الفتن».,"27. Others record it with the wording, “Those who flee from trials and tribulations to safeguard their religion.”"
+وخرجه الترمذي من حديث كثير بن عبد الله المزني عن أبيه عن جده عن النبي صلى الله عليه وسلم: «إن الدين بدأ غريبًا، وسيرجع غريبًا، فطوبى للغرباء الذين يصلحون ما أفسد الناس من سنتي».,"28. TirmidhI records on the authority of Kathlr ibn ‘Abdullah alMuzam; from his father; from his grandfather that the Prophet said, “The religion began as something strange and shall return to being something strange, so tuba to the strangers: those who correct what the people have corrupted of my Sunnah after me.”"
+وخرجه الطبراني من حديث جابر عن النبي صلى الله عليه وسلم، وفي حديثه: «قيل: ومن هم يا رسول الله؟ قال: الذين يصلحون حين فساد الناس».,"29. TabaranI records on the authority of Jabir that the Prophet said, “…those who rectify the affairs when the people are corrupt.”"
+وخرجه أيضًا من حديث سهل بن سعد بنحوه.,30. He also records a similar hadith on the authority of Sahl ibn Sa(d.
+وخرجه الإمام أحمد من حديث سعد بن أبي وقاص عن النبي صلى الله عليه وسلم وفي حديثه: «فطوبى يومئذ للغرباء إذا فسد الناس».,"31. Imam Ahmad records the hadlth of Sa(d ibn Abu Waqqas that the Prophet said, “…so tuba to the strangers on that day when the people become corrupt.”"
+وخرج الإمام أحمد والطبراني من حديث عبد الله بن عمرو عن النبي صلى الله عليه وسلم قال: «طوبى للغرباء، قلنا: ومن الغرباء؟ قال: قوم قليل في ناس سوء كثير، من يعصيهم أكثر ممن يطيعهم».,"32. Imam Ahmad and Tabarani record the hadlth of ‘Abdullah ibn (Amr that the Prophet said, “Tuba for the strangers!” We asked, ‘Who are the strangers?’ He replied, “A small number of righteous people amongst a large number of evil people, those who disobey them are more than those who obey them.”"
+وروي عن عبد الله بن عمرو مرفوعًا وموقوفًا في هذا الحديث: «قيل: ومن الغرباء؟ قال: الفرارون بدينهم يبعثهم الله تعالى مع عيسى ابن مريم عليه السلام».,"33. Another wording of this hadlth is also reported on the authority of ‘Abdullah ibn (Amr, both from the Prophet ($jg) and as his own words, ‘…It was asked, “Who are the strangers?” He replied, “Those who flee in order to safeguard their religion; Allah, Most High, will resurrect them with ‘Isa ibn Maryam.’”"
+قوله: «بدأ الإسلام غريبًا» يريد به أن الناس كانوا قبل مبعثه على ضلالة عامة,"By saying, “Islam began as something strange,” he  was referring to the fact that people, before his being commissioned, were upon widespread misguidance;"
+كما قال النبي صلى الله عليه وسلم في حديث عياض بن حمار الذي أخرجه مسلم: «إن الله نظر إلى أهل الأرض فمقتهم، عربهم وعجمهم إلا بقايا من أهل الكتاب».,"34. Muslim records on the authority of ‘Iyad ibn Himar that the Prophet said, “Allah looked to the inhabitants of the earth and was angry at them, the Arab and nonArab, except for some remnants of the People of the Book.”"
+فلما بعث النبي صلى الله عليه وسلم ودعا إلى الإسلام لم يستجب له في أول الأمر إلا الواحد بعد الواحد من كل قبيلة، وكان المستجيب له خائفًا من عشيرته وقبيلته، يؤذى غاية الأذى، وينال منه وهو صابر على ذلك في الله عز وجل،,"When the Prophet was commissioned and began the call to Islam, only a few individuals responded, a person in this tribe and a person in that tribe. The person who responded lived in fear of his family and tribe and faced harrowing persecution and defamation; however he would remain steadfast and patient for the sake of Allah, Mighty and Magnificent."
+وكان المسلمون إذ ذاك مستضعفين يشردون كل مشرد ويهربون بدينهم إلى البلاد النائية كما هاجروا إلى الحبشة مرتين ثم هاجروا إلى المدينة، وكان منهم من يعذب في الله ومنهم من يقتل، فكان الداخلون في الإسلام حينئذ غرباء،,"At that time the Muslims were weak and would be assaulted, ostracised and spurned; they were forced to flee to distant lands in order to safeguard their religion as can be seen in their migration to Abyssinia on two occasions and the subsequent migration to Madlnah. Amongst them were those who were tortured and those who were slain; all those who accepted Islam at that time became strange."
+ثم ظهر الإسلام بعد الهجرة إلى المدينة وعز وصار أهله ظاهرين كل الظهور، ودخل الناس بعد ذلك في دين الله أفواجا، وأكمل الله لهم الدين وأتم عليهم النعمة.,"After the migration to Madlnah, Islam became ascendant and strong, its followers became dominant and people began to accept the religion in droves. Allah granted the religion ascendancy and completed His favour upon them."
+وتوفي رسول الله صلى الله عليه وسلم والأمر على ذلك، وأهل الإسلام على غاية من الاستقامة في دينهم، وهم متعاضدون متناصرون، وكانوا على ذلك في زمن أبي بكر وعمر رضي الله عنهما.,"After the death of the Prophet, during the rule of Abu Bakr and ‘Umar, may Allah be wellpleased with them, this situation remained unaltered."
+[فتنتا الشبهات والشهوات],The Tribulation of Doubts and Desires
+ثم أعمل الشيطان مكائده على المسلمين وألقى بأسهم بينهم، وأفشى بينهم فتنة الشبهات والشهوات، ولم تزل هاتان الفتنتان تتزايدان شيئا فشيئا حتى استحكمت مكيدة الشيطان وأطاعه أكثر الخلق،,"Then Satan began working his machinations and caused the Muslims to split and spread doubts and desires amongst them, these two tribulations remained on the increase until the plot of Satan gained ascendancy and the majority of people fell prey to it;"
+فمنهم من دخل في طاعته في فتنة الشبهات، ومنهم من دخل في فتنة الشهوات، ومنهم من جمع بينهما،,"some succumbed through the door of doubts, others through the door of desires, and yet others through a combination of both."
+وكل ذلك مما أخبر النبي صلى الله عليه وسلم بوقوعه. فأما فتنة الشبهات: فقد روي عن النبي صلى الله عليه وسلم من غير وجه أن أُمته ستفترق على أزيد من سبعين فرقة على اختلاف في الروايات في عدد الزيادات على السبعين، وأن جميع تلك الفرق في النار إلا فرقة واحدة،,"The Prophet informed us that all this would occur. With regards the tribulation of doubts, he told us, as reported via a number of routes, that his nation would split into more than seventy sects, the narrations differ as to precisely how many sects, and that all of these sects would be in the Fire save one:"
+وهي ما كانت على ما هو عليه وأصحابه صلى الله عليه وسلم.,that which would be upon what he and his Companions were upon.
+وأما فتنة الشهوات:,With regards the tribulation of desires:
+ففي ” صحيح مسلم ” عن عبد الله بن عمرو عن النبي صلى الله عليه وسلم قال: «كيف أنتم إذا فتحت عليكم خزائن فارس والروم. أي قوم أنتم؟ قال عبد الرحمن بن عوف: نقول كما أمرنا الله. قال: أو غير ذلك؟ تتنافسون ثم تتحاسدون ثم تتدابرون».,"35. Muslim records the hadlth of ‘Abdullah ibn (Amr that the Prophet QH) said, “How will you be when the treasures of the Persians and Romans are opened to you? What sort of people will you become?” ‘AbdulRahman ibn Awf said, We would say as Allah ordered us.’ He said, “Or something else: you would compete with each other, then be envious of each other, then turn your backs on each other, then hate each other.”"
