These are plants with no tamarisk vegetation. ذَآنِينُ لاَ رِمْثَ لَهَا‏.‏

The word "dhu'nun" refers to a type of plant, and "rimth" refers to the saltwort that camels graze on. This plant grows in the tamarisk. The proverb is used to describe a people with no history or heritage, implying that no good can be expected from someone without a long history.
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This proverb is used to describe someone who has no lineage or history of good deeds or glory, from whom no favor or loyalty can be expected. A close English equivalent is:
“A tree without roots bears no fruit.”
Meaning: A tree without roots bears no fruit.
This is very close in meaning to the absence of origin and antiquity.
“Nothing good comes from nowhere.”
Meaning: Goodness does not come from someone without origin or history.
“He comes from no stock.”
Meaning: He has no lineage or respectable ancestry.
This is sometimes used disparagingly.
“Without roots, there is no growth.”
Meaning: Without roots, there is no growth or good.
“No past, no promise.”
Meaning: Someone with no past cannot have a future.
This is closer to the spirit of wisdom in the proverb.
The closest expression to the meaning of the Arabic proverb is:
“A tree without roots bears no fruit.”
“A tree without roots bears no fruit.”
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الذؤْنُون‏:‏ نَبْت، والرِّمْث‏:‏ مَرْعى ‏الإبل من الْحَمْض، وهذا الذؤنون يثبت في الرمث‏.‏
يضرب للقوم لا قديم لهم، ولا يُرْجَى خيرُ مَنْ لا قديم له‏

The soaring one went to the high places of Tamar. ذَهَبَ المُحَلِّقُ فِي بَنَاتِ طَمَارِ

The soaring one went to the high places of Tamar. Soaring: rising into the air. It is said, "The bird soared." Tamar: a high place. Al-Asma'i said: It is said, "He was poured down upon him from Tamar," like Qatam. The poet said:
If you do not know what death is, then look * at Hani' in the market and Ibn 'Aqil
At a hero whose face the sword has covered in dust * And another falling from the high places of a slain man.Ibn Ziyad had ordered that Muslim ibn 'Aqil be thrown from a high roof. Al-Kisa'i said: from Tamar and Tamar, with the ra' having a fatha and a kasra. It is used to describe something that goes In vain.

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This proverb is used to describe something that goes to waste or is lost without benefit or consequence. A close English equivalent is:
“Gone with the wind.”
Meaning: It went to waste and disappeared without a trace.
This is very close to the spirit of the proverb.
“All for nothing.”
Meaning: It all went to waste.
“To go down the drain.”
Meaning: It wasted and went to waste.
“Vanished into thin air.”
Meaning: It disappeared as if it had never existed.
“A complete waste.”
Meaning: Complete loss without benefit.
The closest expression to the meaning of the Arabic proverb is:
“It all went for nothing.”
“Everything went to waste and was lost.”

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ذَهَبَ المُحَلِّقُ فِي بَنَاتِ طَمَارِ‏.‏
التحليقُ‏:‏ الارتفاع في الهواء‏.‏ يقال حَلَّق الطائر، وطَمَارِ‏:‏ المكانُ المرتفع، قال الأصمعي‏:‏ يقال انْصَبَّ عليه من طَمَارِ، مثل قَطَامِ، قال الشاعر‏:‏

فإن كُنْتِ لاَ تَدْرِينْ ما الموتُ فَانْظُرِي * إلى هانئ في السُّوقِ وَابْنِ عَقِيلِ 

إلى بَطَلٍ قد عفَّرَ السيفُ وجهه * وآخَرَ يَهْوِي من طَمَارِ قَتِيلِ 

وكان ابن زياد أمَرَ برمي مسلم بن عَقيل من سَطْح عالٍ، وقال الكسائي‏:‏ من طَمَارِ وطَمَارَ، بفتح الراء وكسرها‏.‏ يضرب فيما يذهب باطلا‏.‏

He went astray, son of a fool. ذَهَبَ فِي ضُلِّ بْنِ أُلٍّ‏

If he persisted in falsehood, it is said: He went astray, astray, and astray, if he went astray without right.
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This proverb is used to describe someone who has gone too far in their error and stubbornness, embarking on a path of misguidance without return. Some of the closest English equivalents are:
“He has gone off the deep end.”
Meaning: He has gone too far into error, madness, or extremism.
“To go down the wrong road.”
Meaning: To take the wrong path.
“He is deep in error.”
Meaning: He is deeply immersed in error and misguidance.
“To persist in folly.”
Meaning: He persists in foolishness and falsehood.
“He has lost his way completely.”
Meaning: He has gone completely astray.
The closest expression to the spirit of the Arabic proverb is:
“He has gone far astray.”
“He has gone too far into misguidance.”
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إذا ركبَ رأسَه في الباطل، يقال‏:‏ ذهب في الضَّلاَل والألال، والضلال والتلال، إذا ذهب في غير حق‏.‏

He who is humbled by Khidham is truly humiliated. ذَلِيلٌ مَنْ يذَلِّلُهُ خِذَامُ‏.

They said: Khidham was a humiliated man. This proverb is used to describe a weak person who is overpowered by someone weaker than himself.
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One of the closest English equivalents of this proverb, in the sense of being overpowered by someone weaker than oneself, is:
“He is weaker than the weak.”
Meaning: Even weaker than the weakest.
“Even the lowestliest can overpower him.”
Meaning: Even the most insignificant person can defeat him.
“If even a coward beats you, you are truly weak.”
Meaning: If a coward defeats you, you are extremely weak.
This is very close to the spirit of the proverb.
“A weak man is bullied by everyone.”
Meaning: Everyone bullies the weak.
“He is beneath contempt.”
Meaning: He has reached a state of extreme humiliation.
However, it doesn't fully convey the meaning of “weaker than him.”
The closest expression to the meaning of the Arabic proverb is:
“Even the weakest can dominate him.”
“Even the weakest person can defeat him.”
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قالوا‏:‏ خِذَام كان رجلا ذليلا‏.‏ يضرب للضعيف يَقْهره مَنْ هو أضعفُ منه‏.‏

The weakling is he whom the hyrax eats. الذَّلِيلُ مَنْ تَأْكُلُهُ الوَبْراءُ‏.‏

  They said: The hyrax is the vulture, and it is foolish and weak, and by its fur they meant its feathers.This proverb is used to describe someone so weak and vulnerable that even the smallest, most insignificant 

things can harm them. A similar English equivalent ------------------------------------------------------------------------

“Even the weak prey on him.”
Meaning: Even the weak prey on him.
“He is everyone’s victim.”
Meaning: He has become everyone’s victim.
“So weak that even flies trouble him.”
Meaning: He is so weak that even the smallest things can harm him
This is very close in meaning to the proverb.
“The weakest become bold against the helpless.”
Meaning: Even the weak take advantage of the helpless.
“A dead lion is mocked by dogs.”
Meaning: If the strong are weak, the weak will dare to attack them.
This is close in meaning, though more vividly illustrated.
The closest expression to the spirit of the Arabic proverb is:

“Even the weak take advantage of him.”
“Even the weak take advantage of him and attack him.”
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قالوا‏:‏ الوَبْرَاء الرخَمة، وهي تُحَمَّق وتضعف، وأرادوا بوبرها ريشَها‏

The two pleasures have departed from him. ذَهَبَ مِنْهُ الأطْيَبانِ‏

This is a proverb for someone who has grown old, meaning the pleasures of marriage and food. Nahshal said:
If the two pleasures have passed you by, do not worry * until the day you feared comes.
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This proverb is said of someone who has grown old and whose desires and pleasures have diminished, especially those related to food and women. Some of the closest English equivalents are:
“He is past his prime.”
Meaning: He has passed the age of his strength and vitality.
“The pleasures of youth are gone.”
Meaning: The pleasures of youth are gone.
“Old age spares no pleasures.”
Meaning: Old age spares no pleasures.
“Age has taken its toll.”
Meaning: Age has taken its toll and weakened his strength.
“Too old for youthful pleasures.”
Meaning: He has become too old for the pleasures of youth.
The closest expression to the meaning of the Arabic proverb is:
“He is past the pleasures of youth.”
“He has passed the pleasures of youth.”
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.ضرب لمن قد أسَنَّ، أي لذة النكاح والطعام، قال نَهْشَلَ‏:‏


    إذا فات منك الأطْيَبَانِ فلا تُبَلْ * حتى جاءكَ اليومُ الّذِي كُنْتَ تَحْذَرُ

A mention without a trace. ذِكْرٌ وَلاَ حَسَاسِ‏.‏

It is built on the broken vowel, like Qatam and Hadham. It is used to describe someone who makes a promise but doesn't feel the fulfillment of it. It is also narrated as "wa la hasasa" (without a trace) in the accusative case for the purpose of negation. Some pronounce it in the nominative case and add nunation, treating "la" as equivalent to "laysa" (not). Others say "wa la hasisa" (without a trace), in the accusative case without nunation, while still others pronounce it in the nominative case with nunation.
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This proverb is used to describe someone who talks a lot and makes many promises, but whose actions and results are never seen. A similar English equivalent is:
“All talk and no action.”
Meaning: Lots of talk without action.
This is the most common and closest equivalent.
“Easier said than done.”
Meaning: Words are easier than deeds.
Sometimes a similar meaning is expressed in:
“Talk is cheap.”
Meaning: Words are cheap, but actions speak louder than words.
“Promises, promises.”
Meaning: Just empty promises
“Actions speak louder than words.”
Meaning: Actions speak louder than words.
his is used to criticize someone who talks a lot but does nothing.
The closest equivalent to the spirit of the Arabic proverb is:

“All talk and no action.”
“Words without action.”
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مبني على الكسر مثل قَطَامِ وَحَذَامِ‏.‏ يضرب للذي يَعِدُ ولا يحس إنجازه‏.‏
ويروى ولا حَسَاسَ نصبا على التبرئة، ومنهم من يرفعه وينون، ويجعل لا بمنزلة ليس، ومنهم من يقول‏:‏ ولا حَسِيسَ، ينصب بغير تنوين، ومنهم من يرفع بتنوين‏.‏

The wild horse became submissive after its defiance. ذَلَّ بَعْدَ شِمَاسِهِ الْيَعْفُورُ‏.‏

This proverb is used to describe someone who submits after being unruly. "Ya'fur" is the name of a horse.
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One of the closest English equivalents of this proverb, in the sense of someone who was rebellious or difficult to lead but then submitted and obeyed, is:
“The wild horse has finally been tamed.”
Meaning: The wild horse has finally been tamed.
This is very close to the image of the proverb.
He has come to heel.”
eaning: He became obedient after rebellion.
“Every rebel bows in the end.”

eaning: Every rebel eventually yields.
“The stubborn spirit was broken.”
Meaning: The spirit of stubbornness and unruliness was broken.

