Brains Confounded by the Ode of Abū Shādūf Expounded. Yūsuf al-Shirbīnī
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returned to its place, after which he gestured towards the king, who awoke from his swoon and, when he had revived, kissed the shaykh’s hands and said to him, ‘Pardon, My Master! Ask of me what you will!’ The shaykh replied, ‘All I want from you is that you never again set a Christian in authority over the Muslims. Should you do so, you will perish.’ ‘I hear and obey!’ said the sultan. Then the shaykh descended from his presence, to the accompaniment of the utmost honor and love, and proceeded to his village. Thereafter, this practice remained in abeyance for a while, and no Christian was set in authority over the Muslims with regard to the collection of taxes or other matters, until the rulers were forced to have recourse to them for their acuteness and talent for accounting; so they put them in charge of these matters up to our day. Similarly, the Jews have taken over the practice of medical science, so that the two groups have come to hold sway over our money and our lives. How well the poet put it when he said:
A curse on both Christians and Jews!
They’ve got what they wanted by stealth:
They’ve made themselves doctors and clerks
To divide up our lives and our wealth!
٢٥،٣،١١
فعلى هذا يجوز للشخص معاشرتهم والخضوع لهم إذا خشي على نفسه أو عياله ضررًا منهم في أمر دينيّ أو دنيويّ يتوقّف على ذلك وقد اضطّر إليه فلا بأس باستصحابهم من هذا القبيل وقد عوقب سيّدي عبد العزيز الديرينيّ نفعنا الله به بسبب تردّده على نصرانيّ بلدته فقال [طويل]
| يَلومونَني في عِشرَةِ القُبطِ خُلَّتي | فوالله طُولُ الدَّهرِ ما حَبَّهُم قَلبي |
| ولكنَّني صيّادُ رزقٍ بأرضهمْ | ولا بدّ للصَّيّادِ مِن عِشرَةِ الكَلبِ |
وأمّا إذا داخلهم الإنسان بالمحبّة والصحبة لا لغرض دنيويّ قد اضطرّ إليه ولا لخوف ضرر منهم فربّما دخل في ضمن قوله صلّى الله عليه وسلّم من أحبّ قومًا حُشِرَ معهم وقوله
“Thus one is permitted to associate with them and obey them if he fears that they might harm him or his dependents in any matter, religious or secular, that depends on such contact and that he is compelled to undertake. Under such circumstances, there is no harm in making friends with them. Master ʿAbd al-ʿAzīz al-Dīrīnī, God benefit us through him, was punished for frequenting the Christian of his village, and he said:
They blame me, my friends, for befriending Copts,
Though never, by God, did I love them in my heart!
But I’m one of those who hunts for his living in their land,
And hunter and dogs cannot live apart!
“On the other hand, the person who has intercourse with them on the basis of affection and friendship for no compelling worldly objective or fear of any harm that they might do should probably be counted among those referred to in the words of the Prophet, may God bless him and give him peace, ‘He who loves a people shall be marshaled with them on the Day of Judgment.’”
٢٦،٣،١١
(عليّ) يريد نفسه لا غيره
ʿalayya (“to me”): meaning to himself and no other.
٢٧،٣،١١
(يحيف) أي يميل عليّ ويظلمني ويكلّفني ما لا أطيق فكان عليه هذا الضرر أشدّ من غيره الذي هو أذيّة القمل والصيبان ونحوهما كمّا تقدّم لكونه ناشئًا من الأقارب قال الشاعر [وافر]
| أَقارِبُ كالعَقارِبِ فاجْتَنِبْهُمْ | ولا تَرْكَنْ إلى عَمٍّ وخالِ |
| فَكَمْ عَمٍّ أَتاكَ الغَمُّ مِنْهُ | وَكَمْ خالٍ مِنَ الخَيْراتِ خالِ |
(فانظر) إلى هذا الشاعر اللبيب كيف أتى بالعمّ والخال وصحّف الأوّل بالغمّ واستخدم لفظ الثاني في كونه خالي من الخيرات وحكّم فيه الجناس وتورية اللفظ وقال بعضهم [رجز]
| عَداوَةُ الأهْلِ ذَوِي القَرابَهْ | كَالنَّارِ يَومَ الرِّيحِ وَسْطَ غابَهْ |
yaḥīf (“he does wrong (to me)”): that is, he turns against me and treats me unjustly, charging me with more than I can bear. This injury was more severe for him than the others, namely, the previously described harm caused by the lice and the nits and so on, because it originated with his relatives. The poet says:
Relatives (aqārib) are like scorpions (ʿaqārib), so avoid them,
And depend not on father’s or mother’s brothers.
How many of the first will bring you grief
And how devoid of good are the others!
Observe how this clever poet used ʿamm (“father’s brother”) and khāl (“mother’s brother”), changing the letters on the first to make it into ghamm (“grief”) and employing the second to mean that they are “devoid” (khālī) of boons, and how he managed to work in both paronomasia and punning.169
Another poet said:
The enmity of kith and kin
Is like a fire in a forest when there’s wind.
٢٨،٣،١١
(وقال) عليّ كرّم الله وجهه العداوة في الأهل والحسد في الجيران والمَودّة في الإخوان وأصل عداوة الأهل من قصّة قابيل لمّا قتل هابيل فصارت العداوة بين الإخوة والأقارب إلى زماننا هذا ومنشأ هذا كلّه الحسد فالحسود لا يسود (وفي الحديث) لا حسد إلّا في اثنتين رجل آتاه الله مالًا فسلّطه على هَلَكَتِهِ في الخير ورجل آتاه الله عِلْمًا فهو يعلّمه الناس وقال الشاعر [بسيط]
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إِنْ يَحْسِدُوني فَإِنّي غَيْرُ |