+وفي ” صحيح البخاري ” عن عمرو بن عوف عن النبي صلى الله عليه وسلم قال: «والله ما الفقر أخشى عليكم ولكن أخشى أن تبسط عليكم الدنيا كما بسطت على من كان قبلكم فتنافسوها كما تنافسوها فتهلككم كما أهلكتهم».,"36. Bukhari records on the authority of (Amr ibn ‘Awf that the Prophet said, “By Allah! I do not fear poverty for you but I fear that the world be proffered to you as it was proffered to those before you such that you vie for it as they vied and it destroy you as it destroyed them.”"
+وفي ” الصحيحين ” من حديث عقبة بن عامر عن النبي صلى الله عليه وسلم معناه أيضا.,37. A hadlth carrying the same meaning as this one has been recorded by Bukhari and Muslim on the authority of (Uqbah ibn (Amir.
+ولما فتحت كنوز كسرى على عمر بن الخطاب رضي الله عنه بكى فقال: إن هذا لم يفتح على قوم قط إلا جعل الله بأسهم بينهم. أو كما قال.,"When the treasures of Chosroes were conquered at the hands of ‘Umar (radiy Allahu anhu), he wept and said, ‘This has never come into the hands of a people except that it caused discord and splitting to occur amongst them,’ or words to that effect."
+وكان النبي صلى الله عليه وسلم يخشى على أمته هاتين الفتنتين,"The Prophet would fear these two tribulations,"
+كما في ” مسند الإمام أحمد بن حنبل ” عن أبي برزة عن النبي صلى الله عليه وسلم قال: «إنما أخشى عليكم الشهوات التي في بطونكم وفروجكم ومضلات الفتن». وفي رواية: «ومضلات الفتن».,"38. Imam Ahmad records on the authority of Abu Barzah that the Prophet said, “I only fear for you the desires of misguidance brought about by your stomachs and private parts and the misguiding tribulations,” and in another narration, “…misguiding desires.”"
+فلما دخل أكثر الناس في هاتين الفتنتين أو إحداهما أصبحوا متقاطعين متباغضين بعد أن كانوا إخوانا متحابين متواصلين،,"Most people succumbed to one or both of these tribulations as a result of which they ended up splitting and hating each other after having been brothers, loving each other."
+فإن فتنة الشهوات عمت غالب الخلق ففتنوا بالدنيا وزهرتها وصارت غاية قصدهم، لها يطلبون، وبها يرضون، ولها يغضبون، ولها يوالون، وعليها يعادون، فتقطعوا لذلك أرحامهم وسفكوا دماءهم وارتكبوا معاصي الله بسبب ذلك.,"The tribulation of desires has afflicted the majority of creation and they have fallen victim to the allurement of this world and its luxuries; it has become their goal and they covet it, only when they attain it are they satisfied. For its sake do they come to anger, for its sake do they make allegiance, and for its sake do they declare enmity. They sever the ties of kinship, spill blood, and disobey Allah all for the gain of some worldly lot."
+وأما فتنة الشبهات والأهواء المضلة فبسببها تفرق أهل القبلة وصاروا شيعا وكفر بعضهم بعضا، وأصبحوا أعداءً وفرقا وأحزابا بعد أن كانوا إخوانا قلوبهم على قلب رجل واحد، فلم ينج من هذه الفرق إلا الفرقة الواحدة الناجية، وهم المذكورون في قوله صلى الله عليه وسلم:,"With regards doubts and misguiding desires, it is on account of these that the People of the Qiblah split into many sects and factions, each hating the other and some charging others with disbelief, this after they used to be brothers, their hearts united as if in one body. Of all these sects, only one will be victorious and it is mentioned in his saying,"
+«لا تزال طائفة من أُمتي ظاهرين على الحق لا يضرهم من خذلهم ولا من خالفهم حتى يأتي أمر الله وهم على ذلك».,"39. “There will always be a group of this nation manifest upon the truth, they will not be harmed by those who forsake them or oppose them until the Command of Allah comes, and they will still be in that state.”"
+وهم في آخر الزمان الغرباء المذكورون في هذه الأحاديث: «الذين يُصلحون إذا فسد الناس»، وهم «الذين يُصلحون ما أفسد الناس من السنة»، وهم «الذين يفرون بدينهم من الفتن»، وهم «النزاع من القبائل»،,"In the last days, they will be the strangers mentioned in these ahadlth: those who rectify the affairs when the people become corrupt, those who correct what the people have corrupted of the Sunnah, those who flee from trials and tribulations in order to safeguard their religion, and those who have departed from the tribes;"
+لأنهم قلوا، فلا يوجد في كل قبيلة منهم إلا الواحد والاثنان، وقد لا يوجد في بعض القبائل منهم أحدٌ كما كان الداخلون إلى الإسلام في أول الأمر كذلك، وبهذا فسر الأئمة هذا الحديث.,"this is because they are few only one or two will be found in some tribes and none at all in others, just as the first Muslims were. It is in this way that the Imams have explained this hadith."
+[الإسلام لا يذهب ولكن يذهب أهل السنة],The Dwindling of Ahlu’lSunnah
+قال الأوزاعي في قوله صلى الله عليه وسلم: «بدأ الإسلام غريبا وسيعود غريبا كما بدأ» : أما إنه ما يذهب الإسلام ولكن يذهب أهل السنة حتى ما يبقى في البلد منهم إلا رجل واحد.,"Awza’l said in explanation to this hadlth, ‘Islam will not disappear, it is Ahlu’lSunnah that will disappear to the point that there only remain one of them in any one country.’"
+ولهذا المعنى يوجد في كلام السلف كثيرا مدح السنة ووصفها بالغربة ووصف أهلها بالقلة، فكان الحسن رحمه الله يقول لأصحابه: يا أهل السنة! ترفقوا رحمكم الله فإنكم من أقل الناس.,"It is based on this understanding that one frequently finds the Salaf praising the Sunnah, describing it as being strange, and describing its followers as few in number. alHasan (radiyAllahu ’anhu) would say to his colleagues, ‘Ahlu’lSunnah! Be gentle with each other, may Allah have mercy upon you, for you are from the fewest of people!’"
+وقال يونس بن عبيد: ليس شيء أغرب من السنة وأغرب منها من يعرفها. وروي عنه أنه قال: أصبح من إذا عرف السنة فعرفها غريبا وأغرب منه من يعرفها. وعن سفيان الثوري قال: استوصوا بأهل السنة فإنهم غرباء.,"Yunus ibn ‘Ubayd said, ‘There is nothing stranger than the Sunnah and stranger still is one who knows it.’ It is also reported that he said, ‘It has come to the point that one who knows the Sunnah will think it something strange, and stranger than this person is one who finds the Sunnah something familiar.’ Sufyan alThawrl said, Treat Ahlu’lSunnah well for they are the strangers.’"
+ومراد هؤلاء الأئمة بالسنة: طريقة النبي صلى الله عليه وسلم التي كان عليها هو وأصحابه السالمة من الشبهات والشهوات. ولهذا كان الفضيل بن عياض يقول: أهل السنة من عرف ما يدخل في بطنه من حلال.,"By the term Sunnah, ail of these Imams meant the path trodden by the Prophet which he and his Companions were upon, secure from doubts and desires. It is for this reason that Fudayl ibn Tyad said, ‘Ahlu’lSunnah are those who know that what enters their stomach is lawful’;"
+وذلك لأن أكل الحلال من أعظم خصائل السنة التي كان عليها النبي صلى الله عليه وسلم وأصحابه رضي الله عنهم.,this is because one of the greatest features of the Sunnah followed by the Prophet and his Companions was that they would eat only that which was lawful.
+ثم صار في عرف كثير من العلماء المتأخرين من أهل الحديث وغيرهم السنة عبارة عما سَلِمَ من الشبهات في الاعتقادات خاصة في مسائل الإيمان بالله وملائكته وكتبه ورسله واليوم الآخر، وكذلك في مسائل القدر وفضائل الصحابة،,"In the taxonomy of the later scholars from the Ahlu’lHadlth and others, the word Sunnah was used to refer to that which was secure from doubts in belief, specifically in issues dealing with belief in Allah, His Angels, His Books, His Messengers, the Last Day, the issues of decree, and the virtues of the Companions."
