قَالَHeوَاقْتَصَمَand disputedرَجُلَانِtwo menإِلَىbeforeعُمَرَUmarبْنِson ofعَبْدِAbdالْعَزِيزِal-Azizفَجَعَلَاand they beganيَلْحَنَانِto commit grammatical errorsفَقَالَso saidالْحَاجِبُthe doorkeeperقُومَاRiseفَقَدْfor indeedأُوذِيتُمَاyou have annoyedأَمِيرَthe commander ofالْمُؤْمِنِينَthe believers
He said: Two men disputed before Umar ibn Abd al-Aziz and they began to commit grammatical errors, so the doorkeeper said: Rise, for indeed you have annoyed the Commander of the Believers.
فَقَالَSo saidعُمَرُUmarأَنْتَYouوَاللَّهِby Allahأَشَدُّare more severeأَذًىin annoyanceإِلَيَّto meمِنْهُمَاthan both of them
Umar said: You, by Allah, are more severe in annoyance to me than both of them.
وَعَنْAnd on the authority ofأَبِيAbuدَاوُدَDawudقَالَhe saidأَرْسَلَsentالْمُعْتَصِمُal-Mu'tasimإِلَىtoأَشْنَاسَAshnasفَطَلَبَand he requestedمِنْهُfrom himكَلْبَa dog ofصَيْدٍgameفَوَجَّهَso he directed/sentبِهِwith itإِلَيْهِto himفَرَدَّهُand he returned itوَهُوَwhile itيَعْرُجُwas limping
And on the authority of Abu Dawud, he said: Al-Mu'tasim sent to Ashnas and requested a hunting dog from him, so he sent it to him, but he returned it while it was limping.
فَكَتَبَSo wroteإِلَيْهِto himأَشْنَاسُAshnasبِشِعْرٍwith poetryقَالَهُhe recited it
So Ashnas wrote to him with poetry that he recited:
الْكَلْبُThe dogأَخَذْتَyou tookجَيِّدٌfineمَكْسُورُbrokenرِجْلٍlegجِئْتَyou broughtوَرَدَّand returnedجَيِّدٌfineكَمَاasكَلْبٌdogكُنْتَyou wereأَخَذْتَtaking
The dog you took was fine, you brought a broken-legged one back, and returned a fine one just like the dog you had taken.
فَكَتَبَSo wroteإِلَيْهِto himالْمُعْتَصِمُal-Mu'tasim
So al-Mu'tasim wrote to him:
الْكَلْبُThe dogكَانَwasيَعْرُجُlimpingيَوْمَon the dayالَّذِيthatبِهِwith itبَعَثْتَyou sentلَوْHadكَانَit beenجَاءَcomingمُخْبِرًاas an informantخَبَّرَit would have informedرَجُلُman ofكَلْبٍdogأَنْتَyou are
The dog was limping the day you sent it with him; had it come speaking, a man of a dog you are would have informed.
قَالَHe saidوَقَالَAnd saidبِشْرٌBishrالْمَرِيسِيُّal-Marisiوَكَانَand he wasكَثِيرَabundant inاللَّحْنِgrammatical errorsقَضَىhas decreedلَكُمُfor youالْأُمَرَاءُthe commandersعَلَىuponأَحْسَنِthe bestالْوُجُوهِof waysوَأَهْنَؤُهَاand the most pleasant of them
He said: Bishr al-Marisi, who was prone to many grammatical errors, said: The commanders have judged for you in the best and most pleasant of ways.
فَقَالَSo saidالْقَاسِمُal-Qasimالتَّمَّارُal-TammarهَذَاThis isعَلَىbased onقَوْلِهِhis saying
So al-Qasim al-Tammar said: This is based on his saying:
إِنَّIndeedسُلَيْمَىSulaymaوَاللَّهِby Allahيَكْلَؤُهَاprotects herضَنَّتْshe was stingyبِشَيْءٍwith somethingمَاthatكَانَwasيَرْزَؤُهَاharming her
Indeed Sulayma, by Allah protects her, was stingy with something that was harming her.