“He finally yielded after resisting.”
Meaning: He finally submitted after resisting.
nd the closest expression to the spirit of the Arabic proverb is:
“The wild horse has finally been tamed.”
“The wild horse has finally been tamed.”One of the closest English equivalents of this proverb, in the sense of someone who was rebellious or difficult to lead but then submitted and obeyed, is:
“The wild horse has finally been tamed.”
Meaning: The wild horse has finally been tamed.
This is very close to the image of the proverb.
“He has come to heel.”
Meaning: He became obedient after rebellion.
“Every rebel bows in the end.”
Meaning: Every rebel eventually yields.
“The stubborn spirit was broken.”
Meaning: The spirit of stubbornness and unruliness was broken.
“He finally yielded after resisting.”
Meaning: He finally submitted after resisting.
And the closest expression to the spirit of the Arabic proverb is:
“The wild horse has finally been tamed.”
“The wild horse has finally been tamed.”

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يضرب لمن انْقَاد بعد جِمَاحه، واليَعْفُور‏:‏ اسم فرس‏

أَذَلُّ النَّاسِ مُعْتَذِرٌ إِلَى لَئِيمٍ‏. The most abject of people is he who apologizes to a mean person

It is the system's right to include this proverb among those who use the superlative form of this word. Because a noble person does not need to apologize, and perhaps a mean person will not accept an apology.
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The English equivalent of this proverb, in its meaning of the humiliation of apologizing to a mean person who doesn't appreciate the apology:
“Never apologize to a fool.”
Meaning: Don't apologize to a fool, because he doesn't understand or appreciate the apology.
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“A noble man accepts an apology; a mean man exploits it.”
Meaning: A noble man accepts an apology, while a mean man exploits it.
Thi is very close to the explanation of the proverb.“Noman is more humbled than one forced to beg pardon from the unworthy.”
eaning: o one is more humiliated than one forced to apologize to someone undeserving.
To apologize to the base is to waste your dignity.”Meaning: Apologizing to a mean person is a waste of dignity.
And the closest expression to the spirit of the Arabic proverb:

“Never apologize to a mean man.”“Do not apologize to a mean person.”

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‏من حق النظام أن يجعل هذا المثل فيما جاء على أفعل من هذا الحرف‏.‏‏
لأن الكريم لا يُحْوِج إلى الاعتذار، ولعل اللئيم لا يَقْبَل العذر‏

The wolf is for the hyena, الذِّئْبُ لِلضَّبُعِ‏.‏

it is its horn. This proverb is used to describe a bad companion
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This proverb is used to describe the association of evil with its like, or the gathering of those similar in their wickedness. One of the closest English equivalents is:
“Birds of a feather flock together.”
Meaning: Birds of a feather flock together.
This is the most common and closest equivalent.
“Like attracts like.”
Meaning: A similar attracts its like.
“Two of a kind.”
Meaning: Two of the same ilk, often used to criticize or describe similar things.
“A rogue’s best companion is another rogue.”
Meaning: A rogue’s best companion is another rogue.
This is closest to the meaning of “two evil companions.”
And the closest to the spirit of the Arabic proverb is:
Birds of a feather flock together.”
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أي هو قرنه‏.‏ يضرب في قَرِيني سوء‏.‏

It went on endlessly, and became pointless. ذَهَبَتْ طُولاً، وَعَدِمَتْ مَعْقُولاً‏.‏

(This proverb is used to describe something long and useless.)
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One of the closest English equivalents of this proverb, describing someone with a large or impressive appearance but no real substance or intelligence, is:
“All height and no substance.”
Meaning: Height without value or substance.
This is very close in meaning.
“Big body, little brains.”
Meaning: Large body but little brain.
“All show and no worth.”
Meaning: Appearance without real value.
“Tall but useless.”
Meaning: Tall but useless.
This is a direct translation of the meaning.
“Empty vessels make the most noise.”
Meaning: Empty vessels make the most noise.
This is sometimes used to describe someone who appears large but is of no value.
The closest expression to the spirit of the Arabic proverb is:
“All height and no substance.”
“Tall but without substance.”
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يضرب للطويل بلا طائل‏.‏

They went under every star . ذَهَبُوا تَحْتَ كُلِّ كَوْكَبِ‏.‏

(This proverb is used to describe a group of people who have scattered.)
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One of the closest English equivalents of this proverb, in terms of meaning of scattering and dispersing in every direction, is:
“Scattered to the four winds.”
Meaning: They scattered in all directions.
This is the most common and closest equivalent to the Arabic proverb
“They went their separate ways.”
Meaning: Each went his own way.
“Spread far and wide.”
Meaning: They spread everywhere.
“Dispersed in all directions.”
Meaning: They scattered in all directions.
And the closest to the spirit of the proverb is:
“They were scattered to the four winds.”
“They scattered in every direction.”
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يضرب للقوم إذا تفرقوا‏

They went astray. ذَهَبُوا في الْيَهْيَرِّ‏.‏

That is, into falsehood. The word "yahyar" (يَهْيَرُّ) is used because there is no word in the language with the pattern "fa'yal" (فَعْيَلٌّ). It refers to the gum of the acacia tree. Abu Amr recited:
"I fed my shepherd some of this gum, and he kept howling with fear and evil."
That is, from this gum. Al-Ahmar said: "A hard stone is called 'yahyar' (يَهْيَر)." It is also said: "More deceitful than a mirage." Ibn al-Sarraj said: "Sometimes they add an alif to it, saying 'yahyarri' (يَهْيَرَّي), which is one of the names for falsehood."
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This proverb is used to describe pursuing falsehood, idle talk, and mirages that have no basis in reality. Some of the closest English equivalents are:
“Chasing shadows.”
Meaning: chasing shadows, or pursuing something unreal.
“Running after illusions.”
Meaning: chasing after illusions.
“Lost in nonsense.”
Meaning: immersed in meaningless talk or action.
“Much ado about nothing.”
Meaning: making a lot of noise about nothing.
This is said of something futile and pointless.
“Building castles in the air.”
Meaning: building castles in the air.
This is said of false hopes and illusions.
The closest expression to the spirit of the Arabic proverb is:
“Chasing illusions.”
“Pursuing illusions.”
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أي في الباطل، اليَهْيَرُّ يَفْعَلُ، لأنه ليس في الكلام فَعْيَلٌّ، وهو صَمْغ الطَّلْح، وأنشد أبو عمرو‏:‏ 

أطْعَمْتُ راعيّ مِنَ اليَهْيَرِّ * فَظَلَّ يَعْوِي حبطا بِشَرِّ 

أي من هذا الصمغ، وقال الأحمر‏:‏ حَجَر يَهْير أي صُلْب، ويقال‏:‏ أكْذَبُ من اليَهْيَرِّ، وهو السَّرَاب، وقال ابن السرَّاج‏:‏ ربما زادوا فيه الألف، فقالوا يَهْيَرَّي، وهو من أسماء الباطل

That is one of the unique ones. ذَاكَ أَحَدُ الأحَدِينَ‏.‏

Ibn al-A'rabi said: This is the most eloquent praise. He said: It is said, "One of the unique ones," just as you say, "One without peer." It is also said, "So-and-so is one of the unique ones," and "One of the unique ones." Their saying, "This is one of the unique ones," they said: The feminine form is for emphasis, meaning a cunning person. And they recited:
They counted me as a fox among their enumerations, until they provoked me to one of the unique ones.
This is said of someone whose cunning has no end, and who has no equal in his wickedness.
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This proverb is used to describe someone who has reached the pinnacle of excellence, cunning, or uniqueness, becoming unparalleled. Some of the closest English equivalents are:
“One of a kind.”
Meaning: Unique and without equal.
This is the most common and general equivalent.
“Second to none.”
Meaning: No one precedes him, and he has no equal.
“In a league of his own.”
Meaning: He is in a league of his own.
This is said of someone who clearly surpasses everyone.
“A master of cunning.”
Meaning: Extremely skilled in cunning and deceit.
This is closest to the aspect of cunning and deceit in the proverb.
“There’s no one like him.”
Meaning: No one is like him.
The closest expression that combines the meaning of uniqueness and cunning is:
“He is in a league of his own.”
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قال ابن الأعرابي‏:‏ هذا أبْلَغُ المَدْحِ، قال‏:‏ ويقال ‏"‏إحدى الإحَدِ‏"‏ كما تقول‏:‏ واحد لا نَظِيرَ له، ويقال‏:‏ فلان وَاحدُ الأحَدِينَ، ووَاحِدُ الآحادِ، وقولهم ‏"‏هذا إحْدَى الإحَدِ‏"‏ قالوا‏:‏ التأنيث للمبالغة، بمعنى الداهية، وأنشدوا‏:‏

عَدُّونِيَ الثَّعْلَبَ فِيمَا عَدَّدُوا * حَتَّى اسْتَثَارُوا بِيَ إحْدَى الإحَدِ 

يضرب لمن لا نهاية لدهائه، ولا مِثْلَ له في نَكْرَائه‏.‏

She went astray, wandering aimlessly. ذَهَبَتْ فِي وَادِي تِيهٍ بَعْدَ تِيهٍ‏.‏

This proverb is used to describe someone who follows a path of falsehood.
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One of the closest English equivalents of this proverb, meaning to become immersed in error or to persist on the wrong path, is:
“Going further astray.”
Meaning: He is becoming increasingly misguided and deviant.
“Lost in a maze of error.”
Meaning: Lost in a maze of error and falsehood.
“Down the wrong path.”
Meaning: Taking the wrong path.
“One wrong turn after another.”
Meaning: One wrong followed another.
“To go from bad to worse.”
Meaning: Moving from bad to worse.
This is close in meaning to: Lost in a valley of confusion after confusion.
And the closest expression to the spirit of the Arabic proverb is:
“He has gone further and further astray.”
“He has gone further and further astray.”
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يضرب لمن يَسْلُكُ سبيلَ الباطل‏.

