The one who is uprooted neither reaches his destination nor preserves his mount. --- إن المنبت لا أرضاً قطع ولا ظهراً أبقى

The one who is cut off from his companions on a journey. And the back is the animal. He, may God bless him and grant him peace, said this to a man who exerted himself in worship until his eyes became sunken. When he saw him, he said to him: This religion is firm, so delve into it gently. The one who is cut off, that is, the one who strives in his journey until he eventually becomes cut off, he named him with what his end will be like the Almighty’s saying: “Indeed, you are going to die, and indeed, they are going to die.” It is used to describe someone who exaggerates in seeking something and goes to extremes until he may miss it for himself. 

 AI said

 "Don't burn the candle at both ends."

➜ Don't overwork yourself (very close to the idea).

"Slow and steady wins the race."

➜ Gradual and moderate progress is better than haste (opposite the meaning).

"Haste makes waste."

➜ Haste leads to bad results.

"He who grasps at too much loses everything."

➜ He who is greedy and excessive loses everything.

And the closest direct equivalent in meaning is:

👉 "Don't burn the candle at both ends."

 المنبت المنقطع عن أصحابه في السفر. والظهر الدابة. قاله عليه الصلاة والسلام لرجل اجتهد في العبادة حتى هجمت عيناه أي غارتا فلما رآه قال له: إن هذا الدين متين فأوغل فيه برفق إن المنبت أي الذي يجد في سيره حتى ينبت أخيراً سماه بما تؤؤول إليه عاقبته كقوله تعالى: "إنك ميت وإنهم ميتون" يضرب لمن يبالغ في طلب الشيء ويفرط حتى ربما يفوته على نفسه.

Among the things that spring brings forth are those that kill by bloating or wounding --- إن مما ينبت الربيع ما يقتل حبطاً أو يلم

 The Prophet (peace and blessings be upon him) described the nature of this world and urged people to take little from it, warning of its potential for ruin. He said, "The swelling of the stomach occurs when camels eat dung, causing their stomachs to swell if they consume too much of it. The word 'burden' is in the accusative case, indicating specification. His statement 'or nearly kills' means 'kills' or 'comes close to killing.' 'Al-Ilmam' means 'descending' or 'approaching.' This is related to the hadith describing the people of Paradise: 'Were it not for something decreed by God, he would have been nearly blinded by what he sees therein.' Al-Azhari said: 'This hadith means that some things that grow, if cut, are almost incomprehensible. The beginning of the hadith is: I fear for you after my death what will be opened up to you of the allurements and adornments of this world.' A man asked, 'Does good bring evil, O Messenger of God?' The Prophet (peace and blessings be upon him) replied, 'Good does not bring evil. Among the things that grow in springtime are some that kill or nearly kill, except for the herbivore. It eats until its flanks are full, then faces the sun, defecates, urinates, and grazes.' This is the complete hadith. He said, “In this hadith there are two parables: one for the one who is excessive in accumulating worldly possessions and withholding what is due from him, and the other for the one who is moderate in acquiring and benefiting from them. As for his saying, ‘And among the things that spring brings forth are some that kill by bloating or cause injury,’ it is like the one who is excessive in acquiring them unjustly. This is because spring brings forth the finest grasses, and livestock eat so much of them that their bellies swell beyond their capacity, causing their intestines to rupture and them to perish. Likewise, the one who accumulates worldly possessions unlawfully and withholds what is due to him will perish in the Hereafter by entering Hellfire.” As for the example of the moderate person, it is the saying of the Prophet, peace and blessings be upon him, “Beware of the vegetable-eaters,” as he described them, because the vegetables are not from the free-growing legumes that spring grows, but rather from the shrubs that livestock graze on after the legumes have dried up. So the Prophet, peace and blessings be upon him, gave the example of the vegetable-eaters from livestock for the one who is moderate in taking and accumulating the world and is not driven by greed to take it without right, so he is saved from its harm as the vegetable-eater is saved. Do you not see that he, peace and blessings be upon him, said, “For when it eats from the vegetables, it faces the sun and defecates and urinates.” He meant that when it is full of them, it kneels facing the sun to digest what it has eaten, and it ruminates and defecates. So when it defecates, the bloating is removed from it. Livestock only bloats because they do not defecate or urinate. This is used to prohibit excess.

