Your mouth reminds me of my family's two donkeys.ذَكَّرَنِي فُوكِ حِمَارَيْ أَهْلِي‏.‏

he origin of this saying is that a man went out looking for two lost donkeys. He saw a veiled woman and was so captivated by her that he forgot about the donkeys. He kept asking her until she unveiled herself. He found her to be ugly, and when he saw her teeth, he remembered the donkeys and said, "Your mouth reminds me of my family's donkeys." Then he began to recite:
ould that veiling were forbidden for women, so that no ugly woman could deceive anyone.
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The proverb "Your mouth reminded me of my family's two donkeys" is used when someone sees something or hears something that reminds them of something they had forgotten or overlooked.
he story goes that the man became preoccupied with the woman and forgot his original purpose. When he saw something he disliked about her, he remembered the two donkeys he had been searching for and said, "Your mouth reminded me of my family's two donkeys."
The closest English proverbs and expressions to this meaning are:
That reminds me!
his reminded me of something!
t jogged my memory.
One thing reminds me of another.
it brought me back to my original purpose.
if one wants to express being preoccupied with something and then returning to the original purpose, a similar expression could be:
 almost forgot what I came for.
I almost forgot what I came for.
The best equivalent in common usage is:
"It jogged my memory."
hat is: It reminded me of something I had forgotten.
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أصله أن رجلا خَرَجَ يطلبُ حمارين ضلاَّ له، فرأى امرأة مُنْتَقِبة، فأعجبته حتى نَسِيَ الحمارين، فلم يزل يطلب إليها حتى سَفَرَتْ له، فإذا هي فَوْهَاء، فحين رأى أسَنَاَنَها ذكر الحمارين، فقال‏:‏ ذكرني فوكِ حماري أهلي، وأنشأ يقول‏:‏
لَيْتَ النِّقابَ على النساء محرَّمٌ * كَيْلاَ تَغُرَّ قبيحةٌ إنساناً

They went astray, and they dispersed. ذَهَبُوا أَيْدِي سَبا، وَتَفَرَّقُوا أَيْدِي سَبا‏.

hat is, they dispersed in a way that would prevent them from reuniting.
The Sheikh, the Imam, Abu al-Hasan Ali ibn Ahmad al-Wahidi informed us, the judge Abu Bakr Muhammad ibn Ibrahim al-Farisi informed us, Abu Amr ibn Matar informed us, Abu Khalifah narrated to us, Abu Humam narrated to us, Ibrahim ibn Tahman narrated to us, on the authority of Abu Janab, on the authority of Yahya ibn Hani, on the authority of Farwah ibn Musayk, who said: I came to the Messenger of God, peace and blessings be upon him, and said: O Messenger of God, tell me about Saba, was he a man or a woman? He said: He was a man from the Arabs, who had ten children. Six of them went south, and four went north. As for those who went south, they were the Azd, Kindah, Madhhij, Ash'arun, and Anmar, among whom was Bajilah. As for those who went north, they were Amilah. And Ghassan, Lakhm, and Judham—these were the people upon whom the flood of 'Arim was sent. Water used to flow into the land of Saba' from Ash-Shihr and the valleys of Yemen. They built a dam between two mountains, holding back the water, and made three gates in that dam, one above the other. They would draw water from the top gate, then the second, and then the third, and their land became fertile and their wealth increased. But when they rejected their messenger, God sent rats that gnawed through the dam until it collapsed, and the water entered their gardens and flooded them. The flood also buried their houses. This is the meaning of God's words: {So We sent upon them the flood of 'Arim}. 'Arim is the plural of 'armah, which is a dam that holds back water. Ibn al-A'rabi said: 'Arim is a flood that cannot be contained.' Qatadah and Muqatil said: 'Arim is the name of the valley of Saba'. And Imam Ali ibn Ahmad informed us... Also, Abu Hassan al-Muzakki told us, Harun ibn Muhammad al-Astarabadi told us, Ishaq ibn Ahmad al-Khuza'i told us, Abu al-Walid al-Azraqi told us, my grandfather told us, Sa'id ibn Salim al-Qaddah told us, on the authority of Uthman ibn Saj, on the authority of al-Kalb, on the authority of Abu Salih, who said: Tarifah the soothsayer revealed to Amr ibn Amir, who is called Muzayqiya ibn Ma' al-Sama', and he is Amr ibn Amir ibn Haritha ibn Tha'laba ibn Imru' al-Qays ibn Mazin ibn al-Azd ibn al-Ghawth ibn Nabt ibn Malik ibn Zayd ibn Kahlan ibn Saba' ibn Yashjub ibn Ya'rub ibn Qahtan, that in her soothsaying she had seen that the dam of Ma'rib would be destroyed, and that the flood of al-'Arim would come and destroy the two gardens. So Amr ibn Amir sold his possessions, and he and his people traveled until they reached Mecca, and they stayed in Mecca and its surroundings, and they were afflicted with fever, and they were in a land that did not They knew what fever was, so they summoned Tarifah and complained to her of what had befallen them. She said to them, "I have been afflicted with what you complain of, and it is causing division among us." They said, "What do you command?" She said, "Whoever among you has a lofty ambition, a strong camel, and new provisions, let him go to the fortified palace of Oman." And so the Azd of Oman were born. Then she said, "Whoever among you has resilience and strength, and patience in the face of life's hardships, let him go to the Arak trees of the valley of Marr." And so the Khuza'ah were born. Then she said, "Whoever among you desires those who are firmly rooted in the mud, who provide sustenance in times of drought, let him go to Yathrib, the land of palm trees." And so the Aws and Khazraj were born. Then she said, "Whoever among you desires wine and leavened bread, kingship and leadership, and to wear brocade and silk, let him go to Busra and Ghuwayr, which are in the land of Sham." And so those who settled there were born. The Jafna clan
From Ghassan, then she said: Whoever among you desires fine clothes, noble horses, treasures of provisions, and spilled blood, let him go to the land of Iraq. Those who settled there were the Jadhima al-Abrash clan, those who were in Hira, and the Muharriq clan.