+وصنفوا في هذا العلم باسم السنة لأن خطره عظيم والمخالف فيه على شفا هلكة.,They authored works in these fields which they named books of ‘Sunnah’; they called this field ‘Sunnah’ because it is a serious issue and the one who stands in opposition to it stands on the brink of destruction.
+وأما السنة الكاملة فهي الطريق السالمة من الشبهات والشهوات كما قال الحسن ويونس بن عبيد وسفيان والفضيل وغيرهم، ولهذا وُصِفَ أهلُها بالغربة في آخر الزمان لقلتهم وغربتهم فيه،,"As for the meaning of Sunnah in its complete sense, it refers to the path which is secure from doubts and desires as stated by al Hasan, Yunus ibn ‘Ubayd, Sufyan, Fudayl and others. It is for this reason that those who follow the Sunnah in the latter times have been described as being strange because of their small number and rarity."
+ولهذا ورد في بعض الروايات كما سبق في تفسير الغرباء: «قوم صالحون قليل في قوم سوء كثير، من يعصيهم أكثر ممن يطيعهم» وفي هذا إش��رة إلى قلة عددهم وقلة المستجيبين لهم والقابلين منهم وكثرة المخالفين لهم والعاصين لهم.,"It is for this reason that in some of the previous ahadlth they have been described as, “A small number of righteous people amongst a large number of evil people, those who disobey them are more than those who obey them.” This statement points to the paucity of their number, the handful of those who respond to them and accept their call, and the many that oppose and disobey them."
+ولهذا جاء في أحاديث متعددة مدح المتمسك بدينه في آخر الزمان وأنه كالقابض على الجمر، وأن للعامل منهم أجر خمسين ممن قبلهم، لأنهم لا يجدون أعوانا في الخير.,"There are a number of ahadlth that praise a person who sticks firmly to his religion in the last days, describing him as one who is holding onto red hot coals and that his reward would be equivalent to the reward of fifty of those who came before him. This is because he would find no one to aid him in performing good."
+وهؤلاء الغرباء قسمان: أحدهما من يُصلح نفسه عند فساد الناس، والثاني من يُصلح ما أفسد الناس وهو أعلى القسمين وهو أفضلهما.,"These strangers are of two categories: the first is the one who corrects himself at the time when people are corrupt and the second, the better of the two, is the one who purifies the Sunnah from what the people have corrupted of it."
+وقد خرج الطبراني وغيره بإسناد فيه نظر من حديث أبي أمامة عن النبي صلى الله عليه وسلم: «إن لكل شيء إقبالا وإدبارا، وإن من إقبال هذا الدين ما كنتم عليه من العمى والجهالة وما بعثني الله به،,"40. Tabarani and others record, with an isnad that is problematic, on the authority of Abu Umamah that the Prophet said, “Everything has a progression and a regression and this religion has a progression and a regression. The regression of this religion is what you used to be upon of blindness, misguidance and opposing what Allah has sent me with."
+وإن من إقبال هذا الدين أن تفقه القبيلة بأسرها حتى لا يوجد فيها إلا الفاسق والفاسقان فهما مقهوران ذليلان، إن تكلما قُمِعَا وقُهِرَا واضطُهدا،,"The progression of this religion is that the whole tribe accept learning to the point that there remain amongst them only one or two evildoers and these two be subjugated and degraded; when they want to speak, they are restrained, subdued and silenced."
+وإن من إدبار هذا الدين أن تجفو القبيلة بأسرها حتى لا يُرى فيها إلا الفقيه والفقيهان فهما مقهوران ذليلان، إن تكلما فأمرا بالمعروف ونهيا عن المنكر قُمعا واضطُهدا، فهما مقهوران ذليلان لا يجدان على ذلك أعوانا ولا أنصارا».,"For sure, the regression of this religion is that the whole tribe spurn [learning] to the point that only one or two people of learning are found amongst them and these two be oppressed and degraded; when they speak and enjoin the good and forbid the evil, they are restrained, subdued and silenced; not being able to find anyone to support or help them.”"
+فوصف في هذا الحديث المؤمن العالم بالسنة الفقيه في الدين بأنه سيكون في آخر الزمان عند فساده مقهورا ذليلا لا يجد أعوانا ولا أنصارا.,"In this hadlth, the believer one who knows the Sunnah and has understanding of the religion has been depicted as being subjugated and degraded in the last days, not finding anyone to support or help him."
+وخرج الطبراني بإسناد فيه ضعف عن ابن مسعود عن النبي صلى الله عليه وسلم في حديث طويل في ذكر أشراط الساعة قال: «وإن من أشراطها أن يكون المؤمن في القبيلة أذل من النقد». والنقد: هم الغنم الصغار.,"41. Tabarani also records, with an isnad that contains weakness, on the authority of ibn Mas(ud that the Prophet (H) said in a lengthy hadith concerning the signs of the Hour, “…and from its signs is that the believer would be lowlier in his tribe than tiny sheep.”"
+وفي ” مسند الإمام أحمد ” عن عبادة بن الصامت أنه قال لرجلٍ من أصحابه: يُوشك إن طالت بك الحياة أن ترى الرجل قد قرأ القرآن على لسان محمد صلى الله عليه وسلم فأعاده وأبدأه وأحل حلاله وحرم حرامه ونزل عند منازله لا يحور فيكم إلا كما يحور رأس الحمار الميت.,"Imam Ahmad records that ‘Ubadah ibn alSamit said to one of his colleagues, ‘It is well possible that if you live a long life, you will see a man who read the Qur’an from the tongue of Muhammad (!®, or from one who read it from Muhammad, repeating it and reciting it, treating its lawful as lawful and its prohibited as prohibited. He will pass you on the way to his house, and his status in your eyes will be as insignificant as the head of a dead donkey.’"
+ومثله قول ابن مسعود: يأتي على الناس زمان يكون المؤمن فيه أذل من الأمة.,"Ibn Masud said, ‘A time will come in which a believer will be regarded lower than a slavegirl.’"
+وإنما ذل المؤمن آخر الزمان لغربته بين أهل الفساد من أهل الشبهات والشهوات، فكلهم يكرهه ويؤذيه لمخالفة طريقته لطريقتهم ومقصوده لمقصودهم ومباينته لما هم عليه.,"The believer is humiliated and degraded in the last days because of his being a stranger amongst the corrupt, those who have succumbed to their doubts and desires. All of them hate him and persecute him because of his opposing their path and objectives, and because of his keeping aloof from their practices."
+ولما مات داود الطائي قال ابن السماك: إن داود نظر بقلبه إلى ما بين يديه فأعشى بقلبه بصر العيون فكأنه لم ينظر إلى ما أنتم إليه تنظرون وكأنكم لا تنظرون إلى ما إليه ينظر، فأنتم منه تعجبون، وهو منكم يعجب، استوحش منكم، إنه كان حيًّا وسط موتى.,"When Dawud alTai died, ibn alSammak said, ‘Dawud would look with the eye of his heart at what was before him and the sight of his heart would envelop the sight of his eyes. It would then seem that he did not see what you saw and you were not seeing what he was seeing. You would be amazed at him and him at you; he would think that he was alone, living amongst the dead.’"
+ومنهم من كان يكرهه أهله وولده لاستنكار حاله، سمع عمر بن عبد العزيز امرأته مرة تقول: أراحنا الله منك. قال: آمين.,"Some of these strangers were detested by their own families and children due to the stark contrast of their conditions. Umar ibn AhduVAzIz once heard his wife saying, “May Allah relieve us from you!’ He said, Amin.’"
+وقد كان السلف قديما يصفون المؤمن بالغربة في زمانهم كما سبق مثله عن الحسن والأوزاعي وسفيان وغيرهم.,"The Salaf, in times gone by, would depict the believer as a stranger even in their times as has preceded from the words of alHasan, Awzal, Sufyan and others."
+ومن كلام أحمد بن عاصم الأنطاكي وكان من كبار العارفين في زمان أبي سليمان الداراني يقول: إني أدركت من الأزمنة زمانا عاد فيه الإسلام غريبا كما بدأ، وعاد وصفُ الحق فيه غريبا كما بدأ،,"Ahmad ibn (Asim alAntaki, one of the great Gnostic contemporaries of Abu Sulayman alDarani, said, CA long time ago I witnessed a time in which Islam once again became strange as it began, to describe alHaqq became strange just as it was in the beginning."
