Quotes
Luminous quotes
A man entered Paradise by his grace as a judge and judge
دخل رجل الجنة بسماحته قاضيا ومقتضيا
Her saying “the wind is the smell of a grapevine” has two meanings. It may be that she means the scent of his body, or it may be that she means the perfume that will be praised by people and spread among them like the scent of grapevines, which is a well-known type of perfume.
وقولها الريح ريح زرنب فإن فيه معنيين قد يكون أن تريد ريح جسده ويكون أن تريد طيب الثناء في الناس وانتشاره فيهم كريح الزرنب وهو نوع من أنواع الطيب معروف
As for her likening him to the scent of a hazelnut, there are interpretations. One of them is that she wanted, by doing so, the goodness of his praise among the people and his spread. The second is that she wanted the goodness of his body and the fragrance of his gardens. The third is that she wanted the softness of his hair and the goodness of his character, so it is in the meaning of the first chapter.
أما تشبيهها إياه بريح الزرنب ففيه تأويلات أحدها أنها أرادت بذلك طيب ثنائه في الناس وانتشاره والثاني أنها أرادت طيب جسده وعطر أردانه والثالث أنها أرادت لين عريكته وحسن خلقه فيكون بمعنى الفصل الأول
My husband is tall, tall, and has great ash hair, close to the house from the club
زوجي رفيع العماد طويل النجاد عظيم الرماد قريب البيت من الناد
She describes him as an honor and an honorable mention
تصفه بالشرف وسناء الذكر
Her saying, “High baptism,” described him as honorable in his lineage and eminent among his people, and she borrowed the moral highness of a house of greatness from the highness of a baptism from a visible house of dwelling.
قولها رفيع العماد وصفته بالشرف في نسبه والسؤدد في قومه واستعارت لرفعة بيت حسبه المعنوية رفعة العماد من بيت المسكن المرئية
He said, “Which of you is closest in lineage to this man who claims to be a prophet?” Abu Sufyan said, “I said, ‘I am the closest of them in lineage.’ So he said, ‘Bring him closer to me and bring his companions closer, so put them at his back.’ Then he said to his interpreter, ‘Tell them, I am asking about this man. If he tells me a lie, then they lie to me.’ By God, if it were not for the shame that they would influence me with a lie, I would have lied about him.”
فقال أيكم أقرب نسبا بهذا الرجل الذي يزعم أنه نبي فقال أبو سفيان فقلت أنا أقربهم نسبا فقال أدنوه مني وقربوا أصحابه فاجعلوهم عند ظهره ثم قال لترجمانه قل لهم إني سائل عن هذا الرجل فإن كذبني فكذبوه فوالله لولا الحياء من أن يأثروا علي كذبا لكذبت عنه
Perhaps what you mean by baptizing the house is the meaning that its supervision has elevated it to a high place for guests to visit
وقد يكون تريد بالعماد البيت ومعنى رفعته إشرافه لموضع مرتفع ليقصده الأضياف
She describes him as being tall in stature and the sword straps are as long as that. He needs that amount of length
تصفه بامتداد القامة والنجاد حمائل السيف فهو يحتاج إلى قدر ذلك من طوله
His robes were shortened for him, so they became shorter, and he was careful of their strength, so he made them longer
قصرت حمائله عليه فقلصت ولقد تحفظ قينها فآطالها
She described him as perfect in his appearance and long in stature in his structure, and she explained that by saying he had long hair, for a tall person needs to lengthen his hair.
وصفته بالكمال في صورته وامتداد القامة في بنيته وعرضت لذلك بقولها طويل النجاد فإن الطويل القامة يحتاج إلى تطويل نجاده
She describes him as being generous and generous with camel meat and other meat. If he does that, his fire will become greater and its fuel will increase, so the amount of ash will be as abundant as that.
تصفه بالجود وكثرة الضيافة من لحم الإبل ومن غيرها من اللحوم فإذا فعل ذلك عظمت ناره وكثر وقودها فيكون الرماد في الكثرة على قدر ذلك
Then she described him as generous in his character and generous with his hand, and she refrained from that by saying, “He has many ashes.” This is because whoever has many guests, slaughters for them, roasts, and cooks food for them, his fire will increase and his ashes will be many.