--------------------------------------------------------------------------------The proverb "They went astray like the tribes of Saba" or "They scattered like the tribes of Saba" is used to describe those who dispersed and scattered in every direction after a period of unity, to the point that there is no hope of their reunion.

Its origin lies in the dispersal of the Sabaean tribes after the collapse of the Marib Dam and the subsequent Flood of Arim. It became a metaphor for any group that disperses and is scattered.
Some of the closest English proverbs and expressions to it are:
Scattered to the four winds."
This is the most common and closest equivalent.
"They went their separate ways."
"Scattered far and wide."
Broken up and dispersed."
Gone in all directions."
The best equivalent to the Arabic proverb, in terms of strength and prevalence, is:
Scattered to the four winds." It depicts a group that was united and then completely dispersed, just as the Arabs say: “They dispersed like the hands of Saba.”
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أي تفرقوا تفرقاً لا اجتماع معه‏.‏
أخبرنا الشيخ الإمام أبو الحسن علي ابن أحمد الواحدي، أخبرنا الحاكم أبو بكر محمد بن إبراهيم الفارسي، أخبرنا أبو عمرو ابن مطر، حدثنا أبو خليفة، حدثنا أبو همام، حدثنا إبراهيم بن طهمان، عن أبي جناب، عن يحيى بن هاني، عن فروة بن مسيك، قال‏:‏ أتيتُ رسول اللّه صلى اللّه عليه وسلم فقلت‏:‏ يا رسول اللّه أخبرني عن سَبَأ أرجلٌ هو أم امرأة، فقال‏:‏ هو رجل من العرب، ولد عَشَرَةً، تَيَامَنَ منهم ستة، وتشاءَمَ منهم أربعة، فأما الذين تيامَنُوا فالأزد وكِنْدَة ومَذْحِج والأشعرون وأنمار منهم بجيلة، وأما الذين تشاءموا فعَامِلة وغَسَّان ولَخْم وجُذام، وهم الذين أرسل عليهم سَيْل العَرِم، وذلك أن الماء كان يأتي أرض سبأ من الشِّحْر وأودية اليمن، فرَدَمُوا رَدْما بين جبلين، وحبسوا الماء، وجعلوا في ذلك الردم ثلاثة أبواب بعضُها فوقَ بعض، فكانوا يسقون من الباب الأعلى، ثم من الثاني، ثم من الثالث، فأخْصَبُوا، وكثرت أموالهم، فلما كَذَّبوا رسولهم بعث اللّه جُرَذا نقبت ذلك الردمَ حتى انتقض، فدخل الماء جَنَّتَيْهم فغرقهما، ودفن السيلُ بيوتهم، فذلك قوله تعالى ‏{‏فأرسلنا عليهم سيل العرم‏ ‏ والعرم‏:‏ جمع عرمة، وهي السِّكْرُ الذي يحبس الماء، وقال ابن الأعرابي‏:‏ العَرِم السيلُ الذي لا يُطَاق، وقال قتادة ومقاتل‏:‏ العرم اسم وادي سبأ‏.‏
