OF ARAB POTS PADONED BY AL-HAJJAH
IBN YUSUF:A CASE STUDY OF AL –UDAYL IBN AL-FARKH AL-IJLI
ZAKAK1YAU I. OSENI
“ I inherited from my grandfather his glory and great feats while you inherited from your grandmother at al-Ta’if nothing but she goats”
I INTRODUCTION
Al-Hajjaj ibn Yusuf ath-Thaqafi’s reputation in Arab history is hinged on his unalloyed loyalty to the Umayyads under whom he ruled the Hijaz and central
Arabia id then Iraq and the Hast. Me was very stern against rebels and those who challenged the supremacy of the Marwanids.
This study attempts to draw attention to some of the poets who offended the governor and were pardoned, a rare phenomenon in the history of the viceroy according to popular belief. After al the viceroy was known to ha\e ordered the execution of numerous poets such as A'~sha Mamadhan. Abu Jildah al-Yashkuri.
Abu lluzabah at-'l amimi. and t lmran ibn Isam,
The stud)' also explains the circumstances under which the Umayyad viceroy pardoned the poets in question. The star poet among them is al- Uday ibn al-Ijli of whom we shall give more details as the chief representative of this group
Secondly, there were poets who joined in revolts against his government to whom he uas ruthless. These included Qatar! ibn ai-Fuja'ah. A c sha Hamadhan, Imran ibn Isan. and a host of others, all of whom were killed by the viceroy. Thirdly there were poets who offended him by then satires, brigandage, or other means and were pardoned. It is this last group we are concerned with in this study though our emphasis is on al-
c
Udayl ibn al-Farkh-Ijli
II THE LUCKY POETS
Below are five of the poets pardoned by the viceroy.
1. Al( I dayl ihn al-Farkh a I-' Ijli: He was a very prominent poet who
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offended the viceroy and later begged for pardon and was spared the ordeal of torture and execution. (For details see Section III below ).
2 Jahdar: This poet was called Jahdar ibn Mu auiyah ibn .ja dah al- Ukli or al- Ijli- He is also called Jahdar ibn Malik al-Hanati in another source, He was a ruthless brigand and a good poet. His robbery earned him imprisonment in many places. He continued to Rob and kill until he met Hajjaj's wrath. Not much is known about his life. Nonetheless, it was common knowledge that he was at a time close to al-Hajjaj's prefect in al-Yamamah. Ibrahim ibn al(
Arabi. Al-llujjaj declared the brigand wanted and reprimanded Ibrahim for being soft on (he robber, in compliance with the viceroy's order. Ibrahim paid a group of young men from Banu Yarbu ibn Hanzalah to bring him the robber dead or 'alive.
When at last he was caught. Ibrahim sent him to al-Hajjaj who asked him to choose between being executed outright or thrown into a lion's den with one hand chained to fight with the lion with a dagger. He was to be, pardoned if he killed the lion. Jahdar chose the latter and was able to kill the lion thereby winning the viceroy's pardon.
6 Our source did not say anything about the size, state of health or mood of the lion.
3 A'sha Banu Abi Rahi'ah : He is Abu c
Abdullah,
L
Abdullah ibn Kharijah iba Habib ibn ''Amr ibn Ilarithah ibn Abi Rabi ah of Bakr ibn Wa'il clan. He was a poet who lived in Kufah. When the viceroy was appointed governor of Iraq by the
Caliph L Abdul-Malik in 695, this poet established good relations with him and the were good friends. A L sha proved to be a good orator who advised the governor to be lenient to the Kufans and Basrans. To calm down the viceroy A c sha once said
O commander, each of the two cities had, by God. tried to fight you but God did not refuse to grant you victory. They showed panic while you were patient: they were ungrateful while you were grateful; and you pardoned (them) even you were strong (enough to punish them).
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When A c sha uttered these words in his plea, the viceroy's heart melted and he asked the orator to get ready for a trip lo Damascus to see the Caliph so that the latter would hear the eloquent testimony of an Iraq-based poet and orator. The poet later composed eulogies for the Caliph
L
Abdul Malik and his son Sulayman ibn
'Abdul Malik.