+إن ترغب فيه إلى عالم وجدته مفتونا بحب الدنيا، يُحب التعظيم والرئاسة، وإن ترغب فيه إلى عابد وجدته جاهلا في عبادته مخدوعا صريعا غدره إبليس، وقد صعد به إلى أعلى درجة من العبادة وهو جاهل بأدناها فكيف له بأعلاها؟,"Were you to seek out a scholar you would find him put to trial by love of this world and hankering after status and leadership. Were you to seek out a worshipper, you would find an ignoramus, deluded by his worship, felled by his enemy, Iblls. He has led him to attempt the greatest actions of worship while being ignorant of the least, so why attempt the greatest?!"
+وسائر ذلك من الرعاع، همج عوج وذئاب مختلسة، وسباع ضارية وثعالب ضوار، هذا وصف عيون أهل زمانك من حملة العلم والقرآن ودعاة الحكمة. خرجه أبو نعيم في ” الحلية “.,"All of them are mere rabble, polluted and misguided, as if they were resdess wolves, or ravenous lions, or prowling foxes. This is the description of the best people of your time: the carriers of knowledge and the Qutian, and the callers to wisdom.’ Recorded by Abu Nuaym, alHiliah."
+فهذا وصف أهل زمانه فكيف بما حدث بعده من العظائم والدواهي التي لم تخطر بباله ولم تدر في خياله؟,"This is the description of the people of his time, what then would he think of the enormities and calamities that have occurred after him which would never have crossed his mind or wildest imagination!"
+وخرج الطبراني من حديث ��بي هريرة عن النبي صلى الله عليه وسلم: «المتمسك بسنتي عند فساد أمتي له أجر شهيد».,"42. Tabarani records on the authority of Abu Hurayrah that the Prophet (H) said, “The one who holds firm to my Sunnah at a time when my nation is corrupt has the reward of martyr.”"
+وخرج أبو الشيخ الأصبهاني بإسناده عن الحسن قال: لو أن رجلا من الصدر الأول بُعِثَ اليوم ما عرف من الإسلام شيئا إلا هذه الصلاة.,"Abu’lShaykh alAsbahani records with his isnad that alHasan said, “Were a person from the first generation resurrected today, he would not recognise anything of Islam except this prayer.’"
+ثم قال: أما والله لئن عاش إلى المنكرات فرأى صاحب بدعة يدعو إلى بدعته أو صاحب دنيا يدعو إلى دنياه فعصمه الله عز وجل وقلبه يحن إلى السلف الصالح فيتبع آثارهم ويستن بسنتهم ويتبع سبيلهم كان له أجر عظيم.,"Then he said, I swear by Allah that if he were to live to these evil times, he would see the innovator calling to his innovation or the individual engrossed in worldly life calling to his worldly affairs. Then if Allah, Mighty and Magnificent, protected him, his heart would long for that which the pious predecessors were upon, he would follow their footsteps and traverse their path; for him there will be a great reward.’"
+وروى ابن المبارك عن الفضيل عن الحسن أنه ذكر الغني المترف الذي له سلطان يأخذ المال ويدعي أنه لا عقاب فيه، وذكر الضال الذي خرج بسيفه على المسلمين,"Mubarak ibn Fadalah reports that alHasan mentioned a rich, powerful man living in luxury, embezzling property and claiming that there was none to bring him to account; he also mentioned the misguided innovator who went out with his sword raised against the Muslims, twisting the meaning of what Allah revealed concerning the disbelievers to apply it to the Muslims."
+ثم قال: سنتكم والذي لا إله إلا هو بين الغالي والجافي والمترف والجاهل فاصبروا عليها، فإن أهل السنة كانوا أقل الناس، الذين لم يأخذوا مع أهل الأتراف في أترافهم، ولا مع أهل البدع في أهوائهم، وصبروا على سنتهم حتى أتوا ربهم، فكذلك إن شاء الله فكونوا.,"Then he said, “Your Sunnah, by Allah besides whom none has the right to be worshipped, is between these two: between extravagance and harshness, between the luxurious and the ignorant. Be patient and steadfast upon it for Ahlu’lSunnah are the fewest of people,
+they do not take the luxury from the extravagant and neither the innovations from the innovators; they steadfasdy follow the Sunnah until they will meet their Lord, so you too, if Allah wills, should be like this!’"
+ثم قال: والله لو أن رجلا أدرك هذه المنكرات يقول هذا: هلم إليَّ، ويقول هذا: هلم إليَّ، فيقول: لا أريد إلا سنة محمد صلى الله عليه وسلم يطلبها ويسأل عنها، إن هذا ليعرض له أجر عظيم، فكذلك فكونوا إن شاء الله تعالى.,"Then he said, ‘By Allah, were a person to live in these evil times yet search for the Sunnah and ask about it, saying, “All I want is the Sunnah of Muhammad,” while this person is saying, “Come to me,” and that person is saying, “Come to me,” such a person will have a great reward stored up for him, so you too, if Allah wills, should be like him!”"
+ومن هذا المعنى ما رواه أبو نعيم وغيره عن كميل بن زياد عن علي بن أبي طالب رضي الله عنه أنه قال: الناس ثلاثة: عالم رباني، ومتعلم على سبيل نجاة، وهمج رعاع أتباع كل ناعق يميلون مع كل صائح، لم يستضيئوا بنور العلم، ولم يلجئوا إلى ركن وثيق.,"In this regard, Abu Nuaym and others record on the authority of Kumaylibn Ziyad; from Ali (radiy Allahu anhu) who said, ‘People are of three categories: the erudite and wise scholar; a student of knowledge traversing the path to salvation; and the confused rabble, following anyone, bending along with every wind, not enlightened by the light of knowledge and having no firm support,’"
+ثم ذكر كلاما في فضل العلم إلى أن قال: هاه إن ههنا لعلما جما وأشار بيده إلى صدره لو أصبت له حمله، بل أصيب لَقِنا غير مأمون عليه مستعملا آلة الدين للدنيا، ومستظهرا بنعم الله على عباده وبحججه على أوليائه,"then after talking about the superiority of knowledge, he proceeded to say, ‘Here, indeed here pointing to his chest there is knowledge, if only I could find bearers for it. All I have found are people who are quick to comprehend but untrustworthy, they exploit the religion for worldly ends, they try to use the proofs of Allah against His Book, and His favours to lord over His servants."
+أو منقادا لحملة الحق لا بصيرة في أحنائه، ينقدح الشك في قلبه لأول عارض من شبهة، ألا لا ذا ولا ذلك، أو منهوما باللذة سلس القيادة للشهوة،,"Or I have found people, devoid of insight, blindly following the People of Truth, having no capacity to receive it, and misgivings piercing their hearts at the first appearance of doubt; none of these deserve it. Or I have found people passionately addicted to pleasures, continuously succumbing to their lusts."
+أو مغرما بالجمع شيء شبها بهما الأنعام السائمة،,"Or I have found people with a propensity to amassing wealth and hoarding it; these are not worthy of being callers to this religion, father they are more akin to grazing cattle."
+كذلك يموت العلم بموت حامليه، اللهم بلى لا تخلو الأرض من قائم لله بحجة إما ظاهرا مشهورا أو خائفا مغمورا لئلا تبطل حجج الله وبيناته، وكم ذا وأين أولئك؟ والله الأقلون عددا والأعظمون عند الله قدرا،,"Thus knowledge passes away with the passing away of those who carry it. O Allah! Indeed the earth will never be devoid of one who stands firm for Allah with clear proofs. Therefore, Allah’s clear proofs and signs will never be abolished. Such people are few in number but have the greatest standing with Allah."
+يحفظ الله بهم حججه وبيناته حتى يودعوها نظراءهم ويزرعوها في قلوب أشباههم، هَجَم بهم العلم على حقيقة البصيرة، وباشروا روح اليقين واستلانوا ما استوعره المترفون، وأنسوا بما أستوحش منه الجاهلون،,"Through them Allah asserts His proofs amongst their contemporaries and cultivates them in the hearts of those like them. Through them knowledge launches forward and unveils the true state of affairs, they are then able to bear with ease what the opulent find burdensome and take comfort with what engenders consternation in the ignorant."