وأخبرنا الإمام على بن أحمد أيضاً، أخبرنا أبو حسان المزكى، أخبرنا هرون بن محمد الاستراباذي، أخبرنا إسحاق بن أحمد الخزاعي، أخبرنا أبو الوليد الأزرقي، حدثنا جدي، حدثنا سعيد بن سالم القَدَّاح عن عثمان بن ساج عن الكلب عن أبي صالح قال‏:‏ ألقت طريفة الكاهنة إلىعمرو بن عامر الذي يقال له مُزَيْقيا بن ماء السماء، وهو عمرو بن عامر بن حارثة بن ثعلبة بن امرئ القيس بن مازن بن الأزد بن الغَوْث ابن نَبْت بن مالك بن زيد بن كهلان بن سبأ ابن يَشْجُب بن يَعْرُب بن قَحْطان، وكانت قد رأت في كهانتها أن سَدَّ مأرب سَيَخْرب، وأنه سيأتي سيلُ العَرِم فيخرب الجنتين، فباع عمرو بن عامر أموالَه، وسار هو وقومُه حتى انتهوا إلى مكة فأقاموا بمكة وما حولها، فأصابتهم الحمىَّ، وكانوا ببلد لا يَدْرُون فيه ما الحمى، فَدَعَوْا طريفَةَ فشَكَوْا إليها الذي أصابهم، فقالت لهم‏:‏ قد أصابني الذي تَشْكُون، وهو مُفَرق بيننا، قالوا‏:‏ فماذا تأمرين‏؟‏ قالت‏:‏ من كان منكم ذا هَمٍّ بعيد، وجمل شديد، ومزاد جديد، فليلحق بقصر عمان المشيد، فكانت أزد عمان، ثم قالت‏:‏ من كان منكم ذا جلد وقسر، وصبر على أزمات الدهر، فغليه بالأراك من بطن مر، فكانت خزاعة، ثم قالت‏:‏ من كان منكم يريد الراسيات في الوَحْل، المُطْعمات في المَحْل، فليلحق بيثرب ذات النَّخْل، فكانت الأوس والخزرج، ثم قالت‏:‏ من كان منكم يريد الخمر والخمير، والملك والتأمير، ويلبس الديباج والحرير، فليلحق ببصرى وغوير، وهما من أرض الشأم، فكان الذين سكنوها آل جَفْنة
من غَسَّان، ثم قالت‏:‏ مَنْ كان ‏ منكم يريد الثياب الرقاق، والخيل العتاق، وكنوز الأرزاق، والدم المُهْراق، فليلحق بأرض العراق، فكان الذين سكنوها آل جَذيمة الأبرش ومن كان بالحِيرة وآل محرق‏.‏

Go away, for I will not call out to your flock. اذْهَبِي فَلَا أنْدَهُ سَرْبَكِ‏.‏

"Nadh" means rebuke, and "sarb" refers to grazing livestock. In pre-Islamic times, a woman would be told, "Go away, for I will not call out to your flock," and this phrase was used to divorce her.
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The phrase "Go, for I will not call your flock" was a form of divorce used in pre-Islamic Arabia. Its literal meaning is: Go, for I will not herd your livestock or return them to you; that is, there is no longer any bond or relationship between us.
Because it is used to signify a complete and final break in the relationship, leaving the person to their own devices, the closest English equivalents are:
Go your own way.
We are through.
t's over between us.
, and be done with it.a
 set you free.
I set you free. (In the context of ending the relationship)
f we want a concise equivalent that conveys the intended meaning of the proverb, the best translation is:
Go your own way; we are through."
hat is: Go your own way; we are over.
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لنَّدْه‏:‏ الزجر، والسَّرْب‏:‏ المال الراعي، وكان يقال للمرأة في الجاهلية‏:‏ اذْهَبِي فلا أنْدَهُ سَرْبَكِ، فكانت تطلق بهذه اللفظة‏.‏