9
The poet once composed a panegyric for Abdullah ibn Jarud. a major figure in one of the early insurrections against the viceroy. This annoyed al-Hajjaj. The poet quickly apologized to him in a 4-line poem rhymed in letter Kaf, and he was pardoned. The poem reads:
I puss the night in fear of lbn Yusuf like a fugitive sought for blood vengeance and with no escape route.
If someone oilier than Hijjaj were to oppress me. sharp swords would protect me from such oppression.
So also would truthful youths from Rabi c ah help me on the day of confrontation when short lances do their work.
They would protect their ancestral honour with their swords and lances whenever it is an intensely dark day,
4. Muhammad ibn c AbduIl;lh an-Numayri: Ibn an-Numayri was a native of at-Ta’if, the viceroy's birth-place. He loves Zaynab, a!-Hajjaj’s sister and composed an amatory poem (ghazal) for her, an incident which infuriated the viceroy. To al-Hajjaj It was humiliating for his sister to be used in a love poem like that. In his characteristic severity, he resolved lo kill the poet. The latter fled
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to Yemen from the Hijaz and then to Aden where he embarked on a ship and sailed to Syria. He sought the protection of L Abdul al-Malik against the viceroy's threat. The Caliph granted his request and wrote to the governor, ordering him to leave Ibn an-Numayri alone. The governor had to comply. metre"
When the poet fled from al-Hajjaj, he composed a 9-line poem in the Tawjl metre 11
5 . Ka c b ibn Madan al-Ashqari: Ka L b al-Ashqari was a poet from Azd clan, a sub-division of Banu A'id ibn Daws from Oman. His mother was also an Azdite from the c Abdul al-Qays clan. He often vaunted with being from the great Azd clan of Oman'
2
. He was a famous poet based in Marw, Khurasan. He is also reported to have been a great warrior under the Umayyad troops commanded by al-Muhaliab 13 .
Ka c b \vas once sent by al-Muhallab to al-Hajjaj in Iraq and the poet had a lively discussion with the viceroy and sang to him his eulogy rhymed in letter ra.
In the poem Ka c b described al-Mahallab's bravery in the war against the Azraqite
Kharijites. The viceroy was highly impressed and gave the poet a sum of ten thousand dirhams. In addition, he sent the poet to the Caliph °Abd al-Malik in
Damascus who again gave Ka'b another ten thousand dirhams.
It happened that the same Ka"b al-Ashqari once satirized the viceroy ;ind I from Iraq. The sources did not explain why he had to do that but one can hazard the conjecture that it would not be unconnected with the viceroys extreme harshness to people. The poet subsequent!) showed remorse but did not know how to get to al-Hajjaj safely and apologise, lie sought the assistance of his boss. al-
Muhallab. \\ho in turn sent him to Damascus to ask the Caliph lo intervene on his behalf. The Caliph guaranteed his safety and sent him back to al-Hajjaj with an instruction to pardon the poet and of course, the viceroy\ complied, though grudgingly.
The relationship between the poet and Ya/id ihn al-Muhallab \\as strained during the latter's second term as governor of Khurasan under Caliph Sulayman.
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So Ka c b had to flee from Marw to Oman, where he lived till his death, lie did not like Oman but had no choice. .He was killed by his nephew with whom he had a quarrel in 102 A.H./720-21 C.E. i7
Ka c b poetic themes were eulogy, satire, self-glorification, a little amatory verse and some philosophical epigrams in verse. Most of his panegyrics are on the family of al-Muhallab though he satirized them after he had fallen out with Yazid ibn al-Muhallab 18 . His poems are scattered in classical works on Arabic literary history such as those by al-Taburi. al-isbahani, aJ-Mubarrad and al-Jahiz. Al-Jahiz calls him u mttW/e-e/dss- poet but nis contemporary, af-Farazdaq, placed him on a high pedestal by stating that Ka c b was one of the best four poets of his era the. other three being, of course, himself (al-Farazdaq), Jarir and al-Akhtal at-
Taghlibi.' g
Ka l b al-Ashqari uas a courageous poet. He once criticized Caliph c
Umar ibn c Abdilc Azii: in a poem, warning him that his justice and honesty would be in vain if his governors and prefects were dishonest and unjust.