A she-wolf in a barren desert with no thicket. ذِيبَةُ قُفٍّ مَا لهَا غَمِيسُ‏.‏

  The barren desert is a rough, uneven piece of land, and the thicket is a valley with dense vegetation. This proverb is used to describe someone who openly displays hostility and hostility.
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The closest English equivalents to this proverb are expressions that denote open hostility or someone who doesn't hide their enmity, such as:
“He wears his hostility openly.”
Meaning: He displays his hostility openly.
“An open enemy is better than a false friend.”
Meaning: A true enemy is better than a false friend.
This is close in meaning to openly declare one's opposition and not conceal it.
“What you see is what you get.”
Meaning: He doesn't hide his true nature or stance.
It can sometimes be used for someone who clearly expresses their position.
“He doesn’t hide his claws.”
Meaning: He doesn't hide his claws, i.e., he doesn't hide his hostility or ferocity.
And the closest expression to the spirit of the Arabic proverb is:
“He makes no secret of his enmity.”
“He doesn't hide his enmity.”
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القُفُّ‏:‏ ما غَلُظ من الأرض، والغَمِيس‏:‏ الوادي فيه شجر ملتفّ‏.‏
يضرب لمن جاهر بالعداوة وأظهر المناوأة‏.‏

The hyena in its solitude is like a lion. الذِّيخُ فِي خَلْوتِهِ مِثْلُ الأَسَدِ‏.‏

 (The hyena: the male of the hyena.) This proverb is used to describe someone who claims to be capable of something when alone but cannot achieve it when challenged in a group; it is similar to the saying, "Every man who runs alone is pleased."
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Some of the closest English proverbs and expressions to this proverb are:
“Every dog ​​is a lion at home.”
Meaning: Every dog ​​becomes a lion in its own den.
Said of someone who is brave in a safe place or when alone.
“A lion at home, a mouse abroad.”
Meaning: A lion at home, but a mouse outside.
This is very close in meaning: Someone who pretends to be brave when alone but is helpless when confronted.
“Big talk, little action.”
Meaning: A lot of talk, little action.
Said of someone who exaggerates but doesn't stand up to the test.
“All bark and no bite.”
Meaning: All bark and no bite.
This is one of the most common sayings of someone who threatens and pretends to be strong without any real ability.
And the closest to the spirit of the Arabic proverb is often:
“A lion at home, a mouse abroad.”
“A lion in his house, a mouse outside.”
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الذِّيخ‏:‏ الذكَرُ من الضِّباع‏.‏
يضرب لمن يَدَّعي منفرداً ما يعجز عنه إذا طُولب به في الجمع، وهذا مثل قولهم ‏"‏كُلُّ مُجْرٍ في الخَلاَء يُسَرُّ‏"

The fly of a sword, its flesh is broken. ذُبَابُ سَيْفٍ لَحْمُهُ الْوَقَائِصُ

The broken-necked animal. This proverb is used to describe someone who has wealth and abundance but is stingy with his family, or someone with power and strength who only challenges the weak and submissive.
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This meaning can be found in several English proverbs or expressions, depending on the aspect of the Arabic proverb being intended:
“A bully preys on the weak.”
Meaning: A bully only preys on the weak.
This is closer to the meaning: He only challenges the weak and submissive.
“He bites only where he is safe.”
Meaning: He only shows his strength where he is not in danger.
This expression is close in meaning, though not a very well-known proverb.
“Strong against the weak, weak against the strong.”
Meaning: Strong against the weak, weak before the strong.
This accurately reflects the spirit of the Arabic proverb.
As for the aspect of stinginess despite having money and resources, it is contrasted with:

“Penny-wise and pound-foolish.”

This is said of someone who is excessively miserly in a reprehensible way.
“He keeps a tight purse.”
Meaning: Extremely stingy despite his financial means.
The closest and most comprehensive equivalent to the spirit of the entire proverb is:
“He is brave only among the weak.

” "Only brave among the weak."

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الوَقيصة : المكسورة العُنُقِ من الدوابّ . يضرب لمن له مال وسَعَة وهو مُقَتِّر على عياله ولمن قدرة وقوة فهو لا ينازع إلا ضعيفا ذليلا

A wolf among goats and an ostrich in the test. ذِيبَةُ مِعْزىً وظَلِيمٌ في الْخُبْرِ

The plural of goat is *ma'z*, *ma'iz*, and *mi'za*. The alif in *mi'za* is for the sake of rhyme, like *hijra'*, *hibla'*, and *dirham*. Its diminutive is *mu'iz*. *Al-khubr* is a noun derived from *ikhtibar* (test). The proverb says: He is as cunning as a wolf among goats, and as sly as an ostrich in testing: if told to fly, he says, "I am a camel," and if told to carry, he says, "I am a bird." This proverb is used to describe a deceitful and cunning person.
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The closest English equivalent to this proverb is:
A wolf in sheep's clothing.
This perfectly captures the aspect of cunning and hidden deceit.
And because the Arabic proverb also focuses on changing colors, evading, and dodging according to self-interest, a similar expression is:
He plays both sides.
That is, he changes colors according to what benefits him.
Similarly:
A sly fox.
Or:
He twists to suit the occasion.
For the full meaning—deception, cunning, and evading through trickery—one can say:
A cunning trickster who changes colors when tested.
This is similar to the image of an ostrich that doesn't remain steadfast when tested.
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يقال في جمع الماعز : مَعْز ومَعِيز ومِعْزىً والألف في مِعْزىً للإلحاق بفِعْلَل مثل هِجْرَع وهِبْلَع ودِرْهَم وتصغيرها مُعيز والْخُبْرُ : اسم من الاختبار يقول : هو في الخبث كالذئب وقع في المِعْزَى وفي الاختبار كالظَّليم : إن قيل له " طِرْ " قال : أنا جَمَل وإن قيل له " احْمِلْ " قال : أنا طائر
يضرب للخَلُوب المكَّار

What came in the form of "أفعل" from this chapter

 More abject than a Qaysi in Homs. This is because all of Homs belongs to Yemen, and there is only one house of Qays there. More abject than a hand in a womb. He means weakness and humiliation. It was said: He means the hand of the fetus. Abu Ubaid said: Its meaning is that its owner is careful not to touch anything with his hand.

More abject than a water-drawing camel.

This refers to the camel used for drawing water. Al-Tirmah said:

A tribe more abject than water-drawing camels... and more familiar with humiliation than a sandal. (In the books of language, "al-khasf" - with a fatha - refers to a sandal with a sole, and each sole is called "khasfah").

Meaning the sandal.

More abject than a donkey of Qabban.

This refers to a type of beetle found between Mecca and Medina.

How strange! I saw a strange thing... a donkey of Qabban leading a rabbit.

He restrained it, urging it to go... So I said, "Let me ride behind you." He said... Welcome
More abject than a tick under a hoof
Al-Farazdaq said:
There, if you sought Kulayb, you would find him... More abject than a tick under hooves
More abject than a stake in a low place
Because it is always hammered. As for their saying:
More abject than a tethered donkey
The poet said about it and about the stake:
Indeed, humiliation is known to the donkey of the family... And the free man denies it, and the strong, sturdy camel (Al-Jasrah - with a fatha - is the great she-camel, and Al-Ajd - with a damma on both the hamza and the jim - is the one with a strong build and connected vertebrae).
And none dwells in the house of humiliation that he knows... Except the most abject of the family's donkeys. And the peg
This one is tied to the ground with its whole being... And this one is broken, and no one shelters it
More abject than a truffle in a gurgling place
Because it does not defend itself against whoever gathers it. And it is said: Rather, because it is trampled underfoot. And the truffle is the white truffle: and the plural is truffles, like a squash and a squash. And it is said: A white pigeon if it is white. And the abject man is likened to the truffle, so it is said: He is a truffle in a gurgling place because the animals tread on it with their feet. Al-Nabigha said, satirizing Al-Nu'man ibn Al-Mundhir:
Tell me, sons of the sister, what prevents a truffle in a gurgling place from disappearing?
Because the truffle does not It has no roots, no branches, and it is said, "So-and-so is a scum of the earth," as is said in proverbs about someone like that, "He is like the stubble of a tree," because the stubble is a plant that clings to tree branches without taking root in the ground. The poet said:

He is like the stubble, with no root, no leaf, no breeze, no shade, no fruit.

More abject than the young camels among the milk-producing camels.

The young camels are the offspring of a male camel, and the female is called a barren camel.

More abject than the young goat.

The young goat or kid is tied over the mouth of a trap and its head is covered. When a predator hears its cry, it comes after it and falls into the trap. The pitfall, so he took it.
More abject than the Naqad.
The linguists said: The Naqad is a type of sheep with short legs and ugly faces, found in Bahrain. The singular is Naqadah. Al-Asma'i said: The best wool is Naqad wool. And he said:
O Fuqaym, you are the worst of Tamim by origin... If you were sheep, you would be Naqad.
Or if you were water, you would be foam... Or if you were wool, you would be monkeys. (The monkey - with the vowel mark - is the wool waste.)
More abject than one upon whom foxes have urinated.
This is a proverb used for something that is abject, as in the other proverb, "The fox's ruin," meaning its demolished burrow. And it is said of evil that occurs between people who were at peace, "The foxes urinated between them." "The skunk farted between them," "a spear broke between them," "the earth dried up between them," and "a hyena defecated between them." Humaid ibn Thawr said:

Did you not see what remained of the affection between me and Ibn 'Amir... that foxes have urinated upon?
And what remained of the affection between me and him... is as if it never existed, and time is full of wonders.