ثم وصفته بالكرم في سجيته والجود بذات يده ولحنت عن ذلك بقولها عظيم الرماد وذلك أن من كثر ضيفانه ونحره لهم واشتواؤه وطبخه أطعمتهم كثرت ناره وكثر رماده
It means that he stays among the people so that they know his location, so the guests stay with him and he is not excluded from them and hides himself to escape from the calamities and guests descending on him.
تعني أنه ينزل بين ظهراني الناس ليعلموا مكانه فينزل به الأضياف ولا يستبعد منهم ويتوارى فرارا من نزول النوائب والأضياف به
What you mean by this is that he resides between the people’s backs, the neighborhood community, the destination of the incoming one, and the seeker of hospitality, so that his hospitality may be abundant, and that he does not hide in the edges of clothes and in the depths of houses, and stays away from the incoming area, fleeing from the destination and a refuge from the one who is arriving, so that they will not be guided to his place and avoid his place, so they will come across a curse.
تريد بذلك أنه ينزل بين ظهراني الناس ومجتمع الحي ومقصد الوارد وطالب الضياف لتكثر أضيافه ولا يتوارى بأطراف الحلل وأغوار المنازل ويبعد عن سمت الوارد فرارا من القاصد وملاذا من الطارق لأن لا يهتدوا إلى مكانه ويستبعدوا موضعه فيصدفوا نعن
My husband is the father of Zara, and the father of Zara is not the people who adorn my ears and fills the fat of my limbs and makes me swoon, so I swore to myself. He found me among the people of the spoils of Shaqq, so he placed me among the people of neighing, hooting, trampling, and scavenging. So with him I say, “I will not be ugly,” and I lie down and drink in the morning and drink. My father’s mother is Zar’a, and my father’s mother is Zar’a. The daughter of my father Zar’a, so what is the daughter of my father Zar’a. He obeyed her father, obeyed her mother, and filled her clothing. Her neighbor’s maid Abi Zar’a did not disseminate. She does not spread our conversation freely, nor does our wife devour it. She does not fill our house with nests. She said, “Abu Zar’a went out while the wood was churning, and he found a woman with her two sons of hers, like two leopards, playing with two pomegranates under her waist. So he divorced me and married her. After him, she married a secret man who rode along and took He sinned and bestowed upon me abundant blessings and gave me a pair of every fragrance and said, “I eat or grow, and see your family.” She said, “If I were to gather everything, he would give me what he reached.”
زوجي أبو زرع وما أبو زرع أناس من حلي أذني وملأ من شحم عضودي وبجحني فبجحت إلي نفسي وجدني في أهل غنيمة بشق فجعلني في أهل صهيل وأطيط ودائس ومنق فعنده أقول فلا أقبح وأرقد فأتصبح وأشرب فأتقنح أم أبي زرع فما أم أبي زرع عكومها رداح وبيتها فساح ابن أبي زرع فما ابن أبي زرع مضجعه كمسل شطبة ويشبعه ذراع الجفر بنت أبي زرع فما بنت أبي زرع طوع أبيها وطوع أمها وملء كسائها وغيض جارتها جارية أبي زرع فما جارية أبي زرع لا تبث حديثنا تبثيثا ولا تنقث ميرتنا تنقيثا ولا تملأ بيتنا تعشيشا قالت خرج أبو زرع والأوطاب تمخض فلقي امرأة معها ولدان لها كالفهدين يلعبان من تحت خصرها برمانتين فطلقني ونكحها فنكحت بعده رجلا سريا ركب شريا وأخذ خطيا وأراح علي نعما ثريا وأعطاني من كل رائحة زوجا وقال كلي أم زرع وميري أهلك قالت فلو جمعت كل شيء أعطاني ما بلغ أصر آنية أبي زرع
لم تريد العضد خاصة إنما أرادت الجسد كله تقول إنه أسمنني بإحسانه إلي فإذا سمنت العضد سمن سائر الجسد
That is, he made me happy and I was happy
أي فرحني ففرحت
She described him as being good to her, sweetening her, making her life comfortable and healthy, and making her feel happy in her circumstances
وصفته بأنه أحسن إليها وحلاها ورفها عيشها وسمنها وأراها المسرة في أحوالها
She said, "So he placed me among the people of neighing and neighing," meaning that he took me to his family, who were the people of horses and camels, because neighing is the sound of horses and neighing is the sound of camels.