20 On hearing that. c Umar was moved and he said that he did not know that an Azdi poet from Oman could compose such an excellent poem.
III AL-UDAYL IBN AL-FARH AL-IJLI AND HIS POEMS ON AL-
HAJJAJ
Al-Isbahani gives al-'Udayl's genealogy as alc lldayl b. al-Farkh b. Ma c an b.
Aswad b. c Amr b. c Awf b. Rabi'ah of the c ljl clan.
22 The poet belonged to a subclan of Bakr b. Wa'il and was proud of the whole tribe. He was a brave horseman and an efficient poet. He was, however, said to have been treacherous and given to drunkenness.
2j His popularity as a poet started right from the days of 'Abdullah b. az-Zubayr. Alc UdayI and his brothers had a quarrel with their cousin, c Amr. and this led 10 a fight in which the poet was injured in the head. He went to Syria where he was eventually cured by one Rabdah ibn an-Nu c man ash-Shaybani. It appears that al-tldayl spent a long time in Syria to get his wound properly healed.
The poet set out for the holy pilgrimage to Makkah and learnt that Dabigh, a slave owned -by his cousin, c
Amr, who also participated in the family skirmish in which he was injured, was on his way to Makkah too. Dabigh was going on pilgrimage via the Syrian route. The poet pursued him and killed him. The matter did not end there. A patron of Dabigh sought the assistance of al-Hajjaj to bring al-
'Udayl to book for murdering Dabigh. The matter then took a new turn and
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became a quarrel between the governor and the poet. Knowing the type of man the viceroy was, alc UdayI fled to Byzantium where he became confident about his safety. He then wrote a satire rhymed in letter dad to underrate the might of al-
Hajjaj, and the poem got to the latter who was enraged and consequently intensified his hunt for al-'Idayl. Al-Isbahani in his account relates that the viceroy wrote a letter to the .lyzantine Emperor, asking him to extradite the poet or face a military attack from Iraq. 24.
When the poet became weary of fleeing, he came back to the governor in the company of the notables of Banu Bakr b. Wa'il. On this he composed a short poem in which he lamented his inability to escape from al-Hajjaj:
I stand out in fear of al-Hajjaj, like a wild ass farting while the cauterizing iron is in fire. .
A resolute and plain mind whenever his claws get hold of the people,
Of as-Shita'ah
26
, they swim in flowing blood.
The wild ass may fart when touched by the cauterizing iron,
But the wild ass does not fart when the iron is in fire.
Another version of the antagonism between al-Hajjaj and al-IMavl is aUi narrated by al-lsnahani.. It stales that the poet once visited the governor but was prevented from entering by the gateman. This annoyed the poet so much that he said that no Qurayshite who had entered the palace to see the viceroy was more honourable than himself. He then departed in exasperation and went straight to
Yazid ibn al-Muhailab who. at that lime, was the governor of Khurasan, and eulogized him in a panegyric rhymed in letter ha. 28 While in Khurasan he composed the satire mentioned above against al-Hajjaj and rendered it in the presence of the viceroy's messenger.
Whichever of the two versions of the story is true, the fact remains that alc
UdayI offended the viceroy and called upon the dignitaries of the clan of Bakr b.
Wa'il to intercede on his behalf. When they got to the governor and presented their case, al-Hajjaj asked alc
Udayl whether he was not the one who composed so and so satire against him, the poet said "No", and recited a panegyric in L-rhyme
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which he had composed on the viceroy.