+وصحبوا الدنيا بأبدان أرواحها متعلقة بالمحل الأعلى، أولئك خلفاء الله في أرضه والدعاة إلى دينه، آه آه شوقا إلى رؤيتهم.,"They live in this world with their bodies but their souls are attached to heavenly matters, they are the ambassadors of Allah in his lands and His callers to His religion. O how I desire to see them!’"
+فقسم أمير المؤمنين رضي الله عنه حملة العلم إلى ثلاثة أقسام:,"In this narration, the Leader of the Believers (radijAllahu (anhu) has divided the bearers of knowledge into three categories:"
+قسم هم أهل الشبهات وهم من لا بصيرة له من حملة العلم ينقدح الشك في قلبه بأول عارض من شبهة، فتأخذه الشبهة فيقع في الحيرة والشكوك، ويخرج من ذلك إلى البدع والضلالات.,"1) Those who are given to doubts, having no insight, misgivings piercing their hearts at the first occurrence of doubt causing them to fall into confusion and disarray, and then into innovation and misguidance."
+وقسم هم أهل الشهوات وحظهم نوعان: أحدهما من يطلب الدنيا بنفس العلم، فيجعل العلم آلة لكسب الدنيا،,"2) Those who are given to following their lusts and he divided these into two categories
+a) Those who seek after this world by exploiting their religious knowledge, making it a tool to acquire some worldly lot."
+والثاني من همه جمع الدنيا واكتنازها وادخارها،,"b) Those who seek after this world without knowledge and they are of two types,
+i) Those who desire only the pleasures and lusts of this world.
+ii) Those who desire to amass and hoard worldly wealth."
+وكل أولئك ليسوا من رعاة الدين وإنما هم كالأنعام، ولهذا شبه الله تعالى من حُمَّل التوراة ثم لم يحملها بالحمار الذي يحمل أسفارا، وشبه عالم السوء الذي انسلخ من آيات الله وأخلد إلى الأرض واتبع هواه بالكلب، والكلب والحمار أخس الأنعام وأضل سبيلا.,"None of these are worthy of being callers to the religion, rather they are like catde and this is why Allah, Most High, compared those who were given the Tawrah and failed to carry it with donkeys carrying books. He has also compared the evil scholar who has abandoned the signs of Allah, clung firmly to this earth, and followed his desires with a dog. Dogs and donkeys are the worst of animals and the most astray."
+والقسم الثالث من حملة العلم هم أهله وحملته ورعاته والقائمون بحجج الله وبيناته، وذكر أنهم الأقلون عددا، الأعظمون عند الله قدرا، إشارة إلى قلة هذا القسم وغربته من حملة أهل العلم.,"3) Those deserving of bearing knowledge, they uphold it and establish it through Allah’s proofs. He mentioned that they are few in number but have the greatest standing with Allah and in this lies an indication that they are rare to find and strange amongst the people."
+وقد قسم الحسن البصري رضي الله عنه حملة القرآن إلى قريب من هذا التقسيم الذي قسمه علي رضي الله عنه لحملة القرآن.,al-Hasan al-Basrl (radiyAllahu ‘anhu)a divided those who carry the Qur’an into categories similar to the categorisation of ‘All (radiyAllahu ’anhu).
+قال الحسن: قُراء القرآن ثلاثة أصناف: صنف اتخذوه بضاعة فيتأكلون به،,"He said, ‘The reciters of the Qur’an are of three types:
+a) Those who take it as merchandise with which they ply their trade."
+وصنف أقاموا حروفه وضيعوا حدوده واستطالوا به على أهل بلادهم واستندوا به لطلب الولاية، أكثر هذا الضرب من حملة القرآن لا كثرهم الله،,"b) Those who recite its words but fail to comply with its in-junctions, they use it to lord over the people of their land and rely on it to ascend to positions of authority. There are many who fall into this category, may Allah make their number small!"
+وضرب عمدوا إلى دواء القرآن فوضعوه على داء قلوبهم فركدوا به في محاريبهم وحنوا به برانسهم واستشعروا الخوف، وارتدوا الحزن، فأولئك الذين يسقي الله بهم الغيث وينصر بهم على الأعداء، والله لهؤلاء الضرب في حملة القرآن أعز من الكبريت الأحمر بين قراء القرآن.,"c) Those who treat the Qur’an as a cure and apply it to heal the ailments of their hearts. They recite it in their places of devotion and attain tranquillity, they weep in their hooded cloaks, and they are overcome with fear and sombreness. It is for their sake that Allah sends down the rain and it is through them that Allah confers victory against the enemy. By Allah this category is rarer than red gold.’"
+فأخبر أن هذا القسم وهم قراء القرآن جعلوه دواء لقلوبهم فأثار لهم الخوف والحزن وأعز من الكبريت الأحمر بين قراء القرآن.,"Thus he informed us that of all those who recite the Qur’an, this third category, i.e. those who recite it for the sake of Allah and apply it to treat the ailments of their hearts, which then gives growth to the fruit of fear and sombreness, are rarer than red gold."
+[من صفات حملة العلم],The Qualities of the Bearers of Knowledge
+ووصف أمير المؤمنين رضي الله عنه هذا القسم من حملة العلم بصفاتٍ منها أنه هجم بهم العلم على حقيقة البصيرة،,"The Leader of the Believers, (Ali (radijAllahu (anhu) described the third category of the bearers of knowledge with a number of characteristics: through them knowledge launches forward and unveils the true state of affairs,"
+ومعنى ذلك أن العلم دلهم على المقصود الأعظم وهو معرفة الله فخافوه وأحبوه حتى سهل ذلك عليهم كما ما تعسر على غيرهم، فلم يصل إلى ما وصلوا إليه ممن وقف مع الدنيا وزينتها وزهرتها واغتر بها ولم يباشر قلبه معرفة الله وعظمته وإجلاله،,"meaning by this that knowledge guides them to attain their greatest objective which is the cognisance of Allah, Most High. They fear Him and love Him, and this in turn allows them to bear with ease what others would have born with difficulty: those who are deceived by the world and have fallen victim to its allure, those whose hearts have not experienced the cognisance of Allah, His greatness and magnificence."
+واستلانوا ما استوعر منه المترفون، فإن المترف الواقع مع شهوات الدنيا ولذاتها يصعب عليه ترك لذاتها وشهواتها لأنه لا عوض عنده من لذات الدنيا إذا تركها، فهو لا يصبر على تركها،,"This is why he said, “They are then able to bear with ease what the opulent find burdensome,’ meaning that the person accustomed to a luxurious life will find it difficult to leave the comforts and lusts of this world. This is because he has nothing to replace his worldly life were he to abandon it and as such cannot bear the thought of losing it."
+فهؤلاء في قلوبهم العوض الأكبر بما وصلوا إليه من لذة معرفة الله ومحبته وإجلاله كما كان الحسن يقول: إن أحباء الله هم الذين ورثوا طيب الحياة وذاقوا نعيمها بما وصلوا إليه من مناجاة حبيبهم وبما وجدوا من لذة حبه في قلوبهم… من كلامٍ يطول ذكره في هذا المعنى،,"But these people have found the greatest substitute in their hearts, having attained the delight of knowing Allah, loving Him and magnifying Him. al-Hasan used to say, The lovers of Allah are the ones who inherit a goodly life and relish its delight. This is by virtue of their discourse with their Beloved and the delight they have found in loving Him.’ This is a lengthy topic and will not be dealt with here."
+وإنما أنس هؤلاء بما استوحش منه الجاهلون لأن الجاهلين بالله يستوحشون من ترك الدنيا وشهواتها لأنهم لا يعرفون سواها، فهي أًنسهم، وهؤلاء يستوحشون من ذلك ويستأنسون بالله وبذكره ومعرفته ومحبته وتلاوة كتابه،,"These people take comfort in what causes the ignorant conster-nation. Those ignorant of Allah are disturbed by the thought of abandoning this world and its delight, being oblivious to anything else. The world is their source of solace but it is a source of con-sternation to the true bearers of knowledge because they take comfort with Allah, His remembrance, knowing Him, loving Him and reciting His Book."