قالت فجعلني في أهل صهيل وأطيط تعني أنه ذهب بي إلى أهله وهم أهل خيل وإبل لأن الصهيل أصوات الخيل والأطيط أصوات الإبل
Its description is that it moved it from the poor of its people’s livelihood, informing them of their spoils, to the people of wealth and extensive wealth, from horses, camels, and vast wealth, from horses, camels, and land, and crops, and cows, and trodden animals, and slaves, and horses, and purifying machines for good food for them, and abundant livestock, and birds that enjoy eating them, and that is because the owners of the sheep are people of poor or subsistence and lack of wealth, so this woman was told of her transition from that state to this, and her comfortable living with the milk of these livestock, their meat, and other foods in particular. By its reference to what is trampled and cleaned, it refers to bread, which was the highest and most precious food for the Arabs, as only those who had wealth and those living in the countryside and cities found it. Otherwise, most of their foods were meat, milk, and dates, and this is what their poetry indicates.
وصفته أنه نقلها من شضف عيش أهلها وتبلغهم بغنيمتهم إلى أهل الثروة والأموال الواسعة من الخيل والإبل والرحال والزرع والبقر والدواب بالدائسة والعبيد والخول والآلات المنقية للأطعمة المصلحة لها والماشية الكثيرة والطير المتنعم بأكلها وذلك أن أصحاب الغنم أهل شضف أو كفاف وعدم ثروة فأخبرت هذه بانتقالها من تلك الحالة إلى هذه ورغد عيشها بألبان هذه المواشي والحومها وغير ذلك من الأطعمة لا سيما بإشارتها بما يداس وينقى إلى الخبز وكان أرفع أغذية العربي وأعز أطعمتها إذ لا يجده منهم إلا الكثير الثروة ومن قارب الأرياف والحواضر وإلا فأكثر أطعمتهم إنما كانت الحوم والألبان والتمر وعليه تدل أشعارهم
And she said, “I will lie down and sleep until morning.” That is, I will continue to sleep until the morning, and no one will wake her up, because she is honorable and worthy of service and work.
وقولها وأرقد فأتصبح أي أديم النوم إلى الصباح لا يقظها أحد لأنها مكرمة مكفية الخدمة والعمل
My father’s mother is Zur’a, so my father’s mother is Zur’a’s mother, her gardens are spacious, and her house is spacious, so my father’s son is Zur’a’s spaciousness, so my father’s son is Zur’a’s spaciousness. His bed is like a beveled bevel, and the arm of the hole satisfies him. The daughter of my father Zur’a, so my father’s daughter is Zurā’s obedience to her father and her mother’s obedience, and filling her clothes, and the tip of her neighbor is my father’s maid Zurā’s, so my father Zurā’s maid does not broadcast our conversation in full, nor does our wife cleanse, nor fill our house with nests.
أم أبي زرع فما أم أبي زرع عكومها رداح وبيتها فساح ابن أبي زرع فما ابن أبي زرع مضجعه كمسل شطبة ويشبعه ذراع الجفرة بنت أبي زرع فما بنت أبي زرع طوع أبيها وطوع أمها وملء كسائها وغيض جارتها جارية أبي زرع فما جارية أبي زرع لا تبث حديثنا تبثيثا ولا تنقث ميرتنا تنقيثا ولا تملأ بيتنا تعشيشا
Akum is the loads and bags that contain containers for various types of food and enjoyment, one of which is Akum
العكوم الأحمال والأعدال التي فيها الأوعية من صنوف الأطعمة والمتاع واحدها عكم
It is possible that the kabul of the kafeel and its rump are related to its heel and its bone, as Jaria radah said, meaning the greatness of the kafeel, and He made the kafeel an akuma, which is the plural of its bone, as if every side of it was a kafeel.