More abject than a *qarmala* (a *qarmala* is a short tree with no shade, no refuge, and no shelter). It is said in another proverb: "A lowly one sought refuge in a *qarmala*," meaning a tree that neither shelters nor protects him; that is, he is lowly one who sought refuge in something lower than himself.

More abject than a sandal.
This is from the saying of al-Ba'ith: And every *kulaybi* His face is more submissive to the touch of humiliation than a sandal.

And it is narrated: "More submissive to men's feet than a sandal."
More submissive than a lamb.
They mean a lamb, and the plural is lambs. And he recited:
Our neighbor has perished from the rabble... And if she is hungry, she will eat a young goat or a lamb.
And in the hadith: "The son of Adam will be brought forth on the Day of Resurrection as if he were a lamb, from humiliation." More humiliated than the egg of the ostrich. It is an egg that the ostrich leaves in a desolate place and does not return to. The shepherd said:
The tribe of Quda'ah refuses to acknowledge your lineage... And the sons of Nizar, you are the egg of the land. (Grammarians cite this verse as evidence that some Arabs are certain of the use of the particle "an" as a verbal noun.)
More abject than an Umayyad in Kufa on the day of Ashura
More abject than a date pit
They mean this pit that is attached to the top of the date, which is thrown down and trampled underfoot
More abject than a donkey
The donkey is the peg, and it is said so because its head is always being split open, and it is possible that it refers to a donkey
More abject than a camel calf
It is the offspring of a she-camel. It is still called a young camel until it is separated.

More degrading than a shoe,
because it is treated with contempt in every way when trodden upon. And they also say:
More degrading than a cloak, and more degrading than a sandal strap.
More degrading than a carpet,
meaning that which is spread out and covered, and everyone treads upon it.
More fragrant than roses, and than the finest musk and the finest ambergris.

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أَذَلُّ مِنْ قَيْسِيٍّ بِحِمْصَوذلك أن حِمْص كلها لليمن ليس بها من قيس إلا بيت واحد
أذَلُّ مِنْ يَدٍ في رَحِمٍ
يريد الضعفَ والهَوَان وقيل : يعني يَدَ الْجَنِينِ . وقال أبو عبيد : معناه أن صاحبها يتوقَّي أن يصيب بيده شيئاً
أَذَلُّ مِنْ بَعِيرِ سَانِيَةٍ
وهو البعير الذي يُسْتَقى عليه الماء قال الطرماح :
قُبَيِّلَةٌ أَذَلُّ مِنَ السَّوَانِي ... وَأَعْرَفُ لِلْهَوَانِ مِنَ الخصاف ( الذي في كتب اللغة أن الخصف - بالفتح - النعل ذات الطراق وكل طراق منها خصفة )
يعني النعل
أَذَلُّ مِنْ حِمَارِ قَبَّانَ
وهو ضرب من الخَنافس يكون بين مكة والمدينة وقال :
يَا عَجَبَا وَقَدْ رَأَيْتُ عَجَبَا ... حِمَارَ قَبَّانَ يَقُودُ أرْنَبَا
خَاطِمَهَا زَأَمَّهَا أَنْ تَذْهَبَا ... فَقُلْتُ أَرْدِفْنِي فَقَالَ مَرْحَبَا
أَذَلُّ مِنْ قُرَادٍ بِمَنْسِمٍ
قال الفرزدق :
هُنَالِكَ لو تَبْغِي كُلَيْباً وجَدْتَهَا ... أذلَّ مِنَ القِرْدَانِ تَحْتَ المنَاسِمِ
أَذَلُّ مِنْ وَتِدٍ بِقَاعٍ
لأنه يُدَقُّ أبداً وأما قولهم :
أَذَلُّ مِنْ حِمَارٍ مُقَيَّدٍ
فقد قال فيه الشاعر وفي الوتد :
إنَّ الهَوَانَ حمارُ الأهْلِ يعرفُه ... والحرُّ ينكرُهُ والْجَسْرَةُ الأجُدُ ( الجسرة - بالفتح - الناقة العظيمة والأجد - بضم الهمزة والجيم جميعاً - الموثقة الخلق المتصلة فقار الظهر . )
ولا يُقِيمُ بدَارِ الذُّلِّ يعرفُهَا ... إلا الأذَلاَّنِ عَيْرُ الأهْلِ وَالوَتِدُ
هذَا على الْخَسْفِ مَرْبُوطٌ برُمَّتِهِ ... وذا يُشَجُّ فلا يأوِي لَهُ أحَدُ
أَذَلُّ مِنْ فَقْعٍ بِقَرْقَرَةٍ
لأنه لا يمتنع على من اجتناهُ ويقال : بل لأنه يُوطَأ بالأرجل والفَقْع : الكَمْأة البيضاء : والجمع فَقْعَة مثل جَبْء وجَبْأة ويقال : حمام فقيع إذا كان أَبْيَضَ ويُشَبَّهُ الرجلُ الذليلُ بالفَقْع فيقال : هو فقعُ قَرْقَر لأن الدوابَّ تنجله بأرجلها قال النابغة يهجو النعمان بن المنذر :
حَدّثُونِي بني الشَّقِيقَةِ مَا يَمْ ... نَعُ فَقْعاً بِقَرْقَرٍ أن يَزُولاَ
لأن الفَقْعة لا أصول لها ولا أغصان ويقال " فلان فقعةُ القاعِ " كما يقال في مولد الأمثال لمن كان كذلك " هو كَشُوثُ الشجر " لأن الكَشُوثَ نَبْت يتعلَّق بأغصان الشجر من غير أن يضرب بعِرْقٍ في الأرض قال الشاعر :
هُوَ الكَشُوثُ فلا أَصْلٌ ولا وَرَقٌ ... ولا نَسِيمٌ ولا ظِلٌّ ولا ثَمَرُ
أَذَلُّ مِنَ السُّقْبَانِ بَيْنَ الْحَلاَئِبِ
السُّقْبَان : جمع السَّقْب وهو ولد البعير الذكر ويقال للأنثى : حائل والحلائب : جمع الحَلُوبة وهي التي تُحْلَبُأ
ذَلُّ مِنَ اليَعْرِ
هو الْجَدْي أو العَنَاق يشدُّ على فم الزُّبْيَة ويغطَّى رأسُه فإذا سمع السبعُ صوتَه جاء في طلبه فوقع في الزُّبْيَة فأخذ
أَذلُّ مِنَ النّقَدِ
قال أهل اللغة : النَّقَد جنسٌ من الغنم قصارُ الأرجُلِ قِباحُ الوجوه يكون بالبحرين الواحدة نَقَدَة قال الأصمعي : أجود الصوف صوفُ النَّقَدِ وقال :
فُقَيْمُ ياشَّر تميمٍ مَحْتِداَ ... لو كُنْتُمُ ضَأناً لكُنْتُم نَقَدَا
أو كنتُمُ ماءً لكنتُمْ زَبَدَا ... أو كُنْتُمُ صُوفًا لكنتم قَرَدَا ( القرد - بالتحريك - نفاية الصوف )
أَذَلُّ مِمَّنْ بَالتْ عَلَيْهِ الثَّعَالِبُ
هذا مثل يضرب للشيء يُستَذَل كما يقال في المثل الآخر " هدمة الثعلب " يعني جحره المهدوم ويقال في الشر يقع بين القوم وقد كانوا على صلح " بال بينهم الثعالب " و " فَسَا بينهم الظَّرِبَانُ " و " كسر بينهم رُمْح " و " يَبِسَ بينهم الثَّرَى " و " خريت بينهم الضبع " قال حميد بن ثور :
ألم تر ما بيني وبينَ ابْنِ عامرٍ ... من الوُدِّ قد بَالَتْ عليه الثَّعَالِبُ
وأصْبَحَ باقِي الودِّ بيني وبينه ... كأنْ لم يَكُنْ والدهْرُ فيه عَجَائِبُ
أَذَلُّ مِنْ قَرْملَةٍ
القَرْمَل : شجر قِصار لا ذَرَى لها ولا مَلْجَأ ولا سِتر ويقال في مثل آخر : " ذَلِيلٌ عاذ بِقَرْمَلَةٍ " أي بشجرة لا تستره ولا تمنعه أي هو ذليل عاذ بأذلَّ من نفسه
أَذَلُّ مِنَ الَّنْعِل
هذا من قول البَعِيث :
وكلُّ كُلَيَبْي صَفِيحَةُ وَجْهِهِ ... أَذَلُّ على مَسِّ الهَوَانِ من النَّعْلِ
ويروى : " أذل لأقدام الرجال من النعل "
أَذَلُّ مِنَ البَذَجِ
يعنون الحَمَل والجمع بِذْجَان وأنشد :
قد هَلَكْت جَارَتُنَا من الهَمَجْ ... وإن تَجُعْ تأكُلْ عَتُوداً أو بَذَجْ
وفي الحديث : " يؤتى بابن آدم يوم القيامة كأنه بَذَجٌ من الذل "ذَلُّ مِنْ بَيْضَةِ البَلدِهي بيضة تتركها النعامةُ في فَلاَةٍ من الأرض فلا ترجع إليها قال الراعي :
تأبى قُضَاعَةُ أَنْ تَعْرِفْ لكم نَسَباً ... وَابْنَا نِزَارٍ فأنْتُمْ بَيْضَةُ البَلَدِ . ( يستشهد النحاة بهذا البيت على أن من العرب قوما يجزمون بأن المصدرية )
أَذَلُّ مِنْ أَمَوِيٍّ بالكُوفَةِ يَوْمُ عَاشُورَاءَ
أَذَلُّ مِنْ قِمَعٍ
يَعْنُون هذا الملتزِق بأعلى التمر يرمى به فيوطأ بالأرجل
أذَلُّ مِنْ عَيْرٍ
العَيْر : الوتد وإنما قيل ذلك لأنه يُشَجَّجُ رأسُه أبداً ويجوز أن يراد به الحمار
أَذَلُّ مِنْ حُوَارٍ
وهو ولد الناقة . ولا يزال يدعى حُوَارا حتى يُفْصل
أَذَلُّ مِنَ الْحِذَاءِ
لأنه يُمْتَهن في كل شيء عند الوَطْء وكذلك يقولون :
أَذَلُّ مِنَ الرِّدَاءِ وَأَذَلُّ مِنَ الشَّسْعِ
أَذَلُّ مِنَ البسَاطِ
يَعْنُون هذا الذي يُبْسَط ويُفْرَش فيَطَؤُه كلُّ أحد
أَذْكَى مِنَ الْوَرْدِ وَمِنَ المِسْكِ الأَصْهَبِ وَالعَنْبَرِ الأَشْهَبِ

 

امثال مولدة متاخرة عن المتن .....Proverbs derived later than the Matin...