29 The latter smiled and pardoned him. The poet confessed to the governor that he could no longer hide himself as he felt haunted everywhere. This is succinctly put by alc UdayI himself in the two verses below:
Here I am, the whole earth can no more accommodate me. Now I come to you after I had moved round every place.
If I were in Thahlan or the strips of Aja jl I'd consider you as seeing me unless they're blocked.
As usual, the viceroy was moved by the beautiful lines, of the poet's voluntary surrender, and the intervention of the respectable leaders of Bakr ibn
Wa'iPs clan. Thereafter the poet became friendly to the governor. In his poetry, the viceroy's place is sublime. The poet also praised Muhammad ibn al-Hajjaj in a 33line poem in M-rhyme in the Basit metre~ His attitude towards al-Hajjaj after being declared a wanted person was similar to that of an-Nabighat adh-Dhubyani 3j in the sense that the two poets, though belonging to different eras, offended powerful rulers and composed encomia for the rulers by way of apology.
Alc UdayI was proud of Banu Bakr ibn Wa'il who interceded with the viceroy on his behalf. Consequently he praised them profusely in his poetry/ In his last days the poet was often seen in the company of al-Farazdaq. He died in 100
A.H./718 C.E:. and was mourned in verse by al-Farazdaq.
As far as I know, no single- collection of Udhayl’s work is available.His poems as found in works like al-Aghani and al-kamid do not tell us much about his family life. Rather they contain panegyric on Banu Bakr ibn \\'a'il and his apologia to al-Hajjaj. He also composed panegyrics on Yazid ibn al-Muhallab
(died in 102 A.I I 720 C.E.); Ikrimah ibn RalVa: Hawshab ibn yaziid ibn Ruwayn ash-Shaybanl (\vho was al-Hajjaj's appointee lo Kufah in S-4 A.H). The poet also established good Unions with one Malik ibn Masma" al-Jahdari (died 102 A.H).
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We may now examine al-Udhayi’s two poems on al-Hajjaj. The first one is k satire with which he bluffed the viceroy \\hile the second poem is an encomium,
\which earned the poet al-Hajjaj's pardon.
I am being frightened with al-Hajjaj as if a broken bone is being moved in my body
Far from the reach of al-Hajjaj in my favour is a wide expanse of land large enough for camels to graze on.
Identical deserts they are; their mirage is like washed linen in the hands of laundry-women.
It was this D-rhymed poem that landed alc UdayI in trouble. He sang the verses in annoyance when he was told that the viceroy was looking for him. He then lied to Byzantium. Now sure of his safety, he says that he is being terrorized by people in respect of al-Hajjaj's power and severity as if a broken bone in his body is icing shaken. When this act of frightening him persisted, he had to flee to a land not ruled by the Caliph or his iron-handed viceroy, al-Hajjaj. The word fuad used in the frist line should not be taken literally to mean heart, mind or soul. This is because as it is well known, there is no bone in the heart, mind or soul. It should be taken as a synecdoche for the whole body. On the surface the imagery is not interesting. But a closer look shows that when a broken bone that is healing gradually is shaken it causes much pain. This is the type of psychological pain the poet felt, and this is why lie fled to a distant land where the viceroy's- hand could not reach him for possible execution. The second hemistich of lines 2 and 3 depicts the distance in a clear tone. here is a large expanse of land between Iraq and Byzantium, a number of trackless deserts where al-Hajjaj's men would get lost and despair of ever tracking down the poet. The large trackless deserts on the way in line 3 are like immaculate white sheets of cloth washed by dutiful laundrywomen. The shoots arc spotless. This description of the rood lo Byzantium is a hyperbole. .Alter all. there were diplomatic communications between the
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Byzantine and Arab authorities all the time. The assertion mat al-Hajjaj wrote the
Emperor a letter asking him to extradite the poet lends weight to this reality.
Well, the poet came back to apologise and thus his case was one of the examples of the occasional softness of the viceroy to those who offended him.
Al-Hajjaj is the Friend of the Commander of the Faithful
If I were in Salma Aja and its strips.
There would have been someone to show me to al-Hajjaj.