يحتمل أن يكون كناب العكوم ورداحتها عن كفلها وعظمه كما قال جارية رداح أي عظيمة الكفل وجعل للكفل عكوما وهو جمع لعظمه كأن كل ناحية منه عكم
They used the metaphor of the spaciousness of the house and the spaciousness of the courtyard in reference to the abundance of its goodness, the prosperity of its life, and the righteousness of its dwelling place, just as they used the metaphor of spaciousness in relation to that in their saying, “Welcome,” and they said, “So-and-so welcomed the dwelling,” and they do not mean the spaciousness of its drop, but rather the abundance of its goodness and the abundance of its righteousness.
وكنى بسعة البيت وفسحة الفناء عن كثرة خيره ورغد عيشه والبر بنازله كما كنوا بالرحب عن ذلك في قولهم مرحبا وقالوا فلان رحب المنزل ولا يريدون سعة قطره بل كثرة خيره ووفور بره
In describing her husband’s mother, she indicated that her husband was very kind to his mother and that he did not complain about his age, because that is what is common among those who have a mother who is described like that.
وأشارت بوصف والدة زوجها إلى أن زوجها كثير البر لأمه وأنه لم يطعن في السن لأن ذلك هو الغالب ممن يكون له والدة توصف بمثل ذلك
I used to say that his bed in which he sleeps in distress is like a single bevel that, if it is removed from the mat, its place remains empty among its sisters, and this is something that Arab men praise.
كنت عن ذلك بأن مضجعه الذي ينام فيه في الضيق كمسل شطبة واحدة إذا سلت من الحصير فيبقى مكانها فارغا بين أخواتها وهو مما يتمادح به رجال العرب
Likewise, her saying satisfies him with the help of Al-Jafra that he does not need what she has for eating, let alone taking. Rather, if he tasted what she has, he would be satisfied with the small amount of food and drink that satisfies his thirst.
وكذا قولها يشبعه ذراع الجفره أنه لا يحتاج ما عندها بالأكل فضلا عن الأخذ بل لو طعم عندها لقتنع باليسير الذي يسد الرمق من المأكول والمشروب
That is, she is righteous towards them and does not deviate from their opinion, and this indicates her chastity and reason
أي أنها بارة بهما غير خارجة عن رأيهما وهذا يدل على عفتها وعقلها
She was described as plump and full of flesh, and expressed this by the fullness of her clothing, because she is only full because of the greatness of her body, the perfection of her person, the abundance of her flesh, and the grace of her body, and this is something that women are praised for, and we are condemned for the opposite.
وصفتها بأنها ممتلئة الجسم كثيرة اللحم وعبرت عن ذلك بامتلاء كسائها لأنها لا تمتلئ إلا لعظم جسمها وكمال شخصها وكثرة لحمها ونعمة جسمها وهذا مما يمدح به النساء ويذممنا بضده
Then she praised her for being the best of her women, that is, the women of her time or her people, and that because of her perfect beauty and the similarity of her character in perfection, and her character, she enraged her neighbor, i.e., her co-wife or neighbor, but she sees that he enrages her and she becomes jealous of him and is confused by him.
ثم أكدت الثناء عليها بأنها خير نسائها أي نساء وقتها أو قومها وأنها لتمام حسنها وتشابه خلقها في الكمال وخلقها غيض جارتها أي ضرتها أو مجاورتها وأنما تراه من ذلك يغيضها وتغار له وتحار منه
She described her as being trustworthy with their secrets and money, doing their services and advising them, and that she does not disclose a conversation to them, does not waste food for them, does not betray it, does not pass it on to others, does not spoil or waste it, does not bring grudges between them, and does not neglect the matter of serving them and improving their home.