A wolf in a lamb's den, a wolf that has become a sheep.
The humiliation of isolation laughs at the arrogance of authority.
The dog's tail earns it food, and its mouth earns it beatings.
Humiliation is for him who has no fool to guide him.
I drove away the beasts, then the hyenas devoured me.
The donkey went seeking horns and returned with its ears cut off.
The people are gone, and only the baboon remains.
My juice is gone, and only my thorn remains.
For a thing, its benefit departs, but it remains. His cost
The elephant mentioned his country
You blamed me for the offense, so why did you accept the reward?
Said Ali ibn Abi Ubaidah
Leave the ambiguous statement, even if it is true
Humiliation is in the tails of cattle

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A wolf in sheep's clothing.
A wolf in sheep's clothing.
A direct opposite of someone who feigns gentleness while concealing malice.
The humiliation of dismissal laughs at the arrogance of power
Pride comes before a fall.
Meaning, one who is arrogant in their position may end up in the humiliation of dismissal.
A dog's tail earns it food, but its mouth earns it blows.
His tongue gets him into trouble.
Or: A wagging tail wins food; a barking mouth earns blows.
This is closer to the original image.
He who has no fool to defend him is humiliated.
Nice guys finish last.
Meaning, one who does not defend themselves or respond to foolishness with foolishness may be humiliated.
I warded off the beasts, then the hyenas devoured me.
Betrayed by those I protected.
Or:
I saved them, and they turned on me.
The donkey went looking for horns and came back with his ears cut off.
He went for wool and came back with horns.
This is the closest direct English proverb.
The good are gone, and the bad remain.
Or:
The best are gone, the worst remain.
My juice is gone, and my thorn remains.
The profit is gone, but the burden remains.
Or:
The pleasure is past, the pain remains.
The elephant remembered his homeland.
Home is where the heart is. Or:
An elephant never forgets home.
(An expression close in meaning, not a well-known proverb).
You criticized me for wrongdoing, so why did you accept the reward in return?
Two wrongs don't make a right.
That is: How can you criticize a wrong and then respond in kind?
Leave the difficult words aside, even if they are true.
Pick your battles.
Or:
Not every truth needs to be spoken.
Humiliation is in the tails of cattle.
Comfort breeds weakness.
Or:
Too much ease brings humiliation.
Its meaning is close to being preoccupied with ease and agriculture, neglecting hardship and strength.
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ذِئْبٌ في مَسْكِ سَخْلَةٍ ذِئْبٌ اسْتَنْعَجَ
ذُلُّ العَزْلِ يَضْحَكُ مِنْ تِيهِ الوِلاَيَةِ
ذَنَبُ الكَلْبِ يُكْسِبُهُ الطعْمَ وفَمُهُ يُكْسِبُهُ الضَّرْبَ
ذَلَّ مَنْ لا سَفِيهَ لَهُ
ذُدْتُ السِّبَاعَ ثُمَّ تَفْرِسُنِي الضِّباعُ
ذَهَبَ الحِمَارُ يَطْلُبُ قَرْنَيْنِ فَعَادَ مَصْلُومَ الأُذُنَينِ
ذَهَبَ النَّاسُ وَبَقِيَ النَّسْنَاسُ
ذَهَبَ عَصِيرِي وَبَقي ثَجِيرِي
للشيء تذهب منفعته وتبقى كلفته
ذَكَرَ الْفِيلُ بِلاَدَهُ
ذَمَمْتَنِي عَلَى الإساءَةِ فَلِمَ رَضِيتَ عَنْ نَفْسِكَ بالْمُكَافَأةَ ؟
قاله على بن أبي عبيدة
ذَرْ مُشْكِلَ القَوْلِ وإنْ كَانَ حَقًّا
الذُّلُّ في أَذْنَابِ البَقَرِ 

He grazed, and then his camels refused to drink.رعى فاقصب.

It is said, "The camel refused to drink," and "The shepherd refused to drink," meaning he neglected to graze his camels, causing them to refuse to drink. The word "grazed" itself doesn't imply negligence or mistreatment, but the word "refused to drink" is used to indicate poor grazing. This is because the camels refused to drink either because their stomachs were empty or full, both of which indicate poor grazing.
This proverb is used to describe someone who doesn't give good advice or doesn't take their responsibilities seriously enough, ultimately ruining the situation.
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The closest English equivalent to this proverb is:
He mismanaged the job.
Meaning: He mismanaged the task until he ruined it.
A very similar proverb and expression is:
He spoiled it through neglect.
Meaning: He ruined it through negligence and lack of care.
Similarly:
A bad workman blames his tools.
Although this focuses more on incompetence.
The closest equivalent to the meaning of "he didn't take good care of it until it went wrong" is:
Neglect ruins everything.
Or:
What is poorly tended soon goes wrong.
This is very close to the image of the Arabic proverb "He grazed until he overgrown his vines."
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يقال: قصب البعير يقصب، إذا امتنع من الشرب، و "أقصب الراعي" إذا فعلت إبله ذلك، أي أساء رعيها فامتنعت من الشرب، وليس في قوله "رعى" ما يدل على الإساءة والتقصير، ولكن استدل بقوله "أقصب" على سوء الرعي، وذلك أن الإبل امتنعت من الشرب إما لخلاء أجوافها وإما لامتلائها، وهما يدلان على إساءة الرعي.
يضرب لمن لا ينصح ولا يبالغ فيما تولى حتى يفسد الأمر.

He struck him with the skulls of his head. رماه بأقحاف رأسه.

That is, he silenced him with a calamity he inflicted upon him. The plural form is used because they meant he struck him repeatedly. It is also possible to use the plural with what surrounds him, implying that every part of him is a skull, just as they say: thick-lipped, broad-shouldered. The skull is the part of the head that covers the brain. One cannot strike him with it without dislodging it from its place and removing it. This is a metaphor for killing him, as if he reached the ultimate limit of silencing him, which is death. And the slain cannot speak.

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The closest English equivalent to this proverb is:
He silenced him completely.
Meaning: He silenced him completely, leaving him with no answer.
An even stronger expression, and one that closely resembles the proverb, is:
He crushed him with a devastating reply.
Meaning: He defeated him with a decisive argument or a knockout blow.
Similarly:
He shut him down.
This is a common expression for someone who has been completely silenced and has nothing left to say.
Because the proverb's root meaning is a knockout blow that reaches the point of destruction, there is also:
A knockout blow.
Meaning: A blow that ends the matter completely, whether in an argument or a confrontation.

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أي اسكته بداهية أوردها عليه، وإنما قيل بلفظ الجمع لأنهم أرادوا رماه به مرة بعد مرة، ويجوز أن يجمع بما حوله إرادة أن كل جزء منه قحف، كما قالوا: غليظ المشافر، وعظيم المناكب، والقحف: اسم لما يعلو الدماغ من الرأس، ولا يرميه به ما لم يزله عن موضعه وينزعه منه، وهذا كناية عن قتله، فكأنه بلغ به في الإسكات غاية لا وراء لها وهو القتل، والمقتول لا يتكلم.

May God afflict him with the disease of the wolf. رماه الله بداء الذئب

This means that God destroyed him, because the wolf has no disease except death. It is also said that it means that God afflicted him with hunger, because the wolf is always hungry.

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 The closest English equivalent to this proverb—according to the two meanings mentioned—is:
If it refers to destruction and death:
May God strike him down.
Or:
May he perish.
However, if it refers to constant hunger and misery, the closest expression is:
Hungry as a wolf.
This is a well-known English expression indicating extreme and persistent hunger, similar to the saying that a wolf is never free from hunger.
Another related expression is:
Cursed with endless hunger.
That is, afflicted with unending hunger, which is close to the original meaning of the Arabic proverb.

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معناه أهلكه الله، وذلك أن الذئب لا داء له إلا الموت، ويقال: معناه رماه الله بالجوع، لأن الذئب أبدا جائع.

God strike him with the third of the three stones رماه الله بثالثة الأثافي

They said: It is a piece of rock placed next to two other stones, upon which the cooking pot rests. This is said of someone who inflicts a great calamity, and also of someone who leaves no evil untouched, because the three stones of the three stones are each the size of a person's head. So, if he strikes him with the third, he has reached the end. This is what al-Azhari said. Al-Badi' al-Hamadhani said: "I have a body like one of the three stones... and a liver like the third of the three stones."
He means the piece of rock.

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 The closest English equivalent to this proverb is:
The last straw.
Meaning: The final, devastating blow.
Another expression very close to conveying the meaning of a great calamity is:
A crushing blow.
Or:
Hit with the worst calamity.
Because the phrase "the third of the three stones" signifies the ultimate in severity and hardship, there is also:
When it rains, it pours.
Meaning: When misfortunes come, they come all at once.
It can also be expressed as:
The final and greatest disaster.
This is closer to the original meaning of the Arabic proverb.