فَكَانَSo wasاحْتِجَاجُthe citation ofالْقَاسِمِal-Qasimأَطْيَبَsweeter/betterمِنْthanلَحْنِthe error ofبِشْرٍBishr
So al-Qasim's citation was better than Bishr's grammatical error.
قَالَHe saidوَكَانَand wasزِيَادٌZiyadالنَّبَطِيُّal-Nabatiشَدِيدَsevere inاللُّكْنَةِforeign accentوَكَانَand he wasنَحْوِيًّاa grammarianفَدَعَاso he calledغُلَامَهُhis servantثَلَاثًاthree timesفَلَمَّاso whenأَجَابَهُhe answered himقَالَhe saidفَمِنْFromلَدُنْthe timeدَأَوْتُكَI called youفَقُلْتَand you saidلِيto meإِلَىuntilأَنْthatجِئْتَنِيyou came to meمَاwhatكُنْتَwere youتَصْنَأُmakingيُرِيدُmeaningدَعَوْتُكَI called youوَتَصْنَعُand you were making
He said: Ziyad al-Nabati had a strong foreign accent and was a grammarian. He called his servant three times, and when he answered him, he said: 'From the time I called you until you came to me, what were you making?' meaning 'I called you' and 'you were making'.
قَالَHe saidوَمَرَّand passedمَاسَرْجُوَيْهِMasarjawayhالطَّبِيبُthe physicianبِمُعَاذِby Mu'adhبْنِson ofسَعِيدٍSaeedفَقَالَso he saidيَاOمَاسَرْجُوَيْهِMasarjawayhإِنِّيindeed Iأَجِدُfindفِيinحَلْقِيmy throatبَحَحًاhoarsenessقَالَhe saidهُوَit isمِنْfromعَمَلِthe action ofبَلْغَمٍphlegmفَلَمَّاso whenجَاوَزَهُhe passed beyond himقَالَhe saidتَرَانِيdo you see meلَاnotأُحْسِنُknowing wellأَنْtoأَقُولَsayبَلْغَمٌphlegmوَلَكِنَّهُbut heقَالَspokeبِالْعَرَبِيَّةِin Arabicفَأَجَبْتُهُso I answered himبِخِلَافِهِcontrary to it
He said: Masarjawayh the physician passed by Mu'adh ibn Saeed and said: 'O Masarjawayh, I find hoarseness in my throat.' He said: 'It is from the action of phlegm.' When he passed beyond him, he said: 'Do you think I do not know how to say phlegm? But he spoke in Arabic, so I answered him in contrary to it.'
وَقَالَAnd saidثُمَامَةُThumamaبَكَرَwent earlyأَحْمَدُAhmadبْنُson ofأَبِيAbiخَالِدٍKhalidيَوْمًاone dayيَعْرِضُto presentالْقِصَصَthe petitionsعَلَىtoالْمَأْمُونِal-Ma'munفَمَرَّso he passedبِقِصَّةِby a petition ofفُلَانٍso-and-soالْيَزِيدِيِّal-Yazidiوَكَانَand he wasجَائِعًاhungryفَصَحَّفَso he misreadوَقَالَand saidفُلَانٌso-and-soالثَّرِيدِيُّal-Tharidiفَضَحِكَso laughedالْمَأْمُونُal-Ma'munوَقَالَand saidيَاOغُلَامُboyثَرِيدَةًa tharidaضَخْمَةًhugeلِأَبِيfor Abuالْعَبَّاسِal-Abbasفَإِنَّهُfor indeed heأَصْبَحَhas becomeجَائِعًاhungry
And Thumama said: Ahmad ibn Abi Khalid went early one day to present petitions to al-Ma'mun, and he passed by the petition of so-and-so al-Yazidi. He was hungry, so he misread it and said: 'So-and-so al-Tharidi.' Al-Ma'mun laughed and said: 'O boy, a huge tharida for Abu al-Abbas, for indeed he has become hungry.'