The herd of camels.الذَّوْدُ إِلىَ الذَّوْدِ إِبِل‏.‏

he word "dhawd" (ذَوْد) is a noun that can be used in the singular form, but its plural is "adhwad" (أَذُود). It is a feminine noun that refers to a small number of camels, not a large number. Specifically, it refers to a number between three, ten, twenty, or thirty camels, and no more. This proverb is used to describe a small number of camels being added together until they become a large number.
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The proverb "A little added to a little makes a lot" means that small things accumulate until they form something of great value.
The closest English proverb to this is:
Many a little makes a mickle."
his is the closest direct equivalent to the Arabic proverb.
Little drops of water make the mighty ocean."
Every little bit helps."
"Small gains make great wealth."
"Take care of the pennies, and the pounds will take care of themselves."
This means that paying attention to small things leads to big results.
he best equivalent to the Arabic proverb is:
Many a little makes a mickle."
Or, in a more common form today:a
very little bit adds up."
verything small accumulates until it becomes big.
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قال ابن الأعرابي‏:‏ الذَّوْد لا يُوَحَّد، وقد يجمع أذودا، وهو اسم مؤنث يقع على قليل الإبل ولا يقع على الكثير، وهو ما بين الثلاث إلى العشر إلى العشرين إلى الثلاثين ولا يجاوز ذلك‏.‏
يضرب في اجتماع القليل إلى القليل حتى يؤدي إلى الكثير‏.‏

The wolf stalks the gazelle الذِّئْبُ يَأْدُو للْغَزَالِ‏.‏

He said: I stalked him, I stalk him, stalking him, and he recited: I stalked him to seize him, but the young man is far from being cautious. (The word "cautious" is in the accusative case, governed by an implied verb, meaning "he remains cautious," or it is an adverbial phrase modifying the subject of the verbal noun.) This proverb is used to describe deception and trickery.
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he proverb "The wolf lies in wait for the gazelle" means that the wolf deceives and tricks the gazelle, lying in wait to trap it. Therefore, it is used to describe deception, cunning, and plotting against others to ensnare them.
ome of the closest English proverbs and expressions to this are:
"The wolf lies in wait for the lamb." (A very close image of the original meaning.)
"Beware of the wolf in sheep's clothing." (Said of someone who hides their cunning and deceit behind an innocent appearance.)
e is laying a trap." (He is setting a trap.)
"To lure someone into a trap." (He is trying to lure someone into a trap.)
The fox knows many tricks." (The fox knows many tricks.)
seaad to denote cunning and shrewdness.
he closest English proverb that conveys the meaning of the Arabic proverb, in terms of ambush and deception to ensnare prey, is:a

 The wolf lies in wait for the lamb."

That is, the wolf lies in wait for the lamb, anticipating the opportunity to pounce.

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  قال‏:‏ أَدَوْتُ لَهُ آدُو أَدْواً، إذا خَتَلْته، وينشد‏:‏ a
أدوت له لآخُذَهُ * فَهَيْهَاتَ الْفَتَى حَذِرَا ‏(‏نصب ‏"‏حذرا‏"‏ بفعل مضمر أي لا يزال حذرا، أو على الحال من فاعل اسم الفعل‏.‏‏)‏
يضرب في الخديعة والمكر‏

The wolf of the wine ذِئْبُ الخَمَرِ

الخَمَر‏:‏ ما واراك من شجر أو حجر أو جرف وادٍ، وإنما يضاف إلى الخمر للزومه إياه، ومثله‏:‏ ذئب غَضاً، وقنفذ برقة، وتيس حلب، وهو نبت تعتادهُ الظباء، ويقال‏:‏ تيس الربل، وضب السحا، وشيطان الحَمَاطة، وأرنب الخلة‏.‏

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The proverb "a wolf in the thicket" is used to describesomeone who hides and lurks, waiting for an opportunity to pounce or cause harm, just as a wolf stays in thickets (i.e., dense vegetation or a concealed place) to ambush its prey.
The closest English proverbs and expressions that convey this meaning are:
A wolf in hiding.

Lurking in the shadows.

 lurking predator.
till waters run deep (in some contexts).
 wolf in sheep's clothing.
f the literal meaning of the Arabic proverb is intended, i.e., to lurk and lie in wait from a hidden place, then the best equivalent is:
"Lurking in the shadows like a wolf waiting for its prey." He lurks in the shadows like a wolf waiting for its prey
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For wine: that which conceals you from trees, stones, or the bank of a valley. It is added to wine because of its association with it. Similar to it are: a fresh wolf, a hedgehog of Barqa, and a goat of Aleppo, which is a plant that gazelles frequent. It is also said: the goat of the desert, the lizard of the Saha, the devil of the Hamata, and the rabbit of the Khillah.