He built the dome of Islam and was like a Messenger by whom God guided the people after (their) error.
When human judgment falters, he delegates his judgment to God, and judges reasonably by the
Book.
A bosom friend and sword of the Commander of the Faithful, For every leader has a companion and a bosom friend.
By him God helped the Caliph against them
And consolidated a kingdom which he almost lost. You're like Khalid. God's sword on earth:
You protected the authority when you surged forward ., to attack by God s aid.
You paid trouble makers in their coins.
And none of them turned away from your wish
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You dealt with the renegades of Iraq and their shoulders became mounting places after they had been subdued.
You made c Ubad"s two children taste death
And they became weak-winged and humiliated. . .
As to Qatari, you did the same though he had around him large
detachments of infantry and cavalry men.
When my camel comes to the gate of Ibn Yusuf , If comes to the best of hosts and receivers of guests. I fear nothing but God alone;
If I decide to rely on my soul, how do I succeed?
You will see the two worlds of jinn and men obeying 'Al-Hajjaj whenever he speaks.
The 13-line poem is in the Tawil metre. .
We have noted how alc UdayI surrendered himself to al-Hajjaj in the company of the leaders of Banu Bakr ibn Wa'il. The poet depicts the governor in this piece as a man who is so powerful that he (the poet) could no longer conceal himself from ton. Not even hiding in mountains like Salma Aja could save him.
Al-Hajjaj is a rightly-guided man of intellect, insight and goodwill. He is a defender of Islam, a builder of faith, a just man, a bosom friend and sword of the
Caliph. As a sword, the Caliph uses him to humiliate the renegades of Iraq. Qatari ibn al-Fuja'ah was also liquidated by the sword of al-Hajjaj.
41
Note how al-°UdayI begs for a favour from al-Hajjaj towards the end of his encomium (line 11). He fears the viceroy very much, and asserts that the two worlds of men and demons fear the governor, too, and carry out his orders submissively.
The poem flows naturally, a mark of real poetic ingenuity. The diction is ample and the message clear. The ode is flavoured with hyperbolic images. For sample, the viceroy built the 'dome' of Islam and he guides people aright like
God's messenger (rasul) sent to guide erring folks aright (line 2). Al-Hajjaj is like the word of God, Khalid ibn al-Walid, the hero of the battles of Uhud, c Aqraba', and the arly Arab conquests after the death of the Prophet Muhammad (line 6).
42
The iceroy vanquished the heretics of Iraq and humiliated them. One captivating imagery in alc Udayls verse here is the portrayal of this humiliation as THEIR
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being made to walk for long on their knees. This imagery is like the English idiom of "bringing someone to his knees". ' 'The viceroy" orders are obeyed fearfully. not in only by men and women but also by spirits and demons. This, again, is an exaggeration. The poet had decided to use it probably as a total departure from his earlier opinion about the viceroy which occasioned his composition of a satire to depict the insignificance of the viceroy to him.
IV CONCLUDING REMARKS
In this study, we have introduced to the reader a number of poets who offended al-Hajjaj ibn Yusuf ath-Thaqafi in his capacity as an Umayyad viceroy in
Arabia and later in Iraq. The poets are al-Udayl, Jahdar. Al-sha Bani Abi Rabi
L ah,
Ibn an-Numayri and Ka c b al-Ashqari. Of the five poets, one was a brigand'whom al-Hajjaj wanted to kill in a violent manner but when the poet (Jahdar) displayed unusual bravery, he pardoned him. Another one, A c sha, offended the viceroy by eulogizing Ibn Jarud, a formidable rebel whom the viceroy liquidated. The poet realized his mistake and quickly apologized and the viceroy was pleased. Ibn an-
Numayri offended al-Hajjaj by his love poem for Zaynab, the viceroy's sister. He was pardoned after the Caliph's intervention. An interesting aspect of this episode which is not clear is the lack of information on Zaynab's response to the poet's amorous moves. It is difficult to know whether or not she loved the poet and cherished the love poem for which the iron-fisted viceroy wanted to kill him.