فَخَجِلَSo became ashamedأَحْمَدُAhmadوَقَالَand saidمَاnotأَنَاIبِجَائِعٍam hungryيَاOسَيِّدِيmy masterوَلَكِنَّbutصَاحِبَthe author ofالْقِصَّةِthe petitionأَحْمَقُis foolishوَضَعَhe placedعَلَىuponنِسْبَتِهِhis nisbaثَلَاثَthreeنُقَطٍdotsكَأَثَافِيlike the trivets ofالْقِدْرِthe cooking pot
So Ahmad was ashamed and said: 'I am not hungry, O my master, but the author of the petition is foolish; he placed three dots upon his nisba like the trivets of the cooking pot.'
قَالَHe saidدَعْLeaveهَذَاthisفَالْجُوعُfor hungerاضْطَرَّكَcompelled youإِلَىtoذِكْرِmentioningالثَّرِيدِthe tharidوَالْقِدْرِand the cooking pot
He said: 'Leave this, for hunger compelled you to mention the tharid and the pot.'
فَجَاؤُوهُSo they brought himبِصَحْفَةٍwith a platterعَظِيمَةٍhugeكَثِيرَةِabundant inالْعُرَاقِmeat bonesوَالْوَدَكِand fatفَاحْتَشَمَso Ahmad felt abashedأَحْمَدُAhmad
So they brought him a huge platter abounding in meat bones and fat, and Ahmad felt abashed.
فَقَالَSo saidالْمَأْمُونُal-Ma'munبِحَيَاتِيBy my lifeعَلَيْكَupon youإِلَّاthat youعَدَلْتَturnنَحْوَهَاtowards it
So al-Ma'mun said: 'By my life, you must turn towards it.'
فَوَضَعَSo he laid downالْقِصَصَthe petitionsوَمَالَand inclinedإِلَىtowardsالثَّرِيدِthe tharidفَأَكَلَand ateحَتَّىuntilانْتَهَىhe finished
So he laid down the petitions and inclined towards the tharid, eating until he finished.
فَلَمَّاSo whenفَرَغَhe finishedدَعَاhe called forبِطَسْتٍa basinفَغَسَلَand washedيَدَهُhis handوَرَجَعَand returnedإِلَىtoالْقِصَصِthe petitionsفَمَرَّand he passedبِقِصَّةِby a petition ofفُلَانٍso-and-soالْحِمْصِيِّal-Humsiفَقَالَso he saidفُلَانٌso-and-soالْخَبِيصِيُّal-Khabisi
When he finished, he called for a basin and washed his hand, and returned to the petitions. He passed by the petition of so-and-so al-Humsi and said: 'So-and-so al-Khabisi.'
فَضَحِكَSo laughedالْمَأْمُونُal-Ma'munوَقَالَand saidيَاOغُلَامُboyهَاتِbringجَامًاa bowlفِيهِin itخَبِيصٌhabis sweetفَإِنَّfor indeedطَعَامَthe food ofأَبِيAbuالْعَبَّاسِal-Abbasكَانَwasمَثْبُورًاblighted/interrupted
Al-Ma'mun laughed and said: 'O boy, bring a bowl containing habis sweet, for indeed Abu al-Abbas's meal was interrupted.'
فَجَعِلَSo he beganأَحْمَدُAhmadيَعْتَذِرُexcusing himselfوَيَقُولُand sayingيَاOأَمِيرَCommander ofالْمُؤْمِنِينَthe Believersصَاحِبُthe author ofهَذِهِthisالْقِصَّةِpetitionأَحْمَقُis foolishفَتَحَhe openedالْمِيمَthe letter meemفَصَارَتْso it becameكَأَنَّهَاas if it wereثِنْتَانِtwo
Ahmad began to make excuses and say: 'O Commander of the Believers, the author of this petition is foolish; he opened the letter meem so it became as if it were two.'