+والجاهلون بالله يستوحشون من ذلك ولا يجدون الأنس به.,"Conversely, these matters constern the ignorant and they find no delight or comfort in them."
+ومن صفاتهم التي وصفهم بها أمير المؤمنين علي رضي الله عنه أنهم صحبوا الدينا بأبدان أرواحها معلقة بالنظر الأعلى، وهذا إشارة إلى أنهم لم يتخذوها وطنا ولا رضوا بها إقامة ولا مسكنا، إنما اتخذوها ممرا ولم يجعلوها مقرا،,"One of their characteristics is that they live in this world in body but their souls are attached to heavenly matters, in this lies an indi-cation that they have not taken this world as a permanent abode and are not content to remain on it, instead they regard it as something to pass through."
+وجميع الكتب والرسل أوصت بهذا، وقد أخبر الله تعالى في كتابه عن مؤمن آل فرعون أنه قال لقومه في وعظه لهم: {يَا قَوْمِ إِنَّمَا هَذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ وَإِنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ} [غافر: 39],"All of the Books and Messengers advised with this; Allah informs us that one of the believers from the people of Pharaoh exhorted his followers by saying, amongst other things, “My people! The life of this world is only fleeting enjoyment. It is the Hereafter which is the abode of permanence.”"
+وقال النبي صلى الله عليه وسلم لابن عمر: «كن في الدنيا كأنك غريب أو عابر سبيل، فكأنك بالدنيا ولم تكن، وبالآخرة ولم تزل». وفي رواية: «وعد نفسك من أهل القبور».,"43. The Prophet said to ibn (Umar, “Be in this world like a stranger or somebody passing on his way,” and in another narration, “…count yourself amongst the inhabitants of the grave.”"
+ومن وصايا المسيح المروية عنه عليه السلام أنه قال لأصحابه: اعبروها ولا تعمروها. وعنه عليه السلام أنه قال: من الذي يبني على موج البحر دارا؟! تلك الدنيا فلا تتخذوها قرارا.,"One of the pieces of advice reported from the Messiah (‘alayhis- saldm) is that he would say to his companions, ‘Pass through it and do not make it a place of living.’ He ("
+فالمؤمن في الدنيا كالغريب المجتاز ببلدة غير مستوطن فيها، فهو يشتاق إلى بلده وهمه الرجوع إليه والتزود بما يوصله في طريقه إلى وطنه، ولا يُنافس أهل ذلك البلد المستوطنين فيه في عزهم، ولا يجزع مما أصابه عندهم من الذل.,"In this world, the believer is like a stranger passing through a land that he does not live in, his goal is to go home and his concern is to return to it. With this in mind, he takes only that amount of provision as would allow him to reach his destination, he does not compete with the people living in that land for nobility or honour and neither does he despair at any humiliation he faces from them."
+قال الفضيل بن عياض: المؤمن في الدنيا مهموم حزين همه مرمة جهازه.,"Fudayl ibn (Iyad said, ‘In this world, the believer is concerned and sombre, his only concern is to make good his passing [through this world].’"
+وقال الحسن: المؤمن في الدنيا كالغريب لا يجزع من ذلها، ولا ينافس في عزها، له شأن وللناس شأن.,"al-Hasan said, ‘In this world the believer is like a stranger, he does not despair when it humiliates him and neither does he vie in chasing after its grandeur. The people are in one state and he is in a totally different state.’"
+وفي الحقيقة فالمؤمن في الدنيا غريب لأن أباه لما كان في دار البقاء ثم خرج منها فهمه الرجوع إلى مسكنه الأول، فهو أبدا يحن إلى وطنه الذي أُخرج منه كما يقال: ” حب الوطن من الإيمان ” وكما قيل:,"So in reality, the believer is a stranger in this world; this is because his father, [Adam], resided in the Abode of Eternity and was then ejected from there, his only concern is to return to his original home and as such he is always desirous of, and missing, his true home. The saying goes, ‘Love of ones home is part of faith.’  It is also said,"
+"كم منزل في الأرض يألفه الفتى… وحنينه أبدا لأول منزل
+ولبعض شيوخنا في هذا المعنى:
+فحي على جنات عدن فإنها… منازلك الأولى وفيهم المخيم
+ولكننا سبي العدو فهل ترى… نعود إلى أوطاننا ونسلم","Yet ever does he ache for his first home.
+One of our teachers  said concerning this,
+To the Gardens of Eden press forward
+They are you first homes, there shall you rest.
+Yet we are captives of the enemy, do you not think
+That we should return to our homes and hence be safe?"
+"وقد زعموا أن الغريب إذا نأى… وشطت به أوطانه فهو مغرم
+فأي اغتراب فوق غربتنا التي… لها أضحت الأعداء فينا تحكم","A young man adapts to many-a-home,
+They think that when the stranger travels afar
+And his lands disappear from sight, he is homesick.
+But what strangeness is greater than ours
+In which the enemies have rule over us?"
+والمؤمنون في هذا القسم أقسام: منهم من قلبه معلق بالجنة، ومنهم من قلبه معلق عند خالقه وهم العارفون، ولعل أمير المؤمنين رضي الله عنه إنما أشار إلى هذا القسم. فالعارفون أبدانهم في الدنيا وقلوبهم عند المولى.,"In this, the believers fall into various categories: those whose hearts are attached to Paradise and those whose hearts are attached to their Creator, these are the Gnostics. It is well possible that the Leader of the Believers alluded to this latter category with his words for the body of the Gnostic is in this world and his heart is with the Master."
+وفي مراسيل الحسن عن النبي صلى الله عليه وسلم يرويه عن ربه:,"44. In a mursal report from al-Hasan, the Prophet said, while relating from his Lord, Most High,"
+(علامة الطهر أن يكون قلب العبد عندي معلقا، فإذا كان كذلك لم ينسني على كل حال، وإن كان كذلك مننت عليه بالاشتغال بي كي لا ينساني، فإذا لم ينسني حركت قلبه، فإذا تكلم تكلم بي، وإذا سكت سكت بي، فذلك الذي تأتيه المعونة من عندي).,"“The sign of purity is that the servant’s heart be attached to Me. If he is like this, he will never forget Me. If this is his state, I will grace Him by conferring devotion to Me upon him such that he will not forget Me. Since he will not forget Me, I will move his heart: when he talks, he talks for My sake and when he is silent, he is silent for My sake. This is the person who receives My support and assistance.”"
+وأهل هذا الشأن هم غرباء الغرباء، غربتهم أعز الغربة، فإن الغربة عند أهل الطريقة غربتان: ظاهرة وباطنة.,"The people of this latter category are strangers amongst strangers, and their strangeness is the rarest type. Strangeness is, in the view of the pietists, of two types: outer and inner."
+فالظاهرة: غُربة أهل الصلاح بين الفساق، وغربة الصادقين بين أهل الرياء والنفاق، وغربة العلماء بين أهل الجهل وسوء الأخلاق، وغربة علماء الآخرة بين علماء الدنيا الذين سُلبوا الخشية والإشفاق، وغربة الزاهدين بين الراغبين فيما ينفد وليس بباق.,"The outer is the strangeness of those who correct themselves and others whilst living amongst the corrupt, they are the truthful amongst the ostentatious and hypocrite, the scholar amongst the ignorant and uncouth, those who desire the Hereafter amongst those who know nothing save this world, having lost fear and desire, and the ascetic amongst those who hanker after the ephemeral."
+وأما الغربة الباطنة: فغربة الهمة، وهي غربة العارفين بين الخلق كلهم حتى العلماء والعباد والزهاد، فإن أولئك واقفون مع علمهم وعبادتهم وزهدهم، وهؤلاء واقفون مع معبودهم لا يعرجون بقلوبهم عنه.,"The inner is the strangeness of intent and purpose; this is the strangeness of the Gnostic amongst the whole creation, even the scholars, the worshippers and the ascetics. This is because these latter people are standing by their knowledge, their worship and their asceticism, whereas the Gnostic is standing with his Lord, his heart never deviating from Him."