Ka c b al-Ashqari's offence was his satire against the. viceroy after they had had a lively contact which drew the poet very close to the governor. His life was saved by the Caliph who intervened. In a similar manner, alc UdayI offended the viceroy and later got the dignitaries of Bakr ibn Wa'il to intercede for him. In the end he was pardoned.
, A close look at the five poets shows that two of them were from Bakr ibn
Wa'il's clan. These are alc UdayI and A c sha Bani Abi Rabi c ah. The viceroy seems to have had a soft spot for that clan and its notables. Two of the poets were forgiven through the intervention of the Caliph c Abdul Malik who admired his governor of Iraq greatly but had to check his excesses from time to time. Juhdar, the robber, was pardoned for his unusual valour.
It is clear from the foregoing that al-Hajja's high handedness was not without limits. The cases mentioned in this study demonstrate that as a human being, he could be soft and could pardon an offender. Though he had been known to be extremely severe on offenders, he was always ready to obey the Caliph. He
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was an. orator and poet and could appreciate poetry in its various forms.
44 The poets studied in this paper were only lucky. Numerous others were not as lucky and were executed.
In conclusion, we have to state that the fact that al-Hajjaj spread lives of al-
Udayl and others shows that there were glaring expectation to the viceroy’s general rule of dealing with those who offend him ruthlessly.
NOTES AND REFERENCES
1. This line was addressed by Yazid to al-Hajjaj ibn Yusuf. See Abu 'l-Faraj al-Isbahani, kutab al-AghanL Vol. 12. (ed. Ibrahim al-Abyari). Cairo. Dar ash-Sha'b,, 1969-70, p. 4453.
2. See c Umar Farrukh, Tarikh al-Adab 'lc Arabi, Vol.1 (Al-Adab al-Qadim).
2" d Ed. Beirut Darul "llm lil-malayin. Pp. 486-7 and 493-4. See also Ibn c
Abd Rabbihi. Al~ c lqd al-Farid vol. 2, (ed. Karam al-Bustani). Beirut,
Matba actu Manahil, 1953, p. 89.
3. For details on the life of al-Hajjaj, see Abdul-Latif Shararah, Al-Hajjaj:
Taghiyatul c Arab. Beirut. Darul Makshuf, 1950 and A. ' Dietrich "Al-
Hadjdjadj ibn Yusuf, The Encyclopaedia of Islam Vol. 3 (ed, B. Lewis et al
New Edition, (Leiden, 1960 ff) pp. 40 - 42. -
4. Nuri Hamudi al-Qaysi, Shifara' Umawiyyun Vol.1 Baghdad, Jami c ah
Baghdad, 1976, pp. 159-69.
5. See Husayn c Atwan. Ash-Shu ara' SaalikAsril Umawi. Cairo, Darul -
Ma c arif, 1970,p.82.
6. Ibid., p. 82, See also al-Qaysi, op. cit Vol. 1, pp. 172-173 and 182 - 86
7. See Farrukh, op. cit., p. 530.
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8. Zaki al-Muhasini, Shfr al-harhfi adab alc Arab. Cairo, Darul Ma c arif,
1961,p. 102
9. Farrukh, op. cit., p. 530
10. Ibid., p. 530 and al-Muhaini, op. cit., p. 102
11. Farrukh, op. cit., p. 509 and al-lsbahani, op. cit., Vol. 6 pp. 189 - 200.
12. Al-Qaysi, op. cit,, Vol. 2, p. 375.
13. Farrukh, op.cit., .608.
14. For details on the discussion between the poet and the viceroy, sec Allsbahai op.cil., vol.14, pp. 5153-5155 and Farrukh. op.cit.. pp.
612-13.
!5. See al-Qaysi, op.cit,, p.375.