قَالَHe saidدَعْLeaveعَنْكَfrom youهَذَاthisفَلَوْلَاfor had it not been forحُمْقُهُhis foolishnessوَحُمْقُand the foolishness ofصَاحِبِهِhis companionمِتَّyou would have diedجُوعًاof hunger
He said: 'Leave this aside, for had it not been for his foolishness and his companion's foolishness, you would have died of hunger.'
فَجَاؤُوهُSo they brought himبِجَامٍa bowlفِيهِin itخَبِيصٌhabis sweetفَأَتَىso he cameعَلَيْهِupon itوَغَسَلَand washedيَدَهُhis handوَعَادَand returnedإِلَىtoالْقِصَصِthe petitionsفَمَاand notأَسْقَطَdid he dropبِحَرْفٍa single letterحَتَّىuntilفَرَغَhe finished
So they brought him a bowl containing habis sweet, and he consumed it, washed his hand, and returned to the petitions, not dropping a single letter until he finished.
حَدَّثَنَاNarrated to usالْعَبَّاسُal-Abbasبْنُson ofجَرِيرٍJarirقَالَhe saidكَانَthere wasلِلْمَهْدِيِّfor al-Mahdiخَصِيٌّa eunuchكَانَwho wasمُعْجَبًاpleased with himselfفَضَمَّso he attachedإِلَيْهِto himمُعَلِّمًاa teacherنَحْوِيًّاof grammarيُعَلِّمُهُto teach himالْقُرْآنَthe Quranوَكَانَand the eunuch wasالْخَصِيُّthe eunuchعَجَمِيًّاnon-Arabلَاnotيُفْصِحُspeaking fluently
Al-Abbas ibn Jarir narrated to us, saying: Al-Mahdi had a eunuch who was full of himself, so he assigned a grammar teacher to him to teach him the Quran, and the eunuch was a non-Arab who did not speak fluently.
فَقَالَSo he saidفِيinهَلْHalأَتَىataيَوْمًاyowmanعَبُوسًاaboosanكَمْتَرِيرًاkamtareeran
He said in [Surat] Hal Ata: 'yowman aboosan kamtareeran'.
وَقَالَAnd he saidفِيinالْجِنِّAl-Jinnنَكْعُدُnak'uduمِنْهَاminhaمَقَاعِدَmaqa'idaلِلسَّمْعِlil-sam'i
And he said in [Surat] Al-Jinn: 'nak'udu minha maqa'ida lil-sam'i'.
فَقَالَSo saidالنَّحْوِيُّthe grammarian
So the grammarian said:
وَلِثِقَلِAnd for the heaviness ofالْجِبَالِthe mountainsأَهْوَنُis lighterمِمَّاthan whatكَلَّفُونِيthey have tasked me withمِنَofالْخَصِيِّthe eunuchنَجَاحُNajah
And the heaviness of the mountains is lighter than what they have tasked me with concerning the eunuch Najah.
نَفَّرَIt frightened awayالنَّحْوَgrammarحِينَwhenمَرَّhe passedبِلِحْيَيْهِby his two jawsفَأَلْفَيْتُهُso I found himشَدِيدَsevere inالْجِمَاحِrecalcitrance
Grammar fled when it passed by his two jaws, and I found him extremely recalcitrant.
قَالَHe saidفِيinهَلْHalأَتَىAtaفَأَوْجَعَso he caused pain inقَلْبِيmy heartكَمْتَرِيرًاwith kamtareeranوَكَدَّهُand fatigued itبِالصِّيَاحِwith shouting
He recited in [Surat] Hal Ata, causing pain in my heart with 'kamtareeran' and fatiguing it with shouting.
وَقَالَAnd saidرَجُلٌa manمِنَamongالصَّالِحِينَthe righteousلَئِنْIf indeedأَعْرَبْنَاwe express correctlyفِيinكَلَامِنَاour speechحَتَّىto the extent thatلَاnotنَلْحَنَwe make grammatical errorsلَقَدْcertainlyلَحِنَّاwe have erredفِيinأَعْمَالِنَاour deedsحَتَّىto the extent thatلَاnotنُعْرِبَwe act correctly
And a righteous man said: 'If we express ourselves correctly in our speech so that we do not make grammatical errors, we have certainly erred in our deeds so that we do not act correctly.'