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قالوا: هي القطعة من الجبل يوضع إلى جنبها حجران وينصب عليها القدر.يضرب لمن رمى بداهية عظيمة، ويضرب لمن لا يبقى من الشر شيئا، لأن الأثفية ثلاثة أحجار كل حجر مثل رأس الإنسان، فإذا رماه بالثالثة فقد بلغ النهاية، كذا قاله الأزهري، قال البديع الهمذاني:
ولي جسم كواحدة المثاني ... له كبد كثالثة الأثافي.
يريد القطعة من الجبل

رمى فلان بحجر folan threw a stone.

Meaning, he threw a stone of equal hardness and difficulty. The stone is used metaphorically for a stone because stones vary in their impact depending on the target; the smaller stones are thrown at the smaller ones, and the larger ones at the larger ones.

In the account of the Battle of Siffin, when Mu'awiyah sent Amr ibn al-As as an arbitrator with Abu Musa, al-Ahnaf ibn Qays came to Ali (may God honor his face) and said, "You have thrown a stone of unparalleled strength. Include Ibn Abbas with him, for he never tightens a knot without untying it." Ali wanted to do this, but the Yemenis insisted that one of the arbitrators be from among them. So, he sent Abu Musa. The meaning is: You have thrown a stone without equal; he is the stone of unparalleled strength, just as you might say, "So-and-so is the man of his time," meaning he has no equal among men.

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The closest equivalent in English to this meaning is:
He sent his best man.
That is, he dispatched his strongest and most capable men.
A very similar expression is:
He brought out the big guns.
That is, he used his strongest resources to confront the situation, which is very close in meaning to "throw a stone," i.e., a very strong and difficult weapon.
Similarly:
He met fire with fire.
That is, he met force with force and equal with equal.
For the meaning that implies "unrivaled," as in "a stone of the earth," one can say:
He is in a league of his own.
That is, a man without peer in his field.
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أي بقرنه الذي هو مثله في الصلابة والصعوبة، جعل الحجر مثلا للقرن لأن الحجر يختلف باختلاف المرمى، فصغار هذا لصغار ذاك وكباره لكباره.
وفي حديث صفين أن معاوية لما بعث عمرو بن العاص حكما مع أبي موسى جاء الأحنف بن قيس إلى على كرم الله وجهه فقال: إنك قد رميت بحجر الأرض، فاجعل معه ابن عباس، فإنه لا يشد عقدة إلا حلها، فأراد علي أن يفعل ذلك فأبت اليمانية إلا أن يكون أحد الحكمين منهم، فعند ذلك بعث أبا موسى، ومعناه: إنك رميت بحجر لا نظير له فهو حجر الأرض في انفراده، كما تقول: فلان رجل الدهر، أي لا نظير له في الرجال.

folan was struck by folans head. رمي فلان من فلان في الرأس.

If he turned away from him and his opinion of him became so bad that he wouldn't even look at him.
Abu Ubayd said: From this comes the hadith of Umar ibn al-Khattab, may God be pleased with him, when Ziyad ibn Hudhair greeted him and he did not return the greeting. Ziyad said: "I have been struck by the Commander of the Faithful's head." This was due to an appearance he saw in him that he disliked. Ziyad meant: "The Commander of the Faithful has a bad opinion of me." So, if it is said, "So-and-so was struck by so-and-so's head," the implied meaning is: "Something of him was thrown into his head," meaning something was instilled in his mind that caused him to have a bad opinion of him. The definite article in their saying "in the head" stands in for the possessive pronoun, as in the saying: "And our noses are between the beards and the eyebrows."

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 The closest equivalent in English is:
He fell out of favor.
Meaning: He lost his friend's favor or standing.
A very similar expression is:
He got on his bad side.
Meaning: He became the object of his friend's displeasure and ill opinion.
Similarly:
He wouldn't even look at him.
This is close to explaining the proverb: "His opinion of him became so bad that he turned away from him and wouldn't even look at him."
Another proverb with a similar meaning is:
A cloud came between them.
Meaning: Discord or mistrust arose between them and ruined their relationship.

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إذا أعرض عنه وساء رأيه فيه حتى لا ينظر إليه
قال أبو عبيد: ومنه حديث عمر بن الخطاب رضي الله تعالى عنه حين سلم عليه زياد بن حذير فلم يرد عليه، فقال زياد: لقد رميت من أمير المؤمنين في الرأس، وكان -[288]- ذلك لهيئة رآها عليه فكرهها، وأراد زياد لقد ساء رأي أمير المؤمنين في، فإذا قيل "رمي فلان من فلان في الرأس" كان التقدير: رمى في رأسه منه شيء، أي ألقى في دماغه منه وسوسة حتى ساء رأيه فيه، والألف واللام من قولهم "في الرأس" ينوبان عن الإضافة كقوله: وآنفنا بين اللحى والحواجب

Fear is better than mercy. رهبوت خير من رحموت

That is, to fear is better than to show mercy. Al-Mubarrad said: My fear is better than my mercy, and similarly in speech are might and my might.

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 The closest English equivalent to this proverb is:

It is better to be feared than loved.

This is a famous saying attributed to Niccolò Machiavelli, meaning that awe and fear are sometimes more beneficial than excessive leniency.

Other related expressions include:

Fear keeps people in line.

Or:

Better feared than pitied.

All of these revolve around the meaning of the Arabic proverb, “Rahbut is better than Rahmut,” meaning that awe-inspiring severity may be more effective than leniency, which emboldens people against you.

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 أي لأن ترهب خير من أن ترحم، قال المبرد: رهبوتي خير من رحموتي، ومثله في الكلام جبروت وجبروتي

 

على نفسها جنت براقش Baraqish brought it upon herself.

 The most common English equivalent of the Arabic proverb "Buraqish brought ruin upon herself" is:
"She asked for it."
However, this expression can carry a harsh tone or be specific to certain contexts, so a more accurate and meaningful equivalent is:
"Hoist with one's own petard."
Meaning: He perished because of his own actions or planning.
A similar proverb is:
"He who digs a pit for others falls into it himself."
Meaning: He who digs a pit for others falls into it himself.
And also:
"Curses come home to roost."
Meaning: Evil returns to its source.
All of these revolve around the idea that a person brings ruin upon themselves through their own actions, which is the essence of the story of "Buraqish."

The raid will be delayed رويد الغزو ينمرق

This is a saying about a woman named Ruqash, from the Banu Kinanah tribe, who was on a raid. She became pregnant by a captive, and when the raid was mentioned to her, she said, "The raid will be delayed," meaning, "Wait until the child is born." It is used as a proverb to encourage patience and waiting for the outcome.
Al-Mufaddal mentioned that there was a woman from the tribe of Tayy named Ruqash. She led them in raids, and they sought her counsel. She was a soothsayer known for her decisiveness and wisdom. On the day of the Battle of Jabir, Tayy, under her leadership, raided the tribe of Iyad ibn Nizar ibn Ma'ad. They were victorious, taking spoils and captives. Among those captured from Iyad was a handsome young man, whom she took as a servant. She saw his private parts and was attracted to him, so she seduced him and became pregnant. She was brought to them during the time of the raid, and they said, "This is the time for raiding, so go if you wish to raid." She kept saying, "Wait, the raid will pass," and this became a proverb. Then they came as usual and found her in postpartum recovery, nursing a boy. Their poet said: "I have been told that Ruqash, after her youth, conceived and gave birth to a handsome boy. May God bless her and elevate her status, and may God grant her a prosperous future. Ruqash used to lead a vast army, but she fell in love, and it is more fitting for one who falls in love to conceive."

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The closest English equivalent to this proverb is:
Good things come to those who wait.
Meaning: Be patient and wait for things to mature and their results to become apparent.
Another expression very close in meaning is:
Wait and see.
Or:
Patience brings the best outcome.
Because the Arabic proverb emphasizes waiting for the outcome and not rushing things before they are complete, there is also:
Don't rush the harvest.
Meaning: Don't rush the fruit before its time, which is similar to the image of waiting for childbirth in the original proverb.

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هذه مقالة امرأة كانت تغزو، وتسمى رقاش، من بني كنانة، فحملت من أسير لها، فذكر لها الغزو، فقالت: رويد الغزو، أي أمهل الغزو، حتى يخرج الولد. يضرب في التمكث وانتظار العاقبة.
ذكر المفضل أن امرأة كانت من طيء يقال لها رقاش، فكانت تغزو بهم ويتيمنون برأيها، وكانت كاهنة لها حزم ورأي، فأغارت طيء وهي عليهم على إياد بن نزار ابن معد يوم رحى جابر، فظفرت بهم وغنمت وسبت، فكان فيمن أصابت من إياد شاب جميل، فاتخذته خادما، فرأت عورته فأعجبها فدعته إلى نفسها فحملت فأتيت في إبان الغزو، فقالوا: هذا زمان الغزو فاغزي إن كنت تريدين الغزو، فجعلت تقول: رويد الغزو ينمرق، فأرسلتها مثلا، ثم جاؤا لعادتهم فوجدوها نفساء مرضعا قد ولدت غلاما، فقال شاعرهم:
نبئت أن رقاش بعد شماسها            حبلت وقد ولدت غلاما أكحلا
فالله يحظيها ويرفع بضعها                    والله يلقحها كشافا مقبلا
كانت رقاش تقود جيشا جحفلا    فصبت وأحر بمن صبا أن يحبلا

Leave the hair to dry up.رويد الشعر يغب

  The word “al-ghab” means the meat that has been left to dry up, i.e., leave it until some days pass and you see how it ends, whether it is praised or condemned. It is also possible that it means leave the hair to dry up, i.e., be delayed from people, from their saying: “The fever was delayed” if it was delayed for a day, i.e., do not let your hair be repeated to them so that they get bored of it.