وصفتها بالأمانة على السر والمال والقيام بمصالح خدمتهم والنصح لهم وأنها لا تفشي لهم حديثا ولا تبذر لهم طعاما ولا تخون فيه ولا تنقله إلى غيرهم ولا تفسده وتضيعه ولا تدخل بينهم الضغائم ولا تهمل أمر خدمتهم وصلاح منزلهم
And Ka'ab Ataraba
وكواعب أترابا
Guarantee me six of yourselves I guarantee you heaven Believe me if you tell me And fulfill your promise And perform if you are entrusted with it And protect your private parts And lower your gaze And hold your hands
إضمنوا لي ستًا من أنفسكم
أضمن لكم الجنة
أصدقوا إذا حدثتم
وأوفوا إذا وعدتم
وأدوا إذا أأتمنتم
وحفظوا فروجكم
وغضوا أبصاركم
وكفوا أيديكم
He gives females to whomever He wishes, and He gives males to whomever He wishes Or he will marry them to two males and two females He makes whomever He wills sterile He is All-Knowing and All-Powerful
يهب لمن يشاء إناثا ويهب لمن يشاء الذكور
أو يزوجهم ذكرانا وإناثا
ويجعل من يشاء عقيما
إنه عليم قدير
Two types of the people of Hell that I have not seen are people with whips like the tails of cows with which they beat people, and women who are clothed and naked, leaning forward, with their heads tilted like the humps of a camel tilted. We will not enter Paradise nor will we smell its scent, even if its scent can be smelled from such and such a distance.
صنفان من أهل النار لم أرهما قوم معهم سياط كأذناب البقر يضربون بها الناس ونساء كاسيات عاريات مميلات مائلات رؤوسهن كأسنمة البخت المائلة لا يدخلنا الجنة ولا يجدنا ريحها وإن ريحها ليوجد من مسيرة كذا وكذا
It means clothed in name and naked in reality, as these clothes do not cover them
فمعناه كاسيات بالاسم عاريات في الحقيقة إذ لا تسترهن تلك الثياب
He confirmed for them the covering, then denied it, because the reality of the covering is covering the private parts, so if the covering is not achieved, then it is as if the covering is
أثبت لهن الكسوة ثم نفاها لأن حقيقة الاكتساء ستر العورة فإذا لم يتحقق الستر فكأنه الاكتساء
He wants women other than their husbands to wear clothes that describe their bodies, and those for whom it is forbidden to look at that while they are actually naked.
يريد كاسية بالثياب الواصفة لأجسامهن لغير أزواجهن ومن يحرم عليهن نظر إلى ذلك منهن وهن عاريات في الحقيقة
The Messenger of God, may God’s prayers and peace be upon him, covered me with a thick Coptic robe when he gave it to Dihya al-Kalbi, so I covered it with my wife, and the Messenger of God, may God’s prayers and peace be upon him, said to me, “Why did you not wear a Coptic robe?” I said, “O Messenger of God, I covered it with my wife.” Then the Messenger of God, may God’s prayers and peace be upon him, said to me, “Tell her, let her put a veil under her. I fear that you will describe the size of her bones.”
كساني رسول الله صلى الله عليه وسلم قبطية كثيفة لما أهداها دحية الكلبي فكسوتها مرأتي فقال لي رسول الله صلى الله عليه وسلم ما لك لم تلبس القبطية قلت يا رسول الله كسوتها مرأتي فقال لي رسول الله صلى الله عليه وسلم مرها فالتجعل تحتها غلالة إني أخاف أن تصف حجم عظامها
What is meant is that the Coptic, with its thinness, clings to the body, showing the size of the breasts and buttocks, and what extends from the flesh of the upper arms and thighs, so the one who looks at it knows the amounts of these organs, so that they are as apparent to him as he can observe, and possible for the touch of God, peace and blessings be upon him, for these places are like a description of what is behind them and a telling of what is concealed by them.
والمراد أن القبطية برقتها تلصق بالجسم فتبين حجم الثديين والرادفتين وما يشتد من لحم العضدين والفخذين فيعرف الناظر إليها مقادير هذه الأعضاء حتى تكون كالظاهرة لنحظه والممكنة للمسه الله عليه الصلاة والسلام لهذه المحال كالواصفة لما خلفها والمخبرة عما استترى بها
Be careful not to wear a Qabat, because if it does not heal, it will dry out
إياكم ولبس القباطي فإنها إن لم تشف تصف
A woman’s dress must either be dense, that is, thick and narrow, describing the features of the woman’s body, or it may be thin, describing the color of her skin. Both of these are not permissible. What is required is that the woman’s dress that is visible in front of people be wide and thick, and does not describe her body or complexion.
