Wiser than Luqman and Zarqa' al-Yamama أحكم من لقمان ومن زرقاء اليمامة

أحكم من لقمان ومن زرقاء اليمامة
قال النابغة في زرقاء اليمامة يخاطب النعمان:
وأحكم كحكم فتاة الحي إذ نظرت
إلى حمام سراع وأرد الثـمـد
يحفه جانبـاً نـيق وتـتـبـعـه
مثل الزجاجة لم تكحل من الرمد
قالت ألا ليتما هذا الحمـام لـنـا
إلى حمامتنا أو نصفـه فـقـد
فحسبوه فألفوه كـمـا ذكـرت
تسعاً وتسعين لم ينقص ولم يزد
وكانت نظرت إلى سرب من حمام طائر فيه ست وستون حمامة وعندها حمامة واحدة فقالت:
ليت الحمام ليه
إلى حمامتيه
ونصفه قـديه
ثم الحمام ميه
وقال بعض أصحاب المعاني: أن النابغة لما أراد مدح هذه الحكيمة الحاسبة بسرعة إصابتها شدد الأمر وضيقه ليكون أحسن له إذا أصاب فجلعه حرزاً لطير إذ كان الطير أخف ما يتحرك، ثم جعله حماماً إذ كان الحمام أسرع الطير، ثم كثر العدد إذ كانت المسابقة مقرونة بها، وذلك أن الحمام يشتد طيرانها عند المسابقة والمنافسة، ثم ذكر أنها طارت بين نيقين، لأن الحمام إذا كان في مضيق من الهواء، كان أسرع طيراناً منه إذا اتسع الفضاء، ثم جعله وارد الماء لأن الحمام إذا ورد الماء أعانه الحرص تعلى الماء على سرعة الطيران.
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Wiser than Luqman and Zarqa' al-Yamama
An-Nabigha said of Zarqa' al-Yamama, addressing An-Nu'man:
And wiser than the wisdom of the girl of the tribe when she saw swift doves and returned to the watering place
A high side surrounded them, and she followed them like a glass bottle that had not been lined with kohl from conjunctivitis
She said, "Oh, if only these doves were ours, or half of them, for they are lost!"
So they counted them and found them as she had mentioned, ninety-nine, neither less nor more.
She had seen a flock of doves flying, containing sixty-six doves, and she had one dove with her, and she said, "Oh, if only the doves were mine, or half of them, then the doves were mine!"
And some of the scholars of meaning said: When An-Nabigha wanted to praise this wise woman for the speed of her calculations, he made the matter difficult and narrow so that it would be better for him if he was right. So he made it a bird's amulet, since birds are the lightest of movement, then he made it a dove, since doves are the fastest of birds, then he increased the number because she was The competition is linked to it, because the pigeons fly faster when competing and vying. Then he mentioned that it flew between two points, because if the pigeon is in a narrow space of air, it flies faster than if the space is wide. Then he made it approach the water, because if the pigeon approaches the water, its eagerness helps it to rise above the water to fly faster.
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«أحكم من لقمان ومن زرقاء اليمامة» يُقال في وصف شدة الحكمة وبعد النظر والفطنة؛ فلقمان مضرب المثل في الحكمة، وزرقاء اليمامة مضرب المثل في قوة البصر وبعد النظر والفراسة.
ومن أقرب المقابلات الإنجليزية: As wise as Solomon.
= «أحكم من سليمان»، وهو أقرب مقابل ثقافي لـ لقمان؛ فسليمان في التراث الإنجليزي والأوروبي مثال للحكمة.
As wise as an owl.
= «حكيم كالبومة»، وهو تعبير إنجليزي شائع جدًا للحكمة والفطنة.
As sharp as a hawk.
= «حادّ البصر/الفطنة كالصقر»، وهو مناسب خصوصًا لجانب زرقاء اليمامة في قوة الملاحظة.
He has a keen eye and a wise head.
= «له عين نافذة وعقل حكيم».
وأقرب مقابل إنجليزي شامل للمعنى:
As wise as Solomon and as sharp-eyed as a hawk.
وإذا أردت مثلاً إنجليزيًا واحدًا طبيعيًا بدل الجمع بين الشخصيتين، فالأفضل:
As wise as Solomon.
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“Wisr than Luqman and Zarqa’ al-Yamama” is said to describe someone possessing profound wisdom, foresight, and keen perception. Luqman is renowned for his wisdom, while Zarqa’ al-Yamama is known for her sharp eyesight, foresight, and keen perception.
Some of the closest English equivalents are:
As wise as Solomon.
This is the closest cultural equivalent to Luqman, as Solomon is an example of wisdom in English and European tradition.
As wise as an owl.
This is a very common English expression for wisdom and keen perception.
As sharp as a hawk.
This is particularly fitting for Zarqa’ al-Yamama’s keen observation skills.
He has a keen eye and a wise head.
A more comprehensive English equivalent is:
As wise as Solomon and as sharp-eyed as a hawk.
If you want, for example, one natural English expression instead of combining the two characters, the best option is:
As wise as Solomon.