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 The closest English equivalent to this proverb is:
Leave them wanting more.
Meaning: Don't overdo it to the point of boredom; leave some space between each instance to maintain anticipation
A very similar expression is:
Too much of a good thing is bad.
Meaning: Excess, even in something good, leads to boredom.
And because the proverb also suggests that the quality of poetry is revealed with time, a related saying is:
Time will tell.
Meaning: Time reveals the true value of words, whether praiseworthy or blameworthy.
The two meanings can be combined with the phrase:
Good work improves with time and moderation.

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الغاب: اللحم البائب، أي دعه حتى تأتي عليه أيام فتنظر كيف خاتمته أيحمد أم يذم، ويجوز أن يراد دع الشعر يغب، أي يتأخر عن الناس، من قولهم: غبت الحمى إذا تأخرت يوما، أي لا يتواتر شعرك عليهم فيملوه.

They are gradually rising up the new land. رويدا يعلون الجدد.

It is narrated as "they are rising up the soft ground." The soft ground is called "al-khabar," and the hard ground is called "al-jadid." This is used as a proverb for a man who has an ailment; it is said, "Leave him until his ailment goes away."
Qays said this on the day of Dahis, when Hudhayfah said to him, "I have beaten you, Qays!" He replied, "Wait until they rise up the new land," meaning, "until they rise up the new land." Those who narrate it as "they are rising up" have "the new land" as the object. This story has been mentioned in its entirety in the chapter on the letter Qaf, in the section on the phrase "the war of Dahis had broken out between them."

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 The closest English equivalent to this proverb is:
Wait till the ground gets firmer.
That is, wait until things improve or the problem is resolved.
Other proverbs and expressions very close in meaning include:
Give it time.
Or:
Let him recover before you judge.
Because the Arabic proverb means that the condition of the weak or sick cannot be assessed until their illness is gone and their health improves, there is a similar expression:
Every horse runs better on solid ground.
That is, every person's worth is known when their obstacles are removed. This is similar to the image of "reaching the new ground," meaning reaching solid ground after soft ground.

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ويروى "يعدون الخبار" الخبار: الأرض الرخوة، والجدد: الصلبة. -

-يضرب مثلا للرجل يكون به علة فيقال: دعه حتى تذهب علته.
قاله قيس يوم داحس، حين قال له حذيفة: سبقتك يا قيس، فقال: أمهل حتى يعدوا الجدد، أي في الجدد، ومن روى يعلون كان الجدد مفعولا، وقد ذكرت هذه القصة بتمامها في باب القاف عند قولهم "قد وقعت بينهم حرب داحس".

The camel herders catch up gradually رويدا يلحق الداريون

 The camel herder: the owner of blessings, so named because he resides in his home, hence the name. This proverb is used to describe genuine concern for a matter, as the camel herder's concern is more sincere than the camel herder's.

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The closest English equivalent to this proverb is:

Slow and steady wins the race.

This is very close in meaning to the Arabic proverb "slow and steady wins the race," meaning that patience combined with sincere diligence leads to success.

Another related expression is:

Take your time, but don't lose sight of the goal.

Because the Arabic proverb indicates that the person truly in charge is more diligent and dedicated than others, there is a similar expression:

The owner's eye fattens the horse.

This means that the owner's own attention is the reason for success and completion, and it is very close to the idea of ​​the person who is aware of their blessings and strives to achieve them through their great care.

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الداري: رب النعم، سمي بذلك لأنه مقيم في داره، فنسب إليها.يضرب في صدق الاهتمام بالأمر، لأن اهتمام صاحب الإبل أصدق من اهتمام الراعي

 

“I mean you, but listen, neighbor” إيّاكِ أعني واسمعي يا جارة

 The Arabic proverb is said to someone who directs words to one person while intending someone else, by implication rather than explicitly.

-----------------------------------------------------------------------------------------------------------------------------The Arabic proverb “I mean you, neighbor, listen” is said of someone who addresses one person but intends someone else, hinting rather than stating it explicitly.

Its closest English equivalents are:

“A word to the wise is enough.”

Similar in spirit to hinting, but not exactly the same.

“Speaking to one person, but meaning another.”

A direct explanation of the meaning.

“If the shoe fits, wear it.”

Used for indirect hinting.

“Some people speak in riddles and expect others to understand.”

Similar to hinting, but not a common, exact equivalent.

The most famous English expression that corresponds to the spirit of the proverb is:

“I’m talking to you through someone else.”

Meaning: “I’m speaking to someone else, but I mean you.”

In literary English, there is a similar expression:

Hinting at someone indirectly.

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يُقال لمن يوجّه الكلام لشخصٍ وهو يقصد غيره تلميحًا لا تصريحًا

Go away, you coward, and see where you can escape. روغى جعار وانظري أين المفر.

"Jar" ​​is a name for the hyena, so named because of its frequent bellowing. It is a noun ending in a short "i" sound, like "Qatam."

This proverb is used to describe a coward who has no escape from what he fears.

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The Arabic proverb “Rughy Ju’aru wa Inzuri Ayn al-Mafarr” (Rughy Ju’aru wa Inzuri Ayn al-Mafarr) is used to describe someone who tries to escape and evade, but is inevitably trapped in what they fear, or a coward who finds no way out.

The closest English equivalents are:

“There’s no escape.”

“You can run, but you can’t hide.”

This is the closest in spirit and meaning.

“Cornered like a rat.”

This is said of someone who has no way to escape.

“The walls are closing in.”

This means that escape has become impossible.

The closest English proverb to the Arabic one is:

“You can run, but you can’t hide.”

This combines the meaning of escape with the impossibility of escaping the feared situation.

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جعار: اسم للضبع، سميت بذلك لكثرة جعرها، وهي مبنية على الكسر، مثل قطام.
يضرب للجبان الذي لا مفر له مما يخاف

Their wind is southerly. ريحهما جنوب

This proverb is used for those who are on good terms; if their relationship sours, it is said: their wind has turned southerly. And he said:

By my life, if the wind of affection has become northerly, it has changed from southerly.

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The Arabic proverb "Their wind is from the south" is used to describe two people who are on good terms and in harmony, because the south wind was considered gentle and pleasant by the Arabs. Thus, the proverb became a metaphor for affection, friendship, and good agreement.

The closest English equivalents are:

They get along well.

They are on good terms.

They are as thick as thieves. This is said to describe a very close and intimate relationship.

There is no bad blood between them.

If the intended meaning is closer to the image of a pleasant wind and harmony, the closest equivalents are:

Their relationship is smooth sailing.

However, when a relationship deteriorates, the expression "Their wind has turned sour" is equivalent to:

Things have turned sour between them.

Their friendship has cooled.

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يضرب للمتصافيين، فإذا تكدر حالهما قيل: شملت ريحهما، وقال:
لعمري لئن ريح المودة         أصبحت شمالا لقد بدلت وهي جنوب

The wind of Hazaa, so flee! ريح حزاء فالنجاء

Hazaa (with a short "a" sound after the "h") is a pungent plant used as incense for spirits. It resembles celery, and it is claimed that jinn do not approach a house where it is present. This is used as a metaphor for something whose evil is feared, so one says: "Flee, for this is a wind of evil."

An-Najaa' means haste. It is lengthened and never shortened except in poetic necessity, as in the saying: "A wind of Hazaa, so flee! Do not be prey to the lurking lion."

It is said that Umar ibn Hakim an-Nahdi entered upon Yazid ibn al-Muhallab while he was imprisoned. When he saw him, he said: "O Abu Khalid, a wind of Hazaa," meaning that this is a harbinger of evil, and what follows is even worse. So he fled the next day.

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The closest equivalent in English is:

Run for your life!

"Run for your life!" — This is the closest in terms of an urgent warning of impending danger.

Other similar proverbs and expressions include:

Where there's smoke, there's fire.

Meaning, signs of trouble indicate real danger.

Take to your heels.

Discretion is the better part of valor.

Meaning, sometimes survival is better than confrontation.

Get out while you still can.

This is used when signs of disaster or danger appear.

The closest expression that captures the meaning and spirit of the proverb is:

Where there's smoke, there's fire — so run for your life.

Meaning: If signs of trouble appear, act quickly to save yourself.

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الحزاء - بفتح الحاء - نبت ذفر يتدخن به للأرواح، يشبه الكرفس يزعمون أن الجن لا تقرب بيتا هو فيه. يضرب للأمر يخاف شره، فيقال: اهرب فإن هذا ريح شر.
والنجاء: الإسراع، يمد ولا يقصر إلا في ضرورة الشعر، كما قال:
ريح حزاء فالنجا لا تكن     فريسة للأسد اللابد
قيل: دخل عمر بن حكيم النهدي على يزيد بن المهلب وهو في الحبس، فلما رآه قال: يا أبا خالد ريح حزاء، أي أن هذا تباشير شر وما يجيء بعده شر منه، فهرب من الغد

Neither in the caravan nor in the camel” لا في العير ولا في البعير

 “ is said of someone who has no connection to the matter at all, or who has gotten involved in a matter that is neither his concern nor his business.

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The closest equivalent in English is:

Neither fish nor fowl. This is said of someone who clearly has no connection to anything, but it's not exactly the same as the Arabic meaning.

A more accurate equivalent is:

He has nothing to do with it.

No dog in the fight.

None of his business.

Not involved in the matter at all.

The closest English proverb that carries the same meaning is:

No dog in the fight.

 This indicates someone who has no interest in or connection to the conflict, as in "neither a dog nor a camel."

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 يُضرب لمن لا علاقة له بالأمر أصلًا، أو لمن دخل في شأن لا ناقة له فيه ولا جمل.

She accused me of her own faults and slipped away رمتني بدائها وانسلت

The Arabic proverb “She threw her own disease at me and slipped away” is said of someone who criticizes another for a fault he himself has, and then runs away from the accusation or responsibility.-----------------------------------------------------------------------------------------------------------------------

The closest English proverbs or expressions to it are:

"The pot calling the kettle black."