وَأَنْشَدَAnd he recitedفِيregardingمِثْلِهِthe like of it
And he recited regarding the like of it:
أَمَّاDo notتَرَانِيyou see meوَأَثْوَابِيwhile my garmentsمُقَارَبَةٌare modestلَيْسَتْthey are notبِخِزٍّof coarse silkوَلَاnorمِنْofخِزٍّsilkكَتَّانِflax
Do you not see me while my garments are modest, neither of coarse silk nor of linen silk?
فَإِنَّFor indeedفِيinالْمَجْدِgloryهِمَّاتِيare my aspirationsوَفِيand inلُغَتِيmy languageعَلَوِيَّةٌis loftinessوَلِسَانٌand a tongueغَيْرُfree fromلَحَّانِ1making grammatical errors
For indeed in glory are my aspirations, and in my language is loftiness, and a tongue free from errors.
مَحَاسِنُThe beauties ofالشُّعَرَاءِthe poets
⟦1⟧ The Beauties of the Poets
قَالَSaidالْخَلِيلُal-Khalilبْنُson ofأَحْمَدَAhmadالشُّعَرَاءُThe poetsأُمَرَاءُare the commanders ofالْكَلَامِspeechيَجُوزُit is permissibleلَهُمْfor themشَقُّto splitالْمَنْطِقِlogicوَإِطْلَاقُand to unleashالْمَعْنَىmeaningوَمَدُّand to lengthenالْمَقْصُورِthe shortenedوَقَصْرُand to shortenالْمَمْدُودِthe lengthened
Al-Khalil ibn Ahmad said: Poets are the commanders of speech; it is permissible for them to split logic, unleash meaning, lengthen the shortened, and shorten the lengthened.
وَقَالَAnd saidمَعْمَرُMa'marبْنُson ofالْمُثَنَّىal-MuthannaأَبُوAbuعُبَيْدَةَUbaydaافْتُتِحَwas openedالشِّعْرُpoetryبِامْرِئِwith Imru'الْقَيْسِal-Qaysوَخُتِمَand was closedبِابْنِwith the son ofهَرْمَةَHarma
And Ma'mar ibn al-Muthanna, Abu Ubayda, said: Poetry was opened with Imru' al-Qays and closed with Ibn Harma.
وَقَالَAnd saidأَبُوAbuعُبَيْدَةَUbaydaالشُّعَرَاءُthe poetsفِيinالْجَاهِلِيَّةِthe pre-Islamic eraمِنْfromأَهْلِthe people ofالْبَادِيَةِthe desertأَهْلِthe people ofنَجْدٍNajdمِنْهُمْamong themامْرُؤُImru'الْقَيْسِal-Qaysوَالنَّابِغَةُal-Nabighaوَزُهَيْرٌand Zuhayrوَدُرَيْدُand Duraidبْنُson ofالصِّمَّةِal-Simmaوَمِنْهُمْand among themكَثَيِّرٌKuthayyirفِيinالْإِسْلَامِIslam
And Abu Ubayda said: The poets in the pre-Islamic era are from the people of the desert, the people of Najd. Among them are Imru' al-Qays, al-Nabigha, Zuhayr, and Duraid ibn al-Simma; and among them is Kuthayyir in Islam.
فَهَؤُلَاءِTheseالشُّعَرَاءُare the poetsالْفُحُولُthe premierالَّذِينَwhoمَدَحُواpraisedوَفَخَرُواand boastedوَذَمُّواand blamedوَوَصَفُواand describedالْخَيْلَhorsesوَالْمَطَرَand rainوَالدِّيَارَand abodesوَأَهْلَهَاand their people
These are the premier poets who praised, boasted, blamed, and described horses, rain, abodes, and their people.