AI said  

A"Too much of a good thing can be bad."

➜ Too much of a good thing can become harmful (closest direct meaning).

"Everything in moderation."

➜ Moderation in everything.

"Excess of anything is harmful."

➜ Excess of anything is harmful.

And the most accurate equivalent in spirit and meaning is:

👉 "Too much of a good thing can be bad." 

 

قال عليه الصلاة والسلام في صفة الدنيا والحث على قلة الأخذ منها والحبط "انتفاخ البطن وهو أن تأكل الإبل الذرق فتنتفخ بطونها إذا أكثرت منه. ونصب حبطاً على التمييز. وقوله أويلم معناه يقتل أو يقرب من القتل والإلمام النزول والإلمام القرب ومنه الحديث في صفة أهل الجنة لولا إنه شيء قضاه الله لألم أن يذهب بصره لما يرى فيها أي لقرب أن يذهب بصره قال الأزهري: هذا الخبر يعني إن مما ينبت إذا بتر لم يكد يفهم وأول الحديث أني أخاف عليكم بعدي ما يفتح عليكم من زهرة الدنيا وزينتها. فقال رجل أو يأتي الخير بالشر يا رسول الله? فقال عليه الصلاة والسلام: إنه لا يأتي الخير بالشر وإن مما ينبت الربيع ما يقتل حبطاً أو يلم إلا آكلة الخضر فإنها أكلت حتى إذا امتلأت خاصرتاها استقبلت عين الشمس فثلطت وبالت ثم رتعته". هذا تمام الحديث. قال وفي هذا الحديث مثلان أحدهما للمفرط في جمع الدنيا وفي منعها من حقها والآخر للمقتصد في أخذها والانتفاع بها. فأما قوله وإن مما ينبت الربيع ما يقتل حبطاً أو يلم فهو مثل المفرط الذي يأخذها بغير حق وذلك أن الربيع ينبت أحرار العشب فتستكثر منها الماشية حتى تنتفخ بطونها إذا جاوزت حد الاحتمال فتنشق أمعاؤها وتهلك، كذلك الذي يجمع الدنيا من غير حلها ويمنع ذا الحق حقه يهلك في الآخرة بدخوله النار. وأما مثل المقتصد فقوله صلى الله عليه وسلم "ألا آكلة الخضر بما وصفها به وذلك أن الخضر ليست من أحرار البقول التي ينبتها الربيع ولكنها من الجنبة التي ترعاها المواشي بعد هيج البقول" فضرب صلى الله عليه وسلم آكلة الخضر من المواشي مثلاً لمن يقتصد في أخذ الدنيا وجمعها ولا يحمله الحرص على أخذها بغير حقها فهو ينجو من وبالها كما نجت آكلة الخضر، ألا تراه قال عليه الصلاة والسلام "فإنها إذا أصابت من الخضر استقبلت عين الشمس فثلطت وبالت" أراد أنها إذا شبعت منها بركت مستقبلة الشمس تستمرئ بذلك ما أكلت وتجتر وتثلط فإذا ثلطته فقد زال عنها الحبط وإنما تحبط الماشية لأنها لا تثلط ولا تبول يضرب في النهي عن الإفراط. 

إن الموصين بنو سهوان ---- Those who make the will are forgetful

 This is a proverb that has caused much confusion in its interpretation, and the correct understanding is what I have established after recounting their various opinions. Some said: "Only those who are forgetful and negligent need a will, but you do not need one because you are not forgetful." Others said that by "the sons of forgetfulness," he meant all people because everyone is forgetful. The more accurate interpretation is that those who make a will are overcome by forgetfulness, as if it were their very nature.