The best among you are those who are best to their families. خياركم خيركم لأهله

خياركم خيركم لأهله
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The best among you are those who are best to their families.
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الحديث «خياركم خيركم لأهله، وأنا خيركم لأهلي» يُروى عن النبي ﷺ، ومعناه أن خير الناس وأفضلهم هو من يحسن معاملة أهله وزوجه وأسرته، لأن حسن الخلق يظهر على حقيقته في البيت.
وأقرب المقابلات في الثقافة الإنجليزية ليست أمثالًا متطابقة، ولكن منها: Charity begins at home.
«الخير يبدأ من البيت.»
وهو أشهر مثل إنجليزي قريب في المعنى، أي أن الفضيلة والإحسان ينبغي أن يبدآ مع الأسرة.
A man's true character is shown by how he treats his family.
«تظهر حقيقة المرء في طريقة معاملته لأسرته.»
وهو تعبير حديث قريب جدًا من معنى الحديث.
Home is where kindness should begin.
«البيت هو المكان الذي ينبغي أن يبدأ فيه اللطف.»
وأقرب مقابل من حيث الحكمة العامة هو:
Charity begins at home.
لكن من حيث المعنى الدقيق للحديث، فالتعبير الإنجليزي الأقرب هو:
A person's true character is revealed by how they treat their family.
لأنه يؤكد، كما يؤكد الحديث، أن معيار الخيرية والخلق الحسن يظهر أولًا في معاملة الإنسان لأهله.
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The hadith, “The best of you are those who are best to their families, and I am the best of you to my family,” is narrated from the Prophet Muhammad (peace be upon him). Its meaning is that the best and most virtuous of people are those who treat their families, spouses, and relatives well, because good character is truly revealed at home.
The closest equivalents in English culture are not exact proverbs, but include:
“Charity begins at home.”
“Goodness begins at home.”
This is a well-known English proverb with a similar meaning, indicating that virtue and kindness should begin with the family.
“A man's true character is shown by how he treats his family.”
This is a modern expression very close in meaning to the hadith.
“Home is where kindness should begin.”
The closest equivalent in terms of general wisdom is:
“Charity begins at home.”
But in terms of the precise meaning of the hadith, the closest English expression is:
A person's true character is revealed by how they treat their family.
Because it confirms, as the hadith does, that the standard of goodness and noble character is first demonstrated in how a person treats their family.

His good character has vanished, and his bad character has taken its place. أَدْبَرَ غَرِيرُهُ وَأَقْبَلَ هَرِيرهُ.

Good character refers to his pleasant disposition, while bad character refers to his unpleasant disposition. This proverb means that what was pleasing and admirable about him has disappeared, replaced by what is disliked, such as bad character and other negative traits.
This proverb is used to describe an old man whose character has deteriorated.
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المثل العربي «أَدْبَرَ غَرِيرُهُ وَأَقْبَلَ هَرِيرُهُ» يقال لمن ذهب حُسن خُلُقه وما كان يُعجب الناس منه، وظهر منه سوء الطبع والضيق، وخاصةً إذا تقدّم به السن.
ولا يوجد مثل إنجليزي مطابق لفظًا، لكن من أقرب الأمثال والتعابير في المعنى: There's no fool like an old fool.
«لا أحمق كالأحمق العجوز.»
يضرب لمن يزداد سوء تصرفه أو حماقته مع الكِبَر.
Age does not always bring wisdom.
«ليس التقدم في السن دائمًا جالبًا للحكمة.»
وهو أقرب إلى المعنى العام للمثل.
He has grown old and bitter.
«لقد شاخ وأصبح مرّ الطبع.»
تعبير شائع يصف من تغيّر خلقه إلى الأسوأ مع الشيخوخة.
Cranky with age.
«أصبح متجهمًا أو سيئ المزاج مع التقدم في السن.»
وأقرب مقابل من حيث الدلالة على فساد الخلق مع الكِبَر هو:
Age does not always bring wisdom.
«ليس التقدم في السن دائمًا جالبًا للحكمة.»
وإذا كان التركيز على التحول من اللطف إلى سوء الخلق، فيمكن أيضًا القول:
He has grown old and bitter.
«شاخ وصار سيئ الطبع.»
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الغَرير: الخُلُق الحسن، والهرير: الكراهية، أي ذهب منه ما كان يَغُرُّ ويعجب، وجاء ما يكره منه من سوء الخلق وغير ذلك.
يضرب للشيخ إذا ساء خُلُقه.
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The Arabic proverb “His youth has turned away, and his snarl has come” is said of someone whose good character and the qualities that once impressed people have faded, and who now displays ill-temper and irritability, especially as they get older.
There is no exact English proverb, but some of the closest in meaning are:
“There’s no fool like an old fool.”
“There is no fool like an old fool.”
This is said of someone whose bad behavior or foolishness increases with age.
“Age does not always bring wisdom.”
“Growing old does not always bring wisdom.”
This is closer to the general meaning of the proverb.
“He has grown old and bitter.”
“He has grown old and become bitter.”
This is a common expression describing someone whose character has deteriorated with age.
“Cranky with age.”
“He has become sullen or ill-tempered with age.” The closest equivalent, in terms of its implication of moral decay with old age, is:
Age does not always bring wisdom.
“Growing old does not always bring wisdom.”
And if the focus is on the shift from kindness to bad character, one could also say:
He has grown old and bitter.
“He has grown old and ill-tempered.”

Leave the one who has little good in him to others. خل من قل خيره لك في الناس غيره

 Leave the one who has little good in him to others.

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The closest equivalent in English to this meaning is:

Better be alone than in bad company.

That is, solitude is better than the company of someone who brings no benefit.

Because the Arabic proverb emphasizes leaving a friend of little use and seeking another, a closer expression is:

Choose your friends wisely.

Similarly:

A useless friend is better lost.

That is, losing a friend who brings no benefit is not a loss.

A very similar English proverb in its wisdom is:

Keep good company, and you shall be of the number.

Its meaning is that the value of companionship is determined by the good and benefit it offers.

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خل من قل خيره لك في الناس غيره