وَأَشْعَرُAnd the most poetic ofأَهْلِthe people ofالْمُدُنِthe citiesأَهْلُare the people ofيَثْرِبَYathribوَأَهْلُand the people ofالطَّائِفِAl-Taifوَعَبْدُand Abdالْقَيْسِal-Qays
And the most poetic of the city dwellers are the people of Yathrib, the people of Al-Taif, and Abd al-Qays.
وَلَيْسَAnd there is notفِيinبَنِيBanuحَنِيفَةَHanifaشَاعِرٌa poet
And there is no poet in Banu Hanifa.
وَأَشْعَرُAnd the most poetic ofالشُّعَرَاءِthe poetsثَلَاثَةٌare threeامْرُؤُImru'الْقَيْسِal-Qaysوَالنَّابِغَةُal-Nabighaوَزُهَيْرٌand Zuhayrثُمَّthenالْأَعْشَىal-A'sha
And the greatest poets are three: Imru' al-Qays, al-Nabigha, and Zuhayr, then al-A'sha.
وَأَشْعَرُAnd the most poetic ofالْفُرْسَانِthe horsemenثَلَاثَةٌare threeعَنْتَرَةُAntaraبْنُson ofشَدَّادٍShaddadوَدُرَيْدُand Duraidبْنُson ofالصِّمَّةِal-Simmaوَعَمْرُوand Amrبْنُson ofمَعْدِيMa'diكَرِبَKarib
And the greatest horsemen poets are three: Antara ibn Shaddad, Duraid ibn al-Simma, and Amr ibn Ma'di Karib.
وَأَشْعَرُAnd the most poetic ofالشُّعَرَاءِthe poetsالْمُقِلِّينَwho produced few poemsثَلَاثَةٌare threeالْمُتَلَمِّسُal-Mutalammisوَالْمُسَيَّبُand al-Musayyabبْنُson ofعَلَسٍAlasوَحُصَيْنُand Husaynبْنُson ofحُمَامٍHumamالْمُرِّيُّal-Murri
And the most poetic of the minor poets are three: al-Mutalammis, al-Musayyab ibn Alas, and Husayn ibn Humam al-Murri.
وَأَشْعَرُAnd the most poetic ofالْعَرَبِthe Arabsوَاحِدَةٌis oneطَوِيلَةٌlong poemجَمَعَتْthat gatheredجَوْدَةًexcellenceمَعَwithطُولٍlengthثَلَاثَةٌby threeطَرَفَةُTarafaبْنُson ofالْعَبْدِal-Abdفِيinقَوْلِهِhis saying
And the most poetic of the Arabs is a single long poem that combined excellence with length, by three: Tarafa ibn al-Abd in his saying:
لِخَوْلَةَFor Khawlaأَطْلَالٌare remnantsبِبَرْقَةِat the rocky tract ofثَهْمَدِThahmad
For Khawla are remnants at the rocky tract of Thahmad.
وَالْحَارِثُAnd al-Harithبْنُson ofحِلِّزَةَHillizaفِيinقَوْلِهِhis saying
And al-Harith ibn Hilliza in his saying:
آذَنَتْنَاShe announced to usبِبَيْنِهَاby her departureأَسْمَاءُAsma
Asma has announced to us her departure.
وَعَمْرُوAnd Amrبْنُson ofكُلْثُومٍKulthumفِيinقَوْلِهِhis saying
And Amr ibn Kulthum in his saying:
أَلَاAhهَبِّيariseبِصَحْنِكِwith your bowlفَاصْبَحِينَاand serve us the morning drink
Ah, arise with your bowl and serve us the morning drink.
وَأَشْعَرُAnd the most poetic ofأَهْلِthe people ofزَمَانِنَاour timeثَلَاثَةٌare threeجَرِيرٌJarirوَالْفَرْزَدَقُand al-Farazdaqوَالْأَخْطَلُand al-Akhtal
And the most poetic of the people of our time are three: Jarir, al-Farazdaq, and al-Akhtal.
Footnotes
- 1.مَحَاسِنُ الشُّعَرَاءِ
The Beauties of the Poets