16. See Farrukh, op.cit., p. 608, and al-Isbahani. op.cit.. vol.14, pp. 5159-60.
17 See Farrukh, op.cit., p. 609.
18. Ibid, p.608
19. Al-Isbahani, op.cit., vol.14, p. 5150 and Qaysi, op.cit., vol.2, p.385.
20. Al-Jahiz, Al-Bayan wat-tabyin. vol. 3, (ed. c Abdus-Salam Muhammad
Harun
3 rd Ed. Cairo, Maktabatul Khaniji, pp.358-9.
21 Farrukh, op.cit., p,612.
22. Al-Isbahani, op.cit. , vol.26, p. 9070
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23. Farrukh, op.cit., p.577.
24. Al-Isbahani, op.cit., vol.26, p. 9074.
25. Al-Qaysi, op.cit., vol.1, p.300.
26. Ash-Shita'ah is a pl'ice name.
27. Al-Isbahani, op.cit., vol.26, pp.9074-6.
28. Ibid, vol.26, pp. 9074-5.
29. 76/rf, vol.26, p.9074.
30. Ibid., vol.17, p.9087 and Al-QaysL op.cit., vol.1, p.321.
31. Thahlan and Aja are names of mountains. See al-Mubarrad, al-Kamil, vol.II (ed. Muhammad Abu'1-FadI Ibrahim and as-Sayyid Shahhatah). Cairo, Dar
Nalidah Misr, n.d. p. 99.
32. Al-Qaysi, op.cit., vol. 1, pp.3 16-1 9.
33. An-Nabighat adh-Dhubyani d.604) wvas a notable pre-Islamic. poet attached to the court of the Lakhmid King Nu L man ibn al-Mundhir of
Hirah. 1 le was the monarch's principal panegyrist. He however, offended the patron and lied his palace. The poet eventually composed apologetic poems to seek the King's pardon. See R.A. Nicholson, A Literary History of the Arabs. London, Cambridge University Press. 1969. pp.121-3; A.J.
Arberry, Arabic Poetry: A Primer for Students. London: Cambridge
University Press, pp.32-5 and Ahmad ai-lskandari ct. al.. Al-Mufassal al fi tarikh al-Adab aliArabi. Vol.1 Cairo. Wizarat al-Ma c arif al-Umumiyyah, n.d., pp.78-83. .
34. Al-Isbahani, op.cit., vol.26, pp.9076-8 and al-Qaysi, op.cit., Vol.1, pp.282 and 290-93.
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35. arrukh, op.cit., p.578 and al-lsbahani, op.cit., vol.26, p.9090.
36. Al-Qaysi, op.cit., vol. 1, p.289.
37. Farrukh, op.cit.,p.517 and al-Isbahani, op.cit., vol.26, p.9087.
38. As-Sayyid Ahmad al-Hashimi, Mizan al-dhahab fi sina at Shi r al- c Arab.
Al-Bushiriyyah, Mu'assasah Khalifah, n.d. pp.14 and 31.
39. Al-Qaysi, op.cit., Vol.1, pp.304-5; al-Isbahani, op.cit., vol.26, pp.9077-8 anc Farrukh, op.cit.,pp.578-9.
40. Al-Mubarrad, op.cit., Vol.2, p.99.
41. Farrukh, op.cit., p.609.
42. For details, see P.K. Hitti, A History of the Arabs. 10 th Ed. London
Macmillan, 1970, p.141 and Muhammad ibn c
Abdul-Wahhab, Mukhtasai
Siratir-Rasul Cairo, al-Matba c atui Yusufiyyah, 1956, p.206.
43. A. S. Hornby, E. V. Gatenby and H. Wakefield, The Advanced Learners
Dictionary of Current English. 2 nd Ed. London, Oxford University Press
1969, p.540 and H. W. Fowler and F. G. Fowler, The Concise Oxford
Dictionary of Current English. 4 th Ed. London, Oxford University Press
1954,p.656.
44. See Shararah, op.cit., pp.100-101 and 128; Ibn °Abd Rabbihi, op.cit,, vol.15 pp.129-32; and al-Jahiz, op.cit.,. Vol.2, pp.307-10 for example.
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