This proverb is used for someone who forgets to seek something they were commanded to do. "Sahwan" means forgetfulness, and it can also be an adjective, meaning "the sons of a forgetful man," referring to Adam, peace be upon him, when he was entrusted with a task but forgot. It is said, "a forgetful man," meaning that those who make wills are not infallible because they are the sons of Adam, peace be upon him

ِAi said

"To err is human."
➜ Making mistakes (and forgetting) is human nature.
"Humans are forgetful by nature." 

(Direct expression)
➜ Humans are forgetful by nature.
"Practice what you preach."
➜ Said of someone who gives an order but doesn't follow it (similar in meaning to advise and forget).
"Easier said than done."
➜ It's easier to advise or give advice, but putting it into practice is harder (partially related in meaning)..

 هذا مثل تخبط في تفسيره كثير من الناس والصواب ما أثبته بعد أن أحكي ما قالوا. قال بعضهم: إنما يحتاج إلى الوصية من يسهو ويغفل فأما أنت فغير محتاج إليها لأنك لا تسهو وقال بعضهم يريد بقوله بنو سهوان جميع الناس لأن كلهم يسهو والأصوب في معناه أن يقال إن الذين يوصون بالشيء يستولي عليهم. السهو حتى كأنه موكل بهم.
يضرب لمن يسهو عن طلب شيء أمر به. والسهوان السهو ويجوز أن يكون صفة أي بنو رجل سهوان وهو آدم عليه السلام حين عهد إليه فسها ونسي يقال رجل سهوان وساه أي إن الذين يوصون لا بدع أن يسهوا لأنهم بنو آدم عليه السلام.

The horse itself is its teeths ---- إن الجواد عينه فراره

  The word “farar” (with a kasra) means looking at the teeth of an animal to determine its age. It is a verbal noun, and from it comes the saying of Al-Hajjaj: “I fled from intelligence.” It is narrated as “fararah” (with a damma), and it is a noun derived from it. It is used to describe someone whose outward appearance indicates his inner self, thus making testing him unnecessary. It is even said that the evil person’s very essence is his “fararah.”

الفرار بالكسر النظر إلى أسنان الدابة لتعرف قدر سنها وهو مصدر ومنه قول الحجاج فررت عن ذكاء ويروى فراره بالضم وهو اسم منه يضرب لمن يدل ظاهره على باطنه فيغني عن اختباره حتى لقد يقال إن الخبيث عينه فراره.

The unfortunate one is a newcomer to the broom ---- إن الشقي وافد البرجم

a term used to describe someone who brings destruction upon himself out of greed.

 This was said by Amr ibn Hind, the king. Suwaid ibn Rabi'ah al-Tamimi killed his brother and fled, so he burned one hundred men from Tamim, ninety-nine from Banu Darim, and one from al-Barajim. He was thus nicknamed al-Muharriq (the Burner). The full story will be told in the chapter on the letter Sad. Al-Harith ibn Amr, the king of Syria from the Banu Jafnah, was also called al-Muharriq because he was the first to burn Arabs in their homes. Imru' al-Qays ibn Amr ibn Adi al-Lakhmi was also called al-Muharriq, 

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قاله عمرو بن هند الملك وكان سويد بن ربيعة التميمي قتل أخاه وهرب فأحرق به مائة من تميم وتسعة وتسعين من بني دارم وواحداً من البراجم فلقب بالمحرق وستأتي القصة بتمامها في باب الصاد. وكان الحرث بن عمر وملك الشأم من آل جفنة يدعى أيضاً بالمحرق لأنه أول من حرق العرب في ديارهم. ويدعى امرؤ القيس بن عمرو بن عدي اللخمي محرقاً أيضاً يضرب لمن يوقع نفسه في هلكة طمعاً