+فكان أبو سليمان الداراني يقول في صفتهم: وهمتهم غير همة الناس وإرادتهم الآخرة غير إرادة الناس، ودعاؤهم غير دعاء الناس. وسُئل عن أفضل الأعمال فبكى وقال: أن يطلع على قلبك فلا يراك تريد من الدنيا والآخرة غيره.,"Sulayman would say when describing them, “Their intent is not the same as the rest of man, their desire for the Hereafter is not the same as the rest of man, and their supplications are not the same as the rest of man.’ He was once asked about the greatest deed at which he wept and said, “That He look at you heart and find it not desiring anything save Him of this world and the Hereafter.’"
+وقال يحيى بن معاذ: الزاهد غريب الدنيا، والعارف غريب الآخرة. يشير إلى أن الزهد غريب بين أهل الدنيا، والعارف غريب بين أهل الآخرة، لا يعرفه العباد ولا الزهاد، وإنما يعرفه من هو مثله وهمته كهمته.,"Yahya ibn Muadh said, “The ascetic is the stranger of this world and the Gnostic is the stranger of the Hereafter,’  meaning that the ascetic is strange amongst the people desiring this world and the Gnostic is strange amongst the people desiring the Hereafter; he will not be recognised by both the previous types of people, only by those like him."
+وربما اجتمعت للعارف هذه الغربات كلها أو كثير منها أو بعضها فلا يسأل عن غربته، فالعارفون ظاهرون لأهل الدنيا والآخرة.,"It is possible that the Gnostic combine in himself all the different types of strangeness, or some of them, in which case do not even ask about his strangeness! The worshippers are known to the people of this world and the Hereafter, but the Gnostics are concealed from both."
+قال يحيى بن معاذ: العابد مشهور والعارف مستور، وربما خفي حال العارف على نفسه لخفاء حالته وإساءة الظن بنفسه.,"Yahya ibn Muadh said, ‘The worshipper is well known whereas the Gnostic is hidden.’ It is even possible that the state of the Gnostic be unknown even to himself due to its subdeness and his poor opinion of himself."
+وفي حديث سعد عن النبي صلى الله عليه وسلم: «إن الله يحب العبد الخفي التقي».,"45. In the hadlth reported on the authority of Sad, the Prophet (H) said, “Allah loves the pious servant who remains unknown.”"
+وفي حديث معاذ عن النبي صلى الله عليه وسلم: «إن الله يحب من عباده الأخفياء الأتقياء، الذين إذا حضروا لم يعرفوا، وإذا غابوا لم يفتقدوا، أولئك أئمة الهدى ومصابيح العلم».,"46. In the hadlth reported on the authority of Mu(adh, the Prophet said, “Allah loves those pious servants of His who remain unknown. Those who, when present, are not recognised and when absent, are not missed. They are the Imams of guidance and niches of knowledge.”"
+وعن علي بن أبي طالب رضي الله عنه: طوبى لكل عبد لم يعرف الناس ولم تعرفه الناس، وعرفه الله منه برضوان، أولئك مصابيح الهدى، تجلى عنهم كل فتنة مظلمة.,"Ali said, ‘Tuba is for every servant who knows the people yet they do not know him, whom Allah knows and is well-pleased with. These are the niches of guidance and they emerge unscathed from every dark, blinding tribulation.’4"
+وقال ابن مسعود رضي الله عنه: كونوا جدد القلوب، خلقان الثياب، مصابيح الظلام، تخفون على أهل الأرض وتعرفون في أهل السماء.,"Ibn Mas(ud (radijAllahu (anhu) said, ‘Be people who are constantly reviving their hearts, wearing shabby garments, lights that illuminate the darkness, unknown to those on earth yet known to the  inhabitants of the heaven.’"
+فهؤلاء أخص أهل الغربة، وهم الفرارون بدينهم من الفتن، وهم النزاع من القبائل الذين يُحشرون مع عيسى عليه السلام�� وهم بين أهل الآخرة أعز من الكبريت الأحمر، فكيف يكون حالهم بين أهل الدنيا، وتخفى حالهم غالبا على الفرقتين كما قال:,"These are the elite of the strangers, the ones who flee from tribulation in order to safeguard their religion, the ones who have departed from the tribes, and those who will be resurrected along with Tsa ibn Maryam (*alayhis-salam). Amongst the people who desire the Hereafter, they are rarer than red gold, so what would there state be amongst those who desire the world?! For the most part their condition is unknown to both groups, the poet said,"
+"تواريت عن دهري بظل جناحه… فعيني ترى دهري وليس يراني
+ولو تسئل الأيام ما اسمي لما درت… وأين مكاني ما فرعن مكاني","I concealed my life under the shade of times wing.
+My eye sees my life yet time does not see me.
+Were you to ask the days what my name was, they would not know;
+Where is my place? They would not know."
+"ومن ظهر منهم للناس فهو بينهم ببدنه، وقلبه معلق بالنظر الأعلى كما قال أمير المؤمنين رضي الله عنه في وصفهم:
+جسمي معي غير أن الروح عندكم… فالجسم في غربة والروح في وطن","Those of them who are known accompany the people with their bodies but their hearts are attached to heavenly matters as was depicted of them by the Leader of the Believers.
+My body is with me but the soul is with You,
+The body is a stranger, the soul has come home."
+"وكانت رابعة العدوية رحمها الله تعالى تنشد في هذا المعنى:
+ولقد جعلتك في الفؤاد محدثي… وأبحت جسمي من أراد جلوسي
+فالجسم مني للحبيب مؤانس… وحبيب قلبي في الفؤاد أنيسي","Rabfah al-Adawiyyah (radiyAllahu (anha) would say the following ode,
+In my heart, it is with You I discourse.
+My body I have left to my companions. The body comforts those sitting around it,
+My hearts’ beloved is my true comfort."
+وأكثرهم لا يقوى على مخالطة الخلق فهو يفر إلى الخلوة ليستأنس بحبيبه، ولهذا كان أكثرهم يطيل الوحدة.,"Many of them would not have the strength to interact with the creation and, as a result, would flee so that they could be alone with their beloved; this is why many of them would spend long periods of time in seclusion."
+وقيل لبعضهم: ألا تستوحش؟ قال: كيف أستوحش وهو يقول: أنا جليس من ذكرني؟. وقال آخر: وهل يستوحش مع الله أحد؟. وعن بعضهم: من استوحش من وحدته فذلك لقلة أنسه بربه.,"When one of them was asked, ‘Do you not feel the bite of loneliness?’ He replied, ‘How can I when He has said that He is the companion of those who remember Him?’  Another said, ‘How can one feel the bite of loneliness when he is with Allah?’ Yet another said, Whoever feels the bite of loneliness when alone does so because of his lack of solace with his Lord.’"
+وكان يحيى بن معاذ كثير العزلة والانفراد فعاتبه أخوه فقال له: إن كنت من الناس فلا بد لك من الناس، فقال: يحيى: إن كنت من الناس فلا بد لك من الله. وقيل له: إذا هجرت الخلق مع من تعيش؟ قال: مع من هجرتُهم له.,"Yahya ibn Mu(adh would frequently seclude and isolate himself. His brother censured him, ‘If you are a man amongst men, you need the company of men!’ he replied, ‘If you are a man amongst men, you are in need of Allah.’ It was once asked of him, You have migrated from people, with whom do you live?’ He replied, With the One for whose sake I migrated.’"
+"وأنشد إبراهيم بن أدهم:
+هجرت الخلق طرًّا في هواكا… وأيتمت العيال لكي أراكا
+فلو قطعتني في الحب إربا… لما حن الفؤاد إلى سوكا","Ibrahim ibn Adham said the following ode,
+I migrated from all people for love of You.
+I bereaved my dependants that I may see You.
+If You tore my limbs apart, in my love
+The heart would still long for You."
+وعوتب ابن غزوان على خلوته فقال: إني أصبت راحة قلبي في مجالسة من لديه حاجتي.,"Ghazwan was once censured for his seclusion to which he said, ‘I attain relief in my heart by sitting with One who meets my needs.’"
