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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 الماء، 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 كَانَ 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 — فركض 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.
تولّاك الله بحفظه، وأعانك على شكره، ووفقك لطاعته، وجعلك من الفائزين برحمته.	May God protect you, guide you to obey Him and give thanks & bless you with the glory of His mercy.
ذكرت، حفظك الله أنك قرأت كتابي في تصنيف حيل لصوص النهار، وفي تفصيل حيل سرّاق الليل، وأنك سددت به كل خلل، وحصّنت به كل عورة.	You told me – may God bless and keep you – that you had read my book on the diverse craft of daylight robbers and varieties of night-time graft and that it had taught you how to guard your back and cover all your weak points.
وتقدمت، بما أفادك من لطائف الخدع، ونبّهك عليه من غرائب الحيل، فما عسى ألا يبلغه كيد، ولا يجوزه مكر.	By alerting you to the most devious kinds of double-cross and cunning, you were now so well-informed, you declared, that you would fall for almost nothing.
وذكرت أن قدر نفعه عظيم، وأن التقدم في درسه واجب. وقلت:	You stated that the book was highly edifying and practical and ought to be required reading for everyone.
أذكر لي نوادر البخلاء في باب الجد، لأجعل الهزل مستراحا، والراحة جماما، فإن للجد كدا يمنع من معاودته، ولا بدّ لمن التمس نفعه من مراجعته.	“Now tell me tales of misers and advise me of the arguments of skinflints”, you subsequently said, proposing that I dwell upon the funny side no less than on the serious, to afford amusement and diversion. Too much gravitas is hard work for the reader, you thought, and puts him off – and a book can benefit only insofar as it gets read.
وذكرت ملح «الحرامي»، واحتجاج «الكندي»، ورسالة «سهل بن هارون»، وكلام «ابن غزوان»، وخطبة «الحارثي»، وكلّ ما حضرني من أعاجيبهم وأعاجيب غيرهم.	I spoke of Harami’s witty arguments and Kindi’s rationalisations, Sahl ibn Haroun’s epistle, Ibn Ghazwan’s preaching and Harithi’s polemic – in fact, everything known to me about the eccentricities of these men and others of their kind.
ولم سموا البخل اصلاحا والشحّ اقتصادا، ولم حاموا على المنع، ونسبوه إلى الحزم؛ ولم نصبوا للمواساة، وقرنوها بالتضييع؟ ولم جعلوا الجود سرفا، والأثرة جهلا ؟ ولم زهدوا في الحمد، وقلّ احتفالهم بالذم؟	Why do they call avarice ‘ improvement’ and meanness ‘economy’? Why do they embrace cupidity and equate it with resolve while condemning generosity by likening it to waste? Why do they portray benevolence as extravagance and depict unselfishness as folly? Why are they so indifferent to the praise or blame of others?
ولم استضعفوا من هش للذكر، وارتاح للبذل؟ ولم حكموا بالقوة لمن لا يميل الى ثناء، ولا ينحرف عن هجاء؟	Why do they dismiss as weak the man who likes to give and who enjoys a name for hospitality, and respect as strong the man who will not seek out praise or spare himself ridicule?
ولم احتجوا لظلف العيش على لينه، ولمرّه على حلوه؟ ولم لم يستحيوا من رفض الطيّبات في رحالهم مع استهتارهم بها في رحال غيرهم؟ ولم تتابعوا في البخل؟ ولم اختاروا ما يوجب ذلك الإسم، مع أنفتهم من ذلك الإسم؟	Why do they advocate an austere, bitter lifestyle over one that is easy and sweet? How can they feel no shame at forbidding fine food from their own tables while relishing it on the tables of others? Why are they so in thrall to avarice and choose a lifestyle that deserves the name of miser but object to being called one?
ولم رغبوا في الكسب، مع زهدهم في الإنفاق؟ ولم عملوا، في الغنى، عمل الخائف من زوال الغنى، ولم يفعلوا في الغنى عمل الراجي لدوام الغنى؟ ولم وفروا نصيب الخوف، وبخسوا نصيب الرجاء، مع طول السلامة، وشمول العافية؟	What makes them so keen to profit and so grudging of expense? Why do they behave as if afraid their wealth will vanish instead of having faith that it will last? Why are they filled with foreboding and so bereft of hope, despite enjoying robust, good health and financial security?
والمعافى أكثر من المبتلى؛ وليست الفوائد أقل من الحوائج.	There are more healthy men than sick, after all, and good fortune is no less common than bad.
بل كيف يدعو الى السعادة من خصّ نفسه بالشقوة، فكيف ينتحل نصيحة العامة، من بدأ بغشّ الخاصة؟ ولم احتجوا، مع شدة عقولهم، لما أجمعت الأمة على تقبيحه؟	How can anyone who brings misery on himself move others to happiness or the man who cheats his family claim to have the common good at heart? Why should otherwise intelligent and perceptive men defend with such rigour and applaud with such vigour what society unanimously condemns?