أن ثوب المرأة إما أن يكون كثيفا أي غليظا ضيقا يصف تقاسيم جسم المرأة وإما أن يكون رقيقا يصف لون بشرتها وكلاهما غير جائز والمطلوب أن يكون ثوب المرأة الظاهر أمام الناس واسعا كثيفا لا يصف جسما ولا بشرة
A woman should not have sexual intercourse with another woman and call her to her husband as if he were looking at her
لا تباشر المرأة المرأة فتنعتها لزوجها كأنه ينظر إليها
The wisdom behind this prohibition is for fear that the husband will like the description mentioned, and that would lead to a divorce from the person describing him, or two gestures with the person described.
الحكمة في هذا النهي خشية أن يعجب الزوج الوصف المذكور فيفضي ذلك إلى تطليق الواصفة أو لفتتان بالموصوفة
That is because they hated what God revealed, so He nullified their deeds
ذلك بأنهم كرهوا ما أنزل الله فأحبط أعمالهم
That is, they do not want it and do not love it, so it makes their deeds worthless
أي لا يريدونه ولا يحبونه فأحبط أعمالهم
It is not permissible for a woman to ask for a divorce from her sister in order to empty her newspaper, for she only has what is destined for her
لا يحل لمرأة تسأل طلاق أختها لتستفرغ صحفتها فإنما لها ما قدر لها
It prohibits a woman and makes it difficult for her not to ask for a divorce from her sister and to be content with what God has apportioned for her
فيه النهي للمرأة والتغليض عليها ألا تسأل طلاق أختها والترضى بما قسم الله لها
His saying: It is not permissible to prohibit this, so it is not permissible for her to stipulate that her husband divorce his second wife if he wants her to return to him or remain with him.
قوله لا يحل ظاهر في تحريم ذلك فلا يجوز لها أن تشترط على زوجها أن يطلق زوجته الثانية إذا أراد أن ترجع له أو تبقى معه
Any woman who asks her husband for a divorce without any objection, then the scent of Paradise is forbidden to her
أي ممرأة سألت زوجها طلاقا في غير ما بأس فحرام عليها رائحة الجنة
In it, the reports that intimidate a woman from requesting a divorce from her husband are to be interpreted as if he did not agree to that, based on the hadith of Thawban.
وفيه أن الأخبار الواردة في ترهيب المرأة من طلب طلاق زوجها محمولة على ما إذا لم يكن رضي ذلك لحديث ثوبان
If the first wife revolts against him, he is not obligated to divorce her, because the basic principle is that the first wife does not have the right to prevent him from marrying, so she should not force him to do so, and she also has no right to request a divorce if he does not divorce the new wife.
ولو ثارت الأولى عليه فلا يلزمه أن يطلقها لأن الأصل أن الزوجة الأولى لا تملك منعه التزوج فلا تجبره على ذلك ولا حق لها أيضا أن تطلب الطلاق إن لم يطلق الزوجة الجديدة
A woman does not have the right to request a divorce from her husband if he marries her
وليس من حق المرأة أن تطلب الطلاق من زوجها إذا تزوج عليها
And those who, when they commit an immoral act or wrong themselves, remember God and ask forgiveness for their sins. And who can forgive sins except God? And they do not persist in what they did while they knew.
والذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهم ومن يغفر الذنوب إلا الله ولم يصروا على ما فعلوا وهم يعلمون
There is no servant who commits a sin and purifies himself well, then stands up and prays two rak’ahs, then asks God for forgiveness except that God will forgive him.
ما من عبد يذنب ذنبا فيحسن الطهور ثم يقوم فيصلي ركعتين ثم يستغفر الله إلا غفر الله له
Sin upon sin kills the heart
الذنب على الذنب يميت القلب
God does not forgive anyone associating others with Him, but He forgives anything less than that to whomever He wills. And whoever associates anything with God has invented a great sin.
إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد افترى إثماً عظيماً
Satan said to his Lord, “By Your glory and majesty, I will never cease to deceive the children of Adam as long as the souls remain in them.” So God said, “By My glory and majesty, I will never cease to forgive them as long as they ask for My forgiveness.”
إن إبليس قال لربه بعزتك وجلالك لا أبرح أغوي بني آدم ما دامت الأرواح فيهم فقال الله فبعزتي وجلالي لا أبرح أغفر لهم ما استغفروني