+ولغربتهم من الناس ربما نُسب بعضهم إلى الجنون لبعد حاله من أحوال الناس كما كان أويس يُقال ذلك عنه. وكان أبو مسلم الخولاني كثير اللهج بالذكر لا يفتر لسانه فقال رجل لجلسائه: أمجنون صاحبكم؟ وقال: أبو مسلم: يا ابن أخي! لكن هذا دواء الجنون.,"Because they are regarded to be strange, it is possible that some of them be accused of insanity just as Owais was accused. Abu Muslim al-Khawlanl would frequently perform dhikr; his tongue would always move in the remembrance of Allah and so a man asked one of his colleagues, ‘Is your friend mad?’ Abu Muslim replied, ‘My brother, no, rather this is the cure for madness!’"
+وفي حديث عن النبي صلى الله عليه وسلم: «اذكروا الله حتى يقولوا مجنون».,"47. There is a hadlth in which the Prophet said, “Remember Allah until they say, ‘He is mad!”’"
+وقال الحسن في وصفهم: إذا نظر إليهم الجاهل حسبهم مرضى وما بالقوم من مرض. ويقول: قد خولطوا وقد خالط القوم أمر عظيم، هيهات، والله مشغول عن دنياكم.,"al-Hasan said, while describing them, When the ignoramus looks at them, he thinks them ill, yet far removed are they from illness! He would say they have lost their minds; yes, they have lost their minds, but to a matter far greater than their suspicions. By Allah, in the pursuit of it they have no time for your worldly lot!’"
+"وفي هذا المعنى قال:
+وحرمة الود ما لي عنكم عوض… وليس لي في سواكم سادتي غرض
+وقد شرطت على قوم صبحتهم… بأن قلبي لكم من دونهم فرضوا
+ومن حديثي بهم قالوا به مرض… فقلت لا زال عني ذلك المرض","It is in this regard that the poet said,
+By love’s sanctity! I find none to replace You,
+0 Master! I have no objective save You.
+Talking about You makes them say, ‘He has a malady!’
+say, ‘May that malady never leave me!’"
+وفي الحديث أن النبي صلى الله عليه وسلم أوصى إلى رجل فقال: «استحي من الله كما تستحي من رجلين من صالحي عشيرتك لا يفارقانك».,"48. In a hadlth it is mentioned that the Prophet advised a person by saying, “Be ashamed before Allah as you would be ashamed before two righteous people of your family who never leave you.”"
+وفي حديث آخر عنه صلى الله عليه وسلم قال: «أفضل الإيمان أن تعلم أن الله معك حيثما كنت».,"49. In another hadlth, he said, “The best and most supenor quality of faith is that you know that Allah is with you wherever you be.”"
+وفي حديث آخر أنه «سئل صلى الله عليه وسلم: ما تزكية النفس؟ قال: (أن يعلم أن الله معه حيث كان) ». وفي حديث آخر عنه صلى الله عليه وسلم قال: «ثلاثة في ظل الله يظلهم في ظله يوم لا ظل إلا ظله»… فذكر منهم رجلا حيث توجه علم أن الله معه).,"50. In another hadlth, he was asked how a person could purify his soul to which he replied, “That he know that Allah is with him wherever he be.”
+51. In another hadlth, he said that there were three who would be shaded in the shade of Allah on the Day when there is no shade but His shade, and mentioned the person who knows that Allah is with him amongst them."
+وثبت عنه صلى الله عليه وسلم أنه «سئل عن الإحسان فقال: (أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك) ».,"52. It is established that he was asked about ihsan to which he replied, “That you worship Allah as if you see Him, for even though you do not see Him, He sees you.”"
+ولأبي عبادي في هذا المعنى أبيات حسنة أساء بقولها في مخلوق، وقد أصلحت منها أبياتا حتى استقامت على الطريقة:,"In this regard, Abu ‘Ubadah al-Bukhtari composed some fine verses, but unfortunately they were directed to an object of creation. I have corrected some places of the poem so that it bears relevance here,"
+"كأن رقيبا منك يرعى خواطري… وآخر يرعى ناظري ولساني
+فما بصرت عيناي بعدك منظرا… يسؤك إلا قلت قدره نفاني
+ولا بدرت من في بعدك لفظة… لغيرك إلا قلت قد سمعاني","It is as if a watcher is scrutinising my thoughts,
+And another, my sight and my tongue.
+Hence my eyes have not set on anything, after You,
+That would anger You, except that I said,
+They have seen me!’
+My mouth has not spoken a word, after You,
+For other than Your sake except that I said,
+They have heard me!’"
+"ولا خطرت من ذكر غيرك خطرة… على القلب إلا عرجا بعناني
+إذا ما تسلى القاعدون على الهوى… بذكر فلان أو كلام فلان
+وجدت الذي يسلي سواي يشوقني… إلى قربكم حتى أمل مكاني","Not a thought, in mention of other than You,
+Has crossed my heart except that they stopped it in its tracks.
+When the sitters take comfort in their base desires,
+Speaking about so-and-so and what so-and-so said,
+I find their company inculcating in me a desire For Your closeness, so much so that I cannot sit there any longer."
+"وإخوان صدق قد سئمت لقاءهم… وأغضيت طرفي عنهم ولساني
+وما الغض أسلى عنهم غير أنني… أراك كما كل الجهات تراني","My truthful brothers, I am tired of their company,
+I lower my sight from them and withhold my tongue:
+It is not that I find others better company than them, Rather I believe that You see me from every direction."
+انتهى الكتاب,This is the end of what the Shaykh mentioned.
+"الاعتبار
+المؤلف: أبو المظفر مؤيد الدولة مجد الدين أسامة بن مرشد بن علي بن مقلد بن نصر بن منقذ الكناني الكلبي الشَّيزَري
+(مذكرات أسامة بن منقذ في الحروب الصليبية)","AN ARAB-SYRIAN GENTLEMAN AND WARRIOR
+IN
+THE PERIOD OF THE CRUSADES
+MEMOIRS OF USAMAH IBN-MUNQIDH"
+ولم يكن القتل في ذلك المصافّ في المسلمين كثيرًا.,In the course of that combat the massacre was not great in the ranks of the Moslems.
+وكان وصل من الإمام الراشد بن المسترشد رحمهما الله، ابن بشر رسولًا إلى أَتابك يستدعيه.,"Before the battle there had arrived ibn-Bishr, an envoy from the Imam al-Rashid ibn-al-Mustarshid (may Allah’s mercy rest upon their two souls!), in order to summon the atabek to appear before him [the caliph]."
+فحضر ذلك المصاف وعليه جَوْشَنٌ مذَهَّب، فطعنه فارس من الإفرنج، يقال له ابن الدقيق، في صدره، أخرج الرمح من ظهره رحمه الله،,"Bishr took part in that battle clad in a gilden byrnie [jawshan]. A Frankish knight, named ibn-al-Daqiq, smote and pierced him in the chest with a lance, making the lance come out of his back (may Allah’s mercy rest upon his soul!)."
+بل قُتل من الإفرنج خَلْق كثير.,The slaughter was rather great in the lines of the Franks.
+وأمر أتابك رحمه الله، فجُمعت رؤوسهم في حقل مقابل الحصن، فكانت قدر ثلاثة آلاف رأس.,"The atabek (may Allah’s mercy rest upon his soul!) gave orders according to which their heads were assembled in a field opposite the castle, and they turned out to be about three thousand."
+ثم إن ملك الروم عاد خرج إلى البلاد في سنة اثنتين وثلاثين وخمس مئة، واتفق هو والإفرنج خذلهم الله، واجمعوا على قصد شيزر ومنازلتها.,"Later on in the year 532, the emperor of the Byzantines once more set out against the land of Syria and made an alliance with the Franks (may Allah render them helpless!) to go conjointly against Shayzar and attack it."
+فقال لي صلاح الدين ماترى ما فعله هذا الولد المثكل؟ يعني ابنه شهاب الدين احمد”,"Salah-al-Din thereupon said to me, “Dost thou not see what this timorous fellow has done?” referring to his own son Shihab-al-Din Ahmad."