 This means that a black pot criticizes a kettle for its blackness, and it is used to describe someone who criticizes another for a fault they themselves possess.

Other related expressions include:

"Every thief thinks everyone steals."

"Accuse others of what you do yourself."

"People who live in glass houses shouldn't throw stones."

However, the most common and accurate equivalent to the Arabic proverb is:

"The pot calling the kettle black."

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«رمتني بدائها وانسلت» يُقال لمن يعيب غيره بعيبٍ فيه هو، ثم يهرب من التهمة أو المسؤولية.

Which man is truly refined? أي الرجال المهذب

The first to say this was Al-Nabigha, who said:

"I will not keep a brother whom I do not blame for his dishevelment." Which man is truly refined?

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This meaning is reflected in English proverbs and expressions such as:

Nobody's perfect.

And closer to it in literary meaning is:

To err is human.

So, Al-Nabigha's saying, "Which man is perfect?" means: Who is free from all faults? No human being is perfect in character or without flaws.

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أول من قاله، النابغة حيث قال:

ولست بمستبق أخاً لا تـلـمـه

على شعث أي الرجال المهذب

I am blame and my brother is betrayal, أنا عذلة وأخي خذلة وكلانا ليس بابن أمه

and neither of us is a son of his mother.
This is said of someone who betrays you and whom you blame.

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 This meaning is reflected in English proverbs such as:

With friends like these, who needs enemies?

If this is the nature of friends, then there is no need for enemies.

This is said of someone who combines abandoning you with blaming you instead of helping you.

A similar proverb is:

He kicks a man when he's down.

He adds insult to injury by blaming and hurting the victim instead of helping.

The Arabic proverb describes someone who not only fails to support you, but also abandons you and then blames you on top of it.

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 يضرب لمن يخذلك وتعذله.

He is swift in his pursuit إنه لحثيث التوالي

It is said, he is quick in his pursuit; this is said of a horse, and its pursuit is its hindquarters, its legs and tail, and the pursuit of everything is its end.
It is used to describe a diligent and swift man.

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 This meaning is reflected in English proverbs and expressions such as:

Quick off the mark.

Or:

Fast and furious.

And for the closest meaning in terms of seriousness and speed:

Swift as the wind.

Thus, the Arabic proverb describes a very serious man, quick in action and accomplishment, just as it describes a swift horse.

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ويقال، لسريع التوالي؛ يقال ذلك للفرس، وتواليه: مآخيره، رجلاه وذنبه، وتوالي كل شيء، أواخره.
يضرب للرجل الجاد المسرع.

 

 

 

Your brother is the one who gives you sincere advice. أخوك من صدقك النصيحة

 This means advice in matters of religion and worldly affairs, i.e., he is truthful in his counsel. The preposition "fi" (in) is omitted, and the verb is connected. And in some hadiths, it is said, "A man is a mirror to his brother," meaning that if he sees something his brother dislikes, he informs him of it and forbids him from it, and he does not let him act blindly.

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 This meaning is reflected in English proverbs such as:

A true friend tells you the truth.

And closer to this in terms of wisdom:

"Faithful are the wounds of a friend." This means that a friend's honest rebuke and sincere advice are better than the flattery of liars.

This is an old English proverb, taken from the Bible, and is used to describe someone who gives you sincere advice, even if their words are difficult to hear.

Another example is:

"A friend to all is a friend to none." Because a true friend is not someone who always flatters you, but someone who gives you honest advice and corrects your mistakes.

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يعني، النصيحة في أمر الدين والدنيا، أي صدقك في النصيحة، فحذف في وأوصل الفعل. وفي بعض الحديث، الرجل مرآة أخيه، يعني، إذا رأى من ما يكره أخبره به ونهاه عنه، ولا يوطئه العشوة.

 

If the old camels are saved, then the old ones are wasted. إن تسلم الجلة فالنيب هدر

 "The old camels" is the plural of "old camel," meaning the large, strong camels; and "old camels" is the plural of "old camel," meaning the old she-camel. The meaning is, if what is useful is saved, then what is not useful is insignificant.

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 This proverb is equivalent to the English proverb:

Don't cry over spilled milk.

Don't grieve over a small loss as long as the essentials remain intact.

Or, more closely related:

As long as the essentials are safe, minor losses don't matter.

The Arabic proverb means: If the strong, useful camels remain, it's alright to lose the old, less useful ones. In other words, preserving what is important makes sacrificing what is less important easier.

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الجلة، جمع جليل، يعني: العظمام من الإبل؛ والنيب، جمع ناب، وهي الناقة المسنة، يعني، إذا سلم ما ينتفع به، هان ما لا ينتفع به

 

If you have to appease your brother, he is no longer your brother إذا ترضيت أخاك فلا أخا لك

If you have to appease your brother, he is no longer your brother. Appeasing means striving and toiling to please him. The saying goes: If your brother forces you to appease and flatter him, he is no longer your brother.

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The closest English equivalent to this proverb is:

A true friend needs no flattering.

A true friend needs no flattery or appeasement.

A similar proverb is:

If you must walk on eggshells around him, he is no true friend.

Another common proverb with a similar meaning is:

A friend to all is a friend to none.

This proverb is sometimes used to describe a lack of genuine friendship, though it doesn't perfectly capture the sentiment.

This Arabic proverb criticizes a brother or friend whose affection is conditional on pretense and constant manipulation. 

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الترضي، الإرضاء بجهد ومشقة. يقول: إذا ألجأك أخوك إلى أن تترضاه وتداريه، فليس هو بأخ لك.

 

 

Your brother would gladly be arrested. إن أخاك ليسر بأن يعتقل

" This was said by a man to another man who had killed someone. The man offered him blood money, but he refused. The first man told this to someone else, who replied, "By God, your brother would gladly be arrested!" meaning, he would gladly accept the blood money. The implication is that his refusal to accept blood money was insincere. This proverb is used to criticize lying. 

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The closest English equivalent to this proverb—in terms of condemning feigned zeal or vengeance when one's true inclination is self-interest—is:

Actions speak louder than words.

Another fitting example is:

He talks tough, but means otherwise.

A proverb that best captures the essence of exposing falsehood and pretense is:

His bark is worse than his bite.

This means: His threats are more potent than his actions.

This is because the man feigned refusal of blood money to demonstrate his zeal, while in reality, he would have accepted it had it been offered to him.

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قاله رجل لرجل، قتل له قتيل، فعرض عليه العقل، فقال: لا آخذه. فحدث بذلك رجلاً فقال: بل والله أن أخاك ليسر بأن يعتقل أي، يأخذ العقل. يريد أنه في امتناعه من أخذ الدية غير صادق. يضرب في موضع الذم للكذب.

A bad son from a noble family. أصوص عليها صوص

 "Asus 'alayha asus" (أصوص عليه صوص). "Al-asus" (الأصوص) refers to a fat, barren she-camel, and "as-suus" (الصوص) means a mean, ignoble person. The poet said: "I found you to be like thieves when darkness falls, and cowards at the first light of dawn."

This proverb is used to describe a noble lineage from which a mean offspring emerges. The singular and plural forms of "asus" are the same.

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The Arabic proverb "أصوص عليها صوص" (a small bird with a small tuft) is used when someone of noble and generous lineage produces a mean or despicable offspring; meaning that good lineage does not guarantee good character.

A similar English equivalent is:

"A rotten apple from a good tree."

Or:

"A bad son from a noble family."

Another English proverb with a similar meaning is:

"A black sheep of the family."

This is said of someone who deviates from the norm in their behavior compared to good family members.

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 الأصوص، الناقة الحائل السمينة، والصوص، اللئيم. قال الشاعر:

فألفيتكم صوصاً لصوصاً... إذا دجا الظلام وهيابين عند البوارق.

يضرب، للأصل الكريم، يظهر منه فرع لئيم، ويستوي في الصوص الواحد والجمع.

The camels took up their weapons. أخذت الإبل أسلحتها

  Or, as some say, their spears. This is because they grew so fat that their owner could not bring himself to slaughter them.

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 The English equivalent is:

Too valuable to sacrifice.

Meaning: The thing has become so precious and valuable that it is difficult for its owner to part with it.

It can also be said:

He can't bring himself to part with it.

Meaning: He cannot bear to part with it.

However, if a more fitting expression is desired, closer to the spirit of the Arabic proverb, a similar one is:

Fine cattle make poor butcher's meat.

Meaning: Valuable livestock is difficult for its owner to slaughter; this is very close in meaning to: The camels have taken up arms, meaning they have become so fat and strong that their owner is hesitant to slaughter them.

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ويروى، رماحها. وذلك أن تسمن فلا يجد صاحبها من قلبه أن ينحرها.

He protects the truth and steals the camels and drives the camels. إنه يحمي الحقيقة وينسل الوديقة ويسوق الوسيقة

  That is, he protects what he has protected and steals, that is, he speeds up the enemy in the heat. And if he takes camels from a people, he raids them, he does not drive them away quickly, for fear that he will catch up with them, but rather he drives them slowly, confident in the strength he has.

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 Its English equivalent in meaning and expression:

He protects what is under his care, moves swiftly when needed, and drives the spoils with calm confidence.

Or, in a closer, more proverbial form:

A true warrior guards firmly, strikes swiftly, and retreats steadily.

The general meaning of the Arabic proverb is:

He is a strong and courageous man, skilled in both defense and offense. If he protects something, he protects it perfectly; if he raids, he moves swiftly; and if he seizes spoils, he drives them away calmly and confidently, not hastily or fearfully.

Another English proverb with a similar meaning is:

Still waters run deep.

This emphasizes confidence and quiet strength.

Or:

Confidence needs no haste.

That is, someone confident in their strength does not act hastily.

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أي، يحمي ما تحقق عليه حمايته، وينسل، أي يسرع العدو في شدة الحر وإذا أخذ إبلاً من قوم، أغار عليهم، لم يطردها طرداً شديداً، خوفاً من أن يلحق بل يسوقها سوقاً على تؤدة، ثقة بما عنده من القوة.